Erev Pesach Shechal B’Shabbos 5785:

A Halachic Guide

As detailed at length in a popular multi-part series earlier this year, titled “5785: The Rarest Year of the All,” 5785 is not only a rare year, but calendarically speaking, actually the hands-downrarest of them all. You see, 5785 is classified as a HaSh”A year in our calendars. This abbreviation is referring to Rosh Hashana falling out on Thursday (hei), both months of Cheshvan and Kislev being shalem (shin - 30 day months instead of possibly 29; these are the only months that can switch off in our set calendar),^{^[1]} and Pesach falling out on Sunday (aleph).

As noted, a HaSh”A year is the rarest of years, and out of the 14 possibilities in Tur’s 247-year calendar cycle,^{^[2]} this year type occurs on average only once in about 30.19 years (approximately 3.3 percent of the time).^{^[3]} Indeed, at times there are 71 years (!) in between HaSh”A years. The last time this year type occurred was 31 years ago in 5754 / 1994. The next time will be 20 years hence in 5805 / 2044. The next several times after that are slated to be 27 years further, in 5832 / 2071 and then a 51 year gap until 5883 / 2122.

The reasons and rules governing the whys and whens this transpires are too complicated for this discussion; suffice to say that when the Mishnah Berurah discusses these issues he writes “ain kan makom l’ha’arich,” that this is not the place to expound in detail,^{^[4]} which is certainly good enough for this author.

Obviously, such a rare calendar year will contain many rare occurrences. Although the series has so far delineated many fascinating phenomena, this article focuses on what is perhaps the most significant one of the year. And so, after considerable research into their ramifications, we now continue our halachic trek through this remarkable year…

Erev Pesach Shechal B’Shabbos

As discussed in a previous article, this year hosted a rare and joyous Yerushalayim Purim Meshulash. Whenever there is a Purim Meshulash, there is an even greater phenomenon with great halachic ramifications that occurs exactly one month later: Erev Pesach Shechal B’Shabbos. Thisimportant topic always bears review, as it last occurred four years ago - back in 5781/2021, and prior to that in 5765/2005 and 5761/2001, and is only next expected in another 20 years, in 5805/2045, and then three years later in 5808/2048.

Pesach Prep

Whenever Erev Pesach falls out on Shabbos, we need an entirely new rulebook on how our Pesach preparations are supposed to ensue. Let’s try to make some Seder (pun intended).

For starters, the traditional Shabbos Hagadol Drasha gets pre-empted to the previous Shabbos.[5] Not to be outdone, theErev Pesach Taanis Bechorim (Fast of the Firstborns) gets pre-empted two days earlier to Thursday.^{^[6]} Perhaps more importantly, Bedikas Chometz cannot be done the night before Pesach as usual. Since Erev Pesach is Shabbos, Bedikas Chometz (and its Kol Chamira) must be performed on Thursday night instead. But that means that Sereifas Chometz has to take place on Friday morning, Erev Erev Pesach (still preferably done before Sof Zman Sereifas Chometz as in a regular year).[7] But we can’t recite the Erev Pesach Kol Chamira yet, as we still need to save some chometz for the Shabbos Seudos (remember, Shabbos is really Erev Pesach), as it is forbidden to eat Matzah on Erev Pesach.[8]

Certain prep work for the Seder should preferably be done before Shabbos,[9] as well, including checking the lettuce,[10] making the charoses[11] and salt water,[12] roasting the egg and zeroa (shankbone),[13] as well as grinding the horseradish.[14] Rav Yosef Chaim Sonnenfeld, and cited practically by several later authorities, advises that when feasible and practical, even the Seder table should be set on Friday.[15] Also, make sure to have Yahrtzeit candles lit from before Shabbos to enable the Yom Tov candles to be lit on Motzai Shabbos–Leil Haseder, as transference of flame (as opposed to creating a new flame) is permitted on Yom Tov.[16] Hence, in a way, this Erev Shabbos takes on the status of a traditional Erev Pesach, even though it is truly not.

Seudah Solutions

But after Kabbalas Shabbos, we are faced with a dilemma. What are we to do about our Shabbos Seudos? How are we to have our Shabbosseudos on this special day if both chometz and Matzah are forbidden for most of Shabbos day?^{^[17]}

There are several options available; however, each comes with their own set of complications. It is important to note that on this unique day, there is no possible way to fulfill every requirement lechatchilla. It is incumbent upon us to do the best we can based on our own circumstances.

Matzah?

As mentioned previously, the Yerushalmi, and codified as halacha, forbids eating Matzah on Erev Pesach. Tosafos explains that this is referring to any Matzah with which one may potentially fulfill his Leil Seder Matzah obligation, as eating such Matzah a day early is akin to jumping the gun.^{^[18]} There are actually three different shittos among the Rishonim as to when the Matzah proscription starts,[19] and although many Acharonim maintain that the prohibition only starts from the morning of Erev Pesach, nonetheless, it seems that the minhag follows the Rambam, that Matzah consumption is forbidden all of Erev Pesach.[20] This is aside from the common minhag, not to eat Matzah already from Rosh Chodesh Nissan.[21] So it seems that eating Matzah is not the way to go onErev Pesach Shechal B’Shabbos.

Chometz Seudos

One potential solution is to only leave over a small amount of (hopefully not crumbly) chometz for the Seudos (such as using pita for Lechem Mishneh),[22] daven earlier than usual, perhaps K’Vasikin (HaNeitz) and immediately start the Shabbos Seudah afterwards.[23] This is because according to all, the chometz has to be finished before Sof Zman Achillas Chometz on Shabbos,^{^[24]}which is not very late in the day, especially if following the Magen Avraham’s opinion on this specific Zman [of calculating the day from dawn until nightfall (Alos Hashachar until Tzeis Hakochavim)], as the Mishnah Berurah recommends regarding finishing one’s chometz.[25]

It is worthwhile to note that even when going this chometz route, it is recommended to actually have the entire Seudah Pesachdik, using only a small amount of chometz, eaten separately on/with disposables – so it can be easily disposed of and cleaned up.[26] Some prefer that the chometz portion of the Seudah be eaten on an adjacent porch or stairwell, within sight of where the rest of the Seudah will be held.[27] This should ensure that there will be no issues or mix-ups with the chometz and Pesach dishes or foods.[28]

Split Seudos

Optimally, if at all possible, many Poskim maintain that one should try to split the seudos in order to be yotzei eating Seudah Shlishis as well, with a real Hamotzi. Aside from davening early (as mentioned previously), this also entails very close timingas well as a sufficient break (and perhaps a walk) between the two seudos,^{^[29]} [30] and making sure to finish all chometz before Sof Zman Achillas Chometz. Others maintain that splitting Seudos is not actually necessary, and one morning Seudah is indeed sufficient.[31] [32]

Either way, afterwards, one must get rid of the rest of the chometz,^{^[33]} brush off and clean up any chometz crumbs, rinsing and cleaning off hands and mouths,^{^[34]} and reciting Kol Chamira – all before Sof Zman Sereifas Chometz. One can continue his seudah afterwards with Pesachdik foods. Rav Yosef Eliyahu Henkin advised that however one decides to have chometzdik seudos, this Shabbos it should be served on disposables, thus enabling a much faster and easier cleaning up process.^{^[35]}

Egg Matzah

The Shulchan Aruch writes that on Erev Pesach Shechal B’Shabbos, an ideal method for the Shabbos Seudos is by utilizing Matzah Ashira, “enriched Matzah,” a.k.a. Egg Matzah. This is referring to Matzah that has been produced utilizing a fruit juice instead of water in its manufacture. (The common colloquilism, “Egg Matzah,” is indeed somewhat of a misnomer, as although it contains egg, the fruit juice inside is usually apple cider/juice or grape juice/wine.)

He adds that one has until the tenth hour to eat it (a half hour before Mincha Ketana), as the Mishnah explains in the beginning of Perek Arvei Pesachim[36] that one may only be koveya a “bread” type seudah up until this time on Erev Pesach. In the Shulchan Aruch’s opinion, one can fulfill his Seudah obligations lechatchilla in this manner. This is because only Matzah that one may potentially fulfill his Leil Seder Matzah obligation with is prohibited on Erev Pesach. Thus, Matzah Ashira, manufactured with fruit juice instead of water should be fine.Indeed, Tosafos and the Rosh both cite that Rabbeinu Tam ate Seudah Shlishis with Matzah Ashira on Erev Pesach Shechal B’Shabbos, and this allowance is cited by the Tur and Rivash as well.[37]

This is fine and dandy for Sefardim, who follow the psak of the Shulchan Aruch and allow Matzah Ashira the whole Pesach as well.[38] However, this shittah is not so simple for Ashkenazim, for various reasons:

The Rema argues that “in our countries” we do not use Matzah Ashira, referencing Siman 462. In that location, the Rema states a general Ashkenazic aversion to Matzah Ashira’s consumption on Pesach (with a dispensation exclusively for the elderly, sick, or young children) due to several concerns, including that perhaps water may have gotten mixed in the dough and hence it may rise (chashash chimutz), and that it may get mixed up with regular Matzah.[39] [40]
Several authorities understand the Rema to be ruling that the same way Matzah Ashira is prohibited on Pesach, it is also proscribed on Erev Pesach. The Vilna Gaon ruled this way as well. Accordingly, this would not prove a proper solution for Seudos on Erev Pesach Shechal B’Shabbos.[41]
On the other hand, others cite the fact that the Rema does not seem to argue on the Shulchan Aruch the next time he presents his opinion on the subject, as his intrinsic allowance of Matzah Ashira for Erev Pesach.In fact, the Aruch Hashulchan maintains that the Rema simply meant that it is not worth it to manufacture Matzah Ashira. As we do not eat Matzah Ashira the whole Pesach unless “shaas hadchak l’tzorchei choleh oh zakein, who would go through the trouble of making only several Matzos Ashira just for Erev Pesach?[42]
Many understood the Rema as allowing Matzah Ashira on Erev Pesach, but since he was concerned about the possibility of it rising, he meant to qualify its usage akin to actual chometz. Some understanding as permitting Egg Matzah consumption up until Chatzos (halachic noon) as that is the Biblical cut-off point for chometz on Erev Pesach, and Matzah Ashira cannot be more than a Rabbinic prohibition.[43]
However, most understood the Rema to be ruling that as it is similar to chometz, one only has until Sof Zman Achillas Chometz to eat it, and otherwise treat it in the same manner as chometz.[44]

Hence, time-wise, it does not practically help Ashkenazim too much to use Egg Matzah for their Shabbos Seudos instead of actual chometz, as the Egg Matzah must also be finished by Sof Zman Achillas Chometz.

How Much Egg Matzah?

An additional concern is that it is not clear what bracha one would make on Egg Matzah in this instance. Generally speaking, Egg Matzah is considered “Pas Haba’ah B’Kisnin,” whose bracha is Mezonos – unless one eats a large amount and is Koveya Seudah on it – when its bracha becomes Hamotzi.^{^[45]} There is considerabledebate whether using it for the Shabbos Seudah is sufficient for changing its bracha from Mezonos to Hamotzi, or if one has to eat a shiur of four K’Beitzim specifically of the Egg Matzah for this purpose.[46]

According to Rav Yisroel Pinchas Bodner’s Sefer K’Zayis Hashaleim, a K’Zayis of standard Machine Matzah (roughly 15 grams) equals 4/10^ths of a Matzah. This would mean that if one would follow the shittah that mandates a shiur of four K’Beitzim specifically of the Egg Matzah, then one would need to eat almost 3-and-a-half full Egg Matzos at each Seudah[47] to ensure that it is properly Hamotzi.

However, it seems that in this specific case most agree with the Magen Avraham’s opinion, that all of the food consumed as part of this Shabbos meal is included in the count of Keviyus Seudah. In the words of Rav Moshe Feinstein, “there is no greater Keviyus Seudah than a Shabbos Seudah.”[48] Even so, it is recommended to at least eat one K’Beitzah - approximately one full Egg Matzah – since according to several Poskim, the bracha of Al Netillas Yadayim should only be recited over a shiur K’Beitzah or more.[49]

However, as pointed out by Rav Ovadiah Yosef, agreeing that Egg Matzah may be a good solution even for Ashkenazim for Seudah Shlishis, points out that the leniency regarding Keviyas Seudah may not actually hold true for Seudah Shlishis, as Hamotzi is not technically mandated as it is regarding the other Seudos. Ergo, Egg Matzah’s bracha may revert to Mezonos for this Seudah.[50]

Come what may, Rav Moshe Feinstein, Rav Eliezer Silver, and Rav Mordechai Gifter, as well as Rav Dovid Feinstein and former Israeli Chief Rabbi Rav Dovid Lau, among other Rabbanim and Poskim, recommend using Egg Matzah for the Shabbos Erev Pesach Seudos. In the words of Rav Doniel Neustadt, Rav in Lakewood, and noted author of the Halachah Discussion series, Egg Matzah “is the preferred method for homes with small children who may scatter chometz crumbs around the house. This is also recommended for hotels, for large gatherings where Shabbos meals are being served, or for anyone who feels more secure with having no actual chometz in the house on Shabbos.”[51]

On the other hand, the Egg Matzah solution is noticeably absent from the works of most Poskim in Eretz Yisrael, and even the Israeli Erev Pesach guides. In fact, it is difficultto even find Egg Matzah commercially sold in Israel with an Israeli Ashkenazic hashgachah (especially not a Badatz), since the Rema essentially ruled it is off limits for Ashkenazim for all of Pesach.[52] Hence, the Israeli preference for the chometz option served in small quantities on disposables, along with a Pesachdik Seudah.

Seudah Shlishis Sheilos

This leads us to our next question. How can we fulfill Seudah Shlishis? Sefardim, following the psak of the Shulchan Aruch, can and should daven Mincha Gedolah (early Mincha)[53] and can have an Egg Matzah based Seudah Shlishis soon after – until the 10^th hour of the day (three halachic hours before Shkiya/sunset).[54] But what are Ashkenazim to do? If they cannot eat Matzah Ashira at that time (as it past both Sof Zman Achillas Chometz as well as Chatzos), is there a way to fulfill Seudah Shlishis in its (at least semi-) proper time?

The Rema writes that we should fulfill our afternoon Seudah Shlishis requirement with consuming other foods, such as fruit, or meat and fish - shehakol items, instead.^{^[55]} [56] As there is no way to be fulfill every inyan lechatchilla in this situation, including the optimal Hamotzi Seudah Shlishis after davening Mincha,^{^[57]} many later Poskim advise eating Matzah balls (Kneidlach) Shabbos afternoon after an early Mincha,^{^[58]} for at least a Mezonos Seudah Shlishis (more germane for those who are not makpid on Sheruya/Gebrokts) in its proper time,^{^[59]} even though one cannot actually be Koveya Seudah on it.[60]

This solutionis due to the fact that one may not fulfill his Matzah obligation on Leil HaSeder with cooked Matzah.^{^[61]} [62] Hence Kneidlach, although made with Matzah Meal, are nonetheless permitted to be eaten on Erev Pesach up until the 10^th hour, even for Ashkenazim. On this Shabbos Erev Pesach afternoon, when neither chometz nor Matzah can be eaten, this can become an optimal manner to fulfill the Seudah Shlishis obligation, even after Mincha Gedolah, according to many authorities.^{^[63]} [64] [65]

Indeed, many Poskim advise that even those who were able to split their Seudos on Shabbos morning should still try to have a(nother) Seudah Shlishis (with meat, fruit, fish or Kneidlach) in its proper time, after Zman Mincha Gedolah.[66]

No Seudah Shlishis?

There is an alternate view, that of Rabbi Shimon Bar Yochai, that he would be Oseik B’Torah in lieu of Seudah Shlishis on Erev Pesach Shechal B’Shabbos.^{^[67]} The Vilna Gaon writes that this shows that the Rashbi held that on this special day, as thereis no full proper solution to fulfill Seudah Shlishis after Zman Mincha with bread, “ain takana l’davar klal”, there is no proper solution for this dilemma. Noted Kabbalist and ancestor of the Chida, Rav Avraham Azulai writes that this is the “Mitzvah Hayoseir Muvcheres,” optimal manner to have this “Seudah Shlishis” in this situation, “lehashlim seudah hahi B’Divrei Torah,” to have this “seudah” with Divrei Torah instead.^{^[68]}

The Aruch Hashulchan maintains that this proves thaton this special Shabbos Erev Pesach there is no actual obligation to have a Seudah Shlishis. Just as when Yom Kippur occurs on Shabbos it pushes off all of the Mitzvos of Shabbos, and when Rosh Hashana, Sukkos, or Purim fall out on Shabbos, the respective Mitzvos of Shofar, Lulav, and Megillah get pushed off, so too when Erev Pesach occurs on Shabbos, Rabbi Shimon Bar Yochai was Oseik B’Torah instead, as the Mitzvah of Seudah Shlishis got pushed off as well.^{^[69]}

Shabbos Ends / Yom Tov Begins

An important reminder for this marathon Shabbos: as it is Shabbos that is immediately preceding Pesach, one may not perform any preparations on Shabbos for Yom Tov, and all Seder preparations may only beginfrom Tzeis Hakochavim,^{^[70]} after reciting“HaMavdil Bein Kodesh L’Kodesh,” either by itself or as part of “Vatode’ainu” in the Yom Tov Maariv Shemoneh Esrei at the time that Shabbos “is going away.”^{^[71]}

Hence, after an early Mincha and an unusual Seudah Shlishis, there is not much else to do in the afternoon, except take a well-deserved nap.^{^[72]} However, as stressed by many Poskim, when doing so, one should not say that he is taking a nap in preparation for the Seder.

YaKNeHa”Z

Along with “Vatode’ainu” comes the remarkable YaKNeHa”Z Havdalah/Kiddush at theSeder. YaKNeHa”Z refers to the special hybrid Kiddush-Havdalah that is only recited when a Shabbos exits directly into a Yom Tov. This occurs more frequently in Chutz La’aretz than in Eretz Yisrael due to the prevalence of two-day Yomim Tovim.^{^[73]} In Eretz Yisrael this will occur only on Leil HaSeder, whereas in Chutz La’aretz this will also occur on the last night – Shemini shel Pesach (just without the Shehechyanu bracha – making it YaKNe”H).^{^[74]}

The word YaKNeHa”Z is an acronym of the proper order of brachos in this Kiddush/Havdalah. It stands for Yayin (Borei Pri Hagafen), Kiddush (Mekadeish Yisrael V’Hazmanim), Ner (Borei Me’orei Ha’Aish), Havdalah (Hamavdil Bein Kodesh L’Kodesh), Zman (Shehechiyanu).^{^[75]}

To help facilitate this special Kiddush that needs its own Havdalah candle(s) that will go out by itself/themselves (in order not to unwittingly transgress the prohibition of ‘Kivui’, extinguishing, or even ‘Gram Kivui,’ causing it to be it extinuished),^{^[76]} several companies recently started making “YaKNeHa”Z Candles” (a.k.a. “avukalehs”) – small candles containing several wicks (to be classified as an ‘avuka’ – torch, for Havdalah;^{^[77]} as opposed to the traditional one-wick candle) that go out by themselves after several minutes – made especially to facilitate easy YaKNeHa”Z performance. It is reported that Rav Yosef Shalom Elyashiv’s “face lit up with joy” the first time someone brought him one of these YaKNeHa”Z candles, as it enabled him to properly perform thisKiddush/Havdalah without any potential problems.^{^[78]} Mi K’Amcha Yisrael!

Wabbit Season?

This discussion of YaKNeHa”Z makes this author ruminate about what is possibly the oddest connection to it. In what appears to be an interesting turn of phrase, many classic Ashkenazic Illuminated Haggados over the centuries, including the Cincinnati, Ashkenazic, Prague, Venice, and Augsburg Haggados,^{^[79]} depict an interesting phenomenon next to the hybrid Kiddush-Havdalah of YaKNeHa”Z: a rabbit hunt.

Yes, you read that right. Not even remotely related to either Kiddush or Havdalah (or in fact anything else in Yiddishkeit; except possibly the Noda B’Yehuda’s famous teshuva regarding hunting for sport or pleasure),^{^[80]} a full-fledged rabbit hunt. Scholars theorize that the reason this picture is placed specifically at this point of the Haggada is the similar-sounding German phrase “Jag den Häs,” which translates to “Chase the Rabbit” or “Hunt the Hare.”^{^[81]} Apparently, this was an easy, albeit whimsical way to remind the locals in their vernacular of the proper order of brachos of this Kiddush-Havdalah on Seder Night.

YaKNeHa”Z depiction in the famous Illuminated 1629 Venice Hagadda.

Min HaZevachim OrMin HaPesachim First?

Another interesting potential change this year is in the bracha of Ga’al Yisrael at the end of Maggid, many switch the order of the Korbanos listed, from ‘Min HaZevachim U’Min HaPesachim’ to ‘Min HaPesachim U’Min HaZevachim.’ As pointed out by the Mahari Weil, this is because the Korban Chagigah would not have been eaten this Motzai Shabbos Seder night, because the Korban Chagigah was not brought on Shabbos, and would only be offered on the next day. Hence, he maintains that the order of Korbanos listed should be switched, with ‘Pesachim’ getting first listing this year specifically, as it is a Korban that we would definitely be eating it on this Seder night.[82]

However, the Knesses Yechezkel argues, maintaining that we should keep the traditional Nusach intact, as this Tefillah is actually a plea for future years, that we should be zocheh to bring and eat Korbanos in the rebuilt Beis Hamikdash; and hence, not to get bogged down on semantics or specifics.^{^[83]} Although both opinions are cited by later authorities, it seems that most prefer switching the order this year; as the Ba’er Heitiv succinctly puts it: “Haskamas Ha’Acharonim k’haMahari Weil.”[84]

MegillahMystery

This year there is no Shabbos Chol HaMoed Pesach – which means more time for Chol HaMoed trips. Yet, this also means that the last Yom Tov day(s) of Pesach will have longer tefillos. This is due to the Megillah reading of Shir HaShirim. Although Megillos are ordinarily read on Yom Tov’s respective Shabbos Chol HaMoed,^{^[85]} ^{^[86]} when there isn’t one, they get pushed off to other days of Yom Tov.

So, in lieu of the non-existent Shabbos Chol HaMoed this year, Shir HaShirim’s reading gets pushed off to Shevii shel Pesach – which will also be the only Shabbos over Pesach this year.^{^[87]} This also means that Klal Yisrael will actually read three Shiros on this special day of Shira: Shiras HaYam (Kriyas HaTorah), Shiras Dovid (Haftarah–Neviim), and Shir HaShirim (Megillah–Kesuvim).^{^[88]}

An appropriate conclusion to an exceptional Erev Pesach and Pesach.

May we all merit to partake of the Pesachim and Zevachim with the Geulah Sheleimah this Chag Hageulah!

Postscript: Shabbos Hagadol’s Haftarah

There is another interesting minhag which will change for several Kehillos in Klal Yisrael this year – that of the proper haftarah for Shabbos Hagadol. Practically, the vast majority of Klal Yisrael reads “V’Arvah” (Malachi Ch. 3; concluding with the iconic “Hinei Anochi sholeiach lachem es Elyah HaNavi”) every year, and this year is no exception. But first, a bit of background is in order.

HaftarahHistory

According to the Abudraham and Tosafos Yom Tov, the haftaros were established when the wicked Antiochus IV (infamous from the Chanukah miracle) outlawed public reading of the Torah. The Chachamim of the time therefore established the custom of reading a topic from the Nevi’im similar to what was supposed to be read from the Torah.[89] Even after the decree was nullified, and even prior to the Gemara’s printing, this became minhag Yisrael.

Most haftaros share some similarity with at least one concept presented in the Torah reading. The Gemara Megillah (29b-31a) discusses the proper haftarah readings for the various holidays throughout the year, which are rather related to the holiday and generally trump a weekly haftarah. But it is not just Yomim Tovim that may “knock off” a regular haftarah, but special Shabbosos, and usually, even if Rosh Chodesh falls out on Sunday.[90]

V’Arvah

Although when discussing the Arba Parshiyos,^{^[91]} the Gemara in Megillah (29b and 30b) states that afterwards we return to the regular order of haftaros - implying that there is no special haftarah between ShabbosHachodesh and Pesach – which would include Shabbos Hagadol, nonetheless, the vast majority of Klal Yisrael does generally lein a special haftarah for Shabbos Hagadol – that of “V’Arvah,”^{^[92]} which concludes with the iconic promise of redemption - “Hinei Anochi sholeiach lachem es Elyah HaNavi,” every year, and this year is no exception.^{^[93]}

This widespread minhag can be traced quite far back. The Maharil, as well as the Sefer Haminhagim (Tirna/Tyrnau), mentions that “V’Arvah” is the common Ashkenazic minhag for the haftarah of Shabbos Hagadol, and this is seconded by the Levush. However, there are earlier sources as well. The Ohr Zarua emphatically cites it as the proper minhag every year, and it is ruled that way by his son in his glosses. What is more interesting is that he is citing a precedent from “Teshuvos,” referring to Sefer HaPardes, penned by Talmidei Rashi.^{^[94]}

But it gets even more interesting. Sefer HaPardes cites proof to this from Rav Moshe Ben Rav Meshulam, who came from Bavel carrying Neviim that had written in the proper haftaros to each parashah, and Parashas Tzav^{^[95]} had two listings – “V’Oloseichem” (Tzav’s regular haftarah)^{^[96]} and “V’Arvah.” The Sefer Hapardes, and later the Ohr Zarua, explain that “in order to be mekayem minhag avoseinu” (fulfill our forefathers’ custom) it must be that “V’Oloseichem” is referring to a leap year when Tzav is read earlier - in Adar (with Metzora usually being Shabbos Hagadol); but in a regular year, when Tzav is always read right before Pesach, its proper haftarah is “V’Arvah” – meaning Shabbos Hagadol. This shows that this minhag is traced directly back to Rashi, who refers to it as “Minhag Avoseinu,” citing proof from Bavel - which means at the very least, it dates back to the era of Gaonim.

Alternate Minhagim

Yet, there are other minhagim, as well. As cited by the Ba’er Heitiv, Shulchan Aruch Harav, and Kitzur Shulchan Aruch, an alternate minhag is to only lein “V’Arvah” when Shabbos Hagadol is Erev Pesach – a year such as 5785.^{^[97]} Chabad Chassidim (as per the Shulchan Aruch Harav) and shuls that observe Minhag Frankfurt, including KAJ / Breuer’s, following Rav Yosef Yuzpa Koschmann’s Noheg K’Tzon Yosef,^{^[98]} or those that conduct themselves as per Minhag Prague,^{^[99]} will lein “V’Arvah” specifically this year – the first time in four years. According to this hanhagah, prior to that reading, “V’Arvah” was last leined thirteen years previously, and won’t be leined again for another twenty years. So it turns out that for those following this minhag, “V’Arvah” practically becomes one of the rarest haftaros read – but it will be leined in our remarkable year.

A reason given to lein “V’Arvah” specifically this year when Shabbos Hagadol is Erev Pesach is that it mentions Biur Maaser, which is performed on Erev Pesach on the fourth year of the Shemittah Cycle.^{^[100]} Another reason is due to the importance of Maos Chittin – Kimcha D’Pischa – Matzos for the Poor – which are baked/distributed right before Pesach and this haftarah promises that if we properly support our poorer brethren, Hashem will shower us with an overabundance of blessing.^{^[101]}

No V’Arvah

However, here is where it gets complicated. You see, there is an alternate Minhag Frankfurt, one cited by Rav Yosef Yuzpa Haan-Norlingen, Rav Yosef Yuzpa Koschmann’s great-grandfather, in his Yosef Ometz^{^[102]} – who ruled not to lein “V’Arvah” ever on Shabbos Hagadol, even when it is Erev Pesach. Accordingly, in Rav Binyamin Hamburger’s Machon Moreshes Ashkenaz Luach it states not to lein “V’Arvah” on Shabbos Hagadol, even this year, but rather, to read Parashas Tzav’s regular haftarah.^{^[103]}

This custom will be followed by Machon Moreshes Ashkenaz-affiliated shuls. Still, it is important to note that not every Kehillah of German orientation (i.e. ‘Yekkes’) follows one of these specific Minhagim. For example, “Munk’s Shul” in London and IRGZ in Zürich both lein “V’Arvah” every Shabbos Hagadol, including this year.^{^[104]}

There is also a different minhag, that of the Vilna Gaon’s as per Maaseh Rav (writing that this was the Gr”a’s opinion at the end of his life), to specifically not lein “V’Arvah” exclusively when Shabbos Hagadol is Erev Pesach, referring to it as “Heipoch Minhag Ha’Olam” – the opposite of what the rest of the world does. Meaning, he held that “V’Arvah” is indeed the proper haftarah for Shabbos Hagadol – most of the time, with this year being the exception, when it is not leined, as Shabbos Hagadol falls out on Erev Shabbos. The Aruch Hashulchan follows this as well.^{^[105]}

So although for most of Klal Yisrael there will be no difference this year in terms of Shabbos Hagadol’s haftarah, and “V’Arvah” will be read, following the precedent of the Maharshal, as first cited by the Matteh Moshe,^{^[106]} as it discusses the “Great and Awesone” Final Redemption - “Hagadol V’Hanora,” quite apropos for Shabbos Hagadol, nonetheless for these Kehillos, whether they specifically lein “V’Arvah” this year, or specifically not, this would certainly qualify as another unique occurrence this year.

PiyutimPerplexities

There is another interesting difference in the minhagim of this year’s Shabbos Hagadol as it is Erev Pesach, and that is that there is a four-way machlokes how to recite the traditional Shabbos Hagadol Yotzros (or ‘Piyutim’): Some say the regular scheduled Shabbos HagadolYotzros, while others say it the previous week because there is no practical reason to recite Hilchos Biur Chometz after the fact (as it had to already be done on the preceding Friday).

A variation of this is to recite the second half of the piyut starting “Yayin ki” on ShabbosHagadol, as this is still relevant (it is not clear about when to say all the rest of the Piyutim), whereas many don’t recite Shabbos Hagadol Yotzros at all this year (following the dictum not to have extensive tefillos on Erev Pesach Shechal B’Shabbos – even if it is Shabbos Hagadol, in order to properly eat the seudos in the prescribed time.^{^[107]} Of course, for those following ‘Minhag Yerushalayim,’ as per the Vilna Gaon’s opinion, this is essentially a moot point, as none of these Yotzros are commonly recited (certainly not during Shemoneh Esrei) in the first place.^{^[108]} Every Kehillah should follow its own minhag if/what to say regarding Piyutim this Shabbos Hagadol.

Wishing all of Klal Yisrael a wonderful Yom Tov and a chag kasher v’samayach!

Our fascinating journey detailing the many remarkable facets of our rare year will iy”H be continued…

Rav Samson Raphael Hirsch famously wrote that “the Jew’s catechism is his calendar.”^{^[109]} It is this author’s wish that by showcasing the uniqueness of our calendar year and its rare minhagim, this article will help raise appreciation of them and our fascinating calendarical customs.

This article was written L’Iluy Nishmas Sara Chaya bas R’ Yaakov Eliezer, Yisrael Leizer ben Zev, and the Rosh Yeshiva, Rav Nosson Nota ben R Avaraham Yitzchak (Schiller), and L’Refuah Sheleimah for Rav Yair Nissan ben Sarah and R’ Avrohom Yaakov Abish ben Chana Rivka

For any questions, comments or for the full Mareh Mekomos / sources, please email the author: yspitz@ohr.edu.

A Zoom video shiur detailing the nuances of Erev Pesach Shechal b’Shabbos from 5781 is available here: https://www.youtube.com/watch?v=Sat1XFQZlBE / https://ohr.edu/video/rabbi-yehuda-spitz-halachic-guide-to-erev-pesach-on-shabbos/.

Rabbi Yehuda Spitz, author ofM’Shulchan Yehuda on Inyanei Halacha and the ‘Insights Into Halacha’column, serves as the Sho’el U’Meishiv and Rosh Chabura of the Ohr Lagolah Halacha Kollel at Yeshivas Ohr Somayach in Yerushalayim.

His first English halacha sefer, “Insights Into Halacha: Food: A Halachic Analysis,” (Feldheim/Mosaica) containing more than 500 pages and featuring over 30 comprehensive chapters discussing a myriad of halachic issues relating to food, is now back in stock and available in Jewish bookstores worldwide. Click here for details and purchasing information:

https://ohr.edu/this_week/ohr/9212.

[1]According to R’ Yosef Yehuda Weber, author of Understanding the Jewish Calendar, Cheshvan and Kislev both having 30 days can only happen when the year has either 355 days or 385 days, which occurs pretty often - 44.93119 percent of the time.

[2]Tur (Orach Chaim 428). Although many over the years have raised concerns with the Tur’s Luach [see, for example, Pri Chodosh and Levush (Orach Chaim 428), Kovetz Teshuvos Chasam Sofer (vol. 6:35), and Biur Halacha (427:1 s.v. k’sherosh)] as we know that it did not always prove entirely correct; in fact, a total of 29 years out of 946 years [5055 to 6000] were / are not accurate, coming out to 3.0655% inaccuracy, nonetheless, overall, it is still for the most part, on target, and many use it, on some level, at least as a frame of reference. [Parenthetically, I believe most people would not complain too much about receiving a 97% on a test.]

[3]As noted by R’ Yosef Yehuda Weber, HaSh”A years occur only 8 times in the Tur’s entire 247 year cycle - a mere 3.23877 percent of the time. In fact, between the year 4119 (the year that the calendar was established) and year 6000, it will have occurred only 62 times – 3.29437 percent!

[4]Biur Halacha (428:1, end s.v. eilu hayamim). He also writes a tad earlier that “v’hinei kol zeh shekasavnu ain tzarich leha’arich b’frotrot aich hu kein, rak sheteida haklal,” (loosely) that all of these matters do not need to be measured in their exact minutiae, but rather one should know the general rules. On a similar note, R’ Yosef Yehuda Weber (in communication with this author) added ‘it is kedai to point out that for Rosh Hashana to be on Thursday in a regular year (not a leap year) Molad Tishrei will be between 3 am and 204 chalakim on Tuesday and 11 am and 1079 chalakim on Thursday. If Molad Tishrei is between 3 am and 204 chalakim on Tuesday and 3 am and 203 chalakim on Thursday the year will be “Hei Chof Zayin” (Cheshvan will have 29 days, Kislev will have 30 days) it will be the most common of year types. If Molad Tishrei is between 3 am and 204 chalakim on Thursday and 11 am and 1079 chalakim on Thursday the year will be ‘Hei Shin Alef’ (this coming year), the rarest of all year types. In 5785 Molad Tishrei is at Thursday 3 am and 391 chalakim (3 A.M., 21 minutes and 13 chalakim). This means that if the Molad would have been 188 chalakim (a mere 10 minutes and 8 chalakim) earlier, 5785, our rarest of years, would have been the commonest of years!’

[5]Following the directive of the Maharil (Minhagim; Hilchos Shloshim Yom Kodem Hachag); see Chok Yaakov (430:3), Elyah Rabba (430:2), Ba’er Heitiv (O.C. 429: end 2), and Mishnah Berurah (429:2 and 430:2). This seems to be the common minhag, although the Aruch Hashulchan (430:5) maintains that this is not strictly necessary, as the masses ask the Rav their halachic sheilos in the weeks leading up to Pesach.

[6]See Terumas Hadeshen (126), Shulchan Aruch and Rema and main commentaries (O.C. 470:2), Ben Ish Chai (Year 1 Parashas Tzav, Halachos Im Chal Erev Pesach B’Shabbos Kodesh 1), Shu”t Igros Moshe (O.C. vol. 4:69, 4), the Tukachinsky Luach Eretz Yisrael, and Rav Yosef Eliyahu Henkin’s authoritative Ezras Torah Luach (reprinted in Shu”t Gevuros Eliyahu O.C. vol. 1:126, 7). As this Taanis Bechorim is a nidcheh and there are shittos that it gets pushed off entirely, there are more leniencies built in – such as that a father would not have to fast for his bechor who is under Bar Mitzvah – see Kaf Hachaim (ad loc. 23) and Shu”t Yechaveh Daas (vol. 1:91, 3). On the other hand, the Steipler Gaon (Orchos Rabbeinu; new edition vol. 3, pg. 62) was known to make two siyumim in order not to fast [following the vast majority of Bechorim who exempt themselves from Taanis Bechorim with a siyum - see Aruch Hashulchan (ad loc. 5) and Mishnah Berurah (ad loc. 10)] – one on Thursday and an additional one on Friday, even though fasting on Friday in this instance is a shittah that is not cited by the Shulchan Aruch or main commentaries, but rather is a minority opinion of the Recanati and Meiri, only later cited by the Chida (Birkei Yosef ad loc. 4). As the Kaf Hachaim (ad loc. 20) notes, “ain lazuz m’divrei HaShulchan Aruch, v’chein hu haminhag,” that when Erev Pesach occurs on Shabbos, Bechorim only need to fast on Thursday.

[7]See Shulchan Aruch (O.C. 444:2); citing the Tur (ad loc.) and Mordechai (Pesachim 543), quoting Rashi.

[8]See Yerushalmi (Pesachim Ch. 10, Halacha 1; “k’boel arusoso b’beis chamiv”). This will be discussed at length later on in the article.

[9]In the words of MV”R Rav Yaakov Blau (Shu”t Divrei Yaakov vol. 1:48 – ‘Erev Pesach Shechal B’Shabbos’, 11) “Kol mah she’efshar lehachin l’chvod Yom Tov, Yishtadel laasos B’Yom Shishi.”

[10]See Shemiras Shabbos Kehilchasa (Ch. 3:40) as to why this should be done prior to Shabbos and Yom Tov; Rav Yosef Chaim Sonnenfeld’s Seder Erev Pesach Shechal B’Shabbos, Rav Chaim Pinchas HaKohen’s Kuntress Pesach Meuvin (11), Kaf Hachaim (O.C. 473:91), the Tukachinsky Luach Eretz Yisrael, Shu”t Shevet Halevi (vol. 11:87, 1 and 116, 7 and 15), Minchas Asher Haggada (pg. 297), Aliba D’Hilchasa on Hilchos Pesach and Erev Pesach Shechal B’Shabbos (pg. 100), Shu”t Teshuvos V’Hanhagos (vol. 2:211, 12), andAhavat Shalom Luach(5781; pg. 429-430). See also Rav Asher Weiss’s Shu”t Minchas Asher (vol. 3:35, 2) and Rav Dovid Lau’s Shu”t Maskil L’Dovid (original edition; 16:17), who also advise not to leave the lettuce soaking in water from Erev Shabbos until the Seder, as then it will be considered “kavush” (pickled), which may not be used for Maror (MishnahPesachim 39a). The issue of ‘kevisha,’ and how it pertains to Maror, was addressed in previous articles over the years titled ‘The Lettuce for Maror Pickle,’ ‘Maror Musing: The (Not So) Bitter Truth About Maror’ (Ami Magazine, April 9, 2014 / 9 Nissan 5774), as well as more recently in the newly published The Legacy Haggadah: Insights From Gedolim Whose Torah is Their Legacy (2025; pg. 216-218) ‘The She’eris Yaakov on Karpas.’

[11]Pri Megadim (O.C. 444: M.Z. 2), Kaf Hachaim (O.C. 473:96), Rav Yisrael Veltz (Welcz; Dayan of Budapest)’s Chok L’Yisrael (27), Orchos Rabbeinu (new edition; vol.S3, pg. 63:5), Aliba D’Hilchasa on Hilchos Pesach and Erev Pesach Shechal B’Shabbos (pg. 103), Ahavat Shalom Luach (5781; pg. 429-430), Sidrei Pesach Kehilchasam (pg. 9 and 19; citing Rav Moshe Feinstein and Rav Shmuel Halevi Wosner), Shu”t Teshuvos V’Hanhagos (vol. 2:211, 12), Shu”t Eimek Hateshuva (vol. 1:69, 7), and Shu”t Maskil L’Dovid (ibid. 20). Some say to add more wine to the Charoses at the Seder to make sure it is soft and ‘dippable’ – see Chayei Adam (vol. 2; 130:4) and Kitzur Shulchan Aruch (118:4). The Steipler Gaon (Orchos Rabbeinu ibid.) did this as well when Erev Pesach occurred on Shabbos.

[12]See Chayei Adam (vol. 2; 130, Haseder B’ketzara end 1); Rav Yosef Chaim Sonnenfeld’s Seder Erev Pesach Shechal B’Shabbos (2), Rav Chaim Pinchas HaKohen’s Kuntress Pesach Meuvin (9),Shu”t Shevet Halevi (vol. 11:116, 7),Shu”t Teshuvos V’Hanhagos (vol. 2:211, 12),Aliba D’Hilchasa on Hilchos Pesach and Erev Pesach Shechal B’Shabbos (pg. 104), Ahavat Shalom Luach (5781; pg. 429-430), and Shu”t Maskil L’Dovid (ibid. 19). However, Rav Yechezkel Roth (Shu”t Eimek Hateshuva vol. 1:69, 8) points out that regarding making salt water (as opposed to the other prep work listed) this is not strictly necessary.

[13]Pri Megadim (O.C. 444: M.Z. 2); see Mishnah Berurah (473:32), Rav Yosef Chaim Sonnenfeld’s Seder Erev Pesach Shechal B’Shabbos (2), Rav Chaim Pinchas HaKohen’s Kuntress Pesach Meuvin (9), Chok L’Yisrael (27), Shu”t Shevet Halevi (vol. 11:116, 7), Sidrei Pesach Kehilchasam (pg. 9; citing Rav Moshe Feinstein), Shu”t Teshuvos V’Hanhagos (vol. 2:211, 12), Shu”t Eimek Hateshuva (vol. 1:69, 7), Shu”t Maskil L’Dovid (ibid. 15 and 16), Aliba D’Hilchasa on Hilchos Pesach and Erev Pesach Shechal B’Shabbos (pg. 100), and Ahavat Shalom Luach (5781; pg. 429-430). This egg roasting follows the Ashkenazic minhag as codified by the Rema (O.C. 473: end 4). However, the Shulchan Aruch (ad loc.) rules, and hence Sefardic minhag follows, that the egg should rather be hardboiled.

[14]See Mishnah Berurah (473:36), Orchos Rabbeinu (new edition; vol. 3, pg. 86:73), Badatz Madrich Hakashrus (5781; Dinei U’Minhagei Erev Pesach Shechal B’Shabbos 24), Minchas Asher Haggada (pg. 297), Shu”t Maskil L’Dovid (ibid. 18), Sidrei Pesach Kehilchasam (pg. 9; citing Rav Moshe Feinstein), and Aliba D’Hilchasa on Hilchos Pesach and Erev Pesach Shechal B’Shabbos (pg. 102).See alsoShu”t Shevet Halevi (vol. 11:116, 14), Shu”t Teshuvos V’Hanhagos (vol. 2:211, 13), Shu”t Eimek Hateshuva (vol. 5:25, 4), and Shu”t Minchas Asher (vol. 3:35, 2 s.v. v’gam) who add that although technically, in order to maintain its sharpness, horseradish should rather be ground right before Yom Tov, which in this instance would have to be on Motzai Shabbos –Yom Tov with a shinui, still, on Erev Shabbos it is fine as long as it is tightly covered to seal in the sharpness.

[15]In his Seder Erev Pesach Shechal B’Shabbos (end 4). Seemingly quite an astounding feat in 1910 Old City of Yerushalayim apartment conditions - to have a Pesachdik Seder table completely set up in a side room while still technically chometzdik - with children underfoot! Certainly a lesson to be learned.

[16]See Mishnah(Beitzah 36b and Megillah 7b), Rambam (Hilchos Yom Tov, Ch. 1:4), and Tur and Shulchan Aruch and main commentaries (O.C. 495:1 and 511).

[17]This author recommends reading chapters 13-16 of Rav Moshe Dov Stein’s excellent Aliba D’Hilchasa on Hilchos Pesach and Erev Pesach Shechal B’Shabbos, as it cites all of the backgrounds and potential solutions to the many issues that arise on this complicated day, in a clear and concise manner (as well as with extensive footnotes) for the scholar and layman alike.

[18]See Yerushalmi (Pesachim Ch. 10, Halacha 1; “k’boel arusoso b’beis chamiv”), Tosafos (Pesachim 99b s.v. lo), Rif (Pesachim 16a in his pagination; see also Ran ad loc. s.v. Gemara Yerushalmi), Rambam (Hilchos Chometz U’Matzah Ch. 6:12; and Maggid Mishnah ad loc.), Ramban (Pesachim 15b in the Rif’s pagination, Milchamos Hashem s.v. amar), and Rema and main commentaries (O.C. 471:2). Although there have been those who tried to get around this, and proposed utilizing non-Shmurah Matzah or Matzah baked specifically shelo lishmah for the Shabbos Erev Pesach Seudos, as one technically cannot fulfill his Seder Matzah obligation with this [see Rav Betzalel Zolty’s Shu”t Mishnas Yaavetz (O.C. 16:5), as well as Rav Dovid Feinstein’s brief maamar from 1984 published in Kovetz L’Torah V’Horaah (vol. 10:20, 16 s.v. v’nirah li), writing that this should be a viable Seudah solution; Rav Ovadia Yosef (Shu”t Yechaveh Daas vol. 3:26; regarding a hotel with many non-religious Yidden) concurs, “k’sheyeish tzorech v’shaas hadchak”], aside from the Maharsha (Pesachim 99b on Tosafos s.v. lo) writing that any “taste of Matzah” is also prohibited on Erev Pesach [see also Shu”t Ha’Elef Lecha Shlomo (322) andShu”t Avnei Nezer (O.C. 380)], this approach has been rejected out of hand by the consensus of the vast majority of contemporary authorities, citing many proofs, with the possible exception “b’shaas hadchak gadol.” See Nezer Hakodesh U’Shu”t (O.C. 52; adding that in his opinion eating Matzah on Friday night would transgress the prohibition of “Bal Tosif,’ as it would be akin to adding a day to Pesach), Shu”t Teshuvos V’Hanhagos (vol. 2:211, 23), Shu”t Minchas Yitzchak (vol. 8:37; at length), Shu”t Igros Moshe (O.C. vol. 1:155 s.v. v’hinei), Halichos Shlomo (Moadim vol. 2, pg. 181-182: 3 and footnote 12), Shu”t Divrei Yatziv (O.C. vol. 2:188, 2), Shu”t Ohr L’Tzion (vol. 3, Ch.13:4), Orchos Rabbeinu (new edition; vol. 2, pg. 64:12), Halichos Even Yisrael (Moadim vol. 1, pg 134:13), Shu”t Lehoros Nosson (vol. 4:40), Shu”t Kinyan Torah B’Halacha (vol. 3:56), Shu”t Az Nidberu (vol. 11:37), Kovetz Teshuvos (vol. 4:44; andHaggadah shel Pesach im Teshuvos HaGri”sh Elyashiv; 5766, pg 258), Shemiras Shabbos Kehilchasa (vol. 2, Ch. 56, footnote 47), the Minchas Asher Haggada (pg. 303-304:3), Kovetz Halachos (Pesach, pg. 182:4), Netei Gavriel (Dinei U’Minhagei Erev Pesach Shechal B’Shabbos, Ch. 18:3), and the Badatz Madrich Hakashrus (5781, vol. 2, pg. 134:34). Another interesting idea raised by Rav Yaakov Kamenetsky (Emes L’Yaakov on Tur and Shulchan Aruch, O.C. 444:1) is to use Matzah made by non-Jews (Matzah shenilshu al yedei Aku”m), as one cannot fulfill his Mitzvas Matzah with this. However, he concludes that this idea is “tzarich iyun l’dina,” as if it was truly muttar, why would this idea not be previously discussed as a potential solution among the Acharonim (in his words “ela d’din zeh lo hayu shoskin Ha’Acharonim m’lekosvo”). This idea is actually the one explicitly (albeit briefly) mentioned by the Maharsha (ibid.), who succinctly explains that since such still has Ta’am Matzah, it would be prohibited [although the Meiri (Pesachim 99b) permitted it]. On the other hand, Rav Yisrael Yaakov Fischer (Shu”t Even Yisrael vol. 9:39 and Halichos Even Yisrael ibid. 14 and footnote 15) maintains that this is a viable solution on Erev Pesach Shechal B’Shabbos. He explains that although these would normally be forbidden on Erev Pesach, nonetheless, when it falls out on Shabbos and there is an obligation of Seudah Shlishis – which is a ‘Mitzvah Overes,’it should be permitted, as Matzos She’afah Nochri ‘lekuli alma ainam k’sheiros’ for Matzos Mitzvah. He cites precedent for such a mehalech from several Acharonim who explain how the Kohanim were able to eat Korbanos that contained Matzah on Erev Pesach, including ‘Chaviva Mitzvah B’Shaata… docheh Issur Achillas Matzah B’Erev Pesach, she’ein Issuro rak meshum bittul u’pgam HaMitzvah she’b’erev.” [See Meshech Chochma (Parashas Emor Ch. 24:8 s.v. hinei) and Shu”t Avnei Nezer (ibid.); on the other hand the Tzlach (Pesachim 13b s.v. ulefi aniyus daati) takes an alternate approach, that the “Issur Achillas Matzah b’Erev Pesach hu rak MiDivreihem lo he’emido b’makom Mitzvas Asei of Achillas Kodshim.”] Rav Ovadiah Yosef (ibid.) agrees with this as well, that this is possible solution.

[19]The three shittos as to from when Matzah is proscribed on Erev Pesach are 1) from Zman Issur Achillas Chometz [Rosh (Pesachim Ch. 3:7) and Baal Hamaor (Pesachim 83); for an interesting hesber of this shittah, see Harirei Kedem (vol. 2:70), explaining that this shittah bases the Erev Pesach Matzah restriction on chometz’s proscription)] 2) From the morning of Erev Pesach [Ran (Pesachim 16a in the Rif’s pagination s.v. Yerushalmi) and Meiri (Pesachim 13b)] 3) the whole 24 hour period of 14^th of Nissan, including the night [Rambam (Hilchos Chometz U’Matzah Ch. 6:12), see Maggid Mishnah (ad loc.), and Ramban (Pesachim 15b, Milchamos Hashem s.v. amar)]. Many Acharonim rule like the Ran and only prohibit Matzah consumption from the daytime of Erev Pesach [including the Chok Yaakov (471:7), Elyah Rabba (ad loc. 6), Shulchan Aruch Harav (ad loc. 4), Chayei Adam (vol. 2, 129:13), and implied as well by the Mishnah Berurah (ad loc. 12)], where as others, including the Magen Avraham (471:6) and Ben Ish Chai (Year 1 Parashas Tzav 26 and Shu”t Rav Pe’alim vol. 3, O.C. 27) prohibit Matzah already from the nighttime. Indeed there seems to be a difference of understanding between the Mishnah Berurah (ibid.) and Kaf Hachaim (ad loc. 22) as to the Rema’s intent (ad loc. 2) whether he meant to rule that it is assur already from the nighttime or only from the daytime. A practical difference is whether one may have their Leil Shabbos Seudah this year on Erev Pesach with Matzah.

[20]Shu”t Igros Moshe (O.C. vol. 1:155), adding that we should not reprimand one who is lenient following the shittos who allow Matzah consumption on Erev Pesach night. The night proscription would certainly hold true according to Rav Moshe Rosen (Nezer Hakodesh U’Shu”t O.C. 52, who calls eating Matzah on this Leil Shabbos as transgressing Bal Tosif). See also the Ahavat Shalom Luach (5781; 422-423). Rav Yosef Shalom Elyashiv is quoted (Sidrei Pesach Kehilchasam pg. 20-21) as concurring with Rav Moshe, that although “Min Hadin” the prohibition only starts from the actual day of the 14^th, nonetheless “raui lehachmir” already from the night of the 14^th. Similarly, the She’arim Metzuyanim B’Halacha (115:6; citing Shu”t Pri Hasadeh vol. 3:91) writes that if one has no Chometz or other way to conduct his Friday night Seudah on Erev Pesach Shechal B’Shabbos, he may use Matzah specifically for theLeil Shabbos Seudah, “k’day likayeim Mitzvas Seudas Shabbos.”

[21]See Chok Yaakov (ibid.), Ba’er Heitiv (ad loc. 5), and Mishnah Berurah (ibid.).

[22]See Shulchan Aruch (O.C. 444:1) – maximum sufficient chometz for two Seudos for the family. MV”R Rav Yaakov Blau (Shu”t Divrei Yaakov, vol. 1:48 – Erev Pesach Shechal B’Shabbos, 12) advises to prepare or purchase specifically small challos, to ensure that there should be no chometz left over after the Seudah.Pitos are specifically advised for this Shabbos Erev Pesach by Rav Moshe Mordechai Karp in his Hilchos Erev Pesach Shechal B’Shabbos (pg. 74; earlier printed in his Hilchos Chag B’Chag Ch. 26), as they do not make small crumbs. Similarly, the Netei Gavriel (Dinei U’Minhagei Erev Pesach Shechal B’Shabbos, Ch.14:7), advises that it would be prudent to use “Challos B’Tzimtzum.”

[23]See Mishnah Berurah (444:4), Rav Yosef Chaim Sonnenfeld’s Seder Erev Pesach Shechal B’Shabbos, Rav Chaim Pinchas HaKohen’s Kuntress Pesach Meuvin (13), Rav Yisrael Veltz (Welcz)’s Chok L’Yisrael (33), the Tukachinsky Luach Eretz Yisrael, and many later Poskim as well, that davening this Shabbos should be a no-frills Tefillah, to enable everyone to have (and conclude) their Seudos B’Zman. Rav Veltz (ibid. footnote 68 s.v. amnam), after first citing several Poskim who were against the following idea, then cites the Shu”t Meishiv Devarim (O.C. 63) who raises the possibility that if the Shabbos Tefillah is taking too long to be able to have a Seudah before Sof Zman Achillas Chometz, and people may thus perhaps forget to do Bittul Chometz in the proper time, and although noting that this would not normally be allowed (adding “v’lo matza’asi mi shemattir kein”), advises to have the Shul take a break for the (chometzdik) Seudah immediately after Shacharis, and have the congregation return afterwards for Kriyas HaTorah and Mussaf. Although this novel approach is not widely quoted [indeed, when asked this question, Rav Dovid Feinstein is quoted (Shu”t Yad Dodi, vol. 1, O.C. Pesach, 4:2) as stating simply that it is assur to eat a Seudah before Mussaf], nonetheless, MV’R Rav Yaakov Blau (Shu”t Divrei Yaakov vol. 1:48 – Erev Pesach Shechal B’Shabbos 19) cites this precedent as well for those in need, as does Badatz Madrich Hakashrus (ibid. pg. 134:39) and the Belz Dvar Yom B’Yomo Luach (5785, pg. 501). A related idea is given by Rav Menashe Klein (Shu”t Mishnah Halachos vol. 8:190; thanks are due to R’ Dovy Lebowitz for pointing this out), regarding one who woke up late on Erev Pesach Shechal B’Shabbos, right before Sof Zman Achillas Chometz. He maintains that the late-riser still needs to daven first, and has no dispensation to eat a Chometz Seudah before davening, even though it means that he will not fulfill a Hamotzi Seudah on this Shabbos day. He explains that eating chometz is not deemed a ‘Mitzva Overes,’ as there technically are other options for ‘Seudah,’ just that many of them are not currently available to him, due to being after Sof Zman Achillas Chometz. Rav Betzalel Stern (Shu”t B’tzeil HaChochma vol. 4:171) agrees, adding precedent from the Kovno Rav, Rav Yitzchak Elchanan Spektor (Shu”t Be’er Yitzchak, E.H. 2) that ‘lo matzinu shetehei Kiyum Mitzvas Seudas Shabbos docheh l’achillas Issur.” This is also how the halacha is presented in the Badatz Madrich Hakashrus (ad loc. 40), as well as in Piskei Rav Asher Weiss (Hilchos Erev Pesach Shechal B’Shabbos 17). On the other hand, in a novel approach, Rav Yisrael Pesach Feinhandler (Shu”t Avnei Yashpei vol. 8:85, 8) allows this, maintaining that the prohibition for eating before davening is due to Ga’ava [see Gemara Brachos (10b) and Tur and Shulchan Aruch and main commentaries (O.C. 89:2-3)]. Yet, in this instance, the late-riser is only eating in order not to miss out on the Mitzvah of Seudos Shabbos. Hence, he maintains that in this instance one should eat only one k’beitzah of bread (presumably after making Kiddush) and nothing more – in order to be yotzei the minimum shiur required for Netillas Yadayim [see Mishnah Berurah (158:10)], adding that in his opinion, one may even split his Seudos as well, as it is only being done “l’sheim Mitzva,u’muttar lifnei Tefillas Shacharis.” On the other hand, Rav Asher Weiss added in a recent shiur (Parashas Vayikra 5785 / April 03, 2025), that in his opinion, in such a situation, after davening, the late-riser should make his Seudos on Egg Matzah if it is available, relying on the ample opinions that it is not truly assur on Erev Pesach morning (as will be discussed later in the article). If that is not an option, he maintains that from a halachic standpoint, eating Matzah on the morning of Erev Pesach is actually preferable than not having Seudos Shabbos at all. As most hold the Issur of eating Matzah on Erev Pesach is Derabbanan, and there are shittos that this restriction only starts from the 10^th hour, he asserts that on Shabbos Erev Pesach morning after Zman Achillas Chometz, this is indeed an option le’ais hatzorech. He cites precedent to this seemingly novel approach from the Chasam Sofer on Hilchos Pesach (O.C. 444:1; republished in Chiddushei Chasam Sofer on Pesachim vol. 1, on daf 12b s.v. umeshairin; who rules this way explicitly) and Shu”t Mishneh Sachir (Teichtal; new edition, O.C. vol. 2:162-163; who even allows one to also make Seudah Shlishis on Matzah in such a situation, as once one is ‘k’boel arusaso beis chamav, mah li paam achas oh shtayim’).

[24]See MishnahPesachim (49a; following the shittah of Rabbi Eliezer bar Tzaddok), Gemara Pesachim (13a; following the similar shittah of Rabbi Elazar Ish Bartosa; see also the Nesivos Hamishpat’s Mekor Chaim on Hilchos Pesach, 444:1 who gives a detailed explanation how these two shittos are ‘niskavnu l’davar echad’), Rambam (Hilchos Chometz U’Matzah Ch. 3:3), and Tur and Shulchan Aruch and main commentaries (O.C. 444).

[25]Mishnah Berurah (443:8). On the other hand, the Aruch Hashulchan (ad loc. 5) maintains that since we pasken that the Vilna Gaon and Shulchan Aruch HaRav’s shittah of calculating zmanim – from HaNeitz Hachama until Shkiya (sunrise to sunset) is ikar for the Biblical Zman Krias Shema, as well as Zman Tefilla, the same should apply with the Rabbinic Sof Zman Achillas Chometz on Erev Pesach. Although many maintain to follow the earlier zman on Erev Pesach [as Rav Yosef Chaim Sonnenfeldwrote as well in his Seder Erev Pesach Shechal B’Shabbos and the Chazon Ish is quoted as holding (Chut Shani on Hilchos Pesach pg. 167], it is noteworthy that Rav Chaim Kanievsky is quoted (in the Ittim L’vinah Luach, notes on Parashas Tzav 5781) as maintaining that this is only lechatchilla, and it should not lead to a “chumra hamavi liydei kula,” causing people to miss out on the chiyuv of Seudah Shlishis (i.e., for those who “split their Seudos”), due to running out of time following the earlier zman of Sof Zman Achillas Chometz. On the other hand, his father-in-law, Rav Yosef Shalom Elyashiv (Sidrei Pesach Kehilchasam pg. 22)is quoted as beingmakpid, even onErev Pesach Shechal B’Shabbos, stating “ain lehakel le’echol chometz acharei Sof Zman Achillas Chometz shel HaMagen Avraham,u’lechein im higiya zman zeh v’lo achal Seudas Shabbos – lo yochal chometz ela devaraim acheirim.”

[26]See Mishnah Berurah (444: end 14), Kuntress Pesach Meuvin (5 and 6), Shu”t Shevet Halevi (vol. 11:116, 8), Orchos Rabbeinu (new edition; vol. 3, pg. 65), the Tukachinsky Luach Eretz Yisrael,Netei Gavriel (Dinei U’Minhagei Erev Pesach Shechal B’Shabbos, Ch. 14:6-7), and the Badatz Madrich Hakashrus (5781; Dinei U’Minhagei Erev Pesach Shechal B’Shabbos).

[27]See Orchos Rabbeinu (new edition; vol. 2, pg. 63; describing the Steipler Gaon’shanhagah on Shabbos Erev Pesach), Sidrei Pesach Kehilchasam (pg. 20; describing Rav Shlomo Zalman Auerbach’s hanhagah on Shabbos Erev Pesach), Shu”t Minchas Yitzchak (vol. 6:48; explaining that although it is generally not optimal to switch locations in the middle of a Seudah even from one part of the room to another, this instance certainly qualifies as at least as a Mitzvah Overes [see Rema (O.C. 178: end 2) and Biur Halacha (ad loc. s.v. overes)], as it is somewhat akin to Biur Chometz - not to possibly have chometz crumbs all over the house and is therefore permitted), Rav Yosef Shalom Elyashiv’s Shiurim B’Maseches Brachos (end 7^th Perek), Rav Yisroel Belsky’s Shu”t Shulchan Halevi (Ch. 13:3), and the Badatz Madrich Hakashrus (5781; Dinei U’Minhagei Erev Pesach Shechal B’Shabbos, vol. 2, pg. 133:31). See also Shu”t Cheishev Ha’Eifod (vol. 2:131 and vol. 3:10) and Shu”t Eimek Hateshuva (vol. 5:27), who although at first disagreeing with this assessment, ultimately concur, explaining that if one is moving from his Seudah’s starting location in order to be able to continue his Seudah properly in a slightly different place, practically speaking, this is indeed deemed Hemshech Haseudah and not Siluk Hashulchan. On a related note, if one makes Kiddush and washes and eats the chometz portion of his Seudah in one place [as the Hamotzi (or at least Mezonos) has to be in the same place as Kiddush - “Kiddush B’Makom Seudah”; see Pesachim (101a); the parameters of this halacha were discussed at length in a previous article titled ‘More Common Kiddush Questions: Kiddush B’Makom Seudah’] and then continues the Seudah elsewhere, Rav Yosef Shalom Elyashiv (Sidrei Pesach Kehilchasam pg. 20) points out that halachically speaking (see Orach Chaim 273), unless the two sites are considered part of the same location, or one partook of actual Mezonos or Hamotzi as part of the Seudah (i.e. Kneidlach), then one must return to the original place where he made Kiddush and Hamotzi for Birkas Hamazon.

[28]Rav Meir Brandsdorfer (Shu”t Knei Bosem vol. 3:28, 1) points out that fear of children spreading crumbs around the house is not considered halachic grounds for not eating Seudos Shabbos. He adds that this would be a great time for a teaching lesson to one’s children – to remain b’simcha and appreciate the Oneg Shabbos of the Shabbos Seudos on a harried and hurried Shabbos Erev Pesach in a befitting manner. In somewhat of a related vein, Rav Yosef Lieberman (Shu”t Mishnas Yosef vol. 9:116, 4) proposes a novel solution for those nervous about having too much chometz being left over from the Seudos Shabbos: to re-purpose already cut Challah for the next Seudos’ Lechem Mishneh via toothpicks. This is because the halacha (see O.C. 168:2) is that if one does not have Shleimim for Lechem Mishneh, he may attach cut pieces of the Challah together utilizing toothpicks to make the Challah appear as a Shaleim and use it as Lechem Mishneh. Here too, opines Rav Lieberman, one may do this, and in this manner, necessitate only using a small amount of chometz for one’s Seudos on Erev Pesach Shechal B’Shabbos.

[29]See Magen Avraham (444:1; citing precedent from the Mordechai, Kol Bo, and Bach), Machatzis Hashekel (ad loc.), Biur HaGr”a (ad loc. end s.v. uv’medinos; “v’chein ikar”), Chok Yaakov (ad loc. end 2), Kitzur Shulchan Aruch (115:4), Mishnah Berurah (ad loc. end 8), Kaf Hachaim (ad loc. 8), Rav Yosef Chaim Sonnenfeld’s Seder Erev Pesach Shechal B’Shabbos (6; in the brackets), Rav Yisrael Veltz’s Chok L’Yisrael (36), Kovetz Igros Chazon Ish (vol. 1:188; he writes that after a brief dairy morning Seudah to take a break of a half-hour [not to come into a question of Bracha She’aina Tzricha – unnecessarybracha; see Tosafos (Shabbos 118a s.v. b’Mincha) and Shaar Hatziyun (291:7)] before partaking in the second, fleishig Seudah), Orchos Rabbeinu (new edition; vol. 2, pg. 65), Halichos Shlomo (Moadim vol. 2, Ch. 8:15), Shu”t Shevet Halevi (vol. 11:116, 10; stating that splitting Seudos “im hazman maspik” is “lechatchillah k’dai,” adding to make sure that it should not constitute “Achillah Gasa”; see alsoSidrei Pesach K’Hilchasam pg. 21, who adds that Rav Wosner related that many have a cold chometz Seudah before the Zman and the hot, fleishig Pesachdik Seudah later as Seudah Shlishis; this idea is cited by many later Poskim and Pesach guides as well), Minchas Asher Haggada (pg. 3:12), Rav Moshe Mordechai Karp’s Hilchos Erev Pesach Shechal B’Shabbos (pg. 95), MV”R Rav Yaakov Blau’s Shu”t Divrei Yaakov (vol. 1:48, pg. 213, s.v. l’chalek; that it is only preferable to split the Seudah if one can manage a half-hour break, otherwise, it would be preferable not to split it), Yesodei Yeshurun (vol. 6, pg. 92-93), and Sidrei Pesach Kehilchasam (pg. 21; citing Rav Moshe Elyashiv describing his father, Rav Yosef Shalom Elyashiv’s hanhagah; after davening Vasikin he would have a small first Seudah, making sure it would not constitute “Achillah Gasa”, and then after bentching he would sit in place and learn for an hour, before washing again for Seudah Shlishis; it further quotes Rav Elyashiv as maintaining that if one cannot make a half-hour break between Seudos, it would be preferable to rather have only one Seudah). Rav Moshe Sternbuch (Shu”t Teshuvos V’Hanhagos vol. 2:211, 19) agrees, although adding that most authorities maintain that a full half-hour break is not necessary, as since those splitting the Seudos are doing itl’chvod Shabbos, it is not considered a bracha she’aina tzaricha [see Beis Yosef (O.C. 291:2)], and therefore as long as one bentched and then got up from the table for a brief break of even several minutes, that should be sufficient. Rav Yechezkel Roth (Shu”t Eimek Hateshuva vol. 5:26, 2) concurs with this as well. Rav Yisrael Pesach Feinhandler (Shu”t Avnei Yashpei vol. 8:85, 1-2) maintains that even with no break at all, it would still be preferable to bentch and immediately start the next Seudah, citing potential precedent from the mashmaos of the Bach, Maharshal, and Even Ha’Ozer, who imply that a break due to chashash of a Bracha She’ainah Tzricha is, from a strict halachic standpoint, not actually an obligation. On the other hand, Rav Yechezkel Roth (Shu”t Eimek Hateshuva vol. 5:25, 6) writes that for those whom having two Seudos in rapid succession would be difficult, they can and should only have one Seudah. [In an earlier teshuva (Shu”t Eimek Hateshuva (vol. 1:69, footnote 28) he adds that this is because splitting the Seudos to enable Seudah Shlishis is not Mei’ikar Hadin, adding “Halevai sheyikaimu b’shaar yemos hashana Seudah Shlishis kehilchasah.”]

[30]Rav Yisrael Veltz (Chok L’Yisrael footnote 79) cites the Maharsham’s (Hagahos on Orchos Chaim-Spinka O.C. 289 and later in Daas Torah ad loc.) arguing on the Kitzur Shulchan Aruch (77: end 18) and further assertion that one should specifically not make Kiddush with Lechem Mishneh of Mezonos as then he may have to halachically wash and bentch (this machlokes was detailed at length in a previous article titled ‘An Uncommon Kiddush Question: Lechem Mishneh With Mezonos?’), as a potential solution on Erev Pesach Shechal B’Shabbos. He explains that this facilitates an easier way to have split Seudos on this Shabbos morning before Sof Zman Achillas Chometz, which many Poskim, himself included, maintain is the preferred option on Erev Pesach Shechal B’Shabbos. He asserts that if one would make Kiddush with Lechem Mishneh of Mezonos (i.e. two Rugelach) along with some Maachalei Chalav, it would then technically fully count as one of the Shabbos Seudos, even though it only constituted a small Kiddush, thus easier enabling another Seudah before Sof Zman Achillas Chometz. However, it must be noted that this approach is quite novel (in fact, this author has not seen a single other Posek advise this), and especially as the Maharsham seemingly only stated this complicated combination rationale theoretically, and exclusively to argue on the Kitzur Shulchan Aruch’s premise; not that people should act upon it practically.

[31]Rav Moshe Feinstein (cited in Shu”t Vedibarta Bam vol. 1:136, 2 s.v. v’shamaati; quoting his son, Rav Dovid Feinstein, and inSidrei Pesach Kehilchasam pg. 10; quoting his son, Rav Reuven Feinstein), the Klausenberger Rebbe (Shu”t Divrei Yatziv O.C. vol. 2: end 189; adding that this was also the true shittah of the Divrei Chaim, and not how it cited elsewhere), and Rav Yisrael Yaakov Fischer (Halichos Even Yisrael, Moadim vol. 1, pg. 133:11) were reported to have been uneasy about splitting Seudos, as in O.C. 291:3, it is implied that this only works for being considered Seudah Shlishis after Zman Mincha (as discussed further on in the article), as well as the aforementioned chashash of Bracha She’aina Tzricha, along with opinons that there is no way to properly observe Seudah Shlishis this Shabbos (as discussed further on in the article). Hence, these Gedolim would personally not split their seudos on Erev Pesach Shechal B’Shabbos. Rav Moshe Sternbuch (Shu”t Teshuvos V’Hanhagos vol. 5: end 116) attested that the Brisker Rav did not split his Seudah on Erev Pesach Shechal B’Shabbos. This is also the minhag as cited by Rav Asher Weiss (Piskei Rav Asher Weiss on Hilchos Erev Pesach Shechal B’Shabbos 16; “v’ain anu nohagin kein m’chashash shehisacheir le’achar Zman Issur Achillas Chometz”), as well as in the Belz Dvar Yom B’Yomo Luach (pg. 502). The Minchas Yitzchak (Shu”t vol. 8:39, 2) cites this opinion as well, concluding that both sides have merit and ‘nahara u’nahara u’pashteih.’ The Tukachinsky Luach Eretz Yisrael also cites both as viable options, as does the Badatz Madrich Hakashrus (5781; Dinei U’Minhagei Erev Pesach Shechal B’Shabbos, vol. 2, pg. 134:42), referring to splitting the Seudah as a ‘chumrah.’ The split Seudah option is also noticeably absent from Rav Yosef Eliyahu Henkin’s authoritative Ezras Torah Luach (and Shu”t Gevuros Eliyahu, vol. 1-O.C. 126:7 s.v. b’Shabbos), strongly implying that he held it is not necessary. Rav Moshe Sternbuch (Shu”t Teshuvos V’Hanhagos vol. 2:211, 19) refers to those who split the Seudah as ‘medakdakin… v’chein Minhag HaBach v’HaGr”a v’od Gedolim,’ adding that however, ‘kamah Tzadikim U’Kedoshei Elyon lo hifsuku klal… v’kol echad k’minhago noheig, v’kol halevavos dorshim Hashem.’

[32]See also Rav Shmuel Eliezer Stern’s Shu”t Shevivei Aish (O.C. vol. 2:41, 1), Rav Noach Isaac Oelbaum’s Shu”t Minchas Chein (vol. 3:27 and 28; citing Rav Chaim Kanievsky and other Poskim) and Rav Yirmiyohu Kaganoff’s Shu”t Nimla Tal (O.C. 164), who point out that splitting the Friday night Seudah would not actually be a practical solution to be mekayem Seudah Shlishis. Rav Asher Weiss (Piskei Rav Asher Weiss on Hilchos Erev Pesach Shechal B’Shabbos 19) agrees, adding “umiyameihem shel Avoseinu lo ra’inu v’lo shamaanu nohagim kein.”[For more on this potential idea and its practical infeasibility for a regular Shabbos unless perhaps shaas hadhak mammash b’dieved, seeShu”t Rivevos Efraim (vol. 1:217; thanks are due to Rabbi Ari Enkin for pointing this out) and Shu”t Tiferes Tzvi (Kornmehl; vol. 2:81:48, 22).] Rav Yosef Shalom Elyashiv is quoted (Sidrei Pesach Kehilchasam pg. 21) as maintaining that if there is no other option for Seudah Shlishis whatsoever, splitting the Friday night Seudah would be preferable to that, meaning, in such a situation it would be better than nothing. An entirely novel approach to this dilemma was raise by Rav Yosef Lieberman (Shu”t Mishnas Yosef vol. 9:117, 3) who proposed doing a ‘Pores Mapah U’Mekadeish.’ [See Pesachim (100a), Shulchan Aruch (O.C. 271:4), and Magen Avraham (ad loc. 7).] This quite complicated process is usually associated with Purim Shechal B’Shabbos, to enable the Purim Seudah to ‘roll over into’ the Friday night Shabbos Seudah; however even in that situation most Poskim do not advise doing it. Indeed, the Mishnah Berurah (ad loc. 21) concludes that “Raui lechol Baal Nefesh lizaher shelo yavo lidei kach.” This was discussed in an extensive footnote in a previous article titled ‘5785 – The Rarest Year of Them All Part III” Configuring Chodesh Adar and Purim Meshulash’]. Rav Lieberman asserts that in this manner, it will be considered two separate Seudos straddling two different Zmanim, and also not be a question of Bracha She’aina Tzricha, as no further brachos are actually made, as Hamotzi is only made once. However, the application of this idea to Erev Pesach Shechal B’Shabbos is truly a chiddush, and this author has not seen it proposed, or even mentioned elsewhere.

[33]By either giving or gifting to a non-Jew to remove and/or take for himself [see Shulchan Aruch (O.C. 444:4) and commentaries], flushing the remaining crumbs down the toilet [see Mishnah Berurah (444:21), Rav Yosef Chaim Sonnenfeld’s Seder Erev Pesach Shechal B’Shabbos,Orchos Rabbeinu (new edition; vol. 3, pg. 63:3 and 65; citing the hanhagah of both the Chazon Ish and Steipler Gaon),Shu”t Minchas Yitzchak (vol. 8:39, 1),Shu”t Shevet Halevi (vol. 11:116, 11),Shu”t Eimek Hateshuva(vol. 5:26, 6), Halichos Shlomo (Moadim vol. 2, Ch. 8:17), Halichos Even Yisrael (Moadim vol. 1, pg. 136:18), Sidrei Pesach Kehilchasam (pg. 10, citing Rav Moshe Feinstein; and pg. 22-23, citing Rav Yosef Shalom Elyashiv, Rav Shlomo Zalman Auerbach, and Rav Shmuel Halevi Wosner), and Rav Dovid Feinstein’s brief maamar from 1984 published in Kovetz L’Torah V’Horaah (vol. 10:20, 16 s.v. yadua)] or by throwing them away in a public trashbin if there is an Eruv [see Ben Ish Chai (Year 1 Parashas Tzav, Halachos Im Chal Erev Pesach B’Shabbos Kodesh 2 and 3), Aruch Hashulchan (O.C. 444:9), Halichos Shlomo (ibid.),Halichos Even Yisrael(ibid.), Shu”t Minchas Yitzchak (vol. 4:56, 1), Shu”t Shevet Halevi (vol. 1:137), MV’R Rav Yaakov Blau’s Shu”t Divrei Yaakov (vol. 1:48 – Erev Pesach Shechal B’Shabbos, beg. 22), Shu”t Eimek Hateshuva (vol. 5:26, 5), and Sidrei Pesach Kehilchasam (pg. 22-23; citing Rav Yosef Shalom Elyashiv and Rav Shlomo Zalman Auerbach] and then being mafkir them and performing Bittul Chometz. There is some debate as to utilizing the latter option, as several Poskim, including Rav Moshe Sternbuch (Shu”t Teshuvos V’Hanghagos vol. 2:211, 11 and vol. 6:98, 10; maintaining that one should be mafkir his rights to the shared garbage bins in front of three people if relying on this) and Rav Shmuel Halevi Wosner(cited in Sidrei Pesach Kehilchasam pg. 23) maintain that it is preferable to eradicate the remaining chometz without neccessitating using a building’s shared garbage bin – as perhaps each of the residents maintain some sort of shared ownership on it. However, see the Steipler Gaon’s he’aros (Shu”t Teshuvos V’Hanghagos ad loc.) arguing that “chucking it in the bin” is akin to giving it to a non-Jew, and no one would eat from a garbage anyway, and hence throwing out the remaining chometz in a public trash bin is fine. [The Steipler adds that technically speaking, if one was mafkir his rights to the communal garbage bin, he won’t be allowed to use it further before requesting permission from his neighbors; to which Rav Sternbuch countered that “lo kapdi ahadadi, u’mitaam zeh nireh d’aino tzarich reshus.”] Rav Shlomo Zalman Auerbach (Halichos Shlomo ibid.) concurs, adding that this solution applies in Eretz Yisrael as well, where the public garbage bins are property of the local municipality, with them granting all the right to use them - “ain bazeh chashash.” Some advise [see Shu”t Minchas Yitzchak (ibid. 1: end 2), Shu”t Shevet Halevi (ibid.), Ittim L’vinah Luach and Shu”t Maskil L’Dovid (ibid. 16:34) that if there remains chometz remnants larger than crumbs that can easily be flushed down a toilet, it may be preferable to pour bleach on it or in the garbage before throwing it out – thus rendering it pagum (aino rauy l’achillas kelev) and mitigating any potential issues with simply throwing it in the garbage.

[34]See Tur (O.C. 444:4; citing his father, the Rosh), Shulchan Aruch (ad loc.), Magen Avraham (ad loc. 6), Chok Yaakov (ad loc. 6), and Kaf Hachaim (ad loc. 32).

[35]See Rav Henkin’s authoritative Ezras Torah Luach (reprinted in Shu”t Gevuros Eliyahu O.C. vol. 1:126, 7 s.v. b’Shabbos). Rav Shmuel Halevi Wosner (Shu”t Shevet Halevi vol. 11:116, 8) wrote similarly, and this is also advised by Rav Yisrael Yaakov Fischer (Halichos Even Yisrael, Moadim vol. 1, pg. 132:8), the Netei Gavriel (Dinei U’Minhagei Erev Pesach Shechal B’Shabbos, Ch. 14:6) and the Badatz Madrich Hakashrus (5781; Dinei U’Minhagei Erev Pesach Shechal B’Shabbos, vol. 2, pg. 133:31), as well as many later guides.

[36]Pesachim (99b).

[37]The Shulchan Aruch (O.C. 444:1 and 471:2) rules that one should eat Matzah Ashira on Erev Pesach and even use it for Seudah Shlishis; Tosafos (Pesachim 99b s.v. lo), Rosh (ad loc. Ch. 10:1), Tur (O.C. 471:2), Shu”t HaRivash (402), Maggid Mishnah (Hilchos Chometz U’Matzah Ch. 3: end 3). For more on the topic of Matzah Ashira, the various shittos of the Rishonim, and the potential differences between the types fruit juices it is kneaded with, see Yesodei Yeshurun (vol. 6, pg. 63-67).

[38]Shulchan Aruch (O.C. 462:1). See also Shu”t HaRadbaz (vol. 1:489), Birkei Yosef (O.C. 444:1 and 462:7) and Hagahos Mahara Azulai on the Levush (O.C. 462:2). However, see also Kaf Hachaim (ad loc. 41) who after writing that he personally uses wine to make Matzah Ashira, adds that in his time “yeish kamah mekomos b’vnei Sefarad she’ein nohagin lalush b’mei peiros klal,v’efshar shehu m’chashashos hanizkor.” See following footnote.

[39]The Rema (O.C. 444:1 and 462:4; see Mishnah Berurah 462:15 and 471:10) writes succinctly that “Uv’Medinos Eilu” we do not use Matzah Ashira, and one should instead use fruit, meat, or fish for Seudah Shlishis. This is because he is choshesh lechatchilla for the shittos of Rashi and the Raavad that Mei Peiros can still be machmitz, as well as that we should be concerned with the possibility that some water may have become mixed into the dough, causing it to rise (see Mishnah Berurah462:8 and 471:10). An additional concern is that as Matzah Ashira looks similar to regular Matzah, they may become mixed up and one may unwittingly use it instead of Matzas Mitzvah (Kol Bo; as cited by the Beis Yosef and Levush ad loc.). See also Magen Avraham (471:5), citing the Maharal M’Prague (Gevuros Hashem Ch. 48) and Bach (ad loc.), as well as the Pri Chodosh (beg. O.C. 462), Chok Yaakov (462:2), Elyah Rabba (471:8), Pri Megadim (M.Z. beg. O.C. 462), Ateres Zekeinim (O.C. 444:1), Minchas Chinuch (Parashas Bo, Mitzvah 10:7), Shu”t Noda B’Yehuda (Kama O.C. 22 and Tinyana O.C. 57), Shu”t Ksav Sofer (O.C. 92), Daas Torah (O.C. 474), Kaf Hachaim (O.C. 462:1), Mishnas Yaavetz (O.C. 16:1), and Shu”t Minchas Yitzchak (vol. 8:37 s.v. v’chein muchach, v’hinei, and uv’yoseir), as to the acceptability of Matzah Ashira (even with minimal water added to the fruit juice it was kneaded with) being used to fulfill one’s Matzah obligation at the Seder (perhaps b’shaas hadchak), and ergo, its reverse application as to its permissibility on Erev Pesach. The Maharal and Bach are of the opinion that if water is added, one would actually fulfill his Seder obligation, at least for Achillas Matzah [but not “Lechem Oni”], and only if there is no water in its manufacture would it be forbidden at the Seder, but ergo permissible on Erev Pesach. On the other hand, the Magen Avraham, Chok Yaakov, and Mishnah Berurah maintain that once fruit juice is used, even if water is added as well, this Matzah Ashira cannot be used at the Seder, and hence permissible for consumption on Erev Pesach. The Pri Megadim rules that b’shaas hadchak, if one is stuck on Seder Night with only Matzah Ashira he should eat it, but without the added bracha of “Al Achillas Matzah.”

[40]Although in his Darchei Moshe Ha’Aruch (O.C. 444; thanks are due to Noach Lerman for pointing this out) the Rema writes that “Ayin lekaman Siman 471, d’af Matzah Ashira Assur le’echol achar Sha’ah Asiris,” which may be understood to imply that he is of the opinion that Matzah Ashira is not intrinsically prohibited on Erev Pesach, nonetheless, a closer reading shows that in that specific comment,he is simply explaining the Tur’s citing of Rabbeinu Tam’s shittah, how/when he ate Matzah Ashira on Erev Pesach Shechal B’Shabbos, as after Mincha (Gedolah) both Chometz and Ma tzah were prohibited. Indeed in O.C. 462, in both his Darchei Moshe Ha’Aruch (end 4) and Darchei Moshe Hakatzar(3), after the the Beis Yosef’s (ad loc.) writing that “l’inyan halacha, haminhaghapashut” is to use Matzah Ashira “uv’chol Mei Peiros nohagim hetter,v’afilu b’Mei Beitzim,” the Rema asserts rather strongly that“v’ani lo ra’isi Minhag zeh B’MedinosEilu miyamei.” Hence, in his Hagahah arguing withthe Shulchan Aruch’s stating to have Seudah Shlishis on Erev Pesach Shechal B’Shabbos with Matzah Ashira (O.C. 444:1), when commenting “Uv’Medinos Eilu she’ein nohagin le’echol Matzah Ashira k’d’likaman Siman 462:4b’Hagahah,” he is understood by most Acharonim to be referencing the Ashkenazic prohibition the whole Pesach (as he writes in 462:4: “Uv’Medinos Eilu ain nohagin lalush b’Mei Peiros… v’ain leshanos, im lo b’shaas hadchak l’tzorchei oh zakein hatzarich lazeh”), and applying it to Erev Pesach as well. To what extent he intended is debated among the Acharonim; see following footnotes.

[41]Several authorities see the Rema’s words in O.C. 444 as an outright contradiction with his reticence in O.C. 471, with the Chelkas Yoav (Shu”t O.C. 16; in the footnote at the end) concluding “tzarich iyun,” and the Sho’el U’Meishiv (Shu”t, Mahadura Kama, vol. 1:175) maintaining that the Rema intended that Matzah Ashira be prohibited the entire Erev Pesach as well. The Chok Yaakov (471:1 s.v. ul’inyan) also understood it this way and the Pri Megadim (O.C. 444 E.A. 1) implies this way as well. The Rema’s talmid, the Levush (O.C. 444:1) seems to be holding this way also, as he cites the Rema’s ruling with slight variations and stronger connotations: “V’ein nohagin kein b’medinos eilu,she’ein ochlin Matzah Ashira klal.” His contemporary, the Matteh Moshe (620) uses similar terminology with the added emphasis as well. The Vilna Gaon (Biur HaGr”a O.C. 444:1; see also Moadim U’Zmanim vol. 3:241) cites proof from the Rambam (Hilchos Chometz U’Matzah Ch. 6:12) that it is prohibited. Interestingly, the Kaf Hachaim (ad loc. 15) writes that the minhag of many in Sefarad is similar to the minhag in Ashkenaz, and is also not to eat Matzah Ashira on Erev Pesach.

[42]See Shu”t Mahara”ch Ohr Zarua (71), Shu”t HaRadbaz (vol. 1:429), Shu”t Noda B’Yehuda (Mahadura Kama O.C. end 21), Aruch Hashulchan (O.C. 444:5; who explains that the Rema meant it is not worth it to do as we do not eat Matzah Ashira the whole Pesach unless “shaas hadchak l’tzorchei choleh oh zakein,” but not that it is intrinsically forbidden; however see his strongly worded comments in O.C. 462:5, lamenting that “achshav b’avonoseinu mezalzelim b’minhag zeh,v’lashin b’Mei Beitzim v’ochlin afilu anashim bri’im. V’hinei levad she’asidim litein es hadin she’ovrim al minhag shenahagu Avoseinu v’Avos Avoseinu zeh harbeh ma’os b’shanim v’hava k’neder… v’aich tisoreir taavah laavor al haMinhag v’al divrei Rashi v’HaYerushalmi shepasku kein l’dina. V’al kein shomer nafsho yirchak mizeh im lo l’choleh ul’zakein’ u’m’kilklei shinayim. V’hanizhar mizeh yizkeh l’rov tov hatafun l’Tzaddikim B’Gan Eden”), Shu”t Igros Moshe (O.C. vol. 1:155), Mikraei Kodesh (Pesach vol. 2:45), Shu”t Teshuvos V’Hanhagos (vol. 2:211, footnote 23), and Shu”t Yechaveh Daas (vol. 1:91, 10 and 12). On somewhat of a similar note, and although not widely quoted, Rav Yaakov Emden (Mor U’Ketziah 291) argues that Ashkenazic minhag should practically be akin to Sefardic minhag here, with a Seudah Shlishis using Matzah Ashira after Mincha Gedolah. He noted that many great Ashkenazic Rishonim, including Rabbeinu Tam and the Rosh, used it for Seudah Shlishis. And although the Rema argued about its acceptance on Pesach (referring to this as ‘Minhag shel Avosam’), he asserts that not to eat it on Erev Pesach, and thus leaving us with no recourse of a bread-based Seudah Shlishis in its proper time, should actually be halachically inferior, concluding “v’ain makom l’chumra l’hafkia atzmo m’Mitzva Gedolah,Sherabbim U’Gedolim sovrim she’ain yotzin ela b’Pas.”

[43]Shu”t Noda B’Yehuda (Kama, O.C. end 21 s.v.u’lachein; cited by the Shaarei Teshuva, 444:1 s.v. uv’medinos) and also in his Tzlach (Pesachim 13a s.v. v’tzarich). This also seems to be the opinion of the Maharal M’Prague (Gevuros Hashem Ch. 48), albeit for a different reason – that although he does deem Matzah Ashira as a true Matzah (due to “B’Erev Tochlu Matzos”), nonetheless, he maintains that the Issur of Achillas Matzah on Erev Pesach commences along with the Biblical prohibition of consuming chometz – at Chatzos. The Mekor Chaim (471:2) writes succinctly regarding the Maharal’s biur of Matzah Ashira that “umechateit acharav.”

[44]See Shulchan Aruch Harav (O.C. 444:2-3), Mishnah Berurah (462:15 and 471:10), Kaf Hachaim (O.C. 471:23; citing the Moed L’Kol Chai), Shu”t Igros Moshe (O.C. vol. 1:155), Halichos Even Yisrael (Moadim vol. 1, pg. 135), Shu”t Shevet Halevi (vol. 11:116, 18; who writes that although until the 4^th hour it is permitted meikar hadin, adds that “aval kevar nahagu lehisracheik gam mizeh;ul’tzorech kattan oh choleh ketzas efshar lehakel b’pshitus”), and Shu”t Avnei Yashpei (vol. 8:85, 4), who adds that nowadays with so many other options available, it is not simple to consider it shaas hadchak to give Egg Matzah to a kattan after Sof Zman Achillas Chometz, unless it is a true “shaas hadchak she’ein lo davar achar le’echol.”

[45]See for example, Shu”t Har Tzvi (O.C. vol. 1:93) and Shu”t Igros Moshe (O.C. vol. 1:155).

[46]This is a considerable machlokes in Hilchos Brachos (O.C. 168:6, based on Gemara Brachos 42a). The Magen Avraham (ad loc. 13) maintains that as long as one consumes that total amount from all of the food in his Seudah, that would be sufficient to be Koveya Seudah and enable reciting Hamotzi on the otherwise Mezonos Pas Haba’ah B’Kisnin.The Chayei Adam(vol. 1, 54:4) and Mishnah Berurah (ad loc. 24 and Shaar Hatziyun ad loc. 19) rule this way. Others, including the Shulchan Aruch Harav (O.C. 168:8) and Aruch Hashulchan (O.C. 168:17), maintain that the shiur is referring to the Mezonos item alone, regardless of how much other food is eaten as part of the Seudah. The Pri Megadim (E.A. ad loc. 13) seems to remain undecided. [Rav Yisrael Pinchos Bodner relates (Sefer K’Zayis Hashalem pg. 194, end footnote 30) that the latter was Rav Shlomo Zalman Auerbach’s general position. See also Shu”t Shevet Halevi (vol. 7:25) who maintains that due to the machlokes, b’dieved if one only ate the shiur b’tziruf other food items he should not bentch Birkas HaMazon. See also the hakdamah of Lekutei Chaver Ben Chaim (vol. 3, pg. 3a) and Shu”t Zichron Yehuda (O.C. 82) regarding the Chasam Sofer’s position on this machlokes.] Some hold that if it is regarding a Shabbos or Yom Tov Seudah, since the Seudah is obligatory, it would turn the Mezonos item into Hamotzi. See Shaarei Teshuva (ad loc. 9), citing a three-way machlokes between the Ginas Vradim, Rav Yaakov Chagiz, and the Chida; as well as Shu”t Mahara”ch Ohr Zarua (71), Maharil (Hilchos Shabbos Hagadol V’Erev Pesach), Shu”t HaRadbaz (vol. 1:429), and Kaf Hachaim (O.C. 444:11; citing the Maamar Mordechai ad loc. 2) [This was discussed at length in a previous article titled ‘An Uncommon Kiddush Question: Lechem Mishneh With Mezonos?’]. Hence, this is not a simple topic.

[47]See Sefer K’Zayis Hashaleim (pg. 165). As a Shiur K’Beitzah is double that of a K’Zayis. This is not to mention the time limit to consume them in – K’dei Achillas Pras – presumed to be between 7.5 - 9 minutes.

[48]See Shu”t Igros Moshe (O.C. vol. 1:155), Rav Mordechai Gifter’s Pirkei Moed (on the Haggada shel Pesach, pg. 17-19), Mikraei Kodesh (Pesach vol. 2:45), Shu”t Yechaveh Daas (vol. 1:91, 10 and 12), and Shu”t Maskil L’Dovid (original version; 17 and 18). Although many Sefardim maintain that Matzah’s bracha is essentially Mezonos (as it is ordinarily similar to a cracker), except on Pesach itself as it then used as a bread, still, as bread cannot be eaten on this Shabbos Erev Pesach, Egg Matzah should also become Hamotzi then as well - see Rav Chaim Palaji’s Shu”t Lev Chaim (vol. 2:88; cited in Shu”t Maskil L’Dovid ibid. 18 s.v. od) and Shu”t Ohr L’Tzion (vol. 3, Ch. 14:1).

[49]See Birkei Yosef (O.C. 444 s.v. u’mikol makom), Mishnah Berurah (158:10) and Shu”t Igros Moshe (O.C. vol. 4:41).Rav Yechezkel Roth (Shu”t Eimek Hateshuva vol. 5:25, 5 s.v. u’l’inyan) concurs with this assessment as well, that for those eating Egg Matzah this Shabbos (which he maintains is the preferred method for those with braces), “Seudas Shabbos Kova’as,umaspik afilu K’Beitzah.” Rav Dovid Feinstein (in a maamar in Kovetz L’Torah V’Horaah, vol. 10:20, 16 s.v. v’im; published 5784) writes that the shiur K’Beitzah is approximately two whole Egg Matzos. See also Shu”t Yad Dodi (O.C. pg. 166, Hilchos Pesach, 4:1) where this is alluded to as well. On the other hand, Rav Ben Tzion Abba-Shaul (Shu”t Ohr L’Tzion vol. 3, Ch. 14:1) argues that in order to be koveya Seudah on Egg Matzah, one needs to eat the full four K’Beitzim at each Seudah, which he estimates at four-five Egg Matzos.Rav Yisroel Belsky (Shu”t Shulchan Halevi Ch. 13:2) maintains that if going this route, one should optimally try to eat three-four K’Beitzim at each Seudah, which he estimates as two whole Egg Matzos. However, if one cannot, he maintains that one can rely on Rav Moshe’s “chiddush” to mandate only one K’Beitza, or even one K’Zayis of Egg Matzah if necessary, relying on the Magen Avraham’s shittah that other food items contribute to the total shiur of Keviyus HaSeudah.

[50]Shu”t Yechaveh Daas (vol. 1:91, 12, pg. 281 s.v. ul’inyan habracha). Rav Moshe Dov Stein (Aliba D’Hilchasa, pg. 140:3) is medayeik similarly from Rav Moshe Feinstein’s wording (Shu”t Igros Moshe, O.C. vol. 1:155) that as part of a “Seudah Hamechuyeves” does Egg Matzah’s bracha become Hamotzi; certainly not for a split morning Seudah Shlishis.

[51]See Shu”t Igros Moshe (ibid.), Netei Gavriel (Dinei U’Minhagei Erev Pesach Shechal B’Shabbos, Ch. 32, footnote 2; citing a Kol Korei from Rav Silver from 5714; stating that Matzah Ashira on Erev Pesach Shechal B’Shabbos is ‘Derech Hamuvchar’), Rav Gifter’s Pirkei Moed (ibid.), Kovetz L’Torah V’Horaah (ibid.) Shu”t Yad Dodi (O.C. pg. 166, Hilchos Pesach, 4:1), Shu”t Maskil L’Dovid (ibid. 17), Rav Neustadt’s Daily Halachah Discussion (pg. 178), Rav Yisroel Belsky’s Shu”t Shulchan Halevi (Ch. 13:2; maintaining that although the Chometz route is preferable, nonetheless, if necessary one may indeed rely upon the Egg Matzah solution), and Rav Yaakov Forscheimer’s note in Kovetz Halachos (Pesach, pg. 184:6).

[52]For example, see the Badatz Madrich Hakashrus (5781, vol. 2, pg. 134:34); citing precedent from Shu”t Minchas Yitzchak (vol. 8:37; that one should not eat any sort of Matzah on Erev Pesach, including Matzah Ashira), Shu”t Divrei Yaakov (vol. 1:48 – ‘Erev Pesach Shechal B’Shabbos’, 25 s.v. l’didan; “l’didan hanohagin K’Rema ain le’echol Matzah Ashira”), the Minchas Asher Haggada (pg. 301-303:2), Halichos Even Yisrael (Moadim vol. 1, pg. 135:15; “Matzah Ashira - ain le’echol B’Shabbos zu af lo l’tzorech Seudah Shlishis”), and Shu”t Shevet Halevi (vol. 11:116, 18) - who writes that although until the 4^th hour Matzah Ashira is permitted meikar hadin, adds that “aval kevar nahagu lehisracheik gam mizeh;ul’tzorech kattan oh choleh ketzas efshar lehakel b’pshitus.” Interestingly, this author has been informed that Breuer’s/KAJ bakes their Egg Matzah for the Shabbos Seudos in Eretz Yisrael in a Badatz Matzah bakery, and has them shipped back for consumption in America. On the other hand, Rav Shmuel Kamenetsky (Kovetz Halachos, Pesach, pg. 184:6) also holds regarding Egg Matzah that “af m’dina mistavra k’daas hamatirin d’muttar l’ochlah Erev Pesach,mikol makom lo nahagu l’ochlah B’Erev Pesach.” Similary, the Netei Gavriel (ibid. Ch. 18:2) writes regarding Matza Ashira, that many “Gedolim hisnagdu lazeh, v’daatam l’kayeim minhag ha’olam mei’az u’maikedem le’echol davka chometz b’Seudos Shabbos Arvis V’Shacharis.” All of this is aside from the machlokes among contemporary Sefardic Poskim whether commercially produced Matzah Ashira products are manufactured in a manner that makes them truly Kosher L’Pesach. For example, although Rav Avraham Yosef grants hashgacha to wine-based Matzah Ashira cookies based on his father, Rav Ovadiah Yosef’s shittah [see Shu”t Yabia Omer (vol. 9, O.C. 42), Yalkut Yosef (Kitzur Shulchan Aruch, O.C. 462:1), and Rav Shlomo Amar’s Shu”t Sheima Shlomo (vol. 4:13)], nonetheless, other Sefardic Poskim, including Rav Mordechai Eliyahu, Rav Eliyahu Bakshi Doron, and Rav Yaakov Yosef expressed concerns, and forbade its use for Sefardim over Pesach [see Shu”t Binyan Av (vol. 4:24 and 25), Hanhagas Harav L’Pesach – Maran Rav Mordechai Eliyahu (par. Matzah Ashira), andhttps://www.theyeshivaworld.com/news/headlines-breaking-stories/123557].

[53]It is actually quite apropos that many authorities (Ashkenazic as well) teach to daven Mincha Gedolah on Erev Pesach Shechal B’Shabbos [i.e. Rav Yosef Chaim Sonnefeld (ibid. et al.), Rav Yitzchak Isaac Chaver’s Haggadah shel Pesach, and Rav Chaim Berlin’s he’arah cited in the Tukachinsky Luach Eretz Yisrael; see also Shu”t Minchas Yitzchak (vol. 8:39, 3; who concludes “hasevara nosein kein’), Halichos Even Yisrael (Moadim vol. 1, pg. 138:5), and Shu”t Divrei Yaakov (ibid. 24 s.v. yeish).] As Mincha is based on the Korban Tamid shel Bein Ha’arbayim (see Gemara Brachos 26b), it was generally offered in the Beis Hamikdash in the late afternoon – during the Zman of Mincha Ketana (see Rambam, Hilchos Tefillah Ch. 3:2). Yet, on Erev Pesach it was brought earlier due to the masses needing to bring their Korban Pesach. On Erev Pesach Shechal B’Erev Shabbos, the afternoon Tamid was brought even earlier – at the Zman of Mincha Gedolah (Mishnah Pesachim 58a). The conclusion of the Gemara is that according to Rabbi Akiva this also applied when Erev Pesach fell out on Shabbos (Gemara ad loc. 58b). Hence, as this day is one of the sources for allowing davening Mincha at this time, it would be appropriate to daven Mincha Gedolah on this day.

[54]Shulchan Aruch (O.C. 444:1).See also Shu”t HaRadbaz(vol. 1:489).

[55]See Rema and main commentaries (O.C. 444: end 1 and 291: end 5) and Matteh Moshe (600; stating that at the point for Askenazim both Matzah Ashira and Kitniyos are prohibited, therefore Peiros becomes the preferred option). Rav Shmuel Halevi Wosner (Shu”t Shevet Halevi vol. 11:116, 12) adds that this would include Shehakol Pesach cakes, as they contain no grain-based products. MV’R Rav Yaakov Blau agrees (Shu”t Divrei Yaakov ibid. 25 s.v. yeish and pg. 213 s.v She’ar Hayom), added that potato kugel is also an excellent option to serve later Shabbos afternoon, especially as the Seder will only be starting very late, due to it being Motzai Shabbos. Rav Yaakov Kamenetsky (Emes L’Yaakov on Tur and Shulchan Aruch 444 s.v. kasav) uses the mashmaos of the lashon of the Rema and Magen Avraham to prove that on Erev Pesach Shechal B’Shabbos even using fruits (which is usually the least optimal option) as Seudah Shlishis is preferred to using Matzah Ashira (although he admits that it is not a true proof due to the Zmanim difference of before/after the 10^th hour, concluding v’tzarich iyun). There is a debate among the commentaries whether meat or fruit is preferable for this specific Seudah Shlishis. Meaning, would this depend on the Hamega’eish order of bracha preference (Hamotzi, Mezonos, HaG afen, Ha’E itz, Ha’A dama, Shehakol – see O.C. 211), chavivus for Oneg Shabbos, making sure not to stuff oneself (yemalei kreiso) soon before the Seder even with permitted items (O.C. 471:1), or perhaps fruit of the Shivas HaMinim of Eretz Yisrael would trump both. See Magen Avraham (444:2), Chok Yaakov (ad loc. 2), and Kaf Hachaim (ad loc.15). Rav Yisrael Veltz (Chok L’Yisrael footnote 89), citing the Maharsham (Hagahos on Orchos Chaim-Spinka and later Daas Torah, O.C. 291), quotes that Arizal maintained that it is preferable to have fish on Shabbos for all three Seudos, and especially Seudah Shlishis as it is ‘negged einah pikcha.’ Alternately, the Shlah (beg. Pesachim, citing the Zohar) wrote that it is preferable to drink a Reviis of wine as Seudah Shlishis (along with Divrei Torah) after Chatzos. The Mekor Chaim (444:1) agrees, adding that wine is ‘adif’ than bassar v’dagim. The Mahari Assad (Shu”t Yehuda Yaaleh Y.D. end 5 s.v. v’al) also advised using meat, fish, fruit, and wine for Seudah Shlishis. However, see Tur and Shulchan Aruch (O.C. 471:1), Taz (ad loc.end 2), Mishnah Berurah (ad loc. 6 and 7 and Biur Halacha ad loc. s.v. v’yayin) that if one wishes to go this route, he should drink either less that one cup or more than two Reviis of wine, but not excessively. Conversely, RavYosef Chaim Sonnenfeld (Seder Erev Pesach Shechal B’Shabbos 6) wrote that drinking wine on Erev Pesach is forbidden already from the ninth hour (as one needs to be able to drink the Arba Kosos at the Seder properly, similar to the Matzos). See also Halichos Shlomo (Moadim vol. 2, Pesach, Ch. 8, footnote 21) at length on topic, as well as Shu”t Mishnas Yosef (vol. 9:117), who maintains that nowadays, as we are not as used to drinking wine as in the days of yore, when that was the main drink, it would be preferable to refrain from wine on Erev Pesach afternoon.

[56]Many will ask, what about Kitniyos? Rav Mordechai Eliyahu (Darchei Halacha glosses to the Kitzur Shulchan Aruch (115:2) writes that even Sefardim who are stringent not to eat rice over Pesach, may do so on Erev Pesach Shechal B’Shabbos. Yet, does the same apply to Ashkenazim, who are prohibited to consume Kitniyos over Pesach? [See Orach Chaim 453; this topic is discussed extensively in my recently published English halacha sefer ‘Insights Into Halacha: Food: A Halachic Analysis.’]Although there are some Poskim who maintain that at one’s morning Seudah he can have Kitniyos in his tavshil (i.e. beans in cholent) and eat it too, as Ashkenazim can technically eat Kitniyos as well until Sof Zman Achillas Chometz, plus as it is not actual chometz, one does not have to get rid of it or worry about it on Pesach itself [see the Badatz Madrich Hakashrus (5781, vol. 2, top of pg. 132), Kovetz Halachos (Pesach, pg. 98:2), and Rav Moshe Mordechai Karp’s Hilchos Erev Pesach Shechal B’Shabbos (pg. 77-78, footnote 20; as long as one has separate chometzdik keilim to serve it on/with, as per the Aruch Hashulchan’s allowance (O.C. 444:4) for such], and the Pri Megadim (O.C. 444:E.A. 2) permitted some-sort of Kitniyos Matzah [on the other hand, for a possible solution to this interesting ruling, see Sdei Chemed (Maareches Chometz, 6:2, s.v. v’hinei)], nevertheless, the Chok Yaakov (O.C. 471: end 2) ruled that “anu nohagin issur b’Kitniyos” on this day, and is cited practically by the Maharsham (Daas Torah, O.C. 453: end 1 andShu”t Maharsham, vol. 1:183). The Matteh Moshe (600) wrote similarly, that Kitniyos are only muttar for Ashkenazim until Sof Zman Achillas Chometz. Additionally, the Shoel U’Meishiv (Shu”t, Mahadura Kama vol. 1:175; see also Mahadura Tinyana vol. 4:128) when he prohibits Matzah Ashira on this day (as discussed previously), likens it to the prohibition of Kitniyos. Rav Yosef Chaim Sonnenfeld (Seder Erev Pesach Shechal B’Shabbos, 3) and Rav Chaim Berlin (cited in Rav Chaim Pinchas HaKohen’s Kuntress Pesach Meuvin 6-7), wrote that the Minhag in Yerushalayim is not to use any Tavshil that is assur on Pesach at all on this Shabbos, including Kitniyos. However, they clarify that if one has a separate stove and uses separate clean chometzdik Keilim then one may have a Kitniyos Tavshil for the morning Seudah if that would increase his Oneg Shabbos, as it is not technically assur (until Sof Zman Achillas Chometz). The Chazon Ish (Kovetz Igros Chazon Ish vol. 1:188), in his instructions for Erev Pesach Shechal B’Shabbos, wrote “Seudas Leil Shabbos bassar v’dagim b’kli chometz naki,v’lo l’arev bahem shum chometz v’lo shum Kitniyos v’lo orez,rak yerek oh tapuchei adama.” See also Shu”t Shevet Halevi (vol. 3:31 s.v. umashekasav) who writes that “Minhag Avoseinu” has always been to eat fruit and meat on Erev Pesach, heavily implying that Kitniyos is prohibited, adding “v’ein leharher b’zeh v’hu b’chlal Poretz Geder.” Yet, in a later teshuva (Shu”t Shevet Halevi vol. 11:116, 9) Rav Wosner qualifies his ruling a bit, agreeing that technically speaking one may eat Kitniyos products on Erev Pesach morning until Zman Achillas Chometz; yet stresses that “ain k’dai laasos” to make this cholent with Kitniyos, due to issues it may create with the Pesachdik dishes, but rather advises to substitute with potatoes instead. MV”R Rav Yaakov Blau (Shu”t Divrei Yaakov vol. 1:48 –‘Erev Pesach Shechal B’Shabbos,’ beg. 25) writes similarly, that as this is a machlokes, “min haraui shelo le’echol Kitniyos.” Rav Yosef Shalom Elyashiv is quoted as ruling similarly (Siddur Pesach K’hilchaso, Ch. 16, footnote 42*) explaining that the minhag is not to consume Kitniyos from the time of Sof Zman Achillas Chometz, except in extenuating circumstances. Rav Chaim Kanievsky (Moadei HaGra”ch vol. 2:152) is cited as ruling similarly - “b’dieved mattirin.”

[57]See Tur, Shulchan Aruch, and Rema (O.C. 291:2, 3, and 5), and Biur Halacha (ad loc. s.v. lo). As the Kaf Hachaim (O.C. 444: end 8 and O.C. 291:12) notes, this shittah of the Shulchan Aruch’s is leshittaso, as he maintains that even if one eats a Seudah Shlishis prior to the earliest Zman of Mincha – he did not fulfill his obligation even b’dieved. Accordingly, the only way to fulfill this at all is ensuring there is later Seudah Shlishis, and leshittaso splitting the morning Seudah does not actually accomplish anything. And although this is the Tur’s opinion as well, on the other hand, the Rema cites precedence from several Rishonim, that this is only lechatchilla; yet if need be, one may also have his Seudah Shlishis prior to Mincha (shittah of the Ran and BeHa”G; see Beis Yosef ad loc. 2). Hence, if one splits his Seudah in the morning, although the Shulchan Aruch would hold it is irrelevant, nonetheless, according the Rema he fulfilled his Seudah Shlishis requirement, and technically does not need to rely upon the lesser levels of Seudah Shlishis fulfillment, such as consuming fruit, meat, or other Shehakol items, or even a possibly permitted Mezonos after Mincha. See the Magen Avraham’s introduction to Orach Chaim 291.

[58]As mentioned previously, one should not start a seudah on Erev Shabbos or Erev Yom Tov within three halachic hours before Shkiya (see O.C. 249:2), and especially regarding prior to the Pesach Seder – as per the Mishnah in the beginning of Perek Arvei Pesachim (Pesachim 99b) and subsequent Gemaros (100b and 107a-b), and codified in Orach Chaim (471:1).

[59]For more on this topic, see Ba’er Heitiv (O.C. 460:10), Mor U’Ketzia (end 460), Shu”t Sheilas Yaavetz (vol. 2:65), Shaarei Teshuva (ad loc. 10), the Shulchan Aruch Harav’s Sheilos U’Teshuvos Hashaychos L’Hilchos Pesach (6; end of vol. 3), Maaseh Rav (187), Machatzis Hashekel (O.C. 458:1 s.v u’divrei), Shu”t Maharshag (vol. 1, O.C. 56), as well as She’arim Metzuyanim B’Halacha (113:7 and 115:7), who maintains that even if one is makpid on Gebrokts the whole Pesach, kneidlach are still an excellent solution for Seudah Shlishis on Erev Pesach Shechal B’Shabbos, as it essentially is a chumrah al gabei chumrah. MV”R Rav Yaakov Blau of the Eida Chareidis (Shu”t Divrei Yaakov, ibid. s.v. l’daas), agrees, stating that this solution is “l’kuli alma,” “af hanohagim shelo le’echol sheruya B’Pesach muttar b’Erev Pesach achar Chatzos,k’sheim shenohagim shelo lehachmir bazeh B’Acharon shel Pesach,ela shehamachmirim gam b’keilim lo yeshtamshu bahem b’Pesach.” Rav Yechezkel Roth (Shu”t Eimek Hateshuva vol. 5:25, 5 s.v. mah) and Rav Shmuel Kamenetsky (Kovetz Halachos, Pesach, pg. 101:11) concur as well. On the other hand, Rav Yosef Chaim Sonnenfeld (Seder Erev Pesach Shechal B’Shabbos, 6), and later, Rav Yisrael Yaakov Fischer (Halichos Even Yisrael, Moadim vol. 1, pg. 134, end footnote 12), and Rav Yosef Lieberman (Shu”t Mishnas Yosef vol. 9: end 117 s.v. hanohagim) note that for those who are makpid on Gebrokts, this would not be a proper solution. The fact that this Kneidel solution is noticeably lacking from several contemporary “How-to-Guides” to Erev Pesach Shechal B’Shabbos [i.e., the Badatz Madrich Hakashrus, Shu”t Teshuvos V’Hanhagos (vol. 2:211), and Shu”t Shevet Halevi (vol. 11:116)] seems to prove that many take the latter approach. Indeed, Rav Moshe Sternbuch (Moadim U’Zmanim Hachadash, vol. 1:64) advances a novel approach as to why many are makpid not to eat Kneidlach, not only on Pesach, but even on Erev Pesach. He explains that the Vilna Gaon (Biur HaGr”a O.C. 444:1; see Shaar Hatziyun ad loc. 1) maintains that Matzah Mevusheles, cooked Matzah, is akin to Matzah Ashira. Hence, since Ashkenazim are makpid not to have Matzah Ashira on Pesach, or on Erev Pesach after Sof Zman Achillas Chometz, so too many are makpid not to have Kneidlach then either. However, this understanding is somewhat of a chiddush. See the following footnotes.

[60]See Orach Chaim (168:10 and 13). Matzah balls, which constitute ground up Matzah Meal, mixed with other ingredients, and boiled, do not have a Tzuras Hapas, nor contain a shiur K’Zayis, and are cooked, not baked. Hence, they do not have a din of Kviyas Seudah to potentially even become Hamotzi.

[61]Gemara Pesachim (41a; following Rabbi Yosi’s shittah), Rambam (Hilchos Chometz U’Matzah Ch. 6:6), Tur and Shulchan Aruch and main commentaries (O.C. 461:4).

[62]It is questionable whether the same can be said of fried Matzah (i.e. Matzah Brei). Although the Chayei Adam (vol. 2:129, 13; also regarding Chremsilach) and Shulchan Aruch Harav (O.C. 471:9) categorize Matzah Metugenes with Matzah Mevusheles that should intrinsically be permitted (see following footnotes), on the other hand, the Pri Megadim (E.A. ad loc. 8) concludes tzarich iyun, and the Derech Hachaim (192:9) explicitly differentiates between the two, writing that Kezlich (a type of fried Matzah latke) is “assur le’echol.” Presumably, this is because it still maintains the appearance, and perhaps taste of Matzah (as is true regarding Matzah Brei). Moreover, in other areas of halacha (e.g., Bassar B’Chalav – see the classic commentaries to Y.D. 87:1), we find that frying does not necessarily share the same halachic status as cooking. In his Shaar Hatziyun (444:1 and 471:20), the Mishnah Berurah twice cites both sides of this debate with no final psak, although in Hilchos Shabbos (291:25) he writes (citing the Chayei Adam, vol. 2:7, 3) that one may eat on Erev Pesach “maaseh tigun she’osin m’matzah kesusha” – a fried item sourced from ground up Matzah (sort of a fried Matzah ball?).Although Rav Ovadiah Yosef (Shu”t Yechaveh Daas vol. 1:91, 10) writes that fried Matzah is permitted on Erev Pesach, nonetheless, it seems that whatever issues arise regarding consuming cooked Matzah on Erev Pesach (see following footnotes), would certainly apply to fried Matzah as well, and then some. Indeed, Rav Ben Tzion Abba-Shaul (Shu”t Ohr L’Tzion vol. 3, Ch. 13:3 s.v. v’ulam) distinguishes between the two, concluding regarding fried Matzah strips, “raui lihimana m’l’ochlam b’Erev Pesach.”

[63]See Maharil (Minhagim, Hilchos Shabbos Hagadol 16; cited briefly by the Magen Avraham 444:2) who writes that technically speaking, cooked Matzos (Matzos Mevushalos) should also be perfectly acceptable as one cannot fulfill his Leil Seder Matzah Mitzvah with them, but concludes that “lo ra’isi nohagim kein.” The Shulchan Aruch Harav (ad loc. 4) writes similarly, concluding “ela she’ain nohagin kein.” On the other hand, see Hagahos Rav Akiva Eiger (end O.C. 471), Chok Yaakov (471:9 and 10), Chayei Adam (vol. 2, 139:13), Derech Hachaim (192:9), Pri Megadim (O.C. 471, E.A. 8), Kitzur Shulchan Aruch (113:5), Aruch Hashulchan (444:5 and 471:3 – ‘u’Matzah Mevusheles hava k’Minei Targima, d’ain haissur ela al min Pas k’mi Matzah Ashira’), Mishnah Berurah (444:8 and 471:20), Daas Torah (O.C. 444: end 1), Rav Yosef Chaim Sonnenfeld’s Seder Erev Pesach Shechal B’Shabbos (3), Rav Chaim Pinchas HaKohen’s Kuntress Pesach Meuvin (6), Rav Yisrael Veltz’s Chok L’Yisrael (47), She’arim Metzuyanim B’Halacha (115:7), MV”R Rav Yaakov Blau’s Shu”t Divrei Yaakov (ibid.), Rav Mordechai Eliyahu’s Darchei Halacha glosses to the Kitzur Shulchan Aruch (115:2; and in Kol Tzofayich #122), and Halichos Even Yisrael (Moadim vol. 1, pg. 133:12), all of whom enthusiastically write that Kneidlach are a preferred option for Seudah Shlishis. In Rav Yosef Eliyahu Henkin’s authoritative Ezras Torah Luach (reprinted in Shu”t Gevuros Eliyahu O.C. vol. 1:126, 7 s.v. achar; see also Eidus L’Yisrael pg. 135-136, where this is borne out even more) it states simply “Seudah Shlishis Mekeiyamin B’Minei Targima shel Pesach, oh Peiros.” As the term ‘Minei Targima’ is usually used to denote a Mezonos item [see Tosafos (Pesachim 107b s.v. minei; citing the Tosefta in Brachos; not like the Rashbam ad loc. who maintains that is referring to Peiros)andChokYaakov (O.C. 471: end 2)], it is likely that he is referring to Kneidlach [i.e., see Rav Moshe Dov Stein’s Aliba D’Hilchasa (pg. 149, Ch.16:2)]. Although there are opinions that one may not eat Matzah Mevusheles on Erev Pesach [includingRav Shlomo Kluger (Shu”t Ha’Elef Lecha Shlomo 322; citing precedence from the Maharsha, Pesachim 99b on Tosafos s.v. v’lo, that “Taam Matzah is assur on Erev Pesach”), Yosef Ometz (729), Rav Yonason Eibeshutz (Elef Hamagen 471:1; due to it being potentially worse than the Mezonos Matzah Ashira, as Matzah Mevusheles is real satiating Hamotzi Matzah that was simply cooked), and Shu”t Beis Dovid (O.C. 247; due to Matzah already being prohibited before cooking it; however, the Chida in his Shu”t Yosef Ometz (79) disproves this theory, as Matzah is not intrinsically prohibited prior to Pesach)], and this is reported to be the Vilna Gaon’s opinion as well (for example, see Shaar Hatziyun 444:1), nonetheless, several contemporary Poskim contest this understanding and maintain that the Gr”a and the other Machmirim were referring to whole Matzos that were cooked or boiled, not ground up Matzah (Meal) that was mixed with other ingredients and then boiled to form Kneidlach (see Rav Moshe Mordechai Karp’s Hilchos Erev Pesach Shechal B’Shabbos pg. 93). This author heard similarly from Rav Nochum Eisenstein as to his Rebbi, Rav Yosef Shalom Elyashiv’s predilection for this shittah as well, prior to Erev Pesach Shechal B’Shabbos in 5768. See also the recent sefer Hanhagos Rabbeinu (pg. 188:5) that Rav Elyashiv was very makpid to eat kneidlach made from his Pesach Matzos on Shabbos Hagadol (see also Ba’er Heitiv, O.C. 430:1; citing the Rashal). In the recent Sidrei Pesach Kehilchasam (pg. 21), Rav Elyashiv’s son Rav Moshe Elyashiv is cited as describing his father’s minhagim on Erev Pesach Shechal B’Shabbos, including that he was makpid to eat a cholent containing Kneidlach after davening Mincha Gedolah, in order to fulfill the opinion of having Seudah Shlishis specifically on Shabbos afternoon. Rav Yisrael Yaakov Fischer (Halichos Even Yisrael ibid.) made a similar point in understanding the Gr”a’s shittah, that perhaps as the Gr”a held that a Seudas Shabbos is contingent on the ability to make Hamotzi [as discussed in a previous article titled “More Common Kiddush Questions: Kiddush B’Makom Seudah”], this is why he would not agree to any other potential solutions on Erev Pesach Shechal B’Shabbos (as he himself wrote in his Biur HaGr”a, O.C. 444:1 end s.v. uv’medinos), but not that he would hold that eating Kneidlach is prohibited. Moreover, as cited by the Kaf Hachaim (O.C. 291:32 and 444:12 and 16), the Beis Yosef’s Maggid informed him (Maggid Meisharim, Parashas Tzav s.v. Ohr L’Yom Shlishi Shel Pesach) of the importance of this Seudah Shlishis containing “Yehei M’Tavshilla,” a cooked food item. Somewhat alternately, the Mahari Assad (Shu”t Yehuda Yaaleh Y.D. end 5 s.v. v’al) writes that regarding “Dvar Matzah Mevusheles shekorin Kugel v’Kneidel” on Erev Pesach Shechal B’Shabbos that he did not rule on the subject, “lo issur v’lo hetter,” and that in his Shabbos Hagadol Drasha he advised using meat, fish, fruit, and wine for Seudah Shlishis. See also Rav Yirmiyohu Kaganoff’s Shu”t Nimla Tal (O.C. 165) who explains that since Kneidlach are technically neither Pas nor even true Minei Targima (meaning they are not considered in the top tiers of optimality), it stands to reason that the Rema and other Poskim did not mandate their consumption any more than meat or fruit for Seudah Shlishis even though they may be preferable, and one may indeed fulfill his obligation with them. To round off the topic of Kneidlach, Rav Yisrael Veltz (Chok L’Yisrael ibid. end footnote 91; citing the Lekutei Chaver Ben Chaim vol. 3) reports that the Chasam Sofer was makpid on Pesach to make his Yom Tov Day Kiddush after Davening with Kneidlach for the Mezonos. See also Shu”t Maharshag (vol. 1:56: end 2), who adds that the Chasam Sofer was makpid that his Pesach Kneidlach were made from Shmurah Matzah.

[64]In somewhat of a similar vein, Rav Ovadiah Yosef (Shu”t Yechaveh Daas vol. 1:91, 12 and Shu”t Yabia Omer vol. 6 O.C. 39) advised cooking whole Matzos as an excellent solution for all of the Seudos on Erev Pesach Shechal B’Shabbos, all the way up until the 10^th hour on Shabbos. Rav Dovid Feinstein in a brief maamar from 1984 published in Kovetz L’Torah V’Horaah (vol. 10:20, 16 s.v. v’yeish), also writes that this is a viable Seudah solution, adding that they need to remain Shaleim if one intends to use them for Lechem Mishneh. On the other hand, as this is the specific case that the Maharil, Shulchan Aruch Harav, and other Poskim were wary of (see previous footnote), it seems others were not as enthusiastic about this application. Indeed, the Yosef Ometz’s issue with cooked Matzah was regarding large pieces cooked that still maintained the Matzah’s form and taste, and this fits the issues raised by Rav Yonason Eibeshutz and Rav Shlomo Kluger regarding Matzos Mevushalos as well (as opposed to Matzah balls). Rav Shlomo Zalman Auerbach (Halichos Shlomo, Moadim vol. 2, Pesach, Ch. 8:13) agreed to this solution only for the Leil Shabbos Seudah, stating that the Poskim who did not allow this were referring to Erev Pesach daytime, but not the preceding night. Rav Yaakov Hillel’s Ahavat Shalom Luach raises an additional issue: Matzah’s preponderance to fall apart and disintegrate when cooked whole. Hence, lemaaseh, this may not prove such a practical solution.

[65]The Shemiras Shabbos Kehilchasah (vol. 2, Ch. 56, footnote 50) proposes an interesting solution – to use Matzah meal cakes, cookies, or brownies etc. for Seudah Shlishis. He posits that the same hetter for making Mezonos on Kneidlach should apply as well to thse baked goods. Moreover, since they are actually ‘Pas Haba’ah B’Kisnin’ they certainly are Mezonos, and when eaten as part of a whole Seudah, they should even become Hamotzi. He adds that although the Rema (O.C. 471:2), Chayei Adam (vol. 2:129, 13), and Mishnah Berurah (ad loc. 19-20) seem to prohibit this on Erev Pesach Shechal B’Shabbos – discussing crushed-up Matzah that is mixed with fruit juice and then baked, nonetheless, as the Mishnah Berurah himself writes (Shaar Hatziyun ad loc. 16) that this prohibition applies as long as it still maintains its ‘Toar Lechem,’ Rav Noivert (Neuwirth) maintains that when it is formed into a whole other food item and baked, it would then be considered a different item and should therefore be permitted. Rav Tzvi Cohen in his sefer Erev Pesach Shechal B’Shabbos (Ch. 21:5) cites this option as well, and Rav Shlomo Zalman Auerbach (he’arah ad loc. pg. 199 and in Halichos Shlomo, Moadim vol. 2, Pesach, Ch. 8:4) seems to agree with this assessment, that as when baking these Matzah meal cookies they lose their ‘Toar Lechem,’ and hence should be permitted until the 10^th hour, just like Kneidlach. Rav Chaim Kanievsky (Moadei HaGra”ch vol. 1:89) is quoted as agreeing with this and Rav Asher Weiss (Minchas Asher Haggadah, pg. 304:4) concurs, writing that this could be a decent solution for hotels etc. on Erev Pesach Shechal B’Shabbos. MV”R Rav Yaakov Blau (Shu”t Divrei Yaakov ibid. 25 s.v l’daas) briefly notes that there are Poskim who allow such Matzah meal cakes and cookies, but does not seem to recommend it. Rav Noivert concludes his passage “ketzas tzarich iyun lama ha’Acharonim ain mavi’im eitzah zu v’yotzei y’dei chovaso l’chol hadayos.” On the other hand, many Poskim do not agree with this assessment at all, asserting that Matzah meal cakes are indeed the very case that the Rema, Chayei Adam, and Mishnah Berurah were referring to that is assur on Erev Pesach. These Poskim include Rav Yosef Shalom Elyashiv (Ashrei Ha’Ish O.C. vol. 3, Ch. 56:10 and Sidrei Pesach Kehilchasam pg. 22), Rav Shmuel Halevi Wosner (Shu”t Shevet Halevi vol. 8:117, 1), Rav Yisrael Yaakov Fischer (Halichos Even Yisrael, Moadim vol. 1, pg. 129:4), Rav Ben Tzion Abba-Shaul (Shu”t Ohr L’Tzion vol. 3, Ch. 13:3 s.v. ulam), Rav Ovadiah Yosef (Shu”t Yabia Omer vol. 6, O.C. 39:4-5), the Yalkut Yosef (Kitzur Shulchan Aruch, O.C. 471:3), and Rav Amram Aburbiya (Rav of Petach Tikva; Nesivei Am vol. 1, O.C. 471:2, pg. 215). Rav Avraham Yitzchak Hakohein Kook (in the introduction to his posthumously published Olas Reiyah Haggadah, Azharos L’Inyanei Pesach 22) was also quoted as ruling similarly - “‘tort’ (ugah) she’osim m’kemach Matzah kayvan shehu afuy v’lo mevushal assur l’ochlo b’Erev Pesach.” Rav Abba-Shaul cites proof to this ruling from the Chida (Birkei Yosef O.C. 261:1), who notes that if one cannot eat Matzah on Seder night, he can crumble it up and eat it that way, adding that the Gadol Hador, Rav Chaim Abulafia, ate Matzah in this manner in his old age (based on Shulchan Aruch O.C.168:10, that crumbled-up bread is still Hamotzi). Hence, this proves that crumbled up Matzah (a.k.a. Matzah meal) still maintains the status of Matzah and is not considered losing its ‘Toar Lechem.’ See also Rav Betzalel Galinsky’s maamar in Kovetz Tzohar-Pnei Baruch (published 5760; pg. 812 and on) discussing the halachic status of Matzah Meal cake and cookies. He points out that one of the sources for the Mishnah Berurah’s ruling here was the Chayei Adam (vol. 2:129, 13), who distinguishes between crushed-up Matzah that was re-kneaded with fruit juice and baked, which is prohibited on Erev Pesach, and Kneidlach, which are permitted. At the end of his passage, the Chayei Adam references his earlier comments in Hilchos Brachos (vol. 1:54, 12). Over there, the Chayei Adam distinguishes between Kneidlach and ‘Lekach,’ cake, both made from Matzah meal. In his explanation (Nishmas Adam ad loc. 4 s.v. v’od), he notes that the source for this distinction is the Maharil (Minhagim; Hilchos Shabbos Hagadol 16; citing the Yerushalmi), whom the Rema is ruling like in Hilchos Pesach (O.C. 471:2). [See also Chok Yaakov (471:10) and Shulchan Aruch Harav (ad loc. 8-9), both of whom also rule like the Maharil’s psak due to the safek of whether or not one can be yotzei the Seder’s Matzah chiyuv with such Matzah meal cakes, and ruling accordingly that therefore were are machmir not to eat them both at the Seder, as well as on Erev Pesach.] Based on this, the Chayei Adam concludes “v’im kein yeish lehachmir b’lekach.” This proves quite conclusively, that the Chayei Adam (and hence, Mishnah Berurah) explicitly intended to prohibit Matzah meal cake and cookies on Erev Pesach, as even if it is now a cake, nevertheless ‘hadra l’kamaysa,’ it retains its original status. [Rav Galinsky also opines that it is possible, based on the Chazon Ish’s lashon in Hilchos Brachos (O.C. 26:9), that he may rule leniently, as he implies such may be considered “k’afiya chadasha.” Perhaps this was the kavanna of Rav Chaim Kanievsky’s quoted one word allowance for Matzah Meal cookies on Erev Pesach. See also Rav Asher Chananya’s Shu”t Shaarei Yosher (vol. 2, O.C. 28; thanks are due to R’ Betzalel Bresler for pointing this out), who although disagreeing with several of Rav Galinsky’s thoughts on the subject of Matzah meal cookies in general, nevertheless, as it pertains to our discussion, concludes similarly that “ugah shenaaseh m’kemach Matzah ain l’ochlah B’Erev Pesach,afuli shenilsha im harbeih shemen u’dvash,u’birchasah Borei Minei Mezonos, v’aino yotzei ben yedei chova balayla.”] In addition, whoever would be against the idea of eatingKneidlach (for whichever reason) on Erev Pesach Shechal B’Shabbos would surely prohibit Matzah meal cakes and cookies. Come what may, the proposed option of having Seudah Shlishis with Matzah meal cookies is noticeably absent from almost every Shabbos Erev Pesach guide, strongly implying that practically speaking, this is not a viable solution.

[66]For example, see Chok L’Yisrael (36), citing the Maharsham (Hagahos on Orchos Chaim-Spinka O.C.444 and later in Daas Torah ad loc.), Kovetz Igros Chazon Ish (188), Shu”t Teshuvos V’Hanhagos (vol. 5:116), Shu”t Videbarta Bam (vol. 1:136, 2), and Shu”t Avnei Yashpei (vol. 8:85:3), among others, with many citing that the Mishnah Berurah (444:8) implies this way as well.

[67]See Magen Avraham (O.C. 444:2), quoting the Shlah, citing the Zohar in Parashas Emor.

[68]Biur HaGr”a (ad loc. 1 end s.v. uv’medinos) and Hagahos Mohar”a Azulai on the Levush (ad loc. 1). Rashi (Pesachim 13a s.v. mazon; as pointed out by R’ Yisroel Strauss) implies this way as well. The Divrei Chaim of Sanz (see Shu”t Divrei Yatziv O.C. vol. 2:189) was nahug this way as well, and also anytime that Shabbos was on Erev Yom Tov. On the other hand, the Chok L’Yisrael (footnote 75 s.v. v’im) and Yesodei Yeshurun (vol. 6, pg. 93) cite that the Maharsham (Hagahos on Orchos Chaim-Spinka O.C.444 and later in Daas Torah ad loc.) did not approve of this method for Seudah Shlishis, citing precedent from the Nezirus Shimshon and Matteh Efraim [see also Tosefes Chaim on the Chayei Adam (vol. 2: 129)] who held ‘ain lismoch al Eisek Torah, ki mi hu sheyidmeh b’eisek Torah l’Rashbi?’ Rav Yitzchok Dovid Frankel, author of Shu”t Yad Dodi, recently related to this author that Rav Dovid Feinstein zt”l told him back in 1974 that there is no Seudah Shlishis on Erev Pesach Shechal Shabbos [see also Shu”t Yad Dodi (O.C. pg. 167 footnote 5)] and that this was the explicit opinion of Rav Moshe Feinstein zt”l, although not mentioned in Shu”t Igros Moshe. Since then, whenever Erev Pesach was Shabbos this has been in every mailing from their Yeshiva - Mesivta Tiferes Yerushalayim (MTJ) - including this year. This was further confirmed in Shu”t Vedibarta Bam (vol. 1:136, 2 s.v. v’shamaati), as well as in the recently published Sidrei Pesach Kehilchasam (pg. 10 and 12; quoting Rav Reuven Feinstein), adding that hence Rav Moshe was noheg not to “split his seudah.” The Belz Dvar Yom B’Yomo Luach (5785; pg. 502) writes that although there are other minhagim, nevertheless, their minhag is that regarding Seudah Shlishis “yotzim b’shiros v’tishbachos uv’Divrei Torah.”

[69]Aruch Hashulchan (ad loc. 6). See also the Aruch Hashulchan’s comments to O.C. 472:2, where he similarly explains another seeming contradiction of the Rema’s from Hilchos Sukka (639:3) where he implies that one may not be Koveya a Seudah on Erev Pesach already from Chatzos (as opposed to the later 10^th hour). The Aruch Hashulchan explains (leshitaso) that since Ashkenazim have no real recourse for an actual Seudah at that time, there was no need to mention it in Hilchos Pesach. As mentioned in the previous footnote, this was the opinion that Rav Moshe Feinstein followed as well.

[70]See Gemara Beitzah (2a), Rambam (Hilchos Yom Tov Ch. 1:19), Tur and Shulchan Aruch and main commentaries (O.C. 513:1).

[71]See Rambam (Hilchos Tefilla Ch. 2:12) and Tur and Shulchan Aruch (O.C. 492:2 and 599:1), based on Gemara Brachos (33b). It is important to note that it is only when Motzai Shabbos is Yom Tov when “HaMavdil Bein Kodesh L’Kodesh” is recited and effective as a Havdalah. In the reverse scenario, when Motzai Yom Tov is Shabbos - there is no Havdalah, due to the increase of Kedusha from Yom Tov to Shabbos and din of Tosefes Shabbos. [In such a case, and as opposed to when Yom Tov immediately follows Shabbos (when this would be forbidden), one may prepare on Yom Tov for Shabbos, but exclusively when an Eruv Tavshilin was performed before said Yom Tov.See Orach Chaim (527) at length, based on Mishnah and Gemara in the beginning of the second Perek of Beitza (15b).]

[72]Of course, only after reciting the Haggada from “Avadim Hayinu” according to the Rema (O.C. 430; citing the Sefer Haminhagim) [but not to recite it according to the Gr”a and Yaavetz (see Biur Halacha and Mor U’Ketzia ad loc. see also She’arim Metziyanim B’Halacha 107:5; who writes that many Gaonim and Tzaddikim only recite the first pasuk, in order not to mevattel the minhag), and/or reciting the Parasha of the Korban Pesach (see Luach Eretz Yisrael and Shu”t Teshuvos V’Hanhagos vol. 2:211, 24).

[73]See previous articles titled “Rosh Hashana: The Universal Two-Day Yom Tov”, “One Day or Two?”and “Sukka on Shemini Atzeres?”

[74]Although this Kiddush/Havdalah will indeed merit a YaKNeHa”Z candle, it is not actually a true YaKNeHa”Z Kiddush, but rather YaKNe”H, as Shevii shel Pesach/Acharon shel Pesach is/are the one day(s) of Yom Tov that do(es) not have a Shehechiyanu bracha, as it/they is/are still part and parcel of Pesach proper (as opposed to Shemini Atzeres and Sukkos). Thanks are due to R’ Yisroel Strauss for pointing this out.

[75]See Gemara Pesachim (102b-103a), Rambam (Hilchos Shabbos Ch. 29:22 and Maggid Mishnah ad loc.), Matteh Efraim (600:2), and Aruch Hashulchan (O.C. 473:5).

[76]On this topic, as well as to the permissibilty of placing matches and/or candles together and/or then taking them apart on Yom Tov, as well as if it may be preferable to simply recite the bracha on the Yom Tov candles and not a halachic ‘avuka’ in this instance, see Elef HaMagen (on the Matteh Efraim 620:3; citing Yesod V’Shoresh Ha’Avodah, Shaar 9, Ch. 5), Mishnah Berurah (502:19 and 20 and Biur Halacha 514:2 s.v. v’yichbeh b’meheirah), theShulchan Aruch Harav’s Lekutei Taamim U’Minhagim L’Haggada shel Pesach (at the end of vol. 3; Kadeish, Havdalah), Shu”t Igros Moshe (O.C. vol. 5:20, 30), Shu”t Ba’er Moshe (vol. 8:184), Shu”t Mishnah Halachos (vol. 8:217), Shemiras Shabbos Kehilchasa (vol. 2, Ch. 62:18 and vol. Tikkunim U’Miluim ad loc. footnote 31), Orchos Rabbeinu (new edition; vol. 2, pg. 133:43), Yom Tov Sheini Kehilchaso (Ch. 1:20; and extensive footnotes), Halichos Shlomo (Moadim vol. 2, Ch. 9, footnote 155 s.v. uv’taam), Halichos Even Yisrael (Moadim vol. 1, pg. 162-163:7-9 and pg. 273-274:6-7), Rav Pesach Eliyahu Falk’s Zachor V’Shamor (original edition, vol. 7, pg. 33-e and 52-d), and Rav Shimon Eider’s Sefer Hilchos Shabbos (pg. 263 and footnote 34).

[77]See Shulchan Aruch, Rema, and main commentaries (O.C. 298:2; as well as Hagahos Rav Akiva Eiger, Y.D. 11:1 s.v. u’shnei’ neiros; citing the Orach Mishor), based on Gemara Pesachim (103b).

[78]Alon Shoalin U’Dorshin (#137, Rosh Hashana 5781), from Rav Elyashiv’s noted talmid Rav Ben Tzion Kook.

[79]As per the renowned Beit HaTefutzot museum in Tel Aviv.

[80]Shu”t Noda B’Yehuda (Tinyana Y.D. 10).

[81]This author has recently heard a similar-type of explanation for the “minhag” to eat stuffed cabbage on Hoshana Rabba: “Kohl Mit Wasser” (pronounced “Vasser”) – “Cabbage (cooked) with Water,” sounds similar to the special Tefilla recited on Hoshana Rabba associated with the klopping of Hoshanos: “Kol Mevasser.”

[82]Shu”t Mahari Weil (193), cited by the Bach (473: end s.v. tzarich) and Taz (ad loc. 9 s.v. kasav).

[83]Shu”t Knesses Yechezkel (O.C. 23), cited by the Shaarei Teshuva (473:27)

[84]Ba’er Heitiv (ad loc. 27); see also Shaar Hatziyun (ad loc. 80) and MV”R Rav Yaakov Blau’s Shu”t Divrei Yaakov (vol. 1: end 48 s.v. yeish). However, Orchos Rabbeinu (new edition; vol. 2, pg. 65:3; citing Rav Chaim Kanievsky) writes that the Chazon Ish did not switch his usual nusach for the bracha.

[85]Rema (O.C. 490:9; citing the Abudraham, Hilchos Tefillas HaPesach, pg. 266 s.v. nahagu, and O.C. 663:2; citing the Maharil, Seder Tefillos Chag HaSukkos). See also Levush (O.C. 490:5 s.v. v’korin and 9 s.v. v’im and 666:2 s.v. v’omrim), Biur HaGr”a (O.C. 490:14), Magen Avraham (ad loc. 8), Mishnah Berurah (ad loc. 17), and Shu”t Igros Moshe (O.C. vol. 4:99, 2).

[86]For those who ask how these Megillos can be specifically read on Shabbos Chol HaMoed, when there is a Gezeiras Chazal against reading the Megillah on Shabbos due to possibly carrying it on Shabbos, this is not an issue with Shir HaShirim,Rus, or Koheles. That Gezeira only applies to Mitzvos Hayom incumbent as outright obligations, such as Shofar on Rosh Hashana, Lulav on Sukkos, and Megillas Esther on Purim. The public leinings of Koheles on Sukkos, Rus on Shavuos, and Shir HaShirim on Pesach are not chiyuvim, but rather Ashkenazic minhagim. There is a machlokes HaPoskim whether or not a bracha may be made on them at all at their leinings, and the halachic consensus is that unless these Megillos are being leined from actual kosher Megillah written on klaf [as is Minhag Yerushalayim based on the Vilna Gaon; see Maaseh Rav (175), Rav Yechiel Michel Tukachinsky’s authoritative Luach Eretz Yisrael (5781, Yom Tov Rishon shel Sukkos), and Halichos Even Yisrael (Moadim vol. 1, pg. 197-198:4 and Moadim vol. 2, pg. 307:7); Shechiyanu is recited as well] then a bracha would not be recited on these Megillos. See Maseches Sofrim (Ch. 14:3), Hagahos Maimoniyus (Hilchos Taaniyos Ch. 5:2), Sefer Haminhagim (Tirna/Tyrnau; Pesach 26), Beis Yosef (O.C. 559 s.v. kasvu), Bach (ad loc. end s.v. hagahos),Darchei Moshe (O.C. 490:1), Rema (O.C. 490:9, O.C. 663:2), Teshuvos HaRema (35), Levush (ad loc. 5 s.v. v’korin), Biur HaGr”a (ad loc. 14), Magen Avraham (ad loc. 9), Taz (ad loc. 6), Elyah Rabba (ad loc. 6), Chok Yaakov (ad loc. 11), Ba’er Heitiv (ad loc. 9), Pri Megadim (ad loc. E.A. 9), Aruch Hashulchan (ad loc. end 5), Mishnah Berurah (ad loc. 19 and Shaar Hatziyun 14), and Kaf Hachaim (ad loc. 81). Moreover, as this inyan is conspicuously absent from the words of the Shulchan Aruch, Sefardim do not lein these Megillos at all over the respective Yomim Tovim. In the words of Rav Yaakov Hillel’s Ahavat Shalom Luach (5781; Chag HaSukkos, Yom Tov Rishon shel Sukkos) “Lo nahagu likro Megillas Koheles afilu b’lo bracha… u’delo k’Rama.” Rav Yitzchak Yosef (Yalkut Yosef, Kitzur Shulchan Aruch, O.C. 490:6) adds that a Sefardi davening in an Ashkenazic shul should not even answer Amen to the bracha on these Megillos. Hence there is no Gezeira against reading these Megillos on Shabbos.

[87]Rema (O.C. 490:9). See also Magen Avraham (ad loc. 6; citing the Levush O.C. 584:3), and Mishnah Berurah (ad loc. 13).

[88]Thanks are due to R’ Yisroel Strauss for pointing this out.

[89]As per the Tosafos Yom Tov (Megillah, Perek Bnei Ha’Ir, Mishnah 4 s.v. l’chisidran), citing the Sefer HaTishbi (Shoresh Petter). A similar background is given by the Abudraham (Seder Parshiyos V’Haftaros) and the Bach (Orach Chaim 284; although he does not cite which actual wicked king was the one who was gozer shmad shelo likros b’Torah). Alternately, the Aruch Hashulchan (Orach Chaim 135:2) posits that as the Mishnah in Megillah (31a) lists reading the haftarah along with special Torah readings that Moshe Rabbeinu established, it is most likely that the Anshei Knesses HaGedolah established their reading. However, there are other reasons given from the times of the Gaonim, dating the start of this minhag even earlier [see Teshuvos HaGaonim (55; see also Shibbolei Haleket 44)].

[90]“Machar Chodesh” (Shmuel I Ch. 20:18). See GemaraMegillah (31a)andTur andShulchan Aruch and main commentaries to Orach Chaim (425:1).

[91]These are the four special parshiyos leined as the Maftir, along with a special haftarah, around Purim time annually. First up is Parashas Shekalim, on the Shabbos beforeor of Rosh Chodosh Adar, which commemorates the communal mitzvah of the giving the Machtzis Hashekel, used to pay for the daily Korban Tamid for the whole year. Next is Parashas Zachor, which is always read on the Shabbos before Purim, as it evokes and condemns the unprovoked attacks of the evil Amalek on Klal Yisrael, paralleling and foreshadowing the genocidal plot of his wicked descendant, Haman, detailed in Megillas Esther, which is read on Purim. Third is Parashas Parah, on the third week of Adar, commemoratingthe Parah Adumah (Red Heifer) used to purify Klal Yisrael for the upcoming Korban Pesach. Lastly, on the Shabbos before or of Rosh Chodesh Nisan, is Parashas Hachodesh, to properly honor the coming of the “First Month” that we were commandedin the Torah to observe, Rosh Chodesh Nisan. These four changes to the Maftir and Haftarah are collectively known as the “Arba Parshiyos.” This wasdiscussed at length in a previous article titled ‘5785 – The Rarest Year of Them All Part III” Configuring Chodesh Adar and Purim Meshulash.’

[92]Malachi (Ch. 3).

[93]See for example, Levush (O.C. 430:1), Rav Yaakov Emden’s Beis Yaakov Siddur, Kitzur Shulchan Aruch (115:5), the Ezras Torah Luach, the Tukachinsky Luach Eretz Yisrael, theIttim L’vinah Luach, Rav Yaakov Hillel’s Ahavat Shalom Luach, Badatz Madrich Hakashrus (5781; Dinei U’Minhagei Erev Pesach Shechal B’Shabbos, pg. 134:38), Belz Dvar Yom B’Yomo Luach (5785), and Shu”t Yabia Omer (vol. 4, O.C. 39).

[94]Maharil (Minhagim; Teves/Shvat/Adar), Sefer Haminhagim (Tirna/Tyrnau; Minhag Nisan), Levush (O.C. 430:1), Ohr Zarua (vol. 2:393), Haghos HaGra”ch (ad loc.), Sefer HaPardes (pg. 253).

[95]Which generally is Shabbos Hagadol – at least in a standard (non-leap) year - see Tur and Shulchan Aruch (O.C. 428:4). Fascinatingly, according to the Abudraham (pg. 372), and cited lemaaseh by the Levush (Orach Chaim 428: 4) and Elyah Rabbah (ad loc. 5), the reason why Parshas Tzav generally falls out on Shabbos Hagadol, the Shabbos immediately preceding Pesach, is that it mentions the halachos of Kashering Keilim, albeit regarding the Korban Chata’as, as ‘haga’alas keilim chometz lamud m’Korbanos.’ Although in a leap year Parshas Metzorah is usually read directly before Pesach, it is also in sync, as it mentions ‘kli cheres yishaver,’ which is quite apropos for Pesach as well.

[96]Yirmiya (Ch.7:21).

[97]Ba’er Heitiv (O.C. 430:1), Shulchan Aruch Harav (ad loc. 3), and Kitzur Shulchan Aruch (115:5).

[98]Noheg K’Tzon Yosef – Minhag Frankfurt (Shabbos Hagadol 3). Thanks are due to Robert Wolff for pointing this out and for R’ Yisroel Strauss confirming this. This author finds it interesting that this minhag is not listed in KAJ’s Minhagei Yeshurun.

[99]As per the Elyah Rabba (O.C. 430:2).

[100]See Levush (O.C. 430:1), quoting Rashi in Parashas Ki Savo (Devarim Ch. 26:12), citing a Mishnah in Maaser Sheini (Ch. 5, Mishnah 6).

[101]Both of these reasons are cited by the Noheg K’Tzon Yosef (ibid.).

[102]Yosef Ometz – Minhag Frankfurt (698). Although he does not cite a reason for this minhag, his great-grandson does, stating that his ancestor held “ki mah lanu l’B’iur Maaser,d’aino noheg b’Chu”l.”

[103]Machon Moreshes Ashkenaz Luach (5785, Shabbos Hagadol). Thanks are due to R’ Yisroel Strauss for pointing this out.

[104]See Dinim U’Minhagim K”K U’Bais HaMidrash Golders Green [a.k.a. ‘The Grey Book’] (pg. 16 and 21; 5719; thanks are due to R’ Shaya Pearl for sending) and the IRGZ online Luach - https://www.irgz.ch/luach/luach-5785/.

[105]Maaseh Rav (176), Aruch Hashulchan (O.C. 430:5).

[106]Matteh Moshe (542); see also Drishah (O.C. 430:1), Levush (ibid.), and Rav Yaakov Emden’s Beis Yaakov Siddur.

[107]See Mishnah Berurah (444:4), Rav Yosef Chaim Sonnenfeld’s Seder Erev Pesach Shechal B’Shabbos, Rav Chaim Pinchas HaKohen’s Kuntress Pesach Meuvin (13; under the auspices of Rav Chaim Berlin; both of the aforementioned small sefarim were re-published in 1910), the Tukachinsky Luach Eretz Yisrael and the Machon Moreshes Ashkenaz Luach (5785, Shabbos Hagadol). See also Piskei Teshuvos (430:2) for extensive treatment of these various minhagim. Thanks are due to R’ Eliezer Landy for pointing this out.

[108]See Maaseh Rav (127), the Netziv’s Shu”t Meishiv Davar (vol. 1:13), Halichos Even Yisrael (Moadim vol. 2, pg. 440:5), Halichos Shlomo (Moadim vol. 1, pg. 18, footnote 19), and Hilchos HaGr”a U’Minhagav (pg. 119: 104).

[109]Cited in the forward to Dr. Arthur Spier’s monumental “The Comprehensive Hebrew Calendar” (Third, revised edition, 1986).

Disclaimer: This is not a comprehensive guide, rather a brief summary to raise awareness of the issues. In any real case one should ask a competent Halachic authority.

L'iluy Nishmas the Rosh HaYeshiva - Rav Chonoh Menachem Mendel ben R' Yechezkel Shraga, Rav Yaakov Yeshaya ben R' Boruch Yehuda.

Articles may be distributed to another person intact without prior permission. We also encourage you to include this material in other publications, such as synagogue or school newsletters. Hardcopy or electronic. However, we ask that you contact us beforehand for permission in advance at ohr@ohr.edu and credit for the source as Ohr Somayach Institutions www.ohr.edu

« Back to Insights into Halacha

Ohr Somayach	Sections	Follow
About Ohr Somayach International Branches Contact Us Donate	Home Explore Judaism Study In Israel Audio

Ohr Somayach

https://ohr.edu/12076

Insights into Halacha

5785 - The Rarest Year of Them All - Part IV - Erev Pesach Shechal B'Shabbos

« Back to Insights into Halacha