TELLING THE STORY OF THE EXODUS FROM EGYPT
It is a mitzvah d'orayta on the night of the fifteenth of Nissan to retell the miracles and wonders that were done for our forefathers in Egypt, as it is written, “Remember this day, when you left Egypt” . We know that this refers to the night of the fifteenth of Nissan? Because it is written, “And you shall retell to your son on that day and say, ‘For this…’” — “this” refers to the time when Matzah and Maror are placed before you. Even if one has no sons, and even if one is a great Torah scholar, one is obligated to retell the Exodus from Egypt. One who retells all the events of the Exodus at length is praiseworthy. Therefore, the son asks Ma nishtanah. Even great scholars ask the same question.
It is a mitzvah to teach one’s children about the Exodus from Egypt, even if they do not ask about it, as it says, “and you shall tell your son” — the father should teach the son according to the son’s capability. How is this done? If the son is very young or unintelligent, he tells him, “We were all slaves in Egypt, like this maid, or like that slave, and on this night, Hashem redeemed us and freed us.” If the son is older and clever, he tells him what happened in Egypt and the miracles that were done for us by Moshe Rabbenu. Everything should be in accordance with the capability of the son.
We mention the Exodus from Egypt every day, as it says, “You should remember the day that you left Egypt all the days of your life.” It is a special mitzvah to retell the story of the Exodus from Egypt on the night of the fifteenth of Nissan whilst the Matzah is placed in front of us, as it states, “And you shall tell your son on that day and say, “Hashem did (miracles) for me when I left Egypt.” Anyone who speaks a lot about the Exodus from Egypt is praiseworthy. One must tell one’s children [about the Exodus], as well as to one’s self.
GENERAL LAWS
It is proper to have intention to fulfill the Mitzvot of our Creator for every mitzvah performed on this night. (A mitzvah done with higher intentions is more praiseworthy.)
One’s table should be arranged and set during the day, and one should say Kiddush as soon as it is nightfall so that the children will be able to stay awake and hear the Haggadah. The purpose of the Haggadah is to inform them about the Exodus from Egypt.
One should measure the amount of a revi'it (for wine) and weigh the amount of a kezayit (for Matzah and Maror), before Yom Tov. One should try to buy Romaine lettuce that was grown specially bug-free a few days before Yom Tov, and not wait to buy it on Erev Pesach, in case there will be none left. If one cannot obtain bug-free lettuce, then one should buy regular Romaine Lettuce, check and clean it thoroughly and eat the stalks only.
Even though it is proper not to buy an abundance of beautiful household utensils during the year (to commemorate the destruction of the Bet Hamikdash), on the night of the Seder it is proper to have many beautiful utensils. Even beautiful utensils that are not used for the meal should be placed on the table as ornaments. This symbolises our liberty.
One should prepare one’s chair during the day, with attractive pillows or overlays, so that one will be able to lean on the left side. Even a left-handed person should lean on his left side. The Seder plate should also be prepared during the day, so that one will be able to proceed with the Seder as soon as one returns home from Arvit, without delay.
Women are also obligated to retell the Exodus from Egypt. If a woman does not understand Hebrew, the events of the Exodus must be explained to her in a language she understands, especially the section of “Rabban Gamliel used to say… Pesach, Matzah, Maror.” After hearing the explanation, she must recite the section of “Rabban Gamliel…”. She may fulfill her obligation to recite the rest of the Haggadah (Maggid) by listening to others. By doing so, it is considered as if she said it herself.
ARRANGEMENT OF THE SEDER PLATE
After the destruction of the Temple, our sages enacted that two cooked items should be on the table when we recite the Haggadah, one to commemorate the korban Pesach and the other to commemorate the korban Chagigah that were offered up when the Temple was functioning. The custom is that one of the cooked foods is a shank bone with meat on it, representing that Hashem took us out of Egypt with an outstretched arm. It is roasted, just as the Pesach sacrifice was roasted. The other cooked food is an egg, because the word for egg in Aramaic is ביעא, which is similar to the Aramaic word for “want,” as if to say that Hashem “wanted” to redeem us with an outstretched arm. There are several other reasons for this, as well.
The leader of the Seder should arrange the Seder plate during the day. There is important Kabbalistic significance in its arrangement.
According to the Ari"zal one should place the three Matzot mitzvah at the top of the ka’arah (Seder plate). On the ka’arah one should place the bone on the right side, the egg on the left side, the Maror that one will eat in the middle, the Charoset behind the bone, and the Karpas behind the egg. The Maror for Korech should be placed in the middle, behind the Maror on which one will recite the bracha. The Maror used for Korech should be Romaine lettuce, and the Maror over which the bracha is recited should be endives (Ulshin). If one does not have endives, one should place a stalk of Romaine lettuce behind, and leaves of Romaine lettuce in front. All nine items are placed on the plate and covered with a befitting covering. One should also place either vinegar, saltwater, or diluted lemon juice on the table, but not on the Seder plate.
According to the G"ra, one arranges the Seder plate differently. One places the bone and the egg on the side of the plate closest to the person leading the Seder, and on the other side one places the Charoset and Maror. In the middle one places two (not three) Matzot. According to this custom, one does not place the Karpas on the plate.
According to the Rema, one should arrange the ka’arah in accordance with the use of the items, so that can refrain from “passing over” a mitzvah. This means that one should place the Karpas and the vinegar or saltwater on the ka’arah, on the side closest to the leader of the Seder. One should place the Matzot slightly further away from them, and further the Maror and Charoset. The bone and egg are placed furthest away. (One needs a particularly large ka’arah to follow this custom.)
Some have the custom to arrange the ka’arah before Kiddush, and others arrange it afterwards. It is best to arrange it during the day.
Most Sephardim and Ashkenazim have the custom to not eat roasted meat on Seder night. Some have the custom not to eat roasted meat during the day of Yom Tov, as well. Therefore, one should roast the bone before Yom Tov. If one forgot to roast it, one may roast the bone with its meat on Yom Tov in order to place it on the ka’arah. One should have in mind to feed it to children during the following day of Yom Tov.
The hardboiled egg is customarily eaten after Kiddush or during the reading of the Haggadah. Before eating it, one should declare, “In memory of the korban Chagigah.” Some have the custom that only a firstborn eats it. One egg should remain on the ka’arah during the entire reading of the Haggadah, so that the plate will remain complete until Korech.
Those who have the custom to eat the egg during the meal do not make a bracha before or after eating it. Those who eat it before the meal (during the reading of the Haggadah) recite Shehakol before eating it, making sure to eat less than a kezayit in order to avoid doubt as to whether or not they need to recite bo’re ne'fashot. If a kezayit was eaten, no bracha should be made.
LEANING
Both men and women are obligated to eat four k'zeitim of Matza and drink four cups of wine on the night of the Seder. These must be eaten whilst leaning.
One must lean on one’s left side. Even a left-handed person must lean on his left side. If one leaned on one’s right side, one must eat or drink again.
Someone who is poor and has no pillows or cushions should lean on a bench, or on his friend. However, he should not lean by putting his elbows on his knees, because by doing so it would appear as though he is worried.
A son is obligated to lean at his father’s table. A wife is obligated to lean at her husband’s table.
A student must not lean at his Rabbi’s table, even if he is not his main Rabbi (rabbo muvhak). If his Rabbi gives him permission to lean, he is obligated to lean.
In all cases where one is obligated to lean, if one did not lean, one must eat the Matzah or drink the wine again while leaning. Therefore, it is good for the leader of the Seder to remind those assembled to lean before drinking the wine and eating the Matzah. The Rema does not require someone who ate without leaning to eat again. However, it is proper to be stringent about this.
It is praiseworthy to lean throughout the meal on the night of the Seder. However, one should not lean when reciting Birkat Hamazon because that is not the befitting for a bracha.
A mourner is obligated to lean.
KADDEISH
One should return home from the synagogue full of happiness, with a shining countenance, and bless the members of his household, “May you merit a long, pleasant and good life,” or “A happy and kosher Pesach,” and then start singing, “Kaddesh, Urchatz” etc.
Before each part of the Seder one should announce its title. For instance, before reading the Haggadah one should announce, “Maggid,” and so forth. It is proper to go over the entire list every now and then – “Kaddesh, Urchatz etc.” because these words have mystical connotations.
If the night of the Seder is Shabbat, one should first say, “Shabbat Shalom,” and then “May you merit etc.” There are those who do not say Shalom Aleichem etc. on such a Shabbat. The custom of the Sephardim is to say, as on every Shabbat, Shalom Aleichem, Eshet chayil, Azamer bishvachin and Mizmor L’david, but not to sing them at length.
One should not pour the first cup oneself, rather he should have someone else pour it for him. The leader of the Seder says Kiddush, with intention to be motze all those listening as well. Those listening also need to intend to be yotze their obligation. Consequently, they should answer “Amen” at the conclusion of the brachot, but not “Baruch Hu u’varuch Sh’mo.” If they did say “Baruch Hu u’varuch Sh’mo,” they have nonetheless fulfilled their obligation.
Although it is usually permissible on Shabbat and Yom Tov to make Kiddush and eat before nightfall, thereby adding sanctity to the weekdays, on Pesach this is not the case. We make Kiddush after nightfall only, since the mitzvah of eating Matzah is specifically at night, akin to the mitzvah of eating the Pesach sacrifice about which is written, “and you shall eat the meat on this night.” Similarly, the mitzvah of drinking four cups of wine is solely at night. Since the wine of Kiddush is the first of the four cups, we only recite it once it is night.
If one cannot hear the person saying Kiddush well, either because there are many people at the table, the person saying Kiddush swallows some of the words, or if the person saying Kiddush does not know that he has to have intention to be motze those listening, then all those assembled may must quietly recite Kiddush along with him. One should take care in such a case not to say Kiddush out loud in order to not anger or insult the person saying Kiddush. In such a situation, one should quietly recite all the brachot during Seder by himself.
How much should one drink? Ideally (l’chatchilah), one should drink the entire cup each time in one, two, or three swallows. If one drinks more than half of the cup, one has fulfilled his obligation. In any case, one should drink at least rov revi'it (about 45 ml). Even if the cup is large, one should still drink more than half of the wine in the cup even though this is more than a revi'it. One should not recite al hagefen after drinking the wine, even if one drank an entire revi'it.
Someone who has finds it difficult to drink most of the wine in a large cup, should use a smaller cup that contains exactly a revi'it.
One should ideally drink the wine within the timespan that one usually drinks a revi'it. If one did not do so, one must drink again.
According to Rabbi Chayim Falaji, it is proper to drink a revi'it of wine from the Kiddush, and not just rov revi'it, in order that the Kiddush can be considered bim'kom se'uda.
Obligations and exemptions: Women are also obligated to drink the four cups of wine, as they are obligated to perform all the Mitzvot of the Seder. Children who understand the story of the Exodus must also fulfill the Mitzvot of the Seder night.
A poor person is obligated to drink four cups of wine. If he does not have enough wine, he must either request funds, sell his possessions, or borrow money in order to buy wine.
Someone who has only one cup of wine should use it for Kiddush. For the other three cups, he should use chamar medinah . Someone who does not have enough wine for even one cup should consult a Rabbi.
Someone who does not drink wine all year round because it has ill effects on him must endeavor to drink the four cups on the night of the Seder. Our sages tell us about Rabbi Yehudah bar Ilai who had to bind his head until Shavuot after drinking the four cups of wine on Pesach. In any case, one may dilute the wine with water as described below. Alternatively, one may drink grape juice or raisin wine. If one knows that there is a significant risk that the wine will make him doze off whilst reciting the Haggadah, it is advisable for him to drink grape juice for Kiddush.
Laws of the cup: The cup used must be complete, with no nicks or cracks.
The inside and outside surfaces of the cup must be rinsed, even if it is clean. One must rinse them inside and outside before pouring the wine for the first cup. It is good to rinse them before pouring each cup. However, if the cup is dirty with remnants of food or someone else drank from the cup, one is obligated to rinse it.
The cup should be filled with wine. It is a good omen if the wine spills.
The cup should be at least the size of a revi'it, which is 86 ml. According to the Chazon Ish it should contain at least 150 ml.
Pouring the wine: One should add at least three drops of water to each cup after pouring the wine. One may add more water, however, one must ensure that there is more wine then water. This is providing that the wine is strong enough that it still tastes of wine after diluting. Those who follow the Rema allow one to recite Hagefen even if it contains only twenty percent wine, providing that it still tastes of wine.
One should not pour the wine oneself, so as to emphasize his liberty. It is proper that a man’s sons, daughters, wife, or male guests pour for him, but any other female should not pour for him, nor should he pour for her.
Red wine: It is best to choose red wine for Kiddush and the four cups. Someone who has difficulty drinking wine can use red grape juice. If there is red wine that is the same quality and as tasty as white wine, it is a mitzvah to use the red wine, because it is written, “Do not look at the wine because it is red,” from which we learn that a red color makes wine important.
Wine from Shemittah: One can fulfill one’s obligation with wine from Shemittah. However, one may not pour it out when one says, “Blood, fire, and pillars of smoke,” the ten plagues, or D’TzaCH ADdaSH B’ACHaV, because produce of the Shemittah year must be consumed, and not disposed of.
One must do bi’ur on wine from Shemittah on the day before Pesach of the year after Shemittah. One may leave solely the amount of wine that his family will need during Pesach.
Shehecheyanu: When one recites Shehecheyanu during Kiddush, one should have the Matzah and Maror in mind. Even if one did not have them in mind, one must not say Shehecheyanu when one eats them.
A woman who makes the Seder by herself should recite Shehecheyanu during Kiddush, even though she already recited Shehecheyanu when she lit the candles.
Bracha after wine (Me’ein shalosh): We do not recite a bracha after drinking the first and second cups of wine, since we will recite Birkat Hamazon later. Neither is a bracha recited after the third cup, since it will be recited after the fourth. Therefore, one should drink a revi'it (86 ml) of wine in one or two swallows when drinking the third or fourth cup, so that one will be able to recite al hagefen.
In a year when Pesach starts on Motza’ei Shabbat, we recite five brachot during Kiddush. (See above: Chapter "When the Day before Pesach is Shabbat” for the pertinent halachot).
Almonds and nuts: It is a mitzvah to give almonds and nuts to small children, so that they will become aware that something unusual is happening and question it. This will prompt them to ask about the Matzah, the Maror, and why we lean. One should only give them out after Kiddush, as one may not eat before Kiddush.
Eating a bit for those fasting: A firstborn son who fasted on the morning and afternoon before Pesach, and similarly, someone who finds it difficult to wait to eat until finishing Maggid, may eat a little potato or rice (if he eats Kitniyot) after Kiddush. It is preferable that he eat less than a kezayit. One should be sure to eat this before Karpas. If he ate a kezayit, one should say the appropriate bracha without mentioning Hashem's Name and malchut.
URCHATZ
It is proper to say the supplication printed in Lashon Chachamim Volume 1, Chapter 51, before washing one’s hands for the Karpas.
One should wash one’s hands in order to eat the Karpas. One washes them using a k'li as one normally does when washing for a meal, three (or, two according to some) times on each hand, , but one must not recite a bracha. (One should have in mind that one is washing for Karpas only, and not for the Matzah.) Throughout the year, as well, one should always wash one’s hands without a bracha before eating wet food. Even though one does not recite a bracha, one should not speak between washing and eating the Karpas.
KARPAS
For the Karpas, one should use real “Karpas,” i.e., celery. One should clean and examine it for insects before the Seder. If one cannot obtain celery, one should use a vegetable over which birkat bo're p’ri ha’adamah is made. Additionally, one should use a vegetable that is suitable for Maror.
The Karpas should be examined before the Yom Tov. If there is bug-free Karpas available, it is a mitzvah to buy it, even if it is more expensive.
The leader of the seder cuts pieces of celery that are less than a kezayit for himself and for those assembled. Our custom is to dip the Karpas in saltwater. Some dip it in vinegar or diluted lemon juice. There are authorities that require one to dilute lemon juice so that there is more water than juice. One should not use pure lemon juice, since there is no obligation to wash for food that was dipped in juice alone.
If one erred and ate a kezayit, one should not recite bo're nefashot. However, one may recite it without mentioning Hashem's Name and malchut.
Each person recites bo're p’ri ha’adamah on the Karpas whilst keeping in mind that this bracha includes the Maror, which will be eaten later.
One need not lean when eating the Karpas since it represents the pain of our subjugation in Egypt, and leaning is a sign of liberty. Some, however, do lean when eating Karpas.
The saltwater or diluted lemon juice should be prepared before Yom Tov. If one forgot to prepare it, one may prepare it on Yom Tov. If the Pesach falls on Shabbat, and one forgot to prepare it before Shabbat, one should prepare saltwater on Shabbat evening in a different manner than one usually does on weekdays, and one should not prepare a large quantity. It is forbidden to squeeze a lemon on Shabbat for the Karpas.
YACHATZ
The leader of the Seder then takes the middle Matzah (of the three Matzot on the plate) and divides it into two pieces. The larger piece should be the shape of the letter Vav, and the smaller the shape of the letter Dalet. The smaller is returned to the plate in between the two whole Matzot. The larger piece should be placed next to him. It will be eaten as the Afikoman. It is customary to wrap it in a cloth, to symbolize that which is written, “their dough wrapped in their clothes on their shoulders.” Some place it on their shoulders commemorating the fashion in which the Jews left Egypt. Since the Afikoman is eaten in commemoration of the Pesach sacrifice it is given greater importance, and we therefore use the larger piece.
If the Matzot are dry or hard, and one cannot divide them in the shape of a Vav and a Dalet, then one should simply divide the Matzah unequally, so that one piece is larger than the other. The large piece is set aside for the Afikoman, and the smaller piece is returned in between the two whole Matzot.
Some have the custom to tie pieces of the Afikoman or another Matzah onto the children’s shoulders. Subsequently, before reciting Ma nishtanah the children leave the house, or the room and return dressed up, proclaiming that they have just left Egypt. In order to keep them awake until the end of the Seder, we give them presents if they manage to keep the Afikoman and do not fall asleep.
MAGGID
One should read the Haggadah with great joy. One should explain and add Torah thoughts on subject of the Haggadah to the best of his ability. There is Kabbalistic significance of reading the Haggadah aloud.
At the beginning of Maggid, one uncovers the Matzot, raises the middle Matzah and says from Ha lachma anya di achalu to l’shanah haba’a b’nei chorin three times. Some say K’ha lachma anya; and should not say the word di. Some have the custom to say Hei, and some say Ha. Every person should do according to his family’s custom. What matters most is that the children and those assembled understand the meaning. Therefore, one should explain what has been read in a language and manner that all can understand.
Questions and answers: We do unusual things which we do not do at regular meals in order that the children will ask, “Why are we doing this?” or “Why is this different?” (Ma nishtanah?)
[A] We drink the wine leaning (in a noticeable way, so that the child will ask).
[B] We give out nuts to the children before eating the meal.
[C] We remove the Seder plate from the table (or distance it from the person leading the Seder) and bring it back when we say, “We were slaves” etc.
[D] We pour out the wine for the second cup but do not drink it straight away.
When the young children ask Ma nishtanah or any other question on the night of the Seder, it is a mitzvah to answer them immediately, without delay. This is in fact the main mitzvah of the night.
If there are no small children, then older sons and daughters ask the Ma nishtanah. If there are no children, then one’s wife or somebody else should ask, even if all those assembled are wise and perceptive. If one is making the Seder alone, then one should ask and answer oneself.
One should encourage the children to ask and talk about the Exodus from Egypt, including what preceded and followed it. However, one should not spend too much time on this in order to ensure that the children do not fall asleep before eating the Matzah and Maror, and that the Afikoman will be eaten before chatzot.
The story of the Haggadah: Avadim hayyinu is the beginning of the Haggadah, and it is the answer to the questions of Ma nishtanah. The mitzvah to “tell one’s children” is to respond in this way. Therefore, one should read the Haggadah patiently, and explain it with many allegories and Midrashim, actions and stories that “draw the audience.” One should explain the Haggadah to all that are assembled in a way that can perceive it. One should be especially sure to explain the statement of Rabban Gamliel, “Every person who did not say these three things did not fulfill his obligation; Pesach, Matzah, and Maror. Why do we call it Pesach? etc.” One must understand it well and explain the reasons for the Pesach sacrifice, the Matzah, and the Maror, to all those assembled.
It is proper for everybody present to say aloud, “Pesach, Matzah, Maror,” as well as “Pesach al shum ma” (why do we eat the Pesach offering).
We return the Seder plate to its place when we start Avadim hayyinu.
It is proper to not interrupt the reading of the Haggadah, except for things related to the story of the Haggadah or Pesach.
It is proper to not smoke while reading the Haggadah.
Uncovering the Matzot: The Matzot should be uncovered while reading the Haggadah. The Matzah is called lechem oni which can be translated as “bread over which we answer questions.” The Torah commands us to respond to the son who asks us: “For this Hashem did (miracles and wonders) for me when I left Egypt,” our sages explain that “this” refers to “the time when Matzah and Maror are placed in front of you.”
It is a virtuous custom to pick up the half Matzah that is set aside for Afikoman whilst reciting, “we do not eat Afikoman after the Pesach offering,” since our “Afikoman” is in memory of the Pesach offering.
Raising the wine: When we raise our cups of wine, we should cover the Matzot, because it is not appropriate to raise the wine and neglect the Matzot with which we were occupied until now. We therefore cover them before raising the cups of wine.
We raise the cup at three occasions: [A] V’hi she’am’dah until miyyadam. [B] When saying “Blood, fire, and pillars of smoke” and the ten plagues [C] From L’fichach (right before Hallel) until the end of the bracha Ga’al Yisrael over the second cup. Some do not raise the wine when saying “blood, fire, and pillars of smoke” and the ten plagues.
Blood and fire: When saying “Blood and fire and pillars of smoke,” the ten plagues, and the acronym D’TzaCH ADdaSH B’ACHaV, the leader of the Seder pours a bit of the wine into a plain, broken cup, or into a disposable cup, sixteen times.
One should pour the wine out of one’s cup, rather than to take out drops with one’s hand. (Some have the custom to dip a finger in the cup to take out the drops.) The wine that one poured into the plain cup should be poured down the sink or toilet. It is advised to throw that cup away as well. One should rinse out the cup from which one poured out the wine, and then refill it with wine for the second cup.
Matzah zu (This Matzah): When one reaches Matzah zu, one takes the top Matzah from the Seder plate and shows it to those assembled and says Matzah zu etc. Some raise the middle Matzah, but that is not our custom. Similarly, when one says Maror zeh one should raise the Maror. However, when one says “The Pesach that our forefathers ate etc.” one should not raise the shank-bone that is in memory of the Pesach sacrifice, so as not to give the impression that one has sanctified it as an offering.
Second cup: When one says L’fichach (right before Hallel) one should cover the Matzot and raise one’s cup at least a tefach high. Everyone at the table should raise their cups. One should raise it until the conclusion of the bracha Ga’al Yisrael and then drink the wine whilst leaning. If one drank without leaning, one must drink again. According to the Rema, one need not drink again, however, it is desirable to be stringent.
The Sephardim customarily do not bless bo're p’ri hagefen on the second and fourth cups. Those who follow Rambam and the Rema do bless on them. Some say Attah ga’alta after drinking the second cup.
One who has only one cup of wine should drink it for Kiddush and can continue with the Seder and say the bracha of Ga’al Yisrael without wine. One may recite Birkat Hamazon without wine. One may also recite Hallel without wine. However, all of this is only for somebody in dire circumstances, since, one is even obligated to sell one’s clothes in order to buy the wine for the four cups. If one does not have wine, one should use chamar m’dinah. If one does not have enough wine for even one cup, a Rabbi should be consulted.
RACHTZAH
Before washing one’s hands, one should have in mind that one is about to fulfill the mitzvah d’orayta of eating Matzah, as it is written, “Eat Matzot in the evening.”
The leader of the Seder should remind everybody before washing their hands that they should have in mind to be yotze the brachot from him when he says the brachot of Hamotzi and Al achilat Matzah, and that they should not speak until after eating the Korech (“sandwich”).
MOTZI MATZAH
Two and a half Matzot: The bracha Hamotzi is generally made over two loaves of bread on every Yom Tov. On Pesach we do not have bread, so we say the bracha on two complete Matzot, with the broken Matzah in between them. The reason we include the broken Matzah is because the Matzah is called “bread of poverty,” and poor people generally do not have complete loaves of bread.
When one recites Hamotzi one holds onto the two complete Matzot, with the broken Matzah in between them. After completing Hamotzi, one puts down the bottom Matzah, and recites Al achilat Matzah while holding on to the top Matzah and the broken Matzah. One should take a kezayit (27 grams) from the top Matzah and another kezayit from the broken Matzah.
Eating: One dips the Matzot in salt three times and eats them leaning. However, one should not dip them into vinegar or saltwater or the like. If one did so, one has still fulfilled the obligation. According to the Rema, one should not dip the matza into salt.
One should eat some Matzah before distributing Matzah to other participants of the Seder.
One should give all participants of the Seder a kezayit from the top Matzah and a kezayit from the middle Matzah. They should be dipped into salt. They should be eaten while leaning. If the Matzot of the leader of the Seder aren’t sufficient for everybody, then he should give them other Matzot Mitzvah.
One is obligated to eat from both Matzot within the time span of k’dei achilat p’ras, i.e., within four minutes. If one cannot eat the full two k'zeitim (one k’zayit is 27 grams) within four minutes, one should eat at least one kezayit in that time span. In the latter situation, it is preferable that the kezayit eaten should be from the top Matzah. If one ate a kezayit from only the bottom Matzah, one has fulfilled the obligation.
Someone elderly or ill may l’chatchila eat just one kezayit.
The weight of a kezayit should be 27 grams. For the elderly or ill, we are lenient and rely on the opinions that consider 20 grams to be a kezayit.
One must eat the Matzah normally, and not swallow whole pieces without chewing them. It is preferable not to put all of the Matzah in one’s mouth at once because this is not the normal way to eat, and we are instructed by the Torah to eat Matza – normally. The ideal way to eat the Matzot is to grasp the two Matzot with one’s right hand and eat them normally, chewing and swallowing every bite before the next bite.
One should not place the Matzot on the table while eating the kezayit because that is considered irregular eating. One should hold the Matzot in one’s hand the whole time until one finishes eating them.
One should attempt to procure Matzot mitzvah that are sh’murah (supervised) since the time of harvest. If one is unable to obtain these Matzot, one can b’di’avad eat other Matzot that were supervised from the milling onwards.
Someone who has only one kezayit of Matzah should first eat the Maror and the rest of Shulchan Orech (without washing). Then he should wash his hands, recite Hamotzi and Al achilat Matzah on the Matzah, eat the kezayit leaning, and may not eat anything afterwards.
If one has only two k'zeitim of Matzah, one should eat only one kezayit with the brachot Hamotzi lechem and Al achilat Matzah and eat the other kezayit for Afikoman.
If one has only three k'zeitim of Matzah, one should also eat a kezayit for Korech. If one has four or more k'zeitim of Matzah, one should eat two k'zeitim for Motzi Matzah, one at Korech, and one for Afikoman. Somebody who is stringent and eats two k'zeitim of Matzah for Afikoman, is praiseworthy.
One who has Difficulty Eating Matzah: Someone unable to eat more than one kezayit of Matzah should follow the instructions for one who has only one kezayit of Matzah. Someone who cannot even eat one kezayit of 20 grams of Matzah should eat whatever he can, but not recite Al achilat Matzah.
Someone who cannot chew Matzah may soak it in water to soften it, as long as it doesn’t dissolve in the water. If someone elderly or ill cannot eat Matzah that was only softened in water, he may soften it in wine or another liquid (except hot water). One certainly may not soften Matzah by placing it in hot food. It is far better to crumble the Matzah than to soak it. Those who are stringent not to eat sh’ruyah (gebrukts) can crumble the Matzah before eating it.
When soaking Matzah that one intends to eat for achilat Matzah, one should not to soak it for a consecutive twenty-four hours, because then it would be considered halachically “cooked” and one cannot fulfill one’s obligation with it.
Matzah Ashira: On the first night of Pesach (or first two nights, in chutz la’aretz) one must eat regular Matzah, and cannot fulfill the obligation by eating Matzah Ashira. Matzah Ashira consists of flour that was kneaded with fruit juice or eggs only, with no water, and then baked. It is preferable that one does not eat Matzah Ashira the entire Pesach.
Having the Seder after Chatzot: Someone who was delayed and is starting the Seder after chatzot should conduct the Seder as usual but should not recite Al achilat Matzah on the Matzah nor Al achilat maror on the Maror. The bracha Ga’al Yisrael after Maggid should be recited without Hashem's Name nor “elokeinu”. However, one may recite Hallel and the bracha of Y’hal’lucha after Hallel as usual.
Bracha on the Matzah: When eating Matzah during the rest of Pesach, one only recites Hamotzi lechem min ha’aretz on it. The bracha Al achilat Matzah is only recited on Seder night(s).
Someone who eats Matzah that was baked for Pesach after Pesach, before the 14th of Iyar (Pesach sheini), should recite Hamotzi lechem min ha’aretz on it. One who eats Matzot after the 14th of Iyar (until the following Pesach) should recite Mezonot on it. However, if he recited Hamotzi, he does not need to recite another bracha. Those who follow the Rema recite Hamotzi on Matzah the entire year and afterwards recite Birkat Hamazon, irrespective of whether it is Matzah that is baked for Pesach or not.
MAROR
One should take a kezayit of Maror and distribute a kezayit of Maror to each person. It should then be dipped into Charoset, and one should then shake off the excess Charoset so that it won’t negate the taste of the Maror. One recites Al achilat Maror and eats the Maror without leaning.
Our custom is to take Romaine Lettuce (called chazeret in the Gemara) which is the most ideal of the various types of Maror. One should take care to clean it and check it thoroughly for bugs. If one cannot check it properly, then one should use the stalks only. It is ideal to use Romaine Lettuce that was specially grown bug-free.
Charoset: One should make the Charoset from fruits that Bnei Yisrael are compared to; i.e. figs , nuts, dates, pomegranates, apples, and almonds (sh’kedim) that symbolises that Hashem hurried (shakad) to redeem the Jewish people.
One should not use dried figs, because they often contain flour, and may be chametz. Some are stringent not to eat any dried fruits during the entire Pesach.
Some have the custom to use shiv’at haminim fruits for the Charoset.
Some have the custom to use boiled dates and add ground nuts and almonds so that the Charoset will be thick. There are other customs, and each should follow their own custom. However, according to all customs, one should add something acidic to the Charoset.
When Pesach falls on Shabbat, one should prepare the Charoset before Shabbat. If one did not prepare it before Shabbat, one should grind the ingredients of the Charoset in an unusual way on Seder night.
KORECH
One should then take a kezayit of the bottom Matzah, break it into two pieces, and place a kezayit of Maror in between them. This should then be dipped into the Charoset and one should recite “Zecher lamikdash k’Hillel…” and eat it while leaning. If one doesn’t have enough of the bottom Matzah for all those assembled, one can give them any other Matzah sh’murah. Some add a small piece of the bottom Matzah to this.
One may not speak after washing one’s hands for Matzah until after Korech. If one spoke after eating some Matzah, then (b’di’avad) one does not need to repeat the brachot.
SHULCHAN ORECH
One should eat Shulchan Orech joyously, taking care not eat too much, since one needs to eat the Afikoman with an appetite. Some have the custom to eat an egg, and declare before they eat: “In memory of the korban Chagigah.”
It is praiseworthy to use one’s finest crockery, to symbolise freedom. The food should also be tasty, as is fitting for royalty.
If it is more convenient for one’s wife to use disposable utensils at the Seder, she should try to buy nice paperware, in honor of Pesach.
It is ideal to lean while eating Shulchan Orech.
It is permissible to dip Matzah or vegetables in saltwater or Charoset during the meal. The custom of the Maharil was not to dip anything during the meal. Some have the custom not to eat Matzah that was moistened (sh’ruyah, gebrukts) throughout the Pesach. All Sephardim and some Ashkenazim do not follow this stringency (particularly with modern machine Matzah, which is very thin).
The meal should consist of tasty and elegant food, because it is a mitzvah to rejoice on the Chagim, and especially Pesach that commemorates leaving Egypt.
One should not eat roasted meat, and not even roasted chicken. Even if the meat was first cooked and afterwards roasted in a pot or baked in an oven, it should not be eaten. The custom is not to eat roasted meat during the day of Pesach, as well.
TZAFUN — EATING THE AFIKOMAN
After finishing Shulchan Orech one takes the broken Matzah that was set aside for Afikoman and divides it among all participants of the Seder. Each person should receive a kezayit (27 grams). The Afikoman is eaten to commemorate the Korban Pesach that was eaten at the end of the meal.
Some have the custom to instruct the children to take the Afikoman and then exchange it for a prize. The reason for this is to keep the children awake.
One should ensure to eat the Afikoman before chatzot. One should ascertain when chatzot is in the area that he lives. In Israel, it is usually slightly after 11:30 pm (or 12:30 am during daylight saving time).
One should give each person a kezayit of Matzah of the Afikoman. If there is not enough, then he should give them other Matzah sh’murah.
Eating: Before eating the Afikoman, one should say, “Zecher l’korban Pesach”.
The mitzvah of Afikoman is to eat one kezayit. Some are stringent and eat an additional kezayit to commemorate the Matzah that was eaten together with the korban Pesach.
The Afikoman is eaten while leaning, without a bracha and within four minutes.
One should not eat the Afikoman in two different rooms, even in the same house. Similarly, one should not eat the Afikoman on two separate tables far away from each other, even in the same room.
Someone who fell asleep during the meal does not need to recite another bracha before eating the Afikoman. Nevertheless, he should wash his hands again – without a bracha.
Eating after the Afikoman: After the Afikoman one may not eat or drink anything, except the next two cups of wine. Water may be drunk. This is to ensure that one will keep the taste of the Afikoman in one’s mouth.
Some halachic authorities are lenient and allow drinking tea or coffee, especially if one’s intention is to stay awake to continue discussing yetzi’at Mitzrayim. Other authorities are stringent, especially with regards to drinking coffee.
If one Lost or Forgot to eat the Afikoman: If the Afikoman is lost, and one has other Matzah sh’murah that was made for Matzot mitzvah, one should eat a kezayit from these other Matzot. If one doesn’t have any Matzot made for Matzot mitzvah, then one should eat a kezayit of regular Matzot sh’murah.
If one forgot to eat the Afikoman, even if one intended to finish the meal – i.e. one washed mayim acharonim but hasn’t yet started Birkat Hamazon – one should eat the Afikoman without reciting the bracha of Hamotzi again. One does not need to wash one’s hands again .
If one remembered after reciting Birkat Hamazon – but before reciting bo're p’ri hagefen on the third cup of wine – that one has forgotten to eat the Afikoman, one should wash one’s hands without a bracha (since one is eating only a kezayit), recite Hamotzi, eat a kezayit of Afikoman and recite Birkat Hamazon again over the third cup of wine.
If one only remembered after Birkat Hamazon and drinking the third cup that he has forgotten to eat the Afikoman: If one ate a kezayit of Matzah sh’murah during the meal, one should consider the Matzah that one ate during the meal as the Afikoman, and does not need to eat Afikoman again. If one did not eat a kezayit of Matzah sh’murah during the meal, one should wash one’s hands without a bracha (since one is eating only a kezayit), recite Hamotzi, eat a kezayit of Matzah for Afikoman, and then recite Birkat Hamazon, recite bo're p’ri hagefen and drink a cup of wine, which is considered a replacement third cup of wine.
If one remembered during the middle of Hallel that he has forgotten to eat the Afikoman, one should wash one’s hands without a bracha, recite Hamotzi and eat a kezayit of Matzah, recite Birkat Hamazon over a cup of wine, recite bo're p’ri hagefen and drink the wine. This cup of wine is considered a replacement for the third cup. Then one continues with Hallel.
If one remembered after drinking the fourth cup that he has forgotten to eat the Afikoman, one should wash one’s hands without a bracha, recite Hamotzi, eat a kezayit of Matzah, recite Birkat Hamazon over another cup of wine, and then drink it. However, one does not need to repeat Hallel or the fourth cup.
BIRKAT HAMAZON AND THE THIRD CUP
One should wash mayim acharonim with a small amount of water and then remove the water from the table.
The third cup is poured before Birkat Hamazon. One should check that the cup is clean on the outside and inside. It is ideal to rinse the cup again on the outside and inside.
One recites Birkat Hamazon taking care not to forget Ya’aleh v’yavo. If it is Shabbat, one also adds R’tzei.
One should not lean when reciting Birkat Hamazon.
Zimun and bracha: One should make an effort to have a Zimun at this meal. However, one should not bring men from other houses in order to have a Zimun, because each person must recite Birkat Hamazon in the place that he ate.
Usually one honors a guest to say the Zimun and to lead Birkat Hamazon. However, on Seder night, the custom is that the host recites the Zimun and leads Birkat Hamazon . However, if there is a guest present, he should say out loud the harachaman that guests make.
One who Forgot Ya’aleh v’yavo: Since we’re obligated to eat Matzah on Seder night, the rules of Ya’aleh v’yavo are the same as the rules of R’tzei on Shabbat. Someone who forgot to say Ya’aleh v’yavo in Birkat Hamazon on Seder night, should do as follows:
- If one said Baruch Attah and not Hashem’s Name, and then remembered that one did not say Ya’aleh v’yavo, one should say Ya’aleh v’yavo immediately.
- If one already said Baruch Attah Hashem, one should conclude with the words Lam’deini chukecha, say Ya’aleh v’yavo and then continue V’tivneh (or Uvnei) Y’rushalayim as usual.
- If one said Baruch Attah Hashem bo'ne one should continue with Y’rushalayim (and say Amen quietly — Ashkenazim say Amen as usual), and then say the bracha of asher natan (printed in most Siddurim).
- If one remembered that one did not say Ya’aleh v’yavo after he has said the bracha of Bo'ne Y’rushalayim but before he has started the bracha of Hatov v’hametiv, one should say the compensatory bracha of asher natan (printed in most Siddurim). The same applies to someone who is unsure at this juncture as to whether he said Ya’aleh v’yavo or not.
- If one already started the bracha of Hatov v’hametiv, even if one only said the word “Baruch”, one should stop immediately and start Birkat Hamazon again.
If one is unsure whether or not one said Ya’aleh v’yavo, it is assumed that one omitted it, and therefore must go back, as described above. However, if the person who is unsure read the Birkat Hamazon from a Haggadah then he does not need to go back, since it can be assumed that he said Ya’aleh v’yavo.
If, after completing the bracha of Hatov v’hametiv, one is unsure whether or not he said Ya’aleh v’yavo, one should start Birkat Hamazon again, as mentioned earlier. The reason for this is that Birkat Hamazon is a mitzvah d’orayta, and one must be stringent when in doubt as to whether he has fulfilled the mitzvah correctly. However, there are various opinions concerning the reciting of the bracha of Hatov v’hametiv a second time (because of a doubt), since it is of Rabbinic origin. According to the Mishnah B’rurah, one should recite it, since it is considered a part of Birkat Hamazon. According to the Ben Ish Chai, one should not say Hatov v’hametiv when reciting Birkat Hamazon the second time (because of a doubt). However, if one became unsure as to whether one said Ya’aleh v’yavo before one finished the bracha of Hatov v’hametiv, then one should stop immediately, and go back and say Birkat Hamazon a second time with Hatov v’hametiv.
All of these laws are the same on the second Seder night in the Diaspora.
All of the Halachot above are equally applicable to someone who did not say R’tzei in Birkat Hamazon on Shabbat. If one remembered after concluding the bracha of Bo'ne Y’rushalayim and before starting Hatov v’hametiv, one says the compensatory bracha (printed in most Siddurim).
When Pesach falls on Shabbat, and one omitted both R’tzei and Ya’aleh v’yavo, one says the compensatory brachot (printed in most Siddurim).
These halachot apply to Seder night only, and not to other meals during Yom Tov or Chol Hamo’ed. In these meals, if one forgot Ya’aleh v’yavo one does not need to go back. If one remembered straight after concluding the bracha of Bo'ne Y’rushalayim, one says the compensatory bracha (mentioned above) without Hashem's Name and Malchut. Other authorities differ on this point and say that one does need to go back during all other meals on Yom Tov. The Sephardim do not follow this latter opinion. In any case, one should try to avoid s’feikot, and bentch from a Haggadah or Siddur so that one won’t forget the correct additions.
Third cup: After Birkat Hamazon we recite Bo're p’ri hagefen on the third cup. One should have in mind that the bracha includes the fourth cup that one will be drinking, as well. The third cup should be drunk while leaning, and one does not recite al hagefen afterwards (until after drinking the fourth cup). Those who follow the Rambam and the Rema recite Bo're p’ri hagefen on each of the four cups.
At either the third or fourth cup, one must drink an entire revi'it (86 grams) in order to enable saying al hagefen after the fourth cup. One should not drink anything in between the third and fourth cups.
Kos shel Eliyahu: It is customary to pour out an extra cup, called “the kos of Eliyahu hanavi”. It is only poured after drinking the third cup. Some specifically use a large cup for this.
HALLEL AND THE FOURTH CUP
Sh’foch chamat’cha: After Birkat Hamazon, one pours the fourth cup. It is customary to open the front door of the house to show that tonight is “lel shimurim” (a guarded night) . We recite “Sh’foch chamat’cha” etc.
Hallel: Hallel should be recited joyously, as if one actually left Egypt. It is worthwhile remembering that the night of the Seder is the only time of the year that we say Hallel during the night.
We begin Hallel from Lo lanu. When one reaches Hodu, if there are three or more people present, one of them should say Hodu and the other two should answer ki l’olam chasdo. If there are fewer people present, they should say it as usual. Some have the custom that one person says a verse, and the others answer Hashem's Name only. That is not good practice; instead, everybody should say the entire verse.
We say Nishmat and Yishtabach until Attah El and say Y’hal’lucha and conclude Baruch Attah Ad-nai melech m’hullal batishbachot, without answering Amen after one’s own bracha (unlike the rest of the year, when Sephardim do answer Amen). Other customs differ slightly as to the wording and conclusion of these brachot, as is printed in the various Haggadot.
Fourth cup: We drink the fourth cup leaning, without the bracha of Bo're p’ri hagefen. Those who follow the Rambam and the Rema do recite Bo're p’ri hagefen before drinking the fourth cup. As mentioned earlier, during this cup or the third cup, one should drink an entire revi'it, in order to be able to recite al hagefen. One recites al hagefen and finishes reciting the Haggadah with Nirtzah.
One should recite al hagefen from a Haggadah or Machzor, so as not to forget the addition for Pesach. If one forgot this addition, one does not need to go back. One should have in mind that al hagefen will exempt both the third and the fourth cups.
After the four cups, it is forbidden to drink anything besides water. The Ben Ish Chai quotes some authorities who permit one to drink tea or coffee in order to remain awake.
Chad gadya: It is the custom to sing Chad gadya and Echad mi yode’a after the Haggadah.
NIRTZAH AND AFTER THE HAGADDA
It is customary to recite Shir Hashirim after the Haggadah. One is obligated to engross oneself with Hilchot Pesach, the story of the Exodus, and to relate the miracles and wonders that Hashem did for our forefathers, until one falls asleep. However, one is not obligated to pain himself on the Chag for this purpose.
Before retiring for the night one recites Sh'ma as on every night. It is better to say Sh’ma before chatzot, even though one is not yet going to sleep. One should say the bracha of Hamapil without Hashem's Name and malchut. According to the Rema one only says the first paragraph of Sh'ma and Hamapil.
If one observed the Seder properly, he is assured that Hashem will favor him. With Hashem’s help, he’ll merit to see the rebuilding of the Temple, and merit to eat from the korbanot, and to live a long, pleasant life, and see the redemption.