Pesach ...

More for Shabbat Parshat Acharei-HaGadol-Pesach

Fast of the Firstborns, usually on Erev Pesach, is pulled back to Thursday (12 Nissan, April 21st, rather than Friday). It can be argued that a B'chor should fast rather than use a Siyum to permit eating, since the major basis on which the common practice of Siyum - No Fast is that for most people, fasting will in some way hamper the proper observance of the mitzvot of the Seder. Such an excuse hardly applies when the fast is on Thursday. On the other hand, since the fast is not on its "proper" day, it is qualitatively weaker and most allow (and even recommend) a Siyum all the more so. Some question whether a Siyum would also be required to avoid having to fast on Friday if one hadn't fasted on Thursday. Standard practice is for B'chorim to go to a Siyum on Thursday, thereby permitting eating that day, with no problem for FRI.

Erev Pesach M'shulashTriple Erev Pesach
It's not really called that, but Rabbi Sholom Gold astutely gave the name to the three different days in which some Erev Pesach functions take place in years like this when Erev Pesach falls on Shabbat. This happens, by the way, exactly when Purim in Jerusalem falls on Shabbat, so the new name for Erev Pesach is perfect.

Fast of the Firstborns is pulled back to Thursday, as is mentioned elsewhere in this TT. So fasting or the Siyum alternative, which usually takes place on Erev Pesach, is done on Thursday, that is, on the 12th of Nissan.
B'dikat Chametz, searching for chametz is done on Thursday night, the eve of the 13th of Nissan, rather than the eve of the 14th, as is done on all other types of years. So too, burning of chametz is on Friday morning, rather than on Erev Pesach itself. We do not make the second Nullification of Chametz Declaration as the chametz burns - as is usually done, but we hold the declaration for Shabbat morning. Burning of chametz could technically be done anytime on Friday, since we will not have yet reached the time when chametz is prohibited. But standard procedure (which we should all follow) is to burn the chametz by the same time chametz would be forbidden, had the day been Erev Pesach.

Sale of chametz is also taken care of on Friday, and not on Shabbat Erev Pesach.

Shabbat is the 14th of Nissan, the real day of Erev Pesach. In the time of the Beit HaMikdash, Korban Pesach would be brought on this Shabbat. Today, those who recite the Seder Amirat Korban Pesach (or Amirat Seder Korban Pesach) would do so on Shabbat afternoon. (The appropriate texts will IY"H be part of next week's TT).The prohibition of eating matza on Erev Pesach applies to the Shabbat in question, etc. Bitul is said.

So just as the observances of Purim in Yerushalayim this year were distributed among three days, so too are the practices of Erev Pesach distributed among Thursday, Friday, and Shabbat, justifying the name of Erev Pesach M'shulash. And it is not just in J'lem!

It will be presented more fully in next week's issue, but just as a preview... with the Seder on Motza'ei Shabbat, we have the not so common issue of the special combination Kiddush for Yom Tov (which is also the first of the four cups of wine) and Havdala for Shabbat. This combination is known as YAKNEHAZ, an acronym for the order of the five brachot that are recited at the very start of the Seder. The order is the subject of an elaborate dispute. YAKNEHAZ is the opinion (one of at least 8 opinions) that we follow. YAYIN (borei pri hagafen), KIDDUSH (m'kadeish yisrael v'chag hamatzot) NER (the bracha for fire, but we do not use a regular havdala candle, but rather the Yom Tov candles), HAVDALA (hamavdil bein kodesh l'kodesh) and ZMAN (shehecheyanu). More IY"H next week.

Torah Tidbits Matzah Guide

This guide has appeared as a Pre-Pesach feature for several years. An attempt has been made to clarify several issues which people are not always aware of. As clear and thorough as we have tried to be, there will probably be confusion in some readers’ minds. When in doubt about any of the points concerned, please consult a Rav for further clarification. We pray to HaShem, that we should only help educate and inspire our fellow Jews to better observance and appreciation of Torah and mitzvot, and not G-d forbid, inadvertently trip anyone into transgression. Read carefully, and ask questions when you are not sure.

Matza P’shuta a.k.a. Regular Matza:
The recipe for matza is simple - flour and water. The flour requires special preparation and supervision as Pesach flour. The chametzing process accelerates with the addition of any other ingredient. Therefore, our Sages insist on flour and water only. They calculated that flour and water (at room temperature and other controlled conditions) can become chametz if not baked within 18 minutes. Therefore, the baking process is geared towards this timing. Each 18 minutes (a little less), equipment and surfaces that come into contact with dough are cleaned. Matza that is baked from flour and water without specific intention “for the sake of the mitzva” and without the extra-special supervision (see below) is certified chametz-free and usable on Pesach, but because it is not “sh’mura”, it should not be used to fulfill the mitzva on the first night.

Matza Sh’mura a.k.a. Shmura Matza:
The Torah prohibits the eating and possession of chametz on Pesach. Because of this, flour is milled and stored with exacting standards to assure a chametz-free product. But this is not the whole story. The Torah requires that we “guard the matzot”/ This is explained as an additional requirement above and beyond the procedures for non-chametz matza. There are two aspects of the preparation of matza that give it this higher status of Shmura. (1) Regular matza is baked from flour that is supervised from the time that the wheat is ground into flour. This is the minimum requirement of matza to guarantee that it is not chametz. Shmura requires supervision from the time the wheat was cut from the ground. Think of “from grinding” as police protection, and “from reaping” as an honor guard and/or a high alert situation. This is part of what matza shmura is. (2) Matza for the mitzva must be baked specifically for that purpose. Thus, SHMURA MATZA is MORE than minimum in these two significant ways. This is the matza which we should use for the mitzva at the Seder. Some use Shmura matza exclusively throughout Pesach; some for the first day; some only for the Seder. Some use shmura only for the ceremonial matzot. As a minimum, each person should have shmura matza for the mitzvot of Matza, Koreich, and Afikomen. One more variation: For all of Pesach, shmura for making HaMotzi, even though regular matzot are also eaten during the meal and/or in recipes. Although the obligation to eat matza exists only on Seder night, there is a fulfillable mitzva to eat matza all seven days of Pesach. Keep in mind that all matza is sh’mura, but the sh’mira of sh’mura is on a higher level, as mentioned earlier.

First Oven a.k.a. First 18 minutes:
Periodically (once a day, usually at night) matza-making equipment receives a very thorough cleaning. This is above and beyond the cleaning done every 18 minutes. There are people who insist on using only matza that is baked during the first 18 minutes following intensive cleaning. First 18 minute matza is more expensive than regular, but... First Oven Matzot can be ‘regular’ or sh’mura, as the case may be.

Hand vs. Machine:
Shmura matza is available in two forms: square machine-made matzot and large round hand-made matzot. Many people prefer hand matzot especially for the mitzvot at the Seder. They feel more confident with the personal touch and supervision of the different stages in the matza baking. Some also feel that “baking for the sake of the mitzva” intention is more direct and “real” when the matza is prepared and baked by hand, rather than the impersonal flicking of switches and operation of levers, etc. that constitute the human actions in the machine-baking process.

Others feel that the machine matzot can also have the full KAVANA for the mitzva and will choose their shmura based on taste and price, considering the “religious standards” of hand and machine to be comparable.

And then there are those people who feel that there is a greater likelihood of human error when matzot are hand-produced. They consider today’s machines to be capable of kneading dough, rolling to a uniform thinness, etc. far more efficiently than humans. These people insist on machine matzot and will not use hand matzotat all.

There are definitely two ways (at least) of looking at the issue of hand vs. machine.

Matza Ashira a.k.a. Egg Matza:
The Shulchan Aruch says that flour kneaded with liquids other than water - e.g. wine, apple cider, honey, egg - cannot become chametz... ever. Water is a necessary ingredient in chametz, just as it is a necessary ingredient of matza. No water, no chametz. (The wine and other liquids mentioned above have to be pure and undiluted - not reconstituted with water.) Based upon this statement in the Shulchan Aruch, we would be allowed to bake water-free matzot and cookies for Pesach. Care would have to be taken not to allow any water into the mixture, since this WILL produce chametz - and at an accelerated, uncontrollable rate. This warning is stated in the Shulchan Aruch. Based on the above, there is a Kosher for Pesach product know as EGG MATZA or MATZA ASHIRA, which is completely non-chametz. Egg matza cannot be used for the mitzva of matza for at least two reasons. (1) The mitzva is performed with that which would have become chametz if given enough time. This is not the case with egg matza, as mentioned earlier. (2) Egg matza is also called MATZA ASHIRA, rich matza. Because of the tastier ingredients and softer consistency, egg matza does not qualify as LECHEM ONI - bread of affliction, poor person’s bread. All of what has been said so far about MATZA ASHIRA is based on the author of the Shulchan Aruch, R’ Yosef Karo, and is accepted as halachic by S’fardim (Eidot Mizrach).

However, the RAMA, Rabbi Moshe Isserles, the foremost “addender” of the Shulchan Aruch and binding authority for the Ashkenazi community, states that “we” have the practice not to eat matza ashira during Pesach. Built into the Ashkenazi ban on egg matza, is an exemption for infants and the elderly (and/or infirm, who wouldhave digestion problems with regular matza). This clearly means that egg matza is definitely not chametz. One may possess egg matza during Pesach, and provide it for those who are allowed to eat it. But, we (meaning “healthy” Ashkenazim) don’t eat egg matza (nor any product that is halachically equivalent to egg matza)on Pesach. Most consider the ban on egg matza to begin at the same time actual Chametz is forbidden on Erev Pesach.

BUYER BEWARE: In Israel, there are many, many Pesach cookies on the market, both packaged and sold in bulk, that are made with Pesach flour and other ingredients, but no water. These cookies don’t look like the egg matza that we might have seen, but they are exactly the same. They are cookies that are Kosher for Pesach;S’fardim can eat them; Ashkenazim cannot (except as mentioned above). These cookies are often labeled MATZA ASHIRA and/or UGIYOT YAYIN (wine cookies), but sometimes not. Read labels carefully to avoid the pitfall of eating something labeled (and correctly so, for S’faradim) KOSHER L’PESACH but that may not be eaten by Ashkenazim. When in doubt - ASK.

Also note the difference between PESACH FLOUR, a.k.a. FLOUR FOR MATZA, i.e. Kosher for Pesach wheat flour that is used in the baking of matzot (and the various Matza Ashira products on the market), as opposed to MATZA FLOUR. In Hebrew, KEMACH L’MATZOT as opposed to KEMACH MATZOT. The latter is what we call matza meal or cake meal. It is made from matza that has been ground into a flour-substitute used by many (but not all - see below) for Pesach cooking and baking. When flour is used in a food product, the result is either real matza, real chametz, or egg matza (which, to repeat and stress, is not chametz, but... - see above).

BTW, the “egg-matza” cookies are a great idea for pre-Pesach snacks, especially for toddlers and crawlers who might be in the habit of stashing their food between the couch cushions and in the ribs of radiators. These cookies are not chametz, and neither are their crumbs. And you can have them around for right after Pesach- again, with no problems.

The Ashkenazi practice is based on a fear that some water might get into the mixtures at the wrong time, combined with paying token heed to the opinion - that is not accepted as halacha, but nevertheless exists - that it IS possible to produce chametz, even without water. We don’t accept that opinion as halacha, but it does influence our practice of not eating matza ashira on Pesach.

Matza Sh’ruya a.k.a. Gebruchts:
Mix flour with water, knead it into a dough, roll it thin, perforate it to prevent rising, and bake it, and if you’ve done things carefully and quickly, you now have matza. Take this matza and crush it up, grind it, and mix it with water without worry because once the matza has been baked it can never become chametz. This is the reasoning behind matza meal and cake meal. They are flour substitutes in a host of recipes. No risk of chametz.

However, what if in the haste of kneading the dough for matza, some flour remains dry and unmixed with water. Then it doesn’t become matza upon baking. It remains flour. And flour is potential chametz. Not chametz, but potential chametz. This minute amount of raw, dry flour is trapped inside a sheet of matza. Eat the matza and you are actually eating matza plus a bit of flour. No problem. But, take the matza and crush it up into a bowl of hot chicken soup, cold egg & water, or room-temperature borscht, and the flour now mixes with water (and other ingredients) and can produce chametz, even in less than 18 minutes.) Does this actually happen? Do we have to worry about this possibility? Halachically, we do not have to worry about it. Machines and people who knead the dough for matza do a thorough job and we may assume that there is no raw flour trapped inside our matza. That is the halacha.

But there are many communities and families that have taken upon themselves - somewhere along their family trees, back some generations - the minhag of NOT soaking matza. The extent to which this minhag of NO GEBRUCHTS goes, varies from family to family. Today, it is mostly a matter of continuing the practices of one's family tradition. This is so, even if one is sure that the matza dough was kneaded very well. Not eating Gebruchts does not mean that a person is more religious than those who do. It is a matter of custom. Those with the custom though, are duty-bound to keep it. A mixed marriage between a kneidel person and a potato starch only person create interesting situations with in-laws, etc. A Rav should be consulted for guidance in these (and other) matters.

Oat Matza:
What about people with allergies or intolerance towards wheat? There is a shmura matza available made from oat flour. (This will help SOME, but not all people with the gluten-intolerance.) There is a debate among botanists as to whether oats as we identify it today is the same as the SHIBOLET SHU’AL mentioned in the Mishna and halachic literature. If they are the same, then oat matza is an important substitute for wheat matza for people with these medical conditions. A rav should be consulted in case of need. Wheat is the preferred grain for matza, because it is first-mentioned on the list of the five grains. But the health factor definitely must factor in. There is also a matza from spelt, usable as a substitute for wheat matza.
Note: Anyone with a gluten intolerance should consult his/her doctor and then a rav to sort out their matza issue.

Matza Baked on Erev Pesach after Noon:
There are some individuals who are particular about baking their mitzva matzot on the afternoon of Erev Pesach (not this year), a mere few hours before the Seder. Since the baking is done at the same time that the Korban Pesach was brought in the Beit HaMikdash, those who bake then, sing Hallel while they work, to commemorate the Hallel that accompanied the K.P. Some sources indicate that this is the ONLY matza that one can really fulfill the mitzva with. Others maintain that earlier matza is acceptable, but that this is better. Still others hold that one should NOT bake matzot on the afternoon of Erev Pesach, because any chametz that is accidentally produced means a violation of possession. Needless to say (almost), most people use matza that was baked before Erev Pesach in the afternoon.

Chocolate covered Matza & chocolate Matza:
There are 3 different chocolate-matza snacks on the market. Chocolate covered matzot use real wheat & water only matzot. There’s no problem with this product (for people who eat regular matza on Pesach), except that the bracha for it remains HaMotzi. Coating matza with chocolate does not remove the obligation to wash, say HAMOTZI and bench afterwards.
Chocolate covered egg matza has the same rules as egg matza. The bracha is M’ZONOT and Ashkenazim cannot eat this product on Pesach (except as mentioned in the Matza Ashira section). Then there is chocolate matzot, which are pure chocolate in the form of matza. This, of course, is not really matza, and does not really belong in this Guide to Matza, but is included anyway. It gets a SHEHAKOL.

Chametzdik Matza:
Be careful of matza which is chametz, from the rest of the year. It looks like matza, tastes similar, etc. but is as chametz as any bread. Some of this “round the year” matza is still on supermarket shelves when the Pesach matzotz and other products come out. Be careful.
And now you (hopefully) know...

Pesach Kashrut Information:
The OU does NOT certify any products for Pesach that contain KITNIYOT. However, Nestle's Quik does contain kitniyot, the Hebrew label states this fact accurately, and an OU-P was mistakenly placed on this product. Nestle's Quik is NOT under the OU for Pesach.

The OU does certify Egg Matza as Kosher for Pesach, with the "warning" for Ashkenazim. There is also at least one cookie that is halachically equivalent to egg matza - matza ashira, which also carries the "warning", but be careful to read labels to avoid mistakes with unfamiliar products.

Your Personal Erev Pesach on Shabbat Chart
Don't be too hard on yourself if you don't remember previous Erev Pesachs that were on Shabbat (EP/Sh) or what special issues are involved. They are not such common occurrences. Would you like to know how many EP/Sh you've lived through? Here's how to use the chart below.
Find your age as of this Shabbat within one of the ranges in column A.
Column B tells you how many EP/Sh you've had, including this year's.
Move to columns C, staying on your row, and you will see the details of your first EP/Sh. C1 is the Jewish year. C2 is the sedra of that year's EP/Sh. C3 is the secular date. Follow column C upward to see the details of all of your EP/Sh.
Column D tells you how many years since the previous EP/Sh.
Column E tells you how many years until the next EP/Sh.
A B C1 C2 C3 D E
0-3 1 5765 ACHAREI April 23, 2005 4 3*
4-10 2 5761 TZAV April 7, 2001 7 4
11-23 3 5754 TZAV March 26, 1994 13 7
24-27 4 5741 ACHAREI April 18, 1981 4 13
28-30 5 5737 TZAV April 2, 1977 3 4
31-50 6 5734 TZAV April 6, 1974 20 3
51-54 7 5714 ACHAREI April 17, 1954 4 20
55-74 8 5710 TZAV April 1, 1950 20 4
75-77 9 5690 TZAV April 12, 1930 3 20
78-81 10 5687 ACHAREI April 16, 1927 4 3
82-94 11 5683 TZAV March 31, 1923 13 4
95-101 12 5670 ACHAREI April 23, 1910 7 13
102-105 13 5663 TZAV April 11, 1903 4 7
106-108 14 5659 TZAV March 25, 1899 3 4
109-ad 120 15 5656 TZAV March 28, 1896 13 3
For example: If you will turn 24 during Chol HaMoed Pesach, you are still only 23 on EP/Sh. So your range of ages is 11-23 and you've had only 3 EP/Sh so far. Your first one was Shabbat Parshat Tzav 5754, which was March 26, 1994.
You had your 60th birthday this past Chanuka. Your range is 55-74 and you've had 8 EP/Sh so far. You probably have no recollection of at least the first two, when you were 5 and 9 years old.
Although there is an EP/Sh scheduled for 5768 (2008), that number in column E gets an asterisk because a Sanhedrin will make the fixed calendar obsolete.

Three* Steps to Rid Oneself of Chameitz
Thursday evening, from 7:30pm (after Maariv), we search our homes for Chameitz. The result of the search should be the knowledge of where one's chameitz is stored and will be sold, where one's chameitz is and will be burned, where one's chameitz is and will be consumed before Shabbat morning at 9:54am (Jerusalem), AND where one has NO CHAMEITZ. The search is meant to find forgotten chameitz, if it exists, and deal with it.

We search by the light of a candle - a flashlight is helpful. Feather and wooden spoon are also traditional. Before commencing the search (which is like a final, thorough inspection of places in your home, machsan, office, car, where chameitz is found throughout the year), we recite the bracha: AL BIUR CHAMETZ
Have in mind the search, the sale on your behalf, the burning, and the declarations of nullification. They are all part of the mitzva of ridding oneself of chameitz, and of avoiding the prohibitions of possession of chameitz.

After the search, say this first declaration of nullification.

This declaration must be understood by the one making it, so it can be said in Hebrew or any language the person understands.

Any chameitz or leaven that is in my possession, which I have not seen, that has not been removed, and that I don't know about, should be annulled and become ownerless, like the dust of the earth.

Friday morning, before 11:15am, one should burn the chameitz. Even though, this year, chameitz is permitted for another day, the practice is to burn the chameitz at the same time one would do so in all other years. The second BITUL is not said on Friday, but rather on Shabbat morning.

This passage can be said during the burning of the chameitz:
If one misses the 11:15am time, he certainly burns the chameitz anytime during the day, but one should stick to tradition and keep to the deadline.

Shabbat morning, Shabbat HaGadol, Erev Pesach
Davening is usually earlier than usual to allow for use of chameitz Lechem Mishna at the main Shabbat meal (and at early Seuda Shlishit, as well). Chameitz may not be eaten on Shabbat past 9:54am. Ashkenazim using egg matza for Lechem Mishna should also finish egg matza (the meal with Pesach-dik foods can continue beyond this time) by 9:54am. Some say that one can eat egg matza until halachic noon - 12:37pm. S'faradim, who eat egg matza (matza ashira) during Pesach, can eat it on Erev Pesach until mid-afternoon.

It is suggested to divide one's main (early) meal into two, by benching after the first course, for example, and then take a break, a walk around the block, some interlude, to justify washing again for HaMotzi (challah or egg matza) and continuing the meal as Seudat Sh'lishit. Remember to finish with chameitz by 9:54am and with egg matza by 9:54am or 12:37pm (consult with your Rav for this timing).

Some time between 9:54am and 11:14am, the "fifth hour of the day", one should say the BITUL declaration.

Any and all chameitz or leaven that is in my possession, whether I have identified it or not, whether I have seen it or not, whether I have removed it or not, should be annulled and become ownerless, like the dust of the earth.

Even if one has had Seuda Shlishit in the morning, it is questionable as to whether the mitza of Seuda Shlishit has been fulfilled. It is likely that Seuda Shlishit can only be had in the afternoon, preferably after davening Mincha. One should therefore have a light snack (chameitz, matza, matza ashira, are all not allowed in the afternoon) of fruit, for example, and have in mind the third Shabbat meal. This is not the usual way to do Seuda Shlishit, but on EP/Sh, there is no alternative.

Between the second meal in the morning and the snack in the afternoon, we have done our best to fulfill the mitzva of three Shabbat meals.

One should not eat a lot in the afternoon of EP, so that one will have an enthusiastic appetite for the Seder and the mitzva-matzot.

Additional note for candle lighting on Leil HaSeder
Aside from what you will read on the CLKH layer of this P.P-O.S., there is another point to make. When lighting candles, realize that in addition to being in honor of Yom Tov, they will also be used for havdala during the YAKNEHAZ combination Kiddush, Havdala, and first of the Four Cups of Wine. Therefore, when lighting them, think in terms of intending them for use as light and not just to honor Yom Tov. This way, the NER bracha of havdala can be said on them. One should not light a separate candle for the havdala embedded in Kiddush, but rather use the light of the Yom Tov candles.

Pesach this 'n that
This year, we stop asking for TAL U'MATAR after Mincha on Erev Erev Pesach. We continue to say MASHIV HARUACH on Shabbat Erev Pesach and 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 weekday Amida.

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.

A Pesach Thought
It seems that Pesach is best understood and appreciated, not as a stand-alone Festival, but as a starting point. At the Seder, we say/sing DAYEINU, which tells the story of the Exodus but purposely continues into the Midbar, through the Sea, to the pre-Sinai experience, to Har Sinai, to Matan Torah, into Eretz Yisrael and to life with a Beit HaMikdash. The Seder culminates with our fervent prayer that next year we be in rebuilt Jerusalem. Directly following the first day of Pesach, we start counting the Omer, with its target of Shavuot, which not only marks the receiving of the Torah, but also the entrance into Eretz Yisrael and the building of the Beit HaMikdash. Throughout the Torah, Pesach and Yetzi'at Mitzrayim are linked to many different mitzvot. We usually see the mitzvot pointing back towards the Exodus experience, but we can equally see the mitzvot as being a result and continuation of G-d's having taken us out of Egypt. When the "Wicked" child asks what do we need all this work for, he is really saying that we are free of slavery, that's where the story ends, and what's this business of a continuing commitment to G-d and His Torah. The answer is that Pesach only started things going for us. We were born as a nation by being taken out of Egypt AND by being taken by G-d to Him. The first three terms of Redemption got us out of Egypt. But only the fourth and IY"H the fifth can give our lives rich meaning.

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 "command" 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 preceded 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 Pesach. 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, providing for the Pesach needs of the poor.
2nd Torah - 4th Aliya, same as day 2

5th day (4 Chol HaMoed)
First Torah - 3 people, 26 p'sukim Sh'mot 34:1-26 (Parshat KI TISA)
Who knows 13 - Thirteen are the MIDOT of G-d. This is the main theme of this reading. In the aftermath of the Sin of the Golden Calf, after Moshe Rabeinu wins forgiveness for the People from G-d (so to speak), G-d 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, which the 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

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 Pesach brought in the Wilderness. It also contains the mitzvot of Pesach Sheni.
2nd Torah - 4th Aliya, same as day 2

7th day of Pesach which is Shabbat
Many shuls have the custom of reading Shir HaShirim before Torah reading on Shabbat Chol HaMoed Pesach - when there is a Shabbat Chol HaMoed. This year, there isn't. In which case, Shir HaShirim is read on Shabbat Yom Tov. This year, that means the seventh day of Pesach. In different year-types, it could mean the first day of Pesach. Whichever Yom Tov is Shabbat, that's the one we read Shir HaShirim on. If neither Yom Tov is Shabbat, then there is a Shabbat Chol HaMoed. So one way or another or another, Shir HaShirim is read on the Shabbat of Pesach week. (Interesting, is it not, that Megilat Esther may not be read on Shabbat - as occurred this year in Jerusalem, but Shir HaShirim - and Kohelet - are DAVKA on Shabbat. Just an observation; no brilliant insights as to why. Ruth, by the way is never read on Shabbat in Eretz Yisrael, because Shavuot does not fall on Shabbat. In Chutz LaAretz, it happens some times that Ruth is read on Shabbat. Eicha is not read on Shabbat, because when Tish'a b'Av falls on Shabbat, the fast is postponed until Motza'ei Shabbat and Sunday. That's the whole megila about our reading of the Megilot.)

When it is read from a kosher megila scroll, the brachot 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, 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 immediately following Y'tzi'at Mitzrayim, mainly the Splitting of the Sea the drowning of the Egyptians, and the 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’sikim 2 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. One gets the sense, when following Torah with this Haftara, of B'CHOL DOR VADOR - in every generation...

Amirat Seder Korban Pesach -To be said preferably in the afternoon of Erev Pesach after 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 description 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 7˝ hours and offered on the Mizbei’ach at 8˝ hours. When EP was Erev Shabbat, it was slaughtered at 6˝ hours and brought at 7˝ 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. The second 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 shoulder of 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 on a wooden skewer from a pomegranate tree and put inside the oven, with the heat below.

When EP is a weekday, a Korban Shlamim 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 Hayom for Pesach (the full hebrew text can be found in the hard copy of TT)
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. (Even though it is called "Jerusalem Minhag", 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.

For Shabbat HaGadol, Erev Pesach we say the regular Shir Shel Yom for Shabbat. (Same as for Sh'vi'i shel Pesach this year)

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. 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 RISHON, SHENI, SHLISHI...B'SHABBAT as an introduction to the Psalm, and that means missing out on one aspect of Zachor et Yom haShabbat l'kadsho. Therefore, one should say HAYOM YOM RISHON, SHENI, SHLISHI...B'SHABBAT each day of Pesach, independent of the Psalm, perhaps right after the special Psalm of the day.

A Review of the Seder of the Seder:
Kadeish - Kiddush and Havdala are 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. After the wine & Kiddush brachot, we say a Borei M'orei HaEish over the Yom Tov candles, followed by the havdala bracha. When saying Shehechyanu, we should have in mind the Chag plus the mitzvot of matza, Hagada and the 4 cups. (Women who have said Shechechyanu at candle lighting, should not answer Amen to that bracha in Kiddush, since it might constitute an interruption.) 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 only 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. Required according to the rules of Ritual Purity when eating wet foods. (Applies all year round, 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 (and discussed), not just done. Questions should be encouraged and answered.

Karpas: A small piece of celery (so as not to enter into the SAFEK situation of after-bracha) (many use parsley; some use boiled potato, onion, white radish - family tradition 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 questions. When do we perform the mitzva of Matza - beginning of the meal, or at the end when KP was eaten with matza? Yachatz focuses us on eating matza both times

Magid - Over the matza (and 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.

Rachatz - 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 upcoming elements of the Seder to avoid talking during, although talking about the topic at hand is not considered an interruption and may be done.)

Motzi-Matza - The 2˝ matzot are taken in hand and the brachaHAMOYZI LECHEM MIN HAARTEZ 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 AMEN 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 AL ACHILAT MATZA. 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 voilŕ - comfortable HASIVAT 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 takes 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, some suggest saying 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 Oreich - 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 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 (not on MOTZAE'I SHABBAT)

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 12:37pm, Israel Summer time. There is "on whom to rely" to pass the midnight deadline for Afikoman, especially if rushing will "spoil" the flow of the Seder.

Bareich - Birkat HaMazon is recited over the third cup of wine. Forgetting Yaale V'yavo invalidates benching; repeat the whole thing. If a Mezuman 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 ceremony 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 protection and justice. May we soon see the rebuilding of Jerusalem 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'at Mitzrayim 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 them go 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 of the 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.

L'SHANA HABA B'YERUSHALAYIM

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