Erev Pesach: Difference between revisions
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==Davening== | ==Davening== | ||
# The Ashkenazi minhag is not to say Mizmor LeTodah on Erev [[Pesach]].<Ref>Rama 429:2, Nitei Gavriel ([[Pesach]] v. 2, p. 222) </ref> However, the Sephardic minhag is to say it even on Erev [[Pesach]].<Ref>Yalkut Yosef 468:14</ref> | # The Ashkenazi minhag is not to say Mizmor LeTodah on Erev [[Pesach]].<Ref>Rama 429:2, Nitei Gavriel ([[Pesach]] v. 2, p. 222) </ref> However, the Sephardic minhag is to say it even on Erev [[Pesach]].<Ref>Yalkut Yosef 468:14</ref> | ||
# There is no [[Tachanun]] on Erev [[Pesach]] just like the rest of the [[month of Nissan]]. <reF>Shulchan Aruch 429:1, Nitei Gavriel ([[Pesach]] v. 2, p. 222) </ref> | # There is no [[Tachanun]] on Erev [[Pesach]] just like the rest of the [[month of Nissan]].<reF>Shulchan Aruch O.C. 429:1, Nitei Gavriel ([[Pesach]] v. 2, p. 222) </ref> | ||
==Latest Time to Eat Chametz== | ==Latest Time to Eat Chametz== | ||
# From the beginning of the fifth hour (halachic hours) Chametz is forbidden to eat.<Ref> | # From the beginning of the fifth hour (halachic hours) Chametz is forbidden to eat.<Ref>Shulchan Aruch O.C. 443:1 </ref> | ||
#One should brush his teeth before the prohibited time for chametz arrives.<ref>Chazon Ovadia part 1 page 63, Ben Ish Chai Parashat Tzav halacha 8, Kaf Hachayim 444:32, Yechave Daat 1:91:8. </ref> | #One should brush his teeth before the prohibited time for chametz arrives.<ref>Chazon Ovadia part 1 page 63, Ben Ish Chai Parashat Tzav halacha 8, Kaf Hachayim 444:32, Yechave Daat 1:91:8. </ref> | ||
==Latest time to remove one's Chametz== | ==Latest time to remove one's Chametz== | ||
# From the beginning of the sixth hour, one may not derive benefit from Chametz. <Ref> | # From the beginning of the sixth hour, one may not derive benefit from Chametz.<Ref>Shulchan Aruch O.C. 443:1 </ref> | ||
==Eating [[Matzah]] before Pesach== | ==Eating [[Matzah]] before Pesach== | ||
# One shouldn’t eat [[Matzah]] on Erev [[Pesach]]<ref>Yerushalmi Pesachim 10:1, Rif Pesachim 16a, Tosfot Pesachim 99b s.v. lo yochal, Maharam Chalavah 99b, Rosh Pesachim 3:7, Ritva Pesachim 99b, Meiri Pesachim 99b, Rama 471:2. When does the prohibition to have matzah begin? Baal Hameor 15b writes that it begins from the 6th hour when chametz is forbidden, while the Ramban argues that it is all day. Ran 16a defends the Baal Hameor. Rosh agrees with Baal Hameor.</ref> including the nighttime.<Ref>Magen Avraham 471:6. The Chok Yaakov 471:7 quotes the Shiyarei Knesset Hagedola that some have the custom to refrain from eating [[matza]] from [[rosh chodesh]] nissan. </ref> | # One shouldn’t eat [[Matzah]] on Erev [[Pesach]]<ref>Yerushalmi Pesachim 10:1, Rif Pesachim 16a, Tosfot Pesachim 99b s.v. lo yochal, Maharam Chalavah 99b, Rosh Pesachim 3:7, Ritva Pesachim 99b, Meiri Pesachim 99b, Rama 471:2. When does the prohibition to have matzah begin? Baal Hameor 15b writes that it begins from the 6th hour when chametz is forbidden, while the Ramban argues that it is all day. Ran 16a defends the Baal Hameor. Rosh agrees with Baal Hameor.</ref> including the nighttime.<Ref>Magen Avraham 471:6. The Chok Yaakov 471:7 quotes the Shiyarei Knesset Hagedola that some have the custom to refrain from eating [[matza]] from [[rosh chodesh]] nissan. </ref> | ||
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# Some have the minhag not to eat [[Matzah]] from 30 days before [[Pesach]],<ref>Mishna Brurah 471:12, Sh”t Igrot Moshe 1:155 </ref> some have the minhag not to eat [[Matzah]] from the beginning of the month<ref>Sh”t Igrot Moshe 1:155 says that such is the minhag of individuals </ref> and some have the minhag to eat it until Erev [[Pesach]].<Ref>Orchot Chaim Safinka 471:5 </ref> | # Some have the minhag not to eat [[Matzah]] from 30 days before [[Pesach]],<ref>Mishna Brurah 471:12, Sh”t Igrot Moshe 1:155 </ref> some have the minhag not to eat [[Matzah]] from the beginning of the month<ref>Sh”t Igrot Moshe 1:155 says that such is the minhag of individuals </ref> and some have the minhag to eat it until Erev [[Pesach]].<Ref>Orchot Chaim Safinka 471:5 </ref> | ||
# One shouldn’t eat [[Matzah]] before [[Pesach]] which was made without intent for the mitzvah of eating [[Matzah]].<Ref>Halichot Shlomo 8:3, [http://www.dailyhalacha.com/Display.asp?ClipID=2115 Rabbi Mansour on dailyhalacha.com]. See however, Machasit Hashekel 471:5 who implies otherwise. Meiri Pesachim 99b is also lenient.</ref> | # One shouldn’t eat [[Matzah]] before [[Pesach]] which was made without intent for the mitzvah of eating [[Matzah]].<Ref>Halichot Shlomo 8:3, [http://www.dailyhalacha.com/Display.asp?ClipID=2115 Rabbi Mansour on dailyhalacha.com]. See however, Machasit Hashekel 471:5 who implies otherwise. Meiri Pesachim 99b is also lenient.</ref> | ||
# | #Regarding eating egg matzah see the next section. | ||
==Eating on Erev Pesach== | ==Eating on Erev Pesach== | ||
# It is forbidden to eat Matzah on Erev Pesach as described above [[#Eating Matzah before Pesach]]. | # It is forbidden to eat Matzah on Erev Pesach as described above [[#Eating Matzah before Pesach]]. | ||
# It is forbidden to eat Chametz after the beginning of the 5th hour as described above [[#Latest Time to Eat Chametz]] | # It is forbidden to eat Chametz after the beginning of the 5th hour as described above [[#Latest Time to Eat Chametz]] | ||
# It is forbidden to eat egg matzah after the 10th hour.<ref>Tosfot Pesachim 99b, Rosh Pesachim 10:2, Shulchan Aruch O.C. 471:1. Gra 444:7 | # It is forbidden to eat egg matzah after the 10th hour.<ref>Tosfot Pesachim 99b, Rosh Pesachim 10:2, Shulchan Aruch O.C. 471:1. From the Gra 444:7 it seems that according to the Rambam and Zohar it is forbidden all day. Maharam Chalavah Pesachim 99b seems to agree.</ref> There is a difference of opinions whether Ashkenazim who have a minhag not to have egg matzah all of Pesach may eat it on Erev Pesach.<ref>See Rama 462:4. Pri Megadim E”A 444:2 thinks that the Rama holds that the minhag is not to have matzah ashira even on Erev Pesach. Aruch Hashulchan 444:5 permits having matzah ashira on Erev Pesach. [https://www.hebrewbooks.org/pdfpager.aspx?req=46448&pgnum=240 Nitai Gavriel Pesach 2:44:7] cites both opinions. Igrot Moshe OC 1:155 allows matzah ashira until the fifth halachic hour.</ref> | ||
# Sephardim allow eating egg matzah on Erev Pesach,<ref>Tosfot Pesachim 99b s.v. lo yochal, Rosh Pesachim 10:2, Ritva Pesachim 99b, Meiri Pesachim 99b, Tur and Shulchan Aruch O.C. 471:2. Magen Avraham 471:5 implies that matzah ashirah is flour made with fruit juice and sometimes even with water and can be eaten until the 10th hour on Erev Pesach. Mishna Brurah 471:10 agrees.</ref> while some Ashkenazim forbid.<Ref>Nitai Gavriel (Pesach v. 2, 44:7). </ref> | |||
# Although it is permitted to eat meat, fish, eggs, fruits, or vegetables even after the 10th hour one shouldn't fill oneself up.<ref>Rambam Chametz 6:12, Shulchan Aruch 471:1, Magen Avraham 471:2, Mishna Brurah 471:3</ref> | # Although it is permitted to eat meat, fish, eggs, fruits, or vegetables even after the 10th hour one shouldn't fill oneself up.<ref>Rambam Chametz 6:12, Shulchan Aruch 471:1, Magen Avraham 471:2, Mishna Brurah 471:3</ref> | ||
# It is permitted to have cooked vegetables after the tenth hour, such as potatoes as long as one doesn't fill oneself up.<ref>Magen Avraham 471:3 based on Tosfot Eruvin 55b s.v. kol forbids having cooked vegetables since they are more filling than raw vegetables. Chok Yaakov 471:3 questions this Magen Avraham while the Eliya Rabba defends him. Mishna Brurah 471:4 is lenient.</ref> | # It is permitted to have cooked vegetables after the tenth hour, such as potatoes as long as one doesn't fill oneself up.<ref>Magen Avraham 471:3 based on Tosfot Eruvin 55b s.v. kol forbids having cooked vegetables since they are more filling than raw vegetables. Chok Yaakov 471:3 questions this Magen Avraham while the Eliya Rabba defends him. Mishna Brurah 471:4 is lenient.</ref> | ||
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* Many commentators wonder what the nature of this prohibition is today, considering the fact that we lack the opportunity to bring the korbon Pesach. The Ba’al Ha’maor (Pesachim 16b in the dapei HaRif) contends that the prohibition is solely based on minhag and the mitzvah of “sha’al avicha veyageidcha” (Devarim 32:7). Others, such as the Ramban (ibid), contend that the prohibition still applies because it was established by the rabanan and was not uprooted with the loss of the Beis Hamikdash. | * Many commentators wonder what the nature of this prohibition is today, considering the fact that we lack the opportunity to bring the korbon Pesach. The Ba’al Ha’maor (Pesachim 16b in the dapei HaRif) contends that the prohibition is solely based on minhag and the mitzvah of “sha’al avicha veyageidcha” (Devarim 32:7). Others, such as the Ramban (ibid), contend that the prohibition still applies because it was established by the rabanan and was not uprooted with the loss of the Beis Hamikdash. | ||
* A close analysis of the Rambam indicates a different understanding of this prohibition. Initially, one may be confused as to whether the Rambam thinks this prohibition is due to the korban Pesach or more general Yom Tov concerns. On one hand, the Rambam places this prohibition in Hilchos Yom Tov (8:17-18) and not in Hilchos Korbon Pesach. He places the issur alongside the issur to perform melacha (from zman mincha and on) by other Yomim Tovim. Additionally, the Rambam compares this issur to that of Chol HaMoed and refers to both prohibitions as midivrei sofrim. On the other hand, however, the Rambam explains that the prohibition on erev pesach is more pronounced because of the shechitas hapesach and chagiga. This seems to be highlighting the prohibition’s connection to the korbon Pesach. To answer this question, we may be able to suggest that the Rambam thinks that the hakrava of the korbon Pesach generates a quasi-yom tov with its own unique issur melacha. The practical impossibility of bringing the korbon Pesach does not cause the “Yom Tov” of korbon Pesach to cease to exist. (See the Shulchan Aruch HaRav (Orach Chayim 468:1) for a variation of this approach. The Ba’al HaTanya claims that the general prohibition to perform melacha on the day that one brings a korbon is rabbinic in nature. The issur melacha on erev pesach is an extension of this general principle. Hence, erev Pesach is a rabbinic yom tov that was placed on all of am Yisroel.) | * A close analysis of the Rambam indicates a different understanding of this prohibition. Initially, one may be confused as to whether the Rambam thinks this prohibition is due to the korban Pesach or more general Yom Tov concerns. On one hand, the Rambam places this prohibition in Hilchos Yom Tov (8:17-18) and not in Hilchos Korbon Pesach. He places the issur alongside the issur to perform melacha (from zman mincha and on) by other Yomim Tovim. Additionally, the Rambam compares this issur to that of Chol HaMoed and refers to both prohibitions as midivrei sofrim. On the other hand, however, the Rambam explains that the prohibition on erev pesach is more pronounced because of the shechitas hapesach and chagiga. This seems to be highlighting the prohibition’s connection to the korbon Pesach. To answer this question, we may be able to suggest that the Rambam thinks that the hakrava of the korbon Pesach generates a quasi-yom tov with its own unique issur melacha. The practical impossibility of bringing the korbon Pesach does not cause the “Yom Tov” of korbon Pesach to cease to exist. (See the Shulchan Aruch HaRav (Orach Chayim 468:1) for a variation of this approach. The Ba’al HaTanya claims that the general prohibition to perform melacha on the day that one brings a korbon is rabbinic in nature. The issur melacha on erev pesach is an extension of this general principle. Hence, erev Pesach is a rabbinic yom tov that was placed on all of am Yisroel.) | ||
* Pnei Yehoshua there explains that it is because the rabbis gave erev [[pesach]] the status of [[chol hamoed]]. | * Pnei Yehoshua there explains that it is because the rabbis gave erev [[pesach]] the status of [[chol hamoed]].</ref> If Erev Pesach falls out on Shabbat the prohibition to work on Erev Pesach does not apply to Friday.<ref>Beiur Halacha s.v. mechatzot u'limala explains that according to Tosafot's reason if [[Pesach]] falls out on erev [[shabbat]], melacha is not prohibited until [[mincha]]. But he adds that for Rashi the prohibition would still apply even when [[Pesach]] falls out on erev [[shabbat]] it would still be forbidden after mid-day, but concludes that most poskim hold like tosafot so one doesn't need to be stringent. Kaf HaChayim on Shulchan Arukh, Orach Chayim 468:3:1 is lenient on work on Friday when Erev Pesach falls out on Shabbat. Nitai Gavriel 2:45:18 agrees. </ref> | ||
# It is permitted to ask a non-Jew to do work for you after midday.<ref>Shulchan Aruch O.C. 468:1 quotes two opinions as to whether this is permitted. The Rama writes that the minhag is to be lenient. Yalkut Yosef 468:1 is also lenient.</ref> | |||
# It is permitted to ask a non-Jew to do work for you after midday.<ref>Shulchan Aruch 468:1 quotes two opinions as to whether this is permitted. The Rama writes that the minhag is to be lenient. Yalkut Yosef 468:1 is also lenient.</ref> | #It is also forbidden to get a haircut or a shave unless by a non-Jew <ref> Mishna Brurah 468:5. There is a discussion in the poskim as to whether it is prohibited for a Jew to give himself a haircut. The implication of the Rama in Yoreh Deah 399:3 is that it is permitted for one to give himself a haircut. However, later poskim dispute the issue. For example, see Shulchan Aruch HaRav 468:4 who rules that this is prohibited. Yalkut Yosef 468:7 permits a Jew to cut his own hair after chatzot if he forgot to cut it in the morning or beforehand.</ref>, to sew new clothing <ref> Rama 468:2 </ref>, and to do laundry except by a non-jew after mid-day.<ref> Mishna Brurah 468:7. Piskei Teshuvot 468:6 says that even for a Jew to use a washing machine is forbidden but says it is permitted to turn on the machine before mid-day even if it will do the washing afterwards. Shemirat Shabbat Kehilchata ch. 42 fnt. 139 isn’t sure about laundry in a laundry machine.</ref> Preferably one should cut his nails <ref> Mishna Brurah 468:5. Orchot Rabbeinu vol. 2 page 56 says this can be done without restrictions. Sha’ar HaTzion 468:7 writes that it is permitted to cut one’s nails after chatzos if he forgot to do so beforehand.</ref> and polish his shoes before mid-day.<ref> Yabia Omer 1:32, Shearim HaMitzuyanim BiHalacha 133:6, Shemirat Shabbat Kihilchita 42 note 173, Piskei Teshuvos 468:4. Piskei Teshuvot 468:18 says polishing shoes is not allowed after [[chatzot]], as does the Kitzur HaShl"a quoted in Teshuvot Vihanhagot 1:301. </ref> All of the leniencies that apply to [[chol hamoed]] in these cases apply to erev [[pesach]] also.<ref> Mishna Brurah 468:7. Rambam Hilchot [[Yom Tov]] 8:18 says that on erev [[pesach]] after [[chatzot]] it is asur to do melacha midirabanan like [[chol hamoed]] and it is more lenient than [[chol hamoed]]. </ref> | ||
#It is also forbidden to get a haircut or a shave unless by a non-Jew <ref> Mishna Brurah 468:5. There is a discussion in the poskim as to whether it is prohibited for a Jew to give himself a haircut. The implication of the Rama in Yoreh Deah 399:3 is that it is permitted for one to give himself a haircut. However, later poskim dispute the issue. For example, see Shulchan Aruch HaRav 468:4 who rules that this is prohibited. Yalkut Yosef 468:7 permits a Jew to cut his own hair after chatzot if he forgot to cut it in the morning or beforehand.</ref>, to sew new clothing <ref> Rama 468:2 </ref>, and to do laundry except by a non-jew after mid-day.<ref> Mishna Brurah 468:7. Piskei Teshuvot 468:6 says that even for a Jew to use a washing machine is forbidden but says it is permitted to turn on the machine before mid-day even if it will do the washing afterwards. </ref> Preferably one should cut his nails <ref> Mishna Brurah 468:5. Orchot Rabbeinu vol. 2 page 56 says this can be done without restrictions. Sha’ar HaTzion 468:7 writes that it is permitted to cut one’s nails after chatzos if he forgot to do so beforehand.</ref> and polish his shoes before mid-day.<ref> Yabia Omer 1:32, Shearim HaMitzuyanim BiHalacha 133:6, Shemirat Shabbat Kihilchita 42 note 173, Piskei Teshuvos 468:4. Piskei Teshuvot 468:18 says polishing shoes is not allowed after [[chatzot]], as does the Kitzur HaShl"a quoted in Teshuvot Vihanhagot 1:301. </ref> All of the leniencies that apply to [[chol hamoed]] in these cases apply to erev [[pesach]] also.<ref> Mishna Brurah 468:7. Rambam Hilchot [[Yom Tov]] 8:18 says that on erev [[pesach]] after [[chatzot]] it is asur to do melacha midirabanan like [[chol hamoed]] and it is more lenient than [[chol hamoed]]. </ref> | #It is permissible to iron clothes,<ref> Orchot Rabbeinu vol. 2 page 56, Shemirat Shabbat Kehilchata ch. 42 fnt. 139, Yalkut Yosef 468:10. Yalkut Yosef 468:13 writes that one may start a washing machine before midday although it will certainly continue to run after midday.</ref> sew buttons, or perform minor mending even in a skilled manner.<ref> Rama O.C. 468:2. Mishna Brurah 468:8 writes that you can also do these things for others without pay. </ref> | ||
#It is permissible to iron clothes,<ref> Orchot Rabbeinu vol. 2 page 56, Yalkut Yosef 468:10. Yalkut Yosef 468:13 writes that one may start a washing machine before midday although it will certainly continue to run after midday | |||
# Although a person should take a hair cut and shave before [[chatzot]] if a person forgot there is what to rely upon to do so after chatzot unless he can find a non-Jew to do it in which case it is better to pay the non-Jew to do it.<ref>Nitai Gavriel Pesach v. 2 p. 251, 46:5 based on Chazon Ovadia p. 89 and Shaarim Hametzuyim Bhalacha 113. Yalkut Yosef 468:7 permits shaving yourself if you forgot to do it after chatzot. He doesn't require getting a non-Jew.</ref> | # Although a person should take a hair cut and shave before [[chatzot]] if a person forgot there is what to rely upon to do so after chatzot unless he can find a non-Jew to do it in which case it is better to pay the non-Jew to do it.<ref>Nitai Gavriel Pesach v. 2 p. 251, 46:5 based on Chazon Ovadia p. 89 and Shaarim Hametzuyim Bhalacha 113. Yalkut Yosef 468:7 permits shaving yourself if you forgot to do it after chatzot. He doesn't require getting a non-Jew.</ref> | ||
# Some permit doing business after chatzot until two and a half halachic hours before sunset.<ref>Nitai Gavriel 2:45:5. Shemirat Shabbat Kehilchata ch. 42 fnt. 137 references this from the Bet Dovid but doesn't comment.</ref> | |||
===Before Midday=== | ===Before Midday=== | ||
