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Shemurah Matzah: [295] The Rebbe Shlita has asked everyone, especially rabbanim,shochatim and anyone else involved in communal activities, to endeavor to distribute round, hand-baked matzos specifically shemurah to their acquaintances, sufficient for at least both Sedarim. People organizing communal Sedarim, in hotels and the like, should also attend to this. [296]The Rebbe Rashab used to be present at the baking of shemurah matzah after midday on erev Pesach. He would join in the Hallel, interrupting his recitation even in the middle of a chapter to direct the kneading, baking, and so on. [297] Rosh Chodesh - The New Month

A mourner [during the first eleven months of mourning] does not
lead the prayers on Rosh Chodesh, nor on any day which has a Mussaf
service.

This restriction applies even to Maariv and Minchah. [278]

On the eve of Rosh Chodesh [and so too at any other time] one does
not interrupt one’s prayers to announce that the paragraph known
as Yaaleh V’Yavo (Siddur, p. 113) is to be said in Shemoneh Esreh.
[279]

In the paragraph of Yaaleh V’Yavo, the first time we have the word
“bo” it is pronounced BO, whereas the second [likewise the third] time
it is pronounced VO. [280]

It is customary [281] for a person praying privately to recite the
opening and concluding blessings of Hallel (pp. 241 and 245) even when
the entire Hallel is not recited. [282]

The verse beginning Hodu L’HaShem (p. 243) is repeated after each
of the next three verses, even when one is praying alone. [281]

In the concluding paragraph (p. 245), the word “al” should be
omitted. [281]

The verse beginning V’Avraham Zoken and the following sentence (p.
245) are said three times.

All pairs of tefillin are worn before Mussaf, but the passages for
daily study [such as Chitas] are deferred until after the conclusion
of all the morning prayers. [281]

According to a time-honored custom, every Rosh Chodesh one studies
one verse from the chapter of Tehillim that corresponds to his age,
together with the commentary of Rashi (and, if one so chooses, other
commentaries as well). [For example, a thirty-year-old studies Psalm
31.] If the Psalm comprises fewer than twelve verses, and so too
during a leap year, one repeats this study in subsequent months in
such a way that the verses will match the number of months in that
year. If on the other hand the Psalm contains more than twelve verses,
one studies several verses on each Rosh Chodesh. [283]

Footnotes for Customs of Rosh Chodesh

278. See end of Kuntreis Baruch She’asah Nissim (by the Tzemach
Tzedek) for the customs practiced in the Rebbe’s household.
A footnote there refers the reader to Pri Megadim on Orach Chayim
671: Mishbetzos Zahav, para. 8.
279. The Alter Rebbe’s Siddur.
280. HaYom Yom, p. 33.
281. Ibid., pp. 7, 100. See p. 81, below.
282. See the Glosses of the Rebbe Rashab on the Siddur, s.v. Halel.
283. Kovetz Michtavim (”Anthology of Letters [of the Previous Rebbe]”)
appended to Tehillim Ohel Yosef, p. 214.
——————————

—————————————-

The Month of Nissan
Cf. Siddur, p. 368-371

(a) “The Nasi”:

[Every day from Rosh Chodesh Nissan until the twelfth of the
month, usually after Shacharis,] one reads the passage [from
Bamidbar 7-8:4] that describes the offering brought on that day
by a particular Nasi, or tribal prince, for the dedication of
the altar of the Mishkan.

[In common parlance, each day’s passage itself is often referred
to as “the Nasi.”]

This daily reading is followed by the prayer which opens with the
words Yehi Ratzon (and which appears in Siddur Torah Or [as well
as in Siddur Tehillat HaShem, p. 371]). This prayer is recited
even by a Kohen or a Levi [despite its seeming relevance only to
tribes other than the Tribe of Levi]. [284]

Footnote:

284. HaYom Yom, p. 41.

(According to the instructions given for this reading in Siddur
Torah Or and Tehillat HaShem, on the thirteenth of Nissan one
should read [the summarizing paragraph which begins] Zos
Chanukas Hamizbe’ach (i.e., from Bamidbar 7:84 to 8:4).

This would appear to be an oversight, because in his Shulchan
Aruch (429:15) the Alter Rebbe writes that on the thirteenth day
one should read from [the beginning of] Parshas Behaalos’cha
until kain asah es haMenorah (i.e., Bamidbar 8:1-4), a passage
that corresponds to the Tribe of Levi.

The above comment is among the last of the notes with which R.
Avraham Chayim Naeh introduces his Piskei HaSiddur.) The actual
practice to be followed requires clarification.

———————————————————————-

(b) Beis Nissan:

The second of Nissan is the yahrzeit of [the fifth of the Rebbeim
of Chabad,] Rabbi Shalom DovBer — the Rebbe Rashab [5621- (1860)
-5680 (1920)].

“The Rebbe Rashab passed away at about 4:30 a.m. on Motzaei Shabbos
Parshas Vayikra, before daybreak on the second of Nissan, 5680, in
Rostov [on the River Don], and his resting place is there.” [285]

“At about twenty minutes after four, with the approach of dawn on
the second day of the first month, the highest heavens opened up,
and the pure soul ascended — to pour itself forth into its
Father’s bosom. With a holy sweetness, with a noble tranquillity,
our holy master handed over his soul to G-d, the L-rd of all
spirits.” [286]

Footnotes

285. From Chanoch LaNaar (Kehot, NY), p. 16; see also HaYom Yom,
entry for 2 Nissan. Regarding the circumstances of his passing,
see Ashkavta DeRebbe [by Rabbi Moshe DovBer Rivkin; Vaad
LeHadpasas HaKuntreis, NY, 1953].

286. From a letter of the Rebbe Rayatz, published in Chachmei Yisrael
Baal Shem Tov [and in Igrois Koidesh (Letters of the Rebbe
Rayatz), Vol. I, p. 110].

———————————————————————

(c) Yud-Alef Nissan:

The eleventh of Nissan is the birthday of the seventh of the
Rebbeim of Chabad, Rabbi Menachem Mendel Schneerson — the
Lubavitcher Rebbe Shlita, who was born in 5662 (1902), and
assumed the mantle of leadership in 5710 (1950). [287] May he
be blessed with long and happy years!

Footnote:

287. For an outline of the biography and activities of the Rebbe
Shlita, see the introductory summary in HaYom Yom (bi-lingual
edition, pp. A19-A26). [See also Yemei Melech (a documented
biographical study of the Rebbe Shlita), compiled by Rabbi M.M.
Laufer (Kehot, Kfar Chabad, 1989; 3 vols., Heb.).]
——————————————————————–

(d) Yud-Gimmel Nissan:

The thirteenth of Nissan is the yahrzeit of the third of the
Rebbeim of Chabad, Rabbi Menachem Mendel — the Tzemach Tzedek,
who [was born in 5549 (1789) and] assumed the leadership in 5588
(1827). [288]

“Moreover, we must inform you of the passing of our holy master
during the night preceding Thursday, the thirteenth of Nissan,
37 minutes after …[289] a.m. ” [290]

This was in 5626 (1866); his resting place is in the village of
Lubavitch.

Footnotes:

288. For his biography, see the Appendices to the Responsa entitled
Tzemach Tzedek, in the section dealing with Orach Chayim; see
also [the Biographical Appendix to] Derech Mitzvosecha, collated
by the Rebbe Shlita; and see Beis Rebbe, Part III.

289. The manuscript page is torn at this point.

290. From the manuscript book known as “87-Schneiderman,” p. 49a.

———————————————————————-

(e) Shabbos HaGadol: [291]

The Haftorah beginning Ve’arva (Malachi 3:4-24) is read only when
Shabbos HaGadol falls on erev Pesach. This passage tells of the
tithe that was to be brought to the storehouse [of the Beis
HaMikdash], and the time for clearing one’s home of tithes (in the
fourth and seventh years of the Sabbatical cycle) was erev Pesach.

Following the ruling of the Shulchan Aruch, end of sec. 430, after
Minchah on Shabbos HaGadol we read part of the Haggadah, from
Avadim Hayinu until Lechaper al kol avonoseinu, because the
redemption and the miracles began on the Shabbos before Pesach.
[292]

Footnotes:

291. The majority of the following customs of the Pesach season
are taken from the Haggadah shel Pesach im Likkutei Minhagim
VeTaamim [compiled and edited by the Rebbe Shlita. Page
references in the present work are to its bi-lingual edition
(see footnote 226 above), here referred to in brief as Haggadah
for Pesach.] See there at length.

292. See Haggadah for Pesach, p. Aleph.

———————————————————————-

(f) The Sale of Chametz:

It is not the custom in the Rebbe’s household to make the rav an
agent for the sale (mechiras chametz); rather, the leaven is sold
to him outright, with an areiv kablan, a third-party guarantor.
[293]

Footnote:

293. HaYom Yom, p. 45.

———————————————————————

(g) The Search for Chametz:

The search for leaven (bedikas chametz) takes place after
Maariv. [294]

It is customary in the Rebbe’s household to place ten pieces of
hard bread in various places, each wrapped in paper.

One searches by the light of a beeswax candle (Shulchan Aruch,
sec. 433) and with a feather.

The chametz found is placed in a small paper bag. After the search
one places the bag, together with the feather and any remnant of
the candle, in a wooden spoon. All this is then wrapped in paper
(except for the spoon handle which remains uncovered), and bound
several times with string, which is then knotted.

Footnote:

294. Appendix to Haggadah shel Pesach, p. 63; HaYom Yom, p. 45.
———————————————————————
(h) Erev Pesach:

From the morning of erev Pesach until after the korech of the
Second Seder it is our custom not to eat any of the ingredients of
the charoses or maror.

“Some time after writing the above,” [notes the Rebbe Shlita,]
“I read that certain people are accustomed not to eat chazeres
[for a certain time] before Pesach, and that this was the custom
of the Rashba.”

———————————————————————-

(i) Shemurah Matzah: [295]

The Rebbe Shlita has asked everyone, especially rabbanim,
shochatim and anyone else involved in communal activities, to
endeavor to distribute round, hand-baked matzos — specifically
shemurah — to their acquaintances, sufficient for at least both
Sedarim

People organizing communal Sedarim, in hotels and the like, should
also attend to this. [296]

The Rebbe Rashab used to be present at the baking of shemurah
matzah after midday on erev Pesach. He would join in the Hallel,
interrupting his recitation — even in the middle of a chapter –
to direct the kneading, baking, and so on. [297]

It is the custom of the Rebbe Shlita to distribute shemurah matzah
after Minchah on erev Pesach, at which time he wears the silk
surtuk (frock coat) of Shabbos and Yom-Tov, and a gartl. [298]

Footnotes:

295. [More grammatically, matzah shemurah (”guarded matzah”); i.e.,
matzah baked from wheat that has been guarded with especial
care against dampness and consequent leavening.

“Shemurah matzah” is the inverted form of the term commonly
used by Yiddish - and English-speakers.]

296. From a talk of the Rebbe Shlita on Shabbos Mevarchim Nissan,
5714, which appears in full [in Yiddish] as an appendix to the
second edition of Likkutei Dibburim, Likkut 23; for English
translation, see Likkutei Dibburim, Vol. V.

297. HaYom Yom, p. 45.
298. Such was the practice of the Previous Rebbe in his latter
years.

———————————————————————

(j) Friday Evening:

When Shabbos coincides with a Yom-Tov or Chol HaMoed, the last
stanza of Lechah Dodi reads Gam B’Simcha U’Vetzhala.

When a Yom-Tov or Chol HaMoed coincides with Shabbos, the
following passages are said in a whisper: Shalom Aleichem, Eishes
Chayil, Da hi Seudasa, Mizmor L’Dovid. [299]

Footnote:

299 . HaYom Yom, p. 46.
———————————————————————

(k) Festive Joy:

Though the Torah [300] ordains that one should rejoice on Yom-Tov,
one should certainly not become intoxicated, and the like; as
Rambam writes with regard to simchas Yom-Tov, “One should not
over-indulge in wine [301] and so on.” [302]

Footnotes:

300. This obligation applies likewise today; see: Rambam, Hilchos
Yom-Tov 6:17-18; Chinuch, Mitzvah 488; Shulchan Aruch (Beis
Yosef and Alter Rebbe), Orach Chayim, end of sec. 529; and
elsewhere, including Shaagas Aryeh, where this view is
expounded at length in sec. 56. It differs from Tosafos, s.v.
Asah, in Moed Katan 14b. See also Sdei Chemed, Divrei
Chachamim, sec. 84

301. Hilchos Yom-Tov 6:20-21. See also Shulchan Aruch, end of sec.
529, which quotes the above words of Rambam, and adds
(presumably in order to conclude on a positive note), “…but
all should be holy,” in the spirit of the teaching in the
Yerushalmi (Yevamos 2:4) and in Vayikra Rabbah (24:6), that
“one who keeps his distance from promiscuity is called kadosh,
holy” - and it is this that the Shulchan Aruch alludes to in
its reference to transgression. (Note of the Rebbe Shlita.).

302. From the Introduction by the Rebbe Shlita to Kuntreis No. 100.

———————————————————————-

(l) Pesach Etiquette:

Rabbi Chayim Avraham (son of the Alter Rebbe) once visited his
brother, the Mitteler Rebbe (Rabbi DovBer of Lubavitch), to wish
him a good Yom-Tov. On that occasion he related that the Alter
Rebbe had once said: “On Pesach one does not offer a visitor
food and drink, but the visitor may help himself.” [303]

Footnote:

303. HaYom Yom, p. 47. [The reason: to avert embarrassing a visitor
who may have undertaken certain stringencies involving his Pesach
food.]

———————————————————————-

(m) Kerias Shema:

On the second night of Pesach, the Prayer Before Retiring at Night
follows the same order as on any other festival. [304]

304 . See the section referring to “Prayer before retiring at night.
page 49 in the printed version.
———————————————————————

Pesach: The Seder and the Haggadah

(a) Time:

It has been a tradition in the household of the respective Rebbeim,
handed down from generation to generation, to begin the First Seder
immediately after Maariv and not to dwell on it at length, so that
the Afikoman will be eaten before midnight. The Second Seder, by
contrast, begins later in the evening, and the Rebbe speaks at
length expounding the Haggadah, sharing Torah insights, and arousing
his listeners in their Divine service. 305

Footnote:

305. Introduction to Likkutei Dibburim, ch. 23 [and in English
translation: Vol. III, p. 89]; cf. HaYom Yom, p. 45.

———————————————————————-

(b) The Seder Plate (Ke’arah):

The Matzos:

In the Rebbe’s household the [three] matzos are placed not on a
plate but on a cloth, except for the matzos of the Rebbe, which are
placed on a silver tray. 306

It is customary to choose concave matzos, suggesting the shape of a
vessel which can serve as a fit receptacle [for the downward flow of
Divine light].

The matzos are separated from each other by napkins.

Footnote:

306. Perhaps this applies only at the Rebbe’s table, whereas
elsewhere one should use a plate, since the AriZal writes that
a plate represents the all-encompassing attribute of Malchus.
See also Bamidbar Rabbah 1 3:14
(”The plate corresponds to the sea”) and Meorei Or, s.v. Kaara
(Note by the Rebbe Shlita.)

———————————————————————-

The Bone (Zeroa):

We use part of the neckbone of a fowl, and make a point of NOT
eating any of its meat in order to avoid any similarity to the
Paschal sacrifice [which cannot be offered in the absence of the
Beis HaMikdash].

For this reason the Previous Rebbe would remove almost all the meat
from the bones of the zeroa.

———————————————————————

The Egg (Beitzah):

The egg is cooked until hard. It is eaten, in commemoration of the
Chagigah, even when erev Pesach falls on Shabbos, despite the fact
that in Temple times this festival sacrifice was not offered when
these days coincided.

———————————————————————

Charoses:

For some years now processed ginger and cinnamon have not been
included, for fear of some admixture of chametz during their
processing. The ingredients used are apples, pears, nuts [and red
wine].

———————————————————————

Karpas:

Our custom is to use [raw] onion (or [boiled] potato).

———————————————————————

The Bitter Herbs (Maror and Chazeres):

We use both chazeres (romaine lettuce) and horseradish for both maror
and korech.

———————————————————————

(c) Kiddush and Havdalah:

It is our custom to stand while reciting [the evening] Kiddush on
Pesach and likewise on the eve of Shabbos and of all festivals.

For customs involving the Kiddush cup as practiced in the Rebbe’s
household, (see p. 55 in the printed version and in the electronic
version see the section called Kidush).

Even when a festival falls on a weekday, the text of Kiddush reads
U-mo’adei (with the prefixed vav), just as on Shabbos the preceding
word reads V’Shabbos.

On Pesach one drinks the entire contents of the cup of wine (Bach,
sec. 472) without pause (Magen Avraham, loc. cit.). This is the custom
in the Rebbe’s household, and it applies equally to the remaining
three cups.

The custom in the Rebbe’s household when a festival falls at the
conclusion of Shabbos is not to place the lights next to each other
for Havdalah, nor to join them at their wicks, nor to look at one’s
fingernails. When reciting the blessing Bo-re Me’oreh Ha’esh
one merely looks at each of the candles.

———————————————————————

(d) Text and Procedure:

The Kittel:

It is not our custom to wear a kittel (white robe) for the Seder,
nor to be particular about which direction one faces.

———————————————————————

Eating the Karpas:

The karpas is eaten without reclining. The Rebbe Shlita notes that at
the table of the Previous Rebbe he did not observe that the remaining
pieces of karpas were replaced on the Seder plate; thus from this
point on only five items remain.

———————————————————————

Yachatz:

The [middle] matzah is broken while still covered in its napkin.

———————————————————————

Afikoman:

The Rebbe Rashab (and it goes without saying that his son, the
Previous Rebbe, did likewise) used to break the Afikoman into five
pieces. When it once happened to break into six pieces, he placed one
aside.

Some have a custom whereby children snatch the Afikoman [and then
ransom it in exchange for a gift], but this is not done in the Rebbe’s
household.

———————————————————————

Maggid (Recitation of the Haggadah):

In the Rebbe’s household the tray is not raised, but the matzos are
partly uncovered.

Hey Lachma Anya: The word Hey is vocalized with a tzeirei.

Leshana Hab’ah: In the first Ha’ba’ah the Rebbe Rashab would stress
the second syllable, whereas in the second Ha’ba’ah he would stress
the third syllable. 307

Footnote:

307. [The first would thus literally mean, “in the year that has
come,” while the second would literally mean, “in the year
that is coming”; cf. Rashi on Bereishis 29:6.]

———————————————————————

Mah Nishtanah:

Our custom is to preface this passage with the following in Yiddish:
“Father, I’m going to ask you four questions.”

This is said even if the father is no longer living. The passage is
then read and translated in paraphrase, as follows:

“Why is this night of Pesach different than any other night of the
year? The first question is: On all other nights of the year we do
not dip…we do so twice: the first time we dip karpas in saltwater,
and the second time we dip maror in charoses!’
The second question is:….”

After the youngest present had finished reciting the Mah Nishtanah as
above, the Previous Rebbe would repeat it in an undertone, complete
with its introduction and Yiddish translation.

———————————————————————

“The cup is now raised” [before Vehi SheAmdah]:

The custom of the Rebbe’s household is that the matzah is covered
first, and only then is the cup raised, in keeping with the
instruction at the end of this paragraph, that “the cup is replaced
and the matzah uncovered.”

This procedure applies also to the paragraph that begins with
Lefichach.

———————————————————————

The Ten Plagues and Acronyms:

One spills a little wine from the cup as each of these acronyms is
read, and only thereafter is wine added to the cup.

———————————————————————

Matzah Zo; Maror Zeh:

One holds the broken matzah in his hand and says: “Matza Zo”.

[One takes the maror in his
hand and says:] “Maror Zeh”:

The custom in the Rebbe’s household is to hold the middle and lower
matzos in their covering until the second Al shoom mah of the former
paragraph. When mentioning the bitter herbs, however, it is the
custom in the Rebbe’s household to rest one’s hands on the maror, as
well as on the maror to be used for the korech until the second Al
shum mah of the latter paragraph.

———————————————————————

One covers the matzah [and raises
the cup] [before Lefichach]:

Siddur Torah Or, p. 188b, cites a gloss of the Tzemach Tzedek on this
phrase: “And one holds it until the conclusion of the blessing, Asher
Ge’alanu.”

According to the custom of the Rebbe’s household, however, the cup is
held only until one has concluded saying Venomar Lefanav Halelu’ya.

It is then replaced on the table, and taken up again for the blessing
that begins, Baruch…. asher ge’alanu.

———————————————————————

Al Achila Matza:

When reciting the blessing Al Achilas Matza one has in mind that it
refers [not only to the kazayis of matzah about to be eaten but] also
to [the korech and to] the Afikoman [at the end of the meal].

Nevertheless, though one should avoid any irrelevant talk before
eating the korech, it is not the custom in the Rebbe’s household to
extend this stringency to the eating of the Afikoman.

One then breaks off a kazayis from
each [of the two upper matzos]:

Both are used, because some hold that the kazayis (one ounce; 25.6
grams) that one is required to eat should come from the upper matzah,
while others hold that it should come from the middle one.

One does not dip [the matzah] in salt:

This is the custom in the Rebbe’s household. 308

And they are eaten together:

I.e., [the kazeisim from the two upper matzos] are put into the
mouth simultaneously. This way there will be no interval between the
blessing for eating matzah and the eating of the relevant kazayis
which, as explained above, comes from either the upper matzah or the
second. (Tur Shulchan Aruch.)

Footnote:

308. This requires explanation, for the Shelah writes that
according to the writings of the AriZal one should dip the
matzah in salt. See also sec. 8 of the Biur that explains
the maamar beginning Lo Tashbis Melach, in Likkutei Torah.
(Note of the Rebbe shilta)

——————————————————————-

Maror (the bitter herb)…is dipped in charoses

Only then does one recite the blessing, so that the mitzvah [of eating
maror] should immediately follow it. It is preferable not to dip the
whole kazayis of maror in charoses, so that the bitter taste will not
be neutralized.

And one recites the blessing of Al Achilas Maror

When reciting this blessing it is our custom to bear in mind the maror
of korech as well. 309

Footnote:

309. The Rebbe Shlita notes: “It is surprising that the Alter Rebbe
does not mention this in his Siddur [where his edition of the
Haggadah appears], even though he does write it in his Shulchan
Aruch (475 :18).”

——————————————————————-

Korech (the sandwich of matzah and
maror) …is dipped in charoses

The chazeres alone is dipped, but not the matzah.

Those who are most particular about keeping their matzah dry do not
dip, but put some dry charoses on the chazeres, and then shake it
off. This is the custom in the Rebbe’s household.

——————————————————————-

Shulchan Orech (The Festive Meal)

Our custom is to eat the festive meal without reclining. On both
nights one starts the meal with the egg (from the Seder plate) dipped
in saltwater.

Particular heed is to be taken
to avoid wetting the matzah: 310

For this reason the matzos on the table are kept covered, so that no
drop of water should fall on them, and so that no matzah crumbs should
fall into any water or soup. Likewise, before pouring water, or other
liquids containing water, into a cup or plate, one should check for
any crumbs of matzah.

The Rebbe Rashab would never eat [shemurah] matzah together with fish
or meat lest it become wet, though he did eat matzah together with
wine.

When washing the hands in the middle of the meal, and so too at mayim
acharonim [at the end of the meal], one does NOT pass one’s fingers
across the lips [as one usually does].
(This applies to the first seven days of Pesach, but not to Acharon
shel Pesach, the eighth day, when we make a point of wetting matzah.)

Footnote:

310. [Matzah which has become wet is known as matzah sheruyah (lit.,
“soaked matzah”).]

——————————————————————-

Tzafun (Eating the Afikoman)

Ideally one should eat two kazeisim one to commemorate the Paschal
Lamb Offering (the Korban Pesach), and the other to commemorate the
matzah that was eaten together with it. (The Alter Rebbe’s Shulchan
Aruch 477:3.) This is the practice of the Rebbe’s household.

If one finds this difficult, and therefore will eat only one kazayis,
he should intend that it serve to commemorate which-ever of the above
two subjects is ultimately the one requiring commemoration.

One must be mindful not to drink after the Afikoman

The unqualified expression “not to drink” in the Alter Rebbe’s
Siddur implies that

(a) even water is to be avoided, and that
(b) this restriction applies equally to the Second Seder.

This, indeed, is the accepted practice.

——————————————————————-

Hallel:

It is not the custom in the Rebbe’s household to make a point of
completing the recitation of Hallel before midnight (in contrast
to the eating of Afikoman on the first night).

——————————————————————-

Bareich

(The Grace After Meals): For the relevant customs and textual
variants, see p. 43ff., above in the printed text and “Grace After
meals in the electronic version).

——————————————————————-

The Cup of Elijah

The cup is filled after Grace (except [in the Rebbe’s household] at
certain times). The Previous Rebbe, following the tradition of all
his forebears, made a point of filling this cup himself.

And the door is opened

The custom in the Rebbe’s household is that (when Pesach falls on
a weekday, a lighted candelabrum is taken in hand, and) all the doors
between the room where the Seder is conducted and the outside are
opened.

The passage beginning Shfoch is then said, those sent to open the
doors saying it at the front door. The Previous Rebbe, accompanied by
one of his household, once went to open the door himself, and on that
occasion he recited this passage at the door.

Those who were sent to open the doors are waited for, and the
following passage (beginning Lo Lanu) is recited on their return.

There is no need to stand while saying Shfoch Chamascha.

——————————————————————-

The four verses beginning Hodu L’Hashem

The elder of the household (or the cantor, whenever Hallel is recited
in shul throughout the year) says the first verse, and all those
present respond by repeating this verse and proceeding to say the
second. The leader, having repeated the first verse together with his
listeners, then says the second verse; those present again respond by
saying the first verse, but this time they proceed with the third
verse. The same procedure applies to the remaining two verses.

The four phrases beginning Ana:

Each of these phrases is first said by the leader, and then repeated
by all those present.

The second passage beginning with Hodu L’Hashem
(the Great Hallel; i.e., Tehillim 136)

[In the Great Hallel, whose verses total 26, the numerical equivalent
of the Four-Letter Name of G-d], one bears in mind the letter yud
[which equals ten] while reading the first ten verses, the letter heh
[five] while reading the next five verses, and so forth, [as indicated
in the Siddur; i.e., the letter vav (six) while reading the next six
verses, and the letter heh (five) while reading the final five
verses].

It is not the custom in the Rebbe’s household to recite the concluding
hymns which are to be found in most Siddurim and Haggados.

After saying Leshana Habaah B’Yerushalyim the Rebbe customarily pours
the wine from the Cup of Elijah back into the bottle, while all those
present sing E-li ata V’odeka to the tune which is one of the ten
melodies composed by the Alter Rebbe.

One does not say Chasal Sidur Pesach (”The order of Pesach is now
completed” 311 ).

Footnote:

311. [The reason: Chassidus teaches that the prime spiritual task
of Pesach - liberating one’s soul from the stultifying
constraints of one’s own House of Bondage - does not end with
Pesach. This task is ongoing, year-round, lifelong.]

——————————————————————-

The Seventh and Eighth Days of Pesach

There is more festive rejoicing on the Seventh Day (Shevi’i shel
Pesach) and on the Last Day of Pesach (Acharon shel Pesach) than
on the preceding days of the festival. 314

It was the custom in Lubavitch to stay awake throughout the night of
the Seventh Day of Pesach, as well as on the [first] night of Shavuos
and the night of Hoshana Rabbah.

One should study Torah all night. 315

The congregation stands during the public reading of the Shirah [i.e.,
the Song of the Sea; Shmos 15:1-19]. 315

At the evening and midday meals of the Last Day of Pesach it is
customary to wet the matzah. 316

On the Last Day of Pesach, when the fingertips have been washed with
mayim acharonim at the end of the meal, one resumes the usual practice
of passing them over one’s lips.

After Mussaf on the Last Day of Pesach the preferred procedure is
to recite Kiddush, and then to pray the Minchah service before the
[midday] festive meal. 317

The Baal Shem Tov would partake of three meals on the Last Day of
Pesach. He used to call the third meal of that day, Mashiach’s Seudah
(”the festive meal of Mashiach”).318

Footnotes:

314. See Sefer HaSichos, Summer 5700, p. 71; Likkutei Sichos, Vol.
II, p. 545; op. cit., Vol. IV, p. 1298.

315. HaYom Yom, p. 47.
316. Such was the custom of the Previous Rebbe. [Cf. the passage on
Shulchan Orech on p. 79, above.] The purpose of this custom is
to differentiate between the first seven days of the festival
and the Last Day, in the same way as we do not recite the
blessing Leshev Basukah on Shemini Atzeres, even though
[outside Eretz Yisrael] it is our custom to eat in the sukkah
throughout the day.
317. HaYom Yom, p. 47.
318. Ibid. It will be noted that the Haftorah of the Last Day of
Pesach focuses on the theme of Mashiach (Isaiah 10:32-12:6);
cf. Likkutei Sichos, loc. cit.

In the year 5666 (1906) the Rebbe Rashab ate this meal
together with the students [of the Tomchei Temimim Yeshivah
in Lubavitch], and directed that each student be given four
cups of wine, saying, “This is Mashiach’s Seudah.”

It is obvious that this directive was not intended for that
year only, but was meant to be perpetuated. (HaYom Yom, p. 47;
and see at length in Likkutei Sichos, Vol. IV, p. 1299.)

——————————————————————-

The Period of Sefiras HaOmer and Lag BaOmer

It is our custom to refrain from reciting the blessing She-he’che’yanu
during the period of the Counting of the Omer. 319

During these [forty-nine] days, in addition to one’s regular studies,
one studies a page per day of Tractate Sotah. 320

With the Mitteler Rebbe, Lag BaOmer was one of the outstanding
festivals. He would go out into the fields with his chassidim and
partake of a light meal which included spirits and hard-boiled eggs,
and which was accompanied by singing and dancing.

On those occasions supernatural happenings were often to be seen. 321

According to time-honored custom, chassidim used to get together on
Lag BaOmer and sit down to farbreng between Minchah and Maariv. 322

Footnotes

319. HaYom Yom, p. 48.
320. Ibid., p. 51.
321. Likkutei Dibburim, Vol. III, p. 519ff. [and in English: Vol.
IV, Diary entry for 20 Iyar 5656, appended to ch. 30]; HaYom
Yom, p. 55.

322. Sichah of Lag BaOmer, 5701, sec. 8, p. 119 (reprinted in
Kuntreis No. 78: Kuntreis Lag BaOmer, 5710.)

The sichah continues as follows: “Chassidic oral tradition has
preserved for us three observations of R. Hillel of Paritch on
the above custom. Firstly, there is a difference between
Minchah and Maariv. Though this is not much discussed in the
Shulchan Aruch, he stated it as if it were an unquestioned
halachah that one may sit down to farbreng before Maariv.

Secondly, the law applying to a group differs from that which
applies to an individual. And thirdly, as he pointed out, what
is davenen all about? It aims to create a sweet state of Divine
gratification. And this is precisely what a farbrengen
accomplishes…”

On the above-mentioned difference between Minchah and Maariv,
the Rebbe Shlita has appended the following comment:

“At first glance, considering the discussion in Tractate
Shabbos (beginning of p. 10a), the contrary would appear
to be true - that in this matter, the law governing [the time
preceding] Maariv is more stringent that the law governing [the
time preceding] Minchah. It would seem, therefore, that the
point of the above statement is that since Maariv has a longer
available timespan, there is more room for a lenient ruling
concerning possible interruptions in the time before Maariv;
i.e., to permit an interruption to begin a short time before
the time for Maariv, according to the view of the Taz (Orach
Chayim 235:3). However, it seems that the Alter Rebbe holds
that the prohibition to embark on another activity begins half
an hour before the onset of the obligation to pray Maariv
(Shulchan Aruch, Orach Chayim 431:5).

“An additional consideration in the direction of leniency could
perhaps be argued: In our days, unlike in the days of the
Talmud and the Shulchan Aruch, a farbrengen before Maariv is
an unusual event, which is nevertheless held at this hour on
Lag BaOmer (and likewise on Purim) because by nightfall its
time will have passed. For this reason, then, it would be
inappropriate to prohibit it, as pointed out in the Shulchan
Aruch, Orach Chayim 89:7.

“Even if it were objected that `an ordinance whose reason
lapses does not itself lapse’ (cf. Sdei Chemed, Klalim 3:34),
the prohibition in our case could well be regarded as an
exception, since at the outset the Sages differentiated
between undertaking common and uncommon activities before
prayer.

“On this entire subject one should consult Shulchan Aruch,
Orach Chayim, sec. 232 and 235 and their commentaries, and the
Chiddushei Mishnayos of the Tzemach Tzedek on Tractate Shabbos
1:2. At any rate, this is not the place for any longer
treatment of the subject.”

See also the sichah [of the Previous Rebbe] of Lag BaOmer,
5704, in Likkut 33, sec. 1 [and in English: Likkutei Dibburim,
Vol. IV, ch. 33, sec. 1].
Sichos In English