Tisha b’Av will be the same night of the week as is this first night of Pessach, that is, לֵיל תעָשְׁה בְּאָב חַל בְאשֶׁ'. Taken all together, then, this item on our Seder Dish reminds us that even at our happiest moments we are to remember that our Beis HaMikdash was destroyed and to better our ways so that it should be rebuilt.
Èî Éåøø — bitter herbs (grated horseradish): bitter or sharp in taste and, by similarity of words and association of ideas (in Hebrew and, incidentally, also in English) recalling the bitter experience of our life in Egypt where the Egyptians enslaved us and afflicted us and embittered our lives.
Âç Éåø Æñú — a mixture of finely ground-up nuts and almonds, grated apple, broken cinnamon sticks and a little red wine: to resemble the mortar we used in Egypt.
Çk Àø Çtñ — radish, celery, parsley, boiled potato, or other vegetable. At the prescribed place in the Seder, the כַּרְפַּס is eaten after being dipped into the salt-water, as an appetizer: symbol of riches and free men. (On Pessach every man in Israel is like a king.) The salt-water (reminiscent of our tears under our suffering in Egypt) if made on Yom Tov itself (or Shabbos) should be made with a slight variation to the usual way of making it on weekdays.
Âç Ææ Æøú — lettuce. Used as ררוֹמָ when making the Matzoh-and-Morror sandwich as Hillel the Elder did. When chewed a long time, the green leaves of lettuce gradually taste more and more bitter. So, too, our slavery in Egypt started-off with our working for a wage, then the wage was diminished and the work was increased, and at the end we were forced to work even harder still for no payment at all. (Utmost care must be taken to wash, rinse and then search the lettuce leaves to ensure that there are no insects or flies hidden in the folds of the lettuce leaves and the same applies to the parsley that some use for כַּרְפַּס, too.)
25. In addition to the Seder Dish, the Yom Tov table should be laid with the best and most valuable tableware possible.
26. Three perfect Matzos are arranged one on top of the other in the place of the master of the house (traditionally under the Seder Dish) and each person present has his own cup from which to drink the Four Cups of wine during the Seder (symbolizing the four expressions of deliverance as promised to us by הַקָּדוֹשׁ בָּרוּךְ הוּא). The Fifth Cup, the כּוֹס שֶׁל אֵלִיָּהוּ הַנָּבִיא, is placed in the centre of the table and is filled at the prescribed time. Red wine should be used as it is considered more fitting for the Mitzvah, but he who cannot drink four cups of wine may fulfil the Mitzvah with grape-juice or a mixture of wine and grape-juice.
27. The custom prevails that everyone has his cup filled for him by someone else (and he, in turn, fills the cup of another man, too) for, as mentioned previously, at the Pessach Seder every man is like a king, and a king is served upon by others.
28. To fulfil the Mitzvah of Matzoh one has to eat Matzoh equivalent to the size of an olive within four minutes, and likewise Morror — made up of lettuce and grated horseradish — the equivalent of the volume of an olive within four minutes. Otherwise one has not discharged one’s obligation of these Mitzvos. The whole meal (with the exception of the Morror) is eaten while comfortably leaning to the left, which is the way free men lean (in a manner that is perhaps best described as “relaxed in a respectful slouch”). Even a son at his father’s table is allowed to do so even without asking his permission but a pupil in his Torah-teacher’s presence may not lean until he has the permission of his teacher.
29. The four Mitzvos of the Seder Night, namely: (1) eating Matzoh; (2) eating Morror; (3) drinking the Four Cups of wine and (4) recounting and talking about our redemption from Egypt, are as much incumbent upon women as upon men. One should make sure before Yom Tov that there is enough wine and Matzos for all the participants in the Seder and each participant should have his or her own Haggadah. If some of the participants at the Seder do not understand Hebrew, then those parts of the Haggadah which describe our slavery in Egypt and our redemption should be read aloud in English as well as in Hebrew. (The various Brochos of the Mitzvos of the Seder, however, must be said in לְשׁוֹן הַקֹּדֶשׁ.) It is earnestly recommended that the Haggaddos used at the Seder should have a reliable and faithful translation and also that the directions and explanations provided concerning the various activities and procedures at the Seder should be correct and clearly explained.
Erev Pessach Which Falls to Be on a Shabbos
30. When Erev Pessach falls to be on a Shabbos, the בְּדִיקַת חָמֵץ (see paragraph 8, above) is on the preceding Thursday. The search for Chometz is carried out as above (see paragraphs 12 — 15, above) but is brought forward to the preceding Thursday night and all the Chometz (except that which will be needed for Shabbos) is burned in the usual way on the Friday morning. The second declaration renouncing one’s ownership of the Chometz, however, is not made until Shabbos morning after the morning Se’udos.
31. On Shabbos morning we davven Shacharis very early in the morning, so that the two meals of the Shabbos Day (which together with the Friday Night meal make up the three Shabbos Se’udos which should contain bread) can be eaten before the Hafsokkoh at about 10 o’clock in the morning. It is proper to eat the Shabbos Morning meal in two parts, that is, a short break is made in the meal, Birchas HaMazzon is recited and then, perhaps after a short walk in the garden, the meal is resumed after נְטִילַת יָדַיִם and הַמּוֹצִיא. (At the end of this meal, which is then counted as the Se’udoh Shlishis, Birchas HaMazzon is said again.) After these two meals, any Chometz that remains must be flushed away and then the declaration renouncing one’s ownership of all and any Chometz in one’s possession is spoken, as above (see paragraph 15). It makes good sense to use disposable paper plates, plastic cutlery and cups (which can then be put in the dustbin to be collected later) so that there will be fewer dirty plates, etc., which might contain Chometz. (But these disposables, of course, may not be carried out into the street on Shabbos.) Any other plates, pots or pans, etc., may be rinsed with water in the bathroom or over an outdoor drain (not in the kitchen sink which will have been kashered and which one will want to use during Pessach) to remove any Chometz which might be in them, and they are then placed together with the tablecloth used, in the room which is sold and where all the other Chometz things are being kept during Pessach. Because the tablecloth will have to be removed on Shabbos, the candlesticks, which are מוֹצֵקָה, must be kindled on a sideboard or sidetable, etc., on the Friday night. The room is then locked shut, as on any other Erev Pessach.
32. During the Shabbos meals, great care must be taken that the Pessach and Chometz vessels are not mixed and do not come into contact with each other. The meals, which besides the Challos, must consist only of food which is permitted on Pessach, should be cooked (on the Friday) in Pessach vessels and transferred to other Pessach vessels before it is served on the Chometz dishes on the Shabbos table.
33. Those things which will be needed for the Seder and which need not be made immediately before the Seder must be prepared on the Friday and not on Shabbos. This includes: grating the horseradish for the Morror, the mixing of the Charosses, the roasting of the עַרוֹזְ (shank-bone) and the egg. It must be remembered (and the ladies, too, must be reminded) that nothing may be done on Shabbos for the Yom Tov until Shabbos has ended and one has said the abbreviated form of Havdolloh: "בָּרוּךְ הַמַּבְדִיל בֵּין קֹדֶשׁ לְקֹדֶשׁ". This includes even arranging the table, preparing the “Kittel” (the white robe worn by the leader of the Seder, according to custom) the Matzos or the wine.
Chol HaMo’ed
34. During the Intermediate Days of the Yom Tov, ("חוֹל הַמּוֹעֵד"— “Chol HaMo’ed”) most kinds of hard, manual work are forbidden, and likewise it is forbidden to do that work, even if it is not particularly hard work, by means of which one ordinarily earns one’s livelihood, unless it be a case where (1) one stands to lose a considerable amount of money if the work is not done, or (2) one otherwise will not have enough to buy for oneself and one’s family food for the remaining days of the Yom Tov. For clarification as to whether these conditions apply to one, it is recommended that a Rav who is acquainted with one and who knows one’s particular circumstances, should be consulted.
35. Besides hard work, other things are not allowed on Chol HaMo’ed. They include: having one’s hair cut; shaving; washing clothes (except nappies); and most buying and selling (except where conditions (1) or (2) of the preceding paragraph 34, applies); moving house, etc.. Marriages do not take place on Chol HaMo’ed (this is because אין מְעָרְבִין שִׂמְחָה בְּשִׂמְחָה) but the סְעֻדַת אֵרוּסִין or small engagement party is allowed, as is a סְעֻדַת בְּרִית מִילָה or a סְעֻדַת פִּדְיוֹן הַבֵּן. Travelling and outings are allowed on Chol HaMo’ed, as is ordinary writing (but not scribe-work, calligraphy or specialist writing).
36. Chol HaMo’ed is really a kind of extension of Yom Tov proper, and even if, as we have seen above, certain kinds of work are allowed in particular circumstances and which are not allowed on Yom Tov itself, we should not be misled into thinking, as unfortunately so many people do, that it has not the sanctity or holiness of Yom Tov. On the contrary, our Chachommim, of blessed memory, expressed themselves very forcefully about this point and even went so far as to liken the person who desecrates Chol HaMo’ed to one who is עוֹבֵד עֲבוֹדָה זָרָה. (This might be because a person who treats the Yommim Tovim given by HaShem as if they were merely for his own convenience, even if he treats them as a holiday, but without the sanctity and restraints of a Yom Tov, thereby shows how he considers the Mitzvos of HaShem with scant regard, to accept or discard them as his own fancy takes him.) They stated further that even if a man has to his credit much Torah-learning and many Mitzvos and good deeds but if he desecrates Chol HaMo’ed — אֵין לוֹ חֵלֶק לְעוֹלָם הַבָּא. Therefore, every G-d-fearing person will honour these Intermediate Days of the Festivals by wearing his best clothes, by enjoying food and drink and taking the air, and by engaging in Torah-learning and Mitzvos. In this way he will utilize these blessed days for bodily relaxation and spiritual uplift.
“Ya’aleh V’Yovoh” — יַעֲלֶה וְיָבוֹא
37. During Chol HaMo’ed, יַעֲלֶה וְיָבוֹא is inserted in the שְׁמוֹנֶה עֶשְׂרֵה (but not in Mussaf) in the בִּרְכַּת הָרֵצֵה. If one forgot to say it there —
[a]
but reminded oneself before the שֵׁם of "בָּרוּךְ אַתָּה ה'" at the end of that Brochoh, one goes back to say יַעֲלֶה וְיָבוֹא and then continues as usual to the end of the Shemoneh Esre.
[b]
If one had said "בָּרוּךְ אַתָּה ה'", and at that point reminded oneself, one adds the words "מֶלֶךְ מְחוּיָּב קָדוֹשׁ" there, goes back to say יַעֲלֶה וְיָבוֹא and then continues as usual to the end of the Shemoneh Esre.
[c]
If one reminded oneself anywhere after that but before the Possuk "יִהְיוּ לְרָצוֹן אִמְרֵי פִי" (which signifies the end of Shemoneh Esre proper) one finishes that phrase (without saying any שֵׁם) goes back to the beginning of the בִּרְכַּת הָרֵצֵה and corrects the omission, finishing the Shemoneh Esre in the usual way.
[d]
If one remembered only after having said "יִהְיוּ לְרָצוֹן" one must recite the whole Shemoneh Esre again (this, even if one reminded oneself later on in the day).
38. In Birchas HaMazzon, where יַעֲלֶה וְיָבוֹא is inserted in the בִּרְכַּת יְרוּשָלַיִם (which starts with the word "רַחֵם") if one forgot it on Yom Tov the Din is:
[e]
If one reminded oneself before the שֵׁם of "בָּרוּךְ אַתָּה ה'" at the end of that Brochoh, one says יַעֲלֶה וְיָבוֹא there and then continues as usual.
[f]
If one reminded oneself only after having finished that Brochoh but before starting the next Brochoh, one says the following (if it is also Shabbos and one forgot "רֵצֵה" too, one includes what is in the brackets):
"בָּרוּךְ אַתָּה יְיָ אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁנָתַן לָנוּ [שַׁבָּת לִמְנוּחָה] עַל יִשְׂרָאֵל בְּאַהֲבָה [וְרִבּוּי מִצְווֹת] יוֹם חַג הַמַּצּוֹת הַזֶּה. בָּרוּךְ אַתָּה יְיָ, מְקַדֵּשׁ [הַשַּׁבָּת וְיִשְׂרָאֵל] וְהַזְּמַנִּים" and then one continues the Birchas HaMazzon with the בִּרְכַּת הַטּוֹב וְהַמֵּטִיב and proceeds as usual.
[g]
If one reminded oneself only after having started the בִּרְכַּת הַטּוֹב וְהַמֵּטִיב, even if one had said only the first word (but as long as one has not gone further than "בָּרוּךְ אַתָּה ה'" one can add the words "מֶלֶךְ מְחוּיָּב קָדוֹשׁ" and can continue, as in [b]) one has to start the Birchas HaMazzon again from the beginning.
39. On Chol HaMo’ed, however, in case [g] and one has started the בִּרְכַּת הַטּוֹב וְהַמֵּטִיב, one continues the Birchas HaMazzon and one is not allowed to correct oneself.
“Ma’shiv HoRu’ach uMorid HaGeshem” — מַשִׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם
40. "מוֹרִיד הַגֶּשֶׁם וּמַשִׁיב הָרוּחַ" (“Who causes the wind to blow and the rain to fall”) the phrase which is inserted in the second Brochoh of the Shemoneh Esre during the winter time, is not said from after the Mussaf Amidah of the first day of Pessach. If one did say this phrase, and reminded oneself of one’s mistake before the שֵׁם of "בָּרוּךְ אַתָּה ה' מְחַיֵּה הַמֵּתִים", one goes back to "אַתָּה גִּבּוֹר" and continues as usual after that. If one reminded oneself only after the שֵׁם one has to start the Shemoneh Esre again. (If one did not yet say the words "מוֹרִיד הַגֶּשֶׁם" the mistake is ignored and one continues as usual.)
“V’Sayn Brochoh” — תֵן בְּרָכָה
41. From the end of Yom Tov Rishon of Pessach onwards, that is, from the first weekday Shemoneh Esre after the initial Yom Tov of Pessach, we cease to say in the בִּרְכַּת הַשָּׁנִים the phrase "וְתֵן טַל וּמָטָר לִבְרָכָה" and instead say "תֵן בְּרָכָה". If one forgot, then as long as one has not yet said the Possuk "יִהְיוּ לְרָצוֹן אִמְרֵי פִי" (which signifies the end of the Shemoneh Esre proper) one goes back to the beginning of the בִּרְכַּת הַשָּׁנִים, that is, "רֵב עָלֵינו". However, once one has said the Possuk "יִהְיוּ לְרָצוֹן" one cannot correct oneself in this way and one has to say the Shemoneh Esre again.
42. In case of doubt, that is, that one does not remember whether one said the correct version or not, the assumption is that after 90 times (about one month) the new version will have become the habit and therefore one does not correct oneself. Before that, however, the assumption is that one said the old version out of habit.
The Counting of the Omer
43. On the second night of Pessach commences the Mitzvah of the Counting of the Omer, as it is written in the Torah: “You shall count for yourselves from the morrow after the Festival ... seven weeks shall there be, complete ... until after the seventh week shall you count, [up to] fifty days.” This “Sefiras Ha’Omer,” when each night we count aloud the number of days leading up to the Yom Tov of Shovuos, brings us to remember the objective and purpose of our redemption from Egypt, namely, our acceptance of the Torah and Mitzvos, for it was on Shovuos, on the sixth day of Sivvan in the year 2448 after Creation that we received the Torah at Mount Sinai. Through this Counting of the Omer therefore, our going out of Egypt is connected to the ultimate purpose and aim for which we were called into being as a People, for it is only through the Torah that הַקָּדוֹשׁ בָּרוּךְ הוּא in His goodness intends us to be — “a kingdom of princes and a holy Nation.” Interestingly, there is no command to count the days between two Yommim Tovim nor to count the days leading up to any other Yom Tov except Shovuos and the Mitzvah of Counting the Omer makes it clear that the event of Shovuos is the climax and the realization of the event of Pessach.
44. Before the Counting of the Omer every night, the בְּרָכָה is said, thus: "בָּרוּךְ אַתָּה ה' אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל סְפִירַת הָעֹמֶר." The Mitzvah of Counting the Omer, which is done while standing, comes immediately with nightfall. In Jewish Law, it is the day that follows the night, rather than the other way round and therefore, if one forgot to count the night before, the omission can be rectified during the following day until sunset, and one counts the number of days (and weeks) but without saying the בְּרָכָה. Provided that one did not miss out a complete day, the בְּרָכָה is again recited on the following night (or indeed on any subsequent night). However, if one forgot to count and a complete day passed before one reminded oneself, then for the remaining period of Sefiras Ha’Omer one counts each night but one may not recite the בְּרָכָה oneself. Instead, if possible, each night one should hear the Brochoh spoken by someone else who does count with a בְּרָכָה and then count the Omer oneself.
45. If one is in a doubt as to whether or not one counted the night before, even if one knows that one did not count during the day, one may nevertheless continue to count on the following nights with the בְּרָכָה.
46. Before reciting the Brochoh, it is necessary to know how many days one is about to count, for before making any Brochoh one must know to what the Brochoh is to refer. However, if one did not know beforehand, but one listened to one’s friend counting and then repeated what he counted, though not ideal, it suffices. If one was mistaken and counted wrongly, one must correct oneself immediately. If one did not do so immediately, then the Brochoh must be recited again before counting again correctly.
47. One must avoid counting (in any language) before reciting the Brochoh, for it is a general rule that the Brochoh is recited before doing the Mitzvah to which it refers and ...
