In the morning of the 14th, we get up a little earlier. One davens Shacharit, and there is one part within Shacharit called Mizmor LeTodah—the psalm of thanksgiving—which is said after Baruch She’amar.

However, beginning from Erev Pesach and throughout the entire holiday of Pesach, we do not say this mizmor. The reason is that the korban todah (thanksgiving offering) included chametz. Since reciting it is considered as if we are offering that korban, we avoid mentioning something that included chametz during a time when chametz is forbidden.

Now technically, on Erev Pesach in the morning, one could still say it, since chametz is still permitted then. But doing so would effectively shorten the time available to eat chametz, since you would need to finish before midday. Therefore, the custom is not to say it already from Erev Pesach.

So beginning from Erev Pesach, we omit Mizmor LeTodah (see page 30), and we continue omitting it throughout Pesach, including Chol HaMoed.

Another important point is to be careful to finish eating chametz by the proper time listed on the calendar. There are actually two times to be aware of: one is the time when eating chametz becomes forbidden, and the second is when you must completely get rid of it and may no longer benefit from it. The second time is about an hour (a seasonal hour) later. So it is important to check the calendar carefully and make sure all eating is completed by the correct time.

Yes—the eating deadline is before the burning. Then afterward comes the time by which the chametz must be burned.

Nowadays, we make a separate fire specifically for burning the chametz. We do not use it for any other purpose. In earlier times, people had ovens or stoves that were constantly burning, and it might have seemed convenient to throw the chametz into that fire. However, we do not do that, because chametz must not be used for benefit. If the chametz were to remain in the oven and later be used to help cook or heat something, that would be deriving benefit from chametz. Therefore, we burn it in a separate flame.

It is also proper to have at least a kezayit—the size of an olive—of chametz to burn, so that one is actually performing the mitzvah of burning chametz.

The blessing, however, is not recited at the time of burning, but rather during the bedikat chametz, when the search is performed.

A very important reminder: one must be extremely careful when dealing with fire. In the past, we used to make a larger fire, but due to safety concerns and regulations, people now generally burn their chametz individually. For example, I personally burn it in my backyard using the grill.

Another important point is that people sometimes forget to check pockets—especially those of children. Children often put candy or other items in their pockets, and even adults can do the same. Similarly, the car should be checked for chametz, since we spend a lot of time eating in our cars. The car should be cleaned and vacuumed to ensure no chametz remains.

Now the question arises: are you responsible for chametz that you did not know about—for example, candy left in a pocket that you never checked?

The answer is that as long as you have done what is reasonably expected—meaning you searched properly and did your best—you have fulfilled your obligation. In such a case, you are considered an ones (beyond your control), and you are not held responsible.

However, if you were negligent—if you did not check when you should have—then even though it may not have been intentional, it is still considered a violation, albeit accidental.

There is a distinction between a mistake and a mishap. A mistake often results from a lack of attention, whereas a mishap is something completely beyond one’s control.

We see this concept in daily life. For example, when children say, “I forgot,” we may give them the benefit of the doubt, but forgetting is not always a valid excuse. Important matters require attention.

In Torah law as well, even an unintentional sin may require atonement, because it indicates that proper care was not taken.

A true mishap, however, is something entirely beyond your control—for example, if someone physically forces your hand. In such a case, you bear no responsibility.

So too with chametz: if you checked properly and still missed something, you are not responsible. But if you failed to check when you should have, that is negligence.

This is similar to other areas of responsibility. If someone entrusts you with an item and there is an armed robbery, you may not be liable—it was beyond your control. But if you simply failed to lock the door and the item was stolen, that is negligence.

There are many shades between negligence and mishap, but most mistakes can be prevented with proper care and attention.

After burning the chametz, we recite Kol Chamira again—the second declaration. The first one, recited after the search, nullifies any chametz we may have missed. But at that point, we still have chametz that we intend to eat later.

After burning, however, we declare all chametz—both known and unknown—null and ownerless.

A practical question arises: if children are eating cereal in the morning, must the cereal box be burned, or can it be placed with the chametz that is being sold?

The answer is that the sale of chametz only takes effect at the last moment before Pesach. Therefore, anything you plan to sell can still be used earlier and then placed in the designated area for sale.

Erev Pesach also has a semi-holiday status. The Talmud discusses that in some places, work is not done on Erev Pesach. While we do perform work in the morning, the afternoon has a more festive character, somewhat like Chol HaMoed.

Therefore, it is customary to take haircuts and cut nails before midday. If one does not take a haircut before Pesach, one may not do so until much later (depending on customs of Sefirah). Also, cutting nails is considered a weekday activity and should be done before midday.

If one forgot, a non-Jew may perform a haircut afterward, but ideally all such preparations should be completed in the morning.

Even if one has no chametz, it is still best to burn some—at least symbolically—so as not to forget the mitzvah and to maintain the practice for future years.

Another important concept is Matzah Mitzvah. The greatest concern of chametz contamination is in matzah itself, since it involves flour and water. Therefore, extreme care is required in its preparation.

Chametz is unique in that even the smallest amount is forbidden—afilu b’mashahu. After midday on Erev Pesach, even a tiny amount does not become nullified in a mixture.

Therefore, when baking matzah—especially in the afternoon—extreme precision is required to avoid even the slightest chametz.

Some particularly meticulous individuals bake their matzah on Erev Pesach afternoon, known as Matzot Mitzvah, recalling the matzah baked at the time of the Exodus. This was done with great care, sometimes accompanied by reciting Hallel.

The Rebbe Rashab was known to oversee such baking with extraordinary precision.

The Rebbe also had a custom, for many years, to distribute Shmurah Matzah on Erev Pesach, personally giving each person a piece and blessing them with “Chag Kasher V’Sameach.” As the community grew, this became logistically difficult, and representatives would distribute it on his behalf.

That matzah would be placed on the Seder plate and eaten at the Seder.

Before going to Shul on the night of Pesach, one should prepare the Seder table fully. However, the Seder plate itself is arranged only at night, before Kiddush.

The Zeroa (shank bone) is used to represent the Korban Pesach. In Chabad custom, a chicken neck is used, roasted beforehand, and not eaten afterward, to avoid any confusion with an actual korban.

A hard-boiled egg represents the Korban Chagigah.

For Maror, both horseradish and romaine lettuce are used. These must be carefully checked for insects, ideally before Yom Tov.

Charoset is made from apples, pears, nuts, and wine, symbolizing the mortar used in Egypt.

Karpas is typically an onion or potato, symbolizing the hard labor of 600,000 Jews.

בבוקר של יום י״ד בניסן קמים מעט מוקדם יותר. מתפללים שחרית, ויש חלק אחד בתפילה הנקרא "מזמור לתודה", הנאמר לאחר "ברוך שאמר".

אך החל מערב פסח ובמשך כל ימי חג הפסח, אין אומרים מזמור זה. הסיבה לכך היא שקרבן התודה היה כולל חמץ. ומכיוון שאמירתו נחשבת כאילו אנו מקריבים את הקרבן, איננו רוצים להזכיר דבר שיש בו חמץ בזמן שאסור בחמץ.

אמנם בערב פסח בבוקר עדיין מותר היה לומר אותו, שכן עדיין מותר לאכול חמץ, אך הדבר היה מצמצם את זמן אכילת החמץ, ולכן המנהג שלא לאומרו כבר מערב פסח.

לכן, החל מערב פסח אין אומרים מזמור לתודה (עמוד 30), וכן לא אומרים אותו כל ימי החג, כולל חול המועד.

יש להקפיד לסיים את אכילת החמץ בזמן המדויק המופיע בלוח. ישנם שני זמנים: זמן איסור אכילה, וזמן שבו חייבים לבער את החמץ ואסור אף ליהנות ממנו. הזמן השני מאוחר בכשעה זמנית.

האכילה מסתיימת לפני השריפה, ולאחר מכן יש לדאוג לבער את החמץ בזמן.

כיום שורפים את החמץ באש נפרדת, ולא משתמשים בה לשום צורך אחר. בעבר היו משליכים חמץ לתוך תנורים בוערים, אך אין עושים כן, כדי שלא ליהנות מהחמץ בעתיד.

ראוי שיהיה לפחות כזית חמץ לשריפה, כדי לקיים את מצוות ביעור חמץ בפועל.

הברכה נאמרת בזמן בדיקת חמץ, ולא בזמן השריפה.

יש להיזהר מאוד מאש. בעבר היו עושים מדורות גדולות, אך כיום רבים שורפים את החמץ באופן פרטי, למשל על גריל בחצר.

יש לבדוק היטב כיסים, במיוחד של ילדים, וכן את הרכב, שבו לעיתים אוכלים חמץ.

אם אדם עשה את כל הבדיקות הנדרשות כראוי, ואחר כך נמצא חמץ שלא ידע עליו, אינו נחשב אחראי, כי זה אונס. אך אם התרשל ולא בדק – אף אם לא בכוונה, יש כאן עבירה בשוגג.

יש הבדל בין טעות לבין אונס. טעות נובעת מחוסר תשומת לב, ואילו אונס הוא דבר שמחוץ לשליטה.

גם בעבירות בשוגג נדרשת כפרה, כי היה צריך להיזהר יותר.

לאחר שריפת החמץ אומרים שוב "כל חמירא", ובפעם זו מבטלים גם את החמץ הידוע וגם שאינו ידוע.

החמץ נמכר רק סמוך לפסח, ולכן ניתן עדיין להשתמש בו קודם לכן ולהכניסו לאחר מכן למקום המכירה.

ערב פסח נחשב כיום בעל אופי של חצי-חג. לכן נוהגים להסתפר ולגזור ציפורניים לפני חצות היום.

גם מי שאין לו חמץ כלל, ראוי שישרוף מעט כדי לא לשכוח את המצווה.

במצות יש להיזהר במיוחד, כי שם שייך החשש לחמץ. חמץ אסור אפילו במשהו, ולכן יש להיזהר ביותר.

ישנם הנוהגים לאפות מצות בערב פסח אחר חצות, הנקראות "מצות מצווה", תוך הקפדה רבה.

הרבי היה מחלק מצה שמורה בערב פסח לכל אחד, עם ברכה "חג כשר ושמח".

לפני ההליכה לבית הכנסת יש להכין את שולחן הסדר, אך את קערת הסדר מסדרים רק בלילה.

הזרוע נעשית מצוואר עוף קלוי, לזכר קרבן הפסח, ואינה נאכלת.

הביצה הקשה היא זכר לקרבן חגיגה.

מרור נעשה מחזרת וחזרת חריפה, ויש לבדוק היטב שאין חרקים.

חרוסת נעשית מתפוחים, אגסים, אגוזים ויין.

כרפס הוא בצל או תפוח אדמה, לזכר עבודת הפרך.