## Kitzur Shulchan Arukh Siman 115

###### Kitzur Shulchan Arukh 115:1
[Kitzur Shulchan Arukh 115:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/115:1)

עֶרֶב פֶּסַח שֶׁחָל לִהְיוֹת בַּשַׁבָּת, בּוֹדְקִין אֶת הֶחָמֵץ בְּלֵיל שְׁלשָׁה עָשָׂר, דְּהַיְנוּ בַּלַּיְלָה הַשַּׁיָּךְ לַיּוֹם הַשִּׁשִּׁי. וְאַחַר הַבְּדִיקָה מְבַטְּלוֹ, וְאוֹמֵר, כָּל חֲמִירָא וְכוּ', כְּמוֹ בְּפַעַם אַחֶרֶת, וּבַיוֹם הַשִׁשִּׁי שׂוֹרְפוֹ גַּם כֵּן בַּזְּמַן שֶׁהוּא שְׂרָפוֹ בְּכָל עֶרֶב פֶּסַח. אֲבָל אֵינוֹ צָרִיךְ לוֹמַר כָּל חֲמִירָא, אֶלָּא בַּשַׁבָּת לְאַחַר הָאֲכִילָה מְבַטְּלוֹ וְאוֹמֵר, כָּל חֲמִירָא וְכוּ'.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If *erev Pesach* occurs on Shabbos, we make the search for *chametz* on the eve of the thirteenth of *Nisan*, that is, on Thursday night. After concluding the search, you nullify the *chametz* by saying *Kol chamira* etc., as in other years, and on Friday, you burn it, at the same time that you burn it every *erev Pesach*, but you do not say *Kol chamira*. On Shabbos, after the meal, you nullify it and say *Kol Chamira* etc.


###### Kitzur Shulchan Arukh 115:2
[Kitzur Shulchan Arukh 115:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/115:2)

הַבְּכוֹרִים מִתְעַנִּין בַּיוֹם הַחֲמִישִּׁי. וְאִם קָשֶׁה לוֹ לְהִתְעַנּוֹת עַד לְאַחַר בְּדִיקַת חָמֵץ, יָכוֹל לִטְעֹם אֵיזֶה דָּבָר מוּעָט קֹדֶם הַבְּדִיקָה אוֹ יַעֲשֶׂה שְּׁלִיחַ לִבְדֹּק (תע).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The firstborn fast on Thursday; and if it is difficult for a firstborn to fast, until after the search for the *chametz*, he may have a small snack before making the search, or else, he may appoint someone as his agent to make the search (and eat a full meal).


###### Kitzur Shulchan Arukh 115:3
[Kitzur Shulchan Arukh 115:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/115:3)

אֵין מְבַשְּׁלִין לַשַׁבָּת זוֹ תַּבְשִׁילֵי קֶמַח וּגְרִיסִין, שֶׁיְכוֹלִין לְהִדָּבֵק בַּקְּדֵרוֹת, וְאָסוּר לַהֲדִיחָן. עַל כֵּן יְבַשֵּׁל רַק מַאֲכָלִים שֶׁאֵינָם מִתְדַּבְּקִים. וְאַחַר הָאֲכִילָה מְנַעֵר הֵיטֵב אֶת הַמַּפָּה וּמַצְנִיעַ אוֹתָהּ עִם כָּל כְּלֵי הֶחָמֵץ בְּחֶדֶר, שֶׁאֵינוֹ רָגִיל לָלֶכֶת שָׁמָּה בְּפֶסַח. וְאִם נִשְׁאַר לוֹ מְעַט פַּת, יִתְנֶנּוּ לְאֵינוֹ יְהוּדִי, רַק יִזָּהֵר מֵאִסּוּר הוֹצָאָה (עַיֵן לְעֵיל סִימָן פ"ב סָעִיף ט'). וּמְכַבְּדִין אֶת הַבַּיִת עַל יְדֵי אֵינוֹ יְהוּדִי אוֹ בְּדָבָר הַמֻּתָּר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
For this Shabbos, you should not cook dishes made with flour and grits, because they may stick to the pots, and it is forbidden to clean them on Shabbos. Therefore, you should cook only dishes that will not stick (to the pot). After the meal, you should shake the tablecloth well, and hide it away, together with the vessels used for *chametz*, in a room, where you do not usually go on *Pesach*. If any bread is left over, you should give it to a non-Jew; but you should be careful not to violate the law against removing things from one domain to another (see Chapter 82, par. 9 above). The house should be swept, either by a non-Jew, or with a sweeper that may be used on Shabbos.


###### Kitzur Shulchan Arukh 115:4
[Kitzur Shulchan Arukh 115:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/115:4)

בַּבֹּקֶר מִתְפַּלְּלִין בַּהַשְׁכָּמָה, שֶׁלֹּא לְאַחֵר הַזְּמַן שֶׁמֻּתָּרִין בַּאֲכִילַת חָמֵץ. וְנָכוֹן לְחַלֵּק סְעוּדָּתוֹ לִשְׁתַּיִם, דְּהַיְנוּ שֶׁיְבָרֵךְ בִּרְכַּת הַמָּזוֹן, וּמַפְסִיק מְעַט בַּהֲלִיכָה וּבְדִבְרֵי תּוֹרָה אוֹ בְּטִיּוּל, וְחוֹזֵר וְנוֹטֵל יָדָיו וְאוֹכֵל קְצָת וּמְבָרֵךְ שֵׁנִית בִּרְכַּת הַמָּזוֹן, כְּדֵי לְקַיֵּם מִצְוַת סְעוּדָה שְׁלִישִׁית (תמ"ד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On Shabbos morning, the *Shacharis* service should be said at an early hour, so that there should be enough time to eat a meal with *chametz*, while it is still permissible to do so. It is proper to divide the meal into two parts, that is (after eating one course) recite *Birkas Hamazon*. Make a short pause by discussing Torah thoughts or taking a walk,¹ 444:8). then wash your hands again, eat and say *Birkas Hamazon* again. Thereby, you will have fulfilled the mitzvah of eating three meals on Shabbos.

footnotes:
¹ If there is not sufficient time to pause between them, the meal should not be divided, as this will cause you to recite unnecessary berachos. It is, therefore, better to fulfill the mitzvah of eating the third meal, by eating meat, fish or fruits. (Mishnah Berurah


###### Kitzur Shulchan Arukh 115:5
[Kitzur Shulchan Arukh 115:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/115:5)

נוֹהֲגִין לְהַפְטִיר בְּמַלְאָכִי וְעָרְבָה וְגוֹ' לְפִי שֶׁכָּתוּב שָׁם, הָבִיאוּ אֶת כָּל הַמַּעֲשֵׂר אֶל בֵּית הָאוֹצָר וְגוֹ' וְהוּא מֵעִנְיָנָא. כִּי (לְפִי יֵשׁ אוֹמְרִים) הָיָה זְמַן הַבִּעוּר בְּעֶרֶב פֶּסַח שֶׁל שָׁנָה הָרְבִיעִית שֶׁבַּשְׁמִיטָה, וּבְעֶרֶב פֶּסַח שֶׁל הַשָׁנָה הַשְׁבִיעִית שֶׁבַּשְׁמִיטָה, שֶׁכָּל הַמַּעַשְׂרוֹת שֶׁהִפְרִישׁ כָּל שָׁלֹשׁ שָׁנִים מִתְּבוּאָתוֹ וְהָיוּ מֻנָּחִים בְּבֵיתוֹ, מְחֻיָּב אָז לִתְּנָם לַלֵּוִי (ת"ל).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary to read the *Haftarah* from Malachi 3:4, *Ve'arvah* etc. because it is written there, "Bring all the tithes into the storehouse etc." That is appropriate for the day, for (according to some authorities), the time at which all tithes had to be removed from the house was on *erev Pesach* of the fourth year of the *Shemitah* cycle, and on *erev Pesach* of the seventh year of the *Shemitah* cycle. All the tithes which were separated from your grain during the three years, and which were kept in your house, had to be given to the *Levi* at the above-mentioned times.


###### Kitzur Shulchan Arukh 115:6
[Kitzur Shulchan Arukh 115:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/115:6)

בְּעֶרֶב שַׁבָּת [זֹה] יִזָּהֵר כָּל אָדָם בִּמְאֹד מְאֹד לִשְׁאֹל, אִם הִפְרִישׁוּ חַלָּה מִן הַחַלּוֹת שֶׁאָפוּ לִכְבוֹד שַׁבָּת. כִּי אִם לֹא הִפְרִישׁוּ חַלָּה וְנִזְכְּרוּ בַּשַׁבָּת, יֵשׁ בָּזֶה מְבוּכָה גְּדוֹלָה מַה לַעֲשׂוֹת, כִּי אָסוּר לְהַפְרִישׁ חַלָּה בַּשַׁבָּת, וְגַם אָסוּר לְהַשְׁהוֹת אֶת הַחַלּוֹת. וְדַעַת הַ"מָּגֵן אַבְרָהָם", שֶׁצָּרִיךְ לִתֵּן כָּל הַחַלּוֹת לְאֵינוֹ יְהוּדִי בְּמַתָּנָה גְּמוּרָה קֹדֶם שָׁעָה שֶׁנֶּאֱסָרוֹת בַּהֲנָאָה. וְיֵשׁ חוֹלְקִין וְכָתְבוּ תַּקָּנוֹת אֲחֵרוֹת וְכֻלָּן דְּחוּקוֹת. וְעַל כֵּן צְרִיכִין לִזָּהֵר בַּדָּבָר (סִימָן תמ"ד תק"ו ופת"ש ביו"ד סִימָן שכ"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On this Friday, every man should be very careful to ask whether *challah* has been separated from the *challah* loaves that were baked in honor of Shabbos, for if *challah* has not been separated, and you become aware of that on Shabbos, there is a great deal of confusion as to what should be done; because it is forbidden to separate *challah* on Shabbos, and it is also forbidden to keep the *challah* loaves because of Pesach. The *Magein Avraham* contends that all the loaves must be given to a non-Jew as an outright gift, before the time that their benefit is forbidden. Other authorities disagree and offer different solutions, but they all involve serious problems. Therefore, you must be careful about this.