*The article below is an excerpt from the above Sefer
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The Mitzvah and purpose:[2] The section of Maggid was established in the Haggadah to fulfill the Biblical positive command of telling over the story of the exodus on the night of the 15th.[3] The majority of Maggid, from Avadim Hayinu and onwards, is an answer to the questions asked in the Mah Nishtana and is the fulfillment of the positive commandment to tell over the story of Yetzias Mitzraim. See Chapter 1 Halacha 1A for the full details of the Mitzvah of Sippur Yetzias Mitzrayim.
The main Nussach: The Sages established in the Haggadah the exact Nussach of what one is required to recite. The main Nussach of the Hagdah that the Sages established as an obligation upon all is from Avadim Hayinu until Harei Zeh Meshubach, and then afterwards from Ovdei Avodah Zara Haya Avoseinu until the end of the discussion of the Parsha of Arami Oved Avi.[4] Afterwards, one then says the statement of Pesach/Matza/Maror, Bechol Dor Vador, Veosanu Hotzi Michum, Lefichach until Goal Yisrael.[5] The remainder of the Haggadah is a custom from the generation if the Rishonim.[6] One who does not recite Pesach Matzah and Maror does not fulfill his obligation [appropriately, although he does fulfill the Biblical obligation[7]].[8]
Eating and drinking during Maggid: See Chapter 3 Halacha 8!
Leaving the Seder table during Maggid: See Chapter 3 Halacha 9!
The waiters and waitresses:[9] Jewish servants and waiters and waitresses who are serving at the Seder meal are equally obligated in the Mitzvah of Sippur Yetzias Mitzrayim and are hence to be present by the saying of Maggid, and perform all the necessary steps of the Haggadah.
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Saying an abridged version of Maggid: In the event that it is not possible or is extremely difficult to read through the entire Haggadah for oneself or those present then one is to recite in abridged version of the Haggadah including only those parts that are absolute requirement. This includes the following paragraphs: 1. Avadim Hayinu until Harei Zeh Meshubach. 2. Ovdei Avodah Zara Haya Avoseinu until the end of that discussion of Arami Oved Avi. 3. Pesach/Matza/Maror, 4. Bechol Dor Vador, 5. Veosanu Hotzi Misham, 6. Lefichach until Goal Yisrael. |
B. How to say Maggid:
Kavana to fulfill the Mitzvah:[10] Prior to reading the Haggadah, one is to explicitly intend in his mind, or verbalize, that he is doing so for the sake of fulfilling the Mitzvah of telling of the story of the Exodus. [Some suggest that one must also intend the reason behind the Mitzvah, which is to publicize the miracles and greatness of G-d.[11]]
Verbalizing with mouth versus reading in mind:[12] One does not fulfill his obligation of Maggid by reading the words in his mind, and rather it must be verbalized, or heard from another person who is reading it aloud, as will be explained.
Aloud and in a happy tune: The section of Maggid to be read aloud.[13] This applies even if one is performing the Seder alone.[14] It is likewise customary to read the Haggadah in a happy tune.[15]
Must one read Maggid to himself or does it suffice to listen? One fulfills his obligation of Maggid and Sippur Yetzias Mitzrayim through listening to the story telling and Haggadah reading of another person [i.e. male leader of the Seder], and it is not necessary for each and every individual to say the words himself in order to fulfill the Mitzvah. Nevertheless, the widespread custom today is for each person to read the Haggadah quietly to themselves. See Chapter 3 Halacha 4 for the full details of this!
Women leading the reading: It is permitted for a woman to read the Haggadah on behalf of another woman, or children. However, a woman is not to read the Haggadah on behalf of a male above the age of Bar Mitzvah. Thus, those who are accustomed to delegate the saying of the Haggadah to various participants, including women, are to verify [and announce] that every individual is to say the Haggadah quietly to themselves. By a public Seder in which there are commonly participants present who cannot read the Haggadah, one is to make sure that a male recites the Haggadah aloud on behalf of the participants. See Chapter 3 Halacha 4 for the full details of this!
Experiencing the exodus:[16] The saying over of the story of the exodus must be done in a way that one begins to experience the emotions associated with the exodus, and that he actually feels as if he was taken out of Egypt.
Explaining the story to one’s wife and children:[17] One is obligated to recite the Haggadah in a language that the women and children [and all the other people in attendance can] understand.[18] One is to elaborate on the story in accordance to their capability of understanding.[19] If they have a broad potential understanding, one is to explain to them everything.[20] [This obligation begins from the start of Maggid, from the section of Ha Lachma Ania.[21] One great idea that many use is to perform a Pesach skit detailing the miracles and story, in order to get everyone interested and involved.] See Chapter 1 Halacha 1E for the full details of this matter!
Leaning:[22] One is not to recite the Haggadah in a leaning position, as it must be said in a position of fear and trepidation.
Revealing the Matzah during Maggid:[23] As explained in Halacha 2, one is required to say the Haggadah while the Matzah and Simanim [i.e. Maror; Charoses; Zeroa and Beitza] are present on the table. Therefore, the Matzah is to be partially[24] visible and revealed throughout the saying of Maggid. This, however, is with exception to whenever one needs to hold the cup of wine [i.e. by Vehi Sheamda and Asher Goalanu] in which case we cover the Matzos, as will be explained, and then return and reveal it.[25]
C. Hei Lachma Anaya:The nussach:[26] The main Nussach printed in all the Sefarim is “Ha Lachma Aniya Di Achalu Avhasana Beara Dimitzrayim/This is the bread that our forefathers ate in Egypt.”[27] Nevertheless, some are particular to say “Kiha Lacham Anya” or “Ha Kilachma Anya”, and those who do so have upon what to rely.[28] [In the Siddur, Admur writes to say “Heiy Lachma Anya”, without a Kuf, and with a Tzeireiy under the Hei. So also rule other Poskim[29] based on Kabballah. This follows the Nussach of the Arizal and comes to fix the sin of Yosef who told the Egyptians “Heiy Lachem Zera,” and thus gave sustenance to the Kelipos.[30] The Rebbe Rashab would say the first Lishana Habah Mileil, which means that he would emphasize the Beis of Habah. In the second Lishanah Habah he would say it Milera, which means he would emphasize the Alef.[31]]
Lifting the Kearah of Matzah:[32] After Yachatz, the custom is to lift the Kearah which contains the Matzos and say “Ha Lachma Aniya” until Mah Nishtana. There is no need to remove the foods [i.e. Simanim] from the Kearah prior to lifting it up, and rather it may be lifted together with the foods that are on it.[33] [In families that the custom is to lift the Kearah together, it should be lifted only by the men.[34] Practically, the custom of the Rabbeim is not to lift up the Kearah, or Matzos, but rather to simply reveal part of the Matzos.[35]]
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Saying it aloud:[36] The saying of Hei Lachma Aniya is to especially be done aloud. [This is in addition to the fact that the entire Haggadah should be read aloud, as stated above.] This applies even if one is performing the Seder alone. Saying it three times:[37] The Sephardic custom is to recite the paragraph of Hei Lacham Ania three times. Opening the door:[38] Some are accustomed to open the door upon saying “Kol Dichfin,” as if the door remains closed then who will come.[39] Other Poskim[40], however, explain that this wording refers to one’s household and not to outside guests [and there is hence no need to open the door]. [Practically, the Chabad custom is to say it while the door remains closed.] Details on the Nussach The reason it is said in Aramaic:[41] The invitation of Ha Lacham Aniya was instituted to be said in Aramaic as that is the language that the common folk understood in those times. In addition, the Sages did not desire that the angels, who do not understand Aramaic, hear this invitation and come to the Seder and find fault with the Jewish people. Did the Jewish people really eat Matzah in Egypt?[42] The Nussach of Hei Lachma Ania states that our forefathers ate Matzah in Egypt. This is puzzling, as in truth they ate the Matzah only after they left Egypt and not in Egypt proper. Thus, some explain that in truth even in Egypt itself the Jewish people ate Matzah as the Egyptians provided the Jews only with Matzah in order to keep them satiated longer, and never allowed them to eat Chametz. |
Removing the table/Kearah:[43] In the Talmudic times when each and every participant had an individual food table in front of him, it was required for the table to be completely removed from the presence of the [leader of the Seder, who is the] person who will be leading the recital of the Haggadah [until after Mah Nishtana, prior to the start of Avadim Hayinu when it would be returned[44]].[45] In the later generations, however, the custom became to have one large joint table for all the participants to eat on. Now, since it is greatly difficult to move the table, it therefore became customary [not remove the table as was done in Talmudic times but rather] to simply remove the Kearah which contains the Matzos from in front of the household leader who will be reading the Haggadah, and to place it at the end of the table.[46] In more recent times, however, [even this custom was abolished and] the custom became to not even remove the Kearah at all.[47] [Instead, some are accustomed to simply read the instructions of moving the table, but do not actually move it.[48] Practically, Admur in the Siddur instructs for the Kearah to be moved to another side of the table and so rule other Poskim.[49] The custom of the Rebbe was to move the Kearah slightly to the side.[50]]
Covering the Matzos:[51] The Matzos on the Kearah [which was moved to the side] are to be covered throughout the recitation of Mah Nishtana.
Pouring the second cup:[52] After the Seder plate is moved, one needs to pour the second cup [of the four cups of wine], immediately prior to starting the saying of Maggid [i.e. Mah Nishtana].[53] [Some Poskim[54], however, rule that it is not necessary to pour the cups for all the participants and it suffices to pour the cup of the leader of the Seder. This especially applies towards the cups of children who may drink it prior to the time or come to spill it if it is poured prior to its time of drinking at the end of Maggid.]
No need to wash the cup beforehand: The cup does not require washing [i.e. Shetifa and Hadacha] as it was already washed before Kiddush.[55] [This was likewise the Rebbe’s custom, to pour the second cup without washing it beforehand.]
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Summary:
Before Mah Nishtana the second cup is poured and the Kearah is moved to the side and the Matzos are covered. This is done in order to make the children wonder and thus encourage them to ask questions.
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Its purpose:[57] The story of the exodus must [initially] be said in the form of an answer to a question, as the verse[58] states “Ki Yishalcha Bincha Machar Leimor Mah Haeidus Vehachukim Vehamishpatim… Viamarta Livanecha Avadim Hayinu.” This is fulfilled through the child asking his father the Mah Nishtana. See Chapter 1 Halacha 1F for the full details of this matter!
The Nussach:[59] One needs to say “Ein Anu Matbilin Afilu Paam Achas” in contrast to “Ein Anu Chayavim Litavel Afilu Paam Achas.”[60]
Who is to ask the Mah Nishtana? One’s son [who has reached the age of Chinuch[61]] is to ask him the questions of Mah Nishtana. If the son is uneducated and does not know how to ask, then the father is obligated to teach him.[62] [Even if the son is already an adult, and is a scholar of his own right, he is to ask his father the questions.[63]] If he does not have a son, then his [daughter[64] who has reached the age of education and/or] wife is obligated to ask him.[65] [Practically, if one has a daughter who has reached the age of Chinuch, she is to ask the questions rather than the wife.[66] If one has an older daughter, and a son under the age of understanding, then the daughter is obligated to ask the questions.[67]] If he does not have a [son, daughter or] wife then he is to have a friend ask him, or he is to ask his friend. If he is by himself, he is to ask himself the questions.[68] [Practically, the custom is to have all the children ask the Mah Nishtana, beginning with the youngest child who is able to speak[69], and then followed by the older children.[70] By the Chabad Rabbeim, the custom was for even the adult children to ask their father, and hence all children and grandchildren asked the Mah Nishtana.[71]]
Does the person being asked the questions of Mah Nishtana also need to say it?[72] After the asking of Mah Nishtana, both the asker and the person being asked are to begin saying Avadim Hayinu.[73] It is not necessary for the person who was asked to also say Mah Nishatana, even if he is doing the Seder alone with his friend and was asked by his friend. Likewise, when a son [or daughter] or wife ask him the Mah Nishtana, he is not required to repeat the Mah Nishtana, and rather begins from Avadim Hayinu. [Practically, however, the Chabad custom is for each person to repeat the Mah Nishtana after the children complete saying it.[74] This is likewise the custom of other communities.[75]]
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Chabad custom of saying Mah Nishatana in Yiddish Saying the words Tateh Ich Vil Der Fregen Fir Kashyus:[76] The Chabad custom is for the asker to preface his questions with the Yiddish statement of “Tateh Ich Vil Der Fregen Fir Kashyus.” This applies even if his father is no longer alive. Reciting the Stanzas in Yiddish: The Chabad custom is to recite a number of introductory phrases in the Yiddish language prior to each of the four questions. These phrases can be found in select Chabad Haggadah’s and is printed in the commentary of the Rebbe for Mah Nishtana. Some are accustomed to likewise recite Hie Lachma Aniya and Avadim Hayinu in Yiddish, however the Chabad custom is to limit this only to Mah Nishtana.[77] Why do we not ask as part of the Mah Nishtana’s as to why we drink four cupos of wine on this night?[78] As this Mitzvah is only Rabbinical, in contrast to all the other four questions which involve the Biblical Mitzvos, such as leaning by Matzah and dipping Maror in Charoses.
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Returning the Seder plate and revealing the Matzos:[79] In previous times when it was customary [prior to Mah Nishtana] to remove the table or Kearah from before the person saying the Haggadah [See Halacha D], it was necessary to return the table/plate in front of him prior to beginning Avadim Hayinu, as one is required to recite the Haggadah over Matzah, Maror, Charoses, and the two cooked foods, as explained above [in Halacha 2]. [In today’s times that it is no longer customary to remove the Kearah/table from in front of the person saying the Haggadah prior to Mah Nishtana, and at most we simply move it to the side, then prior to Avadim Hayinu, the Kearah is to be returned to the front of the person saying the Haggadah.[80]]
Revealing the Matzah:[81] Due to the above reason, from the start of Avadim Hayinu, one is to beware that the Matzos are partially[82] revealed throughout the Seder, until the paragraph of Lefichach is reached. This, however, is with exception to whenever one needs to hold the cup of wine [i.e. by Vehi Sheamda and Asher Goalanu] in which case we cover the Matzos, as will be explained, and then return and reveal it.[83]
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Summary: After Mah Nishtana, prior to Avadim Hayinu, one is to return the Seder plate and reveal part of the Matzas. |
G. Avadim Hayinu:[84]
The paragraph of Avadim Hayinu is recited in answer to the question of the child, and is the start of the Mitzvah of Sippur Yetzias Mitzrayim. One is required to start this Mitzvah with a disparaging matter, and hence we begin with Avadaim Hayinu, and later on in the paragraph we discuss that our ancestors were originally idolaters.
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May a convert recite the Nussach of Avadim Hayinu?[85] Yes.[86] |
H. Vehi Sheamda:
Covering the Matzos and lifting the wine:[87] During the recital of Vehi Sheamda, some[88] are accustomed [based on Kabballah[89]] to hold the cup of wine in their hands until the words “VeHakadosh Baruch Hu Matzileinu Miyadam.” [Practically, so is the Chabad custom to lift the cup of wine.[90]] It is proper at this time for the Matzos to be covered until the cup is returned to the table, in which case the Matzos are to then once again be revealed.[91] [The custom of the Rabbeim was to first cover the Matzos and only then to lift up the cup.[92] It is recited in a sitting position.[93]]
| Summary: By Vehi Sheamda one is to cover the Matzos and then lift the Kos. |
When:[95] It is customary to spill some of the wine from the cup upon arriving to the words Dam, Esh, ViTimros Ashan. Likewise, the wine is spilled when one says each of the ten Makos, and likewise when one mentions the abbreviations of the Makos as Datzach, Adash, BeAchav.[96] Thus, the wine is spilled from the cup for a total 16 times.[97]
How:[98] It is customary to spill a small amount of the wine using one’s finger.[99] The custom is to use the index finger, closest to the thumb, referred to as the Etzba in Hebrew.[100] However, some are accustomed to use the pinky.[101] Others are accustomed due to reasons known to them to spill the wine using the cup itself [through tilting it] and not through using their finger.[102] [Practically, in the Siddur Admur rules that one is to spill the wine with the cup itself and not with one’s finger, and so is the Chabad custom.[103]]
A broken vessel-The vessel used to collect the spilled wine:[104] The wine is to be spilled into a broken vessel [such as a chipped plate or bowl], representing the Kelipos which is called cursed. [One may not break the dish on Yom Tov for this purpose, and it hence must be done before Yom Tov.]
The intent upon spilling:[105] Upon spilling the wine, one is to intend that the cup represents Malchus, and that through the power of Binah he is spilling the wrath from the wine, into a broken vessel which is Kelipa and cursed. [One is to thus intend that only the spilled wine is wine of wrath while the remaining wine that is in the cup, is wine of joy.[106] One is to also intend that G-d save him from these Makos.[107]]
Refilling the cup and what to do with the spilled wine:[108] After all the above spills are performed, one is to refill the cup with wine. One is not to first discard the remaining wine in the cup, as on the contrary its remains are wine of joy, and hence should simply have more wine added to it. [The spilled wine is to be discarded in a way that no one can benefit from it, similar to water from the morning washing.[109]]
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Leaving the broken vessel on the floor: Some are accustomed to not placing the broken plate on the table anytime throughout the pourings, and rather leave the vessel on the ground.[110] This was likewise the custom of the Rebbe.[111] Some are accustomed to be particular in this throughout the year, to never place a broken vessel on the table, and so is the tradition in the name of the Alter Rebbe.[112] The definition of a broken vessel: In the most literal sense, this refers to a vessel that is slightly chipped on its rim and the like. However, some argue that so long as the vessel is made of cheap material, such as a plastic disposable vessel, it suffices.[113] Likewise, some ponder that perhaps so long as the vessel will not be used throughout Pesach then it suffices. Practically, it is best to use an actual broken vessel, and if necessary to chip the rim of a plastic disposable vessel before the start of the festival. The Rebbes custom:[114] It is attested that in the earlier years the Rebbe did not use an actual broken vessel, although in later years he did. |
All fourteen stanzas of Dayeinu are to be recited consecutively, without making any interval in between.
K. Holding the Matzah upon saying Matzah, and holding the Maror by saying Maror:[116]
When one reaches the words “Matzah Zu Sheanu Ochlin” [in the stanza of “Pesach, Matzah, Maror”] one is to hold the middle[117] Matzah in order show it to the participants of the meal.[118] Likewise, when one reaches the words “Maror Zeh” one needs to lift the Maror in order to show it to the participants of the meal. However, when one says the words “Pesach Zeh Shehayu Avoseinu,” he is not to lift the cooked food [i.e. Zeroa] that is in the Kearah in commemoration for the Pesach in order so it does not appear as if it was sanctified for the Pesach.[119] [Nevertheless, he is to look at the Zeroa upon saying it.[120]]
- Custom of Beis Harav:[121] The custom in the Rebbe’s household is to hold the middle and lower Matzos in their covering until the second על שום of the former paragraph. When mentioning the bitter herbs, it is the custom in the Rebbe’s household to rest one’s hands [both hands] on the Maror, as well as on the Maror to be used for the Korech, until the second על שום of the latter paragraph.
At the end of Maggid, the first two paragraphs of Hallel is read. The remainder is read after the meal and Birchas Hamazon, in the section of the Seder named “Hallel”.[123]
Blessing:[124] A blessing is not recited over the Hallel that is read on this night.[125] [Nonetheless, a blessing is recited at the end of Hallel, as will be explained in Halacha 16.]
Sitting versus standing:[126] This Hallel may be read in a sitting position.[127] Nevertheless, one is not to read the Hallel and Haggadah while leaning on his side and is rather to recite it with awe and fear.[128] [Practically, some are accustomed to stand for its recital[129], although this is not the widespread custom and is not the Chabad custom.]
Mourner/Avel:[130] A mourner/Avel [within Shiva, or prior to burial] is obligated to recite the Hallel on this night [i.e. within the Haggadah], even though in general we are accustomed not to read Hallel in the home of an Avel.[131]
M. Birchas Asher Gealanu:[132]
Its purpose:[133] The blessing of Asher Gealanu was instituted to be recited in correspondence to the blessing of Sheasa Nissim Lavoseinu which is recited over all miracles. It is therefore recited even if one does not have a cup of wine available to recite the blessing over.
Covering the Matzos and lifting the wine:[134] During the recital of Lefichach, the custom is for each individual to raise the cup and hold it in their hands until the conclusion of the blessing of “Goal Yisrael”.[135] Therefore, it is proper for the Matzos to be covered at this time.[136] [One is to first cover the Matzos and only then to lift up the cup.[137] The custom of the Rabbeim is to lift up the cup until the words “Vinomar Lifanav Hallelukah,” to then put it down and only re-lift it for the blessing of Asher Gealanu.[138]]
Sitting versus standing:[139] The blessing of Asher Gealanu is recited in a sitting position.
Min Hazevachim and Min Hapesachim:[140] In the blessing of Asher Gealanu one is required to first say Min Hazevachim and only afterwards Min Hapesachim.[141] However, when Pesach falls on Motzei Shabbos some are particular to first recite Min Hapesachim and only afterwards Min Hazevachim.[142] Others however are not particular in this matter [to say it in this order when Pesach falls on Motzei Shabbos], and rather they always say Min Hazevachim and only afterwards Min Hapesachim].[143] [Practically, the Chabad custom is like the former opinion.[144]]
Blessing of Hagafen on the second cup: The Ashkenazi custom is to say a blessing of Hagafen on the second cup of wine. See Chapter 1 Halacha 4D for the full details of this subject!
Leaning: Men are required to lean to their left side upon drinking this cup of wine, which counts as the second of the four cups. If one forgot to lean, it is proper to be stringent and repeat the drinking in a leaning position. See Chapter 3 Halacha 7 for the full details of this subject!
May one eat or drink after the second cup? After the end of Maggid, prior to Motzi Matzah, one is not to eat any food, until the start of the meal. However, one may drink any beverage without restriction with exception to wine, alcoholic beverages, coffee, tea, and pure juice, in the event that a new blessing must be recited upon drinking it. If these beverages were already included in the blessing of Hagafen said earlier, then it is permitted to drink them without restriction even prior to Motzi Matzah. See Chapter 3 Halacha 8C for the full details of this subject!
_____________________________________________________________[1] See Admur 473; Kaf Hachaim 473:126-173
[2] Admur 473:42 “The saying of the Haggadah is a positive command in the Torah”; Admur in Minyan Hamitzvos 8; Sefer Hachinuch Mitzvah 21; Rambam Chametz Umatzah 7:1; Mishneh Pesachim 116a
Other opinions: Some Poskim rule that in today’s times the fulfillment of the Mitzvah of Sippur Yetzias Mitzrayim is Rabbinical. [See Admur 296 Kuntrus Achron 3; See Rebbe in Haggadah “Yachol Mirosh Chodesh” that some understand that according to some Rishonim the Biblical Mitzvah applies only if one actually has Matzah in front of him, otherwise one is Biblically exempt. The Rebbe however questions this understanding]
[3] The source: The verse states Vihigadeta Livincha Bayom Hahu, from which we learn that one must tell over the story of the Exodus. [Admur ibid; Chinuch ibid] Alternatively, as the verse states “Zechor Es Hayom Hazeh Asher Yatzasam Mimitzrayim.” [Rambam ibid as the main source for the obligation] See Minchas Chinuch 21:1 for the significance of these two verses and that while the verse of Vehigadeta Livincha serves to teach us that one must teach one’s child the story of the exodus, the verse of Zechor teaches us that if one does not have a child then he must say the story to himself .
[4] It is unclear as to the intent of the end point of this Derush, and if it refers to until the Pasuk of Vayeirau, or until all the Drashos conclude with Datzach, Adash, Beachav
[5] Admur 473:43; Rambam Chametz 7:4-5; Rif Pesachim 25b; Mishneh Pesachim 116b; Kaf Hachaim 473:153
[6] Admur ibid
[7] Ran Pesachim 116b; Implication of Rif, Rashba and Abudarham Rebbe in Hagada
[8] Mishneh Pesachim 116b
[9] See Chayeh Adam 130:7; M”B 473:64; Kaf Hachaim 473:136
[10] M”B 473:7; Maharal Gevuros Hashem 62; Siddur Yaavetz; Chayeh Adam 130:3; See Minchas Chinuch 21:1 “Regarding whether this Mitzvah needs Kavanah, it is like all Mitzvos which are speech dependent [such as Shema, and require Kavanah], and there is no need to lengthen on this obvious matter.” See Admur 60:5 [There Admur records a dispute regarding whether Mitzvos require intent and he rules like the stringent opinion.]; See Biur Halacha 60:4 “Veyeish Omrim”
[11] Derech Pikudecha Mitzvah 21; See Nitei Gavriel 84:18
[12] Kaf Hachaim 473:135; See Admur Hilchos Talmud Torah 2:12
[13] Yifei Laleiv 2:10; Kaf Hachaim 473:127; Siddur Arizal, brought in Likkutei Sichos 22:179
[14] Poskim ibid
[15] Drashos Maharil; Chok Yaakov 473:35; Kaf Hachaim 473:148; Siddur Arizal ibid; Minhagei Chasam Sofer 10:13; Hagadas Imrei Kodesh in name of Rav Sar Shalom of Belz; Likkutei Sichos 22:179, printed in Shulchan Menachem 2:315; Hisvadyus 5749 page 36; See Otzer Minhagei Chabad Nissan p. 154-155; See Zohar Parshas Bo p. 40, brought in Kaf Hachaim 473:152
[16] See Rambam Chametz Umatzah 7:6; Mishneh Pesachim 116b; Gevuros Hashem of Maharal 62; Batei Nefesh of Chida; Piskeiy Teshuvos 473:30; See Zohar Parshas Bo p. 40, brought in Kaf Hachaim 473:152
[17] Admur 473:42
[18] Admur ibid; Rama 473:6; Kol Bo 50; Chinuch 21 “Each person is to tell the story according to the flow of his tongue”
[19] Admur ibid; Rambam 7:2; Mishneh Pesachim 116a
[20] Admur ibid; Rashbam Pesachim 116a
[21] M”B 473:62; Kaf Hachaim 473:134
[22] Admur 473:48; Shelah Pesachim “Ner”; Chok Yaakov 473:35; Elya Raba 473:34; P”M 473 A”A 29; M”B 473:71; Kaf Hachaim 473:151; Nitei Gavriel 84:10
[23] Admur 473:44; Siddur Admur; Rama 473:7; Shut Maharil 58; Levush 473:7; Beis Yosef 473; Rebbe in Haggadah Shel Pesach before Hei Lacham Aniya that we reveal the Matzos; Kaf Hachaim 473:169
[24] Admur ibid; Admur in Siddur before Avadim Hayinu “We reveal part of the Matzah”; See Rama ibid who omits the word “part”
[25] See Admur 473:44 and in Siddur before Vehi Sheamda “We raise the cup and cover the Matzah”; Kaf Hachaim 473:155; 170
[26] Admur 473:37; M”A 473:24; Elya Raba 473:29; Chok Yosef 473:30; Kaf Hachaim 473:128; See Likkutei Sichos 7:260
[27] Admur ibid; Darkei Moshe 473:17; Maharal of Prague; Mateh Moshe 630
The reason: Although the Matzah that we eat is not the same Matzha from thousands of years ago which we ate in Egypt, nevertheless we say this wording as one is required to show on this night that he himself was enslaved, and redeemed, from Egypt, and hence the start of Maggid begins with this statement. [Likkutei Sichos 7:260]
[28] The reason: As it is untrue to say “Ha Lachma Di Achlu Avhasana” as this bread is not the actual bread that our forefathers ate. Therefore, although all the Sefarim write the Nussach as Ha Lacham, nevertheless, one who says Keha Lacham or Ha Kelachma does not lose out. [Admur ibid; M”A ibid]
[29] Machazik Bracha 473:6; Ben Ish Chaiy Tzav 33; Kaf Hachaim 473:129
[30] See Sicha of Pesach 1955; Hosafos in Likkutei Sichos 3
[31] Rebbe in Haggadah
[32] Admur 473:36; Siddur Admur; Michaber 473:6; Shut Rosh 14:6
[33] Admur ibid; M”A 473:23; Tur 473; Rashal 88; Rashbam Pesachim 115b; Tosafus Pesachim ibid; Chok Yaakov 473:31; M”B 473:60; See Kaf Hachaim 473:126
Other opinions and Customs: Some Poskim rule that one is to lift the Kearah in one hand and the Matzos in another hand. [Pesach Meubin 245; Chok Yaakov 473:31; Elya Raba 473:28] Other Poskim rule that one is to lift the Matzos by themselves. [Drashos Maharil Hilchos Agadah] Others rule that one is to only lift the middle Matzah. [Shulchan Gavoa 473:34; Ben Ish Chaiy Tzav 33; Kaf Hachaim 473:126 in name of Shaar Hakavanos] See Kaf Hachaim ibid
[34] Chayeh Adam 130:7; Kaf Hachaim 473:126
The reason: As one’s wife may be a Nida and it can leave to frivolity to have the entire family lift it together. [ibid]
[35] Haggadah of Rebbe; Sefer Haminhagim p. 39
[36] Rashal 88; Chok Yaakov 473:32; Kaf Hachaim 473:127
[37] Ben ish Chaiy Tzav 33; Kaf Hachaim 473:129
[38] See Kaf Hachaim 473:132; See Chikrei Minhagim 3:76
[39] Pesach Meubin 249
[40] Chok Yaakov 473:33; P”M 473 A”A 24
[41] Abudarham; Kaf Hachaim 473:132
[42] Abudarham; Kaf Hachaim 473:132
[43] Admur 473:38; See Michaber 473:6; Tur 473; Pesachim 115b; Kaf Hachaim 473:140-141; Piskeiy Teshuvos 473:28
[44] Siddur Admur
The reason: As the Haggadah must be recited over the Matzos. [Pesachim 36a; 115b; Rebbe in Haggadah]
[45] The reason: In the Talmudic times when each participant had an individual food table in front of him [See Rashbam Pesachim 115b], the Sages [Pesachim 115b] required for the personal table of the person who will be leading the recital of the Haggadah, together with the Matzos that are on it, to be removed to a different corner. The reason behind the custom to remove the table, was in order to cause the children who see this to ask the question of why the Matzos are being removed prior to the meal, and through doing so they will be encouraged to ask also the other questions of Mah Nishtana etc, as will be explained in 473:40. [Admur ibid; Tur 473; Levush 473:6; Dvei Rebbe Yanai in Pesachim 115b] Some write that after the children ask the question of why the Matzos were removed, they are to be told that this is done because it is forbidden to eat any Matzah until after the Mitzvah of Sippur Yetzias Mitzrayim is fulfilled. [Maharil; M”A 473:26; Kaf Hachaim 473:141]
[46] Admur ibid; Siddur Admur; Michaber 473:6; Tosafus Pesachim ibid; Rashbam ibid
The reason: This is done as if to say that the meal has concluded, in order to encourage the children to ask questions. [Admur ibid]
[47] Admur ibid; M”A 473:25; Chok Yaakov 473:33; Kaf Hachaim 473:140; Aruch Hashulchan 473:21 writes the custom today is to cover the Matzos during Mah Nishtana, and then uncover them before Avadim Hayinu, rather than to move it to the side; The Minhag of moving the Kearah is omitted from Chayeh Adam 130 and Kitzur SHU”A 119, hence implying like the M”A ibid; On the other hand, this statement of the M”A ibid is omitted from M”B 473; See however Piskeiy Teshuvos 473 footnote 158 that the Chofetz Chaim did not move the Kearah to the side by his Seder
The reason: As the children already know that their main food of the meal will not be from the Matzos that are on the Kearah, and therefore they in any event will not ask any questions if the Kearaha is removed from the table. [Admur ibid]
[48] Chok Yaakov ibid; P”M 473 A”A 25; Kaf Hachaim ibid
[49] Siddur Yaavetz; Maaseh Rav that so was custom of Gr”a; Implication of M”B brought in previous footnote
[50] See Otzer Minhagei Chabad 90, p. 159 that the Rebbe moved it slightly to the side, although the Rebbe Rayatz was not particular to move it.
[51] Implication of Admur in Siddur who writes before Avadim Hayinu “Meglain Miktzas Hapas”; Aruch Hashulchan 473:21; Custom of Rebbe as witnessed during his Seder, recorded in Haggadah of Heichal Menachem, unlike the records brought in Hamelech Bemesibo 1:201 which states that the Matzos remained revealed
[52] Admur 473:39-40 [See also Admur 472:25 that the Haggadah is recited over the second cup]; Siddur Admur; Michaber 473:7; Tur 473; Mishneh Pesachim 116a; M”B 473:67; See Kaf Hachaim 473:143-145
[53] The reason: Although one is not required to hold the cup [of wine] in one’s hands until one reaches the section of Lefichach [at the end of Maggid], as explained in 473:44, nevertheless, one is required to pour the wine immediately prior to starting the reading of the Haggadah. The reason this is done is in order to engage the children to ask the question of why we are drinking the second cup prior to starting the meal, being that it is not common to do so throughout the year. [Admur ibid; Michaber ibid; Tur ibid; Rashi and Rashbam on Pesachim ibid] Now, through the children being engaged in asking this question they will be motivated to also ask the other questions of Mah Nishtana, and thus fulfill with his children the verse [Devarim 6:20] of Ki Yishalcha Bincha Machar Leimor Mah Haeidus Vehachukim Vehamishpatim…Veamarta Livincha Avadim Hayinu.” [Admur ibid]
[54] Kaf Hachaim 473:144
[55] Admur ibid; Chok Yaakov 473:34; Maharshal 88; Bach 473; Olas Shabbos 473:6; Elya Raba 473:32; Chok Yosef 473:31; Kaf Hachaim 473:142
[56] See Admur 473:40-42; Kaf Hachaim 473:146-148
[57] Admur 473:40
[58] Devarim 6:20
[59] Admur 473:41; Siddur Admur; Tur 473; Rambam 8:2; Rav Safra Pesachim 116a; M”A 473:27; Taz 473:9; Elya Raba 473:33; Levush 473:7; Kaf Hachaim 473:147
Other opinions: Some Poskim rule that one may say the Nussach of “Ein Anu Chayavim Litavel.” [Drashos Maharil Hilchos Haggadah]
[60] The reason: As how can one then say “Halayla Hazeh Shtei Peamim/On this night twice” which implies that he is obligated to dip his food twice, while in truth we only dip due to an obligation one time, which is the dipping of the Maror into the Charoses. However, the first dipping [of the Karpas] is not due to an obligation but simply to make the children wonder [at the change and ask questions]. [Admur ibid; M”A ibid; Levush ibid; Bach 472; Beis Yosef 472; Pesachim ibid]
[61] Piskeiy Teshuvos 473 footnote 161; See Admur 472:25
[62] Admur 473:40; Michaber 473:7; Mishneh Pesachim 116a
[63] See Rambam 7:2; Toldos Shmuel Mitzvah 21:1; Lehoros Nasan 9:9; Piskeiy Teshuvos 473:29
[64] Aruch Hashulchan 473:21; Admur 472:25 that there is an obligation to educate the daughters just as the sons
[65] Admur ibid; Michaber ibid; Rambam Chametz Umatzah 7:3
[66] Aruch Hashulchan 473:21; See Admur 472:25 that there is an obligation to educate the daughters in Sippur Yetzias Mitzrayim just like the sons
[67] Piskeiy Teshuvos 473 footnote 161
The reason: Being that the son is too young to understand an answer and thus, even if he has memorized the Mah Nishtana, the father does not fulfill his obligation in his explanation to him. [Piskeiy Teshuvos ibid]
[68] Admur ibid; Michaber ibid; Rambam ibid; Braisa Pesachim 116a
The reason: As since the obligation on the night of Pesach is for one to say the Haggadah to others, therefore, if he does not have anyone to ask him the questions, he is required to ask himself, as by asking himself he becomes like a third person to himself, and through him answering his question he fulfills the Mitzvah of Vehigadeta. [Likkutei Sichos 12:43]
[69] Whether it be a boy or girl. [so is implied from the Sicha in the next footnote]
[70] Sichas Acharon Shel Pesach 5740 2:698, printed in Shulchan Menachem 2:326; See Nitei Gavriel 2 86:4
[71] Sefer Hasichos 5704 p. 87
[72] Admur 473:40; Rama 473:7; Darkei Moshe 473:18 in name of Maharil; Story of Abayey in Pesachim 115b; Kaf Hachaim 473:146
Other opinions: Some Poskim rule that the leader of the Seder is to repeat the Mah Nishtana after he is asked. [Rambam 8:2 “Also the reader says Mah Nishatan”; Hagahos Chasam Sofer on Rama ibid; Toras Menachem 5743 3:1226]
[73] This refers to if both people are Torah scholars and one is not saying the Haggadah on behalf of the other, however by a family in which the father is the Seder leader, then he can say Avadim Hayinu aloud on behalf of his family and have them be Yotzei with him, as explained in Chapter 3 Halacha 4.
[74] Rebbe in Haggadah Shel Pesach p. 13 that so was custom of the Rebbe Rayatz; Toras Menachem 5743 3:1226, brought in Shulchan Menachem 2:325, that so was the custom of Chabad Rabbeim, and it follows the opinion of the Rambam; Sefer Hasichos 5704 p. 87 that so was custom of the Tzemach Tzedek
[75] Vayaged Moshe 21:14; Piskeiy Teshuvos 473:29
[76] Haggadah Shel Pesach p. 13; Igros Kodesh 2:240, printed in Shulchan Menachem 2:325
[77] Rebbe in Haggadah
[78] Rebbe in Haggadah
[79] Admur 473:44; Siddur Admur; Michaber 473:7; Tosafos Pesachim 114a; Hagahos Maimanis 7:3; Levush 473; Olas Shabbos 473:6; Kaf Hachaim 473:149
[80] Siddur Admur
[81] Admur ibid; Siddur Admur; Rama 473:7; Shut Maharil 58; Levush 473:7; Beis Yosef 473
[82] Admur ibid; Admur in Siddur before Avadim Hayinu “We reveal part of the Matzah”; See Rama ibid who omits the word “part”
[83] See Admur 473:44 and in Siddur before Vehi Sheamda “We raise the cup and cover the Matzah”; Kaf Hachaim 473:155
[84] See Pesachim 116a that one must begin with a matter of belittlement, and Shmuel holds that one is to say Avadim Hayinu while Rav holds that one is to say Ovdei Avoda Zara. Practically, today we are accustomed like both and recite both paragraphs. [See Rif; Rosh; Rambam; Kaf Hachaim 473:150; Haggadah of Rebbe]
[85] Or Hachaim Parshas Behalosecha; Birkeiy Yosef 473:17; Shaareiy Teshuvah 473:27; Kaf Hachaim 472:138; See Haggadah of Rebbe p. 5
[86] The reason: The reason for this is because indeed the soul of the convert was also in slavery in Egypt and the redemption helped redeem his soul as well. The explanation is as follows: When the Jewish people were enslaved in Egypt, the entire side of holiness was submersed within the impurity of Egypt, and hence the redemption redeemed also the soul of the convert. [Or Hachaim ibid; Rebbe ibid]
[87] Admur 473:44; Siddur Admur “One needs to lift the cup and cover the Matzah-so writes the Arizal..The cup is put down and the Matzah is revealed”; M”A 473:27; Shelah Pesachim p. 142 in name of Rokeiach; Chok Yaakov 473:34; Chok Yosef 473:32; Kaf Hachaim 473:155
[88] Siddur Admur that so writes Arizal
[89] Rebbe in Haggadah
[90] Rebbe in Haggadah
[91] The reason: The Matzos are to be covered while the cup of wine is raised in order so it does not witness its shame. [Admur ibid]
[92] Rebbe in Haggadah; Sefer Haminhagim; See Otzer Minhagei Chabad p. 166
[93] Otzer Minhagei Chabad 98
[94] Admur 473:50-51; See Kaf Hachaim 473:163-168; Piskeiy Teshuvos 473:31; Sefer Shemiras Haguf Vihanefesh [Lerner] 134:2-3
[95] Admur 473:50; Rama 473:7; Maharil Seder Haggadah p. 106 in name of Rokeiach
[96] Regarding the meaning these abbreviations: See Abudarham; Kaf Hachaim 473:166; The Yerushalmi states that these abbreviations were inscribed on the staff of Aaron.
[97] The reason: The wine is spilled for a total of 16 times as it corresponds to the sword of Hashem which is called Yo-hach and is the angel which is appointed over retribution [i.e. Nekama]. [Admur ibid; M”A 473:29; Darkei moshe 473:18; See Kaf Hachaim 473:167]
[98] Admur 473:51; See Kaf Hachaim 473:163
[99] Admur ibid; Rama 473:7; Maharil Seder Haggadah p. 106; Minhagei Mahrash 399:7; M”A 473:28
[100] 1st custom in Admur ibid; Poskim ibid; Darkei Moshe 473:18; Elya Raba 473:35; Chok Yaakov 473:37; Chok Yosef 473:34;
The reason: The reason this finger is chosen is because its Hebrew name Etzba correlates to the verse “Etzba Elokim Hi” [which was written in reference to the Makos]. [Admur ibid; M”A ibid; Darkei Moshe 473:18; See Kesubos 5b]
Other opinions: Some Poskim rule that one is to dip the ring finger into the wine for the sake of the spillage. [M”A 473:28 in name of Yalkut Vaeira in name of Pirkei Derebbe Eliezer 48]
[101] 2nd custom in Admur ibid; M”A ibid; Hagahos Maimanis, brought in Darkei Moshe 473:18
The reason: The reason this finger is chosen is because it is with this finger that Hashem smote the Egyptians. [Admur ibid; See Pirkeiy Derebbe Eliezer 48]
[102] 3rd custom in Admur ibid; Siddur Admur; Arizal in Peri Eitz Chaim Shaar Chag Hamatzos 6 and chapter 7 Hagahos Tzemach; Mishnas Chassidim Leil Pesach 11:1; Siddur Arizal; Shelah; Shevach Pesach Kadesh 6; Maggid 12; Yifei Laleiv 2:12; Kaf Hachaim 473:163; Likkutei Maharich in name of of Shaareiy Rachamim in name of Gr”a; Shaar Hatziyon 473:81
The reason: The main reason is based on Kabalah. However, some suggest the reason is because when dipping a finger in the wine, it is possible for some of the wine to drip back into the cup. [Vayaged Moshe 22:11]
[103] Siddur Admur
[104] Siddur Admur; Mishnas Chassidim 11:2; Nehora Hashaleim; Kaf Hachaim 473:164; Nitei Gavriel 87:14
[105] Siddur Admur
[106] Haggadah of Rebbe
[107] Pesach Meubin 261; Kaf Hachaim 473:168
[108] Admur in Siddur; Chok Yaakov 473:37; Mishnas Chassidim 11:16
Other customs: Some are accustomed to discard the remainder of the wine and refill the cup anew. [Chok Yaakov ibid in name of Pesach Meubin 261; brought in Haggadah of Rebbe] Others are accustomed to use a different cup of wine for the sake of the pouring, as opposed to the second cup that was poured by Mah Nishtana. [Kaf Hachaim 473:165]
[109] Haggadah Chaim Lerosh; Piskeiy Teshuvos 473:31; So is the widespread custom
[110] Vayaged Moshe p. 154; Hagadas Chaim Lerosh; Or Yisrael 473:7; Tosfos Chaim on Chayeh Adam 130:28; Kerem Chabad p. 51 that so was the custom of the Alter Rebbe; Nitei Gavriel Pesach 87:14; Pesach Chasidi; See Otzer Minahgei Chabad p. 170
[111] Maaseh Melech p. 203; Pesach Chasidi ibid; Otzer Minahgei Chabad ibid
[112] Kerem Chabad p. 51; See Otzer Minahgei Chabad ibid in name of Yagdil Torah N.Y. 52:147 that the Alter Rebbe spilled the wine directly onto the floor being that he could never place a broken vessel on the table
[113] See Nitei Gavriel 87:14 footnote 24
[114] See Bakodesh Penima [in earlier years it was not broken while in later years it was]; Pesach Chasidi 138 [it was broken but was difficult to tell]; Maaseh Melech p. 203 [in earlier years it was not broken while in later years it was broken. The break in the vessel was made by Rav Chaim Halbershtam, on his own accord and not as the result of a directive of the Rebbe.]; Otzer Minahgei Chabad ibid [No apparent break in vessel]
[115] Rebbe in Haggadah
[116] Admur 473:45; Siddur Admur; Michaber 473:7; Pesachim 36a; See Kaf Hachaim 473:157-159
One who is blind: One who is blind is not to say Matzah Zo or Maror Zeh, but rather simply Matzah Sheanu Achlim. [Chok Yaakov 473:39; P”M 473 M”Z 9; Kaf Hachaim 473:159]
[117] Admur ibid; Siddur ibid; Rama ibid; Mahariy Viyal 193
[118] The reason: This is done in order to make the Mitzvah beloved onto the participants. Now, one is to lift the middle Matzah, as it is called the Lechem Ani with which one fulfills one’s obligation as explained above. [Admur ibid]
Kissing the Matzah: Some are accustomed to kiss the Matzah when taking it into their hands in order to show their belovedness of the Mitzvah in their eyes. [Chayeh Adam 130:7; Kaf Hachaim 473:157]
[119] Admur ibid; Tur 473; M”A 473:27; Chok Yaakov 473:36; Olas Shabbos 473:6; Elya Raba 473:36; Chayeh Adam 130:7; Kaf Hachaim 473:158
[120] Maryu 193; Bach 473; Olas Shabbos ibid; Chok Yaakov ibid; Elya Raba 473:36; P”M 473 A”A 27; Kaf Hachaim ibid
[121] Sefer Haminhagim p. 40
[122] See Admur 473:46-47; Kaf Hachaim 473:156; 160-162
Shira Chadasha: Some are accustomed to reciting the Nussach of Venomar Lefanav Shirah Chadasha Hallelukah. [Admur 473:46; Rashal 88; Tosafus Pesachim 116b; Mordechai Pesachim 38] Others, however, write that one is to say Vinomar Lefanav Hallellukah. [Nussach of the Mishneh in Pesachim ibid; Rif; Rambam 8; Tur 473; Levush 473; Derisha 473:8; Rashbatz Pirush Haggadah; Erech Hashulchan 473:15; Kaf Hachaim 473:156] Practically, Admur in the Siddur omits these words of Shirah Chadasha, and simply writes Vinomar Lefanav Hallellukah.
Grammatical discussion on the word “Vinemar” versus “Venomar”: The Nun of Vinemar Lefanav Shirah Chadasha Hallelukah is to be said with a Segol under the Nun, meaning to say that Moshe and the Jewish people have already said the Shirah Chadasha, which refers to Shiras Hayam, upon leaving Egypt. Likewise, some opinions [Rebbe Yossi Pesachim 117a] say that Moshe and Yisrael said the Hallel [upon leaving Egypt]. [Admur 473:46; Taz 473:9; M”A 473:27; Rashal 88; Bach 473; Olas Shabbos 473:6; Chok Yaakov 473:35; Elya Raba 473:31; Chok Yosef 473:36; Kaf Hachaim 473:156] However, the Nun is not to be said with a Cholam, as it implies that the saying of the Shira Chadasha is going on the future redemption, in which case we would need to grammatically say “Vinomar Lifanav Shir Chadash” in a male tense. The reason for this is as follows: The Midrash [Shemos Raba 23:11] states that all the songs are referred to as Shira in a feminine tense, as their salvation is like a woman who gave birth to a son, and ridded herself from the birth pains, although she repeats this pattern and once again gives birth in pain. This is a metaphor to all the previous redemptions, which were followed by exile and suffering. However, the final redemption will not have any suffering following it at all. It is for this reason that the verse states “Shiru LaHashem Shir Chadash” in a male tense. [Admur ibid; Levush 473:7] Practically, Admur in the Siddur writes Vinomar Lefanav Hallellukah, writing the word Venomar with a Cholam, although omitting the words Shirah Chadasha. So rule also other Poskim, as recorded in the previous footnote. See Kaf Hachaim 473:156
[123] Admur 473:48; All Poskim in coming footnotes regarding blessing
The reason: The reason that the Hallel is split to be read at two different times during the Seder is because the first two paragraphs of Hallel relate to the exodus from Egypt, and therefore we recite it together with Magid, which discusses the exodus, and the second cup. The remainder of the Hallel, however, being that it speaks of the future redemption, therefore we say it near Shefoch Chamasecha, towards the end of the Seder, which also discusses the future redemption. [Seder Hayom; Nehora Hashaleim; Shelah; Yaavetz] Alternatively the reason we say part of it during maggot is in order to recite a Shira also over the second Cup. [Yaavetz ibid] See Kaf Hachaim 473:161
[124] Admur 473:47; Beis Yosef 473 that so is custom of whole world; Bach 473; Ravayah 525; Rosh Pesach 135 Teshuvah 14:5; Tur 473 in name of Maharitz Geios 2:200
Other opinions: Some Poskim rule that a blessing is to be recited over the Hallel that is said during the night of the Seder. The blessing is said twice, once prior to eating during Maggid and the second time after eating during Hallel. [Ritzba; Maharam Merothenberg; Rav Haiy Gaon, Rav Tzemach Gaon, Rav Amram Gaon; See Kaf Hachaim 473:160]
[125] The reason: As the Hallel is not read in a single session, consecutively, as some of it is read prior to the meal [during Maggid] while the remainder is read after the meal and Birchas Hamazon. [Admur ibid; Poskim ibid] Alternatively, it is not recited due to Safek Brachos. [Tur 473; Levush 473:7] Alternatively, a blessing is not recited as it is simply viewed as someone reading from the Torah. [Rav Haiy Gaon; Haggadah of Rebbe]
[126] Admur 473:48; Shibulei Haleket 179; Taz 422:4; Beis Yosef 422; Peri Chadash 422:7
[127] The reason: Although in general the reading of Hallel must be performed in a standing position, as ruled in Michaber 420:7, nevertheless, the Hallel of this night may be read even in a sitting position as all the actions of this night are to be done in a way of freedom. Therefore, we do not trouble one to stand. [Admur ibid]
[128] Admur ibid; Beir Heiytiv end of 473 in name of Shelah Hakadosh; See Admur 63:1; See Halacha A!
[129] Vayaged Moshe 31:7
[130] Admur 472:5; Chok Yaakov 480:2; See Admur 131:5
[131] The reason: As this Hallel is an actual obligation. [Admur ibid]
[132] See Admur 473:44; 49; Kaf Hachaim 473:162; 169-173
Shir Chadash: In the blessing of Asher Goaleinu one is to say Venodeh Lecha Shir Chadash in a male tense, rather than Shirah Chadashah in a female tense. [Admur 473:46; Siddur Admur; Levush 473:7; Tur 473; Tosafus Pesachim 116b] The reason for this is as follows: The Midrash states that all the songs are referred to as Shira in a feminine tense, as their salvation is like a woman who gave birth to a son, and ridded herself from the birth pains, although she repeats this pattern and once again gives birth in pain. This is a metaphor to all the previous redemptions, which were followed by exile and suffering. However, the final redemption will not have any suffering following it at all. It is for this reason that the verse states “Shiru LaHashem Shir Chadash” in a male tense. [Admur ibid; Levush ibid]
[133] See Admur 484:3; Darkei Moshe 483:1; Chok Yaakov 483:4
[134] Admur 473:44; Siddur Admur “One covers the Matzah and raises the cup and holds it his hands until the conclusion of the blessing”
[135] Admur ibid; Siddur ibid; Michaber 473:7; Hagahos Maimanis Haggadah 3; Tur 473; Levush 473; Kaf Hachaim 473:171
The reason: This is done in order so the Shirah can be said over the wine. [Tur ibid; Levush ibid; Kaf Hachaim 473:172]
[136] Admur ibid; Siddur ibid; Rama ibid; M”A 473:30; Beis Yosef 473; Iggur 798; Levush 473; Kaf Hachaim 473:173
The reason: The Matzos are to be covered while the cup of wine is raised in order so it does not witness its shame. [Admur ibid; M”A ibid]
[137] Order of Admur in Siddur; Rebbe in Haggadah regarding Vehi Shemda
[138] Rebbe in Haggadah; Sefer Haminhagim p. 40
[139] Otzer Minhagei Chabad 114
[140] Admur 473:49; Taz 473:9; Tur 473; Levush 473:7; Mordechai Pesachim 38; Tosafus Pesachim 116b; See Kaf Hachaim 473:162
[141] The reason: The reason for this is because the Zevach is the Chagiga offering which is eaten prior to the Passover sacrifice in order so the Passover sacrifice be eaten with satiation [And with us first mention the Zevachim and only afterwards the Pesachim].
[142] Opinion in Admur ibid; Siddur Admur; Taz ibid; M”A 473:30; Bach 473; Mahariy Viyal 193; Olas Shabbos 473:7; Elya Raba 473:36; Chok Yaakov 473:40 that so is final ruling
The reason: The reason for this is because the Chagiga offering is not eaten on this night as explained in 473:23 [that when Pesach would fall on Motzei Shabbos, the Chagiga offering would not be brought on Shabbat which is Erev Pesach, nor on Erev Shabbos]. Instead the Zevachim, which refers to the Chagiga and Simcha Shelamim would be offered the next day. [Admur ibid; See Beitza 19a]
[143] Opinion in Admur ibid; Opinion in Chok Yaakov 473:40; Pesach Meubin 268; Kneses Hagedola 473 that so is the custom; Chok Yosef 473:3; Kneses Yechezkal 23, brought in Shaareiy Teshuvah 473:27; Kaf Hachaim ibid
The reason: The reason for this is because we request from G-d to help us reach the coming Holidays in a rejoiced spirit to serve him, and there we will eat the next year when Pesach will not fall on Saturday night first from the Zevachim, which is the Chagiga that is eaten on this night, and then from the Pesachim. Now, even if according to our calculation of the set months which we have received, also the following years Passover will fall on Saturday night, nevertheless [the order is not changed, as] when the temple will be rebuilt we will once again sanctify the month based on testimony of sighting of the moon, and then it will once again become possible that Pesach will not full on Saturday night. [Admur ibid; Kneses Yechezkal ibid; Kaf Hachaim ibid]
[144] Admur in Siddur
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