*The article below is an excerpt from the above Sefer
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How to eat
It is a Mitzvah Min Hamuvchar to lean upon eating the meal. However, the Chabad custom is not to lean while eating the meal. See chapter 3 Halacha 7B for the full details of the subject.
- Being careful with Gebrochts:[2]
Aside for not cooking Matzah, and not dipping it in liquids, the Chabad custom is to be very careful to ensure that the Matzah does not come into contact with liquid, as will be explained:
Covering the Matzahs-Eating in bag: When Matzah is on the table with other foods or drinks, the Matzahs are to be kept covered to prevent water from falling on them, and to prevent Matzah from getting into the food [when one breaks a piece off]. [Due to this, many today are accustomed to eating the Matzahs in a bag. Furthermore, some are careful to not eat Matzah in the same course as other foods, as explained in the Q&A!]
Checking the cups/plates before pouring: Likewise, before pouring food or liquid into a cup or plate one is to check them to make sure they do not contain any Matzah crumbs.
Mayim Achronim: We do not wipe our lips with water during the meal, including by Mayim Achronim.
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Q&A May/Should one eat Matzah during Shulchan Oreich and may it remain on the table? One may eat Matzah during the meal while eating other foods. This applies even according to the Chabad custom.[3] So was the custom of the Rebbe Rashab and Rebbe, who would eat Matzah while eating the soup during the Seder night.[4] The Rebbe Rashab would clean his spoon after each time he removed it from his mouth to wipe off any leftover Matzah crumbs, although this was his personal custom and was not a directive to the public.[5] There never was a custom in Chabad to negate eating Matzah during Shulchan Oreich, and it was simply not eaten together with other foods. Furthermore, one is to be particular to eat Matzah during Shulchan Oreich, in order for the blessing of Hamotzi said on the Matzah to exempt the other courses of foods from their blessing.[6] Nevertheless, some today are accustomed after Koreich to clear/change the tablecloth from the Matzah crumbs, and only then bring the other foods. This is especially done in homes with small children, in which it is virtually impossible to guard the Matzah from contacting liquids if it were eaten when other foods are on the table. Nonetheless, as explained above, one should not be particular against eating Matzah during Shulchan Oreich, as this causes those foods to lose their exemption with the blessing of Hamotzi, and they will now require a new blessing.[7] Thus, one is to periodically get up and eat Matzah during Shulchan Oreich, even if the table was cleared and one no longer brings Matzah to the table. Practical advice for parents: Being careful with one’s children that they do not get their Matzah into their food, or serving bowls, can be both stressful and infuriating. This can lead to destroying the proper Yom Tov atmosphere at the table, which certainly was never the intent of our Holy Rebbeim. One should be understanding and not be overly particular with the children in this matter, and as the Rebbe already stressed in earlier years that there is room to be lenient with children regarding Gebrochts. One practical advice that many people follow, is to simply serve Matzah before the other foods, and hence avoid the situation from developing to begin with. Nonetheless, as stated above, one must be careful to continue eating Matzah periodically also after this point.
May one enter Matzah into his mouth while chewing on other foods?[8] Yes. Although, the Chabad Rebbeim were careful in this matter, it was not a directive for the public.
May one take a bite off a large piece of Matzah or is one to first break off bite size pieces?[9] One may take a bite from the Matzah. It is not necessary to first break off a bite size piece. [However, from the aspect of the laws of Derech Eretz and meal etiquette, it is proper even throughout the year not to take a bite out from a piece of bread and return it to the table, and rather one is to break a piece off and enter it into one’s mouth, or remain holding it in his hand until he finishes eating the piece.[10]] |
Leaving for a short time with intent to return:[11] After Hamotzi and the eating of Matzah, it is permitted for one to leave the meal area and step into another room, or outside, for a short while, with intent to return and finish his meal in his original area. Thus, one may leave the Seder area to go to the bathroom, talk to a friend, for a short amount of time, and then return. It goes without saying that one may leave the area for the sake of bringing food and drink for the sake of the meal.
Leaving for a while with intent to eventually return and finish the meal:[12] [After eating the Matzah] one may not switch areas [for a long period of time[13]], even if he already ate the Koreich sandwich [and is now prior to, or in the midst of, the Shulchan Oreich meal].[14] This applies even if his intent is to return to his original place and finish the meal in, and recite Birchas Hamazon there.[15] This applies even if one’s intent is to help lead a Seder in another area for people who don’t know, and then to return.[16] This applies even if one had intent to do so at the time of saying Hamotzi.[17] This applies even if one was eating the meal together with others [i.e. Chabura] in his original area and they will wait for him to return.[18] However, if he eats some Matzah in the second area, then it is permitted for him to go there with intent to return back to his original area and eat more Matzah [i.e. Afikoman], even if he did not intend to do so at the time of Hamotzi, and even if he is eating alone.[19]
Leaving to finish the meal/Seder elsewhere: It is forbidden to leave the Seder prior to, or in middle of, Shulchan Oreich with intent to finish the meal and eat the Afikoman in the second area.[20] However, if one intended to do so at the time of Hamotzi, then it is permitted for him to eat the Afikoman in the second home, as explained in L.[21]
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Summary: It is permitted for one to leave the meal area and step into another room, or outside, for a short while, with intent to return and finish his meal in his original area. However, it is forbidden to leave one’s area of the meal for a long period of time. However, if he eats some Matzah in the second area, then it is permitted for him to go there with intent to return back to his original area and eat more Matzah [i.e. Afikoman], even if he did not intend to do so at the time of Hamotzi, and even if he is eating alone. It is forbidden to leave the Seder prior to, or in middle of, Shulchan Oreich with intent to finish the meal and eat the Afikoman in the second area. However, if one intended to do so at the time of Hamotzi, then it is permitted for him to eat the Afikoman in the second home, as explained next.
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Menu-wHAT to eat
- Eggs-Eating an egg during the meal?[22]
It is customary among some communities to eat eggs during the meal in memory of the mourning of the destruction of the Temple.[23] This applies for both the 1st and 2nd night of the Seder.[24] [Some are accustomed to eat the egg in the beginning of the meal.[25] Likewise, some are accustomed to dip it in saltwater prior to eating it[26], while others avoid doing so.[27] Practically, the Chabad custom is to eat the egg in the beginning of the meal, and to dip the egg in saltwater.[28] Some are accustomed to announce prior to eating it that they are doing so in commemoration of the Chagiga sacrifice.[29] Nonetheless, some Poskim[30] rule that one should abstain from explicitly mentioning that he is eating the egg in commemoration of the mourning due to the prohibition of Darkei Emori.]
Which egg to eat and how much:[31] The egg that is on the Kearah is eaten for the above purpose. [Some are accustomed to distribute from this egg that is on the Kearah to all the participants.[32] Others, however, write that each participant should eat a whole egg, and hence it is not distributed to the other participants.[33] Others are accustomed to specifically not use the egg that is on the Kearah, in order so the Kearah remain whole throughout the Seder.[34] This is not the Chabad custom.[35] One is not to eat too many eggs.[36]]
- Fish:[37]
It is proper to eat fish during the meal. This applies especially if it falls on Shabbos.
During Shulchan Oreich, one may drink any beverage, including wine, without restriction, until the eating of the Afikoman. This applies even if a new blessing of Hagafen must be said over the wine. See chapter 3 Halacha 8C for the full details of this matter. [Nonetheless, even during the meal one is not to consume too much wine and alcoholic beverages in order so he does not become drunk and end up not eating the Afikoman.[38] The Rebbe was accustomed to drink wine, but not to say Lechaim, during the meal in order so it does not appear that he is adding to the four cups.[39]]
Menu restrictions
One may not eat roasted meat or chicken during the meal. One may eat roasted fish, or roasted fruits or vegetables, or any other roasted food that is not meat or fowl. See Chapter Halacha 2 for the full details of this subject!
- The Zeroa:[40]
It is forbidden to eat the Zeroa on the night of the Seder being that it is roasted, and it is forbidden to eat roasted meat on this night. See Chapter 2 Halacha 1E!
- Dipping foods during the meal [i.e. saltwater, gravy, wine, Charoses, salad dressing, etc]:[41]
Some are accustomed not to eat on this night of the seder any dipped food aside for the two foods already dipped earlier, which are: 1) the dipping of the Karpas into the saltwater which was done prior to the reading of the Haggadah, and 2) the dipping of the Maror into the Charoses.[42] [Accordingly, during Shulchan Oreich, or any other time of the Seder, one should not dip his Matzah into Charoses, wine, or any other food, even if there is no issue of Gebrochts. Likewise, one should not dip vegetables, or chicken, and meat into gravy, rather pour the gravy over it. It is for this reason that some are accustomed specifically not to dip the egg in saltwater. Practically, the Chabad custom is to do so as explained in Halacha A.]
| Summary: Some have a custom not to dip any foods during the meal. |
- Not to eat too much prior to Afikoman:[43]
One must beware not to eat or drink too much during this meal in order to retain an appetite for the Afikoman.[44] [In the Siddur, Admur rules that one is to eat and drink as necessary. This is coming to teach us that: 1) He is specifically to eat to the point of satiation, so the Afikoman which is eating in commemoration of the Pesach sacrifice is eating on a satiated stomach. 2) That one should not eat too much, as stated above.[45] It is due to the above reason that one should not fill up in eating the eggs in the beginning of the meal.[46] The above restriction applies both to the first and 2nd night of the Seder.[47]]
The law if one did eat too much:[48] If one ate too much and therefore does not have any desire at all to eat the Afikoman, he nevertheless fulfills his obligation through eating it. However, if he is so satiated to the point that he is repulsed by further eating due to his great satiation, then he does not fulfill his obligation even if he forces himself to eat it, as an Achila Gasa of this level is not considered a form of eating at all.
After the completion of Koreich, it is permitted even in the Diaspora for one to eat from the ingredients of the Charoses [i.e. nuts, apples, pears], and Maror [lettuce or horseradish], without restriction. See our corresponding Sefer “The Laws and Customs of Pesach” Chapter 10 Halacha 9C for the full details of this subject.
It is forbidden to leave the Seder prior to, or in middle of, Shulchan Oreich with intent to finish the meal and eat the Afikoman in the second area.[49] However, if one intended to do so at the time of Hamotzi, then it is permitted for him to finish the meal and eat the Afikoman in the second home, as explained in the next Halacha.[50]
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The last drink-Making sure to drink enough:[51] Being that it is forbidden to eat or drink after the Afikoiman, one is to make sure to drink enough within the meal prior to eating the Afikomen. Learning Miseches Pesachim:[52] It is proper to study Miseches Pesachim during the meal, prior to Birchas Hamazon. |
[1] See Admur 476:5-7
[2] Rebbe in Haggadah by Shulchan Oreich; Sefer Haminhagim p. 79-80 [English]
[3] So is evident from Sefer Haminhagim ibid
[4] Heard from Rav Eli Landau regarding the Rebbe Rashab and Rav Y.Y. Ofen regarding the Rebbe
[5] Heard from Rav Eli Landau Shlita
[6] See Admur 177:6; Tosafos Brachos 41b; P”M 200 A”A 3; Chazon Ish 32; Piskeiy Teshuvos 177:10
[7] See Admur 177:6; Tosafos Brachos 41b; P”M 200 A”A 3; Chazon Ish 32; Piskeiy Teshuvos 177:10
[8] Heard from Rav Eli Landau Shlita; See Admur 459:26; Shaareiy Teshuvah 460:10
[9] Some are accustomed to only enter bite pieces of Matzah into their mouth at a time, in order to prevent saliva [which is equivalent to water] from coming into contact with the bitten area, and become Gebrochts. Rav Leibel Groner corresponded that he has never witnessed such a custom amongst the Rebbe or Chassidim.
[10] See Michaber O.C. 170:10 and 15; P”M 170 A”A 15
[11] See Admur Seder 9:18, 178:8, Rama 178:7, that a short Hefsek is not a Hefsek at all by a matter of Kevius and footnote 141 of Rav Elyashvili that it is understood from here that it is even initially permitted; M”B 178:34 in name of Tosafus and Rosh; Kaf Hachaim 178:24; Piskeiy Teshuvos 178:9
[12] Admur 484:6 [See Admur Seder 9:16-17; 178:4-5; 184:1]; M”A 484:1; 479:2; Beis Yosef 484; Abudarham ibid; Peri Chadash 484; Chok Yosef 484:1; Kaf Hachaim 484:5
[13] See previous footnote!
[14] The reason: As it is forbidden for one to uproot himself from his area of the meal prior to reciting Birchas Hamazon, and to go to another home, even if he plans to return, unless he is going for the purpose of a Mitzvah, as explained in 178:4 and 6 and 184:1. [Admur ibid; See Admur Seder 9:16-17; 178:4-5; 184:1]
[15] Poskim ibid
The reason: As he must recite Birchas Hamazon in the area that he ate the Matzah, and he may forget to return and end up reciting Birchas Hamazon in another area than the area of the meal. [See Admur 178:4-5]
[16] Admur ibid; M”A ibid; Beis Yosef 484; Abudarham ibid; Peri Chadash 484; Chok Yosef 484:1; Kaf Hachaim 484:5
The reason: As this is not considered a Mitzvah Overes, as he can do the Seder in the other home after he finishes his meal and says Birchas Hamazon in his home. [Admur ibid]
Other opinions: Some Poskim rule that it is permitted to leave the home to lead the Seder in another area once the Koreich sandwich has been eaten, prior to eating his meal, and he may then return home and finish his meal. [Kol Bo; Derisha 484; Elya Raba 484:3; Erech Hashulchan 178:2; 484:1; See Kaf Hachaim 484:5]
[17] Admur 178:5; Seder 9:17; Rama 178:2
The reason: As he must recite Birchas Hamazon in the area that he ate the Matzah, and he may forget to return and end up reciting Birchas Hamazon in another area than the area of the meal. [See Admur 178:4-5] The idea of intent is only valid in the case explained next, where one plans to eat Matzah also in the second home.
[18] See Admur 178:5; Seder 9:16
The reason: As he must recite Birchas Hamazon in the area that he ate the Matzah, and he may forget to return and end up reciting Birchas Hamazon in another area than the area of the meal. [See Admur 178:5] In other words, although a Chabura helps to save one from Hesech Hadaas by a Shehakol/Hadama/Haietz product, it does not protect one from not forgetting to return to bench, and therefore we decree that he may not leave.
[19] Admur 178:4 “However, if he leaves with intent to return and finish the meal in his original area, then it is not considered Akirah, even if he did not leave any friends there waiting for him. Nonetheless, he must go with intent to eat there.”; 178:5 “As if he goes to eat there, in the worst case scenario, even if he forgets to return to his home to recite Birchas Hamazon, he will at the very least recite it there, as we only suspect for Akirah Limikomo Belo Bracha if his intent is not to return and Bench there, and did not intend to do this to begin with” Admur Seder 9:16 explains that one must go there with intent to eat bread, and with intent to return and eat bread in his original area; Vetzaruch Iyun from Admur in Seder ibid who completely omits this Halacha of 178-4-5 and implies that one may never switch areas if he did not have in mind to do so upon saying Hamotzi, even if he plans to return to his original place and will eat bread in both areas. It is likewise omitted from Ketzos Hashulchan 41 and from Piskeiy Teshuvos 178. However, see footnote 124 of Rav Elyashvili in Seder ibid who records this ruling of Admur 178:4-5 as binding even according to the Seder. Vetzaruch Iyun.
[20] Admur 178:4; 184:1
The reason: As one is required to recite Birchas Hamazon in the area of his meal, and if one eats in two areas, he is unable to recite Birchas Hamazon twice, in
[21] May one leave prior or in midst of Shulchan Oreich if he intended to do so by Hamotzi? From the wording of Admur and the Poskim ibid it is implied that one may never leave in middle of the meal, or prior to the Shulchan Oreich, even if he intended to do so at the time of Hamotzi, and he may only go to another area for the Afikoman. Vetzaruch Iyun, as we rule that whenever one intends at the time of Hamotzi to continue the meal in a second area that he is permitted to do so, and continue to eat the meal in the second area. [Admur 178:4]
[22] Admur 476:6; 473:21; Rama 476:2; Darkei Moshe 473:10; M”A 476:4; Taz 473:4; Chok Yaakov 473:17; See Kaf Hachaim 476:23-27; Piskeiy Teshuvos 476:2
[23] The reason: As when the temple was around, we would offer the Pesach sacrifice, and eat it during this night. However, now that we do not have the Pesach sacrifice, therefore we mourn over this at this time. It is for this reason that we eat eggs also on the second night. [Admur ibid; Rama ibid in 2nd reason; M”A ibid]
Other reasons: As the night of Tishe Beav always falls in the same weeknight as Pesach. [1st reason in Rama ibid, omitted by Admur ibid] This means that if Pesach falls on a Saturday night then so too that year Tishe Beav likewise fall on a Saturday night. This is hinted to in the verse “Al Matzos Umerorim Yochluhu” that both the Matzah and the bitterness of Tishe Beav is on the same night. [Kaf Hachaim 476:25] Alternatively, the reason is because the word Beiya in Aramaic also can mean supplication, and represents that we request from G-d to redeem us from the exile. [Maharil, brought in Vayaged Moshe 27:1 and Piskeiy Teshuvos ibid; Chok Yaakov 476:6; Kaf Hachaim 476:25; See Admur 473:20; Chapter 2 Halacha 1F!] Alternatively, the reason is because Avraham Avinu passed away on Erev Pesach, and we thus eat eggs in commemoration of this mourning. [P”M 476 M”Z 3 in name of Yad Yosef Parshas Toldos; Kaf Hachaim 476:26] Alternatively, it is in commemoration of the Chagiga offering. [Biur Hagr”a; Kaf Hachaim ibid]
[24] Admur ibid; Chok Yaakov 476:6; Haggadah of Rebbe; Sefer Haminhagim p. 41; So follows according to the 2nd reason of Rama ibid, and other reasons mentioned above; See Kaf Hachaim 476:27
Other opinions: According to the first reason of the Rama ibid, there is no need to eat eggs also on the second night. [Kaf Hachaim 476:25]
[25] Maharil, brought in Vayaged Moshe 27:1 and Piskeiy Teshuvos ibid; Siddur Yaavetz
The reason: As the eating of the egg is done as a prayer to G-d to redeem us. [Maharil ibid] Alternatively, the reason is because one should approximate the eating of the egg which is done in commemoration of the Chagiga offering to the eating of Koreich which is also done in commemoration of the temple. [Siddur Yaavetz ibid]
[26] Likkutei Maharich; Likkutei Pinchas of Rav Pinchas of Koreitz; Piskeiy Teshuvos ibid
[27] See Admur 476:7 and Rama 576:2 that some are accustomed not to dip more than twice throughout the Seder night. See Piskeiy Teshuvos ibid for various customs regarding this and how to avoid the issue of it appearing like two dips [i.e. using a fork, sprinkling the saltwater onto it rather than dipping]
[28] Haggadah of Rebbe; Sefer Haminhagim p. 41
[29] Kaf Hachaim 476:26
[30] Ruach Chaim 476:2 based on Sefer Chassidim; Kaf Hachaim 476:24
[31] Admur 473:21 “And it is eaten within the meal”; Taz 473:4; Chok Yaakov 473:17; P”M 473 M”Z 4; M”B 476:11; Kaf Hachaim 473:61; 476:26; Piskeiy Teshuvos ibid
The reason it is allowed to be eaten: 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]
[32] Vayaged Moshe 27:7 based on Shelah
[33] Seder Hayom
[34] Mamar Mordechai 473:1
[35] See Halacha 5E regarding Karpas
[36] Chayeh Adam 130:9; Kaf Hachaim 476:27
[37] Yifei Laleiv 2 476:2; 473:5; Kaf Hachaim 476:23; See Admur 242:7; Rav Yehuda in Shabbos 118a; M”A 242:1 in name of Tikkunei Shabbos; M”B 242:2
[38] Rama 476:1; Shulchan Gavoa 473:8; Kaf Hachaim 473:41; See Admur 476:5 that one should not drink too much, although no mention is made if it refers specifically to alcoholic beverages, as writes the Rama ibid
[39] Hamelech Bemisibo 1:281; 2:121
[40] Admur 473:21; Gra 476; Kaf Hachaim 476:26
[41] Admur 476:7; Rama 476:2; Maharil Seder Haggadah
[42] The reason: This is done in order to make a recognition that the above two dipping’s we’re done for the sake of the Mitzvah. [Admur ibid; Levush 476] Now, although we also dip the second set of Maror [of Koreich] into Charoses, this is only done due to doubt that perhaps it fulfills the Mitzvah of Maror, as rules Hillel, and is hence considered one with the dipping of Maror. [Taz 475:6; Kaf Hachaim 476:28]
[43] Admur 476:5; Rama 476:1; Maharil Seder Haggadah; Tosafus Pesachim 107b; Nazir 23a; Bach 471; M”A 476:2; Rokeiach 283; See Kaf Hachaim 476:15-19
[44] The reason to not eat too much: One should not eat too much during the meal in order not to eat the Afikoman as an Achilah Gasa. It is considered an Achila Gasa if one is full to the point that he does not desire to eat any more food at all. If a person eats the Afikoman in such a state, then he does not fulfill the Mitzvah Min Hamuvchar. Now, although the eating of the Afikoman was done in commemoration of the Pesach sacrifice, and the Pesach sacrifice was eaten after satiation from the meal, and it is for this reason that the Afikomen is specifically eaten after eating the entire meal as explained in chapter 477:1 and 3, nevertheless, it needs to be eaten with at least a slight appetite and desire to eat. However, when he does not desire at all to eat, and he nevertheless eats then this is considered Achila Gasa and is not a Mitzvah Min Hamuvchar. [Admur ibid; M”A ibid; Tosafus ibid] Accordingly, there exists there types of eating 1) A desire an appetite to eat which is a Mitzvah Min Hamuvchar. 2) No desire or appetite to eat but is not repulsed from food, in which case it is not a Mitzvah Min Hamuvchar. 3) Is repulsed from the food, in which case it is not considered an eating at all. [P”M 476 A”A 2; Kaf Hachaim 476:17] One who eats the Afikoman in a state of Achila Gasa is coined under the verse “Upshim Yichshilu Bam.” [M”A ibid; Beis Yosef 477; Rokeiach ibid]
The reason to not drink too much: What is not to drink too much alcohol in order so he does not get drunk and fall asleep [Rama ibid] and end up not eating the Afikoman, or staying awake to continue saying the story of the exodus after the conclusion of the Seder [Biur Hagara 476], or end up falling asleep and not saying the Hallel. [Levush 476; Kaf Hachaim 476:19] Vetzaruch Iyun why this matter was omitted by Admur ibid
[45] Rebbe in Haggadah; See also Bach 471; M”A 476:2; Kaf Hachaim 476:15
[46] Chayeh Adam 130:9; Kaf Hachaim 476:27
[47] Chok Yaakov 476:4; Kaf Hachaim 476:18
[48] Admur 476:5 [See also Admur 612:6; 197:9]; M”A 476:2; Tosafus Nazir 23a and Pesachim 107b; Rokeiach 283; Chok Yaakov 476:4; Elya Raba 476:3; Chok Yosef 476:2; M”B 476:6; Kaf Hachaim 476:16
[49] Admur 178:4; 184:1
The reason: As one is required to recite Birchas Hamazon in the area of his meal, and if one eats in two areas, he is unable to recite Birchas Hamazon twice, in
[50] Admur 479:8; 484:6 regarding Afikoman and so rule also regarding Shulchan Oreich: M”A 478:2; Taz 479:3; Chok Yosef 478:2; M”B 478:3; Kaf Hachaim 478:7
May one leave prior or in midst of Shulchan Oreich if he intended to do so by Hamotzi? From the wording of Admur and the Poskim ibid it is implied that one may never leave in middle of the meal, or prior to the Shulchan Oreich, even if he intended to do so at the time of Hamotzi, and he may only go to another area for the Afikoman. Vetzaruch Iyun, as we rule that whenever one intends at the time of Hamotzi to continue the meal in a second area that he is permitted to do so, and continue to eat the meal in the second area. [Admur 178:4]
[51] Rebbe in Haggadah in implication of Admur in Siddur who writes that one is to be careful not to drink after the Afikomen which is coming to teach us that one is to drink enough beforehand, so he is not thirsty afterwards
[52] Kaf Hachaim 481:10
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