19. After the Seder:^[1] A. Eating and drinking after the 4^th cup & after the Seder:

*See Chapter 3 Halacha 8f for the full details of this Halacha!

One is not to eat or drink anything, including water, after drinking the 4^th cup, until morning, on both nights of the Seder. If he is very thirsty, he may drink water or a water-based drink, and if not available, then one may drink any non-alcoholic beverage. Some Poskim rule that once one awakens from sleep, he may eat and drink as usual even if it is before Alos Hashachar. However, other Poskim rule one may not eat or drink until Alos even if he awoke from sleep. Practically, one is to be stringent in this matter, unless one is very thirsty, as stated above.

 

1. The obligation to continue saying the story of the exodus:^[2]

After the Seder one is obligated^[3] to discuss and deal with the laws^[4] of Pesach and the story of the Exodus, telling over the miracles which G-d has done for our ancestors, until sleep overcomes him. [This means that once one begins feeling himself dozing off, he may say Kerias Shema and go to sleep.^[5] Nevertheless, one who fights falling asleep in order to increase in the Mitzvah of saying the story of the exodus, is praised.^[6] One who finishes the Seder before midnight is at the very least to push himself to be awake until midnight.^[7] Some Gedolei Yisrael were accustomed not to go to sleep regularly on this night, and rather would fall asleep in their chair.^[8] Once one falls asleep, he is no longer obligated to continue saying the story even if he wakes up before Alos.^[9]]

1.  Saying an abridged version of Kerias Shema Sheal Hamitah on the 1^st night of Pesach:^[10]

 [On the 1^st night of Pesach] one only recites the first paragraph of the Shema and [then goes straight to] the blessing of Hamapil.^[11] If, however, one Davened Maariv in Shul prior to nightfall, then he is to repeat and read all three paragraphs on his bed. [On the 2^nd night of Pesach, however, one recites the regular paragraphs as is said on every Yom Tov.^[12]] [The blessing of Hamapil may be recited even after midnight^[13], although may no longer be recited after Alos Hashachar.^[14]]

1. Marital relations:

It is forbidden to perform marital relations on the 1^st night of Pesach.^[15] This applies to the first night of Pesach; it is however permitted to be performed on the second night of Pesach.^[16] Some Poskim^[17] however rule that in the Diaspora it is not to be performed on the first two nights of Pesach.

Mikveh Night:^[18] If the night of Pesach is the night of Mikvah then one is obligated to have intercourse that night. [One who refrains from doing so is considered as if he is performing a Mitzvah as a result of an Aveira.^[19]]

Strong desire:^[20] Those who feel a strong desire, or are troubled by forbidden thoughts, it is better for them to have intercourse than to come to doing a sin.

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[1] See Piskeiy Teshuvos 481:2

[2] Admur 481:1; Michaber 481:2; Rosh 10:33; Tur in name of Tosefta Pesachim 10:8; Shlah Hakasdosh; See Haggadah of Rebbe “Mitzvah Aleinu”; Nitei Gavriel 105; See Kaf Hachaim 481:11 that one is to be awake until midnight and may then go to sleep; Kaf Hachaim 481:10-11; Piskeiy Teshuvos 481:2

[3] Vetzaruch Iyun from the story and wording brought in the Haggadah and Tosefta ibid “Vechol Hamarbeh Harei Zeh Meshubach” which implies one is not obligated to do so. See alos Or Tzadikim 32 “It is a proper custom to be awke the night of Pesach.” Perhaps, however, one can explain that this means that whoever pushes himself to not drift to sleep in order to increase in the story, is praised, however until one has the urge to sleep he is obligated to say the story. [See Chok Yaakov 481:2; Chasdei David on Tosefta ibid; Nitei Gavriel 105 footnote 1-2]

[4] See Drushei Chasam Sofer p. 265 that one is not Yotzei with Pilpulim in Halacha but only with stories and Halacha Pesuka

[5] See Nitei Gavriel 105 footnote 1; 106 footnote 3 and previous and next footnotes; See also Siddur Yaavetz that if one is weak and the like, and if he does not sleep he will be unable to Daven properly the next day, then he may go to sleep

Other opinions: Some Poskim rule one is required to say the story of the exodus until he literally falls asleep. [Hisorerus Teshuvah 273]

[6] Chasdei David on Tosefta ibid; See Chok Yaakov ibid and previous footnote

[7] Kaf Hachaim 481:11 based on Zohar

[8] Leket Yosher p. 106 that so was the custom of the Terumas Hadeshen; Chasam Sofer; See Nitei Gavriel 105:2

[9] Implication of Admur ibid “After drifting to sleep he may drink”; Chok Yaakov 481:1; P”M 471 A”A 1; Piskeiy Teshuvos 481:2

Other opinions: Some Poskim rule one is required to say the story of the exodus even after he awakens. [Hisorerus Teshuvah 271]

[10] Admur 481:2; Rama 481:2 regarding Parshas Shema; Mahariy Viyal 193 in end; M”A 481:2; Chok Yaakov 481:7; Elya Raba 451:3; Kitzur SHU”A 119:9; Chayeh Adam 130:16; M”B 481:4

Other opinions: Some Poskim rule that according to Kabballah one is not to say the blessing of Hamapil on the night of Pesach. [Kaf Hachaim 481:14 in name of Arizal in Shaar Hakavanos Pesach 3] Some Poskim rule one is to recite Kerias Shema as usual, with all three paragraphs of Shema and the other verses usually recited. [Ben Ish Chaiy Tzav 38; Kaf Hachaim 481:13]

[11] The reason: The custom by bedtime is to only read the blessing of Hamapil and the paragraph of Shema, and not the other paragraphs that are customarily recited on the other nights for the sake of protection. The reason for this is because the [first] night of Pesach is guarded from damaging forces [by Hashem, and there is thus no need to recite the paragraphs recited for protection]. [Admur ibid; Rama ibid; Pesachim 109b] However, one does recite the first paragraph of Shema and Hamapil, as they are mentioned in the Gemara Brachos 60b. [Admur ibid; M”A ibid]

[12] Sefer Haminhagim p. 42; Vayaged Moshe 33:8; See Piskeiy Teshuvos 481:2

Other customs: Some recite an abridged version of Kerias Shema Sheal Hamita also on the 2^nd night. [P”M 481 A”A 2 in name of Levush]

[13] Conclusion of Birkeiy Yosef 239 in name of Lachmei Toda; Shaareiy Teshuvah 239:1; Biur Halacha 239:1 “Samuch”; Ashel Avraham Butchach 239; Kuntrus Alei Terufa; Darkei Chaim Veshalom 348; Keren Ledavid 60; Hisorerus Teshuvah 1:115; Meishiv Halacha 419; Binyan David 29; Teshuvos Vehanhagos 1:198; Piskeiy Teshuvos 239:2

Other opinions: Some Poskim rule one may not recite the blessing after midnight. [Opinion brought in Birkeiy Yosef 239 in name of Lachmei Toda, brought in Shaareiy Teshuvah 239:1; Chesed Lealafdim 239:10; Rav Poalim 1 Sod Meisharim 14; Kaf Hachaim 239:8 based on Shaar Hakavanos; Custom of Jerusalem in Yeshivas Hamekubalim Beis Keil; Yechaveh Daas 4:21 that Safek Brachos Lihakel] Practically, while the widespread custom is to say Hamapil with a blessing even after midnight, some are particular to say it without a blessing.

[14] Biur Halacha ibid; Ashel Avraham Butchach 239; Keren Ledavid 60; Hisorerus Teshuvah 1:115; Meishiv Halacha 419; Binyan David 29

[15] M”A 240:3; Siddur Yaavetz; M”B 240:7; Arizal in Shaar Hakavanos p. 86; Peri Eitz Chaim Shaar Chag Hamatzos 5 and 8; Oar Tzadikim 32:5; Moreh Batezbah 7:218; Kaf Hachaim 240:5; See Kaf Hachaim 481:16

The reason: As the sublime effect of Zivug is automatically performed by Hashem on the first night of Pesach without needing a physical Zivug occurring below, hence leaving no need for it to be performed on the first night of Pesach. [Peri Eitz Chaim ibid]

[16] Peri Eitz Chaim ibid; M”A ibid; M”B ibid

[17] Or Tzadikim 27:11; Kaf Hachaim ibid; Taharas Yisrael 240:11 in name of Poskim; See Piskeiy Teshuvos 240:10

[18] M”A 240:3; Admur 494:3 regarding Shavuos; Chesed Lialafim 240:3; Siddur Yaavetz; Chayeh Adam 130:22; M”B 240:7; Kaf Hachaim 240:5

[19] Shlah p. 213 brought in Kaf Hachaim 581:86 regarding the night of Rosh Hashanah

[20] M”B 240:7; 581:26; Kaf Hachaim 240:5; See Seder Hayom brought in Kaf Hachaim 581:86; Machazik Bracha 581:4; Ben Ish Chai Netzavim 9; Chayeh Adam 139:7; Kaf Hachaim 581:88.