Chapter 2: Preparing for the Seder-Erev Pesach & The Seder Plate

Spiritual preparations: In addition to all the physical preparations we do for the Seder on Erev Pesach, such as the cooking of foods, preparing of Simanim and preparing the measurements of Matzah and Maror for the participants, we must also insure proper spiritual preparation for the most central Mitzvah of the Haggadah, which is the Mitzvah of Sippur Yetzias Mitzrayim. The leader of the Seder is to review the Haggadah and story of the exodus with the Mefarshim and contemplate the best ways of giving over the information to the participants, each on his level.   Sleeping/napping in preparation for the Seder: It is strongly advised for the Seder participants to take a nap on Erev Pesach, or at the very least to verify to get enough sleep the night before, in order so they are awake and alert throughout the Seder and fulfillment of its various Mitzvos. This is especially imperative upon the leader of the Seder and upon the children of the home, in order so they have strength to stay awake. Small children and babies taking a nap in order so they can be present by the Seder:[1] All the children of the family should be awake and present for the Seder including even a nursing baby. Thus, a mother is to nurse her child and nap him before the Seder begins, in order so the child be awake by the Seder. The reason for this is because even the smallest of children were present by the exodus and the splitting of the sea and proclaimed Zeh Keily Vianveihu.   Prepare for mistakes to happen: Erev Pesach is one of the most hectic days in the Jewish calendar. So much has to be done, in so little time, with so many regulations. People don’t work well under stress, and when other people who are working with us make mistakes, whether of no fault of their own, or due to negligence, it raises our state of anger and frustration. This especially applies when working with kids on the Seder preparations. On the other hand, we want everyone to have an enjoyable Pesach experience and look enter the Seder in a happy mood. It is advised to mentally prepare for mistakes to happen on this day, and to review what should be one’s reactions. This will help one deal with the mistake made with an already prepared reaction that is educational and loving, rather than an instinctive explosion of anger or frustration. Checklist Erev Pesach Seder preparation to do list: ü  The leader of the Seder is to review the Haggadah and story of the exodus with the Mefarshim and contemplate the best ways of giving over the information to the participants, each on his level. ü  It is strongly advised for the Seder participants to take a nap on Erev Pesach. This is especially imperative upon the leader of the Seder and upon the children of the home, in order so they have strength to stay awake. ü  Immerse new vessels in a Mikveh ü  Wash and clean the lettuce. Don’t soak the lettuce that will be used for Maror, in water for 24 hours. ü  Those who follow the custom of abstaining from eating Gebrochts, are to make sure to dry the lettuce that will be used for the Koreich sandwich. ü  Roast the Zeroa-neck of the chicken. ü  Do not roast any meat or poultry to be eaten for Seder night. One may roast fish. Don’t cook the meat in a pot without liquids, even if it will simmer in its own juice. One may roast the meat and then cook it. ü  Prepare the Charoses: The Charoses is made from apples, pears, walnuts or hazelnuts, and wine. It is our custom to only add the wine later on during the Seder. In years that Pesach falls on Shabbos, place wine in the Charoses before Shabbos. ü  Set up the Seder table ü  Separate Challah from the Matzos if needed. ü  Verify that there are enough Shaleim Matzos for the Seder and Yom Tov, and if necessary, burn the edges before Yom Tov. ü  Check the Matzos for Kefulos. ü  Make the salt water. ü  Cook the egg for Beitza. ü  If you don’t have a broken plate for the spilling of the wine by the Makos, then chip a plastic bowl before Yom Tov.

 

1. The Simanim-Identity and how to prepare:[2]

The Simanim include the Karpas and salt water, Charoses, Maror/Chazeres, the Zeroa, the Beitza, and Matzos. Some of these foods are obligated to be eaten on the night of the Seder [i.e. Matzah, Maror, Karpas] while others are a mere symbol which must be present upon reading the Haggadah. This Halacha will only deal with the identity and preparation of the Simanim and not their reasons or other relevant bylaws. These laws are more fully discussed in Chapter 4 Halacha 2 regarding the Seder plate, and in Chapter 4 in their relevant sections of the Seder.

 

1. Karpas:

Background: The Karpas is a vegetable dipped in salt water which is eaten in the beginning of the Seder, immediately after Kiddush/Kadesh. It is eaten as an anomaly, and is done in order to arouse the children to ask questions about the purpose of the Seder, and Exodus. See chapter 4 Halacha 3 for the full details of this subject!

The vegetable taken-Onion or cooked potato: One is to take a raw onion for Karpas. If this is unavailable, or one is unable to eat raw onion, a cooked potato is to be taken. See chapter 4 Halacha 3B for the full details of this subject!

1. Saltwater:[3]

One is to make salt water for the dipping of the Karpas [and egg]. The salt water is to be made on Erev Yom Tov. This applies [even when Yom Tov does not fall on Shabbos, and certainly applies[4]] when Yom Tov falls on Shabbos.

Making the salt water on Yom Tov if forgot to do so beforehand:[5] Some Poskim[6] rule it is permitted to make salt water on Yom Tov without restriction. Other Poskim[7], however rule that it contains the same restrictions as making salt water on Shabbos [see next]. Practically, one is to initially prepare the salt water before Yom Tov, and if one forgot to do so, then he is to make it on Yom Tov using a Shinuiy, such as to first put in the water and only then the salt.[8]

Making the salt water on Pesach that falls on Shabbos if forgot to do so beforehand:[9] If Pesach falls on Shabbos, it is permitted to make the salt water on Shabbos so long as the following [three] conditions are fulfilled: 1) One does so right before the meal.[10] 2) One makes a very small amount, just enough for the dip of the Karpas [for that Seder].[11] 3) One has a ratio of salt that is less than 2:3.[12] These restrictions apply even if one places oil into the dish prior to placing the salt.[13] Now, since it is difficult to fulfill the second condition and make an exact amount of salt water kneaded, and not any more than necessary, therefore the salt water should be made on Erev Shabbos.[14] Although, indeed if one forgot to do so, then he is to make following the above conditions and make a very small amount.[15] [Some Poskim[16] rule that the only applies if vinegar is not available, otherwise one is to dip the Karpas in vinegar rather than make salt water on Shabbos.]

Summary: One who forgot to make the salt water before Shabbos may do so if the following three conditions are fulfilled: One does so right before the meal. One makes just enough to dip for that meal. One has a ratio of salt that is less than 2/3.   Q&A If one has 100 guests for his Seder meal that falls on Shabbos, may he prepare three liters of salt water on behalf of all 100 guests?[17] Some Poskim[18] rule it is permitted to do so. Other Poskim[19] rule it is forbidden to do so.

1. Charoses:[20]

Background: Charoses is a thick food paste. The Sages established that the Charoses be in front of the person at the time of the saying of the Haggadah [in remembrance of the exodus].[21] It is in remembrance of the clay used in the slave labor of our forefathers in Egypt.[22] Likewise, it is in remembrance of the Tapuach [the apple trees] which the women would have children under without any pain.[23] Likewise, it is in memory of the blood [from the plague of blood[24], or alternatively, from the blood of the children placed in the bricks[25]].[26] Likewise, it is in memory of the straw that was needed into the cement bricks during the slave labor.[27] Likewise, it is in memory of the hard labor which caused the Jewish people to grind their teeth.[28] Its ingredients likewise have various other meanings and symbols, corresponding to the Jewish people, as will be explained. The main function of the Charoses is for the above symbolism and reminder [and not to be eaten][29], although it is also used to dip the Maror into during the Seder, in memory of the clay.[30] Nonetheless, a blessing is not recited over the Charoses.[31]

Its consistency: The Charoses must [initially] be thick in memory of the clay.[32] However, later [at the time of the eating], it must be softened with a liquid [as will be explained] in memory of the blood [from the plague of blood[33], or alternatively, from the blood of the children placed in the bricks[34]].[35] It also must contain stringy pieces of spices, in memory of the straw that was placed in the cement bricks.[36]

The ingredients-How is it made?[37] The Charoses is to be made from fruits that the Jewish people are allegorically referred to [in Shir Hashirim[38]].[39] This includes the following fruits:[40] 1) Figs[41]; 2) Egozim/Nuts[42]; 3) Dates[43]; 4) Pomegranate[44]; 5) Apples[45];  6) Almonds[46]. Nevertheless, from the letter of the law it may be made even from vegetables and water.[47] However, at the very least one is required to add a sour ingredient to it, such as apples, or wine, or vinegar.[48] One is also required to place spices into the Charoses which are similar to cinnamon and ginger, and do not grind very finely, and contain thin and long strands even after the grinding, similar to the straw.[49] [The old Ashkenazi custom is to only use apples, pears, Keida[50], Egozim nuts [see Q&A for definition], and cinnamon.[51] Practically, the Chabad custom is to only place apples, pears and Egozim nuts, and not to place cinnamon or ginger into the Charoses due to worry of Chametz.[52] The apples and pears are peeled, washed and then dried. They are then ground together with the nuts. One is to add enough nuts to the mixture to guarantee its thickness.]

Softening it with wine:[53] As stated above, the initially thick Charoses must later be softened with liquid in memory of the blood. One is to soften it using a red liquid, such as red vinegar or red wine.[54] Nevertheless, from the letter of the law it may be softened even with water or other liquids, so long as it contains some source of sourness, such as apples or vinegar.[55] [The Chabad custom is to only add the wine and soften the Charoses in middle of the Seder, prior to the dipping of the Maror.[56] The wine used is from the wine that had spilled onto the plate from the [overflowing of the] four cups.[57] The Charoses is placed into the wine on the plate [rather than to pour some of the wine into the Charoses.[58] We are particular to add only some of the Charoses to the wine rather than its entirety, in order to keep the Charoses used for Koreich free from liquids.[59]]

Making the Charoses on Yom Tov?[60] In general, the Charoses is to be made on Erev Yom Tov.[61] However, if one forgot to do so, then he can make it on Yom Tov, under the following conditions: 1) One is to only make enough for that day of Yom Tov, and not for the next day [or second Seder].[62] 2) One is to grind the ingredients with a slight irregularity.[63] [Some Poskim[64] however are lenient to permit the regular grinding of all fruits and vegetables that lose their taste right away if ground Erev Yom Tov. This would include apples, and pears, although not nuts. It may be ground even regularly using a grater. Other Poskim[65] however are stringent to always require an irregularity. One may grind the ingredients even using a grater so long as some form of irregularity is used.[66]  The following is considered an irregularity when using a grater: Turning it upside down[67], or grinding the food directly onto the counter/table and not onto a plate, if that is what is normally done during the week.[68] Some, however, are accustomed to never use a grater on Yom Tov, just as on Shabbos.[69]]

Making the Charoses when Pesach falls on Shabbos:[70] When Pesach falls on Shabbos one is required to prepare [i.e. grind] the Charoses from before Shabbos. If one did not do so then it is forbidden to grind the ingredients on Shabbos due to the grinding prohibition, unless one uses a great irregularity, such as the back of a knife. Alternatively, one can cut it to small pieces, which are slightly larger than usual.[71]

Adding wine to the Charoses when Pesach falls on Shabbos:[72] When Pesach falls on Shabbos, one must beware to soften the Charoses with liquid before Shabbos.[73] [This applies likewise according to the Chabad custom.[74] Thus, a small amount of wine is to be added to a selected portion of the Charoses before Shabbos.[75]] If one forgot to do so before Shabbos, then one may do so on Shabbos under the following conditions [which are necessary in order to avoid the kneading prohibition]:

• Thin batter:[76] One is to make it into a very thin batter, and thus add a lot of wine into the mixture.
• Irregularity of adding ingredients:[77] One is to make the mixture with an irregularity [i.e. in the opposite order] which is defined as to first place the wine in the vessel and then the Charoses.
• Irregularity of mixing:[78] One [cannot mix the Charoses and wine/liquid in the regular method, however one] is allowed to mix it with one’s finger or with the vessel itself, through holding onto the vessel and shaking it until it mixes.

Making the Charoses when Pesach falls on Motzei Shabbos:[79] When Pesach falls on Motzei Shabbos the Charoses is to be made on Erev Shabbos. Alternatively, if one desires, he can make it on Motzei Shabbbos, which is Yom Tov, as there is no grinding prohibition involved in grinding these ingredients on Yom Tov.

 

Summary: The Charoses is to be made on Erev Yom Tov. It is made into a thick paste which is later softened with wine. The Chabad custom is to use the following ingredients to make the Charoses: 1.       Apples 2.       Pears 3.       Nuts [i.e. hazelnuts, chestnuts, walnuts. See Q&A] 4.       Wine [It is our custom to add the wine only later on during the Seder. The Charoses is placed onto the wine which had spilled from the four cups. We are particular to add only some of the Charoses to the wine rather than its entirety, in order to keep some of the Charoses free from liquids. However, when Pesach falls on Shabbos, the wine must be added before Shabbos. Alternatively, one may make it on Shabbos into a very think batter, through placing a large amount of wine and making the mixture in the opposite order, which is defined as first place the wine in the vessel and then the Charoses, and to mix it with one’s hand or with the vessel itself, through shaking it. This must be done in order to avoid the kneading prohibition.]   Q&A May one add water to the Charoses? According to the Chabad custom [to be particular to use only dry Charoses for Koreich, due to the worry of Gebrochts] one is not to add water to the Charoses, and is to be particular to dry any of the ingredients prior to being ground.   What type of nuts/Egoz should be used for the Charoses [i.e. walnuts, almonds, hazelnuts]? In English, the term Egoz is simply translated as “nut” and thus can include various species of nuts.[80] Likewise, in Hebrew the term Egoz is a general term for a variety of nuts.[81] However, in Lashon Hakodesh there is a clear differentiation between an Egoz and an almond, which is called a Shaked. Botanically speaking, there is a difference between a true nut or Egoz, and a drupe “nut” such as an almond, which in culinary language all receives the same name of “nut.” Now, regarding the species of nut that can be used for the Charoses: Both the Egoz and almond are listed separately in the list of ingredients used in the Charoses [as brought above from the Shulchan Aruch of Admur], which would imply that for Egoz one should only use nuts that are botanically defined as nuts and not drupes. Thus, one is to use those species of nuts that are called Egoz in Hebrew and are true botanical nuts, such as hazelnuts[82], chestnuts, and not almonds. Regarding walnuts, although many are accustomed to use it for Charoses, it is unclear if a walnut is a true botanical nut or is a drupe.[83] Practically, the old age tradition and Chabad custom is to use walnuts for the Charoses.[84]

 

 

1. Maror/Chazeres:

See Chapter 1 Halacha 3 for the full details of this subject!

What vegetable to use: Initially, one is to use romaine lettuce for Maror, although the obligation is also fulfilled with horseradish. 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. See Chapter 1 Halacha 3E for the full details of this subject!

Preparing the lettuce: One is to initially purchase infestation free lettuce, such as “Gush Katif” lettuce.  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. This is to be done before Yom Tov. There is no need to further check each individual leaf. If infestation free lettuce is not available, see Chapter 1 Halacha 3E for how to clean and prepare! In all cases, one is not to soak the lettuce in vinegar or saltwater even momentarily, and must avoid allowing it to soak in water for 24 hours. See Chapter 1 Halacha 3F for the full details of this subject!

Preparing a Kezayis for each participant: It is suggested on Erev Pesach for one to prepare Kezayis bags of lettuce for both Maror and Koreich [one Kezayis in each bag] so they can be easily and speedily distributed during the Seder without exhausting any extra time. See Chapter 3 Halacha 5C for the definition of a Kezayis and the exact amount of lettuce needed for Maror and Koreich.

Drying the lettuce: Those who follow the custom of abstaining from eating Gebrochts, are to make sure that the lettuce used for the Koreich sandwich be dry. Thus, it is advised that one measure the exact amount of lettuce that will be needed for Koreich for all the participants and to individually dry them before bagging them. It is not necessary for the lettuce used for Maror to be dry.

Preparing the horseradish: One is to grind the horseradish before Yom Tov and keep it in a closed container, so it does not dissipate all of its bitterness. See Chapter 1 Halacha 3F for the full details of this subject!

1. Zeroa/ Shank-bone:[85]

Background and significance:[86] The Zeroa is one of the two foods taken in memory of the Pesach and Chagigah sacrifice. In the times of the Temple, the meat of the Pesach lamb would have to be present at the time of the reading of the Haggadah.[87] Now that the Temple has been destroyed, the Sages established that one is to have on the table two different cooked foods at the time of the reading of the Haggadah, one in memory of the Pesach sacrifice and the second is in memory of the Chagigah sacrifice [i.e. the Zeroa and the egg].[88] This applies even when Pesach falls on Motzei Shabbos.[89]

What to use-Shank bone/chicken neck:[90] [From the letter of the law, one can use any two cooked dishes for the purpose of the above-mentioned memory of the Pesach and Chagiga sacrifices.[91]] However, the custom is to use meat for one of these two foods.[92] The second food could be even the gravy in which the meat was cooked.[93] However, the custom dating to the early generations is to take a roasted shank bone[94] of a sheep[95], known as a Zeroa, for this meat [corresponding to the Pesach sacrifice[96]].[97] Likewise, the custom dating to the early generations is to take an egg as the second food [corresponding to the Chagiga sacrifice[98]]. [Practically, today the widespread custom is to use the neck of a chicken[99], and so is the Chabad practice.[100] Some however use other parts of the chicken such as the leg or the wing.[101] Others until today use the arm of an actual sheep or the arm of a cow, which is the original definition of the Zeroa.[102] In all cases, one is to try to use a bone with a small amount of meat.[103] If chicken necks, or other normally chosen part, are not available, then one may use any cooked chicken or meat, even if it does not have a bone.[104] If there is no meat or chicken available at all, then one may use any cooked food.[105]]

Bone must contain some meat/Removing the meat:[106] One is to beware that there be at least some meat on the shank bone [or neck bone], as a bone without meat is not considered a cooked dish. [Thus, one is to use a bone with a small amount of meat.[107] The Chabad custom is to use the neck of a chicken and remove almost all the meat from the bone, although making sure to leave some of the meat, as stated above.[108]]

Roasting the meat: From the letter of the law, the meat of the Zeroa may be either roasted or cooked.[109] However, the custom is to roast this meat over coals in memory of the Pesach sacrifice which was also roasted over the fire.[110] [Some are accustomed to cook the Zeroa and then roast it.[111] This is not the widespread Chabad custom.[112] Many are accustomed to roast the Zeroa over an open stove fire, rather than over coals.[113]]  

Not to eat the meat of the Zeroa:[114] The custom is not to eat the meat of the Zeroa on the night of the Seder.[115] This applies even in those communities who are accustomed to allow eating roasted meat on the night of the Seder. [This applies even if the Zeroa meat was cooked and not roasted.[116]] It, however, may be eaten the next day, or anytime thereafter.[117] [However, some are accustomed not to eat it at all even the next day.[118] Practically, the Chabad custom is not to eat it at all, and it is thus discarded after its use for the Seder.[119] It is not to be eaten the next day even if the meat was cooked and not roasted, as stated above.]

Not to roast the shank bone on Yom Tov:[120] If one forgot to roast the Zeroa before Yom Tov, it may not be roasted on Yom Tov, starting from nighttime, unless one plans to eat it the next day.[121] If, however, one plans to leave it [uneaten] until the [Seder of the] second night, then it is forbidden to roast it on the first night. Likewise, if one roasts the Zeroa on the second night, he is to beware to eat the meat of the zeroa the next day and not delay its eating until the night. [Thus, according to the Chabad custom to not eat any of the meat of the Zeroa even the next day, it may only be roasted before Yom Tov. If one did not do so, then one is to use any other cooked piece of chicken or meat that he already has.[122] If he does not have cooked meat or chicken, then any cooked food may be used, as stated above. However, seemingly even according to the Chabad custom one may roast the Zeroa on Yom Tov if he removes much of its meat after it is roasted, prior to placing it on the Kearah, and intends to eat this removed meat the next day.[123]]

Summary: One is required to have the Zeroa meat present on the Seder table in memory of the Pesach sacrifice. The custom is not to eat the meat of the Zeroa. For this reason, the shank bone may not be roasted on Yom Tov. The Chabad Custom is to remove most of the meat from the bone. However, one is to leave some meat on the shank bone. What should one use for the Zeroa? One is to use a bone with a small amount of meat. The widespread custom is to use the neck of a chicken, and so is the Chabad custom. Some however use other parts of the chicken such as the leg or the wing. Others use the arm of an actual sheep or the arm of a cow. Q&A Must the Zeroa be whole?[124] The custom is to use a whole bone for Zeroa and not to break it.[125] [However, seemingly, according to the Chabad custom to use a neck of a chicken, the neck may be broken and only a piece of it used.[126]]

1. Egg:[127]

Its significance: The egg is one of the two foods taken in memory of the Pesach and Chagigah sacrifice. In the times of the Temple the meat of the Pesach lamb would have to be present at the time of the reading of the Haggadah. Now that the Temple has been destroyed the Sages established that one is to have on the table two different cooked foods in memory of the Pesach and Chagigah sacrifice. The egg is one of the two foods taken in memory of the Pesach and Chagigah sacrifice [i.e. the Zeroa and the egg].[128] [Specifically, the egg corresponds to the Chagiga sacrifice.[129]] This applies even when Pesach falls on Motzei Shabbos.[130]

What to use: [From the letter of the law, one can use any two cooked dishes for the purpose of the above-mentioned memory of the Pesach and Chagiga sacrifices.[131]] However, the custom is to use the Zeroa meat corresponding to the Pesach sacrifice, as stated above in D. The second food could be even the gravy in which the meat was cooked.[132] However, the custom dating to the early generations is to take an egg as the second food [corresponding to the Chagiga sacrifice].[133] [If eggs are not available, then one may use any cooked food.[134]]

Cooked or roasted?[135] The egg may be either roasted or cooked.[136] [Practically the Chabad custom is to use a hardboiled egg.[137] Some are accustomed to roast the egg after the cooking.[138] This is not the Chabad custom.]

Eating the egg:[139] The egg is eaten during the meal [by Shulchan Oreich].

 

Q&A Should the egg be within its shell or may/should it be peeled? Some are accustomed to use an egg that is still within its shell, while others use a peeled egg.[140] The Rebbe used an egg that was still in its shell.   May one cook the egg on Yom Tov? Yes, if one plans to eat it on that day of Yom Tov [such as by Shulchan Oreich].

1. Nuts:

It is a Mitzvah to distribute nuts [or other sweets] to the children on the night of Pesach, prior to the start of the Seder, as explained in Chapter 4 Halacha 1C. Accordingly, one is to prepare treats, and/or peel nuts, on Erev Pesach so they can be distributed right away at night before the Seder begins.

 

 

2. Preparing the meat course-Not to roast the meat for the Seder?[141]

It is forbidden due to custom to eat roasted meat on the night of the Seder, and thus one must beware to avoid roasting the meat that will be eaten by the Seder meal.[142] [In the Diaspora, this prohibition applies also towards the meal of the second Seder.[143] It is however permitted to eat roasted meat during the Pesach day meal.[144] Thus, it is permitted to roast meat on Erev Pesach for the sake of eating it during the day meals, with exception to a whole lamb or goat, as will be explained next. Likewise, it is permitted to eat roasted meat on Erev Pesach prior to sunset.[145] According to all it is permitted to eat cooked meat on the night of Pesach and those accustomed to avoiding doing so are to be protested.[146]]

Roasting a whole lamb or goat:[147] It is forbidden to roast a whole lamb or goat in a way that is similar to the Pesach sacrifice[148] on (Erev Pesach past midday or on Pesach night) [even if one does not plan to eat it for the Seder night[149]]. It goes without saying that if one went ahead and did so, it is forbidden to eat the meat on the night of Pesach. [Some Poskim[150] rule it is forbidden to be eaten even on Erev Pesach past midday.]

Which meats-The status of beef, chicken and fish:[151] All meats that require Shechita/slaughtering are included in the accustomed roasting prohibition, and hence may not be eaten roasted on the night of Pesach.[152] Thus, one may not eat roasted calf meat, chicken or other poultry, on the night of the Seder. [Accordingly, all roasted meats and poultry are to be excluded from the Seder menu.] However, all foods which do not require slaughtering to be Kosher, such as fish and eggs, are permitted to be eaten roasted even on the night of the Seder.[153] [Thus, one may roast/fry an egg and eat it on the night of the Seder.[154]]

The definition of roasting-Grilling, barbecuing, spit roast, pot roast, frying?[155] Roasting includes any cooking that is done without external liquids, such as is done when grilling or barbecuing meat, or roasting meat on a spit. Thus, all grilled or barbecued meat, or meat grilled on a spit in an oven is forbidden to be eaten on the night of the Seder. A pot roast [i.e. Tzeli Kadar], which is meat that is cooked in a pot without water or any other external liquid, and simmers in the gravy that it releases during cooking, is disputed if it is considered roasted or not. Some Poskim[156] rule that pot roast/Tzeli Kadar is considered roasted and is thus forbidden to be eaten on the night of the Seder. Other Poskim[157], however, rule that if there is no external liquid added, then it is not defined as roasting and is hence permitted to be eaten on the night of the Seder. Practically, it is forbidden to eat pot roast/Tzeli Kadar on the night of the Seder even if no external liquid was added, however, a slightly sick person may be lenient to eat it [if he needs to eat specifically a pot roast meat, or if no other meat is available].[158] [Based on this, some Poskim[159] rule it is likewise forbidden to fry the meat with only oil, and one must add water or other liquids, such as wine grape juice, lemon juice and the like.]

Roasting and then cooking the meat in water/juice?[160] Meat or poultry which was at first roasted/grilled over a fire and then later cooked [in water or other external liquids] is no longer considered roasted and may hence be eaten on the night of Pesach.[161] [Thus, one may brown/braise/simmer/roast the meat for the Seder prior to cooking it in liquids.]

Cooking the meat and then roasting it without liquid?[162] Meat or poultry which was at first cooked in water [or other external liquids] and then roasted [over a fire, or even] as a pot roast without external liquid is forbidden to be eaten on the night of Pesach [unless one is slightly ill, in which case he may eat  pot roast[163], as stated above].[164] [Thus, one may not simmer the meat of the Seder night without external liquids even after it has been cooked with gravy. One may, however, simmer the meat prior to the cooking, as explained above.]

Summary: It is forbidden to eat roasted meat or poultry during the night of the Seder, on both the first and second Seder night [in the Diaspora]. One may however eat roasted fish or eggs on the night of the Seder. During the daytime of Pesach, even roasted meat may be eaten. The meat may not be cooked in a pot without liquids, even if it will simmer in its own juice. One may roast the meat and then cook it. One, however, may not cook the meat and then roast it in a pot without liquids, or over a fire.   Liver:[165] One may not eat liver on the night of Pesach as liver is roasted. If, however, the liver was cooked after it was roasted, then it may be eaten.   Smoked meat/turkey/chicken:[166] One may not eat smoked meat on the night of Pesach as it is considered like roasted. Thus, beef jerky, pastrami [beef and poultry], salami, and all other cuts of dried meat or poultry, may not be eaten on Seder night unless they have been cooked in liquids afterwards.   What is the law if the gravy in the pot burnt out?[167] Ø  If one cooked meat in a pot with external liquids [i.e. water, lemon juice, wine, etc] and the gravy has burnt out thus causing the meat to sizzle on its own, may it still be eaten? Yes.   May one cook meat in an oven? Yes. So long as there is liquid in the pan, it is permitted to do so, just as is the law when cooking on the stove top.

 

 

 

3. Not to say “This is for Pesach”-Setting aside products for Yom Tov rather than for Pesach:[168]

Animals:[169] It is forbidden or one to say regarding (his animal) that “this meat is for Pesach.” It goes without saying that one may not say this regarding a goat or sheep.[170] One is not to say this statement on any species of animal, whether wild or domestic, or poultry[171], whether alive or slaughtered.[172] Rather, one is to say “This meat is for Yom Tov.”

Pieces of meat/poultry:[173] One is not to say even regarding meat or poultry, that “This meat is for Pesach”.[174] Rather one is to say, “This meat is for Yom Tov.” One is likewise not to say to a messenger “Take this money and buy me with it this meat for Pesach” but rather he is to say, “Buy me this meat for Yom Tov.”[175] [This prohibition against saying “for Pesach” applies in any language.[176] This prohibition applies even if one does not own the meat.[177]]

Other items:[178] It is permitted to say “This is for Pesach” regarding fish and all other foods that are not a species of meat at all.[179] However, there are Poskim[180] who are stringent to avoid saying this statement on any item, with exception to kernels and the like of things which need to be guarded from becoming Chametz.[181] Practically, it is proper to suspect for their opinion and avoid saying the above statement of “This is for Pesach” regarding any item other than kernels and the like.[182]

Bedieved:[183] If one said the above statement “This is for Pesach” on food, or other item, the food/item nevertheless remains permitted to be eaten/used.[184] This applies, even if one said on a live goat or sheep “This meat is for Pesach,” nevertheless, it is permitted to be eaten.[185] This applies even if it was said on Erev Pesach after Chatzos/midday. (However, some Poskim[186] are stringent and rule that if one said “This is for Pesach” regarding a goat or sheep, then it becomes forbidden to eat forever, whether on Pesach, before Pesach or after Pesach. This stringency applies even if one said the statement on pieces of sheep/ goat meat [and certainly if one said it on a live animal].[187] Practically, it is proper to suspect for their opinion and prohibit the consumption of this goat/sheep meat unless it involves a case of great loss or time of need.[188] One may however in all cases benefit from the meat [such as to sell the meat].[189] In a case of great loss or great need, one may even be lenient to eat it. The above stringency only applies if the sheep/goat belongs to oneself, or one shares partial ownership over it. If, however, one does have any ownership of the meat then one is not to be stringent at all against eating it [and the meat may be eaten by its owner].[190])

Summary: One is not to say regarding meat or poultry, that “This meat is for Pesach” or “Buy me this meat for Pesach”. Rather one is to say, “This meat is for Yom Tov” or “Buy me this meat for Yom Tov.” [One is likewise to avoid writing this statement, such as on a shopping list.] This statement is especially forbidden to be said regarding a live animal, and particularly against a goat or sheep. It is proper to avoid saying the above statement of “This is for Pesach” regarding any item, even fish and non-meat products. This, however, is with exception to things which need to be guarded from becoming Chametz, such as kernels. Bedieved: If one said the above statements on food, or other items, they nevertheless remain permitted to be eaten. However, if one said this regarding a sheep, or goat, whether alive or pieces of meat, then one is to completely avoid eating the meat, even after Pesach. One may however sell the meat, and in a case of great loss or great need, one may even be lenient to eat it. If the goat/sheep or meat does not belong to oneself, his statement is meaningless, and the meat may be eaten by its owner.                                                                          Q&A             May one write regarding an item “This is for Pesach”?[191] Ø  Example: May one make a list and write “Purchase list for Pesach” No.[192] Rather one is to write “Purchase list for Yom Tov.”   What is the law of one asked his wife to buy lamb chops for Pesach? Seemingly, according to all, the meat may still be eaten, as the statement was not made at the time of ownership.   What is the law if after buying the lamb chops one said this lamb meat is for Pesach? If the father of the house said this, then one is not to eat it even after Pesach, unless there involves a great need or great loss. One may give or sell the meat to others. If the statement was said by other family members, the meat remains permitted to be eaten.

 

 

 

4. Matzah preparations:
5. Kefulos and Nefuchos:

One is to check his Matzos for Kefulos and Nefuchos on Erev Pesach. This applies even if they were purchased from a most Mehudar Hashgacha. If one finds Kefulos Matzos, then the surrounding area of the Kefula is to be burnt. If one finds a Nefucha Matzah, then the custom today is to be lenient and permit its consumption. See “The laws of Pesach” Chapter 8 Halacha 8 for the full details of this subject!

1. Shleimos:

One is to verify that he has enough Shleimos Matzos for the Seder and next day. If one does not have any Shleimos Matzos, then he is to burn the broken area of the Matzah before Yom Tov, thus turning it into a Shaleim.[193] See Chapter 4 Halacha 2!

 

1. Preparing the Kezeisim of Matzah for the participants:

It is highly recommended on Erev Pesach for one to measure and prepare bags of Kizeisim of Matzah for each of the Seder participants who will not be having their own Seder plate.[194] [See Chapter 4 Halacha 2D] One is to prepare three bags of a Kezayis of Matzah for each participant, one for Motzi Matzah, the second for Koreich, and the third for Afikoman. Lechatchila, it is proper to prepare two Kezaisim of Matzah for Afikoman. [See Chapter 4 Halacha 13] The Kezeisim should be measured on a scale that has been cleaned from Chametz. See Chapter 3 Halacha 5 for the exact amounts of a Kezayis.

1. Hafrashas Challah:[195]

If Hafrashas Challah was not yet performed onto ones Matzahs [as indicated on the Matzah box] then it is to be done prior to Yom Tov.[196] The following are the steps to be followed for doing the Matzah separation:

1. The Shiur required for Challah:[197] If one has more than 1.666 kilos of Matzah being separated, then one is to separate the Challah with a blessing.[198] If one has less than this amount but more than 1,250 grams he is to separate Challah without a blessing. The above amounts of Matzah must be together in the same vessel to be obligated in Challah, as explained next.
2. Tziruf Keli-General Law:[199] In order for the Matzos to join together to reach the above measurement and require Hafrashas Challah, this amount of Matzah’s must be placed into a bowl-shaped vessel.[200] All the Matzos must be at least somewhat below the rim of the vessel.[201] Although it is possible that this “Tziruf Keli” was already done in the bakery, and the Matzos have thus already become obligated in Hafrashas Challah, nevertheless, since there is doubt one is to repeat this process at home, as explained next.[202]
3. Separation and Tziruf Keli if Matzah box contains Shiur Challah The Matzah box is valid for Tziruf Keli if it is large enough to contain its own individual Shiur Challah [1.666 kilo] of Matzos, and hence the above Tziruf Keli can be accomplished by simply leaving the Matza’s in their boxes, and separating Challah from a Matzah from each box. If one desires to separate one Matzah on behalf of all the boxes that contain Shiur Challah, then one is required to separate the Challah Min Hamukaf. This is accomplished as follows: One is to remove all the Matzos from the boxes, bring all the Matzos together so they are touching, and then wrap all Matzos in a sheet together, top and bottom, and then separate Challah from one Matzah on behalf of them all.[203] [However, some Poskim[204] rule that it is not necessary to tear open the paper coverings of the bundles of Matzos.] Nonetheless, if one did not do the above, and simply separated from one box of Matzahs on behalf of all the other boxes, then it is nevertheless valid Bedieved.[205]
4. Separation and Tziruf Keli-If Matzah box does not contain Shiur Challah: If the Matzah box does not contain its own individual Shiur Challah [1.666 kilo] of Matzos, such as by a typical one kilo box, then one is to wrap all the Matzos together in a sheet, making sure to wrap the sides, top and bottom, hence having them all be considered to be held in a single vessel, and be joined for Shiur Challah.[206] In such a case, one is to remove all the Matzos from their boxes, and bring the Matzos adjacent to eachother so that they are all touching while being covered within the sheet, and then separate Challah from one Matzah on behalf of all the others.[207] [However, some Poskim[208] rule that it is not necessary to tear open the paper coverings of the bundles of Matzos.] Bedieved, if the Matzahs in the sheet were not all touching, it is nevertheless valid.[209] If, however, the Matzaos were not wrapped together in the sheet, it is invalid.
5. The blessing: A blessing is to be recited upon separating Challah from the Matzos even after the Matzos have already left the bakery and been brought home.[210] The order is as follows: One is to designate an area from the Matzah that the Challah will be separated from. Then one is to say the blessing of “Asher Kidishanu Bemitzvosav Vetzivanu Lehafrish Challah.”[211] One then separates a piece of Matzah from the batch.[212]
6. How much Matzah is one to separate:[213] One is to separate one Kezayis [approximately 28 grams[214]] of Matzah. If one separated less than this amount it is nevertheless valid.
7. One then says “Hareiy Zu Challah” or “This is Challah”, after separating the piece.[215]
8. What to do with the Challah:[216] The separated piece of Challah is to be wrapped in tinfoil and burnt on its own [such as by Biur Chametz, and not with one’s Kosher utensils or appliances].[217] Alternatively rather than burning the Challah, one is to wrap[218] the Challah and discard it in the garbage.[219] Practically, today this is the more preferred custom to follow due to a Kashrus worry.[220]

5. Broken plate:

It is customary to use a broken plate for the spilling of the wine by the recital of the Makos during the Seder. One should verify that a broken plate is available and if not then one can simply chip a plastic bowl before Yom Tov. It is forbidden to break a vessel on Yom Tov for this purpose.[221]

 

 

6. Preparing the Seder table:[222]

One is to prepare the Seder table on Erev Pesach, before Yom Tov.[223] [This, however, is with exception to the Seder plate which is only prepared once the father returns from Shul.[224] The cushions for leaning are to also be prepared at this time. It is not necessary to prepare cushions for women if they are not accustomed to lean.]

Having beautiful vessels on the table:[225] On the night of Pesach [by the Seder] it is proper to place many beautiful vessels [of gold and silver[226]] on the table, in accordance to that which one can afford. [Also the cups are to be beautiful and splendor.[227]] One should not diminish in placing beautiful vessels on the table even though it is proper to do so during the year in commemoration of the Churban.[228] Even vessels that are not needed for the meal are to be placed on the table.[229] Even [non-chameitz[230]] vessels that one is holding as a Mashkon from a gentile are to be set on the table.[231] The vessels are to be well organized on the table, thus making the table beautiful. All this is done in order to serve as remembrance of the redemption [and expresses one’s great joy and gratitude of all the kindness that Hashem has done for us[232]].[233] [It is likewise done in fulfillment of the Talmudic dictum which requires one to express himself in a form of freedom and luxury as if he had just been emancipated from Egypt.[234]]

• Maaseh Rebbe:[235] On the Seder table of the Rebbe there weren’t any silver vessels placed there for beautification purposes, with exception to those vessels needed for the meal. In the center of the table, the cup of Eliyahu was already set up. This cup was made of glass, and was larger than the regular Kiddush cups. [However, on the Seder table of the other Rabbeim, beginning from the Alter Rebbe until the Rebbe Maharash, they were particular to place all the silver and gold vessels on the table. Some of the Rabbeim had a particular table set up for this purpose. The Tzemach tzedek instructed his daughter in-law, the wife of the Rebbe Maharash, to make sure that all the gold and silver vessels are set up and revealed before all, in commemoration of the fact that G-d took us out with wealth.[236]]

The Kearah: The Chabad custom is to arrange the Kearah at night after returning home from Maariv, and have the Kearah/Simanim brought to the table before Kiddush. See Chapter 4 Halacha 2E!

Haggadah’s: See next!

Candles:[237] At least some of the Yom Tov candles are to be lit on the Seder table.

Not to have Matzos on the table:[238] Some Poskim[239] rule that [other than the three Matzos on the Kearah[240]] one is not to have any other Matzah on the table until after the Seder [i.e. until after Maggid].[241] [Some[242], however, explain that the Matzos that will be eaten by the household members for the Mitzvah of Motzi Matzah are to be on the table during the Seder and recital of Maggid. Others[243], however, negate this and state that other than the three Matzos on the Kearah, there is not to be any other Matzah on the table, and so is the custom.]

7. Every person has a Haggadah:[244]

Every individual is to have his own personal Haggadah. One is to likewise buy a personal Haggadah for each of his children. The Haggadahs are to contain pictures and designs in order to arouse the interest of the child.

[1] Shelah Hakadosh Miseches Pesachim Matzha Ashira 408

[2] See Admur 473:14-34

[3] Admur 473:19

[4] Chayeh Adam 130:19; Kitzur SHU”A 118:4

[5] See Piskeiy Teshuvos 473:14

[6] Misgeres Hashulchan 118:4 that so is implication of Admur 473:19 and all Poskim in next footnote who only mention the conditions regarding when Yom Tov falls on Shabbos

[7] Siddur Yaavetz Dinei Hachanas Seder; Poskim in Nitei Gavriel [Yom Tov] 13:10; Misgeres Hashulchan 118:4 concludes that even on Yom Tov one should initially abide by the conditions followed on Shabbos, to make a very miniscule amount just enough for the dip; See Admur 510:15 for a dispute regarding if the salting prohibition applies on Yom Tov in which Admur concludes “It is good to suspect for their opinion if there is no loss in the matter”; See Piskeiy Teshuvos ibid footnote 84

[8] Chayeh Adam 130:19; Kitzur SHU”A 118:4

[9] Admur 473:19 in parentheses; 321:3; M”A 473:5; Taz 473:3; Chok Yaakov 473:13; Chok Yosef 473:11; Misgeres Hashulchan 118:4; Kaf Hachaim 473:50

[10] Admur 321:3 “Even when making it for [only] one meal one is only allowed to make it in close proximately to the meal [in which one plans to dip in it], however [it is] not [allowed to be made] from [before] one meal for the need of another meal; M”A 321:4 based on Ran; Ben Ish Chaiy Bo 2:19; Kaf Hachaim 321:11

The reason: The reason for this is because it is forbidden to salt any item which one does not plan to eat right away as explained in Halacha 321:5. [Admur ibid]

Other opinions: Some Poskim rule one may make a small amount of salt water even for the need of another meal, so long as one plans to eat from it on Shabbos. [Elyah Raba 321:3 in name of many Rishonim; Nehar Shalom; Mishneh Berurah 321:11; Biur Halacha “Aval; See Ketzos Hashulchan 128 footnote 9 which questions this ruling of the Mishneh Berurah.] 

According to Admur may one make salt water even much time prior to beginning the upcoming meal? No. The wording of “from one meal to another meal” written by Admur is not exact, as Admur already stated [above in Halacha 2 C] that it is forbidden to salt anything if one does not plan to eat it right away. Thus even for the upcoming meal salt water may only be made in close proximity to it. [Ketzos Hashulchan 128 footnote 9]

[11] Admur 473:19 in parentheses; 321:3 “Even to make salt water or other salted liquids not [in order to use] for pickling, but rather in order to dip ones bread into and to place it into a dish is forbidden to make a lot of it at a time , which is defined as making in one time enough for dipping for two meals, rather [one may] only [make] a small amount enough to for dipping for one meal.”; Implication of Michaber 321:1; M”A ibid and 321:4; Taz 473:3; Chok Yaakov 473:13; Olas Shabbos 321:1; Elya Raba 321, brought in M”B 321:8; See Piskeiy Teshuvos 473:14 footnote 80

The reason: As when one makes a lot [at one time] it appears that he is doing so for pickling. [Admur 321:3 in parentheses; M”B 321:8]

Other opinions: Some Poskim rule one may make as much salt water as he desires. [Tosefes Shabbos, brought in M”B ibid and Biur Halacha 321]

[12] Admur 321:3 “If one places 2/3rds salt and 1/3rd water or other liquid, then it is forbidden to make even a small amount of it for the purpose of dipping in the upcoming meal.”; Michaber 321:2; Shabbos 108b; Piskeiy Teshuvos 473:14

The reason: The reason for this is: being that it appears like one is making the Muryus gravy to pickle fish, as it is common to make Muryus in this way, [thus it is forbidden to make as] it is forbidden to pickle on Shabbos due to the tanning or cooking prohibition as was explained. [Admur ibid; M”B 321:12 in name of Rambam and Levush]   

[13] Admur ibid; M”A 321:4, brought in M”B 321:10

Other opinions: Some Poskim rule one may that if the oil is placed in prior to placing in the salt, then it is permitted to be made without restriction. [Olas Shabbos; Tosefes Shabbos; Mishneh Berurah 321:10]

[14] Admur ibid; M”A ibid; Taz ibid; Haghaos Minhagim 92; Chok Yaakov ibid; Chok Yosef ibid; Kaf Hachaim ibid

[15] Admur ibid; Taz ibid

[16] M”B 473:14; Piskeiy Teshuvos 473:23

[17] See Shabbos Kehalacha 20 Biurim 27; Piskeiy Teshuvos 321 footnote 7

[18] Pnei Shabbos 321:7-3 based on Olas Shabbos 321:1

[19] Toras Shabbos 321:4

[20] See Admur 473:20, 26, 32-34; See Kaf Hachaim 473:96-103; See Likkutei Sichos 32:44

[21] Admur 473:20; Michaber 473:4; Tur 473; Rambam Chametz Umatzah 7:11; Mishneh Pesachim 114a

[22] Admur ibid; Rama 473:5; Rambam ibid; Rebbe Yochanon Pesachim 116a

[23] Admur ibid; Rosh; Rebbe Levi Pesachim 116a

[24] Pnei Moshe on Yerushalmi Pesachim 10:3

[25] Karban Heida on Yerushalmi Pesachim 10:3

[26] Admur 473:32; Tur 473 in name of Rav Yechiel; Tosafus Pesachim 116a; Yerushalmi Pesachim 10:3

[27] Admur 473:33; Mordechai 34b; Rokeiach 284

[28] Admur 472:32; Abayye in Pesachim 116a; Bach 473; Peri Chadash 473:5

[29] Admur 473:26 “The Charoses…as it is only present for mere symbolism.”

[30] Admur 475:11; See Admur 473:14 that if there are no other dips available, one is to dip the Karpas in Charoses. [See Chapter 4 Halacha 3C]; Likewise, some Poskim rule that one is to dip the Matzah in Charoses. [Rambam Chametz Umatzah 8:8; Rav Amram Gaon, brought in Hamanhig Pesach 78, Hagahos Maimanis on Rambam ibid Ches, Abudarham, and Tur 475;] Other Poskim, however, negate the dipping of Matzah in Charoses, and so is the Halacha. [Raavad on Rambam ibid; Tur ibid; Hamanhig ibid] However, in Temple times everyone agrees that the Matzah, Maror and Pesach sandwich is dipped in Charoses. [Tzafnas Paneiach on Rambam ibid, elaborated on in Likkutei Sichos 32:44]; See Likkutei Sichos 32:44 for an analysis on the above dispute and that there are two separate Mitzvos done with the Charoses, one which simply requires it to be on the table and the second which requires it to be used as a dip.

[31] Admur ibid; Tur 475; Levush 475:1; Abudarham; Chok Yaakov 473:25; Bach 475; Kaf Hachaim 475:96

The reason: As the Charoses is secondary to the Maror and is nullified to it. [Admur ibid]

Other opinions: Some Poskim rule a blessing is recited over the Charoses. [Implication of Rambam in Pirush Hamishnayos; See Bach 475; Kaf Hachaim 475:96]

[32] Admur 473:32; Rama 473:5; Tur 473; Abayey Pesachim 116a; Yerushalmi Pesachim 10:3; Rambam Chametz Umatzah 7:11; Kol Bo 50; Kaf Hachaim 473:100

The reason: As the entire purpose of the Charoses dip is in memory of the cement which our forefathers were enslaved to work with. [Admur ibid and Poskim ibid]

[33] Pnei Moshe on Yerushalmi Pesachim 10:3

[34] Karban Heida on Yerushalmi Pesachim 10:3

[35] Admur ibid; Rama 473:5; Tur 473 in name of Rav Yechiel; Tosafus Pesachim 116a; Yerushalmi Pesachim 10:3

[36] Admur 473:33; Rama 473:5; Maharil Seder Haggadah; Rosh 10:30; Mordechai 34b; Rokeiach 284; Pesachim 115b; Kaf Hachaim 473:103

[37] Admur 473:32-33; See Rambam Chametz Umatzah 7:11; Kol Bo 50; Kaf Hachaim 473:100; See Likkutei Sichos 32:44 for an analysis on the ingredients of the Charoses accoridng to Chassidus

Custom of Arizal: The custom of the Arizal was to use the following ingredients: Three types of spices, which are cinnamon, ginger and Shiboles Hanerd; Seven types of fruit, which are grapes, pomegranates, figs, dates, nuts, apples, and Pirash. [Shaar Hakavanos p. 83; Kaf Hachaim 473:99]

[38] Tosafus in next footnote

[39] Admur ibid; Rama 473:5; Tosafos Pesachim 116a in name of Geonim

[40] Admur ibid; Tosafos Pesachim 116a in name of Geonim

Other fruits listed: Some Poskim write that grapes are to also be added to the mixture. [Kol Bo 50; Yifei Laleiv 2:7; Kaf Hachaim 473:99]

[41] Admur ibid; Rama ibid; Tosafus ibid

The reason: Figs are used in light of the verse [Shir Hashirim 2:13] which states “Hateina Chanta Paneha.” [Admur and Poskim ibid]

[42] Admur ibid; Rama ibid; Tosafus ibid

The reason: Nuts are used in light of the verse [Shir Hashirim 6:11] which states “El Ginas Egoz.” [Admur and Poskim ibid]

Which type of nut is the Egoz? The Egoz is a general term used for a number of types of nuts, including the hazelnut and walnut.

[43] Admur ibid; Peri Chadash 473:5; Tosafus ibid

The reason: Dates are used in light of the verse [Shir Hashirim 7:9] which states “Ealeh Batamar.” [Admur and Poskim ibid]

[44] Admur ibid; Rama ibid; Tosafus ibid

The reason: Pomegranates are used in light of the verse [Shir Hashirim 6:7] which states “Kipelach Rimon.” [Admur and Poskim ibid]

[45] Admur ibid; Rama ibid; Tur 473; Tosafus ibid; Rebbe Levi in Pesachim 116a; See Yifei Laleiv 2:7 that this is the main Mitzvah

The reason: Apples are used in in light of the verse [Shir Hashirim 8:5] which states “Tachas Hatapuach Orerticha.” As the Jewish women would have children under the [apple tree] without any pain. [Admur ibid; Rashi Pesachim ibid]

[46] Admur ibid; Rama ibid; Tosafus ibid

The reason: Almonds are used in memory of the fact that G-d hurried our redemption, which is a play on the words “Shakad Hashem Al Hakeitz Laasos”. [Admur ibid; Poskim ibid]

[47] Admur ibid; Rashbam Pesachim ibid; Kaf Hachaim 473:101

[48] Admur ibid; Abayye in Pesachim 116a; Bach 473; Peri Chadash 473:5

The reason: This is done in memory of the hard slave labor which the Jewish people endured under the Egyptian taskmasters to the point that their teeth would grind. [Admur ibid; Bach ibid; Peri Chadash ibid]

[49] Admur 473:33; Rama 473:5; Maharil Seder Haggadah; Rosh 10:30; Mordechai 34b; Rokeiach 284; Pesachim 115b; Kaf Hachaim 473:103

The reason: This is done in commemoration of the straw that was kneaded into the cement. [Admur ibid]

[50] Some translate this as ginger. [Otzer Minhagei Chabad 36] However, some dictionaries translate it as certain legume plant or species of cinnamon. The Rambam Klei Hamikdash 1:3 says that Keida is the same species as Kusht used in the Ketores. Vetzaruch Iyun!

[51] Peri Eitz Chaim Shaar Chag Hamatzos 6; Shaar Hakavanos p. 83; Kaf Hachaim 473:99; See Haggadah Shel Pesach of Rebbe; Shulchan Menachem 2:315

[52] Rebbe in Haggadah; Sefer Haminhagim p. 39; Shulchan Menachem 2:312; See Otzer Minhagei Chabad p. 132 that Rebbetzin Rivkah related that only apples and pears [and nuts] are placed into the Charoses, but not cinnamon or anything else, as her son the Rashab does not eat anything [on Pesach]; So is also the custom of: Drakei Chaim Veshalom 591

[53] Admur 473:32

[54] Admur 473:32; Rama 473:5

[55] Admur ibid

The reason: This is done in memory of the hard slave labor which the Jewish people endured under the Egyptian taskmasters to the point that their teeth would grind. [Admur ibid; Bach ibid; Peri Chadash ibid]

[56] Rebbe in Haggadah  “Prior to the dipping one is to soften the Charoses with the wine”; Toras Menachem 5746 3:181; Otzer Minhagei Chabad p. 133 and 179; See Tosafus Pesachim 116a “So is the widespread custom to soften it, and this is done at the time of the eating”; Hagadas Square; Vayaged Moshe p. 33; Nitei Gavriel 2:337

[57] Haggadah of Rebbe “Prior to the dipping one is to soften the Charoses with the wine that is in the vessel”; Directive of Rebbe based on custom of Previous Rebbe, recorded in Toras Menachem 5746 3:181 [printed in Shulchan Menachem 2:328 and Otzer Minhagei Chabad ibid], that one is to use the spilled wine of the four cups.

[58] Rebbe in Toras Menachem ibid that so was custom of Previous Rebbe; See Otzer Minhagei Chabad p. 179 for the exact way the Rebbe performed this dipping by the Seder

[59] See Haggadah of Rebbe p. 35; Sefer Haminhagim p. 41; Shulchan Menachem 2:328

[60] See Admur 504:1-2; Piskeiy Teshuvos 473:20; See Rokeiach 267 and Kaf Hachaim 473:96 that there is no grinding prohibition involved in grinding these ingredients on Yom Tov; Nitei Gavriel Yom Tov 6:6

[61] Vayaged Moshe 4 in name of Siddur Yaavetz; Piskeiy Teshuvos 473:20; See Rokeiach 267 and Kaf Hachaim 473:96

The reason: a) In order not to delay the start of the Seder. [Yaavetz ibid] B) To avoid needing to grind it with an irregularity.

[62] Piskeiy Teshuvos 473:20; See Admur 503:1-2

[63] Admur 504:1-2 regarding spices and the same would apply to vegetables; Nitei Gavriel 6:6

[64] M”B 504:19 and Shaar Hatziyon 504:18; SSH”K 7:2; Piskeiy Teshuvos 504:3 and 473:20; Nitei Gavriel ibid footnote 11

[65] Beir Moshe 8:205; Lehoros Nasan 3:27; Az Nidbaru 8:54

[66] Piskeiy Teshuvos 504:3; Shemiras Yom Tov Kehilchasa 8:3; Nitei Gavriel 6:6 based on 504:5 regarding cheese and the same would seemingly apply to all vegetables.

[67] M”B 504:19; Kaf Hachaim 504:31; Nitei Gavriel 6:5

[68] M”B 504:19

[69] Ashel Avraham Butchach 495

[70] See Admur 321:10-11; Michaber 321:12; Shabbos 74; Piskeiy Teshuvos 473:20

[71] Piskeiy Teshuvos 473:20; See Admur 321:10; M”A 321:15; M”B 321:45

[72] Admur 473:34; M”A 473:16; Machatzis Hashekel on M”A ibid; Chok Yaakov 473:26; Elya Raba 473:18; Chok Yosef 473:22; M”B 321:68; Kaf Hachaim 473:97; Shabbos Kehalacha 22:80; Piskeiy Teshuvos 473:20

[73] Admur ibid; Aguda 97

[74] Rav Eli Landa in an email correspondence wrote that one is to add a little bit of wine before Shabbos and not mix it in; Rabbi Groner responded that the question of when to add the wine in such years is to be given to the ruling of a Rav and is not negated by Chabad custom.

[75] However, one is to leave some Charoses dry without wine as it is the Chabad custom to use dry Charoses for the Koreich sandwich

^[76] Admur 321:16; Ketzos Hashulchan 130 footnote 9 [See there that this condition was the intent of Admur ibid who motions the reader to look in chapter 321]; Mishneh Berurah 321:64; Peri Megadim 321 M”Z  23 and 473 A”A 16;Machatzis Hashekel on M”A 473:16; Kaf Hachaim 473:97; Igros Moshe 4:74 Lash; Piskeiy Teshuvos 473:20

[77] Admur 473:34; M”A 473:16; Chok Yaakov 473:26; Elya Raba 473:18; Chok Yosef 473:22; M”B 321:68; Kaf Hachaim 473:97; See Admur 321:16; Michaber 321:14; Shabbos 156a

[78] Admur ibid; Piskeiy Teshuvos 473:20; See Admur 324:3; Michaber and Rama 316:15-16; 324:3; Shabbos ibid

[79] Rokeiach 267; Kaf Hachaim 473:96

[80] See here https://en.wikipedia.org/wiki/Nut_(fruit)

[81] See here: https://he.wikipedia.org/wiki/%D7%90%D7%92%D7%95%D7%96

[82] To note that in modern Hebrew today, the hazelnut is referred to as Luz, which in Lashon Hakodesh in truth refers to a type of almond which is sweet when small. [See Hearuch Erech “Luz”; Yerushalmi Taanis 4:5; Tosafos Bechoros 8a]

[83] See here: https://en.wikipedia.org/wiki/Walnut and here https://www.spicesinc.com/p-5922-are-you-nuts.aspx

[84] Heard from Rav Eliyahu Landa Shlita

[85] Admur 473:20-23; Michaber 473:4; See Kaf Hachaim 473:53-57; 60-69; Piskeiy Teshuvos 473:12; Otzer Minhagei Chabad p. 129

[86] Admur 473:20; Michaber 473:4; Mishneh Pesachim 114a

[87] Admur ibid; Rambam Chametz Umatzah 8:1; Pesachim 114a; Kaf Hachaim 473:53

[88] Admur ibid; Michaber ibid

Other opinions: Some say that the two foods correspond to Moshe and Aaron, who were G-d’s emissaries to bring about the exodus. [Rokeiach 283; Chok Yaakov 473:15; Kaf Hachaim 473:55]

[89] Admur 473:23; Bach 473 that so is custom; Tur 473 in name of Rabbeinu Peretz; Mordechai Pesachim 38b; Hagahos Maimanis 8:1; Hagahos Smak 144:5; Olas Shabbos 473:3; Peri Chadash 473; Chok Yaakov 473:14; Elya Raba 473:10; M”B 473:22; Kaf Hachaim 473:53

The reason: In years that Pesach fell on Motzei Shabbos there was no Chagiga sacrifice eaten on the night of the Seder. [Rambam Karban Pesach 10:12; Mishneh Pesachim 69b] The reason for this is because one is unable to slaughter it and offer it on Shabbos [due to the Shabbos prohibitions]. [Pesachim 69b] Likewise, one is also not able to offer it on Erev Shabbos, as it can only be eaten for two days and one night, which refers to the night between the two days [and hence by Motzei Shabbos its eating time has expired]. [Rosh Pesachim 10:25] Nonetheless, one is still required to bring two cooked foods [on the night of the Seder that falls on Motzei Shabbos], one in memory of the Pesach sacrifice and one in memory of the Chagiga, as since they are only brought as a mere remembrance, therefore there is no need to make an issue over the fact that in truth the Chagiga was not eaten on this night. On the contrary, one who is particular in this makes it appear as if he is really making them into a form of Kodshim. [Admur ibid; Poskim ibid] 

[90] Admur 473:20; Michaber 473:4; See Piskeiy Teshuvos 473:12

[91] Implication of Admur and Michaber ibid; Tur 473 “Of whatever foods one chooses”; See Pesachim 114b that some say one is to use Silka and Aroza, and others rule one is to use fish and the egg that is on it, and others rule one is to use two types of meet. Kaf Hachaim 473:57

[92] Admur ibid; Michaber ibid; Peri Chadash 473:4; Ran Pesachim 25a; Kol Bo 50 in name of Yerushalmi

Other opinions: Some Poskim rule that one is to use two pieces of meat, one for each food. [Rambam Chametz Umatzah 8, brought in Beis Yosef 473; See previous footnote] One piece of meat is to be roasted, corresponding to the Pesach, and the second is to be cooked, corresponding to the Chagiga. [Rashbam Pesachim 114b in name of Rabbeinu Chananel, brought in Kaf Hachaim 473:57]

[93] Admur ibid; Ravina Pesachim 114b

[94] This refers to the shank bone [arm] of the sheep or lamb or cow. The Zeroa refers to any of the two parts of the front legs, from the knee to the head is one part and from the knee down to the foot is the second part. One may take either part for the Zeroa. [Kaf Hachaim 473:60]

[95] Admur 473:26 in opinion of Kabalah, omitted from Admur 473:20 and Siddur

[96] Taz 473:3; Kol Bo 50 that the roasted food corresponds to the Pesach; Sefer Haminhagim p. 75 and Rebbe’s Haggadah regarding Erev Pesach that falls on Shabbos; See Admur 473:21 that the roasting of the Zeroa is done in commemoration of the Pesach offering [Other than this, it does not state explicitly in Admur ibid or Michaber ibid regarding which cooked food commemorates which sacrifice. Furthermore, in Admur 473:23, in reference to when Erev Pesach falls on Shabbos and a Chagigah was not brought, Admur does not mention which of the two cooked foods corresponds to the Chagigah, and simply states that two cooked foods are to be brought.]

[97] Admur ibid; Michaber ibid; Tur 473; Kol Bo 50 in name of Yerushalmi

The reason: This is in memory of that Hashem redeemed us with an outstretched arm. [Admur ibid]

[98] Kol Bo 50 that the cooked food corresponds to the Chagiga

[99] Custom recorded in P”M 473 A”A 7; Yesod Veshoresh Havoda

[100] Sefer Hasichos 1942 p. 93; Haggadah of Rebbe p. 6; Sefer Haminhagim p. 75 [English]; Toras Menachem 5748 1:368; Shulchan Menachem 2:313; Otzer Minhagei Chabad p. 129; Pesach Chassidi 96

The reason we do not use the meat of an animal: The custom is to avoid using the meat of an animal in order so it not be similar to the Pesach sacrifice. [Sefer Hasichos 1942 p. 93; Sefer Haminhagim p. 75; Rebbe’s Haggadah]

The reason we use specifically the neck: The P”M ibid leaves this matter in question. Some however write the reason is because it symbolizes the neck breaking hard work that we did in Egypt. [Piskeiy Teshuvos 473 footnote 61]

[101] See P”M ibid; Vayaged Moshe 3:3; Piskeiy Teshuvos 473:12

[102] See Kaf Hachaim 473:60 that this is the definition of the Zeroa; Vayaged Moshe 3:3

[103] M”B 473:27; Sefer Haminhagim p. 75 [English]

[104] P”M 473 A”A 7; Kaf Hachaim 473:60; 63

[105] See Kaf Hachaim 473:57

[106] Admur 473:22; M”A 473:7; Darkei Moshe 473:8; Ran Pesachim 25a; Chok Yosef 473:13; Kaf Hachaim 473:60

[107] M”B 473:27; Sefer Haminhagim p. 75 [English]

[108] Haggadah of Rebbe p. 6; Sefer Haminhagim p. 39; Toras Menachem 5748 1:368; Shulchan Menachem 2:313; Otzer Minhagei Chabad p. 129

The reason: This is done in order to negate any resemblance to the Pesach sacrifice, of which its main purpose was for the sake of being eaten. [Sefer Hasichos ibid]

[109] Admur 473:20; Tosafos Pesachim 114b; Hagahos Maimanis 8:2

[110] Admur 473:21; Michaber 473:4; Kol Bo 50; Tosafos Pesachim 114b; Kaf Hachaim 473:56

The reason it is not roasted over a fire: Although the Pesach sacrifice initially needed to be roasted on a skewer (over a fire and not on coals) [Rambam Karban Pesach 8:10; Mishneh Pesachim 74a], nevertheless, the Zeroa is roasted over coals and not on a skewer over a fire. The reason for this is as follows: The Pesach sacrifice was only allowed to be roasted on a skewer made of pomegranate wood. [Rambam ibid; Pesachim ibid] Now, since one cannot roast the meat on the type of skewer that the Pesach sacrifice was roasted on, as it is a great trouble to retrieve a skewer made of pomegranate wood, therefore we roast it on top of coals, as even if the Pesach sacrifice was roasted on coals it remains Kosher. [Admur ibid; M”A 473:8; Kol Bo ibid; P”M 471 M”Z 4; M”B 473:29; Kaf Hachaim 473:62]

Other customs: Some write that the custom is to cook the meat rather than roast it. [M”A 473:8 in name of Rashal, Bach 473, and Shelah; See Kaf Hachaim 473:61]

[111] Piskeiy Teshuvos 473:12

The reason: In order to distance its similarity to the Pesach sacrifice, which was not allowed to be cooked at all. [Piskeiy Teshuvos ibid] See Rambam Karban Pesach 8:8 that if the Karban was cooked it is invalid even if it was later roasted.

[112] However, see Otzer Minhagei Chabad p. 130 that perhaps the neck the Rebbe used was precooked.

[113] Shearim Hametzuyanim Behalacha 118 Kuntrus Achron 5; Piskeiy Teshuvos 473:12; See Rambam Karban Pesach 8:10 and Admur ibid

[114] Admur 473:21; Taz 473:4; Mary Viyaal 193 [it is forbidden to be eaten]; Chok Yaakov 473:17; 476:1; Peri Chadash 473; Kaf Hachaim 473:61

Other opinions: Some Poskim rule that the custom is to cook the meat and eat it on the night of the Seder, distributing it to the various participants. [M”A 473:8 in name of Rashal, Bach 473, and Shelah; See Kaf Hachaim 473:61]

[115] Admur ibid

The reason: As this meat is brought in commemoration of the Karban Pesach, and if it will be eaten on this night it will appear as if one is eating Kodshim outside the Temple. [Admur ibid; Taz ibid]

[116] P”M 473 M”Z 4; Kaf Hachaim 473:61

[117] See Admur ibid “Unless he plans to eat it the next day”

[118] Custom brought in: Beis Yehuda 51; Birkeiy Yosef 473:4; Ben Ish Chaiy Tzav 30; Kaf Hachaim 473:63

The reason: As they avoid eating roasted meat even during the daytime.

[119] Sefer Haminhagim p. 39; Igros Kodesh 2:130; Otzer Minhagei Chabad p. 129-130; See Makor Chaim of Chavos Yair 473 that it is not to be thrown in a disparaging way, such as to the dogs or trash, and is thus to be burnt!

[120] Admur 473:21; M”A 473:8; Darkei Moshe 473:10; Mahariy Viyaal 193; Chok Yaakov 473:17; Beis Yehuda 51; Birkeiy Yosef 473:4; M”B 473:32; Kaf Hachaim 473:63

Other opinions: Some Poskim rule one may roast the Zeroa on the night of Yom Tov even if he does not plan to eat it the next day. [Ben Ish Chaiy Tzav 30 and Sefer Makbetziel, brought and negated in Kaf Hachaim 473:63]

[121] The reason: As it is forbidden to cook food on Yom Tov unless one plans to eat it that day. [See Admur 503:1-2]

[122] Kaf Hachaim 473:63

[123] See above that the Chabad custom is to remove most of the meat from the Zeroa. Now, although this meat cannot be eaten on the night of the Seder being that it is roasted, it may be eaten the next day [as it is not part of the Zeroa, which only receives its designation when placed on the Seder plate].

[124] Kaf Hachaim 473:60

[125] The reason: This is in memory of the Pesach sacrifice which was not allowed to have a bone broken form it. [ibid]

[126] See Sefer Haminhagim p. 75 [English], based on the Rebbe in Haggadah, “We use a part of the neckbone” and the reason is “In order to avoid any similarity to the Pesach sacrifice”. Thus, perhaps one should not be particular to not break the Zeroa as doing so would make it similar to the Pesach sacrifice.

[127] See Admur 473:20-21; Michaber 473:4; Mishneh Pesachim 114a; Piskeiy Teshuvos 473:12; Otzer Minhagei Chabad p. 131

[128] Admur ibid; Michaber ibid

Other opinions: Some say that the two foods correspond to Moshe and Aaron, who were G-d’s emissaries to bring about the exodus. [Rokeiach 283; Chok Yaakov 473:15; Kaf Hachaim 473:55]

[129] Taz 473:3; Kol Bo 50 that the cooked food corresponds to the Chagiga; Kaf Hachaim 473:66; Sefer Haminhagim p. 75 and Rebbe’s Haggadah regarding Erev Pesach that falls on Shabbos; See Admur 473:21 that the roasting of the Zeroa is done in commemoration of the Pesach offering, thus implying that the egg corresponds to the Chagigah. [Other than this it does not state explicitly in Admur ibid or Michaber ibid regarding which cooked food commemorates which sacrifice. Furthermore, in 473:23, in reference to when Erev Pesach falls on Shabbos and a Chagigah was not brought, Admur does not mention which of the two cooked foods corresponds to the Chagigah, and simply states that two cooked foods are to be brought.]

[130] Admur 473:23; Bach 473 that so is custom; Tur 473 in name of Rabbeinu Peretz; Mordechai Pesachim 38b; Hagahos Maimanis 8:1; Hagahos Smak 144:5; Olas Shabbos 473:3; Peri Chadash 473; Chok Yaakov 473:14; Elya Raba 473:10; M”B 473:22; Kaf Hachaim 473:53

The reason: In years that Pesach fell on Motzei Shabbos there was no Chagiga sacrifice eaten on the night of the Seder. [Rambam Karban Pesach 10:12; Mishneh Pesachim 69b] The reason for this is because one is unable to slaughter it and offer it on Shabbos [due to the Shabbos prohibitions]. [Pesachim 69b] Likewise, one is also not able to offer it on Erev Shabbos, as it can only be eaten for two days and one night, which refers to the night between the two days [and hence by Motzei Shabbos its eating time has expired]. [Rosh Pesachim 10:25] Nonetheless, one is still required to bring two cooked foods [on the night of the Seder that falls on Motzei Shabbos], one in memory of the Pesach sacrifice and one in memory of the Chagiga, as since they are only brought as a mere remembrance, therefore there is no need to make an issue over the fact that in truth the Chagiga was not eaten on this night. On the contrary, one who is particular in this makes it appear as if he is really making them into a form of Kodshim. [Admur ibid; Poskim ibid] 

[131] Implication of Admur and Michaber ibid; Tur 473 “Of whatever foods one chooses”; See Pesachim 114b that some say one is to use Silka and Aroza, and others rule one is to use fish and the egg that is on it, and others rule one is to use two types of meet. Kaf Hachaim 473:57

[132] Admur ibid; Ravina Pesachim 114b

[133] Admur 473:20; Michaber ibid; Tur 473; Kol Bo 50 in name of Yerushalmi

The reason for the egg: The egg is used because it stands for “Beiah” which means request in Aramaic. This comes as a request to Hashem to redeem us with an outstretched arm. [Admur ibid; Taz ibid] Alternatively, an egg is used in commemoration of the destruction of the Temple, and because it is easily cooked. [Beis Yosef 473; Kol Bo 50; Kaf Hachaim 473:56]

[134] See Kaf Hachaim 473:57

[135] Admur 473:20 regarding the letter of the law, and 473:21 regarding the custom; Rama 473:4; P”M 473 M”Z; Chayeh Adam 130:6 Inyan Haseder 12; See Kaf Hachaim 473:66 [concludes each person is to do like his custom]

Other opinions: Some Poskim rule the egg is to be specifically cooked. [Michaber ibid; Taz 473] The reason for this is because we do not eat roasted foods on the night of the Seder. [Taz ibid, unlike Taz 476; See Kaf Hachaim 473:67] Other Poskim rule the egg may be roasted and that so is the custom in the Rama’s area. [Rama ibid] This takes into account the opinion [Ben Teima Pesachim 70a] who rules that the Chagiga must be roasted. [Kaf Hachaim 473:68]

[136] The reason: As the egg is in commemoration of the Chagiga, and the Chagiga was allowed to be cooked, and did not need to be specifically roasted. [See Rambam Karban pesach 10:12; Chachamim in Pesachim 70a] Likewise, the Chagiga was similar to a Shlamim and was allowed to be roasted and did not need specifically to be cooked. [Kaf Hachaim 473:67]

[137] Sefer Haminhagim p. 39; Rebbe’s Haggadah p. 6

[138] See other opinions in previous footnotes

[139] Admur 473:21; 476:6 [regarding the general eatieng of an egg]; Taz 473:4; 476; Chok Yaakov 473:17; P”M 473 M”Z 4; Kaf Hachaim 473:61; 476:26

The reason: Although we avoid eating the Zeroa due to its correspondence to the Karban Pesach, nevertheless we permit eating the egg even on the night of the Seder, as although it corresponds to the Chagiga sacrifice, it also represents the mourning of the destruction of the Temple. [Kaf Hachaim ibid]

[140] Piskeiy Teshuvos 473:12; See Hakashrus p 428 that some Poskim suggest that it is forbidden to leave an onion, garlic, or eggs unpeeled even if it only passed through part of the night.

May one eat the egg the next morning if it was left without its shell? Some write that on the night of Pesach one may even initially eat unpeeled foods that stayed overnight as it is Leil Shmiurim, and the evil spirit does not have permission to reside on the food. [See Vayaged Moshe 3:10; Piskeiy Teshuvos 473:12; Hakashrus 18:26 footnote 109]

[141] See Admur 476:1-4; 469:4; Michaber 476:1; Rambam 8:11; Mishneh Pesachim 53a; Kaf Hachaim 476:1-14; 20-22; Piskeiy Teshuvos 476:1

Background of roasted pieces of meat: Communities which are accustomed to eating roasted meat on the night of Pesach, may continue to do so, while those communities which are accustomed not to eat any roasted meat on the night of Pesach, then it is forbidden for them to swerve from their custom. [Admur ibid; Michaber ibid; Mishneh ibid] Even their descendants may not swerve from the custom. Furthermore, anyone who comes to live in their community is prohibited from eating roasted meat even if they come from a community who permits it. [Admur ibid; 468:9; Kaf Hachaim 476:7] Practically, the custom in these provinces [of Ashkenaz] is to be stringent not to eat roasted meat on the night of Pesach, and it is therefore forbidden to eat roasted meat on Pesach night. [Admur ibid; M”A 476:1; Tur 476; Levush 476:2; Taz 476:1; M”A 476:2; Chok Yosef 476:1; P”M 476 M”Z 1; Chayeh Adam 130:9; M”B 476:1; Kaf Hachaim 476:1]

Background of roasted whole animal: It is forbidden in all areas for one to eat a roasted whole sheep or goat on the night of Pesach [and on the 2^nd night in the Diaspora (P”M 476 M”Z 1; Kaf Hachaim 476:12), whether male or female, and irrelevant of age or blemish (Rashbatz p. 33; Erech Hashulchan 476:10; Kaf Hachaim 476:10)], being that it is similar to the Pesach sacrifice. This prohibition refers to roasting only a whole sheep or goat, with its head, legs and innards all intact, and without missing any limbs, as in such a case it is similar to the Pesach sacrifice which is roasted whole without any missing limbs, and it will appear as if one is eating the Pesach sacrifice outside the Temple. [Admur 476:2; 469:4; Michaber ibid; Rambam 8:11; Braisa Pesachim 74a; Mishneh Beitza 22b] The prohibition applies if the legs and innards are removed from inside the animal, as was done with the Pesach sacrifice. [Admur ibid and ibid in parentheses; Rama 469; Tur 469; P”M 476 M”Z 1; See Rambam Karban Pesach 8:10; Rebbe Akiva in Mishneh Pesachim 74a; Seemingly the legs and limbs were not cut off, and were roasted on the side of the animal while still attached. Vetzaruch Iyun. From the wording of Admur ibid and ibid in parentheses it is implied that this prohibition only applies if indeed one removed the innards from within the body of the goat/sheep, otherwise it is not similar to the Karban Pesach even though it is whole. Vetzaruch Iyun.] This prohibition to eat a whole roasted lamb/goat applies even if one did not roast the meat with intent to eat on the night of Pesach and did not say that it is for the sake of the Pesach, and even if it was roasted many days before Pesach. [Admur 469:4; Taz 469:1] Furthermore, it is forbidden to roast a whole goat or sheep on Erev Pesach past midday, or by the night of Pesach (with its head on its legs and innards) due to it looking similar to the Pesach sacrifice [Admur 469:4; Taz 469:1; Tur 469 based on Mishneh and Braisa ibid] This applies even if one does not plan to eat it on the night of the Seder. [Implication of Admur ibid; Taz 469:1 “It is forbidden to roast it, implying, even if one does not plan to eat it”] However, if one cut it and roasted its pieces, or even if one roasted it whole with exception to a single limb which was cut off prior to the roasting, or if one broiled a single limb of the animal prior to roasting it whole, then since it is not similar to the roasting of the Pesach, it is therefore permitted to be eaten in those areas who are accustomed to eating roasted meat on this night, as stated above. [Admur 476:2; Michaber ibid; Rambam ibid; Braisa Pesachim ibid; M”B 476:4-5; Kaf Hachaim 476:14; To note that some Poskim rule that the prohibition applies even if the innards and legs were completely removed from the animal and it was roasted without them. See Kaf Hachaim 476:8 that so is implied form Rambam ibid and Braisa ibid and Levush, however from Admur and Poskim ibid it is evident that the prohibition only applies if it is roasted together; Kaf Hachaim ibid concludes to be Machmir] Likewise, other animals [chicken, cow] are not forbidden from the letter of the law to be eaten even if roasted whole, and it is therefore permitted to be eaten in those areas who are accustomed to eating roasted meat on this night, as stated above. [Peri Chadash 476; Erech Hashulchan 476:2; M”B 476:10; Kaf Hachaim 476:9] One who transgresses the above, and eats a whole roasted sheep or lamb on the night of Pesach is liable for excommunication. [Chok Yaakov 476:3; Birkeiy Yosef 476:3; Kaf Hachaim 476:11]

[142] Custom in Michaber ibid; Final Minhag Ashkenazi in Admur 476:1; 469:4; M”A 476:1; Tur 476; Levush 476:2; Taz 476:1; M”A 476:2; Chok Yosef 476:1; P”M 476 M”Z 1; Chayeh Adam 130:9; M”B 476:1; Kaf Hachaim 476:1

The reason: The reason the custom is to avoid eating roasted meat on the night of Pesach is due to a decree that people may come say that the meat being eaten is the Pesach sacrifice. [Admur ibid; Michaber ibid; Rambam ibid]

[143] Elya Raba 476:2; Beis Yehuda 51; P”M 476 M”Z 1; Chayeh Adam 130:9; Yifei Laleiv 2:1; Ruach Chaim 476:1; M”B 476:1; Kaf Hachaim 476:2

[144] Implication of Admur 476:1 and Mishneh ibid [from fact he specifically mentions the nighttime of Pesach]; Admur 473:21 that one may eat the roasted Zeroa the next day; M”A 473:8; Darkei Moshe 473:10; Mahariy Viyaal 193; Chok Yaakov 473:17; Nehar Shalom 476:2 that so is implied from Setimas all Poskim [although concludes that those cities accustomed to be stringent are to continue to do so]; Shulchan Gavoa 476:3; M”B 473:32; See Kaf Hachaim 476:2; 473:63, Shaareiy Teshuvah 473:10 concludes that he has not seen this to be the custom to be stringent also by day

Other opinions: Some Poskim rule that it is forbidden to eat roasted meat even during the daytime of the 15^th of Nissan, and in the Diaspora the prohibition applies for both the nights and days of the 15^th and 16^th of Nissan. [Beis Yehuda 51, brought in Shaareiy Teshuvah ibid, that so he received from his Rebbe and so is the directive; Birkeiy Yosef 476:1; 473:4; Machazik Bracha 476:1; Chaim Sheol 2:38-89; Erech Hashulchan 476:1; Ruach Chaim 476:1 that custom in Izmar is to avoid by daytime of 15^th but not of 16^th; Ben Ish Chaiy Tzav 30; Kaf Hachaim 476:2; 473:63]

[145] P”M 476 M”Z 1; Kaf Hachaim 476:13

[146] P”M 476 A”A 3; Kaf Hachaim 476:22

[147] Admur 469:4

[148] Meaning it is being roasted in entirety with its head on its legs and innards, as was done by the Pesach sacrifice. [Admur ibid]

[149] Implication of Admur ibid; Taz 469:1 “It is forbidden to roast it, implying, even if one does not plan to eat it”

[150] P”M 476 M”Z 1; Kaf Hachaim 476:13

[151] Admur 476:3; Michaber 476:2; Yerushalmi 4:4

[152] The reason: Although these meats are invalid for the Pesach sacrifice, nevertheless, they may not be eaten in those communities who avoid eating roasted meat on the night of Pesach, as people will get confused between the different forms of roasted meats and come to permit eating also roasted lamb and goat meat, as they are all a variety of meats. [Admur ibid; M”A 476:3; Karban Haeida Yerushalmi ibid; M”B 476:8; Kaf Hachaim 476:20]

[153] Admur ibid; Taz 476:3; M”A 476:3; Yerushalmi ibid; Elya Raba 476:1; Chok Yosef 476:3; Chayeh Adam 130:9; P”M 476 M”Z 3; Kaf Hachaim 476:21

The reason: As these foods are not similar at all to the various species of meats of which some are valid for the Pesach sacrifice, and hence people who eat these foods roasted will not get confused and come to allow even roasted lamb or goat. [Admur ibid]

[154] P”M 476 M”Z 3; Kaf Hachaim 476:21

[155] Admur 476:4; M”A 476:1

[156] 1^st and Stam opinion in Admur ibid and M”A ibid

The reason: Now, although such meat is not similar to the roasted meat of the Pesach, as the Pesach sacrifice is invalid if it is cooked in a pot [Rambam Karban Pesach 8:8; Pesachim 74a; See Pesachim 41a and dispute between Rebbe and Choachamim regarding if there is lashes involved; See Machatzis Hashekel on M”A ibid], nevertheless, it is forbidden to be eaten in those communities who forbid eating roasted meats on the night of the Seder due to Maras Ayin, as it may lead people to permit eating even grilled meat. [Admur ibid; M”A ibid]

[157] 2^nd opinion in Admur ibid; Nachalas Tzevi 476:2; Zechor Leavraham in name of Leket Hakemach p. 44; See Machatzis Hashekel ibid for explanation of this opinion

[158] Admur ibid; M”A ibid; Chok Yosef 476:1; Elya Raba 476:2; M”B 476:1; Kaf Hachaim 476:5; See Machatzis Hashekel ibid that this allowance applies even if the meat was not cooked beforehand, and was made only through pot roasting.

[159] Pnei Meivin 123 based on P”M Y.D. 87 M”Z 1; See Piskeiy Teshuvos 476:1 for Poskim who argue

[160] Admur 476:4; M”A 476:1; Chok Yaakov 476:2; Elya Raba 476:2; Beis Yaakov 24; Implication of Chayeh Adam 130:9; M”B 476:1; See Kaf Hachaim 476:4 [concludes that one may be lenient in time of need and Simchas Yom Tov

Other opinions: Some Poskim rule one is not to eat roasted meat/poultry even if it is later cooked in liquids. [Peri Chadash 476, brought in Machatzis Hashekel 476:1 and Kaf Hachaim 476:4; Beis Yehuda p. 108 in name of his teacher; Machazik Bracha 476:2; Chok Yosef 476:1; Kaf Hachaim 476:4 concludes that one may be lenient in time of need and Simchas Yom Tov] Other Poskim rule that if it was cooked before Yom Tov then it may be eaten while if it was roasted before Yom Tov and then only cooked on Yom Tov, then it may not be eaten. [Yam Yissachar 2; Ikarei Hadaat 19:10]

[161] The reason: As the cooking nullifies the roasted [taste] and if this were to be done to the Pesach sacrifice it would be invalid [and is hence not similar]. [Admur ibid; Rambam 8:11; Pesachim 74a]

[162] Admur 476:4; M”A 476:1; Chok Yaakov 476:2; Elya Raba 476:2; M”B 476:1

[163] Implication of Admur ibid that even an ill person may only be lenient to eat a pot roast, however, he may not be lenient to eat an actual roast which was grilled over a fire even if it was previously cooked in water. However, see Machatzis Hashekel on M”A ibid who explains that a sick person may be lenient to eat even grilled meat if it was previously cooked in water or external liquids.

[164] The reason: This is forbidden due to the same reason that we initially forbid a pot roast, which is due to Maaras Ayin. [Admur ibid; M:A ibid]

[165] Aruch Hashulchan 476:4

[166] Piskeiy Teshuvos 476:1 in name of Yam Yissachar

[167] Beis Yehuda 51; Machazik Bracha 476:4; Shaareiy Teshuvah 473; Kaf Hachaim 476:6

[168] Admur 469:1-2; Michaber 469:1; Pesachim 53b

[169] Admur 469:1; Michaber ibid; Pesachim ibid

[170] Admur 469:1; Levush 469; Rosh on Pesachim ibid

The reason: This prohibition is due to Maaras Ayin, as the listener may think that one is sanctifying the animal/meat as the Pesach sacrifice, and thus later when he eats it, people will think he is eating Kodshim outside of the Temple. [Admur ibid; Michaber ibid; Pesachim ibid]

[171] Admur ibid; Maharil brought in M”A 469:1; M”A ibid concludes that regarding chicken this is a mere stringency, as the letter of the law prohibition only applies to animals that can be offered to the Mizbeiach.

The reason: As chicken requires slaughtering and is thus similar to other meat. [M”A ibid; Taz 469:2]

[172] Admur ibid; Michaber ibid regarding any animal

[173] Admur 469:1; Michaber ibid

[174] The reason: As if he says this meat is for Pesach the observer may think one is sanctifying the meat as money to purchase the Pesach sacrifice, meaning that he will sell the meat and purchase the Pesach sacrifice with its worth. Now, later on when he eats this meat it will appear to the observer that he is doing Meila to Kodshim. [ibid]

[175] Admur ibid; Peri Chadash 469; Yerushalmi Pesachim 7:1

[176] M”B 469:5

[177] So is implied from Admur ibid

[178] Admur 469:2

[179] Stam opinion in Admur ibid; Taz 469:2; M”A 469:2

The reason: As the observer certainly will not come to think that one is sanctifying the food to use to buy the Pesach offering, as the food has no connection to the Pesach offering, as it is not a species of meat at all. [Admur ibid; Taz ibid]

[180] Machmir opinion in Admur ibid; Elya Zuta 469

[181] Admur ibid; Michaber ibid; Pesachim ibid

The reason: As by such items the onlooker will think one is saying they are for Pesach in order to hide them and guard them from Chametz for the sake of Pesach, [and not because he wants to use them as a sacrifice]. [ibid]

[182] Admur ibid; Chok Yaakov 469:1

[183] Admur 469:2; Parentheses in original

[184] The reason: As we do not forbid a food Bedieved simply due to Maaras Ayin. [Admur ibid]

[185] Stam opinion in Admur ibid; Taz 469:1; Shach, brought in M”A 469:2; Olas Shabbos 469; Chok Yaakov 469:1

The reason: It is permitted to be eaten in all cases that the statement was made, as we never forbid something due to Maras Ayin. [Admur ibid]

[186] Stringent opinion in Admur ibid; M”A 469:2; Bach 469; Peri Chadash 469; Damesek Eliezer Chulin 82:19-15

[187] The reason: There are opinions who are stringent regarding goat/sheep, whether alive or meat, to forbid ever eating it, as the onlooker who heard him say “This meat is for Pesach” will think one has sanctified it as a sacrifice and that he is now eating Kodshim outside of the Temple. This prohibition applies even to the meat, as the listener will think that the meat was already sanctified as a Pesach offering when the animal was alive. [Admur ibid]

[188] Admur ibid

[189] Admur ibid; implication of M”A ibid

The reason: As we do not forbid something in benefit merely due to Maaras Ayin, as explained in Taz Yoreh Deah 5:5. [ibid]

Other opinions: Some Poskim rule it is forbidden to even benefit from the meat. [Bach and Peri Chadash ibid]

[190] Admur ibid; Peri Chadash

The reason: As one cannot forbid something which is not his. [ibid]

[191] Piskeiy Teshuvos 469:1; Nitei Gavriel 2:4

[192] As writing is similar to speech. [ibid]

[193] See Piskeiy Teshuvos 274:9; 506:7

[194] Preparing the Kezeisim of Matzah already on Erev Pesach allows one to properly measure the Kezeisim, as well as saves much time during the Seder, of which on the first night we must conclude the Afikoman by midnight.

[195] For a general summary of the order of Hafrashas Challah from Matzahs see: Admur 457:6-13; Piskeiy Teshuvos 457:1; Nitei Gavriel Vol. 2 34:1-9; For a general summary of the order of Hafrashas Challah from dough see: Hakashrus 14:18-22; Piskeiy Teshuvos 242:11; Spice and Spirit Lubavitch cookbook p. 47-50 [The Halachas in Spice and Spirit were edited by Harav Y.K. Marlow OBM]; Hiskashrus 731

[196] See Piskeiy Teshuvos 457:2 regarding the custom to not separate Challah in the bakery. This is done in some places in order to allow the mother of the home to separate the Challah. However, many Hashkachos demand that the Challah be separated in the bakery, as is usually done.

[197] See Piskeiy Teshuvos 457:1

Halachic Background: See Y.D. 324:1 in Halacha we are given a very exact measurement for the amount of flour that one needs to separate Challah from. If you have less then this measurement, you don’t have to separate Challah at all. In other words, the Torah only obligated one to separate Challah if he has a certain amount of flour. What is this amount of flour? 43 eggs and 1:5 of an egg worth of volume of flour. Not only does calculating this volume this not sound simple, but the measurement itself is unclear as eggs come in many sizes, so which eggs are you to measure with. Because of the various unclarities involved in this measurement we therefore practically have today two Shiurim of Challah, one of which you separate without a blessing and one that you separate with a blessing. However, in these measurements itself there are various opinions, and we will summarize those opinions and the practical ruling of today.

[198] Shiureiy Torah Chapter 3:3-4; This follows the ruling of Rav Avraham Chaim Naah the noted Chabad Posek, author of Shiureiy Torah. So is also the custom of the Sefaradim [see Yechaveh Daas 4:55], and is the vintage custom of Jerusalem Jewry.

Other opinions-Chazon Ish: Some [Chazon Ish] are stringent to require there be 2,250 grams of flour to be allowed to separate with a blessing.

The old Ashkenazi custom: The vintage custom of Ashkenazi Jewry was to separate Challah with a blessing from three Kvartin of flour. [This equals approximately 3 Russian liters which is 1213 grams. If one measures three American pounds then it is 1363 grams. See Koveitz Zalman Shimon p. 77.] Thus, they would separate with a blessing from this amount and higher. The source for this custom is Harav Yaakov Viyal in his Sefer Mahriy Viyal chapter 153. There he writes that the Shiur of Challah is a vessel that holds three Kvarton of flour. The Shach [324:3] brings down this opinion and writes that this is the custom. The Aruch Hashulchan [324:10] writes that this is the custom amongst all Jewry and one should not question this ruling.

The Chabad custom: The Tzemach Tzedek [Yoreh Deah chapter 323] writes that “It is known that by us the Shiur of Challah is approximately three Liters [1213 grams]”. This is also recorded to be the practical directive given to people who asked Rav Z.S. Dworkin regarding how much flour is needed to separate Challah with a blessing. [Koveitz Zalman Shimon p. 77] The Ketzos Hashulchan however claims that this Teshuvah printed in the Shut of the Tzemach Tzedek is not truly from the Tzedek Tzedek, as is known that many Teshuvos of other Geonim found their way into the Teshuvos of the Tzemach Tzedek. The Ketzos Hashulchan’s final ruling is as stated above that one is not required to separate from this amount at all and only if there is 1250 grams is it good [but not an obligation] to separate without a blessing. Practically the widespread custom amongst Chabad Chassidim follows the ruling of the Ketzos Hashulchan printed above to separate with a blessing from 1666.6 grams. Nevertheless, there are Chabad Rabbanim who rule that one is to separate from three pounds [1363 grams- Koveitz Zalman Shimon p. 77] or 1230 grams [Hiskashrus 731]

[199] See Admur 457:6-13; M”B 457:7; Nitei Gavriel Vol. 2 34:1-9; Piskeiy Teshuvos 457:5-6

[200] Admur 457:6; Michaber and Rama Y.D. 325:1; M”B 457:7

[201] Rama ibid; Kitzur SHU”A 35:3; Nittei Gavriel 34:3

[202] The custom today by hand baked Matzah’s is that the doughs never contain Shiur Challah, however, it is highly possible that while the Matzahs were stacked on the rack after baking, there were enough Matzos there to form Shiur Challah. See Piskeiy Teshuvos 457 footnote 10 and 457:4; See Michaber Y.D. 326:2 and Shach Y.D. 326:4

[203] See Admur 457:8-11 that a) If the individual Matzah’s came from doughs that had Shiur Challah [or are currently in boxes that contains Shiur Challah] then even in the Diaspora they must be separated Min Hamukaf in order to separate on one on behalf of all. [Admur 457:10] b) Some Poskim rule that the definition of Min Hamukaf is that the Matzos touch each other, while other Poskim rule that it means that they are all within the same vessel, and it is proper for a G-d fearing Jew to suspect for their opinion. [Admur 4567:11-12; However see M”B 457:7 who is lenient to suffice for the boxes to be opened and near each other and there is no need to remove the Matzahs from the boxes, or have them touch each other, or joined together in a vessel] Thus, one is to wrap all the Matzos together in a sheet having them touch each other even if they already had Tziruf Keli done to them in their boxes and were hence already obligated in Challah.

Other opinions: Some Poskim rule that if the individual Matzah’s came from doughs that had Shiur Challah [or are currently in boxes that contains Shiur Challah] then there is no need to remove the Matzos from the boxes, or have them touch each other, or joined together in a vessel, and it suffice for the boxes to be opened and be placed near each other to satisfy the initial requirement of Min Hamukaf. [M”B 457:7; Kinyan Torah 2:74; Piskeiy Teshuvos 457:5]

[204] Mikraeiy Kodesh 2:20; Nitei Gavriel 34:9; See Piskeiy Teshuvos 457:5 footnote 28 in length and for Poskim who hold that one is to tear open even the paper wrapping so that the Matzos actually touch

[205] Admur 457:13; Shaar Hatziyon 457:13 regarding even if the boxes were closed.

[206] See Michaber ibid; Shach Y.D. 325:5; P”M 457 M”Z 1; Biur Halacha 457:1 “Vehakol Mitzarfan Lichalah”; Kaf Hachaim 457:25; Nittei Gavriel 34:4; Piskeiy Teshuvos ibid

[207] See Admur 457:8-11 that a) If the Matza’s come from dough’s that did not have Shiur Challah and now have Tziruf Keli done to them then some Poskim [2^nd opinion in Admur 457:10] rule that even in the Diaspora they must be separated Min Hamukaf, and practically, it is proper to initially suspect for their opinion. [Admur 457:11] In Eretz Yisrael the Matzos must be separated Min Hamukaf according to all. [Admur 457:8] b) Some Poskim rule that the definition of Min Hamukaf is that the Matzos touch each other, and it is proper for a G-d fearing Jew to suspect for their opinion. [Admur 4567:11; M”B 457:7]; See also Nitei Gavriel 34:2 footnote 4 and 34:8 footnote 15

Other opinions: Some Poskim rule that there is no need to remove the Matzos from the boxes, and to satisfy the initial requirement of Min Hamukaf it suffice for the boxes to be opened and be placed near each other and then be all covered by a sheet from all sides,. [See M”B ibid and that so understands Minchas Yitzchak 8:109 in M”B ibid; See Piskeiy Teshuvos 457:6; Nitei Gavriel 34:8 footnote 15]

[208] Mikraeiy Kodesh 2:20; Nitei Gavriel 34:9; See Piskeiy Teshuvos 457:5 footnote 28 in length and for Poskim who hold that one is to tear open even the paper wrapping so that the Matzos actually touch

[209] Admur 457:12-13

[210] Masas Binyamin 1; Tiferes Adam 3:18; Tzitz Hakodesh 1:21 in name of Maharil Diskin; Minchas Yitzchak 6:117; Piskeiy Teshuvos 457:2

Other opinions: Some Poskim rule that one is to separate challah without a blessing upon separating from the Matzas at home, as perhaps they already had Tziruf Keli done to them and another person already separated Challah from his Matzah which came from that Tziruf Keli, and it thus counts for one’s Matzah as well. [Shaareiy Teshuvah 457:1 in name of Beis Ephraim; Makor Chaim 2; Maharsham 1:152; Aruch Hashulchan 457:5; Y.D. 326:10-11]

[211] Some have the custom to add “Min Haisa” [see Taz Yoreh Deah 328:1]; See Piskeiy Teshuvos 457:2 for a dispute amongst Poskim as to whether a blessing may be said on separating Challah from purchased Matzos, as perhaps it already became exempt with anotehrs separation.

[212] As applies by all Mitzvahs that the blessing is said prior to the Mitzvah. [Chochmas Adam Shaareiy Tzedek Mitzvos Hateluyos Baretz 14:32; So writes Hakashrus 14:20; “Spice and Spirit”] However Piskeiy Teshuvos 242:11 and 547:1 records from Mikraeiy Kodesh Pesach 2:20 that one is to only say the blessing after completely separating the Challah from the rest of the Matzah in order so no part of the Matzah crumbles into the batch if one were to separate it after the blessing. See also Rav Akiva Eiger 328:1 and Piskeiy Teshuvos 457:1

[213] Rama 322:5

[214] Following the ruling of Rav Avraham Chaim Naah. However according to the Chazon Ish one separates 55 grams.

[215] Rav Akiva Eiger 328:1 in name of Raavad, in name of Rav Acha Gaon; Beis Yosef 228; Rashba Chulin p. 94; See Admur 457:18 “All the sanctifications of Teruma and Maaser is through speech…One calls it the name Challah”; Admur 527 KU”A 2 based on Tosefta in Teruma chapter 3 “Although Terumah is sanctified with thought alone, if one plans to call it a name the food is not sanctified until one does so”

Bedieved if was not said: If one did not say “Hareiy Zu Challah” but had in mind for it to become Challah, it is valid. [Admur 4578:18 in parentheses “Or even thought about it alone”; Admur in KU”A ibid; Michaber Y.D. 331:46 regarding Teruma; Implication of Setimas Haposkim who do not mention the need to say Harei Zu Challah.]

[216] See Hakashrus 14:22; Piskeiy Teshuvos 242:11

[217] Mchaber and Rama Yoreh Deah 322:4-5

[218] Some write the Challah is to be doubly wrapped. This is done for purposes of respect so the Challah not be discarded as regular trash. [See Hakashrus ibid] Others however make no mention of this requirement and as long as it is wrapped once it suffices. [Piskeiy Teshuvos ibid]

[219] See Minchas Yitzchak 4:13

[220] See Koveitz Mibeiys Leivi 3 p. 22; Avnei Yishpeh 3:72; Hakashrus ibid

[221] See Admur 314:1; 313:19

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

[223] The reason: The table to be set before Yom Tov in order so one can start the meal immediately after dark. The reason one is to begin the meal immediately upon the entrance of night is in order to be able to perform the Seder [the portion of Maggid] while the children are still awake, as the Torah states “Vehigadta Livincha Bayom Hahu”. [Admur ibid; Michaber ibid]

[224] Hagada of Rebbe; See 473:25

[225] Admur 4472:6; Michaber 472:2; Drashos Maharil Agadah; Chok Yaakov 472:4; Kaf Hachaim 472:10-12

[226] Shlah Hakadosh Miseches Pesachim; See Kaf Hachaim 472:11 that one is to especially use silver cups, as it hints to Chesed

[227] Kaf Hachaim 472:11

[228] Admur ibid; M”A 472:2; Maharil p. 88; See

[229] Admur ibid; Chok Yaakov 472:4

[230] Such as vessels that a gentile never yet used, or that one Kashered before Pesach. Upashut, that it is forbidden to place Chameitz vessels of a gentile on the table, as brought in 451:1.

[231] Admur ibid; M”A 472:2; Maharil p. 88; Chok Yaakov 472:4; See Admur Gezeila Ugeneiva 4 and Kuntrus Achron 6 that using the Mashkon of a gentile is not considered stealing; See also Shach Y.D. 120:19 and Taz Y.D. 120:11; However, one may not use the Mashkon of a Jew due to stealing. [Admur ibid] The Mashkon of a gentile does not require Tevila. [Shach ibid]

[232] Shlah Hakadosh Miseches Pesachim

[233] Admur ibid; Chok Yaakov 472:4

[234] Bach 472; Kaf Hachaim 472:9

[235] Maaaseh Melech p. 196 and 206

[236] See Likkutei Dibburim p. 268; Sefer Hasichos 5705 p. 83; 5696 p. 130; Otzer Minhagei Chabad pp. 113-114

[237] Likkutei Sichos 22:283; Otzer Minhagei Chabad p. 115

[238] See Piskeiy Teshuvos 473:28

[239] M”A 473:26; Maharil; Chok Yaakov 473:38 [however he writes the Matzos may be returned again when the Kearah is returned after Mah Nishtana]; M”B 473:66; Kaf Hachaim 473:141; This Halacha was omitted from Admur, Vetzarcuh Iyun!

[240] P”M 473 A”A 26

[241] The reason: This is because if other Matzos remain on the table, then there is no recognition for the children to ask a question upon the Keraha being moved aside prior to Mah Nishtanah. [Implication of Poskim ibid; Chok Yaakov ibid] Alternatively, thereason is in order so participants at the Seder do not come to accidentally eat from it before the end of Maggid. [Possible understanding of M”A ibid] See Piskeiy Teshuvos 473 footnote 154 that due to this latter reason, the above custom is to be folwleod even today when many no longer move the Kearah at all.

[242] Vayaged Moshe 2:3

[243] Nitei Gavriel 67 footnote 10 in name of Klozinburger Rebbe

[244] Sichas Purim 1987 brought in Otzer Minhagei Chabad Purim 238 and Pesach 13; Hisvadyus 5747 2:636; 57481:343

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