LAWS AND CUSTOMS OF PESACH

According to the Traditions of Chabad

Second Edition

Compiled by 

Rabbi Shmuel Hurwitz

English Translation by

Rabbi Yosef Loebenstein

Editor

Rabbi Yosef Yitzchok Gourarie

5749

Brooklyn, New York

			        A PASSOVER MESSAGE

               from RABBI MENACHEM M. SCHNEERSON,
                  The Lubavitcher Rebbe Shlita

	The festival of Pesach calls for early and elaborate prepara-
tions to make the Jewish home fitting for the great festival.  It
is not physical preparedness alone that is required of us, but also
spiritual preparedness--for in the life of the Jew the physical and
spiritual are closely linked together, especially in the celebra-
tion of our Sabbath and festivals.

	On Pesach we celebrate the liberation of The Jewish people
from Egyptian slavery and, together with it, the liberation from,
and negation of the ancient Egyptian system and way of life,
the "abominations of Egypt."  Thus we celebrate our physical
liberation together with our spiritual freedom.  Indeed, there
cannot be one without the other: there can be no real freedom
without accepting the precepts of our Torah guiding our daily
life; pure and holy life eventually leads to real freedom.

	It is said, "In every generation each Jew should see himself
as though he personally had been liberated from Egypt."  This is to
say, that the lesson of Pesach has *always* a timely message for
the individual Jew.  The story of Pesach is the story of the
special Divine Providence which alone determines the fate of our
people.  What is happening in the outside world need not affect us;
we might be singled out for suffering, G-d forbid, amid general
prosperity, and likewise for safety amid a general plague or
catastrophe.  The story of our enslavement and liberation of which
Pesach tells us gives ample illustration of this.  For the fate of
our people is determined by its adherence to G-d and His Prophets.

	This lesson is emphasized by the three principal symbols of
the "Seder," concerning which our Sages said that unless the Jew
explains their significance he has not observed the "Seder"
fittingly:  "Pesach," "Matza" and "Morror."  Using these symbols in
their chronological order and in accordance with their Haggadah
explanation we may say:  the Jew can avoid "Morror" (bitterness of
life) only through Pesach (G-d's special care "passing over" and
saving Jewish homes even in the midst of the greatest plague), and
Matza--then the very catastrophe and the enemies of the Jews,
driving them in great haste out of "Mitzraim," the place of
perversion and darkness, and placing them under the beam of light
and holiness.
 
	One other important thing we must remember: the celebration of
the festival of freedom must be connected with the commandment
"thou shalt relate it to thy son."  The formation and existence of
the Jewish home, as the Jewish people as a whole, is dependent upon
the upbringing of the young generation, both boys and girls; the
*wise* and the *wicked* (temporarily), the *simple* and the *one
who knows not what to ask*.  Just as we cannot shirk our responsi-
bility towards our child by the excuse that "my child is a wise
one; he will find his own way in life; therefore, no education is
necessary for him," so we must not despair by thinking, "the child
is a wicked one; no education will help him."  For all Jewish
children, boys and girls, are "G-d's children" and it is our sacred
duty to see to it that all live up to their above-mentioned title;
and this we can achieve only through a kosher Jewish education, in
full adherence to G-d's Torah.  Then we all merit the realization
of our ardent hopes:  "In the next year may we be free; in the next
year may we be in Jerusalem!"

                                  RABBI MENCHAMEM M. SCHNEERSON

     A MESSAGE FROM THE LUBAVITCHER REBBE SHLITA TO JEWISH CHILDREN

	You are surely well acquainted with the "Haggadah" by now.  No
doubt you know about the Four Sons--the wise, the wicked, the
simple and the one unable to ask a question.

	Which one do you want to be?  Of course, the "wise son" or
wise daughter.  But one should be a wise child not merely on the
Seder night, but always.

	LEARN OUR HOLY TORAH!

	INQUIRE ABOUT THE MITZVOT GIVEN TO OUR PEOPLE ISRAEL AND DO
THEM!

	INQUIRE ABOUT THE CUSTOMS OF OUR PEOPLE AND OBSERVE THEM!

	SEE THAT YOUR JEWISH FRIENDS DO THE SAME!

	If you do that, you will certainly be a wise child, and you
will make your dear parents happy and proud of you.

	With best wishes for a kosher and happy Pesach.

                                   RABBI MENACHEM M. SCHNEERSON

LAWS AND CUSTOMS OF PESACH

Section 1

    1.  Thirty Days Before The Festival

1.  Our Sages of blessed memory instituted that 30 days before
Pesach, the laws of Pesach should begin to be expounded in public.

2.  In our generation, however, when all the laws have been written
in the "Shulchan Aruch," it is a mitzvah for everyone to learn the
laws of Pesach--until one knows them well and knows what to do.

3.  Throughout the thirty days before Pesach, we are careful that
no chometz should become attached to anything to the extent that it
cannot easily be removed by Erev Pesach.  There is also a custom to
begin cleaning the house and dishes beginning 30 days before Pesach
due to the large amount of work involved.

4.  During the 30 days before Pesach, one should avoid eating
matzoh.

    2.  The Month of Nissan

1.  We do not say "tachanun" during the entire month of Nissan, nor
do we say "av harachamim" or "tzidkoscho tzedek" on the "Shabbosim"
of this month.

2.  From Rosh Chodesh Nissan until the 12th of Nissan inclusive in
the morning after "shacharis," we say the "nossi" of the day (in
parsha "Nosso").

3.  After the "nossi" we say the "yehi rotzon."  Kohanim and Leviim
also say it.
  
4.  On the 13th of Nissan we say from "Zos chanukas hamizbeiach"
until "ken osah es hamenorah" (in the beginning of parshas
"Behaloscho").  This corresponds to the tribe of levi.

5.  There is no fasting during the month of Nissan, except for
the firstborn who do fast on Erev Pesach and a bridegroom and bride
who do fast on the day of their wedding but not on "Isru Chag" (the
day after Pesach). 

    3.  B'rochoh on the Trees

1.  In the days of Nissan, when one sees trees in bloom, one should
say the following b'rochoh: 

	Blessed are You, L-rd, King of the universe, who has caused
     nothing to be lacking in His universe, and has created in it
     goodly creatures and goodly trees wherewith to bring delight
     to mankind.

2.  This b'rochoh is only said when one first sees the blossoming
each year, and it is said only on seeing fruit-trees in bloom.

    4.  Shabbos Hagodol

1.  The Shabbos before Pesach is called Shabbos Hagodol ("the Great
Shabbos") because a great miracle happened on that Shabbos.  The
Jews in Egypt were commanded to sacrifice the "korban Pesach."  On
the tenth of Nissan, which was then Shabbos, they took the lamb
they were going to use for a sacrifice.  When the Egyptian first-
born saw this, they asked the Jews why they were doing so.  The
Jews answered:  "This is a 'korban Pesach' for G-d who is going to
kill the Egyptian firstborn."  The firstborn went to their parents
and Pharaoh, and begged them to release the Jews in Egypt.  When
they refused, the firstborn fought a war with them, and killed many
of them.  This is the meaning of the verse: "Who struck Egypt
through its firstborn ..." i.e., G-d struck the Egyptian through
their own firstborn.  This Shabbos was therefore designated as
remembrance of this miracle, and is called "Shabbos Hagodol."

2.  When "Shabbos Hagodol" is on Erev Pesach the "Haftorah" read is
"V'orvoh."  But if "Shabbos Hagodol" falls on one of the previous
days, we read the "Haftorah" of that week's Torah portion.

3.  On "Shabbos Hagodol" (if it is not the day before Pesach), it
is customary for the Rabbi to teach his community the laws of
Pesach, showing them the ways of G-d and instructing them what they
should do.

4.  At "minchah" on "Shabbos Hagodol" we recite in the Haggadah
from "avodim hoyinu" until "lechaper al kol avonoseinu," because
the redemption and miracles began on that Shabbos.

    5.  Mo'os Chittim (Money for Matzohs) and the Matzoh Campaign

1.  It is a Jewish custom that every Jew should contribute money
for "mo'os chittim."  This money is distributed to the poor so
that they can buy matzohs for Pesach.

2.  The Lubavitcher Rebbe Shlita instituted that before Pesach we should endeavor to send round, hand-baked "sh'murah-matzohs" to our acquaintances to be used on Pesach (at least for the "Sedorim").  Likewise, wherever communal "sedorim" are organized (at hotels, etc.) the organizers should ensure that the matzohs used are of this type.

    6.  Prohibition of Chometz

1.  Chometz includes grains or flour of the Five Species of Grain
(wheat, barley, rye, oats, spelt) that have become leavened, i.e.,
they have come in contact with water and remained at least 18
minutes without any kneading or agitation whatsoever.

2.  Throughout the eight days of Pesach, we are prohibited from
eating or deriving any benefit from chometz.  Nor may chometz be
found or seen in the home of a Jew.  This is true even if it has
been mixed with something else.  Therefore, any product containing
the slightest amount of chometz of any derivative of these Five
Species is considered chometz.  

3.  A Jew who owns any chometz during Pesach is at every moment
transgressing the Torah prohibition against chometz being in one's
possession.  When chometz is owned by a Jew during Pesach, it is
forbidden to derive any benefit from it forever, even if one
nullified it before Pesach.

4.  The Torah commands us to destroy all chometz in our possession
on the day before Pesach.  Our sages added the obligation to search
our possessions for chometz the night before Pesach and burn
whatever we have found on the following day.

5.  If we have a large amount of chometz, we may sell it to a
Gentile before Pesach, as long as it is still within the time that
we may derive benefit from it.

6.  It is forbidden to use any utensils, ovens or stoves, that were
used during the year with chometz, since the chometz has become ab-
sorbed. The custom is to use special equipment on Pesach.  However,
someone who cannot obtain special utensils can consult a competent
Rabbi concerning the methods of purging the chometz and rendering
the utensils fit for Pesach use.

    7.  Bedikas Chometz (Searching for Chometz)

1.  We must search for chometz on the night of erev Pesach
immediately after nightfall.

2.  Beginning one-half hour before nightfall, one should not begin
a meal or any work that will take some time, in case one will miss
the time assigned to the beginning of the search.

3.  The community should pray "ma'ariv" as soon as it is night, and
then immediately begin the search for chometz.

4.  If a person is always accustomed to pray with a "minyan," and
this time he does not do so, he should first pray and then search
for chometz.  However, if he is always accustomed to pray alone, he
should first search for the chometz.

5.  Before the search one should clean all the rooms well, so that
one can search them properly.  One should also clean under the beds
in case some chometz was misplaced there.  It is customary to sweep
the house by 13 Nissan to enable the search to begin promptly at
the nightfall of 14 Nissan.

6.  Before the search, we should conceal the chometz that we wish
to eat later.  This is to prevent small children or mice from
taking the chometz into the places and rooms which have already
been searched.

7.  Before the search, we take 10 pieces of hard chometz, and place
them in different places in the house.  Each piece should be
wrapped in paper to ensure that it will not crumble.

8.  We use a wax candle and a feather for the search.  We put any
chometz found in the search in a paper bag, and also to dig crumbs
out from cracks, etc.

9.  Before the search, the head of the house recites the following
"b'rochoh":

    Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom A-sher Ki-       de-sha-nu Be-mitz-vo-sov Vi-tzi-vo-nu Al Be-or Cho-metz.
  
    Blessed are You, L-rd our G-d, King of the universe Who has        sanctified us with His commandments and commanded us concerning
    the removal of chometz.

    The members of the household should gather to hear the
"b'rochoh," with the intention that the "b'rochoh" should cover
them as well; they then go and search their assigned places.

10.  We may not talk between the "b'rochoh" and the beginning of
the search--even about things that concern the search.  We may not
talk about things that do not concern the search during the entire
search.

11.  Immediately after the "b'rochoh" we should search the room
closest to the place where the blessing was heard.

12.  The search must be conducted by the light of a candle.

13.  We must search for chometz in all rooms, including the attic
and the basement, and everywhere chometz may have been brought in
during the year.

14.  We must search for chometz in the holes and cracks, in hidden
places and in the corners.

15.  We need to search in the holes only as far as the hand
reaches; it will suffice to "m'vattel" [to make null and void.  In
relation to chometz it means to render the chometz ownerless, thus
avoiding the prohibition against owning chometz on Pesach] that
which is further in.

16.  After completing the search, we put the bag, feather and the
remains of the candle (if any), in a wooden spoon.  We wrap them
all up in a paper, and tie the paper tightly with string, with the
handle of the spoon protruding.

17.  Soon after the search one must perform the ceremony of
"bittul"--the nullification of the hidden chometz (which might be
located somewhere in one's possession), and say the first "kol
chamirah" (the passage that forms the first stage in the process of
"bittul").

	"kol ha-me-rah va-cha-me-ah d'e-cah ve-r'shu-cee d'lah cha-me
     -say u-d'lah ve-ar-tay u-d'lah y'da-nah lay le-bah-tayl v'leh
     -heh-vay heph-kayr c'af-rah d'ar-ah"

	"All leaven or anything leavened which is in my possession,
     which I have neither seen or removed, and about which I am
     unaware, shall be considered nothing and ownerless as the dust
     of the earth."

18.  One who does not understand the Aramaic should say "kol
chamirah" in any language one understands.  However, if one knows
that the intention of "kol chamirah" is to "m'vattel" the chometz,
one must say it in the original although one does not understand
the Aramaic.

19.  The main idea behind the "bittul" is that one decides with all
one's heart that the chometz in one's possession should be "bottel"
--i.e., belong to no one, as the dust of the earth.

20.  After the search we must be very careful that the chometz kept
for burning, as well as the chometz left for eating, should not be
carried around.  This is to ensure that it will not crumble.  We
must also be careful that it should not be carried or dragged away
by small children (or mice!).

21.  People leaving their home before Pesach must search for
Chometz the night before their departure without saying a
"b'rochoh."

22.  Synagogues should be inspected on the night of the 14th of
Nissan by the light of a candle because children bring chometz
there all year round.

23.  In the fifth hour ("zemanis") of erev Pesach when we may no
longer eat chometz, we must burn the chometz and at the same time
say the second "kol chamirah."   
     
	"kol ha-me-rah va-cha-me-ah d'e-cah ve-r'shu-cee dah-cha-zee
     -tay u-d'lah cha-zee-tay da-cha-me-tay u-d'lah cha-me-tay
     d've-ar-tay u-d'lah ve-ahr-tay le-bah-tayl v'leh-heh-vay heph
     -kayr c'af-rah d'ar-ah"
          
	"All leaven or anything leavened which is in my possession,
     which I have seen it or not, whether I have observed it or not
     whether I have removed it or not  shall be considered nothing
     and ownerless as the dust of the earth."

    8.  Chometz During Pesach
1.  If one finds chometz in the house during the days of "Chol
Hamoed Pesach" one should remove it from the house and burn it. If
the chometz is the size of a "kezayis" (lit. "like an olive"--a
measurement of volume; a "kezayis" of matzoh is one ounce), the
"b'rochoh" "al biur chometz" is recited at the burning.

2.  However, if chometz is found during the days of Yom Tov, or on
"Shabbos Chol-Hamoed," when it may not be moved from its place (for
it is "muktzeh"), one covers it with a vessel until nightfall (of
"Motzoie Shabbos" or Yom Tov), and then burns it.

3.  If one finds chometz on the last days of Yom Tov, one burns it
on "Motzoie Yom Tov" without a "b'rochoh"--even if it is the size
of a "kezayis."

4.  Pesach does not end until after nightfall of the 8th day.  All
the laws of Pesach are binding until that time. Therefore, absolute
care should be taken **not** to buy bread or any articles of
chometz until the holiday is entirely over.  One should be careful
**not** to buy bread or any other chometz even after Pesach, that
was baked or prepared during Pesach, because it is forbidden to use
any chometz that was owned by a Jew during Pesach **even after**
Pesach.

    9.  Mechiras Chometz (Selling The Chometz)

1.  It is prohibited to possess chometz on Pesach and one is not
allowed to derive any benefit from such chometz.  Also, chometz
which was in the possession of a Jew on Pesach may not be used
even after the Yom Tov.  Therefore, any chometz which cannot be
eaten or disposed of before Pesach must be sold to a Gentile.

2.  Since the Rabbi must sell the chometz on Erev Pesach before the
end of the fifth hour ("zemanis") which is one "sho'oh zemanis"
(lit. "time hour"; the day, beginning at sunrise and ending at
sunset, is divided into 12 equal "hours," each of which is called
an "hour zemanis"--as opposed to a clock hour which equals 60
minutes.  E.g., if the daytime is 15 hours, each "hour zemanis" is
one and one quarter clock hours) before midday, one should make
sure that the transfer of the chometz to the Rabbi takes place well
before this time.

******************************************************************

To avoid having Chometz in your possession during Passover, please
fill out this "Mechiris Chometz" form and give it to a competent
Rabbi.

                       DELEGATION OF POWER
                       FOR SALE OF CHOMETZ

	KNOW YE that I, the undersigned, fully empower and permit
Rabbi ____________________ to act in my place and stead, and in my
behalf to sell all chometz possessed by me (knowingly or unknow-
ingly) as defined by the Torah and Rabbinic Law (e.g., chometz,
possible chometz, and all kinds of chometz mixtures).  Also chometz
that tends to harden and to adhere to inside surfaces of pans, pots
or cooking and usable utensils.  And to lease all places wherein
the chometz owned by me may be found, especially in the premises
located at________________________________________________________
and elsewhere.

	Rabbi __________________ has the full right to sell and to
lease by transactions as he deems fit and proper and for such time
which he believes necessary in accordance with all detailed terms
and detailed forms as explained in the general authorization
contract which have been given this year to Rabbi _________________
full power and authority to appoint a substitute in his stead with
full power to sell and to lease as provided therein.  The above
given power is in conformity with all Torah, Rabbinical regulations
and laws, and also in accordance with laws of the State of
_______________________ and of the United States, or in accordance
with the laws of _____________________.  And to this I hereby affix
my signature on the ______________ day of Nissan in the year _____.

Signature: ___________________________________________

**Please Print**

Name________________________________________________

Address_____________________________________________
  
City/State/Zip (City/Country)_______________________

*****************************************************************

3.  There are many legal intricacies covering this transfer of
property and only a competent Rabbi should be entrusted to actually
sell the chometz to a Gentile.

4.  The Alter Rebbe instituted the practice of selling the chometz
to a Gentile through an "agent-guarantor" ("orev kablan") and this
practice has spread among many communities. 

5.  If one is going abroad, or in case of emergency when the
chometz cannot be sold, a competent Rabbi should be consulted.

6.  All vessels which have been used with chometz, as well as any
chometz that will not be eaten before Pesach but to be sold, should
be put aside in a secure place.  The vessels should be thoroughly
cleaned of any trace of chometz.  If possible, these and other
items included in the sale of chometz should be stored in a locked
room with the key out of reach.

7.  The custom of "chasidim" is that when they have received some
article of food or drink from their Rebbe and it cannot be kept on
Pesach (because of chometz), they are very careful not to sell it
with the chometz, but to eat or drink it before Pesach.

    10.  Erev Pesach

1.  We rise early for prayer on erev Pesach so we can finish the
chometz meal within the time we are allowed to eat chometz.

2.  We do not say "mizmor Lesodah" on erev Pesach and "Chol-hamoed
Pesach."

3.  We may eat chometz on erev Pesach only until the end of the
fourth hour ("zemanis"), i.e., only within the first third of the
day.

4.  We may, however, derive benefit from the chometz until the end
of the fifth hour ("zemanis").

5.  Within the fifth hour ("zemanis"), and no later, we make a fire, burn the chometz, and "m'vattel" the chometz, by saying the second "kol chamirah."

6.  We shake out the pockets of our own clothing and those of our
children to ensure that no crumbs of chometz remain.

7.  We should be careful to take a haircut and cut our nails before
midday of erev Pesach.  After midday we may take a haircut only if
given by a Gentile; we may, however, cut our nails ourselves even
after midday if we did not do so earlier.

8.  We may not eat matzoh on erev Pesach.  Even small children, if
they are mature enough to understand what they will be told at
night about the exodus from Egypt, may not be given any matzoh on
erev Pesach.

9.  It is also customary that from erev Pesach until after "Karech"
of the second seder, we do not eat any of the types of food that
make up the "charoses" and the "morror."

10.  On erev Pesach we must remember to separate challah from the
matzohs (if it hadn't been separated in the matzoh bakery).

11.  If the second day of Pesach is a Friday, then on erev Pesach
(Wednesday) we must perform the "Eiruv Tavshillin" ceremony.

12.  On erev Pesach after "minchah," before sunset, we say the
"seder korban pesach."

    11.  Taanis Bechorim (Fast of the Firstborn)

1.  When G-d killed the firstborn of Egypt, He spared the first- 
born of Jews.  Therefore, all male firstborn Jews fast on the day
before Pesach in gratitude to G-d.

2.  It has, however, been a custom for many centuries that the fast
is broken by a "seudas mitzvah," such as the meal at a "siyum."
One may then eat for the rest of the day.

3.  If one is not a firstborn, but has a firstborn son under 13,
one should fast or partake in a "siyum."

(The "siyum" takes place in the synagogue directly after "shacharis").    

    12.  Matzohs Mitzvah

1.  The matzohs with which we fulfill the mitzvah of eating matzoh
on the "seder" nights are called "matzohs mitzvah."  It is custom-
ary to bake them "erev Pesach" after midday, for the Pesach sacri-
fice was offered at that time.
2.  The foregoing is the best way to fulfill the mitzvah.  If,
however, we cannot bake them after midday, we can also fulfill the
mitzvah of eating matzoh with the "matzohs mitzvah" baked earlier.

3.  Those who knead and roll the dough for the matzohs on the
afternoon of "erev Pesach" (which is in the time when "chometz" is
forbidden) should say:  "I hereby declare any pieces that fall
during kneading and preparation of the matzohs, and any dough that
sticks to the utensils, to be ownerless and nullified."

4.  While kneading and rolling the dough on "erev Pesach," it is
customary to say "Hallel" in memory of the "Korban Pesach," which
was slaughtered while saying "Hallel."

5.  The Rebbe Rashab used to be present at the matzoh bakery on
"erev Pesach," and recited "Hallel."  He used to interrupt his
recital--even in the middle of a chapter--to give instructions
concerning the kneading, baking, etc.  

6.  The custom in Lubavitch was that after burning the "chometz,"
the people went to "mikvah," dressed in their "Yom-Tov" clothes,
and went to bake the "matzohs mitzvah."

	13.  When Erev Pesach Falls On Shabbos

1.  When "erev Pesach" falls on Shabbos, we search for "chometz" on
Thursday evening, the eve of 13 Nissan, with the blessing.  After
searching, we nullify the "chometz" and say the first "Kol
Chamirah."

2.  On Friday morning, one should burn the "chometz" at the same
time that one burns it every year on "erev Pesach," but without
saying the second "Kol Chamirah" waiting until Shabbos morning
after one finishes the morning meal (before the time it becomes
forbidden to derive benefit from the "chometz").  Even if one has
no "chometz" left after the Shabbos morning meal, one should
nevertheless nullify it again during the fifth daylight "zemanis"
hour as one would nullify it every year, and say the second "Kol
Chamirah."

3.  The firstborn sons fast on the previous Thursday.

4.  For Shabbos, one should leave only enough "chometz" to suffice
for the evening and morning Shabbos meals (taking care to leave it
in a secure place).  One fulfills the obligation of eating a third
Shabbos meal with meat, fish or fruit.

5.  One should not cook any foods containing "chometz" for this
Shabbos, for they often stick to the pot and one is not allowed to
wash the pot on Shabbos) since it is not being washed for use on
*this* Shabbos).  If one transgressed and did cook foods containing
"chometz" and they stuck to the pot, one may in that case wash the
pot because this is for the purpose of a mitzvah--to remove the
"chometz" from the pot in order to destroy it.
6.  After the Shabbos morning meal, one should shake the tablecloth
on which one has eaten, and wipe the utensils used for "chometz"
well with his hands so that no detectable "chometz" will be on
them, and he should hide the tablecloth and the utensils in a room
(or closet) which will not be used on Pesach.  All remaining
"chometz" should be thrown into the toilet.  One should take care
not to throw any "chometz" out of the house in a place where there
is no "eiruv."

7.  On this Shabbos, one prays "shacharis" early.  The "chazzan"
should be warned not to prolong the prayers, so that no one will
eat "chometz" when it is forbidden.  (The "Haftorah" of this
Shabbos is "V'orvoh.")

8.  It is forbidden to prepare on Shabbos for "Yom-Tov." Therefore,
one may not take out the matzohs, wine and Pesach utensils or
prepare the table for the "seder" until after nightfall.

    14.  Seed Foods, Dried Fruits, Mixtures Containing Chometz

1.  On Pesach, we do not eat rice, millet, corn (maize), buckwheat
("kashe"), beans, peas, sesame seeds, mustard peanuts, and other
types of seed foods.

2.  We also do not eat dried figs on Pesach, because fluor may be
used on the drying process, nor raisins and other dried fruits
because they are often dried in the same place as figs.  However,
when they have been dried by a Jew known to have been careful, we
may eat them.

3.  It is customary not to eat cloves, saffron, cassia, ginger or
cinnamon for the same reason, even if the spices grew in one's own
garden, because of "mar'is ayin" [others unaware that one's spices
are free of "chometz" may unjustly suspect one of wrongdoing].

4.  Some are accustomed not to eat radishes or garlic on Pesach.

5.  It is a custom not to drink any liquor or liqueurs on Pesach,
even if they were specially produced for Pesach.

6.  Those who use sugar on Pesach are accustomed to boil it with
water and strain it before Pesach.  However, some meticulous Jews
refrain from eating sugar altogether during Pesach.

7.  It is customary not to use the pot in which eggs have been
boiled in their shells; however, it may be used for boiling eggs
again.     

8.  If "chometz" becomes mixed with any food before Pesach, it is
considered nonexistent if the "chometz" is a sixtieth or less than
the rest of the food.  However, if "chometz" becomes mixed with
food during Pesach--from the sunset before 15 Nissan until night-
fall following the last day of Pesach--then even the slightest
trace of "chometz" renders the mixture prohibited and no benefit
may be derived from it.

    15.  Eiruv Tavshillin

1.  Our Sages decreed that when "Yom-Tov" falls on Friday, we
should not cook on "Yom-Tov" for Shabbos (for we may not prepare
anything on "Yom-Tov" for the sake of Shabbos)--except when we have
"placed" an "eiruv tavshillin" on "erev Yom-Tov."  The "eiruv
tavshillin" shows that we have already begun to cook for Shabbos on
"erev Yom-Tov," and the cooking on "Yom-Tov" only means that we are
finishing the cooking of "erev Yom-Tov."

2.  The mitzvah of "placing" an "eiruv tavshillin" is performed in
this way:

    We take an amount of matzoh equivalent to the weight of an egg,
and a cooked dish weighing a "kezayis" (note that we should take a
"prize" dish, such as meat or fish).  Holding the "eiruv" (the
matzoh with the cooked dish), we recite the following "b'rochoh":

    Blessed are You, L-rd our G-d, King of the universe, who has
    sanctified us with His commandments, and commanded us
    concerning the Mitzvah of "Eiruv."

    Then say:

    Through this it shall be permissible for us to bake, to cook,
    to put away (a dish to preserve its heat), to kindle a light
    and to prepare and do on the Festival all that is necessary for
    Shabbos--for us and all Israelites who dwell in the city.
 		 
    The "eiruv" must remain intact until we have finished all the
cooking and baking for Shabbos.

3.  One who wishes to give others a share in one's "eiruv" places
the "eiruv" (i.e., the matzoh and cooked dish) into the hand of
another Jew, through whom one gives others a share, and one says:

    I hereby grant a share in this "eiruv" to anyone who wishes to
    participate in it and to depend upon it.

    The one who is granted a share takes the "eiruv" in his hand
and raises it one fistbreadth.  The one making the "eiruv" takes it
back and says the blessing and statement:

    Blessed are You, L-rd our G-d, King of the universe, who has
    sanctified us with His commandments, and commanded us
    concerning the Mitzvah of "Eiruv."

    Then say:

    Through this it shall be permissible for us to bake, to cook,
    to put away (a dish to preserve its heat), to kindle a light
    and to prepare and do on the Festival all that is necessary for
    Shabbos--for us and all Israelites who dwell in the city.

4.  It is customary to use a whole matzoh for the "eiruv," and to
use it to make the "hamotzi" blessing at one of the Shabbos meals
(since something used for one mitzvah should be used for another
mitzvah).  Some are accustomed to use the matzoh for "lechem
mishneh" (literally: "double bread"--the two loaves of matzoh (or
challah) over which "hamotzi" is said on Shabbos and "Yom-Tov") at
the first two Shabbos meals and to recite the blessing "hamotzi"
over it at "sholosh seudos" (the third meal of Shabbos).
   	
5.  If one forgot to make an "eiruv" on "erev Yom-Tov" one can
still make it "beyn hashmoshes" (time period between sunset and
nightfall).

6.  If "Yom-Tov" fell on Thursday and Friday, and one reminded
himself on Thursday that he had not yet made an "eiruv," he may
still make a "conditional eiruv."  In other words, after saying
the blessing "concerning the mitzvah of eiruv," he says:  "If today
is Yom-Tov" (according to the Torah itself), "then tomorrow is a
weekday and I do not need an eiruv at all.  And if today is a
weekday and tomorrow is Yom-Tov, then through this it shall be
permitted for us to bake, cook ..."  continuing as above (paragraph
2).      

7.  If one forgot even then to make the "eiruv," he should consult
a rabbi.

8.  Permission to cook on "Yom-Tov" for Shabbos through making an
"eiruv" is conditional.  All the foods cooked for Shabbos should be
ready to eat early enough before Shabbos so that if a guest were to
come late in the afternoon he would have enough time to eat of
these foods before sunset.  If the foods are ready only close to
sunset, the "eiruv" is of absolutely no use.
 
9.  The "cholent" which is prepared on "Yom-Tov" for Shabbos must
also be cooked while it is still day.

    16.  Lighting Shabbos And Yom-Tov Candles

1.  Our Sages instituted that on Shabbos and Yom-Tov a light should
burn in any room we use, for the purpose of "shalom bayis"
(domestic peace), to prevent anyone from tripping in the darkness.
The main obligation of lighting the candles is in the dining room.

2.  We are obliged to eat the Shabbos evening meal by the light of
the candles, because we are commanded to enjoy the Shabbos.

3.  The obligation of lighting Shabbos candles rests (primarily)
upon the wife.  It is praiseworthy for the husband to assist his
wife by preparing the wicks and candles, lighting and extinguishing
the candles in order to singe the wicks before she lights them, for
the purpose of the mitzvah, so that the wicks will burn more
easily.
4.  The custom is that unmarried girls light one candle and
married women two candles.  Some women have the custom of adding an
extra candle for each of their children, in order to illuminate
their children's life.

5.  A young girl aged three years old who understands the concept
of lighting the Shabbos candles should be taught to fulfill this
mitzvah of lighting Shabbos and Yom-Tov candles.

6.  Two women should not light candles on the same candlestick,
even if it has many branches, because only one would be allowed to
say the required blessing in this case.

7.  It is a good custom to give one or several coins to charity
before lighting the candles.  One should admonish women not to move
the charity box after lighting.

8.  Immediately after lighting, she should place her hands in front
of the candles, or spread her hands over her face, so as not to see
the light, and she should say the blessing for lighting the
candles.  After the blessing, she should remove her hands and enjoy
from the light.  All this applies both on Shabbos and Yom-Tov.

9.  On Friday afternoon, the time of candle lighting is at least 18
minutes before sunset.

10.  On "erev Yom-Tov," too, our custom is to light candles before
sunset.  But when "Yom-Tov" falls on Saturday night, one should
light candles only after the stars can be seen.

11.  On the second evening of "Yom-Tov," whether it falls on
Saturday night or on any other day of the week, one should light
candles only after the stars have come out.  If the second evening
of "Yom-Tov" falls on Friday night, one must light candles before
sunset like every other Friday afternoon.

12.  Before Shabbos, the blessing for candles concludes "to kindle
the light of the holy Shabbos"; on "Yom-Tov," "to kindle the Yom-
Tov light"; when "Yom-Tov" falls on Shabbos, "to kindle the Shabbos
and Yom-Tov light" (see "Siddur Tehilas Hashem," p. 127).

13.  On every "Yom-Tov" *except the last two days of Pesach,* one
follows the blessing for lighting the candles with the blessing of
"shehecheyanu."  The woman who lights candles should then take care
not to repeat "shehecheyanu"if she herself says kiddush later that
evening.  When a man lights the candles, he should not say
"shehecheyanu."

14.  It is advisable to place the matzohs (and the same applies
all year round to the challahs) upon the table before lighting the
Shabbos candles so that the table will be a "base" to both the
candles and the matzohs, thus enabling one to be permitted to move
the table on Shabbos.

15.  One may not produce a *new* fire on "Yom-Tov," by striking a
match or lighter, for example.  One may only light from a fire
already burning from before "Yom-Tov," such as a lighted candle,
gas-stove or pilot-light.

16.  If one uses a match to bring fire (from an existing flame to
the "Yom-Tov" candles, etc.), one should be careful not to
extinguish the burning match or throw it anywhere after using it.
One should carefully put it down so that the movement will not
extinguish it, and it can die on its own.

17.  On "Yom-Tov," it is forbidden to heat the bottom of the candle
in order to stick it onto the candlestick.  If the candle-holder is
full of wax, one may clean it with some object which is not
"muktzeh" (articles that may not handled on Shabbos or Yom-Tov).
The wax should not be moved once it has been removed, since it is
"muktzeh."

18.  A woman should light the candles with joy and eagerness,
because in the merit of this mitzvah she will be rewarded with holy
children who will shine brightly with Torah knowledge and fear of
G-d and will increase peace in the world, and she will bring her
husband long life.

    17.  Hallel In The Prayers

1.  It is customary on the first two nights of Pesach for the
congregation to say the entire "hallel" in "ma'ariv."

2.  We also say the entire "hallel" in "shacharis" on the first two
days of "Yom-Tov."

3.  However, on "Chol-hamoed" and the last two days of Pesach we
say only half-"hallel" in "shacharis."

4.  When the entire "hallel" is said, each person says the
"b'rochoh" before "hallel," and the "b'rochoh" at the conclusion
of "hallel" ("Boruch atah Hashem melech m'hullol batishbochos").
When, however, we recite half-"hallel," only the "chazzan" says the
"b'rochos," and the congregants answer "amen."  They fulfill their
obligation with the "chazzan's b'rochos" (and the congregation
concludes "hallel" with the words "umeolom ad olom atoh e'l").

5.  When praying alone, it is customary to recite the "b'rochos" even when one says only half-"hallel."

6.  The "chazzan" says aloud the "posuk" "Hodu laShem ... ki l'olam
chasdo," and the congregants repeat that "posuk," and say further
"yomar noh ... l'olam chasdo."  The "chazzan" then says "yomar noh,
etc." aloud, and the congregants say "Hodu etc.," "yomru noh bais
Aharon, etc."  The same applies to "yomru noh yirei Hashem, etc."

7.  The verse "Hodu LaShem" is said after each of the three verses
"yomar noh," even when one prays alone.
8.  "Hallel" should be said standing.  One may not talk during
"hallel."

    18.  Morid Hatol (He Causes The Dew To Descend)

1.  On the first day of Pesach, before the "mussaf" prayer the
"shamash" announces "morid hatol" and we begin saying "morid hatol"
in "mussaf."

2.  We say the Prayer for Dew in the "chazzan's" repetition of the
"mussaf" of the first day of Pesach.

3.  If one mistakenly said "morid hageshem" (He causes the rain to
fall"), and became aware of one's error before saying G-d's Name at
the conclusion of the blessing "mechayeh hamesim," one should
return to "ato gibor" (and it does not help to say "morid hatol" at
the place where one remembered).

4.  If one only became aware of the error after concluding the
blessing "mechayeh hamesim," one must return to the beginning of
"shemoneh esreh."

5.  If one only became aware of the error after concluding the
entire prayer, one should repeat the entire "shemoneh esreh."  If
one remembered only at the time of the next prayer, one should pray
two "shemoneh esrehs" at that time (as explained in the laws of
making up omitted prayers).

6.  If one is unsure whether one said "morid hageshem," or "morid
hatol" as required, it depends what time of the year this happened.
If this happened during the first thirty days of "morid hatol" one
must repeat "shemoneh esreh."  After these thirty days have passed,
however, one need not repeat it, for we assume that one has said
"morid hatol" correctly since one is already accustomed to saying
it.

    19.  Sefiras Haomer

1.  From the second night of Pesach onward, after "ma'ariv" (i.e.,
after "hallel" and before "oleinu"), we begin to count "sefirah";
and we count each night until Shavuos.

2.  We say the "b'rochoh" and the "sefirah" standing.

3.  If one forgot to count the "sefirah" on one of the nights, one
should count it during the following day without a "b'rochoh"; one
may then resume the count on the following nights with a
"b'rochoh."

4.  But if one forgot to count during the following day as well, he
must count on all the following nights until Shavuos without a
"b'rochoh."

5.  If one is unsure if he counted or not, he may count the follow-
ing nights with a "b'rochoh."

6.  When, after sunset, one is asked:  "What is the 'sefirah'
today?" he should answer:  "Yesterday was such and such."  The
other person will then understand what today's "sefirah" is.  The
reason for answering this way is because if one answers, "Today is
such and such," he has fulfilled his obligation of counting the
"sefirah" and thus forfeits the opportunity to recite the
"b'rochoh."

7.  Those who "daven ma'ariv" when it is still day, but say "shema"
after the stars appear, should also count "sefirah" then.  Those
who "daven ma'ariv" and count "sefirah" when it is still day
should arrange that they count again during "shacharis" of the
following morning without a "b'rochoh."

	20.  V'Sein B'rochoh (And Give Blessing)

1.  During the entire summer, beginning from Pesach, we do not say
"v'sein tal u'motor" (give dew and rain) in the blessing "boreich
oleinu" of the weekday "shemoneh esreh," but instead we say "v'sein
berochoh."

2.  If one said "v'sein tal u'motor" in summer, and immediately
became aware of his error, he must begin again from "boreich
oleinu."  (It does not help to immediately say "v'sein b'rochoh.")

3.  It makes no difference whether he realized his mistake
immediately after he made it, or whether he is already much further
on the "shemoneh esreh."  If he has not yet said the second "yihyu
l'rotzon" (after "elokai netzor"), he must return to "boreich
oleinu."

4.  If one realized his mistake after finishing the entire
"shemoneh esreh," he must repeat the entire "shemoneh esreh."

5.  If he realized his mistake only after praying, when it is
already time to say the next prayers, he must say two "shemoneh
esrehs" at the next prayer.

6.  If he is unsure whether he said "v'sein b'rochoh," the law is
the same as for "Morid Hatol"--[If one is unsure whether one said
"morid hageshem," or "morid hatol" as required, it depends what
time of the year this happened.  If this happened during the first
thirty days of "morid hatol" one must repeat "shemoneh esreh."
After these thirty days have passed, however, one need not repeat
it, for we assume that one has said "morid hatol" correctly since
one is already accustomed to saying it.]

	21.  Ya'aleh V'Yovo In The Chol-Hamoed Prayers

1.  If one forgets to say "ya'aleh v'yovo" in "shemoneh esreh"
during "Chol Hamoed"--or is unsure whether he said it--and
remembers before saying G-d's Name in the blessing "hamachazir
shechinoso l'tzion," he should say "ya'aleh v'yovo" there, and then
begin from "v'sechezenoh."

2.  If one remembers after concluding the blessing "hamachazir
shechinoso l'tzion," but before saying "modim," he should say
"ya'aleh v'yovo" there, and then begin saying "modim" (and he
should not repeat "v'sechezenoh").

3.  If, however, he had already begun "modim," he should return to
"r'tzeh."

4.  If he remembered only after he finished "shemoneh esreh"--i.e.,
after having said the second "yihyu l'rotzon"--he must return to
the beginning of "shemoneh esreh."

5.  These laws apply equally to all three prayers on "Chol Hamoed:
shacharis, mincha and ma'ariv."

6.  If he remembers that he did not say "ya'aleh v'yovo" when it is
already time to say the next prayer, he should say two "shemoneh
esrehs" at the next prayer.  This, however, applies only to the
"mincha" and "ma'ariv" prayers.

7.  The law is different when one forgets to say "ya'aleh v'yovo"
at "shacharis," and remembers only after he has said "mussaf."  In
such a case, he need not repeat the "shemoneh esreh" of
"shacharis."

	22.  Ya'aleh V'yovo In Birchas Hamozon (Blessing After The
          Meal) on Yom-Tov and Chol Hamoed

1.  If one forgets to say "ya'aleh v'yovo" in "birchas hamozon" on
"Yom-Tov," and remembers after finishing "boneh b'rachamov
Yerushalayim amen," one should say the blessing of "Boruch ...
asher nosan yomim tovim ...", as written in the Siddur.  If it is
"Chol Hamoed," one should say the "b'rochoh" "Boruch ... asher
nosan moadim ..."

2.  If, however, one remembers after saying the word "Boruch" of
the "b'rochoh hatov v'hametiv," he must, at the first two meals of
"Yom-Tov," repeat "birchas hamozon."

3.  However, if one eats a third "Yom-Tov" meal, he should not
repeat it.  The same applies to every "Chol Hamoed" meal.

	23.  The First Ma'ariv of Chol Hamoed

	In the first weekday "shemoneh esreh" (in "ma'ariv") of "chol
hamoed," the following things must be said:

	1.  "morid hatol"
     2.  "atoh chonantonu"
     3.  "v'sein b'rochoh"
     4.  "ya'aleh v'yovo"
	If one forgets one of these four things, and remembers after
concluding "shemoneh esreh," which omissions force him to repeat
the "shemoneh esreh," and which do not?

                            ANSWERS

If one said "morid hageshem," he must repeat it.
If one forgot "atoh chonantonu," he should not repeat it.
If one said "v'sein tal umotor," he must repeat it.
If one forgot "ya'aleh v'yovo," he must repeat it.

	23.  The Meal Of The Second Day of Pesach

[There is no need to repeat the "Shemoneh Esreh" as long as one
does not do any work or taste any food before making "havdalah."
**Work** is permitted in this case.  However, by saying "Boruch
Hamavdil bain kodesh lechol"--"Blessed is He Who makes a
distinction between sacred and profane."  In all cases, one may not
eat or drink until after "havdalah."  If one did not say "Boruch
Hamavdil" and performed work, the "Shemoneh Esreh" must be
repeated.]

	At the meal of the second day of Pesach, it is proper to "do"
(eat) something that serves as a reminder of the meal of Queen
Esther which took place on this day--and that same day Haman was
hung.

	24.  The Seventh And Eighth Days of Pesach

1.  In the kiddush (and in the "b'rochoh"on lighting the candles)
said on the seventh and eighth nights of Pesach, we do not say
"shehecheyanu."

2.  The miracle of the splitting of the "Yam-Suf" happened on the
night of the seventh of Pesach.  Early the next morning the Jews
sang the song "Oz Yoshir."  Therefore we read this song in the
Torah on the seventh day of Pesach."

3.  It is customary in Lubavitch to remain awake the entire night
of the seventh of Pesach, and to learn the Torah the entire night.

4.  The Rebbe Shlita instituted that on the seventh day of Pesach
we should go to distant shuls to participate with other Jews in the
Yom Tov joy, discussing with them ideas of Chassidus and matters of
inspiration in the service of G-d.

5.  Despite our custom to avoid eating Matzah that is wet (shruya)
during Pesach, we are accustomed to make a point of eating wet
Matzah on the eighth day of Pesach.  When washing one's fingers at
the end of a meal ("mayim acharonim"), he passes the wet fingers
over his lips once again.

6.  The Baal Shem Tov was accustomed to eat a third meal on the
last day of Pesach, which he would call the "Moshiach's Seudah--the
meal of Moshiach" for on this day the "radiance" of Moshiach is
manifest.

7.  It is also our custom to celebrate Moshiach's Seudah, after
"mincha."  At this meal, we drink four cups of wine, corresponding
to the "four cups of comfort which G-d will in the future give the
Jewish people to drink."
____________________________________
From "Laws And Customs of Pesach: According to the Traditions of
Chabad" by Rabbi Shmuel Hurwitz, Second Edition, 5749.