3. The Seder Times: A. At what time is one to begin the Seder?

Not before Tzeis:[1] It is forbidden to [begin the Seder and] say Kiddush [i.e. Kadeish] prior to nightfall [i.e. Tzeis Hakochavim[2]].[3] One must wait until it is nightfall for certain. [This certainly applies regarding the Biblical Mitzvah of eating of Matzah, saying the Haggadah, eating Maror and all other parts of the Seder, that they are only valid if fulfilled after nightfall.[4]]

Coming home immediately after Davening:[5] One is to return home immediately after Davening has concluded in order to begin the Seder right away. Even if one is in the Beis Hamidrash he is to immediately get up and go home.[6] [The custom of the Rabbeim was to begin the Seder of the first night immediately after Maariv in order to eat the Afikoman before midnight. However, on the second night, they would begin the Seder much later into the night.[7]]

Q&A What is one to do if he lives in an area that nightfall begins very late at night [i.e. the Northern artic regions which includes: Alaska, Northern Canada, Iceland, Greenland, Scandinavia, Northern Russia]? One must nevertheless delay beginning the Seder until nightfall arrives, as stated above. Nonetheless, in a time of need, such as a public Seder, the following options are available: Making a public Seder in such areas-Option 1: If one is making a public Seder in an area that nightfall begins at a very late hour, and fears that people will not attend, he is to start the Seder early while it is still day, through serving light refreshments, saying speeches, having Pesach skits, and saying parts of Maggid. [The formal start of the Seder with Kadesh is not to be done at this time and is to be delayed until nightfall.] One may only serve light refreshments at this time, and may not serve wine, grape juice, or Matzah.[8] One may serve even roasted meat, chicken or fish, so long as it is prior to sunset.[9] Once sunset arrives, one may no longer eat any foods. One is then to Daven Maariv some time prior to Tzeis Hakochavim, and arrange to end with enough time to say Kadesh immediately after Tzeis Hakochavim. One is then to repeat and say the main parts of Maggid which are required to be said at night, as explained in Chapter 1 Halacha 1D.[10] Making a public Seder in such areas-Option 2: If the above option is not viable, such as due to people eating after sunset, then one may Daven Maariv and make Kiddush after Pelag Hamincha, or directly prior to sunset, and eat the Karpas and begin the order of Maggid even though it is prior to nightfall.[11] Only one person is to make Kiddush at this time, having in mind to be Motzi all those who plan to eat after sunset and not to wait until nightfall.[12] One may use this time to make speeches and skits and serve light refreshments, as stated above.[13] After Tzeis Hakochavim everyone is to drink the first cup of wine, eat the Karpas again [without a blessing if a Hadamah was already said], and repeat the main parts of Maggid as stated above.

1. By what time must one conclude the Seder?[14]

Maggid:[15] One is required to fulfill the Mitzvah of Sippur Yetzias Mitzrayim through saying Maggid prior to midnight, just as we rule regarding eating Matzah, as explained next. If he said Maggid after midnight, it is disputed as to whether he fulfilled his Biblical obligation, as explained next.[16] Practically, if one did not yet say Maggid and it is already after midnight, he is to recite Maggid without the blessing of Asher Goaleinu.[17]

Motzi Matzah:[18] One is required to fulfill the Mitzvah of eating Matzah prior to midnight.[19] [If one eats the Matzah only after midnight, some Poskim[20] rule he does not fulfill his obligation and has thus lost the Mitzvah. Other Poskim[21] rule he can nevertheless fulfill the Biblical Mitzvah up until Alos Hashachar. Other Poskim[22] rule that this matter is left in question, and hence one is to be stringent like both opinions, and eat Matzah without a blessing. Practically, if one did not yet eat the Matzah and it is already after midnight, he is to eat the Matzah without the blessing of “Al Achilas Matzah.”[23] If it is already close to midnight and one did not yet eat the Matzah, he is to skip from wherever he is holding and perform Motzi Matzah before midnight. The same applies to a person who awoke from sleep moments before midnight, that he should say Kadesh and immediately afterwards recite Motzi Matzah.[24] This MarorMaror: One is required to fulfill the Mitzvah of eating Maror prior to midnight, just as we rule regarding Matzah. If one did not yet eat the Maror and it is already after midnight, he is to eat the Maror without the blessing of “Al Achilas Maror.” See Chapter 1 Halacha 3H for the full details of this matter!

Afikoman:[25] One must beware to eat the Afikoman prior to midnight.[26] [The Chabad custom is to be particular in this matter only on the first night of Seder, while on the second night one can delay its eating until later.[27]] See Chapter 4 Halacha 13F for the full details of this matter!

Hallel:[28] Initially, it is proper for one to hurry himself to complete the Hallel after Birchas Hamazon prior to midday.[29] [Practically, the Chabad custom is not to be particular in this matter and the Hallel may even initially be recited after midnight.[30] However, it must be completed prior to Alos, as explained next.[31] If one did not recite Hallel and it is already after Alos, it is recited without the blessing of Yishtabach.[32] Nonetheless, there were years that the second Seder of the Rabbeim ended after Alos Hashachar.[33] It is however, unclear as to when Hallel or the 4th cup was drunk.]

The first, second and third cups of wine: The first two cups must be consumed prior to midnight.[34] Initially, it is proper for one to also drink the 3rd cup before midnight, as stated above regarding Hallel.[35] [However, according to the Chabad custom, there is no need to do so.[36] If one is beginning his Seder after midnight, then he is to only say two blessings of Hagafen, one blessing of Hagafen on the 1st and 2nd cup, and another blessing of Hagafen on the 3rd and 4th cup.[37]]

Fourth cup of wine: The fourth cup may even initially be drunk after midnight[38], although it must be drunk before Alos Hashachar.[39] [If one did not drink the fourth cup and it is already after Alos, it is to be drunk without the blessing of Hagafen.[40]]

---

[1] Admur 472:2; Michaber 472:1; Tur 472; Terumas Hadeshen 137; Beis Yosef 472 in name of Rosh; M”A 472:1; Levush 472:1; Bach 472; Olas Shabbos 472:1; Chok Yaakov 472:3; Chok Yosef 472:1; Taz 472:1; Drashos Maharil Haggadah; Chayeh Adam 130:3; Ben Ish Chaiy Tzav 28; M”B 472:5; Kaf Hachaim 472:4

Other opinions: Some Poskim rule that Bedieved one fulfills his obligation of Kadesh, Karpas and Haggadah if he said it before nightfall. [Shulchan Gavoa 472:3; Implication of Drashos Maharil regarding Kadesh; Kaf Hachaim 472:6 concludes Safek Barchos Lihakel regarding Kadesh] Other Poskim rule that one may even initially recite Kadesh before nightfall. [Chidushei Chasam Sofer Reish Arvei Pesachim]

[2] Chayeh Adam 130:3; Ben Ish Chaiy Tzav 28; M”B 472:5; Kaf Hachaim 472:8

[3] The reason: Although by other Holidays [with exception to the first night of Shavuos and Sukkos-see 639:20 and 494:2] one may add from the weekday to the Yom Tov, and say Kiddush and eat the meal while still day [past Plag Hamincha] nevertheless, on [the first nights of] Pesach, one may not do so. The reason for this is because: a) One may not recite Kiddush, and fulfill the Mitzvah of four Kosos, until after nightfall, as explained next. [Admur 472:2; 471:14] b) One does not fulfil his Biblical obligation of eating Matzah until nightfall [Admur 472:2] Accordingly, the following other reasons are also applicable: c) It is forbidden to eat Matzah on Erev Pesach prior to fulfilling the Mitzvah of eating Matzah at night. [Admur 471:4] d) It is forbidden to eat a meal past the 10^th hour of the day, prior to the start of the Seder at night. [471:1]

The reason one does not fulfill Kadesh or Matzah until after nightfall: The eating of Matzah is connected [Hekesh] to the eating of the Pesach lamb, as the verse states “Al Matzos Umerorim Yochluhu, and by the Pesach lamb it states “Veachlu Es Habasar Balayla Hazeh” from which we learn it must be eaten by actual night. [Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa 472:3; P”M 472 M”Z 1; Kaf Hachaim 472:7] Now, since the eating of Matzah, which is Biblical, can only be fulfilled at night, therefore all the four cups which the Sages instituted can only be fulfilled at night, during the time that is fit for eating Matzah, as all the Rabbinical institutions follow the Biblical rules applicable to their counterpart. Now, since the Kiddush wine is counted as one of the four cups, therefore it must be drunk by actual night, and not during the time that one adds from the weekday to the holy.  [Admur 472:2; Levush 472:1; Terumas Hadeshen ibid]

[4] Regarding Matzah [and the same applies to Maror]: Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa 472:3; P”M 472 M”Z 1; Kaf Hachaim 472:7; Regarding Haggadah: Admur 473:3 that the Mitzvah of Hagdah only applies when the Mitzvah of Matzah can be fulfilled; Implication of Drashos Maharil; Implication of Terumas Hadeshen 137; Kaf Hachaim 472:6

Other opinions: Some Poskim rule one can fulfill the Mitzvah of Sippur Yetzias Mitzrayim prior to nightfall. [Shulchan Gavoa 472:3]

The law if one ate Matzah by Bein Hashmashos: If he ate the Matzah during Bein Hashamshos, it is questionable whether a blessing is to be recited. [P”M 472 M”Z 1] Thus, in such a case one should be Yotzei with the blessing of another person. [Kaf Hachaim 472:7]

The law if one said Haggadah by Bein Hashmashos: This follows the same doubt as Matza and it is thus questionable whether the blessing of Asher Goalanu is to be repeated.

[5] Admur 472:1; Michaber 472:1; Rebbe Akiva in Pesachim 109a; Minhagei Marsileo Pesach-Leil Pesach “It is befitting not to delay the stay in Shul, as the Gemara Pesachim 109a states that we “grab” Matzah for the sake that the children do not fall asleep”

[6] The reason: The reason one is to return home immediately upon the entrance of night is because it is a Mitzvah to hurry and begin the Seder for the sake of the children, prior to them falling asleep, as the Torah states “Vehigadta Livincha Bayom Hahu”. [Admur ibid; Michaber ibid; Pesachim ibid; Kaf Hachaim 472:2-3]

[7] Sefer Haminhagim p.38 [Hebrew]; Likkutei Dibburim Likkut 23; Hayom Yom p. 45; Toras Menachem 3:15-17 [That “so was the custom of Rabboseinu Nisieinu, and that so is to be done by all their Chassidim , to begin the second Seder at 9:00 and end a few hours after midnight”; Otzer Minhagei Chabad p. 119-123; Shulchan Menachem 2:315

The reason: Based on Nigleh, there indeed is no reason to differentiate between the two nights, however, based on Chassidus and Kabbalah, evidently there is a difference. [Toras Menachem ibid]

[8] One may not serve a meal at this time, as it is forbidden to eat a lot of food prior to eating the Matzah, starting from three Zmaniyos hours prior to sunset. It is likewise forbidden to drink wine or grape juice at this time. [See Admur 471:1]

[9] As the prohibition of eating roasted meats only applies during the nighttime, after the Seder begins.

[10] This includes: From Avadim Hayinu until Harie Zeh Meshubach, and then afterwards from Ovdei Avodah Zara Haya Avoseinu until the end of that discussion. One says the Parsah of Arami Oved Avi and afterwards says the statement of Pesach/Matza/Maror, Bechol Dor Vador, Veosanu Hotzi Michum, Lefichach until Goal Yisrael.

[11] This relies on those Poskim who rule that Bedieved one fulfills Kiddush, Karpas, and even Maggid, if said before nightfall. See above in footnotes!

[12] As since this cup does not count for the four cups, and making Kiddush and drinking wine or grape juice is initially forbidden prior to nightfall, therefore, it is proper that only one person perform the Bedieved approach.

[13] One may not serve a meal at this time, or wine or grape juice, as it is forbidden to eat a lot of food prior to eating the Matzah, as stated above from Admur.

[14] See Piskeiy Teshuvos 477:4

[15] See Minchas Chinuch 21:1; P”M 486 in M”Z that the entire Seder should be done before midnight; Siddur Derech Hachaim 3; Binyan Shlomo 29; Pischeiy Teshuvah 477; Toldos Shmuel Mitzvah 21:1-8; Orchos Chaim 477:3;  Kaf Hachaim 477:10; Piskeiy Teshuvos 477:4; Nitei Gavriel 84:23

[16] See Minchas Chinuch 21:1 who depends the fulfillment of the Mitzvah of Sipur Yetzias Mitzrayim past midnight on the dispute of the Talmud and Rishonim regarding if the Mitzvah of eating Matzah can be fulfilled past midnight. According to those who hold that one who eats Matzah past midnight does not fulfill his obligation, then likewise one who tells the story after midnight does not fulfill his obligation, as the Torah depends the saying of the story of the exodus at the time that Matzah and Maror are before us, which refers to their time of eating obligation; See all Poskim in previous footnote; Nitei Gavriel 84:23

[17] P”M 477 A”A 1 regarding Matzah; Siddur Derech Hachaim 3; Binyan Shlomo 29; Pischeiy Teshuvah 477 leave this matter in question; Toldos Shmuel Mitzvah 21:1-8; Orchos Chaim 477:3; Kaf Hachaim 477:10 that it is to be said without Hashem’s name; Nitei Gavriel 84:24; Piskeiy Teshuvos 477:4

Other opinions: Some Poskim rule it is permitted to say this blessing even after midnight. [Mishkanos Yaakov 139; Or Yisrael 475; Or Sameiach 6:1; Sdei Chemed Mareches Chametz Umatzah 14:11; Chazon Ovadia 1:23; See Kaf Hachaim ibid] According to all, the blessing may no longer be said once Also Hashachar has arrived. [Hisorerus Teshuvah 269; Piskeiy Teshuvos ibid]

[18] Admur 458:2 “One is required to eat the Matzah prior to midnight, just like the law regarding the Karban Pesach which may only be eaten until midnight,”; Admur 639:20 “And one is to beware to eat in the Sukkah prior to midnight, just as is required regarding eating Matzah”; 477:6 regarding Afikoman; See 472:2 regarding the Hekesh being used to obligate eating Matzah after Tzeis Hakochavim [Vetzaruch Iyun why the end time was not mentioned in this Hekesh, and why we make the Hekesh for the end time only regarding Matzah and not the four cups, also Tzaruch Iyun why in 475:20-23 no mention of Chatzos was made; See here: http:::shulchanharav.com:text.asp?index=128712&arc_id=138425]; Michaber 477:1 and Beis Yosef 477 regarding Afikoman;  Degul Merivava 477; Shaareiy Teshuvah 477:1; M”B 477:6 “One must be very careful”; Biur Halacha 477; Kaf Hachaim 475:64; 477; Piskeiy Teshuvos 477:4

[19] The reason: As just like the Karban Pesach may only be eaten until midnight, so too the Matzah may only be eaten until midnight, as the verse states Al Matzos Umerorim Yochluhu, thus teaching us that the eating of Matzah is connected, and follows similar laws, to the Pesach [Admur 458:2] This follows the opinion of Rebbe Elazar Ben Azaria, brought next.

[20] Reb Elazar Ben Azaria in Pesachim 120b; Zevachim 57b; Tosafus Zevachim ibid; Megillah 21a; Piskeiy Tosafus Pesachim 334; Zevachim 33; Rabbeinu Chananel in Arvei Pesachim; Semag in name of Riy; Mordechai end of Pesachim; Rabbeinu Yerucham 5:4; Conclusion of Or Zarua; Hapardes 9:16-26 “It is forbidden to eat Matzah after midnight”; Kol Bo 90 in name of Riy; See Biur Halacha 477:1 “Viyihei Zahir”

[21] Rebbe Akiva in Pesachim and Zevachim ibid; Rambam Karban Pesach 8:15; Chametz Umatzah 6; Rif [brought in Mishkanos Yaakov 139] Rav Hamaggid; Baal Haitur; Or Zarua in name of Rav Yaakov of Krubil; Kol Bo 90 in name of Rav Shmuel Shakli; See Biur Halacha 477:1 “Viyihei Zahir”

[22] Rosh; Rashba; Ran end of Megillah chapter 2; Rokeiach

[23] Degul Merivava 477; Shaareiy Teshuvah 477:1; P”M 477 M”Z 1; Derech Hachaim; Tov Ayin 38:87; Ikarei Hadat 19:14; Misgeres Hashulchan 119:11; Aruch Hashulchan 477:5; M”B 477:6; Biur Halacha ibid; Kaf Hachaim 473:16; 475:64; Beis Halevi 1:34; Nitei Gavriel 91:1; Piskeiy Teshuvos ibid

Other opinions: Some Poskim rule that the final ruling of the Talmud is like Rebbe Akiva that the Mitzvah of Matzah applies throughout the night, until Alos Hashachar. [Mishkanos Yaakov 139; Or Yisrael 475; Or Sameiach 6:1; Sdei Chemed Mareches Chametz Umatzah 14:11; See Nitei Gavriel ibid footnote 1] According to all, the blessing may no longer be said once Also Hashachar has arrived. [Hisorerus Teshuvah 269; Piskeiy Teshuvos ibid]

[24] Degul Merivava 477; Shaareiy Teshuvah ibid; M”B 477:6; Ashel Avraham Butchach 477; Kaf Hachaim 477:10

[25] Admur 477:6; Siddur Admur; Sefer Haminhagim [English] p. 75; Michaber 477/1; Levush 477; Peri Chadash 477; Chayeh Adam 130:13; This follows the opinion of Rebbe Elazar Ben Azaria in Pesachim 120b; Zevachim 57b; Tosafus Zevachim ibid; Megillah 21a; Piskeiy Tosafus Pesachim 334, Zevachim 33; Rosh 10:38 in name of Rabbeinu Tam; Rabbeinu Chananel in Arvei Pesachim; Semag in name of Riy; Mordechai end of Pesachim; Rabbeinu Yerucham 5:4; Conclusion of Or Zarua; Hapardes 9:16-26 “It is forbidden to eat Matzah after midnight”; See Biur Halacha 477:1 “Viyihei Zahir”; Kaf Hachaim 477:9-12

Other opinions: Some Poskim rule the Pesach may be eaten until Alos Hashachar, and accordingly, one fulfills his obligation of Matzah until Alos. [Rebbe Akiva in Pesachim and Zevachim ibid; Rambam Karban Pesach 8:15; Chametz Umatzah 6; Rif [brought in Mishkanos Yaakov 139] Rav Hamaggid; Baal Haitur; Or Zarua in name of Rav Yaakov of Krubil; Kol Bo 90; See Biur Halacha 477/1 “Viyihei Zahir”] Accordingly, there are those who are even initially lenient to eat the Afikoman after midnight even on the first night. [Minhagei Chasam Sofer; Netziv; Darkei Chaim Veshalom 605; Minchas Yitzchak 9:48; See Piskeiy Teshuvos 477:3; Otzer Minhagei Chabad p. 122 that so is custom of Sadigora]

The Rebbe’s custom: Rabbi Shmutkin of Chabad Michigan told over that he participated in many Sedarim at the Rebbe’s household. He was appointed in charge of letting the Rebbe know the time in order to keep track of Chatzos. The Rebbe would ask him the time at various segmants of the Hagada. Hence, we see the Rebbe was very particular to eat the Afikoman prior to Chatzos, unlike those who are lenient in this matter.

[26] The reason: Just as the Karban Pesach was only eaten until midnight [so too the Matzah]. [Admur ibid] As the verse states Al Matzos Umerorim Yochluhu, thus teaching us that the eating of Matzah is connected, and follows similar laws, to the Pesach regarding its conclusion of eating. [Admur 458/2]

[27] Sefer Haminhagim ibid; Likkutei Dibburim p. 269; Sefer Hasichos 5701 p. 93; Reshimos 5:19; Hamelech Bemisibo 2:97; Otzer Minhagei Chabad p. 120; So was also custom of Darkei Chaim Veshalom 605; Tzas Viznitz

Other customs: Some are accustomed to eating the Afikoman before midnight on both nights. [Minhag Komrana; Ger; See Admur 481:1]

[28] Admur 477:6; Rama 477:1; Rashba 1:445 in name of Tosafus; Beis Yosef 477; Ran 27b; Rif; Orchos Chaim p. 81; Siddur Shlah; P”M 479 M”Z 2; Shulchan Gavoa 477:5; Chayeh Adam 130:13; M”B 477:7; Kaf Hachaim 477:14; Nitei Gavriel 102:8

Other opinions: Some Poskim rule there is no need to recite Hallel prior to midnight, as it is merely Rabbinical. [Chok Yaakov 477:3; Chok Yosef 477:3; Tosefus Megillah 21a; Kaf Hachaim 477:14 states that according to the Midrash and Zohar it is better to read it after midnight; See Yalkut Reuveini Parshas Bo]

[29] The reason: As just as the Karban Pesach is to be eaten before midnight, so too, the Hallel that accompanied its eating is to be completed before midnight. [Shulchan Gavoa ibid; Kaf Hachaim ibid]

[30] Rebbe in Haggadah; Sefer Haminhagim p. 41; Otzer Minhagei Chabad p. 197

[31] Hisorerus Teshuvah 269; See also Shut Pela Yoeitz 6 and Eretz Tzevi 121; Nitei Gavriel 102:9; Piskeiy Teshuvos 477:4

[32] Hisorerus Teshuvah 269; Nitei Gavriel 102:9; Piskeiy Teshuvos 477:4

[33] Sefer Hasichos 5696 p. 129; Hayom Yom p. 45 that the Rebbe Rashab would end on the second night at 3:00-4:00 am, which was after Alos in those areas; See Pela Yoeitz ibid and Eretz Tzevi ibid whether one may continue a Mitzvah past its time if it was begun beforehand.

[34] The reason: As they are part of the Seder of Kadesh and Maggid, which must take place before midnight, as explained above.

[35] Admur 477:6; Rama 477:1; Rashba 1:445 in name of Tosafus; Beis Yosef 477; Ran 27b; Rif; Orchos Chaim p. 81; Siddur Shlah; P”M 479 M”Z 2; Shulchan Gavoa 477:5; Chayeh Adam 130:13; M”B 477:7; Kaf Hachaim 477:14; Nitei Gavriel 102:8

Other opinions: Some Poskim rule there is no need to recite Hallel prior to midnight, as it is merely Rabbinical. [Chok Yaakov 477:3; Chok Yosef 477:3; Tosefus Megillah 21a; Kaf Hachaim 477:14 states that according to the Midrash and Zohar it is better to read it after midnight; See Yalkut Reuveini Parshas Bo]

The reason: As just as the Karban Pesach is to be eaten before midnight, so too, the Hallel that accompanied its eating is to be completed before midnight. [Shulchan Gavoa ibid; Kaf Hachaim ibid]

[36] Rebbe in Haggadah; Sefer Haminhagim p. 41; Otzer Minhagie Chabad p. 197

[37] P”M 473 A”A 5; Derech 3; Kaf Hachaim 473:16

[38] Setimas HaPoskim ibid who do not mention that one should also drink the fourth cup before midnight and only make this mention regarding Hallel, and so is evident from Rebbe in Haggadah; Sefer Haminhagim p. 41; Otzer Minhagei Chabad p. 197

Other opinions: From some Poskim it is implied that even the fourth cup is to be finished before midnight. [See P”M 473 A”A 5; Derech 3; Kaf Hachaim 473:16]

[39] Hisorerus Teshuvah 269; See also Shut Pela Yoeitz 6 and Eretz Tzevi 121; Nitei Gavriel 102:9

[40] Piskeiy Teshuvos 477:4 footnote 17