Laws relating to when Pesach falls on Shabbos
1. Erev Pesach:
A. Taanis Bechoros-Fast of the first born:
When Pesach falls on Shabbos, the firstborns fast on Erev Shabbos, which is also Erev Pesach.
B. Making the Charoses:
When Pesach falls on Shabbos one is required to prepare [i.e. grind] the Charoses from before Shabbos. If one did not do so then it is forbidden to grind the ingredients on Shabbos due to the grinding prohibition, unless one uses a great irregularity, such as the back of a knife. Alternatively, one can cut it to small pieces, which are slightly larger than usual.
Adding wine to the Charoses when Pesach falls on Shabbos: When Pesach falls on Shabbos, one must beware to soften the Charoses with liquid before Shabbos. [This applies likewise according to the Chabad custom. Thus, a small amount of wine is to be added to a selected portion of the Charoses before Shabbos.] If one forgot to do so before Shabbos, then one may do so on Shabbos under the following conditions [which are necessary in order to avoid the kneading prohibition]:
- Thin batter: One is to make it into a very thin batter, and thus add a lot of wine into the mixture.
- Irregularity of adding ingredients: One is to make the mixture with an irregularity [i.e. in the opposite order] which is defined as to first place the wine in the vessel and then the Charoses.
- Irregularity of mixing: One [cannot mix the Charoses and wine/liquid in the regular method, however one] is allowed to mix it with one’s finger or with the vessel itself, through holding onto the vessel and shaking it until it mixes.
C. Making the Saltwater:
One is to make the salt water for the dipping of the Karpas [and egg] on Erev Pesach especially when Yom Tov falls on Shabbos.
Making the salt water on Shabbos if forgot to do so beforehand: If Pesach falls on Shabbos and one forgot to make the salt water before Shabbos, it is permitted to make the salt water on Shabbos so long as the following [three] conditions are fulfilled: 1) One does so right before the meal. 2) One makes a very small amount, just enough for the dip of the Karpas [for that Seder]. 3) One has a ratio of salt that is less than 2:3. These restrictions apply even if one places oil into the dish prior to placing the salt. Now, since it is difficult to fulfill the second condition and make an exact amount of salt water kneaded, and not any more than necessary, therefore the salt water should be made on Erev Shabbos. Although, indeed if one forgot to do so, then he is to make following the above conditions and make a very small amount. [Some Poskim rule that the only applies if vinegar is not available, otherwise one is to dip the Karpas in vinegar rather than make salt water on Shabbos.]
D. Grinding the Maror-horseradish:
When Pesach falls on Shabbos one is required to prepare [i.e. grind] the horseradish from before Shabbos. If one did not do so, then it is forbidden to grind the ingredients on Shabbos due to the grinding prohibition, unless one uses a great irregularity, such as the back of a knife. Alternatively, one can cut it to small pieces, which are slightly larger than usual.
E. Checking the lettuce:
When Pesach falls on Shabbos, one must make sure to check and clean the lettuce before Shabbos.
Checking on Shabbos if did not do beforehand: If one did not check and clean the lettuce before Shabbos, then one’s ability to clean and check the lettuce from insects is greatly limited due to the Borer restrictions, and prohibition of killing insects, and one is to thus [rinse, check and] eat only the stalk of the lettuce and not the leaves. However, from the letter of the law, one may rinse [not soak] the lettuce in water [without soap], and then inspect it for insects. If an insect is found it may be removed from the lettuce so long as one plans to eat it right away, and it is thus done “Lialter” in close proximity to the meal. If the lettuce is considered insect free [i.e. Gush Katif] then one may suffice to simply rinse it on Yom Tov, directly prior to the meal.
F. Roasting the Zeroa:
The Zeroa must be roasted before Yom Tov. If one did not do so, then one is to use any other cooked piece of chicken or meat that he already has. If he does not have cooked meat or chicken, then any cooked food may be used.
G. Peeling produce:
Produce that needs to be peeled using a peeler should be peeled before Shabbos.
Peeling on Shabbos: Those fruits and vegetable which majority of people do not eat together with the peel, and it is rather removed and discarded prior to eating, according to all opinions, it is [Biblically] forbidden to use a peeler to remove the peel on Shabbos. This applies even if one intends to do so in order to eat the food right away. Those fruits and vegetables which majority of people eat together with the peel, some Poskim rule it is forbidden to be peeled using a peeler, and rather may only be peeled with a knife for right away use. Other Poskim however rule it may be peeled using a peeler, and may even be peeled for later use on Shabbos. Practically, those who are stringent are doing a proper act, although those who are lenient have upon whom to rely, and each person is to ask his Rav. Those who are particular to not eat peels on Pesach, and hence peel all their produce, seemingly may still abide by the leniency of using the peeler on Shabbos Pesach for peels that are generally eaten by majority of people, if they are accustomed to follow the lenient opinion during the other Shabbosim of the year.
A Matzah is only considered a Shaleim if it is not missing a piece. If one does not have any Shaleim Matzos, then before Yom Tov one is to place the broken areas of the broken Matzah near a flame until the area becomes crisp/burnt, and if it regains a whole appearance in the eyes of people then it is valid for Lechem Mishneh. [Accordingly, one is to verify before Yom Tov that he contains enough Shaleim Matzos for the Seder and Yom Tov, and if necessary burn the edges before Yom Tov.] If this was not done before Yom Tov, then when Yom Tov falls on Shabbos, according to all it is forbidden to burn the sides of the Matzah for the sake of making it a Shaleim.
When Pesach falls on Shabbos, one is to recite Hodu and Patach Eliyahu before Mincha.
2. Friday night:
When [the first night of] Pesach falls on Friday evening, one begins the Maariv prayer from Mizmor Ledavid [psalm 29], [omitting all the Psalms from Lechu Neranina until Mizmor Ledavid]. [One recites the entire Nussach from Mizmor Ledavid and onwards, including Ana Bekoach; all the stanzas of Lecha Dodi; Mizmor Shir, Kegavna. In Lecha Dodi, the wording of Besimcha instead of Berina is recited. In Shemoneh Esrei one needs to mention “Shabbos” in the beginning of the middle blessing, and in the conclusion of the blessing. After Shemoneh Esrei one recites Vayechulu. One does not recite Meiyn Sheva and rather proceeds to recite Hallel. After Hallel one recite Kaddish Tiskabel, Mizmor Ledavid. One then recites half Kaddish, Barchu and Aleinu.]
B. Shalom Aleichem and Eishes Chayil:
When Pesach falls on Shabbos, one is to recite Shalom Aleichem and Eishes Chayil in an undertone upon returning from Shul, as explained next.
3. The Seder [1st night]:
Shalom Aleichem, Eishes Chayil, Mizmor Ledavid, Askinu: When Pesach falls on Friday evening, the Chabad custom is to say the following passages prior to Kiddush in an undertone: Shalom Aleichim, Eishes Chayil, Mizmor Ledavid Hashem Ro’i, Da Hi Se’udasa, Askinu. [The classical Chabad Hagados do not contain the above paragraphs prior to Kiddush, and they rather begin straight with Askinu and Vayechulu. Practically, the above paragraphs are to be recited from a regular Siddur, and one may then continue with the Kiddush written in the Haggadah.]
Extra words of Shabbos: When Pesach falls on Friday evening, one is required to add the extra words that mention Shabbos, in the paragraph of Kiddush, and conclude the blessing of Kiddush with Mikadesh Hashabbos ViYisrael Vihazmanikm.
Forgot to mention Shabbos in Kiddush: If one forgot to add any of the parts for Shabbos in the Kiddush, then he does not fulfill his obligation, and must repeat the Kiddush. Likewise, If one accidentally said the Friday night Shabbos Kiddush and not the Kiddush for Yom Tov, he does not fulfill his obligation and must repeat the correct Kiddush. [If he already drank the cup of wine, then he is to pour a new cup and recite Kiddush again.] However, if he concluded the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, then even if he did not mention Shabbos in the main paragraph the Yom Tov Kiddush, he nevertheless fulfills his obligation. Furthermore, if he mentioned Shabbos anywhere in the main paragraph, then even if he did not conclude the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, he nevertheless fulfills his obligation according to some Poskim, and is hence not to repeat it. This applies whether he concluded with only Mikadesh Hashabbos, or only Mikdesh Yisrael Vihazmanim.
May one make Kiddush on the night of Seder during the seventh hour?
Yes. Even those who are generally particular throughout the year not to say Kiddush during the 7th hour after midday [between 6:00-700 p.m.] are not to abstain from making Kiddush during this time on the night of the Seder.
B. Eating Fish:
It is proper to eat fish during the meal. This applies especially if it falls on Shabbos.
C. Shefoch Chamascha:
The Chabad custom is to open all the doors leading to the public area, or to the courtyard, prior to saying Shefoch Chamascha. The Chabad custom when Pesach falls during the week, is to bring lit candles to the doorway. ]When Pesach falls on Shabbos, the candles are not moved being that they are Muktzah, although the door is nevertheless opened.[
4. The Torah reading:
A. Yud Gimmel Middos-Hashem Hashem:
B. Seven Aliyos:
On Shabbos one reads 7 Aliyos from the first Torah.
C. The portions read on Chol Hamoed:
The Torah portion of the 3rd, 4th, and 5th days of Chol Hamoed vary in accordance to whether the day falls on Shabbos. Whenever Pesach falls on Sunday or Shabbos the order is: 2nd day: Shur O kesev; 3rd day: Kadesh; 4th day: Im Kesef; 5th day: Psal Licha, 6th day: Bamidbar Sinai.
5. Havdalah on Motzei Shabbos/Yom Tov:
A. Eretz Yisrael-Havdalah on Motzei Shabbos:
In those years that Motzei Yom Tov is also Motzei Shabbos, then the order of Havdalah follows the same order as Motzei Shabbos. Thus, in Eretz Yisrael in which only one day of Yom Tov is kept, when Pesach falls on Shabbos, a regular Motzei Shabbos Havdalah is performed with Haeish and Besamim.
Besamim for Havdalah: Havdalah on Motzei Shabbos Pesach follows the same laws as Havdalah throughout the year, and hence the Mitzvah of Besamim applies on Motzei Shabbos Pesach just as it applies throughout the year. Nevertheless, due to the Chametz restrictions, some are accustomed to avoid using the commonly used Besamim of cinnamon and cloves due to its possible Chametz infiltration. Accordingly, some did not have a Besamim spice available on Motzei Shabbos of Chol Hamoed Pesach and therefore did not do Besamim during Havdalah of this Motzei Shabbos. However, in truth even if one does not have the above spices available due to the Chametz restrictions, one can use other spices, such as Hadassim, or fresh herbs that contain a scent, including mint. If this is not available, one can use a lemon or orange for Besamim, and recite the blessing of Minei Besamim upon smelling the peel of the fruit. In the event that no spice is available, then one is not obligated to search for a spice and is to skip the section of Besamim in Havdalah.
B. Diaspora-Yaknahaz-Yom Tov that falls on Motzei Shabbos:
Saying Bein Kodesh Lekodesh: When Yom Tov falls on Motzei Shabbos one may not begin doing any Melacha which is permitted on Yom Tov until he says Havdalah, or recites Baruch Hamavdil Bein Kodesh Lekodesh, after the conclusion of Shabbos. It is of importance to remind women of this requirement, and have them say Baruch Hamavdil prior to doing any Yom Tov preparations.
Yaknahaz: When Yom Tov falls on Motzei Shabbos one says Yaknaha”z in the order of Kiddush. The order of the blessings is: 1) Hagafen 2) Kiddush Hayom 3) Ner 4) Havdalah 5) Shehechiyanu. This is called Yaknahaz.
Haeish: If one has a candle available, one is to recite a blessing over it after the blessing of “Kiddush”, but prior to the blessing of Havdalah. [The custom is to say the blessing of Meoreiy Haeish over the Yom Tov candles that were lit. We do not place the candles together, and nor do we place our nails towards them. Rather, we simply look at the candles after the blessing and then continue with Yaknahaz.]
Standing or sitting: Although in general Havdalah is recited in a standing position, one is to recite Kiddush of Yaknahaz in a sitting position, just as is done by a regular Kiddush. [However, many are accustomed to recite Kiddush of Yaknahaz in a standing position, even though in general they sit for Kiddush. Practically, the Chabad custom is to stand for Kiddush by all times, whether on Shabbos or Yom Tov, and certainly one is to stand for Kiddush of Yaknahaz. See Halacha A for the full details of this matter!]
The Nussach of the Havdalah: The dialect of the blessing of Havdalah recited on Motzei Shabbos which is Yom Tov contains seven stanzas of “Havdalos”. It concludes with the words of “Bein Kodesh Lekodesh,” as opposed to Bein Kodesh Lechol”. [See Q&A regarding if one accidentally said Bein Kodesh Lechol.]
If one did not follow the correct order: If one did not say the blessings in the above order, and rather preceded one of the latter blessing to one of the earlier blessings, then he has nevertheless fulfilled his obligation and is not to repeat any of the blessings already said. This, however, is with exception to if one preceded the blessing of Kiddush to the blessing of Hagafen, in which case one must repeat the blessing of Kiddush.
Forgot to say Havdalah in Kiddush:
Remembered after Kiddush, before end of Maggid: If one forgot to say Havdalah [in Kiddush of Motzei Shabbos which is Yom Tov], and did not remember until he began Maggid, then he is to complete Maggid until after the blessing of Goal Yisrael [and the blessing of Hagafen] and not immediately drink the 2nd cup, but rather first say the blessing over the candle and Havdalah, and only then drink the cup. (Furthermore, even if he remembered prior to starting the Haggadah, immediately after drinking the first cup of Kiddush prior to eating the vegetables of Karpas, he is not to immediately pour a second cup to say Havdalah over it, and it is better that he eat the Karpas vegetables prior to Havdalah, and say the entire Maggid until after Goal Yisrael, and then afterwards say the blessing over the candle and Havdalah, and drink the cup.) [However, if he remembered in the midst of drinking the cup of Kiddush, prior to finishing it, then he may refill the cup and say Havdalah over it and then re-drink it.]
Remembered immediately after Maggid and 2nd cup: If he remembered immediately after drinking the 2nd cup that he did not say Havdalah in Kiddush, then he needs to immediately pour a 3rd cup of wine and say Havdalah over it. The blessing of Hagafen is not to be said over it unless at the time that he said the blessing over the second cup he intended to not drink any more wine within the meal, and not prior to the meal.
Remembered after Motzi Matzah, during meal: If he did not remember to say Havdalah until he was in middle of the meal [i.e. past Motzi Matzah], then upon remembering he must immediately stop eating and recite Havdalah over a cup of wine. The blessing of Hagafen is not to be said over it unless at the time that he said the blessing over the second cup he intended to not drink any more wine within the meal.
Remembered after Afikoman: If one did not remember that he did not yet say Havdalah until after the meal, which is after eating the Afikoman, then he is not to say Havdalah over a cup of wine prior to Birchas Hamazon, and is rather to wait until after Birchas Hamazon [and the blessing of Hagafen over the 3rd cup] and then say the blessing over the candle and Havdalah and then drink the [3rd] cup [which is the cup] of Birchas Hamazon.[The same applies if he remembered in the midst of Birchas Hamazon that he did not yet say Havdalah, that he is to say it on the 3rd cup.]
Remembered after 3rd cup: If one did not remember that he did not yet say Havdalah until after drinking the [third] cup of wine after Birchas Hamazon, then he is to wait until after the completion of Hallel and the Haggadah, and then say Havdalah over the fourth cup.
Remembered after 4th cup: If one did not remember until after drinking the fourth cup of wine, then he is to say Havdalah over a 5th cup, as at this point there is no other choice. [If he only remembered the next day, then he is to say Havdalah as soon as he remembers the next day.]
When Pesach falls on Sunday, the order for Kiddush on Shavuos night follows Yaknahaz. When one recites the blessing over the candle, it is our custom to merely look at it. We do not move it closer or spread our hands near it, or look at our nails.
Are women to say their own Kiddush with Havdalah when the Seder falls on Motzei Shabbos?
Those women who are accustomed to say their own Kiddush for Kadesh by the night of the Seder may do so even when the Seder falls on Motzei Shabbos, and they thus must recite Havdalah over the wine. This is despite the fact that in general women do not drink from the leftover Havdalah wine, and that according to some Poskim they are not even obligated in Havdalah. They may even say the blessing of Meoreiy Haeis. Some Poskim, however, rule that women are not to say the blessing of Haeish. Furthermore, in some communities, when the night of the Seder falls on Motzei Shabbos the custom is for the women to say their own Kiddush until the blessings of Havdalah, and then hear the blessings of Havdalah from the leader of the Seder.
If during Kiddush of Yaknaha”z one accidently concluded the blessing “Bein Kodesh Lechol”, does he fulfill his obligation?
If he remembers right away, within “Kdei Dibur”, he is to correct himself and recite “Bein Kodesh Lekodesh.” If he did not remember within this time, then he does not fulfil his obligation and is to repeat the blessing of Hamavdil over the cup of wine, prior to drinking it. [Regarding if he should repeat the blessing of Hagafen over the wine, this matter is disputed in Poskim.] If he already drank the wine, then he is to follow the order explained above for one who remembered in middle of the Seder that he did not say Havdalah.
What is one to do if he forgot to say Havdalah in Kiddush of Yom Tov which falls on Motzei Shabbos, and it is already the next day?
He is to say Havdalah over wine immediately upon remembering the next day. If he remembered before the Yom Tov day meal, he is to say Havdalah over a cup of wine and then eat the meal. If one remembered only on Sunday night which is also Yom Tov [in the Diaspora], then he is to say Havdalah within Kiddush.
If one remembered by Bein Hashmashos on Sunday: If Sunday night is Motzei Yom Tov then he is to wait until then, and when he recites Havdalah for Motzei Yom Tov he fulfills Havdalah also for Shabbos. If however that night is the second night of Yom Tov then he is to say Havdalah by Kiddush of the Yom Tov night meal.
C. Vayiten Lecha:
Eretz Yisrael: Although Vayiten Lecha is not recited on Motzei Yom Tov, when Yom Tov falls on Shabbos, and Motzei Yom Tov is also Motzei Shabbos [i.e. in Eretz Yisrael], then some Poskim rule it is to be recited. Others rule it is to be omitted. The Chabad custom is to recite it quietly.
Diaspora: If Yom Tov falls on Shabbos and Sunday [in the Diaspora], then Vayiten Lecha is not recited on Sunday night, which is Motzei Yom Tov. It is certainly not recited on Motzei Shabbos.
6. Maariv on Motzei Shabbos in Diaspora:
When Pesach falls on Motzei Shabbos [i.e. Saturday night], then in the evening prayer of Shemoneh Esrei, the paragraph of Vetodieinu/ ותודיענו is added prior to the paragraph of ותתן לנו.
 Admur 470:7
 See Admur 321:10-11; Michaber 321:12; Shabbos 74; Piskeiy Teshuvos 473:20
 Piskeiy Teshuvos 473:20; See Admur 321:10; M”A 321:15; M”B 321:45
 Admur 473:34; M”A 473:16; Machatzis Hashekel on M”A ibid; Chok Yaakov 473:26; Elya Raba 473:18; Chok Yosef 473:22; M”B 321:68; Kaf Hachaim 473:97; Shabbos Kehalacha 22:80; Piskeiy Teshuvos 473:20
 Admur ibid; Aguda 97
 Rav Eli Landa in an email correspondence wrote that one is to add a little bit of wine before Shabbos and not mix it in; Rabbi Groner responded that the question of when to add the wine in such years is to be given to the ruling of a Rav and is not negated by Chabad custom.
 However, one is to leave some Charoses dry without wine as it is the Chabad custom to use dry Charoses for the Koreich sandwich
 Admur 321:16; Ketzos Hashulchan 130 footnote 9 [See there that this condition was the intent of Admur ibid who motions the reader to look in chapter 321]; Mishneh Berurah 321:64; Peri Megadim 321 M”Z 23 and 473 A”A 16;Machatzis Hashekel on M”A 473:16; Kaf Hachaim 473:97; Igros Moshe 4:74 Lash; Piskeiy Teshuvos 473:20
 Admur 473:34; M”A 473:16; Chok Yaakov 473:26; Elya Raba 473:18; Chok Yosef 473:22; M”B 321:68; Kaf Hachaim 473:97; See Admur 321:16; Michaber 321:14; Shabbos 156a
 Admur ibid; Piskeiy Teshuvos 473:20; See Admur 324:3; Michaber and Rama 316:15-16; 324:3; Shabbos ibid
 Admur 473:19; Chayeh Adam 130:19; Kitzur SHU”A 118:4
 Admur 473:19 in parentheses; 321:3; M”A 473:5; Taz 473:3; Chok Yaakov 473:13; Chok Yosef 473:11; Misgeres Hashulchan 118:4; Kaf Hachaim 473:50
 Admur 321:3 “Even when making it for [only] one meal one is only allowed to make it in close proximately to the meal [in which one plans to dip in it], however [it is] not [allowed to be made] from [before] one meal for the need of another meal; M”A 321:4 based on Ran; Ben Ish Chaiy Bo 2:19; Kaf Hachaim 321:11
The reason: The reason for this is because it is forbidden to salt any item which one does not plan to eat right away as explained in Halacha 321:5. [Admur ibid]
Other opinions: Some Poskim rule one may make a small amount of salt water even for the need of another meal, so long as one plans to eat from it on Shabbos. [Elyah Raba 321:3 in name of many Rishonim; Nehar Shalom; Mishneh Berurah 321:11; Biur Halacha “Aval; See Ketzos Hashulchan 128 footnote 9 which questions this ruling of the Mishneh Berurah.]
According to Admur may one make salt water even much time prior to beginning the upcoming meal? No. The wording of “from one meal to another meal” written by Admur is not exact, as Admur already stated [above in Halacha 2 C] that it is forbidden to salt anything if one does not plan to eat it right away. Thus even for the upcoming meal salt water may only be made in close proximity to it. [Ketzos Hashulchan 128 footnote 9]
 Admur 473:19 in parentheses; 321:3 “Even to make salt water or other salted liquids not [in order to use] for pickling, but rather in order to dip ones bread into and to place it into a dish is forbidden to make a lot of it at a time , which is defined as making in one time enough for dipping for two meals, rather [one may] only [make] a small amount enough to for dipping for one meal.”; Implication of Michaber 321:1; M”A ibid and 321:4; Taz 473:3; Chok Yaakov 473:13; Olas Shabbos 321:1; Elya Raba 321, brought in M”B 321:8; See Piskeiy Teshuvos 473:14 footnote 80
The reason: As when one makes a lot [at one time] it appears that he is doing so for pickling. [Admur 321:3 in parentheses; M”B 321:8]
Other opinions: Some Poskim rule one may make as much salt water as he desires. [Tosefes Shabbos, brought in M”B ibid and Biur Halacha 321]
 Admur 321:3 “If one places 2/3rds salt and 1/3rd water or other liquid, then it is forbidden to make even a small amount of it for the purpose of dipping in the upcoming meal.”; Michaber 321:2; Shabbos 108b; Piskeiy Teshuvos 473:14
The reason: The reason for this is: being that it appears like one is making the Muryus gravy to pickle fish, as it is common to make Muryus in this way, [thus it is forbidden to make as] it is forbidden to pickle on Shabbos due to the tanning or cooking prohibition as was explained. [Admur ibid; M”B 321:12 in name of Rambam and Levush]
 Admur ibid; M”A 321:4, brought in M”B 321:10
Other opinions: Some Poskim rule one may that if the oil is placed in prior to placing in the salt, then it is permitted to be made without restriction. [Olas Shabbos; Tosefes Shabbos; Mishneh Berurah 321:10]
 Admur ibid; M”A ibid; Taz ibid; Haghaos Minhagim 92; Chok Yaakov ibid; Chok Yosef ibid; Kaf Hachaim ibid
 Admur ibid; Taz ibid
 M”B 473:14; Piskeiy Teshuvos 473:23
 See Admur 321:10-11; Michaber 321:12; Shabbos 74; Piskeiy Teshuvos 473:20
 Piskeiy Teshuvos 473:20; See Admur 321:10; M”A 321:15; M”B 321:45
 See Admur 319:1; Shabbos Kehalacha Vol. 2 p. 198; Piskeiy Teshuvos 473:18
 Kaf Hachaim 473:63
 See Rama 321:19, Admur 319:9, M”B 319:22 and 24 that peeling is subject to the Borer prohibition: Shabbos Kehalacha Vol. 2 p. 294 and 299-307; Piskeiy Teshuvos 321:34-35
 The reason: As a peeler is the normal vessel used to remove the peel from a fruit/vegetable and hence is similar to a sieve and sifter, which is Biblically forbidden to be used. [See Admur 319:1; M”B 319:2; Rashi Shabbos 74a]
 Iglei Tal Borer 6; Ketzos Hashulchan 125:16; Piskeiy Teshuvos 321:35
The reason: As a peeler is a designated item for separating and negates the required condition of separating with one’s hands. [ibid]
 M”A 321:19 regarding apples; Elya Raba 321:30; Tosefes Shabbos 321:41; M”B 321:84; Orchos Chaim 319:22 in name of Meorei Or; Igros Moshe 4:74 Borer 8; Az Nidbaru 9:10; Chut Shani 25:7
 The reason: As these Poskim hold that the separating prohibition applies to even edible peels and thus when peeling it one must abide by all Borer restrictions, which include not peeling it with a peeler, and even when using a knife, to only do it for right away use. The reason that even edible peels contain the Borer restriction is because when they are peeled off, they are generally thrown out, and hence have a status of Pesoles when one comes to peel it. [Piskeiy Teshuvos 321:34]
 Peri Megadim 321 A”A 30, brought in Shaar Hatziyon 321:97; Iglei Tal Borer 6:12; Shevisas Hashabbos Borer 24 and footnote 45; Kaf Hachaim 321:141; Ketzos Hashulchan 125:16 [see however Ketzos Hashulchan 126 footnote 19]; SSH”K 3:34
 The reason: As according to these Poskim, edible peels do not contain a Borer prohibition, and hence there is no need to abide by the Borer conditions which restricts one from using a Borer instrument and requires the peeling to be done for right away use. Regarding if the peeler contains an Issur of Muktzah or Uvdin Dechol-see Piskeiy Teshuvos 321:35 footnote 373-374
 Minchas Shabbos 80:69 that it is proper to be stringent when possible, and so concludes: Shabbos Kehalacha ibid; Piskeiy Teshuvos 321:34-35 that it is best to be stringent when possible, although one who is lenient has upon whom to rely; Michzei Eliyahu 1:51-52; Teshuvos Vehanhagos 1:208
Ruling of Rav Farkash in Shabbos Kehalacha ibid: Rav Farkash rules that one who wishes to be stringent like all opinions [which he rules one initially is to do], is to always apply the separating restrictions to anything being peeled. In a case that one is pressured to peel using a peeler, such as when one has a lot of fruits/vegetables to peel, or in a case that one is pressured to peel the fruits a while prior to the meal, such as in a case that one must leave one’s house now and will only return when the meal will commence, then although one may be lenient like the latter opinions, nevertheless it is proper to also cut off part of the actual fruit together with the peel. [Shabbos Kehalacha 13:9; Piskeiy Teshuvos 321:34]
 The reason: As the peel itself is still viewed as a food, and it is simply due to its Chametz contingency that people avoid it, and not because they suddenly view the actual peel as Chametz or inedible. Accordingly, at the very most they are removing the bad [Chametz] with the good [the peel] of which many Poskim rule is permitted, and hence the leniency would still apply according to the lenient opinion.
 See Admur 167:3 [not to cut bread on Shabbos before Hamotzi]
 Sheileiy Tziyon 9 in name of Rav Pesach Tzevi Frank and Rav Minzberg [that even a toasted slice of bread is considered a Shaleim]; Rav SZ”A in SSH”K 55 footnote 50 [the sides of a cracked piece does not turn it into a Shaleim unless it appears Shaleim in the eyes of people]; Piskeiy Teshuvos 274:10; 506:7
Other opinions: Some Poskim argue that burning the sides of a cracked piece turns it into a Shaleim even if it does not appear Shaleim in the eyes of people. [Sheileiy Tziyon ibid] Rav SZ”A in SSH”K 55 footnote 50 negates this approach
 Piskeiy Teshuvos 274:10 due to the cooking prohibition of hardening a soft item; See Admur 318:7; Shoel Umeishiv 2:20; Kaf Hachaim 318:78; Har Tzevi “Ofeh” p.262; SSH”K 1:62; Shabbos Kehalacha Vol. 1 p. 179; Daas Torah 318:5
 Shaar Hakolel 17:2; Shevach Hamoadim p. 14; Oatzer Minhagei Chabad p. 55
Other Opinions: Some are accustomed not to recite Hodu before Mincha of Erev Rosh Hashanah even if it coincides with Erev Shabbos. [Darkei Chaim Veshalom 704; See Shulchan Hatahor 262:12]
 Siddur Admur regarding Yom Tov; Ketzos Hashulchan 77:2; Shaar Hakolel 17:6 states that this was mistakenly omitted from certain prints of the Siddur
Other customs: Some are accustomed to beginning Maariv from after Lecha Dodi, by Mizmor Shir. [M”E 625:41]
 The reason: Some write the reason is because there is a Mitzvah of Simcha on Yom Tov and we hence desire to speed the conclusion of Maariv. [Otzer Minhagei Yeshurun p. 64; See Admur 270:1 regarding Bameh Madlikin that it is omitted on Yom Tov in order to hasten Simchas Yom Tov] Alternatively the reason is because these Psalms contain the words Rina, and on Yom Tov we emphasize the words Simcha. [Ketzos Hashulchan 77 footnote 13] Alternatively, the reason is because the first five Mizmorim until Mizmor Ledavid relate to the five weekdays until Erev Shabbos while the psalm of Mizmor Ledavid relates to Erev Shabbos. Hence, we omit the first five Zemiros as it is not proper to relate them to Yom Tov. [Sichas Kodesh 2 p. 121]
 Shaar Hakolel 17:6; Ketzos Hashulchan 77 footnote 13; Otzer Minhagei Chabad p. 63
Other customs: Some are accustomed to only recite the first and last stanza of Lecha Dodi. [M”E 625:41] Others recite the first two stanzas of Lecha Dodi corresponding to Zachar and Shamor. [Alef Hamagen 625:56] Others recite the entire Lecha Dodi with exception to the stanza of Hisnaari Meiafar Kumi which is omitted. [Peri Megadim] Some are accustomed to omit Kegavna being that it mentions that all the other days are filled with wrath which is untrue regarding Yom Tov. [Siddur Yaavetz; Likkutei Mahrich Pesach; Alef Lamateh 625:67; Divrei Torah 9:72; Piskeiy Teshuvos 487:3]
 Hagahos Hasiddur of Rebbe Rashab; Ketzos Hashulchan 77:2; Mishnes Chassidim “Leil Yom Tov” 1:2].
Difference between Rina and Simcha: The term Rina denotes a bittersweet joy, a joy that comes as a result of a previous distance. However Simcha does not have any bitterness mixed with it at all. [Magen Avos Vayishlach’ Ketzos Hashulchan 77 footnote 13]
 If one forgot to mention Shabbos in any area, he must repeat the prayer. If it was mentioned anywhere in the prayer, it is valid, whether it was mentioned in the middle blessing or in the concluding blessing. [Admur 487:3]
 The above order is written in Piskeiy Hasiddur footnote 40; Otzer Minhagei Chabad p. 69
 Admur 487:4; Michaber 487:1; Tur 487 in name of Ittur in name of Rav Nissim Gaon; Machzor Vitri p. 280; Ritva R.H. 11b; Meirr Pesachim 109b; Raavan in Seder Hamanhig Pesach 52; Orchos Chaim p. 77b; Kol Bo 50; Hamichtam Pesachim 109b; Rivash 34; Rashbash 398; Radbaz 16; Lev Chaim 2:95; Chazon Ovadia p. 231; Yalkut Yosef Pesach 3:797
Other opinions: Some Poskim rule Meiyn Sheva is to be recited even when Pesach falls on Shabbos. [Shivlei Haleket 219; Hatanya 49; Rashash in Nehar Shalom p. 58]
 The reason: The reason for this is because it the night of Pesach is considered a Leil Shimurim. [Admur ibid]
 Hayom Yom 19th Nissan, p. 46 [in current print]; Sefer Haminhagim p. 118 [English]; See Otzer Minhagei Chabad Nissan p. 142; Mateh Efraim 583:1; Likkutei Maharich 3:40; Kaf Hachaim 583:3; Piskeiy Teshuvos 473:2; Custom of Vizhnitz, Belz, brought in Piskeiy Teshuvos 473 footnote 9
Original Chabad custom: In the earlier prints  of Hayom Yom p. 46, it stated that one does not say Shalom Aleichem or Eishes Chayil at all on Shabbos Yom Tov, or Shabbos Chol Hamoed. This was based on an explicit directive of the Rebbe Rayatz that one is not to say it and that so was the custom of the Rebbe Rashab and the Rebbe Maharash, although there were some years in which they said it, but this is not relevant for others. There is a reason of the Baal Shem Tov recorded regarding this matter. [Rebbe in Reshimos Hayoman 4:12 and 22, p. 173; See Hayom Yom Hamevuar p. 419] Practically, the final directive of the Rebbe was to say it quietly, as recorded in the updated printing of Hayom Yom.
Other opinions and customs: Some Poskim rule that the Mizmorim of Shalom Aleichem, Ashes Chayis, Askinu Seudasa, are not to be recited on the night of the Seder in order to be able to begin the Seder right away. [Vayaged Moshe 13:2; See Piskeiy Teshuvos ibid] Others say that the custom is to never recite the above paragraphs on any night of Yom Tov, even if it coincides with Shabbos. [Alef Hamagen 583:1] Otehrs say that the Mizmorim are to be recited regularly [aloud]. [Mateh Efraim 583:1; Likkutei Maharich 3:40; Kaf Hachaim 583:3] Seemingly, the Chabad custom of saying it quietly is a compromise between the various opinions.
Singing Azamer Bishvachin: Some Poskim rule that the song of Azamar Bishvachim is not to be sung when Shabbos coincides with Yom Tov. [Mateh Efraim ibid] Others, however, write that it is to be sung. [See Kaf Hachaim 583:3] Regarding the general Chabad custom of singing these Zemiros-See Sefer Haminhagim p. 29 in the footnotes that it was not always sung by the Rabbeim.
 Seemingly, this is due to what was explained in the previous footnote, that the original Chabad custom was not to say it at all, and thus no mention of it was made in the Rebbe’s Haggadah. However, in accordance to the final directive, one is to say it.
 Admur 473:5; Michaber 473:1
 Siddur Admur; Admur 271:19
 The reason: This is said in order to fulfill the obligation of Vayechulu on behalf of one’s children and household who were not present in Shul and thus did not hear it being said by the congregation after the Davening. [Admur ibid]
 Siddur Admur; See Admur 487:3 regarding Shemoneh and the same applies regarding Kiddush, as brought in M”A 487:2 that Kiddush is even more severe, and M”B 487:2
 See Admur 487:3; M”B 487:2; Piskeiy Teshuvos 473:2; 487:4
 Admur 487:3 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush
 Admur 487:1 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush
 This is not considered as if he is adding to the four cups of wine, as he is obligated to say Kiddush, and has not fulfilled his obligation from the current Kiddush recited. [See Seder Hearuch 52 footnote 15]
 Admur 487:3 in parentheses; Rama 487:3; Beis Yosef 487 in name of Orchos Chaim
 2nd opinion and conclusion of Admur 487:3 [that it is proper to not repeat the blessing due to Safek Brachos Levatala] regarding if did not mention Shabbos in concluding blessing but mentioned in middle of Shemoneh Esrei and the same applies for Kiddush; Kneses Hagedola 487; Chok Yaakov 487:4; M”A 487 regarding if mentioned in conclusion but not in middle
Other opinions: Some Poskim rule that if one did not conclude Mikadesh Hashabbos Viyisrael Vihazmanim, which mentions both Shabbos and Yom Tov, then he does not fulfill his obligation of Shemoneh Esrei [or Kiddush] even if he mentioned Shabbos in middle of the paragraph. [1st and Stam opinion in Admur ibid; Elya Raba; M”B 487:2;]
 Admur ibid; Vetzaruch Iyun if he read the Shabbos Kiddush for the main paragraph, and then concluded Mikadesh Hashabbos Viyisrael Vihazmanim, if he is Yotzei. Seemingly, however, according to the 2nd opinion ibid he would be Yotzei.
 Vayaged Moshe 13:2; Piskeiy Teshuvos 473:2
 The reason: As one has an obligation on this night to begin the Seder right away so that the children do not fall asleep, as well as that this night is a Leil Shimurim, and there is thus nothing to fear from the Mazal of Maadim during this night.
 Yifei Laleiv 2 476:2; 473:5; Kaf Hachaim 476:23; See Admur 242:7; Rav Yehuda in Shabbos 118a; M”A 242:1 in name of Tikkunei Shabbos; M”B 242:2
 Sefer Haminhagim p. 41 [Hebrew]
 Siddur Admur
 Darkei Chaim Veshalom 715; Siddur Rav Raskin footnote 72
 Implication of Admur in Siddur; Shaarei Ephraim 10/5 See Sefer Haminhagim p. 119 [English Edition]; Hayom Yom 10th Tishrei; Hisvaadus 6th Tishrei 1970; Shaarei Teshuvah 488/1; Likkutei Maharich Pesach based on Ramaz; Custom brought in M”E 584/16; Luach Eretz Yisrael; See Otzer Minhagei Chabad 210; Piskeiy Teshuvos 488/3
 Admur 491:1; 602:2 [Regarding Motzei R”H]
 See Nitei Gavriel 11:17-18; Piskeiy Teshuvos 467:10
 Reply of Rav Eli Landa
 Nitei Gavriel 11:17; Piskeiy Teshuvos 467:10; Regarding cloves see Admur 467:21; M”A 467:10; M”B 467:33; Kitzur SHU”A 117:4; Regarding cinnamon see : See Sdei Chemed ibid; Orchos Chaim 467 in name of Meorei Or; Sefer Haminhagim p. 76
Is there truly a prohibition to smell spices that may contain a mixture of Chametz? See Beis Meir 467; Maharm Shick O.C. 242; Halef Lecha Shlomo 204; Divrei Chaim Y.D. 20; Orchos Chaim [Spinka] 467:21; Kaneh Bosem 1:25
 Nitei Gavriel 11:17 footnote 21
 Admur 297:3; See Piskeiy Teshuvos 216 footnote 28 and 297 footnote 38 which tries to learn in Admur in the Seder 11:9 that all fruits which are meant only for eating one is not to say a Bracha over smelling them. However, it is very difficult to enter such an interpretation into Admur in Seder 11:3.
 Admur 297:1
 Admur 473:6-9; 491:4; 599:1 [regarding R”H]; See Kaf Hachaim 473:18-26; Piskeiy Teshuvos 473:3-5
 Other Opinions: The Elya Raba rules it does not suffice on Motzei Shabbos which is Yom Tov to simply say Baruch Hamavdil Bein Kodesh Lekodesh. Rather one must say the entire blessing of Hamavdil without Sheim Umalchus. [Brought in Kaf Hachaim 299/58]
 473/6; 491/4; 599/1 [regarding R”H]
 “When [the night of the Seder] falls on Motzei Shabbos one needs to say Havdalah after Kiddush, and if he has a candle he is to say a blessing over it after the blessing of “Kiddush”, but prior to the blessing of Havdalah. After Havdalah, one is to say the blessing of Shehechiyanu” [Admur 473:6]
 Admur 473:6
 The reason: The reason for this is because the entire purpose of smelling Besamim on Motzei Shabbos is to comfort the soul which is saddened due to the leave of the extra soul it received on Shabbos. On Yom Tov, however, there is no need for Besamim as the pleasure of Yom Tov and its joy calms and soothes the soul [from its loss]. [Admur ibid; Tosafus Pesachim 102b; Rosh Pesachim ibid; Kaf Hachaim 473:18; Vetzaruch Iyun on some of the wording in Admur ibid]
 Admur 491:4
 Some suggest this is due to that separating the candles from each other afterwards is similar to extinguishing. [see Admur 502:7; Kitzur Halachos 298 footnote 4]
 See Piskeiy Teshuvos 298 footnote 59 for a discussion amongst Poskim in how one is allowed to say the blessing of Haeish over the candle lit in honor of Yom Tov. Simply speaking however, it is allowed being that Shabbos and Yom Tov candles are lit for the use of their light on the table as well as for Shalom Bayis.
Benefiting from light prior to Havdalah: It is disputed ion Poskim as to whether one may benefit from light prior to reciting Meoreiy Haeish within Havdalah. Some Poskim rule it is forbidden to do so. [opinion in Kol Bo 41; Beis Yosef 693; 298 Orchos Chaim; Perech Shushan 3:2; Beis Yehuda 107; Mahrkash; Birkeiy Yosef 693:1; Erech Hashulchan 693:2; Yifei Laleiv 2:2] Other Poskim rule it is permitted. [second opinion in Kol Bo 41; Beis Yosef 298; implication of Rama ibid; Levush ibid; Kneses Hagedola; Chabad custom by night of Purim]. However, according to all, one may read from a Siddur prior to Havdalah, as the Nussach is well versed in one’s mouth and there is hence not a lot of benefit involved. [Birkeiy Yosef 599:2; Shaareiy Teshuvah 599:1; M”B 5991; Kaf Hachaim 599:6]
 Sefer Haminhagim p. 76 [English]
 Admur 473:8; Chok Yaakov 473:4; Mateh Moshe 618; See Kaf Hachaim 473:20; See PT 271:27
 The reason: Although the custom is to stand for Havdalah on every Motzei Shabbos out of respect for the king whom we are escorting [296:15; See “The Laws and Customs of Motzei Shabbos” Havdalah Halacha 4] nevertheless, by Havdalah of Motzei Shabbos which is Yom To, since one is saying the Havdalah within Kiddush, it is said in a sitting position just like Kiddush. See 271:19 [Admur ibid]
 Drashos Mahariy Viyal; Yifei Laleiv 2:2 that even those who generally sit for Havdalah [see Michaber 296:6] are to stand for Kiddush of Yaknahaz; Kaf Hachaim 473:20; See Aruch Hashulchan 271:24
 Sefer Haminhagim [Hebrew] p. 39; English p. 55; Haggadah of Rebbe p. 8;
 Admur 473:9; Tosafus Pesachim 104a; Rosh and Mordechai, brought in Beis Yosef 473; Abudarham Seder Haggadah; Peri Chadash 473; Machazik Bracha 473:2; Kaf Hachaim 473:19
 The middle Nussach of Havdalah: The middle Nussach of Havdalah on Motzei Shabbos which falls on Yom Tov contains seven sets of “Havdalos” [separations] that Hashem made. The normal Nussach of Havdalah on Motzei Shabbos and Motzei Yom Tov only contains four Havdalos. The following is the Nussach read by Yaknahaz versus the regular Nussach. The words in Itallics are the stanzas that are added to the Yaknahaz Nussach versus the regular Nussach:
ברוך אתה ה’, אליקינו מלך העולם המבדיל בין קדש לחול, בין אור לחשך, בין ישראל לעמים, בין יום השביעי לששת ימי המעשה. בין קדשת שבת לקדשת יום טוב הבדלת, ואת יום השביעי מששת ימי המעשת קדשת, הבדלת וקדשת את עמך ישראל בקדושתך ברוך אתה ה’ המבדיל בין קדש לקדש.
Background of this Nussach: From the letter of the law, one is allowed to recite the regular Havdalah of Motzei Shabbos:Yom Tov, which contains 4 stanzas of Havdalos, and simply switch the words of “Bein Yom Hashevi Lesheishes Yimei Hamaaseh” to the words “Bein Kedushas Shabbos Lekedushas Yom Tov Hivdalta” and then conclude Baruch Ata Hashem…”. The reason for the switch is because one needs to conclude the middle blessing of Havdalah with a matter that is similar to the words of the concluding blessings, and hence, since we now conclude Bein Kodesh Lekodesh we therefore switch the ending stanza of the Nussach to one that pertains to it. However, in the later generations [mentioned in Ran], the custom became to recite a total of seven stanzas of Havdalos, adding the stanza of “Bein Yom Hashevi Lesheishes..” [4th Havdalah] and “Bein Kedushas Shabbos…Yimei Hamaaseh Kidashta” [5th Havdalah, as it all counts as one Havdalah] and “Hivdalta Vekidashta..” [6th and 7th Havdalah as it refers to the Kohanim and Leviim being separated from the rest of Klal Yisrael]. The reason for this is because the Sages stated that one may never say less than three Havdalas within the Havdalah of Motzei Shabbos and Yom Tov, and one who desires to add more, may add up to seven Havdalos corresponding to the seven heavens. [This does not include the Havdalah of “Bein Yom Hashevi..” which is said at the end to serve as “Meiyin Chasima”.] Now, on Motzei Shabbos which is Yom Tov, due to the obligations of the day of Yom Tov, it became accustomed to reciting 7 Havdalos in order so one says at least one time seven Havdalos. [Admur ibid]
 Admur ibid; Poskim ibid; Tur 473; Rambam Shabbos 29:22; Chulin 26b
 Admur 473:6 in parentheses
 The reason: The reason for this is because [this order is disputed between Beis Shamai and Beis Hillel and] by doing so one followed Beis Shamai over Beis Hillel, and anyone who follows Beis Shamai over Beis Hillel does not fulfill his obligation. [ibid]
 Admur 296:11
 A dispute in this matter is brought in Admur. Some Poskim rule [Geonim; 1st opinion in Michaber] that since one is allowed to say Kiddush over the bread, and Havdalah is secondary to Kiddush on this night, he may likewise say Havdalah over the bread. Other Poskim [Rosh; 2nd opinion of Michaber] however rule in such a situation it is better to say Kiddush over Chamer Medina than to say it over bread. Practically, the custom in these countries is like the former opinion. [ibid] So is the ruling of Rama in our current wording of the Shulchan Aruch, however some prints have written the Rama rules like the latter opinion. [See Kaf Hachaim 296:28]
Other opinions: Michaber, based on Klalei Haposkim, rules like the latter opinion. [Kaf Hachaim 296:27]
 Admur 473:7; See Kaf Hachaim 473:21-26; Piskeiy Teshuvos 473:5
 Admur ibid; Michaber 473:1; Orchos Chaim Tefilos 12
 The reason one does not say Havdalah on a separate cup of wine: Although in this method one is performing two Mitzvos on one cup [i.e. Havdalah and the 2nd cup of the Seder], and in general we avoid performing two Mitzvos on one cup, as explained in 271:12 [See also Rav Huna Pesachim 102b], nevertheless, here there is no other choice, and it hence must be done. The reason there is no other choice is because if he says Havdalah on a separate cup in middle of Maggid, he will need to recite the blessing of Borei Peri Hagafen on that cup according to the custom of these provinces which rule that the blessing over the first cup does not exempt one from saying a blessing over the second cup, as explained in 474:2. Now, saying another blessing over a cup will appear as if he is adding to the four cups designated by the sages to be drunk that night. [Admur ibid; Chok Yaakov 473:4]
Other reasons: Alternatively, the reason is because once one begins the Haggadah [i.e. Maggid] it is forbidden to make an interval in middle. [Levush 473; Ramban in Milchamos Pesachim that once the 2nd cup is poured one may not make an interval; Ran Pesachim; Biur Hagr”a 473; M”|B 473:4] Other Poskim, however, negate this reason saying there is no prohibition to make a Hefsek of drinking between the cups. [Admur 473:11; Chok Yaakov 473:5; Baal Hamaor; Tosafus Pesachim 103b] See Kaf Hachaim 473:21
 Admur ibid in parentheses; Kaf Hachaim 473:21 regarding Ashkenazim; M”B 473:4 regarding before Maggid, however, in Biur Halacha he leaves the matter in question if one remembered before Karpas; Beir Moshe 8:186 regarding if he already said Havdalah in Shemoneh Esrei
The reason: It is better that he eat the Karpas vegetables prior to Havdalah, then to say Havdalah over a cup of wine beforehand, after finishing Kiddush, as by doing so he will need to say another blessing of Hagafen on the wine and this will appear as if he is adding to the four cups designated by the sages to be drunk that night. [Admur ibid in parentheses]
Other opinions: Some Poskim rule that only if he remembers after Karpas is he to delay Havdalah until the 2nd cup, even if he remembers prior to beginning Maggid and pouring the 2nd cup, as it is proper not to drink extra wine prior to finishing the Haggadah. However, if he remembers prior to Karpas, then he must make Havdalah immediately as it is forbidden to eat before Havdalah. [Shulchan Gavoa 473:4] This follows the opinion of Michaber 474, and the custom of Sephardim, to not say Hagafen on the extra cups, and hence it does not appear like one is adding to the cups established by the Sages upon drinking it. However, the opinion of Admur follows the opinion of Rama 474 and that of the Ashkenazim [Kaf Hachaim 473:22] However, other Poskim rule that even Ashkenazim are to say Havdalah on a cup before eating the Kapras. [See Biur Halacha ibid who leaves this matter in question; Rav Moshe Feinstein in Haggadah Kol Dodi] Other Poskim rule that if he did not yet say Havdalah in Davening then he is to say Havdalah on another cup before Karpas. [Beir Moshe 8:186]
 Kaf Hachaim 473:22 that if he remembered after taking a sip he is to stop and say Havdalah over it and then drink it, and if he already drank a Revius, or majority of the cup then he is to refill it and say Havdalah; Piskeiy Teshuvos 473:5
The reason: As another blessing is not required in such a case being that he was in the midst of drinking and did not remove his mind from drinking more wine at that moment. [Kaf Hachaim ibid]
 Admur ibid in parentheses; Shulchan Gavoa 473:4; Kaf Hachaim 473:22 and 24; See Admur 472:15; 299:2
 Admur ibid [See Admur 174:5; 299:4]; M”A 473:2; Chok Yaakov 473:6; Chok Yosef 473:6; Chayeh Adam 130 Inyanei Seder 3; M”B 473:5; Kaf Hachaim 473:23
 Shulchan Gavoa 473:4; Kaf Hachaim 473:22
 The reason: As during the meal itself the Sages did not institute any drinking of cups, and hence there is no apparent addition if he drinks it in middle of the meal for the sake of Havdalah. [Admur ibid in parentheses] We do not say that one should delay Havdalah until after the meal, as then he will need to say Havdalah on a separate cup than the 3rd cup, and he will end up adding to the cups instituted by the Sages. Now, one cannot have him simply say Havdalah over the 3rd cup as we do not say two Mitzvos over one cup with exception to Kiddush and Havdalah. [M”A ibid; Kaf Hachaim ibid; omitted by Admur; Vetzaruch Iyun as to the need for this reason as in any event one may not eat prior to Havdalah and hence he must stop in middle of the meal and say Havdalah!]
 Admur ibid in parentheses; Kaf Hachaim 473:25
 The reason: As if he does so it will appear as if he is adding to the cups instituted by the Sages, as the Sages instituted to drink two cups after the meal, and he will end up drinking three. However, during the meal itself in which the Sages did not institute any drinking of cups, there is no apparent addition if he drinks it in middle of the meal for the sake of Havdalah. [Admur ibid in parentheses]
 Machatzis Hashekel 473:2; M”B 472:5; Kaf Hachaim 473:25
 Admur ibid; M”A 473:2; Chok Yaakov 473:6; Chok Yosef 473:6; Chayeh Adam 130 Inyanei Seder 3; M”B 473:5; Kaf Hachaim 473:26
 Admur ibid in parentheses; M”B 473:5; Kaf Hachaim 473:26
 SSH”K 62:19; Piskeiy Teshuvos 473:5; However see Har Tzevi 1:166 who leaves this matter in question; See Q&A!
 See Piskeiy Teshuvos 473:3
 Beir Moshe 6:136; SSH”K 62:16 footnote 27 in name of Rav SZ”A
 See M”A 296:4 in name of Shlah
 See 2nd opinion in Admur 296:19; Orchos Chaim; Taz; Regarding why this should not be considered an interval between the Kiddush and drinking the wine according to those who say women are exempt from Havdalah-See SSH”K ibid
 So rule in general that women may say Meoreiy Haeish: Ketzos Hashulchan 96 footnote 12; So rules also Daas Torah 296; Ben Ish Chaiy Vayeitzei 24; Kaf Hachaim 296:54; Igros Moshe 2:47; Kinyan Torah 1:88; Beir Moshe 4:28; Kaneh Bosem 3:17; Sheivet Haleivi 6:42; Yechaveh Daas 4:27; [So is proven from Admur which does not mention anywhere any differentiation regarding women in the blessing of Meoreiy Haeish. Furthermore, even according to those Poskim [M”B in Biur Halacha 296 “Lo Yavdilu Leatzman”] who side women are exempt from the blessing of fire, they are nevertheless permitted to say the blessing as is the law by all Mitzvos that they are exempt from. [Ketzos Hashulchan 96 footnote 12] Regarding why this should not be considered an interval between the Kiddush and drinking the wine according to those who say women are exempt from Haeish-See SSH”K ibid
 Beir Moshe ibid; Piskeiy Teshuvos ibid
 Vayaged Moshe 15:10
 Shevet Halevi 8:118; Rav SZ”A in Maor Hashabbos 2:28; Orchos Rabbeinu 2:111; Piskeiy Teshuvos 296:4
 See “The laws and Customs of Motzei Shabbos” Havdalah Halacha 3 in Q&A; Kaf Hachaim 296:44; Shevet Halevi ibid; Rav SZ”A in SSH”K 62 footnote 47; Piskeiy Teshuvos 296 footnote 34; 473:4 footnote 19
 See Har Tzevi 1:166; SSH”K 62:19; Piskeiy Teshuvos 473:5
 As it is forbidden for him to eat until he says Havdalah. [Based on M”B 299:16]
 Har Tzevi 1:166
 P”M 295 M”Z 3; Beir Heiytiv 491:1
 Elya Raba 491:2; Aruch Hashulchan 295:3 His reasoning is because Chol Hamoed is forbidden in Melacha, and it is hence a belittling of Chol Hamoed to bless the weeks Melacha.
 Hayom Yom 19th Nissan
 PM”G 491 M”Z 1
The reason: As it is not respectful to bless the weeks Melacha on Yom Tov.
 Admur 491:4; 599/1; Michaber 599/1