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After finishing the Haggadah [i.e. Maggid] and reciting [the first two paragraphs of] Hallel [in the end of Maggid], one is to wash his hands [i.e. Netilas Yadayim] for the meal [i.e. for eating the Matzah] and say the blessing of Al Netilas Yadayim.[2] [One is not to have in mind at the time of Urchatz to include the washing for Matzah, and is not to be particular to guard his hands in the interim, as explained next.]
If one guarded his hands between the first washing of Urchatz until Rachtza:[3] If at the time that one recited the Haggadah [i.e. Maggid] and Hallel, he did not remove his mind from guarding his hands [that his hands not touch unclean areas of the body], then although he is nevertheless required to re-wash his hands for Matzah, he is to do so without a blessing.[4] [Nevertheless, initially it is not proper for one to do so and thus he should not to guard his hands in between, as explained next.[5] Furthermore, some Poskim[6] rule that in the event that he guarded his hands, then he is to intentionally scratch his head, and the like, in order to be able to wash with a blessing.]
One who had intent that the first washing of Urchatz count also for the Matzah:[7] If at the time that won’t wash his hands for the dip vegetables, he had in mind that this washing count also for the meal [i.e. for the sake of eating Matzah], then he is not required to return and wash his hands now for the sake of the mat so if he did not remove his mind from guarding his hands at the time of saying the Haggadah and Hallel. Nevertheless, initially it is not proper for one to do so [and thus he should not intend to include the eating of Matzah in the first washing by Urchatz, and likewise is not to intend to guard his hands in between[8]].[9] [However, in a time of need that one is ill, or there is not enough water available for washing, then one can intend to include also the Matzah in this washing of Urchatz and guard his hands until the eating of Matzah and thus not be required to rewash his hands prior to eating Matzah, by the Siman of Rachtza.[10]]
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Summary: After Maggid, one is to perform Netilas Yadayim with a blessing.
Washing the hands of the father and mother: Some have the custom for the family members to bring the water to their father and mother and wash their hands.[11] This is not necessarily the Chabad custom. Bringing a Kezayis of Matzah to the table for all the participants:[12] Prior to washing hands, the Kezeisim of Matzah on behalf of all the participants who do not have a Seder plate, is to be prepared and brought to the table. [See Chapter 2 Halacha 4D that it is highly recommended to already prepare the Kezeisim of Matzah within individual bags on Erev Pesach, and not wait until the middle of the Seder to do so.] Reading the Simanim of Motzi Matzah:[13] One is to read the Simanim of Rachtzah, Motzi Matzah, Maror and Koreich prior to washing.
Not to talk of unrelated matters until Koreich: Starting from the washing, until after Koreich, one is to avoid talking of matters unrelated to the meal, as explained in Halacha 11. Accordingly, if one needs to speak of such matters, he should do so before washing. The family members and participants are likewise to be forewarned of this prior to the washing.
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[1] Admur 475:1; Michaber 475:1; Rambam 8:6; Rav Chisda Pesachim 115b
[2] The reason: Although one already washed his hands [by Urchatz] for the sake of eating the dipped vegetables [i.e. Karpas], nevertheless, he is required to return and wash his hands for the meal and say the blessing of Al Netilas Yadayim after reading the Hagdah and saying Hallel. The reason for this is because at the time that he read the Haggadah and Hallel, he removed his mind from guarding his hands, and we thus suspect that perhaps he touched an impure area, as the hands are constantly moving [i.e. Askaniyos Hein]. [Admur ibid; M”A 475:1; Rosh 10:26; Rav Papa Pesachim ibid]
[3] Admur 475:2; See M”A 475:1; Mordechai 34b; Biur Halacha 475:1 “Litol”
[4] The reason why he must nevertheless rewash: The reason he must nevertheless rewash is because at the time that he washed his hands for the sake of the dipped vegetables he did not have intent that this washing count also for the sake of the meal [of eating the Matza], and whoever washes his hands for the sake of a food that is dipped in liquid, that washing does not count for the eating of bread if he did not have this in mind at the time of the washing, as explained in chapter 158:13. [Admur ibid] There it is explained that there are opinions who say that the washing for a dipped food does not count for bread, and one thus must rewash when he plans to eat bread. Now although here one knew to begin with that he would be eating bread, nevertheless, since he did not have in mind to eat it right away, and rather planned to rewash and eat it later, therefore it is not considered as if he had in mind to eat bread when washing for the dipped food, and he must thus rewash.
[5] Kaf Hachaim 475:3; See Admur ibid who can be interpreted as only negating the aspect of having the Matzah in mind by Urchatz, and not the guarding of the hands. Vetzaruch Iyun
[6] Biur Halacha 475:1 “Litol”; Piskeiy Teshuvos 475:1
[7] Admur 475:2; M”A 475:1; Bach 475; Mordechai Pesachim 34b; Kaf Hachaim 475:3
[8] Kaf Hachaim 475:3; See Admur ibid who can be interpreted as only negating the aspect of having the Matzah in mind by Urchatz, and not the guarding of the hands. Vetzaruch Iyun
[9] Admur ibid; Beis Yosef 475; Bach 475; Chok Yaakov 475:1; Chok Yosef 475:1; Kaf Hachaim 475:1
The reason: As today the custom is to no longer wash Al Tnaiy for future eating, and it is only done in a time of need. [Admur 164:1, cited in Admur ibid to be the reason behind why it is initially not to be done] Alternatively, the reason that it should not be done is in order to not make an interval between the washing and Hamotzi and require one to say a blessing right away, and have in mind ton include the bread in the washing, and not everyone is expert in this. [Bach 475; See M”A ibid] Alternatively, the reason that it should not be done is because one is not to initially nullify the Takana of the Sages to wash twice on the night of Pesach. [Beis Yosef 475; Chok Yaakov 475:1; See Bach and M”A ibid who negate this reason] See Kaf Hachaim ibid
[10] Shulchan Gavoa 475:1; Mordechai Pesachim 34b; Kaf Hachaim 475:2
[11] Vayaged Moshe 23:3 in name of Siach Yitzchak; Piskeiy Teshuvos 475:1
[12] See Vayaged Moshe 24:28; Piskeiy Teshuvos 475:2
[13] Custom of Rebbe in Maaseh Melech p. 203; See Piskeiy Teshuvos 475:1 for a dispute on the subject
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