10. Women-The obligations relevant to women during the Seder:[1]

There is no difference between men and women regarding any of the Mitzvos which are followed on the night of the Seder, and all the Mitzvos which men are obligated in, women are likewise obligated in.[2] The following are the details of this matter, including whether this obligation of women is of Biblical status or only Rabbinical.

Matzah:[3] Women are Biblically obligated in the Mitzvah to eat Matzah.[4] [They are to eat Matzah in all the set areas of the Seder, which include Motzi Matzah, Koreich and Afikoman.[5]]

Maror:[6] Women are obligated in the Mitzvah to eat Maror just like men.[7] [They are to eat Maror in all the set areas of the Seder, which include Maror and Koreich. Women may be Yotzei their Kezayis of Maror with only lettuce and do not need to add also horseradish. See Chapter 1 Halacha 3E!]

Four cups of wine:[8] Women are obligated to drink four cups of wine. This applies even if normally on Shabbos and Yom Tov, they do not make Kiddush themselves, but rather hear it from someone else, being that the wine causes them pain or is disgusting to them. See Chapter 1 Halacha 4E! Nonetheless, women may even initially use grape juice instead of wine.[9]

Sippur Yetizas Mitzrayim:[10] Women are obligated in the Mitzvah of Sippur Yetzias Mitzrayim.[11] [Thus, one is to be very careful to make sure that the female members of the household participate and hear the Haggadah, so they can fulfill their Mitzvah.[12] Likewise, a single mother is obligated to teach her children the story of the Haggadah, just like a man.[13]] It is however disputed amongst Poskim whether women are Biblically obligated in the command or only Rabbinically. Some Poskim[14] rule women are Biblically obligated in the Mitzvah. Other Poskim[15], however, rule that women are not Biblically obligated in this Mitzvah, and it is merely Rabbinical for them to fulfill.[16] Practically, Admur implies like the latter approach that their obligation is only Rabbinical.[17] Accordingly, women are not to read the Haggadah on behalf of a man above the age of Bar Mitzvah, as explained next.

Leading the Haggadah reading: It is permitted for a woman to read the Haggadah on behalf of another woman, or children. However, a woman is not to read the Haggadah on behalf of a male above the age of Bar Mitzvah.[18] Thus, those who are accustomed to delegate the saying of the Haggadah to various participants, including women, are to verify [and announce] that every individual is to say the Haggadah quietly to themselves. By a public Seder in which there are commonly participants present who cannot read the Haggadah, one is to make sure that a male recites the Haggadah aloud on behalf of the participants.

Leaning:[19] From the letter of the law, only women who are considered of aristocratic nature, and are accustomed to lean [while eating during the year], are required to lean on the night of the Seder.[20] However, all other women, whether married, widowed, or divorced [or virgin] do not need to lean.[21] Practically, all of our women today are considered of aristocratic nature [and are thus ideally obligated to lean].[22] Despite this, [Ashkenazi] women are not accustomed to lean [and so is the final practice and directive].[23] [However, Sephardi women are accustomed to lean, as is the letter of the law.[24]]

Cushions and pillows: It is not necessary to prepare cushions for women if they are not accustomed to lean.

Shehechiyanu: One who recited the blessing of Shehechiyanu during candle lighting may not repeat the blessing during Kiddush.[25] Thus, women who are saying Kadesh do not say the blessing of Shehechiyanu if they recited it by candle lighting.

Hallel:[26] Women are obligated to recite Hallel during the Seder night.[27]

 

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[1] Admur 472:25; 479:7 “There is no difference between men and women in any of the obligations of this nigh”; Michaber 472:14 “Also women are obligated in the four cups and in all the Mitzvos of the night”; Rebbe Yehoshua Ben Levi Pesachim 108a; P”M 479 A”A 2; M”B 472:12; Kaf Hachaim 472:88-89; Piskeiy Teshuvos 472:12

[2] The reason: As although women are exempt from all time dependent positive commands, whether Biblical or Rabbinical, nonetheless, the Sages obligated them to fulfill all the matters which they instituted to be followed on this night, as they too experienced the miracle of the exodus. [Admur ibid; Pesachim ibid]

[3] Admur 472:25; Rambam 6:10; Rebbe Elazer Pesachim 43b; 91B; Kiddushin 34a; Tosafus Megillah 4a; Kaf Hachaim 472:88; Piskeiy Teshuvos 472:12

Other Talmudic opinions: The Yerushalmi states that the Biblical obligation of women to eat Matzah is under debate, as it falls under the Tannaic dispute of whether women are obligated to eat the Karban Pesach. [Rav Zeira in Yerushalmi Kiddushin 1:7 and Pesachim 8:1]

[4] The reason: As the positive command of eating Matzah is connected to the negative command against eating Chametz, as the verse [Devarim 16:3] states “Lo Sochal Alav Chametz Shivas Yamim Tochal Alav Matzos.” This teaches us that just as the women are included within the negative command against eating Chametz, as the verse states [Shemos 12:15] “Ki Kol Ochel Machmetzes VeNichrisa..” and the word Kol is coming to include women, so too they are included in the positive command to eat Matzah. [Admur ibid; Pesachim ibid; Kaf Hachaim 472:88]

[5] See Admur 472:25; 479:7; Kaf Hachaim 477:2

[6] Admur 472:25 and 479:7 that there is no difference between men and women regarding any of the Mitzvos which are followed on the night of the Seder, and all the Mitzvos which men are obligated in, women are likewise obligated in; Michaber 472:14 “Also women are obligated in the four cups and in all the Mitzvos of the night”; Rebbe Yehoshua Ben Levi Pesachim 108a; Rashi Pesachim 91b |”Just as they are obligated to eat Matzha so too they are obligated to eat Maror”; Beis David 256; Erech Hashulchan 472:7; P”M 479 A”A 2; Chayeh Adam 130:1; Aruch Hashulchan 472:15; Kaf Hachaim 472:88; Encyclopedia Talmudit 1 “Achilas Maror”

In times of the Temple, were women Biblically or only Rabbinically obligated? The Yerushalmi states that the Biblical obligation of women to eat Matzah is under debate, as it falls under the Tannaic dispute of whether women are obligated to eat the Karban Pesach. [Rav Zeira in Yerushalmi Kiddushin 1:7 and Pesachim 8:1] According to the lenient opinion in the above debate which exempts women from the Karban Pesach, some Poskim rule that women are exempt from the Biblical Mitzvah of Maror even in Temple times. [Shemen Hamor 10; See Encyclopedia Talmudit 1 “Achilas Maror”] Practically, the final ruling follows that women are Biblically obligated in eating Maror during Temple times just as they are obligated in eating the Karban Pesach, or in eating Matzah, and there is no difference between women in men regarding this Mitzvah. [Rashi Pesachim 91b |”Just as they are obligated to eat Matzha so too they are obligated to eat Maror”; Encyclopedia Talmudit ibid]

[7] The reason: As although women are exempt from all time dependent positive commands, whether Biblical or Rabbinical, nonetheless, the Sages obligated them to fulfill all the matters which they instituted to be followed on this night, as they too experienced the miracle of the exodus. [Admur ibid; Pesachim ibid] Alternatively, as in Temple times women were obligated in the command of eating the Pesach offering just like the men, and the Pesach offering had to be eaten together with Maror. Hence, now too when the Sages instituted the eating of Maror plain without the Pesach offering, their institution was made to apply likewise to women, as the institutions of the Rabbis always follow the bylaws of the Torah’s original institution. [Beis David ibid; Kaf Hachaim ibid] Alternatively, as the Mitzvah of eating Matzah and Maror are connected in the verse, and just as they are obligated to eat Matzah so too the Sages obligated them to eat Maror. [Erech Hashulchan ibid; Kaf Hachaim ibid]

[8] Admur 472:25; Michaber 472:14 “Also women are obligated in the four cups”; Rebbe Yehoshua Ben Levi Pesachim 108a; Tosafus Sukkah 38a; P”M 479 A”A 2; Chayeh Aadam 130:12; Yifei Laleiv 2:472-10; Kitzur SHU”A 119:2; Kaf Hachaim 472:88-89

[9] Misgeres Hashulchan 119:1 [regarding children]; Mikraeiy Kodesh 2:35; Piskeiy Teshuvos 472:11

[10] See Kaf Hachaim 472:89; Piskeiy Teshuvos 472:12; Haggadah of Rebbe “Mitzvah Aleinu”

[11] Admur 472:25; Michaber 472:14 “Also women are obligated in the four cups and in all the Mitzvos of the night”; Tosafus Sukkah 38a; Birkeiy Yosef 473:15; Yifei Laleiv 2:472-10; Chayeh Aadam 130:12; Aruch Hashulchan 472:15; Kitzur SHU”A 119:2; M”B 472:45; Kaf Hachaim 472:89; All Poskim in coming footnotes

Other opinions: Some Poskim rule women are not obligated in the Mitzvah of Sippur Yetzias Mitzrayim even Rabbinically. [Beis David 256, brought in [and negated by] Birkeiy Yosef 473:15; Chayeh Aadam 130:12 in understanding of Tur 472]

[12] Chayeh Adam 130:12; Kaf Hachaim 472:89

[13] Piskeiy Teshuvos ibid

[14] Sefer Hachinuch Mitzvah 21 “It applies to males and females in all areas”; Implication of Rambam in Sikum Mitzvas Asei in Sefer Hamitzvos; Riy in Tosafos Megillah 4a, as explained in P”M 479 A”A 2 that according to second answer of Tosafus Megillah 4 it is Biblical; Birkeiy Yosef 473:15 “It appears that they are Biblically obligated”; Cheshek Shlomo Pesachim 116b; Maharam Shick 21; Igros Moshe 5:20; Yechaveh Daas 2:65

[15] Shevach Pesach; P”M 479 A”A 2 that according to the first answer of Tosafus Megillah 4 it is Rabbinical; Minchas Chinuch 21:6 in implication of Rambam in Hilchos Avoda Zara 12:3 [He questions ruling of Chinuch, says there is no source to Biblcially obligate women, and concludes with Tzaruch Iyun Gadol]; Shagaas Aryeh regarding Mitzvah of Zechira; Chayeh Adam 130:12; Poskim in Yechaveh Daas 2:65; See Beis David 256, brought in [and negated by] Birkeiy Yosef 473:15 who holds they are not obligated at all

[16] The reason: As it is a time dependent positive command. [Minchas Chinuch ibid; See Admur 472:25]

[17] Admur 472:25 “Although women are exempt from all time dependent commands, the Sages obligated women in all the institutions of this night as they too were in the miracle of the exodus, and in eating Matzah they are Biblically obligated.”; Rebbe in Haggadah that so is the implication of Admur

[18] Minchas Chinuch 21:6; Chazon Ovadia 2:149 unlike Yechaveh Daas 2:65; Halichos Bas Yisrael 23:26; See P”M 479 A”A 2

The reason: As it is disputed amongst Poskim [See Chapter 1 Halacha 1C] whether women are Biblically or Rabbinically obligated in the Mitzvah of Sippur Yetzias Mitzrayim, and in suspicion of the opinion that they are only Rabbinically obligated, they cannot be Motzi a man who is definitively Biblically obligated. [Poskim ibid; See Admur 271:7; 37:3; 39:1 regarding Tefillin; 55:6; 128:49; 199:9 regarding Birchas Hamazon]

[19] Admur 472:10; Rama 472:4; Ravayah; Pesach Chasidi; Piskeiy Teshuvos 472:2

[20] Admur ibid; Michaber 472:4; Pesachim 108a; Kol Bo 50; Bach 472; Levush 472; Kaf Hachaim 472:25

Other opinions: Some Poskim rule that married women are not required to lean, as it is disrespectful to do so before their husbands, as she must fear him and be subordinate to him. [Rashbam Pesachim 108a]

The definition of aristocratic/Chashuv: Some explain this to refer to a woman who is the master of her home, such as one who does not have a husband. Alternatively, it refers to a woman who is the daughter of the Gedolei Hador. Alternatively, it refers to a woman who has many slaves and servants, and thus does not need to deal with the matters of the home. [Rabbeinu Manoach, brought in Kesef Mishneh 7, Peri Chadash 472, Kaf Hachaim 472:26] This, however, does not match the ruling of the Mordechai and Rama that today all of our women are considered aristocratic, as not all women are the master of their homes, and the daughters of Gedolei Hador who have many servants. [Kaf Hachaim 472:26] Others explain this refers to any woman whose husband is not particular against her leaning. [Rokeiach 283, brought in Chok Yaakov 472:8] Accordingly, today that all husbands no longer are particular against their wives leaning, therefore they technically are to do so, as rules Rama. [Kaf Hachaim 472:26]

[21] Admur ibid; Michaber 472:4; Pesachim 108a [regarding married]; Rosh Pesachim 10:20 in name of Rav Haiy Gaon in Sheilasos Tzav 76-77 [regarding single]; Tur 472 in name of Bahag; Beis Yosef 472; Bach 472; Peri Chadash 472:4; Birkeiy Yosef 472:2; Kaf Hachaim 472:24

The reason: As it is not common practice for women to lean upon eating, and it is thus not considered an act of freedom for them. [Admur ibid; Tur ibid; Sheilasos Tzav 77]

Other opinions: Some explain that only married women are not required to lean, as it is disrespectful to do so before their husbands, as she must fear him and be subordinate to him. [Rashbam Pesachim 108a] According to this opinion, however, all single women are required to lean. [Kaf Hachaim 472:24]

[22] Admur ibid; Rama 472:4; Mordechai Pesachim 37 in name of Tosafus; Rabbeinu Yerucham 5:4 [p. 42]

[23] Admur ibid; Rama 472:4; Darkei Moshe 472:2; Levush 472; Taz 472:3; See Kaf Hachaim 472:27 that even amongst Ashkenazim it is a Mitzvah Min Hamuvchar for women to lean; See Sefer Michtav Sofer that the wife of the Chasam Sofer, who was the daughter of Rav Akiva Eiger, was accustomed to lean in front of her husband. See Piskeiy Teshuvos 472:2 footnote 8

The reason: As there are Poskim who rule that in today’s times, there is no obligation at all to lean by the Seder as even throughout the year, it is no longer customary in these provinces to lean at all upon eating and even kings and aristocrats sit as usual when they eat. [Opinion brought in Admur 472:10 and 15; Rama 472:4 in name of Ravayah; Tur 472; Ravayah 525; Mordechai in name of Raavan 164; Hagahos Maimanis 7:2 in name of Ravayah ibid] It is based on this opinion that the women rely upon today to not lean upon eating [even if they are considered Chashuv]. [Admur ibid; Rama ibid; Darkei Moshe 472:2]

[24] Pesach Meubin 170; Ben Ish Chaiy Tzav 1:28; Kaf Hachaim 472:28, 29; Rav Yaakov Yosef; See Beis Yosef 472 who rules that Bedieved one Is not Yotzei if he does not lean; See Chok Yaakov 472:5; Piskeiy Teshuvos 472:2

[25] Mateh Efraim 619:12; Sefer Haminhagim p. 128 [English]

[26] Admur 479:7; 472:25; Tosafus Sukkah 38a; Maharil p. 121; Chok Yaakov 479:6; P”M 479 A”A 2

[27] The reason: Although women are exempt from reciting any Hallel [on Rosh Chodesh or Chanukah or Yom Tov] they are obligated to recite this Hallel, as there is no difference between men and women in any of the obligations of this night, as explained in 472. [Admur ibid]