*The article below is an excerpt from the above Sefer
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- The Kearah-Seder plate:[1]
*See end of this Halacha for a quick summary and practical guideline of how to arrange the Seder plate!
A. The items on the Seder plate:[2]
The Sages established for various items to be present on the table upon reading the Haggadah. This has created the famed Seder plate used on the night of the Seder. The following are the list of items that are to be present on the table, and are hence placed on the Seder plate:
- Matzos:[3] Upon saying the Haggadah one is to have three Matzas Mitzvah in front of him in order for the Haggadah to be said over them.[4]
- Maror:[5] One is to likewise have the Maror present in front of him at the time of the reading of the Haggadah.[6]
- Charoses:[7] The Sages also established that the Charoses be in front of the person at the time of the saying of the Haggadah.[8]
- Zeroa & Egg: In the times of the Temple the meat of the Pesach lamb would likewise have to be present at the time of the reading of the Haggadah.[9] Now that the Temple has been destroyed the Sages established that one is to have on the table two different cooked foods, which are the Zeroa and the egg.[10] This applies even when Pesach falls on Motzei Shabbos.[11]
- Karpas:[12] One is to also have the Karpas in front of him, on the Seder plate.[13]
Number of Matzos on Kearah: One is to have [exactly[14]] three Matzas Mitzvah on the Seder plate.[15] These three Matzos correspond to Kohen, Levi and Yisrael.[16] [There is no need for all the Matzos that will be eaten by Motzi Matzah by the other family members to also be on the table, and rather these three Matzos of the Seder plate suffice.[17] See Halacha 1A in Q&A!]
Arranging the Matzos on the Kearah: The three Matzas are to be placed on top of a plate, which is called the Keara.[18] The three Matzos are to be placed one on top of the other.[19] [The Matzas are separated from each other with a cloth, also known as a Matzah cover.[20]] The Yisrael is placed as the bottom Matzah, while the Levi as the middle Matzah, and the Kohen as the top Matzah.[21] [One first places the bottom Matzah, which is called the Yisrael, on the Kearah, and then the middle Matzah which is the Levi, and then the top Matzah which is the Kohen.[22]] The three Matzos represent different levels of holiness, with the top Matzah [i.e. Kohen] being the holiest, and then the middle Matzah [i.e. Levi], and then the bottom Matzah [i.e. Yisrael] which is the least holy.[23] Thus, once the Matzas have been designated for the Kohen, Levi and Yisrael, they should no longer be switched around.[24]
What the Matzos are used for: Every Matzah is to be used for one Mitzvah.[25] The top Matzah of Kohen is used for the first Mitzvah of the Seder, which is the blessing of Hamotzi, as this blessing is the first Mitzvah which is done with these Matzas. The middle Matzah of Levi is used for the second Mitzvah, which is the blessing of Al Achilas Matzah.[26] The third Matzah is used for the Koreich sandwich with the Maror.[27]
Selecting the Matzas: The largest of the three Matzas is to be used for Levi.[28] We make a point of selecting specifically Matzas which have a concave shape, similar to a bowl.[29] One must verify that the Matzas are complete [Shaleim][30] and do not contain any folded [Kefulos] areas.[31]
Shleimos: As on any Shabbos and Yom Tov, one is required to have Lechem Mishneh, which is two Shaleim Matzas, on the night of the Seder.[32] [Thus, the top Matzah of Kohen, and bottom Matzah of Yisrael must be a Shaleim.] However, from the letter of the law, it is not necessary for the middle Matzah used for Yachatz/Levi to be a Shaleim.[33] Nevertheless, Lechatchila, it is a Hiddur Mitzvah for all three Matzos to be Shleimos at the time that they are brought to the table.[34]
Definition of a Shaleim: A Matzah is only considered a Shaleim if it is not missing a piece.[35] A Matzah with a crack is still considered Shaleim if the Matzah does not break no matter from what side of the crack one holds it. However, if the crack is long enough that if one were to hold from one of the sides of the crack, then the piece would completely break off the Matzah, then it is invalid.[36] [Initially, one is to choose a Matzah that is not missing any piece at all.[37] Likewise, initially, it is not to contain any burnt areas that are inedible.[38] However, if such Matzos are not available, then one may use any Matzah that appears whole to the normal eye, even if in truth it is missing a miniscule piece, or contains burnt areas.[39] If this too is not available, then before Yom Tov one is to place the broken areas of the broken Matzah near a flame until the area becomes crisp/burnt, and if it regains a whole appearance in the eyes of people then it is valid for Lechem Mishneh.[40] [Accordingly, one is to verify before Yom Tov that he contains enough Shaleim Matzos for the Seder and Yom Tov, and if necessary burn the edges before Yom Tov.] If this was not done before Yom Tov, then it is disputed amongst Poskim[41] whether one may do so on Yom Tov itself. Practically, many are accustomed to being lenient to burn the edges of the Matzah on Yom Tov for the sake of making it a Shaleim.[42] Those who do so must beware not to extinguish the fire if it ignites onto the Matzah.[43] On Shabbos, or when Yom Tov falls on Shabbos, according to all it is forbidden to burn the sides of the Matzah for the sake of making it a Shaleim.[44]
If one of the Matzos broke while on the Seder plate: If the middle/Levi Matzah broke while on the Seder plate [prior to Yachatz], there is no need to switch the Matzah for another Shaleim Matzah.[45] If the Kohen or Yisrael broke, then it is to be switched for the whole middle/Levi Matzah.[46] [However, seemingly, if the three Matzos were not baked as special Erev Pesach Matzos Mitzvah for the night of the Seder, and one has other Matzos Mitzvah available from the box, then one should switch the broken Matzah for another whole Matzah, rather than have a broken Matzah for Levi, and demote the broken Kohen or whole Levi Matzah from its use.[47] After Motzi Matzah, there is no longer a need for the Yisrael Matzah used for Koreich to remain whole, and hence if it broke after Hamotzi, it does not need to be switched.]
C. The order of the Simanim:[48]According to Halacha-First approach-Line of foods:[49] [According to Halacha] upon bringing all the Simanim in front of him [to the table] it is good to organize them on a plate in a way that one will not need to pass over any of them [for the sake of getting a different Siman]. Thus, the [Karpas] vegetables are to be closer than the Matzos, and the Matzos are to be closer to him than the Maror and Charoses, and the Maror and Charoses are to be closer than the two cooked foods taken as the Zeroa and Beitza.[50] [Accordingly, the Simanim are organized in a straight line and not on top of the Matzos, and not in a circle.]
According to Halacha-Second approach:[51] However, some people are not particular that the Charoses and the two cooked foods of Zeroa and Beitza be in the back, and allow it to be even in front of the other foods.[52] Likewise, some are also not particular that the Maror be behind the Matzah and Karpas, and allow it to be even in front of all the other foods.[53]
According to Kabbalah & Final ruling and custom-On top of Matzos as two Segols:[54] Some[55] are accustomed to arranging all the Simanim on top of the Matzos similar to two Segols [in the order to be explained next].[56] [Practically, today this is the custom of all Jewry, and so is the Chabad custom.[57] The Matzos are to be covered by a cloth or plastic, known as the Matzah cover, and the Simanim are then arranged on top of this cover.[58] The Chabad custom is to place the foods directly on the Matzah cover without placing them in individual bowls or a general plate.[59] Thus, the common Seder plate which include shelves between each Matzah and a shelf on top of the Kohen Matzah which holds the bowls of Simanim, is not customarily used amongst Chabad. Nonetheless, one may place the wet foods [i.e. Charoses] on a small plastic bag, or various pieces of paper, in order to prevent the Matzah from getting wet.]
The order of the Simanim for forming the Segols:[60] The order is as follows:[61] After one places the Kohen, Levi, and Yisrael Matzos on the Kearah[62], one places the Zeroa of the sheep [or neck of chicken] on top of the Kohen Matzah, towards the right side, the egg towards the left side, and the Maror slightly beneath it towards the middle, making a shape similar to a Segol.[63] One then places the Charoses [lower down] towards the right side, the Karpas towards the left side, and the Maror of Koreich [i.e. Chazeres[64]] slightly beneath it towards the middle, making a shape similar to a second Segol. [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.[65] This means that both vegetables are to be placed by the area of Maror and likewise by the area of Chazeres. The set of Maror is eaten for Maror while the set of Chazeres is eaten for Koreich. See Chapter 1 Halacha 3E for the full details of this subject! Praised is one who follows this order and intends the Kabalistic intents involved with it.[66] One is not to have anything else on the Seder plate/Matzos, other than the above Simanim. Hence the saltwater and wine are not to be placed on it.[67]]
D. Who is to have a Seder plate?[68][From the letter of the law] the Seder plate, which includes the Matzaos, Maror, Charoses, and Zeroa and egg, only needs to be brought in front of the leader of the house [i.e. Baal Habayis], which is the person who will be reading [and leading] the Haggadah. However, all other household members and participants who will be fulfilling their obligation of the Haggadah through hearing the reading of the leader of the house, do not need to have these foods brought before them when they are hearing the Haggadah. Likewise, even during the actual meal [i.e. after Maggid] they do not need to have these items brought in front of them, as the leader of the home will distribute to each and every one of them the Matzah and Maror and Charoses.[69] There is also no need for each participant to have two Matzos of Lechem Mishneh in front of them, as they are Yotzei with the Lechem Mishneh of the Baal Habayis.[70] [Nonetheless, the custom amongst many today is for all male participants above the age of Mitzvos to have their own Kearah/Seder plate arranged in front of them.[71] Furthermore, even children who have reached the age of Chinuch are educated to have their own Keara.[72] Likewise, if a female participant of the Seder insists on also having a Seder plate, there is no reason to abstain her from having one.]
E. When is the Kearah to be brought to the table?[73]
[From the letter of the law] the items on the Seder plate only need to be brought to the table after the vegetables [of Karpas] are eaten, which is prior to saying [the section of Maggid in] the Haggadah.[74] However, the custom is to bring the Kearah and Simanim [to the table] in front of the Seder leader, immediately after Kiddush, prior to eating the vegetables [of Karpas].[75] [Practically, the Chabad custom is to arrange the Kearah at night after returning home from Maariv, and have the Kearah/Simanim brought to the table before Kiddush.[76]]
Summary:
Who should have a Kearah/Seder plate? The leader of the house [and all other males above the age of Mitzvos] are to have a Kearah/Seder plate arranged in front of them. Children who have reached the age of Chinuch should likewise have a Kearah.
When is the Kearah to be brought to the table? The Kearah is placed on the table before the Seder begins.
The Matzah’s: Three Matzahs are placed on top of a plate which is called the Kearah. The Matzahs are separated from each other with a cloth, also known as a Matzah cover. One first places the bottom Matzah, which is called the Yisrael, and then the middle Matzah which is the Levi, and then the top Matzah which is the Cohen. [The largest of the Matzahs is to be used for Levi.] We make a point of selecting specifically Matzahs which have a concave shape, similar to a bowl. One must verify that the Matzahs are complete [Shaleim] and do not contain any folded [Kefulos] areas.
The order of the Simanim: On top of the three Matzahs, which are covered by a cloth or plastic [known as the Matzah cover] one arranges the Simanim/foods in the order shown below. It is our custom to place the foods directly on the Matzah cover without placing them in individual bowls or a general plate.
Eating from the foods on the Kearah & Leaving the Siman empty after it is used:[77]
All the Simanim eaten on the night of the Seder are taken from the Seder plate [i.e. Karpas, Maror, Charoses], and hence after each Siman is used, it is now lacking from the plate. [It is not necessary for all participants to eat from the food on the Seder plate, and any additional amounts needed for distribution should be prepared separately.[78] One should prepare enough of an amount for all the participants already on Erev Pesach, or before the Seder begins. This is with exception to the Matzos of which a piece is distributed to all the participants.]
How the Rebbe arranged his Kearah:[79]
|
| Kearah Checklist: ü Take three curved shaped Matzas. Verify that the Matzas are complete [Shaleim] and do not contain any folded [Kefulos] areas ü Place a plate on bottom, and place the Matzas on top of the plate ü First place the Yisrael and then the Levi, and then the Kohen. The Matzas are separated from each other with a cloth. The largest of the Matzas is to be used for Levi. ü Place the Simanim directly on top of the Matzah cover. We do not use small bowls to place it in. ü Dry the Maror prior to placing it on the cover. ü One is to use romaine lettuce and horseradish for both Maror and Chazeres. This means that both vegetables are to be placed by the area of Maror and likewise by the area of Chazeres. If the leaves of the Chazeres became dry, then one cannot fulfill his obligation with them. ü The Rebbe used an egg with a shell. ü Set the plate up in the above order. |
| Reading all the Simanim prior to Kadesh: It is customary to read all the Simanim prior to starting Kadesh. The Rebbe’s custom was to read starting from the words “Siman Seder Pesach, Kadesh, Urchatz, Karpas” until Nirtzah.[80] |
[1] See Admur 473:14-34; Michaber 473:4-5
[2] Admur 473:20; Michaber 473:4; See Kaf Hachaim 473:45-48
[3] Admur ibid; Michaber ibid; Tur 473; Rambam Chametz Umatzah 7:1; Tosafus Pesachim 114a and 116a; Hagahos Smak 144
[4] The reason: The reason for why the Matzos are to be present in front of the person reading the Haggadah is because in scripture [Devarim 15:3] the Matzah is called “Lechem Oini” and the Sages [Pesachim 36a, 115b] expounded to mean “Bread which one says many matters over” and these matters refers to the reading of the Haggadah. [Admur ibid; Tosafus ibid] Furthermore, another reason is because the verse [Shemos 13:8] states “Vehigadeta Levincha Bayom Hahu Lamor Bavor Zeh”, and from the word Zeh we learn that the reading of the Haggadah was only implemented to be said when one has Matzah and Maror present before him. [Admur ibid; Rambam Chametz Umatzah 7:1; Mechilta Bo 17] Furthermore, another reason is because in the Haggadah one reads “Matzah Zeh” and hence must have the Maror in front of him in order to say this statement. [Admur ibid; Tosafus ibid]
[5] Admur ibid; Michaber ibid; Tur 473; Tosafus on Mishneh Pesachim 114a
[6] The reason: The reason for this is because the verse states “Vehigadeta Levincha Bayom Hahu Lamor Bavor Zeh”, and from the word “Zeh” we learn that the reading of the Haggadah was only implemented to be said when one has Matzah and Maror present before him. Furthermore, another reason is because in the Haggadah one reads “Maror Zeh” and hence must have the Maror in front of him in order to say this statement. [Admur ibid; Tosafus Pesachim ibid]
[7] Admur ibid; Michaber ibid; Tur 473; Rambam Chametz Umatzah 7:11; Mishneh Pesachim 114a
[8] The reason: The reason for this is because the Charoses is in remembrance of the clay used in the slave labor of our forefathers in Egypt. [Admur ibid; Rambam ibid; Rebbe Yochanon Pesachim 116a] As well it is in remembrance of the Tapuach [the apple trees which the women would have children under without any pain. [Admur ibid; Rosh; Rebbe Levi Pesachim 116a] For this reason the Charoses must be on the table upon retelling over the slavery we experienced in Egypt. [Admur ibid] See Kaf Hachaim 473:45 that it is placed on the table for the sake of dipping the Maror into
[9] Admur ibid; Rambam Chametz Umatzah 8:1
[10] Admur ibid; Michaber ibid; Rambam ibid; Mishneh Pesachim 114a
The reason for these two cooked foods: One is to have two different cooked foods in front of him as one is in memory of the Pesach sacrifice and the second is in memory of the Chagigah sacrifice. [From the letter of the law one can use any two cooked dishes for this purpose] however the custom is to take meat for one of the two foods. The second food could be even the gravy in which the meat was cooked. However, the custom dating to the early generations was to take an egg as the second food. [Admur ibid; Michaber ibid]
[11] Admur 473:23; Tur 473 in name of Rabbeinu Peretz; Mordechai Pesachim 38b; Hagahos Maimanis 8:1; Hagahos Smak 144:5; Chok Yaakov 473:14
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]
[12] Michaber ibid; Admur 473:25-26
[13] The reason: Admur does not list the Karpas in 473:20 as one of the foods that need to be placed before the person saying the Haggadah. The reason for this is simply because the above Simanim must only be brought directly prior to Maggid, as they require the Haggadah to be said in their presence. However, the Karpas is eaten before Maggid and does not require the Haggadah to be said over it. Hence from the letter of the law the Karpas does not have to be on the Seder plate. Nevertheless, being that the custom has become to bring the Seder plate to the table before Karpas [473:25], therefore the Karpas is also positioned on the Seder plate. This explains the diversion of Admur from the wording of the Michaber ibid which listed the Karpas as part of the Seder plate [while Admur in 473:20 omits it] as the Karpas is not relevant to the saying of the Haggadah.
[14] See Rav Sharira Gaon in next footnote “Not more and not less”
[15] Admur 473:20; 26; 458:4-12; Michaber 473:4; Beis Yosef 473 that so is custom; Tur 473 in name of Rosh and 475 in name of Rav Amram; Mordechai Seder Pesach; Rokeiach 283; Maaseh Rokeiach 16:58 in name of Rav Sharira Gaon, brought in Haggadah of Rebbe; Kol Bo; Drashos Maharil Seder Haggadah; Tikkunim 69; Shaar Hakavanos p. 83 and 87; Peri Eitz Chaim 3; Kaf Hachaim 473:44
The reason: The three Maztos correspond to the three Seain of flour that Avraham asked Sarah to make for the three angel guests, and Chazal state that, that day was Pesach. Alternatively, it corresponds to the three Avos, Avraham, Yitzchak, and Yaakov. [Maaseh Rokeiach 16:58 in name of Rav Sharira Gaon, brought in Haggadah of Rebbe p. 6]
Other opinions: Some Poskim rule one is only required to have two Matzos on the Seder plate, one as a Shaleim for Koreich and the second broken in half by Yachatz for Hamotzi and Afikoman. [Tur 475 in name of Rif and some Geonim; Rambam Chametz Umatzah 8:6; Maggid Mishneh ibid; Biur Hagr”a 475]
Pesach falls on Shabbos: When Pesach falls on Shabbos, some Poskim rule that those who are accustomed based on Kabbalah to use 12 breads on Shabbos are to also take 12 Matzos. [Rav Poalim 1; Siddur Rashash] Other Poskim, however, rule there is no need to do so, and rather only three Matzos are taken. [Minchas Elazar 5:16; Nimukei Orach Chaim 473]
[16] Admur 473:26 [in opinion of Kabbalah and Arizal] and in Siddur; However, see Admur 458:4-12 that no mention is made of the words Kohen, Levi and Yisrael, and they are rather simply described as the bottom, middle and top Matzah [Admur 458:12], or first, second and third [Admur 458:7]. Thus, seemingly, the entire concept of the naming of the three Matzos as Kohen, Levi and Yisrael is based on Kabbalah and not Halacha. Regarding other matters of correspondence that the three Mata’s refer to, see previous footnote!
[17] Nitei Gavriel 67 footnote 10 in name of Klozinburger Rebbe; Piskeiy Teshuvos 473:28; Unlike Vayaged Moshe 2:3
[18] Admur 458:7; 473:26 “After organizing the Matzos on the Kearah”; Siddur Admur; Arizal in Peri Eitz Chasim Shaar Chag Hamatzos 6; Kaf Hachaim 473:58; Footnote of Rebbe in Sefer Haminhagim p. 75 [English]; Hamelech Bemisibo 1:307; Hiskashrus; Pesach Chasidi 87; Otzer Minhagei Chabad p. 124; This is unlike the widespread Chabad custom which does not use a plate under the Matzas.
The custom of the Rabbeim: By the Rebbe’s Seder table the three Matzos of the participants are not placed on a plate but rather on a cloth, and only the Rebbe has the Matzas placed on a plate. [Sefer Haminhagim ibid; Rebbe’s Haggadah] This was not intended to be a directive to the public.
[19] Admur 458:7; 12
[20] Siddur Arizal of Rav Yaakov Kopel; Haggadah of Maharal; Pesach Meubin 226; Kitzur SHU”A in Lechem Hapanim 118:8; Tiferes Yisrael end of Pesachim; Taamei Haminhagim 520; Rebbe in Haggadah p. 6; Sefer Haminhagim p. 75 [English]; Piskeiy Teshuvos 473:11; See Chikrei Minhagim 3:75
Ruling of Admur in Siddur: The three Matzos are to be placed one on top of the other. [Siddur Admur]
Other opinions: Some Poskim rule that there is no source for the custom of separating the Matzos with a cloth, and doing so is the custom of the ignorant. [Chayeh Adam 130 Dinei Haseder Ketzarah] Many Gedolei Yisrael were not accustomed to separate the Matzos with a cloth. [Orchos Chaim Spinka 473:6; Darkei Chaim Vehsalom 584; Vayaged Moshe 2:9; See Piskeiy Teshuvos ibid footnote 53] Nonetheless, a cloth is to be placed on top of the Matzos, and some fold it inside a cloth.
[21] Admur 458:7; Admur 473:26; 475:4; Siddur Admur “Three Matzos are placed on top of each other. The Yisrael [first] and on top of it the Levi and on top of it the Kohen.”; Rama 475:7; Tur 473; Levush 473:6; 475:7
The reason the Kohen must be on top: The Kohen is to be placed on top, and Levi in middle in order so one is not required to bypass a Mitzvah. [Admur 458:7; Poskim ibid] Nonetheless, Bedieved, this order does not invalidate, and hence even if one mixed up the entire order, that he placed the first/Kohen Matzah on bottom, and the second Levi Matzah on top, and the third Yisrael Matzah as the first Matzah, it is meaningless Bedieved. [Admur ibid; Rama ibid] The above all refers to three Matzos that were initially baked with a sign of Kohen, Levi Yisrael, however, today that we simply take three Matzos out of the box, whatever Matzah is placed on top automatically becomes the Kohen.
[22] Rebbe in Haggadah p. 6 in name of Sefer Hasichos Rebbe Rayatz that this is the same Roshei Teivos as Yeilech-ילך; See Admur 458:7 “When placing them on the Kearah, they should be placed in the following order: The third Matzah on bottom, the second one on top of it, and the first one on top of the second one”; Siddur Admur “Three Matzos are placed on top of each other. The Yisrael [first] and on top of it the Levi and on top of it the Kohen.”; Siddur Arizal; However, see Admur 473:26 that one is to place the Matzos on the Kearah in the right order, which is the Kohen on top, the Levi under it, and the Yisrael under it.
Other opinions: Some are accustomed to place the Kohen first, and then the Levi and the Yisrael, which is the same Roshei Teivos as Keli-כלי. [Peri Eitz Chaim Shaar Hamatzos 6, brought in Haggadah of Rebbe ibid and Kaf Hachaim 473:58]
[23] See Admur 458:12-13 regarding switching the second and third Matzah, that doing so is considered to lower the 2nd Matzah from its Kedusha
[24] See Admur 458:12-13 regarding switching the second and third Matzah, that doing so is considered to lower the 2nd Matzah from its Kedusha; Vetzaruch Iyun if they may be switched for other Matzos in the box, as from Admur 458:13 it is possible to learn that there is no problem to do so, as it is only considered to descend from Kedusha when one uses it for a lower level Mitzvah. Vetzaruch Iyun!
[25] Admur 482:4
[26] Admur 458:7; 1st and main opinion in Admur 475:4-5, 7, 9; 482:4; Siddur Rav Amram Gaon; Rashi and Rashbam Pesachim 116a; Riy in Tosafus Pesachim ibid; Rosh ibid; Arizal, brought in Kaf Hachaim 473:117, 475:5
Other opinions: Some Poskim rule the opposite that the top Matzah is used for the Mitzvah of Al Achilas Matzha, while the middle, broken, Mathza is used for Hamotzi. [2nd opinion in Admur 475:5; Opinion in Tur 475; Ravayah 525 in name of Rabbeinu Chananel and other Geonim; Raavan 166a; Hagahos Maimanis Haggadah 7] Other Poskim rule that both blessings of Hamotzi and Al Achilas Matzah are going on the middle-broken Matzah. [Opinion in Admur 482:4; Tur 475 in explanation of Rif Pesachim 25b; Tosafus Pesachim 116a; Semag Asei 41; See Piskei Dinim Tzeach Tzedek 35:4]
[27] Admur 458:7; 482:4; Rosh Pesachim 10:30; Tur end of 475; Kaf Hachaim 475:28 in name of Tosafus, Bach, Peri Eitz Chaim Shaar 21:4
The reason: In order so each Matzah have a Mitzvah performed with it. [Kaf Hachaim ibid] There are likewise, reasons based on Kabbalah for this, as explained in the Peri Eitz Chaim.
[28] Admur 458:10
The reason: As the middle Matzah requires two Kezeisim of Matzah, a Kezayis for both Achilas Matzah and Afikoman. In addition, this middle Matzah must contain enough Matzah to distribute [at least a small piece] to each one of participants. [Admur ibid]
[29] Sefer Haminhagim p. 75 [English]
The reason: This represents a receptacle which can intake the Divine flow that takes place during the Seder. [ibid]
[30] Admur 475:3
[31] Admur 461:16
[32] 2nd opinion in Admur 475:3 and that so is custom; 473:24; 482:4; Michaber 475:1; Darkei Moshe 475:5; Bach 475; Tosafus Pesachim 116a; Rashi and Rashbam on Pesachim ibid; Rosh Pesachim 10:30; So rule in general regarding Yom Tov: Admur 274:2; 167:3; Michaber 529:1; Rambam Shabbos 30:8; Rif Pesachim 25b; Tosafus Pesachim 116a
Background & Other Opinions-Does one need Lechem Mishna for Hamotzi on the night of the Seder? Some Poskim rule that although on every Yom Tov one is required to say Hamotzi on Lechem Mishneh [which is two Shaleim Matzas] as explained in the Shulchan Aruch Chapter 529:1, nevertheless, on the night of Pesach one does not need to have two whole Matzos [and should not have it], and rather one is required to have one whole Matzah and a second half broken Matzah. [1st opinion in Admur ibid; Rambam Chametz Umatzah 8:6; Rif Pesachim 25b; Chinuch Mitzvah 21; Beis Yosef 475 in name of Rashba] The reason for this is because the Sages [Pesachim 115b] expounded from the verse [Devarim 16:3] which writes the words Lechem Oni without a Vav that the Matzah needs to be broken, as is common by the bread of a pauper. Now, the entire purpose of their teaching was to instruct us that one should diminish from his usual Lechem Mishneh, and that one of the Matzos is not to be whole. [Admur ibid; Rif ibid] Other Poskim, however, rule that the requirement to have a broken Matzah is in addition to the requirement of Lechem Mishneh. [2nd opinion in Admur 475:3; 473:24; 482:4; Michaber 475:1; Tosafus Pesachim 116a; Rashi and Rashbam on Pesachim ibid; Rosh Pesachim 10:30] They learn that the teaching of the Sages ibid was to instruct us that in addition to the two whole Matzos that one needs for Lechem Mishneh of Hamotzi, as on any Yom Tov, one is also required to have an additional broken Matzah to represent the poor man’s bread. [Admur ibid; Rosh ibid] Practically, the widespread custom is like this latter opinion, [and thus when saying Hamotzi one takes two whole Matzahs for his requirement of Lechem Mishneh and additional broken Matzah for Lechem Oni]. [Admur ibid; Darkei Moshe 475:5; Bach 475] One should not swerve from this custom unless there is a pressing situation [such as it is very difficult to find two whole Matzos], as explained in 482:7. [Admur ibid; Chok Yaakov 482:4]
[33] Admur 458:12; Rama 475:7; Maharil Seder Haggadah p. 89; Igur 790; Mateh Moshe 599; Rashal 88; Chok Yaakov 458:28
[34] Admur 458:12; Rashal 88; Chok Yaakov 458:28
[35] See Admur 167:3 [not to cut bread on Shabbos before Hamotzi]
[36] Admur 167:3; M”A 167:5; Aguda Chulin 150 in name of Maharam Merothenberg; Shiltei Giborim on Mordechai Brachos 6:9; So rule regarding the law of Shaleim for blessings: Michaber 167:1; Rosh Brachos 6:19; Hagahos Maimanis Brachos 7:6 in name of Maharam Merothenberg
[37] Chacham Tzevi 62-63, brought in Shaareiy Teshuvah 274:1, that according to Riy even a small amount is considered Chaser
Other opinions: Some Poskim rule that so long as the missing piece is not more than 1:48th of the bread, it is still considered a Shaleim. [Opinion of Rosh, as explained in Chacham Tzevi 62-63, brought in Shaareiy Teshuvah 274:1; End of Minchas Yaakov Shut 12; Opinion in M”B 274:2]
[38] See Shaareiy Teshuvah 274:1 [in negation of Makom Shmuel 45]; M”B 274:9; Piskeiy Teshuvos 274:9
Edible burnt areas: Burnt areas that are edible are not considered broken off and hence the Matzah remains Shaleim and is valid for Lechem Mishneh. [Makom Shmuel 45, brought in Shaareiy Teshuvah ibid; Binyan Olam 9]
Other opinions: Some Poskim rule that a burnt part is not considered as if it is broken off even if it is inedible. [Shaareiy Ephraim and implication of Chacham Tzevi, brought in Shaareiy Teshuvah 274:1; End of Minchas Yaakov Shut 12]
[39] M”B ibid regarding burnt piece; Chelkas Yaakov 93 and Rav SZ”A in SSH”K 55 footnote 24 [regarding missing small amount]; Piskeiy Teshuvos 274:9
[40] Sheileiy Tziyon 9 in name of Rav Pesach Tzevi Frank and Rav Minzberg [that even a toasted slice of bread is considered a Shaleim]; Rav SZ”A in SSH”K 55 footnote 50 [the sides of a cracked piece does not turn it into a Shaleim unless it appears Shaleim in the eyes of people]; Piskeiy Teshuvos 274:10; 506:7
Other opinions: Some Poskim argue that burning the sides of a cracked piece turns it into a Shaleim even if it does not appear Shaleim in the eyes of people. [Sheileiy Tziyon ibid] Rav SZ”A in SSH”K 55 footnote 50 negates this approach
[41] Some Poskim rule it is permitted to do so on Yom Tov, and there is no prohibition involved of Tikkun Keli. This especially applies if the missing area that needs to be burnt is very minuscule, and is hence in any event valid according to some opinions. [Hilchos Hamoadim 4:7; Nishmas Shabbos 2; Koveitz Beis Aaron Viyisrael] Other Poskim rule it is forbidden to do so due to Tikkun Keli. [Rav SZ”A in Maor Hashabbos 1 Michtav 9:11; SSH”K 55 footnote 35] See Piskeiy Teshuvos 274:10; 506:7
[42] Piskeiy Teshuvos 506 footnote 33
[43] Piskeiy Teshuvos 274:9 footnote 113
[44] Piskeiy Teshuvos 274:10 due to the cooking prohibition of hardening a soft item; See Admur 318:7; Shoel Umeishiv 2:20; Kaf Hachaim 318:78; Har Tzevi “Ofeh” p.262; SSH”K 1:62; Shabbos Kehalacha Vol. 1 p. 179; Daas Torah 318:5
[45] The reason: As the middle/Levi Matzah will in any event be broken by Yachatz, before reading the Haggadah [i.e. Maggid] for the sake of separating a piece for Afikoman, and there is hence no need for it to be whole. [Admur 458:12; Rama 475:7]
[46] Admur 458:12 “Even if the third Matzah broke, and switching it with the middle Matzah will demote the middle Matzah to become the bottom Matzah, and one is demoting it from its holiness”; Rama 475:7; Maharil Seder Haggadah p. 89; Igur 790; Taz 475:12
[47] See Admur 458:12-13 that there is a Hiddur Mitzvah for even the middle Matzah to be whole, and seemingly the only reason we do not switch for another whole Matzah is because it is referring to the special three Matzos baked on Erev Pesach from one Isaron, which have no substitute. However, today that all our Matzos are baked the same, there is no problem with switching the broken one for another whole one, and thus one should do so initially in order to have three whole Matzos. Likewise, one should certainly do so in order not to demote the broken Kohen to a Levi status, or a whole Levi to a Yisrael status.
[48] Admur 473:26
[49] Admur ibid; Rama 473:4; Maharil Seder Haggadah; See M”A 473:15, P”M 453 A”A 6, Kaf Hachaim 473:59 that the intent of Rama ibid [who writes on top” is that they should be in a line of precedence, and not literally stacked on top of each other
[50] Admur ibid; Rama ibid
The reason: It is proper for the order to be arranged in a way that one is not required to bypass a mitzvah, meaning that whichever one comes first in the order of the Seder is to be placed closer on the plate which is near the person. Thus, according to this the order should be Karpas and behind it the Matzah and then the Maror and then the Charoses and then the two dishes for the Pesach/Chagiga, just as is the order of use by the Seder.
[51] Admur ibid
[52] Custom in Admur ibid; Chok Yaakov 473:16
The reason: As since these foods are only brought to the table for a mere remembrance [and are thus not truly required to be taken at all for eating], therefore the concept of “bypassing a Mitzvah” does not apply by them. [Admur ibid; See Likkutei Sichos 32:45]
[53] Custom in Admur ibid; Chok Yaakov 473:16
The reason: As since the Maror is not a vegetable that is liked by people [i.e. Chaviv], and it therefore does not have precedence in the laws of Birchas Hanehnin, therefore here too we are not particular [regarding the laws of Maavirin Al Hamitzvos] if one will need to bypass it for the sake of taking the vegetables of Karpas first, and then Matzah and then Maror. [Admur ibid; See Likkutei Sichos 32:45]
[54] Admur ibid
[55] 3rd custom in Admur ibid; Siddur Admur; Arizal in Peri Eitz Chasim Shaar Chag Hamatzos 6; Siddur Arizal, brought in Beir Heiytiv 475:8; Kaf Hachaim 473:58
[56] The reason: They do so due to reasons known to them [which is a figurative term for matters done based on Kabbalah, as will be explained in coming footnotes]. [Admur ibid] They do not require the Simanim to be organized in the order of eating to avoid bypassing a Mitzvah, as they rely on the second approach above which holds that there is no problem of bypassing the Maror and Charoses. [Admur ibid]
[57] Siddur Admur
[58] See Kaf Hachaim 473:58 that the intent of the Arizal is not literally on top of the actual Matzah, but near it; M”A 473:15, P”M 453 A”A 6, Kaf Hachaim 473:59 that the intent of Rama ibid [who writes on top] is that they should be near him, and not literally stacked on top of each other.
[59] This was the Rebbe’s custom and the custom he directed others to follow; An incident is recorded that in 5713 the Rebbe entered into the Seder of the Temimim as was his custom and noticed that the Simanim were placed in paper bowls which were then placed on the Matzas. The Rebbe exclaimed “A new custom in Lubavitch! My Father in-law did not do this”. [See Otzer Minhagei Chabad; Sichos Kodesh 5713 p. 397]
[60] 3rd custom in Admur ibid; Siddur Admur; Arizal in Peri Eitz Chasim Shaar Chag Hamatzos 6; Siddur Arizal, brought in Beir Heiytiv 475:8; Haghos Hatur; Moreh Baetzba 206; Kaf Hachaim 473:58
[61] The reason for this order: The Kabalistic reason is for this order is because it follows the ten Sefiros. The three Matzos represent Chabad of Atzilus [unlike Moreh Baetzba ibid who writes Keser, Chochma, Bina; See Kaf Hachaim ibid], while the Zeroa represents Chesed, and is hence placed to the right. The egg represents Gevura and is hence placed to the left. The Maror represents Tiferes and is hence placed in middle. The Charoses is placed lower down to the right, representing Netzah which is a branch of Chesed. The Karpas is placed to the left, under the egg, in the side of Gevura, as it hints to Hod. The Chazeres which is used for koreich is placed under the Maror, and represents Yesod. The Kearah itself represents Malchus. [Arizal in Peri Eitz Chasim Shaar Chag Hamatzos 6; Kaf Hachaim ibid; Rebbe in Haggadah]
[62] Order in Admur ibid; However, see Siddur and Admur 458:7 for the opposite order [Yisrael, Levi, Kohen, and that so is the Chabad custom. [Rebbe in Haggadah; See Halacha B above!]
[63] Perhaps Admur writes that it is only similar to a Segol, as one may not write on Yom Tov, including in the form of vowels, and hence one’s intent should not be to make a Segol, but that simply this is the resulting shape.
The reason the Maror is placed in the middle: As although it represents Gevuros, which is towards the left, it also arouses mercy and is hence placed in the middle. [Likkutei Torah Shir Hashirim Kol Dodi, brought in Rebbe’s Haggadah p. 6]
[64] Siddur Admur; Peri Eitz Chaim ibid; Mishnas Chassidim Seder Leil Pesach 2:2; Siddur Kol Yaakov Siddur Kearah; Siddur Rav Shabsi; Kaf Hachaim ibid; See Haggadah of Rebbe p. 7
[65] Hagdah of Rebbe, printed in Shulchan Menachem 2:314; Toras Menachem 178 Reshimos Hayoman that so was the custom of the Rebbe Rayatz; Otzer Minhagei Chabad p. 134; Piskeiy Teshuvos 473:18 that so should be done and that so was custom of Reb Aaron of Belz, and his father the Rebbe of Biala.
The reason: One takes lettuce for both Maror and Chazares due to the directive of the Sages to give it precedence. [Rebbe ibid] One also takes horseradish with the lettuce in order to a) suspect for the opinion [see other opinions above] that one must feel bitterness to be Yotzei Maror and b) to abide by the old age Ashkenazi tradition of using horseradish. [Piskeiy Teshuvos 473:18]
Other customs: Some are accustomed to use lettuce for Maror and horseradish for Koreich. [See Nitei Gavriel 2:93 footnote 6] The Rebbe ibid negates this custom, stating that one is to take lettuce for both.
[66] Arizal in Peri Eitz Chaim Shaar Chag Hamatzos 6; Kaf Hachaim ibid
[67] Kaf Hachaim ibid
[68] Admur 473:24 and 20 “before the person who reads the Haggadah”; Michaber 473:4 “Bring before the person saying the Haggadah”; Tur 115; Rav Huna in Pesachim 115b; Peri Chadash 473; Shulchan Gavoa 473:10; M”B 473:17; Kaf Hachaim 473:42 that so rule Achronim; Piskeiy Teshuvos 473:11
Other opinions in Talmud: Rav Simi Bar Ashi stated that each participant is to have a Seder plate before him of Matzah, Maror, Charoses. [Pesachim ibid] The reason for this is because back then everyone lied on a bed by a meal and each person would have their own eating table, and hence they would each need their own Seder plate. [Rashbam ibid] Alternatively, it is because each participant is independently obligated in the Mitzvah, and it is hence unfit for them to need to wait until they are distributed the foods by the Baal Habayis, due to it being an interval. [Tosafus Pesachim ibid] Practically, the Gemara ibid concludes that “The Halacha is like Rav Huna”, that only one Seder plate before the Baal Habayis is necessary.
[69] Admur ibid; Tur ibid; Levush 473:5
[70] Admur ibid; 274:4
The reason: Although on Yom Tov one is obligated to say Hamotzi on Lechem Mishneh, nevertheless, since the participants fulfill their obligation of Hamotzi with the Baal Habayis, therefore they also fulfill their Mitzvah of Lechem Mishneh with the Baal Habayis. [Admur ibid]
[71] Minhagei Mahariv 343 “Every person above the age of Mitzvos had a Kearah”; Haggadah Shel Pesach Oheiv Yisrael [Apter Rav] “Each one of the participants had their own Haggadah”; Rav SZ”A in Halichos Shlomo 9; “It is customary for all the married participants to have their own Seder plate, and likewise all Bochurim above Bar Mitzvah have their own Seder plate.”; Moadim Uzmanim 256; Otzer Minhagei Chabad p. 124 in name of Sefarim and that so was custom in household of Rebbe, for all participants to have their own Seder plate; Heard from Harav Eliyahu Landa Shlita that so is custom; Pesach Chasidi; See Vayaged Moshe 2:3, p. 8-11; Minhag Yisrael Torah Hi p. 274-276; Piskeiy Teshuvos 473:11; Nitei Gavriel 2:223
The reason: As today, the widespread custom is for every individual to read the Haggadah to themselves and not be Yotzei with the Baal Habayis [See Chapter 3 Halacha 4], and thus they each should [and perhaps must-see Moadim Uzmanim ibid] have their own Seder plate in order so they fulfill the Mitzvah of saying the Haggadah over the Simanim. [Implication of Admur ibid that the lack of need to have a personal Seder plate is dependent on the fulfillment of the Haggadah through listening to the Seder leader and hence since today we all say the Haggadah to ourselves, therefore we each need our own Seder plate; Moadim Uzmanim ibid; Otzer Minhagei Chabad p. 124; Suggestions of Rav Landa Shlita; Vetzaruch Iyun, as according to this even women should have their own Seder plate!] Alternatively, the reason is because the Matzos with which one is fulfilling his Mitzvah of eating Maztah must be on the table when the Haggadah is read, thus requiring that each individual have his own Seder plate together with Matzos. [Piskeiy Teshuvos ibid]
[72] Pesach Chasidi
[73] Admur 473:20 and 24-25; See Haggadah Shel Pesach p. 5, printed in Shulchan Menachem 2:312
[74] Admur 473:20; Mishneh Pesachim 114a; Rashbam ibid; Rosh 14:5
[75] Admur 473:25; Michaber 473:4; Rambam 8:1
The reason: This is done in order so the Kiddush take place in close proximation to the start of the meal [i.e. Samuch Lesuadah], which is represented by having the Matzah and Maror brought to the table immediately after Kiddush. [Admur ibid in parentheses]
[76] Implication of Siddur Admur who writes the Seder Keraha before Kadesh; P”M 486 M”Z; Siddur Harash Miroshkov; Rebbe in Haggadah p. 5 that so is the Chabad custom
Other customs: Some are accustomed to arranging the Kearah prior to leaving to Shul on Erev Pesach [for Mincha]. [Siddur Kol Yaakov and implication of Shlah, brought by Rebbe in Haggadah ibid]
[77] Otzer Minhagei Chabad p. 136, 149; So rule regarding Karpas: Admur 473:25; M”A 473:5; Chok Yosef 473:11; Kaf Hachaim 473:52; Rebbe in Hagada “After Karpas I did not see them return the leftovers onto the Keara, and hence from here onwards there are only five things on the Kearah”; See Vayaged Moshe p. 113; Nitei Gavriel 2:283
Ruling based on Kabbalah: Based on the Kabalistic meanings behind each of the Simanim, it is proper for all the Simanim to remain on the table even after one is finished with that part of the Seder, and hence one should leave some Karpas vegetable on the Kearah even after the Karpas has been eaten. It should remain there until after one eats the Matzah and Maror. [Ben Ish Chaiy Parshas Tzav 32; Kaf Hachaim 473:52; See Darkei Chaim Veshalom 586; Piskeiy Teshuvos 473:24; Nitei Gavriel 2:284] Nonetheless, even according to Kabala, the salt water may be removed right after Karpas, as it is not considered part of the Simanim. [Kaf Hachaim ibid] See Hamelech Bemisibo 1:131 that the Rebbe once inquired from the Rebbe Rayatz as why the Karpas is not returned to the Kearah for the sake of the second Segal, and the Rebbe Rayatz did not give an answer, but simply said that so is the custom
[78] To note, however, that the Rebbe Maharash would distribute Karpas and Maror from his Seder plate to the women, and other relatives
[79] Rebbe in Haggadah Shel Pesach [new] p. 13
[80] Maaseh Melech p. 199
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