8. Eating and drinking throughout the Seder: A. Before the start of the Seder:

It is forbidden to eat or drink anything prior to Kadesh, just as is the law regarding Kiddush of every Shabbos and Yom Tov.[1]

Giving a child food to eat before Kadesh?[2] [In general it is forbidden to eat prior to Kiddush, and one may not delay the start of the Seder after nightfall, however,] if one is unable to begin the Seder [i.e. Kadesh] right away at the beginning of the night, and the children are hungry and desire to eat, then one may give them a small amount of food to eat [even prior to saying Kiddush]. [It goes without saying that one may give them a small amount to eat after the start of the Seder, as explained in Halacha 7. This applies to children of all ages, even above the age of Chinuch, so long as they are below Bar and Bas Mitzvah.[3]] However, one is not to allow [children who are above the age of Chinuch] to eat a lot of food, and he is thus to remove the plates from in front of them [once they have eaten a little amount], in order so they do not fall asleep during the recital of the Haggadah.[4] [However, children who are below the age of Chinuch[5], may be given even a large amount of food to eat.[6]]

Giving a child Matzah to eat before and during the Seder?[7] (It is possible that prior to saying the Haggadah, it is forbidden to feed children [who are above the age of Chinuch] Matzah which is Kosher for the night of the Seder [i.e. Lechem Oni], even in a small amount.[8]) However, children who are below the age of Chinuch[9], may be fed Matzah on Erev Pesach and prior to Haggadah.[10]

Summary: It is forbidden to eat or drink anything prior to Kadesh, just as is the law regarding Kiddush of every Shabbos and Yom Tov. Prior to finishing Maggid, one may not give children, who are above the age of Chinuch, Matzah to eat until the end of Maggid, although one may give them a small amount of other foods to eat even prior to the beginning the Seder.

1. After Kiddush/Kadesh until end of Maggid?[11]

Wine and Alcoholic beverages:[12] If one desires to drink a number of cups [of wine and alcoholic beverages], whether immediately after Kiddush or in middle of the Haggadah, prior to beginning the blessing of Asher Goaleinu, then from the letter of the law it is permitted for him to do so [if it does not require another blessing of Hagafen as will be explained].[13] Nevertheless, it is proper to beware not to do drink wine, nor any other alcoholic beverage[14], prior to finishing Maggid and drinking the second cup of wine [and so is the custom[15]].[16] Nonetheless, in a case of great need [such as there are no other beverages available and one is very thirsty, or one needs to say Havdalah, or he desires to draw an appetite to eat the Matzah[17]] it is permitted to drink even alcoholic beverages.[18] However, the above [letter of the law, and time of need, allowance] only applies if one does not need to say a new blessing of Borei Peri Hagafen upon drinking more wine, such as if upon reciting the blessing over Kiddush he intended[19] to drink more wine afterwards during the meal or prior to the meal. However, if he did not intend to drink more wine [at the time of the blessing] and then changed his mind and decided to drink more wine (before the meal) then since he is required to recite a new blessing of Borei Peri Hagafen, just as he recites upon drinking any of the four cups according to the Ashkenazi custom, [then it is forbidden to drink it, as] it appears like one is adding to the number of [four] cups [which the Sages required].[20]

Chamer Medina-Tea, coffee, pure juice:[21] All beverages that are defined as “Chamer Medina,” which are all beverages that are significant enough in ones country for one to be able to fulfill his obligation of Kiddush with [i.e. tea, coffee, pure juice[22]] are prohibited from being consumed between the first and second cup of wine, if he needs to recite a separate blessing [of Shehakol] on the beverage [such as he did not have in mind to drink them upon reciting the blessing of Kiddush, and they were not on the table at the time[23]]. (This prohibition to recite a new blessing on Chamer Medina beverages applies even if one will be drinking wine to fulfill his obligation of the four cups, and not the Chamer Medina beverages.[24]) [If, however, a new blessing is not required to be said over them, such as if one had them in mind upon reciting Kiddush, or the beverages were already on the table, then one may drink them without restriction. Thus, we find that some are accustomed to drink coffee before Maggid, if they feel they need it.[25]]

All other beverages:[26] [After Kadesh, until the blessing of Goal Yisrael in Maggid[27]] it is permitted for one to drink all beverages other than the above mentioned [i.e. one may drink non-alcoholic and non-Chamer Medina beverages], without restriction. This applies even if one is required to say another blessing prior to drinking the beverage [i.e. such as he did not have them in mind while saying the blessing of Hagafen, and they were not on the table at the time[28]].[29]

Eating food:[30] One may taste a slight amount of food [i.e. piece of meat, chicken, Hadama cake, fruit] after Kadesh, prior to the Haggadah [and even during the Haggadah]. Thus, we find that some are accustomed to eating soup before Maggid if they are very hungry.[31] It is forbidden, however, to eat a large quantity of food in order so one retain an appetite for the Matzah.[32] [Likewise, one is to try to eat this food right after Kadesh, prior to Urchatz, in order to avoid needing to say an after blessing after the Karpas is eaten, as explained next.[33] When eating the food after Kadesh, before Urachatz, one is not to eat a Hadamah food, in order so the Hadamah can be said over the Karpas. When eating food after Karpas, one must avoid eating a Kezayis of food within Achilas Peras in order to avoid needing to say an after blessing, as explained below.[34]]

Saying an after blessing after a drink:[35] In all cases that one drank a Revius of a beverage after Kadesh [i.e. water, tea, coffee, juice], nevertheless, one does not recite an after blessing of Borei Nefashos, as it is included in the after blessing of Al Hagafen that will be recited after the fourth cup. This applies even if one was required to recite a before blessing of Shehakol over the beverage, as explained above. This law applies anytime one drinks a beverage from after Kadesh until the end of the Seder.

Saying an after blessing after a food: In all cases that one ate a Kezayis of a food after Kadesh [i.e. piece of meat, chicken, Hadama cake, fruit] within Achilas Peras [4 minutes], then one is obligated to recite an after blessing of Borei Nefashos after eating it, unless it was eaten for the sake of opening up one’s appetite for the meal and not due to being hungry.[36] Accordingly, if right after Kadesh one ate a Kezayis of meat or chicken, then he is to say a Borei Nefashos prior to Urchatz. However, once he is past Urchatz, one may not initially eat a Kezayis of any food within Achilas Peras, as is the law regarding avoiding eating a Kezayis of Karpas, in order not to enter ourselves into an obligation of reciting Borei Nefashos, as explained in Chapter 4 Halacha 5.[37] In the event that one did eat a Kezayis of food within Peras after eating the Karpas, but prior to the Motzi Matzah, then the after blessing of Borei Nefashos is to be recited[38], although having in mind to exclude the Karpas and Maror from the after blessing.[39]

Summary: Drink: After Kadesh, prior to the end of Maggid, one is to avoid drinking any wine or alcoholic beverage, even if a new blessing is not required to be said. However, one may drink any other beverage without restriction with exception to 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 even these beverages without restriction. Food: One may eat a small snack of non-Hadamah food after Kadesh, prior to Karpas, and say an after blessing, if relevant, prior to beginning Karpas. After Karpas, one may eat a small snack of any food, although he is to eat less than a Kezayis in order to avoid an after blessing.

1. From after Maggid until start of Afikoman [including Shulchan Oreich]:

Wine and alcoholic beverages-If no new blessing:[40] After drinking the second cup of wine [after Maggid] one may drink wine [or any alcoholic beverage] to his heart’s content, whether in large or small quantities [if it does not require another blessing of Hagafen, as will be explained]. This applies even prior to beginning the meal [i.e. Motzi Matzah and Shulchan Oreich, and certainly applies during Shulchan Oreich until Afikoman].[41] [Nonetheless, even during the meal one is not to consume too much wine and alcoholic beverages in order so he does not become drunk and end up not eating the Afikoman.[42]] However, the above [allowance to drink wine and alcoholic beverages] only applies if one does not need to say a new blessing of Borei Peri Hagafen upon drinking more wine, such as if upon reciting the blessing over Kiddush or the second cup, he intended to drink more wine afterwards during the meal or prior to the meal.[43] However, if he did not intend to drink more wine [at the time of the blessing] and then changed his mind and decided to drink more wine (before the meal[44]), then since he is required to recite a new blessing of Borei Peri Hagafen, just as he recites upon drinking any of the four cups according to the Ashkenazi custom, [then it is forbidden to drink more wine or alcoholic beverages[45] prior to the meal as] it appears like one is adding to the number of [four] cups [which the Sages required].[46] However, from the start of the meal by Motzi Matzah, until the start of Afikoman, it is permitted to drink wine even if one will be required to recite a new blessing over it.[47]

Chamer Medina-Tea, coffee, pure juice:[48] All beverages that are defined as “Chamer Medina,” which are all beverages that are significant enough in ones country for one to be able to fulfill his obligation of Kiddush with [i.e. tea, coffee, alcoholic beverages, pure juice[49]] are prohibited from being consumed [between the first cup of wine until the start of the meal by Motzi Matzah], if he needs to recite a separate blessing on the beverage [such as he did not have in mind to drink them upon reciting the blessing of Kiddush, and they were not on the table at the time[50]]. (This prohibition to recite a new blessing on Chamer Medina beverages applies even if one will be drinking wine to fulfill his obligation of the four cups, and not the Chamer Medina beverages.[51]) [If, however, a new blessing is not required to be said over them, such as if one had them in mind upon reciting Kiddush, or the beverages were already on the table, then one may drink them without restriction.] From the start of the meal by Motzi Matzah, until the start of Afikoman, it is permitted to drink Chamer Medina beverages without restriction.[52]

All other beverages:[53] [After Kadesh, and certainly after Maggid] it is permitted for one to drink all beverages other than the above mentioned [i.e. one may drink non-alcoholic and non-Chamer Medina beverages, and even wine and Chamer Medina beverages if a separate blessing is not required], without restriction. This applies even if one is required to say another blessing prior to drinking the beverage [i.e. such as he did not have them in mind while saying the blessing of Hagafen, and they were not on the table at the time[54]].[55] From the start of the meal by Motzi Matzah, until the start of Afikoman, it is permitted to drink all beverages, including wine and Chamer Medina beverages, even if one will be required to recite a new blessing over it.[56]

Eating foods after Maggid, before Motzi Matzah:[57] It is a Mitzvah to avoid eating any foods after Maggid, before Motzi Matzah, and one is rather to go straight to Rachtza and Motzi Matzah, after which he can eat to his heart’s content.[58] Nonetheless, from the letter of the law, one who desires to eat a food specifically before the meal, may eat a small amount of food even prior to washing for Motzi Matzah, following all the restrictions explained in the previous Halacha [regarding avoiding eating a Kezayis of food, and the prohibition to eat a large amount of food prior to eating Matzah], and thus one is not to protest against those who are lenient.[59] This leniency applies even if he does not desire to eat the food specifically prior to the meal, and is doing so simply in order to increase in blessings.[60]

Summary: After Maggid, before Motzi Matzah: 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. After Motzi Matzah: After Motzi Matzah, one may eat food, and may drink any beverage, including wine, without restriction, until the eating of the Afikoman. This applies even if a new blessing of Hagafen must be said over the wine.

1. Eating and drinking after Afikoman, before Birchas Hamazon and the third cup:[61]

Eating: After eating the Matzah of Afikoman, it is forbidden to eat any other food in the world.[62] [This applies even after midnight.[63]] It is for this reason that the Matzah is called Afikoman, as it means to say that one cannot serve any other foods afterward.[64] This, however, is with exception to Shmurah Matzah which was guarded from the time of harvest or kneading, which is permitted to be eaten [as much as one desires, even after eating the initial Matzah of Afikoman].[65]

Drinking wine and alcoholic beverages:[66] It is forbidden to drink any alcoholic beverage [including wine], after eating the Afikoman.[67] 

Other beverages: Some Poskim[68] rule it is permitted to drink all non-alcoholic beverages after Afikoman.[69] Other Poskim[70], however, argue on this and rule that it is forbidden to drink any beverage after eating the Matzah of Afikoman, with exception to water and the like [of water based soft drinks, such as ginger ale, apple flavored soda, licorice flavored soda[71], and all drinks of the like], which remains permitted to be drunk.[72] [However, other Poskim[73], rule one is not to drink even water, and certainly not water-based drinks.] Practically, one is to suspect for the second opinion [and not drink any beverage other than water and water based drinks[74] after eating the Afikoman], unless it is a time of great need [such as there is no water, or water based drinks, available and one is very thirsty].[75] [The above follows the ruling of Admur in his Shulchan Aruch, however, based on the ruling of Admur in his Siddur, one is to suspect for the most latter opinion recorded above, and not  drink even water, after eating Afikoman, and so is the Chabad custom.[76] This applies even by the 2nd Seder which is observed in the Diaspora.[77] However, in a time of need one may be lenient like the first two opinions and drink water and water based liquids. If water or water-based drinks are not available, then in a time of great need one may be lenient like the first opinion and drink any non-alcoholic beverage.]

Summary: Food: One may not eat any food after eating the Afikoman. One may however eat as much Shemurah Matzah as he desires, even after eating the initial Matzah of Afikoman. Drink: One is not to drink any beverage after eating the Afikoman. According to Chabad custom, this applies even to water. However, in a time of need, one may be lenient to drink water or water-based liquids. If water, or water-based drinks, are not available, then in a time of great need one may be lenient to drink any non-alcoholic beverage. Q&A What is the law if one ate food after the Afikoman? If one ate food after eating the Afikoman, he is nevertheless not required to re-eat the Afikoman.[78] However, this only applies if one already recited Birchas Hamazon, however, if one did not yet recite Birchas Hamazon, then he is to re-eat a Kezayis of Matzah for Afikoman.[79]   May one who is very thirsty drink something after eating Afikoman and then eat another Kezayis for Afikoman?[80] Seemingly, in such a case one is to drink water, and may then eat another Kezayis of Afikoman if he chooses. However, if one already recited Birchas Hamazon, then see next Q&A! May one wash again and eat Matzah again after Birchas Hamazon?[81] Some Poskim[82] rule that one is never to eat two meals on the night of the Seder, which is defined as eating Matzah a second time after reciting Birchas Hamazon. Other Poskim[83], however, rule that it is permitted to do so, and one may even eat it in a different area or home.[84]

1. Eating and drinking between the 3rd and 4th cup:[85]

Food: One is not allowed to eat any food after eating the Afikoman, as explained in the previous Halacha. This prohibition continues even after reciting Birchas Hamazon and drinking the 3rd cup.[86] Practically, this applies likewise to the 2nd Seder which is observed in the Diaspora.[87] [It is disputed amongst Poskim whether it is permitted to wash again and eat Matzah after Birchas Hamazon, as explained in the previous Halacha in the Q&A!]

Wine and alcoholic beverages:[88] After drinking the third cup of wine, it is forbidden to drink wine, or other alcoholic beverages, until the 4th cup.[89]

Finishing the 3rd cup of wine:[90] Although it is forbidden to drink more wine after the 3rd cup, nevertheless, one may drink the entire 3rd cup even if it contains much more than a Revius of wine.[91] This applies even if he stops many times in middle of drinking the cup [although still intends to continue drinking, and thus drinks the cup of wine in several gulps].[92] It applies even if he will delay more than Achilas Peras [i.e. 4 minutes] from the start of the first gulp until the last gulp.[93] Nevertheless, if the cup holds a very large amount of wine [to the point that he can get drunk] then he should not drink it entirely, in order so he does not get drunk.[94] Furthermore, the above allowance to drink the cup of wine in intervals only applies so long as one did not decide to end his drinking in middle. However, if after drinking the majority of a Revius or more of the wine, one decided not to drink anymore, and then changed his mind to drink more from it, then it is forbidden for one to continue drinking from the wine of the third cup, even if the cup is small.[95] This applies even if the 3rd cup is not of wine but rather of other beverages which are Chamer Medina, nevertheless one may not drink any more from it once he decides to stop drinking.[96]

Non-alcoholic beverages:[97] One is to avoid drinking even non-alcoholic beverages, other than water and water-based liquids, after drinking the 3rd cup.[98] [The above follows the ruling of Admur in his Shulchan Aruch, however, based on the ruling of Admur in his Siddur, one is to avoid drinking even water, after eating the Afikoman and 3rd cup, and so is the Chabad custom. This applies likewise to the 2nd Seder which is observed in the Diaspora.[99] However, in a time of need, one may be lenient to drink water or water-based liquids. If water or water-based drinks are not available, then in a time of great need one may be lenient to drink any non-alcoholic beverage.] See the previous Halacha for the full details of this matter!

Summary: Food: One may not eat any food after reciting Birchas Hamazon. This applies likewise to the 2nd Seder which is observed in the Diaspora. Drink: One is not to drink any beverage after eating the Afikoman or drinking the 3rd cup. According to Chabad custom, this applies even to water. This applies likewise to the 2nd Seder which is observed in the Diaspora. However, in a time of need, one may be lenient to drink water or water-based liquids. If water or water-based drinks are not available, then in a time of great need one may be lenient to drink any non-alcoholic beverage.

 

 

1. Eating and drinking after the 4th cup & after the Seder:[100]

Eating food:[101] One is not allowed to eat any food after eating the Afikoman, as explained in the previous Halachas. This prohibition continues even after drinking the 4th cup [up until Also Hashachar[102]].[103] [See end of this Halacha regarding if one awakens from sleep before Alos Hashachar.] Practically, this applies likewise to the 2nd Seder which is observed in the Diaspora.[104]

Drinking wine and alcoholic beverages:[105] One is not to drink wine or other alcoholic beverages after the Seder until one awakens from sleep that night [after Alos Hashachar[106]].[107] [Regarding drinking a 5th cup of wine, see below regarding one who is very thirsty!]

Drinking non-alcoholic beverages:[108] Some Poskim[109] rule it is permitted to drink all non-alcoholic beverages after the Seder. However, other Poskim[110] rule it is forbidden to drink any drink that is not water-based and has a strong taste.[111] However, water and water-based[112] drinks that do not have a strong taste is permitted even according to this opinion.[113] [Other Poskim[114], however, rule one is not to drink even water, and certainly not water-based drinks.] Practically, one is to suspect for the latter opinion and not drink [anything, including water[115]] after drinking the 4th cup, until one awakens from sleep that night.[116] This applies likewise to the 2nd Seder which is observed in the Diaspora.[117]

Time of need-If one is very thirsty: [In a time of need one may be lenient like the first two opinions and drink water and water-based liquids.] In a time of great need, such as one is very thirsty [and does not have a water or water-based drink available], one may be lenient like the first opinion and drink any non-alcoholic beverage.[118] [This applies even on the first night of the Seder and certainly applies to the second night.] If he has no other beverage available other than wine, then he may drink a fifth cup of wine and say over it the Hallel Hagadol, Nishmas and Yishtabach until the end.[119] However, this only applies if he drinks the 4th cup before saying Hallel Hagadol.[120]

After awaking from sleep: Some Poskim[121] rule that once one awakens from sleep, he may eat and drink as usual even if it is before Alos Hashachar.[122] [However, other Poskim[123] rule one may not eat or drink until Alos even if he awoke from sleep. Practically, one is to be stringent in this matter, unless one is very thirsty, as stated above.]

Summary: One is not to eat or drink anything, including water, after drinking the 4th cup, until morning, on both nights of the Seder. If he is very thirsty, he may drink water or a water-based drink, and if not available, then one may drink any non-alcoholic beverage. Q&A May one smoke cigarettes during the Seder?[124] One is to avoid smoking cigarettes during the Seder, while reading the Haggadah.[125] Some Poskim[126] rule that it is forbidden to smoke cigarettes after the Seder, starting from after eating the Afikoman. This applies to both nights of the Seder.[127] However, some Poskim[128] are lenient on the second night.
	Wine/alcohol	Tea/coffee/pure juice	All other beverages	Food
After Kadesh, before Urachatz	Avoid completely, even if no new blessing	Permitted if no new blessing	Permitted without restriction	Permitted to eat small non-Hadama snack
After Urchatz-Until end of Maggid	Avoid completely even if no new blessing	Permitted if no new blessing	Permitted without restriction	Permitted to eat snack less than Kezayis
After Maggid, before Motzi Matzah	Permitted if no new blessing	Permitted if no new blessing	Permitted without restriction	Mitzvah not to eat anything
After Motzi Matzah, before Afikoman	Permitted without restriction	Permitted without restriction	Permitted without restriction	Permitted without restriction
After Afikoman	Forbidden	Avoid completely	Avoid completely	Forbidden, with exception to Matzah Shmurah
After the 3rd cup	Forbidden	Avoid completely	Avoid completely	Forbidden
After the 4th cup	Forbidden	Avoid completely	Avoid completely	Forbidden

 

---

[1] See Admur 484:5; 271:9

[2] Admur 472:23; Rashbam Pesachim 109a

[3] See Admur 269:3; 343:7; 106:3; SSH”K 52:18; Piskeiy Teshuvos 343:1

[4] The reason: Although it is permitted to give children [even above the age of Chinuch] food to eat prior to hearing Kiddush and the Haggadah, as ruled in 269:3 and 471:10, nevertheless, one is to hasten to remove the food from in front of them, and not allow them to eat a lot in order so they do not fall asleep during the recital of Haggadah. [Admur ibid]

[5] This refers to a child who is not old enough to understand the story of the exodus that is told to him [on the Seder night]. [Admur 471:10]

[6] See Admur 471:10

[7] Admur 472:23, parentheses in original

[8] The reason: The reason is based on that which was explained in 471:10 [Admur ibid] that a child who is old enough to understand the story of the exodus that is told to him [on the Seder night], may not be fed Matzah throughout Erev Pesach. [Admur 471:10; Rama 471:2; Terumos Hadeshen 125] The reason for this is because once the child is old enough to understand the story of the Exodus there is a Mitzvah for his father to teach him the story as written in the Haggadah, and included in this story is the verse “For this sake [of us fulfilling the Mitzvah of eating Matzah and Maror-Rashi] did Hashem remove you from Egypt”. Now, if the child has already filled himself with Matzah how can he be told that it is for this sake, [as the Matzah is no longer a novelty for him-Machatziz Hashekel]. [Admur ibid; M”A 471:7; Terumos Hadeshen 125] Now, due to all this, possibly such a child may not eat even a little bit of Matzah, even after nightfall, prior to finishing the Haggadah. [Admur 472:23] Vetzaruch Iyun as to why this Halacha is in parentheses, and as to why Admur is in doubt as to its ruling, writing that it is only “possibly forbidden.” Perhaps, however, the reason is because once nightfall begins, the time of Maggid has arrived, and it is thus possible that there is no longer a contradiction between the child eating Matzha before the Haggadah. Vetzaruch Iyun.

[9] This refers to a child who is not old enough to understand the story of the exodus that is told to him [on the Seder night]. [Admur 471:10]

[10] Admur 471:10 that a child who is not old enough to understand the story of the exodus that is told to him [on the Seder night], may be fed Matzah throughout Erev Pesach, as well as on Pesach even prior to Kiddush, if needed; Admur here references to his ruling there in 471:10 for the reason why one may not give children Matzah. Accordingly, one must conclude that the wording of “Tinokos” in Admur ibid refers to children above Chinuch and not to all children, otherwise it would directly contradict his ruling in 471:10!

[11] See Admur 473:11-13; Kaf Hachaim 473:35-41; Piskeiy Teshuvos 473:10; Nitei Gavriel 80:1-5

[12] Admur 473:11

[13] Admur 473:11; Michaber 473:3; Mishneh Pesachim 117b; Tosafus Pesachim 103b; Razah [Baal Hamaor] Pesachim 24a; Peri Chadash 473:3; Chok Yaakov 473:5; Aruch Hashulchan 473:6; See Nitei Gavriel 80:5 footnotes 11-12

Other opinions: Some Poskim rule it is forbidden to stop in middle of the Haggadah for a drink, once the second cup is poured. [M”B 473:4; Biur Halacha “Hareshus”; Shaar Hatziyon 473:9 Levush 473; Biur Gr”a; Ramban in Milchamos; Ran; Maharam Chalvah Pesachim 117; See Kaf Hachaim 473:21]

[14] Admur ibid; Chok Yaakov 473:11

[15] Darkei Moshe 473:5; M”B 473:14; Kaf Hachaim 473:38

[16] Admur ibid; Michaber ibid; Kol Bo 50; Chok Yaakov 473:11; Kaf Hachaim 473:37

The reason: In order so he does not get drunk and end up not reading the Haggadah. [Admur ibid]

[17] Kaf Hachaim 473:39; See Admur 473:7 regarding Havdalah

[18] Admur ibid

[19] Admur 473:12 writes that if one specifically intended to drink more wine a new blessing is not required, however in 473:7 in parentheses he writes that so long as one did not intend to not drink more wine he is not required to repeat the blessing [even if he died not intend to drink more wine]. Vetzaruch Iyun!

The law if the wine was on the table: In general, the Poskim rule that having wine on the table is equivalent to having in mind to drink it, and hence a new blessing is not required to be recited. [See Admur Seder 1:21; Luach 5:11; 174:4] Thus, likewise here, if the wine was on the table one may drink it without a blessing even if he did not have it explicitly in mind, so long as he did not explicitly intend to exclude it. [M”B 473:3 in brackets; 1^st explanation in Shaar Hatziyon 473:18; Possible intent of Admur 473:7 in parentheses; Nitei Gavriel 80:1] However, from the omission of Admur in 473:12 of any discussion of the law if the wine was on the table at the time of Kiddush [as is common by every Pesach Seder probably since its inception] it can be assumed that it makes no difference, and so long as one did not explicitly have in mind to drink it, a new blessing must be recited, as it is not customary to drink wine between the cups. [Shaar Hatziyon 473:18 in his second opinion]

[20] Admur 473:12 [See also Admur 472:15; 479:5]; Chok Yaakov 473:10; Maharam in Tashbatz 99; Ravayah 525; M”A 473:2; M”B 473:13; Kaf Hachaim 473:36

[21] Admur 473:13; Bigdei Yesha on Mordechai 22; Nitei Gavriel 80:3

[22] See Admur 182:2-3; 272:10; Ketzos Hashulchan 97 footnote 8; Ishkavta Derebbe p. 97; Shaareiy Halacha Uminhag 1:140; Piskeiy Teshuvos 296:9; Kitzur Hilchos Shabbos Supplements p. 67

[23] See Admur Seder 1:21; Luach 5:11; 174:4; M”A 208:24; Taz 174:2; Mordechai 150; M”B 174 and 206; Piskeiy Teshuvos 473:10

[24] Admur ibid, Parentheses in original

[25] Otzer Hahalachos 2 in name of Pela Yoetz “Haggadah” that the firstborns who fasted on Erev Pesach are to drink coffee beforehand; Piskeiy Teshuvos 473 footnote 49

[26] Admur 473:13; Chok Yaakov 473:11; Elya Raba 473:9; Shulchan Gavoa 473:8; M”B 473:16; Kaf Hachaim 473:40

Other opinions: Some Poskim rule that one may drink even non-alcoholic beverages between Kadesh and the meal. [Chemed Moshe 473, brought in Kaf Hachaim 473:40; Aruch Hashulchan 473:7 rules not to drink other drinks, aside for water, and only if he is thirsty]

[27] Admur 473:11; Tosafus Pesachim 103b; Razah 24a; Peri Chadash 473:3; Chok Yaakov 473:5; Aruch Hashulchan 473:6; See Nitei Gavriel 80:5 footnotes 11-12

Other opinions: Some Poskim rule it is forbidden to stop in middle of the Haggadah for a drink, once the second cup is poured. [M”B 473:4; Biur Halacha “Hareshus”; Shaar Hatziyon 473:9 Levush 473; Biur Gr”a; Ramban in Milchamos; Ran; Maharam Chalvah Pesachim 117]

[28] See Admur Seder 1:21; Luach 5:11; 174:4; Michaber 174:2; M”A 208:24; Taz 174:2; Mordechai 150; Aruch Hashulchan 473:7; Nitei Gavriel 80:2 footnotes 5-6

[29] The reason: Drinking other beverages, even with a blessing, does not appear as if one is adding to the four cups of wine, as the four cups are of wine. [Admur ibid]

[30] See Piskeiy Teshuvos 473:10; Nitei Gavriel 80:4; See Admur 484:5 who implies that one may taste some food after Kadesh, and it is only forbidden to do so if one is not planning to say Motzi matzah in that home.

[31] Vayaged Moshe 15:14; Pela Yoetz “Haggadah” that the firstborns who fasted on Erev Pesach are to drink coffee or soup beforehand; Orchos Chaim 471:4 in name of Ugas Eliyahu; Otzer Halachos 2; Bris Kehuna [Gerba] p. 154 that they would eat eggs, meat, soup and vegetables after Urachatz; Chidushei Dinim Yerushalayim 19; Piskeiy Teshuvos 473 footnote 49; Nitei Gavriel 80:4 footnote 8

[32] See Admur 471:1; Rama 476:1; Nitei Gavriel 80:4

[33] Nitei Gavriel ibid footnote 8 writes that this is in order so he does not come to eat a Kezayis of the karpas, however, in truth eating a Kezayis of any food after Karpas is problematic as explained below. Vetzaruch Iyun Gadol on Minhag Gerba [see above] that they would eat a large amount after Karpas and then say an after blessing!

[34] See Ashel Avraham Butchach 475 “It is not accustomed then to eat any Hadama food until after Maror”

[35] See Admur 474:3, and Poskim in Chapter 1 Halacha 4E, that the Al Hagafen said after the fourth cup covers all the previous cups of wine; Now, the law is that the Al Hagafen said over wine covers the Borei Nefashos of all other beverages, even if one did not include that beverage in the blessing of Hagafen said over the wine. [Admur in Seder 1:21; Admur 174:7; 272:13; M”A 208:24] Accordingly, he is not to say an after blessing of Borei Nefashos on any liquids drunk after Kiddush, prior to the meal, and is rather to wait and include it in the after blessing said after the 4^th cup. [Admur 272:13 in parentheses; Ketzos Hashulchan 60:7 and 79:11; Piskeiy Teshuvos 174:4]

[36] See Admur Seder 4:13; Luach 5:12; 174:6 that if one eats food before the meal for mere pleasure [or satiation], then an after blessing must be said before the meal. See Ketzos Hashulchan 31:3 that if one plans on eating fruits or sweets also during the meal then no after blessing is said before the meal even if he ate the sweets for pleasure purposes, as since it exempts the first blessing over the sweets or fruits during the meal it is therefore considered connected to the meal. Thus, if one ate an orange after Kadesh and plans to eat another orange after Motzi Matzah, then a Borei Nefashois is not recited. However, if one ate a Kezayis of chicken after Kadesh, then although he plans one eating chicken also during the meal, a Borei Nefashos must be recited as the chicken which he eats during the meal is already exempt with the saying of Hamotzi. [see Admur 473:17]

[37] See Chapter 4 Halacha 5 for a dispute in whether a Borei Nefashos is to be recited after eating a Kezayis of Karpas, and that we thus avoid eating a Kezayis in order to circumvent the dispute. [Admur 473:17-18] Now, if one were to eat a Kezayis of another food, it would require an after blessing to be said prior to the meal according to all, as explained in the previous footnote. It does not enter the dispute applicable to the saying of Borei Nefashos if one ate a Kezayis of the Karpas vegetable, as the only reason for that dispute is because we intend for the Karpas to also exempt the Maror, as explained there. Now, if one were to recite a Borei Nefashos on the other foods, then according to some Poskim, this would cause a Hesech Hadaas for the first blessing of the Karpas [even if he ate less than a Kezayis], and would automatically end its ability to cover the Maror vegetable, and re-enter us into the dispute of whether a before blessing is required upon eating the Maror. [See Admur 191:1, 7; 178:7; 271:11; P”M 207 A”A 1; Pesicha Brachos 200 “Mireish” that if one says Borei Nefashos with intent for it to count for only one specific food that he ate, it nevertheless covers all the foods that he ate, and he hence cannot say a second after blessing on the other food] However, other Poskim, rule that the after blessing only counts for what one had in mind, and hence in the above scenario, he may have in mind to exclude the Karpas and Maror from it. [Rav Poalim 2:32 in length; Shaar Asher 1:4; Har Tzevi 1:96] Practically, to avoid the dispute, one is not to eat a Kezayis of any food within Peras after the Karoas is eaten. Vetzaruch Iyun Gadol from all the Melaktim [Piskeiy Teshuvos ibid; Nitei Gavriel ibid] who did not make mention of this issue when writing that one may eat food between Kadesh and Motzi Matzah!

[38] Bris Kehuna [Gerba] p. 154; Nitei Gavriel 80:4 footnote 8

[39] See Poskim in previous footnote who rule that by doing so one avoids having the after-blessing count as a Hesech Hadaas for the Karpas, and thus cancel its ability to still cover the Maror.

[40] Admur 473:11; Siddur Admur by Shulchan Oreich “Between the 2^nd and 3^rd cup one may drink wine”; Taz 471:2; Bach 473; Mordechai Pesachim 37; Kaf Hachaim 473:35

[41] The reason it is permitted to drink wine even prior to eating the Matzah: Although we ruled in 471:2 that it is forbidden to drink a minute quantity of wine on Erev Pesach, as when one drinks a small amount of wine it satiates the abdomen and he will thus be unable to eat the Matzah at night with a proper appetite, nevertheless, this restriction does not apply here. The reason for this is because one already drank two cups of wine [one for] for Kiddush and [and one after] Haggadah, and therefore even if he were to now only drink a minute amount of wine it accumulates with the other two cups and is considered a large quantity, and actually draws one to have a stronger appetite to eat. However, upon drinking a minute amount of wine on Erev Pesach, it does not join the two cups that he will eventually drink on the night of the Seder to be considered a large quantity, as there is a large time interval in-between, [and it thus closes his appetite]. [Admur ibid] Likewise, we do not suspect of drunkenness, as wine drank right before a meal does not make one drunk. [Rashbam Pesachim 117b; Kaf Hachaim 479:7]

[42] Rama 476:1; Shulchan Gavoa 473:8; Kaf Hachaim 473:41; See Admur 476:5 that one should not drink too much, although no mention is made if it refers specifically to alcoholic beverages, as writes the Rama ibid

[43] Admur 473:12 writes that if one specifically intended to drink more wine a new blessing is not required, however in 473:7 in parentheses he writes that so long as one did not intend to not drink more wine he is not required to repeat the blessing [even if he died not intend to drink more wine]. Vetzaruch Iyun!

[44] Admur ibid, parentheses in original; See Admur 473:7 and coming footnotes

[45] See Admur 473:13 regarding Chamer Medina

[46] Admur 473:12 [See also Admur 472:15; 479:5; Vetzaruch Iyun from Admur 473:7 in parentheses regarding Havdalah who permits even prior to the meal to say a blessing]; Chok Yaakov 473:10; Maharam in Tashbatz 99; Ravayah 525; M”A 473:2; M”B 473:13; Kaf Hachaim 473:36

[47] Admur 473:7 in parentheses regarding Havdalah that the concept of appearing to “add to the cups” does not apply during the meal; Implication of parentheses in Admur 473:12 who stipulates the restriction to “before the meal”

[48] Admur 473:13; Bigdei Yesha on Mordechai 22; Nitei Gavriel 80:3

[49] See Admur 182:2-3; 272:10; Ketzos Hashulchan 97 footnote 8; Ishkavta Derebbe p. 97; Shaareiy Halacha Uminhag 1:140; Piskeiy Teshuvos 296:9; Kitzur Hilchos Shabbos Supplements p. 67;

[50] See Admur Seder 1:21; Luach 5:11; 174:4; M”A 208:24; Taz 174:2; Mordechai 150; M”B 174 and 206; Piskeiy Teshuvos 473:10

[51] Admur ibid, Parentheses in original

[52] The reason: As a) We do not say a blessing over them during the meal; and b) Even if we did, the “adding to the cups” prohibition is not applicable during the meal, as stated above.

[53] Admur 473:13; Chok Yaakov 473:11; Elya Raba 473:9; Shulchan Gavoa 473:8; M”B 473:16; Kaf Hachaim 473:40

Other opinions: Some Poskim rule that one may drink even non-alcoholic beverages between Kadesh and the meal. [Chemed Moshe 473, brought in Kaf Hachaim 473:40; Aruch Hashulchan 473:7 rules not to drink other drinks, aside for water, and only if he is thirsty]

[54] See Admur Seder 1:21; Luach 5:11; 174:4; M”A 208:24; Taz 174:2; Mordechai 150; Aruch Hashulchan 473:7

[55] The reason: Drinking other beverages, even with a blessing, does not appear as if one is adding to the four cups of wine, as the four cups are of wine. [Admur ibid]

[56] Admur 473:7 in parentheses regarding Havdalah that the concept of appearing to “add to the cups” does not apply during the meal; Implication of parentheses in Admur 473:12 who stipulates the restriction to “before the meal”

[57] Admur 249:10 regarding Shabbos meal and the same applies here; Or Zarua Erev Shabbos 21 in name of Riem

[58] The reason: a) As it is a Mitzvah to eat the Shabbos and Yom Tov meal with an appetite. Accordingly, one is not to eat anything at all, even a mere snack, prior to one eating the Matzah of Hamotzi which is the main part of the meal, as without the Matzah one does not fulfill his obligation of the Shabbos meal. [Admur ibid] This requirement of having an appetite especially  applies prior to fulfilling the Mitzvah of eating Matzah. [See Admur 471:1; Rama 476:1; Nitei Gavriel 80:4] B) One may come to eat a Kezayis of food, which is to be avoided due to the issue that saying an after blessing creates, as explained in the previous Halacha.

[59] Admur ibid in parentheses; Darkei Moshe 249 in name of Or Zarua Erev Shabbos 21 and Rabbeinu Klonimus in Pardes Rashi p. 189; See also Admur 273:7 that one may eat Mezonos after Kiddush and then eat the meal immediately afterwards

The reason: As from the letter of the law, there is no actual obligation for one to eat the Shabbos meal with an appetite. [Admur ibid]

The reason there is no prohibition of Bracha Sheiyno Tzericah: As from the letter of the law, whenever one does not desire to eat a certain food during the meal but rather before or after the meal, there involves no prohibition for one to precede the eating of that food to before the meal, or to delay it until after the meal, as one is never required to make a certain food secondary to another food if he does not wish to do so, hence there is no prohibition of “increasing in blessings in vain” applicable here. [Admur in Kuntros Achron 249:4; Magen Avraham 215:6] Likewise, the laws of precedence of blessings only apply when one desires to eat both foods at the same time and not one before the other. Hence there is no transgression against the precedence laws by one preceding a food to the meal when he desires to eat it then and not later. [Kuntrus Achron ibid] This applies even in accordance to the Magen Avraham 212:3 who generally rules that one must always precede an Ikkur to the Tafel, even when the Tafel is more beloved. [see M”A 215:6] Thus, one must conclude that the Magen Avraham 212:3 was only referring to a case that the Tafel is equally beloved to the person whether he eats it before or after the Ikkur. However, in a case that one specifically desires to eat it before the Ikkur then the M”A too would agree that it is permitted to precede it in its blessing. [Kuntrus Acvhron ibid]

[60] Conclusion of Admur Kuntrus Achron 249:4, however, in the Shulchan Aruch itself 249:11 Admur rules as does the M”A that doing so is forbidden. See previous footnotes.

[61] Admur 478:1 [From the fact that these Halachas are repeated differently in chapter 479:3 regarding drinking after the 3^rd cup and in 481:1 regarding eating and drinking after the 4th cup, reveals that the Halacha here is only dealing with eating and drinking between the Afikoman and the drinking of the 3^rd cup. Once the third cup is drunk, the drinking restrictions change, as explained in the next Halacha.]; See Kaf Hachaim 478:1-4

[62] Admur 477:2-3; 478:1; Michaber 478:1; Shmuel in Pesachim 119b

The reason: This prohibition is due to that one is required to have the taste of the Matzah Shmura of Afikoman remain in his mouth. Thus, it is forbidden to eat any food in the world, as the taste of the food will remove the Afikoman taste from his mouth. [Admur ibid] The reason it is required to have the Afikoman taste in one’s mouth is because the Afikoman is eaten in place of the Pesach sacrifice. Now, in Temple times the Pesach sacrifice was eaten at the end of the meal in order so it be eaten with satiation, which means that the Pesach sacrifice would be the conclusion of all ones satiated eating in order so one receive pleasure from the eating and it be considered important to him. The reason for this requirement is because all Kodshim are required to be eaten with great importance and aristocracy, as the verse states “Kodshei Bnei Yisrael Lecha Nasatim Lemishcha.” This means to say that the meat had to be eaten in a way of greatness and aristocracy like kings and princes eat it. [Admur 477:1] Now, after eating the Pesach sacrifice it was forbidden to eat any other food and produce in the world in order so its taste not be removed from ones mouth through the taste of another food. [Admur 477:2; Rambam Pesach 8:9; Shmuel Pesachim 119b] Accordingly, so too by the Matzah eaten for Afikoman, one may not eat any food afterword’s just like the Pesach sacrifice. [Admur 478:3; Rambam ibid; Shmuel ibid; Tur 478:1; Taz 478:1; P”M 478 M.Z. 1; Kaf Hachaim 478:1-2]

[63] Setimas Haposkim; Avnei Nezer 381 that according to Rebbe Akiva one may not eat after Afikoman until Also Hashachar; Vayaged Moshe 28:15 that so is implication of Ramban in Milchanos Hashem Pesachim 119b; Siach Yitzchak that so applies according to Rebbe Akiva who rules the Mitzvah of Afikoman and Sippur Yetzias Mitzrayim applies until morning; Shevet Hakehasi 1:144; Piskeiy Teshuvos 478:1; 481:1

[64] Admur 477:2; See Levush 478; P”M 478 M”Z 1; Kaf Hachaim 478:2

[65] Admur 478:1; Implication of Rosh 10:35; Teshuvos Rashba 202; Sefer Hapardes Brachos 9:16-9; Toldos Shmuel 10:13; Nehar Shalom 478:1; See Piskeiy Teshuvos 472 footnote 25; Nitei Gavriel 98:4; So can also be proven from the fact that we do not limit ones eating to one Kezayis, and even encourage one to be stringent and eat two Kezeisim, as explained in Chapter 4 Halacha 11. Likewise, in 478:4 we rule that if one fell asleep in middle of eating the Afikoman, and then woke up, that he may continue eating it if he is with a group, even if he already ate a Kezayis!

Other opinions: Some Poskim rule it is forbidden to eat any food after the Afikoman, even Matzah. [Chayeh Adam 130:13; M”B 472:22; Rabbeinu Manoach Rambam Chametz 8:13] See Nitei Gavriel ibid who writes that even according to this opinion, one is not required to stop eating immediately after the first Kezayis, and rather he may eat as much Matzha for Afikoman as he prepares for himself, and that seemingly the prohibition only applies if he eats it in a second setting.

[66] Admur 478:1 in parentheses; 481:1 regarding after the four cups; 484:1; Rosh 10:33 that so is custom; Tur 481; Kaf Hachaim 478:4

[67] The reason: This follows the reason for why one may not drink alcoholic beverages after the third and fourth cup of wine. He may not drink alcoholic beverages after the 3^rd cup of wine, as he may get drunk and fall asleep and not conclude the reading of Hallel. [Admur 479:3; 484:1; Taz 479:2; Rashbam Pesachim 117b regarding wine; Yerushalmi 10:6] He may not drink alcoholic beverages after the 4^th cup of wine, after the Seder is complete, as he may fall asleep and not continue to fulfill the Mitzvah of Sippur Yetzias Mitzrayim. [Admur 481:1 which is motioned to in Admur 478:1] In addition, some Poskim rule the reason is also because one needs to retain in his mouth the taste of the Matzah of Afikoman. [2^nd opinion in Admur 478:1; 481:1]

[68] 1^st and Stam opinion in Admur 478:1 and 481:1; Tur 481; Rabbeinu Yona, brought in Rosh Pesachim 10:33; Chok Yaakov 478

[69] The reason: As the taste of a drink does not remove the taste of food [i.e. the Matzah Shemura of the Afikoman] from one’s mouth. [Admur ibid]

[70] 2^nd opinion in Admur 478:1 and 481:1; Michaber and Rama 481:1 regarding after fourth cup [Michaber regarding no wine, rather water; Rama regarding that all drinks are like wine]; Tur 481 in name of Geonim; Rosh Pesachim 10:33 in implication of Yosef Tov Ilam; Rif Pesachim 27, end of Arvei Pesachim, brought in Rosh 10:34

[71] See Admur 481:1; M”B 481:1

Tea and coffee: According to the second opinion, it is forbidden to drink tea or coffee. [Kneses Hagedola 62; Mamar Mordechai 481:1] Nonetheless, some Poskim are lenient in this matter. [Birkeiy Yosef 481 and Moreh Baetzba 211 that so is custom; Ben Ish Chaiy Tzav 35 permits in a time of great need; Matzas Mitzvah 12 footnote 142 regarding sugarless coffee and tea; Piskeiy Teshuvos 481:1; Haggadah Beis Levi of Brisk that the Brisker Rav would drink tea after the Seder] See Kaf Hachaim 481:4; Piskeiy Teshuvos 481:1

[72] The reason: As the taste of a drink does remove the taste of the Matzah Shemura of the Afikoman from one’s mouth, with exception to water. [Admur ibid]

[73] Implication of Admur in Siddur under Tzafon, as learns Rebbe in Haggadah; Mordechai in name of Rav Shmuel Meiavira; Hagahos Maimanis 8 in name of Rav Shalom Gaon, brought in Beis Yosef 481 and Kaf Hachaim 481:2

[74] Many Poskim rule it is permitted even initially to drink water and that so is the custom. [All opinions in Admur ibid; Michaber ibid; Beis Yosef ibid that so is custom; Rif ibid; Kaf Hachaim 481:2; Piskeiy Teshuvos 481:1]

[75] Admur ibid and 481:1; M”A 478:1; Beis Yosef 481 that custom of world is like Rif; Chok Yosef 478:1; M”B 478:2 and Shaar Hatziyon 478:3; Kaf Hachaim 478:4; Piskeiy Teshuvos 481:1

[76] Implication of Admur in Siddur under Tzafon, as learns Rebbe in Haggadah, in suspicion of the 3^rd opinion ibid; The Rebbe ibid concludes that so is the custom

[77] See Admur 481:1 who only records a leniency regarding after the 4^th cup and here does not record any leniency, hence implying that after the Afikoman, prior to the 4^th cup, there is  no extra leniency on the 2^nd night; This certainly applies according to the implication of Admur in the Siddur and final ruling in 481:1 that we apply the restriction even after the 4^th cup; Piskeiy Teshuvos 481:1

[78] Chok Yaakov 478:1; Elya Raba 478:2; Kaf Hachaim 478:3; See Chayeh Adam 130:13 that it is even forbidden to re-eat the Afikoman even if one did not lean being that it is forbidden to eat anything after the Afikoman and eat the Afikoman twice; However, see Radbaz 1:480, brought in Kaf Hachaim 484:6, that one who eats after Birchas Hamazon should eat another Kezayis of Matzah for Afikoman.

[79] Elya Raba 477:3; M”B 478:1 [does not differentiate if already Bentched or not, although his source is from Elya Raba ibid]; Kaf Hachaim 478:3

[80] See Radbaz ibid

[81] See Kaf Hachaim 484:6

[82] Implication of Michaber 484:1 and Beios Yosef 484 and Admur 484 who do not mention an option of reciting Birchas Hamazon in one home, and then repeating the eating of Matzah in the second home; Kneses Hagedola 484; Chok Yosef 484:2 that so rule the Achronim; Birkeiy Yosef 484 in name of Kneses Hagedola; Kaf Hachaim ibid

[83] Radbaz 1:480; Baal Hadibros; Shibulei Haleket 68

[84] As the initial prohibition is only regarding the Matzah eaten as Afikoman, which includes all Matzah eaten at the end of the meal. However, once he has recited Birchas Hamazon, it is considered a new setting, and hence the Matzah may be eaten elsewhere. Vetzaruch Iyun,

[85] Admur 479:3; 481:1; Michaber 481:1; See Kaf Hachaim 479:7-11 [Although it was already explained in 478 the laws of eating and drinking after the Afikomen, seemingly these laws were only with regards to eating and drinking prior to drinking the 3^rd cup, as until then one is obligated to guard the Matza taste in his mouth. However, once the 3^rd cup has been drunk, the Matzah taste has anyways been washed away, and there is thus no longer so much of an obligation to not eat or drink afterwards. Rather it is forbidden to drink alcoholic beverages after the 3^rd cup due to other reasons.]

[86] Admur 478:1; Implication of 481:1 regarding leniency of second night, that on the first night we rule it is forbidden; See Halacha F!

Other opinions: Some Poskim rule it is permitted to eat after the 3^rd and 4^th cup. [Possible understanding of Admur 481:1 who rules regarding the second night that from the letter of the law one may eat and implies that according to the 1^st opinion there, there is no prohibition to eat even on the first night]

Eating Matzah Shemurah: Seemingly, it is permitted to re-wash and eat more Matzah Shemurah after Birchas Hamazon, as ruled in Admur 478:1 and above in Halacha D!

[87] Implication of Admur in Siddur under Tzafon, as learns Rebbe in Haggadah, that one is not to drink anything, even water, even on the 2^nd night, and certainly this applies to eating; Admur ibid “One who eats or drinks after the 3^rd or 4^th cup on the 2^nd night has done no prohibition, although he has removed himself from the group of Mehadrin, and transgresses the words of the Sages who said one is to never remove himself from the Klal.”; brought in Chok Yaakov 481:3; Igur 819; Shivlei Haleket 218; Beis Yosef 481; Teshuvas Kneses Hagedola 62 forbids beverages other than water on both nights

The letter of the law: From the letter of the law, there is no prohibition at all on the 2^nd night to eat and drink after the 3^rd and 4^th cup, and it is only the Mehadrin that are accustomed on the 2^nd night like the first night. [Admur ibid; Chok Yaakov ibid writes that from the letter of the law one may rely on the lenient opinion on the second night, to drink non-alcoholic beverages; Elya Raba 481:2; Birkeiy Yosef 481; See Moreh Baetzba 211; Kaf Hachaim 481:4-5]

[88] Admur 479:3; 484:1; Michaber 479:1 and Mishneh Pesachim 117b regarding wine; Taz 479:2; Chok Yaakov 479:3; Elya Raba 479:3; Kaf Hachaim 479:8

[89] The reason: As if one were allowed to drink alcoholic beverages, he may get drunk and fall asleep and not conclude the reading of Hallel. [Admur 479:3; 484:1; Taz ibid; Rashbam ibid; Yerushalmi 10:6; Kaf Hachaim 479:7] Now, although one already drank a lot of wine during the meal, nonetheless, wine during the meal does not make one drunk, as opposed to wine after the meal. [Yerushalmi 10:6; Kaf Hachaim 479:7] In addition, some Poskim rule the reason is also because one needs to retain in his mouth the taste of the Matzah of Afikoman. [2^nd opinion in Admur 481:1; Tosafus Pesachim 117b, brought in Bach 479 and Kaf Hachaim 479:7] Alternatively, the reason is because it appears that one is adding to the cups of wine which the Sages instituted. [Mordechai Seder Achron, brought in Kaf Hachaim 479:7] See Admur 484:1

[90] Admur 479:4-5

[91] Admur 479:4; Ravayah 525; Hagahos Maimanos 8:20

[92] Admur 479:4; Rama 479; Mahariy Bruno; Maharil Seder Haggadah p. 122; Darkei Moshe 479:1 in name of Tashbeitz

The reason: As it is all considered a single cup of wine. [Admur ibid]

[93] Admur 479:4; See Peri Chadash 479:1; Kaf Hachaim 479:10

[94] Admur 479:4; Chok Yaakov 479:4; M”B 479:7; Kaf Hachaim 479:11

[95] Admur 479:5; M”A 479:1; Chok Yaakov 479:4; Chok Yosef 479:4; Machatzis Hashekel 479; Kaf Hachaim 479:9

The reason: As once one decides to no longer drink from the cup he loses the Bracha Rishona, and hence if he decides to drink more he is required to recite a new blessing, and this appears like he is adding to the cups that the sages instituted, as explained in 473:12-13. [Admur and Poskim ibid]

Other Poskim-Sephardim: According to the Michaber and Sephardi custom to not recite a blessing on the fourth cup and have it included in the blessing of the 3^rd cup, one is never required to say a new blessing upon drinking more wine, and he may thus drink more wine from the 3^rd cup even if he decided to stop drinking from it at the moment. [Kaf Hachaim 479:9]

[96] Admur 479:5 (partially in parentheses, Vetzaruch Iyun)

[97] Admur 479:3; 478:1; 481:1; Michaber and Rama 481:1 regarding after fourth cup [Michaber regarding no wine, rather water, Rama regarding that all drinks are like wine]; Bach 479; Peri Chadash 479; Chok Yosef 479:3

Other opinions: Some Poskim rule it is permitted to drink non-alcoholic beverages after the 3^rd cup. [Taz 479:3; Elya Raba 479:3; Kaf Hachaim 479:8] See also other opinions in previous Halacha who permit this even prior to Birchas Hamazon! 

[98] The reason: One is to refrain from drinking them being that one is required to retain the Afikomen taste in his mouth, and according to some opinions even the taste of other beverages nullify the Afikomen taste. [Admur 478:1; Tosafus Pesachim 117b, brought in Bach 479 and Kaf Hachaim 479:7]

[99] Implication of Admur in Siddur under Tzafon, as learns Rebbe in Haggadah, that one is not to drink anything, even water, even on the 2^nd night, and certainly this applies to eating; Admur ibid “One who eats or drinks after the 3^rd or 4^th cup on the 2^nd night has done no prohibition, although he has removed himself from the group of Mehadrin, and transgresses the words of the Sages who said one is to never remove himself from the Klal.”; brought in Chok Yaakov 481:3; Igur 819; Shivlei Haleket 218; Beis Yosef 481; Teshuvas Kneses Hagedola 62 forbids beverages other than water on both nights

The letter of the law: From the letter of the law, there is no prohibition at all on the 2^nd night to eat and drink after the 3^rd and 4^th cup, and it is only the Mehadrin that are accustomed on the 2^nd night like the first night. [Admur ibid; Chok Yaakov ibid writes that from the letter of the law one may rely on the lenient opinion on the second night, to drink non-alcoholic beverages; Elya Raba 481:2; Birkeiy Yosef 481; See Moreh Baetzba 211; Kaf Hachaim 481:4-5]

[100] Admur 481:1; Michaber 481:1; See Kaf Hachaim 481:1-9

Background-Dispute in Poskim: Some Poskim rule that from the letter of the law one may [eat and] drink anything after the Seder, although the custom of all Jewry from the generation of the Rishonim is not to drink wine or any alcoholic beverage until after awakening from sleep, in which case it is permitted to do so. The reason for this is because it is an obligation to discuss and deal with the laws of Pesach and the story of the Exodus, telling over the miracles which G-d has done for our ancestors, until sleep overcomes him. Now, if one were allowed to drink alcoholic beverages, he may get drunk and not spend time telling over the story at all. [1^st opinion in Admur ibid; Rabbeinu Yona, brought in Rosh 10:33; Tur 481] However, once one falls asleep, he may drink even wine. [Admur ibid; Chok Yaakov 481:1] However, other Poskim argue on this and rule that from the letter of the law it is forbidden to drink any beverage other than water and other water-based drinks, as one needs to retain in his mouth the taste of the Matzah of Afikoman. [2^nd opinion in Admur ibid; Rama ibid; Beis Yosef ibid; Rif Pesachim 27a; Rosh ibid; Tur in name of Geonim] Practically, by the first Seder one should be stringent like the latter opinion, unless it is a very pressing situation that one needs to drink [and there is no water available] then one may drink non-alcoholic beverages. However, by the Seder of the 2^nd night in the Diaspora one may be lenient like the former/lenient opinion. [Admur ibid]

[101] Admur 478:1; Implication of 481:1 regarding leniency of second night, that on the first night we rule it is forbidden [See Rebbe in Haggadah “Viyizaher Shelo Yishteh” for why this was not explicitly mentioned in 481:1]; All Poskim in coming footnotes regarding not to eat before Alos Hashachar

Other opinions: Some Poskim rule it is permitted to eat after the 3^rd and 4^th cup. [Possible understanding of Admur 481:1 who rules regarding the second night that from the letter of the law one may eat and implies that according to the 1^st opinion there, there is no prohibition to eat even on the first night; So is also their logical position as if they permit wine and are not worried that it will remove the taste of the Afikoman, then the same should apply to allowing all foods]

[102] Setimas Haposkim; Avnei Nezer 381 that according to Rebbe Akiva one may not eat after Afikoman until Also Hashachar; Vayaged Moshe 28:15 that so is implication of Ramban in Milchanos Hashem Pesachim 119b; Siach Yitzchak that so applies according to Rebbe Akiva who rules the Mitzvah of Afikoman and Sippur Yetzias Mitzrayim applies until morning; Shevet Hakehasi 1:144; Piskeiy Teshuvos 478:1; 481:1

Other opinions: Some Poskim rule that it is permitted to eat food after the Seder, once it is after midnight, as the main opinion follows Rebbe Elazar Ben Azarya that the Pesach can only be eaten until midday. [Haggadah Chaim Lerosh of Chida that those who do have upon whom to rely, brought in Vayaged Moshe ibid] Practically, we do not rule like this opinion.

[103] The reason: As one needs to retain in his mouth the taste of the Matzah of Afikoman [Admur 477:2-3; 2^nd opinion in Admur 481:1 regarding other beverages after the Seder and the same would apply to food] until the expiration of the Mitzvah of Sippur Yetzias Mitzrayim by Alos Hashachar; Vayaged Moshe ibid in name of Kol Bo]

[104] Implication of Admur in Siddur under Tzafon, as learns Rebbe in Haggadah, that one is not to drink anything, even water, even on the 2^nd night, and certainly this applies to eating; Admur ibid “One who eats or drinks after the Seder on the 2^nd night has done no prohibition, although he has removed himself from the group of Mehadrin, and transgresses the words of the Sages who said one is to never remove himself from the Klal.”; brought in Chok Yaakov 481:3; Igur 819; Shivlei Haleket 218; Beis Yosef 481; Teshuvas Kneses Hagedola 62 forbids beverages other than water on both nights

The letter of the law: From the letter of the law, there is no prohibition at all on the 2^nd night to eat and drink after the 3^rd and 4^th cup, and it is only the Mehadrin that are accustomed on the 2^nd night like the first night. [Admur ibid; Chok Yaakov ibid writes that from the letter of the law one may rely on the lenient opinion on the second night, to drink non-alcoholic beverages; Elya Raba 481:2; Birkeiy Yosef 481; See Moreh Baetzba 211; Kaf Hachaim 481:4-5]

[105] Custom of all Jewry according to 1^st opinion in Admur ibid; Letter of law according to 2^nd opinion in Admur ibid;

The letter of the law: See Background for dispute!

[106] See Poskim in previous footnotes, and end of this Halacha regarding if one awoke before Alos Hashachar

[107] The reason: Some Poskim rule the reason for this is because it is an obligation to discuss the story of the Exodus until sleep overcomes him and if one were allowed to drink alcoholic beverages, he may get drunk and not spend time telling over the story at all. [1^st opinion in Admur ibid] Other Poskim rule the reason is because one needs to retain in his mouth the taste of the Matzah of Afikoman. [2^nd opinion in Admur ibid]

[108] Admur 481:1 and 478:1

[109] 1^st opinion in Admur ibid and ibid; Rabbeinu Yona, brought in Rosh 10:33; Tur 481; Chok Yaakov 481:1 “And so too he may drink all non-alcoholic beverages and so is main opinion”; Peri Chadash 481, brought in Kaf Hachaim 481:7; Nachalas Tzevi 481

[110] 2^nd opinion in Admur ibid and ibid; Michaber and Rama 481:1 [Michaber regarding no wine, rather water; Rama regarding that all drinks are like wine]; Beis Yosef ibid that so is custom of world; Darkei Moshe 481:2 that so is custom; Rif Pesachim 27a; Rosh ibid; Tur in name of all Geonim; Kaf Hachaim 481:2 in understanding of Michaber ibid; Nehar Shalom 481; Kneses Hagedola 62; Pesach Meubin 347-348; Chok Yosef 481:1

Other opinions: Some Poskim rule it is forbidden to drink even water-based drinks, such as apple trunk, as it nullifies the taste of the Matzah, and only plain water is allowed. [Maryu 193, brought in Darkei Moshe 481:2, M”A 481, and Kaf Hachaim 481:3]

[111] The reason: As one needs to retain in his mouth the taste of the Matzah of Afikoman. [2^nd opinion in Admur ibid]

[112] The following are considered water-based drinks: Ginger water [Admur ibid; Taz 481:1; Bach 481; Olas Shabbos 481:1; M”A 481; Chok Yosef 481:1], licorice [Admur ibid; Darkei Moshe 481:2 unlike: Bach ibid, Olas Shabbos 481:1, M”A 481, Chok Yosef 481:1], apple juice made from cooking apples in water. [Admur ibid; Darkei Moshe 481:2; Chayeh Adam 130:14; M”B 481:1; unlike Poskim ibid] However, European apple juice which is made from crushing apples in the factory has a very strong taste, and is thus not like water and is forbidden to be drunk. [Admur ibid; M”A 481; M”B ibid] See Kaf Hachaim 481:3

Tea and coffee: According to the second opinion, it is forbidden to drink tea or coffee on either night of the Seder. [Teshuvas Kneses Hagedola 62; Pesach Meubin 347-348; Chok Yosef 481:1; Mamar Mordechai 481:1 concludes to be stringent as so is implied from Michaber and many Achronim] Nonetheless, some Poskim are lenient in this matter. [Peri Chadash 481, although he rules like first opinion; Birkeiy Yosef 481 and Moreh Baetzba 211 that so is the widespread custom to allow drinking coffee without sugar; Mamar Mordechai 481:1 that those who are lenient have upon whom to rely especially on the second night; Ben Ish Chaiy Tzav 35 permits one to rely on lenient opinion and drink coffee in a time of great need; Matzas Mitzvah 12 footnote 142 regarding sugarless coffee and tea; Piskeiy Teshuvos 481:1; Haggadah Beis Levi of Brisk that the Brisker Rav would drink tea after the Seder] See Kaf Hachaim 481:4 who concludes one should only be lenient in a time of great need; Piskeiy Teshuvos 481:1

[113] Admur 481:1; 479:3; Michaber 481:1

[114] Mordechai in name of Rav Shmuel Meiavira; Hagahos Maimanis 8 in name of Rav Shalom Gaon, brought in Beis Yosef 481 and Kaf Hachaim 481:2

[115] Implication of Admur in Siddur under Tzafon, as learns Rebbe in Haggadah, in suspicion of the 3^rd opinion ibid; The Rebbe ibid concludes that so is the custom

Other opinions: Many Poskim rule it is permitted to drink water and that so is the custom. [All opinions in Admur ibid; Michaber ibid; Beis Yosef ibid that so is custom; Rif ibid; Kaf Hachaim 481:1-2]

[116] Admur ibid; Beis Yosef ibid that custom of world is like Rif; Kaf Hachaim 481:1-2 and 4; See all Poskim ibid who forbid drinking coffee after the Seder

Other opinions: See all Poskim ibid who permit drinking coffee after the Seder.

[117] Implication of Admur in Siddur under Tzafon, as learns Rebbe in Haggadah, that one is not to drink anything, even water, even on the 2^nd night; Admur ibid “One who eats or drinks after the Seder on the 2^nd night has done no prohibition, although he has removed himself from the group of Mehadrin, and transgresses the words of the Sages who said one is to never remove himself from the Klal.”; brought in Chok Yaakov 481:3; Igur 819; Shivlei Haleket 218; Beis Yosef 481; Teshuvas Kneses Hagedola 62 forbids beverages other than water on both nights

The letter of the law and other opinions: On the second night one may rely on the first opinion and drink all non-alcoholic beverages even if it is not a case of great need, as from the letter of the law there is no prohibition at all on the 2^nd night to eat and drink after the 3^rd and 4^th cup, and it is only the Mehadrin that are accustomed on the 2^nd night like the first night. [Admur ibid; Chok Yaakov ibid writes that from the letter of the law one may rely on the lenient opinion on the second night, to drink non-alcoholic beverages; The following Poskim rule one may be lenient on the second night: Elya Raba 481:2; Birkeiy Yosef 481; See Moreh Baetzba 211; Kaf Hachaim 481:4-5]

[118] Admur 481:1; 478:3

[119] Admur ibid; Rama ibid; Tur ibid; Rosh ibid; Mordechai 34a; See Kaf Hachaim 481:6-7

Other opinions: Some Poskim rule one is not to drink the 5^th cup at all. [See Tur and Beis Yosef 481; Kaf Hachaim 481:6 that so is implication of Michaber 481:1]

[120] Admur ibid; M”A 481:2; Elya Raba 481:1; Chok Yosef 481:2; See Kaf Hachaim 481:8

The Explanation: This means that it may only be said if he drank the 4^th cup before saying Hallel Hagadol and then said Hallel Hagadol over the 5^th cup. However, if he did not say Hallel Hagadol over the 5^th cup, then he may not drink it. [Kaf Hachaim 481:8] However, if he did not yet say the blessing of Yishtabach after Hallel Hagadol, then he may pour the 5^th cup and repeat Hallel Hagadol over it, and then say the blessing of Yishtabach, and drink the 5^th cup. [P”M 481 A”A 1; M”B 481:3; Kaf Hachaim 481:9]

[121] Admur 481:1 in 1^st opinion “After drifting to sleep he may drink”; Chok Yaakov 481:1 “According to this reason it is permitted after falling asleep”; P”M 471 A”A 1; Makor Chaim 481; Nitei Gavriel 103:10; Piskeiy Teshuvos 481:1

[122] The reason: As it is a Mitzvah to tell over the story of the exodus until one fall’s asleep. Thus, once one falls asleep, he may drink even wine. [Admur ibid]

[123] Possible understanding of 2^nd opinion in Admur ibid [as he only writes the above ruling in the first opinion and then writes “And others argue on this”]; Implication of Chok Yaakov 481:1 who writes “that according to this reason it is permitted..” thus implying that according to the other reasons it is forbidden until morning; Implication of Hagahos Maimanis ibid who writes “Until morning”; Hisorerus Teshuvah 271 as one is required to say the story of the exodus even after he awakens; Poskim brought in Piskeiy Teshuvos ibid

[124] See Kaf Hachaim 481:4; Otzer Minhagei Chabad p. 183 and 187 that the Rebbe Rayatz would smoke during the Sederand that the Rebbe Rashab would smoke after the Afikoman

[125] Piskeiy Teshuvos 473:7

[126] Teshuvas Kneses Hagedola 62, brought in Kaf Hachaom 481:4; Beir Heiytiv 481:1 in name of Pesach Meubin 347-348; Shaareiy Teshuvah 511:5; Siddur Yaavetz; Ben Ish Chaiy Tzav 35 in name of Rav Chaim Falagi in Bachaim Lerosh; Piskeiy Teshuvos 481:1

[127] Kneses Hagedola ibid

[128] Ben Ish Chaiy Tzav 35 in name of Rav Chaim Falagi in Bachaim Lerosh; See Chazon Ovadia Pesach 2:180; Orchos Chaim Spinka 481:1 in name of Meoreiy Or who permits even initially on the first night.