Rulings and insights from the Lubavitcher Rebbe - Rabbi Chaim Wolosow

While Chabad avoids gebrokts during Pesach, the Rebbe explains the custom to specifically eat it on Acharon Shel Pesach. Since the Alter Rebbe permits leniency then, Chassidim emphasize this ruling and turn it into a positive hiddur. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/248

The Rebbe clarifies that eating matzah is a mitzvah only on the Seder night. Although matzah is guarded for Pesach, this does not prove a mitzvah throughout the holiday. On a deeper level there may be significance, but not in halachic obligation. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/247

The Rebbe strongly rejects adding a fifth cup to the Seder based on personal ideas of redemption. Such changes oppose the Shulchan Aruch and risk misleading others, especially through a widely used Haggadah, undermining accepted halachic authority. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/246_003

The Rebbe strongly objects to inserting Holocaust content into the Haggadah. Its precise, sacred text must not be altered, especially in ways that disturb the spirit of joy and freedom. Such painful subjects require their own proper time, not the Seder. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/246_002

Some communities recite Shir HaShirim on Shabbos Chol HaMoed Pesach, reflecting the love between Hashem and Knesses Yisrael. The Rebbe notes that minhag Chabad is not to say it formally, aside from a custom—like his father's—to recite it on the Seder night. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/245

After the four cups, one may not drink further, even water. The Rebbe explains the Rambam's view of pouring a fifth cup without drinking—either as a compromise with Rabbi Tarfon or as an added practice—and distinguishes it from the communal Kos Shel Eliyahu. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/244

The Rebbe in Shulchan Menachem explains the reason for eating two kezayitim for the Afikoman and clarifies the Alter Rebbe's wording about not drinking afterward. The emphasis is on fulfilling both opinions and preparing beforehand so the taste of the Afikoman remains. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/243

The Rebbe explains the Chabad custom not to eat the zeroa on the Seder plate. Since the Korban Pesach's main purpose was to be eaten, refraining from eating it clearly distinguishes it from the actual korban. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/241

The Rebbe discusses whether charoses applies only to maror or also to matzah. The Rambam includes matzah, while the Raavad limits it to maror. The debate reflects whether charoses symbolizes mortar or serves a practical purpose. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/240

The Rebbe outlines Chabad customs for charoses: adding wine at the time of use, dipping maror twice, and avoiding liquid contact with matzah. Those careful with Gebrokts use dry charoses and shake it off. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/239

The Rebbe distinguishes between the daily remembrance of Yetziat Mitzrayim and the mitzvah of Sippur on Pesach. The Seder requires verbal, detailed storytelling, response, and continuous engagement throughout the night. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/238

The Rebbe explains the Chabad custom that after the child asks Ma Nishtanah, others—including the leader—repeat it, based on the Rambam. The youngest child, boy or girl, should ask, emphasizing participation and honoring parents. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/237

The Rebbe clarifies that heseibah has two dimensions: an independent mitzvah of freedom and a condition within mitzvos like matzah and the four cups. This explains the Alter Rebbe's structure and emphasis on redemption. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/236_003

The Rebbe explores whether leaning is part of mitzvos like matzah and the four cups or an independent mitzvah. Evidence supports both views, leading to the conclusion that heseibah contains two aspects—both integral and independent. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/236_002

The Rebbe analyzes whether leaning (heseibah) is a condition within mitzvos like matzah and the four cups, or an independent mitzvah of freedom. This affects whether one must repeat the mitzvah—and recite a new bracha—if leaning was omitted. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/236_001

The Alter Rebbe affirms the Chabad custom to recite Kiddush while standing, even on the night of Pesach. Despite opinions to sit for cheirus, the minhag remains consistent with Kabbalistic sources to stand. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/235

The Rebbe highlights the custom to begin the first Seder promptly to ensure eating the Afikoman before midnight, while the second Seder is extended with deeper discussion. The Haggadah is recited with joy, melody, and strong kavanah. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/234

The Rebbe clarifies that the Ka'arah should be prepared after returning from shul, before the Seder. This follows the Siddur of HaRav Rashkov and reflects practical differences from earlier times when the table was brought only after Kiddush. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/233_001

The Rebbe explains that reciting Korban Pesach reaches a unique level, almost like actually bringing the korban. This stems from Pesach as the time of ultimate freedom, which also awakens a deep longing for the Beis HaMikdash. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/232_005

The Rebbe explains the custom of using a chicken neck for the zeroa and removing most of its meat. This ensures a clear distinction from the Korban Pesach, emphasizing that it is only a remembrance and not an actual offering. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/232_003

The Rebbe outlines three levels of replacing korbanos: reciting pesukim for atonement, studying the laws as if performing the avodah, and tefillah as the actual substitute. Korban Pesach uniquely combines these, creating a powerful connection and longing for the Beis HaMikdash. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/232_002

The Rebbe explains that the Alter Rebbe omits comparing reciting Korban Pesach to tefillah because it is even greater. Describing the korban in detail is considered a more direct connection, as if one is actually performing it. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/232_001

Beyond not eating matzah on Erev Pesach, the Rebbe notes a Chabad custom to avoid foods used in the Seder—maror and charoses ingredients—until after Korech of the second Seder, enhancing the mitzvah experience. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/231

The Rebbe addresses whether completing a tractate of the Jerusalem Talmud qualifies as a siyum. He strongly affirms that it does, noting that even smaller works or partial completions have been accepted—certainly a full tractate of Yerushalmi qualifies. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/230

The Rebbe analyzes whether keilim are included in mechiras chametz and if they require tevilah afterward. Despite being included in the sale, the conclusion is that the keilim do not require immersion when reacquired after Pesach. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/227

The Rebbe discusses how to handle shirayim containing chametz before Pesach. Despite possible halachic solutions like selling or hefker, the accepted minhag is to consume them beforehand, preserving their sanctity without retaining chametz. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/226

The Rebbe discusses whether eating chametz on Pesach, while prohibited, may technically fulfill the mitzvah of destroying chametz. He presents differing views, noting that although it removes the chametz, it remains a serious violation. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/225_004

The Rebbe analyzes whether Bedikas Chametz should be done alone or with family. While the obligation rests on the head of the household, the Rebbe explains that involving family members is proper, allowing all to participate in the mitzvah. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/225_002

The Rabbi Selling Chometz on Behalf of the Community https://www.torahrecordings.com/shulchan_menachem/orach_chayim/225_001

The Rebbe rules that matzah from the previous year remains valid, as it retains its quality and is still fit for consumption. He supports this from the practice of eiruv chatzeros, where matzah is used and relied upon even for over a year, including leap years. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/223

This halacha reviews Chabad stringencies on Pesach, including avoiding Gebrokts, the emphasis on handmade Shmura matza, and practices regarding sugar and oils. It highlights how different chumros reflect both deep tradition and varying circumstances. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/222

The Rebbe discusses the permissibility of matzah beyond Pesach and clarifies that matzah must retain a proper taste. He refines sources brought for this point, emphasizing that the requirement is clearly established in Gemara Brachos rather than Chullin. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/221_002

The Rebbe emphasizes providing every Jew with hand-baked Shmura matza for the Seder, highlighting its role as the “food of faith and healing.” He calls on community leaders to ensure widespread access and stresses proper Pesach observance within the home. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/221_001

Shalom Aleichem. For today, we will do in the middle of Chapter Resh-Kaf, 220. We actually did part of this in the earlier version as we have been doing the Kitzur Shulchan Aruch, but here they added some pieces, so there is also an additional piece which is applicable and timely, because starting with Tuesday that is going to be Rosh Chodesh Nissan. Of course, this Shabbos is Shabbos Mevarchim, so starting with Tuesday we are going to start reading the Nasi. The Nasi refers to when they first built and erected the Mishkan, when the tribes brought their offerings. There were twelve tribes. When we speak of the twelve tribes, we refer to the twelve sons of Yaakov, but we must remember that the tribe of Yosef was divided into two—Menashe and Ephraim. Therefore, when we speak here of the twelve tribes bringing their offerings, it includes Menashe and Ephraim, because the tribe of Levi did not bring an offering at that time together with the others. Each day, starting from Rosh Chodesh Nissan, one of the leaders of the tribes, according to the order described in the pasuk, brought the korban of that day. The Torah records this at the end of Parshas Naso, going through each day: on the first day one tribe with its leader brought its offering, on the second day another, and so on. In fact, each of the korbanos was exactly the same. Since the Mishkan was erected on Rosh Chodesh Nissan, the offerings began on that day. That is why we have the tradition that starting from Rosh Chodesh Nissan, we recite each day's Nasi, reading the portion that describes the offering of that particular tribe. At the end of each section, after reciting the Nasi of the day, we say a special Yehi Ratzon. In this prayer, we ask Hashem that in His great kindness He should shine upon our souls the spiritual lights associated with that tribe. We say, “If I am from that tribe.” For example, on the first day, when the tribe of Yehuda, represented by Nachshon ben Amminadav, brought the korban, we say, “If I am from the tribe of Yehuda,” asking that all the spiritual strengths of that tribe should empower us in Torah and avodas Hashem. The Rebbe, in a sicha in Likkutei Sichos Chelek Lamed-Beis, addresses a difficulty. Out of the twelve prayers, only one would correspond to a person's actual tribe. How, then, can we say “if I am from this tribe” each day, when eleven of those statements would seemingly be incorrect? The answer is that there must be a connection to every tribe. Even if one does not belong directly to a particular tribe, there is still a spiritual connection, and one can receive the spiritual lights associated with it. This is related to the concept of ibbur, that a person can pass through and be connected to levels beyond their own. The Rebbe explains further that when one actually belongs to a given tribe, the connection is revealed and powerful. However, even when one does not belong to that tribe, the statement “if I am from that tribe” is still meaningful, because there is an underlying connection. Moreover, the very act of saying it may help reveal that connection and draw down the spiritual influence of that tribe. This explains why even Kohanim and Leviim, who clearly know their lineage, were instructed by the Rebbe Rashab to recite these prayers. Although they are not from the other tribes, there is still an indirect connection, and therefore they too can draw from those spiritual influences. The Rebbe concludes that the twelve tribes represent twelve distinct pathways in the service of Hashem. By reciting all twelve Nesi'im, one connects to all these paths. On the thirteenth day, although there is no additional tribe, we read the section of the Menorah, corresponding to the tribe of Levi. Aharon, the leader of the tribe of Levi, did not participate in the offerings, and Rashi explains that he felt distressed about this. Hashem responded, “Yours is greater than theirs,” referring to the lighting of the Menorah. Therefore, we include this section on the thirteenth day, completing the cycle of spiritual influence. Through these twelve days and the thirteenth, we encompass all the spiritual energies of the tribes, drawing inspiration and holiness as we prepare for Yom Tov. Additionally, although not mentioned explicitly in this sicha, we know from Shulchan Aruch that we do not say Tachanun during the entire month of Nissan. Since each tribe's offering was like a personal Yom Tov, one might ask why this affects all of Klal Yisrael. The answer is that even though it was one tribe's celebration, it impacted the entire Jewish people, expressing the deep unity of Klal Yisrael—regardless of individual lineage, we are all truly one. Summary The Nesi'im reflect twelve paths in serving Hashem, and through reciting them, every Jew connects to all. Even without direct lineage, a spiritual connection exists. This highlights the unity of Klal Yisrael, where each tribe's light and celebration extend to all. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/220_005

The Rebbe addresses whether one should read the Nasi from the Sefer Torah when it is already out on Shabbos or weekdays. He rules not to do so, due to concerns of adding to Krias HaTorah and the issue of tircha de-tzibura in rolling the Torah. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/220_003

This halacha explores Chabad customs on Pesach, including the care regarding Gebrokts (Matza Shruya), the emphasis on hand-baked Shmura Matza, and additional stringencies such as sugar and oils. It highlights how different levels of hiddur reflect both tradition and circumstance. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/220_002

Chapter Resh Chaf (220) – Rosh Chodesh Nissan and the Reading of the Nasi https://www.torahrecordings.com/shulchan_menachem/orach_chayim/220_001

The Rebbe explains that Chabad recites Shehecheyanu on Purim morning following the personal practice of the Alter Rebbe, even though it is omitted in his Siddur. This daytime blessing is unique because it also covers Mishloach Manos and the Purim Feast, ensuring that every Mitzva of the day is sanctified with a dedicated blessing of gratitude. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/351

The Rebbe rules that even young children should be educated to give Mishloach Manos and Matanos L'evyonim. To ensure a gift is halachically "important," each of the two portions should ideally be at least the size of a K'zayis and worth a Prutah, ensuring the Mitzva is performed with dignity and precision. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/350

The Rebbe explains that Chabad Purim Farbrengens bridge the 14th and 15th of Adar. Using the Rema's concern for prayer times, the Rebbe applies a Kal Vachomer: if we must be careful with Rabbinic prayer, we must be even more diligent with Bentching, which is a sacred Torah obligation. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/349_003

The Rebbe clarifies that the obligation to reach "Ad Lo Yada" on Purim is never an excuse to violate the Torah or hurt a fellow Jew. While there is a debate on financial liability for damages, there is no debate on moral accountability. True Purim joy must remain holy, protecting us from Lashon Hara and aggression while keeping our conduct aligned with the Divine. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/349_004

The Rebbe concludes that while bread and meat are not strictly mandatory to fulfill the obligation of the Purim meal, they are the ideal way to express Simcha (joy). While forgetting Al HaNissim doesn't require repeating Bentching, we still follow the Rambam's preference for meat to celebrate the miracle with the highest honor. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/349_002