SECTION 487 The Order of the Pesach Evening Service (1-8)

סימן תפז סֵדֶר תְּפִלַּת עַרְבִית שֶׁל פֶּסַח וּבוֹ ח' סְעִיפִים:

1 During the Evening, Morning, and Afternoon Services of all the festivals,1 one should recite [seven blessings in the Shemoneh Esreh]: the three first blessings and the three concluding blessings [that are recited during the Shemoneh Esreh throughout the year,] and a blessing [mentioning] the sanctity of the day in the middle.2 The sanctity of the day should be mentioned at the beginning of the blessing and at its end, close to its concluding phrase, so that the theme of the last lines of the blessing and its conclusion should be the same.3 The blessing should conclude [with the words] mekadeish Yisrael vehazmanim (“…Who sanctifies Israel and the festivals”). [The intent is that] the Jews sanctify the festivals by determining the [beginning of the] months, [a task] which is entrusted to them.4

Even if one did not recite the exact version of the blessing as ordained by our Sages,5 i.e., [the passages beginning] Atah vechartanu, Vatiten lanu, and Vehasi’einu, he fulfills his obligation. [The person] is not required to repeat [the blessing], provided (he mentions the sanctity of the day in the middle of the blessing, for example, he begins the [middle] blessing with [the passage] Yaaleh Veyavo,6where he mentions the sanctity of the day in the phrase lechayim7 u’leshalom biyom chag[“for life and peace on this day of the festival of ”], and) concluded [the blessing with the words] mekadeish Yisrael vehazmanim.

If, however, ([a person] did not mention the sanctity of the day in the middle of the blessing before its conclusion or even if he recited the entire blessing as ordained by the Sages except for its conclusion,) [i.e.,] he erred and did not (conclude [the blessing]) by saying mekadeish Yisrael vehazmanim, but rather concluded in another manner, [he does not fulfill his obligation].

[This ruling applies] even if [the person] concluded mekadeish haShabbos (“…Who sanctifies the Shabbos”). True, a festival is also called Shabbos.8Nevertheless, since [the person] deviated from the wording [of the blessing] coined by the Sages in the fundamental dimension of the blessing, he does not fulfill his obligation.9 He must return to the beginning of that blessing if he [did not realize his mistake immediately, but instead] realized after having concluded [the blessing and] having waited [even silently] for more than [the brief time span called] toch k’dei dibbur.10If, however, [the person] recalled [his omission] within [that time span], he should immediately say mekadeish Yisrael vehazmanim and not go back to the beginning [of the blessing].

א בְּכָל יָמִים טוֹבִים1 עַרְבִית שַׁחֲרִית וּמִנְחָה, מִתְפַּלֵּל שְׁלֹשָׁה בְּרָכוֹת רִאשׁוֹנוֹת וּשְׁלֹשָׁה אַחֲרוֹנוֹת וּבִרְכַּת קְדֻשַּׁת הַיּוֹם בָּאֶמְצַע,א,2 דְּהַיְנוּ שֶׁיִּזְכֹּר עִנְיַן קְדֻשַּׁת הַיּוֹם בִּתְחִלַּת הַבְּרָכָה,ב וּבְסוֹפָהּ סָמוּךְ לַחֲתִימָה, כְּדֵי שֶׁיִּהְיֶה מֵעֵין חֲתִימָה סָמוּךְ לַחֲתִימָה,ג,3 וְיַחְתֹּם "מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים",ד לְפִי שֶׁיִּשְׂרָאֵל הֵם מְקַדְּשִׁין הַזְּמַנִּים עַל פִּי קְבִיעוּת הֶחֳדָשִׁים הַמָּסוּר בְּיָדָם.ה,4

וְאַף אִם לֹא אָמַר הַנֹּסַח מַמָּשׁ שֶׁתִּקְּנוּ חֲכָמִים,5 דְּהַיְנוּ "אַתָּה בְחַרְתָּנוּ כוּ'", "וַתִּתֶּן לָנוּ כוּ'", "וְהַשִּׂיאֵנוּ כוּ'" – יָצָא, וְאֵין מַחֲזִירִין אוֹתוֹו אִם (הִזְכִּיר קְדֻשַּׁת הַיּוֹם בְּאֶמְצַע הַבְּרָכָה, כְּגוֹן שֶׁהִתְחִיל הַבְּרָכָה בְּ"יַעֲלֶה וְיָבֹא",ז,6 שֶׁמַּזְכִּיר שָׁם קְדֻשַּׁת הַיּוֹם: "לְחַיִּים7 וּלְשָׁלוֹםח בְּיוֹם חַג כוּ'", וְגַםט) חָתַם "מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים".

אֲבָל אִם (לֹא הִזְכִּיר כְּלָל קְדֻשַּׁת הַיּוֹם בְּאֶמְצַע הַבְּרָכָה קֹדֶם הַחֲתִימָה, אוֹ אֲפִלּוּ אָמַר כָּל הַנֹּסַח שֶׁתִּקְּנוּ חֲכָמִים, אֶלָּא שֶׁבַּחֲתִימָה) טָעָה וְלֹא אָמַר "מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים", אֶלָּא חָתַם בְּעִנְיָן אַחֵר, וַאֲפִלּוּ טָעָה וְחָתַם "מְקַדֵּשׁ הַשַּׁבָּת",י אַף עַל פִּי שֶׁגַּם יוֹם טוֹב נִקְרָא שַׁבָּת,יא,8 אַף עַל פִּי כֵן כֵּיוָן שֶׁשִּׁנָּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בְּעִקַּר עִנְיַן הַבְּרָכָה – לֹא יָצָא,יב,9 וְצָרִיךְ לַחֲזֹר לְרֹאשׁ אוֹתָהּ בְּרָכָה אִם נִזְכַּר לְאַחַר שֶׁשָּׁהָה כְּדֵי דִּבּוּר אַחַר חֲתִימָתוֹ. אֲבָל אִם נִזְכַּר בְּתוֹךְ כְּדֵי דִּבּוּריג,10 – יַחֲזֹר וְיֹאמַר מִיָּד "מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים",יד וְלֹא יַחֲזֹר לָרֹאשׁ:

2 If, however, a person erred and recited the weekday Shemoneh Esreh on a festival,11 as long as he mentions the festival in one of the blessings, e.g., he added [the passage] Yaaleh Veyavo [in the blessing beginning with the word] Retzeh,12and he mentioned the name of the festival [in that passage], he fulfills his obligation.13 He need not go back to the beginning [of the Shemoneh Esreh], even though he did not mention the festival in the conclusion of any [of the blessings].14 [The person’s prayer is acceptable because] he did not deviate from the version of Retzeh coined [by our Sages] in the fundamental aspects [of the blessing].15

[The rationale is that] according to the dictates of the law, it would have been appropriate to recite all eighteen16 [blessings of the weekday Shemoneh Esreh] on festivals and Shabbos as one does on a weekday, and mention the holiness of the day in one of the blessings. It is only that the Sages relaxed [the obligations incumbent] on a person and did not trouble him to recite all eighteen [blessings] on a festival.17 Instead, they ordained only one blessing for the sanctification of the day,18 as explained in sec. 268[:2]. However, if [a person] does not mention [the sanctification of the day] in any of the blessings [of the Shemoneh Esreh], he does not fulfill his obligation [to recite this prayer], even on the second day of the festival [observed in the Diaspora, and he must recite the festival Shemoneh Esreh].19

ב אֲבָל מִי שֶׁטָּעָה וְהִתְפַּלֵּל י"ח שֶׁל חֹל בְּיוֹם טוֹב,11 אִם הִזְכִּיר יוֹם טוֹב בִּבְרָכָה אַחַת מֵהֶן,טו כְּגוֹן שֶׁאָמַר "יַעֲלֶה וְיָבֹא"טז בָּעֲבוֹדָה,12 וְהִזְכִּיר שֵׁם יוֹם טוֹב זֶה – יָצָא,13 וְאֵין צָרִיךְ לַחֲזֹר לָרֹאשׁ אַף עַל פִּי שֶׁלֹּא הִזְכִּיר יוֹם טוֹב בְּשׁוּם חֲתִימָה,14 לְפִי שֶׁלֹּא שִׁנָּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ בְּעִקַּר עִנְיַן הָעֲבוֹדָה,15 שֶׁהֲרֵי מִן הַדִּין הָיָה רָאוּי לְהִתְפַּלֵּל כָּל י"ח16 בְּיוֹם טוֹב וְשַׁבָּת כְּמוֹ בְּחֹל רַק לְהַזְכִּיר קְדֻשַּׁת הַיּוֹם בִּבְרָכָה אַחַת מֵהֶן, אֶלָּא שֶׁהַחֲכָמִים הֵקֵלּוּ עַל הָאָדָם וְלֹא הִטְרִיחוּהוּ בְּיוֹם טוֹב לְהִתְפַּלֵּל כָּל י"ח,יז,17 וְקָבְעוּ בְּרָכָה אַחַת בִּלְבַד בִּשְׁבִיל קְדֻשַּׁת הַיּוֹם,18 כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן רס"ח.יח אֲבָל אִם לֹא הִזְכִּיר בְּשׁוּם בְּרָכָה – לֹא יָצָא, אֲפִלּוּ בְּיוֹם טוֹב שֵׁנִי:יט,19

3 When a festival falls on Shabbos,20one must also mention the holiness of Shabbos at the beginning of the blessing,21 i.e., he should say Vatiten lanu… es yom haShabbos hazeh (“And You gave us… this Shabbos day”)according to our version [of the prayer] or …es yom hamanoach hazeh (“this day of rest”) according to other versions.

Close to the end of the blessing,22 [the person] should mention Shabbos and the festivals, and conclude [the blessing] mekadeish haShabbos veYisrael vehazmanim (“Who sanctifies the Shabbos, Israel, and the festivals”) according to our version [of the prayer] or [mekadeish haShabbos] Yisrael [vehazmanim]without a vav [before the word Yisrael]23according to alternate versions [of the prayer].21 One should not, however, complete the blessing mekadeish Yisrael vehaShabbos vehazmanim (“Who sanctifies Israel, the Shabbos, and the festivals”), because the Shabbos is inherently holy; [its holiness] is not [dependent] on the Jewish people.24

[The following laws apply] if one did not ([begin the fourth blessing with] Atah vechartanu… (“You chose us…”), but instead began with [the passage] Yaaleh Veyavo:If he mentioned Shabbos in that [passage], he fulfills his obligation. However, if he did not) mention Shabbos in the conclusion of the blessing, even if he [began with] Atah vechartanu and mentioned Shabbos in that passage, and also mentioned [Shabbos] in [the passage of] Yaaleh Veyavo, he does not fulfill his obligation. He must go back to the beginning [of the fourth blessing],25 if he remembers after he waits more than k’dei dibbur.10 The same law applies if he erred and concluded [by mentioning] only Shabbos.

There are authorities who differ with this [ruling] and maintain that if one [mentions] only the festival or only the Shabbos in the conclusion [of the blessing], he fulfills his obligation, since he mentioned them both in the middle of the blessing before its conclusion. [Hence, these authorities maintain that] even though [the person] did not mention both of them, only one, in the conclusion, after the fact, it is of no consequence. [They draw support from the ruling26 that a person] who recited a weekday Shemoneh Esreh, but mentioned the festival in one of [the blessings], fulfills his obligation after the fact even though he did not mention the festival in the conclusion of the blessing.

[The rationale is that the person] did not deviate from the wording [of the blessing] coined by the Sages for the conclusion of the blessing as it would have been recited during the week. Indeed, it would have been fitting [to recite the blessing in this manner] on the festival as well, as explained.27 If so, the same law should apply when one only mentions the festival in conclusion [of the middle blessing. In such an instance, the person] did not deviate from the wording of the conclusion [of the blessing] coined by the Sages for every festival. True, he did not mention Shabbos in [the conclusion of the blessing]. Nevertheless, he did mention [Shabbos] in the middle of the blessing, and he concluded [the blessing] with the wording coined by the Sages for every festival, and [that conclusion is not in error, because] the day is [indeed] a festival.

Similarly, if one mentioned only Shabbos in the conclusion [of the blessing, he fulfills his obligation according to these authorities. The rationale is that] he concluded [the blessing] with the wording coined by the Sages for every Shabbos, and [that conclusion is not in error, because] the day is [indeed] Shabbos, and he did mention the festival in the middle of the blessing. It is desirable [for one] to give weight to their words and not to return to the beginning [of the middle blessing] so that he does not enter into the possibility of having recited a blessing in vain.

ג אִם חָל יוֹם טוֹב בְּשַׁבָּת20 – צָרִיךְ לְהַזְכִּיר גַּם קְדֻשַּׁת שַׁבָּת בִּתְחִלַּת הַבְּרָכָה,כ,21 דְּהַיְנוּ שֶׁיֹּאמַר "וַתִּתֶּן לָנוּ כוּ'כא אֶת יוֹם הַשַּׁבָּת הַזֶּה" כְּפִי נֻסְחָתֵנוּ,כב אוֹ "אֶת יוֹם הַמָּנוֹחַ הַזֶּה" כְּפִי נֻסְחָאוֹת אֲחֵרִים,כג וְסָמוּךְ לַחֲתִימָה22 צָרִיךְ לוֹמַר: "שַׁבָּת וּמוֹעֲדֵי כוּ'",כד וְיַחְתֹּםכה "מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים" כְּפִי נֻסְחָתֵנוּ,כו אוֹ "יִשְׂרָאֵל" בְּלֹא וָא"ו23 כְּפִי נֻסְחָאוֹת אֲחֵרִים.כז,21 אֲבָל לֹא יַחְתֹּם "מְקַדֵּשׁ יִשְׂרָאֵל וְהַשַּׁבָּת וְהַזְּמַנִּים", לְפִי שֶׁהַשַּׁבָּת הִיא קְדוֹשָׁה מֵאֵלֶיהָ שֶׁלֹּא עַל יְדֵי יִשְׂרָאֵל.כח,24

וְאִם לֹא (אָמַר "אַתָּה בְחַרְתָּנוּ" כְּלָל, אֶלָּא הִתְחִיל בְּ"יַעֲלֶה וְיָבֹא", אִם הִזְכִּיר בּוֹ שַׁבָּת – יָצָא.כט אֲבָל אִם לֹא) הִזְכִּיר שַׁבָּת בַּחֲתִימָה, אַף שֶׁאָמַר "אַתָּה בְחַרְתָּנוּ" וְהִזְכִּיר בּוֹ שַׁבָּת, וְגַם הִזְכִּירוֹ בְּיַעֲלֶה וְיָבֹא – לֹא יָצָא, וְצָרִיךְ לַחֲזֹר לָרֹאשׁ25 אִם נִזְכַּר לְאַחַר שֶׁשָּׁהָה כְּדֵי דִּבּוּר.10 וְכֵן הַדִּין אִם טָעָה וְחָתַם בְּשַׁבָּת בִּלְבַד.ל

וְיֵשׁ חוֹלְקִין עַל זֶה וְאוֹמְרִיםלא שֶׁאִם חָתַם בְּיוֹם טוֹב בִּלְבַד אוֹ בְּשַׁבָּת בִּלְבַד – יָצָא, כֵּיוָן שֶׁכְּבָר הִזְכִּיר שְׁנֵיהֶם בְּאֶמְצַע הַבְּרָכָה קֹדֶם הַחֲתִימָה. אַף שֶׁלֹּא הִזְכִּיר שְׁנֵיהֶם בַּחֲתִימָה אֶלָּא אֶחָד מֵהֶן – אֵין בְּכָךְ כְּלוּם בְּדִיעֲבַד, שֶׁהֲרֵי מִי שֶׁהִתְפַּלֵּל י"ח שֶׁל חֹל, אִם הִזְכִּיר יוֹם טוֹב בְּאַחַת מֵהֶן, אַף עַל פִּי שֶׁלֹּא חָתַם בָּהּ בְּיוֹם טוֹב – יָצָא בְּדִיעֲבַד,26 לְפִי שֶׁלֹּא שִׁנָּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בְּנֹסַח חֲתִימַת הַבְּרָכָה כְּשֶׁאוֹמְרָהּ בְּחֹל וְהָיְתָה רְאוּיָה גַּם כֵּן בְּיוֹם טוֹב כְּמוֹ שֶׁנִּתְבָּאֵר,לב,27 אִם כֵּן הוּא הַדִּין כְּשֶׁחָתַם בְּיוֹם טוֹב בִּלְבַד – הֲרֵי לֹא שִׁנָּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בְּנֹסַח חֲתִימַת הַבְּרָכָה בְּכָל יוֹם טוֹב. וְאַף שֶׁלֹּא הִזְכִּיר בָּהּ שַׁבָּת, מִכָּל מָקוֹם הֲרֵי כְּבָר הִזְכִּירוֹ בְּאֶמְצַע הַבְּרָכָה, וְגַם חֲתָמָהּ בְּמַטְבֵּעַ שֶׁטָּבְעוּ בּוֹ חֲכָמִים בְּכָל יוֹם טוֹב, וְגַם הַיּוֹם הוּא יוֹם טוֹב. וְכֵן כְּשֶׁחָתַם בְּשַׁבָּת בִּלְבַד – הֲרֵי חָתַם בְּמַטְבֵּעַ שֶׁתִּקְּנוּ חֲכָמִים בְּכָל שַׁבָּת, וְגַם הַיּוֹם שַׁבָּת הוּא, וְגַם יוֹם טוֹב הִזְכִּיר כְּבָר בְּאֶמְצַע הַבְּרָכָה.

וְטוֹב לָחֹשׁ לְדִבְרֵיהֶם שֶׁלֹּא לַחֲזֹר לָרֹאשׁ, שֶׁלֹּא לְהַכְנִיס עַצְמוֹ לִידֵי סְפֵק בְּרָכָה לְבַטָּלָה:

4 When [Pesach] falls on Shabbos, the sheliach tzibbur does not recite the one blessing that encapsulates seven28 after the Evening Shemoneh Esreh. [The rationale is that the recitation of this blessing] was ordained only for the sake of those who come to the synagogue late, [to enable] them to conclude their prayers while the sheliach tzibbur would be reciting this blessing so that [the latecomer] would not remain alone in the synagogue and suffer harm,29 as stated in sec. 268[:13]. This is not necessary on the night of Pesach, because it is a night protected from harmful forces.30

ד כְּשֶׁחָל בְּשַׁבָּת – אֵין הַשְּׁלִיחַ צִבּוּר חוֹזֵר לוֹמַר בִּרְכַּת מֵעֵין שֶׁבַע28 אַחַר תְּפִלַּת עַרְבִית,לג לְפִי שֶׁלֹּא נִתְקְנָה אֶלָּא בִּשְׁבִיל אוֹתוֹ שֶׁאֵחֵר לָבֹא לְבֵית הַכְּנֶסֶת שֶׁיְּסַיֵּם אֶת תְּפִלָּתוֹ בְּעוֹד שֶׁהַשְּׁלִיחַ צִבּוּר אוֹמֵר בְּרָכָה זוֹ, כְּדֵי שֶׁלֹּא יִשָּׁאֵר לְבַדּוֹ בְּבֵית הַכְּנֶסֶת שֶׁלֹּא יֻזַּק שָׁם,29 כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן רס"ח,לד וְלֵיל פֶּסַח אֵין צָרִיךְ לָזֶה, כִּי הוּא "לֵיל שִׁמֻּרִים" מִן הַמַּזִּיקִין:לה,30

Alter Rebbe's Shulchan Aruch (Sichos In English)

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5 When [Pesach] falls on Shabbos, there are authorities who maintain that it is not necessary to mention Shabbos in [the passage] Yaaleh Veyavo. Since [the person] already mentioned [Shabbos] in [the passage beginning with the words] Vatiten lanu, why should he mention it again in [the passage] Yaaleh Veyavo? The [rationale is that the passage] Yaaleh Veyavo was not at all ordained [to be recited] on Shabbos, but [rather to be recited] on festivals.

There are other authorities who maintain that [Shabbos] should be mentioned again in Yaaleh Veyavo as an initial preference, just as one mentions the festival again in [that passage]. ([The situation] does not resemble one in which Rosh Chodesh falls on Shabbos, in which instance, Shabbos is not mentioned in Yaaleh Veyavo,for the reason explained in sec. 425).31 As an initial preference, one should follow this opinion, since even according to the first opinion, there is no concern that a prohibition [is being violated] if [Shabbos] is mentioned a second time. [Hence, since] according to the latter opinion, it is necessary to mention [Shabbos in Yaaleh Veyavo], by mentioning it, one satisfies both opinions.

However, during the Grace after Meals, it is not necessary to mention Shabbos in Yaaleh Ve­yavo. Since one already recited [the passage] Retzeh, [i.e., the special passage included in Grace] for Shabbos, why should [Shabbos] be mentioned a second time? [Rather,] it should be mentioned [only once], just as the festival is mentioned in Grace only once, in [the passage of] Yaaleh Ve­yavo.32[That passage] was ordained to be recited in Grace only for the sake of a festival, and not for the sake of Shabbos, just as [the passage of] Retzeh was ordained to be recited in Grace only for the sake of Shabbos, and not for the sake of a festival.

ה כְּשֶׁחָל בְּשַׁבָּת, יֵשׁ אוֹמְרִיםלו שֶׁאֵין צָרִיךְ לְהַזְכִּיר שַׁבָּת בְּ"יַעֲלֶה וְיָבֹא", כֵּיוָן שֶׁכְּבָר הִזְכִּירוֹ פַּעַם אַחַת בְּ"וַתִּתֶּן לָנוּ" – לָמָּה יַחֲזֹר וְיַזְכִּירֶנּוּ בְּ"יַעֲלֶה וְיָבֹא"? שֶׁהֲרֵי "יַעֲלֶה וְיָבֹא" לֹא נִתְקַן כְּלָל בִּשְׁבִיל שַׁבָּת, אֶלָּא בִּשְׁבִיל יוֹם טוֹב.

וְיֵשׁ אוֹמְרִיםלז שֶׁצָּרִיךְ לַחֲזֹר וּלְהַזְכִּירוֹ לְכַתְּחִלָּה בְּ"יַעֲלֶה וְיָבֹא" כְּמוֹ שֶׁחוֹזֵר וּמַזְכִּיר בּוֹ יוֹם טוֹב (שֶׁאֵינוֹ דּוֹמֶה לְרֹאשׁ חֹדֶשׁ שֶׁחָל בְּשַׁבָּת שֶׁאֵין מַזְכִּירִין שַׁבָּת בְּ"יַעֲלֶה וְיָבֹא", מִטַּעַם שֶׁנִּתְבָּאֵר בְּסִימָן תכ"הלח,31).

וְכִסְבָרָא זוֹ יֵשׁ לִנְהֹג לְכַתְּחִלָּה,לט שֶׁהֲרֵי אַף לַסְּבָרָא הָרִאשׁוֹנָה אֵין שׁוּם חֲשַׁשׁ אִסּוּר אִם חוֹזֵר וּמַזְכִּירוֹ,מ וְלַסְּבָרָא הָאַחֲרוֹנָה צָרִיךְ לְהַזְכִּיר – נִמְצָא כְּשֶׁמַּזְכִּיר יוֹצֵא יְדֵי שְׁנֵיהֶם.

אֲבָל בְּבִרְכַּת הַמָּזוֹן אֵין צָרִיךְ לְהַזְכִּיר שַׁבָּת בְּ"יַעֲלֶה וְיָבֹא",מא כֵּיוָן שֶׁכְּבָר אָמַר "רְצֵה" בִּשְׁבִיל שַׁבָּת – לָמָּה יַזְכִּירֶנּוּ פַּעַם ב'?מב הֲרֵי גַּם יוֹם טוֹב אֵינוֹ מַזְכִּיר בְּבִרְכַּת הַמָּזוֹן כִּי אִם פַּעַם אֶחָד בִּלְבַד, דְּהַיְנוּ בְּ"יַעֲלֶה וְיָבֹא",מג,32 שֶׁנִּתְקַן בְּבִרְכַּת הַמָּזוֹן בִּשְׁבִיל יוֹם טוֹב בִּלְבַד וְלֹא בִּשְׁבִיל שַׁבָּת, כְּמוֹ שֶׁנִּתְקַן "רְצֵה" בְּבִרְכַּת הַמָּזוֹן בִּשְׁבִיל שַׁבָּת בִּלְבַד וְלֹא בִּשְׁבִיל יוֹם טוֹב:

6 When [Pesach]33 falls on Shabbos, it is customary in these regions34 to mention [the word] be’ahavah, (“with love,”) twice [in the passage Vatiten lanu:]

[a)] Vatiten lanu Hashem Elokeinu be’ahavah Shabbasos limenuchah…, [and

b)] be’ahavah mikra kodesh… [zeicher liytzias Mitzroyim].

When, by contrast, [Pesach] falls during the week, [the word be’ahavah] is mentioned only once, i.e., [in the phrase] be’ahavah moadim lesimchah… es yom Chag HaMatzos hazeh, zman cheiruseinu, [mikra kodesh zeicher liytzias Mitzroyim].35

In some regions, [the text of this blessing] is said as, es yom Chag HaMatzos hazeh, es yom tov mikra kodesh hazeh, zman cheiruseinu, zeicher liytzias Mitzroyim (“this day, the festival of Matzos, this festive day that is declared sacred, the time of our freedom, in remembrance of the Exodus from Egypt”).36

In the Mussaf Service of Chol HaMoed, it is customary to say es yom mikra kodesh (“this day that is declared sacred,”)37 and not [es] yom tov [mikra kodesh] (“this festival that is declared sacred,”), because Chol HaMoed is not considered a festival.38 For this reason, on Chol HaMoed, the phrase HaRachaman Hu yanchileinu leyom shekulo tov (“May the Merciful One grant us as a heritage the day that is all good”) is not recited in Grace.

ו כְּשֶׁחָל בְּשַׁבָּת33 – נוֹהֲגִין בִּמְדִינוֹת אֵלּוּ34 לוֹמַר שְׁנֵי פְּעָמִים "בְּאַהֲבָה", דְּהַיְנוּ "וַתִּתֶּן לָנוּ ה' אֱלֹהֵינוּ בְּאַהֲבָה שַׁבָּתוֹת לִמְנוּחָה כוּ' בְּאַהֲבָה מִקְרָא קֹדֶשׁ כוּ'".מד אֲבָל כְּשֶׁחָל בְּחֹל אוֹמְרִים פַּעַם אַחַת בִּלְבַד, דְּהַיְנוּ "בְּאַהֲבָה מוֹעֲדִים לְשִׂמְחָה כוּ'",מה "אֶת יוֹם חַג הַמַּצּוֹת הַזֶּה זְמַן חֵרוּתֵנוּ כוּ'".35

בִּקְצָת מְדִינוֹתמו אוֹמְרִים: "אֶת יוֹם חַג הַמַּצּוֹת הַזֶּה, אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה,מז זְמַן חֵרוּתֵנוּמח זֵכֶר לִיצִיאַת מִצְרָיִם כוּ'".36 וּבְמוּסָף שֶׁל חֹל הַמּוֹעֵד נוֹהֲגִין שָׁם לוֹמַר: "אֶת יוֹם מִקְרָא קֹדֶשׁ כוּ'",מט,37 וְלֹא "יוֹם טוֹב", לְפִי שֶׁחֹל הַמּוֹעֵד אֵינוֹ נִקְרָא יוֹם טוֹב.38 וּלְפִיכָךְ אֵין לוֹמַר בְּחֹל הַמּוֹעֵד בְּבִרְכַּת הַמָּזוֹן: "הָרַחֲמָן הוּא יַנְחִילֵנוּ לְיוֹם שֶׁכֻּלּוֹ טוֹב":נ

7 It is customary that the sheliach tzibbur does not recite Kiddush in the synagogue on Pesach. Although there are places where Kiddush is recited [in the synagogue] on the nights of all festivals and Shabbasos39to fulfill the obligations of those who do not have wine in their homes40 on which to recite Kiddush, on Pesach this is not necessary. As explained in sec. 472[:30], there are none – [not even] the poor[est] among the Jewish people – who do not have four cups [of wine] on this night.

Even if it occurred that there was no wine or beverage in the city that is [considered], “the wine of the region,”41 except in the synagogue, Kiddush should not be recited over [wine or other beverages] in the synagogue to fulfill the obligation [of the listeners. The rationale is that the listeners] in any case do not fulfill their obligation by [hearing] this Kiddush because it is not [being recited] in the place where [they will eat] their meals.42 [Hence,] they must make Kiddush again in their homes on bread.43 The only [reason] Kiddush is [generally] recited in the synagogue on the nights of Shabbos and festivals is so as not to nullify the ordinance of the early [Rabbis] who ordained that Kiddush be recited in the synagogue [because] in that era there would be guests who would spend Shabbos in the synagogue and eat their meals there. When [these guests] had no [other] wine, they would fulfill their obligation [by listening to] the Kiddush recited in the synagogue since that is where they would eat their meals, as stated in sec. 269[:1-2]. On Pesach night, it was never ordained to have Kiddush recited in the synagogue because it is not at all common that guests will not have wine, for there are none – [not even one of] the poor among the Jewish people – who do not have four cups [of wine on the night of Pesach].

ז נוֹהֲגִין שֶׁאֵין הַשְּׁלִיחַ צִבּוּר מְקַדֵּשׁ בְּבֵית הַכְּנֶסֶת בְּלֵיל פֶּסַחנא אַף בִּמְקוֹמוֹת שֶׁנּוֹהֲגִין לְקַדֵּשׁ שָׁם בְּכָל לֵיל יוֹם טוֹב וְשַׁבָּתנב,39 כְּדֵי לְהוֹצִיא אֶת מִי שֶׁאֵין לוֹ יַיִן בְּבֵיתוֹ40 לְקַדֵּשׁ עָלָיו,נג מִכָּל מָקוֹם בְּלֵיל פֶּסַח אֵין צָרִיךְ לָזֶה,נד שֶׁאֵין עָנִי בְּיִשְׂרָאֵל שֶׁאֵין לוֹ אַרְבַּע כּוֹסוֹת בְּלַיְלָה זֶה,נה כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן תע"ב.נו

וְאַף אִם אֵרַע שֶׁאֵין יַיִן בָּעִירנז וְלֹא שׁוּם מַשְׁקֶה שֶׁהוּא חֲמַר מְדִינָהנח,41 כִּי אִם בְּבֵית הַכְּנֶסֶת בִּלְבַד – אַף עַל פִּי כֵן אֵין לְקַדֵּשׁ עָלָיו בְּבֵית הַכְּנֶסֶת כְּדֵי לְהוֹצִיאָם יְדֵי חוֹבָתָם, שֶׁהֲרֵי הֵם אֵינָם יוֹצְאִים בְּקִדּוּשׁ זֶה כֵּיוָן שֶׁאֵינוֹ בִּמְקוֹם סְעוּדָתָם,42 וּצְרִיכִים הֵם לַחֲזֹר וּלְקַדֵּשׁ בְּבֵיתָם עַל הַפַּת.43 וְאֵין מְקַדְּשִׁין בְּבֵית הַכְּנֶסֶת בְּכָל לֵיל יוֹם טוֹב וְשַׁבָּת אֶלָּא שֶׁלֹּא לְבַטֵּל תַּקָּנַת קַדְמוֹנִים שֶׁתִּקְּנוּ לְקַדֵּשׁ בְּבֵית הַכְּנֶסֶת בִּימֵיהֶם שֶׁהָיוּ מְצוּיִים אוֹרְחִים לִשְׁבֹּת בְּבֵית הַכְּנֶסֶת וְלֶאֱכֹל שָׁם סְעוּדָתָם, וּכְשֶׁאֵין לָהֶם יַיִן הֵם יוֹצְאִים בְּקִדּוּשׁ שֶׁבְּבֵית הַכְּנֶסֶת שֶׁהוּא בִּמְקוֹם סְעוּדָתָם, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן רס"ט.נט וּבְלֵיל פֶּסַח לֹא תִּקְּנוּ מֵעוֹלָם לְקַדֵּשׁ בְּבֵית הַכְּנֶסֶת,ס לְפִי שֶׁהוּא דָּבָר שֶׁאֵינוֹ מָצוּי כְּלָל שֶׁלֹּא יִהְיֶה יַיִן לְהָאוֹרְחִים,סא כֵּיוָן שֶׁאֵין עָנִי בְּיִשְׂרָאֵל שֶׁאֵין לוֹ ד' כּוֹסוֹת:

8 There are places where it is customary to recite the entire Hallel communally and to recite the blessings beforehand and afterwards on the first night of Pesach44 after the Evening Service. It is similarly recited on the second night [of the festival celebrated] in the Diaspora. This custom is not practiced in these regions,45 for we do not recite Hallel at all in the synagogue on this night.46

ח יֵשׁ מְקוֹמוֹת נוֹהֲגִין לִגְמֹר הַהַלֵּל בְּצִבּוּר בִּבְרָכָה תְּחִלָּה וָסוֹף בְּלֵיל רִאשׁוֹן שֶׁל פֶּסַח44 אַחַר תְּפִלַּת עַרְבִית, וְכֵן בְּלֵיל שֵׁנִי שֶׁל גָּלֻיּוֹת.סב וְאֵין נוֹהֲגִין כֵּן בִּמְדִינוֹת אֵלּוּ,45 שֶׁאֵין אָנוּ קוֹרִין כְּלָל הַהַלֵּל בְּבֵית הַכְּנֶסֶת בְּלַיְלָה זֶה:סג,46