Chapter 1: The Mitzvos of the Seder

Introduction: On the night of the Seder, there are several Mitzvos that are fulfilled, some being of Biblical status while others of Rabbinical status. It is precisely for this reason that we have a Seder Pesach, in order to fulfill these Mitzvos. The Mitzvah which most of the Seder encompasses is the Mitzvah of telling the story of the exodus. It is in fulfillment of this Mitzvah that most of the steps of the Seder were established. The following are a list of Mitzvos fulfilled and their status.   Mitzvos fulfilled during the Seder: 1. Sipur Yetzias Mitzrayim [Biblical] 2. Eating Matzah [Biblical] 3. Eating Maror [Rabbinical during exile] 4. Drinking the four cups of wine [Rabbinical] 5. Eating the Karban Pesach [Biblical-only in Temple times]

 1. The Mitzvah of Sippur Yetzias Mitzrayim:

 A. The Mitzvah:[1]

It is a Biblical positive command in the Torah to tell over the story of the exodus on the night of the 15th [and to thank and praise Hashem for all the miracles that He did to us there[2]].[3] It is for this reason that the section of Maggid was established in the Haggadah, to fulfill this Biblical positive command.[4] [This Biblical command applies even today, and even if one does not have Matzah or Maror to eat on the night of the 15th.[5]]

The purpose of the Mitzvah: The purpose of the Mitzvah of telling over the story of the Exodus is for us to remember all the miracles that Hashem performed for us in Egypt, thank Him for it, and stimulate our hearts and minds in true service of G-d. Many commands have been given regarding the Exodus as it is a great foundation and pillar in our Torah and religion. The story of the Exodus serves as a vivid proof of the creation of the world, and the existence of a primordial being who controls the world and can change its laws of nature as he sees fit.   Q&A Why is a blessing not recited over the Mitzvah of Sippur Yetzias Mitzrayim?[6] · Some[7] explain that the Mitzvah was already fulfilled within the blessing said over Kiddush, which mentions the exodus, and hence a blessing can no longer be said. · Others[8] explain the Mitzvah was already fulfilled in the blessings of Shema, and hence a blessing can no longer be said. · Others[9] explain because the Mitzvah has no minimum measurement, and one fulfills his obligation even with a mere mention of the exodus. Others explain this is because any remembrance suffices to fulfill the obligation of the Mitzvah. · Others[10] explain that the entire Mitzvah is a blessing and praise, and we do not institute a blessing for a blessing. It is similar to Birchas Hamazon which does not receive a blessing.[11] · Others[12] explain that since the Mitzvah is not fulfilled in one go and has interruptions of eating and drinking in between, therefore a blessing is not recited. · Others[13] explain because the main Mitzvah is the understanding of what one is saying, and one does not recite a blessing over matters of thought. · Others[14] explain that the blessing of Asher Goaleinu said after the Haggadah is in truth a blessing said over the Mitzvah of Sippur Yetzias Mitzrayim. · Some[15] have in mind upon saying the blessing over Hallel in Shul to likewise include the Mitzvah of Sipur Yetzias Mitzrayim in this blessing.   What is the difference between the Mitzvah of remembering the exodus daily and that of Sippur Yetzias Mitzrayim?[16] It is a positive command in the Torah to remember Yetzias Mitzraim every day and night.[17] The question is thus asked as to what is the significance of the command of Sippur Yetzias Mitzrayim on the night of the 15th, if in any event one is commanded daily to remember it. Several reasons are recorded in explanation of the difference between the two commands: 1. Verbalizing versus thought:[18] On all the other nights one fulfills his obligation through remembering the exodus in one’s mind and heart.[19] On the night of the 15th one is required to verbalize the remembrance, as the verse states “Vehigadita Livincha.” 2. Short remembrance versus story:[20] On all the other nights one fulfills his obligation through remembering the exodus even for a mere moment. On the night of the 15th one is required to discuss the full story of the exodus.” 3. Telling others:[21] On all the other nights one fulfills his obligation through reminding himself of the exodus. On the night of the 15th one is required to tell it over to one’s son, or another person, as an answer to his question. 4. Counted as part of 613: The Mitzvah of telling the story of the exodus on the night 5. Must explain the reason of the Mitzvah:[22] On all the other nights one fulfills his obligation through reminding himself of the exodus. On the night of the 15th one is required to tell over the reasons behind the exodus.

 

 B. When is the Mitzvah to be fulfilled:[23]

The Mitzvah of Sippur Yetzias Mitzrayim is to be fulfilled on the night of the 15th. [It is fulfilled throughout the Seder, and majority of the Seder was established as part of the fulfillment of this Mitzvah [i.e. Urchatz; Karpas; Yachatz; Maggid; Hallel; Nirtzah].]

Not before nightfall/Tzeis Hakochavim:[24] One does not fulfill the Mitzvah of Sippur Yetzias Mitzrayim prior to nightfall [i.e. Tzeis Hakochavim]. [Thus, if one said the Haggadah prior to nightfall, even during Bein Hashamshos, he must repeat the Haggadah at night. Nevertheless, if he said the Haggadah during Bein Hashamshos, it is questionable whether the blessing of Asher Goalanu is to be repeated.[25] Thus, in such a case one should be Yotzei with the blessing of another person.[26]]

Until what time:[27] The Biblical Mitzvah can be fulfilled at the very least until midnight. It is disputed amongst the Poskim whether the Biblical command can still be fulfilled after midnight, prior to daybreak.[28] Practically, one is to be very careful to fulfill the Mitzvah prior to midnight.[29] [However, if one did not yet say Maggid and it is already after midnight, he is to recite Maggid without the blessing of Asher Goalanu.[30]] The above debate, however, is only regarding the Biblical command. However, all agree that [at the very least] a [Rabbinical] Mitzvah applies throughout the night.[31] Thus even after the Seder is over, one is obligated to spend time discussing the Pesach laws, and the exodus and to tell over the wonders and miracles that Hashem did to our forefathers until he drifts away into sleep.[32] Furthermore, the separate Biblical command of remembering the exodus nightly can be fulfilled throughout the night, until daybreak.[33]

Tashlumin-Making it up on another date:[34] One who forgot to recite the Haggadah on the night of the 15th [and thus did not fulfill the Mitzvah of Sippur Yetzias Mitzrayim] is unable to make up the Mitzvah during the daytime.[35]

 

May the Haggadah be recited using candlelight?[36] It is permitted to read the Haggadah near candlelight. This applies even when Pesach falls on Shabbos. [This applies even if one is alone. Thus, it is permitted to perform the Seder with candlelight even when Pesach falls on Shabbos, and there is no electricity in the room.]

 C. Who is obligated in the Mitzvah?

All men above the age of Bar Mitzvah are obligated in the command of Sippur Yetzias Mitzrayim.[37]

Women:[38] Women are also obligated in the Mitzvah of Sippur Yetzias Mitzrayim.[39] [Thus, one is to be very careful to make sure that the female members of the household participate and hear the Haggadah, so they can fulfill their Mitzvah.[40] Likewise, a single mother is obligated to teach her children the story of the Haggadah, just like a man.[41]] It is however disputed amongst Poskim whether women are Biblically obligated in the command or only Rabbinically. Some Poskim[42] rule women are Biblically obligated in the Mitzvah. Other Poskim[43], however, rule that women are not Biblically obligated in this Mitzvah, and it is merely Rabbinical for them to fulfill.[44] Practically, Admur implies like the latter approach that their obligation is only Rabbinical.[45] Accordingly, women are not to read the Haggadah on behalf of a man above the age of Bar Mitzvah.[46]

Children:[47] All children, both male and female, who have reached the age of Chinuch are obligated[48] to be educated by their father to hear the section of Maggid. [This is in addition to the Biblical obligation of the parent[49] in the Mitzvah of Sippur Yetzias Mitzrayim, which requires one to tell over the story of the exodus to his children.[50]] The age of Chinuch is defined as the age from when the child is old enough to understand the story of the exodus that he is told from the Haggadah.

Blind:[51] A blind person is Biblically obligated to read the Haggadah, or hear it being read. Accordingly, he is able to read it on behalf of others to fulfill their obligation. This applies even if he is blind from birth.

Q&A Is an Onen obligated to recite the Haggadah? Some Poskim[52] rule the Onen may not recite the Haggadah on either the first or second night of the Seder, as it contains Pesukim and Midrashim. Rather, he is to hear the Haggadah from another person instead of saying it himself.[53] If, however, this is not possible, then he is to say it himself.[54] The waiters and waitresses:[55] 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.

 D. How the Mitzvah is fulfilled-What to say:

The topics of discussion: One is obligated to say over the miracles and wonders that Hashem performed for our forefathers [in Egypt during the exodus[56]].[57] 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.[58] Afterwards, one then says the statement of Pesach/Matza/Maror, Bechol Dor Vador, Veosanu Hotzi Misham, and Lefichach until Goal Yisrael.[59] The remainder of the Haggadah is a custom from the generation if the Rishonim.[60] One who does not recite Pesach Matzah and Maror does not fulfill his obligation [appropriately, although he does fulfill the Biblical obligation[61]].[62]

Reading the story from Chumash:[63] It once occurred that a Jew was held captive by gentiles during Pesach and he did not know the words of the Haggadah by heart. However, he had a Chumash with him and used it to recite all the Parshiyos of Yetzizas Mitzrayim.

For how long:[64] The Mitzvah applies throughout the night, and thus even after the Seder is over, one is obligated to spend time discussing the Pesach laws, and the exodus and to tell over the wonders and miracles that Hashem did to our forefathers until he drifts away into sleep.[65] [Nonetheless, the Biblical obligation is fulfilled even if one did not spend the entire night speaking of the miracle and exodus. Some Poskim[66] learn that the Biblical obligation is fulfilled with a mere mention of the exodus, and any further discussion is an addition to the minimum Biblical obligation. Other Poskim[67], however, learn that the Mitzvah is only fulfilled if one discusses the story of the exodus in length and detail. Nonetheless, even in their opinion, the Mitzvah is fulfilled once the story is told, and the further discussion of the exodus is in addition to the minimum Biblical obligation.]

The language:[68] One is obligated to recite the Haggadah in a language that he and the people in attendance understand, as explained next. [Each person is to tell the story according to the flow of his tongue.[69]]

Kavana: Prior to fulfilling any Mitzvah one must intend to perform it in order to fulfill the command of Hashem and one who does the Mitzvah without this intent does not fulfill his obligation.[70] Thus, 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.[71] [Some suggest that one must also intend the reason behind the Mitzvah, which is to publicize the miracles and greatness of G-d.[72]]

Leaning:[73] One is not to recite the Haggadah in a leaning position, as it must be said in a position of fear and trepidation.

The experience:[74] 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.

Reading versus hearing:[75] One fulfills his obligation of 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 story himself in order to fulfill the Mitzvah.[76] [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 matter and regarding whether women may read it for others!]

Verbalizing with mouth versus reading in mind:[77] One does not fulfill his obligation of Sippur Yetzias Mitzrayim by reading the story in his mind, and rather it must be verbalized, or heard from another person who is reading it aloud.

 E. Telling the story to one’s son, family and friends:[78]

A father is obligated to tell the story of the exodus to his son [and daughter[79] who has reached the age of Chinuch[80], and wife and family].[81] This applies even if they do not ask him and questions on the exodus, as explained next. [Some Poskim[82] learn that the Mitzvah of Sipur Yetzias Mitzrayim can only be fulfilled through telling the story of the exodus to other people present, and if one is alone, he is unable to fulfill the Mitzvah. Other Poskim[83], however, negate this assertion and rule that the Mitzvah can be fulfilled even if one does not have anyone else to tell the story over to, and the above requirement is a non-invalidating detail of the obligation.] For this reason, one is obligated to recite the Haggadah in a language that the women and children understand.[84] Likewise, one is obligated to begin the Seder right after Tzeis Hakochavim in order to perform the Seder while the children are still awake.[85] One is to elaborate on the story in accordance to their capability of understanding.[86] If they have a broad potential understanding, one is to explain to them everything.[87]

To whom:[88] The father is obligated to teach his son [who has reached the age of Chinuch[89]] the story of the exodus, in reply to his questions [see next]. [This applies even if the son is already an adult, and is a scholar of his own right, nevertheless, the father is to tell him the story according to his own understanding.[90] This applies even if the son is a greater scholar than his father.[91]] One who does not have a son, is obligated to tell the story to his [daughter[92] and/or] wife. If he does not have a wife, he is to read the Haggadah together with a friend.[93] If he is alone, he reads the story to himself.[94] [The reason for this is because the Mitzvah of Vihigadeta Livnicha is not limited to only one’s son, but rather extends to telling the story to any person. Furthermore, even if one is by himself, he is obligated to verbalize the words in order to arouse his emotions, as one’s speech arouses his mind and heart.[95]]

Practical advice: Being that every father contains the Biblical Mitzvah to teach his children the story of the exodus on the night of the Seder, one is to take the following suggestive steps to ensure that this is properly fulfilled: 1. Have your children sleep on Erev Pesach so they will be awake for the Seder. 2. Create a game plan. Getting a child’s attention for a lengthy period of time can be quite challenging. Review and prepare for the Seder beforehand, tailoring what you will say in a way that will captivate the little minds of your audience. One great idea that many use, is to prepare a Pesach skit that will get everyone interested and involved. 3. Remove distractions: The Seder should take place in an environment that will allow one to fulfill his Mitzvah. For this reason, it is not a good idea to join a public Seder or be with a lot of family if doing so will distract one, or his children, from being able to fulfil the obligation.   Q&A Does a father fulfill his obligation if another family member, or individual, recites the story to his children?[96] Yes. The father can appoint another individual to teach his children the story of the exodus, just as can be done throughout the year regarding his obligation of teaching Torah to his children. Thus, if a family is joining their parents [their children’s grandparents] for the Seder, and the father of the home [i.e. grandfather] will be leading the Seder, his son/son in-law nonetheless fulfills the Mitzvah of Sippur Yetzias Mitzrayim by having his father/father in-law explain it to their grandchildren. Nevertheless, it is better for the father to be involved in teaching his children at least some part of the story, as Mitzvah Bo Yoser Mibishluchos [i.e. a Mitzvah is better fulfilled when done by the person himself rather than an emissary].

 F. As an answer to a question:[97]

The story of the exodus must [initially] be said in the form of an answer to a question, as the verse states “Ki Yishalcha Bincha… Viamarta Livanecha Avadim Hayinu.” This is fulfilled through the child asking his father the Mah Nishtana. [The reason for why the Torah instructed for the story to be said in the form of an answer to the question of the child is because this format penetrates the message of the miracles of G-d in much greater measure than a simple speech.[98]]

The law if no question is asked:[99] Even if one’s son does not ask him and any questions, the Biblical command of Sippur Yetzias Mitzrayim still applies and must be fulfilled.[100] Thus, the father is obligated to teach his son the story of the exodus even if he does not ask him anything. [Thus, although it was explained above in E that it is disputed amongst the Poskim whether the Mitzvah of Sippur Yetzias Mitzrayim can only be fulfilled through telling the story of the exodus to another person, nevertheless, according to all, the Biblical Mitzvah can be fulfilled through telling the story to another even if that person does not ask him the questions. The above requirement of having a question asked is thus a non-invalidating detail of the general obligation of Sippur Yetzias Mitzrayim.]

Matters done to ensure the asking of questions: In addition to the saying of Mah Nishtana and the questions it addresses, the child is to be encouraged to ask questions on all of the changes of the night.[101] Due to this, various actions were added by the Sages to the Seder and Haggadah, in order to encourage the children to ask questions, and hence have the saying of the Haggadah and Mitzvah of Sippur Yetzias Mitzrayim, fulfilled in its proper way. These actions that were added include: a) Distributing nuts before the Seder.[102] b) Dipping the Karpas in salt water.[103] c) Pouring the 2nd cup of wine before Maggid.[104] d) Moving the Kearah prior to Maggid.[105]

Who asks? One’s son [who has reached the age of Chinuch[106]] 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.[107] [Even if the son is already an adult, and is a scholar of his own right, he is to ask his father the questions.[108]] If he does not have a son, then his [daughter[109] who has reached the age of education and/or] wife is obligated to ask him.[110] If he does not have a [son, daughter or] wife, then he is to have a friend ask him, or alternatively he is to ask his friend. If he is by himself, he is to ask himself.[111]

Q&A If one has a daughter but no son, is she to ask the questions over one’s wife?[112] Yes, if she has reached the age of Chinuch. If one has an older daughter and son under the age of understanding, who is obligated to say the Mah Nishtana?[113] The daughter is obligated 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.

 2. The Mitzvah to eat Matzah:[114]

The subject of eating Matzah during the Seder contains many detailed Halachos which are discussed throughout the book. The following Halacha is an overview of the Biblical command of eating Matzah, and the bylaws of its fulfillment, and does not cover all the detailed laws and customs of Matzah eating that takes place throughout the Seder. These Halachos will be explained each in their relevant section throughout chapters 2-4. It also does not cover the detailed laws of Matzah baking, and the type of Matzah that one needs to eat on the night of the 15th to be Yotzei the Mitzvah. The majority of these points have already been elaborated on in our corresponding Sefer “The Laws & Customs of Pesach” Chapter 8. See our corresponding Sefer for the details on this manner! 

 A. The Mitzvah:[115]

It is a positive command in the Torah to eat [a Kezayis of] Matzah [within Kdei Achilas Peras] on the night of the 15th of Nissan.[116] This Biblical obligation of eating Matzah on the first night of Pesach applies even today [during exile, when we no longer bring the Pesach sacrifice].[117] [In the Diaspora, one is Rabbinically obligated to eat Matzah also on the night of the 16th.[118] The above minimum of eating a Kezayis of Matzah is from a Biblical perspective, however, Rabbinically, one is required to eat several Kezeisim of Matzah throughout the Seder as will be explained in E. Furthermore, some Poskim[119] learn that although the Mitzvah is fulfilled once a Kezayis is eaten, one nevertheless continues to fulfill the Biblical Mitzvah of eating Matzah with all Matzah that he eats on this night.]

Sparks of Chassidus:[120] Michla Dihemnusa:[121] The Zohar[122] calls Matzah Michla Dihemnusa, food of faith. The reason for this is because the eating of Matzah strengthens one’s faith in G-d. This means that it helps internalized are belief in G-d’s existence to the point that His existence becomes part of our very reality and natural instincts. The Matzah helps take the encompassing faith of Makif and brings it inwards into Penimiyus, into comprehension and understanding, into Chabad. Just as the eating of grain has ability to help a toddler begin calling his father and recognizing his role, so too the eating of Matzah, which is Mitzvah grain, has ability to strengthen our belief in our Father in Heaven. Although in truth we are commanded each day to leave our personal Egypt and break the barriers between our faith and mind and instinct, nonetheless, during Pesach a special power is imbued within the G-dly soul so it be able to refine the animal soul and set within it this faith in a permanent unbending manner. This is accomplished through eating Matzah. Gives Bittul to all seven Midos:[123] Matzah is a food of Bittul which gives Bittul to all the seven Midos, and prepares one for Matan Torah. However, only the Matzah eaten on the first night has this ability.   May one transgress Yom Tov for the sake of retrieving Matzah, such as to travel outside the Techum to eat it?[124] No. However, one may ask a gentile to bring him the Matzah even if it is outside the Techum.

 B. The Date:[125]

The obligation to eat Matzah only applies on the first night [of Pesach in Eretz Yisrael, and on the first two nights of Pesach in the Diaspora].[126] However, on all the other nights and days [of Pesach], there is no obligation to eat Matzah, as one is simply warned against eating Chametz.[127] Thus, one does not say any blessing upon eating Matzah on any other day of Pesach even if he did not yet eat Matzah this Pesach, and certainly if he already did.[128] [Accordingly, there is no Mitzvah at all to eat Matzah on Pesach other than on the first night.[129] Nonetheless, this only means that there is no obligation, however, one who eats Matzah on the other days also fulfills a slight Mitzvah.[130] Furthermore, eating Matzah on the other days has ability of drawing down a higher form of G-dliness, which can only be drawn through a voluntary Mitzvah as oppose to an actual obligation.[131]]

The Time-When on the night of the 15th must the Matzah be eaten: See Halacha D!

 C. Who:[132]

All Jews above the age of Bar/Bas Mitzvah are Biblically obligated in the Mitzvah to eat Matzah. [This includes even one who is uncircumcised, one who is a heretic, and one who is ritually impure.[133]]

Women:[134] Women are Biblically obligated in the Mitzvah to eat Matzah.[135] [They are to eat Matzah in all the set areas of the Seder, which include Motzi Matzah, Koreich and Afikoman.]

Children:[136] All children, both male and female, who have reached the age of Chinuch, are obligated to eat Matzah on the night of the 15th. [They are to eat Matzah in all the set areas of the Seder, which include Motzi Matzah, Koreich and Afikoman. Nevertheless, in all these areas, it suffices for them to eat a mere Kezayis.[137]] The age of Chinuch is defined as the age from when the child is old enough to understand the story of the exodus that he is told from the Haggadah.[138] [However, some Poskim[139] rule that the age of Chinuch for eating Matzah is from the age the child can eat bread. This refers to the age that the child can eat a Kezayis of Matzah within the maximum Shiur of Achilas Peras, which is nine minutes.[140] Children who cannot eat this amount, although they are not obligated to be educated in the Mitzvah, they may nevertheless say the blessing of Achilas Matzah for the sake of education.[141] Practically, the age of Chinuch for eating Matzah is no less than 3-4 years of age.[142]]

Sick/Allergy:[143] A person who is ill and is unable to eat more than a single Kezayis of Matzah is to first eat his food and entire meal without washing hands or saying Hamotzi [for Matzah], and after the completion of his meal he is to wash his hands without a blessing and say the blessing of Hamotzi and Al Achilas Matzah, and then eat that Kezayis. He is not to eat anything else after eating the Matzah.[144] [If due to his sickness or allergy eating even a Kezayis of Matzah can lead to danger, then he is exempt from the Mitzvah of eating Matzah, and is even prohibited from doing so.[145] Furthermore, some Poskim[146] rule he is exempt from eating Matzah even if it will not lead to danger, but will lead him to become bedridden. Nonetheless, in all cases that one is able to eat less than a Kezayis of Matzah without any danger involved, then he should do so, as explained in F in Q&A!]

 D. The validity of the Matzah and the conditions associated with fulfilling the Mitzvah:

There are several conditions associated with the validity of the Matzah, and the eating, in order to fulfill of the Mitzvah of eating Matzah on the first night of Pesach. These include:

1. The Matzah must be Shmura and made Lishma. [See “The Laws & Customs of Pesach” Chapter 8]
2. It cannot be Matzah Ashira [i.e. egg Matzah]. [See “The Laws & Customs of Pesach” Chapter 8]
3. It cannot be Gebrochts [i.e cooked in liquid]. [See Halacha I]
4. One must own the Matzah. [See Halacha E]
5. It must be eaten by a certain time. [See Halacha F]
6. One must eat a certain amount. [See Halacha G]
7. The required amount must be eaten within a certain amount of time. [See Halacha I]

The majority of these points have already been elaborated on in our corresponding Sefer “The Laws & Customs of Pesach” Chapter 8. The remainder of this Halacha will only focus on the detailed laws applicable towards the actual eating of the Matzah [conditions 4-6], and not towards the requirements of the Matzah for it to be Kosher and valid for the Mitzvah [conditions 1-3]. See our corresponding Sefer for the details on this manner! 

 E. Owning the Matzah which one eats on the night of the 15th:[147]

One only fulfills the Mitzvah of eating Matzah on the night of the 15th with Matzah that he owns.[148] Thus, one does not fulfill his obligation with his friends Matzah, unless his friend gives him the Matzah as a present.[149] However, if one eats the Matzah of his friend without his knowledge, he does not fulfill his obligation.[150] It goes without saying that if one stole Matzah from his friend, that he does not fulfill his obligation.[151] [Thus, if one wants to eat his friend’s Matzah, he must ask him permission beforehand, and have him give it to him as a present.] Based on this, in the event that a possible mix-up of Matza’s may have occurred between two people[152], then they are to declare to each other that if anyone mistakenly received his Matza’s, it is considered theirs as a present.[153]

Borrowed Matzah:[154] If one borrows Matzah from his friend, he fulfills his obligation with it even initially.[155]

Summary: One only fulfills the Mitzvah of eating Matzah on the night of the 15th with Matzah that he owns. If one wants to eat his friend’s Matzah, he must ask him permission beforehand, and have him give it to him as a present. If one borrows Matzah, then it is as if it was given to him as a present and he fulfills his obligation.   Q&A If boxes of Matzah’s of two different people became mixed up prior to the Seder, what are they to do?  As stated above, each person should tell each other that if the other mistakenly received his Matza’s, it is considered theirs as a present.

 F. When on the night of the 15th must the Matzah be eaten?

Not before nightfall/Tzeis Hakochavim:[156] One does not fulfill the Mitzvah of eating Matzah prior to nightfall [i.e. Tzeis Hakochavim].[157] [Thus, if he ate Matzah prior to nightfall, even during Bein Hashamshos, he must repeat and eat a Kezayis of Matzah at night. Nevertheless, if he ate the Matzah during Bein Hashamshos, it is questionable whether a blessing is to be recited.[158] Thus, in such a case one should be Yotzei with the blessing of another person.[159]]

Before midnight:[160] One is required to fulfill the Mitzvah of eating Matzah prior to midnight.[161] [If one eats the Matzah only after midnight, some Poskim[162] rule he does not fulfill his obligation and has thus lost the Mitzvah. Other Poskim[163] rule he can nevertheless fulfill the Biblical Mitzvah up until Alos Hashachar. Other Poskim[164] rule that this matter is left in question, and hence one is to be stringent like both opinions, and eat Matzah without a blessing. Practically, if one did not yet eat the Matzah and it is already after midnight, he is to eat the Matzah without the blessing of “Al Achilas Matzah.”[165] If it is already close to midnight and one did not yet eat the Matzah, he is to skip from wherever he is holding and perform Motzi Matzah before midnight. The same applies to a person who awoke from a sleep moments before midnight that he should say Kadesh and immediately afterwards recite Motzi Matzah.[166] This applies for both the first and second Seder.[167]]

Tashlumin:[168] If one did not eat Matzah on the night of the 15th due to reasons beyond his control, he is unable to makeup the Mitzvah on another night or day of Pesach. Accordingly, when one eats Matzah on the other nights and days of Pesach he does not recite the blessing of “Al Achilas Matzah” even though he has yet to eat Matzah from the start of Pesach, and hence has never yet said a blessing over it.

 G. The amount of Matzah required to be eaten on the first night of Pesach:[169]

On the first night of Pesach one is Biblically obligated to eat a Kezayis of Matzah [within Kdei Achilas Peras, as explained next].[170] [Likewise, in order to be obligated to recite Birchas Hamazon throughout Pesach, one must eat a Kezayis of Matzah within Achilas Peras. The above is from a Biblical perspective, however, Rabbinically, one is required to eat several Kezeisim of Matzah throughout the Seder as part of Motzi Matzah [two Kizeisim[171]], Koreich [one Kezayis[172]] and Afikoman [two Keziesim[173]], as will be explained in Chapter 4 each in its place.[174] Furthermore, some Poskim[175] learn that although the Mitzvah is fulfilled once a Kezayis is eaten, one nevertheless continues to fulfill the Biblical Mitzvah of eating Matzah with all Matzah that he eats on this night. In the event that one is in doubt if he consumed a Kezayis [within Kdei Achilas Peras], then he is to re-eat a Kezayis of Matzah due to the doubt, without a blessing.[176]]

How much is a Kezayis?[177] It is disputed amongst Poskim[178] as to whether the Kezayis is approximately ½ of a Kebeitza [i.e. 26cc of a 54cc egg[179]] or 1/3 of a Kebeitza [i.e. 17.3cc of a 54cc egg[180]]. Practically, regarding the Biblical Mitzvah of eating Matzah, and regarding Safek Brachos, we are stringent like the opinion that it contains approximately ½ of a Beitza. This is measured in volume and not weight, however, practically, we measure in weight for simplicity purposes.[181] [This amounts to 26cc in volume.[182] In weight, some Poskim[183] rule that this amounts to 28.8 grams of Matzah. However, a more thorough measurement of the amount of crushed Matzah that can fit in a 30cc volume cup, reaches only 20 grams.[184] Thus, while it is accustomed to eating close to thirty grams of Matzah for the Biblical Kezayis, one may be lenient with 20 grams if he so chooses. See Chapter 3 Halacha 5C for the full details of this matter!]

Q&A If one cannot eat a Kezayis of Matzah [due to illness, or lack of owning a Kezayis], should he nevertheless eat as much as he can, less than a Kezayis?[185] Some Poskim[186] rule that one who cannot eat a Kezayis of Matzah [due to illness, or lack of a Kezayis] is to eat as much as he can, even less than a Kezayis, and fulfill the Mitzvah partially.[187] Other Poskim[188], however, rule that there is no Mitzvah at all involved in eating less than a Kezayis of Matzah. According to all, a blessing of Achilas Matzah is not to be recited, although the blessing of Hamotzi is to be recited.[189]   What is the law if one ate the Matzah and then vomited?[190] One who ate the Matzah and vomited nevertheless fulfills his obligation and is not required to re-eat Matzah.[191] However, some Poskim[192] rule that he is to eat another Kezayis of Matzah in order to fulfill his Biblical obligation.[193] According to all, one does not recite Birchas Hamazon unless he can assess that a Kezayis of the food has remained in his stomach.[194]

 

 H. Within how much time must the Kezayis of Matzah be eaten?

Lechatchila:[195] Initially, one is to eat the entire Kezayis in one shot. One is thus to place the entire Kezayis in his mouth simultaneously, chew it until it becomes crumbs, and then swallow the entire Kezayis together. [Practically, this was only possible in previous times when the Matzah was made of soft bread like texture, however todays Matzah of crunchy cracker like texture does not give ability to enter a full Kezayis into ones mouth simultaneously, and hence one is to follow the Bedieved opinion brought next.[196]]   

Bedieved:[197] Bedieved, one fulfills his obligation of eating Matzah even if he did not eat the entire Kezayis consecutively, such as if he ate half of the Kezayis, delayed, and then ate the other half of the Kezayis. However, the entire Kezayis of Matzah must be eaten within the amount of time Halachically defined as “Kdei Achilas Peras” in order for one to fulfill his obligation. [This is approximately within 3-4 minutes.[198] However, a child, and the sick and elderly may be lenient up until nine minutes.[199] See Chapter 3 Halacha 6 for the full details of this subject!] If one did not eat a Kezayis of Matzah within this amount of time, then one does not fulfill his obligation.

Summary: The entire Kezayis of Matzah must be eaten within 3-4 minutes.

 

 I. How to eat the Matzah:

Swallowed without chewing:[200] One who swallowed the Matzah without chewing it, nevertheless, fulfills his obligation.[201] However, initially one is required to chew the Matzah until he feels the taste in his mouth.[202]

Eating/swallowing together with another food:[203] One only fulfills the Mitzvah of eating Matzah if he eats it alone without other foods. If, however, he eats it together with other foods, then he does not fulfill his obligation. Thus, one who eats the Matzah and Maror together does not fulfill his obligation of Matzah.[204] However, this only applies if one chews the Matzah and other food together. If, however, one swallowed the Matzah without chewing it first, then even if he swallowed it together with another food, he fulfills his obligation of Matzah.[205] This applies even if the Matzah was fully wrapped within the other food, and one swallowed it together.[206] If, however, the Matzah was wrapped in a non-food product and was swallowed together, then one does not fulfill his obligation.[207] [Thus, if one swallowed capsules made from food products which contain Matzah crumbs in it, then if he swallows a Kezayis worth he fulfills his obligation. If, however, one swallowed an inedible capsule which contain Matzah, then he does not fulfill his obligation.]

Dipping the Matzah in salt?[208] Some communities are accustomed to dip the Kezayis of Matzah of Hamotzi and of Achilas Matzah in salt.[209] However, in these provinces the custom is not to do so on the first two nights of the Seder [and so is the Chabad custom[210]].[211] [Nevertheless, one is to have salt on the table.] However, during the other times that one eats Matzah through Pesach, the custom is a different in salt.[212]

Dipping in water:[213] One fulfills his obligation of eating Matzah with Matzah that is dipped in water after it is baked, even if the Matzah has become well soaked, so long as it has not disintegrated.[214] Nevertheless, initially, it is proper that one does not fulfill his obligation with Matzah that is dipped in water, unless one is old, or sick, and it is difficult for him to eat dry Matzah, in which case he may dip it in water.[215] [However, Bedieved if one did so, he fulfills his obligation.] However, one must beware that it does not soak for 24 hours [consecutively] in water.[216] One is to also beware to only soak a full Kezayis at a time. If one soaks a piece that is less than a Kezayis, then if it is soaked to the point that the water has become white due to it, then he does not fulfill his obligation.[217]  [Practically, the Chassidic custom is not to eat any Matzah dipped in water throughout the entire Pesach, and certainly it is to be avoided on the night of the Seder. See our corresponding Sefer “The Laws & Customs of Pesach” Chapter 7 Halacha 3 for further details on this matter!]   

Dipping in other liquids: One is only allowed to dip the Matzah in water and not in any other liquid’s, or fruit juice, or soup.[218] One who does so does not fulfill his obligation.[219] Nonetheless, if the old or sick individual is unable to eat the Matzah soaked in water then it may be soaked in wine or any other liquid.[220] However, any other person [who is physically able to eat the matzah without dipping it in liquids other than water] who eats Matzah dipped in liquids other than water, does not fulfill his obligation and he needs to return and eat the Matzah again. This applies whether for the eating of the Kezayis of the Matzah by Motzi Matzah [which fulfills the Biblical obligation] or the eating of the Kezayis of the Matzah by Afikoman [which is only of Rabbinical obligation].[221] [Thus, even those who do not avoid dipping Matzah in fruit juice throughout Pesach may not do so when fulfilling the Mitzvah of eating Matzah.]

Dipping in hot water:[222] On the night of the Seder, one does not fulfill his obligation of eating Matzah, with Matzah that was cooked in water after it was baked.[223] This applies even Bedieved, and even to an old or sick person. This applies even if the Matzah was not cooked in hot water, but simply fell into the Keli Rishon pot of hot water which is Yad Soledes and was then immediately removed, nevertheless it is defined as cooked and one cannot fulfill his obligation with it.[224] However this only applies if the Matzah fell into a Keli Rishon of hot water, however if it fell into a Keli Sheiyni, then one fulfills his obligation.[225] Nevertheless, [even an old or sick man] is to initially be stringent if there is no real need, to not fulfill one’s obligation with such Matzah.[226] [Accordingly, even one who needs to be lenient to eat the Matzah dipped in water is not to dip it in hot water, unless it is a Keli Shelishi.]

Achila Gassa:[227] One who ate prior to eating the Matzah to the point that he is repulsed by eating any further food, does not fulfill the Mitzvah of eating Matzah if he ate it in this state. However, if one ate to the point of satiation but not to the point that he is repulsed by food, then he does fulfill the Mitzvah of eating Matzah, although does not fulfill the Mitzvah Min Hamuvchar. [The Mitzvah Min Hamuvchar is only fulfilled when one is hungry for the Matzah.[228]]

 

Summary: One fulfills his obligation of eating Matzah even if he ate it without chewing it beforehand. One does not fulfill the Mitzvah of eating Matzah if he chewed and ate it together with another food.   Q&A Does one fulfill his obligation if he eats the Matzah in an irregular form of eating?[229] No.   Does one fulfill his obligation of eating Matzah through a feeding tube?[230] No.[231]

 J. Kavana-Intending to fulfill the Mitzvah:[232]

One who eats the Matzah without intent to fulfill his obligation of the Mitzvah with this eating, nevertheless, fulfills his obligation.[233] Thus, even if one did not want to eat the Matzah, but was forced to do so by a  gentile or robbers [and certainly if he was forced by Jews[234]], he fulfills his obligation with this eating.[235] Nevertheless, the above only applies if the person who ate the Matzah without intent to fulfill the Mitzvah, or the person who was forced to eat the Matzah, knows that this night is Pesach, and knows that the food he is eating is Matzah [and is aware that there is a Mitzvah to eat Matzah on the night of Pesach[236]]. If, however, he did not know that this night is Pesach when he ate the Matzah, then he does not fulfill his obligation even if he ate it willingly. Furthermore, even if he did know that this night is Pesach when he ate the Matzah, however he planned on eating a piece of meat and thought the food he was eating was a piece of meat, and in truth it was Matzah, then he does not fulfill his obligation with this eating.[237] [Furthermore, even if he knows that the night is Pesach, and knows that the food he is eating is Matzah, if he is not aware that there exists a Mitzvah to eat Matzah on Pesach, then he does not fulfill his obligation.[238] Accordingly, he must re-eat a Kezayis of Matzah with the proper intent.[239] Thus, upon eating the Matzah on the night of the Seder, one is to publicize to the attendants of the Seder to have in mind to fulfill the Biblical command of eating Matzah, especially if there are attendees with little Jewish background who may not even be aware that such a Mitzvah exists.] This applies even on the second night of Yom Tov in the Diaspora.[240] [All the above discussion is only regarding Bedieved, and if one fulfills his obligation without intent. However, Lechatchila, everyone is obligated to have in mind upon eating the Matzah to fulfill the Mitzvah of eating Matzah on the night of the 15th.[241]]

One who ate the Matzah in a state of mental impairment/drunkenness/influence of drugs:[242] One who ate the Matzah while he was in a state of temporary mental insanity and then became cured, [has not fulfilled his obligation and] is obligated to re-eat the Matzah after he returns to normality.[243] [Thus, one who ate the Matzah in a state of extreme drunkenness, or under the influence of drugs which have severely altered his mental state, then he must re-eat the Matzah after he becomes sober from the alcohol or drug.[244] This applies according to all Poskim, including those who rule that Mitzvos do not require intent.[245] He is thus to re-eat the Matzah with a blessing.[246]]

Summary: Upon eating the Matzah on the night of the 15th, one is to have in mind to fulfill the Biblical command of eating Matzah. One is to publicize this matter to the attendants of the Seder, especially if they have little Jewish background. If one ate Matzah without intent to fulfill the Mitzvah, he nevertheless fulfills his obligation so long as he is aware of the Mitzvah to eat Matzah on Pesach, and knows that the night is Pesach.    Intending on the reason behind the Mitzvah:[247] At the time of eating the Matzah, it is proper to have in mind the reason behind the command, in addition to the general intent of fulfilling the Mitzvah of Hashem. The reasons behind the Mitzvah are explained next!   The reason behind the Mitzvah and its effects: The recorded reason behind the Mitzvah of eating Matzah is that it commemorates the exodus, and the fact that our bread did not have enough time to rise upon us leaving Egypt.[248] One is to have this in mind upon eating the Matzah.[249] Regarding its effects, the Zohar[250] states that Matzah is called a food of faith “Michla Dihemnusa” and a food of healing “Michla Diesvasa.” This is because the Matzah has a spiritual effect on the soul to strengthen its faith in G-d, and one’s comprehension of G-dliness. It thus helps mature and develop one’s Daas of holiness.

 K. Leaning:

One is required to lean upon eating the Matzah for the fulfillment of the Mitzvah. See Chapter 3 Halacha 7 for the full details of this matter!

 L. The blessing:

See Chapter 4 Halacha 9E.

 M. Preparing the Matzos on the Seder Plate:

See Chapter 4 Halacha 2B.

 N. The order and detailed laws of Motzi Matzah, Koreich and Afikoman:

See Chapter 4 Halacha 9, 11, 13.

 3. The Mitzvah of eating Maror:[251]

The following Halacha is an overview of the command of eating Maror, and the bylaws of its fulfillment, and does not cover all the detailed laws and customs of Maror eating that takes place throughout the Seder. These Halachos will be explained each in their relevant section throughout chapters 2-4.

 A. The Mitzvah:[252]

It is a Biblical positive command in the Torah to eat [a Kezayis of] Maror [within Kdei Achilas Peras] on the night of the 15th of Nissan. This Biblical command, however, only applies during [Temple] times when the Pesach sacrifice was eaten, however in today’s times [in which we no longer have a Pesach sacrifice due to the exile] the command is merely Rabbinical.[253] [In the Diaspora, one is Rabbinically obligated to eat Maror also on the night of the 16th.[254]]

The reason we eat the Maror:[255] The Maror is eaten in commemoration of the bitterness of the slave labor experienced by our forefather’s in Egypt. Now, the initiation of the slavery came as a result of smooth-talking persuasion and appeasement, as well as through them receiving payment for the job done. However, in the end they made their lives bitter with hard labor. Therefore, one is to eat the Chazeres-Lettuce for Maror, as it too is at first sweet and soft and in the end becomes hard and bitter, when its stalk remains in the ground and hardens like wood and becomes as bitter as Artemisia.   Its effects: Regarding its spiritual effects, the Maror is eaten in order to help us feel the bitterness and disgust of evil.[256]   The Kabbalistic meaning behind the Mitzvah:[257] The word Maror is the same numerical value as Maves/death, as it represents the harsh severities. the purpose of eating the Maror on the night of the seder is to chew down this bitterness and sweeten it using one’s teeth. It is for this reason that if one swallowed the Maror without chewing it that he does not fulfill his obligation.

 B. The date:

The obligation to eat Maror only applies on the first night [of Pesach in Eretz Yisrael, and on the first two nights of Pesach in the Diaspora,]. See Halacha 2B regarding Matzah and the same applies regarding Maror.

 C. Who:[258]

All Jews above the age of Bar/Bas Mitzvah are obligated in the Mitzvah to eat Maror. [This includes even one who is uncircumcised, one who is a heretic, and one who is ritually impure.[259]]

Women:[260] Women are obligated in the Mitzvah to eat Maror just like men.[261] [They are to eat Maror in all the set areas of the Seder, which include Maror and Koreich.]

Children:[262] All children, both male and female, who have reached the age of Chinuch, are obligated to eat Maror on the night of the 15th. The age of Chinuch is defined as the age from when the child is old enough to understand the story of the exodus that he is told from the Haggadah.[263] [However, some Poskim[264] imply that the age of Chinuch for eating Maror is from the age the child can eat a Kezayis of Maror within the maximum Shiur of Achilas Peras, which is nine minutes. Children who cannot eat this amount, although are not obligated to be educated in the Mitzvah, they may nevertheless say the blessing of Achilas Maror for the sake of education.[265] Practically, the age of Chinuch for eating Maror is no less than 3-4 years of age.[266]]

Sick/Allergy:[267] One who is sick or is very sensitive, and cannot eat [a Kezayis of any of the valid species of] the Maror, then it is proper for him to slightly chew the Maror until he feels a bitter taste for mere commemoration of the Mitzvah. A blessing is not to be recited beforehand. This, however, only applies if one cannot at all eat [any of the valid species of] the Maror, however every individual is obligated to push himself to fulfill the Mitzvah of the sages to eat a full Kezayis of Maror even if it will pain him. [If, however, in truth due to one’s sickness or allergy eating even a Kezayis of [any of the valid species of] Maror can lead to danger, then he is exempt from the Mitzvah of eating Maror, and is even prohibited from doing so.[268] Furthermore, some Poskim[269] rule he is exempt from eating Maror even if it will not lead to danger, but will lead him to become bedridden for a day or two, and he is even forbidden from eating it in such a case.] If he cannot eat any of the five species of Maror, then he is to eat any vegetable which he desires that is bitter and excretes white juice upon being cut, as explained in D. If even this cannot be eaten, then one is to eat any vegetable that contains some bitterness, as explained in D.

 D. The validity of the Maror and the conditions associated with fulfilling the Mitzvah:

There are several conditions associated with the validity of the Maror, and the eating, in order to fulfill of the Mitzvah of eating Maror on the first night of Pesach. These include:

1. The vegetable must be a valid species of Maror. [Halacha E]
2. The vegetable must be raw. [Halacha F]
3. One must own the Maror. [Halacha G]
4. One must eat it within a certain time frame. [See Halacha H]
5. One must eat a certain amount. [See Halacha I]
6. The required amount must be eaten within a certain amount of time. [See Halacha J]

 E. What vegetables are valid for Maror:[270]

The five herbs:[271] One fulfills his obligation of Maror with any of the following five vegetables:[272] 1) Chazeres-Lettuce[273]; 2) Olshin-Endive[274]; 3) Tamcha-Horseradish; 4) Charchavina-Eryngium; 5) Maror[275]-Artemisia.[276] All five herbs join each other for a total of a Kezayis.[277] Practically, we rule that one does not fulfill his obligation with any vegetable other than the five listed above.[278] Nevertheless, if one does not have any of these five herbs available, then one is to use one of the alternative types of vegetables which are valid according to the dissenting opinion, as will be explained below.

The preferred and choicest herb:[279] Although all these five vegetables are Biblically valid for Maror, nevertheless it is a Rabbinical Mitzvah to use the Chazeres [i.e. Romaine Lettuce] for Maror.[280] This applies even if the lettuce is difficult to find and is expensive.[281] This applies even if the lettuce is sweet [and not bitter].[282] [This applies even if the lettuce leaves contain infestation and are difficult to clean, nevertheless, it is better to eat the stalk of the lettuce which does not contain insects, than to eat one of the other herbs.[283]] If lettuce is not available, then one is to use Olshin. If Olshin is not available, then one is to use Tamcha. If Tamcha is not available, then one is to use Charchavina. If Charchavina is not available then one is to use Maror/Laana.[284] [Practically, the old Ashkenazi custom was to use horseradish for Maror.[285] However, the Poskim[286] have protested against this custom[287], and hence the custom of almost all Jewry today is to use romaine lettuce, as initially required by Halacha.[288] Those who are still accustomed to use horseradish and not lettuce are to change their custom, and at the very least eat both horseradish and lettuce.[289] This, however, only applies if the lettuce is not infested or can be properly checked for insects.[290] The Chabad custom, as well as the custom of other Chassidic groups, is to use both romaine lettuce and horseradish for both Maror and Chazeres [i.e. Koreich].[291] This means that both vegetables are to be placed by the area of Maror and likewise by the area of Chazeres. The set of Maror is eaten for Maror while the set of Chazeres is eaten for Koreich. One is not required to have a Kezayis of each the lettuce and the horseradish so long as there is a Kezayis combined, although some are accustomed to do so.[292] One who is sick or is sensitive, may take whatever herb he enjoys the most for Maror and Koreich.[293] Thus, women and children may be Yotzei their Kezayis with only lettuce and do not need to add also horseradish.]

If the five herbs are not available:[294] If none of the above five mentioned vegetables are available, including even Maror, then one should take [a Kezayis of] any vegetable which he desires that is bitter and excretes white juice upon being cut[295], and which its leaf has a whitish tint[296].[297] When using such a vegetable, one does not recite the blessing of Al Achilas Maror upon eating it [and thus no blessing is recited upon eating it during a meal].[298] (If even these vegetables are not available, then it is proper for one to eat any vegetable that contains some bitterness. A Kezayis is not required to be eaten in such a case.[299])

The part of the herb that is valid for use-Leaf, Stalk, Spine, Root:[300] One fulfills his obligation of Maror with eating either the leaf or stalk of the herb.[301] [Nonetheless, some Poskim[302] rule that for the blessing of Maror it is better to eat the leaves of the herb than the stalk of the herb.[303] Nonetheless, in all areas that the leaves contain infestation, one is to eat the stalk and not the leaves.[304]] However, one does not fulfill his obligation with the eating of the root of the Maror herb.[305] The root is defined as the offshoots of the spine that grows within the ground. [This part is invalid according to all opinions.] It is however disputed amongst the Poskim[306] whether the spine of the root [not its offshoots] which grows within the ground is also included within the root invalidation. Practically, [it is proper to be stringent and] it is thus better to use the leaves and area of the root/stalk that grows above the ground, then the area of the spine that grows underground. Nonetheless, the main opinion follows the lenient opinion that only the offshoots of the spine/root are invalid and not the main spine of the root.[307] [The area of the spine that is not interred within the earth during growth is considered valid according to all opinions even initially.]

Dry leaves:[308] The leaves of the Maror herb are only valid so long as they are fresh and retain moisture. However, withered[309], and certainly dry leaves, are invalid, and thus one does not fulfill his obligation with eating them.[310] However, the spine of the herb is valid whether it is fresh or dried, and certainly if it is merely withered.[311]

Summary: Initially, one is to use romaine lettuce for Maror, although the obligation is also fulfilled with horseradish, endives, eryngium, and artemisia. The Chabad custom, as well as the custom of other Chassidic groups, is to use both romaine lettuce and horseradish for both Maror and Chazeres. Both the leaves and stalk of the herb are valid for Maror.   Lettuce infestation and checking:[312] It is a severe Biblical prohibition to consume insects. Thus, one is to only eat Maror herbs that are clean of infestation. If one is unable to purchase lettuce that is free of infestation, and is unable to rely on proper checking [to be explained], then one is to eat only the stalks of the lettuce as opposed to the leaves, as the stalks are easily checkable for insects.[313] Alternatively, one is to eat horseradish instead of lettuce in such a case, and not take a chance of transgressing a Biblical prohibition of consuming insects for the sake of fulfilling the Rabbinical Mitzvah of Maror.[314] One should not buy infested leaves and rely on his household to check them unless one is absolutely certain of their thoroughness and fear of heaven. Infestation free lettuce-Gush Katif/Chaslat: In all areas that infestation free lettuce, such as “Gush Katif” lettuce, is available, then certainly one is to purchase it rather than rely on the checking of one’s household on infested lettuce.[315] Nonetheless, even this lettuce is to go through a cleaning process of soaking for 3-5 minutes in soapy water, and then rinsing the sides of each leaf with water. There is no need to further check each individual leaf.[316] How to wash and check infested lettuce:[317] One is to separate the leaves from the spine, rinse them and then soak them in soapy water [not vinegar or salt water[318]]. The water is to be changed several times until the water is visibly clear. One is then to remove the leaves and inspect each leaf individually from all sides to verify they are clean of insects. The leaves are to be checked against the sunlight, or table lamp in search for the camouflage lettuce bug which takes a discerning eye to notice. The folds of the leaf are to be opened to allow vision of those areas. It is permitted to rely on all G-d fearing men and women [above the age of Mitzvos[319]] to perform the inspection.[320]  Checking the lettuce on Yom Tov:[321] Ideally the lettuce is to be all cleaned and checked before Yom Tov and when Erev Pesach falls on Shabbos, one must make sure to check and clean the lettuce before Shabbos.[322]. If one did not do so, then one’s ability to clean and check the lettuce from insects is greatly limited due to the Borer restrictions, and prohibition of killing insects, and is to follow the same order as Shabbos, as explained next.[323] If, however, the lettuce is considered insect free [i.e. Gush Katif] then one may suffice to simply rinse it on Yom Tov, directly prior to the meal. Checking the lettuce on Shabbos: When Pesach falls on Shabbos, one must make sure to check and clean the lettuce before Shabbos. If one did not do so, then one’s ability to clean and check the lettuce from insects is greatly limited due to the Borer restrictions, and prohibition of killing insects, and one is to thus [rinse, check and] eat only the stalk of the lettuce and not the leaves. However, from the letter of the law, one may rinse [not soak] the lettuce in water [without soap], and then inspect it for insects. If an insect is found it may be removed from the lettuce so long as one plans to eat it right away, and it is thus done “Lialter” in close proximity to the meal.[324] If the lettuce is considered insect free [i.e. Gush Katif] then one may suffice to simply rinse it on Yom Tov, directly prior to the meal.   Ground horseradish:[325] The widespread custom amongst those who use horseradish for Maror is to grind the horseradish beforehand, in order to weaken its bitterness. One fulfills his obligation even with ground horseradish as it still maintains some bitterness. Furthermore, some Poskim[326] rule that one is even obligated to grind it and cannot be Yotzei with eating it whole due to its extreme bitterness. Leaving ground horseradish open to weaken its bitterness: If the ground horseradish is left out in the open for a very long time, to the point that it loses its bitterness and becomes sweet, then one no longer fulfills his obligation of Maror with it.[327] Nevertheless, one may, and should, leave it open for a short amount of time so its bitterness is weakened.[328] When Yom Tov falls on Motzei Shabbos, the horseradish is to be ground on Erev Shabbos and kept in a sealed container. The same applies regarding the Maror used for the second Seder.[329] Some Poskim[330] suggest covering the Maror in all cases, even when ground on Erev Yom Tov. Grating the Maror on Yom Tov:[331] [Initially, the Maror is to be ground before Yom Tov.[332]] If one forgot to grind the horseradish before Yom Tov, then the horseradish has the same law as any spice and it is thus forbidden to grind horseradish on Yom Tov using a grater [or non-electric grinder] or any other vessel used to grind for many days’ worth. [Many Poskim[333] however permit doing so through using an irregularity, such as an upside-down grater. However, from Admur it is implied that a grater or grinder may never be used, even with an irregularity.[334] One may however grind the horseradish using a different form of irregularity, such as the back of a knife or spoon, just as is the law on Shabbos.[335] In all cases, one may cut it to small pieces on Yom Tov.[336]] Q&A May hydroponic grown lettuce, or lettuce grown in an unperforated pot [i.e. Atzitz Sheiyno Nakuv], be used for Maror?[337] Some Poskim[338] rule that vegetables which grow in an unperforated pot [or are hydroponically grown] are the blessing of Shehakol [and based on this one is not to initially use it for Maror[339], and some Poskim[340] even question whether one can be Yotzei even Bedieved with Maror which was grown in such a method]. Majority of Poskim[341], however, rule that the blessing remains Hadamah, and is valid for the Mitzvah of Maror[342], and so is the main ruling.[343] Nevertheless, initially it is best to use lettuce that grew on the actual ground and avoid the above dispute.[344]   What type of lettuce may one use [i.e. Romaine lettuce; iceberg/crisphead lettuce, butterhead lettuce, summer-crisp lettuce, celtuce]? While there exists various species of leafy vegetables which may be referred to as lettuce in the food industry[345], the Halachic definition of “Chazeres/Chasa” traditionally was understood to refer specifically to romaine lettuce, also known as cos lettuce.[346] This lettuce is known to have been around for thousands of years. The term “romaine” is actually derived from the Roman cultivation of this lettuce during the period of the Byzantine empire. The popular American lettuce known as iceberg lettuce, was first cultivated in the early 1900’s, and hence was certainly not the original intent of Chazal in their definition of “Chazeres/Chasa.” Nonetheless, possibly one is also Yotzei using other lettuce species, such as iceberg.[347] To note however, that due to the existence of various species of lettuce, which are possibly invalid for Maror, some are accustomed not to use lettuce at all and rather use horseradish.[348]

 F. Cooked Maror & Soaked Maror:

Cooked Maror:[349] Cooked Maror is invalid and thus one does not fulfill his obligation of Maror with eating it. This applies to all parts of the Maror, including the spine or stalk.[350]

Kavush-Maror soaked in brine:[351] Maror that is pickled/Kavush is considered as if it was cooked, and is invalid.[352] The Maror is considered pickled if it soaked in brine, such as Tzir[353] or a heavy vinegar [or salt water], for enough time for the brine to be brought to a boil if it were to be sitting on a fire.[354] [This is approximately 18 minutes.[355] However, initially, one is to avoid soaking it in brine or vinegar for even a mere moment.[356]]

Kavush-Maror soaked in water:[357] If the Maror soaked in water for 24 hours, the Maror is considered Kavush/pickled and is invalid, as stated above. This applies even if the water was cold. However, some people are not careful in this and are accustomed to soak the Maror in cold water for 24 hours in order to slightly weaken its bitterness, and some Poskim[358] defend this practice.[359] Practically [one is to be stringent like the main approach not to soak the Maror in liquid for 24 hours and therefore] those who tend to soak the Maror in water in order to weaken its bitterness are to remove the Maror from the water within every 24 hours and then then replace it in the water, in which way the Maror remains valid according to all.[360] [Accordingly, one is not to buy horseradish from a vendor who soaks the root in water. To verify this one is to purchase it under a supervision, or is to purchase it in its dirty state.[361]] 

Summary: If the Maror was cooked, or was soaked in brine for 18 minutes, or was soaked in water for 24 hours, then the Maror is invalid. Accordingly, one is not to buy horseradish from a vendor who soaks the root in water. To verify this one is to purchase it under a supervision, or is to purchase it in its dirty state.

 G. Owning the Maror:[362]

One does not fulfill the Mitzvah of eating Maror if the Maror does not belong to him.[363] [Thus, one does not fulfill his obligation with his friends Maror, unless his friend gives him the Maror as a present.[364] However, if one eats the Maror of his friend without his knowledge, he does not fulfill his obligation.[365] It goes without saying that if one stole Maror from his friend that he does not fulfill his obligation.[366] Based on this, in the event that a possible mix-up of Maror may have occurred between two people, then they are to declare to each other that if anyone mistakenly received his Matza’s, it is considered theirs as a present.[367]]

Borrowed Maror:[368] If one borrows Maror from his friend, he fulfills his obligation with it even initially.[369]

 H. When on the night of the 15th must the Maror be eaten?

Not before nightfall/Tzeis Hakochavim:[370] One does not fulfill the Mitzvah of eating Maror prior to nightfall [i.e. Tzeis Hakochavim].[371] [Thus, if he ate Maror prior to nightfall, even during Bein Hashamshos, he must repeat and eat a Kezayis of Maror at night. Nevertheless, if he ate the Maror during Bein Hashamshos, it is questionable whether a blessing is to be recited.[372] Thus, in such a case one should be Yotzei with the blessing of another person.[373]]

Before midnight:[374] One is required to fulfill the Mitzvah of eating Maror prior to midnight.[375] [If one eats the Maror only after midnight, some Poskim[376] rule he does not fulfill his obligation and has thus lost the Mitzvah. Other Poskim[377] rule he can nevertheless fulfill the Mitzvah up until Alos Hashachar. Other Poskim[378] rule that this matter is left in question, and hence one is to be stringent like both opinions, and eat Maror without a blessing. Practically, if one did not yet eat the Maror and it is already after midnight, he is to eat the Maror without the blessing of “Al Achilas Maror.”[379] If it is already close to midnight and one did not yet eat the Maror, he is to skip from wherever he is holding and perform Motzi Matzah and Maror before midnight. The same applies to a person who awoke from a sleep moments before midnight that he should say Kadesh and immediately afterwards recite Motzi Matzah [say Maggid] and eat Maror.[380] This applies for both the first and second Seder.[381]]

Tashlumin:[382] If one did not eat Maror on the night of the 15th due to reasons beyond his control, he is unable to makeup the Mitzvah on another night or day of Pesach.

 I. The amount of Maror required to be eaten on the first night of Pesach:[383]

On the first night of Pesach one is obligated to eat a Kezayis of Maror [within Kdei Achilas Peras, as explained next] for the stage of Maror and a Kezayis of Maror for Koreich.[384] All five herbs join each other for a total of a Kezayis.[385]

How much is a Kezayis?[386] It is disputed amongst Poskim[387] as to whether the Kezayis is approximately ½ of a Kebeitza [i.e. 26 grams of a 54-gram egg[388]] or 1/3 of a Kebeitza [i.e. 17.3 grams of a 54-gram egg[389]]. Practically, regarding the Rabbinical Mitzvah of eating Maror, we are lenient like the opinion that it contains 1/3 of a Beitza [and hence a Kezayis is 17.3cc]. This is measured in volume and not weight, however, practically, we measure in weight for simplicity purposes.[390] [Nonetheless, one is to initially try to eat 28.8 grams of Maror within 4 minutes.[391] If this is difficult, then one may even initially eat 21.2 grams of Maror within 4 minutes.[392] If even this is too difficult, then one may take 17 grams.[393] Furthermore, some[394] rule that one may even initially take only 17 grams worth of leaves which is approximately one large leaf or two medium leaves.[395] Both the lettuce leaves and horseradish combine to make up this amount and hence one needs to only take a combined amount of 28/21 grams of leaves together with horseradish.[396] See Chapter 3 Halacha 5C for the full details of this matter!]

One who cannot intake a Kezayis of the bitter taste:[397] If one is sick or is pampered [and there is no lettuce available] and cannot eat a Kezayis of [even the minimum Shiur of] Maror [which is 17 grams] due to its bitter taste, then at the very least it is proper for him to chew the Maror until he tastes its bitterness. This does not fulfill the Mitzvah of Maror and is simply done in memory of the Mitzvah of Maror and therefore, a blessing is not said before chewing it. A regular person however must push himself to eat a Kezayis of the Maror even if it causes him pain. See Halacha C!

Q&A What is the law if one ate the Maror and then vomited?[398] One who ate the Maror and vomited nevertheless fulfills his obligation and is not required to re-eat Matzah.[399]

 J. Within how much time must the Kezayis of Maror be eaten?

Lechatchila:[400] Initially, one is to try to eat the entire Kezayis of Maror [of both Maror and Koreich[401]] in one shot. [One is thus to place the entire Kezayis in his mouth simultaneously, chew it, and then swallow the entire Kezayis together.] Nevertheless, if this is difficult, then one may rely on the opinion[402] who rules that one does not need to swallow the entire Kezayis simultaneously, and may eat it a little at a time, so long as the entire Kezayis is consumed within the time of Achilas Peras, as explained next.

The Shiur of Achilas Peras:[403] One fulfills his obligation of eating Maror even if he did not eat the entire Kezayis consecutively, such as if he ate half of the Kezayis, delayed, and then ate the other half of the Kezayis. However, the entire Kezayis of Maror must be eaten within the amount of time Halachically defined as “Kdei Achilas Peras” in order for one to fulfill his obligation. [This is approximately within 3-4 minutes.[404] However, a child, and the sick and elderly may be lenient up until nine minutes.[405] See Chapter 3 Halacha 6 for the full details of this subject!] If one did not eat a Kezayis [i.e. minimum 17 grams] of Maror within this amount of time, then one does not fulfill his obligation.

Summary: The entire Kezayis of Maror must be eaten within 3-4 minutes.

 

 K. How to eat the Maror:

Swallowed without chewing: [406] One who swallowed the Maror without chewing it to the point that he can feel its bitterness in his mouth[407], does not fulfill his obligation.[408]

Eating/swallowing together with another food:[409] One only fulfills the Mitzvah of eating Maror if he eats it alone without other foods. If, however, he eats it together with other foods, then he does not fulfill his obligation. However, some Poskim[410] rule that this is with exception to Matzah, and on the contrary, one only fulfills his obligation of Maror if he eats it together with Matzah.[411] Other Poskim[412], however, argue that one only fulfills the Mitzvah of Maror if he eats it alone without any other food, even Matzah.[413]

Dipping the Maror in the Charoses:[414] Before eating the Maror it is to be partially dipped into the Charoses, and then immediately removed. After the Maror is dipped into the Charoses one is to immediately shake it off.[415] See Chapter 4 Halacha 10 for the full details of this matter!

Achila Gassa:[416] One who ate prior to eating the Maror to the point that he is repulsed by eating any further food, does not fulfill the Mitzvah of eating Maror if he ate it in this state. However, if one ate to the point of satiation but not to the point that he is repulsed by food, then he does fulfill the Mitzvah of eating Maror, although does not fulfill the Mitzvah Min Hamuvchar. [The Mitzvah Min Hamuvchar is only fulfilled when one is hungry for the Matzah.[417]]

The blessing: See Chapter 4 Halacha 10 for the full details of this matter!

Leaning: See Chapter 4 Halacha 10 for the full details of this matter!

 L. Kavana-Intending to fulfill the Mitzvah:

Kavana–Intending to fulfill the Mitzvah:[418] One who eats the Maror without intent to fulfill his obligation of the Mitzvah with this eating, nevertheless, fulfills his obligation.[419] Thus, even if one did not want to eat the Maror, but was forced to do so by a gentile or robbers, he fulfills his obligation with this eating.[420] Some Poskim[421] rule that this applies even if he did not know that this night is Pesach when he ate the Maror, and even if when he ate the Maror he had planned on eating a piece of meat and thought the food he was eating was a piece of meat, and in truth it was Maror, nevertheless, he fulfills his obligation with this eating.[422] However, some Poskim[423] argue on this and rule that one who ate the Maror without intent only fulfills his Maror obligation if he knows that this night is Pesach, and knows that the food he is eating is Maror [and is aware that there is a Mitzvah to eat Maror on the night of Pesach[424]].[425] [According to this opinion, upon eating the Maror on the night of the Seder, one is to publicize to the attendants of the Seder to have in mind to fulfill the Rabbinical command of eating Maror, especially if there are attendees with little Jewish background who may not even be aware that such a Mitzvah exists.] Practically, it is proper to suspect for the latter opinion, and hence [if one ate the Maror without intent to fulfill the Mitzvah and did not know that this night is Pesach, or did not know that the food is Maror, or did not know that such a Mitzvah exists] then he is eat the Maror a second time with the proper intention, without repeating the blessing.[426] This applies even on the second night of Yom Tov in the Diaspora.[427] [All the above discussion is only regarding Bedieved, and if one fulfills his obligation without intent. However, Lechatchila, everyone is obligated to have in mind upon eating the Maror to fulfill the Rabbinical Mitzvah of eating Maror on the night of the 15th.[428]]

One who ate the Maror in a state of mental impairment/drunkenness/influence of drugs:[429] One who ate the Maror while he was in a state of temporary mental insanity and then became cured, is obligated to re-eat the Maror after he returns to normality.[430] [Thus, one who ate the Matzah in a state of extreme drunkenness, or under the influence of drugs which have severely altered his mental state, then he must re-eat the Maror after he becomes sober from the alcohol or drug.[431] This applies according to all Poskim, including those who rule that Mitzvos do not require intent.[432] He is thus to re-eat the Matzah with a blessing.[433]]

Summary: Upon eating the Maror on the night of the 15th, one is to have in mind to fulfill the Rabbinical command of eating Maror. One is to publicize this matter to the attendants of the Seder, especially if they have little Jewish background. If one ate Maror without intent to fulfill the Mitzvah, he nevertheless fulfills his obligation so long as he is aware of the Mitzvah to eat Maror on Pesach, and knows that the night is Pesach.    Intending on the reason behind the Mitzvah:[434] At the time of eating the Maror, it is proper to have in mind the reason behind the command, in addition to the general intent of fulfilling the Mitzvah of Hashem. The reasons behind the Mitzvah are explained next!   The reason behind the Mitzvah of Maror and its effects: The recorded reason behind the Mitzvah of eating Maror is that it commemorates the bitterness of the slavery in Egypt.[435] One is to have this in mind upon eating the Maror.[436] Regarding its spiritual effects, the Maror is eaten in order to help us feel the bitterness and disgust of evil.[437]

 

 4. The laws of the four cups:

 A. The Mitzvah:[438]

The Sages instituted that one drink four cups of wine on the night of the Seder.

Why we drink the four cups:[439] These four cups were instituted in correspondence to the four terms of redemption used in scripture in Parshas Vaeira:[440] Vehotzeisi, Viga’alti, Velakachti, Vehitzalti. [In Kabalah it is explained that the four cups correspond to the Sefiros. The first cup corresponds to Chochma of Bina, the second cup to Bina of Bina, the third and fourth cup to Chesed and Gevura of Daas.[441] The four cups were also established in order to break and nullify the four Kelipos.[442] They also correspond to: 1) The four cups of wine that Pharaoh saw in his dream; 2) The four cups of restribution that G-d will give to the nations of the world by the future redemption; 3) The four letters of the Divine name.[443]]

Tashlumin: If one did not drink the four cups of wine on the night of the 15th, he is unable to make-up the Mitzvah on another night or day of Pesach, even if this was due to reasons beyond his control.[444] However, one who forgot to say Kiddush on the night of Pesach, can make it up the next day, by saying the blessing of Asher Bachar Banu of Kiddush after the blessing of Hagafen.[445]

Q&A Why is a blessing of Asher Kidishanu not recited over the four cups, as we do before Matzah and Maror?[446] As we do not drink them in one shot, consecutively. Alternatively, the reason is because we are in any even obligated to drink two of the four cups due to Kiddush and the cup for Birchas Hamazon.

Corresponds to the four Kelipos:[447] When we were in Egypt we fell into the four Kelipos of the Arla. Naturally, once one falls under these Kelipos he is unfreeable and remains forever enslaved to the Kelipa. Nonetheless, Hashem did a miracle and freed us from the depths of impurity. He did this by breaking the four Kelipos in which we were stuck. This is why we drink four cups of wine in a way of freedom as it represents the breaking of each of the four Kelipos which allowed for our emancipation from physical and spiritual slavery. It is only by the fourth cup that we completely break through the Kelipa, and it is for this reason that we recite the complete Hallel by the fourth cup.

Saves one from the four capital deaths:[448] The four cups of wine atone for the four capital punishments that one may have become liable for in transgression. This especially applies if one dislikes wine and must push himself to drink it.    Contains medicinal powers:[449] Drinking the four cups of wine even if he dislikes it will serve as an exchange for the need to consume bitter foods and pills for medicinal treatment.

 B. When to drink the four cups:

Not before nightfall/Tzeis Hakochavim:[450] It is forbidden to [begin the Seder and] say Kiddush [i.e. Kadeish] prior to definitive nightfall [i.e. Tzeis Hakochavim[451]].[452] [Thus, if he said Kadesh prior to nightfall, even during Bein Hashamshos, he must repeat the drinking of the cup. Nevertheless, if he drank the cup past Plag Hamincha, and certainly if he drank it during Bein Hashamshos, then he should be Yotzei with the Kiddush of another person after nightfall and then drink.[453]]

By what time must one drink the four cups: The first two cups must be consumed prior to midnight.[454] Initially, it is proper for one to also drink the 3rd cup before midnight, as stated above regarding Hallel.[455] [However, according to the Chabad custom, there is no need to do so.[456]] The fourth cup may even initially be drunk after midnight[457], although it must be drunk before Alos Hashachar.[458] [If one did not drink the fourth cup and it is already after Alos, it is to be drunk without the blessing of Hagafen.[459]] If one is beginning his Seder after midnight, then he is to only say two blessings of Hagafen, one blessing of Hagafen on the 1st and 2nd cup, and another blessing of Hagafen on the 3rd and 4th cup.[460]

 C. Drinking in the order of the Haggadah:[461]

The four cups of wine must be drunk in the order of the Haggadah, otherwise one is not Yotzei the Mitzvah. [This applies for both men and women.[462]] The order of the drinking is as follows: Between the first and second cup one must stop to say the Haggadah and Hallel.[463] Between the second and third cup one must stop to eat the Matzah [Maror[464]] and recite Birchas Hamazon. Between the third and fourth cup one must stop to say the Haggadah and Hallel. If one did not make the above breaks in between the drinking of the four cups, and rather drank all four cups consecutively, then one does not fulfill his obligation. In such a case, the four cups are considered like a single cup, and he thus remains obligated to drink a further three cups, in the above given order.[465] [He is to repeat the blessing of Hagafen on the second cup and onwards.[466] Likewise, if one drank the fourth cup directly after the third cup without saying Hallel in between he was not Yotzei the fourth cup and must re-drink it after Hallel.[467]]

Q&A What is one to do if he does not have a Haggadah and does not know the order of the Seder?[468] He is to drink the four cups one after the other for mere commemoration of the Mitzvah, and it is even possible that he fulfills his obligation, as the matter was beyond his control. Nonetheless, the blessing of Hagafen is only recited before Kiddush and the 3rd cup, and not by each cup individually.

 D. Saying the blessing of Hagafen on each cup:[469]

Some are accustomed not to say a blessing of Borei Peri Hagafen on the second or fourth cup of wine, as it was already exempted with the blessing of Hagafen said over the first and third cup of wine.[470] [Practically, so is the custom of the Sephardim.[471] They are thus to have in mind upon drinking the 1st and 3rd cups to include the 2nd and 4th cups in the blessing.[472]] However, in these provinces [of Ashkenaz[473]] the custom is to say a blessing even on the second and fourth cup of wine [and it is thus said on each of the four cups].[474] [Accordingly, some Poskim[475] rule that it is proper to explicitly have in mind to not include the 2nd and 4th cup in the blessings of the 1st and 3rd cup. On the other hand, if one had in mind to exempt the 2nd and 4th cups with the blessings on the 1st and 3rd cup, then one is not to repeat the blessings of Hagafen over them.[476]]

After blessing:[477] The above debate is only regarding the before blessing of Hagafen, however, regarding the after blessing said over wine, it is only to be said over the last and fourth cup, which include all the other cups of wine.[478]

Is one who uses Chamer Medina for the four cups to recite a separate blessing on each cup as is normally done? See Halacha O!

 E. Who is obligated to drink the four cups of wine?[479]

Although by the Kiddush of Shabbos and all other Yomim Tovim one is not required to push himself to drink the Kiddush wine, and in turn he can hear the Kiddush being said by another person, nonetheless, regarding the Pesach four cups of wine, each and every person and family member is personally obligated to drink four cups of wine in a form of freedom, even if they plan to hear [and be Yotzei] the Kiddush and Haggadah from the Baal Habayis.

Pauper:[480] Even a pauper who is supported from charity funds must purchase wine, or other valid beverage [i.e. Chamer Medina] for the four cups. If he does not have money to buy wine, such as if the charity funds did not provide him with money, then he is obligated to borrow money, or sell his wardrobe, or hire himself out for work, for the sake of buying wine, or other valid drink, for the four cups.

Women:[481] Both men and women are obligated to drink four cups of wine. This applies even if normally on Shabbos and Yom Tov, they do not make Kiddush themselves, but rather hear it from someone else, being that the wine causes them pain or is disgusting to them, as explained next.

One who hates wine:[482] One who avoids drinking wine throughout the year either due to his dislike of wine, or due to health reasons [i.e. headaches[483]], is nevertheless obligated to push himself to drink the four cups of wine. The Sages stated regarding Rebbe Yehuda Berebbe Ilaiy that he would drink the four cups of wine on Pesach and as a result he would need to strap his loins until Shavuos.[484] This applies even though throughout the year one is particular to hear Kiddush from another person in order to avoid drinking wine, nevertheless on the night of Pesach one must push himself to drink the four cups of wine.[485] [Nonetheless, one who is completely disgusted from the taste of wine, may dilute it with water until the maximum accepted level according to Halacha.[486] Likewise, one may choose to drink grape juice[487], or another valid Chamer Medina beverage, instead of wine.[488] Likewise, one who will fall sick and become bedridden as result of drinking the wine is not obligated to drink it, even if there is no other beverage available for him to drink.[489] Nonetheless, in such a case he is to listen and be Yotzei with the blessings of another person said over his four cups.[490] Certainly, in all cases that other valid beverages are available as an alternative to wine, then one is obligated to use it for the four cups even if he is exempt from drinking wine.]

Children:[491] All children, both male and female[492], who have reached the age of Chinuch are [Rabbinically[493]] obligated to be educated by their father[494] in the drinking of the four cups, in the order of the Haggadah that was explained in A. The age of Chinuch in this regard is when the children are of age to be able to hear the paragraphs of the Haggadah which are recited over [each of the four] cups, such as if they are of age to understand the holiness of Yom Tov and it is therefore proper to educate them in hearing the Kiddush that is said over the first cup, and the child is also old enough to understand the story of the exodus that he is told from the Haggadah, and is thus fit to be educated to hear the Haggadah that is said over the second cup. Likewise, the child is also [old enough to be] obligated in education of hearing Birchas Hamazon on the third cup[495] and to hear the completion of Hallel, and the Hallel Hagadol and Nishmas which are said on the fourth cup.[496] [This implies that children who are not yet of age to be educated in all the Mitzvos of Kiddush, Maggid, and Birchas Hamazon, are not obligated to drink the four cups, even if they are of age to be educated in one of these Mitzvos.[497] Some Poskim[498]  rule that the age of Chinuch in the above regard is approximately from age 5-6. Furthermore, some Poskim[499] rule that even children below the age of Chinuch are to be given four cups to drink, although other Poskim[500] negate this ruling. The children are initially to be given their own cup of wine, and not simply drink from the cup of others.[501] Some Poskim[502] rule that the children may each be given a small cup of wine or grape juice that is even less than a Revius and that they are not required to drink the entire cup, and even a small sip suffices. However, other Poskim[503] learn that the above only refers to children who are below the age of Chinuch, however children who are of the age of Chinuch are to have a cup which holds a Revius of wine and are to drink majority of the Revius, just like an adult. Practically, all children are to be given a cup even if they are below the age of Chinuch, and those above the age of Chinuch are to be given a cup that holds a Revius and drink at least a cheek full [i.e. Kimalei Lugmav].[504] According to all, one may give the children grape juice rather than wine for the sake of fulfilling their Mitzvah.[505]]

Summary: Men, women, and male and female children of Chinuch age and can understand the story of the exodus, are obligated to drink four cups of wine [or grape juice, or other valid beverage]. The custom is to give cups of wine even to children below the age of Chinuch. The children are to each have their own cup of wine and not simply drink from the cup of an adult. Q&A Are the participants to say their own Kiddush over their cup or should they be Yotzei with the father/husband/host as they usually do?[506] The participants are not obligated to say their own Kiddush, and may be Yotzei with the family leader who is making Kiddush. [Practically, the custom of many is to be Yotzei Kiddush with the family leader and not to say their own individual blessing for Kiddush.[507] Nevertheless, one may choose to say their own Kiddush if they so wish.]

 F. The size and shape of the cup-Holding a Revius; Filling it to the top; Wide opening:[508]

How much wine does the cup have to hold?[509] Each one of the four cups of wine must hold at least a Revius of wine.

How much is a Revius?[510] The measurement of a Revius by completely square cup is two fingers [i.e. Etzbaos] in width and length and 2.7 fingers in height. The measurement of a Revius by a round cup is two fingers in width and length and 3.6 fingers in height. [Practically, there is a dispute amongst the Poskim[511] regarding the length of this “finger” measurement, which consequently created a dispute regarding the exact amount in fluid measurements that a Revius contains:[512] Some Poskim[513] rule that a Revius is equivalent to 86.4 milliliters or 2.92 fluid ounces. This measurement is the same Gematria as the word כוס. This opinion is known as Shiur Rav Chaim Neah. Other Poskim[514] rule it is equivalent to 81 milliliters or 2.73 fluid ounces. Other Poskim[515] rule it is equivalent to 84 milliliters or 2.84 fluid ounces. Other Poskim[516] rule that it is equivalent to 99 milliliters or 3.34 fluid ounces. Other Poskim[517] rule that it is equivalent to 108.8 milliliters or 3.67 fluid ounces. Other Poskim[518] rule that it is equivalent to 115.2 milliliters or 3.89 fluid ounces. Other Poskim[519] rule that it is equivalent to 118 milliliters or 3.99 fluid ounces.  Other Poskim[520] rule that it is equivalent to 120 milliliters or 4.05 fluid ounces. Other Poskim[521] rule that it is equivalent to 123 milliliters or 4.16 fluid ounces. Other Poskim[522] rule that it is equivalent to 150 milliliters or 5.07 fluid ounces [Gematria of כוס הגון]. This is known as Shiur Chazon Ish. Other Poskim[523] rule that it is equivalent to 168 milliliters or 5.68 fluid ounces. Practically, the widespread custom of the world, Sephardim, Chassidim, and Ashkenazim, follows the first opinion above, for the cup to suffice to contain a minimum of 86 milliliters which is the same Gematria as the word Kos.[524] This applies whether Lechumra or Lekula [to be stringent or lenient], including even for Safek Brachos. However, there are some members of Lithuanian Jewry who are initially stringent like the Shiur Chazon Ish of 150 milliliters.[525] Likewise, some in Chabad are initially stringent like some of the other opinions mentioned.]

Filling the cup to the top: One of the ten laws that the Sages applied to the Kos Shel Bracha is that it needs to be filled to the top.[526] This is to be taken literally, that the cup be filled until its very edges.[527] [Thus, irrelevant of what size cup one uses, even if it is much larger than the minimum Shiur of a Revius, one is to fill it until the top.] Nonetheless, if one suspects that by doing so the wine may spill and become demeaned, then he may leave some of the cup unfilled by its top, and he need not worry as it still retains the definition of “full” that is required.[528] [Practically, the custom of the world is to fill a Kos Shel Bracha to the very top and intentionally slightly overpour the wine in a way that it spills over its sides.[529] This is likewise done for the four cups.[530] One is to have an undamaged[531] plate and the like under the cup in order to catch the spilled wine.[532] It is customary to discard the spilled wine.[533] Nonetheless, on the night of the Seder, the spilled wine is saved to be added to the Charoses prior to Maror, as brought in Chapter 2 Halacha 1C.[534]]

Wide opening:[535] One is not to use a cup with a very narrow opening that prevents him from being able to drink a full Revius in one shot.[536]

Summary: The cup is to contain at least 86 milliliters of wine, and so is the widespread custom, although some are stringent for it to contain 100, or 115, or 150 milliliters.  In all cases, the cup is to be filled until its very top, and have some wine slightly overflow from its edges.

May one use a cup with a stand/leg?[537] Many Chassidim are accustomed not to use a cup that contains on leg stand extension, and rather use a cup with a flat bottom. There is no known source or reason for this custom although some suggest that it is due to the Kabalistic intent of having five fingers grasp the cup. Practically, while the Rebbe was only witnessed to use a non-legged cup[538], there were some Chassidim who ignored this custom and used even cups that contained a leg extension.[539] The Kiddush cup of the Maggid of Mezritch which is held by the Sadigora dynasty as an inheritance, is a legged cup.

 G. Must each participant have their own cup?[540]

It is a Mitzvah Min Hamuvchar for each participant to have their own personal cup of wine which is filled to the top, rather than have a large joint cup for many participants.[541] [This applies even to children[542], even if they are below the age of Chinuch.[543]] Nonetheless, from the letter of the law, it is permitted for a number of participants to share the same cup of wine so long as it holds a majority[544] of a Revius of wine for each person [and there will be a Revius of wine in the cup at that time that each person drinks[545]]. Thus, for example, if the cup of the leader of the Seder is very large and holds many Reviyosim or wine, then his children and household members may fulfill their obligation through drinking the wine that is leftover after he completes his drinking, so long as each person receives the majority of a Revius of wine from his cup [and the cup holds a Revius of wine].[546]

 H. Rinsing the Kiddush cup and all other Kos Shel Bracha:[547]

The cup that is used for the four cups of the Seder is to have Hadacha and Shetifa performed to it prior to pouring the wine into it by Kadesh[548], just as is the law regarding any Kos Shel Bracha.[549]

How to clean: Hadacha refers to washing the inside of the cup while Shetifa refers to washing the outside of the cup.[550] An alternative to rinsing the cup with water, is to wipe it well using a cloth in a way that it appears beautiful in both its inside and outside.[551] [Nevertheless, according to Kaballah the cup is to be cleaned specifically with water.[552] However, in a time of need, when there is no water available, one is to clean it with a napkin.[553] The Rebbe was witnessed to clean his Kiddush cup with a napkin prior to Kiddush during the Farbregens of Shabbos. The cup was already washed and dry by the time the Rebbe wiped it clean.[554]]

If the cup is already clean:[555] If the cup is clean in both its inside and outside then it does not require any further rinsing or cleaning, so long as it does not contain any leftovers of wine [that had food dipped in it, as explained next]. Furthermore, even if the cup appears clean in both its inside and outside but contains leftover wine, it is not required for one to clean the cup from this wine, unless there is crumbs of food within this wine, such as wine that had bread dipped in it.[556] [Some Poskim[557], however, conclude that it is proper to rinse the cup even if it does not contain leftovers of bread in the wine. Furthermore, according to Kaballah the cup requires Shetifa and Hadacha in water even if it is clean.[558]]

Rinsing the cup before the 2nd, 3rd and 4th Kos: There is no need to rinse the Kiddush cup in both its inside and prior to the second Kos by the Seder of Pesach, being that the cup was already cleaned before Kadesh.[559] However, if one desires to reuse this cup at the end of the meal, for the third cup of Birchas Hamazon, then one must verify that the cup is clean from any leftover wine that had Matzah dipped in it. If it is not clean, then it requires Shetifa and Hadacha, or to be wiped down with a cloth, as explained above.[560] Even one who is not careful in this throughout the year (being that from the letter of the law Birchas Hamazon does not require a Kos Shel Bracha), nonetheless must be careful in this on the night of the Seder.[561] [However, as stated above, according to Kabbalah one is to always rinse the cup before Birchas Hamazon, even if it is clean, and hence the cups should be rinsed prior to each of the four cups being poured.[562] Practically, the Rebbe did not rinse the cup for the second or fourth Kos by the Seder of Pesach, as stated above. However, the Rebbe was accustomed to rinse his Kiddush cup for Beirach by the Seder. The cup was visibly dirty on the outside, having contained Charoses which was dipped in the wine.[563]]

 I. Other laws relating to the cup of wine:

The cup of wine used for the four cups follows all the laws which apply by a Kos Shel Bracha. The following is a summary of the applicable laws:[564]

1. The cup may not be damaged.
2. The wine is not to be Pagum.[565] If the wine is Pagum, it is possible to be Mitaken the wine by adding even a small amount of wine or even water to it.[566]
3. The cup is to be lifted three[567] Tefach from the table
4. The cup is to be received with both hands.
5. The cup is to be held only in the right hand.
6. One’s eyes are to be on the cup.

 J. How much of the wine in the cup does one have to drink?[568]

Background: During Kiddush of Shabbos and all Yomim Tovim, other than the Seder night of Pesach, one is not required to drink majority of the Kiddush cup so long as he drinks the measurement of Malei Lugmav.[569] Thus, even if the Kiddush cup holds a number of Reviusim, and the drinking of Malei Lugmav, which on average is the majority of a Revius, and he will only consume a minute portion of the wine in the cup, nevertheless he fulfills his obligation and is not required to drink any more. This applies according to all opinions and may be done even initially [i.e. Lechatchila].[570] However, on the Seder night of Pesach there exists a dispute in this matter, as will now be explained:

The dispute:[571] Some Poskim[572] rule that by the four cups drank on the night of the Seder, it is a Mitzvah to initially drink the entire cup even if it holds many Reviyusim of wine, and Bedieved one must drink at least majority of the cup in order to be Yotzei. If, however, one only drinks half of the cup, then he does not fulfill his obligation even if this half that he drank includes many Reviyusim of wine.[573] Other Poskim[574] however, argue on this and rule that one may even initially drink only the majority of a Revius even if the cup holds many Reviusim [and this amount is thus a minority of the cup, just as is always the law regarding Kiddush, and there is hence no difference in law between Kiddush and the four cups in this regard].

The final ruling: Practically, the main ruling follows the latter, lenient opinion, and so is the widespread custom to drink only the majority of a Revius [which is Malei Lugmav].[575] Nevertheless, it is proper to suspect for the first, stringent opinion, and to take a small cup [that holds exactly a Revius] and drink it in its entirety.[576] Nonetheless, in those areas that wine is expensive [or for those people for whom it is difficult to drink the wine[577]], it suffices to drink majority of the cup.[578] [Likewise, if one only has a large cup available that contains many Reviusim, then there is no need to be stringent and drink majority of the cup, so long as one drinks Malei Lugmav.[579] Nonetheless, some Poskim[580] rule one is to be stringent even in such a case to drink all, or at least majority, of the cup.] However, this only applies regarding the first three cups, however, regarding the fourth and last cup, one is required to drink an entire Revius in order so he can recite an after blessing without any question.[581]

Summary: Initially one is to drink the entire cup of wine, or at the very least majority of the cup of wine, irrelevant of how much wine the cup contains. For this reason, one should use a small cup of a Revius in size in order to drink the entire cup. If, however, the cup is larger than a Revius and one is unable to drink the entire cup, or majority of the cup, then it suffices for him to drink majority of a Revius, which is the amount of Malei Lugmav. However, for the fourth cup, one is to always drink an entire Revius. Q&A What is the law if one drank the wine and then vomited?[582] One who drank the four cups, or one of the four cups, and then vomited, nevertheless fulfills his obligation and is not required to re-drink the four cups.[583]

 K. Within how much time must the cup of wine be drunk?[584]

Lechatchila-One shot:[585] One is initially to beware to drink the majority of a Revius simultaneously. This means that one should drink it in one gulp, and is not to separate it into two gulps. It is for this reason that should not use a cup with a very narrow opening, as explained in Halacha F. [Furthermore, some Poskim[586], rule one is to initially drink the entire Revius in one shot. Practically, the Rebbe writes that one should drink the entire cup in one shot and so is the custom of Beis Harav.[587]]

Bedieved: Bedieved, even if one drank the majority of the Revius in several gulps he fulfills his obligation. However, this only applies if one did not delay between the start of the drinking of the wine until the completion [of the drinking of the majority of a Revius] more than the amount of time it takes to eat a Pras of bread [i.e. between 3-4 minutes[588]].[589] [However, if one did not drink the majority of Revius within this time of Kdei Achilas Peras[590], then he does not fulfill his obligation and is required to re-drink that cup.] Furthermore, some Poskim[591] are even more stringent and rule that one only fulfills his obligation if he did not delay between the start of the drinking of the wine until the completion [of the drinking of the majority of a Revius] more than the amount of time it takes to drink a Revius [and if he did wait more than this amount of time, then he has not fulfilled his obligation]. Practically, one is to be stringent like the latter opinion by the first two cups, that if the drinking [of the majority of a Revius] took more than the amount of time it takes to drink a Revius [between his first and second gulp], then he is required to re-drink that cup without a blessing. However, by the last two cups, one may rely on the first, lenient opinion, and not re-drink the cup [even if it took him more than the amount of time to drink a Revius, to drink majority of a Revius of that cup], unless he it took him more than the amount of time of Achilas Peras to drink [majority of the Revius].[592] [Furthermore, even after the first cup, he may only drink another cup if he had in mind to be able to drink more wine with the blessing over the first cup, and thus he does not have to repeat a blessing over the cup being re-drunk.[593]]

Summary: Initially one is to drink the entire cup of wine, or at the very least majority of a Revius of wine, in one shot and in one gulp, and at the very least within the amount of time it takes to drink a Revius of wine. If it took more than Kdei Achilas Peras to drink majority of the Revius, then he has not fulfilled his obligation and must re-drink that cup. If it took more than the time it takes to drink a Revius to drink the majority of the Revius, but it was drunk within Kdei Achilas Peras [3-4, and possibly even 9 minutes], then by the first two cups, he should drink another cup, while by the last two cups one is not to re-drink.

 L. Which wines should be used for the four cups?[594]

Using good quality wine: All wines that are valid for Kiddush on Shabbos and Yomim Tovim are likewise for the four cups.[595] However, one should use the best quality wine which he has, whether it is red or white, as explained next.[596] [This means that at a store one should purchase the wine that he likes and enjoys most, even if it is not the most expensive. Likewise, at home he chooses the choicest of his wines if he has a variety of wines available.[597]] One who uses wine of poor quality and taste, then although he fulfills his obligation of drinking the four cups of wine, and is not required to repeat the drinking, he does not fulfill his obligation of “freedom” and has thus not fulfilled the Mitzvah Min Hamuvchar with this drinking.[598]

Red versus white wine:[599] [Wines of all colors, whether red, white, rose and the like are valid for Kiddush and the four cups.[600] This applies even if the wine is not of good quality.[601] Nevertheless,] it is a Mitzvah to use specifically red wine[602] [for the four cups on the night of the Seder] if the white wine is not of greater quality than it [even though it is of equal quality].[603] [However, if the white wine is of greater quality than the red wine, then it should be used over the red wine.[604]] However, regarding Kiddush of all other Yomim Tovim and Shabasos [including the day Kiddush of Pesach], the custom is not to be particular to use specifically red wine, if it is not of greater quality than the white wine.[605] Despite the above, [in previous times] many [Ashkenazi] communities specifically avoided using red wine [at all] on Pesach, due to the abundance of blood libels.[606] [However, today that blood libels of this sort are no longer common, the original law applies that one should initially use red wine if it is of equal quality to the white wine. All the above discussion is only initially, however, Bedieved, one fulfills his obligation with all color wines even if the wine was white and of lesser quality than the red wine.]

Mevushal versus non-Mevushal wine and wine with sugar and other additives:[607] Cooked wine, and “Conedectine or Mulsum wine” which is wine that is mixed with honey and pepper[608], is valid for Kiddush and the four cups. One may even initially use such wine to fulfill one’s obligation if he does not own any uncooked and unsweetened wine that is of equal quality.[609] [However, if one owns uncooked and unsweetened wine which is of equal quality to the cooked or sweetened wine, then one is to initially use the uncooked and unsweetened wine.[610] Nonetheless, if there will be Jews present by the Seder who publicly do not observe Shabbos, and certainly if there will be gentiles present[611], then one is to make sure that all the wine available is Mevushal/cooked in order to avoid a question of Yayain Nesech.[612] One can simply boil the wine before Yom Tov to accomplish this matter. Those who squeeze their own grapes for grape juice for the public Seder which includes non-observant guests, are to boil the grape juice before Yom Tov for this purpose.]

Summary: All wines which are valid for Kiddush are likewise valid for the four cups. However, initially one is to use the best quality wine, whether it is white or red, cooked or uncooked, sweetened or unsweetened. However, if one has red and white wine of equal quality, then one is to initially use the red wine. Likewise, if one has cooked and uncooked wine of equal quality, then one is to initially use the uncooked wine [if there will not be any gentiles or non-religious Jews present]. Likewise, if one has wine with no additives and wine with additives [such as sugar] of equal quality, then one is to initially use the no additive wine.   Q&A on red wine Is rose colored wine considered red or white?[613] Rose colored wine is considered red wine, and the same applies for any wine with a reddish tint.   If the white wine is of greater quality than the red wine, or one does not like red wine, should one add red wine to it in order so it receive a reddish color? Some write that it is proper to do so.[614] However, it does not help to add a red food coloring to the wine, or to store it in a red decanter.[615]   May one mix red wine with white wine at the night of the Seder?[616]   This matter is subject to a dispute in Poskim. Some Poskim[617] rule it is permitted to do so on Shabbos and Yom Tov, and there is no worry of the dyeing prohibition.[618] Other Poskim[619], however, rule it is forbidden to do so due to the dyeing prohibition. Practically, it is permitted to do so[620], although it is best to pour the red wine in first and then pour in the white wine.[621]    May one use Shemita wine for the four cups?[622] Shemitah wine is valid for Kiddush and the four cups.[623] Nonetheless, one may only use it if the Shemitah wine that spills on the plate will not go to waste and will also be drunk.[624] Thus, one may not use this wine for the spilling of the wine by the Makos.[625]

The difference between red and white wine according to Kabbalah:[626] In general, the difference between red wine, and white wine, is that red wine is Yayin Hamishaker, which is wine that causes drunkenness in the drinker. However, white wine is Yayin Misameiach, which causes joy and happiness in the drinker. The soul of the Jewish people is an exact replica of the grape from which wine is produced. Every Jewish soul contains a hidden love for G-d. There are two types of love that can be revealed. One is a joyful love for G-d, similar to the experience of white wine, the Yayin Misameiach. Another is a bittersweet, motivated love that is filled with passion and longing on reflection of one’s spiritual defects and shortcomings.

 M. Mezigas Hakos-Adding water to the wine:

In previous times, one was required to water down the wine, known as Mezigas Hakos, in order to enhance its taste. However, our wines today are not considered strong and hence no longer require Meziga [i.e. the mixing of water into the wine].[627] On the contrary, they are even more tasty without diluting it with water.[628]  Nonetheless, if water was added to the wine, it is included in the measurement of a Revius, so long as the wine retains its Hagafen status.[629] [Furthermore, according to Kabbalah, one is to always mix water into the wine for the sake of “sweetening” the wine, as plain wine is considered wine of the drunk while wine with water is considered wine of happiness. One is thus to add three drops of water into the wine.[630] Nevertheless, based on Kabala, one is never to add water to the wine when the wine is already in the cup, and rather one is to add the water to the wine while it is still in the bottle.[631] Practically, most standard wines today in any event have some water mixed into them, unless verified otherwise, and adding more water can jeopardize its Hagafen status and validity.]

 

 N. May grape juice be used for the four cups?[632]

All wines that are valid for Kiddush on the other Holidays and Shabbos, are also valid for use for the four cups.[633] The following is the law of using grape juice for Kiddush on Shabbos, Yom Tov, and consequently for the four cups:

Pure “homemade” natural grape juice:[634] The juice of grapes is valid for Kiddush [and the four cups[635]] even though it has not fermented and does not contain any alcohol content.[636] Thus, it is permitted to squeeze grapes [before Shabbos/Yom Tov[637]] and make Kiddush on it. It is likewise permitted to use grape juice that is made through soaking juicy raisins in water [known as raisin wine, or straw wine].[638] In the wording of Chazal, this grape juice is known as Yayin Megito or Tirosh.[639] The above is only from the letter of the law, however, it is a Mitzvah Min Hamuvchar to make Kiddush/four cups on aged wine [that contains an alcohol content] as it is of better quality.[640] Thus, if one has wine available, he should not make Kiddush/four cups on grape juice [or raisin wine[641]].[642] [However, if one made a vow against drinking wine[643] or he is unable to drink wine due to health reasons, or is disgusted from the taste of wine, or gets dizzy or headaches from the alcohol content, then one is to drink grape juice instead of wine.[644] In light of this, women and children may even initially use grape juice instead of wine.[645]] In all cases that one is unable to make Kiddush/four cups on wine for whatever reason, one is to use grape juice rather than other Chamer Medina beverages.[646] [The above allowance only refers to pure natural “homemade” style grape juice that does not contain additives. However, processed grape juice sold by stores, which contains additives such as sulfur, is debated amongst the Poskim as to its validity, as explained next.]

Processed store-bought grape juice: Processed grape juice sold by wineries [i.e. Kedem] goes through pasteurization and commonly contain additives and preservatives such as sulfur, sodium benzoate or potassium sorbate. Some Poskim[647] rule that such grape juice is not considered grape juice at all [and rather falls to the category of Chamer Medina [tea/coffee/beer] and all its regulations and limitations].[648] However, other Poskim[649] rule it is valid just like 100% pure grape juice.[650] Practically, the widespread custom is to be lenient even initially to permit using processed grape juice for Kiddush, and the four cups [such as for women and children, or those who cannot drink wine, as stated above].[651] Certainly, Bedieved, it is valid for Kiddush even according to the former approach, just like any other Chamer Medina.[652]

Chabad custom & suggested practice: The Chabad custom is initially not to make Kiddush on any grape juice, as stated above that it is a Mitzvah Min Hamuvchar to use actual wine.[653] Nonetheless, if wine is not available, or one is unable to drink wine due to its alcohol content[654], one may use grape juice.[655] If available, one should use 100% natural grape juice without preservatives. If not available, one may use even regular grape juice, as is the widespread custom. Those who have wine available and simply avoid wine due to its alcohol content [i.e. health reasons, women, children], preferably should mix wine with grape juice for Kiddush.[656] Initially it is best to have a ratio of 2/3 wine, but one may go down up until 17% wine in the mixture.[657] One can also purchase what is called “Light wine” which contains a very minimal alcohol content. If one cannot have any alcohol at all, then as stated above, natural, and store-bought grape juice may be used.

 

Summary: It is a Mitzvah Min Hamuvchar to use actual wine for Kiddush, Havdalah and the four cups and so is the initial Chabad custom. Nonetheless, from the letter of the law, grape juice is also valid. Thus, in a time of need, such as if wine is not available, or one does not want to drink wine due to its alcohol content [i.e. women, children, health reasons], one may drink grape juice. Nonetheless, the following order of preference is suggested to be followed: 1. Mix wine with any grape juice. Best to use a ratio of 2/3 wine, although one may decrease until 17% wine. 2. If one does not want to mix wine, use 100% natural grape juice without additives. 3. If 100% natural grape juice is not available, one may use any store-bought grape juice.   Q&A If one is unable to get wine under a Rabbinical supervision of his satisfaction, is it better to use homemade grape juice? It is recorded that in years that the Rebbe Rayatz and Rebbe were unable to get wine that was made according to their Kashrus standards they squeezed grapes at home and used it for the four cups.

 

 O. Chamer Medina: Using beverages other than wine and grape juice [i.e. tea; coffee] for the four cups:[658]

If there is no wine available, then one may use any valid Chamer Medinah beverage for the four cups.[659] From the letter of the law, this applies even if raisin wine [or grape juice] is available.[660] Nevertheless, it is a Mitzvah Min Hamuvchar to use raisin wine [or grape juice] if wine is not available, as stated above in N. If grape juice is not available, then one is to use one of the valid beverages of Chamer Medina as explained next.

The definition of Chamer Medina: The defining of a beverage as Chamer Medina is dependent on several factors:[661]

1. Free or very cheap wine is not commonly found/grown in the area:[662] A beverage is only defined as Chamer Medina and valid for the four cups, if wine is not commonly, or abundantly, grown within a distance of one day’s travel from one’s area. [This applies even if it is sold in the stores in the area, as most people do not establish their meals on wine due to their expensive cost.[663] Thus, practically since throughout the world wine is generally more expensive than the other beverages, this condition is fulfilled in all cities.]
2. Commonly drunk:[664] A beverage is only defined as Chamer Medina and valid for the four cups, if it is commonly drunk during the meals of majority of that city’s inhabitants. [This applies even if it is only commonly during Pesach.[665]]
3. A significant beverage:[666] A beverage is only defined as Chamer Medina and valid for the four cups if the beverage is considered significant and important by the people of that city and is drunk by them in place of wine. This excludes low quality drinks [i.e. soft drinks] such as apple juice, ginger-ail, and licorice. This applies even if majority of the city’s middle-class population drinks these soft drinks, as since these beverages are not viewed with importance, they are therefore considered like water, and water is an invalid beverage for Kos Shel Bracha even if it is the main beverage drunk by majority of the city.[667]

List of valid Chamer Medina beverages:[668] The following is a list of beverages that are considered Chamer Medina and may be used when no wine, or grape juice, is available, or is unable to be drunk due to health reasons:   1. First choice-Alcoholic beverages:[669] *To note, the Chabad custom, as well as the custom of many others, is not to drink alcohol on Pesach [other than wine], even if it has a Hashgacha for Pesach. See our corresponding Sefer “The Laws & Customs of Pesach” Chapter 7 Halacha 5E! · Kosher for Pesach “Beer” [not derived from grains or Kitniyus. There is currently Kosher for Pesach beer made from buckwheat, available for those of Sephardic origin who are accustomed to eat Kitniyus. There is also a Kosher for Pesach beer made from dates that is valid also for Ashkenazim. It is known as date Ale. There is also honey beer, known as med, available.[670]] · Kosher for Pesach Liquor [not derived from grains or Kitniyus. There are various alcoholic beverages and liquors on the market which are Kosher for Pesach under a variety of Hashgachos for both Sephardim and Ashkenazim. These include Arak, Vodka, and other beverages.    2. Second choice:[671] · Tea. · Coffee. * When using coffee or tea one is to make sure the beverage has cooled down to the point one can drink it in a single gulp, and at the very least, within a Shiur Revius.   3. Third Choice: Natural pure fruit juice.[672] Soft Drinks:[673] Soft drinks such as coke, sprite, seltzer and the like may not be used for the four cups, and are considered similar to water. Q&A Is one who uses Chamer Medina for the four cups to recite a separate blessing on each cup as is normally done?[674] Some Poskim[675] leave this matter in question. Practically, one is to say a blessing on only the 1st and 3rd cup, and have in mind to include the 2nd and 4th cup at the time of the blessing.

_______________________________________________

[1] 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 Biblcial Mitzvah applies only if one actually has Matzah in front of him, otherwise one is Biblically exempt. The Rebhbe however questions this understanding]

[2] Chinuch 21

[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] See Admur 473:42

[5] See Terumas Hadeshen 137; Pesachim 120a; 116b; Rebbe in Haggadah p. 19 “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 Rebhbe however questions this understanding

[6] See Hagdah of Rebbe “Mitzvah Aleinu”; Kaf Hachaim 473:130; Piskeiy Teshuvos 473:7; See Chikrei Minhagim 3:76

[7] 1^st reason of Rebbe ibid; Abudarham in Seder Haggadah in name of Rif; Peri Chadash 473; Kaf Hachaim ibid

[8] 2^nd reason of Rebbe ibid

[9] 3^rd reason of Rebbe ibid; 2^nd reason in Orchos Chaim p. 71; Mateh Moshe 633

[10] Chavos Daas in his Haggadah; 4^th reason of Rebbe ibid; See 1^st reason in Orchos Chaim p. 71 and Mateh Moshe 633; Kaf Hachaim ibid

[11] Alter Rebbe, in Sichas Chag Hapesech 5697, brought in Haggadah of Rebbe

[12] 5^th reason of Rebbe ibid

[13] Maharal in Gevuros Hashem 62; Derech Pikudecha Mitzvah 21

[14] Shibulei Haleket 218; Chasam Sofer Hagdah 2:168; See Admur 296 Kuntrus Achron 3 “A blind person says the blessing of the Haggadah..”

[15] Imrei Emes, brought in Likkutei Yehuda Hagdah

[16] See Minchas Chinuch Mitzvah 21; Rebbe in Haggadah Shel Pesach “Mitzvah Aleinu Lisaper” [printed in Shulchan Menachem 2:326]; Piskeiy Teshuvos 473:7; Nitei Gavriel 84

[17] Admur 67:1; 70:1 and 4; Rambam Shema 1:3; Mishneh Brachos 12b; Peri Eitz Chaim Kerias Shema 3; Shaar Hakavanos p. 119

[18] P”M Pesicha Koleles Kerias Shema 4; See Minchas Chinuch 21:1; Rambam Sefer Hamitzvos 157 that one must “say” the story; Shut Besamim Rosh 173; Chasam Sofer 15; Chayeh Adam 130:11

[19] See Shaagas Aryeh 13; Megillah 18a

[20] See Shevach Pesach; Siddur Maharid; Malbim Bo 13:8; Rav Chaim Brisk, brought in Emek Bracha; Maharam Shick Mitzvah 21; However, it is not implied this way in the Rif, Rashba as brought in Minchas Chinuch 21

[21] Minchas Chinuch ibid; Implication of Chinuch; Rav Chaim Brisk, brought in Emek Bracha; See Shut Harosh 24:2; However, it is not implied this way in the Rif, Rashba, Rambam and Admur 473:40

[22] Rav Chaim Brisk, brought in Emek Bracha

[23] Admur 473:3; Rambam Chametz Umatzah 7:1; Mechilta Bo 7; Haggadah “Yachol Mirosh Chodesh”

The source: As the verse states “Vihigadeta Livinchga Bayom Hahu Lamor Bavor Zeh..” from which we learn that the Mitzvah of Sippur Yetzias Mitzrayim only applies when the Matzah and Marror are resting in front of you for the sake of the obligation, which applies only on the first night, as from there and onwards the eating of Matzah is voluntary. [Admur ibid; Rambam 7:1; Mechilta Bo 7; Haggadah of Pesach “Yachol Mirosh Chodesh”] 

[24] Admur 472:2 regarding Matzah and 473:3 that the Mitzvah of Hagdah only applies when the Mitzvah of Matzah can be fulfilled; Implication of Drashos Maharil; Implication of Terumas Hadeshen 137; Kaf Hachaim 472:6

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

[25] P”M 472 M”Z 1 regarding Matzah, and the same would apply here regarding the Haggadah

[26] Kaf Hachaim 472:7 regarding Matzah, and the same would apply here regarding the Haggadah

[27] See Minchas Chinuch 21:1; P”M 477 A”A 1; Siddur Derech Hachaim 3; Binyan Shlomo 29; Pischeiy Teshuvah 477; Toldos Shmuel Mitzvah 21:1-8; Orchos Chaim 477:3; Kaf Hachaim 477:10; Piskeiy Teshuvos 477:4; Nitei Gavriel 84:23; See Admur 473:3, brought next regarding Tashlumin

[28] See Minchas Chinuch 21:1 who depends the fulfillment of the Mitzvah of Sipur Yetzias Mitzrayim past midnight on the dispute of the Talmud and Rishonim regarding if the Mitzvah of eating Matzah can be fulfilled past midnight. According to those who hold that one who eats Matzah past midnight does not fulfill his obligation, then likewise one who tells the story after midnight does not fulfill his obligation, as the Torah depends the saying of the story of the exodus at the time that Matzah and Maror are before us, which refers to their time of eating obligation; See all Poskim in coming footnotes regarding Birchas Asher Goalanu; See Admur 473:3, brought next regarding Tashlumin

[29] See Admur 458:2; 639:20 regarding Matzah; 477:6 regarding Afikoman; P”M 486 in M”Z that the entire Seder should be done before midnight; See Halacha 2 regarding Matzah! See all Poskim in next footnote

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

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

[31] So is evident from sources in next footnote

[32] Admur 481:1; Michaber 481:2; Rosh 10:33; Tur in name of Tosefta 10:8; Shlah Hakasdosh

[33] Minchas Chinuch ibid

[34] Admur 473:3; M”A 485:1; Chok Yaakov 473:1; Elya Raba 473:2; Kaf Hachaim 473:16

[35] The reason: As the verse states “Bavor Zeh..” from which we learn that the Mitzvah of Sippur Yetzias Mitzrayim only applies when the Matzah and Marror are resting in front of you for the sake of the obligation, which applies only on the first night, as from there and onwards the eating of Matzah is voluntary. [Admur ibid; Rambam 7:1; Mechilta Bo 7; Haggadah of Pesach “Yachol Mirosh Chodesh”] 

[36] Admur 473:5 in parentheses; 275:10; Chok Yaakov 473:3; Kaf Hachaim 473:17

Other opinions: Some Poskim prohibit one to read the Haggadah near candlelight when Pesach falls on Shabbos, as we suspect that one may come to tilt the candle. [Maryu 193; Chok Yosef 473:3]

[37] Swore not to say the Haggadah: Regarding one who made a swear/Shavua/Neder not to say the Haggadah: See Admur 485:3; P”M 485 A”A 1; Kaf Hachaim 485:9

[38] See Haggadah of Rebbe “Mitzvah Aleinu”; Kaf Hachaim 472:89; Piskeiy Teshuvos 472:12

[39] Admur 472:25; Michaber 472:14 “Also women are obligated in the four cups and in all the Mitzvos of the night”; Tosafus Sukkah 38a; Birkeiy Yosef 473:15; Yifei Laleiv 2:472-10; Chayeh Aadam 130:12; Aruch Hashulchan 472:15; Kitzur SHU”A 119:2; M”B 472:45; Kaf Hachaim 472:89; All Poskim in coming footnotes

Other opinions: Some Poskim rule women are not obligated in the Mitzvah of Sippur Yetzias Mitzrayim even Rabbinically. [Beis David 256, brought in [and negated by] Birkeiy Yosef 473:15; Chayeh Aadam 130:12 in understanding of Tur 472]

[40] Chayeh Aadam 130:12; Kaf Hachaim 472:89; Piskeiy Teshuvos ibid

[41] Piskeiy Teshuvos ibid

[42] Sefer Hachinuch Mitzvah 21 “It applies to males and females in all areas”; Implication of Rambam in Sikum Mitzvas Asei in Sefer Hamitzvos; Riy in Tosafos Megillah 4a, as explained in P”M 479 A”A 2 that according to second answer of Tosafus Megillah 4 it is Biblical; Birkeiy Yosef 473:15 “It appears that they are Biblically obligated”; Cheshek Shlomo Pesachim 116b; Maharam Shick 21; Igros Moshe 5:20; Yechaveh Daas 2:65

[43] Shevach Pesach; P”M 479 A”A 2 that according to the first answer of Tosafus Megillah 4 it is Rabbinical; Minchas Chinuch 21:6 in implication of Rambam in Hilchos Avoda Zara 12:3 [He questions ruling of Chinuch, says there is no source to Biblically obligate women, and concludes with Tzaruch Iyun Gadol]; Shagaas Aryeh regarding Mitzvah of Zechira; Chayeh Adam 130:12; Poskim in Yechaveh Daas 2:65; See Beis David 256, brought in [and negated by] Birkeiy Yosef 473:15 who holds they are not obligated at all

[44] The reason: As it is a time dependent positive command. [Minchas Chinuch ibid; See Admur 472:25]

[45] Admur 472:25 “Although women are exempt from all time dependent commands, the Sages obligated women in all the institutions of this night as they too were in the miracle of the exodus, and in eating Matzah they are Biblically obligated.”; Rebbe in Haggadah that so is the implication of Admur

[46] Minchas Chinuch ibid; Chazon Ovadia 2:149 unlike Yechaveh Daas ibid; Halichos Bas Yisrael 23:26; See P”M ibid; See Admur 271:7; 37:3; 39:1 regarding Tefillin; 55:6; 128:49; 199:9 regarding Birchas Hamazon

[47] Admur 472:25 in parentheses “Even children, the father is obligated to educate..(and if the child is old enough to understand the story of the exodus that he is told from the Haggadah then it is fit to educate them to hear the Haggadah that is said over the second cup. He is likewise obligated to educate the child to hear Birchas Hamazon which is said on the third cup, and to hear the completion of Hallel, and the Hallel Hagadol and Nishmas which are said on the fourth cup.) And even female children who have reached the age of Chinuch have the same status as male children.”; Aruch Hashulchan 472:15; Piskeiy Teshuvos 472:12

[48] See Admur ibid who uses the term “fit to be educated” regarding Maggid as opposed to the term Chayav/obligated which he uses in the beginning of the Halacha regarding the four cups, and in the end of the Halacha regarding Hallel and Birchas Hamazon. Vetzaruch Iyun, as explained next!

Is this obligation Biblical or Rabbinical? See Admur 343:2; Hilchos Talmud Torah 1:1 that the Mitzvah of Chinuch in Mitzvos is only Rabbinical. The same would apply here. Now, although in any event the father [and according to some Poskim even mother] is Biblically obligated to tell the story of the exodus to his children, and there is thus a Biblical obligation in addition to the Rabbinical obligation of Chinuch, perhaps the practical ramification is regarding telling over the child the entire section of Maggid [which is only Rabbinical], as opposed to a short or abridged version of the story of the exodus which would already fulfill ones Biblical obligations. Another ramification would be regarding if a single mother must educate her children to hear Maggid, as although she is obligated to tell over the story to her children, due to her personal obligation of Sippur Yetzias Mitzrayim, perhaps she would be exempt from educating her children in hearing the entire Maggid, as the Mitzvah of chinuch is not incumbent upon women or a mother. [See Admur 343:4] Vetzaruch Iyun, as seemingly the saying of Maggid to one’s children is part of the independent Rabbinical obligation of fulfilling the Mitzvah of Sippur Yetzias Mitzrayim, and hence a mother and father would be in any event obligated to read Maggid to them due to this obligation, irrelevant of the general obligation of Chinuch. [See Admur 473:42 regarding the obligation of the father in Vihigadeta Livincha that “one must say the Haggadah in a language that the children understand and explain it to them, and if they understand a lot he should explain to them all of it”] However, perhaps the explanation is that the Mitzvah of Chinuch promotes the father to educate his child to sit through and listen to the entire Maggid even if they are not yet of age to understand it all, and hence he would be exempt from the aspect of Vihigadeta Livincha. Thus, the novelty is that all children who can generally understand the story of the Haggadah are to be educated by the father to sit through and listen to the entire Maggid. Another possible explanation: Admur here is not coming at all to say that there is a Rabbinical Mitzvah of Chinuch to tell them the story of the Haggadah, but rather simply that when they are of age to understand the Haggadah, then they are fit to be educated to hear Maggid in fulfillment of the parent’s Biblical command of Vihigadeta Livincha. Vetzaruch Iyun!

[49] See above that according to some Poskim even women [i.e. a single mother] is Biblically obligated to tell over the story of the exodus to her children, and at the very least it is a Rabbinical obligation

[50] See Admur 473:42; Chapter 1 Halacha 1E! See previous footnote!

[51] Admur 473:52; Beis Yosef end of 473; Chok Yaakov 473:39; Peri Chadash end of 473; Pesach Meubin 177; P”M 473 M”Z 9; Kaf Hachaim 472:137

Other opinions: Some Poskim rule that one who is blind is Biblically exempt from all Mitzvos of the Torah, although is Rabbinically obligated in saying the Haggadah [i.e. Maggid]. [Rabbeinu Yerucham, brought in Beis Yosef 473; Rebbe Yehuda Bava Kama 87a; See Birkeiy Yosef 473:16] According, he may not say the Haggadah for others by heart.

[52] M”A 548:8 in name of Maharam Lublin 73; Pesach Meubin 177; Erech Hashulchan 475:13; Kisei Eliyahu 472:1 [is lenient, however, by second Seder]; Kaf Hachaim 472:31; Poskim in Nitei Gavriel 35:7 footnote 13

[53] Maharam ibid; Poskim ibid; Poskim in Nitei Gavriel 35:7 footnote 14; Chazon Ovadia

[54] P”M 480 M”Z 1; Poskim in Nitei Gavriel 35:7 footnote 14

[55] See Chayeh Adam 130:7; M”B 473:64; Kaf Hachaim 473:136

[56] Rambam Chametz Umatzah 7; See Piskeiy Teshuvos 473:30 that some are accustomed to likewise tell over personal miracles that happened to them and/or their forefathers.

[57] Admur 481:1; Rambam ibid

[58] 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

[59] Admur 473:43; Rambam Chametz 7:4-5; Rif Pesachim 25b; Mishneh Pesachim 116b; Kaf Hachaim 473:153

[60] Admur ibid

[61] Ran Pesachim 116b; Implication of Rif, Rashba and Abudarham Rebbe in Hagada

[62] Mishneh Pesachim 116b

[63] Admur 473:53; Hagahos Maharshal; Minhagim 99; Bach end of 460; Chok Yaakov 473:39; Elya Raba 473:34; P”M 474 M”Z; Kaf Hachaim 473:154

[64] Admur 481:1; Michaber 481:2; Rosh 10:33; Tur in name of Tosefta 10:8; Shlah Hakasdosh; See Haggadah of Rebbe “Mitzvah Aleinu”; Vetzaruch Iyun from the wording in the Haggadah “Vechol Hamarbeh Harei Zeh Meshubach” which implies one is not obligated to do so. Perhaps, however, one can explain that this means that whoever pushes himself to not drift to sleep in order to increase in the story, is praised. See Chok Yaakov 481:2

[65] This means that once one begins feeling himself dozing off, he may say Kerias Shema and go to sleep.  Nevertheless, one who fights falling asleep in order to increase in the Mitzvah of saying the story of the exodus, is praised. [See Chok Yaakov ibid and previous footnote; Nitei Gavriel 106 footnote 3] See Piskeiy Teshuvos 473:30 that some are accustomed to likewise tell over personal miracles that happened to them and/or their forefathers.

[66] See P”M Pesicha Koleles Kerias Shema 4; Minchas Chinuch 21:1; 3rd reason in Hagdah of Rebbe “Mitzvah Aleinu”

[67] See Shaagas Aryeh 13; Megillah 18a

[68] Admur ibid; Rama 473:6; Kol Bo 50

[69] Chinuch 21

[70] 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”

[71] 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.”

[72] Derech Pikudecha Mitzvah 21; See Nitei Gavriel 84:18

[73] Admur 473:48; Shelah Pesachim “Ner”; Chok Yaakov 473:35; Elya Raba 473:34; P”M 473 A”A 29; M”B 473:71; Nitei Gavriel 84:10

[74] See Rambam Chametz Umatzah 7:6; Mishneh Pesachim 116b; Gevuros Hashem of Maharal 62; Batei Nefesh of Chida; Piskeiy Teshuvos 473:30

[75] Admur 473:24; Shut Hariem 1:41; Olas Shabbos 473:5; Ran Pesachim 25b; Rambam Chametz Umatzah 8:2 and Pesachim 115b “We remove the table only from the person who says the Haggadah”; See Lechem Mishneh and Maaseh Rokeiach on Rambam ibid; Kaf Hachaim 473:135

[76] The reason: As we rule that Shomeia Keoneh, and hence it is considered as if one were to be saying it himself upon hearing it from another. [See Admur 8:11; Hilchos Talmud Torah 2:12; Sukkah 38b]

[77] Shaagas Aryeh 13; Machazik Bracha 61:6; Shalmei Tzibur p. 94; Yifei Laleiv 2 473:10; Chukas Hapesach 473:2 in name of Poskim; Besamim Rosh 273; Kaf Hachaim 473:135 and 139; See Admur Hilchos Talmud Torah 2:12

[78] Admur 473:42; Rambam 7:2; Mishneh Pesachim 116a

[79] Admur 472:25

[80] Admur 472:25; Piskeiy Teshuvos 473 footnote 161

[81] The source: As the verse states “Vehigadeta Livincha Bayom Hahu.” [Admur ibid]

[82] One explanation in Minchas Chinuch Mitzvah 21 “If no one else is with him, the Mitzvah is equal to that of the other nights”; Shevach Pesach; See Shut Harosh 24:2; Hagada of Rebbe on “Mitzvah Aleinu”; See Kaf Hachaim 472:3

[83] Implication of Admur 473:40, as brought in Haggadah of Rebbe; Mechilta Derashbi “Between him and himself from where”; Chinuch ibid who explicitly rules that one who is by himself must still say the story; Rambam Sefer Hamitzvos 157 explicitly explains that the Mitzvah applies even if one is by himself; First explanation in Minchas Chinuch ibid that the two verses teach us that if one does not have another person available to teach the story to than one is to teach it to himself; See Likkutei Sichos 12:43

[84] Admur ibid; Rama 473:6; Kol Bo 50; Chinuch 21 “Each person is to tell the story according to the flow of his tongue”

[85] Admur 472:1; Michaber 472:1

[86] Admur 473:42; Rambam 7:2; Mishneh Pesachim 116a

[87] Admur 473:42; Rashbam Pesachim 116a

[88] See Admur 472:25; 40; Piskeiy Teshuvos 473:29

[89] Admur 472:25; Piskeiy Teshuvos 473 footnote 161

[90] See Rambam 7:2

[91] Toldos Shmuel Mitzva 21:1; See Lehoros Nasan 9:9 that the father is to place effort to study new Torah novelties which he can share with his son, if his son is a scholar and already knows much of the information

[92] Aruch Hashulchan 473/21; Admur 472:25 that there is an obligation to educate the daughters just as the sons

[93] Admur 473:40 writes that after the friends ask each other Mah Nishtana, they are both to begin Avadim Hayinu.

[94] Admur 473:40 regarding the questions; Chinuch Mitzvah 21; Rambam Sefer Hamitzvos 157

[95] Chinuch Mitzvah 21

[96] Betzel Hachochma 6:67; Teshuvos Vehanghagos 2:236; Piskeiy Teshuvos 473:27; Poskim in Nitei Gavriel 84:18 footnote 30

[97] Admur 472:31; 473:14; 40; Rambam Chametz Umatzah 7:3; Pesachim 116a; See Likkutei Sichos 12:43; Kaf Hachaim 472:3

[98] Derech Pikudecha Mitzvah 21

[99] Admur 473:42; Rambam 7:2; Rambam Sefer Hamitzvos Asei 157; Michilta Derashbi Bo 13:3; Implication of Pesachim 116a; So is understood from the Eino Yodeia Lishal son of which we say that one must open to him first; So is also evident from the fact that none of the Poskim mention this detail in explanation of the difference between the Mitzvah of Sippur Yetzias Mitzrayim and the general command; This detail of saying the Haggadah as an answer to a question is also omitted from Chinuch 21 and the Rambam in Sefer Hamitzvos 157 explicitly explains that the Mitzvah applies even if a question is not asked

[100] The source: As the verse [Shemos 13:8] states “Vehigadeta Libincha Bayom Hahau” [Admur ibid; Rambam ibid] from which we learn that one must tell the story even to the Eino Yodeia Lishal son. [Michilta Derebbe Yishmael Bo 18]

[101] See Teshuvos Vihanhagos 2:236; Piskeiy Teshuvos 472:14

[102] Admur 472:31; Michaber 472:16; Pesachim 108b

The reason: This is done in order so the children view a change [from the normal order of a meal] and be aroused to ask questions regarding why this night is any different than the other nights. Now although on this particular question [of why they are receiving nuts] we do not have an answer to tell them, nevertheless through them viewing this change, and being aroused to ask questions, they will likewise become aroused to ask regarding other changes that they see, such as the eating of Matzah and Maror, and the leaning position. When they will ask these questions, we will then answer them that “Avadim Hayinu etc.” [Admur ibid; Michaber ibid]

Other reasons: The nuts are distributed to the children to prevent them from sleeping. [Pesachim ibid]

[103] Admur 473:14; Rashi and Rashbam Pesachim 114

[104] Admur 473:40; Michaber 473:7; Rashi and Rashbam 116a

[105] Admur 473:38; Dvei Rebbe Yanai in Pesachim 115b

[106] Piskeiy Teshuvos 473 footnote 161; See Admur 472:25

[107] Admur 473:40; Michaber 473:7; Mishneh Pesachim 116a

[108] See Rambam 7:2

[109] Aruch Hashulchan 473:21; Admur 472:25 that there is an obligation to educate the daughters just as the sons

[110] Admur ibid; Michaber ibid; Rambam Chametz Umatzah 7:3

[111] 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]

[112] Aruch Hashulchan 473/21; Admur 472:25 that there is an obligation to educate the daughters just as much as the sons

[113] Piskeiy Teshuvos 473 footnote 161

[114] See Admur 475:3-10 [regarding Motzi Matzah]; 17-19 [regarding Koreich]; 32-33; Encyclopedia Talmudit Vol. 1 “Achilas Matzah”

[115] Admur 475:15; 32; Mitzvah 7 in Minyan Hamitzvos of Admur; Chinuch Mitzvah 10; Rambam Sefer Hamitzvos Aseh

[116] The source: As the verse [Shemos 12:18] states “Baerev Tochlu Matzos.” [Admur ibid]

[117] Admur 475:15; Rambam Chametz Umatzah 6:1; Rava in Pesachim 120a; 28a; Kiddushin 37b

The reason: As the verse states “Baerev Tochlu Matzos” and the name Pesach is not mentioned there [thus proving that the Mitzvah is not dependent on the Pesach sacrifice]. [Admur ibid; Rambam ibid; Pesachim ibid] Alternatively, the reason is because the Torah depends the eating of Matzah on Chametz and hence so long as eating Chametz remains under a Biblical prohibition, so too the eating of Matzah remains a Biblical obligation. [Rebbe Yehuda in Pesachim 28b] Alternatively, the reason is because the verse [Shemos 12:20] states “Bechol Moshvoseichem Tochlu Matzos” [Kiddushin 37b]

Other Talmudic opinions: Rav Acha Bar Yaakov was of the opinion that the eating of Matzah today during exile is only Rabbinical, as the Torah commands for it to be eaten with the Pesach sacrifice, and during exile we do not offer the Karban Pesach. [See Pesachim 120a]

[118] Shulchan Gavoa 475:28; Kaf Hachaim 475:74

[119] Implication of Bach 472 in name of Maharal of Prague that every eating of Matzah, even more than a Kezayis, is a single Mitzvah; Emek Sheila of Netziv 53 in implication of wording of Rambam 6:1; Mikraei Kodesh Pesach 2:48; Teshuvos Vihanhagos 2:203 that due to this some do not eat Gebrochts only on the first night of Pesach in order to fulfill the Mitzvah of Matzah with all the Matzha that they eat; Piskeiy Teshuvos 475:11

[120] Regarding the two levels of Matzah that exist, Matzah of the first night until midnight, and Matzah of the other days of Pesach-See the first two Mamarim on Peach in Likkutei Torah Parshas Tzav

[121] See Derech Mirtzvosecha Mitzvas Achilas Matzah p. 44

[122] Vayeitzei 157

[123] See Likkutei Torah Parshas Pekudei p. 5 Letter 7

[124] P”M 477 M”Z 1; Kaf Hachaim 477:13; See Admur 586:22 for a similar ruling regarding Shofar that a Jew himself may never desecrate Yom Tov in order to attain a Shofar, even if it only involves a Rabbinical prohibition. However, one may ask a non-Jew to perform a Rabbinical prohibition for the sake of attaining a Shofar. If a non-Jew went ahead on his own and did a Biblical prohibition in order to attain a Shofar, one may nevertheless use the Shofar.

[125] Admur 475:32; 473:3; Michaber 475:7; Rambam 6:1; Pesachim 120a; See Admur 453:14; Igros Kodesh 19:234

[126] The source: As the verse states “Baerev Tochlu Matzos/At night eat Matzos” 

[127] Explanation: Meaning, that if one desires to eat bread that is kneaded with water, then he must supervise it that it does not Chametz, and bake it in its Matzah state, prior to it leavening. On this the verse states “Shivas Yamim Tochal Matzos” which means that he should simply not eat Chametz. If, however, he does not care to eat at all bread that is kneaded in water, then he is not required to eat Matzah and may choose to eat other foods throughout Pesach. [Admur ibid]

Shabbos and Yom Tov [including the day meal of the first day of Pesach]: Even on [Shabbos and] Yom Tov that one is obligated to eat bread [as explained in 188], nevertheless, he may choose to eat Matzah that is kneaded with fruit juice which is called Matzah Ashirah (although see Admur 462:7 that the custom in these provinces is not to eat Matzah Ashirah at all) and is not required to specifically eat Lechem Oni [which is Matzah that is valid for fulfillment of the Mitzvah on the night of the 15^th]. [Admur ibid; M”A 475:16; 188:9; Ran Sukkah 2; See Ruach Chaim 475:3; Kaf Hachaim 475:72-73; See Terumas Hadeshen 95, Taz 639:10 who learn from here that in truth there is no obligation at all to eat bread on Yom Tov; On the other hand, see Teshuvos Vehanhagos 2:203 and Piskeiy Teshuvos 475:11 that the custom of Brisk is to eat Matzas Mitzvah throughout the first day/s of Yom Tov. This is based on the Drakie Moshe 477 in name of Kol Bo who writes to eat Matzah at the end of the day meal, and on the Rambam 5:20 who writes that on the first day one should have a remembrance of the Lechem Oni.] Thus, we see that there is no obligation to eat Matzas Mitzvah even on Shabbos and Yom Tov of Pesach, other than on the Seder night. Nonetheless, being that we do not eat Matzah Ashira, therefore practically we must eat Matzah on Yom Tov and Shabbos in order to fulfill our meal obligation.

The source: One is only required to eat Matzah defined as “Lechem Oni” on the first night of Pesach, as the verse states “Sheshes Yamim Tochal Matzos Ubayom Hashevi’i Atzeres..” We see that the verse excluded the seventh day of Pesach from its general inclusion in the seven days of Pesach which was written in the verse “Shivas Yamim Tochal Matzos.” Now, the rule is that whenever something which was already included in a general statement, was then excluded in a later verse, its exclusion is coming to teach us a rule not just for itself but for the entire general statement of inclusion. Now, the reason that the above verse excluded the seventh day is to teach us that there is no obligation to eat Matzah on the seventh day, and accordingly, based on the above rule of exclusion from an inclusion, it is coming to teach us that there is no obligation to eat Matzah on any of the seven days, and one is simply commanded to not eat Chametz, as explained above. Now, due to that from this we may deduce that even on the first night there is no obligation to eat Matzah, therefore the verse states “Baerev Tochlu Matzos” which teaches us that on the first night the Torah obligates one to eat Matzah. [Admur ibid; Pesachim ibid; Levush 475; Kaf Hachaim 475:70] 

[128] Admur 476:33; Chok Yaakov 475:24; Tosafus Sukkah 27a; Kol Bo 50; Chasam Sofer Y.D. 191; Maharsham 1:209; Divrei Malkiel 5:104 [negates custom to do so]; Sdei Chemed Chametz Umatzah 14:10; Kaf Hachaim 475:71

The reason: The reason a blessing is not said upon eating Matzah on the other days of Pesach even though a blessing is said upon eating in a Sukkah during the other days of Sukkos [See Admur 639:11-17], is because the eating of Matzah on the other days of Pesach is done merely for ones benefit, similar to eating Kosher meat due to the prohibition against eating non-Kosher meat. However, the eating inside the Sukkah during the other days of Sukkos is done simply for the Mitzvah. [Kol Bo ibid; Chok Yaakov ibid; Kaf Hachaim ibid] Alternatively, the reason is because one is able to survive the remaining days of Pesach without eating Matzah, although is unable to survive the remaining days of Sukkos without sleeping in the Sukkah. [Razah-Baal Hamaor; Shulchan Gavoa 475:28; Avnei Nezer ibid; Kaf Hachaim ibid; See Birkeiy Yosef 475:6 in length] Vetzaruch Iyun why the simple answer was not offered that on Pesach there is no Mitzvah at all fulfilled upon eating Matzah on the other days, while on Sukkos, a Mitzvah is fulfilled each time one eats in the Sukkah. [See Birkeiy Yosef ibid in name of Batei Kehuna who so questions the Razah] From this itself, however, we can deduce as writes the Avnei Nezer ibid, that in truth there is a Mitzvah involved in eating Matzah on all days of Pesach, and hence we need the above explanations for why it is not recited. [See Birkeiy Yosef ibid in answer to question of Batei Kehuna]

[129] Rebbe in Igros Kodesh ibid

[130] See Admur 455:15-16 “The Matzahs not of Mitzvah are Karov Ledavar Reshus”; Biur Hazohar Tzemach Tzedek p. 96; Sefer Hamamarim 5668 p. 171; Likkutei Sichos 22:276; 7:275; Rokeiach 291 “One who eats Matzah properly all seven days becomes a partner with Hashem in Maaseh Bereishis”; Even Ezra Mishpatim 23:15; Chasam Sofer Y.D. 191 in name of Chizkuni Parshas Bo and Rosh and Ran; Avnei Nezer 377 that so is apparent from all Rishonim [see next] who question why a blessing is not said over eating Matzah the other days, as is done by Sukkah, thus implying that just like a Mitzvah is fulfilled each day upon eating in a Sukkah, so too by eating Matzah on all seven days of Pesach; Teshuvos Vehanhagos 2:233 in name of Nimukei Yosef; Maaseh Rav of Gra 185; Maharsham 1:209 Hashmatos; Pischei Olam 475:32; Aruch Hashulchan 475:18 “I have received a tradition that although there is no obligation to eat Matzah on the other days, nevertheless it is a Mitzvah to do so…it is called a Reshus only in relation to its non-obligatory status, although nevertheless it is G-d’s will that we eat Matzah for all seven days of Pesach”; M”B 475:44 in name of Gr”a that there is a Mitzvah even though there is no obligation; Kaf Hachaim 475:70; Tzitz Eliezer 18:27; Piskeiy Teshuvos 475:12

[131] See Sefer Hamamarim 5668 ibid; Likkutei Sichos ibid

[132] Swore not to eat Matzah: Regarding one who made a swear/Shavua not to eat Matzah: If he said “I swear I will not eat Matzah on the night of Pesach” then his swear is considered in vain and he is forced to eat it. If, however, he said “I swear I will not eat Matzah” then his wear is intact and he is forced to do Hataras Nedarim. Regarding one who made a vow/Neder not to eat Matzah: He is forced to do Hataras Nedarim and eat the Matzah.  [See Admur 485:1-2; Kaf Hachaim 485:1-7; 10-11]

[133] Pesachim 28b

[134] Admur 472:25; Rambam 6:10; Rebbe Elazer Pesachim 43b; 91B; Kiddushin 34a; Tosafus Megillah 4a; Kaf Hachaim 472:88; Piskeiy Teshuvos 472:12

Other Talmudic opinions: The Yerushalmi states that the Biblical obligation of women to eat Matzah is under debate, as it falls under the Tannaic dispute of whether women are obligated to eat the Karban Pesach. [Rav Zeira in Yerushalmi Kiddushin 1:7 and Pesachim 8:1]

[135] The reason: As the positive command of eating Matzah is connected to the negative command against eating Chametz, as the verse [Devarim 16:3] states “Lo Sochal Alav Chametz Shivas Yamim Tochal Alav Matzos.” This teaches us that just as the women are included within the negative command against eating Chametz, as the verse states [Shemos 12:15] “Ki Kol Ochel Machmetzes VeNichrisa..” and the word Kol is coming to include women, so too they are included in the positive command to eat Matzah. [Admur ibid; Pesachim ibid; Kaf Hachaim 472:88]

[136] Admur 472:25 regarding the four cups and Haggadah; 343:3 regarding all Mitzvos; Rambam Chametz Umatazah 6:10 based on Sukkah 42b

[137] Piskeiy Teshuvos 472:13

[138] See Admur ibid; 472:10 and 343:3

[139] Rambam ibid “A Katan who can eat bread, we educate him”

[140] Rav SZ”A in SSH”K 32 footnote 80; Piskeiy Teshuvos 472:13; See Peri Hasadeh 3:187 that certainly one cannot dunertsna the Rambam literally, as children of even one years old can eat Matzah.

[141] See Admur 215:2; Michaber 215:2-3; Brachos 53b; Chanoch Lanaar p. 56; Piskeiy Teshuvos 472 footnote 57

[142] Peri Hasadeh 3:187; Vayaged Moshe 9:6; Piskeiy Teshuvos 472:13 footnote 58

[143] Admur 482:3; M”A 482:1; Elya Raba 482:3; Chayeh Adam 130:16; M”B 482:6; Kaf Hachaim 482:9; Piskeiy Teshuvos 475:10

[144] The reason: The reason he is to delay eating the Matzah until after the meal is in order so the taste of the Matzah Shmura remain in his mouth. It is for this same reason that he is not to eat anything afterwards. [Admur ibid]

The law if the person does not have, or cannot drink, any wine for Kiddush: The above order is to only be followed if the sick person makes [or hears Kiddush beforehand] over wine, or other Chamer Medina. If, however, he does not have any wine or Chamer Medina [or cannot drink it due to his illness] then he is to first say Kiddush over the Matzah and eat a Kezayis of it, and only afterwards eat the remainder of the meal. [Admur ibid]

[145] Pashut! See Mahariy Asad 160; Maharam Shick 260; Minchas Yitzchak 4:102; Chazon Ovadia 1:33; Piskeiy Teshuvos ibid

[146] Binyan Shlomo 47 based on ruling in 656 that one does not need to spend more than 20% on a positive command, and certainly one’s health is of no less importance; Piskeiy Teshuvos ibid; See also Besamim Rosh 94; Kaf Hachaim 473:88; Tzitz Eliezer 14:87; Piskeiy Teshuvos 472:9; 473:19 and 475:8; Mikraeiy Kodesh 2:32

Other opinions: Some Poskim rule one is only exempt from eating Maror if it will lead to actual danger. [Maharam Shick ibid; See Poskim ibid in previous footnote]

[147] Admur 454:9; Taz 454:4; Pesachim 38a

One who carried Matzah on Shabbos in an area without an Eiruv: See Admur 454:12 that even if one carried the Matzah on the night of the Seder which fell on Shabbos, in an area without an Eiruv, one is nevertheless Yotzei with it and may even initially say a blessing upon eating it as the Matzah was his before the sin and simply had a sin done with it. It is thus not a Mitzvah Haba Biaveria but rather Mitzvah Sheasa Imo Aveiro. [Admur ibid]

[148] The reason: One does not fulfill his obligation with Matzah that is not his, as scripture [Devarim 16:3] refers to Matzah as “Lechem” and we thus make a Gzeira Shava between the word Lechem used by Matzah and the word Lechem used later on in scripture regarding Hafrashas Challah, in which the verse [Bamidbar 15:19] states “Vehayah Beachlichem Milechem Haaretz..” Now, just as one is only obligated to separate Challah from dough that belongs to him and not from the dough of his friend [as the verse states “Arisoseichem”], so too here by Matzah one only fulfills his obligation with Matzah that he owns, and not with the Matzah of his friend. [Admur ibid]

[149] The reason: If the Matzah is given to him as a present then he fulfills his obligation as it is then considered actually his. [Admur ibid]

[150] Admur ibid in parentheses; See Admur O.C. 14:10 and C.M. Metzia Upikadon 27 and Sheila Vesichirus 5; See also 437:7 regarding Bedikas Chametz; 586:5 regarding Shofar; 637:9 regarding Sukkah; 649:3 regarding the Daled Minim

The reason: As we only apply the rule that a person is pleased that a Mitzvah be performed with his object when it does not incur him any loss. [See Admur 14:10; 437:7; C.M. Metzia Upikadon 27; Nimukei Yosef Tzitzis 12a in name of Ritva]

[151] Admur ibid; Michaber 454:4; Rambam 6:7

The reason: As if the victim makes a claim to receive back his Matzah that was stolen, he is obligated to return it, and cannot offer money in exchange, if it is against the will of the victim. It is thus found that the Matzah is not his. [Admur ibid; Maggid Mishneh 6:7; See Michaber ibid; Hilchos Gezeila 6; 637:4]

Stole flour and made Matzah: See Admur 454:10 that one is Yotzei Bedieved, being that he has acquired the Matzah through Gneiva and Shinuiy Reshus, and therefore he is not obligated to return the Matzah to the vicitim and may reimburse him with cash. Nevertheless, initially, the thief is not to recite a blessing over such Matzah as it came into his hands through a sin, and it thus appears that he is saying a blessing on a sinful activity. This applies even if the flour was stolen from a gentile. However, this only applies to the thief himself, however, anyone who purchases the Matzah from him [that was made from stolen flour] may say a blessing even initially. [Admur ibid]

Stole Matzah and sold/gave it to another: See Admur 454:11 that those who purchase/receive the Matzah from the thief are only Yotzei if the victim had given up hope of retrieving the Matzah prior to the purchase. In such a case, they may even initially say a blessing on such Matzah.

Stole Matzah and gave it to another as a present and then had it returned to him as a present: See Admur 454:11 that those who receive Matzah from the theif are Yotzei if the victim had given up hope of retrieving the Matzah prior to the purchase and they may even initially say a blessing on such Matzah. Now, if the receiver gives the Matzah back to the thief as a present, he himself can be Yotzei with it even initially. [Admur ibid]

[152] Such as if the mill is grinding flour for many customers and a mix-up may have occurred, or the Maztah bakery is baking individual doughs of people in the oven and a mix-up may have occurred. [Admur ibid] See Q&A!

[153] Admur 454:13

The reason: As otherwise, if one eats Matzos that are not his he does not fulfill his obligation, as stated above, and he thus said a blessing in vain. [See Admur ibid]

[154] Admur 454:14; Taz 454:4; See Michaber E.H. 28:19 regarding Kiddushin ring; 14:6 regarding Tzitzis

[155] The reason: As the friend certainly did not give him the Matzah with intent for it to be returned, but rather for the sake of him eating it, and for him to then reimburse him with other Matzos. It is thus found that this Matzah is completely his regarding all matters. [Admur ibid]

[156] Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa 472:3; P”M 472 M”Z 1; Kaf Hachaim 472:7

[157] The reason: The eating of Matzah is connected [Hekesh] to the eating of the Pesach lamb, as the verse [Bamidbar 9:11] states “Al Matzos Umerorim Yochluhu,” and by the Pesach lamb it states [Shemos 12:8] “Veachlu Es Habasar Balayla Hazeh” from which we learn it must be eaten by actual night. Now, since the eating of the Pesach lamb can only be fulfilled at night so too the eating of Matzah.  [Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2]

[158] P”M 472 M”Z 1

[159] Kaf Hachaim 472:7

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

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

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

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

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

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

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

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

[167] Admur 481:1 “There is no difference between the first and second night in any other matter”; Nitei Gavriel 91:5

Other opinions: Some Poskim defend the practice of those who recite a blessing over the Matzah even after midday. [Darkei Chaim Veshalom 605; See Nitei Gavriel ibid footnote 6]

[168] Admur 476:33; Chok Yaakov 475:24; Elya Raba 475:13; Tosafus Sukkah 27a; Kol Bo 50; Birkeiy Yosef 482:2 in name of Tzeror Hachaim and Shiyurei Bracha in name of Hapardes; Shaareiy Teshuvah 482; Kaf Hachaim 475:75; 482:11

[169] Admur 475:32 “Once a Kezayis has been eaten, one fulfills his Biblical obligation.”; Admur 475:5 “One does not fulfill his obligation with less than a Kezayis”; 475:8; Michaber 475:7; Rambam 6:1; Shulchan Gavoa 475:29; Kaf Hachaim 475:87; See Pesachim 40a; 1081; 119b

[170] The source: As all eating Mitzvos in the Torah contain a minimum measurement of a Kezayis. [Shvus Yaakov 2:18; See Admur 473:15 “Less than a Kezayis is not considered eating”; Bach 475; Brachos 49b]

[171] See Admur 475:3-9

[172] See Admur 475:15-17

[173] See Admur 477:3 that it is proper to eat two Kezeisim

[174] See Admur 475:8 “All this is initially, however, Bedieved, even if one only ate one Kezayis one is Yotzei”; M”A 475:4; Shulchan Gavoa 475:29 and Kaf Hachaim 475:87 that Rabbinically one is obligated to eat four Kezeisim of Matzah on the night of the Seder.

Matzah shortage: If one only has one Kezayis of Matzah Shmura-See Admur 482:1-2; If one only has one Kezayis of Matzah in total: See Admur 482:3 that he follows the same order as one who is sick and cannot eat more than a Kezayis [as explained in Halacha C]; If one only has three Matzos for both Sedarim-See Admur 482:4-7

[175] Implication of Bach 472 in name of Maharal of Prague that every eating of Matzah, even more than a Kezayis, is a single Mitzvah; Emek Sheila of Netziv 53 in implication of wording of Rambam 6:1; Mikrei Kodesh Pesach 2:48; Piskeiy Teshuvos 475:11

[176] Shulchan Gavoa 475:29; Kaf Hachaim 475:88

[177] Admur 486:1

[178] See Chapter 3 Halacha 2A!

[179] Shiureiy Torah 3:9-12

Shiur Chazon Ish: According to the Chazon Ish, this is between 45-50cc [depending on whether we measure with the shell of the egg]

[180] Shiureiy Torah 3:9-12

Shiur Chazon Ish: According to the Chazon Ish, one This equals 33cc of Matzah.

[181] See Chapter 3 Halacha 2B!

[182] Shiureiy Torah 3:13

Shiur Chazon Ish: According to the Chazon Ish, the Biblical Shiur Kezayis is between 45-50cc [depending on whether we measure with the shell of the egg]

[183] Shiureiy Torah 3:13 [p. 184 and 191; Vetzaruch Iyun as explained next

[184] Heard from Rav Eli Landau Shlita based on his measurement; Koveitz Beis Ahron Viyisrael 51:86; See also Shiureiy Torah in footnote 18 who writes that he managed to enter 20 grams of crushed Matzah in a 35 cc cup which would make a Kezayis be only 17 grams.

[185] See Kaf Hachaim 475:89; Minchas Chinuch Mitzvah 6:1 and 9:1; Mishneh Limelech 1:7

[186] Machazik Bracha 475:4; Birkeiy Yosef 482:4; Chaim Sheol 13; Shaareiy Tehsuvah 475; Mahariy Asad 137; Binyan Olam 19; Pischeiy Teshuvah 475; Aruch Hashulchan 477:3; Kaf Hachaim ibid; Piskeiy Teshuvos 475:10; See Admur 473:31 regarding chewing the Maror for commemoration purposes if one cannot eat it

[187] The reason: As just as we say that Chetzi Shiur of a prohibition is Biblically forbidden, so too Chetzi Shiur of a Mitzvah is also a slight Mitzvah, in addition to the fact that it serves as a memory of the Mitzvah that he is trying to fulfill. [Machazik Bracha ibid]

[188] Shvus Yaakov 2:18; Bnei Chayiy 485; Machazik Bracha 475:4 in name of Chacham

[189] Birkeiy Yosef ibid; Kaf Hachaim ibid

Other opinions: Some Poskim rule one may say the blessing of “Al Achilas Matzah” upon eating less thana  kezayis. [Mahariy Asad 137]

[190] See Piskeiy Teshuvos 475:8

[191] Minchas Chinuch Mitzvah 10; Torah Lishma 125; Mikraeiy Kodesh 2:34; Orchos Rabbeinu 2:71; Piskeiy Teshuvos 475:8

The reason: As the main aspect of the Mitzvah is the benefit of the throat and this has already been fulfilled. [Poskim ibid; See Admur 475:25; Chasam Sofer 127; Kesav Sofer 96 based on Chulin 103b]

[192] Makor Chaim 454; Kinyan Torah 3:54

[193] The reason: As the main aspect of the Mitzvah is the benefit of the stomach, and this is no longer been fulfilled once the vomiting has taken place. [Poskim ibid; See Admur 475:25; Chasam Sofer 127; Kesav Sofer 96 based on Chulin 103b]

[194] Chasam Sofer O.C. 127; Pnei Meivin 2:27; Minchas Chinuch Mitzvah 313; Ketzos Hashulchan 44 footnote 3; Ben Ish Chaiy Chukas 13; Kaf Hachaim 184:34; Neziros Shimshon 184; Torah Leshma 125; Shevet Halevi 1:208; See Piskeiy Teshuvos 184:8

The reason: As by blessings we follow the benefit of the stomach and not the benefit of one’s mouth or throat. [Poskim ibid; Admur Seder 8:11; Luach 2:12; Michaber 210:2]

[195] Admur 475:6 and 14 “Even though Lechatchila one must eat the entire Kezayis simultaneously”; M”A 475:4; Taz 475:11; Chok Yaakov 475:22; Terumas Hadeshen 139; Kaf Hachaim 475:67

Other opinions: Some Poskim rule that even initially one may eat the Kezayis of Matzah a little bit at a time, and there is no need to consume the entire Kezayis simultaneously. [Opinion brought in Admur 475:14 regarding maror; M”A 475:4 in name of Maharil Seder Hagdah p. 110 even regaridng Matzah]

[196] See other opinions brought in previous footnote and Admur 475:14 that if it is difficult, one may even initially rely on this opinion

[197] Admur 475:8 “Bedieved…even if the Kezayis of Matzah was eaten a little at a time, in many sessions, so long as the time of Achilas Peras, which is three Beitzim, did not pass from the start of the first eating and the end of the last eating, then he is Yotzei.”; Michaber 475:6; Pesachim 114b; M”A 475:4 and 15 in name of Maharil Seder Haggadah; Chok Yaakov 475:22; Elya Raba 475:11; Peri Chadash 475; Birkeiy Yosef 475:5; M”B 475:42; Kaf Hachaim 475:68; See Brachos 37b

Other opinions: Some Poskim rule that so long as one does not wait Kdei Achilas Peras between the two sessions of eating, one is Yotzei, even if the eating of the Kezayis takes more than Kdei Achilas Peras. [Chok Yosef, brought and negated in Birkeiy Yosef 475:5]

[198] Conclusion of Rebbe in Sefer Haminhagim [English] p. 93 to suspect for three minutes; Conclusion of four minutes: Shiureiy Torah 3:15 [p. 303] and Piskeiy Teshuvos 210:1 that so is the widespread custom; See Piskeiy Teshuvos 475 footnote 53 that if one is in doubt if he ate it within 4 minutes then he is not required to re-eat, and may rely on the other opinions; For a full overview on this subject, See: Shiurei Torah 3:15 for the following other opinions mentioned: 4.5, 5, 6, 7.5, 8, 9; See Sefer Haminhagim ibid and footnotes 342-344; Piskeiy Teshuvos 158:7 and 210:1; 271:9; 475:10; The following are the various opinions in Poskim:

Two minutes: Some Poskim rule that Kdei Achilas Peras is 2 minutes. [Rav Y.Y. Kanievsky in Shiuran Shel Torah Shiureiy Hamitzvos 30]

Three minutes: Some Poskim rule that Kdei Achilas Peras is 3 minutes. [Igros Moshe 4:41 in name of Marcheshes; Orchos Rabbeinu p. 70 that so was custom of Chazon Ish; Sefer Haminhagim ibid and footnotes 342-344 in tradition from the Tzemach Tzedek, in name of Rav Hillel Miparitch, that the minimum of Achilas Peras is 3 minutes and maximum 7 minutes. The Rebbe concludes there in the footnote that one is required to suspect for the above tradition.]

Four minutes: Some Poskim rule that Kdei Achilas Peras is 4 minutes. [Shiurei Torah 3:15 [p. 303]; Aruch Hashulchan 202:8; Kaf Hachaim 210:5; Piskeiy Teshuvos 210:1 that so is the widespread custom]

Opinion of 6-8 minutes: Some Poskim rule that the Shiur of Kdei Achilas Peras is 6-7 minutes. [Tzemach Tzedek Shaar Hamiluim 1:8-10, brought in Ketzos Hashulchan 36 footnote 5; 59 footnote 4; Shiureiy Torah ibid footnote 35; Sefer Haminhaghim [English] p. 93 regarding Tishe Beav] Other Poskim rule that the Shiur of Kdei Achilas Peras for 4 Kebeitzim [i.e. Yom Kippur] is 8 minutes, while the Shiur for eating Mitzvos or after blessing is 6 minutes. [Gulot Ariel Chidushei Mishnayos Mikvaos 10:7 in name of Alter Rebbe “I received in the name of my great uncle, the Alter Rebbe, that the Shiur is eight minutes, as he measured the eating an egg by an average person and it took two minutes, and so is my custom to rule”]

Opinion of 9 minutes: Some Poskim rule that the Shiur of Kdei Achilas Peras is 9 minutes. [See Shiurei Torah 3:15; Piskeiy Teshuvos ibid]

Chabad custom: See Gulot Ariel Chidushei Mishnayos Mikvaos 10:7 in name of Alter Rebbe that the Shiur is two minutes per Beitza for a total of 6 minutes for food Mitzvos and 8 minutes for Yom Kippur [See Shiuriei Torah p. 204]; See Sefer Haminhagim ibid and footnotes 342-344 for a quote of various opinions of Achilas Peras, and for a tradition from the Tzemach Tzedek, in name of Rav Hillel Miparitch, that differs from the response of the Tzemach Tzedek which placed Achilas Peras as 6-7 minutes and rather places Achilas Peras as minimum 3 minutes and maximum 7 minutes. The Rebbe concludes there in the footnote that one is required to suspect for the above tradition. Accordingly, one should try to eat the Kezayis within three minutes. However, if one ate it within four minutes, and perhaps even within 6-7 minutes, one can rely on the Tzemach Tzedek’s other rulings. Vetzaruch Iyun, as perhaps Safek Brachos Lihakel. In any event one is to be very careful in the above.]

[199] Piskeiy Teshuvos ibid in name of “all Poskim”

[200] Admur 475:25; 468:12; Michaber 475:3; Rava Pesachim 115b

Other opinions: Some Poskim rule that one who swallows Matzah does not fulfill his obligation. [Meiri on Pesachim ibid]

[201] The reason: Although when one swallows the Matzah without chewing it, he does not feel its taste in his mouth, nevertheless, since his throat benefits from it, it is considered a form of eating, and he thus fulfills his obligation. [Admur ibid; Taz 475:9; ; Kaf Hachaim 475:50; See Admur 167:9; 168:7, 197:9; Seder 8:10-11, Luach 2:11; 8:12]

[202] Admur ibid; M”A 475:11; Rashbam Pesachim ibid; Chok Yaakov 475:17; Peri Chadash 475; Chok Yosef 475:10; M”B 475:29; Kaf Hachaim 475:49

[203] See Admur 475:16 and 26

[204] Admur 461:14 regarding dipping in juice; 475:16 and 26 regarding eating Matzah with Maror; M”A 475:12; Pesachim 115a; Kaf Hachaim 475:52

The reason: As the taste of the other food nullifies the taste of the Matzah and invalidates the Mitzvah. [Admur 475:16 and 26; M”A ibid; Kaf Hachaim ibid]

Does he fulfill the Mitzvah of Maror? If he chewed Matzah and Maror together, then although he does not fulfill his obligation of Matzah, nevertheless, according to Hillel he does fulfill his obligation of Maror, and on the contrary, in the opinion of Hillel, this is its only method of fulfillment. This is why we do the Koreich sandwich. [See Admur 475:17]

[205] Admur 475:26 [and 475:16] regarding one who swallowed the Matzah and Maror together without chewing; Michaber 475:3; Rava in Pesachim 115b; Tosafus Pesachim ibid; M”A 475:13; Kaf Hachaim 475:52

The reason: As when one chews the Matzah and Maror [or other food] together he feels the taste of the Maror, and this taste of the Maror, which is a mere Rabbinical command, nullifies the taste of the Matzah which is Biblical. However, when one swallows it together without chewing, and thus does not feel its taste at all, then the Maror does not nullify the Matzah. [Admur ibid]

Does he fulfill the Mitzvah of Maror? If he swallowed Matzah and Maror together, then although he fulfills his obligation of Matzah, nevertheless, he does not fulfill hiss obligation of Maror, as the Maror must be chewed for its fulfillment. [Admur 475:25-26; Michaber 475:3; Pesachim ibid] Thus, we find that Matzah and Maror have the exact opposite status when it comes to chewing or swallowing it together, that when chewed together one is Yotzei Maror [according to Hillel] but not Matzah, and when swallowed together without chewing one is Yotzei Matzah and not Maror.

[206] Admur 475:27 regarding Maror wrapped around Matzah; Peri Chadash 475:3 that the same applies with any food; Rashbam Pesachim ibid; Maggid Mishneh 6:2; Lechem Mishneh 6:2; Shulchan Gavoa 475:21; P”M 475 A”A 13 regarding any food; M”B 475:33 regarding any food; Kaf Hachaim 475:53 regarding any food

The reason: Even if the Maror was wrapped around the Matzah, and was thus intervening between the Matzah and one’s throat, this is Halachically meaningless, as they are both species of foods and are thus considered like one item, as Min Bemino does not Halachically constitute a Chatzitza. [Admur ibid; Peri Chadash ibid] Alternatively, since eating Maror is also a Mitzvah therefore it does not pose a Chatzitza. [Lechem Mishneh ibid; Shulchan Gavoia ibid in name of Rosh Yosef] The practical ramifications between the reasons is regarding foods other than Maror. Practically, we rule like the former reason. [Kaf Hachaim ibid]

[207] Admur 475:27 regarding a Siv [netting of a palm tree-Rash Pesachim ibid] wrapped around Matzah; Michaber 475:3; Rava in Pesachim ibid

The reason: As the Siv [inedible item] which is wrapped around the Matzah is not a species of food and hence constitutes as a Chatzitza between the Matzah and one’s throat, and is not considered the normal form of eating. [Admur ibid; Michaber ibid; Ran Pesachim ibid; Peri Chadash ibid; See Kaf Hachaim 475:55-56]

[208] Admur 475:10

[209] 1^st custom in Admur ibid; Michaber 475:1; Tur 475; Ravayah 525; Rokeiach 283

[210] Sefer Haminhagim p. 40; Pesach Chasidi p. 23

[211] 2^nd custom in Admur ibid; Rama 475:1; Maharil Seder Haggadah p. 110

The reason: Has clean bread [made from fine flour] does not require salt. [Admur ibid; 167:8; Rama ibid] Now, although during the remaining days of Pesach we do dip the Matzah in salt even though it is made of fine flour, nevertheless on these first two nights of Pesach the custom is not to do so in order to show once belovedness to the Matzah, and fulfill the Mitzvah of eating Matzah using Matzah that does not have any additives have any other taste with it at all. Nevertheless, from the letter of the law there is no Halachic issue involved in doing so [i.e. in eating it together with salt]. [Admur ibid; Maharil ibid; Levush 475:1; Chok Yaakov 475:4] As the prohibition to place salt on Matzos is only when the Matzah is still dough. However, once the Matzah has baked, it certainly is permitted to place salt on it. [See Admur 455:33; M”B 455:41; Although the M”B in 455:41 also says that one should beware from placing salt water on the Matzahs of the night of the 15/16th, nevertheless seemingly there it is because of the water aspect, as it may give the matzah a din of Mevushal, however regarding plain salt, perhaps the M”B would agree that it is fine even on the 1st two nights.]

[212] Admur ibid; Levush 475:1

[213] Admur 461:12

[214] Admur ibid; Michaber 461:4; Pesachim 41a; Rif Pesachim 11b; Rosh Pesachim 2:17; Rambam 6:10

The reason: As so long as it has not completely disintegrated it still retains its status as bread and is thus eligible to be used for Matzah. [Admur ibid]

[215] Admur 461:12 “A person fulfills his obligation with Matzah that is soaked in water so long as it has not disintegrated and lost its appearance of bread. Nevertheless, Lechatchila, it is proper not to fulfill one’s obligation with soaked Matzah unless one is old or sick and it is difficult for him to eat dry Matzah, in which case he may dip it in water.”; Admur 475:10 “However to dip the Matzah in liquid’s one is to abstain from doing so from the letter of the law”; M”A 475:7; Rif, Rosh and Rambam ibid; Chok Yaakov 475:12; Elya Raba 475:3; Implication of Tur 475

[216] Admur ibid; Chok Yaakov 461:1]3

The reason: As any matter that soaks for 24 hours is considered pickled, which is similar to being cooked, and one does not fulfill his obligation with Matzah that is cooked, as will be explained. [Admur ibid]

[217] The reason: As if less than a Kezayis a bread soaks and water to the point that it becomes white then the bread is considered to have lost its bread status. [Admur ibid; 168:]

[218] Admur 461:12; 462:8; 475:10; M”A 461:7; Taz 461:2; Rif Pesachim 11b; Rosh Pesachim 2:17; Rokeiach 283 [regarding hot soup]; Maharil Seder Haggadah p. 110 [regarding soup]; Bach 461; Peri Chadash 461:4; Chok Yaakov 461:12; Elya Raba 475:3 and 11

The reason: As other liquids dissipate the taste of the Matzah and gives it its own taste. Now, although it is not required for one to taste the taste of the Matzah in his mouth, as even if one swallowed the Matzah and did not chew it he fulfills his obligation as explaining 475:25, nevertheless the Matzah itself must contain the taste of Matzah and not have its taste dissipate due to another taste. [Admur ibid; Bach ibid; Taz ibid; Peri Chadash ibid]   

Other opinions: Some Poskim rule that even wine and other liquid’s do not dissipate the taste of the Matzah if it was not cooked in it but simply soaked in it. [Opinion in Admur 461:13, 471:8; Rokeiach 283, brought in Bies Yosef 461, and M”A ibid]

[219] Admur 461:13

[220] Admur 461:13; M”A 461:7; Chok Yaakov 461:12

The reason: This is to be done in order so he does not nullify from the Mitzvah of eating Matzah, as some Poskim [Rokeiach 283, brought in Bies Yosef 461, and M”A ibid] rule that even wine and other liquid’s do not dissipate the taste of the Matzah if it was not cooked in it but simply soaked in it. [Admur ibid]

[221] Admur 461:13; M”A 461:7; Chok Yaakov 461:12

The reason: As the main opinion follows the first opinion who rules that one does not fulfill his obligation with Matzah that was dipped in liquids other than water. [Admur ibid]

[222] Admur 461:14

[223] Admur ibid; Michaber 461:4; Rebbe Yossi in Pesachim 41a; Rif Pesachim 11b; Rosh Pesachim 2:17; Rambam 6:6

The reason: As the cooking nullifies the Matzah. [Admur ibid; Taz 461:2; Levush 461:4; Rishonim ibid] 

[224] Admur ibid; Peri Chadash 461:4; Chok Yaakov 461:13; Beis Yosef 461; Rokeiach 283

[225] The reason: As a Keli Sheiyni does not have ability to cook. [Admur ibid]

[226] Admur ibid; M”A 461:8; Chok Yaakov 461:13

The reason: As some Poskim [Yireim 274; Semag L.S. 65; Hagahos Maimanis 9 Alef] question that perhaps indeed bread can cook even within a Keli Sheiyni. [Admur ibid; See Admur 318:12; 168:18; Kuntrus Achron 168:8]

[227] Admur 476:5; M”A 476:2; Bach 471; Beis Yosef 477; Rokeiach 283; Chok Yaakov 476:4; Elya Raba 476:3; Chok Yosef 476:2; P”M 476 A”A 2; M”B 476:6; Kaf Hachaim 476:15-18

[228] P”M ibid

[229] See Admur 475:27 regarding if wrapped in Siv; Birkeiy Yosef 475:4 in name of Mishneh Limelech Yesodei Hatorah 5:8; P”M 475 A”A 1; Kaf Hachaim 475:56

[230] Minchas Yitzchak 3:18

[231] The reason: As the main aspect of the Mitzvah is the benefit of the throat and this is not been fulfilled via feeding tube. [See Admur 475:25; Chasam Sofer 127; Kesav Sofer 96 based on Chulin 103b]

[232] See Admur 475:28-30

Other opinions: See below!

Eating with intent to not be Yotzei: One who eats the Matzah with explicit intent to not be Yotzei [and not just simply without intent to be Yotzei], is not Yotzei the Mitzvah. [Admur 489:12; Rama 489:3; M”A 489:8; Chok Yaakov 489:14; Ran Rosh Hashanah 3 in name of Rabbeinu Shmuel; Beis Yosef 589; Erech Hashulchan 489:5; See Kaf Hachaim 475:59;] This is unlike the opinion of the Reah who rules one is Yotzei even if he screams that he is intending to not be Yotzei. Practically, we do not suspect for his opinion. [Beis Yosef ibid]

[233] Admur 475:28; Michaber 475:4; Pesachim 114b

The reason: Although in general we rule that all Mitzvos which are performed nonchalantly, without intent to fulfill one’s obligation, one indeed does not fulfill his obligation [see sources brought next], this only applies to Mitzvos which do not contain any bodily benefit at all, such as the reading of Kerias Shema [Admur 60:5; Michaber 60] and blowing Shofar [Admur 589:5; Michaber 589] and shaking Lulav [M”A 651:12; Taz 651:5] and the like. In the above Mitzvos [which do not contain bodily benefit] we say that if one performed them not for the sake of the Mitzvah, then one does not fulfill the Mitzvah at all, as it is considered as his personal actions and its performance is not considered the performance of a Mitzvah at all. However, those Mitzvos which are performed through eating, such as eating the Pesach sacrifice, the Matzah, and Maror, and the like, then since they contain bodily benefit, therefore one fulfills his obligation even if one did not intend to fulfill his obligation with the eating of this food. The reason for this is because the fact remains that his body benefited from the food irrelevant of what his intent was, and since his body benefited from it, it is therefore considered to have been eaten, and it is thus found that he fulfills the Mitzvah of eating. [Admur ibid; M”A 475:14; Chok Yaakov 475:18; Chok Yosef 475:11; M”B 475:34; See Tosafus Pesachim 115a;  Ran Rosh Hashanah 4b; Maggid Mishneh Shofar 2:4; Kaf Hachaim 475:57] In other words, the main focus of the food involving Mitzvos is for the body to digest the foods, and since it was eaten and digested, the Mitzvah is considered fulfilled irrelevant of his intent. However, by non-food related Mitzvos, the main intent is the focus on G-d, and hence if it is performed absent of this intent, one does not fulfill his obligation. This is similar to the difference between one who takes a pill of medicine, in which case the medicine effects his body irrelevant of his personal intents, versus one who is attending a speech on medicine, in which case if he does not focus and pay attention, the speech will make no change in him and have no effect. Another example from a relationship: If a husband does an action for his own purposes and benefits, irrelevant of his wife, the wife will not feel loved as a result of these actions, and hence to her they are an “invalid” investment within the relationship. Similarly, Mitzvos performed without the intent of G-d are not viewed by Him as valid Mitzvos. However, when the husband is intimate with his wife, she can conceive and have a child irrelevant of the intent of the husband and his possible selfish motifs. Similarly, when eating the food of a Mitzvah, it effects his body and fulfills G-ds intent irrelevant of his motifs for the eating. [Nonetheless, see next that this only works if one at least knows that such a Mitzvah exists with the food.]

Other opinions: Some Poskim rule that even by Matzah and other food related Mitzvos, one does not fulfill his obligation if he did not have in mind to fulfill the Mitzvah with the eating. [Peri Chadash 475, brought in Shulchan Gavoa 475:23, M”B 475:34, Kaf Hachaim 475:57; M”B 475:34 in name of some Poskim and Shaar Hatziyon 475:34 that so rules Tosafus Pesachim 115a, Rosh in opinion of Rif Rosh Hashanah 3, Maggid Mishneh on Rambam; Derech Pikudecha Mitzvah 10 that one is only Yotzei according to some Poskim; Magen Halef 475:3 suspects for this opinion; Piskeiy Teshuvos 475:9 concludes like this opinion]

[234] Kapos Temarim Rosh Hashanah 28a; M”B 475:35; Kaf Hachaim 475:60

[235] Admur ibid; Michaber ibid; Rosh Hashanah 28a; M”A 475:14

The reason: As his body nevertheless benefited from the food, whether he likes it or not, as explained above. [Admur ibid]

[236] Implication of Michaber ibid “And he knows that this night is Pesach and that he is obligated to eat Matzah”; Kaf Hachaim 475:61 in name of Achronim “He does not fulfill his obligation because he does not know at all that he is doing a Mitzvah”; Vetzaruch Iyun as to why this wording of Michaber was omitted from Admur.

[237] Admur 475:29; Michaber 475:4; Ran Rosh Hashanah 7b; Maggid Mishneh Shofar 2:4; Beis Yosef 475; Levush 475; Kaf Hachaim 475:57

The reason: As if he does not know that this night is Pesach or does not know that the food that he is eating is Matzah, then he does not know at all that he is doing a Mitzvah and thus he does not fulfill his obligation. [Kaf Hachaim 475:61 in name of Achronim] Seemingly, this means as follows: In order to be Yotzei a food related Mitzvah, it does not suffice to merely receive bodily benefit from the food, but one must also be aware that there is a Mitzvah being fulfilled upon him benefiting from the food, and thus it ends up that although he does not have intent to fulfill the Mitzvah with the food, he nevertheless knows that he is benefiting from the Mitzvah food, and this intent suffices. However, if he does not even know that there is a Mitzvah involved in his bodily benefit from the food, then there is no intent to benefit from the Mitzvah food, and he thus does not fulfill his obligation. Vetzaruch Iyun!

Other opinions: Some Poskim suspect that by Matzah and other food related Mitzvos, one fulfills his obligation even if he did not know the food was Matzah or that the night was Pesach, and hence one is to repeat the eating without a blessing. [Magen Halef 475:3; Kaf Hachaim 475:57]

[238] Implication of Michaber ibid “And he knows that this night is Pesach and that he is obligated to eat Matzah”; Kaf Hachaim 475:61 in name of Achronim “He does not fulfill his obligation because he does not know at all that he is doing a Mitzvah”; Vetzaruch Iyun as to why this wording of Michaber was omitted from Admur.

[239] Being Yotzei with Koreich: See Admur 475:16 and 26 that one is not Yotzei Matzah when eaten with other foods [see H above]. However, some rule that those who are stringent to require intent by Matzah even if he knew it was Pesach and Matzah [see above in other opinions] he may rely one eating the Matzah of Koreich with Kavanah, as some Poskim rule that the intent of Mitzvos is only Rabbinical. Vayaged Moshe 24:35; Piskeiy Teshuvos 475:9]

[240] Admur 475:30; Chok Yaakov 475:19; Biur Halacha 475:4 “Lo Yatza”; Kaf Hachaim 475:62

The reason: [Although there are Poskim who rule that Rabbinical Mitzvos do not require intention to fulfill the Mitzvah, as explained in 475:29, nevertheless one who eats Matzah] on the second night of Yom Tov in the Diaspora in the above method [i.e. does not know that tonight is Pesach or that the Matzah is Matzah] then according to all, he needs to repeat the eating of the Matzah. The reason for this is because although the entire second day of Yom Tov in the Diaspora is Rabbinical, nevertheless one may not differentiate between the first and second day of Yom Tov regarding any matter, lest one come to belittle the day as a result. [Admur ibid; Biur Halacha 475:4 “Lo Yatza”]

[241] Derech Pikudecha Mitzvah 10 Chelek Hamachshava

[242] Admur 475:31; Michaber 475:5; Rambam 6:3; Rosh Hashanah 28a; Peri Chadash 475; Shulchan Gavoa 475:25; Kaf Hachaim 475:63

[243] The reason: As his original eating of the Matzah was done when he was in a state of exemption from all the Mitzvos. [Admur ibid] We do not say in such a case that since he was originally exempt, then his exemption continues even when he returns to a state of normality, as the original obligation of eating Matzah still applies and is not defined as Tashlumin. [Taz 475:10; Chok Yaakov 475:121; Chok Yosef 475:12; Kaf Hachaim 475:65]

[244] See regarding one who is as drunk as Lot that he is exempt from all Mitzvos: Admur 128:51 [regarding Nesias Kapayim and all Mitzvos]; Y.D. 1:47 [regarding Shechita]; Michaber Y.D. 1:8 [regarding Shechita]; E.H. 44:3 [regarding Kiddushin]; 121:1 [regarding a get]; C.M. 235:2 [regarding a sale]; Tur E.H. 121; Rambam Ishus 4:18; Geirushin 2:14; Mechira 29; Eiruvin 65a; If however, he has not reached the state of drunkenness of Lot, then he is obligated in all Mitzvos and fulfills his obligation: See Poskim ibid and Admur 185:5

[245] Peri Chadash 475; Shulchan Gavoa 475:25; Kaf Hachaim 475:63

[246] Pesach Meubin 283; Shulchan Gavoa 475:26; Kaf Hachaim 475:66

[247] Derech Pikudecha Mitzvah 10 Machshava; Moadim Uzmanim 3:18 based on Bach 625 regarding Sukkah; Piskeiy Teshuvah 475:9

[248] Haggadah Shel Pesach “Al Shum Mah”; Braisa; See Derech Pikudecha Mitzvah 10 Machshava

[249] Derech Pikudecha Mitzvah 10 Machshava

[250] Zohar 2 Tetzaveh 183b

[251] See Admur 473:27-32; 475:15; Encyclopedia Talmudit 1 “Achilas Maror”

[252] Admur 475:15; Rambam Chametz Umatzah 7:12; Rava in Pesachim 120a

[253] The reason: As the verse [Bamidbar 9:11] states “Al Matzos Umerorim Yochluhu” which teaches us that the Maror is only Biblically commanded to be eaten together with the Pesach sacrifice. Nonetheless, the Sages instituted for it to be eaten even today in the times of exile in commemoration of the Temple. [Admur ibid] Regarding the reason why the Sages nonetheless instituted for one to eat Maror despite the lack of Biblical need, see Eidus BeYaakov Derush Beis Shabbos Hagadol

[254] Shulchan Gavoa 475:28; Kaf Hachaim 475:74

[255] See Admur 473:30; Levush 473; M”B 473:43; Kaf Hachaim 473:90; Haggadah Shel Pesach “Al Shum Mah”; Braisa; See Derech Pikudecha Mitzvah 10:5; See Shelah Pesachim Derush Matzah Shemurah 214

[256] Derech Pikudecha Mitzvah 10:5

[257] Kaf Hachaim 475:22

[258] Swore not to eat Maror: Regarding one who made a swear/Shavua/Neder not to eat Maror: He is forced to do Hataras Nedarim and eat the Maror. [See Admur 485:3; Kaf Hachaim 485:5]

[259] Pesachim 28b

[260] Admur 472:25 and 479:7 that there is no difference between men and women regarding any of the Mitzvos which are followed on the night of the Seder, and all the Mitzvos which men are obligated in, women are likewise obligated in; Michaber 472:14 “Also women are obligated in the four cups and in all the Mitzvos of the night”; Rebbe Yehoshua Ben Levi Pesachim 108a; Rashi Pesachim 91b |”Just as they are obligated to eat Matzha so too they are obligated to eat Maror”; Beis David 256; Erech Hashulchan 472:7; P”M 479 A”A 2; Chayeh Adam 130:1; Aruch Hashulchan 472:15; Kaf Hachaim 472:88; Encyclopedia Talmudit 1 “Achilas Maror”

In times of the Temple, were women Biblically or only Rabbinically obligated? The Yerushalmi states that the Biblical obligation of women to eat Matzah is under debate, as it falls under the Tannaic dispute of whether women are obligated to eat the Karban Pesach. [Rav Zeira in Yerushalmi Kiddushin 1:7 and Pesachim 8:1] According to the lenient opinion in the above debate which exempts women from the Karban Pesach, some Poskim rule that women are exempt from the Biblical Mitzvah of Maror even in Temple times. [Shemen Hamor 10; See Encyclopedia Talmudit 1 “Achilas Maror”] Practically, the final ruling follows that women are Biblically obligated in eating Maror during Temple times just as they are obligated in eating the Karban Pesach, or in eating Matzah, and there is no difference between women in men regarding this Mitzvah. [Rashi Pesachim 91b ”Just as they are obligated to eat Matzah so too they are obligated to eat Maror”; Encyclopedia Talmudit ibid]

[261] The reason: As although women are exempt from all time dependent positive commands, whether Biblical or Rabbinical, nonetheless, the Sages obligated them to fulfill all the matters which they instituted to be followed on this night, as they too experienced the miracle of the exodus. [Admur ibid; Pesachim ibid] Alternatively, as in Temple times women were obligated in the command of eating the Pesach offering just like the men, and the Pesach offering had to be eaten together with Maror. Hence, now too when the Sages instituted the eating of Maror plain without the Pesach offering, their institution was made to apply likewise to women, as the institutions of the Rabbis always follow the bylaws of the Torah’s original institution. [Beis David ibid; Kaf Hachaim ibid] Alternatively, as the Mitzvah of eating Matzah and Maror are connected in the verse, and just as they are obligated to eat Matzah so too the Sages obligated them to eat Maror. [Erech Hashulchan ibid; Kaf Hachaim ibid]

[262] Admur 472:25 regarding the four cups and Haggadah; 343:3 regarding all Mitzvos

[263] See Admur ibid; 472:10 and 343:3

[264] See Rambam 6:10 regarding Matzah “A Katan who can eat bread, we educate him” and Rav SZ”A in SSH”K 32 footnote 80 that this refers to when he can eat a Kezayis within Achilas Peras and Piskeiy Teshuvos 472:13 footnote 57 that the same applies towards Maror

[265] See Admur 215:2; Michaber 215:2-3; Brachos 53b; Chanoch Lanaar p. 56; Piskeiy Teshuvos 472 footnote 57

[266] Peri Hasadeh 3:187; Vayaged Moshe 9:6; Piskeiy Teshuvos 472:13 footnote 58

[267] Admur 473:31; Chok Yaakov 473:21; Chok Yosef 473:19; Kaf Hachaim 473:87; See Admur 472:21 regarding the four cups and Admur 482:3 regarding Matzah

Other opinions: Some Poskim rule that if one cannot eat a Kezayis of Maror, he is nevertheless to say the blessing of “Al Mitzvas Maror.”  [Avnei Nezer 383; Mahariy Assad 137 and 160; See Piskeiy Teshuvos 473 footnotes 106-107] Alternatively, one is to read the blessing from the Rambam. [Avnei Nezer ibid] Other Poskim rule that one who cannot eat a Kezayis of horseradish, and there is no other herb available such as lettuce, then he can be Yotzei with even less than a Kezayis and may even say a blessing of Al Achilas Maror beforehand. [Imrei Noam 3 in name of Rav Naftali of Ropshitz; Maharash Engel 4:3; Haggadah Imrei Kodesh in name of Belzer Rav in tradition of his forefathers; Taamei Haminhagim 519 in name of Rav of Stralisk; Eretz Tzevi 1:85 in name of Shonover Rav, and that so was widespread custom of Galicia; Moadim Uzmanim 7:182; Piskeiy Teshuvos 473:19] The reason for this is because horseradish is very difficult to eat and thus even less than a Kezayis retains the definition of “Achila,” as evident from the fact that some Poskim [Taz 210] require an after blessing on less than a Revius of alcohol, now although we do not rule like this opinion, nevertheless since the main aspect of Maror is tasting the bitterness, therefore one can be Yotzei with less than a Kezayis. [Eretz Tzevi ibid; Teshuvos Vehanhagos ibid] However, if lettuce is available, and he is unable to eat a Kezayis due to illness, then a blessing is not recited. [Eretz Tzevi ibid; Piskeiy Teshuvos 473:19]

[267] Minchas Chinuch Mitzvah 10; Torah Lishma 125; Mikraeiy Kodesh 2:34; Orchos Rabbeinu 2:71; Piskeiy Teshuvos 475:8

[268] Pashut! See Mahariy Asad 160; Maharam Shick 260; Divrei Malkiel 3:32; Minchas Yitzchak 4:102; Chazon Ovadia 1:33; Piskeiy Teshuvos 473|:19; 475:8; This applies even if the doctors do not think it is dangerous for him, but the person feels it will put him in danger. [Tzitz Eliezer 15:32; See Admur 618:1] If he is Machmir and eats the Maror he is doing a sin, and certainly cannot say a blessing over it. [Mahariy Assad ibid; Piskeiy Teshuvos 475:19] See however Teshuvos Vehnahagos 2:240 that some Tzadikkim would eat Maror even if it was dangerous for them and they would say a blessing; See also Shraga Hameir 5:84 and Piskeiy Teshuvos ibid footnote 111 regarding if he transgressed and ate the Maror anyways, if he is Yotzei

[269] Besamim Rosh 94; Binyan Shlomo 47 based on ruling in 656 that one does not need to spend more than 20% on a positive command, and certainly one’s health is of no less importance; Kaf Hachaim 473:88; Tzitz Eliezer 14:87; Piskeiy Teshuvos 472:9; 473:19 and 475:8; See Mikraeiy Kodesh 2:32

Other opinions: Some Poskim rule one is only exempt from eating Maror if it will lead to actual danger. [Maharam Shick ibid; Divrei Malkiel 3:32; See Poskim ibid in previous footnote]

[270] Admur 473:27-31

Background: The Torah states that one is to eat Maror on the night of the 15^th. It does not define the identity of this bitter food. The Sages received a tradition that there are only five bitter vegetables that are called Maror. These are the Chazeres; Olshin; Tamcha; Charchavina; Maror. There is no other bitter vegetable that is called Maror other than these and hence one does not fulfill his obligation with any other vegetable other than those listed above. [Admur 473:27; Michaber 473:5; Tur 473; Rif 11b; Rambam 7:13; Rosh 2:9]. However, there are opinions [Rav Huna Pesachim 39a; See Kaf Hachaim 473:72] who rule that any vegetable which is bitter, excretes a white juice upon being cut, and its leaf contains a slightly whitish color and is thus not very green, is considered Biblical Maror and may be used. Practically the main Halacha is like the first opinion, although if the above five mentioned vegetables are not available, then one should take a vegetable that is defined as Maror by this latter opinion. [Admur 473:32; Rama 473:5] When using such a vegetable a blessing over Maror is not recited, being that we mainly rule like the first opinion. (If even these vegetables that [are bitter, and] excrete white juice, and have a whitish tint are not available, then it is proper for one to eat any vegetable that contains some bitterness simply for the sake of remembrance of the Mitzvah. A Kezayis is not required to be eaten in such a case.) [Admur 473:32-parenthese in original]

[271] Admur 473:27; Michaber 473:5; Tur 473; Rambam 7:13; Mishneh Pesachim 39a; See Kaf Hachaim 473:72 for a full overview of the five herbs and their identity in various languages; See Piskeiy Teshuvos 473:15 in name of M”B 473:34-35, Siddur Yaavetz and Chayeh Adam 130:3 that we are no longer an expert in the identity of Maror and what the names refer to, other than lettuce and horseradish. [Haelef Lecha Shlomo 473]

Radishes:  Some Poskim rule that radishes is considered one of the five herbs. [Chochmas Shlomo 473:5] Other Poskim, however, negate this assertion              

[272] The reason: The Sages received a tradition that there are only five bitter vegetables that are called Maror as listed above, and hence one does not fulfill his obligation with any other vegetable. [Admur 473:27; Michaber 473:5; Tur 473; Rif 11b; Rambam 7:13; Rosh 2:9]. The reason one only fulfills his obligation with a bitter herb that grows from the ground and not with any bitter item is because Matzah and Maror are connected [Hekish] in scripture, in the verse of “AL Maztos Umerorim Yochluhu”, and hence we learn that just as Matzah is made from grains which grow from the ground, so too Maror. [Pesachim 39a] Now, although today Maror is only Rabbinical, nevertheless the institutions of the Sages follow the same bylaws as their Biblical counterpart. [Kaf Hachaim 473:70]  

[273] Admur here lists the names of lettuce in several languages, such as Yiddish; Spanish; Latin; Italian; Portugal. Its medical name is Latiga Salat. In those times, during Pesach it was only found in the hot climates. [Admur ibid]; Chacham Tzevi 119; Kaf Hachaim ibid

The reason lettuce is called Maror even though it is not bitter: The reason for why it is called Maror despite the fact that it is not bitter is because when the Chazeres remains in the ground for a while its stalk hardens and becomes very bitter. [Admur 473:30]

[274] See Nitei Gavriel 54 footnote 4!

[275] Also called Leanah לענה in Hebrew. [Admur ibid] This vegetable is called Maror as it is

[276]                                                                             Identity of each of the five species listed

Lettuce  Endives    Horseradish   Eryngium  Artemisia

[277] Admur 473:28; Michaber 473:5; Mishneh Pesachim 39a; Ran Pesachim ibid; Kaf Hachaim 473:86

[278] See Background above!

[279] Admur 473:30-31

[280] Admur 473:30; Michaber 473:5; Chacham Tzevi 119; Kaf Hachaim ibid

The reason: The reason for why it is best to use the Chazeres, despite the fact that it is not bitter, is because when the Chazeres remains in the ground for a while, its stalk hardens and becomes very bitter. It is due to this that it is called Maror. The reason why even sweet lettuce may be used, and is even more preferable than the other forms of Maror, is because the Maror is taken in memory of the bitter Egyptian slave labor experienced by our forefathers. Now the initiation of the slavery came as a result of smooth-talking persuasion and appeasement, as well as they received payment for the job done. However, in the end they made their lives bitter with hard labor. Therefore, one is to eat the Chazeres-Lettuce for Maror, as it too is at first sweet and soft and in the end becomes hard and bitter, when its stalk remains in the ground and hardens like wood and becomes as bitter as Artemisia. [Admur ibid; Levush 473; M”B 473:43; Kaf Hachaim 473:90] Alternatively, the reason is because the Hebrew name of lettuce called Chasah stands for “Chas Rachamana Alan” which invokes G-d to have mercy on us. [Levush 473; Kaf Hachaim 473:72]

[281] Admur ibid; Chacham Tzevi 119; Levush 473; Chok Yaakov 473:22; Beis Yosef 473 in name of Semak; Kaf Hachaim 473:72

The reason: This is similar to the Mitzvah to search for a beautiful Esrog. [Admur ibid]

[282] Admur ibid; Beis Yosef 473; Chacham Tzevi 119; Levush 473:5; Chok Yaakov 473:18; Siddur Yaavetz; Chayeh Adam 130:3; Aruch Hashulchan 473:16; Kitzur SHU”A 118:3; Kaf Hachaim 473:72; Shiurei Torah 196 footnote 3; Mishneh Torah 6:92 and 7:68 in correspondence with Rav Chaim Kanievsky; Piskeiy Teshuvos 473:17 that so is the custom

Other opinions: Some Poskim rule one does not fulfill his obligation of Maror if the vegetable is sweet, and hence our lettuce today which is sweet is invalid for the Mitzvah. [Ridbaz Yerushalmi Brachos 6; Mishmeres Shalom Kudinov 35:2; Chazon Ish 125; Rav Chaim Kanievsky ibid; See Piskeiy Teshuvos 473:17]

[283] See Kneses Hagedola Y.D. 84; Kaf Hachaim 473:90; However, see Chasam Sofer 132 that in such a case one is to use horseradish

[284] Admur 473:31; Michaber 473:5

[285] M”A 475:10 “We are accustomed to take Chrein for Maror”; Tosafus Yom Tov that the custom is to say a blessing on the horseradish leaves and only eat the root for Koreich; Chacham Tzevi 119; Kaf Hachaim 473:72; See Shiurei Torah 196 footnote 3; See the following article for the full background, and various defenses and reasons behind this custom: https://www.ou.org/torah/machshava/tzarich-iyun/tzarich_iyun_using_horseradish_for_maror/

The reason: The Ashkenazi custom was to use horseradish due to that lettuce did not grow in Russia due to the cold climate, and likewise due to the lack of tradition as to the validity of lettuce and its definition as Chazeres [as there exist many species]. [Chacham Tzevi ibid] Alternatively, due to infestation, in lettuce, horseradish is used. [See Chasam Sofer 132] See Shiurei Torah ibid

[286] Chacham Tzevi 119 bitterly protests against the custom; Kitzur SHU”A 118:3; Kaf Hachaim ibid; Shiurei Torah 196 footnote 3 of Rav A”C Naah “I saw a lot of Ashkenazim who immigrated to Eretz Yisrael that are still “Mihader” to eat horseradish and not the lettuce that Chazal promoted as the first of choice. They have an emotional difficulty in separating from the Maror and to eat lettuce which is not bitter and does not cause their eyes to tear. One is to warn them against doing so and the Chasam Tzevi ibid already protested this behavior.”; See Shaareiy Teshuvah 473:11

[287] The reason: As the horseradish is very bitter and hence most people do not eat a Kezayis, and they thus end up nullifying the Mitzvah. Likewise, even those who end up eating a Kezayis enter themselves into danger by eating a Kezayis of this herb. [Chacham Tzevi ibid]

[288] Piskeiy Teshuvos 473:17

[289] See Poskim ibid; Piskeiy Teshuvos 473:18

[290] Chasam Sofer 132 “I am accustomed to instruct to the congregation during the Shabbos Hagadol speech that if one does not have people to check the lettuce in its proper thoroughness and fear of heaven then it is better to take horseradish than to G-d forbid transgress many negative commands”

[291] Haggadah of Rebbe, printed in Shulchan Menachem 2:314; Toras Menachem 178 Reshimos Hayoman that so was the custom of the Rebbe Rayatz; Otzer Minhagei Chabad p. 134; Piskeiy Teshuvos 473:18 that so should be done and that so was custom of Reb Aaron of Belz, and his father the Rebbe of Biala.

The reason: One takes lettuce for both Maror and Chazares due to the directive of the Sages to give it precedence. [Rebbe ibid] One also takes horseradish with the lettuce in order to a) suspect for the opinion [see other opinions above] that one must feel bitterness to be Yotzei Maror and b) to abide by the old age Ashkenazi tradition of using horseradish. [Piskeiy Teshuvos 473:18]

Other customs: Some are accustomed to use lettuce for Maror and horseradish for Koreich. [See Nitei Gavriel 2:93 footnote 6] The Rebbe ibid negates this custom, stating that one is to take lettuce for both.

[292] Admur 473:28; Michaber 473:5; Mishneh Pesachim 39a; Ran Pesachim ibid; Kaf Hachaim 473:86; So rules Shevach Hamoadim, Rav Shuchat in English Hagada, “Pesach Chassid” and other Hagada’s; See Piskeiy Teshuvos 473:18 footnote 102 that his father would take a Kezayis of each, although the horseradish was a lenient Shiur of Kezayis.

[293] M”B 473:43; Kaf Hachaim 473:87

[294] Admur 473:31-32; Rama 473:5; See Background in previous footnotes

[295] Meaning that when one makes a cut in it and squeezes it in the area of the cut then a white juice comes out similar to milk. [Admur 473:31 in parentheses]

[296] Meaning that its leaf is not very green as are the leaves of Karshinin and green onions [scallions] and other vegetables, and rather tints towards white that has a dark shade. [Admur ibid]

[297] Admur 473:31; Rama ibid regarding “Leana”; Kaf Hachaim 473:73 and 94

The reason: As according to some opinions [Rav Huna Pesachim 39a] one fulfills his obligation with such a vegetable. [Admur ibid; See Background]

[298] Admur ibid; M”A 473:15; Chok Yaakov 473:24; Ekya Raba 473:17; Chok Yosef 473:21; P”M 473 A”A 15; Kaf Hachaim 473:94

The reason: As the main opinion follows those who rule that only the five above mentioned vegetables may be used. [Admur ibid; See Background]

[299] Admur 473:32 parentheses in original; Rama ibid

The reason: As according to all opinions one does not fulfill his obligation with such a vegetable, and it is hence only eaten for the sake of remembrance of the Mitzvah. [Admur ibid]

[300] Admur 473:28

[301] Admur ibid; Michaber 473:5; Mishneh Pesachim 39a

[302] M”A 473:12 regarding Maror, however for Koreich they use the stalk; Taz 473:5 that the leaves should be used also for Koreich; Kaf Hachaim 473:75; Omitted in Admur ibid

[303] The reason: As it is easier to eat a Kezayis of the leaves than a Kezayis of the actual root and stalk. [Taz ibid] Alternatively, this is inferred from the ruling in the Mishneh that the leaves are initially better than the stalks. [M”A ibid]

[304] Kaf Hachaim 473:75

[305] Admur ibid; Michaber ibid; Hagahos Maimanis 7 30 in name of Rabbeinu Tam

[306] The dispute: Some Poskim rule that the main root/spine/stalk on which the leaves grow, including the part that grows inside the ground, is included in the term “stalk” and is thus entirely valid. It is only the offshoots of the spine which are in the ground that are considered the roots and are invalid. [1^st and Stam opinion in Admur ibid; M”A 473:12; Taz 473:5; Mahariy Viyal 193] Other Poskim, however, rule that the area of the root/spine/stalk that grows within the ground is defined as the root and is hence invalid. [2^nd opinion in Admur ibid; Shlah Pesachim 143 in name of Rav Shalom Shachna; Masas Binyamin Chidushei Dinim 3; Opinion in Mahariy Viyal ibid] Practically, the main Halacha is like the latter/lenient opinion, although it is proper to be stringent. [Admur ibid]

[307] Admur ibid; M”A ibid; Shlah Pesachim 143; Elya Raba 473:13; Kaf Hachaim 473:76

[308] Admur 473:29; Michaber 473:5; Mishneh Pesachim 39a; Rav Chisda Pesachim 39b; See Kaf Hachaim 473:78

[309] Admur ibid; M”A 473:13; Chok Yaakov 473:19; Kneses Hagedola 473; Riaz brought in Shiltei Hagiborim; See Elya Raba 473:14; See Kaf Hachaim 473:78

Other opinions: Some Poskim rule that withered leaves are valid. [Elya Raba ibid that so is implied from Rambam and Rif; Peri Chadash 473; Birkeiy Yosef 473:7; Raavan; Shiltei Hagiborim ibid; See Kaf Hachaim 473:78 who concludes to be stringent whenever possible]

[310] The reason: As dry leaves is considered as inedible like earth. [Rashi ibid; Ran ibid; Kaf Hachaim 473:77]

[311] The reason: As since the stalk is thick its bitterness does not wither out due to its dryness. [Admur ibid; Levush 473:5; Rashi ibid; Ran ibid; Kaf Hachaim 473:77]

[312] See Kneses Hagedola Y.D. 84; Chasam Sofer 132; M”B 473:42; Kaf Hachaim 473:90-91; Piskeiy Teshuvos 473:18

[313] Kneses Hagedola ibid; See Hakashrus 13:59

[314] Chasam Sofer ibid “I am accustomed to instruct to the congregation during the Shabbos Hagadol speech that if one does not have people to check the lettuce in its proper thoroughness and fear of heaven then it is better to take horseradish than to G-d forbid transgress many negative commands”

[315] Piskeiy Teshuvos ibid

[316] Hakashrus 13:60

[317] Piskeiy Teshuvos 473:18; See also Hakashrus 13:57-60 for detailed instructions, as received from Harav Moshe Vaya

[318] In order so the Maror does not become Kavush even for a moment, as explained in F! See the following article on a famous Halachic debate that Rav SZ”A had with the Minchas Yitzchak on this subject: https://ohr.edu/5129#_ednref7

[319] Children below the age of Bar/Bas Mitzvah may not be entrusted with any Biblical matter. [Admur 437/10; Michaber 437/4; Y.D. 120/14] Thus, since the inspection of insects on lettuce is a Biblical requirement [as its Muchzak Betolaim], therefore they cannot be trusted.

[320] See Michaber 84:11; Shach 84:35 in name of Rama in Toras Chatas [unlike Rashal]; Ben Ish Chaiy Tzav 1:27; Piskeiy Teshuvos 473:18

[321] See Checking the lettuce on Shabbos

[322] Kaf Hachaim 473:91

[323] See Admur 510:3-5 that the full Shabbos Borer laws apply on Yom Tov to foods that could have been separated before Yom Tov. See likewise Admur 510:6 that one may not soak foods to separate waist even on Yom Tov; The laws against killing insects are identical between Shabbos and Yom Tov. Accordingly, there is no extra leniency afforded to Yom Tov over Shabbos regarding lettuce checking. Vetzaruch Iyun from Piskeiy Teshuvos 473:18 who writes that one may check the lettuce on Yom Tov [as opposed to Shabbos], and separate the insects from the lettuce, although one must make sure to not to soak the lettuce in a way that will kill the insects.

[324] See Admur 319:1; Shabbos Kehalacha Vol. 2 p. 198; Piskeiy Teshuvos 473:18

[325] Beis Efraim 43; Shaareiy Teshuvah 473:11; Yeshuos Yaakov 473:2; Simlas Binyamon p. 35; Chayeh Adam 130:3; Magen Halef 2 that so was custom of Noda Beyehuda; Nishmas Adam 32 that so was the custom of the Gr”a; Kitzur SHU”A 118:3; M”B 473:36 rules one must be careful to grind the Maror; Biur Halacha 475:2 that so is custom; Kaf Hachaim 473:92

Other opinions: Some Poskim question the allowance of being Yotzei with ground horseradish and require the horseradish to be whole. [See Poskim ibid who negate this approach]

[326] M”B ibid; See Hamelech Bemisibo 9:99 in name of Rebbe Rayatz

[327] Beis Efraim 43; Shaareiy Teshuvah 473:11

[328] M”B ibid; Poskim ibid; See Gr”a ibid who would not leave it out for very long, and would hence grind it only after returning home from Shul; This was also the custom of the Chazon Ish and Steipler; However, see Moadim Uzmanim 7:182 that today one is to leave it out for several hours, and that so was the custom of Brisk. See Piskeiy Teshuvos 473:16

[329] Piskeiy Teshuvos 473:16 footnote 91

[330] Kitzur SHU”A ibid

[331] Admur 504:4; M”A 504:7; See Piskeiy Teshuvos 473:16

[332] In order to avoid the grinding prohibition on Yom Tov. Now, although the custom of the Gr”a ibid was to grind the horseradish upon arriving home after Shul by the Seder, practically today it is better for this to be done before Yom Tov. [Moadim Uzmanim 7:182; See Piskeiy Teshuvos 473:16 and footnote 91]

[333] M”B 504:19; Kaf Hachaim 504:31; Nitei Gavriel 6:5; See however Piskeiy Teshuvos 473:16 that according to M”A and Admur ibid it is forbidden to do so even with an irregularity.

[334] See Admur ibid and Machatzis Hashekel on M”A ibid; Piskeiy Teshuvos 473:16

[335] Admur 321:7

[336] Rashba Avodas Hakodesh 1:10; P”M 510 M”Z 8; Chayeh Adam 83:3; M”B 504:19; Piskeiy Teshuvos 504:3; Nitei Gavriel 6:9

[337] See Piskeiy Teshuvos 204:2; 473:15

[338] Chukas Hapesach 473:1 in name of Rav Manoach [although he himself questions Rav Manoachs ruling]; Chayeh Adam 51:17; 130 Haseder 5; Kaf Hachaim 473:115; Michzeh Eliyahu 25-30; Minchas Yerushalayim p. 334; Yechaveh Daas 6:12

[339] See Admur 473:17 that a Hadama vegetable is chosen for Karpas so it be Motzi the Maror, and hence initially one should take Maror that is Hadamah is taken for all

[340] See Piskeiy Teshuvos 473 footnote 88 that some question based on this opinion, whether one is Yotzei Maror. However, the Poskim in the next footnote argue that one is Yotzei Maror with the vegetable even if one were to argue that its blessing is Shehakol, as nevertheless it contains the same taste. Likewise, it is clear from the from Chukas Hapesach ibid, Chayeh Adam ibid and Kaf Hachaim ibid that one nevertheless fulfills the Mitzvah of Maror with the vegetable, and it is only regarding the blessing that they say it is unlike a vegetable and is Shehakol.

[341] Iglei Tal Meleches Dash 8; Rashash Pesachim 36b [that one is Yotzei Matzha with grains grew in this manner]; Shevet Halevi 1:205; Teshuvos Vehanhagos 2:149; Kinyan Torah 4:54; Shraga Hameir 5:2; Chesehv Haeifod 3:9

[342] So applies even according to Chukas Hapesach ibid, Chayeh Adam ibid and Kaf Hachaim ibid, as stated above

[343] The reason: As the seeds come from the earth and hence irrelevant of how they grow, the produce deserves the blessing of Hadamah. This is in addition to the fact that some Poskim rule that Bedieved if one said the blessing of Hadamah even on mushrooms, he fulfills his obligation. [See Aruch Hashulchan 204:5; Kaf Hachaim 204:2] It is certainly valid for Maror nevertheless it contains the same taste. [See Poskim ibid]

[344] See Admur 473:17 that a Hadama vegetable is chosen for Karpas so it be Motzi the Maror, and hence initially one should take Maror that is Hadamah is taken for all; Cheishev Haeifod ibid; Kinyan Torah ibid; Piskeiy Teshuvos ibid

[345] See here that today there are mainly 6 different species of lettuce available on the market, although in truth there exist up to 1,500 species.

[346] See Igros Moshe O.C. 4:91-3 that the “Italenska” lettuce is the common lettuce used for Maror. Seemingly, this refers to the romaine lettuce which was cultivated in Italy.

[347] Some Americans are indeed accustomed to use the popular iceberg lettuce for Maror. 

[348] See Chacham Tzevi 119 that the Ashkenazi custom was to use horseradish due to that lettuce did not grow in Russia due to the cold climate, and likewise due to the lack of tradition as to the validity of lettuce and its definition as Chazeres [as there exist many species].

[349] Admur 473:29; Michaber 473:5; Mishneh Pesachim 39a

[350] The reason: As the bitterness of the Marror dissipates through the cooking. [Admur ibid; Brachos 38b]

[351] Admur 473:29; Michaber 473:5; Mishneh Pesachim 39a; Gemara 76a; See Admur 447:29; Michaber Y.D. 69:18; 105:1

[352] The reason: As the bitterness of the Marror dissipates through the soaking. [Admur ibid; Levush 473:85; Kaf Hachaim 473:85]

[353] A spicy gravy which comes out of salted meats and fish

[354] Admur ibid; Rashba 1:514; Rosh Chulin 8:49; Rashi Pesachim ibid; Kaf Hachaim 473:83

[355] Beis Lechem Yehuda in his introduction; Darkei Halacha 105; Hakashrus 10 footnote 315; See Darkei Teshuvah 105:42 that this depends on the size of every item, and its cooking ability and hence no definite time can be given.

[356] Kaf Hachaim 473:83; Minchas Yitzchak 7:31, 8:61; See Piskeiy Teshuvos 473:18 and footnote 100; See the following article on a famous Halachic debate that Rav SZ”A had with the Minchas Yitzchak on this subject: https://ohr.edu/5129#_ednref7

The reason: As momentary Kevisha has ability to penetrate a Kleipa’s worth. [See Michaber Y.D. 105:1; Shach 105:3] Nevertheless, Bedieved we are lenient to permit the Maror so long as it did not remain in the liquid Shiur Kevisha. [See Piskeiy Teshuvos ibid footnote 100]

[357] Admur 473:29; M”A 473:14; Chok Yaakov 473:20; Olas Shabbos 473:4; Chok Yosef 473:18; Elya Raba 473:14 [although is lenient Bedieved]; Achronim; Machazik Bracha 473:3; See Michaber Y.D. 105:1; See Kaf Hachaim 473:79

Soaking the Maror in water on Shabbos: Some Poskim rule it is permitted to soak the horseradish Maror on Shabbos in order to weaken its bitterness. [Elya Raba 473:14; See Admur 321:6] Others, however, question that perhaps it is forbidden to do so. [P”M 473; Kaf Hachaim 473:95 concludes that it should be wrapped in a wet cloth before Shabbos, and that it is Muktzah on Shabbos if it is too bitter to give to children to eat; See Nehar Shalom 473:6; Kaf Hachaim 473:80]

[358] Opinion brought in Admur ibid; Chok Yaakov 473:20 “Minhag Yisrael Torah Hi”; So rule regarding horseradish: Panim Meiros 2:110; Birkeiy Yosef 473:9; Machatzis Hashekel 473:14; Shaareiy Teshuvah 473:11; See Kaf Hachaim 473:79 and 82; So rule regarding all Issurim that we don’t apply Kavush Kimivushal by water: Rashi Pesachim 76a; Rashba 1:514; Minchas Yaakov 3:4 in name of Poskim

[359] The reason: As although food which soaks in water for 24 hours is called Kavush, which is considered like it is cooked regarding all Torah prohibitions, nevertheless, regarding Maror it is not considered as if it were cooked unless it soaked in brine of vinegar or Tzir. The reason for this is because the vinegar or Tzir completely changes and nullifies the bitter taste of the Maror that is soaked within them. However, water does not nullify the bitterness but simply slightly weakens it, and so long as it did not soak in vinegar or Tzir, it still retains some of its bitterness. Furthermore, another reason for leniency in defense of the custom is in light of the fact that some Poskim [Rashi Pesachim 76a; Rashba 1:514; Minchas Yaakov 3:4 in name of Poskim] rule that we never say [even regarding Kashrus laws] the rule of Kavush Kemivushal by foods soaked in water and it only applies when the food is soaked in vinegar and Tzir. Now, although we [do not rule like this opinion and] are stringent to consider foods soaked in water for 24 hours as cooked regarding all Kashrus prohibitions, nevertheless regarding Maror one is not to be stringent, as this is a stringency that which leads to a leniency in those areas that do not have the Chazeres herb easily available for purchase and thus they must eat the Tamcha horseradish for Maror. Now, if we were to be strict and prohibit them from soaking it, people would be unbale to eat a Kezayis of the herb due to its bitterness [and they would come to not fulfill the Mitzvah at all]. Thus, they soak it in water for one to two days in order to slightly weaken its bitterness [and make it edible for the Mitzvah]. [Admur ibid; Chok Yaakov ibid; See Panim Meiros 2:110; Birkeiy Yosef 473:9; Machatzis Hashekel 473:14; Shaareiy Teshuvah 473:11]

[360] Admur ibid; Elya Raba 473:14; Machazik Bracha 473:3; P”M 473 A”A 14; Kaf Hachaim 473:79; 81; 82; See Admur 451:60; Michaber Y.D. 135:12; Taz 135:15; Shach 135:31; Zivcheiy Tzedek 105:5; 69:172

The reason: As according to all opinions food which is soaked in water is only defined as Kavush if it remained in the water for 24 consecutive hours, otherwise it is not considered Kavush at all. [Admur ibid]

[361] Rabbi Blumenkrantz

[362] Admur 454:15

One who carried Maror on Shabbos in an area without an Eiruv: See Admur 454:12 and Halacha 2E regarding Matzah and the same applies regarding Maror

[363] The reason: Just as one does not fulfill his obligation of eating Matzah with Matzah that is not his, so too, one does not fulfill his obligation of eating Maror with Maror that is not his, as the verse [Bamidbar 9:11] states “Al Matzos Umerorim Yochluhu” which connects the two Mitzvos of Matzah and Maror together for all their laws. Now, even in today’s times that the eating of Maror is merely Rabbinical, nonetheless, the institutions of the Sages follow the original bylaws of the Biblical Mitzvah. [Admur ibid; Rashi Pesachim ibid]

[364] Admur Admur 454:9 regarding Matzah and the same applies regarding Maror

The reason: If the Maror is given to him as a present then he fulfills his obligation as it is then considered actually his. [Admur ibid]

[365] Admur ibid in parentheses regarding Matzah and the same applies regarding Maror; See Admur O.C. 14:10 and C.M. Metzia Upikadon 27 and Sheila Vesichirus 5; See also 437:7 regarding Bedikas Chametz; 586:5 regarding Shofar; 637:9 regarding Sukkah; 649:3 regarding the Daled Minim;

The reason: As we only apply the rule that a person is pleased that a Mitzvah be performed with his object when it does not incur him any loss. [See Admur 14:10; 437:7; C.M. Metzia Upikadon 27; Nimukei Yosef Tzitzis 12a in name of Ritva]

[366] Admur ibid regarding Matzah and the same applies regarding Maror; Michaber 454:4; Rambam 6:7; M”B 473:33; Kaf Hachaim 473:71

The reason: As if the victim makes a claim to receive back his Maror that was stolen, he is obligated to return it, and cannot offer money in exchange, if it is against the will of the victim. It is thus found that the Maror is not his. [Admur ibid; Maggid Mishneh 6:7; See Michaber ibid; Hilchos Gezeila 6; 637:4]

Stole Maror and sold/gave it to another: See Admur 454:11 and Halacha 2E regarding Matzah and the same applies regarding Maror

Stole Maror and gave it to another as a present and then had it returned to him as a present: See Admur 454:11 and Halacha 2E regarding Matzah and the same applies regarding Maror

Picking the Maror from a gentiles field: See M”B 473:33; Kaf Hachaim 473:71; Admur 649:8 that if there is worry that the filed is stolen, the gentile should pick it and not the Jew

[367] Admur 454:13 regarding Matzah and the same applies regarding Maror

The reason: As otherwise, if one eats Maror that are not his he does not fulfill his obligation, as stated above, and he thus said a blessing in vain. [See Admur ibid]

[368] Admur 454:14; Taz 454:4; See Michaber E.H. 28:19 regarding Kiddushin ring; 14:6 regarding Tzitzis

[369] The reason: As the friend certainly did not give him the Maror with intent for it to be returned, but rather for the sake of him eating it, and for him to then reimburse him with other Maror. It is thus found that this Maror is completely his regarding all matters. [Admur ibid]

[370] So rule regarding Matzah and the same applies to Maror: Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa 472:3; Kaf Hachaim 472:6

[371] The reason: The eating of Matzah [and Maror] is connected [Hekesh] to the eating of the Pesach lamb, as the verse [Bamidbar 9:11] states “Al Matzos Umerorim Yochluhu,” and by the Pesach lamb it states [Shemos 12:8] “Veachlu Es Habasar Balayla Hazeh” from which we learn it must be eaten by actual night. Now, since the eating of the Pesach lamb can only be fulfilled at night so too the eating of Matzah [and Maror].  [Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa ibid that the same applies to Maror]

[372] P”M 472 M”Z 1 regarding Matzah and the same would apply here regarding Maror

[373] Kaf Hachaim 472:7 regarding Matzah and the same would apply here regarding Maror

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

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

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

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

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

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

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

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

[381] Admur 481:1 “There is no difference between the first and second night in any other matter”; Nitei Gavriel 91:5

Other opinions: Some Poskim defend the practice of those who recite a blessing over the Matzah even after midday. [Darkei Chaim Veshalom 605; See Nitei Gavriel ibid footnote 6]

[382] So rule regarding Matzah and the same would apply regarding Maror which is connected to Matzah for all matters: Admur 476:33; Chok Yaakov 475:24; Elya Raba 475:13; Tosafus Sukkah 27a; Kol Bo 50; Birkeiy Yosef 482:2 in name of Tzeror Hachaim and Shiyurei Bracha in name of Hapardes; Shaareiy Teshuvah 482; Kaf Hachaim 475:75; 482:11

[383] Admur 473:29; 31; 475:11; 14; 21 [regarding Koreich]; 22; 486:2; 475:32; Kesav Sofer 86; Kaf Hachaim 473:89

The law if one only has one Kezayis of Maror: See Kesav Sofer 86 and Kaf Hachaim 473:89 that it is to be entirely eaten on the first night by Maror, and not by Koreich.

Other opinions: Some Poskim rule that one who cannot eat a Kezayis of horseradish, and there is no other herb available such as lettuce, then he can be Yotzei with even less than a Kezayis and may even say a blessing of Al Achilas Maror beforehand. [Imrei Noam 3 in name of Rav Naftali of Ropshitz; Maharash Engel 4:3; Haggadah Imrei Kodesh in name of Belzer Rav in tradition of his forefathers; Taamei Haminhagim 519 in name of Rav of Stralisk; Eretz Tzevi 1:85 in name of Shonover Rav, and that so was widespread custom of Galicia; Moadim Uzmanim 7:182; Piskeiy Teshuvos 473:19] The reason for this is because horseradish is very difficult to eat and thus even less than a Kezayis retains the definition of “Achila,” as evident from the fact that some Poskim [Taz 210] require an after blessing on less than a Revius of alcohol, now although we do not rule like this opinion, nevertheless since the main aspect of Maror is tasting the bitterness, therefore one can be Yotzei with less than a Kezayis. [Eretz Tzevi ibid; Teshuvos Vehanhagos ibid] However, if lettuce is available, and he is unable to eat a Kezayis due to illness, then a blessing is not recited. [Eretz Tzevi ibid; Piskeiy Teshuvos 473:19]

[384] The source: As all eating Mitzvos in the Torah contain a minimum measurement of a Kezayis. [Shvus Yaakov 2:18; See Kaf Hachaim 473:87]

Combining the Maror of Maror and Koreich for a Kezayis: From Admur and the Poskim ibid, it is clear that a Kezayis of Maror is required for each Maror and Koreich separately, however some Poskim suggest that if one eats a Kezayis of Maror in total [within Kdei Achilas Peras] between Maror and Koreich then he also fulfills his obligation. [Ashel Avraham Butchach Tinyana 473]

Eating a whole leaf-Berya: It does not help to eat an entire leaf if it is less than a Kezayis, as it is not a true Berya. [M”A 475:5; Pesakim Ukesavim 245; Peri Chadash 475; Chok Yosef 475:5; M”B 475:12; Kaf Hachaim 475:20]

[385] Admur 473:28; Michaber 473:5; Mishneh Pesachim 39a; Ran Pesachim ibid; Kaf Hachaim 473:86

[386] Admur 486:1

[387] See Chapter 3 Halacha 2A!

[388] Shiureiy Torah 3:9-12

Shiur Chazon Ish: According to the Chazon Ish, this is between 45-50cc [depending on whether we measure with the shell of the egg]

[389] Shiureiy Torah 3:9-12

Shiur Chazon Ish: According to the Chazon Ish, one This equals 33cc of Matzah.

[390] See Chapter 3 Halacha 2B!

[391] Shiureiy Torah 3:13

[392] Shiureiy Torah ibid

[393] Siddur Pesach Kehilchaso 2:141 that so ruled Chazon Ish; Piskeiy Teshuvos 473:19

[394] Simple implication of Admur ibid that by Rabbinical Mitzvos one follows the lenient opinion; Piskeiy Teshuvos 486:2 in his understanding of Admur; So rules Shevach Hamoadim in name of Rav Dworkin that this amount may even be taken initially; So rules also Rav Emanuel Shochat in his introduction to the English Rebbes Hagada; So writes the pamphlet “Pesach Chassidi” 

[395] So I have weighed and so rules in the pamphlet “Pesach Chassidi”

[396] Admur 473:28; Michaber 473:5; Mishneh Pesachim 39a; Ran Pesachim ibid; Kaf Hachaim 473:86; So rules Shevach Hamoadim, Rav Shuchat in English Hagada, “Pesach Chassid” and other Hagaddas; See Halacha E above!

[397] Admur 473:31; Chok Yaakov 473:21; Chok Yosef 473:19; Kaf Hachaim 473:87

Other opinions: Some Poskim rule that if one cannot eat a Kezayis of Maror, he is nevertheless to say the blessing of “Al Mitzvas Maror.”  [Avnei Nezer 383; Mahariy Assad 137 and 160; See Piskeiy Teshuvos 473 footnotes 106-107] Alternatively, one is to read the blessing from the Rambam. [Avnei Nezer ibid] Other Poskim rule that one who cannot eat a Kezayis of horseradish, and there is no other herb available such as lettuce, then he can be Yotzei with even less than a Kezayis and may even say a blessing of Al Achilas Maror beforehand, as explained in other opinions above!

[398] Minchas Chinuch Mitzvah 10; Torah Lishma 125; Mikraeiy Kodesh 2:34; Orchos Rabbeinu 2:71; Piskeiy Teshuvos 475:8

[399] The reason: As the main aspect of the Mitzvah is the benefit of the throat and this has already been fulfilled. [Poskim ibid; See Admur 475:25; Chasam Sofer 127; Kesav Sofer 96 based on Chulin 103b]

[400] Admur 475:14 “Even though that by Matzah, Lechatchila one must eat the entire Kezayis simultaneously, nevertheless by Maror, if it is difficult, to swallow the entire Kezayis simultaneously, then one may rely on the opinion  who rules that one does not need to swallow the entire Kezayis simultaneously, and may eat it a little at a time, so long as it is consumed within the time of Achilas Peras”; 475:21; M”A 475:4; Beir Heiytiv 475:16; Shaar Hatziyon 473:60; See Terumos Hadeshen 139; Taz 475:11

[401] Admur 475:14 regarding Maror and 475:21 regarding Koreich

[402] M”A ibid in name of Maharil Seder Haggadah p. 110

[403] Admur ibid; Peri Chadash 475, brought in Kaf Hachaim 475:69 that the law of Achilas Peras regarding Matzah applies by all Mitzvos of the night, including Maror; See regarding Matzah: Admur 475:8; Michaber 475:6; Pesachim 114b; M”A 475:4 and 15 in name of Maharil Seder Haggadah; Chok Yaakov 475:22; Elya Raba 475:11; Peri Chadash 475; Birkeiy Yosef 475:5; M”B 475:42; Kaf Hachaim 475:68; See Brachos 37b

Other opinions: Some Poskim rule that so long as one does not wait Kdei Achilas Peras between the two sessions of eating, one is Yotzei, even if the eating of the Kezayis takes more than Kdei Achilas Peras. [Chok Yosef, brought and negated in Birkeiy Yosef 475:5]

[404] See Halacha 2H for all the opinions on this matter!

[405] Shearim Hametzuyanim Behalacha 119:13; Piskeiy Teshuvos 473:19; 475:10 in name of “all Poskim”

[406] Admur 475:25; Michaber 475:3; Rava Pesachim 115b

[407] Admur ibid; M”A 475:12; Taz 475:9

[408] The reason: As the Torah was particular of the bitter taste of the Maror food, in commemoration of “Vayimareru Es Chayeihem.” [Admur ibid; Taz 475:9; M”A 475:12; Rashbam Pesachim ibid; Kaf Hachaim 475:51]

[409] See Admur 475:16-18 and 26

[410] Opinion of Hillel Hazakein brought in Admur 475:16-17; Zevachim 79a; Pesachim 115a; Tosafus Pesachim ibid; Rosh 10:27;

[411] If he chewed Matzah and Maror together, then although he does not fulfill his obligation of Matzah, nevertheless, according to Hillel he does fulfill his obligation of Maror, and on the contrary, in the opinion of Hillel, this is its only method of fulfillment. This is why we do the Koreich sandwich.

[412] Admur 475:18; Pesachim 115a

[413] The reason: As the Matzah nullifies the taste of the Maror.

[414] See Admur 475:11-12

[415] The reason: After the Maror is dipped into the Charoses one is to immediately shake it off. As well the Maror should not be left to soak in the Charoses, and rather is to be immediately removed after dipping it in. The reason for this is because otherwise the bitterness of the Maror will fade. [Admur ibid]

[416] So rule regarding Matzah and the same applies regarding all eating: Admur 476:5; M”A 476:2; Bach 471; Beis Yosef 477; Rokeiach 283; Chok Yaakov 476:4; Elya Raba 476:3; Chok Yosef 476:2; P”M 476 A”A 2; M”B 476:6; Kaf Hachaim 476:15-18

[417] P”M ibid

[418] See Admur 475:28-29 regarding Matzah and all food Mitzvos, as stated explicitly in Admur 475:28 “However, those Mitzvos which are performed through eating, such as eating the Pesach sacrifice, the Matzah, and Maror”; See also Chok Yaakov 475:18 and Biur Halacha 475 “Lo Yatzah” from whom it is evident that this ruling of Matzah applies likewise to Maror

Other opinions: Some Poskim rule that since Maror is bitter and not enjoyable, therefore it does not receive the leniency of food related Mitzvos, and hence in Biblical times, one would not be Yotzei unless he intended to eat it for the Mitzvah. Likewise, even today in Rabbinical times, it is subject to the dispute of whether Rabbinical Mitzvos need intent, even if one knew it was Maror and knew it is the night of Pesach. [See Derech Pikudecha Mitzvah 10:5] Furthermore, some Poskim rule there is no special leniency of intent given by food related Mitzvos, and hence one who eats a Mitzvah food without intent, it follows the same law as a non-food related Mitzvah which was done without intent. [Peri Chadash 475, brought in Shulchan Gavoa 475:23, M”B 475:34, Kaf Hachaim 475:57; M”B 475:34 in name of some Poskim and Shaar Hatziyon 475:34 that so rules Tosafus Pesachim 115a, Rosh in opinion of Rif Rosh Hashanah 3, Maggid Mishneh on Rambam; Derech Pikudecha Mitzvah 10 that one is only Yotzei according to some Poskim; Magen Halef 475:3 suspects for this opinion] Accordingly, per the second opinion brought below that even Rabbinical Mitzvos need intent, one does not fulfill his obligation of Maror if it is eaten without intent even if one is aware that the food is Maror and the night is Pesach. [Biur Halacha 475:4 “Lo Yatza”]

Eating with intent to not be Yotzei: One who eats the Maror with explicit intent to not be Yotzei [and not just simply without intent to be Yotzei], is not Yotzei the Mitzvah. [Admur 489:12; Rama 489:3; M”A 489:8; Chok Yaakov 489:14; Ran Rosh Hashanah 3 in name of Rabbeinu Shmuel; Beis Yosef 589; Erech Hashulchan 489:5; See Kaf Hachaim 475:59;] This is unlike the opinion of the Reah who rules one is Yotzei even if he screams that he is intending to not be Yotzei. Practically, we do not suspect for his opinion. [Beis Yosef ibid]

[419] Admur 475:28; Michaber 475:4; Pesachim 114b

The reason: Although in general we rule that all Mitzvos which are performed nonchalantly, without intent to fulfill one’s obligation, one indeed does not fulfill his obligation [see sources brought next], this only applies to Mitzvos which do not contain any bodily benefit at all, such as the reading of Kerias Shema [Admur 60:5; Michaber 60] and blowing Shofar [Admur 589:5; Michaber 589] and shaking Lulav [M”A 651:12; Taz 651:5] and the like. In the above Mitzvos [which do not contain bodily benefit] we say that if one performed them not for the sake of the Mitzvah, then one does not fulfill the Mitzvah at all, as it is considered as his personal actions and its performance is not considered the performance of a Mitzvah at all. However, those Mitzvos which are performed through eating, such as eating the Pesach sacrifice, the Matzah, and Maror, and the like, then since they contain bodily benefit, therefore one fulfills his obligation even if one did not intend to fulfill his obligation with the eating of this food. The reason for this is because the fact remains that his body benefited from the food irrelevant of what his intent was, and since his body benefited from it, it is therefore considered to have been eaten, and it is thus found that he fulfills the Mitzvah of eating. [Admur ibid; M”A 475:14; See Tosafus Pesachim 115a;  Ran Rosh Hashanah 4b; Maggid Mishneh Shofar 2:4] See Halacha 2J regarding Matzah for the full details of this matter!

Other opinions: See above!

[420] So rule regarding Matzah and the same applies regarding Maror: Admur ibid; Michaber ibid; Rosh Hashanah 28a; M”A 475:14

The reason: As his body nevertheless benefited from the food, whether he likes it or not, as explained above. [Admur ibid]

[421] First and Stam opinion in Admur ibid [See also Admur 60:5]; Bach 475; Chok Yaakov 475:18; Chok Yosef 475:11, brought in Biur Halacha 475:4 “Lo Yatza”; See also Admur 60:5; 489:12; M”A 60:3; Derech Pikudecha Mitzvah 10:5

[422] The reason: As in today’s times the Mitzvah of eating Maror is merely Rabbinical, and Rabbinical Mitzvos do not require [any] intention for one to fulfill his obligation [not even the awareness that it is Pesach and he is fulfilling a Mitzvah with its consumption]. [Admur ibid; Poskim ibid]

[423] 2^nd opinion in Admur ibid [See also Admur 60:5]; Peri Chadash 475:4; M”A 489:8; See also Michaber 690:13-14 that Kerias Megilah requires intent of the listener and the reader, thus ruling that even Rabbinical Mitzvos need intent

[424] Implication of Michaber ibid “And he knows that this night is Pesach and that he is obligated to eat Matzah”; Kaf Hachaim 475:61 in name of Achronim “He does not fulfill his obligation because he does not know at all that he is doing a Mitzvah”; Vetzaruch Iyun as to why this wording of Michaber was omitted from Admur.

[425] The reason: As even Rabbinical commands require intent, as all the institutions which were made by the Sages were instituted to follow the Biblical bylaws. [Admur ibid; Poskim ibid]

[426] Admur ibid; Kaf Hachaim 475:58; See Biur Halacha 475:4 “Lo Yatza”; See also Admur 213:4; It does not help in this case to have the Maror in mind in Koreich, as the Matzah nullifies its taste, and one thus must re-eat the Maaror plain. [Piskeiy Teshuvos 475:9]

[427] See Admur 475:30; Chok Yaakov 475:19 [Seemingly this Halacha is going on the eating of Matzah and not Maror, although in truth the ruling should apply likewise to Maror. Vetzaruch Iyun!]

The reason: As although the entire second day of Yom Tov in the Diaspora is Rabbinical, nevertheless one may not differentiate between the first and second day of Yom Tov regarding any matter, lest one come to belittle the day as a result. [Admur ibid]

[428] Derech Pikudecha Mitzvah 10 Chelek Hamachshava

[429] So rule regarding Matzah and the same applies regarding Maror: Admur 475:31; Michaber 475:5; Rambam 6:3; Rosh Hashanah 28a

[430] The reason: As his original eating of the Matzah was done when he was in a state of exemption from all the Mitzvos. [Admur ibid] We do not say in such a case that since he was originally exempt, then his exemption continues even when he returns to a state of normality, as the original obligation of eating Matzah still applies and is not defined as Tashlumin. [Taz 475:10; Chok Yaakov 475:121; Chok Yosef 475:12; Kaf Hachaim 475:65]

[431] See regarding one who is as drunk as Lot that he is exempt from all Mitzvos: Admur 128:51 [regarding Nesias Kapayim and all Mitzvos]; Y.D. 1:47 [regarding Shechita]; Michaber Y.D. 1:8 [regarding Shechita]; E.H. 44:3 [regarding Kiddushin]; 121:1 [regarding a get]; C.M. 235:2 [regarding a sale]; Tur E.H. 121; Rambam Ishus 4:18; Geirushin 2:14; Mechira 29; Eiruvin 65a; If however, he has not reached the state of drunkenness of Lot, then he is obligated in all Mitzvos and fulfills his obligation: See Poskim ibid and Admur 185:5

[432] Peri Chadash 475; Shulchan Gavoa 475:25; Kaf Hachaim 475:63

[433] Pesach Meubin 283; Shulchan Gavoa 475:26; Kaf Hachaim 475:66

[434] Derech Pikudecha Mitzvah 10 Machshava; Moadim Uzmanim 3:18 based on Bach 625 regarding Sukkah; Piskeiy Teshuvah 475:9

[435] See Admur 473:30; Levush 473; M”B 473:43; Kaf Hachaim 473:90; Haggadah Shel Pesach “Al Shum Mah”; Braisa; See Derech Pikudecha Mitzvah 10:5; See Shelah Pesachim Derush Matzah Shemurah 214

[436] Derech Pikudecha Mitzvah 10:5

[437] Derech Pikudecha Mitzvah 10:5

[438] Admur 472:14; Tur 472:8; Mishneh Pesachim 114a; 116a; 117b

[439] Admur ibid; Levush 472:8; Rashi and Rashbam Pesachim 99b; Rebbe Yochanon in name of Rebbe Banya in Yerushalmi Pesachim 10:1; Bereishis Raba Vayeishev 88

Other reasons: The Sages instituted the drinking of the four cups corresponding to the following other matters: 1) Corresponding to the four cups of Pharaoh which is mentioned in scripture. [Rebbe Yehoshua Ben Levi in Yerushalmi Pesachim 10:1] 2) Corresponding to four monarchy’s. [Rebbe Levi in Yerushalmi Pesachim 10:1] 3) Corresponding to the four cups of retribution that Hashem will feed the gentile nations in the future. [Chachamim in Yerushalmi Pesachim 10:1] 4) First cup: Corresponds to that Hashem chose us in the days of Avraham; Second cup: Thanks for the redemption. Third cup: The time of exile. Fourth cup: The future redemption. 5) First cup: Redemption from slavery; Second cup: The exodus. Third cup: The plagues. Fourth cup: Matan Torah. 6) The four cups correspond to the four letters of the Divine name. [Mateh Moshe 607; Elya Raba 472:2; Kaf Hachaim 472:51]

[440] Shemos 6:6-7; Regarding the why the order listed by Admur here is different than the order of the verse: See Likkutei Sichos 11:14

[441] See Kaf Hachaim 473:4 in name of Shaar Hakavanos and Eitz Chaim 2-3

[442] Tolas Yaakov, brought in Haggadah of Rebbe p. 8, and below in Q&A section

[443] Rebbe in Haggadah p. 8

[444] So rule regarding Matzah and the same would apply regarding the four cups: Admur 476:33; Chok Yaakov 475:24; Elya Raba 475:13; Tosafus Sukkah 27a; Kol Bo 50; Birkeiy Yosef 482:2 in name of Tzeror Hachaim and Shiyurei Bracha in name of Hapardes; Shaareiy Teshuvah 482; Kaf Hachaim 475:75; 482:11

[445] Admur 473:3; 271:16; Olas Shabbos 485; Chok Yaakov 473:1; Elya Raba 473:2; Chok Yosef 473:2; Kaf Hachaim 473:15

[446] Mateh Moshe 622; Abudarham Seder Haggadah; Elya Raba 472:12; Kaf Hachaim 472:52; Rebbe in Haggadah p. 7 in name of Kol Bo and Rokeiach

[447] Tolaas Yaakov [by Reb Meir Ibin Gabai of Spain 1500’s], brought in Hagada of Shelah Shaar Hashamayim, and in Rebbe’s Haggadah p. 7

[448] Iyun Yaakov 23b; Yifei Laleiv 3:2; Kaf Hachaim 472:73

[449] Orchos Yosher 11; Yifei Laleiv 2:7; Kaf Hachaim 472:72

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

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

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

[452] The reason: Although by other Holidays [with exception to the first night of Shavuos and Sukkos-see 639:20 and 494:2] one may add from the weekday to the Yom Tov, and say Kiddush and eat the meal while still day [past Plag Hamincha] nevertheless, on [the first nights of] Pesach, one may not do so. The reason for this is because the eating of Matzah is connected [Hekesh] to the eating of the Pesach lamb, as the verse states “Al Matzos Umerorim Yochluhu, and by the Pesach lamb it states “Veachlu Es Habasar Balayla Hazeh” from which we learn it must be eaten by actual night. [Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa 472:3; P”M 472 M”Z 1; Kaf Hachaim 472:7] Now, since the eating of Matzah, which is Biblical, can only be fulfilled at night, therefore all the four cups which the Sages instituted can only be fulfilled at night, during the time that is fit for eating Matzah, as all the Rabbinical institutions follow the Biblical rules applicable to their counterpart. Now, since the Kiddush wine is counted as one of the four cups, therefore it must be drunk by actual night, and not during the time that one adds from the weekday to the holy.  [Admur 472:2; M”A 472:1; Terumas Hadeshen ibid; Levush 472:1; Tur 472; Beis Yosef 472 in name of Rosh; Bach 472; Olas Shabbos 472:1; Chok Yaakov 472:3; Chok Yosef 472:1; Taz 472:1; Drashos Maharil Haggadah; Kaf Hachaim 472:4]

[453] See Kaf Hachaim 472:7

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

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

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

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

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

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

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

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

[459] Piskeiy Teshuvos 477:4 footnote 17

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

[461] Admur 472:16 [See also 472:25; 479:1]; Michaber 472:8; Pesachim 108b as explains Rashbam, Tosafus, Ran; Peri Chadash 472; P”M 472 A”A7; Derech Hachaim 8; Erech Hashulchan 472:2; M”B 472:26; Kaf Hachaim 472:53-56; See Admur 473:1 regarding the first cup; 473:39 regarding the second cup; 479:1 for the third cup and 480:1 for the fourth cup

[462] Chayeh Adam 130:12; Kaf Hachaim 472:54

[463] Admur ibid; M”A 472:8; See Admur 472:25 “The Haggadah which is said over the second cup”;  Rambam 7:10 “On the second cup we read the Haggadah”; However, see Admur 473:44 that saying the Haggadah over the second cup of wine is not mentioned together with the requirement to have Matzah, Maror and Charoses, and the two tavshilin; See likewise Admur 473:40 that the entire reason for pouring the second cup before the Haggadah is to surprise the children and engage them to ask questions. Vetzaruch Iyun!

[464] Kaf Hachaim 472:55

[465] Admur ibid; Peri Chadash 472:8; Rashbam Pesachim ibid

[466] Erech Hashulchan ibid; P”M ibid; Derech Hachaim ibid; M”B ibid; Kaf Hachaim 472:56

[467] M”B 472:26; Kaf Hachaim 472:55

[468] P”M 474 M”Z 1; Kaf Hachaim 474:6

[469] Admur 474:1-3; Kaf Hachaim 474:1-5

[470] Custom in Admur 474:1; Michaber 474:1; Beis Yosef 474; Tur 474; Rosh 10:24; Chinuch Mitzvah 21; Rav Kohen Tzedek; Peri Eitz Chaim Shaar 21:6

The reason: Although there is a large interval of time and speech between the first and second cup of wine, and the third and fourth cup of wine, as the Haggadah is said between the 1^st and 2^nd cup and Hallel is said between the 3^rd and 4^th cup, nonetheless the 2^nd and 4^th cups remain included in the blessing of Hagafen. The reason for this is because there was no Hesech Hadaas from the drinking, being that that at the time that he said the blessing over the first cup he knew that he would eventually drink the second cup. Likewise, at the time that he said the blessing over the third cup he knew that he would eventually drink the fourth cup. Likewise, even while the Haggadah was said he did not remove his mind from the drinking, as from the letter of the law he could have drank [wine] in middle of the Haggadah if he so chooses. Furthermore, even between the 3^rd and 4^th cup in which it is forbidden to drink, nonetheless, since the cup stands before him and he has intent to drink it upon completing the Haggadah, therefore it is considered that he did not remove his mind from the drinking and he thus is not required to repeat the blessing over it. Nonetheless, even according to this opinion one must repeat the blessing over the 3^rd cup of Birchas Hamazon, even though a blessing was already said over the first cup by which he had intent to drink another three cups, being that Birchas Hamazon is considered a completion and removal from the meal that was eaten, and it is therefore considered a true interval and removal of one’s mind from drinking, as one is unable to drink during Birchas Hamazon, as one can’t speak and drink at the same time. However, the saying of the Haggadah and Hallel, even though there too one is unable to drink and speak simultaneously, nevertheless it is not considered and interval and Hesech Hadaas from the drinking, as this speaking is not the conclusion and removal from what was done previously. [Admur ibid; Rosh ibid; See Admur 177:7; 190:1; 271:11]

[471] Beis Yosef ibid; Kaf Hachaim 474:1

[472] See Peri Eitz Chaim ibid; Kaf Hachaim 474:2

[473] Rama ibid

[474] Custom in Admur 474:2; Siddur Admur; Rama 474:1; Rif 24a; Rambam 8:5; Ravayah; Rav Nutraiy Gaon; Rav Amram Gaon

The reason: As the Sages instituted each of the four cups to be drunk in a way of freedom, and each of the four cups is an independent act of freedom and is a Mitzvah on its own, and therefore they do not join each other to be exempt with the same blessing, and rather a separate blessing must be said upon drinking each one. [Admur ibid; M”A 474; See Ravina Pesachim 109b; Rid ibid; Ran ibid]

[475] P”M 474 M”Z 1; Kaf Hachaim 474:5

[476] P”M ibid; Kaf Hachaim ibid

[477] Admur 474:3 and 473:10; Michaber and Rama ibid; Rashba 202; Rosh Teshuvah 14:5; Ran Pesachim 24b; Rabbeinu Yonah; Kaf Hachaim 474:3; 7

Other opinions: Some Poskim rule one is to recite an after blessing after each of the four cups. [Opinion brought in Tur 474; Kaf Hachaim 474:3]

[478] The reason: Even according to those opinions who rule that the Hallel and Haggadah is considered an interval by the first blessings, nevertheless, regarding the after blessing it is not considered an interval, and all the cups are included in the after blessing said after the 4^th cup. Now, even Birchas Hamazon which is considered the completion and removal from the meal, and is thereby considered an interval and Hesech Hadaas regarding the Bracha Rishona, nonetheless regarding the after blessing, this Hesech Hadaas does not require one to recite an after blessing immediately after the eating or drinking form which his mind became removed from. Rather, he is able to wait until he decides to eat and drink again, and then say an after blessing after that session of eating and drinking and then exempt also the previous session with this blessing. [Admur ibid; See Admur 179:4-5; 178:8; 7:3; 184:1]

[479] Admur 472:22; Pesachim 108b-109b

Other opinions: Some Rishonim rule that one can be Yotzei the four cups through another person just like Kiddush. [See Shraga Hameir 3:118]

Swore not to drink wine: Regarding one who made a swear/Shavua/Neder not to drink wine: He is forced to do Hataras Nedarim and drink the wine. [See Admur 485:3; Kaf Hachaim 472:76-77; 485:1-11]

[480] Admur 472:30; Michaber 472:13; Mishneh Pesachim 99b; Kaf Hachaim 472:83-87

What takes precedence-The wine for the four cups or candles: Purchasing candles for the night of the Seder takes precedence over purchasing wine for the four cups. In such a case he is to make Kiddush over Matzah. [Admur ibid; M”A 472:14; Chok Yaakov 472:26; Elya Raba 472:17; Chok Yosef 472:17; Erech Hashulchan 472:5; Derech Hachaim 12; Kaf Hachaim 472:84]

What to do if there is wine shortage: See Admur 483:1-3 regarding the Seder if one has no wine or Chamer Medina at all and that he should say Kiddush over Matzah; 483:4 regarding if he has one cup of wine, that he should say Kiddush over it; 483:5 regarding if he has two cups of wine, that he should use them for Kiddush and Birchas Hamazon; 483:6 regarding if he has three cups of wine that he should use them for Kiddush, Asher Goaleinu, and Birchas Hamazon; See also Kaf Hachaim 472:83; 483

If a woman only has enough wine for either her or her son who is above the age of Chinuch: In such a case she is to drink the four cups of wine, as she is Chad Derabanon while the son is Trei Derabanon. [P”M 472 A”A 16; Kaf Hachaim 472:91]

[481] Admur 472:25; Michaber 472:14 “Also women are obligated in the four cups”; Rebbe Yehoshua Ben Levi Pesachim 108a; Tosafus Sukkah 38a; P”M 479 A”A 2; Chayeh Aadam 130:12; Yifei Laleiv 2:472-10; Kitzur SHU”A 119:2; Kaf Hachaim 472:88-89

[482] Admur 472:21; Michaber 472:10; Rashba 1:238; Birkeiy Yosef 472:10

The benefits of pushing oneself to drink wine: The four cups of wine atone for the four capital punishments that one may have become liable for in transgression. This especially applies if one dislikes wine and must push himself to drink it. [Iyun Yaakov 23b; Yifei Laleiv 3:2; Kaf Hachaim 472:73] Likewise, drinking the four cups of wine even if he dislikes it will serve as an exchange for the need to consume bitter foods and pills for medicinal treatment. [Orchos Yosher 11; Yifei Laleiv 2:7; Kaf Hachaim 472:72]

[483] Kaf Hachaim 472:69

[484] Admur ibid; Nedarim 49b; Yerushalmi 10:1

[485] Admur 472:22; Kaf Hachaim 472:75

[486] M”A 472:12; Elya Raba 472:16; M”B 472:37; Kaf Hachaim 472:69

How much water can one add? Chabad custom: up until 33%; Sephardi custom: Up until 49%; Ashkenazi custom: Up until 83%. See Topics in Practical Halacha Volume 1 Halacha 36!

[487] Beis David 251; Birkeiy Yosef 472:11; Kaf Hachaim 472:74

[488]  Mishneh Halachos 10:87; Haggadah Chazon Ovadia 2:125; Piskeiy Teshuvos 472:11; Mikraeiy Kodesh Pesach 2:35; See Piskeiy Teshuvos 472:8 footnote 34 in name of Rav Elyashiv that the above Halacha refers to one who has a slight dislike for wine, but also enjoys it. However, one who is completely repulsed from its taste is exempt from drinking wine, as this is no longer “Derech Cheirus.” In such a case he is to drink grape juice or other Chamer Medina.

[489] M”B 472:35; Kaf Hachaim 472:69; Piskeiy Teshuvos 472:9; So rule even regarding Matzah: Binyan Shlomo 47 based on ruling in 656 that one does not need to spend more than 20% on a positive command, and certainly one’s health is of no less importance; See also Besamim Rosh 94; Kaf Hachaim 473:88; Tzitz Eliezer 14:87; Piskeiy Teshuvos 472:9; 473:19 and 475:8; Mikraeiy Kodesh 2:32

Other opinions: Some Poskim rule one is only exempt from eating Maror if it will lead to actual danger. [Maharam Shick 260; Divrei Malkiel 3:32]

[490] Lehoros Nasan 2:28; Rivivos Ephraim 3:308; Shraga Hameir 3:118; Piskeiy Teshuvos 472:9

[491] Admur 472:25 “Even children are obligated to be educated by their fathers in the drinking of the four cups in the order of the Haggadah, if they have reached the age of Chinuch. (This is defined as when the children are of age to be able to hear the paragraphs of the Haggadah which are recited over the cups, such as if they are of age to understand the holiness of Yom Tov and it is therefore proper to educate them in hearing the Kiddush that is said over the first cup, and also that the child is old enough to understand the story of the exodus that he is told from the Haggadah and it is thus fit to educate him to hear the Haggadah that is said over the second cup. He is likewise obligated to educate the child to hear Birchas Hamazon which is said on the third cup, and to hear the completion of Hallel, and the Hallel Hagadol and Nishmas which are said on the fourth cup.) And even female children who have reached the age of Chinuch have the same status as male children. And even female children who have reached the age of Chinuch have the same status as male children.”; Michaber 472:15 “Children who have reached the age of Chinuch, it is a Mitzvah to place a cup in front of each one”; Tana Kama in Braisa Pesachim 108b; Rosh Pesachim 10:21; Shut Harosh 14:5; Tosafos Brachos 99b; Peri Chadash 472:15; Kaf Hachaim 472:90-94; Piskeiy Teshuvos 472:13

[492] Admur ibid; Misgeres Hashulchan 119:1; Aruch Hashulchan 472:15 “It appears to me that although in general girls are not included in the Mitzvah of Chinuch, on the night of Pesach one must educate them”; Piskeiy Teshuvos 472:12

[493] See Admur 343:2; Hilchos Talmud Torah 1:1

[494] See Admur 343:4 that women are exempt from the Rabbinical obligation of educating their children

[495] See Admur 187:4 that children from the 8^th year [i.e. seven years old and up] must recite Birchas Hamazon properly, and below age eight they are obligated to say a small part of each blessing.

[496] Admur ibid in parentheses; Kitzur SHU”A 119:1; Kaf Hachaim 472:90; See also Admur 343:3 and M”A 343:3 regarding Kiddush on Shabbos

The reason: The reason behind Admur’s ruling for requiring the child to be of age of understanding of these Mitzvos is because the obligation of drinking the four cups is only fulfilled when drunk in the order of the Haggadah, and if one does not do so then he does not fulfill that obligation, as explained in 472:16 [See A above]. Hence the obligation to educate a child in drinking the four cups is dependent on whether he has reached the age of understanding of each of these parts of the Haggadah. See next!

[497] Must children who are not yet of age to be educated in all the above Mitzvos, be educated to drink the cup which corresponds to the Mitzvah that they are of age to understand? One way of understanding Admur ibid is that children who are not yet of age to be educated in all the Mitzvos of Kiddush, Maggid and Birchas Hamazon, are not obligated to drink any of the four cups, even if they are of age to be educated in one of these Mitzvos. [So seems Pashut from the wording and long explanation of Admur in the parentheses ibid, which emphasizes the word “and also”, thus implying that the child must reach an age where he is obligated in all these parts of the Haggadah in order to be obligated to be educated to drink the four cups. The simple reason for this is because the obligation of drinking the four cups is only fulfilled when drunk in the order of the Haggadah, and if one does not do so then he does not fulfill that obligation, as explained in 472:16 [See A above]. Therefore, likewise, the Sages did not obligate the Mitzvah of chinuch in drinking the four cups, if they are not yet of age to be obligated in one of the parts over which one of the cups is drunk.] However, on the other hand, it is possible to learn into Admur ibid that if the child has reached the age of understanding for one of the Mitzvos, then he is obligated to drink the cup of that Mitzvah, and not the other Mitzvos, as each of the four cups is considered an individual Mitzvah, as ruled in 474:2 regarding the Ashkenazi custom of saying a blessing on each cup. On the other hand, one can argue that each cup is only considered an individual Mitzvah if one actually drinks all four cups in total in the order of the Haggadah, however if he does not drink all four cups in total in the order of the Haggadah, then he has not fulfilled his obligation of any of the four cups at all [see wording of Admur 479:1 in parentheses “and if he does not do so, he does not fulfill his obligation of the four cups”], and hence there is no need to educate a child to drink one of the four cups if he has not reached the age of Chinuch for all four cups combined. However, in truth in Admur 483:4-6 it is implied that one does fulfill the Mitzvah of each individual cup even if he does not drink four cups in total, as there it is explained that if one has less than four cups of wine available, he is nevertheless to drink the amount of cups available to him. Vetzaruch Iyun!

[498] Chok Yaakov 472:27; P”M 472 A”A 16; Aruch Hashulchan 472:15; Kaf Hachaim 472:90; See Admur 640:3 regarding Sukkah that the age of Chinuch is six years old; See Michaber 640:2 and M”A and Taz there

[499] Chok Yaakov ibid; Drashos Maharil Seder Haggadah; Seder Hayom that so is the custom; Pesach Meubin 201; Kaf Hachaim 472:91 and 94

[500] Implication of Admur and Michaber ibid; See Misgeres Hashulchan 119:1 who states the Achronim negate the ruling of the Chok Yaakov ibid

[501] Michaber ibid “It is a Mitzvah to give each child of Chinuch age their own cup”; Chok Yaakov 472:28 that so is the Mitzvah Min Hamuvchar; Chok Yosef 472:20 that this is done as one of the changes of the night to motivate the children to ask questions; Ateres Zekeinim 472 in name of Beis Yosef and Orchos Chaim; Kaf Hachaim 472:93-94

Other opinions: Some Poskim rule there is no need to give children their own cup and they can drink from the cup of another adult. [Elya Raba 472:18; Shibulei Haleket; Abudarham Seder Haggadah; Machatzis Hashekel 472:17; See Kaf Hachaim 472:94]

[502] Ateres Zekeinim 472 in name of Beis Yosef and Orchos Chaim that they may take a small cup that does not hold a Revius [however, see Misgeres Hashulchan 119:1 in name of Eretz Chemda that this refers to children below Chinuch]; Aruch Hashulchan 472:15; Implication of Elya Raba 472:18, Shibulei Haleket and Abudarham Seder Haggadah; See Machatzis Hashekel 472:17 that children do not need to drink majority of a Revius; See Kaf Hachaim 472:94

[503] Drashos Maharil ibid, brought in Kaf Hachaim 472:91; Eretz Chemda based on Chok Yaakov ibid, brought in Misgeres Hashulchan ibid; Misgeres Hashulchan 119:1 in implication of Admur ibid that children of Chinuch must drink majority of a Revius just like men; M”B 472:47 and Kaf Hachaim 472:94 that they must drink Malei Lugmav

[504] Kaf Hachaim 472:91 and 94; Piskeiy Teshuvos 472:13; See M”B 472:47;

[505] Misgeres Hashulchan 119:1; Mikraeiy Kodesh 2:35; Piskeiy Teshuvos 472:11

[506] Admur 472:22

[507] Shevach Hamoadim in name of Rav SZ Dworkin.

[508] See Admur 472:17-18

[509] Admur 472:17; Michaber 472:9; Pesachim 108b and Rashbam ibid, Ran ibid; Beis Yosef 472; Bach 472; M”B 472:62; Kaf Hachaim 472:62

Mezigas Hakos-Adding water to the wine: In previous times, one was required to water down the wine, known as Mezigas Hakos, in order to enhance its taste. Our wines today are not considered strong and hence no longer require Meziga [i.e. the mixing of water into the wine]. [Admur 472:17; 272:6; Rama 272:5; Tur 472; Rashbam Pesachim 108b; Tosafus 108b; Mordechai] On the contrary, they are even more tasty without diluting it with water. [Admur 272:6; Rama ibid] Nonetheless, if water was added to the wine, it is included in the measurement of a Revius, so long as the wine retains its Hagafen status. [See Admur 472:17] Furthermore, according to Kabalah, one is to always mix water into the wine for the sake of sweetening the wine, as plain wine is considered wine of the drunk while wine with water is considered wine of happiness. One is thus to add three drops of water into the wine. [Kaf Hachaim 472:59] Practically, most standard wines today in any event have some water mixed into them, unless verified otherwise.

[510] Admur 472:18; Tur 472; Levush 472:9; Rav Chisda Pesachim 109a; Kaf Hachaim 472:57; See the following Poskim that the measurement of a Revius is equivalent to the volume of one and a half eggs with their shell. [Admur Seder 8:1; Luach 2:1; M”A 210:2 and 5; Taz 210:1; Bach 210; Rosh 14:5; Rif; Drashos Maharil Hilchos Agada; Chok Yaakov 472:11; Elya Raba 210:8; 472:13; Chok Yosef 472:10; P”M 472 A”A11; Kaf Hachaim 472:57]

Other opinions: See Rebbe Yosa in Yerushalmi Pesachim 10:1 that the measurement is 2×2 fingers by 1.88 Etzba height

[511] Some Poskim rule that the finger is 6 barley kernels worth [Admur after the retraction, as recorded in Sheiris Yehuda Y.D. 11 and Tzemach Tzedek 102 and 320] which is equivalent to 2 centimeters in length. [See list of Poskim, Geonim, Rishonim and Achronim in Shiureiy Torah 1:1 footnote 8 page 75; 3:25 footnote 58 page 249 and also page 16; Tikunei Mikvah p. 89 and 93 that the Shiur of Admur after the retraction is 2.16 cm; See Shiureiy Mikvah p. 83 who negates this opinion; The tradition of the Rebbe Rashab is that it is 2.22 cm; Another tradition is that it is 2.3 cm] Thus, a square cup is 4×4 with a height of 5.4 centimeters, while a round cup is 4×4 with a height of 7.6 centimeters. [Shiureiy Torah ibid page 75] Other Poskim rule that the finger is seven barley kernels worth [Admur 190:13; See Poskim in Shiureiy Torah ibid] worth which is equivalent to 2.5 cm. [See Tikunei Mikvah p. 88 and 93] Thus, a square cup is 5×5 with a height of 6.75 centimeters, while a round cup is 5×5 with a height of 9 centimeters. 

[512] See Shiureiy Torah 3:6 and in chapter 1 in length; Koveitz Yagdil Torah NY 60 p. 263-264 in a Ksav Yad of Tzemach Tzedek in name of Admur; Kitzur Hilchos Shabbos Miluim p. 18; Tikkunei Mikvaos [Levin] chapter 10 p. 93

The ruling of Admur: There is a difference in ruling recorded between what Admur ruled in his Shulchan Aruch regarding the measurement of an Etzba versus what he ruled later on in his advanced age, as recorded in Sheris Yehuda Y.D. 11 and Tzemach Tzedek 102 and 320. In the Shulchan Aruch Tzitzis 11:6 and Nida 190:13 he ruled that the Etzba is 7 barley kernels worth, while in his advanced age he ruled that it is 6 barley kernels worth. [See Shiureiy Torah ibid; Tikkunei Mikvaos ibid] Now, while all agree that the measurement of the retraction is smaller than that of Admur’s original ruling in his Shulchan Aruch, there exists various opinions and traditions in Chabad as to its exact centimeter measurement and consequential fluid measurement even if we follow his retraction. One tradition has it that Admur stated that the Satka of Nikolaiy is the measurement of a Revius. [Shiureiy Mikveh p. 83] Rav Avraham Chaim Naah in Shiur Torah insists that the measurement remains of the finger remains as 2 centimeters. Other traditions are recorded from the Tzemach Tzedek, Rebbe Rashba and Rebbe Rayatz, as will be explained. Practically, the Shiur Revius according to Chabad tradition and understanding of Admur varies between: 86.6 milliliters, 99 milliliters, 108.8 milliliters, 115.2 milliliters, 118 milliliters, 120 milliliters, to 123 milliliters.

[513] Rav Avraham Chaim Naa”h in Shiureiy Torah 3:6 based on retracted ruling of Admur in Sheiris Yehuda Y.D. 11 and ruling of Rambam that a Revius contains 27 Draham; This follows the Grach Na’ahs opinion in the Shiur Kibeitza which is 57.7 grams, and thus a Revius equals 86.6 milliliters which is equivalent to 1.5 eggs with their peel, as rule the Poskim ibid in previous footnotes; Maharsham 9:8

[514] Rav Mazuz; Rav Ovadia Yosef; See Shiureiy Torah 3 footnote 58 [page 250] that this possibility is mentioned

[515] Ruling of Geonim, brought in Shiureiy Torah ibid

^[516] Tradition of Rav Eliyahu Landa Shlita, based on tradition from Admur that the Satka of Nikolaiy is the measurement of a Revius, and that the Satka contains 99 milliliters. Shiureiy Mikveh p. 83 that the Kiddush cup of the Rebbe Raytaz contained 100 milliliters

^[517] Tikkunei Mikvaos p. 93 based on calculation of retracted ruling of Admur in Sheiris Yehuda Y.D. 11 that each Etzba is 2.16 cm

^[518] Tradition from Tzemach Tzedek in name of Admur, brought in Shut Tzemach Tzedek O.C. 84; See Tikkunei Mikvaos ibid

^[519] Tikkunei Mikvaos p. 93 based on ruling of Rebbe Rashab that the Etzba is 2.22 cm

^[520] Shiureiy Mikveh p. 83 based on tradition from Admur that the Satka of Nikolaiy is the measurement of a Revius, and some say the Satka contains 120 milliliters.

^[521] Tikunei Mikvaos p. 94 based on tradition from Admur that the Satka of Nikolaiy is the measurement of a Revius, and some say the Satka contains 123 milliliters.

^[522] Chazon Ish in Kuntrus Hashiurim and in letter to Gr”ach Naah that so was custom in Lita, and is based on all the following Poskim who rule Niskatnu Habeitzim: Opinion brought in M”B 271:68; 486:1 and Biur Halacha 271:13 “Shel Revius”; Nodah Beyehuda Tzelach Pesachim 116a; Chasam Sofer O.C. 97 and 127; Maaseh Rav 74 and 105; Rav Chaim Volozhin in Shaareiy Rachamim 165; Ashel Avraham butchach 272; Aruch Hashulchan 168:13 that so is custom;

^[523] Tikkunei Mikvaos p. 93 based on Admur in Y.D. 190:13 [prior to his retraction] that the Etzba is 7 barley kernels worth

^[524] See Visein Barcha p. 248 and Piskeiy Teshuvos 201:1 that so was the widespread custom of the world to follow 86 milliliters as the Shiur Revius, as evident from the Kiddush cups of many Gedolei Yisrael, including the Chofetz Chaim; Yechaveh Das 4:25 that so was the widespread custom in all Sephardi communities; Rav SZ”A in Halichos Shlomo 2:90 “The main opinion is like the Grach Naah, and so is the old age custom”; Rav Elyashiv Koveitz Teshuvos 2:30 “I have already publicized my opinion that the accepted Shiur is like the Grach Naah”; Shevet Halevi 6:60 that from the Setimas Haposkim it is implied unlike the Tzelach

^[525] As rules M”B ibid and ibid regarding Lechtachila for Biblically rooted Mitzvos; See Piskeiy Teshuvos ibid that although today many people have taken upon themselves the 150 milliliters Shiur of the Chazon Ish, nevertheless, Bedieved if one only drank 86 milliliters a n after blessing is to be said.

Ruling of Mishneh Berurah: See M”B 271:68; 486:1 and Biur Halacha 271:13 “Shel Revius” where he arbitrates to initially suspect for this opinion by all possible Biblical Mitzvos [i.e. Kiddush of Shabbos night, Havdala, however not for blessings and Rabbinical Mitzvos]. To note, however, that his own Kiddush cup was not this Shiur!

[526] Admur 183:1; Tur 183; Brachos 51a

[527] Admur 183:4; Rama 183:1; Brachos ibid

Other opinions: Some Poskim rule that if the cup is very large and holds many Reviusim then it suffices even initially to fill it up until majority of the cup. [Bach 472, brought in Kaf Hachaim 472:67] Practically, we do not rule like this opinion, and at the very least the cups of Kiddush and Birchas Hamazon must initially be filled until their very top. [Mamar Mordechai 472:7; Kaf Hachaim 472:67]

[528] Admur ibid; Taz 183:4; Elya Raba 183:4

[529] Custom brought in Admur 196:5 regarding Havdalah “It is customary to pour a little wine from the cup onto the floor. It is to be done in a way that one slightly overflows the wine while pouring, and lets it spill to the ground. It is best not to accomplish the above by filling the cup to its top and then spilling some wine from the cup.”; Rebbe in Hisvadyus 5742 3:1692, printed in Shaareiy Halacha Uminhag 5:31, regarding all Kos Shel Bracha

The reason for overflowing the wine: This is done for a good omen, as any house which does not have wine spill like water does not contain a good omen. Therefore, we practice an act of good omen in the opening of the week. Doing so is not forbidden due to it being considered a belittling of food, despite that the wine goes to waste, as one is only spilling a small amount of wine. [Admur 196:5; Based on the Magen Avraham 296:3 which explains that on a small amount there is no problem of Bizayon. However, the Taz 296:1 explains that in truth there is no good omen involved in wasting wine. Rather the good omen is if wine happens to spill and one does not get angry. Nevertheless, he agrees with custom to overflow a small amount of wine.] Alternatively, some write one is to pour the wine in order to weaken the Kelipos, as wine is the Gematria of 70 which corresponds to the seventy nations. By spilling the wine one weakens their strength. [Mateh Moshe 504]

[530] Toras Menachem 5746 3:181

[531] Shaareiy Halacha Uminhag 5:31

[532] Minchas Shabbos; Ketzos Hashulchan 97 footnote 2; Shaareiy Halacha Uminhag 5:31

The reason: As we suspect for those opinions who forbid spilling onto the ground, as well as the opinion of the Mekubalim which negate this custom. Hence, we over pour the wine onto a plate which is not a belittlement towards it. [See M”A 296:2-3; Taz 296:1; Kaf Hachaim 296:10-11]

[533] The reason: It is necessary to spill out the wine as the entire purpose of the spill is so the wine go to waste and be treated like water. [See Shaareiy Halacha Uminhag ibid]

[534] Toras Menachem 5746 3:181

[535] Admur 472:20; 183:9; Rama 472:15; Darkei Moshe 473:1

[536] The reason: As initially one is required to drink the entire Revius of wine in one shot. [Admur 472:20] Alternatively, as one should be able to see the wine while making Kiddush. [See Admur 183:9]

[537] See article of Rav Eiznebach in Kfar Chabad vol. 400

[538] See Otzer Minhagei Chabad Nissan 46

[539] Rav Eli Landa Shlita relates in the name of his father, Rav Yaakov Landa, that he was unaware of this custom in Russia, as in Russia these cups were simply not marketed and found in use, while in Eretz Yisrael there were times that he did use a cup with a leg extension.

[540] Admur 472:24

[541] Admur ibid; Peri Chadash 472:9; Chok Yaakov 472:28; See Admur 472:19 and Halacha J!

The reason: This is done in order so each person can drink from a full cup, which is a Hiddur Mitzvah, as explained in 183:4. [Admur ibid] However, this is not done in order so everyone drink from non-Pagum wine which is also a Mitzvah Min Hamuvchar [see Admur 190:5; 271:29-30], as in truth when one drinks from the same cup the wine is not considered Pagum, as it is all considered one cup which started off complete and whole. [Implication of Admur ibid who omits this reason; P”M 472 A”A 9; M”B in 182:24 and Shaar Hatziyon 271:88 based on Rosh Pesachim 10:21; Kaf Hachaim 472:64; Piskeiy Teshuvos 271:40] In addition, it is proper for each participant to have their own cup in order so they can drink the entire cup, or at least majority of it, as is required on the night of the Seder according to some opinions, and so is the final ruling to try to suspect for this opinion. [See Admur 472:19 and Halacha J for further details; Vetzaruch Iyun Gadol as to why Admur ibid makes no mention of this very important factor here in 472:24, and writes that it is only a Mitzvah Min Hamuvchar when in truth only a few Halachos earlier he explained that it is proper to suspect for the first opinion who invalidates such drinking of minority of the cup! Perhaps, however, one can suggest that we only suspect for the stringent opinion if one has a cup of the exact measurement of a Revius available, while if one only has a large cup available, then we completely rule like the lenient opinion, and hence one may distribute it to everyone else, and it is only a Mitzvah Min Hamuvchar in such a case for everyone to have their own cup. Vetzaruch Iyun!]

Other opinions: Some Poskim rule that even initially one may share the same cup with others. [M”A 472:9 in implication of Michaber 472:9; Kaf Hachaim 47264; However, see Michaber 472:16 brought next and Machatzis Hashekel on M”A ibid who says Michaber in 472:16 is Lav Davka ]

[542] Michaber 497:16 “It is a Mitzvah to give each child of Chinuch age their own cup”; Chok Yaakov 472:28 that so is the Mitzvah Min Hamuvchar; Chok Yosef 472:20 that this is done as one of the changes of the night to motivate the children to ask questions; Ateres Zekeinim 472 in name of Beis Yosef and Orchos Chaim; Kaf Hachaim 472:93-94

Other opinions: Some Poskim rule there is no need to give children their own cup and they can drink from the cup of another adult. [Elya Raba 472:18; Shibulei Haleket; Abudarham Seder Haggadah; Machatzis Hashekel 472:9 and 17 in explanation of M”A 472:9; See Kaf Hachaim 472:94]

[543] See Halacha E!

[544] Admur ibid; Mamar Mordechai 472:6; Ran; Kaf Hachaim 472:65 [However see there for implication that initially each participant should drink a full Revius even in such a case; See also Chok Yaakov 472:20 and Poskim in footnotes in Halacha J!]

[545] Admur 271:20; M”A 271:23 in name of Tosafus Pesachim 105b; Haguda 84; Implication of Rosh Brachos 8:2

[546] Admur ibid; Michaber 472:9; Kol Bo 50; Orchos Chaim Seder Leil Pesach 6

The reason the wine is not considered Pagum: See previous footnotes!

[547] Admur 183:2, 271:18; 296:2; 473:39; Drashos Maharil Seder Hagdaha; Rokeiach 283; Darkei Moshe 486:2 in name of Mahariy; Michaber 183:1; Brachos 51a; Chayeh Adam 130:10; Kaf Hachaim 473:1

[548] Admur 473:39; 271:18 regarding Kiddush; Maharil Seder Haggadah p. 93

[549] The reason: This is done in order to the cup used for the Bracha appears beautiful in both its inside and outside. [Admur 183:2] According to Halacha [183:2] there is no need to wash the cup if it is already clean. Furthermore, even if there is leftover wine it does not need to be washed unless it has pieces of bread inside. However, based on Kabala one is to always wash the cup before using it for Kos Shel Bracha even when clean. [Kaf Hachaim 183:4]

[550] Admur 183:2

[551] Admur ibid; M”A 183:1; M”B 183:1

[552] Kaf Hachaim 183/4-5 based on Zohar; Aruch Hashulchan 183/1 based on Zohar; See Darkei Chaim Veshalom 304 that he would rinse the cup prior to Birchas Hamazon. [It is however unclear if the cup was previously used during the meal.]; See also Beis Yosef 183 in name of Mordechai that “the custom of the world is to rinse the cup even if it is clean.”

[553] Chesed Lealafim 183:2; Yifei Laleiv 183/1; Kaf Hachaim 183/5

[554] Heard from Rabbi Leibal Groner

[555] Admur 183:2; Michaber ibid

[556] Admur ibid and 479/2; M”A 183/1; See also 473/39 which states it does not need Shetifa and Hadacha for the 2^nd Kos even though it was used with wine for the first Kos.

[557] Elya Raba 183/1; Kaf Hachaim 183/5; See also Beis Yosef 183 in name of Mordechai that “the custom of the world is to rinse the cup even if it is clean, although if one did not drink from it during the meal then certainly this is not necessary”. Hence, we see the custom is to rinse it even from plain wine.

[558] Kaf Hachaim 183:4, 473:1 and Aruch Hashulchan 183:1 based on Zohar

[559] Admur 473:39; Shut Maharshal 88; Bach 473; Chok Yaakov 473:34; Chayeh Adam 130:10; Kaf Hachaim 473:1

[560] Admur 479:2; Taz 479:1; Bach 479; Rashal 88; Chok Yaakov 479:1; Kneses Hagedola 479; Olas Shabbos 479:1; See Kaf Hachaim 479:1

Other opinions: Some Poskim rule that even if the cup used for Birchas Hamazon is clean, it requires washing and cleaning. [Simple understanding of Rashal ibid, and so learns Bach ibid, Olas Shabbos ibid, and Kneses Hagedola ibid; Kaf Hachaim 479:1] However, Admur ibid, Taz ibid and Chok Yaakov ibid all seem to negate this understanding in the Rashal ibid and seemingly they had a different version of the Rashal. See Kaf Hachaim 479:1 for the full details of this subject.

[561] Admur ibid; Poskim ibid

[562] See Kaf Hachaim 473:1

[563] Heard from Rav Y.Y. Ofen; See Darkei Chaim Veshalom 304 that he would rinse the cup prior to Birchas Hamazon.

[564] See Shulchan Aruch Chapter 183. The full details of these Halachos will IY”H be printed in the Volume that contains “The laws of Kiddush”.

[565] This means that someone drank from the wine.

[566] See Admur 182:4-5; 296:9

[567] Likutei Taamim Uminhagim, brought in Sefer Haminhagim p. 55 regarding Kiddush

Background: The Tur 183:4 mentions one Tefach, however in the Rebbe’s Haggadah and Sefer Haminhagim it states three Tefachim. Seemingly, this is done as a matter of Lechatchila and Hiddur. This is also hinted to in the Zohar Chadash 189b that it is to be lifted a Zeres, which the Sefer Or Hachamah interprets as three Tefachim. [Sicha of Rebbe Iyar 5713, printed in Likkutei Taamim Uminhagim Menukad [Chazak] p. 25, and in Shaareiy Halacha Uminhag 1:103]

Opinion of Admur in Shulchan Aruch: Admur [183:8] rules that one is to lift the cup one Tefach from the table in order so it is visible to all.

[568] Admur 472:19; See Piskeiy Teshuvos 472:8

[569] Admur 271:24; 472:19; See also 190:4; Michaber 271:13; Rav Huna Pesachim 107a; Ketzos Hashulchan 79:5

How much is Malei Lugmav? The person who makes Kiddush is required to drink enough wine to fill his cheeks. This measurement is referred to as Malei Lugmav. This does not refer to the amount of liquid that fills the entire mouth, both cheeks, but rather the amount of liquid that fills a single cheek, in a way that when the liquid is brought to one side of the mouth, it appears that his cheek is full. In an average size mouth, this volume of wine amounts to the majority of a Revius. [Admur 271:24; Tosafus Pesachim ibid and Yuma 80a] Nonetheless, each person must follow his own personal mouth and cheek size, and must drink enough wine that his cheek becomes full in one side. [Admur ibid and 190:4 and 612:12; M”A 271:29; Tosafus ibid; M”B 271:683] In all cases, it is not necessary to drink more than a Revius of wine, even if one’s mouth is so large that a Revius does not even fill an entire cheek side [i.e. Malei Lugmav], [and in such a case a Revius suffices]. [Admur ibid; M”A ibid; Bach 271; M”B ibid] See Kaf Hachaim 472:63

Other opinions: Some Rishonim rule that this amounts to much more than the majority of a Revius, although slightly less than a full Revius. [Biur Halacha 271:13 “Vehu Rubo”] Some Poskim rule it means exactly a Revius. [Likkutei Maharich based on many Geonim]

[570] Admur ibid; M”B 472:33; Divrei Yatziv 1:135; Chidushei Hagriz on Rambam Chameitz 7:9; Chazon Ish 39:15; Piskeiy Teshuvos 271:33

Other opinions: Some Poskim rule one is initially to be stringent to drink an entire Revius in all cases. [Derisha 472:8 in name of Tosafus and Rosh; Elya Raba 271:28 based on Sefer Hamanhig; Tosefes Shabbos 271:36; Yaavetz in Mor Uketzia 190; Ben Ish Chaiy Bereishis 2:23; Kaf Hachaim 271:83; Menorah Hatehora 271:24; Likkutei Maharich based on many Geonim; See Piskeiy Teshuvos 271 footnote 331]

[571] Admur 472:19; Michaber 472:9

[572] First opinion in Admur ibid; Second opinion in Michaber ibid; Ramban brought in Orchos Chaim Seder Leil Pesach 6; Tosafus 108b; Implication of Rosh, brought in Beis Yosef 472; Drashos Maharil Seder Haggadah, brought in Chok Yaakov 472:20; Bach 472; Peri Chadash 472:9 in Lechatchila conclusion; Chok Yosef 472:11 [Bach, Peir Chadash and Chok Yosef ibid all explicitly emphasize that initially one is to drink the entire cup even if holds many Revios]; Olas Shabbos 472:7; Shulchan Gavoa 472:25; Mamar Mordechai 472:5; P”M 472 A”A 9; Biur Hagr”a 472; M”B 472:30; See Kaf Hachaim 472:60 and 66

Not filling up the cup fully: Some Poskim rule that if the cup is very large and holds many Reviusim then it suffices even initially to fill it up until majority of the cup, and then drink the entire cup or at least majority of the wine that it holds. [Bach 472, brought in Kaf Hachaim 472:67] Practically, we do not rule like this opinion, and at the very least the cups of Kiddush and Birchas Hamazon must initially be filled until their very top. [Mamar Mordechai 472:7; Kaf Hachaim 472:67]

[573] The reason: This opinion holds that although the Sages sufficed the drinking of Malei Lugmav by all other Kiddush’s of Shabbos and Yom Tov, nevertheless by the night of the Seder they were stringent to require one to drink at least majority of the cup in order to be Yotzei, and initially to drink the entire cup. [Admur ibid]

[574] Second opinion in Admur ibid; First and Stam opinion in Michaber 472:9; Tur 472:9; M”A 472:9-10; Levush 472 [omits stringent opinion]; Peri Chadash ibid in opinion of Michaber ibid; Chok Yaakov 472:20 in conclusion; Elya Raba 472:14 in name of Raavan; See Kaf Hachaim 472:60 and 66

[575] Admur ibid; Elya Raba 472:14; Chok Yaakov 472:20; See also Admur 472:24 that from the letter of the law many can drink from the same cup

[576] Admur ibid; M”A 472:10 [However, he writes that it suffices to drink majority]; Mamar Mordechai 472:5 and 7; P”M 472 A”A 9 and M”Z 8; The following Poskim write in general to initially be stringent like the first opinion: Bach 472; Olas Shabbos 472:7; Chok Yosef 472:11; Shulchan Gavoa 472:25; Biur Hagr”a; M”B 472:30; Kaf Hachaim 472:60 and 66 that so is the implied Lechtachila opinion of Michaber ibid

[577] See Piskeiy Teshuvos 472:8

[578] Admur ibid; Taz 472:8; Elya Raba 472:13; M”B 472:30; Kaf Hachaim 472:60; See M”A 472:10 that one may even initially drink majority of the cup

Not to be stingy on the wine: One is not to scream at the guests and servants who drink a lot of the cup of wine, as by doing so one abstains them from doing the Mitzvah. [Chayeh Adam 130:3; M”B 472:30; Kaf Hachaim 472:61]

[579] Implication of Admur and Poskim ibid who only write to suspect for the stringent opinion to initially take a small Revius cup, and not regarding to always initially drink all, or majority of the cup; This is also proven from the fact that in Admur 472:24 he makes absolutely no mention of this stringency of drinking the entire/majority of the cup as a reason for why the Baal Habayis should not have a joint cup for many participants, thus proving that when a large cup is being used we do not suspect for the first opinion at all! Perhaps this is due to that we do not wish to encourage people to be stringent against the custom and hence be Motzi Laz on the custom. Vetzaruch Iyun!

[580] Kaf Hachaim 472:66

[581] Admur ibid; Chok Yaakov 472:20; Chok Yosef ibid; M”B 472:30; Kaf Hachaim 472:60; See Admur 190:6 and Seder Birchas Hanehnin 8:1 regarding drinking a Revius by Kos Shel Birchas Hamazon

[582] Minchas Chinuch Mitzvah 10; Torah Lishma 125; Mikraeiy Kodesh 2:34; Orchos Rabbeinu 2:71; Piskeiy Teshuvos 475:8

[583] The reason: As the main aspect of the Mitzvah is the benefit of the throat and this has already been fulfilled. [Poskim ibid; See Admur 475:25; Chasam Sofer 127; Kesav Sofer 96 based on Chulin 103b]

[584] Admur 472:20

[585] Admur ibid; Rama 472:9; Rokeiach 283; M”A 472:11; Peri Chadash 472; Elya Raba 472:15; Chok Yosef 472:13; Derech Hachaim 472:9; Chayeh Adam Haseder 3; Kaf Hachaim 472:68; Sefer Haminhagim p. 39 that so is Minhag Beis Harav

[586] Machatzis Hashekel 472:11 based on Bach; Implication of Rama 472:15; Kaf Hachaim ibid regarding fourth cup

^[587] Rebbe in Haggadah, in name of Magen Avraham. However, Tzaruch Iyun as Admur only brings down to drink the majority of a Revius in one shot and not that one needs to drink the entire cup in one shot.

^[588] See Halacha 2H for all the opinions on this matter!

[589] 1^st and Stam opinion in Admur ibid; 2^nd opinion in Admur 612:15; 2^nd and main opinion in Seder Birchas Hanehnin 8:6 and Luach 2:7; 2^nd opinion in Michaber 612:10; Tur Raavad Terumos 10:3 based on Kerisus 13a; M”A 472:11

[590] Seemingly, regarding Bedieved one can be lenient to consider the Shiur of Achilas Peras as nine minutes. See Shearim Hametzuyanim Behalacha 119:13; Piskeiy Teshuvos 473:19; 475:10 in name of “all Poskim”

[591] 2^nd opinion in Admur ibid; 1^st opinion in Admur 612:15; 1st opinion in Seder Birchas Hanehnin 8:6 and Luach 2:7; 1^st opinion in Michaber 612:10; Rambam Shevisas Assur based on Tosefta Yuma 4:42:4; M”A 472:11

[592] Admur ibid [Admur Luach ibid concludes “Safek Brachos Lihakel”; See however Admur 612:15 and Seder Birchas Hanhenin ibid where he rules like the 1^st opinion, stating that so is the main opinion; See Sheiris Yehuda 15]; M”A 472:11; Peri Chadash 472; Elya Raba 472:15; Chok Yosef 472:13; Derech Hachaim 472:9; Chayeh Adam Haseder 3; M”B 472:34; Kaf Hachaim 472:68

The reason we are lenient by the last two cups: As if we require him to re-drink the last two cups, it will appear as if he is adding to the four cups of wine, as explained in 472:15. [Admur ibid]

[593] See Admur 472:15

[594] Admur 472:26-29; See Piskeiy Teshuvos 272:7

[595] Admur 472:27

[596] See Admur 472:17 that the wine should be sweet and tasty to one’s palate, which is a form of freedom; Rambam 7:9; Admur 272:5 regarding Kiddush “It is a Mitzvah Min Hamuvchar to choose the best wine to make Kiddush on.”; Michaber 272:3

[597] Ketzos Hashulchan 80:1 footnote 1

[598] Admur 472:17 regarding strong tasting wine that was not mixed with water [i.e. Mezigas Hakos] and the same should apply to all low quality and bad testing wine; See also: Pesachim 108b and Rashbam ibid, Ran ibid; Rambam 7:9 and Maggid Mishneh ibid; Beis Yosef 472; Kaf Hachaim 472:58-59

[599] Admur 472:26; See Beis Yosef 272; Regarding the health difference between red versus white wine-see Admur 175 and Seder 12:13

[600] Admur 472:26; 272:4; 1st and Stam opinion in Michaber 272:4 and that so is custom of the world; Implication of Michaber 472:11; Rama 472:11; Tur 272:3 “Boreik-very white wine”; Rashbam Bava Basra 97b in his interpretation of Gemara; Implication of Rebbe Yermiyah in Yerushalmi Pesachim 10:1 and Shekalim 3:2 regarding Bedieved [As learns Ritva Bava Basra 97b and Beis Yosef 272:4 in first approach, however, see Ran Pesachim 22b who learns differently]; Implication of Rif, Rosh, and Rambam who all omit the teaching in Bava Basra 97a that white wine is invalid [See Beis Yosef ibid]; Rashbatz 1:85; Taz 472:9; M”A 472:13; Ketzos Hashulchan 80:1 footnote 1; See Opinions in Beis Yosef 272 and 472

Other opinions: Some Poskim rule that white wine is invalid for Kiddush as the verse [Mishleiy 23:31] states “Al Teira Yayin Ki Yisadem/Don’t see wine that is red” which implies that the importance of wine applies specifically when it is red. [2^nd opinion in Michaber 272:4 in name of Ramban; Implication of answer of Rava to Rav Kahana in Bava Basra 97a; Ramban Bava Basra 97a; Ran Pesachim 22b based on Bava Basra ibid and Yerushalmi ibid; Tosafus Bava Basra ibid; Pesach Meubin that so was custom; See this opinion in Admur 472:26; Taz 472:9; Levush 472; Rebbe Yermiyah in Yerushalmi Pesachim 10:1 and Shekalim 3:2] This, however, only refers to very white wine. [Tosafus ibid; Beis Yosef 272:4 in explanation of why Talmud permits Borak wine and the reason is because it is slightly red; Elya Raba 272:8; P”M 472 A”A 13; Kaf Hachaim 272:26 and 28; Ketzos Hashulchan 80 footnote 1] According to this opinion, white wine which has no red tinge is always invalid for the night Kiddush and the four cups, as it is not considered wine at all. [Rashbatz Mamar Chametz p. 34 based on Ramban; Erech Hashulchan 472:3; Kaf Hachaim 472:79; Rav Yaakov Yosef] However, it is even initially valid for Havdalah [Michaber ibid; Poskim ibid] and the day Kiddush. [Gloss of Rav Akiva Eiger 272; M”B 272:11; Kaf Hachaim 272:27] Based on all this, some Poskim rule one is to never use white wine for the night Kiddush [or for the four cups] unless there is no red wine available. [Elya Raba 272:8 regarding very white wine; M”B 272:10 and 12; Kaf Hachaim 472:28 based on conclusion of Ran ibid] or the red wine is not of good quality. [M”B 272:10; Shaar Hatziyon 272:20]

The lenient opinions interpretation of the Gemara: There are several ways in how the lenient opinions above interpret the Gemara Bava Basra ibid which invalidates white wine: 1) The Gemara is referring to Nesachim and not Kiddush. [Rashbam Bava Basra 97b in his interpretation of Gemara; Tosefes Shabbos 272:6, brought in Kaf Hachaim 272:24 that so is the implication of all Rishonim who omit it; See Ran ibid and Admur 272:9 for a similar dispute regarding Mevushal wine] 2) The Gemara in Bava Basra is arguing on the Yerushalmi, and we rule like the Yerushalmi. 3) The Gemara refers to Lechatchila, and not Bedieved. [See Ritva ibid] 4) The Gemara refers to only very white wine that is of very poor quality. [Rashbatz ibid, brought in Beis Yosef ibid; Elya Raba 272:8; P”M 472 A”A 13; Piskeiy Teshuvos 272:7]

[601] Tur 272; Kaf Hachaim 272:25

[602] Admur ibid; Michaber 472:11; Tur 472; Rebbe Yermiyah in Yerushalmi Pesachim 10:1 and Shekalim 3:2

[603] Admur ibid; Rama 472:11; Tur ibid; Rokeiach 283

The reason: The reason for why red wine takes a precedence over white wine is because a) the verse [Mishleiy 23:31] states “Al Teira Yayin Ki Yisadem/Don’t see wine that is red” which implies that the importance of wine applies specifically when it is red. [Admur ibid; Taz 472:9; Levush 472; Yerushalmi ibid] Now, although regarding Kiddush of Shabbos and Yom Tov we are accustomed like the opinion who rules that there is no need to use specifically red wine if it is not of greater quality than the white wine. [See Admur 272:4; opinions in Beis Yosef 472 and 272] nevertheless, regarding the four cups on the night of Pesach one is to follow the opinion who rules that one is required to use specifically red wine being that b) red wine contains a symbolic reminder of the blood [of the Jewish people], as Pharaoh would murder the Jewish children. [Admur ibid; Taz 472:9; M”A 472:13; Chok Yosef 472:15; Shemos Raba 1:41] c) Alternatively, it corresponds to the plague of blood. [P”M 472 A”A 13; Kaf Hachaim 472:78] d) Alternatively, it corresponds to the future vengeance against Edom. [Kaf Hachaim ibid]

[604] Implication of Admur and Rama ibid; Levush 472; Tur ibid

[605] Admur ibid and 272:4; Taz 472:9; M”A 472:13; Opinions in Beis Yosef 472 and 272

[606] Admur ibid; Taz ibid; Chok Yaakov 472:24; Kaf Hachaim ibid

[607] Admur 472:27; 2^nd opinion in 272:9 and that so is the main opinion and custom; Michaber 472:12; 1^st opinion in Michaber 272:8; Rama 272:8 that so is custom; Tur 472 in name of Yerushalmi Pesachim 10:1; Igur 381; Bach 272; Chayeh Adam 6:7

Other opinions: Some Poskim rule one may not recite Kiddush on cooked wine, or wine which contains honey, as one may only recite Kiddush on wine that is fit for libations on the altar. [1^st opinion in Admur 272:9; 2^nd opinion in Michaber 272:8; Rambam Shabbos 29:14; Tur 272 in name of Rav Haiy Gaon and Rashi; Teshuvos Rashi 88] Based on this, some Poskim rule that it is a Mitzvah Min Hamuvchar to choose the best quality wine that does not contain any mixtures. [Chok Yaakov 472:25; Kitzur SHU”A 77:6; Kaf Hachaim 272:44; 472:81]

[608] Admur ibid; Chok Yaakov 472:25; Shulchan Gavoa 472:31; Kaf Hachaim 472:82

[609] Admur 472:27; 272:9; Rama ibid; Igur ibid

Other opinions: Some Poskim rule that even if the uncooked and unsweetened wine is of lesser quality than the cooked or sweetened wine, if it is also of good quality, then one is to use it over the better quality cooked or sweetened wine. [Elya Raba 272:11; Kaf Hachaim 472:45]

[610] Implication of Admur ibid and ibid and of Rama ibid; Elya Raba 272:11; M”B 472:39; Kaf Hachaim 472:45; Piskeiy Teshuvos 472:11 that some are Mihader to always use uncooked and un-spiced wine

[611] Such as waiters, uninvited gentile guests, or people who might not be Jewish according to Halacha

[612] See Michaber Y.D. 124:9 regarding Mumar; Admur 39:1 and Shechita 2:5 that a Mumar is like a gentile for all matters; Rashba 7:53; Kitzur SHU”A 72; Ketzos Hashulchan 101:5; See regarding whether non-religious Jews of today pose a problem of Yayin Nesech: Mishneh Halachos Yinyana 2:39 [lenient]; Hakashrus 19:63; Teshuvos Binyan Tziyon 23; Achiezer 4:37; Chazon Ish Y.D. 1:6; Chelkas Yaakov 1:76; Igros Kodesh Letters 4583 and 5534; Practically, the Rebbe was careful that non-religious Jews should not see the wine, let alone pour it. [Heard from Rav Leibal Groner] The custom amongst many Batei Chabad is to always use Mevushal wine, or at the very least wine that is Mefustar, due to the non-religious guests.

Is pasteurized/Mefustar wine considered cooked? This matter is disputed amongst today’s Poskim. See Topics in Practical Halacha Volume 1 Yoreh Deah Halacha 5!

[613] See Beis Yosef 272; Kaf Hachaim 272:26-27; Ketzos Hashulchan 80 footnote 1

[614] See Vayaged Moshe 7:4; Piskeiy Teshuvos 472:10

[615] Siddur Pesach Kehilchaso 3 footnote 26; Piskeiy Teshuvos 472:10

[616] See Piskeiy Teshuvos 320 footnote 276 and 472:10

[617] P”M 320 A”A 25 [brought in M”B 320:56]; Aruch Hashulchan 320:7; Ketzos Hashulchan 146 footnote 16-11 [however see footnote 15-1]; Chasam Sofer Shabbos 75; Or Letziyon 1:29; Yechaveh Daas 6:23; Tzitz Eliezer 14:47

[618] The reason: As there is no dyeing prohibition by foods at all, even if one does so for the purpose of the dye. [ibid]

[619] Ben Ish Chaiy Pekudei 2:3; Nishmas Adam brought in M”B ibid; Kitzur SHU”A 80:42; Kaf Hachaim 320:116; Beir Moseh 8:23-15; Mishnas Yosef 7:77; Bris Olam Tzoveia 12; Piskeiy Teshuvos 320:24; See Shabbos Kehalacha ibid footnote 17 who learns this opinion from Sheilas Yaavetz 1:42; Peri Megadim 318; Shoel Umeishiv 2:7; SSH”K 11 footnote 158

[620] Shevet Halevi 10:56

[621] Shabbos Kehalacha 20:10

[622] See Ridbaz on Peas Hashulchan 5:18; Piskeiy Teshuvos 472:7

[623] Yerushalmi Shabbos 8:1; Shekalim 8; Pesachim 10; See Or Sameiach Shabbos 29:14; Har Tzevi 2:68; Cheshev Haeifod 2:37; Moadim Uzmanim 181

[624] Ridbaz ibid

[625] Sefer Hashemitah p. 33; Mishnas Yosef 2:40; Piskeiy Teshuvos ibid; See however Shearim Hametzuyanim Behalacha 118:2 based on Chazon Ish to permit doing so if one will leave the wine in a plate and not discard it until it spoils.

[626] Torah Or p. 92 Parshas Vayechi Mamar “Osri Lagefen…”; See “The Chassidishe Parsha-Torah Or Likkutei Torah” Parshas Vayechi

[627] Admur 472:17; 272:6; Rama 272:5; Tur 472; Rashbam Pesachim 108b; Tosafus 108b; Mordechai

[628] Admur 272:6; Rama ibid

[629] See Admur 472:17  

How much water can one add? Chabad custom: up until 33%; Sephardi custom: Up until 49%; Ashkenazi custom: Up until 83%. See Topics in Practical Halacha Volume 1 Halacha 36!

[630] Kaf Hachaim 472:59

[631] Ketzos Hashulchan 97 footnote 1 from Shaar Hakavanos and Mishnas Chassidim. See however Piskeiy Teshuvos 296:5 that he brings that even in this method of placing the water in the bottle it is still looked down upon based on Kabala.

[632] See Bava Basra 97a; Admur 272:2 and 7; 472:27; 600:6; Piskeiy Teshuvos 272:6 and 472:11

[633] Admur 472:27 “All wines that are valid for Kiddush on the other Holidays and Shabbos, are also valid for use for the four cups…..and so too raisin wine is valid for the four cups”

[634] Admur 272:2; Michaber 272:2; Bava Basra 97a

[635] Admur 472:27 regarding raisin wine, which is like grape juice; Mishneh Halachos 10:87; Haggadah Chazon Ovadia 2:125; Piskeiy Teshuvos 472:11; Mikraeiy Kodesh Pesach 2:35

Other opinions: Some Poskim rule that grape juice is invalid for the night of the Seder as one is required to use a beverage that contains alcohol and gives joy upon being consumed. [Rav Moshe Feinstein in Haggadah Kol Dodi 3 based on P”M 472 M”Z 10, Chok Yaakov 472:25]

[636] This is the definition of Yayin Megito, brought in Admur, Michaber and Gemara ibid

The reason: Some suggest that since grape juice is able to eventually become wine, therefore, it is even initially valid prior to becoming wine. Others, however, negate this reason. [See Meiri on Bava Basra ibid; Rashbam in Bava Basra ibid; Shevet Halevi 9:58; ]

[637] Kneses Hagedola 1; Orchos Chaim p. 64; Kaf Hachaim 272:16

[638] Admur 272:7; 472:27 regarding four cups; Michaber 272:6; Bava Basra 97b; Shiyurei Kneses Hagedola 472 regarding four cups; Olas Shabbos 472:8 regarding four cups; Chok Yaakov 472:22; P”M 472 M”Z 10

How it is made: Raisin grape juice is only valid for Kiddush, and only receive the blessing of Hagafen, if one uses raisins that still contains some juice to the point that they excrete juice when pressed on, and not just through soaking in water. [Admur 272:7; 472:27; Chok Yaakov ibid; Rif Bava Basra 22b; Rosh Bava Basra 6:10; Rivash 9] If they are so dry that they do not excrete any juice upon being pressed on, then they are invalid for Kiddush or Hagafen. [Admur 272:7] One takes these raisins, crushes them, and soaks them in water for three days. [Admur 272:7]

[639] Admur 272:2 “Yayin Megioto”; 600:6 “Tirosh”

[640] Admur 272:2; 600:6; M”A 272:3; 600:1; See Elya Raba 272:4; Birkeiy Yosef 272:2; P”M 472 M”Z 10, Chok Yaakov 472:25 and Mikraeiy Kodesh Pesach 2:35; Piskeiy Teshuvos 472:11

The reason: As on the night of the Seder one is required to use a beverage that contains alcohol and gives joy upon being consumed, and is thus drunk in a way of freedom. [P”M ibid; Chok Yaakov ibid]

Regarding grape juice made from raisins: Admur 472:27-28 concludes it should only be used if wine is not available, or one cannot drink wine

[641] Admur 472:27

[642] Admur 600:6; M”A 600:1; Darkei Moishe 600:1; Tashbatz 120; Hagahos Maimanis 29:23-7; Minhagim Tirana p. 101

[643] Admur 472:27 regarding raisin wine; Chok Yaakov 483:1

[644] Mishneh Halachos 10:87; Haggadah Chazon Ovadia 2:125; Piskeiy Teshuvos 472:11; A number of Geodlei Yisrael were accustomed to even initially use grape juice, including the Chazon Ish, Brisker Rav, Tchebiner Rav. See Teshuvos Vehanhagos 2:243; Piskeiy Teshuvos 472:11

[645] Misgeres Hashulchan 119:1 [regarding children]; Mikraeiy Kodesh 2:35; Piskeiy Teshuvos 472:11

[646] Admur 472:28 regarding raisin wine, that it is a Mitzvah Min Hamuvchar to be used rather than Chamer Medina, if wine is not available; Taz 472:10

[647] Dvar Yehoshua 1:11; 5:5; Beir Moshe 6:53; Shvus Yitzchak Pesach in name of Rav Elyashiv; Rav Yaakov Yosef Za”l

[648] The reason: As the preservatives kill the juices ability to ferment, hence preventing it from ever becoming wine, thus negating its entire reason of validation [according to the understanding of these Poskim]. [Poskim ibid]

[649] Har Tzevi 1:158; Minchas Shlomo 1:4; Minchas Yitzchak 8:14; Shevet Halevi 9:58; Yechaveh Daas 2:35; Yeshuos Moshe 1:30; Mishneh Halachos 13:38 [Says its better to sue grape juice than today’s wines] Piskeiy Teshuvos 202; 272:6

[650] The reason: As since the grape juice was fit for fermentation and wine production prior to adding the preservatives, it therefore retains its valid state even afterwards. [Minchas Shlomo ibid] Furthermore, many grape juices today do not contain preservatives that prevent it from becoming wine, and it is still possible to ferment grape juice made today. [Piskeiy Teshuvos ibid]

[651] Piskeiy Teshuvos 272:6 that so is custom of many Gedolei Yisrael in this generation, including the Chazon Ish, Brisker Rav, Tchebiner Rav

[652] See Admur 472:28 that for the four cups, Chamer Medina is valid to be used if wine is not available.

[653] See article of Rav Raskin printed in Hiskashrus 691 that so was the custom in Lubavitch, and so would rule Rav Z.S. Dworkin; It is told that on the night of Shemini Atzeres 5738 when the Rebbe had his heart attack, he was offered to make Kiddush on grape juice and replied “Kiddush is made on wine” [Kfar Chabad vol. 497]

[654] See Igros Kodesh 19:213 that the Rebbe advised an ill person to squeeze cooked grapes and use its juice for Kiddush

[655] See Otzer Minhagei Chabad Nissan p. 139 that the Rebbe Rayatz and Rebbe used 100% natural grape juice [i.e. squeezed grapes] for the four cups when they were unable to get wine that was made according to their Kashrus standards.

[656] Piskeiy Teshuvos 272:6

[657] See Admur 204:9; Tzemach Tzedek O.C. 28; Piskeiy Teshuvos 272:6

[658] Admur 472:28; 483:4; Rama 483:1; Maharil; Minhagei Maharash 380; Bach 483 in name of Rashal in name of Rav Moshe Yanik; Rosh Pesachim 17 in name of Riy and Raavan and Geonim; See also Admur 182:2 regarding Kos Shel Bracha; 272:10 regarding Kiddush and 296:8 regarding Havdalah; This ruling here follows the 2^nd opinion in Admur 272:11 and 1^st opinion in Michaber 272:9 that Chamer Medina is valid even for Kiddush; See Kaf Hachaim 483:21; Piskeiy Teshuvos 472:9

Other opinions: Some Poskim rule that there is no beverage valid for Kiddush [or the four cups] other than wine or grape juice, even if the beverage is Chamer Medina. [1^st opinion in Admur 272:11 and 2^nd opinion in Michaber 272:9; Rambam 29:17; Maggid Mishneh ibid in name of Riy Giash; Hagahos Maimanis 29:3 in name of Geonim]

[659] The reason: Although by Kiddush of all the other Yomim Tovim, and Shabbos, we rule that if one does not have wine or grape juice it is better to recite Kiddush on bread than to say Kiddush on other beverages that are Chamer Medina [see Admur 272:11 that some Poskim rule Chamer Medina is always invalid for Kiddush and we thus initially rule one is to say Kiddush on bread], nevertheless, on Pesach one is unable to say Kiddush over bread as he is obligated to drink four cups of wine, and the first cup is the cup of Kiddush. [Admur ibid; Rama ibid; Tur 483 in name of Rav Haiy Gaon]

[660] Admur ibid

[661] Based on Admur and Poskim recorded in coming footnotes

Additional conditions recorded in Poskim: Some Poskim rule that a beverage is only valid as Chamer Medina if it contains alcohol. [Halachos Ketanos 1:9; Levushei Mordechai 2:31; Shut Haradal 9; Or Letziyon 2:20-19; Yechaveh Daas 2:39; Yabia Omer 3:19]

[662] Admur 472:28; 182:2; 272:10; M”A 272:6; Tur 272; Rosh Pesachim 10:17; Minchas Shabbos 96:9; Nimukei Orach Chaim 272:1; Piskeiy Teshuvos 296:9

[663] 1^st opinion and final custom in Admur 272:11; Kuntrus Achron 272:1 in implication of Tur, Rambam, Semag, and Beis Yosef; Implication of Rama 483:1

Other opinions: Some Poskim rule that anytime wine is available in a city through purchasing it at a store, there is no other beverage that is valid to be defined as Chamer Medina in that city. [2^nd opinion in Admur ibid; Ravaya 516; Hagahos Maimanis 29:4; Rashbam Pesachim 107a]

[664] Admur 272:10; Ketzos Hashulchan 97:8; All Poskim in next footnote

[665] Possible way of learning Admur 472:28 regarding Med [and so understands Kaf Hachaim 483:22]; M”A 483:3; Elya Raba 483:4; Chok Yosef 483:7; Chayeh Adam 130:17; M”B 483:11; Kaf Hachaim ibid

Other opinions: Some Poskim rule that it is only considered a valid Chamer Medina if it is commonly drunk throughout the year. [Chok Yaakov 483:5]

[666] Admur 472:29; 182:3; Taz 182:1; Rashal 23

Other opinions: Some Poskim rule that even insignificant beverages, such as apple juice and ginger ail, are valid for use for the four cups if that is the beverage drunk by majority of the city, and wine, grape juice and med are unavailable. [M”A 483:3; Elya Raba 483:4; Chayeh Adam 130:17; M”B 483:11; Kaf Hachaim 483:23]

[667] Admur ibid; Kaf Hachaim 296:20

[668] It was explained in the previous footnotes that for a beverage to be considered Chamer Medina three conditions must be fulfilled [That wine is not commonly found in the city; majority of people drink this beverage during their meals; it is considered of significance]. Based on the above three conditions there is no beverage today other than wine which can be considered Chamer Medina. [So understands also Piskeiy Teshuvos 296:9; See Ketzos Hashulchan 97 footnote 8] Nevertheless, in a time of need the practice is to be lenient on certain beverages. See sources in the following footnotes for more information on this matter.

[669] See Piskeiy Teshuvos 296:9; Kitzur Hilchos Shabbos Supplements p. 67; See Admur 182:3

[670] See Admur 472:28 that med is a valid beverage

[671] See Kitzur Hilchos Shabbos Supplements p. 66; Piskeiy Teshuvos 296:9; The Alter Rebbe and Rebbe Rashab both made Havdala over coffee prior to their passing away. [Ishkavta Derebbe p. 97] Likewise the Rebbe is recorded to having given instructions to soldiers in the American army to say Havdala over coffee or tea. [Shaareiy Halacha Uminhag 1:140]

Other Opinions: Some Poskim rule tea and coffee are not defined Chamer Medina, as one never sets a meal with these beverages. [Setting a meal with these beverages is defined not as sitting with friends and drinking it, but as a drink which is commonly brought and drank during a meal.] Accoridngly one may not use tea or coffee for the four cups. [Minchas Shabbos 96:9; Ketzos Hashulchan 97 footnote 8] Other Poskim rule tea and coffee are invalid being they do not contain alcohol. [Halachos Ketanos 1:9; Levushei Mordechai 2:31; Shut Haradal 9; Or Letziyon 2:20-19; Yechaveh Daas 2:39; Yabia Omer 3:19]

[672] Piskeiy Teshuvos 296:9; 272:9; SSH”K 60:5; However see Miluim Kitzur Halachos p. 66 which considers fruit juices an insignificant beverage.

[673] Admur 182:5; Piskeiy Teshuvos ibid and 272:9 [new Edition]; See Ohalei Torah Hearos Ubiurim 913 p. 163

Other Poskim: Some Poskim are lenient to allow using coke and the like. [Rav Asher Lemel; Poskim in Piskeiy Teshuvos ibid footnote 74]

[674] Kaf Hachaim 483:24

[675] P”M 483 A”A 3

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