The Month of Nissan

The month of Nissan is the first month of the year. In this month we emphasize using our power of speech to serve G-d. Indeed, by performing the Seder in the right manner we can elevate and "fix" all of our words in the previous year.[1]

No Tachnun or Fasting

No Tachnun (confessionary prayer) is said throughout the entire month of Nissan.[2] The reason for this is that the first twelve days of Nissan are considered holidays due to the special sacrifices brought on these days by the tribal leaders during the consecration of the Mishkan.  The fourteenth day is Erev Pesach which is a holiday because of the Pesach sacrifice which was sacrificed on that day. The fifteenth to the twenty second of Nissan is Pesach. Since most of the month is special, we consider the rest of the month to be joyous as well. For this reason, one should also not fast or deliver a eulogy during the entire month.

A Chattan and Kallah should fast on the day of their Chuppah if they get married in this month, even if it is on Rosh Chodesh Nissan.[3]

The Nasi

On the first twelve days of the month of Nissan we recite the Nasi every day. (Page 391 in the new Chabad Siddur). This recounts the sacrifices of each tribal leader (Nasi) during these days in the second year in the desert. We also say the Yehi Ratzon asking G-d that if we descend from the tribe of that day, He should shine the spiritual revelations associated with that tribe into our souls. Every Jew should say this even if he knows that he descends from a different tribe (e.g., he is a kohen or a levi) because one may also have an additional soul from that tribe as well.[4]

On the thirteenth day we read the section of Zot Chanukat HaMizbe'ach until ken asah et HaMenorah.

In some Chassidic communities, the portion of the Nasi is read from a Sefer Torah after davening (without a bracha).[5] This, however, is not the Chabad Minhag.[6]

The first twelve days of the month of Nissan correspond to the twelve months of the year. The great tzaddikim were able to foretell the events of the upcoming year based on these days.[7]

The Blessing on the Fruit Trees

Since Nissan is the month of the spring, it is the appropriate time to make a blessing on blossoming fruit trees. This blessing is best said upon seeing two blossoming fruit trees. The text of the blessing can be found in the Artscroll Siddur. It is: Baruch...Ha'olam Shelo Chisar Be'olamo Klum Uvara Vo Briyot tovos Ve'ilanot Tovot  Leyhanot Bahem Bnei Adam. This Bracha can only be said the first time one sees such trees in that year.[8] Some say that if one did not recite the beracha when seeing these trees for the first time, they may still do so as long as the blossoms have not yet become fruit.[9] Some say it is best to say this beracha with at least two blossoming fruit trees in one's view.[10]

Although it is not obligatory to see the trees in order to say this beracha, it is proper to do so as according to the Kabbalists this beracha has great significance and by saying it properly one can elevate certain souls.

Some have a custom to say this beracha in the field with a minyan and with certain additional prayers. (This is not a Chabad custom.)

Women may say this beracha as well.[11]

Rosh Chodesh Nissan/March 11 and 12

Monday Night and Tuesday

Rosh Chodesh Nissan is referred to as the day which "took ten crowns."[12]

2 (Beit) Nissan/March 12 and 13

Tuesday Night and Wednesday

This day is the Yahrtzeit of the fifth Lubavitcher Rebbe, the Rebbe Rashab, who passed away in 1920 (5680). His resting place is in Rostov, Russia. For more about this great tzadik, see: here 

10 Nissan/March 20 and 21

Wednesday Night and Thursday

This day is the yahrtzeit of Miriam the prophetess.[13] For more about Miriam, see: here 

Tzadikkim fast on this day.[14]

11 (Yud-Aleph) Nissan/March 21 and 22

Thursday Night and Friday

This day marks the 111th birthday of the Lubavitcher Rebbe. Chabad Chassidim will begin reciting Psalm 112 on a daily basis for the following year. Click here to read this Psalm with Rashi's interpretation: http://www.chabad.org/library/bible_cdo/showrashi/false/aid/16333/jewish/Chapter-112.htm

Shabbat HaGadol - 12 Nissan/March 22 and 23

Friday Night and Shabbos

• On this Shabbos we commemorate the miracle of the Egyptians turning against each other and fighting a civil war in the days leading up to the Exodus. On Shabbat afternoon after Minchah, it is customary to recite part of the Haggadah (from "Avadim Hayinu" until "lechaper al kol avonoteinu"). This is printed in the new Chabad Siddur on page 398. [15]

• In many communities the rabbi gives a scholarly drasha (discourse) on this Shabbat. The most important thing is for him to teach the practical Halachot of Pesach.[16]

• We do not recite Viyhi No'am nor Ve'atah Kadosh after this Shabbat, as there are not six work days in the upcoming week.[17]

Distributing Matzah

The Rebbe encouraged his Chassidim, especially those in leadership positions, to distribute Shmurah Matzot for the Seders to their acquaintances (who may otherwise not have this matzah).[18]

13 Nissan/March 23 and 24

Motzei Shabbat and Sunday

This day is the Yahrtzeit of the Tzemach Tzedek, the third Lubavitcher Rebbe. He passed away in Lubavitch and was buried there in the year 1866 (5626). It is said that on Erev Rosh HaShono, the Tzemach Tzedek would receive 600,000 pidyonot (soul requests for prayers). For more information on this tzadik, please see: here

14 Nissan/March 24

Sunday Evening

Bedikat Chametz (The Search for Chametz)

• Immediately after nightfall (8:01 pm), we search for the Chametz (leavened bread and grain products).
• The Minyan in Shul (or one that ordinarily davens Maariv with a Minyan) should daven Maariv (the evening service) before doing the bedika (search). However, one who normally davens Maariv at home should first do the search, and then daven Maariv.[19]
• One who usually takes a long time to do the search should daven before the search, lest he forget to daven later.[20]
• It is forbidden to work, eat, or even learn Torah from sundown (7:33 pm Miami time) until completing the search. If one wishes to study Torah at that time, he should appoint someone to remind him at nightfall that he must stop his study and search for Chametz.[21]
• The house must be thoroughly cleaned before doing the search. Needless to say, this takes several days, depending on the size of one's house.
• One should take a candle with a single wick (preferably a beeswax candle) along with a feather and a wooden spoon and search throughout the entire house. This bedika should include garages, cars, and businesses. One must check any room where chametz may possibly have been brought. In a house with small children this includes the bathrooms. Purses, pockets, children's furniture, etc., must also be cleaned out and checked to make sure that there is no Chametz in them.[22]
• By the letter of the law, one may use a flashlight for this bedikah. Certainly, one should use a flashlight for areas that may catch on fire from the candle e.g. under the bed.[23]
• It is best to check the car by daylight. One should open the doors when doing this.[24]
• One should also check their medicine chest (see below).
• Any area which will be sold to a gentile for the duration of Pesach (see below) need not be checked.
• The front and back yards need not be checked as the assumption is that the birds would have consumed any chametz left there.[25]
• If one left chametz there for the birds to eat, one should check that area at the time of the burning of chametz to make sure that the birds actually consumed (or removed) the chametz.[26]
• Shuls and study halls (Batei Knesset and Battei Midrash) must be checked with a Bracha. This is the responsibility of the shamash (shul attendant) or whoever is in charge of the Shul.[27]
• Any Chametz that will be eaten, up until Monday morning, should be put away in a designated secure area before the search begins.[28]
• Before the search, it is customary to place 10 pieces of bread wrapped in paper in different parts of the house.[29]
• The reason for this custom is to ensure there will be some chametz found during the checking. This in turn ensures that that one will burn the chametz the next day and nullify the chametz at that time.
• Those who hide these pieces should remember where they are hidden in case the one checking has difficulty finding them.
• Before beginning the search we recite the Brachah "Asher Kidshanu B'mitzvotav V'tzivonu Al Biur Chometz."
• We make the Bracha - al biur chametz - on the destroying the Chametz instead of al bedikat chametz - on the checking of chametz because the objective of the checking is to find and destroy the chametz.
• Some have a custom to wash their hands before reciting this Bracha.[30]
• One may not talk between saying the Brachah and the start of the Bedika. It is preferable not to talk throughout the entire search unless it is something pertaining to the search.
• One should say the Brachah in the room where he will begin his search. If many people will participate in checking the house, they should all hear the blessing and start checking near that location. They may then spread throughout the house.[31]
• It is proper for all (male) household members to personally participate in the checking of at least one area. Although by the letter of the law, one may rely on the checking of a child under Bar Mitzvah, it is best not to do so.
• Following the search, the Chabad custom is to tie a string around the bag containing the Chametz. One should put the feather, the remains of the candle, and the wooden spoon, in the bag as well. The handle of the spoon should protrude from the bag. The bag should be put away in a secure place until the next morning, at which time it is burnt (see below).[32]

Bitul Chametz - Nullifying the Chametz

• Following the Bedika one should recite Kol Chamira (nullification of Chametz) which is found on page 406 in the Siddur. In this paragraph, we declare ownerless (hefker) any Chametz not found during the search. It is of utmost importance to understand the meaning of Kol Chamira. If one does not understand the Aramaic, one should say the declaration of Kol Chamira in a language that one does understand.

• The text in English is: "All kind of chametz or yeast that is in my possession, that I haven't seen or that I haven't eliminated, should be considered nullified and ownerless, as the dust of the earth."

Forgot to Check

• If one forgot to check any of the above areas, one should do so on Monday morning or even during the holiday of Pesach itself (but not on Shabbat as a candle is muktzeh on Shabbat). One should say a bracha before this second checking. Any chametz found on the actual Yom Tov or Shabbat days (Tuesday, Wednesday, Shabbat, and the following Monday or Tuesday) should be covered immediately (but not moved as it is muktzah), and on Chol HaMoed (March 28, 29 or 31) it should be burned.[33]

Going Away for the Holiday?

• If one is at a hotel for Yom Tov, one must check the room in which he is staying. If one arrives with time to check on Sunday night, one should do so with a bracha as well as with the ten pieces of bread, recite the kol Chamirah etc.
•  If one arrives on Monday, Erev Pesach, after the time of burning chametz or during Chol HaMoed for that matter, one still must check with a bracha, but should not put out any bread as it is forbidden to possess any bread after the time for burning chametz.
• If one checks into a hotel room on Chol HaMo'ed, one should check the room immediately upon arrival with a candle after saying a bracha.[34]

Day of Erev Pesach - 14 Nissan/March 25

Monday

• It is customary to wake up early for davening on this morning.[35]
• Ashkenazim do not say Mizmor LeTodah (following Baruch She'amar) during the morning prayers of this day nor during Chol HaMo'ed Pesach.[36] This prayer corresponds to the thanksgiving sacrifice (Todah) which included leavened bread and was therefore not sacrificed during Pesach nor on Erev Pesach.
• Sefardic custom is to recite this prayer both on Erev Pesach and on Chol HaMo'ed Pesach.[37]

Taanit Bechorim (Fast of the Firstborn)

• All firstborn males (of either or both parents) must fast to commemorate the miracle of G-d's saving the firstborn Jews in Egypt. If one partakes in a Seudat Mitzvah (Brit Milah, Pidyon Haben or Siyum (completion of a Talmudic Tractate)), one becomes exempt from fasting.
• If one is not a firstborn, one must fast (or take part in a Siyum) on behalf of one's firstborn son who is too young to fast. If one is a firstborn and has a firstborn son under bar Mitzvah, some say that the mother should fast (or hear a siyum etc.) in the place of her young son. Some say this is not necessary. If the fast is difficult, one may rely on the lenient opinion.[38]
• It is forbidden to eat or drink from dawn (6:11 am Miami time) until participating in the Siyum.

Eating Matzah and Other Seder Victuals

It is forbidden to eat Matzah on this day as this is not yet the time of the mitzvah, and eating would diminish the importance of eating it at the proper time.[39]Some have the custom to refrain from eating Matzah from the beginning of the month of Nissan.[40] Others refrain from after Purim.[41]  

One may eat cooked Matzah (e.g. kneidelach) on Erev Pesach until midafternoon (see below).[42] One who does not eat gebrochts should not eat this after 11:24 a.m. (Miami time).

Some say one should not eat baked products made with matzah meal on this day as these would be Hamotzie if one were to eat large quantities of them.[43]

One may eat egg Matzah until 11:24 a.m. (Miami time). Sefardim may eat egg Matzah on Erev Pesach and throughout Pesach. (But should not eat more than the size of an egg (k'zayit) in the late afternoon, see below.)

It is the Chabad custom not to eat any of the ingredients of the Maror and Charoset on Erev Pesach or the first day of Yom Tov until after Korech of the second seder (except of course at the first Seder).[44]

Selling Chametz[45]

• If one owns Chametz that one does not wish to destroy or consume before Pesach, one may sell it to a gentile before 12:25 p.m. (Miami time) on Monday, Erev Pesach. In order for this sale to be valid, it must be conducted in a very specific manner. For this reason, one should authorize a competent rabbi to conduct the sale for them.
• One should authorize the rabbi early enough so that he will be able to complete the sale before the above time. In the contract, one should specify any addresses where one is keeping chametz. The chametz in those locations should be kept in a separate area (e.g. room or cupboard). One should tape or seal the entrance to that area to indicate that it was sold, and one should not enter that area during Pesach.[46]
• Some are particular to give the gentile the keys to the areas that contain the chametz.[47] This is stringent and is not necessary by the letter of the law.[48]
• Some of the products that one might want to include in this sale are: grain-based vodka, whiskey or beer, pastas, dry cereal, flour, and crackers.
• Some are strict and only sell products that are not actually chametz.[49] They get rid of products with real chametz. Chabad custom is to permit the sale of real chametz. It is said that the Tzemach Tzedek would sell actual chametz.
• The Chabad custom is to sell one's chametz utensils lest some chametz be stuck to them. Although after Pesach the items will have been "purchased" from a gentile, it is not necessary to immerse them in a Mikvah.[50]
• The rabbi who conducts the sale will also buy it all back after Pesach. One should not consume any of the sold products immediately after Pesach, but rather wait at least one half hour after Yomtov is over for buying-back to be completed.

Entering the Gentile-Owned Zone

Technically, the sale of chametz includes the area that the chametz is in.[51] One may therefore not use the areas that were included in the sale. Nevertheless, if necessary, one may enter into such an area to get something and then leave immediately.[52]

What if the Non-Jew Wants to Keep it?

If the non-Jew chooses to not sell the chametz back to the Jews after Pesach, we may not force him to do so. He may take possession of all of the chametz that he purchased. But he must pay the fair market value of each and every item he wishes to keep.[53]

Pet Food on Pesach

• Many pet foods contain Chametz. One should either get rid of or sell any pet food that may contain chametz before 12:25 pm (Miami time) on Monday, Erev Pesach. Please click here for a list of Kosher for Pesach pet food.
• One may feed his pet kitniyot (legumes, see below) on Pesach.
• One should wash out his pet's feeding bowl and/or cage to ensure that there is no actual chametz there.
• If one is leaving his pet in the care of a gentile for Pesach, he should provide the gentile with kosher-for-Pesach pet food as one may not benefit from chametz on Pesach.
• If this is impossible, he should sell his pet to the gentile. Speak to a competent rabbi regarding this.
• When purchasing chametz pet food after Pesach, one should make sure not to purchase from a Jewish-owned store that did not sell their chametz.

Cosmetics

Any cosmetic product that is not fit for consumption by a dog does not need to be kosher for Pesach. Some people are strict and try to use products which are chametz- free.[54]

Certainly it is proper to be strict regarding anything which may be ingested such as lipstick or toothpaste.

See: here  for more information in this regard.

One who is strict should sell one's perfumes, deodorants and any other cosmetic product that may contain chametz to a non-Jew before Pesach or (preferably) authorize the rabbi to do so.

Medication

There are three levels of sick people that have differing halachot regarding the medicines they may take.

Dangerously Ill

• One who has a life-threatening condition should continue to take the necessary medication even if it contains chametz.
• If available, it is best to switch to a similar medication that does not contain chametz or to a tablet that can be swallowed instead of chewed.

Seriously Ill

• One who has a serious illness that is not life-threatening may take medication that is swallowed as a pill or tablet even if it contains chametz.
• Certainly, if a non-chametz alternative can be found, this is preferred.
• A person in this situation may not ingest chewable tablets or a liquid medication that contains chametz. He may, however, take medication that contains kitniyot.[55]

Slight Illness

• One who is healthy or one who has a minor ailment may not swallow or ingest a pill that may contain chametz or a majority of kitniyot.[56]
• In general, one who has only a slight illness may not take medicine on Shabbat or on the first day of Yom Tov for fear that this may lead to his grinding herbs to make more medicine.[57] He may take medicine on the second day of Yom Tov.[58]

Click here for a list of medications that may contain chametz:. One should consult a competent rabbi regarding their specific medicinal needs on Pesach.

Kashering

• One should make sure that they have completed the kashering of their utensils before 12:25 p.m. (Miami time).
• For information about how to kasher one's vessels and which vessels may be kashered, see: here
• and here

Kashering Pointers:[59]

• To Kasher a
  •  Metal Sink
    • One may kasher a metal sink with a blowtorch by heating the metal to the extent that a straw on the other side of it would burn. Practically, one should rotate the lit blowtorch in small circles over a small area for a few seconds and then move on to the next area. The same should be done for the faucet and the drain area.
    • Alternatively, one may kasher a metal sink by pouring boiling water on it and then "ironing" the wet metal with a hot (unplugged) iron. The same should be done regarding the faucet of the sink. One should then pour cold water over the sink.
    • When using the second method, one should not use the sink with any hot water for the 24 hours prior to kashering.
  • Porcelain or China Sink
    • If one has a porcelain sink, it cannot be kashered. In this case, it is best to not use any hot water in that sink when washing dishes for the entire Pesach.[60] In addition, one should line the sink and place a new wire rack on the bottom and a new plastic or rubber tub on the rack.
  • Oven
    • One may kasher a self-cleaning oven by running a self-clean cycle on the oven. As the door of the oven does not reach the same heat as the oven itself, one should cover the inside of the door with heavy-duty aluminum foil.
  • Counter tops
    • If the countertop is made of silestone, porcelain enamel, corian, linoleum, plastic/formica or granite composite, it cannot be koshered. One should clean it well and cover it with a thick cover.
    • One may kasher countertops made of pure granite, marble, or metal. This can be done by a blowtorch (in the case of metal), or by pouring hot water and "ironing" it (see above). If one cannot pass a hot iron over it for fear that he may ruin it, he should simply clean it and cover it with a thick cover (e.g., an acrylic sheet). Alternatively, one can pour hot water on it and then cover it with aluminum foil (see below).
  • Glass cooktops
    • These are difficult to kasher. The Star K recommends that one turn the "burners" on to the highest temperature. Then, one should cover the actual cooking area with a metal disc and make sure not to put down the pot or any food on the area between the "burners."
  • Stovetop with Electric Coils
    • The electric coils can be kashered by being turned to the highest temperature until they turn red hot. The metal drip pans and other metal components should be well cleaned and covered.
    • The area between the burners should be koshered, as explained above regarding kasherable countertops, (if possible,) or well covered with heavy- duty aluminum foil.
  • Gas Stoves
    • The grates of a gas stovetop can be koshered by being left in an oven during a self-clean cycle. Alternatively, one can kasher them by rotating them (with a pair of tongs) over an open flame.
    • The area between the burners should kashered or covered, as above.
  • Microwaves, urns, and dishwashers
    • It is not recommended that one kasher these items for Pesach, especially if they are made of plastic.
  • Knives
    • Many communities have a custom not to kasher knives for Pesach lest some chametz be stuck between the blade and the handle.[61]
  • Kashering Your Teeth
    • One who has false teeth should kasher them for Pesach. If one is afraid that boiling water will ruin their false teeth, they should clean them thoroughly, place them in a container and pour boiling water on them.[62]
    • Some people who have fillings are strict to not eat or drink hot chametz within 24 hours of when chametz will become forbidden. In addition, some say that one who has fillings should not eat garlic or other sharp foods on Pesach as these may extract some of the "taste" absorbed in the fillings.[63]

To Cover, Kasher or Both?

When preparing their kitchens for Pesach, many people both kasher their counter tops and cover them with foil or other coverings. Although this is not necessary by the letter of the law, Rav Shlomo Zalman Auerbach would, in fact, advise this method.[64]

This stringency only applies if one is using a thin material such as aluminum foil to cover the counters. If, however, one is using a thick material to cover one's counter, one need not be strict to kasher the counter before covering.

• The reason for covering after kashering is in case the kashering was not done in the best way. (It is best to kasher a countertop with a hot stone or iron in addition to the hot water. This is not possible on all countertops.)
• The reason for kashering despite the fact that it will be covered is in case the liquid gets underneath the covering. If a hot pot is then placed on top of that area, it can heat up the liquid, and this can extract the chametz from the countertop and pass it through the cover into the pot (if there is also liquid between the cover and the pot). When there is liquid and heat connecting two utensils, taste can be transferred. Whereas if the covering is thick, even if liquid gets underneath the covering, the pot will not be able to heat it up.[65]

Immersing New Utensils

One who purchases new utensils for Pesach should make sure to immerse them in a Mikvah before using them.

For more on this topic, see: here

Kitniyot[66]

Although legumes (kitniyot) are not and cannot become chametz, the early Ashkenazi authorities forbade their consumption on Pesach.

Several reasons are given for this custom.[67]

• Since kitniyot are cooked in ways similar to how the five grains are cooked. If one would be allowed to cook kitniyot, one may think that one may also cook the five grains in similar ways.
• These foods are often made into flour. Were one allowed to cook with these flours, it may lead to cooking with the flours of the five grains which is absolutely forbidden.
• Legumes and the like are often processed on equipment that is used for the five grains. It is therefore likely that there are some of the five grains mixed in with the legumes and other grains.
• In addition, there are some types of grains that are in fact subcategories of the five grains listed above. They are able to become chametz. Not everyone is aware, however, that these are actually part of the five grains. In order to prevent from this mistake leading to a severe transgression, the sages forbade the use of all legumes and grains.[68]

Definition of Kitniyot

Kitniyot is defined as a food of which only the seed is consumed and is cooked in a manner resembling the cooking of grains. If the food is a vegetable that is eaten, neither the vegetable nor the seeds of the vegetable are considered kitniyot.

Several examples of kitniyot are rice, millet, buckwheat, corn, peanuts, peas, sesame seeds, and all beans.

In Case of Illness

As mentioned above, one who is unwell may eat kitniyot if this is necessary. Similarly, one may feed small children kitniyot that is otherwise kosher for Pesach, if this is necessary for the child's health.[69] In this case, one should prepare these foods on utensils that are not used by the rest of the family.[70]

Quinoa

The Chabad rabbis I have consulted with concur that quinoa is considered kitniyot.[71]  Some authorities disagree and do not consider it kitniyot.[72]If one holds by this opinion, one must check the quinoa very carefully  to ensure there is no grain mixed in it.

One may own kitnoyot on Pesach although they may not consume it.[73]

Sefardic Custom   

Most Sefardic communities did not accept the prohibition of kitniyot.  Despite this, before eating legumes on Pesach, a Sefardi must thoroughly check them to ensure that there is no grain mixed in. Because of the difficulty in checking rice properly, some Sefardic communities do not consume rice on Pesach.

If the husband is Sefardic and the wife Ashkenazic or vice versa, the family should follow the custom of the husband.[74] It would not be proper for her to be strict with herself as she would then not be allowed to cook for her husband on Yom Tov (see Kaf HaChaim, 453, 16 and 17).[75]

Burning of the Chametz[76]

The latest time for eating chometz on this day is 11:24 a.m. (Miami time).

One should burn the chametz before 12:25p.m. (Miami time).

• After burning the chametz, one should recite Kol Chamira This paragraph declares ownerless all chametz, whether one knows of its existence or not.
• One who does not understand this text, should recite it in a language that he understands. At this time, we also say a prayer that just as we burn the chametz, so too G-d should eradicate all evil from our hearts and from the entire world.
• The English text of this bitul is:"All kind of chametz or yeast that is in my possession, whether I have seen it or not, whether I have destroyed it or not, should be considered nullified and ownerless, as the dust of the earth."

• At this time, one should check his pockets and the pockets of his children to be certain that they contain no chametz.

Haircuts

It is proper to get a haircut (and cut one's nails, if needed) on this day in honor of Yom Tov.[77] One should endeavor to do this before midday (1:26 p.m. Miami time), as the half day after midday until the evening is a minor holiday - the time that all of Israel would sacrifice the Pesach lamb. If the barber is a gentile, one may receive a haircut from him after midday as well. In addition, if one forgot to cut his nails in the morning, one may do so after midday as well.[78]

Work

• For the above reason, from midday it is forbidden to work.
• Some have a custom not to work in the morning as well.
• Any type of work permitted on Chol HaMo'ed (see below) is also permitted at this time.[79]

Seder Preparations

Seder Shopping List

Matzah:

It is best to use handmade Shmurah Matzah throughout Pesach. If this is not possible, one should purchase Shmurah machine matzah. If this is not possible, and one is purchasing regular machine matzah, one should make sure that there is reliable Rabbinic supervision on the Matzah.

Maror:

According to Ashkenazic custom, the marror (bitter herbs) may consist of either romaine lettuce, horseradish or a combination of both. As romaine lettuce is occasionally infested with bugs, one must wash each leaf thoroughly and check the leaves individually. The horseradish should preferably be grated before Yom Tov begins as it is best not to grate horseradish on Yom Tov.[80] According to Sefardic custom, endives may also be used.

Those that are careful to not wet their matzah should dry the maror for their Seder plates and for the Korech, so that these not wet the matzah.

Zro'ah

The meat for the shank bone can be made from a chicken or a lamb. Chabad custom is to use the chicken neck which somewhat resembles an arm. Some use the leg or the wing of the chicken.[81] One should roast it and (according to Chabad custom) strip off most of the meat. This is in order to ensure that no one actually mistakes this meat for the meat of the real Korban Pesach (Pesach sacrifice). The zro'ah should be roasted over coals, an open flame or directly above an electric burner. One should roast the zro'ah (shank bone) before nightfall as doing this on Yom Tov is somewhat complicated (see below).

Eggs

One should make sure to have enough boiled eggs both for every Seder plate as well as for all of the participants to eat during the meal (according to the Ashkenaz custom).

Charoset

According to Chabad custom, the charoset is made of apples, pears and nuts (walnuts and/or almonds). Wine is added later on before the dipping of the maror. According to other customs, the charoset may include cinnamon, ginger, dates, figs, and pomegranates as the Jewish people are compared to these fruit.[82]

Karpas

According to Chabad custom, the vegetable used for Karpas should be either potatoes or onion.[83] According to other customs it may be other vegetables that are used for dipping, e.g., celery,[84] parsley,[85] radish,[86] and any other vegetable whose bracha is Ha'adamah when raw.[87] One may not use lettuce or any of the species that may be used for maror (see above).[88]

Wine

It is preferable to use red wine for the Seder. This is because red wine is considered a more important product and because it reminds us of the blood of the murdered Jewish babies in which Pharaoh would bathe.[89] One who is unable to drink wine, may dilute it with grape juice or simply use grape juice instead (see below).

If one will have guests at his Seder table who are not Shabbat-observant, it is best to use wine that is Mevushal (cooked).

Please be aware that not all grape juices are Mevushal. See: here

Also, if one purchases wine from Israel that is from the year 2008, it may be from Shmittah produce. (Check the label.) Although such wine is kosher, it may not be wasted. When pouring a cup of such wine, one should not make the cup overflow. In addition, one may not use this wine for the second cup of the Seder as some of that cup is poured out. See: here

Wine Goblets

• The minimum size of each of the four cups of wine should be 3.5 ounces or at least 3 ounces.[90] Some say the cups should contain 5 ounces.[91]
• One should make sure to buy small yet acceptable size cups for the children who are old enough to be educated in this mitzvah.

Menu

According to Ashkenazic custom, no roasted meat or chicken should be served at the seder. This is to ensure that no one thinks that the actual Korban Pesach (Paschal lamb), which was roasted, is being served.[92] Chicken or meat marinated and cooked in a considerable amount of liquid is considered cooked and is acceptable.

Sefardic tradition permits roasted meat as long as it is not a lamb or goat roasted whole (as the Korban Pesach was).[93]

When to Prepare?

Although, technically the making of the charoset, checking the romaine lettuce for insects, setting the table and other preparations may be done on Yom Tov, it is best to do these beforehand in order to begin the Seder as soon as possible. This is particularly important to ensure that the children not fall asleep and miss the Seder.[94]

For this reason, the table should be set and the chairs (and pillows) arranged while the men are in shul in order for the Seder to start as soon as possible.

If one did not prepare the zro'ah (shank bone) beforehand, one may roast it on Yom Tov but it must then be consumed during the following day. One would then need to roast another zro'ah on the second night which he would then need to consume on the next day. This is because we are not allowed to prepare food on the first day of Yom Tov for the second day. In any event, a roasted Z'roah may not be eaten on either of the seder nights, since we do not eat roasted meat on the Seder nights (as explained above).

Erev Pesach in the Afternoon

• It is best for men to go to the mikvah to purify themselves before the Yom Tov. This is a Segulah to be able to daven with deep contemplation and spiritual inspiration.[95]
• One should not eat more than a small snack during the last quarter of the day (after 4:30 pm in Miami) in order to have an appetite for the matzah etc. Nor should one drink wine or grape juice after this time.[96]
• After Minchah, one should recite the "Order of the Pesach Offering" (page 407 in the new Chabad Siddur). By studying about the Pesach sacrifice, it is considered as if we actually brought it.
• A G-d fearing person should say this in the proper time (i.e. before sunset) in order that the reading of it should be considered as if he sacrificed it. He should be disturbed about the Churban (destruction) of the Bait HaMikdash (Holy Temple) and plead with the Almighty that it be rebuilt speedily in our days, Amen.[97]

The First Seder Night -15 Nissan/ March 25

Monday Evening

Candle-lighting time (in Miami) is 7:27 p.m.

If one lights candles after sunset (7:45 pm in Miami), one must be light from a pre-existing flame. The following two Brachot are recited: 1) L'Hadlik Ner shel Yom Tov; and 2) Shehechiyanu.

Ma'ariv

When praying ma'ariv on this night, one should recite the Amidah for the Sha�losh Regalim (festivals- pg. 331 in the new Chabad Siddur).

 After the Amidah, the Chassidic custom is to recite the complete Hallel, along with its Brachot, followed by Kaddish-Titkabel and Aleinu.[98] This is also the Sefardic custom.[99]

The Seder

• It is proper to start the Seder promptly in order that the children remain awake for the Four Questions (and the answers).
• The Chabad custom is to make one's Seder plate at night upon returning from shul.
• Chabad custom is to place the items of the seder plate (e.g., the marror, karpas, zero'ah and egg) directly on the top one of the three matzot (understandably with a cloth or napkins as separation).[100] A cloth separation is also placed between each matzah. The actual Ka'arah (Seder plate) should be placed underneath the matzot.[101]
• The Matzot selected should be somewhat concave and should be placed in such a way that they resemble a kli (receptacle).[102]
• The Chabad custom is to first put down the bottom matzah (symbolizing the  Israelite), then the middle matzah (symbolizing the Levite), and then the top matzah (symbolizing the Kohen).[103]
• Some have the custom that the leader of the Seder wears a Kittel during the Seder. This is not the Chabad custom.[104]

Kadesh (Kiddush)

• The minimum size of each of the four cups of wine should be 3.5 oz. (See above)
• All the minimum amounts of food and drink pertaining to the mitzvot of the Seder apply equally for men and women except that it is not obligatory for women to lean while eating or drinking etc.[105]
• Women who recited Shehecheyanu while lighting the candles, should not repeat it when saying Kiddush.
• One should drink the wine while reclining on the left side (see below).
• Women are not obligated to recline.
• For the four cups, it is preferable to drink the entire cup of wine. If this is difficult, it is proper to drink at least a majority of the cup, or at the very least, the amount of one cheek full. For the fourth cup, one must drink at least 3.5 ounces in order to be able to recite theblessing of Al Hagefen (the blessing said after wine).[106]
• It is preferable that one use wine for all four cups. If this is difficult, one may mix the wine with grape juice. If this is also difficult, one may use grape juice.[107]  One who needs to, may add up water up to the amount of one third of the cup. This is provided that the mixture will still taste like wine or grape juice.[108]
• One who is allergic to wine and grape juice may use an important beverage of the country (that is kosher for Pesach) for his four cups. An example of this would be warm tea or coffee.

Leaning[109]

• In ancient times, it was customary for royalty to eat while reclining. Since we celebrate our redemption on this night, we dine like royalty, while leaning. Some say that since today even the royalty doesn't recline while eating, that we no longer need to do this. For this reason, women are not particular to lean. In addition, in some cases, men may also rely on this opinion if they forgot to lean (see below).

• One should lean to the left as leaning to the right while eating can be dangerous. For this reason, even a left-handed individual (for whom it is easier to lean to the right) should lean to the left.
• One should prepare his chair in a comfortable and royal manner as befitting a free man. In addition, this will ensure that one will be able to lean comfortably (e.g., use a pillow).
• In some cases if a man forgets to lean, he need not repeat that mitzvah. The details of this are as follows:
•  It is best to have in mind that one might drink in-between the first two cups if necessary. Then if one forgets to lean while drinking the first cup, they may drink another cup while leaning.
•  If one forgot to lean when drinking the second cup, one should drink another cup while leaning.
• The same applies to one who forgot to lean when eating the Matzah.
• If one forgot to lean while drinking the 3rd or 4th cup, one should not drink another one.  Also, one who forgot to lean while eating the Korech sandwich or the Afikoman need not eat them again.
• For Sefardim, the Halacha is that if one forgot to lean, one must repeat that mitzvah, no matter which mitzvah it is.

Urchatz[110]

We wash our hands (as for bread); however, we do not recite the Brachah. This is because the water into which we dip the Karpas can become tameh (ritually impure) from hands that are not washed in this ritual manner.[111] In truth, one should wash his hands in this manner during the year as well before consuming foods dipped in water or certain other liquids. Even one who is not particular about this during the year must do so on this night in order to get the children's attention so that they ask why are we doing things differently on this night.

Karpas[112]

• The custom in Chabad is to use onion or potato. Other customs include celery or parsley or other vegetables normally used for dipping (see above).
• One should eat less than a k'zayit (1 oz.). This is in order that one should not have a question as to whether or not it is necessary to recite an after-blessing (bracha acharona).
• If one did eat a kezayit, one should nevertheless not recite a bracha acharona.
• Before eating one should say the Brachah "Borei P'ri Ho-Adomo," while having in mind the Maror (horseradish) and the Maror of the Korech (sandwich).
• We dip the Karpas in salt water prior to the Brachah.
• Chabad custom is not to recline while eating the Karpas.

Yachatz[113]

• One should break the middle matzah. The larger piece is wrapped up and put aside to be used as the Afikoman.
• The Chabad custom is to break the matzah while it is covered by the matzah cover and to break this piece into 5 pieces. The number five has kabalistic significance. One year, the Rebbe Rashab accidentally broke the larger piece of the middle matzah into six pieces. He only put five of the pieces aside for the Afikoman.[114]
• The Chabad Rebbes would keep the Afikoman in between two of their pillows.[115]
• In some communities, the children steal the Afikoman and the adults then "buy" it back. This is done in order to keep the children awake and involved in the Seder.
• It is not Chabad custom for the children to steal the Afikoman. [116]The reason for this may be that we do not want to accustom the children to a behavior that is usually forbidden.
• The smaller piece of the broken matzah is left at the Seder table. This is the Matzah over which the Haggadah is recited as it broken and thus resembles poor man's bread.

Maggid[117]

• The Haggadah is recited, followed by the second cup of wine.

• The leader of the Haggadah should explain the content of the Haggadah to the participants in the language that they understand. He should be especially careful to explain the story of the Exodus to the children.
• The Arizal said that the Haggadah should be recited in a loud voice. This was also the custom of the Previous Rebbe.[118]
• While reciting the 10 plagues, we pour off 10 drops of wine from the cup. Chabad practice is not to dip one's finger into the wine.
•  If possible, one should pour the wine into a broken (or chipped) vessel.[119] Once the pouring off is completed, the cup should then be refilled for the remainder of Maggid.
• Women are obligated to recite or hear at least the basic parts of the Haggadah. They should be especially careful to recite or hear the following;
• The paragraph of Avadim Hayinu,
• From the paragraph Metchilah until Detzach Adash Be'achav
• and from "Rabban Gamliel..." until after the second cup.
• Whenever one lifts the cup of wine (while saying "Vehi She'omdah", "Lefichach" and the blessing over the second cup,) one should cover the Matzah. This is done for the same reason that the bread is covered for Kiddush - that the (unleavened) bread should not be shamed that the blessing or prayers are being said over the wine and not on the (unleavened) bread.
• Whenever the cup is not being lifted, the middle matzah should be uncovered. This is because the Haggadah is supposed to be recited "in the presence" of the broken matzah which is called poor man's bread.
• At the conclusionof Maggid, one should drink the second cup while reclining.

Rachtzah[120]

One should wash his hands in preparation for eating the matzah. One should say the Brachah of "Al N'tilat Yadayim."

Motzie-Matzah[121]

• One should pick up the 2 and 1/2 matzot, recite the Brachah of Hamotzie then put down the bottom matzah and say the Brachah of "Al Achilat Matzah."
• When saying this brachah, one should have in mind the Matzah of Korech and that of the Afikoman.
•  One should then take a k'zayit (olive size) from the top matzah and a k'zayit from the second matzah, and eat them together within a three-minute period. If that is not possible, one should eat them as quickly as possible and finish them within eleven minutes or at the very most, within twenty two minutes. (This represents the most lenient view on a kedei achilat peras - eleven minutes and a separate time period for each of the two kezeitm he is eating.)[122]
• If possible, one should eat the two kezeytim at once, swallowing one at a time.
• One who does not have a Seder plate is only obligated to eat one k'zayit of matzah (both men and women). He should also have a small piece of the top matzah for the mitzvah of lechem mishnah.
• The amount of the k'zayit (size of an olive) of matzah is 1 ounce or 29 grams (approximately half of a hand-made Shmura matzah or two thirds of a machine-made matzah).
• This size represents a stringent view that measures the kezayit by weight. The main halacha is that a k'zayit is a volume measurement. As such, it is sufficient to eat 9 grams of matzah which equals approximately a quarter of a matzah.[123]
• One may certainly rely on the lenient view for the matzah of korech and the afikoman which are Rabbinic obligations. In addition, if one is eating two kezeytim (one from the top and one from the middle matzah), it is sufficient to have a quarter of a matzah for each. This is because, in total, he will be having a half a matzah which is certainly a full kezait.[124]
• One who cannot eat this amount should have at least one quarter of a Shmurah Matzah or a third of a machine Matzah as their k'zayit.
• Since the matzot that are on the seder plate will not suffice for more than one or two people, additional matzot from the package should be distributed to each participant. This can be prepared beforehand (while the people are washing).
• Although salt should be present on the table, one should not dip the matzah in salt.
• Men are required to recline while eating the Matzah.
• One should not talk about matters not relating to the eating of Matzah and Maror etc. until after the eating of the Korech sandwich.  This is because the brachah of Al Achilat Matzah is also referring to the Korech sandwich.

Maror[125]

• Either horseradish or romaine lettuce should be used for Maror
• The Chabad custom is to use both. The advantage of the lettuce is that it starts sweet and ends up being bitter (if left in the ground) which parallels the slavery of the Jews in Egypt. The advantage of the horseradish is that it is actually bitter.
• One must eat a k'zayit of Maror (approximately three-quarters of an ounce). One large romaine leaf or an equivalent size of smaller leaves is this size. The amount of ground horseradish that would fill a shot glass also equals this amount.
• One should dip the Maror into the Charoses and recite the Brachah of "Al Achilat Maror" while having in mind the Maror of Korech as well.
• One should add wine to the Charoset before dipping the maror into it.
• Those that are careful of gebrockts (mixing Matzah and water etc.) do not add wine to all of the charoset but rather save some dry charoset to use for the dipping of the korech sandwich.
• One should not recline while eating the Maror. Since the maror reminds us of the times of suffering, it is not appropriate to show signs of freedom while eating it.
• One should eat the Maror without interrupting within three minutes (if possible), or if necessary, within nine minutes. If possible, one should swallow the entire k'zayit at once as above.

Korech[126]

• One should take a k'zayit from the bottom matzah and a k'zayit of Maror, dip them in the Charoset, recite Kein Asah Hillel..., and eat them while reclining.
•  Those that are careful with gebrockts (mixing Matzah and water etc.) should not dip the Maror of Korech into Charoset; rather, they should put dry Charoset on the Maror and shake it off.
• If possible, one should swallow these two kezeitim at once. If one cannot do this, they should eat it within three minutes, or if that is too difficult , within nine minutes as explained above.

Shulchan Orech[127]

• It is customary for Ashkenazim to begin the meal by eating the hard-boiled egg dipped into salt water. The egg is a food of mourning. This recalls that the night of the Seder is always the same night of the week as Tisha Be'av (the date of the destruction of the Temples) of that year.
• It is permissible to drink wine during the meal.
• The Chabad custom is to be very careful not to wet the matzah. This is for fear that there may be some unbaked flour on the matzah which may then become leavened. This is called Gebrockts. Even when washing Mayim Acharonim (the washing of the fingertips before bentching) one who is careful about this should not wet his lips with the water.
• It is not Chabad custom to recline during the meal.
• As mentioned above, Ashkenazim do not eat any roasted meat or chicken during the Seder.
• Sefardim are not particular about this unless it is a complete roasted lamb or goat.

Tzafun[128]

• Tzafun means hidden. It is referring to the Afikoman which was hidden during the meal and during the reciting of the haggadah.
• Those who do not have their own Seder plate should take other matzah for the Afikoman, but should preferably also try to have a small amount of the Afikoman that was on the Seder plate.
• One should eat at least one k'zayit of matzah while reclining. If possible, one should eat two k'zeitim, one to commemorate the Pesach sacrifice and one to commemorate the Chagigah sacrifice.
• After the Afikoman one should be careful not to eat or drink anything except for the last two cups of wine. By the letter of the law, one may drink water.
•  Preferably the Afikoman should be eaten before midnight - 1:26 a.m. (Miami time). This is because the Afikoman is in the place of the Pesach sacrifice which was supposed to be eaten before midnight.[129] (This is true for the first night. On the second night, the Chabad custom is not to be particular regarding this.)
• Some have a tradition to save a small piece of their Afikoman and keep it for protection. They also take it with them if they are traveling.[130]

Beirach[131]

• We fill the third cup of wine before reciting the Grace after Meals. The Lubavitcher Rebbe would also fill the Kos shel Eliyohu (cup of wine for Eliyahu Hanavi)  at this time.
• The general custom is to pour this cup after the Grace after Meals.[132]
• The cup of Eliyahu should be large and fine looking as it symbolizes the future redemption.[133]
• The leader of the Seder should pour this cup.[134]
• The one who led the Seder for maggid should be the one who leads the Grace after Meals.[135]
• During the Grace after Meals, one should remember to recite Ya'aleh V'Yavo.
• Upon completing the Grace after Meals, one should drink the third cup while reclining.

Hallel-Nirtza[136]

• While carrying a lit candle, one of the participants opens all the doors leading from the Seder room up to and including the front door.
• Sh'foch Chamot-cho is recited while the door is open.
• This is considered an auspicious time and one should utilize it to pray (in their minds) for spiritual matters.
• The Haggadah is concluded followed by drinking the fourth cup of wine. One should drink the entire cup (or at least 3 ozs. of it) in order to say Al Hagefen.
• According to Chabad custom, the contents of the Kos Shel Eliyohu should be poured back into the bottle at this time. The Seder participants should sing the song Keili Atah during the pouring.
•  Some have the custom that the Seder participants drink some of the wine of the cup of Eliyahu for the fourth cup of wine. Some leave the wine (covered) in the cup and pour it back into the bottle in the morning.[137]
• The Torah refers to the first night of Pesach as "Leil Shimurim" (a night endowed with G-d's protection). Because of this special protection, before retiring to bed we recite only the first paragraph of Kriyat  Sh'ma (Sh'ma and V'ahavta) followed by the Brachah of Hamapil.
• If one is living in a safe area, it is customary to leave the front door unlocked so that if Elijah the Prophet comes to announce the redemption, he will be able to enter without delay. One who lives in area where robberies are common should not rely on a miracle and should lock the door.[138]

First Day of Pesach - 15Nissan/ March 26 

Tuesday Morning

• We daven the Yom Tov davening with the Amidah of the Shalosh Regolim (pg. 331 in the Siddur). Following the Amidah, we recite the complete Hallel (pg. 307). After Hallel we take out two Sifrei Torah.

Morid HaTal[139]

• On the first day of Yom Tov during Musaf, we stop saying Mashiv Haruach (praising G-d for making the winds blow and the rain fall) and begin reciting Morid HaTal (praising G-d for the dew). As this is the end of the rainy season for most of the world, it's no longer appropriate to praise Hashem for rain. Before Musaf, the Shammes (Shul attendant) should announce the beginning of reciting of Morid HaTal. During the repetition of the Amidah, the Chazzan recites the special prayer for "Tal" (dew) (pg. 353 in the Siddur).
• According to some customs (Nusach Ashkenaz), during the summer months we recite neither Mashiv HaRu'ach nor Morid HaTal.
• In a Nusach Ashkenaz shul, the community continues to say Mashiv HaRu'ach etc. during the silent Amidah of Musaf. This is because it is not proper for the Shammes to announce the cessation of a prayer for a blessing. Instead, the way the change is "announced" is by the Chazzan not saying Mashiv HaRu'ach when he repeats the Musaf Amidah. From then on (i.e., by Mincha or if one is davening Musaf after the Chazzan's repetition), the community does not say Mashiv HaRu'ach.

• The accompanying table summarizes what one must do if one failed to recite Morid HaTal properly:

If one forgot and said Mashiv Haru'ach instead of Morid HaTal

• If one is unsure if he said Morid HaTal or Mashiv Haru'ach, they should consider it as if he said Mashiv Haru'ach since that is what he is used to saying. This is true for the first thirty days after this day. After that time it is assumed that one said the correct prayer.

• If one did not daven Shacharit yet, but heard the Shammes announce Morid HaTal (or he heard the Chazzan's repetition of the Musaf Amidah), and he is not davening with another Minyan, he should begin saying Morid HaTal during Shacharit.[140]

The Second Night of Yom Tov - 16 Nissan/ March 26

Tuesday Evening

One may not prepare anything for the seder before 8:08 p.m. (Miami time).

Candle-lighting (in Miami) is after 8:08 p.m. One should only light from a pre-existing flame, She'hechiyonu is recited. According to Chassidic and Sefardic custom, Hallel is again said after Maariv.

Sefirat Ha-Omer[141]

• At the end of Maariv on the second night, we begin counting the Omer.
• One should know which night he is counting before he begins to recite the Brachah.
• One who forgot to count Sefirah at night should count during the next day without a Brachah. One may then continue counting every subsequent night with a Brachah.
• If one forgot to count for the whole day, he must continue counting the rest of the nights, but without a Brachah.
• If one is in doubt whether he missed a day or not, he should continue counting with a Brachah.
• One should try to avoid crossing the International Date Line during the days of the counting of the Omer as the counting of the other side of the dateline will differ from his own.
• One who did cross the dateline should discuss the particulars of his case with a competent Halachic authority.
• The Lubavitcher Rebbe ruled that in such a case, one should continue counting their personal Sefirah even if this differs from the count of the community in which he finds himself.

Mourning the Students of Rabbi Akiva

• The days of the counting of the Omer also commemorate the passing of 24,000 of Rabbi Akiva's students. Therefore, it is customary to observe various signs of mourning at this time. These include:
• Not to shave or take a haircut.
• Not to get married.
• Not to listen to music (On Chol HaMo'ed Pesach one may listen to music).
• Not to purchase new garments (On Chol HaMo'ed Pesach one may purchase clothes that he needs for Chol HaMo'ed or for Yom Tov.
• According to Chabad custom, it is not proper to say She'hecheyanu during the days of Sefirat Ha'Omer except on Shabbat.

33 Days

Since the students only died during 33 of these days, it is only necessary to refrain from these activities for 33 of these days. (This is correctaccording to most customs; see below regarding the Chabad custom.)

• Some refrain for the first 33 days and are lenient from the 33rd day (Lag B'Omer) and on (the 33rd day - Lag B'omer is counted because the mourning only ceases after the daytime begins).
• Sefardim follow the above custom except that they are strict on Lag B'Omer itself, and stop the mourning only on the 34th of the Omer.
• Some begin the mourning on Rosh Chodesh Iyar and continue until the three days before Shavuot.
• Some begin the mourning on the second of Iyyar and continue until Erev Shavu'ot.
• The Chabad custom is to observe these laws for the entire 49-day period, up to but not including, Erev Shavu'ot.
• According to the Arizal, it is best not to take a haircut until Erev Shavu'ot. Nevertheless, if one needs to take a haircut, one may do so on Lag B'Omer.
• In addition, it is permissible to get married and to listen to music on Lag B'Omer. 

The Second Seder

• The order of the Second Seder is the same as the first.
• As mentioned earlier, Chabad custom is to not be particular to eat the Afikoman on the second night before Chatzot (midnight). One of the reasons for this is to allow more time to speak about the haggadah and the exodus from Egypt etc.
• Kriyat Shema before going to sleep is the same as on every Shabbat and Yom Tov.

Second day of Yom Tov - Wednesday, 16 Nissan/ March 27

One should add a dish (or a lechayim) during the meal of this day to remember that fact that this was the day of Esther's second feast after which Haman was hanged and Mordechai replaced him as the prime minister in ancient Persia.[142]

Yom Tov ends at 8:09 p.m. (Miami time).

Havdalah does not include spices or a candle. This is because we were permitted to use fire on Yom Tov. In addition, we do not receive an extra neshamah on Yom Tov as we do on Shabbat.[143]

Chol HaMo'ed - 17 - 20 Nissan/ March 28 - 31

Thursday - Sunday

It is proper to wear Shabbat clothes during Chol HaMoed.                   

In addition, men should drink a revi'it 3.5 ounces of wine on every of Chol HaMo'ed in order to fulfill the mitzvah of rejoicing on the festivals, and men and women should wash and eat matzah and meat or chicken (if possible).

Men should buy their wives nice clothing or jewelry in order for their wives to fulfill this mitzvah.

See: here

Prayers

• VeTen Beracah[144]
  • On Wednesday night, after Yom Tov, we begin saying "Vetain Brachah" in "Barech Aleinu" instead of "Vetain Tal Umatar," (page 126 for the Maariv Amidah, page 48 for the Shacharit Amida, and page 106 for the Mincha Amidah). This means that we stop praying for rain. As mentioned above, the rainy season is considered to have ended, so we no longer ask for rain in our prayers.
  • If one mistakenly said "Vetain Tal Umatar," whether he realized it immediately or had completed subsequent Brachot, he must return to the beginning of Barech Aleinu, and recite Barech Aleinu and all the subsequent Brachot of the Shmoneh Esrei.
  • If one realized his error after having completed the Shmonah Esrei, he must repeat the entire Shmonah Esrei.
  • Moreover, for the first 30 days, if one is in doubt as to whether he said Vetain Brachah or VeTein Tal UMatar, he must repeat the Amidah or that blessing as per the above instructions.

• Ya'ale VeYavo
  • Ya'aleh V'Yavo (the prayer thanking G-d for the holiday) should be inserted in the Amidah throughout Chol Hamo'ed. If one forgot to say it but remembered before beginning Modim, he should say it there. If he remembered after beginning Modim, but still during the Amidah, he should return to Retzei. If he remembered after completing the Amidah, the Amidah must be repeated. This is true for the all of the daily prayers, including Maariv.

• Mizmor LeTodah 
•  Mizmor LeTodah (pg. 30 in the Siddur) is omitted from the davening by Ashkenazim during the entire Pesach (see above).

Work During Chol HaMo'ed [145]

• The intermediate days of the holiday should be utilized for extra prayer and Torah study.
• One may not take haircuts or wash their clothes on Chol HaMo'ed.
• One may wash the clothes of babies and small children who are constantly dirtying themselves.
• It is customary for Ashkenazim not to cut their nails on Chol HaMo'ed. Sefardim are not strict regarding this.
• If one is particular to cut their nails every Friday, and they cut their nails on the Friday before Yom Tov, they may do so on the Friday of Chol HaMo'ed as well.
• If possible one should not go to work on Chol HaMo'ed.
• Some types of work are permissible. As follows:
  • If the work is the equivalent of an amateur's work.
  • If not working would cause a significant financial loss.
  • If the work is needed for Yom Tov.
  • According to most opinions, simple tasks like turning on a light or driving a car are not included in this prohibition and may be done on Chol HaMo'ed.
  • If it's not needed for Yom Tov, it is questionable whether one may write on Chol HaMo'ed. If one needs to write, it's preferable to write on a slant.
  • Certainly on the Shabbat of Chol HaMo'ed one may not do any work that is forbidden on Shabbat.
  • One should consult with their rabbi about the details of these laws.

Friday Evening, and Shabbat Day - Shabbat Chol HaMo'ed Pesach

19 Nissan/ March 30

• Candle-lighting is at 7:18 p.m. (Miami time).
• We recite Patach Eliyahu before Mincha, but not Hodu.
• The Chassidic custom is to begin Kabalat Shabat with Mizmor LeDavid. The general Ashkenaz custom is to start with Mizmor Shir LeYom HaShabbat.
• In Lecha Dodi, one should say besimcha instead of berinah.
• One should daven the regular Amidah but add Ya'aleh Veyavoh in which we mention Pesach.
• If one forgot Ya'aleh Veyavoh, they must daven again (see above).
• Before Kiddush, we recite Shalom Aleichem and Eishet Chayil etc. quietly.
• In many communities, Shir HaShirim is recited on this Shabbat before the Torah reading. This is not the Chabad custom.
• The Musaf Amidah is the Holiday Musaf with insertions for Shabbos.
• Shabbat ends at 8:10 p.m. (Miami time).
• Havdalah is recited as usual after Shabbat. If one does not have fragrant spices that are Kosher LePesach, one should recite the Havdalah and omit the blessing on the fragrant spices.

Shvi'i shel Pesach - 21 Nissan/ March 31 and April 1

Sunday Night and Monday

• Candle-lighting at 7:19 p.m. (Miami time).
•  The Brachah on the candle-lighting is "L'Hadlik Ner shel Yom Tov." Shehechiyanu is not recited when lighting the candles nor at Kiddush during the last days of Pesach.
• Many observe the custom of staying awake and studying Torah throughout the whole night of Shevi'i shel Pesach. This is in order to commemorate the crossing of the Sea that occurred at this time.
• The Lubavitcher Rebbe would encourage his Chassidim to visit other shuls on the Seventh day of Pesach (as well as on the first day of Shavuot and Shemini Atzeret) and share a devar Torah (if possible) This was in order to increase the joy of the Yom Tov.

Acharon shel Pesach - 22Nissan/ April 1 and 2

Monday Evening and Tuesday

• Candle-lighting time is not before 8:11 pm (Miami time).

• The candles must be lit from a pre-existing flame. The Brachah "L'Hadlik Ner shel Yom Tov" is recited. Shehechiyanu is not recited at this time.
• Even people who are careful not to eat gebrockts (a mixture of Matzah and water etc.) do not keep this custom on the last day of Pesach. This increases the joy of Yom Tov and emphasizes the unity of the Jewish people (in that no one considers gebrockts to be actual chametz,  G-d forbid).
• We recite Yizkor on this day.

The Moshiach Se'udah

• The last days of Pesach in general, and Acharon Shel Pesach (the last day of Pesach) in particular, are closely associated with the Geulah (redemption) of Mashiach. It was,therefore, the custom of the Baal Shem Tov to eat a third Yom Tov meal, known as Seudat Mashiach (feast of Mashiach) during the afternoon of Acharon Shel Pesach.
• The Vilna Gaon would also eat an additional meal towards the end of Pesach in order to fulfill the mitzvah of eating matzah for one last time.[146]
• The Rebbe Rashab introduced the custom of drinking four cups of wine at this Seuda. On numerous occasions, the Lubavitcher Rebbe emphasized that participating in this Seuda is an important element in preparing for the imminent Geula of Moshiach.
• When the Rebbe was present at the Moshiach seudah ,the participants would sing all of the nigunim (melodies) of the (Chabad) Rabbe'im.
• Ya'aleh V'yavoh is inserted in the Bentching, since the Seuda (presumably) began before sunset.

• Yom Tov ends (in Miami) Tuesday night, April 2nd  at 8:12 pm Eastern Daylight Savings Time.
•  Before using any Chametz that was sold before Pesach, one should allow at least one half hour after the conclusion of Yom Tov for the Rabbi to re-purchase the Chametz.

Isru Chag - 23 Nissan/ April 3

Tuesday night and Wednesday

The day after every major Holiday is called Isru Chag and is considered a minor holiday. One should celebrate this by adding something special to their meal on this day.

Wishing you and your families, together with all of Klal Yisrael, a

Kosher and Freilechen (Happy) Pesach

Next Year in Jerusalem!