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On the night of the Seder, one is [Rabbinically] required to sit in a leaning position as an act of freedom, as was the common practice of kings and aristocrats upon eating.[3] This initially applies even in today’s times when even kings and aristocrats are no longer accustomed to lean upon eating.[4] The reason for this is because in each and every generation one is obligated to act and express himself as if he was currently freed from the slavery in Egypt.[5] Therefore, all the actions of this night must be done in a way of freedom, as will be explained [regarding leaning upon eating Matzah and drinking the four cups].
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Tikkun for Gava:[6] It is a Mitzvah to act in an aristocratic way throughout the night of Pesach. Acting in a form of aristocracy on the night of Pesach is a Tikkun for all the false honor and fame that one brought himself to experience during the year. The scriptural source for leaning:[7] The verse in the beginning of Parshas Beshalach states that “Vayiseb Elokim Es Ha’am/And He turned the nation” The term Vayiseb can also be interpreted to mean lean. This is coming to teach us that that Hashem sat the Jewish people in a leaning position, similar to aristocrats who lean on their beds.
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- When is one to lean?[8]
General rule:[9] When is one required to lean? The following are the various parts of the Seder and their status regarding the leaning obligation: One is required to lean upon eating the Kezayis of Matzah on which the blessing of Al Achilas Matzah is recited over, and is required to lean upon eating the Koreich sandwich of Matzah and Maror, and upon eating the Afikoman, and upon drinking the four cups of wine. [If one forgot to lean upon eating the above foods, see below and Halacha E.] The full details of each of these areas of leaning obligation will now be discussed:
Matzah of Motzi Matzah: One is required to lean upon eating the Kezayis of Matzah on which the blessing of Al Achilas Matzah is recited over.[10] Those who have a Seder plate and thus need to eat two Kezeisim of Matzah for Motzi Matzah [one from the top and one from the middle Matzah], are to lean while eating both Kezeisim, even if they are eaten one after the other.[11] See Halacha E regarding if one forgot to lean.
Matzah of Koreich:[12] Some Poskim[13] rule that the eating of the Koreich sandwich does not require leaning.[14] Other Poskim[15], however, rule that one is required to lean [upon eating the Koreich sandwich of Matzah and Maror].[16] Practically, although the main Halachic opinion is like the this latter opinion[17], nevertheless, Bedieved, if one forgot to lean upon eating it, then one may rely on the former opinion and is not required to repeat the eating of the Koreich sandwich in a leaning position.[18]
Matzah of Afikoman:[19] One is required to eat the Afikoman in a leaning position.[20] However, some Poskim[21] that rule that one does not need to lean. Practically, although initially one is required to lean, nonetheless Bedieved if one forgot and ate it without leaning, one may rely on the lenient opinion and not be required to re-eat the Matzah in a leaning position.[22] [This applies even if one is able to do so.[23] Nevertheless, if one desires, he may re-eat a Kezayis of Matzah while leaning in order to fulfill his obligation according to all opinions.[24]]
The four cups:[25] One is required to lean upon drinking the four cups of wine.[26] See Halacha E regarding if one forgot to lean.
Maror:[27] One is not required to lean upon eating Maror.[28] Nonetheless, if one desires to do so he may.[29] [Practically, the directive of Admur in the Siddur, and subsequent Chabad custom, is to eat the Maror without leaning.[30]]
The remainder of the meal/Seder:[31] By the remainder of the entire meal, if one desires to eat and drink without leaning, he may do so, and we do not require him to lean.[32] Nonetheless, one who leans throughout the entire meal is praised and is fulfilling the Mitzvah Min Hamuvchar.[33] [Practically, the worldly custom is not to lean by the other parts of the Seder, other than those mentioned above which are obligated from the letter of the law[34], and so is the Chabad custom.[35]]
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Q&A Is one to lean upon eating Karpas? Some Poskim[36] rule that one is not to lean upon eating Karpas.[37] Other Poskim[38] rule that one is to lean upon eating Karpas. Practically, the Chabad custom is not to lean upon eating it.[39]
Is one to lean while reading the Haggadah:[40] One is not to recite the Haggadah in a leaning position, as it must be said with fear and trepidation. Must those with a Seder plate lean upon eating both Kezeisim of the top and middle Matzah? Some Poskim[41] rule that one is not required to lean upon eating the first Kezayis of Hamotzi [i.e. top Matzah], and is only required to lean by the second Kezayis of Matzah [i.e. middle Matzah]. Other Poskim[42], however, rule one is obligated to lean by both the first and second Kezayis eaten for Hamotzi and Matzah. Practically, so is the final ruling that one is to lean by both.[43] Should one lean upon eating Matzah each time during the Seder even outside of the obligation, such as during Shulchan Oreich? Some Poskim[44] rule that although once a Kezayis of Matzah is eaten his minimal obligation is fulfilled, nonetheless, each time one eats Matzah through the night of the 15th one fulfills a Mitzvah, and one is thus to lean each time one eats Matzah throughout the Seder. Practically, this is not the implied ruling of Admur and the Poskim, who specifically mention the leaning obligation regarding a Kezayis, and debate it even regarding Koreich and Afikoman, as stated above. |
- How is one to lean?[45]
Pillows and cushions: One is to prepare a place for him to sit in a leaning position in a form of freedom, similar to the way that the kings and aristocrats sit when they eat.[46] Thus, one is to prepare pillows and blankets for him to lean on.[47] [The pillows are to be placed under one’s head while leaning, if feasible.[48]]
Left side:[49] Upon leaning, one is not to lean on his back or front, as this is not considered a form of freedom.[50] Rather, one is to lean towards his left side.[51] One is not to lean towards his right side.[52] This applies even to one who is left handed, and is thus accustomed to eating with his left hand, nevertheless, he is to lean towards his left side [and eat with his right hand[53]], just like everyone else.[54]
Thigh:[55] One is not to lean on his own thigh as this appears like someone who is in worry and is not an act of freedom. Nonetheless, if he is able to lean on his friend’s thigh, then this is a valid form of leaning.[56]
A Pauper-One who does not own pillows or cushions:[57] A pauper who does not own pillows and blankets to lean on, is to sit on a bench and not on the ground, as he does throughout the remainder of the year. If he is able to lean on his friend’s thigh, then he may do so, as this is a valid form of leaning.[58] [He may also lean on an adjacent chair, or on another person’s shoulders, or on a garment that he places down.[59]] However, he is not to lean on his own thigh as this appears like someone who is in worry and is not an act of freedom.[60] [Likewise, he is not to lean in the air without anything supporting him, as this is not a form of freedom.[61] If he does not even own a chair or bench, then he is to lean on the ground, on his left side.[62]]
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Q&A How is the leaning on the left side to be done? Original custom: From the sources above, it is implied that the proper form of leaning is to be done by lying completely on one’s left side, similar to one who is lying in a bed, thus making ones left arm unusable.[63] Custom today: Seemingly, the original form of leaning only applied in previous times when that was a common form of leaning during aristocratic dining. However, today, that we are no longer accustomed to eating in such a position, and rather sit on chairs, the widespread custom is to lean by simply tilting one’s body towards one’s left side while sitting.[64] In this method of leaning, the left hand remains usable. Nonetheless, some are particular even today to perform the original form of leaning, and they prepare a bed, or reclining chair which opens like a bed, or several chairs next to each other, and lie completely on their left side during the leaning, similar to one who is lying on a bed.[65] The custom of the Rebbe was to have another chair to his left which contained two pillows and he would lean on it.[66] Leaning one’s actual body:[67] According to all, one must be particular to lean/tilt his entire body towards his left side, and not just his head. If one’s body remains centered and he simply tilts his head to the left, he does not fulfill his obligation. Leaning in front of the table: Some[68] write that one is required to lean in front of the eating table, and it thus does not suffice to move to the couch for the leaning parts of the Seder. If one contains an injury in his right-hand how is he to lean and eat?[69] One who contains an amputated right hand r”l, or contains some kind of other injury which prevents him from being able to eat with his right hand, is not required to lean at all, and is to eat the foods in his regular sitting position and use his left hand to eat.[70] [Nonetheless, being that in today’s times the form of leaning simply involves tilting towards one’s left side while sitting, the left hand remains fully functionable, and he is thus to eat with his left hand while leaning.] If one contains an injury in his left side how is he to lean and eat?[71] One who contains an injury on his left side which prevents him from being able to lean towards his left, is not required to lean at all, and is to eat the foods in his regular sitting position.[72] [Some, however, write that he is to lean on his right side.[73]]
Bedieved, is one Yotzei if he leaned on his right side, or lied on his front or back?[74] Some Poskim[75] rule that one who leaned on his right side is not Yotzei even Bedieved. Other Poskim[76], however, rule that one who leaned on his right side is Yotzei Bedieved. According to all, one who laid on his front or back is not Yotzei at all. [Practically, we rule today that Bedieved one is never required to re-eat the food leaning even if he did not lean at all, with exception to the Matzah of Motzi Matzah which is proper to re-eat, although certainly in the case that one leaned to the right there is room to be lenient even regarding re-eating the Matzah of Motzi Matzah.] |
All men are required to lean.
Women:[77] From the letter of the law, only women who are considered of aristocratic nature, and are accustomed to lean [while eating during the year], are required to lean on the night of the Seder.[78] However, all other women, whether married, widowed, or divorced [or virgin] do not need to lean.[79] Practically, all of our women today are considered of aristocratic nature [and are thus ideally obligated to lean].[80] Despite this, [Ashkenazi] women are not accustomed to lean [and so is the final practice and directive].[81] [However, Sephardi women are accustomed to lean, as is the letter of the law.[82]]
Son by father:[83] A son who is eating by his father’s Seder table must nevertheless lean. This applies even if his father is his main Rebbe.[84] This applies even if one did not receive from his father explicit permission to lean.[85] [If, however, the father explicitly states that he does not forgive his honor to allow his son to lean, then some Poskim[86] rule he may not lean. A son may lean even if he is sitting adjacent to his father.[87]]
Talmid/student eating by Rebbe:[88] A student who is eating by his Rebbe’s Seder table [i.e. person who teaches him Torah] is not permitted to lean in front of him.[89] This applies even if the Rebbe is not one’s main Rebbe [i.e. one did not learn majority of his wisdom from him[90]].[91] However, if his Rebbe gives him permission to lean in front of him, then he is obligated to lean.[92] Nonetheless, there is no obligation on the Rebbe to give permission to his student to lean in front of him, and it is simply that if he chooses to forgive his honor and give his student permission to lean in front of him, then he may do so.[93] [Regarding if the student should ask permission from his Rebbe to lean, some Poskim[94] rule that one is not to do so. Other Poskim[95], however, rule that today in all cases the student is to ask permission from his Rebbe and his Rebbe is to grant it. Practically, the widespread custom in many communities is not to ask permission from their Rebbe and thus not to lean.[96] This certainly applies if majority of the students present did not ask permission and are not leaning.[97]] The above restriction against leaning only applies if one is eating on the same table as his Rebbe, however if he is eating on a separate table then he is obligated to lean [in all cases, even if he did not receive permission from his Rebbe]. This allowance applies even if this Rebbe is his primary teacher and is the Gadol Hador.[98]
Eating by the Gadol Hador or city Rabbi:[99] One who is eating by the Seder table of one of the greatest Torah scholars of his generation [i.e. one who is considered amongst the Gadolei Hador, or by the table of the Rav/Mara Diasra of his city[100]] is not to lean in front of him, unless he receives his explicit permission. This applies even if the individual has not learned any Torah from this Gadol.[101] The above restriction against leaning only applies if one is eating on the same table as his Rebbe, however if he is eating on a separate table, then he is obligated to lean [in all cases, even if he did not receive permission from his Rebbe].[102] This allowance applies even if this Rebbe is his primary teacher and is the Gadol Hador.[103]
Secular studies teacher:[104] A student of a secular studies teacher, or student learning a trade, is required to lean in the presence of his teacher. This applies even if he fears his teacher and honors and serves him.
Jewish servants:[105] A Jewish maid or servant is required to lean even in the presence of their master. This applies even if they have to serve the meal by the Seder and are busy walking around for this purpose, nevertheless, at the time of the eating of a Kezayis of Matzah and Afikoman, and the drinking of four cups of wine, to which the main Mitzvah of leaning is applicable, they are able to lean.[106]
Onen/Mourner leaning by the Seder:[107] If a mourner did not begin Shiva before Yom Tov [i.e. an Onen], and will only begin it after Yom Tov [i.e. relative passed away Erev Pesach and will only be buried after Yom Tov] then it is customary for him not to lean on the night of the Seder.[108] However, a mourner who began Shiva before Yom Tov [and certainly a mourner during Shloshim or within 12 months of the death[109]] is obligated to lean on the night of the Seder.[110] It is forbidden for him to avoid leaning due to his state of mourning. [Nonetheless, he is to diminish slightly in the form of comfort that he usually has upon leaning.[111]] This applies for all mourners, including one who is in mourning for the passing of a father or mother. This applies even if the relative was buried on Erev Pesach, as soon as Pesach arrives, it nullifies the Shiva if he practiced the mourning customs even one moment prior to nighttime.[112] However, if he did not practice the mourning customs at all prior to the start of Pesach, and thus the Shiva was not nullified at all, then the custom is not to lean on the night of Pesach, as stated above.[113]
May one lean even if exempt:[114] Whoever is exempt from leaning and nevertheless leans, is considered a fool [i.e. Hedyot].
Pauper:[115] A pauper who does not own pillows and blankets to lean on is to sit on a bench and not on the ground, as he does throughout the remainder of the year. If he is able to lean on his friends thigh, then this is a valid form of leaning.[116] However, he is not to lean on his own thigh as this appears like someone who is in worry and is not an act of freedom.[117]
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Summary: All men are required to lean. Women are not accustomed to lean. When one is at the same table with his father he must lean even if his father is his Rebbe. However, if he is by his Rebbe’s table then one must receive explicit permission to lean. If one is eating on a separate table than his Rebbe, then he must lean in all cases. Q&A Are children obligated to be educated to lean? Some Poskim[118] rule that [male[119]] children are to be educated to lean. Practically, so is the custom. Nonetheless, if a child forgot to lean, one is not required to have them repeat the eating of Matzah or drinking of the wine or grape juice.[120] Some write that children are only to be educated to lean starting from age 9-10 and not younger, even if they have already reached the age of Chinuch.[121] May a grandson lean on the table of his grandfather who is also his Rebbe?[122] Seemingly, in such a case the grandson is to ask permission from his grandfather to be allowed to lean.
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- The law if one forgot to lean:[123]
From the letter of the law, whoever is required to lean, and ate [the Matzah] or drank [the four cups] without leaning, then he must repeat the eating and drinking in a leaning position.[124] Nonetheless, since there are Poskim[125] who rule that in todays times one is no longer required to lean at all in these [Ashkenazi] provinces, therefore one may rely on their opinion to be Yotzei [Matzah and the four cups] Bedieved even if he did not lean.[126] Nonetheless, it is proper to be stringent[127] and re-eat/drink the food in the following cases: [In those provinces in which it is still accustomed to lean upon eating during the year, such as in many of the Muslim countries, then according to all one must re-eat/drink the food or wine if he did not lean, as is the letter of the law.[128]]
Matzah of Motzi Matzah:[129] Regarding the eating of Matzah [by Motzi Matzah], it is proper for one to be stringent and re-eat [a Kezayis of] Matzah [without a blessing[130]] in a leaning position, if [the Kezayis] was originally eaten without leaning. [The above is only according to the Ashkenazi ruling, however, according to the Sephardim, one must re-eat the Kezayis of Matzah if he did not lean.]
Matzah of Koreich:[131] If one forgot to lean upon eating the Koreich sandwich, then one may rely on those Poskim[132] who rule that the eating of the Koreich sandwich does not require leaning, and he is thus not required to repeat the eating of the Koreich sandwich in a leaning position. [This applies even according to Sephardim.[133]]
Matzah of Afikoman:[134] If one forgot to lean upon eating the Afikoman sandwich, then one may rely on those Poskim[135] who rule that the eating of the Koreich sandwich does not require leaning, and he is thus not required to repeat the eating of the Koreich sandwich in a leaning position. [Some Poskim[136] rule that this applies even according to Sephardim.]
The four cups:[137] Regarding the second cup of wine, if it was drunk without leaning, it is to be re-drunk in a leaning position. One is not required to repeat the blessing of Hagafen upon re-drinking it.[138] (However, if one originally had in mind upon drinking it to no longer drink any more wine until after Beirach, then a new blessing of Hagafen would be required).[139] However, regarding the first, or third or fourth cup, if it was drunk without leaning, then one should not re-drink the cups in a leaning position.[140] Nonetheless [regarding the first cup], it is initially proper for one to have in mind upon saying the blessing of Hagafen over the first cup, that he intends to drink more wine afterwards, between the 1st and 2nd cup, and to include it in this blessing. In this case, even if one were to forget to lean upon drinking the first cup, he may re-drink the first cup in a leaning position.[141] [If he did not have this in mind, then he is not to drink it again even if there was wine on the table.]
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Summary: Men must lean upon eating Matzah, Korech, Afikoman, and the four cups of wine because all of these acts are done to remember the freedom and redemption. If one forgot to lean by the above required parts then by Matzah of Motzi Matzah [not Koreich or Afikoman] and by the second cup of wine, it is proper to be stringent and repeat the eating/drinking. However, by the first, third and fourth cups, one should not re-drink the cups, as he would have to make a new blessing of Hagafen and doing so appears that he is adding to the four cups. However, regarding the first cup, one should initially have in mind by the first cup to drink more wine afterwards and thus in such a case if he forgot to lean, he may re-drink the first cup leaning. |
[1] See Admur 472:7-16; Kaf Hachaim 472:12-50; Likkutei Sichos 11:14, printed in Shulchan Menachem 2:316
[2] Admur 472:7
[3] Admur ibid; Michaber 472:2; Mishneh Pesachim 99b
[4] See Admur 472:10 and 15; Hagahos Maimanis 7:2 that Ravayah is a Daas Yachid; Beis Yosef 472 that all the other Poskim hold that one must lean even today; Kaf Hachaim 472:27
Other opinions: Some Poskim rule that in today’s times, there is no obligation at all to lean by the Seder. The reason for this is because even throughout the year, it is no longer customary in these provinces to lean at all upon eating. Even kings and aristocrats sit as usual when they eat. [Opinion brought in Admur 472:10 and 15; Rama 472:4 in name of Ravayah; Tur 472; Ravayah 525; Mordechai in name of Raavan 164; Hagahos Maimanis 7:2 in name of Ravayah ibid]
[5] Admur ibid; Tanya 39 “Each and every day…Liros”; Rambam Chametz Umatzah 7:6; Mishneh Pesachim 116b; Hagdah of Pesach; See Likkutei Sichos 12:39 in difference between wording of Admur ibid “Liharos” and that of Mishneh ibid and Haggadah of “Liros”, as well as the difference between the wording of Admur ibid and that of the Rambam
The source: As the verse [Shemos 13:8] states “Bavur Zeh Asa Hashem Li Betzeisi Mimitzrayim/For this Hashem took me out of Egypt,” and on this matter Hashem commanded us [Devarim 16:12; 24:18] “Vizacharta Ki Eved Hayisa Bemitzrayim/You shall remember that you were a slave in Egypt,” to instruct us that one must view himself as if he himself was a slave in Egypt, and was redeemed and emancipated to freedom. [Admur ibid; Rambam ibid; See Likkutei Sichos ibid]
[6] Orchos Yosher 11; Yifei Laleiv 2:2; Kaf Hachaim 472:12
[7] Orchos Chaim p. 78 in name of Midrash Raba; Shulchan Gavoa 486:12 in name of Sefer Hamanhig, and Abudaraham; Yifei Laleiv 2:2; Kaf Hachaim 472:13
[8] Admur 472:14; Rambam Chametz Umatzah 7:8; Pesachim 108a
[9] Admur 472:14
Is the Mitzvah to lean a general command of showing freedom, or a particular detail of how the eating of Matzah and drinking of four cups of wine must be fulfilled? See Likkutei Sichos 11:14, printed in Shulchan Menachem 2:316, for a thorough analysis on this subject. The practical ramification is regarding if we say that one who ate Matzah without leaning nevertheless fulfills his Rabbinical obligation of Matzah, and thus does not re-eat it with a blessing, or we say that rabbinically he has not fulfilled his obligation and hence a new blessing is required. Another ramification is regarding if one ate the Matzah without leaning and is now in front of his Rebbe and cannot re-eat the Matzah leaning. The Rebbe concludes there based on Admur that in truth the Mitzvah of leaning contains both aspects, [and hence one is to repeat the eating of the Matzah with a blessing, although practically we do not repeat it as we suspect for the opinion of Ravayah that today one is Yotzei without leaning].
[10] Admur 472:14; 475:9 and 20; Rambam ibid; Pesachim ibid; Tosafus Pesachim ibid; Hagahos Maimanis ibid 6
[11] Admur 475:9; Michaber 475:1; Implication of Tur 475; Chok Yaakov 475:7 that so is custom; Kaf Hachaim 472:45
Other opinions: Some Poskim rule that one is not required to lean upon eating the first Kezayis of Hamotzi [i.e. top Matzah], and is only required to lean by the second Kezayis of Matzah [i.e. middle Matzah]. [Terumos Hadeshen Pesakim Ukesavim 152 that so is implied from all Poskim, brought in Beis Yosef 472 and Chok Yaakov 472:15]
[12] Admur 475:20; See Kaf Hachaim 475:36
[13] 1st opinion in Admur ibid; Tur 475 in name of his brother Rebbe Yechiel that he questions whether it requires leaning; Implication of Rambam Chametz Umatzah 7:8; Rokeiach 283 [rules one is specifically not to lean]; 2nd custom in Drashos Maharil Seder Haggadah
[14] The reason: It is not necessary to lean being that one is eating Maror within the sandwich, and Maror does not require leaning upon being eaten. [Admur ibid; Drashos Maharil ibid]
[15] 2nd opinion in Admur ibid; Michaber 475:1 and Beis Yosef 475; Tur 475 in name of Manhig Pesach 83; 1st custom in Drashos Maharil Seder Haggadah; Kol Bo; Abudarham; Levush 475; Bach 475; Peri Chadash 475:1 regarding Lechatchila; See Kaf Hachaim 472:45
[16] The reason: As one is required to lean upon eating Matzah. Now, although one already ate Matzah in a leaning position. Nevertheless, this Koreich sandwich is eaten in commemoration of the Temple, as did Hillel, and Hillel did not eat Matzah prior to this sandwich, and he would in fact be Yotzei his Mitzvah of eating with the Matzah eaten during Koreich. Accordingly, Hillel had to lean upon eating the Koreich sandwich, and therefore we too are required to lean. [Admur ibid; Beis Yosef 475; Peri Chadash 475:1]
[17] Admur ibid as ruled in 472:14; Peri Chadash 475:1; Glosses of Tzemach Tzedek on Siddur
[18] Admur ibid and 477:4 regarding Afikoman; Peri Chadash ibid; Shulchan Gavoa 475:18; Kaf Hachaim 472:45 that Bedieved one may rely on the Ravayah, and on the Rambam ibid if it is difficult for him to eat another Kezayis; Kaf Hachaim 475:36
[19] Admur 477:4; Peri Chadash 477:1
[20] Admur 472:14; First and Stam opinion in Admur 477:4; Siddur Admur; Michaber 477:1; Tur 478; Rosh 10:20; Tosafus Pesachim 116b; Hagahos Maimanis ibid 6; Hagahos Ashri and Mordechai Perek Arvei Pesachim, brought in Kaf Hachaim 472:45; Shulchan Gavoa 477:2 that so is Ikkur; See Kaf Hachaim 477:7
[21] 2nd opinion in Admur 477:4; Implication of Rambam 7:8; Yerushalmi
[22] Admur 477:4; Peri Chadash 477:1; Kaf Hachaim 472:45 that Bedieved one may rely on the Ravayah, and on the Rambam ibid if it is difficult for him to eat another Kezayis; Chayeh Adam 130:13 that it is even forbidden to re-eat the Afikoman if one did not lean being that it is forbidden to eat anything after the Afikoman and eat the Afikoamn twice [See, however, Admur 478:1 who permits eating more Matzah Shemurah after the Afikoman, and so is also clearly implied from Admur ibid who simply states that one is not required to re-eat it, and not that it is forbidden to do so]; M”B 472:22 rules as does Chayeh Adam ibid to forbid eating more Matzah, and relies on Rambam or Ravayh Bedieved [although he contradicts himself in his ruling brought in M”B 477:4; 478:1 which encourages eating the Afikoman a second time]; See Kaf Hachaim 477:7
Other opinions: Some Poskim rule that if one is able, one is to eat another Kezayis while leaning, as according to Rashi and Rashbam seemingly one only fulfills his Biblical Mitzvah with the Kezayis of Afikoman and one hence is required to lean. [Implication of Michaber 472:7 and 475:1 and 477:1; Shulchan Gavoa 477:2; M”B 477:4 and Shaar Hatziyon 477:4, in contradiction of his ruling in 472:22; Minchas Yitzchak 9:46-47; Igros Moshe 3:67; Sheivet Halevi 5:60]
[23] So is implied from Admur ibid
Other opinions: See other opinions in previous footnote.
[24] See Admur 478:1 that one may eat as much Shmurah Matzah as he desires, after finishing the Afikoman. Hence, it is permitted for him to eat another Kezayis while leaning in order to fulfill his obligation according to all.
Other opinions: Some Poskim rule that it is forbidden to eat another Kezayis of Matzah being that it is forbidden to eat the Afikoman twice. [M”B 473:22 in name of Chayeh Adam]
[25] Admur ibid; Rambam ibid; Pesachim ibid [see below]
The Talmudic background for the obligation to lean by the four cups: The Talmud in Pesachim 108a questions as to which of the four cups requires leaning. While the Talmud clearly rules that only two of the four cups require leaning, it is in question as to whether the leaning is required by the first two cups which represent the start of the redemption, or the last two cups require leaning, which represent the actual redemption. Practically, the Gemara concludes that one is required to lean by all four cups due to the doubt. [Pesachim 108b] The Poskim question this ruling of the Talmud, as to why they don’t conclude that Safek Derabanon Lekula, and no leaning is required at all by the four cups. Several answers are offered: 1) Since there is no trouble in leaning, therefore we require one to be stringent and do so. [Kesef Mishneh 7;] 2) Others explain that we never apply the rule of Safek Derabanon Lekula if it will cause the entire Rabbinicla decree to be nullified. [Ran; Kesef Mishneh 7] See Kaf Hachaim 472:46
[26] The reason: As all the above actions were instituted to be performed in commemoration of the redemption and freedom. The four cups were instituted corresponding to the four terms of redemption stated in Parshas Vaeira [Shemos 6:6-7] “Vehotzeisi, Vegalti, Vilakachti, Vehitzalti.” [Admur ibid; Levush 472:8; Rashi and Rashbam Pesachim 99b; Rebbe Yochanon in name of Rebbe Banya in Yerushalmi Pesachim 10:1; Bereishis Raba Vayeishev 88; Regarding the why the order listed by Admur here is different than the order of the verse: See Likkutei Sichos 11:14] Likewise, the Afikoman and Koreich sandwich commemorate the Pesach offering which was eaten in a form of freedom [See Admur 477:3 regarding Afikoman and Bach 475 regarding Koreich], therefore they require one to lean in a form of freedom upon eating them. [Admur ibid]
[27] Admur 475:13; 475:20; Siddur Admur; Michaber 475:1; Pesachim 108a
[28] The reason: This is due to the reason explained in 472:14 [Admur ibid] that we only require leaning by those actions which were instituted to be performed in commemoration of the redemption and freedom.
[29] Admur ibid; M”A 475:6; Chok Yaakov 475:9; Beis Yosef 475
[30] Siddur Admur “Eat it without leaning”; Hamelech Bemisibo 2:98; Sefer Haminhagim p. 39 regarding Karpas and certainly this would apply even more so to Maror
[31] Admur 472:14; Rambam 7:8; See Kaf Hachaim 472:45, 50
[32] Admur ibid; See Taz 472; Chok Yaakov 472:16; Peri Chadash 472:7; Rambam ibid; Likkutei Maharich
Other opinions: Some Poskim rule that Lechtachila one is required to lean throughout the entire Seder and it is not merely a Mitzvah Min Hamuvchar. [Rama 472:7] Even according to this opinion, one is nevertheless Yotzei Bedieved if he did not lean. [Chok Yaakov ibid; Derech Hachaim 7; M”B 472:23; Kaf Hachaim 472:50]
[33] Admur ibid; Darkei Moshe 472:1 in name of Mahariv; Olas Shabbos 472:5; Peri Chadash ibid; Rambam ibid; Shulchan Gavoa 472:21; Kaf Hachaim 472:45, 50
[34] Piskeiy Teshuvos 472:5 in name of Haggadah Vayaged Moseh p. 230
[35] Rebbe in Haggadah by Shulchan Orech
[36] Shibulei Haleket 64; Tzeida Laderech 11; Mateh Moshe 625; Maharal Gevuros Hashem 50; Birkeiy Yosef 473:14 that so applies also based on Kabala; Chukas Hapesach in name of Rabbeinu Yona; Zevach Pesach p. 2 Karpas 7; Kisei Eliyahu 473:4 that so is custom and main opinion; Ben Ish Chaiy Tzav 32; Likkutei Maharich that so is the widespread custom; Darkei Chaim Veshalom 589; Kaf Hachaim 473:114; Vayaged Moshe 17:19 in name of many Poskim and that so is custom; Sefer Haminhagim and Haggadah of Rebbe “From Admur in the Siddur it is implied that one may lean if he chooses, although there is no obligation to do so. Nevertheless, practically, the custom is not to lean”; Piskeiy Teshuvos 473:24; Chazon Ovadia 2:141; Nitei Gavriel 2:283; Otzer Minhagei Chabad p. 148; The Rebbe himself did not lean
[37] The reason: As the Karpas is not eaten as an intrinsic Mitzvah of eating, but simply to arouse the children to ask questions, and thus there is no need to lean by it. Furthermore, the Karpas hints to the hard work of the Jewish people and hence it is not befitting to lean upon eating it. [Hamelech Bemisibo 2:98]
[38] Abudarham Seder Haggadah; Beis David, brought by Rebbe in Haggadah p. 11; Mamar Mordechai 473:4; Kitzur SHU”A 119:3 and Misgeres Hashulchan 119:5; Custom of Brisk; See Kaf Hachaim 473:14 that each community is to follow his custom; Moadim Uzmanim 7:183 that those who eat a Kezayis of Karpas are to lean; Vayaged Moshe ibid writes that some are accustomed to eat some of the Karpas leaning and some of it not leaning
[39] Sefer Haminhagim and Haggadah of Rebbe ibid
[40] M”B 473:71 in name of Shelah
[41] Terumos Hadeshen Pesakim Ukesavim 152 that so is implied from all Poskim, brought in Beis Yosef 472 and Chok Yaakov 472:15
[42] Admur 475:9; Michaber 475:1; Implication of Tur 475; Chok Yaakov 475:7 that so is custom
[43] Admur ibid; Kaf Hachaim 472:45
[44] Bach 472 in name of Maharal of Prague; Emek Sheila of Netziv 53 in implication of wording of Rambam 6:1; Mikraei Kodesh Pesach 2:48; Piskeiy Teshuvos 475:11
[45] Admur 472:7-9; Michaber 472:2; See Kaf Hachaim 472:14-23; Piskeiy Teshuvos 472:1
[46] Admur 472:7; Michaber 472:2; Mishneh Pesachim 99b
[47] See Admur 472:8
[48] M”B 472:7; Seemingly, however, this statement refers to the form of leaning practiced back then where one would lean his entire body on his left side, and not just tilt to the side.
[49] Admur 472:9
[50] Admur ibid; Michaber 472:3; Rambam Chametz Umatzah 7:8; Pesachim 108a “Perakdan”; Levush 472:3; Kaf Hachaim 472:17
Other reasons: Some write that one is to abstain from eating while lying on one’s front or back due to a choking hazard, as the food may enter the windpipe. [Rashi on Pesachim ibid] Although the other Mefarshim do not record this here, nonetheless, one is to be careful in this matter throughout the year, as danger is more severe than even a prohibition. [Kaf Hachaim 472:17]
[51] Admur ibid Michaber ibid; Rashi and Rashbam on Pesachim ibid
[52] Admur ibid; Michaber ibid; Pesachim ibid
The reason: As a) It is not considered the proper form of leaning, to lean on the right side, as one needs to eat with his right [hand]. [1st reason in Admur ibid; Rashbam ibid] and b) Furthermore, if one were to lean on his right side it could lead him into danger, as the esophagus [i.e. food pipe] is by the right while the trachea [i.e. windpipe] is by the left, and if he leans towards his right, the esophagus will be on bottom and the trachea on top. Now. This will consequently cause the epiglottis flap which covers the trachea [and protects it from swallowing foods while chewing] to slide open, and allow food to enter into the trachea, causing a potential danger of choking. [2nd reason in Admur ibid; Taz 472:2; M”A 472:4; Pesachim ibid as explains Rashbam; Beis Yosef 472; Bach 472; Kaf Hachaim 472:18]
[53] Rashbatz Yavin Shemua; M”B 472:11; Kaf Hachaim 472:20; See Chapter 4 Halacha 5 for a dispute regarding how a lefty should hold the Karpas, or any food when saying a blessing. Thus, the novelty here is that when one is required to lean, the lefty must hold it in his right hand according to all.
[54] Admur ibid; Rama 472:3; Tur 473; Terumas Hadeshen 136; Rosh Pesachim 10:20; Levush 472:3; Beis Yosef 472 in name of Ittur; Bach 472; Rashbatz Yavin Shemua; M”B 472:11; Kaf Hachaim 472:19-20
The reason: Being that one of the reasons behind leaning towards the left is to prevent a choking hazard, as explained above, therefore, even a lefty is to lean towards his left side, which is the left of the entire world. [Admur ibid] This overrides the first reason of “so one can eat with his natural eating hand” which for a lefty is his left hand, as danger is more severe than even a prohibition. [Terumas Hadeshen ibid; Kaf Hachaim 472:19]
Other Opinions: Some Poskim rule that a lefty is to lean towards his right side. [Siddur Yaavetz] However, even they agree that one who is ambidextrous, and uses both hands equally, is to lean on his left side, due to the danger. [Terumas Hadeshen ibid; Besi Yosef 472; Olas Shabbos 472:2; Kaf Hachaim 472:20]
[55] Admur 472:8; M”A 472:3; Maharil Seder Haggadah 20; Chok Yaakov 472:7; Elya Raba 472:4; Chok Yosef 472:3; Kaf Hachaim 472:16
[56] Admur ibid; M”A 472:3; Maharil Seder Haggadah 20; Pesachim 108a
[57] Admur 472:8; Rama 472:2; Darkei Moshe 472:1; Mordechai Pesachim 34; Chidushei Haritva
[58] Admur ibid; M”A 472:3; Maharil Seder Haggadah 20; Pesachim 108a
[59] See M”B 472:8; Aruch Hashulchan 472:4; Piskeiy Teshuvos 472:1
[60] Admur ibid; M”A ibid; Drashos Maharil ibid; Chok Yaakov 472:7; Elya Raba 472:4; Chok Yosef 472:3; Kaf Hachaim 472:16
[61] Seder Hearcuh 40:2 in name of Poskim and in implication of Kesubos 111a; Piskeiy Teshuvos 472:1
[62] P”M 472 A”A 3; Kaf Hachaim 472:15
[63] See Vayeged Moshe 8; Moadim Uzmanim 3:257; Piskeiy Teshuvos 472:1
[64] See Teshuvos Vehanhagos 1:306; Piskeiy Teshuvos 472:4
[65] See Darkei Chaim Veshalom 604 that he would lie on a bed; Vayeged Moshe 4 and 8; Moadim Uzmanim 3:257; Piskeiy Teshuvos 472:1
[66] Otzer Minhagei Chabad 47
[67] See M”B 472:7 [who writes to tilt the head] and Seder Hearuch 40 footnote 2 and Piskeiy Teshuvos 472:1 footnote 1 that the intent is one’s head and majority of his body
[68] Seder Hearuch 40:2 in name of Rav Chaim of Brisk on Pesachim 99b that so is implied from the wording Rashi and Rashbam who write “until he leans on the table”; So is also the wording in M”B 472:7; Piskeiy Teshuvos 472:1
[69] Kaf Hachaim 472:22
[70] The reason: As 1) The Sages only established the requirement of leaning for the sake of joy, freedom and aristocracy and thus being that in this case the leaning involves discomfort, one is exempt from doing so. 2) In addition, in such a case one may certainly rely on Ravayah who holds that in today’s times one is no longer required to lean. [Kaf Hachaim ibid]
[71] Kaf Hachaim 472:22; See Biur Halacha 472 “Viayin” who leaves this matter in question; See Piskeiy Teshuvos 472:1 footnote 6
[72] The reason: As 1) The Sages only established the requirement of leaning for the sake of joy, freedom and aristocracy and thus being that in this case the leaning involves discomfort, one is exempt from doing so. 2) In addition, in such a case one may certainly rely on Ravayah who holds that in today’s times one is no longer required to lean. [Kaf Hachaim ibid]
[73] See Chazon Ovadia 1:15 who writes that in this case one is to lean on one’s right side
[74] See Kaf Hachaim 472:23; Piskeiy Teshuvos 472:1 footnote 6
[75] Implication of Peri Chadash 472, brought in Kaf Hachaim ibid; See M”B 472:11 that a lefty who leans on his right side is Yotzei Bedieved, thus implying that a righty is not Yotzei
[76] P”M 472 M”Z 2; Hisorerus Teshuvah 2:49; See M”B 472:11 that a lefty who leans on his right side is Yotzei Bedieved
[77] Admur 472:10; Rama 472:4; Ravayah; Pesach Chasidi; Piskeiy Teshuvos 472:2
[78] Admur ibid; Michaber 472:4; Pesachim 108a; Kol Bo 50; Bach 472; Levush 472; Kaf Hachaim 472:25
Other opinions: Some Poskim rule that married women are not required to lean, as it is disrespectful to do so before their husbands, as she must fear him and be subordinate to him. [Rashbam Pesachim 108a]
The definition of aristocratic/Chashuv: Some explain this to refer to a woman who is the master of her home, such as one who does not have a husband. Alternatively, it refers to a woman who is the daughter of the Gedolei Hador. Alternatively, it refers to a woman who has many slaves and servants, and thus does not need to deal with the matters of the home. [Rabbeinu Manoach, brought in Kesef Mishneh 7, Peri Chadash 472, Kaf Hachaim 472:26] This, however, does not match the ruling of the Mordechai and Rama that today all of our women are considered aristocratic, as not all women are the master of their homes, and the daughters of Gedolei Hador who have many servants. [Kaf Hachaim 472:26] Others explain this refers to any woman whose husband is not particular against her leaning. [Rokeiach 283, brought in Chok Yaakov 472:8] Accordingly, today that all husbands no longer are particular against their wives leaning, therefore they technically are to do so, as rules Rama. [Kaf Hachaim 472:26]
[79] Admur ibid; Michaber 472:4; Pesachim 108a [regarding married]; Rosh Pesachim 10:20 in name of Rav Haiy Gaon in Sheilasos Tzav 76-77 [regarding single]; Tur 472 in name of Bahag; Beis Yosef 472; Bach 472; Peri Chadash 472:4; Birkeiy Yosef 472:2; Kaf Hachaim 472:24
The reason: As it is not common practice for women to lean upon eating, and it is thus not considered an act of freedom for them. [Admur ibid; Tur ibid; Sheilasos Tzav 77]
Other opinions: Some explain that only married women are not required to lean, as it is disrespectful to do so before their husbands, as she must fear him and be subordinate to him. [Rashbam Pesachim 108a] According to this opinion, however, all single women are required to lean. [Kaf Hachaim 472:24]
[80] Admur ibid; Rama 472:4; Mordechai Pesachim 37 in name of Tosafus; Rabbeinu Yerucham 5:4 [p. 42]
[81] Admur ibid; Rama 472:4; Darkei Moshe 472:2; Levush 472; Taz 472:3; See Kaf Hachaim 472:27 that even amongst Ashkenazim it is a Mitzvah Min Hamuvchar for women to lean; See Sefer Michtav Sofer that the wife of the Chasam Sofer, who was the daughter of Rav Akiva Eiger, was accustomed to lean in front of her husband. See Piskeiy Teshuvos 472:2 footnote 8
The reason: As there are Poskim who rule that in today’s times, there is no obligation at all to lean by the Seder as even throughout the year, it is no longer customary in these provinces to lean at all upon eating and even kings and aristocrats sit as usual when they eat. [Opinion brought in Admur 472:10 and 15; Rama 472:4 in name of Ravayah; Tur 472; Ravayah 525; Mordechai in name of Raavan 164; Hagahos Maimanis 7:2 in name of Ravayah ibid] It is based on this opinion that the women rely upon today to not lean upon eating [even if they are considered Chashuv]. [Admur ibid; Rama ibid; Darkei Moshe 472:2]
[82] Pesach Meubin 170; Ben Ish Chaiy Tzav 1:28; Kaf Hachaim 472:28, 29; Rav Yaakov Yosef; See Beis Yosef 472 who rules that Bedieved one Is not Yotzei if he does not lean; See Chok Yaakov 472:5; Piskeiy Teshuvos 472:2
[83] Admur 472:11; Michaber 472:5; Pesachim 108a; Tosafus Pesachim ibid; Kol Bo 50; Abudarham Seder Haggadah; See Peri Chadash 472:5; Kaf Hachaim 472:32
[84] The reason: As one can assume that a father forgives his honor for the sake of his son. [Admur ibid; M”A 472:6; Levush 472:5; Chok Yaakov 472:9; Abudarham ibid; Kol Bo ibid; Peri Chadash ibid; Derech Hachaim 6; M”B 472:14]
[85] Admur and all Poskim in previous footnote that we assume he is Mochel
Other opinions: Some Poskim rule that one is to be stringent to only lean if his father gives him explicit permission to do so [even if he is not his main Rebbe]. [Bach 472, brought in Beir Heiytiv 472:5, Chok Yaakov 472:9; Maharal of Prague in Gevuros Hashem 48; Elya Raba 472:8; Chok Yosef 472:5; Pnei Meivin 93; Karban Nesanel on Rosh Arvei Pesachim 20; P”M 472 M”Z 4; Kaf Hachaim 472:32; Piskeiy Teshuvos 472:4 regarding main Rebbe]
[86] P”M 472 M”Z 4 as the Mitzvah of Kibud Av is Biblical while leaning is Rabbinical; Kaf Hachaim 472:33
Other opinions: Some Poskim rule that he may lean even in such a case. [Chok Yaakov ibid]
[87] Setimas Haposkim
Other opinions: Some Poskim write that a son is not to lean near his father unless there is another person separating between them. [Vayaged Moshe 8:6 based on Rashi Shmuel 1 20:25]
[88] Admur 472:11; Michaber 472:5; Rambam 7:8; Pesachim 108a; Rosh Pesachim 10:20; Mordechai Pesachim 37; Bach 472; Perisha 472:6; Peri Chadash 472; Chok Yaakov 472:10; Elya Raba 472:6; M”B 472:15; Kaf Hachaim 472:34; Piskeiy Teshuvos 472:4
Does this prohibition apply today in the accustomed form of leaning? See Teshuvos Vehanhagos 1:306 that perhaps the form of leaning done today is not considered a dishonorable act in front of one’s Rebbe.
[89] The reason: As a student is obligated in the fear and honor of his Rebbe. [Admur ibid; Pesachim ibid; Chok Yaakov 472:10; Levush 472:5]
[90] Kaf Hachaim 472:36; See Michaber Y.D. 242:30
[91] Admur ibid; Darkei Moshe 472:3; Bach 472; Chok Yaakov 472:10; Peri Chadash 472:5
[92] Admur ibid; Michaber ibid; Rambam ibid; Peri Chadash ibid; See Taz 472:4
The law if the Rebbe sees him leaning and ignores him: Some Poskim rule that if one leaned in front of his Rebbe and the Rebbe did not chastise him, then this lack of protest is considered as if he was given permission, and he thus may lean. [Implication of Beis Yosef 472; Olas Shabbos 472:3; Peri Chadash 472; Shulchan Gavoa 472:15; Mamar Mordechai 472:2; Kaf Hachaim 472:34] Nonetheless, initially, one may not lean on the basis that his Rebbe will not reprimand him, and the above is only regarding Bedieved. [Mamar Mordechai ibid; Kaf Hachaim ibid]
The law by one’s main Rebbe: If one is eating by the Seder table of one’s main Rebbe from whom he learns majority of his Torah, then some Poskim rule he is not required to lean even if his Rebbe gives him permission. However, if he is not one’s main Rebbe then one is obligated to lean[Bach 472 in name of Maharal of Prague] Other Poskim however argue and rule that one is obligated to lean in all cases that his Rebbe gives him permission, even by his main Rebbe. [Peri Chadash 472; Kaf Hachaim 472:38 that so is implied from Admur ibid] Practically, one is to be stringent and lean in all such cases. [Kaf Hachaim ibid]
[93] Admur ibid; Taz ibid; Kaf Hachaim 472:37
[94] Aruch Hashulchan 472:8 that the statement in the Yerushalmi that one who is exempt from leaning and leans is a Hedyot refers to a student asking permission from his Rebbe.
[95] Teshuvos Vehanhagos 1:306 due to that the form of leaning done today is perhaps not considered a dishonorable act in front of one’s Rebbe.
[96] Teshuvos Vehanhagos ibid; Piskeiy Teshuvos 472:4
[97] Poskim ibid
[98] Admur ibid; Rama 472:5; Darkei Moshe 472:3 in name of Mahariv; See other opinions in coming footnotes!
[99] Admur 472:11; Michaber 472:5; Terumas Hadeshen 138; Darkei Moshe 472:3
[100] Maharal Gevuros Hashem 48; Piskeiy Teshuvos 472:4
[101] The reason: As everyone is considered like his students, and him like their Rebbe even if they did not actually learn anything from him. [Admur ibid; Terumos Hadeshen ibid; Darkei Moshe ibid; Kaf Hachaim 472:39]
[102] Admur ibid; Rama 472:5; Darkei Moshe 472:3 in name of Mahariv
Other opinions: Some Poskim rule that the student is not allowed to lean without explicit permission from his Rebbe even if he is on another table, so long as he can see his Rebbe. [Peri Chadash 472, brought in M”B 472:18; P”M 472 M”Z 4 concludes that it is proper to ask him permission in such a case; Kaf Hachaim 472:42; Piskeiy Teshuvos 472:4]
[103] Admur ibid; Kaf Hachaim 472:41
[104] Admur 472:12; Pesachim 108a; Kol Bo 50; Rokeiach 283; Beis Yosef 472; Peri Chadash 472; Chok Yaakov 472:11; Shulchan Gavoa 472:15; Nehar Shalom 472:1; M”B 472:19; Kaf Hachaim 472:35
[105] Admur 472:12; Michaber 472:6; Rambam 7:8; Pesachim 108a; Drashos Maharil Agadah; Chok Yaakov 472:11; Elya Raba 472:9; Kaf Hachaim 472:44
The law regarding a gentile slave-Eved Canaani: Some Poskim rule that a slave is not to lean. [Beis Yosef 472 in name of Semak 144] Seemingly, however, this refers to a gentile slave [i.e. Eved Canaani], and only when he is in front of his master. [Chok Yaakov 472:12; Elya Raba ibid] Other Poskim, however, rule that all slaves must lean, including a gentile slave, known as an Eved Canaani. [Peri Chadash 472] See Kaf Hachaim ibid
[106] Admur ibid; Taz 472:6; Kesef Mishneh on Rambam ibid
[107] See Admur 472:3-4; See Nitei Gavriel 124:18; Vol. 2 35:13; Piskeiy Teshuvos 472:3
[108] Admur 472:4; Pesach Meubin 176; Chok Yaakov 472:5; See Taz 472:3; M”A 472:5; Bach 472; Elya Raba 472:3; Kneses Hagedola 472
The reason: As they are accustomed to considering this leaning [on the night of the Seder] as part of the private mourning customs which are accustomed during Yom Tov/Chol Hamoed [if he is prior to Shiva]. [Admur ibid; Michaber Y.D. 399:1]
[109] Bach 472 regarding 12 months for parent; M”A 472:5 regarding Shloshim for other relatives
[110] Admur 472:3; Pesach Meubin 116 or 176 that so is custom [based on custom of Sephardim to not rely on Ravayah]; Kneses Hagedola 472; Chok Yaakov 472:5 [based on lack of source in Rishonim to exempt them, although concludes that is best to lean with Shinuiy]; Beir Heiytiv 472:4; Siddur Yaavetz; P”M 472 M”Z 3 [although concludes that is best to lean with Shinuiy]; Divrei Menachem 35; Yeshuos Yaakov 472:2 and 5 [negates ruling of Bach in length]; Magen Haelef 472:2; Derech Hachaim; M”B 472:13 [concludes that is best to lean with Shinuiy]; Misgeres Hashulchan 118:13; Kaf Hachaim 118:29; Nitei Gavriel Vol. 2 35:13
The reason: As an Avel who is past Shiva is permitted to lie on his bed even during the week, as an Avel is only obligated within the Shiv to overturn his bed [and not lean] a. [Admur ibid]
Other opinions: Some Poskim rule that an Avel within Shloshim or 12 months for a parent is not to lean on the night of Pesach, and they are to rely on Ravayah who does not require leaning today. [Bach 472 and that so is custom, brought in Taz 472:3, M”A 472:5; Elya Raba 472:3;]
[111] Chok Yaakov ibid; P”M ibid; Derech Hachaim ibid; M”B ibid; Kaf Hachaim ibid; Nitei Gavriel ibid
[112] Admur 472:3; See Michaber O.C. 548:7; Y.D. 399:1
[113] Admur 472:4; See Michaber ibid
[114] Admur 472:13; M”A 472:6; Taz 472 end in name of Rashal; Based on Yerushalmi Shabbos 1:2; See Admur 32:8; 639:23; Kaf Hachaim 63:5; 472:43
Is it forbidden to be stringent and lean when exempt? Some Poskim rule that in all cases that one is exempt, it is forbidden to lean. [Taz end of 472; Rashal] Other Poskim, however, leave this matter in question. [Beir Sheva, brought in M”A ibid; Olas Shmuel 59 that in all cases that the stringency can bring to a leniency, such as belittling the respect of ones Rebbe, one may not be stringent] Seemingly, however, in all cases of dispute one may be stringent to lean. [P”M 472 A”A 6] See Kaf Hachaim 472:43
[115] Admur 472:8; Rama 472:2; Mordechai Pesachim 34
[116] Admur ibid; M”A 472:3; Maharil Seder Haggadah 20; Pesachim 108a
[117] Admur ibid; M”A ibid; Maharil ibid
[118] Ben Ish Chaiy Tzav 1:28; Moadim Uzmanim 3:257; Piskeiy Teshuvos 472:2; Vetzaruch Iyun as to the application of this Mitzvah of leaning even to children, even though even women do not lean if they lack of Chashivus and due to the reliance on Ravayah, then certainly this would apply to children. Perhaps then this entire ruling of the Ben Ish Chaiy is only applicable to Sephardim which are accustomed for women to lean, and not for Ashkenazim who follow the Ravayah regarding women, and the same would even more so apply regarding children. Vetzaruch Iyun.
[119] This applies to Ashkenazim. By Sephardim, even female children are to be educated to lean.
[120] Sefer Mishnas Chinuch based on Betzel Hachochma 5:169 that children are not obligated in Tashlumin; Upashut that since the Ravayah rules that even adults don’t have to re-eat or drink the food, certainly children which are Trei Derabanon may rely on this opinion.
[121] Moadim Uzmanim ibid; Piskeiy Teshuvos ibid
The reason: As young children do not enjoy leaning and it is thus not considered an act of freedom for them.
[122] See Piskeiy Teshuvos 472 footnote 17
[123] Admur 472:16
[124] Admur ibid; Michaber 472:7; Rosh Pesachim 10:20; See Likkutei Sichos 11:15-18
[125] Opinion brought in Admur 472:10 and 15; Rama 472:4 in name of Ravayah; Tur 472; Ravayah 525; Mordechai in name of Raavan 164; Hagahos Maimanis 7:2 in name of Ravayah ibid
[126] Admur ibid; Rama 472:7; Agudah Pesachim 92
[127] See Admur ibid who by Matazha says “It is good to be stringent to re-eat” while by the 2nd cup he simply instructs one to “re-drink”, without saying “it’s good to do so. This implies that it is more of a necessity to lean by the four cups than by Matzah. Vetzaruch Iyun.
[128] Keneses Hagedola 472; See Kaf Hachaim 472:46-47
Do the Sephardim rely Bedieved on the opinion of Ravayah: Today, most of Sephardic Jewry lives in areas that no longer lean during meals. Nonetheless, it is implied from the Michaber 472:7 who omits the opinion of Ravayah that he does not rule this way at all, and hence according to his opinion one must re-eat and drink all parts of the Seder that require leaning. However, various Sephardic Achronim record the opinion of Ravayah regarding being lenient Bedieved, especially by those parts of the Seder in which some Poskim rule that even initially leaning is not required. [See Kaf Hachaim 472:45 and 49 and 475:36 and 477:7 regarding Afikoman and Kericha and 472:48 regarding the four cups that the Chida is lenient]
[129] Admur ibid; Rama ibid; Darkei Moshe 472:4; Kaf Hachaim 472:49
What is the law if one ate the Matzah without leaning and is now in front of his Rebbe and cannot re-eat the Matzah leaning: See Likkutei Sichos 11:14, printed in Shulchan Menachem 2:316, who depends this on the Chakira on whether the Mitzvah to lean is a general command of showing freedom and hence if one did not lean, and can no longer do so, he does not need to re-eat the Matzah, or if it is a particular detail of how the eating of Matzah and drinking of four cups of wine must be fulfilled, and hence if one did not lean he does not fulfill his Rabbinical obligation of Matzah. The Rebbe concludes there based on Admur that in truth the Mitzvah of leaning contains both aspects, [and hence one is to repeat the eating of the Matzah].
[130] M”B 472:22; See Likkutei Sichos 11:14, printed in Shulchan Menachem 2:316, who depends whether a blessing is to be said on the Chakira on whether the Mitzvah to lean is a general command of showing freedom and hence even if one did not lean he fully fulfilled his Matzah obligation, or if it is a particular detail of how the eating of Matzah and drinking of four cups of wine must be fulfilled, and hence if one did not lean he does not fulfill his Rabbinical obligation of Matzah. The Rebbe concludes there based on Admur that in truth the Mitzvah of leaning contains both aspects, [and hence a blessing would need to be repeated, although practically we do not repeat it as we suspect for the opinion of Ravayah that today one is Yotzei without leaning].
[131] Admur 475:20; 477:4 regarding Afikoman; Peri Chadash 475:1; Shulchan Gavoa 475:18; Kaf Hachaim 472:45 that Bedieved one may rely on the Ravayah, and on the Rambam ibid if it is difficult for him to eat another Kezayis; See Kaf Hachaim 475:36
[132] 1st opinion in Admur 475:20; Tur 475 in name of his brother Rebbe Yechiel that he questions whether it requires leaning; Implication of Rambam Chametz Umatzah 7:8; Rokeiach 283 [rules one is specifically not to lean]; 2nd custom in Drashos Maharil Seder Haggadah
Other opinions in Admur: Some Poskim rule that the eating of the Koreich sandwich requires leaning as one is eating Matzah within the sandwich, and Matzah requires leaning upon being eaten. [Admur 472:14; 2nd opinion and final initial ruling in 475:20; Michaber 475:1 and Beis Yosef 475; Tur 475 in name of Manhig Pesach 83; 1st custom in Drashos Maharil Seder Haggadah; Kol Bo; Abudarham; Levush 475; Bach 475; Peri Chadash 475:1 regarding Lechatchila; See Kaf Hachaim 472:45] Practically, although the main Halachic opinion is like the this latter opinion, nevertheless, Bedieved, if one forgot to lean upon eating it, then one may rely on the former opinion and is not required to repeat the eating of the Koreich sandwich in a leaning position. [Admur ibid and 477:4 regarding Afikoman; Peri Chadash ibid]
The reason of stringent opinion: As one is required to lean upon eating Matzah. Now, although one already ate Matzah in a leaning position. Nevertheless, this Koreich sandwich is eaten in commemoration of the Temple, as did Hillel, and Hillel did not eat Matzah prior to this sandwich, and he would in fact be Yotzei his Mitzvah of eating with the Matzah eaten during Koreich. Accordingly, Hillel had to lean upon eating the Koreich sandwich, and therefore we too are required to lean. [Admur 475:20; Beis Yosef 475; Peri Chadash 475:1]
The reason of lenient opinion: It is not necessary to lean being that one is eating Maror within the sandwich, and Maror does not require leaning upon being eaten. [Admur ibid; Drashos Maharil ibid]
[133] As rule the Sepharadi Poskim: Peri Chadash 475:1; Shulchan Gavoa 475:18; Kaf Hachaim 472:45; See Kaf Hachaim 475:36
[134] Admur 477:4; Peri Chadash 477:1; Kaf Hachaim 472:45 that Bedieved one may rely on the Ravayah, and on the Rambam ibid if it is difficult for him to eat another Kezayis; Chayeh Adam 130:13 that it is even forbidden to re-eat the Afikoman if one did not lean being that it is forbidden to eat anything after the Afikoman and eat the Afikoman twice [See, however, Admur 478:1 who permits eating more Matzah Shemurah after the Afikoman, and so is also clearly implied from Admur ibid who simply states that one is not required to re-eat it, and not that it is forbidden to do so]; M”B 472:22 rules as does Chayeh Adam ibid to forbid eating more Matzah, and relies on Rambam or Ravayah Bedieved [although he contradicts himself in his ruling brought in M”B 477:4; 478:1 which encourages eating the Afikoman a second time; See Minchas Yitzchak 9:46]; See Kaf Hachaim 477:7; Piskeiy Teshuvos 472:6
Other opinions: Some Poskim rule that if one is able, one is to eat another Kezayis while leaning, as according to Rashi and Rashbam seemingly one only fulfills his Biblical Mitzvah with the Kezayis of Afikoman and one hence is required to lean. [Implication of Michaber 472:7 and 475:1 and 477:1; Shulchan Gavoa 477:2; M”B 477:4 and Shaar Hatziyon 477:4, in contradiction of his ruling in 472:22; Minchas Yitzchak 9:46-47; Igros Moshe 3:67 regarding if one did not yet recite Birchas Hamazon; Sheivet Halevi 5:60]
[135] 2nd opinion in Admur 477:4; Implication of Rambam 7:8; Yerushalmi
Other opinions in Admur: Some Poskim rule that the eating of the Afikoman requires leaning. [Admur 472:14; First and Stam opinion in Admur 477:4; Siddur Admur; Michaber 477:1; Tur 478; Rosh 10:20; Tosafus Pesachim 116b; Hagahos Maimanis ibid 6; Hagahos Ashri and Mordechai Perek Arvei Pesachim, brought in Kaf Hachaim 472:45; Shulchan Gavoa 477:2 that so is Ikkur; See Kaf Hachaim 477:7] Practically, although the main Halachic opinion is like the this latter opinion, nevertheless, Bedieved, if one forgot to lean upon eating it, then one may rely on the former opinion and is not required to repeat the eating of the Koreich sandwich in a leaning position. [Admur ibid; Peri Chadash 477:1]
[136] See Kaf Hachaim 472:45 and 49 and 475:36 and 477:7 regarding Afikoman and Kericha
[137] Admur ibid; Rama ibid; Darkei Moshe 472:4; M”A 472:7; Chok Yosef 472:8; See Kaf Hachaim 472:46-48
Other opinions and Sephardi Poskim: Some Poskim rule that by each of the four cups one is required to re-drink that cup if he forgot to lean by the original drinking and there is no worry that doing so appears like adding to the four cups. [Implication of Michaber 472:7; Peri Chadash 472; Shulchan Gavoa 472:19; Mamar Mordechai 472:3; Perhaps this especially applies according to the Sephardim who do not require the repetition of a blessing by each of the four cups] Other Poskim rule that one is never required to re-drink by any of the four cups if he did not lean. [Bach 479; Olas Shabbos 472:5; Chok Yaakov 472:14 that so is main opinion; Birkeiy Yosef 472:8; Aguda Perek Arvei Pesachim; Ravayah ibid that today leaning is not required; Kaf Hachaim 472:46 and 48 as brought next] Some Poskim explain that since the Gemara Pesachim 108b is in truth in doubt as to which of the four cups leaning is required, therefore although Lechatchila the Talmud and Poskim conclude that one must lean for all four, nevertheless, Bedieved, we rule Safek Derabanon Lekula, and hence one is Yotzei if he did not lean by any of the four cups. This especially applies in joint of the opinion of the Ravayh who exempts leaning today. [Kaf Hachaim 472:46; This approach is clearly negated from Admur and Michaber ibid who rules that from the letter of the law one must re-drink the four cups if he did not lean, and it is only due to the opinion of Ravayah that we are lenient Bedieved.]
[138] Admur ibid; M”A ibid
The reason: As the blessing of Borei Peri Hagafen which was recited over the second cup which is drunk in approximation to the meal, exempts even the wine that is drunk during the meal, as explained in 174:5. [Admur ibid; M”A ibid]
[139] Admur 473:7 in parentheses
[140] Admur ibid; Rama ibid regarding cups 2-4; M”A ibid regarding cup 1
The reason: As if one were to re-drink the cup, he would be required to recite a new blessing of Hagafen, as it is no longer customary to drink [wine] between the 1st and 2nd cups, and between the 3rd and 4th cup it is forbidden to drink [any wine] from the letter of the law, as explained in 479:3. Likewise, also after the 4th cup it is forbidden to drink [any wine] as explained in 481:1. Accordingly, at the time that the blessing of Hagafen was recited over each of these three cups, he did not have intention to drink more wine [even if the bottle of wine was still on the table]. Thus, now that he initially drank it without leaning and he desires to now re-drink it in a leaning position, he is considered to have changed his mind [i.e. Nimlach], and is required to repeat the blessing. Now, the issue with repeating the blessing is that this will appear as if he is adding to the number of cups established by the Sages. Accordingly, it is better for him to not repeat the drinking and to rather rely on the opinions who rule that in today’s times one does not need to lean at all. [Admur ibid; M”A 472:7 in explanation of Rama ibid]
[141] Admur ibid; M”A ibid
The reason: The re-drinking of the 1st cup in a leaning position does not appear like one is adding to the number of cups established by the Sages, as this second cup is included in the blessing said over the first cup, and thus it is all considered one long drinking session which has been split into two. [Admur ibid; M”A ibid]
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