The seventh day of Passover is a holy day. It was on this night that the splitting of the Red Sea occurred; the sea was split by God into two, and the Israelites marched through while the pursuing Egyptians entered and drowned. This anniversary has ramifications for the laws and customs of the day, as detailed below. On the day before the holy day, i.e., on the sixth day of Passover, one should get ready as on every festival eve and prepare the table and everything else needed for the festival.

Just before the festival day begins, one should light a long-burning candle, so that it will be possible to transfer fire from it for cooking and for other uses throughout the day.

When the seventh day of Passover falls on Friday, one must make an eiruv tavshilin before the start of the festival day, so that it will be permitted to cook and make other preparations on the festival day for Shabbat.

Further reading: For the details of the laws of eiruv tavshilin, see p. 474.

If the seventh day of Passover falls on Shabbat, one must light the festival and Shabbat candles before the entry of Shabbat and the festival. Under no circumstances may one light them on Shabbat.

When the seventh day of Passover falls on a weekday, some are accustomed to light the candles after the festival day has begun, near the start of the evening meal. Those who do so should not create a new flame, but rather they should light the candles from a fire that was burning before the holy day began. When lighting the candles, one recites only one blessing:

“Blessed are You, Lord our God, King of the universe, who sanctified us through His commandments, and commanded us to light a candle for the festival (on Shabbat, say instead: for Shabbat and the festival).”

Further reading: For more details on the halakhot of candle lighting, see p. 381.

The festival evening prayer service can be found in most prayer books. When the festival falls on Shabbat, the congregation recites before the evening prayers an abbreviated version of Kabbalat Shabbat, and at the end of the prayer service they add the passages Vaykhulu (Genesis 2:1–3), Magen Avot (a condensed form of the Amida service), and in some communities Psalms 23.

As on every Friday night or festival night, Kiddush is recited over a cup of wine. The formula of this Kiddush is identical to the Kiddush recited on every festival, except that unlike the other festivals, on this occasion one does not add the Sheheheyanu blessing at the end of the Kiddush. The reason is that this festival day is a continuation of Passover, not a new festival in its own right, and the Sheheheyanu blessing was already recited for Passover, on the first festival night.

For Ashkenazim:

(“It was evening and it was morning,) the sixth day. The heavens and the earth and their entire host were completed. God completed on the seventh day His works that He had made; He rested on the seventh day from all His works that He had made. God blessed the seventh day, and sanctified it; because on it He rested from all His works that God created to make” (Genesis 1:31–2:3).

On a weekday one starts here:

“Attention, masters, gentlemen, my teachers.

“Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine.

“Blessed are You, Lord our God, King of the universe, who has chosen us from all nations, and raised us above all tongues, and sanctified us through His commandments. And You have given us, Lord our God, in love, (on Shabbat add: Shabbatot for rest and) appointed times for joy, festivals and seasonal holidays for gladness, this day of (on Shabbat add: Shabbat and this day of) the Festival of Matzot, the time of our freedom, (on Shabbat add: with love), a holy convocation, in commemoration of the exodus from Egypt. For You have chosen us and sanctified us above all nations, and (on Shabbat add: the Shabbat and) Your holy festivals (on Shabbat add: in love and favor), in joy and in gladness You have given us for an inheritance. Blessed are You, Lord, who sanctifies (on Shabbat add: the Shabbat,) Israel, and the seasonal holidays.”

If it is Saturday night, a Havdala blessing is recited at the end of Kiddush. The Havdala blessing is preceded by the blessing over a flame that is always recited in the Havdala ceremony after Shabbat. The text of these blessings is as follows:

“Blessed are You, Lord our God, King of the universe, who creates the lights of fire.

“Blessed are You, Lord our God, King of the universe, who distinguishes between sacred and mundane, between light and darkness, between Israel and the [other] nations, between the seventh day and the six days of work. You have distinguished between the sanctity of Shabbat and the sanctity of festivals, and You have sanctified the seventh day above the six days of work. You have distinguished and sanctified Your people Israel with Your sanctity. Blessed are You, Lord, who distinguishes between sacred and sacred.”

For Sephardim:

(“It was evening and it was morning,) the sixth day. The heavens and the earth and their entire host were completed. God completed on the seventh day His works that He had made; He rested on the seventh day from all His works that He had made. God blessed the seventh day, and sanctified it; because on it He rested from all His works that God created to make” (Genesis 1:31–2:3).

On a weekday one starts here:

“These are the appointed times of the Lord, holy convocations, that you shall proclaim at their appointed time” (Leviticus 23:4). “And Moses spoke to the children of Israel the appointed times of the Lord” (Leviticus 23:44).

“Attention, my masters.”

The listeners respond: “To life!”

“Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine.

“Blessed are You, Lord tour God, King of the universe, who has chosen us from all nations, and raised us above all tongues, and sanctified us through His commandments. And You have given us, Lord our God, in love, (on Shabbat add: Shabbatot for rest and) appointed times for joy, festivals and seasonal holidays for gladness, this day of (on Shabbat add: Shabbat and this day of) the Festival of Matzot, this festival day of holy convocation, the time of our freedom, with love, in commemoration of the exodus from Egypt. For You have chosen us and sanctified us above all nations, and (on Shabbat add: the Shabbatot and) Your holy festivals (on Shabbat add: in love and favor), in joy and in gladness, You have given us for an inheritance. Blessed are You, Lord, who sanctifies (on Shabbat add: the Shabbat,) Israel, and the seasonal holidays.”

If it is Saturday night, a Havdala blessing is recited at the end of Kiddush. The Havdala blessing is preceded by the blessing over a flame that is always recited in the Havdala ceremony after Shabbat. The text of these blessings is as follows:

“Blessed are You, Lord our God, King of the universe, who creates the lights of fire.

“Blessed are You, Lord our God, King of the universe, who distinguishes between sacred and mundane, between light and darkness, between Israel and the [other] nations, between the seventh day and the six days of work. You have distinguished between the sanctity of Shabbat and the sanctity of festivals, and You have sanctified the seventh day above the six days of work. You have distinguished and sanctified Your people Israel with Your sanctity. Blessed are You, Lord, who distinguishes between sacred and sacred.”

The blessing of HaMotzi (“who brings forth bread from the earth”) is then recited on two whole matzot. In Grace after Meals, the Ya’aleh VeYavo section is added, and if it is Shabbat, the Retzeh passage as well.

Some have the custom of reading on the night of the seventh of Passover the “Song at the Sea” near midnight, which is the time when the splitting of the Red Sea occurred. There are those who do this on the seashore.

Another custom is to learn Torah all night long on the seventh night of Passover. In hasidic communities it is customary to pour some water on the floor of the synagogue at around midnight and dance in the water until it dries, in memory of the splitting of the Red Sea and the transformation of the sea to dry land.

In the morning, the festival morning prayer service is recited, as appears in the prayer books, even when the festival falls on Shabbat. Some have the custom for the prayer leader and the congregation to sing the “Song at the Sea” (Exodus 15:1–18) with a special melody, verse by verse.

After the repetition of the Amida by the prayer leader, the congregation recites the abridged Hallel, which is followed by Kaddish and, in some congregations, the Song of the Day. If the seventh day of Passover falls on a Shabbat, some congregations have the custom of reading Song of Songs at this point.

After this, two Torah scrolls are taken out of the ark for the Torah reading.

Five men are called up for the reading from the first scroll; seven men if it is a Shabbat. The reading is from Exodus (13:17–15:26), a passage which relates the story of the departure of the children of Israel from Egypt, the splitting of the Red Sea, and the “Song at the Sea.”

The maftir is read from the second scroll and it discusses the Passover additional offerings (Numbers 28:16–25). Afterward, the haftara is read (II Samuel 22). It is called the “Song of David,” and is reminiscent of the “Song at the Sea” in its general content and manner of composition.

After the haftara, the congregation prays the festival Musaf service, even if the festival falls on a Shabbat. In Israel, Ashkenazim recite Yizkor, a prayer in memory of the departed, before Musaf, on this day. Outside of Israel, Yizkor is recited on the eighth day of Passover.

After the prayers, Kiddush is recited and the festive meal is eaten. The Kiddush is identical to that of the first festival day. The breaking of bread and the blessing of HaMotzi (“who brings forth bread from the earth”) are, of course, performed on matzot. In Grace after Meals the Ya’aleh VeYavo section is added.

In the afternoon, one prays the festival afternoon prayer service, even if the festival falls on Shabbat.

Outside of Israel, the eighth day is observed as a festival day [yom tov] as well. The observance of this day is the same as the previous day, other than any customs pertaining to the splitting of the sea. There are many who allow various leniencies on this extra day. For example, those who are careful not to eat wetted matza on Passover (matza sheruya, or gebrokts, matza that has come into contact with water or another liquid) will eat such matza on the eighth day of the festival.

The main Torah reading for the eighth day is a section from Deuteronomy (15:19–16:17), which mentions the three pilgrimage festivals and the counting of the omer. Five men are called up for this reading. The maftir is the same as the one for the seventh day. If the eighth day of Passover falls on a Shabbat, the main Torah reading is expanded to include Deuteronomy 14:22–16:17, and seven men are called up for the reading. The haftara is a passage from Isaiah (10:32–12:6), which includes a famous description of the messianic era, thereby linking the original redemption from Egypt with the final redemption.

Ashkenazic communities recite the Yizkor prayer for the deceased before the Musaf prayer service.

In various hasidic communities, and especially among Lubavitch Hasidim, it is customary following the afternoon prayer service of the last day of Passover to partake of a third meal, which is called the “the festive meal of mashiah [the messiah].” This meal was instituted by the founder of the Hasidic movement, Rabbi Israel Ba’al Shem Tov, with the explanation that “on this day the light of the messiah shines.” This meal, which is accompanied by Torah discourses or thoughts, is meant to inculcate and sharpen the belief and longing for the complete redemption. Some have the custom to wash their hands, eat matza, and drink four cups of wine, similar to the Seder. According to mystic sources, the Seder relates to the redemption of the Israelites from Egypt, while the conclusion of Passover is linked to the future redemption.

It is interesting to note that even the Vilna Gaon, who generally did not partake of a third meal on festivals, was particular to do so on the last day of Passover. The accepted reason for his observance of this custom is that this was a special expression of fondness for the mitzva of eating matza by continuing to eat it until the end of Passover.

In Israel, Passover is observed for seven days rather than eight. When the seventh day of Passover falls on Friday, the prohibition against eating and possessing hametz lapses at the end of the day in Israel, which means that on Shabbat it is theoretically permitted to eat hametz and to keep it in one’s house. Nevertheless, for technical reasons there is no way to prepare hametz, because as soon as the festival ends, Shabbat has already begun, and therefore, practically speaking, it is as though Passover continues for another day. The implication of this is that one must continue to eat only food that is kosher for Passover, and use only Passover dishes. With that said, even those who are strict not to eat wetted matza throughout Passover may dip their matza in other foods on this Shabbat, even with their Passover utensils. Many Ashkenazim in Israel eat kitniyot on this Shabbat.

Upon the conclusion of the holiday, Havdala is recited over a full cup of wine. The text of this Havdala is identical to the Havdala of Shabbat, but without the blessings over the candle and the spices. Likewise, the introductory verses before Havdala are not recited. One recites the blessing over the wine: “who creates the fruit of the vine,” followed by the blessing of: “who separates between the sacred and the secular.” If the last day of Passover falls on Shabbat, the Havdala will be like that of a regular Saturday night.

Further reading: For the laws of Havdala, see p. 398.

At the conclusion of Passover, one should put away the Passover utensils and dishes before bringing hametz into the house, so that the dishes will not come into contact with hametz.

If one wishes to purchase hametz from a Jewish owned establishment following the conclusion of Passover, one must be sure to buy it only in a store with a certificate from a reliable organization or rabbi that attests that the owner of the business had sold all his hametz before Passover. This is because, as noted in the previous chapter, hametz that was in the possession of a Jew during Passover is permanently prohibited to eat or to derive benefit from. One must be careful in this regard during the weeks after Passover as well. If a Jewish store owner did not sell its hametz, or if it is uncertain if he did so, one should buy hametz products in that store only if the products were produced after Passover.