18. Leshanah Habaah, Piyutim, Chasal Siddur Pesach, Sefiras Haomer on second night:

1. Leshanah Habah Beyerushalayim:^[6]

After saying the after blessing on the wine, one recites “Leshanah Habah Beyerushalayim” [one time^[7]].

 

“Chasal Siddur Pesach” In many Siddurim the Haggadah concludes with the hymn of Chasal Siddur Pesach. This was omitted from Admur in his Siddur, as according to Chabad philosophy, the message of Pesach never ends.   Pouring back the cup of Eliyahu:[8] After the recital of Leshanah Habah, one is to pour the wine of the Kos Shel Eliyahu back into the bottle. The participants sing Keili Ata of the Alter Rebbe upon doing so.

1. Piyutim:^[9]

Many are accustomed to say Piyutim after the Seder.^[10] [These Piyutim are a tradition from generation to generation.^[11] Practically, the custom of the Rabbeim is not to say any Piyutim after the Seder.^[12]] Those accustomed to say Piyutim are not to do so prior to drinking the 4^th cup, as the 4^th cup is to be drunk immediately after Yishtabach, as stated above in Halacha 17.

Shir Hashirim:^[13] Some have the custom to recite Shir Hashirim after the Seder. [This is not the widespread Chabad custom. However, some are accustomed to say it, and so was the custom of the Rebbe’s father, Rav Levi Yitzchak Schneerson.^[14]]

Chad Gadya:^[15] Some have the custom to recite Chad Gadya after the Seder, as it speaks of the redemption from Egypt and the other redemptions from exile. [This is not the Chabad custom. Nonetheless, one is not to G-d forbid ridicule this hymn and one who does so is punished.^[16]]

1. When to count in the Diaspora on the second night of Pesach:^[17]

On the second night of Pesach one begins to count Sefiras Haomer immediately after Maariv.^[18] However, some Poskim^[19] say that those who follow mysticism should count after finishing the entire Seder on the second night in the Diaspora.^[20] [Other Poskim^[21] however negate this and rule one must count after Maariv, before the Seder, both according to Nigleh and Nistar.^[22]] Practically, one who proceeds to say the blessing and count immediately after Davening, is preceded with Divine blessing.  

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[6] Siddur Admur

[7] Haggadah of Rebbe; Siddur Yaavetz; Siddur Shelah writes to say it three times

[8] Haggadah of Rebbe

[9] See Kaf Hachaim 480:10-13

[10] Admur 480:3; Rashal; Bach; Taz 480

[11] Likkutei Sichos 22 p. 288, printed in Shulchan Menachem 2:349

[12] Rebbe in Haggadah

[13] Shlah p. 170 based on Miseches Sofrim 14:18; Moreh Baetzba 7:210; Chayeh Adam 130:19-16; Kitzur SHU”A 199:9; Kaf Hachaim 480:12; Nitei Gavriel 105:6

[14] Sefer Hasichos 5750 2:664, printed in Shulchan Menachem 2:349

[15] Kaf Hachaim 480:12; Nitei Gavriel 105:6

[16] See Chaim Sheol 1:28; Kaf Hachaim 480:13

[17] Siddur Admur; See Shaar Hakolel 49:2; Piskeiy Teshuvos 489:1

[18] Admur ibid; Michaber 489:1

[19] Rameh Mipuno; Ramaz; Ramak; Chesed Leavraham brought by Chida in Chaim Sheol 2:10 and Machazik Bracha 489:2 [In Chaim Sheol ibid he concludes like this opinion, however in Birkeiy Yosef 489:5 he seems to negate it]; Birkeiy Yosef 489:5 that so is custom of Midakdikin; Yesod Veshoresh Havoda 9:8; Mishmeres Shalom Kudinov 36:1; Divrei Chaim; Maharshag 30 regarding if there will be a Minyan after the Seder; See Vayaged Moshe ibid that so was custom of Baal Shem Tov and his students, however this matter is under debate [See Piskeiy Teshuvos ibid footnote 3 and 6]; See Shaar Hakolel 49:2 in name of Tzemach Tzedek that the opinion brought here who holds to count after the Seder was not written by Admur but rather by his brother the Maharil, and when Admur saw this after it was printed he was very upset.

[20] The reason: As once one counts the Omer he is pronouncing that it is no longer Pesach, and this contradicts his later performance of the Seder. [See Chida ibid; Shaar Hakolel ibid]

[21] Rashash in Nehar Shalom p. 25, “One is not to delay the Sefirah even according to Kabbalah and on the contrary, one who does so causes Yenikas Hachitzonim.” [See however Piskeiy Teshuvos ibid footnote 6 in name of Divrei Chaim that the Rashash retracted this ruling later on, and how it does not apply to us]; Machazik Bracha 489:2 in name of Rashash [although concludes unlike him]; Birkeiy Yosef ibid seemingly concludes like Rashash; Minchas Elazar 4:18; Nimukei Orach Chaim 489; Shaar Yissachar 2; Aruch Hashulchan 489:11; Kaf Hachaim 489:6; See Shaar Hakolel ibid; Piskeiy Teshuvos ibid footnote 6

[22] The reason: As it is forbidden to eat prior to Sefira, and he also may come to forget to count afterwards. [Birkeiy Yosef ibid; Tzemach Tzedek in his glosses o