This year Erev Pesach falls on Shabbos. This rare calendric occurrence gives rise to a number of Halachic differences, that are unique to this year. In this booklet, we present the key practical Halachos, together with their explanations and rationale. References have been included at the end of this publication, together with a simple summary of the Halachos and Zmanim, for quick reference.
Wishing you and your family a חג הפסח שמח וכשר. May we merit the rebuilding of the Beis Hamikdash and be able to offer the Korban Pesach together, with Moshiach, on Shabbos this year.
Shabbos Hagadol Drosho
On the Shabbos before Pesach, it is customary for the Rov of the community to teach the Halachos of the upcoming Yomtov. When Erev Pesach falls on Shabbos, the ‘Shabbos Hagadol Drosho’ is not given on that Shabbos. Rather, it is given on the preceding Shabbos, so that people are aware of the Halachos in advance, in order to be able to make their Pesach preparations.
Fast of the Firstborn
When Erev Pesach falls on Shabbos, the Shulchan Aruch writes that the fast of the firstborn is observed on the Thursday (Nissan 12) and that there are those who say that in such a year, there is no fast at all. The Ram”o writes that we should follow the first opinion i.e. to fast on Thursday.
The fast is not observed on Friday so as not to enter into Shabbos is a state of affliction.
Based on the lenient opinion that there is no fast at all, there is room for leniency on this fast. See for example Kaf Hachaim writes that one who is fasting for their son who is a firstborn can be lenient to not fast. One can also be more lenient if feeling unwell. Even those who generally do not rely on a Siyum or Seudas Mitzvah to eat, may do so in this year’s Kvius.
Even one who is fasting, may not eat a meal before doing Bedikas Chometz. If required, they may eat a small amount of bread or Mezonos (less than an egg volume – 57g) or any amount of fruit, meat etc. as this is only considered a Te’imah (taste) and not a meal. Alternatively, they may appoint a Shaliach to do the search for them so that they may eat at the end of the fast.
Bedikas Chometz
Bedikas Chometz cannot be performed on the night before Pesach (Friday night) as one cannot carry the candle which is needed for the search. Instead, Bedikas Chometz is performed on Thursday night (Nissan 13), in the usual manner. The Bracha is recited as usual. After the Bedika, the Bitul is said as per usual, to nullify any Chometz that one did not find or does not know of.
All Chametz that is found during the Bedika and any Chometz that will be used over Shabbos, must be sealed and stored in a safe place so that it cannot be taken by children (or mice).
If one forgot to do Bedikas Chometz on Thursday night, they should do the search on Friday day, with a Bracha and candle. If one forgot to do the Bedika on Friday and remembered on Shabbos, some authorities permit asking a non-Jew to carry an already lit candle to do the search on Shabbos.
Other Poskim write that nowadays when we thoroughly clean the house before Pesach, we can rely on this not to do the Bedika on Shabbos. The Bedika is then performed on Motzai Yomtov of the first days of Pesach (obviously without putting out any pieces of Chometz).
The Alter Rebbe writes that on Shabbos we do not do the Bedika at all, implying that it is not even done with a non-Jew carrying a candle. Instead, the Bedika is done on Yomtov night with a candle.
Biur Chometz
The Chometz found during the Bedika, as well as any Chometz that one will not be eating over Shabbos and is not being sold, in burned on Friday. One should only leave over a minimum amount of Chometz that is necessary for the 2 Shabbos meals of Friday night and Shabbos morning.
Technically, one should be able to burn the Chometz at any time of the day. Only on Erev Pesach we would need to ensure that the burning takes place before the beginning of the 6th hour of the day. Nonetheless, even when Erev Pesach falls on Shabbos and one is burning the Chometz a day earlier, one should still burn it at the usual time, so that one does not come to mistakenly think that they can burn the Chometz after that time in other years.
If one did not burn their Chometz before this time, they may still do so at a later time on Friday.
We do not say the Bitul Chometz (nullification) that is usually said at the time of the burning of Chometz. This is because one cannot nullify the Chometz that they know about, because they still plan to eat it on Shabbos. The Kabbalistic Yehi Ratzon Tefillah is still said at the time of burning on Erev Shabbos.
Davening early on Friday
On a regular Erev Pesach, it is customary to daven early in the morning, to allow sufficient time to be able to eat Chometz. When Erev Pesach falls on Shabbos, one does not need to daven early on Friday morning, as there is no prohibition on eating Chometz on Friday (Nissan 13) after the 4th hour.
Mizmor LeTodah is said in Shacharis on Friday morning.
Work on Friday
On a regular Erev Pesach, it is forbidden to do certain work activities after midday. Abstaining from work before midday depends on local Minhag. The Mishna Berura is unsure whether this applies on the Friday when Erev Pesach falls on Shabbos.
Accepted practise follows the authorities that maintain that one may do Melacha throughout the day of Friday. Other Poskim write that one may be stringent to not do work from Midday onwards and that this is praiseworthy.
Sale of Chometz
In a regular year, the Chometz is sold to a non-Jew during the 5th hour of the day, with the sale taking effect immediately, since Chometz is forbidden to be owned from the beginning of the 6th hour.
When Erev Pesach falls on Shabbos, the following dilemma arises; one can still be eating and using Chometz on Friday and one needs to eat Chometz on Shabbos. If so, how can it be sold before Shabbos? On the other hand, one is not allowed to make the sale on Shabbos.
The Poskim suggest a number of different approaches; The sale of Chometz with the various methods of Kinyanim, is done on Friday. Some suggest that the sale should still be performed at the 5th hour, so as not to confuse it with regular years. If the sale was not done at this time, it can be made at a later time before Shabbos comes in.
One approach is to write in the Shtar (document) that the sale of Chometz will only come into effect at the time Shabbos comes in. It should also specify that the sale expressly does not include any Chometz that will be eaten over Shabbos (at the 2 Shabbos meals).
A second approach is for the sale and associated Kinyanim to be performed on Friday but stipulating that the sale will only take effect on Shabbos day at the time when Chometz becomes forbidden. A variation of this is to write that one is selling from now (i.e. taking effect now on Friday) “all the Chometz that remains in the homes at the end of the 5th hour.”
Even though one cannot make a Kinyan or sale on Shabbos, in this case the act of the Kinyan has been done on Friday. On Shabbos the sale is merely coming into effect and does not pose any problem.
Shabbos Shacharis
Davening on Shabbos morning should start early to enable people to eat their Chometz before the Zman. One should remind the Chazzan not to Shlepp the Davening.
Shabbos Hagadol Piyutim
Some Kehillos have the custom or reciting special Piyutim for Shabbos Hagadol in the Chazoras Hashatz. When Erev Pesach falls on Shabbos, there are differing customs. Some Kehillos say the Piyutim on the previous Shabbos. In this case, some authorities write that the Piyutim should not be said in the Chazoras Hashatz, so that they do not potentially constitute an interruption. Rather they should be included at the conclusion.
Other Poskim write that the Piyutim should be said as usual on the Shabbos of Erev Pesach. In such a case, one needs to be careful to ensure Davening finishes in time for people to be able to still eat Chometz (see below). Others write that in such a Kvius, the Shabbos Hagadol Piyutim are not said at all.
The miracle of Shabbos Hagadol is still ‘commemorated’ on the Shabbos of Erev Pesach.
Shabbos Hagadol Haftorah
There are different customs with regards to when the Haftorah of Shabbos Hagadol - Vearvah - is read. Many Kehillos read this Haftorah every year on Shabbos Hagadol, whether it is Erev Pesach or not.
The Levush explains that this is because the Haftorah refers to the arrival of Eliyahu Hanovi to announce the coming of Moshiach, just like Moshe announced the redemption of the Jewish people.
Many Poskim rule that the Haftorah of Shabbos Hagadol is only recited when Shabbos Hagadol falls on Erev Pesach. This is the ruling of the Alter Rebbe.
The Alter Rebbe explains that this is because in the Haftorah we read “and they brought their Maaser to the storehouse”. On Erev Pesach of the 4th and 7th year of the Shemittah cycle, any Maaser that had not been given over the previous 3 years had to be removed from one’s house (Biur Maaser). According to some Rishonim, this was done on Erev Pesach.
The custom of the Vilna Gaon was to say the Haftorah of Vearvah every year except when Shabbos is Erev Pesach.
Hamotzi at the Shabbos meals
One is obligated to eat bread at the Shabbos meals at night and in the morning, before the end of the 4th hour. The Shulchan Aruch writes that in this Kvius, after Bedikas Chometz, one must leave over enough Chometz for the 2 Shabbos meals.
This poses a dilemma. By this point our homes have been thoroughly cleaned for Pesach, the kitchen has been Kashered and changed-over and the Chometz has been sold. When eating bread, there are concerns of crumbs as well as what to do with any leftover Chometz after one has finished eating. This is especially so where one has young children.
Practically, one should buy the minimum required amount of Chometz for each person to be able to eat the K’beitza (egg-volume) at each of the meals. Some suggest using pita bread or the like, which makes less crumbs than conventional Challahs.
The Hamotzi should be eaten outside or in a room that is going to be closed and ‘sold’ for Pesach. One should not walk around with the Chometz and parents should supervise young children so that they stay in one area. Below we will discuss how any crumbs should be cleaned.
Kiddush must be recited in the place in which one is eating the Hamotzi (Makom Seuda). When using a Pesach Becher, one should take care to put the Becher away and not use it once the Chometz is being eaten.
The Shabbos meals
The Mitzvah of Oneg Shabbos still applies on this Shabbos and one should have proper meals, with warm foods as they would on any other Shabbos.
The Shulchan Aruch discusses scenarios where one cooks for Shabbos using Chometz Keilim and ingredients. In this case, one should not cook Chometz foods that sticks to the pots, making them difficult to clean on Shabbos. The Keilim must be thoroughly cleaned out and put away before the end of the 5th hour.
The Acharonim also discuss how one can cook and serve Kitnios at the Shabbos meals (since the Issur of eating Kitnios only starts from the 5th hour). There is no problem of owning Kitnios on Pesach.
Since this creates a number of concerns, nowadays, we do not cook Chometz or use Chometz Keilim for this Shabbos. Instead all the food is cooked completely Pesachdig. It is also preferable (for Ashkenazim) not to cook Kitznios foods for this Shabbos.
After eating the Chometz (outside), everyone should shake-off any Chometz crumbs (including from their clothing and beard) before going inside. Before eating the Pesachdig meal, everyone should wash their hands and thoroughly rinse their mouths – especially if using Pesachdig cutlery etc. (as opposed to plasticware which may be preferable and more practical to use).
Other solutions for Hamotzi
On Erev Pesach it is Rabbinically forbidden to eat Matzah, so that the Matzah at the Seder will be eaten with an appetite. This prohibition begins from dawn (Amud Hashachar). Therefore, technically one could use Matzah for the Friday night meal. However, many have the custom to not eat Matzah for a number of weeks or the full month before Pesach.
The above concern only applies to Matzah that can be used to fulfil the Mitzvah of Matzah at the Seder – Lechem Oni that is made of flour and water. It does not apply to Matzah Ashira – Matzah that is made with fruit juice e.g. wine, egg, oil etc, popularly referred to as ‘egg Matzos’.
Ashkenazim, following the ruling of the Ram”o, do not eat Matzah Ashira during Pesach, starting from the end of the 4th hour on Erev Pesach.
The Poskim discuss the permissibility of using Matzah Ashira for the Shabbos Seudos. The issue is that the Bracha of Matzah Ashira is Mezonos and for the Shabbos meals one should use bread that one would recite the Bracha Hamotzi over.
Some Poskim suggest that in situations where using Chometz will be difficult, one can use egg Matzos for the Hamotzi of the Shabbos meals. This relies on the opinion that when one is Kovea a Shabbos Seudah on such breads, they ‘become’ Hamotzi even if only eating a Kzayis.
Others write that this should not be relied upon due the Shaalah of what the appropriate Bracha should be.
If one eats the shiur of Kvius Seudah (4 egg-volumes) of egg Matzos, one washes Netilas Yadaim and makes the Bracha Hamotzi and Bentches according to all opinions.
After the meals
The Shulchan Aruch writes that after completing the Shabbos morning meal (before the fifth hour), one should shake off the small crumbs. They should be shaken off onto the floor in a place where people will trample them, thereby rendering them inedible before the beginning of the 6th hour.
This only applies to small crumbs of Chometz. Larger crumbs must be given to a non-Jew as a gift or must be properly disposed of.
When giving the Chometz to a non-Jew in a place where there is no Eiruv (depending on whether there is a Reshus Harabim or not), there are limitations on how much Chometz one can give to them.
The Acharonim write that it is preferable not to rely on shaking the crumbs onto the floor. Rather one should clean up all of the crumbs and dispose of them by throwing them into a place that is Hefker (if one is in a place where there is an Eiruv). Alternatively, one may gather the crumbs and flush them down the toilet. Large pieces can be disposed of in the same manner.
To avoid issues of how to dispose of plastic plates etc. one should not use plates when eating the Chometz.
Sweeping
Chaza”l forbade sweeping on Shabbos out of a concern that one may fill in holes on the ground. There is also the concern of breaking the bristles of the broom.
Therefore, the Mishna Berura writes that one should have a non-Jew sweep. Otherwise they should sweep with a Shinui by using a cloth rather than a broom.
Nonetheless, the Acharonim write that nowadays, since all of our houses have tiled or wooden floors (as opposed to dirt), one may sweep the floor (as there is no concern of filling in holes) with a soft-bristle brush (where there is no concern of breaking bristles). The broom should brushed-off into the toilet and put away for Pesach. One may not wash or mop the floor with water.
The above applies indoors. Sweeping outdoor patios, even if they are paved, is still problematic. One should ask a non-Jew to sweep outdoor spaces. Otherwise one may collect the pieces of Chometz from the floor by hand or sweep with a cloth.
After the daytime meal & nullification
At the end of one’s morning meal, finishing Chometz before the end of the 4th hour, they should wash their hands and thoroughly rinse out their mouth and clean between their teeth (with a toothpick or pre-torn dental floss, taking care not to cause any bleeding). One should brush-off all Chometz that may have fallen on their clothing (or beard).
False teeth (that will be used for Pesach) should be thoroughly cleaned (in a permissible manner). One should then dry them thoroughly and pour boiling water over them from a Kli Rishon.
One should check and empty out the pockets of their clothing as is usually done at the time of Biur Chometz.
Before the end of the 5th hour we recite the daytime Kol Chamira to nullify the Chometz, which is usually done at the time of burning the Chometz. This is said even if one has no Chometz left in their possession. Some have the custom of saying the Yehi Ratzon prayer on Shabbos day after the nullification, as opposed to Friday at the time of Biur.
From the beginning of the 6th hour, it is Rabbinically forbidden to benefit from Chometz. Therefore, one may no longer give it to a non-Jew as a gift.
If one did not dispose of their remaining Chometz before this time, the Chometz is Muktzah and cannot be handled on Shabbos or Yomtov. The Chometz should be covered with a Keili until Motzai Yomtov, when it should be burned immediately.
One may ask a non-Jew to collect it on Shabbos and flush it down the toilet.
Mincha
Some Poskim write that one should Daven Mincha early at Mincha Gedola in order to eat the Shalosh Seudos before the end of the 9th hour of the day.
On Shabbos Hagadol after Mincha, it is customary to recite from the Hagaddah from Avadim Hayinu. This is done even if Shabbos Hagadol is on Erev Shabbos. Some have the custom of not reciting from the Hagaddah after Mincha when Erev Pesach falls on Shabbos.
It is customary to recite the Seder Korban Pesach after Mincha on Erev Pesach, as this was the time when the Korban Pesach was offered. By studying Torah about the Korban Pesach, it is considered as though we have brought it ourselves. Just as the Korban Pesach was brought even on Shabbos, the Seder Korban Pesach is also recited.
Shalosh Seudos
After the end of the 4th hour one is no longer permitted to eat Chometz and eating Matzah on Erev Pesach is forbidden. The Mechaber writes that one should use Matzah Ashira (egg-Matzah).
For Ashkenazim, who do not eat egg-Matzah after the 4th hour, the Ram”o rules that one should be Yotzai Shalosh Seudos with fruit or fish and meat. The Alter Rebbe writes that one should preferably fulfil the Shalosh Seudos with fish and meat. Only if one does not have fish or meat, should they be Yotzai by eating fruit.
The Poskim suggest a number of other ways how the Shalosh Seudos can be fulfilled.
Technically one may fulfil Shalosh Seudos with Matzah that has been cooked and has not dissolved and lost its form and the pieces are still at least a Kzayis. The Bracha would be Hamotzi. However, the Poskim quote the Maharil who writes that we do not do this. This is certainly not an acceptable option for those who are careful to not eat Gebrokts on Pesach.
The same applies with Matzah-balls or other cooked Matzah where the pieces are less than a Kzayis – which would be Mezonos. Matza-balls can be eaten even from the 10th hour and onwards.
Another option, brought by the Magen Avraham, is to divide the morning meal into two and be Yotzai both the morning meal and Shalosh Seudos with Chometz Hamotzi before the end of the 4th hour. One would wash and eat the ‘morning meal’ with an egg volume of Challah and the Shabbos foods. After Bentching, one makes a Hefsek, before washing again for the ‘Shalosh Seudos’ where they will eat another egg volume of bread. One must allow sufficient time for the two meals and the Hefsek in between.
The Acharonim question this approach as it goes against the ruling of the Shulchan Aruch that the Shalosh Seudos must be eaten after Mincha Gedolah (half an hour after midday). There are some who suggest that it is preferable to be Yotzai according to all opinions by dividing their morning meal as above, and also eating other foods in the afternoon.
The Magen Avraham references the Zohar that in this Kvius, Rabbi Shimon bar Yochai would fulfil the Shalosh Seudos by expounding on the Maaseh Hamerkava (the Torah’s esoteric teachings). Kaf Hachaim writes that this is limited to the Rashbi who knew the Divine Kavanos. We cannot rely of this and need to eat for the Shalosh Seudos. He concludes that to do both is favourable.
Eating before the 10th hour
On Erev Pesach, it is forbidden to eat a meal from the beginning of the 10th hour of the day. This is in order to eat the Matzah with an appetite. One cannot begin a meal before the 10th hour if they know that it will continue into the 10th hour.
Chaza”l only forbade the eating of ‘bread’ and therefore this prohibition only applies to eating Matzah Ashira (for Sefardim) or Matzah that has been cooked in liquid (which is technically permissible to eat on Erev Pesach). Regular Matzah is forbidden the whole day anyway and Chometz is forbidden after the 4th hour.
Technically one may eat other foods such as meat, fish, cheese, eggs and fruit. Those who eat Gebrokts may also eat foods cooked with Matzah or Matzah that has been cooked and has lost its form so that there are no longer pieces the size of a Kzayis and the Bracha is Mezonos e.g. Matzah balls. However even when eating these foods, they should only eat a small amount.
Other food limitations
After the 10th hour, one can drink all beverages except for wine (and grape juice). This is because wine satisfies a person like bread. Technically this only applies to a small amount of wine. Consuming a large amount of wine increase a person’s appetite.
Since it is hard to identify the difference between a small and large amount of wine, some Poskim advise not to drink any wine at all.
There are those who have the custom of not eating any of the species of Marror on Erev Pesach in order to eat the Marror with an appetite. This applies from dawn. There is a further stringency not to eat Charoses or any of the ingredients of the Charoses (apples, pears etc.). Even though the Alter Rebbe in Shulchan Aruch writes that one need not follow this custom, Chabad custom is not to eat any of the ingredients of Charoses or Marror from the morning of Erev Pesach until after the Korech on the second night.
Preparing on Shabbos
One should start the Seder as soon as possible after nightfall, so that the children can be awake to ask the Mah Nishtana. Therefore, in a normal year, one should have all preparations ready from before Yomtov.
However, in this Kvius, one is not allowed to do any preparations on Shabbos for after Shabbos. This applies even if the preparations do not involve Melacha, such as setting the table.
As much of the preparations as possible should be done before Shabbos.
If one is able to set the table for the Seder before Shabbos and eat the Shabbos meals in a different room, this is praiseworthy. Some allow preparations that do not involve Melacha - such as setting the table to be done by a non-Jew on Shabbos since it is for the needs of a Mitzvah.
Before starting any preparations for the Seder (even if they do not involve Melachos), the women must recite “Baruch Havdil bein Kodesh L’Kodesh”.
Sleeping
One may sleep or rest on Shabbos afternoon, even if their intention is to be able to be awake at the Seder. However, one should not say that it is being done for this reason. This is relevant when putting kids to rest in the afternoon so that they can be awake at the Seder.
Preparing the Zeroa and Marror
The Zeroa must be roasted before Shabbos. This is because one is only allowed to cook on Yomtov those foods that will be eaten on Yomtov. Since we do not eat the Zeroa at the Seder (so that it does not appear like we are eating the Korban Pesach), one is not allowed to roast the Zeroa on Yomtov.
If one forgot to roast the Zeroa, they may roast the Zeroa before the Seder, if they will eat it during the Yomtov day meal the following morning.
According to the Alter Rebbe, one should not grate Marror on Yomtov, even with a Shinui. One may certainly not grate Marror on Shabbos. Therefore, one must ensure to grate the Marror for the Seder on Erev Shabbos. If one did not do so, the Marror can be cut into small pieces with a knife on Yomtov.
According to some Poskim, one cannot make the salt water on Yomtov in the usual manner. One may only make a minimal amount. Therefore, the salt water should preferably be prepared on Erev Shabbos this year.
However, according to the Alter Rebbe, making salt water in the regular manner is only problematic on Shabbos. On Yomtov one can make salt water in any manner or quantity. Therefore, the salt water can be made on Motzai Shabbos.
