Shabbat HaGadol - Pesach - S'firat HaOmer

SHABBAT HAGADOL
The date of the first Shabbat HaGadol was 10 Nissan. And that is particularly significant, because one of the reasons we call it Shabbat HaGadol, has to do with events of the 10th of Nissan 2448. The Jews in Egypt were commanded - not a mitzva for the generations, but rather a one-time commandment - to take a lamb (or young goat) into their homes on the 10th of Nissan, four days before they were to slaughter it as the Korban Pesach. (In future years, halacha allows one to acquire his animal for K.P. even on his way to Har HaBayit on the afternoon of Erev Pesach. In practice, however, people did designate the lamb or goat as early as the 10th of Nissan, so it could be properly inspected for blemishes for the four days before its being brought to the Mizbei'ach. But it was required to take the animal on the 10th, only during that first, original Nissan.)

The Midrash tells us of the unusual miracle that occurred on the original Shabbat HaGadol. The Egyptians asked the Jews what they were doing with the lambs. When the Jews told them that they were going to sacrifice them to G-d, the Egyptians would have been expected to react with outrage and anger at the "desecration" of their deity. But they didn't. They took the news calmly. This is con- sidered a great miracle, in addition to other miracles of that Shabbat day; this led to identify the day throughout the generations as Shabbat HaGadol.

Other sources differ slightly in the description of that first 10th of Nissan. It was known to the Egyptians that one of the plagues coming up was MAKAT B'CHOROT. When the first- borns of Egypt saw the Jews taking the lambs into their homes and asked them about it, they knew that they (the firstborns) were in trouble. They stormed the royal palace and demanded of Par'o that he let the Jews go. When their demand was refused, the Egyptian firstborns attacked the people in the royal court.

A question arises. If the great miracles occurred on that first Shabbat HaGadol, it was because it was the 10th of Nissan, not because it was Shabbat. Why then do we mark the Shabbat before Pesach and not the 10th of Nissan as a special day, whenever during the week it falls?

It is answered that the nature of Shabbat - what it means to Bnei Yisrael and how the Egyptians perceived its significance to the Jews, that set the stage for the miracles. It is speculated that had it not been Shabbat, the Egyptians might have acted upon their anger and/or the Jews might have not been strong enough to answer the Egyptians candidly when asked about the lambs. Hence, it is Shabbat that makes the day significant, not being the 10th of Nissan.

Another reason given is that the 10th of Nissan is the Yahrzeit of Miriam HaNevi'a, and therefore a sadder and more serious day than one to commemorate a miracle.

Since the people of Israel entered into the realm of mitzvot by fulfilling the command to take the K.P. into their homes, they changed their status from KATAN to GADOL, much like a Bar Mitzva boy does when he receives upon his shoulders the yoke of mitzvot. Hence, Shabbat HaGadol.

Even after Moshe got Shabbat from Par'o for the people as a day of rest, when Shabbat ended, it saw the Jews back into slavery and oppression. Not so the Shabbat prior to the Exodus. That was truly a Shabbat HaGadol.
The Torah calls the first day of Pesach Shabbat (because of the forbidden activities on Yom Tov, it qualifies to be called Shabbat, a day of rest), as in, "on the morrow of the Shabbat you shall begin counting". The Tzedokim claimed that Shabbat refers only to Saturday. Traditional Judaism claims that there is a "minor" or small Shabbat (Yom Tov) in contrast with Shabbat HaGadol, when more Melachot are prohibited. It is the Shabbat right before the Yom Tov day in question that got the name Shabbat HaGadol - because of its closeness to the first day of Pesach, the contrast between the two Shabbats is highlighted.

Of course, the famous pasuk in the Haftara, telling us that G-d will send Eliya(hu) HaNavi before the coming of G-d's Day, the great (haGadol) and terrifying one.

Some say that the long Drashot on this pre-Pesach Shabbat, that sometimes continue into the night, serve to lengthen the day into a Shabbat HaGadol.

Until this pre-Exodus Shabbat, Shabbat only possessed the aspect of acknowledging G-d for His Creation of the wolrd. With the preparation for K.P. and for leaving Mitzrayim, Shabbat took on the extra dimension of commemorating the Egyptian experience and the Exodus. Shabbat increased in significance and scope and becamethen a Shabbat HaGadol.
In 12-month (1 Adar) “Plain” years, Shabbat HaGadol is always on Shabbat Parshat Tzav. In 13-month (2 Adar) years, it can be either M’tzora or Acharei.

Pesach this 'n that
We stop asking for TAL U'MATAR with Mincha on Erev Pesach. We continue to say MASHIV HARUACH in Maariv and Shacharit of the first day of Pesach. Then we say T'FILAT TAL and from Musaf of the first day of Pseach, we will be saying MORID HATAL. And at Maariv following Yom Tov, we will begin saying V'TEIN BRACHA in the weekdayAmida.

If one mistakenly says MASHIV HARU’ACH U'MORID HAGASHEM [G] once we stop saying it, the Amida is considered invalid and must be repeated. Catching oneself within the second bracha of the Amida, requires backtracking to the beginning of that bracha and saying from there - ATA GIBOR...

Forgetting MORID HATAL (but not saying [G] either) does not require repeating or even returning to say it.

First Day of Pesach
First Torah - five people, 31 p'sukim Sh'mot 12:21-51 (Parshat BO)
This portion is the continuation of what we read on Shabbat HaChodesh. It contains the actual procedures to be followed in the bringing of the Korban Pesach, the account of the night of the 10th plague, the Exodus, the Exodus- Matza connection, reference to Leil Shimurim, and mitzvot related to K.P.

Second Torah - Maftir, 10 p'sukim Bamidbar 28:16-25 (Pinchas)
Contains the Korban Musaf of Pesach. Begins with Korban Pesach on the 14th and repetition of the "comand" to eat matza for seven days.
Haftara: 15 p’sukim Yehoshua 5:2-6:1

The Torah tells us of Pesach Mitzrayim, and then of the first annual Pesach. After that, KP was not brought for the duration of the time in the Midbar. The haftara tells of the mass circumcision at Gilgal of the males who were below military age when we came out of Egypt and those born in the Midbar.

Following the Mila(which is a prerequisite of KP), the first Pesach in Eretz Yisrael was observed. The Manna ceased and the new People of Israel ate from the harvest of the Land for the first time. Yehoshua meets an angel and is about to begin preparations for battle against Yericho, the first step in conquering the Land.

2nd day (1 Chol HaMoed)
First Torah - 3 people, 52 p'sukim Vayikra 22:26-23:44 (EMOR)
The bulk of the reading is The Festival Portion, chapter 23 in Vayikra. It deals with the entire cycle of holidays, all of which revolve around Pesach, all of which in some way commemorate the Exodus. The reading contains the mitzva of the Omer which was brought on the second day of Pesach. Perfect timing. The Festival Portion is pre- ceded by several p'sukim that deal with sacrifices and with the mitzvot of Kiddush HaShem. Reference is made to G-d's taking us out of Egypt - definitely part of the reason for "adding" this to the Festival portion.

Second Torah - 4th Aliya, 7 p'sukim Bamidbar 28:19-25 (Pinchas)
Contains just the Musaf of Pseach, without the first 3 p'sukim read on the first day only.

3rd day (2 Chol HaMoed)
First Torah - three people, 16 p'sukim Sh'mot 13:1-16 (Parshat BO)
This is the continuation of the reading of the first day of Pseach. It consists of the two parshiyot known as KADEISH and V'HAYA KI Y'VI'ACHA, which join the first two portions of the Sh'ma as the four parshiyot in T'filin. The reading contains the mitzvot of the sanctity of firstborns, which derives from the events in Mitzrayim. Extensive reference to Pesach is also found here.
2nd Torah - 4th Aliya, same as day 2

4th day (3 Chol HaMoed)
First Torah - three people, 26 p'sukim Sh'mot 22:24-23:19 (MISHPATIM)
This portion contains many mitzvot including those related to the Three Festivals. The opening mitzvot of this portion deal with Tzedaka. This is particularly appropriate in light of the practice of KIMCHA D'PISCHA, pro- viding for the Pseach needs of the poor.
2nd Torah - 4th Aliya, same as day 2

5th day of PesachShabbat Chol HaMoed
Many shuls have the custom of reading Shir HaShirim before Torah reading on Shabbat Chol HaMoed. When it is read from a kosher megila scroll, AL MIKRA MEGILA and SHE'HE'CHE'YANU are said. The love between G-d and Israel is the theme of Shir HaShirim. That love was forged in Egypt (and earlier, from the time of the Avot& Imahot).

First Torah - seven people, 38 p'sukim Sh'mot 33:12-34:26 (Parshat KI TISA)

Who knows 13 - Thirteen are the MIDOT of G-d. This is the main theme of the reading of Shabbat Chol HaMoed. In the aftermath of the Sin of the Golden Calf, Moshe Rabeinu asks G-d to allow him to know Him (G-d) more intimately. G-d will not allow that completely, for this is impossible for any human being, but He will showMoshe more of Himself (so to speak) than anyone else would ever see. G-d then commands Moshe to cut new LUCHOT and write upon them that which was written on the first set, that you broke. G-d forgives the People, sends Moshe back to them with the new LUCHOT, and with the special knowledge of the YUD-GIMMEL MIDOT, whichthe people of Israel are to use in prayer, and some of whose traits, we are to emulate.

This is followed by a review of the three major Chagim, including mitzvot related to Pesach.

2nd Torah - MAFTIR, same as day 2
Haftara: 14 p’sukimYechezkeil 37:1-14
This portion of the NAVI is the famous prophecy of the Valley of the Dry Bones. In his vision, the NAVI sees bones gradually get covered with sinew, flesh, and skin. Then G-d tells Yechezkeil to prophesy in His name to the inert bodies that G-d will bring to them the breath of life and they will live. The message to Yechezkeil(and all of us) is that the Jewish Nation, scattered in Exile among the nations of the world, are like those dry bones. But they are not gone and forgotten. They will have the breath of G-d breathed into them and they will return to life - active spiritual, religious life. This prophecy is also about T’CHIYAT HAMEITIM.

There are connections between this Haftara and Pesach in general. But one can also see a connection to the Torah reading specific to Shabbat Chol HaMoed. After the Sin of the Golden Calf, the people were on the verge of extinction, but for the intercession of Moshe Rabeinu on our behalf. The 13 Midot represent the restoration of life to the generation of the Midbar. In that way, the Haftara fits.

Shabbat Mincha - 3 people, 16 p'sukim
As usual for Shabbat Mincha, we read the first part of the upcoming Parshat HaShavu’a - SH'MINI

6th day (5 Chol HaMoed)
First Torah - three people, 14 p'sukim Bamidbar 9:1-14 (B'HAALOT'CHA)
This portion deals with the first (and only) Korban Pseach brought in the Wilderness. It also contains the mitzvot of Pesach Sheni.
2nd Torah - 4th Aliya, same as day 2

7th day of Pesach
First Torah - five people, 63 p'sukim Sh'mot 13:17-15:26 (B'SHALACH)
This reading is the continuation of the reading from the third day, which was a continuation of the first day, which was a continuation of the Maftir of Shabbat Parshat HaChodesh. This portion contains the events immedi- ately following Y'tzi'at Mitzrayim, mainly the Splitting of the Sea the drowning of the Egyptians, andthe Song of the Sea - AZ YASHIR. Our tradition is that it was on the seventh day of Pesach that we crossed Yam Suf.
2nd Torah - Maftir, same as day 2

Haftara: 51 p’sikim2 Shmuel 22:1-51
This chapter is the Song of King David. It is written in exactly the special style as AZ YASHIR is written in a Torah scroll. The haftara for the final day of Pesach is the exultant hymn of thanksgiving to G-d. On gets the sense, when following Torah with this Haftara, of B'CHOL DOR VADOR - in every generation...

S'firat HaOmer
Although the Torah commands the counting of the Omer, it is disputed as to whether the mitzva to count is considered a Torah requirement in our time, or not.

One school of thought says that since we temporarily have no Beit HaMik- dash, which means we have no Omer offering on the second day of Pesach, nor the Two-Loaves offering on Shavuot, then the command to count from one to the other also does not have Torah requirement, but rather it is a Rabbinic command in commemoration of the Beit HaMikdash. The other opinion is that the Torah's command to count stands on its own, and is considered D'ORAITA even in our time.

The other dispute about the counting is whether the counting is one single mitzva with 49 parts, or is it 49 mitzvot to fulfill day after day throughout the period between Pesach and Shavuot. This dispute has ramifications for the making of the bracha for counting in the event one has a doubt as to whether he counted a previous day or not.

May we be privileged to rejoice in the rebuilding of the Beit HaMikdash, BIMHEIRA B'YAMEINU AMEN

A Review of the Seder

KADEISH: Kiddush is recited over the first of the 4 cups of wine. Red wine is preferable because of the reminder of blood. Higher quality and/or personal preference might tip the balance in favor of white wine. Most people stand for Seder Kiddush. When saying She'hechayanu, we should have in mind the Chag plus the mitzvot of matza, Hagada and the 4 cups. (Women who make their own Kiddush should not say She'hechayanu at candle lighting, but rather at Kiddush. Women hearing Kiddush, who will have said She'hechayanu at candle lighting, should not answer int to that bracha in kiddush, since it might constitute an interruption for them.) We then sit and recline comfortably to the left for drinking the wine. Unlike regular Kiddush, for which a hefty sip can suffice, each of the four cups at the Seder requires drinking the whole cup, or at least a bit more than half. Grape juice is a valid, but non-ideal substitute for wine. It should be used by those who cannot handle wine well. Even adding a small amount of wine to grape juice is far better than plain grape juice, since alcoholic wine is a symbol of freedom, wealth, and luxury.

URCHATZ Wash hands with a cup, without a bracha (in some families only the Seder leader washes). Required according to the rules of Ritual Purity when eating wet foods. (Applies anytime, not just at the Seder, but here an extra “fuss” is made to highlight the importance of the Seder and to arouse the curiosity of children. The different items of the Seder should be explained (& maybe discussed), not just done.

KARPAS: A small piece of celery (so as not to enter into the SAFEK situa- tion of after-bracha) (many use parsley); some use boiled potato, onion, white radish - family tradi- tion often determines what is used) is dipped in salt water (vinegar or lemon juice). The bracha is recited. One should have in mind the maror as well, since there are questions as to whether the Maror would get its own bracha). Reclining is optional. Karpas symbolizes Spring. It also whets our appetite - a symbol of freedom and luxury. Salt water reminds us of both the bitter tears of slavery and the "freedom waters of Yam Suf". Many other reasons. Karpas is a fine, richly colored fabric (mentioned in Megilat Esther) which Rashi mentions when commenting on Yosef's multi-colored coat. Karpas, then, is a reminder of the jealousy that brought us down to Egypt.

YACHATZ: Break the middle matza. Hide larger piece for later (Afikoman), just as the Final Redemption is yet to come. Other piece is now in its proper broken form for LECHEM ONI. Yachatz is a curiosity, prompting ques- tions. When do we perform the mitzva of Matza - beginning of the meal, or at the end when KP was eaten with matza? Yachatz addresses that question too.

MAGGID: Over the matza (the Seder Plate?) and the second cup of wine, the story of the Exodus is told in answer to the child's questions. Real questions should be encouraged in addition to the traditional Mah Nishtana, and personalized answers should be offered in addition to the standard Haggada text. Following the story and analysis of selected p'sukim from the Torah, the first installment of Hallel is sung. The second cup of wine is drunk following the "Redemption Bracha" and ipdv. In some homes, the Seder leader reads/explains the Haggada and the rest of the Seder celebrants listen. It seems, however, that in most families everyone says the Haggada (more or less) together. Either way, parents and grandparents (male AND female) should TALK to their children about the stories and halachot relevant to the Seder night, and not suffice with the recitation of the Hagada. The meal is an excellent time for this.

RACHTZA: RACHATZ (rhyming with URCHATZ and YACHATZ) or RACHTZA (which rhymes with MATZA). At this point, we have a full formal Netilat Yadayim with bracha. Ideally, there should be no talking from this point until after the Hillel sandwich. (it is advisable to spend a few minutes before washing to explain the several upcoming elements of the Seder to avoid talking during, although talking about the topic at hand is not considered an interruption.)

MOTZI MATZA: The 2½ matzot are taken in hand and the bracha HAMOTZI LECHEM MIN HAARETZ is recited. The two whole matzot serve as Lechem Mishna in honor of Yom Tov (the broken piece as the mitzva- matza - but one of the whole pieces is that too). Some use salt; some don't. Some keep the matzot covered during the bracha; some don't. People without their own Lechem Mishna should answer int to the leader's HaMotzi, even if they will be saying their own AL ACHILAT MATZA Without delay, put down the bottom matza and say vmn ,khft kg. One should have in mind this first amount of matza, Koreich, and the subsequent Afikoman. Opinions vary, but approx. 2/3 of a square matza will satisfy both the Torah's requirement, as well as the Rabbinic preference to having two portions (which only applies IF you have your own three matzot) - one from the top whole matza and one from the broken piece (based on a doubt as to which is the mitzva - the whole or the broken piece). One should eat the matza while reclining to the left, as a symbol of freedom, thinking of the mitzva and its symbolisms.
One set of matzot will not suffice for the required amounts for all Seder participants; it is a good idea for each person to have his own 3 Shmura matzot, or a plentiful stock of matza pieces should be available to supplement the pieces received from the main three.

Practical suggestion for comfortable reclining if you are sitting on a standard diningroom chair without arms. rotate your chair 90° clockwise, so the back is now to your left. Drape your left arm over the back of the chair, lean to the left, et voilà - comfortable HASEIVAT SMOL

MAROR: A "Kazayit" of maror (lettuce leaves or stalks -or- horseradish) dipped in charoset is eaten, following the mitzva-bracha, as a reminder of bitter slavery - hence, no reclining. The Talmud Yerushalmi explains that the longer lettuce remains in the ground, the more bitter it becomes. This makes lettuce, although it is not very bitter per se, symbolic of the life of our ancestors in Egypt and therefore, particularly appropriate for the mitzva.

Some wrap a small amount of horseradish in a lettuce leaf. (This gives it the “punch” people remember from the horseradish days. Seriously, lettuce, which should be properly cleaned of possible bugs, is by far the preferred vegetable for Maror. Horseradish was common where lettuce was unavailable and is/was so prevalent among Jews of Eastern European and Russian origin, that switching to lettuce took getting used to.) Maror is a Rabbinic requirement until the rebuilding of the Beit HaMikdash, when it will resume its Torah status when eaten with Korban Pesach (and matza).

KOREICH: Combine a piece of the bottom matza with another portion of maror to make the "Hillel Sandwich" which commemorates the command to eat the Korban Pesach with matza and maror. Some dip in charoset; some don't. Some recline; some don't. Although most Hagadot instruct us to say the ZECHER L'MIKDASH K'HILLEL passage before eating the KOREICH, it is recommended to say it after the KOREICH is eaten, so as not to constitute an interruption between the MATZA and MAROR brachot and the eating of the two foods together.

SHULCHAN ORECH: We now have the festive meal, which should be an integral part of the Seder, not just a food break. Now is a perfect time to discuss various aspects of the Seder in a relaxed atmosphere. Some recline during the meal. Many start with egg (from the Seder plate and/or elsewhere) with salt water. Care should be taken not to overdo the eating at the Seder, since the Afikoman must be eaten AL HASOVA when satisfied but not stuffed. The meal should be enjoyable in fulfillment of the mitzva of SIMCHA on Yom Tov. Keep in mind, too, that at the best of times in Jewish History in Eretz Yisrael with a Beit HaMikdash, the main dish was also sacred meat - viz. the Korban Chagiga.

TZAFUN: As a sign of freedom, luxury, and nobility, the Korban Pesach was eaten as a dessert at the end of the meal. Our Afikoman commemorates the KP and/or the matza that was eaten with it. (This is why some eat two "K'zeitim" of matza for the Afikoman.) Supplement with other matza. Care should be taken to eat the Afikoman before halachic midnight, since this was the proper deadline for eating the Korban Pesach. This year, CHATZOT in Jerusalem is 11:42pm, Israel Standard (Winter) time. (We’ll be changing the clock, by the way, on the night after Yom Tov (i.e. Tuesday night). Spring ahead, one hour.

BAREICH: Birkat HaMazon is recited over the third cup of wine. Forgetting YAALE V'YAVO invalidates benching; repeate the whole thing. If a M'ZUMAN is present, the Seder Leader should lead the benching rather than giving it to someone else (as one would ordinarily do). Here’s another example (Benching with a cup of wine) of something that is done (can be done, should be done?) throughout the year. But most people don’t do it. (Of course, it is common at large simcha gatherings.) At the Seder, we all do it, to lend extra honor and ceremoy to this important evening. Remember too that Birkat HaMazon is one of the Torah mitzvot fulfilled at the Seder (as well as any other time one eats a satisfying meal).

HALLEL: The fourth cup is filled and Hallel is completed. The other Hallel is also said, as are other songs of praise from our davening. A special cup of wine is filled, Eliyahu's Cup, which focuses on the fifth Term of Redemption, the coming of Mashiach, and the building of the third Beit HaMikdash. Care should be taken to drink a sufficient amount of the fourth cup, so that there is no question that an after-bracha is indeed required (since it is part of the Seder service).

NIRTZA: We conclude the Seder with songs and poems which speak of miracles, Divine pro- tection and justice. May we soon see the rebuilding of Jerusa- lem and the fulfillment of our prayer, which we express on the day of "Repentance from Fear" (Yom Kippur) and on the day (night) of "Repentance from Love" (Pesach) - Next year in Rebuilt Jerusalem. Some read Shir HaShirim after the Seder.

Suggestion: It might be a workable idea to keep the Seder moving at a decent pace, even though you and other participants have many explanations and Divrei Torah to share. Then, if you and others still have the energy, you can stay at the Seder table - after you help clean up - and expound upon the miracles of Y'tzi'atMitzrayim and practices of the Seder for as long as you want (until it is time to recite the SH’MA of the morning).

One should be sensitive to his/her spouse, children, and guests and not turn a very special occasion into torture for those who are zonked from their Pesach preparations (or otherwise). Finish up, let themgo to sleep, and then you can really fulfill the concept of: “And he who expands the telling about Y’TZI’AT MITZRAYIM, this is praise-worthy. There are opinions expressed among early Hagada commentators, that it is not necessarily praiseworthy to stretch the Magid portion of the Seder, for this delays the fulfillment ofthe mitzvot of Matza and Maror, makes it difficult for children (and others) to remain focused, and can often cause one to either rush the Afikoman or miss the CHATZOT deadline.

Amirat Seder Korban Pesach
To be said preferably in the afternoon of Erev Pesachafter davening Mincha
In the time of the Beit HaMikdash (past & future), the Korban Pesach was offered on the 14th of Nissan after the afternoon Tamid (daily sacrifice). Based on “(the words of) our lips will take the place of the bulls”, it is appropriate that all G-d-fearing people occupy themselves with the “Procedure of the Korban Pesach” after davening Mincha on Erev Pesach - as follows...(text in hard copy of TT)

Following the Tanach texts, there is a descrip- tion of the actual Korban Pesach procedure in the Beit HaMikdash. Here is an English translation of that passage. You can find it in Hebrew in some Siddurim and Hagadot.

SEDER KORBAN PESACH
Thus was the service of the Korban Pesach (KP) on the 14th of Nissan. It was not slaughtered until after the afternoon TAMID. Erev Pesach (EP) that fell on any day of the week including Shabbat, the TAMID was slaughtered at 7½ hours and offered on the Mizbei’ach at 8½ hours. When EP was Erev Shabbat, it was slaughteredat 6½ hours and brought at 7½ hours. KP was brought AFTER the TAMID. All Jews - men & women - who are TAHOR and circumcised (an uncircumcised member of the household sometimes prevents some from KP) and who are “close” to Yerushalayim, are obligated in KP.

KP is brought from unblemished male lambs and goats within their first year, and are slaughtered anywhere in the AZARA, AFTER the Tamid is completed and the Menora is tended to. KP is not brought if any member of “the group” has chametz in his possession.

KP is slaughtered (even by a non-kohen) and the blood of Shchita is received by a kohen in a sacred vessel. There were lines of kohanim from each “Shchita station” to the Mizbei’ach, each kohen with either a gold or silver vessel (within a row, all the vessels were the same; it was considered more attractive that way).The vessels did not have flat bottoms to prevent them from being put down, which might allow the blood to congeal before reaching the Mizbei’ach, thus invalidating the korban. In assembly-line fashion, the first kohen handed the vessel with the blood to the second kohen in line and received from him an empty vessel. Thesecond kohen passed the blood to the next in line and received an empty vessel. And so on, until the kohen near the Mizbei’ach poured the blood on the base of the Mizbei’ach and handed the empty vessel back to the kohen next to him. Then the KP was hung from hooks or from poles supported by one’s shoulder and the shoulderof his fellow, and it was skinned (on Shabbat, the whole skin was not removed). Certain innards and fats were removed from the animal, placed in a sacred vessel, salted and placed on the fire of the Mizbei’ach. (The timing for HEKTEIR CHALAVIM, as it is called, was different when EP was Shabbat.) Other innards were removed and cleaned (with differences if EP is Shabbat), to be roasted alongside the KP.

KP was brought in three shifts, none with fewer than 30 people. After the first shift entered the AZARA, the doors were locked. During the bringing of KP, Leviyim sang Hallel. If necessary, they repeated it, and again, until the shift was done. For each Hallel, kohanim blew the Silver Trumpets. When the shift was done,the people were let out of the Azara and the next shift was admitted. So too for the third shift. After all KP were brought, the floor of the Azara was flooded and washed - even on Shabbat.

Roasting of KP does not “push aside” Shabbat. When EP is Friday, roasting must be done BEFORE Shabbat. When EP is Shabbat, roasting (and even bringing the KP from Har HaBayit to the place where it will be eaten) waits until AFTER Shabbat. The animal and those innards removed but not placed on the Mizbei’ach are placed ona wooden skewer from a pomegranate tree and put inside the oven, with the heat below.

When EP is a weekday, a Korban Shla- mim known as CHAGIGAT YUD-DALET is also brought (only when people are TAHOR) – from cow, goat, or sheep, male or female, any age – and is eaten as the main dish at the Seder so that the KP will be AL HASOVA, when satisfied (but not stuffed).
This is the procedure for the KP and Chagiga (which are symbolized on our Seder plates by the Z’RO’A and EGG respectively).

When we say Seder Korban Pesach, we should have in mind CHURBAN BEIT HAMIKDASH (the destruction of the Temple) AND be filled with prayerful anticipation for the next Beit HaMikdash (these are opposite sides of the same coin). Saying Amirat Seder Korban Pesach at the “proper” time on Erev Pesach, can count in “Heaven” (so to speak) as if we actually brought KP in the Beit HaMikdash, may it be built soon in our time, Amen

Shir Shel Yom for every day of Pesach
According to Minhag Yerushalayim (based on the Vilna Gaon’s opinions), only one SHIR SHEL HAYOM (Psalm of the day) should be said on any given day. And on holidays, the special chapter of T'hilim for the day supersedes (not supplements) the regular daily chapter. (Not all communities, shuls, and individuals in J'lem follow this custom; and the custom is followed by some outside of Jerusalem.) Even if you (or your shul) don’t follow this Minhag, you might want to add these special T’hilim to the regular SHIR SHEL HAYOM, or at least see what chapters are said on Pesach.

On the other hand... T'hilim 100 - MIZMOR L'TODA- is not said on Erev Pesach, nor during Chol HaMoed (nor on any Shabbat or Yom Tov, nor Erev Yom Kippur). Part of the weekday P'sukei D'Zimra, it is our verbal counterpart of the Korban Toda in the Beit HaMikdash. Some of its Menachot are Chametz. Therefore, the Toda was not brought on Erev Pesach or Erev Yom Kippur, since there would not be enough time for the Kohanim to eat the Menachot; not on Pesach because it included Chametz; not on Shabbat and Yom Tov because it is not time-specified in the Torah. Correspondingly, we do not say Mizmor L'Toda on those days. This is an example of "and taking the place of the bulls (sacrifices) are our lips (prayer)."

Those who follow Minhag Yerushayalim, will not be saying HaYom Yom so-&-so b'Shabbat... and that means we miss out on one aspect of Zachor et Yom haShabbat l'kadsho. Therefore, remember to say HaYom Yom whatever b'Shabbat, on its own, without a Psalm, on each day of Pesach.

Others features included in the hard copy of TT but not here (mostly Hebrew texts)
Israel Center S'firat HaOmer Chart
Kiddush, Havdala for Yom Tov and Shabbat
A Pesach Bencher

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