1. The Simanim-Identity and how to prepare:[1]

The Simanim include the Karpas and salt water, Charoses, Maror/Chazeres, the Zeroa, the Beitza, and Matzos. Some of these foods are obligated to be eaten on the night of the Seder [i.e. Matzah, Maror, Karpas] while others are a mere symbol which must be present upon reading the Haggadah. This Halacha will only deal with the identity and preparation of the Simanim and not their reasons or other relevant bylaws. These laws are more fully discussed in Chapter 4 Halacha 2 regarding the Seder plate, and in Chapter 4 in their relevant sections of the Seder.

1. Karpas:

Background: The Karpas is a vegetable dipped in salt water which is eaten in the beginning of the Seder, immediately after Kiddush/Kadesh. It is eaten as an anomaly, and is done in order to arouse the children to ask questions about the purpose of the Seder, and Exodus. See chapter 4 Halacha 3 for the full details of this subject!

The vegetable taken-Onion or cooked potato: One is to take a raw onion for Karpas. If this is unavailable, or one is unable to eat raw onion, a cooked potato is to be taken. See chapter 4 Halacha 3B for the full details of this subject!

1. Saltwater:[2]

One is to make salt water for the dipping of the Karpas [and egg]. The salt water is to be made on Erev Yom Tov. This applies [even when Yom Tov does not fall on Shabbos, and certainly applies[3]] when Yom Tov falls on Shabbos.

Making the salt water on Yom Tov if forgot to do so beforehand:[4] Some Poskim[5] rule it is permitted to make salt water on Yom Tov without restriction. Other Poskim[6], however rule that it contains the same restrictions as making salt water on Shabbos [see next]. Practically, one is to initially prepare the salt water before Yom Tov, and if one forgot to do so, then he is to make it on Yom Tov using a Shinuiy, such as to first put in the water and only then the salt.[7]

Making the salt water on Pesach that falls on Shabbos if forgot to do so beforehand:[8] If Pesach falls on 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.[9] 2) One makes a very small amount, just enough for the dip of the Karpas [for that Seder].[10] 3) One has a ratio of salt that is less than 2:3.[11] These restrictions apply even if one places oil into the dish prior to placing the salt.[12] 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.[13] Although, indeed if one forgot to do so, then he is to make following the above conditions and make a very small amount.[14] [Some Poskim[15] 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.]

Summary: One who forgot to make the salt water before Shabbos may do so if the following three conditions are fulfilled: One does so right before the meal. One makes just enough to dip for that meal. One has a ratio of salt that is less than 2/3.   Q&A If one has 100 guests for his Seder meal that falls on Shabbos, may he prepare three liters of salt water on behalf of all 100 guests?[16] Some Poskim[17] rule it is permitted to do so. Other Poskim[18] rule it is forbidden to do so.

 

1. Charoses:[19]

Background: Charoses is a thick food paste. The Sages established that the Charoses be in front of the person at the time of the saying of the Haggadah [in remembrance of the exodus].[20] It is in remembrance of the clay used in the slave labor of our forefathers in Egypt.[21] Likewise, it is in remembrance of the Tapuach [the apple trees] which the women would have children under without any pain.[22] Likewise, it is in memory of the blood [from the plague of blood[23], or alternatively, from the blood of the children placed in the bricks[24]].[25] Likewise, it is in memory of the straw that was needed into the cement bricks during the slave labor.[26] Likewise, it is in memory of the hard labor which caused the Jewish people to grind their teeth.[27] Its ingredients likewise have various other meanings and symbols, corresponding to the Jewish people, as will be explained. The main function of the Charoses is for the above symbolism and reminder [and not to be eaten][28], although it is also used to dip the Maror into during the Seder, in memory of the clay.[29] Nonetheless, a blessing is not recited over the Charoses.[30]

Its consistency: The Charoses must [initially] be thick in memory of the clay.[31] However, later [at the time of the eating], it must be softened with a liquid [as will be explained] in memory of the blood [from the plague of blood[32], or alternatively, from the blood of the children placed in the bricks[33]].[34] It also must contain stringy pieces of spices, in memory of the straw that was placed in the cement bricks.[35]

The ingredients-How is it made?[36] The Charoses is to be made from fruits that the Jewish people are allegorically referred to [in Shir Hashirim[37]].[38] This includes the following fruits:[39] 1) Figs[40]; 2) Egozim/Nuts[41]; 3) Dates[42]; 4) Pomegranate[43]; 5) Apples[44];  6) Almonds[45]. Nevertheless, from the letter of the law it may be made even from vegetables and water.[46] However, at the very least one is required to add a sour ingredient to it, such as apples, or wine, or vinegar.[47] One is also required to place spices into the Charoses which are similar to cinnamon and ginger, and do not grind very finely, and contain thin and long strands even after the grinding, similar to the straw.[48] [The old Ashkenazi custom is to only use apples, pears, Keida[49], Egozim nuts [see Q&A for definition], and cinnamon.[50] Practically, the Chabad custom is to only place apples, pears and Egozim nuts, and not to place cinnamon or ginger into the Charoses due to worry of Chametz.[51] The apples and pears are peeled, washed and then dried. They are then ground together with the nuts. One is to add enough nuts to the mixture to guarantee its thickness.]

Softening it with wine:[52] As stated above, the initially thick Charoses must later be softened with liquid in memory of the blood. One is to soften it using a red liquid, such as red vinegar or red wine.[53] Nevertheless, from the letter of the law it may be softened even with water or other liquids, so long as it contains some source of sourness, such as apples or vinegar.[54] [The Chabad custom is to only add the wine and soften the Charoses in middle of the Seder, prior to the dipping of the Maror.[55] The wine used is from the wine that had spilled onto the plate from the [overflowing of the] four cups.[56] The Charoses is placed into the wine on the plate [rather than to pour some of the wine into the Charoses.[57] We are particular to add only some of the Charoses to the wine rather than its entirety, in order to keep the Charoses used for Koreich free from liquids.[58]]

Making the Charoses on Yom Tov?[59] In general, the Charoses is to be made on Erev Yom Tov.[60] However, if one forgot to do so, then he can make it on Yom Tov, under the following conditions: 1) One is to only make enough for that day of Yom Tov, and not for the next day [or second Seder].[61] 2) One is to grind the ingredients with a slight irregularity.[62] [Some Poskim[63] however are lenient to permit the regular grinding of all fruits and vegetables that lose their taste right away if ground Erev Yom Tov. This would include apples, and pears, although not nuts. It may be ground even regularly using a grater. Other Poskim[64] however are stringent to always require an irregularity. One may grind the ingredients even using a grater so long as some form of irregularity is used.[65]  The following is considered an irregularity when using a grater: Turning it upside down[66], or grinding the food directly onto the counter/table and not onto a plate, if that is what is normally done during the week.[67] Some, however, are accustomed to never use a grater on Yom Tov, just as on Shabbos.[68]]

Making the Charoses when Pesach falls on Shabbos:[69] 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.[70]

Adding wine to the Charoses when Pesach falls on Shabbos:[71] When Pesach falls on Shabbos, one must beware to soften the Charoses with liquid before Shabbos.[72] [This applies likewise according to the Chabad custom.[73] Thus, a small amount of wine is to be added to a selected portion of the Charoses before Shabbos.[74]] 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:[75] One is to make it into a very thin batter, and thus add a lot of wine into the mixture.
• Irregularity of adding ingredients:[76] 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:[77] 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.

Making the Charoses when Pesach falls on Motzei Shabbos:[78] When Pesach falls on Motzei Shabbos the Charoses is to be made on Erev Shabbos. Alternatively, if one desires, he can make it on Motzei Shabbbos, which is Yom Tov, as there is no grinding prohibition involved in grinding these ingredients on Yom Tov.

 

Summary: The Charoses is to be made on Erev Yom Tov. It is made into a thick paste which is later softened with wine. The Chabad custom is to use the following ingredients to make the Charoses: 1.      Apples 2.      Pears 3.      Nuts [i.e. hazelnuts, chestnuts, walnuts. See Q&A] 4.      Wine [It is our custom to add the wine only later on during the Seder. The Charoses is placed onto the wine which had spilled from the four cups. We are particular to add only some of the Charoses to the wine rather than its entirety, in order to keep some of the Charoses free from liquids. However, when Pesach falls on Shabbos, the wine must be added before Shabbos. Alternatively, one may make it on Shabbos into a very thin batter, through placing a large amount of wine and making the mixture in the opposite order, which is defined as first place the wine in the vessel and then the Charoses, and to mix it with one’s hand or with the vessel itself, through shaking it. This must be done in order to avoid the kneading prohibition.]   Q&A May one add water to the Charoses? According to the Chabad custom [to be particular to use only dry Charoses for Koreich, due to the worry of Gebrochts] one is not to add water to the Charoses, and is to be particular to dry any of the ingredients prior to being ground. What type of nuts/Egoz should be used for the Charoses [i.e. walnuts, almonds, hazelnuts]? In English, the term Egoz is simply translated as “nut” and thus can include various species of nuts.[79] Likewise, in Hebrew the term Egoz is a general term for a variety of nuts.[80] However, in Lashon Hakodesh there is a clear differentiation between an Egoz and an almond, which is called a Shaked. Botanically speaking, there is a difference between a true nut or Egoz, and a drupe “nut” such as an almond, which in culinary language all receives the same name of “nut.” Now, regarding the species of nut that can be used for the Charoses: Both the Egoz and almond are listed separately in the list of ingredients used in the Charoses [as brought above from the Shulchan Aruch of Admur], which would imply that for Egoz one should only use nuts that are botanically defined as nuts and not drupes. Thus, one is to use those species of nuts that are called Egoz in Hebrew and are true botanical nuts, such as hazelnuts[81], chestnuts, and not almonds. Regarding walnuts, although many are accustomed to use it for Charoses, it is unclear if a walnut is a true botanical nut or is a drupe.[82] Practically, the old age tradition and Chabad custom is to use walnuts for the Charoses.[83]

 

 

1. Maror/Chazeres:

See Chapter 1 Halacha 3 for the full details of this subject!

What vegetable to use: Initially, one is to use romaine lettuce for Maror, although the obligation is also fulfilled with horseradish. The Chabad custom, as well as the custom of other Chassidic groups, is to use both romaine lettuce and horseradish for both Maror and Chazeres. Both the leaves and stalk of the herb are valid for Maror. See Chapter 1 Halacha 3E for the full details of this subject!

Preparing the lettuce: One is to initially purchase infestation free lettuce, such as “Gush Katif” lettuce.  Nonetheless, even this lettuce is to go through a cleaning process of soaking for 3-5 minutes in soapy water, and then rinsing the sides of each leaf with water. This is to be done before Yom Tov. There is no need to further check each individual leaf. If infestation free lettuce is not available, see Chapter 1 Halacha 3E for how to clean and prepare! In all cases, one is not to soak the lettuce in vinegar or saltwater even momentarily, and must avoid allowing it to soak in water for 24 hours. See Chapter 1 Halacha 3F for the full details of this subject!

Preparing a Kezayis for each participant: It is suggested on Erev Pesach for one to prepare Kezayis bags of lettuce for both Maror and Koreich [one Kezayis in each bag] so they can be easily and speedily distributed during the Seder without exhausting any extra time. See Chapter 3 Halacha 5C for the definition of a Kezayis and the exact amount of lettuce needed for Maror and Koreich.

Drying the lettuce: Those who follow the custom of abstaining from eating Gebrochts, are to make sure that the lettuce used for the Koreich sandwich be dry. Thus, it is advised that one measure the exact amount of lettuce that will be needed for Koreich for all the participants and to individually dry them before bagging them. It is not necessary for the lettuce used for Maror to be dry.

Preparing the horseradish: One is to grind the horseradish before Yom Tov and keep it in a closed container, so it does not dissipate all of its bitterness. See Chapter 1 Halacha 3F for the full details of this subject!

1. Zeroa/ Shank-bone:[84]

Background and significance:[85] The Zeroa is one of the two foods taken in memory of the Pesach and Chagigah sacrifice. In the times of the Temple, the meat of the Pesach lamb would have to be present at the time of the reading of the Haggadah.[86] Now that the Temple has been destroyed, the Sages established that one is to have on the table two different cooked foods at the time of the reading of the Haggadah, one in memory of the Pesach sacrifice and the second is in memory of the Chagigah sacrifice [i.e. the Zeroa and the egg].[87] This applies even when Pesach falls on Motzei Shabbos.[88]

What to use-Shank bone/chicken neck:[89] [From the letter of the law, one can use any two cooked dishes for the purpose of the above-mentioned memory of the Pesach and Chagiga sacrifices.[90]] However, the custom is to use meat for one of these two foods.[91] The second food could be even the gravy in which the meat was cooked.[92] However, the custom dating to the early generations is to take a roasted shank bone[93] of a sheep[94], known as a Zeroa, for this meat [corresponding to the Pesach sacrifice[95]].[96] Likewise, the custom dating to the early generations is to take an egg as the second food [corresponding to the Chagiga sacrifice[97]]. [Practically, today the widespread custom is to use the neck of a bird[98], such as chicken or turkey[99], and so is the Chabad practice.[100] Some however use other parts of the chicken such as the leg or the wing.[101] Others until today use the arm of an actual sheep or the arm of a cow, which is the original definition of the Zeroa.[102] In all cases, one is to try to use a bone with a small amount of meat.[103] If chicken necks, or other normally chosen part, are not available, then one may use any cooked chicken or meat, even if it does not have a bone.[104] If there is no meat or chicken available at all, then one may use any cooked food.[105]]

Bone must contain some meat/Removing the meat:[106] One is to beware that there be at least some meat on the shank bone [or neck bone], as a bone without meat is not considered a cooked dish. [Thus, one is to use a bone with a small amount of meat.[107] The Chabad custom is to use the neck of a chicken and remove almost all the meat from the bone, although making sure to leave some of the meat, as stated above.[108]]

Roasting the meat: From the letter of the law, the meat of the Zeroa may be either roasted or cooked.[109] However, the custom is to roast this meat over coals in memory of the Pesach sacrifice which was also roasted over the fire.[110] [Some are accustomed to cook the Zeroa and then roast it.[111] This is not the widespread Chabad custom.[112] Many are accustomed to roast the Zeroa over an open stove fire, rather than over coals.[113]]  

Not to eat the meat of the Zeroa:[114] The custom is not to eat the meat of the Zeroa on the night of the Seder.[115] This applies even in those communities who are accustomed to allow eating roasted meat on the night of the Seder. [This applies even if the Zeroa meat was cooked and not roasted.[116]] It, however, may be eaten the next day, or anytime thereafter.[117] [However, some are accustomed not to eat it at all even the next day.[118] Practically, the Chabad custom is not to eat it at all, and it is thus discarded after its use for the Seder.[119] It is not to be eaten the next day even if the meat was cooked and not roasted, as stated above.]

Not to roast the shank bone on Yom Tov:[120] If one forgot to roast the Zeroa before Yom Tov, it may not be roasted on Yom Tov, starting from nighttime, unless one plans to eat it the next day.[121] If, however, one plans to leave it [uneaten] until the [Seder of the] second night, then it is forbidden to roast it on the first night. Likewise, if one roasts the Zeroa on the second night, he is to beware to eat the meat of the zeroa the next day and not delay its eating until the night. [Thus, according to the Chabad custom to not eat any of the meat of the Zeroa even the next day, it may only 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.[122] If he does not have cooked meat or chicken, then any cooked food may be used, as stated above. However, seemingly even according to the Chabad custom one may roast the Zeroa on Yom Tov if he removes much of its meat after it is roasted, prior to placing it on the Kearah, and intends to eat this removed meat the next day.[123]]

Summary: One is required to have the Zeroa meat present on the Seder table in memory of the Pesach sacrifice. The custom is not to eat the meat of the Zeroa. For this reason, the shank bone may not be roasted on Yom Tov. The Chabad Custom is to remove most of the meat from the bone. However, one is to leave some meat on the shank bone. What should one use for the Zeroa? One is to use a bone with a small amount of meat. The widespread custom is to use the neck of a chicken, and so is the Chabad custom. Some however use other parts of the chicken such as the leg or the wing. Others use the arm of an actual sheep or the arm of a cow. Q&A Must the Zeroa be whole?[124] The custom is to use a whole bone for Zeroa and not to break it.[125] [However, seemingly, according to the Chabad custom to use a neck of a chicken, the neck may be broken and only a piece of it used.[126]] May one use turkey necks for the Zeroa if chicken necks are not available? Yes. In fact, there is no specification for the neck to be specifically from a chicken, and it suffices to be from any bird including turkey. Those accustomed to use the neck of a chicken do so in order to avoid using the meat of an animal so it not be similar to the Pesach sacrifice. Hence, it makes no difference if its the neck of a chicken or of a turkey. Topic: What to use for the Zeroa if no chicken necks available Instructions: Upload the question under the category of   1.     Question: [Tuesday, 14th Nissan, 5783] I cannot find any chicken necks in the store, what should I use for Zeroa?   Answer: If chicken necks are not available, then one may use the leg or the wing, or even any cooked chicken or meat, even if it does not have a bone.  Explanation: From the letter of the law, one can use any two cooked food in memory of the Pesach and Chagiga sacrifices. However, the custom is to use meat for one of these two foods.  The second food could be even the gravy in which the meat was cooked. However, the custom dating to the early generations is to take a roasted shank bone of a sheep, known as a Zeroa, for this meat. Practically, today the widespread custom is to use the neck of a chicken , and so is the Chabad practice. Some however use other parts of the chicken such as the leg or the wing.  Others until today use the arm of an actual sheep or the arm of a cow, which is the original definition of the Zeroa.  In all cases, one is to try to use a bone with a small amount of meat.  If chicken necks, or other normally chosen part, are not available, then one may use any cooked chicken or meat, even if it does not have a bone.  If there is no meat or chicken available at all, then one may use any cooked food. Sources: See Admur 473:20; Michaber 473:4; P”M 473 A”A 7; M”B 473:27; Kaf Hachaim 473:60; 63; Piskeiy Teshuvos 473:12; Sefer Hasichos 1942 p. 93; Haggadah of Rebbe p. 6; Sefer Haminhagim p. 75 [English]; Toras Menachem 5748 1:368; Shulchan Menachem 2:313; Otzer Minhagei Chabad p. 129; Pesach Chassidi 96   Topic: Should one cook the Zeroa prior to roasting it Instructions: Upload the question under the category of   2.     Question: [Tuesday, 14th Nissan, 5783] I have always been taught the first cook the Zeroa and then roast it. Someone recently told me that this is not the Chabad practice, is this correct?   Answer: According to Chabad custom, we are not particular the first cook the Zeroa before the roasting, and it is simply roasted. Explanation: There is no record in any Chabad literature of the practice of some to first cook the Zeroa and only then roast it. All the various Chabad publications simply state that it is to be roasted. Nonetheless, there are some are particular to 1st cook it and then roast it in order to negate any similarity to the Pesach sacrifice. Whatever the case, from the letter of the law the Zeroa is valid whether it is cooked or roasted, and some record that in certain years the Rebbe used a cooked Zeroa. Sources: See Admur 473:20; Tosafos Pesachim 114b; Hagahos Maimanis 8:2; Piskeiy Teshuvos 473:12; Otzer Minhagei Chabad p. 130; Maaseh Melech

1. Egg:[127]

Its significance: The egg is one of the two foods taken in memory of the Pesach and Chagigah sacrifice. In the times of the Temple the meat of the Pesach lamb would have to be present at the time of the reading of the Haggadah. Now that the Temple has been destroyed the Sages established that one is to have on the table two different cooked foods in memory of the Pesach and Chagigah sacrifice. The egg is one of the two foods taken in memory of the Pesach and Chagigah sacrifice [i.e. the Zeroa and the egg].[128] [Specifically, the egg corresponds to the Chagiga sacrifice.[129]] This applies even when Pesach falls on Motzei Shabbos.[130]

What to use: [From the letter of the law, one can use any two cooked dishes for the purpose of the above-mentioned memory of the Pesach and Chagiga sacrifices.[131]] However, the custom is to use the Zeroa meat corresponding to the Pesach sacrifice, as stated above in D. The second food could be even the gravy in which the meat was cooked.[132] However, the custom dating to the early generations is to take an egg as the second food [corresponding to the Chagiga sacrifice].[133] [If eggs are not available, then one may use any cooked food.[134]]

Cooked or roasted?[135] The egg may be either roasted or cooked.[136] [Practically the Chabad custom is to use a hardboiled egg.[137] Some are accustomed to roast the egg after the cooking.[138] This is not the Chabad custom.]

Eating the egg:[139] The egg is eaten during the meal [by Shulchan Oreich].

 

Q&A Should the egg be within its shell or may/should it be peeled? Some are accustomed to use an egg that is still within its shell, while others use a peeled egg.[140] The Rebbe used an egg that was still in its shell. May one cook the egg on Yom Tov? Yes, if one plans to eat it on that day of Yom Tov [such as by Shulchan Oreich].

1. Nuts:

It is a Mitzvah to distribute nuts [or other sweets] to the children on the night of Pesach, prior to the start of the Seder, as explained in Chapter 4 Halacha 1C. Accordingly, one is to prepare treats, and/or peel nuts, on Erev Pesach so they can be distributed right away at night before the Seder begins.

__________________________________________________________________

[1] See Admur 473:14-34

[2] Admur 473:19

[3] Chayeh Adam 130:19; Kitzur SHU”A 118:4

[4] See Piskeiy Teshuvos 473:14

[5] Misgeres Hashulchan 118:4 that so is implication of Admur 473:19 and all Poskim in next footnote who only mention the conditions regarding when Yom Tov falls on Shabbos

[6] Siddur Yaavetz Dinei Hachanas Seder; Poskim in Nitei Gavriel [Yom Tov] 13:10; Misgeres Hashulchan 118:4 concludes that even on Yom Tov one should initially abide by the conditions followed on Shabbos, to make a very miniscule amount just enough for the dip; See Admur 510:15 for a dispute regarding if the salting prohibition applies on Yom Tov in which Admur concludes “It is good to suspect for their opinion if there is no loss in the matter”; See Piskeiy Teshuvos ibid footnote 84

[7] Chayeh Adam 130:19; Kitzur SHU”A 118:4

[8] 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

[9] 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]

[10] 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]

[11] 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]   

[12] 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]

[13] Admur ibid; M”A ibid; Taz ibid; Haghaos Minhagim 92; Chok Yaakov ibid; Chok Yosef ibid; Kaf Hachaim ibid

[14] Admur ibid; Taz ibid

[15] M”B 473:14; Piskeiy Teshuvos 473:23

[16] See Shabbos Kehalacha 20 Biurim 27; Piskeiy Teshuvos 321 footnote 7

[17] Pnei Shabbos 321:7-3 based on Olas Shabbos 321:1

[18] Toras Shabbos 321:4

[19] See Admur 473:20, 26, 32-34; See Kaf Hachaim 473:96-103; See Likkutei Sichos 32:44

[20] Admur 473:20; Michaber 473:4; Tur 473; Rambam Chametz Umatzah 7:11; Mishneh Pesachim 114a

[21] Admur ibid; Rama 473:5; Rambam ibid; Rebbe Yochanon Pesachim 116a

[22] Admur ibid; Rosh; Rebbe Levi Pesachim 116a

[23] Pnei Moshe on Yerushalmi Pesachim 10:3

[24] Karban Heida on Yerushalmi Pesachim 10:3

[25] Admur 473:32; Tur 473 in name of Rav Yechiel; Tosafus Pesachim 116a; Yerushalmi Pesachim 10:3

[26] Admur 473:33; Mordechai 34b; Rokeiach 284

[27] Admur 472:32; Abayye in Pesachim 116a; Bach 473; Peri Chadash 473:5

[28] Admur 473:26 “The Charoses…as it is only present for mere symbolism.”

[29] Admur 475:11; See Admur 473:14 that if there are no other dips available, one is to dip the Karpas in Charoses. [See Chapter 4 Halacha 3C]; Likewise, some Poskim rule that one is to dip the Matzah in Charoses. [Rambam Chametz Umatzah 8:8; Rav Amram Gaon, brought in Hamanhig Pesach 78, Hagahos Maimanis on Rambam ibid Ches, Abudarham, and Tur 475;] Other Poskim, however, negate the dipping of Matzah in Charoses, and so is the Halacha. [Raavad on Rambam ibid; Tur ibid; Hamanhig ibid] However, in Temple times everyone agrees that the Matzah, Maror and Pesach sandwich is dipped in Charoses. [Tzafnas Paneiach on Rambam ibid, elaborated on in Likkutei Sichos 32:44]; See Likkutei Sichos 32:44 for an analysis on the above dispute and that there are two separate Mitzvos done with the Charoses, one which simply requires it to be on the table and the second which requires it to be used as a dip.

[30] Admur ibid; Tur 475; Levush 475:1; Abudarham; Chok Yaakov 473:25; Bach 475; Kaf Hachaim 475:96

The reason: As the Charoses is secondary to the Maror and is nullified to it. [Admur ibid]

Other opinions: Some Poskim rule a blessing is recited over the Charoses. [Implication of Rambam in Pirush Hamishnayos; See Bach 475; Kaf Hachaim 475:96]

[31] Admur 473:32; Rama 473:5; Tur 473; Abayey Pesachim 116a; Yerushalmi Pesachim 10:3; Rambam Chametz Umatzah 7:11; Kol Bo 50; Kaf Hachaim 473:100

The reason: As the entire purpose of the Charoses dip is in memory of the cement which our forefathers were enslaved to work with. [Admur ibid and Poskim ibid]

[32] Pnei Moshe on Yerushalmi Pesachim 10:3

[33] Karban Heida on Yerushalmi Pesachim 10:3

[34] Admur ibid; Rama 473:5; Tur 473 in name of Rav Yechiel; Tosafus Pesachim 116a; Yerushalmi Pesachim 10:3

[35] Admur 473:33; Rama 473:5; Maharil Seder Haggadah; Rosh 10:30; Mordechai 34b; Rokeiach 284; Pesachim 115b; Kaf Hachaim 473:103

[36] Admur 473:32-33; See Rambam Chametz Umatzah 7:11; Kol Bo 50; Kaf Hachaim 473:100; See Likkutei Sichos 32:44 for an analysis on the ingredients of the Charoses accoridng to Chassidus

Custom of Arizal: The custom of the Arizal was to use the following ingredients: Three types of spices, which are cinnamon, ginger and Shiboles Hanerd; Seven types of fruit, which are grapes, pomegranates, figs, dates, nuts, apples, and Pirash. [Shaar Hakavanos p. 83; Kaf Hachaim 473:99]

[37] Tosafus in next footnote

[38] Admur ibid; Rama 473:5; Tosafos Pesachim 116a in name of Geonim

[39] Admur ibid; Tosafos Pesachim 116a in name of Geonim

Other fruits listed: Some Poskim write that grapes are to also be added to the mixture. [Kol Bo 50; Yifei Laleiv 2:7; Kaf Hachaim 473:99]

[40] Admur ibid; Rama ibid; Tosafus ibid

The reason: Figs are used in light of the verse [Shir Hashirim 2:13] which states “Hateina Chanta Paneha.” [Admur and Poskim ibid]

[41] Admur ibid; Rama ibid; Tosafus ibid

The reason: Nuts are used in light of the verse [Shir Hashirim 6:11] which states “El Ginas Egoz.” [Admur and Poskim ibid]

Which type of nut is the Egoz? The Egoz is a general term used for a number of types of nuts, including the hazelnut and walnut.

[42] Admur ibid; Peri Chadash 473:5; Tosafus ibid

The reason: Dates are used in light of the verse [Shir Hashirim 7:9] which states “Ealeh Batamar.” [Admur and Poskim ibid]

[43] Admur ibid; Rama ibid; Tosafus ibid

The reason: Pomegranates are used in light of the verse [Shir Hashirim 6:7] which states “Kipelach Rimon.” [Admur and Poskim ibid]

[44] Admur ibid; Rama ibid; Tur 473; Tosafus ibid; Rebbe Levi in Pesachim 116a; See Yifei Laleiv 2:7 that this is the main Mitzvah

The reason: Apples are used in in light of the verse [Shir Hashirim 8:5] which states “Tachas Hatapuach Orerticha.” As the Jewish women would have children under the [apple tree] without any pain. [Admur ibid; Rashi Pesachim ibid]

[45] Admur ibid; Rama ibid; Tosafus ibid

The reason: Almonds are used in memory of the fact that G-d hurried our redemption, which is a play on the words “Shakad Hashem Al Hakeitz Laasos”. [Admur ibid; Poskim ibid]

[46] Admur ibid; Rashbam Pesachim ibid; Kaf Hachaim 473:101

[47] Admur ibid; Abayye in Pesachim 116a; Bach 473; Peri Chadash 473:5

The reason: This is done in memory of the hard slave labor which the Jewish people endured under the Egyptian taskmasters to the point that their teeth would grind. [Admur ibid; Bach ibid; Peri Chadash ibid]

[48] Admur 473:33; Rama 473:5; Maharil Seder Haggadah; Rosh 10:30; Mordechai 34b; Rokeiach 284; Pesachim 115b; Kaf Hachaim 473:103

The reason: This is done in commemoration of the straw that was kneaded into the cement. [Admur ibid]

[49] Some translate this as ginger. [Otzer Minhagei Chabad 36] However, some dictionaries translate it as certain legume plant or species of cinnamon. The Rambam Klei Hamikdash 1:3 says that Keida is the same species as Kusht used in the Ketores. Vetzaruch Iyun!

[50] Peri Eitz Chaim Shaar Chag Hamatzos 6; Shaar Hakavanos p. 83; Kaf Hachaim 473:99; See Haggadah Shel Pesach of Rebbe; Shulchan Menachem 2:315

[51] Rebbe in Haggadah; Sefer Haminhagim p. 39; Shulchan Menachem 2:312; See Otzer Minhagei Chabad p. 132 that Rebbetzin Rivkah related that only apples and pears [and nuts] are placed into the Charoses, but not cinnamon or anything else, as her son the Rashab does not eat anything [on Pesach]; So is also the custom of: Drakei Chaim Veshalom 591

[52] Admur 473:32

[53] Admur 473:32; Rama 473:5

[54] Admur ibid

The reason: This is done in memory of the hard slave labor which the Jewish people endured under the Egyptian taskmasters to the point that their teeth would grind. [Admur ibid; Bach ibid; Peri Chadash ibid]

[55] Rebbe in Haggadah  “Prior to the dipping one is to soften the Charoses with the wine”; Toras Menachem 5746 3:181; Otzer Minhagei Chabad p. 133 and 179; See Tosafus Pesachim 116a “So is the widespread custom to soften it, and this is done at the time of the eating”; Hagadas Square; Vayaged Moshe p. 33; Nitei Gavriel 2:337

[56] Haggadah of Rebbe “Prior to the dipping one is to soften the Charoses with the wine that is in the vessel”; Directive of Rebbe based on custom of Previous Rebbe, recorded in Toras Menachem 5746 3:181 [printed in Shulchan Menachem 2:328 and Otzer Minhagei Chabad ibid], that one is to use the spilled wine of the four cups.

[57] Rebbe in Toras Menachem ibid that so was custom of Previous Rebbe; See Otzer Minhagei Chabad p. 179 for the exact way the Rebbe performed this dipping by the Seder

[58] See Haggadah of Rebbe p. 35; Sefer Haminhagim p. 41; Shulchan Menachem 2:328

[59] See Admur 504:1-2; Piskeiy Teshuvos 473:20; See Rokeiach 267 and Kaf Hachaim 473:96 that there is no grinding prohibition involved in grinding these ingredients on Yom Tov; Nitei Gavriel Yom Tov 6:6

[60] Vayaged Moshe 4 in name of Siddur Yaavetz; Piskeiy Teshuvos 473:20; See Rokeiach 267 and Kaf Hachaim 473:96

The reason: a) In order not to delay the start of the Seder. [Yaavetz ibid] B) To avoid needing to grind it with an irregularity.

[61] Piskeiy Teshuvos 473:20; See Admur 503:1-2

[62] Admur 504:1-2 regarding spices and the same would apply to vegetables; Nitei Gavriel 6:6

[63] M”B 504:19 and Shaar Hatziyon 504:18; SSH”K 7:2; Piskeiy Teshuvos 504:3 and 473:20; Nitei Gavriel ibid footnote 11

[64] Beir Moshe 8:205; Lehoros Nasan 3:27; Az Nidbaru 8:54

[65] Piskeiy Teshuvos 504:3; Shemiras Yom Tov Kehilchasa 8:3; Nitei Gavriel 6:6 based on 504:5 regarding cheese and the same would seemingly apply to all vegetables.

[66] M”B 504:19; Kaf Hachaim 504:31; Nitei Gavriel 6:5

[67] M”B 504:19

[68] Ashel Avraham Butchach 495

[69] See Admur 321:10-11; Michaber 321:12; Shabbos 74; Piskeiy Teshuvos 473:20

[70] Piskeiy Teshuvos 473:20; See Admur 321:10; M”A 321:15; M”B 321:45

[71] 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

[72] Admur ibid; Aguda 97

[73] 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.

[74] However, one is to leave some Charoses dry without wine as it is the Chabad custom to use dry Charoses for the Koreich sandwich

^[75] 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

[76] 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

[77] Admur ibid; Piskeiy Teshuvos 473:20; See Admur 324:3; Michaber and Rama 316:15-16; 324:3; Shabbos ibid

[78] Rokeiach 267; Kaf Hachaim 473:96

[79] See here https://en.wikipedia.org/wiki/Nut_(fruit)

[80] See here: https://he.wikipedia.org/wiki/%D7%90%D7%92%D7%95%D7%96

[81] To note that in modern Hebrew today, the hazelnut is referred to as Luz, which in Lashon Hakodesh in truth refers to a type of almond which is sweet when small. [See Hearuch Erech “Luz”; Yerushalmi Taanis 4:5; Tosafos Bechoros 8a]

[82] See here: https://en.wikipedia.org/wiki/Walnut and here https://www.spicesinc.com/p-5922-are-you-nuts.aspx

[83] Heard from Rav Eliyahu Landa Shlita

[84] Admur 473:20-23; Michaber 473:4; See Kaf Hachaim 473:53-57; 60-69; Piskeiy Teshuvos 473:12; Otzer Minhagei Chabad p. 129

[85] Admur 473:20; Michaber 473:4; Mishneh Pesachim 114a

[86] Admur ibid; Rambam Chametz Umatzah 8:1; Pesachim 114a; Kaf Hachaim 473:53

[87] Admur ibid; Michaber ibid

Other opinions: Some say that the two foods correspond to Moshe and Aaron, who were G-d’s emissaries to bring about the exodus. [Rokeiach 283; Chok Yaakov 473:15; Kaf Hachaim 473:55]

[88] Admur 473:23; Bach 473 that so is custom; Tur 473 in name of Rabbeinu Peretz; Mordechai Pesachim 38b; Hagahos Maimanis 8:1; Hagahos Smak 144:5; Olas Shabbos 473:3; Peri Chadash 473; Chok Yaakov 473:14; Elya Raba 473:10; M”B 473:22; Kaf Hachaim 473:53

The reason: In years that Pesach fell on Motzei Shabbos there was no Chagiga sacrifice eaten on the night of the Seder. [Rambam Karban Pesach 10:12; Mishneh Pesachim 69b] The reason for this is because one is unable to slaughter it and offer it on Shabbos [due to the Shabbos prohibitions]. [Pesachim 69b] Likewise, one is also not able to offer it on Erev Shabbos, as it can only be eaten for two days and one night, which refers to the night between the two days [and hence by Motzei Shabbos its eating time has expired]. [Rosh Pesachim 10:25] Nonetheless, one is still required to bring two cooked foods [on the night of the Seder that falls on Motzei Shabbos], one in memory of the Pesach sacrifice and one in memory of the Chagiga, as since they are only brought as a mere remembrance, therefore there is no need to make an issue over the fact that in truth the Chagiga was not eaten on this night. On the contrary, one who is particular in this makes it appear as if he is really making them into a form of Kodshim. [Admur ibid; Poskim ibid] 

[89] Admur 473:20; Michaber 473:4; See Piskeiy Teshuvos 473:12

[90] Implication of Admur and Michaber ibid; Tur 473 “Of whatever foods one chooses”; See Pesachim 114b that some say one is to use Silka and Aroza, and others rule one is to use fish and the egg that is on it, and others rule one is to use two types of meet. Kaf Hachaim 473:57

[91] Admur ibid; Michaber ibid; Peri Chadash 473:4; Ran Pesachim 25a; Kol Bo 50 in name of Yerushalmi

Other opinions: Some Poskim rule that one is to use two pieces of meat, one for each food. [Rambam Chametz Umatzah 8, brought in Beis Yosef 473; See previous footnote] One piece of meat is to be roasted, corresponding to the Pesach, and the second is to be cooked, corresponding to the Chagiga. [Rashbam Pesachim 114b in name of Rabbeinu Chananel, brought in Kaf Hachaim 473:57]

[92] Admur ibid; Ravina Pesachim 114b

[93] This refers to the shank bone [arm] of the sheep or lamb or cow. The Zeroa refers to any of the two parts of the front legs, from the knee to the head is one part and from the knee down to the foot is the second part. One may take either part for the Zeroa. [Kaf Hachaim 473:60]

[94] Admur 473:26 in opinion of Kabalah, omitted from Admur 473:20 and Siddur

[95] Taz 473:3; Kol Bo 50 that the roasted food corresponds to the Pesach; Sefer Haminhagim p. 75 and Rebbe’s Haggadah regarding Erev Pesach that falls on Shabbos; See Admur 473:21 that the roasting of the Zeroa is done in commemoration of the Pesach offering [Other than this, it does not state explicitly in Admur ibid or Michaber ibid regarding which cooked food commemorates which sacrifice. Furthermore, in Admur 473:23, in reference to when Erev Pesach falls on Shabbos and a Chagigah was not brought, Admur does not mention which of the two cooked foods corresponds to the Chagigah, and simply states that two cooked foods are to be brought.]

[96] Admur ibid; Michaber ibid; Tur 473; Kol Bo 50 in name of Yerushalmi

The reason: This is in memory of that Hashem redeemed us with an outstretched arm. [Admur ibid]

[97] Kol Bo 50 that the cooked food corresponds to the Chagiga

[98] Custom recorded in P”M 473 A”A 7; Yesod Veshoresh Havoda

[99] There is no specification for the neck to be specifically from a chicken, and it suffices to be from any bird including turkey. Those accustomed to use the neck of a chicken do so in order to avoid using the meat of an animal so it not be similar to the Pesach sacrifice. Hence, it makes no difference if its the neck of a chicken or of a turkey.

[100] Sefer Hasichos 1942 p. 93; Haggadah of Rebbe p. 6; Sefer Haminhagim p. 75 [English]; Toras Menachem 5748 1:368; Shulchan Menachem 2:313; Otzer Minhagei Chabad p. 129; Pesach Chassidi 96

The reason we do not use the meat of an animal: The custom is to avoid using the meat of an animal in order so it not be similar to the Pesach sacrifice. [Sefer Hasichos 1942 p. 93; Sefer Haminhagim p. 75; Rebbe’s Haggadah]

The reason we use specifically the neck: The P”M ibid leaves this matter in question. Some however write the reason is because it symbolizes the neck breaking hard work that we did in Egypt. [Piskeiy Teshuvos 473 footnote 61]

[101] See P”M ibid; Vayaged Moshe 3:3; Piskeiy Teshuvos 473:12

[102] See Kaf Hachaim 473:60 that this is the definition of the Zeroa; Vayaged Moshe 3:3

[103] M”B 473:27; Sefer Haminhagim p. 75 [English]

[104] P”M 473 A”A 7; Kaf Hachaim 473:60; 63

[105] See Kaf Hachaim 473:57

[106] Admur 473:22; M”A 473:7; Darkei Moshe 473:8; Ran Pesachim 25a; Chok Yosef 473:13; Kaf Hachaim 473:60

[107] M”B 473:27; Sefer Haminhagim p. 75 [English]

[108] Haggadah of Rebbe p. 6; Sefer Haminhagim p. 39; Toras Menachem 5748 1:368; Shulchan Menachem 2:313; Otzer Minhagei Chabad p. 129

The reason: This is done in order to negate any resemblance to the Pesach sacrifice, of which its main purpose was for the sake of being eaten. [Sefer Hasichos ibid]

[109] Admur 473:20; Tosafos Pesachim 114b; Hagahos Maimanis 8:2

[110] Admur 473:21; Michaber 473:4; Kol Bo 50; Tosafos Pesachim 114b; Kaf Hachaim 473:56

The reason it is not roasted over a fire: Although the Pesach sacrifice initially needed to be roasted on a skewer (over a fire and not on coals) [Rambam Karban Pesach 8:10; Mishneh Pesachim 74a], nevertheless, the Zeroa is roasted over coals and not on a skewer over a fire. The reason for this is as follows: The Pesach sacrifice was only allowed to be roasted on a skewer made of pomegranate wood. [Rambam ibid; Pesachim ibid] Now, since one cannot roast the meat on the type of skewer that the Pesach sacrifice was roasted on, as it is a great trouble to retrieve a skewer made of pomegranate wood, therefore we roast it on top of coals, as even if the Pesach sacrifice was roasted on coals it remains Kosher. [Admur ibid; M”A 473:8; Kol Bo ibid; P”M 471 M”Z 4; M”B 473:29; Kaf Hachaim 473:62]

Other customs: Some write that the custom is to cook the meat rather than roast it. [M”A 473:8 in name of Rashal, Bach 473, and Shelah; See Kaf Hachaim 473:61]

[111] Piskeiy Teshuvos 473:12

The reason: In order to distance its similarity to the Pesach sacrifice, which was not allowed to be cooked at all. [Piskeiy Teshuvos ibid] See Rambam Karban Pesach 8:8 that if the Karban was cooked it is invalid even if it was later roasted.

[112] However, see Otzer Minhagei Chabad p. 130 that perhaps the neck the Rebbe used was precooked. See Maaseh Melech that in some years it was roasted while in otehrs it was cooked. However, no mention is made of first cooking and them roasting in any Chabad publication

[113] Shearim Hametzuyanim Behalacha 118 Kuntrus Achron 5; Piskeiy Teshuvos 473:12; See Rambam Karban Pesach 8:10 and Admur ibid

[114] Admur 473:21; Taz 473:4; Mary Viyaal 193 [it is forbidden to be eaten]; Chok Yaakov 473:17; 476:1; Peri Chadash 473; Kaf Hachaim 473:61

Other opinions: Some Poskim rule that the custom is to cook the meat and eat it on the night of the Seder, distributing it to the various participants. [M”A 473:8 in name of Rashal, Bach 473, and Shelah; See Kaf Hachaim 473:61]

[115] Admur ibid

The reason: As this meat is brought in commemoration of the Karban Pesach, and if it will be eaten on this night it will appear as if one is eating Kodshim outside the Temple. [Admur ibid; Taz ibid]

[116] P”M 473 M”Z 4; Kaf Hachaim 473:61

[117] See Admur ibid “Unless he plans to eat it the next day”

[118] Custom brought in: Beis Yehuda 51; Birkeiy Yosef 473:4; Ben Ish Chaiy Tzav 30; Kaf Hachaim 473:63

The reason: As they avoid eating roasted meat even during the daytime.

[119] Sefer Haminhagim p. 39; Igros Kodesh 2:130; Otzer Minhagei Chabad p. 129-130; See Makor Chaim of Chavos Yair 473 that it is not to be thrown in a disparaging way, such as to the dogs or trash, and is thus to be burnt!

[120] Admur 473:21; M”A 473:8; Darkei Moshe 473:10; Mahariy Viyaal 193; Chok Yaakov 473:17; Beis Yehuda 51; Birkeiy Yosef 473:4; M”B 473:32; Kaf Hachaim 473:63

Other opinions: Some Poskim rule one may roast the Zeroa on the night of Yom Tov even if he does not plan to eat it the next day. [Ben Ish Chaiy Tzav 30 and Sefer Makbetziel, brought and negated in Kaf Hachaim 473:63]

[121] The reason: As it is forbidden to cook food on Yom Tov unless one plans to eat it that day. [See Admur 503:1-2]

[122] Kaf Hachaim 473:63

[123] See above that the Chabad custom is to remove most of the meat from the Zeroa. Now, although this meat cannot be eaten on the night of the Seder being that it is roasted, it may be eaten the next day [as it is not part of the Zeroa, which only receives its designation when placed on the Seder plate].

[124] Kaf Hachaim 473:60

[125] The reason: This is in memory of the Pesach sacrifice which was not allowed to have a bone broken form it. [ibid]

[126] See Sefer Haminhagim p. 75 [English], based on the Rebbe in Haggadah, “We use a part of the neckbone” and the reason is “In order to avoid any similarity to the Pesach sacrifice”. Thus, perhaps one should not be particular to not break the Zeroa as doing so would make it similar to the Pesach sacrifice.

[127] See Admur 473:20-21; Michaber 473:4; Mishneh Pesachim 114a; Piskeiy Teshuvos 473:12; Otzer Minhagei Chabad p. 131

[128] Admur ibid; Michaber ibid

Other opinions: Some say that the two foods correspond to Moshe and Aaron, who were G-d’s emissaries to bring about the exodus. [Rokeiach 283; Chok Yaakov 473:15; Kaf Hachaim 473:55]

[129] Taz 473:3; Kol Bo 50 that the cooked food corresponds to the Chagiga; Kaf Hachaim 473:66; Sefer Haminhagim p. 75 and Rebbe’s Haggadah regarding Erev Pesach that falls on Shabbos; See Admur 473:21 that the roasting of the Zeroa is done in commemoration of the Pesach offering, thus implying that the egg corresponds to the Chagigah. [Other than this it does not state explicitly in Admur ibid or Michaber ibid regarding which cooked food commemorates which sacrifice. Furthermore, in 473:23, in reference to when Erev Pesach falls on Shabbos and a Chagigah was not brought, Admur does not mention which of the two cooked foods corresponds to the Chagigah, and simply states that two cooked foods are to be brought.]

[130] Admur 473:23; Bach 473 that so is custom; Tur 473 in name of Rabbeinu Peretz; Mordechai Pesachim 38b; Hagahos Maimanis 8:1; Hagahos Smak 144:5; Olas Shabbos 473:3; Peri Chadash 473; Chok Yaakov 473:14; Elya Raba 473:10; M”B 473:22; Kaf Hachaim 473:53

The reason: In years that Pesach fell on Motzei Shabbos there was no Chagiga sacrifice eaten on the night of the Seder. [Rambam Karban Pesach 10:12; Mishneh Pesachim 69b] The reason for this is because one is unable to slaughter it and offer it on Shabbos [due to the Shabbos prohibitions]. [Pesachim 69b] Likewise, one is also not able to offer it on Erev Shabbos, as it can only be eaten for two days and one night, which refers to the night between the two days [and hence by Motzei Shabbos its eating time has expired]. [Rosh Pesachim 10:25] Nonetheless, one is still required to bring two cooked foods [on the night of the Seder that falls on Motzei Shabbos], one in memory of the Pesach sacrifice and one in memory of the Chagiga, as since they are only brought as a mere remembrance, therefore there is no need to make an issue over the fact that in truth the Chagiga was not eaten on this night. On the contrary, one who is particular in this makes it appear as if he is really making them into a form of Kodshim. [Admur ibid; Poskim ibid] 

[131] Implication of Admur and Michaber ibid; Tur 473 “Of whatever foods one chooses”; See Pesachim 114b that some say one is to use Silka and Aroza, and others rule one is to use fish and the egg that is on it, and others rule one is to use two types of meet. Kaf Hachaim 473:57

[132] Admur ibid; Ravina Pesachim 114b

[133] Admur 473:20; Michaber ibid; Tur 473; Kol Bo 50 in name of Yerushalmi

The reason for the egg: The egg is used because it stands for “Beiah” which means request in Aramaic. This comes as a request to Hashem to redeem us with an outstretched arm. [Admur ibid; Taz ibid] Alternatively, an egg is used in commemoration of the destruction of the Temple, and because it is easily cooked. [Beis Yosef 473; Kol Bo 50; Kaf Hachaim 473:56]

[134] See Kaf Hachaim 473:57

[135] Admur 473:20 regarding the letter of the law, and 473:21 regarding the custom; Rama 473:4; P”M 473 M”Z; Chayeh Adam 130:6 Inyan Haseder 12; See Kaf Hachaim 473:66 [concludes each person is to do like his custom]

Other opinions: Some Poskim rule the egg is to be specifically cooked. [Michaber ibid; Taz 473] The reason for this is because we do not eat roasted foods on the night of the Seder. [Taz ibid, unlike Taz 476; See Kaf Hachaim 473:67] Other Poskim rule the egg may be roasted and that so is the custom in the Rama’s area. [Rama ibid] This takes into account the opinion [Ben Teima Pesachim 70a] who rules that the Chagiga must be roasted. [Kaf Hachaim 473:68]

[136] The reason: As the egg is in commemoration of the Chagiga, and the Chagiga was allowed to be cooked, and did not need to be specifically roasted. [See Rambam Karban pesach 10:12; Chachamim in Pesachim 70a] Likewise, the Chagiga was similar to a Shlamim and was allowed to be roasted and did not need specifically to be cooked. [Kaf Hachaim 473:67]

[137] Sefer Haminhagim p. 39; Rebbe’s Haggadah p. 6

[138] See other opinions in previous footnotes

[139] Admur 473:21; 476:6 [regarding the general eatieng of an egg]; Taz 473:4; 476; Chok Yaakov 473:17; P”M 473 M”Z 4; Kaf Hachaim 473:61; 476:26

The reason: Although we avoid eating the Zeroa due to its correspondence to the Karban Pesach, nevertheless we permit eating the egg even on the night of the Seder, as although it corresponds to the Chagiga sacrifice, it also represents the mourning of the destruction of the Temple. [Kaf Hachaim ibid]

[140] Piskeiy Teshuvos 473:12; See Hakashrus p 428 that some Poskim suggest that it is forbidden to leave an onion, garlic, or eggs unpeeled even if it only passed through part of the night.

May one eat the egg the next morning if it was left without its shell? Some write that on the night of Pesach one may even initially eat unpeeled foods that stayed overnight as it is Leil Shmiurim, and the evil spirit does not have permission to reside on the food. [See Vayaged Moshe 3:10; Piskeiy Teshuvos 473:12; Hakashrus 18:26 footnote 109]