Chapter 3: General laws of the Seder

General Directives for the Seder

ü One is to have all the children of the family, including babies, present by the Seder.

ü Look inside the Haggadah prior to each step and read the Siman of that step.

ü One is to read the Haggadah out loud and with a Niggun.

ü One is to guard his speech throughout the Seder, and not talk of matters unrelated to the Seder.

ü Throughout the Seder one needs to concentrate on being a Mentch.

ü Always drink each of the 4 cups entirely in one shot.

ü Lean by Matzah, Korech, Afikoman, 4 cups of wine. Lean to the left. This includes lefties. If one forgot to lean by the above required parts then by Matzah of Motzi Matzah [not Afikoman or Korech] and by the second cup of wine, one is to repeat the eating/drinking.

ü Women do not have to lean.

ü The Shiurim: Matza 28.8 grams. By Koreich and Afikoman, in time of need may take 21.2 grams

ü Maror 27 grams Lechatchila if unable than 21.2.

ü Achilas Pras: 4 Minutes.

Time Bedieved	Time Lechatchila	Amount Bedieved	Amount Lechatchila	Food
9 minutes	3 minutes	11-20 grams	28.8 grams *Some even initially take 20 grams [About ½ a round Matzah and ¾ of square Matzah]	Matzah for Motzi Matzah
9 minutes	3 minutes	17 grams	28.8 grams *Many even initially take 20 grams [About 1-2 large leaves or 2-4 medium leaves]	Maror [for each Maror and Koreich]
9 minutes	3 minutes	9-12 grams	20-28.8 grams *Many even initially take 20 grams	Matzah for Koreich
9 minutes	3 minutes	9-12 grams	20-28.8 grams *Many even initially take 20 grams	Afikoman
9 minutes	One gulp	Malei Lugmav	Entire cup	Four cups wine

The law of eating Matzah, Maror and the four cups, and the Mitzvah of Sippur Yetzias Mitzrayim:

See above chapter 1 Halacha 1-4! Regarding the Shiurim for the eating of Matzah and Maror-See Halacha’s 5-6.

The Seder plate:

See Chapter 4 Halacha 2!

The Seder Times:
At what time is one to begin the Seder?

Not before Tzeis:[1] It is forbidden to [begin the Seder and] say Kiddush [i.e. Kadeish] prior to nightfall [i.e. Tzeis Hakochavim[2]].[3] One must wait until it is nightfall for certain. [This certainly applies regarding the Biblical Mitzvah of eating of Matzah, saying the Haggadah, eating Maror and all other parts of the Seder, that they are only valid if fulfilled after nightfall.[4]]

Coming home immediately after Davening:[5] One is to return home immediately after Davening has concluded in order to begin the Seder right away. Even if one is in the Beis Hamidrash he is to immediately get up and go home.[6] [The custom of the Rabbeim was to begin the Seder of the first night immediately after Maariv in order to eat the Afikoman before midnight. However, on the second night, they would begin the Seder much later into the night.[7]]

Q&A

What is one to do if he lives in an area that nightfall begins very late at night [i.e. the Northern artic regions which includes: Alaska, Northern Canada, Iceland, Greenland, Scandinavia, Northern Russia]?

One must nevertheless delay beginning the Seder until nightfall arrives, as stated above. Nonetheless, in a time of need, such as a public Seder, the following options are available:

Making a public Seder in such areas-Option 1: If one is making a public Seder in an area that nightfall begins at a very late hour, and fears that people will not attend, he is to start the Seder early while it is still day, through serving light refreshments, saying speeches, having Pesach skits, and saying parts of Maggid. [The formal start of the Seder with Kadesh is not to be done at this time and is to be delayed until nightfall.] One may only serve light refreshments at this time, and may not serve wine, grape juice, or Matzah.[8] One may serve even roasted meat, chicken or fish, so long as it is prior to sunset.[9] Once sunset arrives, one may no longer eat any foods. One is then to Daven Maariv some time prior to Tzeis Hakochavim, and arrange to end with enough time to say Kadesh immediately after Tzeis Hakochavim. One is then to repeat and say the main parts of Maggid which are required to be said at night, as explained in Chapter 1 Halacha 1D.[10]

Making a public Seder in such areas-Option 2: If the above option is not viable, such as due to people eating after sunset, then one may Daven Maariv and make Kiddush after Pelag Hamincha, or directly prior to sunset, and eat the Karpas and begin the order of Maggid even though it is prior to nightfall.[11] Only one person is to make Kiddush at this time, having in mind to be Motzi all those who plan to eat after sunset and not to wait until nightfall.[12] One may use this time to make speeches and skits and serve light refreshments, as stated above.[13] After Tzeis Hakochavim everyone is to drink the first cup of wine, eat the Karpas again [without a blessing if a Hadamah was already said], and repeat the main parts of Maggid as stated above.

By what time must one conclude the Seder?[14]

Maggid:[15] One is required to fulfill the Mitzvah of Sippur Yetzias Mitzrayim through saying Maggid prior to midnight, just as we rule regarding eating Matzah, as explained next. If he said Maggid after midnight, it is disputed as to whether he fulfilled his Biblical obligation, as explained next.[16] Practically, if one did not yet say Maggid and it is already after midnight, he is to recite Maggid without the blessing of Asher Goaleinu.[17]

Motzi Matzah:[18] One is required to fulfill the Mitzvah of eating Matzah prior to midnight.[19] [If one eats the Matzah only after midnight, some Poskim[20] rule he does not fulfill his obligation and has thus lost the Mitzvah. Other Poskim[21] rule he can nevertheless fulfill the Biblical Mitzvah up until Alos Hashachar. Other Poskim[22] rule that this matter is left in question, and hence one is to be stringent like both opinions, and eat Matzah without a blessing. Practically, if one did not yet eat the Matzah and it is already after midnight, he is to eat the Matzah without the blessing of “Al Achilas Matzah.”[23] If it is already close to midnight and one did not yet eat the Matzah, he is to skip from wherever he is holding and perform Motzi Matzah before midnight. The same applies to a person who awoke from sleep moments before midnight, that he should say Kadesh and immediately afterwards recite Motzi Matzah.[24] This MarorMaror: One is required to fulfill the Mitzvah of eating Maror prior to midnight, just as we rule regarding Matzah. If one did not yet eat the Maror and it is already after midnight, he is to eat the Maror without the blessing of “Al Achilas Maror.” See Chapter 1 Halacha 3H for the full details of this matter!

Afikoman:[25] One must beware to eat the Afikoman prior to midnight.[26] [The Chabad custom is to be particular in this matter only on the first night of Seder, while on the second night one can delay its eating until later.[27]] See Chapter 4 Halacha 13F for the full details of this matter!

Hallel:[28] Initially, it is proper for one to hurry himself to complete the Hallel after Birchas Hamazon prior to midday.[29] [Practically, the Chabad custom is not to be particular in this matter and the Hallel may even initially be recited after midnight.[30] However, it must be completed prior to Alos, as explained next.[31] If one did not recite Hallel and it is already after Alos, it is recited without the blessing of Yishtabach.[32] Nonetheless, there were years that the second Seder of the Rabbeim ended after Alos Hashachar.[33] It is however, unclear as to when Hallel or the 4th cup was drunk.]

The first, second and third cups of wine: The first two cups must be consumed prior to midnight.[34] Initially, it is proper for one to also drink the 3rd cup before midnight, as stated above regarding Hallel.[35] [However, according to the Chabad custom, there is no need to do so.[36] If one is beginning his Seder after midnight, then he is to only say two blessings of Hagafen, one blessing of Hagafen on the 1st and 2nd cup, and another blessing of Hagafen on the 3rd and 4th cup.[37]]

Fourth cup of wine: The fourth cup may even initially be drunk after midnight[38], although it must be drunk before Alos Hashachar.[39] [If one did not drink the fourth cup and it is already after Alos, it is to be drunk without the blessing of Hagafen.[40]]

Reading the Haggadah versus listening:[41]

[From the letter of the law] all household members and participants can fulfil their obligation of the Haggadah [i.e. Mitzvas Sippur Yetzias Mitzrayim] through listening to the reading of the [Haggadah] which is said by the leader of the house.[42] [Thus, there is no obligation for each individual to read the Haggadah by the Seder table, and they can simply listen to the reading of the leader of the Seder.] Furthermore, this is the most proper [way of fulfilling the Mitzvah of Sippur Yetzias Mitzrayim, which is accomplished through reading the Haggadah, as Mitzvos are initially to be fulfilled together in a public forum] as Berov Am Hadras Melech[43]/G-d is most beautified by a public Mitzvah [and thus it is improper for each individual to separate and fulfill the Mitzvah on his own].[44] [Indeed, this was the old age custom, that the household would listen and be Yotzei the Haggadah with the Baal Habayis.[45] However, some were accustomed for each individual to read the Haggadah quietly to themselves along with the Baal Habayis.[46] Practically, so is the widespread custom today, and so is the Chabad custom.[47]]

Summary:

One fulfills his obligation through listening to the Haggadah reading of the leader of the Seder. Nevertheless, the widespread custom today is for each person to read the Haggadah quietly to themselves.

Q&A

May a woman read the Haggadah on behalf of others, for them to be Yotzei?

It is permitted for a woman to read the Haggadah on behalf of another woman, or children. However, a woman is not to read the Haggadah on behalf of a male above the age of Bar Mitzvah.[48] Thus, those who are accustomed to delegate the saying of the Haggadah to various participants, including women, are to verify [and announce] that every individual is to say the Haggadah quietly to themselves. By a public Seder in which there are commonly participants present who cannot read the Haggadah, one is to make sure that a male recites the Haggadah aloud on behalf of the participants.

Reading the Haggadah aloud:[49]

Some Gedolei Yisrael were particular to read the Haggadah in a very loud voice, with much enthusiasm and excitement. This is likewise the Chabad custom.[50] See Chapter 4 Introduction!

The eating Shiurim: The eating and drinking measurements for the Mitzvos of Matzah and Maror and four cups:[51]

The Matzah, Maror, and four cups of wine which are consumed on this night all contain minimum measurements of consumption for one to be able to fulfill their Mitzvah. To fulfill the Biblical Mitzvah of eating Matza on the night of Pesach, and the Rabbinical Mitzvah of eating Matzah of Koreich and Afikoman, one must consume a minimum of one Kezayis of Matzah within the amount of time defined as Kdei Achilas Peras.[52] Likewise, to fulfill the Rabbinical Mitzvah of eating Maror, and Maror of Koreich, one must consume a minimum of one Kezayis of Maror within the amount of time defined as Kdei Achilas Peras.[53] Likewise, to fulfill the Rabbinical Mitzvah of drinking the four cups of wine, one must consume at least the majority of a Revius of wine within the amount of time defined as Kdei Achilas Peras [although initially one is to drink the entire cup in one gulp, as explained in Chapter 1 Halacha 4J-K]. This Halacha will analyze and define the exact measurements of a Kezayis, so one knows of the exact number of grams and milliliters of Matzah, Maror and wine that one must consume. The next Halacha will analyze and define the exact measurements of Kdei Achilas Peras so one knows within how many minutes the Kezayis of Matzah and Maror must be consumed.

How much is a Kezayis-Background and theoretical size in Talmudic terminologies:[54]

The type of olive referred to in the term Kezayis:[55] The Kezayis which is mentioned in all Halachic literature refers to a medium and average size olive, which is not large or small. This sized olive is called an Agguri olive in Hebrew, as its oil is gathered within it.

Its size in comparison to eggs:[56] The exact measurement of the above-mentioned olive is traditionally ratioed versus the size of an egg. However, it is disputed amongst the Poskim as to the exact ratio that the above-mentioned olive has versus the measurement of an egg.[57] Some Poskim[58] rule that it has the ratio of approximately one half of an egg [without its peel[59]]. Other Poskim[60] rule that it has the ratio of slightly less than one third of an egg [with its peel[61]]. Practically, by Rabbinical commands one may be lenient, while by Biblical commands one is to be stringent, as will now be explained.[62] [Nonetheless, some Poskim[63] rule that even by Rabbinical command one is initially to be stringent. This especially applies by commands, over which a blessing is recited.[64] One who is sick and cannot eat the larger Kezayis amount may even initially be lenient and eat the lesser Kezayis amount.[65]]

The law by Maror and Matzah of Koreich/Afikoman:[66] Maror [today] is a Rabbinical command, and hence one may rely on those Poskim who hold that a Kezayis is slightly less than 1/3 of an egg. The same applies by all foods which require a Kezayis to be consumed only due to a Rabbinical injunction [i.e. Matzah for Koreich and Afikoman]. [Nonetheless, some Poskim[67] rule that even by a Rabbinical command one is initially to be stringent to consider a Kezayis as one half of an egg, as stated above. This especially applies by Maror, over which a blessing is recited.[68] Nonetheless, from the letter of the law, a blessing may be recited over a Rabbinical Mitzvah even if one eats the lesser amount.[69]]

The law by Biblical Matzah:[70] Regarding the consumption of a Kezayis of Matzah, which is a Biblical command, one is to be stringent like the first opinion, to consider a Kezayis as one half of an egg. The same applies by all foods which require a Kezayis to be consumed due to a Biblical command.

The law by an after blessing:[71] Regarding saying an after blessings such as Meiyn Shalosh, Borei Nefashos and Birchas Hamazon, after consuming a Kezayis of food/bread, one is to be stringent to not say an after blessing until he eats the measurement equal to half of an egg.[72] Likewise, initially one is to beware not to enter himself into a doubt of a Safek Bracha, and he is thus not to consume the above questionable amount[73], and is either to eat approximately a measurement equal to half of an egg, or much less than one third of an egg, by all foods that one is not required to eat a Kezayis of them.

The law by Biur Chametz:[74] Regarding Biur Chameitz, one is to be stringent like the smaller measurement [to consider Chametz to contain a Kezayis and require destruction if it is 1/3 of an egg size.[75] However, one is to only burn Chametz on Yom Tov if one did not do Bittul, if it is greater than a half an egg size of Chametz, and one is to only say a blessing upon destroying it if it is the size of half an egg, if he did do Bittul]. The same applies regarding any matter in which the larger amount is a leniency and the smaller amount is a stringency, that one is to be stringent like the smaller amount.

How much is a Kezayis-Translating the Kebeitza and Kezayis into grams/volume:

Above it was determined that there exist two theoretical sizes of a Kezayis, one being 1/3 of an egg and the second being ½ of an egg, and that by Biblical commands we use the stringent measurement while by Rabbinical commands one may use the lenient measurement. The difficulty in practically determining the exact amount of gram or volume measurements that this translates into is twofold: 1) It requires one to determine the volume/weight of an egg, for which the 1/3 or ½ Kezayis ratio can then be derived from. Indeed, the practical volume/weight of an egg is debated amongst the Poskim, as will be explained. 2) Another issue present is regarding the form of measurement, whether we measure versus the weight of an egg/Kezayis or versus its volume size. If we measure versus the volume size, then even a food which is lighter than an egg/olive will still contain an equal volume size in determining its Kezayis measurement. Likewise, even a food which is heavier than an egg or olive, will still contain an equal volume in determining its Kezayis measurement. However, if we follow the weight, then a food which is lighter than an egg/olive will require a greater volume. Likewise, a food which is heavier than an egg or olive, will require a smaller volume. Thus, the determination of whether we follow the weight or volume of the gg/olive is crucial for determining the exact amount of a Kezayis. We will now address both of these issues, beginning with the second issue of volume versus weight.

Following volume not weight:[76] All the Torah measurements are measured in volume and not weight. [Nevertheless, due to the difficulty in determining the volume of an item, therefore for simplicity purposes, we practically measure in weight.[77] Nonetheless, this weight must be commensurate to its Halachic Kezayis volume. Thus, a food which is lighter than water [of which its weight and volume is equal], and thus floats on it, will require a lesser weight in its Kezayis then a Kezayis of water. For example, if a Kezayis equals 26cc, which is equal to 26 grams of water, then a food which floats on water will need less than 26 grams for its Kezayis, and within less than 26 grams of weight it already contains a volume of 26cc. On the other hand, a food which weighs more than water, and hence sinks in it, will require a greater weight in its Kezayis, and thus will need more than 26 grams for it to attain its 26cc.[78]]

What is the volume/weight of a Kebeitza: There exists a major debate amongst the Poskim[79] in regards to the volume size of the Kebeitza, which in turn has created a consequential debate regarding the volume size of a Kezayis. Some Poskim[80] rule that the Kebeitza egg referred to by the Talmud was of a larger size than we have available today, and hence its volume is 100cc. This approach is formally known as Shiur Chazon Ish. Other Poskim[81], however, rule that no change has occurred within the egg sizes from the times of the Talmud, and hence the volume of an egg [without its peel[82]] equals 54cc. This approach is formally known as Shiur Avraham Chaim Naah. Practically, the widespread custom of world Jewry, Ashkenazim and Sephardim, is like the latter approach, and hence a Kebeitza is measured as 54cc.[83] This is equal to 54 grams of water, and hence for simplicity purposes, rather than measuring the volume of the food to make sure it contains 54cc one can simply weigh it to see that it contains 54 grams [unless the food weighs more than water in which case its Kebeitza weight would be more than 54 grams, while if it weighs less than water, then its Kebeitza weight would be less than 54 grams, as explained above]. Nonetheless, there are some Jews of Lithuanian Jewry who are stringent like the former approach and measure the Kebeitza as 100cc/grams. This especially applies by a Biblical Mitzvah.[84] We will now discuss the practical volume/weight of a Kezayis.

What is the volume and weight of a Kezayis: Above it was determined that the volume of a Kebeitza is 52cc, which is equal to 52 grams of water, and that the size of a Kezayis is measured as ½ of a Kebeitza regarding all Biblical Mitzvos, and as 1/3 of a Kibeitza regarding all Rabbinical Mitzvos. Thus, practically, the size of a Rabbinical Kezayis is 17.3cc, which is equal to 17.3 grams of water, while the size of a Biblical Kezayis is 26cc grams [lit. 25.6cc], which is equal to 26 grams of water.[85] Thus, for simplicity purposes, rather than measuring the volume of the food to make sure it contains 17 or 26cc one can simply weigh it to see that it contains 17 or 26 grams [unless the food weighs more than water in which case its Kezayis weight would be more than 17/26 grams, while if it weighs less than water, then its Kezayis weight would be less than 17/26 grams, as explained above], and so is the custom.[86] The following is the practical application of the above Shiurim of a Kezayis for the Matzah and Maror foods eaten by the Seder:

Eating a slightly larger volume/weight than the technical Kezayis/Kebeitza size:[87] In all cases that one is required to eat a minimum measurement of Kezayis or Kebeitza one is to eat slightly more than the exact Shiur, as the food that gets stuck in the teeth and is not swallowed does not count towards it.

How much is a Kezayis-The practical size of a Kezayis of Matzah and Maror in grams/volume:

Matzah for Biblical Mitzvah of Motzi Matzah: One is required to eat slightly more[88] than 26cc of Matzah in order to fulfill the Biblical Mitzvah of eating a Kezayis of Matzah on the night of Pesach.[89] In weight: Some Poskim[90] rule that the above volume amounts to 28.8 grams of Matzah, and so is the custom. However, a more thorough measurement of the amount of crushed Matzah that can fit in a 30cc volume cup, reaches only 20 grams, thus making a Kezayis only 17 grams.[91] Thus, while it is initially accustomed to eat close to thirty grams of Matzah for the Biblical Kezayis, one may be lenient with 20 grams[92] if he so chooses. One who is sick and cannot eat the larger Kezayis of 26cc may even initially be lenient and eat the lesser Kezayis amount of 17.6cc, which equals between 9-17 grams of Matzah, as explained next.[93] A blessing may be recited even in such a case.[94]] In Matzah size: A Kezayis of 28.8 grams is equal to approximately ¾ of a machine Matzah and about ½ of a handmade Matzah [if there are 17 Matzah’s in a Kilo].[95]

Matzah for Koreich, Afikoman, and second Kezayis of Motzi Matzah: One is required to eat slightly more[96] than 17.3cc of Matzah in order to fulfill the Rabbinical Mitzvah of eating a Kezayis of Matzah for Koreich and Afikoman, and for eating a second Kezayis by Motzi Matzah.[97] In weight: Based on the thorough measurement of the amount of crushed Matzah that can fit in a 17.3cc volume cup, this amounts to between 9-11 grams of Matzah.[98] Nonetheless, some Poskim[99] rule that one is to initially try to eat the Biblical Shiur of Matzah, which is 28.8 grams of Matzah, as explained above. If this is difficult, then one may even initially eat 19.3 grams of Matzah within 4 minutes.[100] If even this is too difficult, then one may take 17 grams[101], or even less, up until 9 grams of Matzah, as stated above. Some[102] rule that one may even initially take only 17 grams of Matzah. In a case of illness, and the like, one may certainly take the smallest Shiur that is valid.[103] In Matzah size: A Kezayis of 19.3 grams is equal to approximately 2/3 of a machine Matzah and about 1/3 of a handmade Matzah [if there are 17 Matzah’s in a Kilo].[104]

Maror for Maror and Koreich: One is required to eat slightly more[105] than 17cc of Maror in order to fulfill the Rabbinical Mitzvah of eating a Kezayis of Maror on the night of Pesach.[106] In weight: One is to eat slightly more[107] than 17.3 grams of Maror, which is approximately 21.2 grams for a Kezayis of stalks, or 19.3 grams for a Kezayis of leaves.[108] However, some Poskim[109] rule that one is to initially try to eat 28.8 grams of Maror within 4 minutes. If this is difficult, then one may even initially eat 20 grams of Maror within 4 minutes.[110] If even this is too difficult, then one may take 17.3 grams.[111] Furthermore, some[112] rule that one may even initially take only 17 grams worth of leaves. Both the lettuce leaves and horseradish combine to make up this amount and hence one needs to only take a combined amount of 29/21 grams of leaves together with horseradish.[113] In leaves: A Kezayis of 19.3 grams is equal to approximately one large leaf or two medium leaves of lettuce.[114]

Less than a Kezayis for Karpas: One is to eat less than a Kezayis of the Karpas vegetable, as explained in chapter 4 Halacha 5. In this regard, we consider a Kezayis to be approximately between 14.4-17.3 grams for all vegetables that are denser then water and hence sink in water, such as a potato.[115] However, an onion is lighter than water and hence a Kezayis is slightly less than 14.4-17.6 grams. Thus, one is to eat considerably less than 14 grams of onion, in order to avoid a doubt of eating a Kezayis.[116]

Measuring in volume-How:[117] One who desires to eat the volume measurements of the above Shiurim versus the weight, needs to exclude from the measurement any empty space that is found within the volume of the Matzah or Maror. For example, one needs to beware when he measures the Kezayis volume of the vegetables used for his obligation of Maror, to press down the air that is between the leaves of the vegetables, thus making sure to have a complete Kezayis volume of only vegetables, excluding any of the air in-between.[118] Likewise, one needs to beware when he measures the Kezayis volume of Matzah, to not include any air pockets in this measurement, and such air pockets must therefore be pressed down.[119] However, if there is no air pockets in the Matzah, then it does not need to be pressed down even if it is soft and made like a sponge. [However, certainly if there is more than one piece of Matzah in the measurement then one must exclude the air between the pieces through pressing them down on each other, and thus by hard Matzah that we are accustomed to eat today, the only method to accomplish this is by crushing it to crumbs. Now, a typical matchbox contains around 30cc of volume. Thus, a practical way of measuring the volume of a Kezayis of Matzah is to pack the matchbox with crushed Matzah until it is full to capacity and this ends up being a Biblical Kezayis. This method should be used for the old or sick who cannot consume the larger Shiurim typically eaten when following weight.]

Q&A

May one measure the above Shiurim on Yom Tov?

One may not measure the above Shiurim of weight or volume for Matzah, Maror, or the four cups of wine, on Yom Tov itself.[120] Thus, one is to measure the amounts before Yom Tov begins.[121] If one did not do so, then one is to eat a lot of Matzah and Maror to the point he is certain that he ate Keshiur.[122] Nonetheless, some are lenient to allow measuring on Yom Tov itself.[123] If it was not possible to measure the amounts before Yom Tov, such as his Matzos or wine only arrived on the night of the Seder, then seemingly it may be measured on Yom Tov according to all.[124]

How many Maror leaves must be taken for Maror/Koreich?

One is only required to take 17 grams worth of leaves, which is approximately one large leaf or two medium leaves. However, some rule that initially one is to take 28.8 grams worth of leaves, as stated above.

Do the leaves and horseradish both combine for the above measurement of 17 grams, or is one to take 17 grams of each?

One needs to only take a combined amount of 17 grams of leaves together with horseradish, as stated above.

The four cups:

Cup holds at least a Revius of wine: Each one of the four cups of wine must hold at least a Revius of wine. See Chapter 1 Halacha 4F for the full details of this subject!

How much is a Revius? The cup is to contain at least 86 milliliters of wine, and so is the widespread custom, although some are stringent for it to contain 100, or 115, or 150 milliliters. In all cases, the cup is to be filled until its very top, and have some wine slightly overflow from its edges. See Chapter 1 Halacha 4F for the full details of this subject!

How much to drink: Initially one is to drink the entire cup of wine, or at the very least majority of the cup of wine, irrelevant of how much wine the cup contains. For this reason, one should use a small cup of a Revius in size in order to drink the entire cup. If, however, the cup is larger than a Revius and one is unable to drink the entire cup, or majority of the cup, then it suffices for him to drink majority of a Revius, which is the amount of Malei Lugmav. However, for the fourth cup, one is to always drink an entire Revius. See Chapter 1 Halacha 4J for the full details of this subject!

Shiur Kdei Achilas Peras:
Within how much time must the Kezayis of Matzah, Maror be eaten?

The entire Kezayis of Matzah must be eaten within the amount of time Halachically defined as “Kdei Achilas Peras” in order for one to fulfill his obligation. See Chapter 1 Halacha 2H and 3J and for the full details of this subject!

How long is it? The theoretical measurement in bread eating:[125]

The debate: Kdei Achilas Peras is the amount of time it takes to eat a half a loaf of bread.[126] Now, it is disputed amongst the Poskim as to the volume contained within this loaf. This dispute relates to Yom Kippur all Torah prohibitions, whether Biblical or Rabbinical.[127] Some Poskim[128] rule it refers to a loaf which contains the volume of six eggs, and thus Kdei Achials Peras is the amount of time it takes to eat three Kibeitza’s [i.e. egg volume worth] of bread. Other Poskim[129] rule this refers to a loaf which contains the volume of eight eggs, and thus Kdei Achials Peras is the amount of time it takes to eat four Kibeitza’s [i.e. egg volume worth] of bread. Practically, regarding all Biblical matters one is to be stringent like the more stringent opinion, while regarding all Rabbinical matters one may be lenient like the more lenient opinion.[130]

The Shiur for Yom Kippur:[131] Regarding the eating Shiurim for a dangerously ill person on Yom Kippur we hold that Kdei Achilas Peras is four Kibeitza’s worth of bread eating.

The Shiur by Matzah of Motzi Matzah:[132] Regarding the eating of Matzah to fulfill the Biblical Mitzvah, we rule that Kdei Achilas Peras is three Kibeitza’s worth of bread eating. Thus, one must consume the Kezayis of Matzah within three Kebeitza worth of eating.

The Shiur by Matzah of Koreich and Afikoman, and for Maror:[133] Regarding the eating of Matzah and Maror to fulfill the Rabbinical Mitzvah of Maror, Koreich and Afikoman, we rule that Kdei Achilas Peras is four Kibeitza’s worth of bread eating. Thus, one must consume the Matzah within four Kebeitza worth of eating.

The Shiur by an after blessing:[134] Regarding an after blessing, one is to be stringent like the more stringent opinion and hence to be able to say an after blessing one must consume the food within three Kebeitza worth of eating.

The practical time in minutes:[135]

The debate: There are various opinions regarding the number of minutes it takes to eat 3 or 4 Kebeitza’s of bread, and hence the practical time of Kdei Achilas Peras is under debate. The following are the various opinions in the Poskim: Some Poskim[136] rule that Kdei Achilas Peras is 2 minutes. Other Poskim[137] rule that Kdei Achilas Peras is 3 minutes. Some Poskim[138] rule that Kdei Achilas Peras is 4 minutes. Some Poskim[139] rule that the Shiur of Kdei Achilas Peras is 6-8 minutes. Some Poskim[140] rule that the Shiur of Kdei Achilas Peras is 9 minutes. Practically, we initially rule like the opinion who requires it to be eaten within 3-4 minutes, as explained below.

The practical Shiur by Matzah of Motzi Matzah: The Matzah that is eaten by Motzi Matzah to fulfill the Biblical obligation of eating Matzah, is to be eaten within approximately 3-4 minutes.[141] However, a child, and the sick and elderly may be lenient up until nine minutes.[142]

The practical Shiur by Matzah for Koreich, and Afikoman:[143] One is to eat the Kezayis of Matzah within 5 minutes, and at the very least within nine minutes. Nonetheless, initially it is best to eat the food within 3-4 minutes, as ruled above regarding the Biblical Kezayis. [144]

The practical Shiur by Maror for Maror and Koreich:[145] One is to eat the Kezayis of Maror within 5 minutes, and at the very least within nine minutes. Nonetheless, initially it is best to eat the food within 3-4 minutes, as ruled above regarding the Biblical Kezayis of Matzah. [146]

The practical Shiur by the four cups: Initially one is to drink the entire cup of wine, or at the very least majority of the cup of wine, in one shot. Bedieved, one fulfills his obligation if he drinks Malei Lugmav within 3-4 minutes, and at the very least within nine minutes. See Chapter 1 Halacha 4K!

Child, sick or old:[147] A child, or one who is sick or old and has difficulty eating the Matzah/Maror within the above time, may be lenient to eat it within nine minutes. If one cannot do so even within nine minutes, then a blessing is not to be recited prior.

hiurim Chart

Time Bedieved	Time Lechatchila	Amount Bedieved	Amount Lechatchila	Food
9 minutes	3 minutes	11-20 grams	28.8 grams *Some even initially take 20 grams [About ½ a round Matzah and ¾ of square Matzah]	Matzah for Motzi Matzah
9 minutes	3 minutes	17 grams	28.8 grams *Many even initially take 20 grams [About 1-2 large leaves or 2-4 medium leaves]	Maror [for each Maror and Koreich]
9 minutes	3 minutes	9-12 grams	20-28.8 grams *Many even initially take 20 grams	Matzah for Koreich
9 minutes	3 minutes	9-12 grams	20-28.8 grams *Many even initially take 20 grams	Afikoman
9 minutes	One gulp	Malei Lugmav	Entire cup	Four cups wine

Haseiba: Leaning throughout the Seder:[148]
The obligation and reason for leaning:[149]

On the night of the Seder, one is [Rabbinically] required to sit in a leaning position as an act of freedom, as was the common practice of kings and aristocrats upon eating.[150] This initially applies even in today’s times when even kings and aristocrats are no longer accustomed to lean upon eating.[151] The reason for this is because in each and every generation one is obligated to act and express himself as if he was currently freed from the slavery in Egypt.[152] Therefore, all the actions of this night must be done in a way of freedom, as will be explained [regarding leaning upon eating Matzah and drinking the four cups].

Tikkun for Gava:[153]

It is a Mitzvah to act in an aristocratic way throughout the night of Pesach. Acting in a form of aristocracy on the night of Pesach is a Tikkun for all the false honor and fame that one brought himself to experience during the year.

The scriptural source for leaning:[154]

The verse in the beginning of Parshas Beshalach states that “Vayiseb Elokim Es Ha’am/And He turned the nation” The term Vayiseb can also be interpreted to mean lean. This is coming to teach us that that Hashem sat the Jewish people in a leaning position, similar to aristocrats who lean on their beds.

When is one to lean?[155]

General rule:[156] When is one required to lean? The following are the various parts of the Seder and their status regarding the leaning obligation: One is required to lean upon eating the Kezayis of Matzah on which the blessing of Al Achilas Matzah is recited over, and is required to lean upon eating the Koreich sandwich of Matzah and Maror, and upon eating the Afikoman, and upon drinking the four cups of wine. [If one forgot to lean upon eating the above foods, see below and Halacha E.] The full details of each of these areas of leaning obligation will now be discussed:

Matzah of Motzi Matzah: One is required to lean upon eating the Kezayis of Matzah on which the blessing of Al Achilas Matzah is recited over.[157] Those who have a Seder plate and thus need to eat two Kezeisim of Matzah for Motzi Matzah [one from the top and one from the middle Matzah], are to lean while eating both Kezeisim, even if they are eaten one after the other.[158] See Halacha E regarding if one forgot to lean.

Matzah of Koreich:[159] Some Poskim[160] rule that the eating of the Koreich sandwich does not require leaning.[161] Other Poskim[162], however, rule that one is required to lean [upon eating the Koreich sandwich of Matzah and Maror].[163] Practically, although the main Halachic opinion is like the this latter opinion[164], nevertheless, Bedieved, if one forgot to lean upon eating it, then one may rely on the former opinion and is not required to repeat the eating of the Koreich sandwich in a leaning position.[165]

Matzah of Afikoman:[166] One is required to eat the Afikoman in a leaning position.[167] However, some Poskim[168] that rule that one does not need to lean. Practically, although initially one is required to lean, nonetheless Bedieved if one forgot and ate it without leaning, one may rely on the lenient opinion and not be required to re-eat the Matzah in a leaning position.[169] [This applies even if one is able to do so.[170] Nevertheless, if one desires, he may re-eat a Kezayis of Matzah while leaning in order to fulfill his obligation according to all opinions.[171]]

The four cups:[172] One is required to lean upon drinking the four cups of wine.[173] See Halacha E regarding if one forgot to lean.

Maror:[174] One is not required to lean upon eating Maror.[175] Nonetheless, if one desires to do so he may.[176] [Practically, the directive of Admur in the Siddur, and subsequent Chabad custom, is to eat the Maror without leaning.[177]]

The remainder of the meal/Seder:[178] By the remainder of the entire meal, if one desires to eat and drink without leaning, he may do so, and we do not require him to lean.[179] Nonetheless, one who leans throughout the entire meal is praised and is fulfilling the Mitzvah Min Hamuvchar.[180] [Practically, the worldly custom is not to lean by the other parts of the Seder, other than those mentioned above which are obligated from the letter of the law[181], and so is the Chabad custom.[182]]

Q&A

Is one to lean upon eating Karpas?

Some Poskim[183] rule that one is not to lean upon eating Karpas.[184] Other Poskim[185] rule that one is to lean upon eating Karpas. Practically, the Chabad custom is not to lean upon eating it.[186]

Is one to lean while reading the Haggadah:[187]

One is not to recite the Haggadah in a leaning position, as it must be said with fear and trepidation.

Must those with a Seder plate lean upon eating both Kezeisim of the top and middle Matzah?

Some Poskim[188] rule that one is not required to lean upon eating the first Kezayis of Hamotzi [i.e. top Matzah], and is only required to lean by the second Kezayis of Matzah [i.e. middle Matzah]. Other Poskim[189], however, rule one is obligated to lean by both the first and second Kezayis eaten for Hamotzi and Matzah. Practically, so is the final ruling that one is to lean by both.[190]

Should one lean upon eating Matzah each time during the Seder even outside of the obligation, such as during Shulchan Oreich?

Some Poskim[191] rule that although once a Kezayis of Matzah is eaten his minimal obligation is fulfilled, nonetheless, each time one eats Matzah through the night of the 15th one fulfills a Mitzvah, and one is thus to lean each time one eats Matzah throughout the Seder. Practically, this is not the implied ruling of Admur and the Poskim, who specifically mention the leaning obligation regarding a Kezayis, and debate it even regarding Koreich and Afikoman, as stated above.

How is one to lean?[192]

Pillows and cushions: One is to prepare a place for him to sit in a leaning position in a form of freedom, similar to the way that the kings and aristocrats sit when they eat.[193] Thus, one is to prepare pillows and blankets for him to lean on.[194] [The pillows are to be placed under one’s head while leaning, if feasible.[195]]

Left side:[196] Upon leaning, one is not to lean on his back or front, as this is not considered a form of freedom.[197] Rather, one is to lean towards his left side.[198] One is not to lean towards his right side.[199] This applies even to one who is left handed, and is thus accustomed to eating with his left hand, nevertheless, he is to lean towards his left side [and eat with his right hand[200]], just like everyone else.[201]

Thigh:[202] One is not to lean on his own thigh as this appears like someone who is in worry and is not an act of freedom. Nonetheless, if he is able to lean on his friend’s thigh, then this is a valid form of leaning.[203]

A Pauper-One who does not own pillows or cushions:[204] A pauper who does not own pillows and blankets to lean on, is to sit on a bench and not on the ground, as he does throughout the remainder of the year. If he is able to lean on his friend’s thigh, then he may do so, as this is a valid form of leaning.[205] [He may also lean on an adjacent chair, or on another person’s shoulders, or on a garment that he places down.[206]] However, he is not to lean on his own thigh as this appears like someone who is in worry and is not an act of freedom.[207] [Likewise, he is not to lean in the air without anything supporting him, as this is not a form of freedom.[208] If he does not even own a chair or bench, then he is to lean on the ground, on his left side.[209]]

Q&A

How is the leaning on the left side to be done?

Original custom: From the sources above, it is implied that the proper form of leaning is to be done by lying completely on one’s left side, similar to one who is lying in a bed, thus making ones left arm unusable.[210]

Custom today: Seemingly, the original form of leaning only applied in previous times when that was a common form of leaning during aristocratic dining. However, today, that we are no longer accustomed to eating in such a position, and rather sit on chairs, the widespread custom is to lean by simply tilting one’s body towards one’s left side while sitting.[211] In this method of leaning, the left hand remains usable. Nonetheless, some are particular even today to perform the original form of leaning, and they prepare a bed, or reclining chair which opens like a bed, or several chairs next to each other, and lie completely on their left side during the leaning, similar to one who is lying on a bed.[212] The custom of the Rebbe was to have another chair to his left which contained two pillows and he would lean on it.[213]

Leaning one’s actual body:[214] According to all, one must be particular to lean/tilt his entire body towards his left side, and not just his head. If one’s body remains centered and he simply tilts his head to the left, he does not fulfill his obligation.

Leaning in front of the table: Some[215] write that one is required to lean in front of the eating table, and it thus does not suffice to move to the couch for the leaning parts of the Seder.

If one contains an injury in his right-hand how is he to lean and eat?[216]

One who contains an amputated right hand r”l, or contains some kind of other injury which prevents him from being able to eat with his right hand, is not required to lean at all, and is to eat the foods in his regular sitting position and use his left hand to eat.[217] [Nonetheless, being that in today’s times the form of leaning simply involves tilting towards one’s left side while sitting, the left hand remains fully functionable, and he is thus to eat with his left hand while leaning.]

If one contains an injury in his left side how is he to lean and eat?[218]

One who contains an injury on his left side which prevents him from being able to lean towards his left, is not required to lean at all, and is to eat the foods in his regular sitting position.[219] [Some, however, write that he is to lean on his right side.[220]]

Bedieved, is one Yotzei if he leaned on his right side, or lied on his front or back?[221]

Some Poskim[222] rule that one who leaned on his right side is not Yotzei even Bedieved. Other Poskim[223], however, rule that one who leaned on his right side is Yotzei Bedieved. According to all, one who laid on his front or back is not Yotzei at all. [Practically, we rule today that Bedieved one is never required to re-eat the food leaning even if he did not lean at all, with exception to the Matzah of Motzi Matzah which is proper to re-eat, although certainly in the case that one leaned to the right there is room to be lenient even regarding re-eating the Matzah of Motzi Matzah.]

Who is required to lean?

All men are required to lean.

Women:[224] From the letter of the law, only women who are considered of aristocratic nature, and are accustomed to lean [while eating during the year], are required to lean on the night of the Seder.[225] However, all other women, whether married, widowed, or divorced [or virgin] do not need to lean.[226] Practically, all of our women today are considered of aristocratic nature [and are thus ideally obligated to lean].[227] Despite this, [Ashkenazi] women are not accustomed to lean [and so is the final practice and directive].[228] [However, Sephardi women are accustomed to lean, as is the letter of the law.[229]]

Son by father:[230] A son who is eating by his father’s Seder table must nevertheless lean. This applies even if his father is his main Rebbe.[231] This applies even if one did not receive from his father explicit permission to lean.[232] [If, however, the father explicitly states that he does not forgive his honor to allow his son to lean, then some Poskim[233] rule he may not lean. A son may lean even if he is sitting adjacent to his father.[234]]

Talmid/student eating by Rebbe:[235] A student who is eating by his Rebbe’s Seder table [i.e. person who teaches him Torah] is not permitted to lean in front of him.[236] This applies even if the Rebbe is not one’s main Rebbe [i.e. one did not learn majority of his wisdom from him[237]].[238] However, if his Rebbe gives him permission to lean in front of him, then he is obligated to lean.[239] Nonetheless, there is no obligation on the Rebbe to give permission to his student to lean in front of him, and it is simply that if he chooses to forgive his honor and give his student permission to lean in front of him, then he may do so.[240] [Regarding if the student should ask permission from his Rebbe to lean, some Poskim[241] rule that one is not to do so. Other Poskim[242], however, rule that today in all cases the student is to ask permission from his Rebbe and his Rebbe is to grant it. Practically, the widespread custom in many communities is not to ask permission from their Rebbe and thus not to lean.[243] This certainly applies if majority of the students present did not ask permission and are not leaning.[244]] The above restriction against leaning only applies if one is eating on the same table as his Rebbe, however if he is eating on a separate table then he is obligated to lean [in all cases, even if he did not receive permission from his Rebbe]. This allowance applies even if this Rebbe is his primary teacher and is the Gadol Hador.[245]

Eating by the Gadol Hador or city Rabbi:[246] One who is eating by the Seder table of one of the greatest Torah scholars of his generation [i.e. one who is considered amongst the Gadolei Hador, or by the table of the Rav/Mara Diasra of his city[247]] is not to lean in front of him, unless he receives his explicit permission. This applies even if the individual has not learned any Torah from this Gadol.[248] The above restriction against leaning only applies if one is eating on the same table as his Rebbe, however if he is eating on a separate table, then he is obligated to lean [in all cases, even if he did not receive permission from his Rebbe].[249] This allowance applies even if this Rebbe is his primary teacher and is the Gadol Hador.[250]

Secular studies teacher:[251] A student of a secular studies teacher, or student learning a trade, is required to lean in the presence of his teacher. This applies even if he fears his teacher and honors and serves him.

Jewish servants:[252] A Jewish maid or servant is required to lean even in the presence of their master. This applies even if they have to serve the meal by the Seder and are busy walking around for this purpose, nevertheless, at the time of the eating of a Kezayis of Matzah and Afikoman, and the drinking of four cups of wine, to which the main Mitzvah of leaning is applicable, they are able to lean.[253]

Onen/Mourner leaning by the Seder:[254] If a mourner did not begin Shiva before Yom Tov [i.e. an Onen], and will only begin it after Yom Tov [i.e. relative passed away Erev Pesach and will only be buried after Yom Tov] then it is customary for him not to lean on the night of the Seder.[255] However, a mourner who began Shiva before Yom Tov [and certainly a mourner during Shloshim or within 12 months of the death[256]] is obligated to lean on the night of the Seder.[257] It is forbidden for him to avoid leaning due to his state of mourning. [Nonetheless, he is to diminish slightly in the form of comfort that he usually has upon leaning.[258]] This applies for all mourners, including one who is in mourning for the passing of a father or mother. This applies even if the relative was buried on Erev Pesach, as soon as Pesach arrives, it nullifies the Shiva if he practiced the mourning customs even one moment prior to nighttime.[259] However, if he did not practice the mourning customs at all prior to the start of Pesach, and thus the Shiva was not nullified at all, then the custom is not to lean on the night of Pesach, as stated above.[260]

May one lean even if exempt:[261] Whoever is exempt from leaning and nevertheless leans, is considered a fool [i.e. Hedyot].

Pauper:[262] A pauper who does not own pillows and blankets to lean on is to sit on a bench and not on the ground, as he does throughout the remainder of the year. If he is able to lean on his friends thigh, then this is a valid form of leaning.[263] However, he is not to lean on his own thigh as this appears like someone who is in worry and is not an act of freedom.[264]

Summary:

All men are required to lean. Women are not accustomed to lean. When one is at the same table with his father he must lean even if his father is his Rebbe. However, if he is by his Rebbe’s table then one must receive explicit permission to lean. If one is eating on a separate table than his Rebbe, then he must lean in all cases.

Q&A

Are children obligated to be educated to lean?

Some Poskim[265] rule that [male[266]] children are to be educated to lean. Practically, so is the custom. Nonetheless, if a child forgot to lean, one is not required to have them repeat the eating of Matzah or drinking of the wine or grape juice.[267] Some write that children are only to be educated to lean starting from age 9-10 and not younger, even if they have already reached the age of Chinuch.[268]

May a grandson lean on the table of his grandfather who is also his Rebbe?[269]

Seemingly, in such a case the grandson is to ask permission from his grandfather to be allowed to lean.

The law if one forgot to lean:[270]

From the letter of the law, whoever is required to lean, and ate [the Matzah] or drank [the four cups] without leaning, then he must repeat the eating and drinking in a leaning position.[271] Nonetheless, since there are Poskim[272] who rule that in todays times one is no longer required to lean at all in these [Ashkenazi] provinces, therefore one may rely on their opinion to be Yotzei [Matzah and the four cups] Bedieved even if he did not lean.[273] Nonetheless, it is proper to be stringent[274] and re-eat/drink the food in the following cases: [In those provinces in which it is still accustomed to lean upon eating during the year, such as in many of the Muslim countries, then according to all one must re-eat/drink the food or wine if he did not lean, as is the letter of the law.[275]]

Matzah of Motzi Matzah:[276] Regarding the eating of Matzah [by Motzi Matzah], it is proper for one to be stringent and re-eat [a Kezayis of] Matzah [without a blessing[277]] in a leaning position, if [the Kezayis] was originally eaten without leaning. [The above is only according to the Ashkenazi ruling, however, according to the Sephardim, one must re-eat the Kezayis of Matzah if he did not lean.]

Matzah of Koreich:[278] If one forgot to lean upon eating the Koreich sandwich, then one may rely on those Poskim[279] who rule that the eating of the Koreich sandwich does not require leaning, and he is thus not required to repeat the eating of the Koreich sandwich in a leaning position. [This applies even according to Sephardim.[280]]

Matzah of Afikoman:[281] If one forgot to lean upon eating the Afikoman sandwich, then one may rely on those Poskim[282] who rule that the eating of the Koreich sandwich does not require leaning, and he is thus not required to repeat the eating of the Koreich sandwich in a leaning position. [Some Poskim[283] rule that this applies even according to Sephardim.]

The four cups:[284] Regarding the second cup of wine, if it was drunk without leaning, it is to be re-drunk in a leaning position. One is not required to repeat the blessing of Hagafen upon re-drinking it.[285] (However, if one originally had in mind upon drinking it to no longer drink any more wine until after Beirach, then a new blessing of Hagafen would be required).[286] However, regarding the first, or third or fourth cup, if it was drunk without leaning, then one should not re-drink the cups in a leaning position.[287] Nonetheless [regarding the first cup], it is initially proper for one to have in mind upon saying the blessing of Hagafen over the first cup, that he intends to drink more wine afterwards, between the 1st and 2nd cup, and to include it in this blessing. In this case, even if one were to forget to lean upon drinking the first cup, he may re-drink the first cup in a leaning position.[288] [If he did not have this in mind, then he is not to drink it again even if there was wine on the table.]

Summary:

Men must lean upon eating Matzah, Korech, Afikoman, and the four cups of wine because all of these acts are done to remember the freedom and redemption. If one forgot to lean by the above required parts then by Matzah of Motzi Matzah [not Koreich or Afikoman] and by the second cup of wine, it is proper to be stringent and repeat the eating/drinking. However, by the first, third and fourth cups, one should not re-drink the cups, as he would have to make a new blessing of Hagafen and doing so appears that he is adding to the four cups. However, regarding the first cup, one should initially have in mind by the first cup to drink more wine afterwards and thus in such a case if he forgot to lean, he may re-drink the first cup leaning.

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

It is forbidden to eat or drink anything prior to Kadesh, just as is the law regarding Kiddush of every Shabbos and Yom Tov.[289]

Giving a child food to eat before Kadesh?[290] [In general it is forbidden to eat prior to Kiddush, and one may not delay the start of the Seder after nightfall, however,] if one is unable to begin the Seder [i.e. Kadesh] right away at the beginning of the night, and the children are hungry and desire to eat, then one may give them a small amount of food to eat [even prior to saying Kiddush]. [It goes without saying that one may give them a small amount to eat after the start of the Seder, as explained in Halacha 7. This applies to children of all ages, even above the age of Chinuch, so long as they are below Bar and Bas Mitzvah.[291]] However, one is not to allow [children who are above the age of Chinuch] to eat a lot of food, and he is thus to remove the plates from in front of them [once they have eaten a little amount], in order so they do not fall asleep during the recital of the Haggadah.[292] [However, children who are below the age of Chinuch[293], may be given even a large amount of food to eat.[294]]

Giving a child Matzah to eat before and during the Seder?[295] (It is possible that prior to saying the Haggadah, it is forbidden to feed children [who are above the age of Chinuch] Matzah which is Kosher for the night of the Seder [i.e. Lechem Oni], even in a small amount.[296]) However, children who are below the age of Chinuch[297], may be fed Matzah on Erev Pesach and prior to Haggadah.[298]

Summary:

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

After Kiddush/Kadesh until end of Maggid?[299]

Wine and Alcoholic beverages:[300] If one desires to drink a number of cups [of wine and alcoholic beverages], whether immediately after Kiddush or in middle of the Haggadah, prior to beginning the blessing of Asher Goaleinu, then from the letter of the law it is permitted for him to do so [if it does not require another blessing of Hagafen as will be explained].[301] Nevertheless, it is proper to beware not to do drink wine, nor any other alcoholic beverage[302], prior to finishing Maggid and drinking the second cup of wine [and so is the custom[303]].[304] Nonetheless, in a case of great need [such as there are no other beverages available and one is very thirsty, or one needs to say Havdalah, or he desires to draw an appetite to eat the Matzah[305]] it is permitted to drink even alcoholic beverages.[306] However, the above [letter of the law, and time of need, allowance] only applies if one does not need to say a new blessing of Borei Peri Hagafen upon drinking more wine, such as if upon reciting the blessing over Kiddush he intended[307] to drink more wine afterwards during the meal or prior to the meal. However, if he did not intend to drink more wine [at the time of the blessing] and then changed his mind and decided to drink more wine (before the meal) then since he is required to recite a new blessing of Borei Peri Hagafen, just as he recites upon drinking any of the four cups according to the Ashkenazi custom, [then it is forbidden to drink it, as] it appears like one is adding to the number of [four] cups [which the Sages required].[308]

Chamer Medina-Tea, coffee, pure juice:[309] All beverages that are defined as “Chamer Medina,” which are all beverages that are significant enough in ones country for one to be able to fulfill his obligation of Kiddush with [i.e. tea, coffee, pure juice[310]] are prohibited from being consumed between the first and second cup of wine, if he needs to recite a separate blessing [of Shehakol] on the beverage [such as he did not have in mind to drink them upon reciting the blessing of Kiddush, and they were not on the table at the time[311]]. (This prohibition to recite a new blessing on Chamer Medina beverages applies even if one will be drinking wine to fulfill his obligation of the four cups, and not the Chamer Medina beverages.[312]) [If, however, a new blessing is not required to be said over them, such as if one had them in mind upon reciting Kiddush, or the beverages were already on the table, then one may drink them without restriction. Thus, we find that some are accustomed to drink coffee before Maggid, if they feel they need it.[313]]

All other beverages:[314] [After Kadesh, until the blessing of Goal Yisrael in Maggid[315]] it is permitted for one to drink all beverages other than the above mentioned [i.e. one may drink non-alcoholic and non-Chamer Medina beverages], without restriction. This applies even if one is required to say another blessing prior to drinking the beverage [i.e. such as he did not have them in mind while saying the blessing of Hagafen, and they were not on the table at the time[316]].[317]

Eating food:[318] One may taste a slight amount of food [i.e. piece of meat, chicken, Hadama cake, fruit] after Kadesh, prior to the Haggadah [and even during the Haggadah]. Thus, we find that some are accustomed to eating soup before Maggid if they are very hungry.[319] It is forbidden, however, to eat a large quantity of food in order so one retain an appetite for the Matzah.[320] [Likewise, one is to try to eat this food right after Kadesh, prior to Urchatz, in order to avoid needing to say an after blessing after the Karpas is eaten, as explained next.[321] When eating the food after Kadesh, before Urachatz, one is not to eat a Hadamah food, in order so the Hadamah can be said over the Karpas. When eating food after Karpas, one must avoid eating a Kezayis of food within Achilas Peras in order to avoid needing to say an after blessing, as explained below.[322]]

Saying an after blessing after a drink:[323] In all cases that one drank a Revius of a beverage after Kadesh [i.e. water, tea, coffee, juice], nevertheless, one does not recite an after blessing of Borei Nefashos, as it is included in the after blessing of Al Hagafen that will be recited after the fourth cup. This applies even if one was required to recite a before blessing of Shehakol over the beverage, as explained above. This law applies anytime one drinks a beverage from after Kadesh until the end of the Seder.

Saying an after blessing after a food: In all cases that one ate a Kezayis of a food after Kadesh [i.e. piece of meat, chicken, Hadama cake, fruit] within Achilas Peras [4 minutes], then one is obligated to recite an after blessing of Borei Nefashos after eating it, unless it was eaten for the sake of opening up one’s appetite for the meal and not due to being hungry.[324] Accordingly, if right after Kadesh one ate a Kezayis of meat or chicken, then he is to say a Borei Nefashos prior to Urchatz. However, once he is past Urchatz, one may not initially eat a Kezayis of any food within Achilas Peras, as is the law regarding avoiding eating a Kezayis of Karpas, in order not to enter ourselves into an obligation of reciting Borei Nefashos, as explained in Chapter 4 Halacha 5.[325] In the event that one did eat a Kezayis of food within Peras after eating the Karpas, but prior to the Motzi Matzah, then the after blessing of Borei Nefashos is to be recited[326], although having in mind to exclude the Karpas and Maror from the after blessing.[327]

Summary:

Drink: After Kadesh, prior to the end of Maggid, one is to avoid drinking any wine or alcoholic beverage, even if a new blessing is not required to be said. However, one may drink any other beverage without restriction with exception to coffee, tea, and pure juice, in the event that a new blessing must be recited upon drinking it. If these beverages were already included in the blessing of Hagafen said earlier, then it is permitted to drink even these beverages without restriction.

Food: One may eat a small snack of non-Hadamah food after Kadesh, prior to Karpas, and say an after blessing, if relevant, prior to beginning Karpas. After Karpas, one may eat a small snack of any food, although he is to eat less than a Kezayis in order to avoid an after blessing.

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

Wine and alcoholic beverages-If no new blessing:[328] After drinking the second cup of wine [after Maggid] one may drink wine [or any alcoholic beverage] to his heart’s content, whether in large or small quantities [if it does not require another blessing of Hagafen, as will be explained]. This applies even prior to beginning the meal [i.e. Motzi Matzah and Shulchan Oreich, and certainly applies during Shulchan Oreich until Afikoman].[329] [Nonetheless, even during the meal one is not to consume too much wine and alcoholic beverages in order so he does not become drunk and end up not eating the Afikoman.[330]] However, the above [allowance to drink wine and alcoholic beverages] only applies if one does not need to say a new blessing of Borei Peri Hagafen upon drinking more wine, such as if upon reciting the blessing over Kiddush or the second cup, he intended to drink more wine afterwards during the meal or prior to the meal.[331] However, if he did not intend to drink more wine [at the time of the blessing] and then changed his mind and decided to drink more wine (before the meal[332]), then since he is required to recite a new blessing of Borei Peri Hagafen, just as he recites upon drinking any of the four cups according to the Ashkenazi custom, [then it is forbidden to drink more wine or alcoholic beverages[333] prior to the meal as] it appears like one is adding to the number of [four] cups [which the Sages required].[334] However, from the start of the meal by Motzi Matzah, until the start of Afikoman, it is permitted to drink wine even if one will be required to recite a new blessing over it.[335]

Chamer Medina-Tea, coffee, pure juice:[336] All beverages that are defined as “Chamer Medina,” which are all beverages that are significant enough in ones country for one to be able to fulfill his obligation of Kiddush with [i.e. tea, coffee, alcoholic beverages, pure juice[337]] are prohibited from being consumed [between the first cup of wine until the start of the meal by Motzi Matzah], if he needs to recite a separate blessing on the beverage [such as he did not have in mind to drink them upon reciting the blessing of Kiddush, and they were not on the table at the time[338]]. (This prohibition to recite a new blessing on Chamer Medina beverages applies even if one will be drinking wine to fulfill his obligation of the four cups, and not the Chamer Medina beverages.[339]) [If, however, a new blessing is not required to be said over them, such as if one had them in mind upon reciting Kiddush, or the beverages were already on the table, then one may drink them without restriction.] From the start of the meal by Motzi Matzah, until the start of Afikoman, it is permitted to drink Chamer Medina beverages without restriction.[340]

All other beverages:[341] [After Kadesh, and certainly after Maggid] it is permitted for one to drink all beverages other than the above mentioned [i.e. one may drink non-alcoholic and non-Chamer Medina beverages, and even wine and Chamer Medina beverages if a separate blessing is not required], without restriction. This applies even if one is required to say another blessing prior to drinking the beverage [i.e. such as he did not have them in mind while saying the blessing of Hagafen, and they were not on the table at the time[342]].[343] From the start of the meal by Motzi Matzah, until the start of Afikoman, it is permitted to drink all beverages, including wine and Chamer Medina beverages, even if one will be required to recite a new blessing over it.[344]

Eating foods after Maggid, before Motzi Matzah:[345] It is a Mitzvah to avoid eating any foods after Maggid, before Motzi Matzah, and one is rather to go straight to Rachtza and Motzi Matzah, after which he can eat to his heart’s content.[346] Nonetheless, from the letter of the law, one who desires to eat a food specifically before the meal, may eat a small amount of food even prior to washing for Motzi Matzah, following all the restrictions explained in the previous Halacha [regarding avoiding eating a Kezayis of food, and the prohibition to eat a large amount of food prior to eating Matzah], and thus one is not to protest against those who are lenient.[347] This leniency applies even if he does not desire to eat the food specifically prior to the meal, and is doing so simply in order to increase in blessings.[348]

Summary:

After Maggid, before Motzi Matzah: After the end of Maggid, prior to Motzi Matzah, one is not to eat any food, until the start of the meal. However, one may drink any beverage without restriction with exception to wine, alcoholic beverages, coffee, tea, and pure juice, in the event that a new blessing must be recited upon drinking it. If these beverages were already included in the blessing of Hagafen said earlier, then it is permitted to drink them without restriction even prior to Motzi Matzah.

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

Eating and drinking after Afikoman, before Birchas Hamazon and the third cup:[349]

Eating: After eating the Matzah of Afikoman, it is forbidden to eat any other food in the world.[350] [This applies even after midnight.[351]] It is for this reason that the Matzah is called Afikoman, as it means to say that one cannot serve any other foods afterward.[352] This, however, is with exception to Shmurah Matzah which was guarded from the time of harvest or kneading, which is permitted to be eaten [as much as one desires, even after eating the initial Matzah of Afikoman].[353]

Drinking wine and alcoholic beverages:[354] It is forbidden to drink any alcoholic beverage [including wine], after eating the Afikoman.[355]

Other beverages: Some Poskim[356] rule it is permitted to drink all non-alcoholic beverages after Afikoman.[357] Other Poskim[358], however, argue on this and rule that it is forbidden to drink any beverage after eating the Matzah of Afikoman, with exception to water and the like [of water based soft drinks, such as ginger ale, apple flavored soda, licorice flavored soda[359], and all drinks of the like], which remains permitted to be drunk.[360] [However, other Poskim[361], rule one is not to drink even water, and certainly not water-based drinks.] Practically, one is to suspect for the second opinion [and not drink any beverage other than water and water based drinks[362] after eating the Afikoman], unless it is a time of great need [such as there is no water, or water based drinks, available and one is very thirsty].[363] [The above follows the ruling of Admur in his Shulchan Aruch, however, based on the ruling of Admur in his Siddur, one is to suspect for the most latter opinion recorded above, and not drink even water, after eating Afikoman, and so is the Chabad custom.[364] This applies even by the 2nd Seder which is observed in the Diaspora.[365] However, in a time of need one may be lenient like the first two opinions and drink water and water based liquids. If water or water-based drinks are not available, then in a time of great need one may be lenient like the first opinion and drink any non-alcoholic beverage.]

Summary:

Food: One may not eat any food after eating the Afikoman. One may however eat as much Shemurah Matzah as he desires, even after eating the initial Matzah of Afikoman.

Drink: One is not to drink any beverage after eating the Afikoman. According to Chabad custom, this applies even to water. However, in a time of need, one may be lenient to drink water or water-based liquids. If water, or water-based drinks, are not available, then in a time of great need one may be lenient to drink any non-alcoholic beverage.

Q&A

What is the law if one ate food after the Afikoman?

If one ate food after eating the Afikoman, he is nevertheless not required to re-eat the Afikoman.[366] However, this only applies if one already recited Birchas Hamazon, however, if one did not yet recite Birchas Hamazon, then he is to re-eat a Kezayis of Matzah for Afikoman.[367]

May one who is very thirsty drink something after eating Afikoman and then eat another Kezayis for Afikoman?[368]

Seemingly, in such a case one is to drink water, and may then eat another Kezayis of Afikoman if he chooses. However, if one already recited Birchas Hamazon, then see next Q&A!

May one wash again and eat Matzah again after Birchas Hamazon?[369]

Some Poskim[370] rule that one is never to eat two meals on the night of the Seder, which is defined as eating Matzah a second time after reciting Birchas Hamazon. Other Poskim[371], however, rule that it is permitted to do so, and one may even eat it in a different area or home.[372]

Eating and drinking between the 3rd and 4th cup:[373]

Food: One is not allowed to eat any food after eating the Afikoman, as explained in the previous Halacha. This prohibition continues even after reciting Birchas Hamazon and drinking the 3rd cup.[374] Practically, this applies likewise to the 2nd Seder which is observed in the Diaspora.[375] [It is disputed amongst Poskim whether it is permitted to wash again and eat Matzah after Birchas Hamazon, as explained in the previous Halacha in the Q&A!]

Wine and alcoholic beverages:[376] After drinking the third cup of wine, it is forbidden to drink wine, or other alcoholic beverages, until the 4th cup.[377]

Finishing the 3rd cup of wine:[378] Although it is forbidden to drink more wine after the 3rd cup, nevertheless, one may drink the entire 3rd cup even if it contains much more than a Revius of wine.[379] This applies even if he stops many times in middle of drinking the cup [although still intends to continue drinking, and thus drinks the cup of wine in several gulps].[380] It applies even if he will delay more than Achilas Peras [i.e. 4 minutes] from the start of the first gulp until the last gulp.[381] Nevertheless, if the cup holds a very large amount of wine [to the point that he can get drunk] then he should not drink it entirely, in order so he does not get drunk.[382] Furthermore, the above allowance to drink the cup of wine in intervals only applies so long as one did not decide to end his drinking in middle. However, if after drinking the majority of a Revius or more of the wine, one decided not to drink anymore, and then changed his mind to drink more from it, then it is forbidden for one to continue drinking from the wine of the third cup, even if the cup is small.[383] This applies even if the 3rd cup is not of wine but rather of other beverages which are Chamer Medina, nevertheless one may not drink any more from it once he decides to stop drinking.[384]

Non-alcoholic beverages:[385] One is to avoid drinking even non-alcoholic beverages, other than water and water-based liquids, after drinking the 3rd cup.[386] [The above follows the ruling of Admur in his Shulchan Aruch, however, based on the ruling of Admur in his Siddur, one is to avoid drinking even water, after eating the Afikoman and 3rd cup, and so is the Chabad custom. This applies likewise to the 2nd Seder which is observed in the Diaspora.[387] However, in a time of need, one may be lenient to drink water or water-based liquids. If water or water-based drinks are not available, then in a time of great need one may be lenient to drink any non-alcoholic beverage.] See the previous Halacha for the full details of this matter!

Summary:

Food: One may not eat any food after reciting Birchas Hamazon. This applies likewise to the 2nd Seder which is observed in the Diaspora.

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

Eating and drinking after the 4th cup & after the Seder:[388]

Eating food:[389] One is not allowed to eat any food after eating the Afikoman, as explained in the previous Halachas. This prohibition continues even after drinking the 4th cup [up until Also Hashachar[390]].[391] [See end of this Halacha regarding if one awakens from sleep before Alos Hashachar.] Practically, this applies likewise to the 2nd Seder which is observed in the Diaspora.[392]

Drinking wine and alcoholic beverages:[393] One is not to drink wine or other alcoholic beverages after the Seder until one awakens from sleep that night [after Alos Hashachar[394]].[395] [Regarding drinking a 5th cup of wine, see below regarding one who is very thirsty!]

Drinking non-alcoholic beverages:[396] Some Poskim[397] rule it is permitted to drink all non-alcoholic beverages after the Seder. However, other Poskim[398] rule it is forbidden to drink any drink that is not water-based and has a strong taste.[399] However, water and water-based[400] drinks that do not have a strong taste is permitted even according to this opinion.[401] [Other Poskim[402], however, rule one is not to drink even water, and certainly not water-based drinks.] Practically, one is to suspect for the latter opinion and not drink [anything, including water[403]] after drinking the 4th cup, until one awakens from sleep that night.[404] This applies likewise to the 2nd Seder which is observed in the Diaspora.[405]

Time of need-If one is very thirsty: [In a time of need one may be lenient like the first two opinions and drink water and water-based liquids.] In a time of great need, such as one is very thirsty [and does not have a water or water-based drink available], one may be lenient like the first opinion and drink any non-alcoholic beverage.[406] [This applies even on the first night of the Seder and certainly applies to the second night.] If he has no other beverage available other than wine, then he may drink a fifth cup of wine and say over it the Hallel Hagadol, Nishmas and Yishtabach until the end.[407] However, this only applies if he drinks the 4th cup before saying Hallel Hagadol.[408]

After awaking from sleep: Some Poskim[409] rule that once one awakens from sleep, he may eat and drink as usual even if it is before Alos Hashachar.[410] [However, other Poskim[411] rule one may not eat or drink until Alos even if he awoke from sleep. Practically, one is to be stringent in this matter, unless one is very thirsty, as stated above.]

Summary: One is not to eat or drink anything, including water, after drinking the 4th cup, until morning, on both nights of the Seder. If he is very thirsty, he may drink water or a water-based drink, and if not available, then one may drink any non-alcoholic beverage. Q&A May one smoke cigarettes during the Seder?[412] One is to avoid smoking cigarettes during the Seder, while reading the Haggadah.[413] Some Poskim[414] rule that it is forbidden to smoke cigarettes after the Seder, starting from after eating the Afikoman. This applies to both nights of the Seder.[415] However, some Poskim[416] are lenient on the second night.
	Wine/alcohol	Tea/coffee/pure juice	All other beverages	Food
After Kadesh, before Urachatz	Avoid completely, even if no new blessing	Permitted if no new blessing	Permitted without restriction	Permitted to eat small non-Hadama snack
After Urchatz-Until end of Maggid	Avoid completely even if no new blessing	Permitted if no new blessing	Permitted without restriction	Permitted to eat snack less than Kezayis
After Maggid, before Motzi Matzah	Permitted if no new blessing	Permitted if no new blessing	Permitted without restriction	Mitzvah not to eat anything
After Motzi Matzah, before Afikoman	Permitted without restriction	Permitted without restriction	Permitted without restriction	Permitted without restriction
After Afikoman	Forbidden	Avoid completely	Avoid completely	Forbidden, with exception to Matzah Shmurah
After the 3rd cup	Forbidden	Avoid completely	Avoid completely	Forbidden
After the 4th cup	Forbidden	Avoid completely	Avoid completely	Forbidden

9. Leaving the area during the Seder:

Between Kadesh and Motzi Matzah?

In general, it is forbidden to switch areas between Kiddush and Hamotzi, and at times doing so can invalidate the Kiddush, due to it failing to fulfill Kiddush Bemakom Seuda.[417] Accordingly, one is not to initially leave the Seder table and go into another room, and is certainly not to leave the home, after Kadesh, until one eats Matzah.[418] One who switches areas in between, and eats the Matzah for Motzi Matzah in a different area then where Kadesh was performed, does not fulfill his obligation of Kiddush.[419] Furthermore, even if he returns to his original area of Kiddush and continues the Seder from there, he is not Yotzei and must repeat Kadesh if he delayed some time in that area.[420] Bedieved, if he did not delay very long, and quickly returned to the Seder table, then the Kiddush remains valid.[421]

For the sake of the meal, or time of need:[422] It is permitted to walk from one area to another between Kadesh and Motzi Matzah for the sake of the meal [such as to grab a cushion for one’s seat, or bring a Haggadah]. Likewise, one may walk to a different area in order to use the bathroom [or to change a diaper, and the like]. [This applies even if one must leave the home for this purpose, such as to borrow a diaper from a neighbor].

Between Karpas and Maror: In general, one who switches areas after saying a blessing of Hadama/Haeitz or Shehakol forfeits the blessing, and must repeat it upon eating more of that food, unless one can still see his original area of where the blessing was said, or if he switched rooms within the same house and had intent to do so upon saying the blessing.[423] Accordingly, one is not to initially leave the Seder table and go into another room, and is certainly not to leave the home, after eating Karpas, until one eats the Maror, in order so the blessing of Hadama continues to count for the Maror, as explained in Chapter 4 Halacha 5.[424] [This is in addition to that which was explained above, that one is not to switch rooms between Kiddush and Hamotzi, however, in this case it is more severe, as switching areas even for a need, such as to use the bathroom, would forfeit the previous blessing.] In the event that one did switch rooms after Karpas, but prior to Hamotzi[425], then one should re-eat less than a Kezayis of a Hadama food [i.e. the Karpas vegetable] with a blessing, and have in mind that it count also for the Maror.[426] Practically, however, this only applies if one left the home and walked outside, or onto the front courtyard[427], and could not see his original area of eating, however within the house itself, it is customary to not require the repeating of a blessing if one went from one room to another, especially if it was done for the sake of the meal, or to use the bathroom.[428] In addition, the need to repeat the blessing only applies if one is eating the Seder by himself, however, if he is eating with others, such as a wife, children, family or friends, then the blessing is never repeated upon return, even if he walked outside and returned much time later.[429] Thus, in conclusion, although one is not initially to switch rooms between Karpas and Maror, if he did so, a blessing is not to be repeated, unless he is eating by himself and the above conditions are fulfilled.[430]

Between Hamotzi and Shulchan Oreich:

Leaving for a short time with intent to return:[431] After Hamotzi and the eating of Matzah, it is permitted for one to leave the meal area and step into another room, or outside, for a short while, with intent to return and finish his meal in his original area. Thus, one may leave the Seder area to go to the bathroom, talk to a friend, for a short amount of time, and then return. It goes without saying that one may leave the area for the sake of bringing food and drink for the sake of the meal.

Leaving for a while with intent to eventually return and finish the meal:[432] [After eating the Matzah] one may not switch areas [if he intends to do so for a long period of time[433]], even if he already ate the Koreich sandwich [and is now prior to, or in the midst of, the Shulchan Oreich meal].[434] This applies even if his intent is to return to his original place and finish the meal, and recite Birchas Hamazon there.[435] This applies even if one’s intent is to help lead a Seder in another area for people who don’t know, and then to return.[436] This applies even if one had intent to do so at the time of saying Hamotzi.[437] This applies even if one was eating the meal together with others [i.e. Chabura] in his original area and they will wait for him to return.[438] However, if he eats some Matzah in the second area, then it is permitted for him to go there with intent to return back to his original area and eat more Matzah [i.e. Afikoman], even if he did not intend to do so at the time of Hamotzi, and even if he is eating alone.[439]

Leaving to finish the meal/Seder elsewhere: It is forbidden to leave the Seder prior to, or in middle of, Shulchan Oreich with intent to finish the meal and eat the Afikoman in the second area.[440] However, if one intended to do so at the time of Hamotzi, then it is permitted for him to finish the meal and eat the Afikoman in the second home, as explained next.[441]

Switching areas for Afikoman or Birchas Hamazon:

Leaving to eat the Afikoman elsewhere: It is permitted for one to switch areas prior to eating Afikoman, and eat the Afikoman, and recite Birchas Hamazon and Hallel with a Zimun, in the second area.[442] This, however, only applies if one had in mind upon saying Hamotzi to finish the meal [and eat the Afikoman] and recite Birchas Hamazon elsewhere.[443] If one did not have this in mind, then it is initially forbidden for him to switch areas until after Birchas Hamazon.[444] This applies even if he desires to eat the Afikoman in a second area for the sake of having a Zimun for Birchas Hamazon.[445]

Leaving in middle of Afikoman to continue eating it elsewhere:[446] One cannot leave his area in middle of eating Afikoman and continue eating the Afikoman elsewhere, as it is forbidden to eat the Afikoman in two places. This applies even if one did not yet eat a Kezayis of Matzah in his original place.

Leaving to say Birchas Hamazon in another home in order to have a Zimun:[447] Those who are accustomed to leave their homes and enter the homes of their friends for the sake of reciting Birchas Hamazon with a Zimun are performing a custom of ignorance.[448] In addition, doing so contains a prohibition if they leave their homes after eating the Afikoman.[449] Likewise, they cannot leave in middle of eating Afikoman and continue eating the Afikoman Matzah there, as explained above.

After Birchas Hamazon and the third cup:[450]

There is no requirement to finish Hallel in the area of the meal, or to drink all four cups in the same place. Hence, it is permitted to switch areas after eating the Afikoman and reciting Birchas Hamazon, and then complete the recital of Hallel and drinking of the fourth cup in the second home.

Summary:

Between Kadesh and Motzi Matzah: Initially one is not to leave the Seder area to go to another room, home, or outside, starting from Kadesh until after eating Matzah, even if one plans to return right away. One may, however, leave for the sake of the meal, such as to bring a food, or for the sake of using the bathroom.

After Motzi Matazah-Leaving the Seder area with intent to quickly return: After eating a Kezayis of Matzah, it is permitted for one to leave the Seder area to another room, or home, if he will return right away, and not be gone for very long. After reciting Birchas Hamazon, one can leave without restriction.

After Motzi Matazah-Leaving with intent to return after a while: Prior to reciting Birchas Hamazon, it is forbidden for one to leave the Seder area to another room, or home, if he will not be returning right away, unless he plans to eat Matzah [not as Afikoman] in the second area, and then return to eat Matzah [i.e. Afikoman] in his original area.

After Motzi Matazah-Leaving with intent to finish the Seder elsewhere: Prior to reciting Birchas Hamazon, it is forbidden for one to leave the Seder area in order to finish the Seder in another room, or home, unless he had intent to do so at the time of Hamotzi, and will not be eating the Afikoman in his original area, and will rather eat it in the second home [i.e. he leaves his original area before Afikoman].

After Afikoman: After eating the Afikoman, but prior to Birchas Hamazon, it is forbidden for one to go to another area for the sake of finishing the Seder there, or even for the sake of returning to his original area, unless he intends to return right away, as stated above.

After Birchas Hamazon: After reciting Birchas Hamazon and drinking the third cup of wine, one may leave the Seder area without restriction, whether with intent to finish the Seder elsewhere, or to return to his original area after some time.

	Return shortly	Return after a while	Finish Seder there
Between Kadesh and Motzi Matzah	Forbidden unless for need	Forbidden unless for need	Forbidden
Between Motzi Matazah and Afikoman	Permitted	Forbidden, unless eat Matzah in second place	Forbidden, unless intended to do so by Hamotzi
Between Afikoman and Birchas Hamazon	Permitted	Forbidden	Forbidden

Women-The obligations relevant to women during the Seder:[451]

There is no difference between men and women regarding any of the Mitzvos which are followed on the night of the Seder, and all the Mitzvos which men are obligated in, women are likewise obligated in.[452] The following are the details of this matter, including whether this obligation of women is of Biblical status or only Rabbinical.

Matzah:[453] Women are Biblically obligated in the Mitzvah to eat Matzah.[454] [They are to eat Matzah in all the set areas of the Seder, which include Motzi Matzah, Koreich and Afikoman.[455]]

Maror:[456] Women are obligated in the Mitzvah to eat Maror just like men.[457] [They are to eat Maror in all the set areas of the Seder, which include Maror and Koreich. Women may be Yotzei their Kezayis of Maror with only lettuce and do not need to add also horseradish. See Chapter 1 Halacha 3E!]

Four cups of wine:[458] Women are obligated to drink four cups of wine. This applies even if normally on Shabbos and Yom Tov, they do not make Kiddush themselves, but rather hear it from someone else, being that the wine causes them pain or is disgusting to them. See Chapter 1 Halacha 4E! Nonetheless, women may even initially use grape juice instead of wine.[459]

Sippur Yetizas Mitzrayim:[460] Women are obligated in the Mitzvah of Sippur Yetzias Mitzrayim.[461] [Thus, one is to be very careful to make sure that the female members of the household participate and hear the Haggadah, so they can fulfill their Mitzvah.[462] Likewise, a single mother is obligated to teach her children the story of the Haggadah, just like a man.[463]] It is however disputed amongst Poskim whether women are Biblically obligated in the command or only Rabbinically. Some Poskim[464] rule women are Biblically obligated in the Mitzvah. Other Poskim[465], however, rule that women are not Biblically obligated in this Mitzvah, and it is merely Rabbinical for them to fulfill.[466] Practically, Admur implies like the latter approach that their obligation is only Rabbinical.[467] Accordingly, women are not to read the Haggadah on behalf of a man above the age of Bar Mitzvah, as explained next.

Leading the Haggadah reading: It is permitted for a woman to read the Haggadah on behalf of another woman, or children. However, a woman is not to read the Haggadah on behalf of a male above the age of Bar Mitzvah.[468] Thus, those who are accustomed to delegate the saying of the Haggadah to various participants, including women, are to verify [and announce] that every individual is to say the Haggadah quietly to themselves. By a public Seder in which there are commonly participants present who cannot read the Haggadah, one is to make sure that a male recites the Haggadah aloud on behalf of the participants.

Leaning:[469] From the letter of the law, only women who are considered of aristocratic nature, and are accustomed to lean [while eating during the year], are required to lean on the night of the Seder.[470] However, all other women, whether married, widowed, or divorced [or virgin] do not need to lean.[471] Practically, all of our women today are considered of aristocratic nature [and are thus ideally obligated to lean].[472] Despite this, [Ashkenazi] women are not accustomed to lean [and so is the final practice and directive].[473] [However, Sephardi women are accustomed to lean, as is the letter of the law.[474]]

Cushions and pillows: It is not necessary to prepare cushions for women if they are not accustomed to lean.

Shehechiyanu: One who recited the blessing of Shehechiyanu during candle lighting may not repeat the blessing during Kiddush.[475] Thus, women who are saying Kadesh do not say the blessing of Shehechiyanu if they recited it by candle lighting.

Hallel:[476] Women are obligated to recite Hallel during the Seder night.[477]

Children: The obligations relevant to children during the Seder:[478]

Children who have yet to reach the age of Chinuch are not obligated to be educated in the Mitzvos associated with the night of the Seder. However, children who have reached the age of Chinuch are obligated to be educated in certain Mitzvos, and exempt from others. Furthermore, even children below the age of Chinuch are accustomed to participating in some of the Mitzvos. The following are the details of this matter.

Hearing/saying the Haggadah and Sippur Yetzias Mitzrayim:[479] All children, both male and female, who have reached the age of Chinuch are obligated[480] to be educated by their father to hear the section of Maggid. [This is in addition to the Biblical obligation of the parent[481] in the Mitzvah of Sippur Yetzias Mitzrayim, which requires one to tell over the story of the exodus to his children, in a language that they understand.[482]] The age of Chinuch is defined as the age from when the child is old enough to understand the story of the exodus that he is told from the Haggadah.

Saying the sections of Haggadah after Afikomen:[483] The father is obligated to educate all children, both male and female, who have reached the age of Chinuch, to hear Birchas Hamazon which is said on the third cup, and to hear the completion of Hallel, and the Hallel Hagadol and Nishmas which are said on the fourth cup.

Matzah and Maror:[484] All children, both male and female, who have reached the age of Chinuch, are obligated to eat Matzah and Maror on the night of the 15th. [They are to eat Matzah and Maror in all the set areas of the Seder, which include Motzi Matzah, Maror, Koreich and Afikoman. Nevertheless, in all these areas, it suffices for them to eat a mere Kezayis.[485]] The age of Chinuch is defined as the age from when the child is old enough to understand the story of the exodus that he is told from the Haggadah.[486] [However, some Poskim[487] rule that the age of Chinuch for eating Matzah [and Maror] is from the age the child can eat bread. This refers to the age that the child can eat a Kezayis of Matzah [or Maror] within the maximum Shiur of Achilas Peras, which is nine minutes.[488] Children who cannot eat this amount, although they are not obligated to be educated in the Mitzvah, they may nevertheless say the blessing of Achilas Matzah/Maror for the sake of education.[489] Practically, the age of Chinuch for eating Matzah is no less than 3-4 years of age.[490]] Children may be Yotzei their Kezayis of Maror with only lettuce and do not need to add also horseradish. See Chapter 1 Halacha 3E!

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

Leaning: Some Poskim[506] rule that [male[507]] children are to be educated to lean. Practically, so is the custom. Nonetheless, if a child forgot to lean, one is not required to have them repeat the eating of Matzah or drinking of the wine or grape juice.[508] Some write that children are only to be educated to lean starting from age 9-10 and not younger, even if they have already reached the age of Chinuch.[509]

Giving a child food and Matzah to eat before the Seder?[510] [In general it is forbidden to eat prior to Kiddush, and one may not delay the start of the Seder after nightfall, however,] if one is unable to begin the Seder [i.e. Kadesh] right away at the beginning of the night, and the children are hungry and desire to eat, then one may give them a small amount of food to eat [even prior to saying Kiddush]. [It goes without saying that one may give them a small amount to eat after the start of the Seder, as explained in Halacha 7. This applies to children of all ages, even above the age of Chinuch, so long as they are below Bar and Bas Mitzvah.[511]] However, one is not to allow [children who are above the age of Chinuch] to eat a lot of food, and he is thus to remove the plates from in front of them [once they have eaten a little amount], in order so they do not fall asleep during the recital of the Haggadah.[512] (Furthermore, it is possible that prior to saying the Haggadah it is forbidden to feed them Matzah which is Kosher for the night of the Seder [i.e. Lechem Oni], even in a small amount.[513]) However, children who are below the age of Chinuch[514], may be fed Matzah on Erev Pesach and prior to Haggadah [and may be given even a large amount of food to eat].[515]

Summary:

Girls and boys who have reached the age of Chinuch, and can understand the story of the exodus, are obligated to be educated by their father in the following parts of the Seder:

1. Drink four cups of wine

2. Hear, or recite, Maggid

3. Hear, or recite, Birchas Hamazon

4. Hear, or recite, Hallel

5. Hear, or recite, Hallel Hagadol

6. Hear, or recite, Nishmas

Summary-Children eating before the Seder:

Prior to finishing Maggid, one may not give children, who are above the age of Chinuch, Matzah to eat until the end of Maggid, although one may give them a small amount of other foods to eat even prior to the beginning the Seder.

The second Seder in the Diaspora:[516]

All the laws and customs followed on the first night of the Seder are likewise followed on the second night in the Diaspora. [Thus, we do not drink even water after the Seder of the second night.[517] However, we are not particular to eat the Afikoman before midnight on the second night.[518]]

Wearing the Kittel by the Seder:[519]

Some [Ashkenazim[520]] are accustomed to wear a Kittle on the night of the Seder.[521] [Practically, the Chabad custom is not to wear a Kittle on the night of the Seder.[522]]

Mourners:[523] A mourner may wear a Kittel by the Seder.[524] This applies even if he is still prior to the start of Shiva and will only begin the Shiva afterwards.

Where to sit on the table:

Based on Kabalah, some are accustomed to sit facing south during the Seder.[525] The Chabad custom is not to be particular as to which direction to face during the Seder, and hence one may sit in any direction one chooses, facing east, west, north or south.[526]

Maaseh Rebbe:[527] By the Seder table of the Rebbe Rayatz in New York, the Rebbe Rayatz sat facing east, and the Rebbe sat to his left, facing south.

Guests:
The Mitzvah:[528]

It is a Mitzvah and obligation to host paupers, orphans, widows and other unfortunate individual’s as guests for one’s Yom Tov meals. One who refuses to do so, is not considered to be having a meal of a Mitzvah, but rather a one of abomination.

Gentile guests:[529]

It is forbidden to invite gentile guests on Yom Tov, for the Yom Tov meal.[530] If, however, the gentile arrived on his own, one may offer him and give him to eat, although it is forbidden to press on the gentile to eat if he does not accept the initial offer.[531]

Housemaid:[532] It is permitted to have a gentile housemaid eat the Yom Tov meals with one’s family.

Q&A

May one give a piece of his Matzah to a gentile guest?[533]

One may not distribute from his Matzahs Mitzvah, which is the three Matzahs of his Seder plate, to a gentile. [Other Matzah, however, may be given to a gentile.]

Whose parents should a newlywed couple join for the Seder, the Chasan’s or the Kallah?[534]

During the first year of marriage, it is customary amongst many for the couple to join the Seder of the wife’s parents.

A Minyan of participants:[535]

Some are accustomed to have a Minyan of participants present by the Seder, just as was customary to be done in Temple times.

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

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

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

[3] The reason: Although by other Holidays [with exception to the first night of Shavuos and Sukkos-see 639:20 and 494:2] one may add from the weekday to the Yom Tov, and say Kiddush and eat the meal while still day [past Plag Hamincha] nevertheless, on [the first nights of] Pesach, one may not do so. The reason for this is because: a) One may not recite Kiddush, and fulfill the Mitzvah of four Kosos, until after nightfall, as explained next. [Admur 472:2; 471:14] b) One does not fulfil his Biblical obligation of eating Matzah until nightfall [Admur 472:2] Accordingly, the following other reasons are also applicable: c) It is forbidden to eat Matzah on Erev Pesach prior to fulfilling the Mitzvah of eating Matzah at night. [Admur 471:4] d) It is forbidden to eat a meal past the 10^th hour of the day, prior to the start of the Seder at night. [471:1]

The reason one does not fulfill Kadesh or Matzah until after nightfall: The eating of Matzah is connected [Hekesh] to the eating of the Pesach lamb, as the verse states “Al Matzos Umerorim Yochluhu, and by the Pesach lamb it states “Veachlu Es Habasar Balayla Hazeh” from which we learn it must be eaten by actual night. [Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa 472:3; P”M 472 M”Z 1; Kaf Hachaim 472:7] Now, since the eating of Matzah, which is Biblical, can only be fulfilled at night, therefore all the four cups which the Sages instituted can only be fulfilled at night, during the time that is fit for eating Matzah, as all the Rabbinical institutions follow the Biblical rules applicable to their counterpart. Now, since the Kiddush wine is counted as one of the four cups, therefore it must be drunk by actual night, and not during the time that one adds from the weekday to the holy. [Admur 472:2; Levush 472:1; Terumas Hadeshen ibid]

[4] Regarding Matzah [and the same applies to Maror]: Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa 472:3; P”M 472 M”Z 1; Kaf Hachaim 472:7; Regarding Haggadah: Admur 473:3 that the Mitzvah of Hagdah only applies when the Mitzvah of Matzah can be fulfilled; Implication of Drashos Maharil; Implication of Terumas Hadeshen 137; Kaf Hachaim 472:6

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

The law if one ate Matzah by Bein Hashmashos: If he ate the Matzah during Bein Hashamshos, it is questionable whether a blessing is to be recited. [P”M 472 M”Z 1] Thus, in such a case one should be Yotzei with the blessing of another person. [Kaf Hachaim 472:7]

The law if one said Haggadah by Bein Hashmashos: This follows the same doubt as Matza and it is thus questionable whether the blessing of Asher Goalanu is to be repeated.

[5] Admur 472:1; Michaber 472:1; Rebbe Akiva in Pesachim 109a; Minhagei Marsileo Pesach-Leil Pesach “It is befitting not to delay the stay in Shul, as the Gemara Pesachim 109a states that we “grab” Matzah for the sake that the children do not fall asleep”

[6] The reason: The reason one is to return home immediately upon the entrance of night is because it is a Mitzvah to hurry and begin the Seder for the sake of the children, prior to them falling asleep, as the Torah states “Vehigadta Livincha Bayom Hahu”. [Admur ibid; Michaber ibid; Pesachim ibid; Kaf Hachaim 472:2-3]

[7] Sefer Haminhagim p.38 [Hebrew]; Likkutei Dibburim Likkut 23; Hayom Yom p. 45; Toras Menachem 3:15-17 [That “so was the custom of Rabboseinu Nisieinu, and that so is to be done by all their Chassidim , to begin the second Seder at 9:00 and end a few hours after midnight”; Otzer Minhagei Chabad p. 119-123; Shulchan Menachem 2:315

The reason: Based on Nigleh, there indeed is no reason to differentiate between the two nights, however, based on Chassidus and Kabbalah, evidently there is a difference. [Toras Menachem ibid]

[8] One may not serve a meal at this time, as it is forbidden to eat a lot of food prior to eating the Matzah, starting from three Zmaniyos hours prior to sunset. It is likewise forbidden to drink wine or grape juice at this time. [See Admur 471:1]

[9] As the prohibition of eating roasted meats only applies during the nighttime, after the Seder begins.

[10] This includes: From Avadim Hayinu until Harie Zeh Meshubach, and then afterwards from Ovdei Avodah Zara Haya Avoseinu until the end of that discussion. One says the Parsah of Arami Oved Avi and afterwards says the statement of Pesach/Matza/Maror, Bechol Dor Vador, Veosanu Hotzi Michum, Lefichach until Goal Yisrael.

[11] This relies on those Poskim who rule that Bedieved one fulfills Kiddush, Karpas, and even Maggid, if said before nightfall. See above in footnotes!

[12] As since this cup does not count for the four cups, and making Kiddush and drinking wine or grape juice is initially forbidden prior to nightfall, therefore, it is proper that only one person perform the Bedieved approach.

[13] One may not serve a meal at this time, or wine or grape juice, as it is forbidden to eat a lot of food prior to eating the Matzah, as stated above from Admur.

[14] See Piskeiy Teshuvos 477:4

[15] See Minchas Chinuch 21:1; P”M 486 in M”Z that the entire Seder should be done before midnight; Siddur Derech Hachaim 3; Binyan Shlomo 29; Pischeiy Teshuvah 477; Toldos Shmuel Mitzvah 21:1-8; Orchos Chaim 477:3; Kaf Hachaim 477:10; Piskeiy Teshuvos 477:4; Nitei Gavriel 84:23

[16] See Minchas Chinuch 21:1 who depends the fulfillment of the Mitzvah of Sipur Yetzias Mitzrayim past midnight on the dispute of the Talmud and Rishonim regarding if the Mitzvah of eating Matzah can be fulfilled past midnight. According to those who hold that one who eats Matzah past midnight does not fulfill his obligation, then likewise one who tells the story after midnight does not fulfill his obligation, as the Torah depends the saying of the story of the exodus at the time that Matzah and Maror are before us, which refers to their time of eating obligation; See all Poskim in previous footnote; Nitei Gavriel 84:23

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

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

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

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

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

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

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

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

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

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

[25] Admur 477:6; Siddur Admur; Sefer Haminhagim [English] p. 75; Michaber 477/1; Levush 477; Peri Chadash 477; Chayeh Adam 130:13; This follows the opinion of Rebbe Elazar Ben Azaria in Pesachim 120b; Zevachim 57b; Tosafus Zevachim ibid; Megillah 21a; Piskeiy Tosafus Pesachim 334, Zevachim 33; Rosh 10:38 in name of Rabbeinu Tam; Rabbeinu Chananel in Arvei Pesachim; Semag in name of Riy; Mordechai end of Pesachim; Rabbeinu Yerucham 5:4; Conclusion of Or Zarua; Hapardes 9:16-26 “It is forbidden to eat Matzah after midnight”; See Biur Halacha 477:1 “Viyihei Zahir”; Kaf Hachaim 477:9-12

Other opinions: Some Poskim rule the Pesach may be eaten until Alos Hashachar, and accordingly, one fulfills his obligation of Matzah until Alos. [Rebbe Akiva in Pesachim and Zevachim ibid; Rambam Karban Pesach 8:15; Chametz Umatzah 6; Rif [brought in Mishkanos Yaakov 139] Rav Hamaggid; Baal Haitur; Or Zarua in name of Rav Yaakov of Krubil; Kol Bo 90; See Biur Halacha 477/1 “Viyihei Zahir”] Accordingly, there are those who are even initially lenient to eat the Afikoman after midnight even on the first night. [Minhagei Chasam Sofer; Netziv; Darkei Chaim Veshalom 605; Minchas Yitzchak 9:48; See Piskeiy Teshuvos 477:3; Otzer Minhagei Chabad p. 122 that so is custom of Sadigora]

The Rebbe’s custom: Rabbi Shmutkin of Chabad Michigan told over that he participated in many Sedarim at the Rebbe’s household. He was appointed in charge of letting the Rebbe know the time in order to keep track of Chatzos. The Rebbe would ask him the time at various segmants of the Hagada. Hence, we see the Rebbe was very particular to eat the Afikoman prior to Chatzos, unlike those who are lenient in this matter.

[26] The reason: Just as the Karban Pesach was only eaten until midnight [so too the Matzah]. [Admur ibid] As the verse states Al Matzos Umerorim Yochluhu, thus teaching us that the eating of Matzah is connected, and follows similar laws, to the Pesach regarding its conclusion of eating. [Admur 458/2]

[27] Sefer Haminhagim ibid; Likkutei Dibburim p. 269; Sefer Hasichos 5701 p. 93; Reshimos 5:19; Hamelech Bemisibo 2:97; Otzer Minhagei Chabad p. 120; So was also custom of Darkei Chaim Veshalom 605; Tzas Viznitz

Other customs: Some are accustomed to eating the Afikoman before midnight on both nights. [Minhag Komrana; Ger; See Admur 481:1]

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

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

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

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

[31] Hisorerus Teshuvah 269; See also Shut Pela Yoeitz 6 and Eretz Tzevi 121; Nitei Gavriel 102:9; Piskeiy Teshuvos 477:4

[32] Hisorerus Teshuvah 269; Nitei Gavriel 102:9; Piskeiy Teshuvos 477:4

[33] Sefer Hasichos 5696 p. 129; Hayom Yom p. 45 that the Rebbe Rashab would end on the second night at 3:00-4:00 am, which was after Alos in those areas; See Pela Yoeitz ibid and Eretz Tzevi ibid whether one may continue a Mitzvah past its time if it was begun beforehand.

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

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

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

[36] Rebbe in Haggadah; Sefer Haminhagim p. 41; Otzer Minhagie Chabad p. 197

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

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

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

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

[40] Piskeiy Teshuvos 477:4 footnote 17

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

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

[43] Mishlei 14:28

[44] Admur ibid in parentheses; Olas Shabbos 473:5; See Admur 8:11; 213:6; 298:20

The reason: Seemingly hearing the Haggadah from the Baal Habayis is similar to fulfilling a single Mitzvah together [as it is like hearing Shofar] and it is hence better for everyone to be Yotzei by hearing from one person, as whenever a Mitzvah is fulfilled collectively, we rule Berov Am Hadras Melech even a Minyan is not present. [See Admur 213:6]

[45] Ran Pesachim ibid

[46] Leket Yosher p. 84; See Sefer Keruv Mimashach on Rambam Chametz Umatzah 8:2 who interprets in Rambam that every individual would say the Haggadah to themselves

[47] Moadim Uzmanim 256; Heard from Harav Eliyahu Landa Shlita; Pesach Chassidi; See Otzer Minhagei Chabad 21

The reason this does not transgress Berov Am Hadras Melech: Seemingly, this follows the same ruling as Admur 619:8 regarding Shehechiyanu, Birchas Hallel and Lulav “Although it is proper to be Yotzei with the Chazan due to Berov Am, nevertheless today …. every person should recite the blessing himself, as in majority of instances the Chazan does not have in mind to be Motzi the congregation.”; So also rules: M”A 619:3; Chayeh Adam 5:17; M”B 8:13 that so is custom; Piskeiy Teshuvos 213:2; See also Admur 167:18 regarding custom to not be Yotzei Hamotzi with Baal Habayis, despite the rule of Berov Am Hadras Melech

[48] Minchas Chinuch 21:6; Chazon Ovadia 2:149 unlike Yechaveh Daas 2:65; Halichos Bas Yisrael 23:26; See P”M 479 A”A 2

The reason: As it is disputed amongst Poskim [See Chapter 1 Halacha 1C] whether women are Biblically or Rabbinically obligated in the Mitzvah of Sippur Yetzias Mitzrayim, and in suspicion of the opinion that they are only Rabbinically obligated, they cannot be Motzi a man who is definitively Biblically obligated. [Poskim ibid; See Admur 271:7; 37:3; 39:1 regarding Tefillin; 55:6; 128:49; 199:9 regarding Birchas Hamazon]

[49] Yifei Laleiv 2:10; Kaf Hachaim 473:127; Siddur Arizal, brought in Likkutei Sichos 22:179; Minhagei Chasam Sofer 10:13; Hagadas Imrei Kodesh in name of Rav Sar Shalom of Belz

[50] Likkutei Sichos 22:179, printed in Shulchan Menachem 2:315; Hisvadyus 5749 page 36; See Otzer Minhagei Chabad Nissan p. 154-155

[51] See Admur 486:1-2; Kaf Hachaim 486:1-3; Piskeiy Teshuvos 486:1-3

[52] Admur 475:32 “Once a Kezayis has been eaten, one fulfills his Biblical obligation.”; Admur 475:8 “Bedieved…even if the Kezayis of Matzah was eaten a little at a time, in many sessions, so long as the time of Achilas Peras, which is three Beitzim, did not pass from the start of the first eating and the end of the last eating, then he is Yotzei.”; Admur 475:5 “One does not fulfill his obligation with less than a Kezayis”; See Admur 475:15-17; 477:3 regarding Koreich and Afikoman; Michaber 475:6-7; Rambam 6:1; Pesachim Pesachim 40a; 108a; 114b; 119b; M”A 475:4 and 15 in name of Maharil Seder Haggadah; Chok Yaakov 475:22; Elya Raba 475:11; Peri Chadash 475; Birkeiy Yosef 475:5; Shulchan Gavoa 475:29; M”B 475:42; Kaf Hachaim 475:68; 87; See Brachos 37b

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

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

[54] Admur 486:1-2

[55] Admur 486:1; Rambam Machalos Assuros 14a; Brachos 39a; Mishneh Keilim 17:8

[56] Admur 486:1; See Tzemach Tzedek 69 and 209; Shiureiy Torah p. 129 and 193; Yechaveh Daas 1:16

[57] The source of this dispute is based on a similar dispute in the laws of Eiruvin, with regards to how much is the amount of “two meals” that one needs to place for Eiruv Chatzeiros, as will be explained in the footnotes below

[58] 1^st opinion in Admur ibid and 2^nd opinion in Admur 368:3; Michaber 486:1 in name of Yeish Omrim and 2^nd opinion in Michaber 368:3; Darkei Moshe 475:1; Terumas Hadeshen 139; Drashos Maharil Seder Haggadah p. 11; Maryu 123; Tosafus Eiruvin 80b; Yuma 80a; Chulin 103b; Piskei Tosafus Chulin 272; Mordechai Perek Arvei Pesachim Seder Shel Pesach 38; Rashi Eiruvin 4a; Tur 409; Pesakim Ukesavim 26

The source from Eiruv Chatzeiros: The measurement of two meals for Eiruv Chatzeiros is 18 Gerogeros. [Admur 368:3; Michaber 368:1; Rav Yehuda in name of Shmuel Eiruvin 81b] Now, some Poskim rule that this amount calculates to 8 eggs, [2^nd opinion in Michaber 368:3 and Admur 368:3; Rashi Eiruvin 4a; Tur 409] or slightly more than 18 half eggs [Admur 486:1; Tosafus Eiruvin and Yuma ibid; See Bach 409] This proves that according to these Poskim, a Gerogeres is 1/2 of an egg. Now, being that an olive is a smaller measurement than a Gerogeres [See Shabbos 91a], therefore we can conclude that a Kezayis is less than even 1/3 of an egg. [See Admur ibid]

[59] Shiureiy Torah 3:12; Chazon Ish 39:17

Other opinions: Some Poskim rule that the half Beitza is measured with its peel. [M”B 486]

[60] 2^nd opinion in Admur ibid and 1^st opinion in Admur 368:3; 1^st opinion in Michaber 368:3; Rambam Eiruvin 1:9 as learns Peri Chadash

The source from Eiruv Chatzeiros: The measurement of two meals for Eiruv Chatzeiros is 18 Gerogeros. [Admur 368:3; Michaber 368:1; Rav Yehuda in name of Shmuel Eiruvin 81b] Now, some Poskim rule that this amount calculates to 6 eggs. [Rambam ibid; 1^st opinion in Michaber 368:3 and Admur 368:3] This proves that according to these Poskim, a Gerogeres is 1/3 of an egg. Now, being that an olive is a smaller measurement than a Gerogeres [See Shabbos 91a], therefore we can conclude that a Kezayis is less than even 1/3 of an egg. [Admur ibid]

Other opinions who rule it is even less than a 1/3 of a Kebeitza: Some Poskim rule that the Kezayis is much less than 1/3 of a Beitza. [Rashi and Geonim in Shaareiy Teshuvah, brought in Shiureiy Torah 3 footnote 30] Others rule it is less than ¼ of a Beitza. [Rashba, brought in Shiureiy Torah 3 footnote 29-30]

[61] Shiureiy Torah 3:12

[62] Admur ibid; M”B 486:1; See Kaf Hachaim 486:1; See Shiureiy Torah 2 and 3 footnote 30 that the main opinion is like the Rambam

The reason: As it is ruled in 368 and 409 that the main opinion regarding Eiruv Chatzeiros and Eiruv Techumin follow those who rule that we do not need more than 6 eggs worth of food for the two meals, thus concluding that a Kebeitza is 1/3 of an egg. Now, the reason for this ruling by Eiruvin is because an Eiruv is Rabbinical, and we rule leniently by a Rabbinical matter. However, by Biblical matters one is to be stringent. [Admur ibid]

Other opinions: Some Poskim rule that one is to always be stringent to consider a Kezayis as ½ of an egg, even regarding a Rabbinical Mitzvah. [Implication of Michaber 486:1; Kisei Eliyahu 486:1; P”M 486 A”A; Kaf Hachaim 486:1]

[63] Shiureiy Torah 3:13 footnote 30 that so applies even according to Admur ibid, as proven from Admur 160:13 that we don’t initially enter ourselves into a Rabbinical doubt; Implication of Michaber 486:1; Kisei Eliyahu 486:1; P”M 486 A”A; Kaf Hachaim 486:1

Other opinions: Some rule that one may even initially take 1/3 of a Kebeitza for Rabbinical commands. [Simple implication of Admur ibid; Piskeiy Teshuvos 486:2; Shevach Hamoadim in name of Rav Dworkin; Rav Emanuel Shochat in his introduction to the English Rebbes Hagada; Pamphlet “Pesach Chassidi”]

[64] M”B 486:1; Kaf Hachaim ibid in explanation of Admur ibid; See Shiureiy Torah 3 footnote 30

The reason: As Admur ibid rules that by blessings we follow the rule of Safek Brachos Lihakel and thus we always follow the larger Shiur. Now, since a blessing of Al Achilas Maror is recited over the Maror, one must conclude that Admur’s ruling above is limited to a case of Bedieved, that if he only ate 1/3 of an egg, or is unable to eat more than 1/3 of an egg, that he is Yotzei, however, Lechatchila, he must eat ½ of an egg of Maror in order to be allowed to recite the blessing over it.

[65] M”B 486:1 in name of Chayeh Adam; Piskeiy Teshuvos 486:1

[66] Admur 486:1

[67] Shiureiy Torah 3:13 footnote 30

[68] M”B 486:1; Kaf Hachaim ibid in explanation of Admur ibid; See Shiureiy Torah 3 footnote 30

[69] Shiureiy Torah 3 footnote 30 as proven from the fact a blessing is recited over Eiruv Tavshilin even though we rule that one may take 1/3 of an egg even initially; This is unlike the implication of M”B and Kaf Hachaim ibid who imply a blessing may not be recited in such a case

[70] Admur 486:1; M”B 486:1; Kaf Hachaim 486:1

[71] Admur 486:1; P”M 486; M”B 486:1; Kaf Hachaim 486:1; Shiureiy Torah 3:12; Shaareiy Rachamim in Minahgei Hagr”a

[72] The reason: As by blessings we follow the rule of “Safek Brachos Lihakel.” [Admur ibid]

[73] One should not eat between 1/3 and a ½ of an eggs size in order not to enter himself into doubt.

[74] Admur 486:1; Implication of Michaber 486:1; Kisei Eliyahu 486:1; P”M 486 A”A; Kaf Hachaim 486:1

[75] And thus even if dirty or stuck on wall/vessel it is to be burned

[76] Admur 486:2; Rama 486:1; M”A 486:1; Maharil Seder Haggadah p. 111; Sefer Ohel Moed Hilchos Yom Kippur; Mishneh Uktzin 2:8; Rambam Pirush Hamishnayos Eidiyos 1:2; So rule regarding Issur Viheter: Peri Chadash Y.D. 99:6; Peri Toar 99:4; M”B 486:3; Kaf Hachaim Y.D. 98:5 [that one who measures by weight is feeding Treifos to the Jewish people]; Shiurei Torah Siman Alef “It is known and public knowledge from all the Poskim Rishonim and Achronim, that all the measurements of Revius, Kezayis, Kivbeitza, are to be measured in volume and not weight” and in footnote 1 “There are many proofs for this, and I have written all this in length to negate the opinion of the Kaf Hachaim 168:46 that we measure in weight and not volume, as in truth we only measure in weight those foods that had already had their volumes measured and then weighed.”; [However, see Shiureiy Torah p. 184 who writes to measure Matzah by weight; Rav SZ”A says that Rav A”C Naah actually told him to measure by volume, unlike what he wrote above to follow weight. See Seder Hearuch 79 footnote 32]; Piskeiy Teshuvos 486:1; Rav Yaakov Yosef z”l ruled to follow volume and completely negated the following of weight, thus disputing his fathers, and brothers positions.

Other opinions: Some Poskim rule that the all Torah measurements are to be measured in weight and not volume. [Maggid Mishneh Eiruvin 1:12 in name of Teshuvos Hageonim; Pesach Hadvir 130, 190 in name of a number of Poskim, brought in Shiureiy Torah 3:8 footnote 18 and Kaf Hachaim 168:46; Beis David; Mateh Yehuda 168:1; Chida; Vhemdas Yamim; Kaf Hachaim 168:46; 486:1 and 3; See Chazon Ovadia Pesach Hilchos Leil Haseder p. 42 and 73; Rav Yitzchak Yosef Shlita that his father held to always follow weight and that so he asked of him to tell the public in his Shabbos Hagadol Drashos, thus negating his brothers position to follow volume]

[77] Kaf Hachaim 168:46; 486:1 and 3 that so is the widespread custom of Jewry, and all Rabbanim, to measure in weight in order to be Yotzei according to all; Shiureiy Torah 1:1 brings that the Rambam measured a number of items in weight and that from this we can learn regarding other items to measure in weight; Shiureiy Torah 3:8 footnote 18 and page 184 writes to measure the Matzah and bread in weight, and practically gives weight measurements for all his Shiurim, after having compared them with their volume size; Chazon Ovadia Pesach Hilchos Leil Haseder p. 42 and 73; Rav Yitzchak Yosef Shlita that so was the custom of Sephardic Jewry for all generations and that his father held to always follow weight and that so he asked of him to tell the public in his Shabbos Hagadol Drashos, thus negating his brothers position to follow volume

[78] See Shiureiy Torah 3:12-13 and p. 184; Piskeiy Teshuvos 486 footnote 3

[79] See M”B 486:1; Piskeiy Teshuvos 486:1

[80] Opinion brought in M”B 271:68; 486:1 and Biur Halacha 271:13 “Shel Revius” [M”B 486:1 concludes to be stringent by a Biblical Mitzvah] ; Nodah Beyehuda Tzelach Pesachim 116a; Chasam Sofer O.C. 97 and 127; Maaseh Rav 74 and 105; Rav Chaim Volozhin in Shaareiy Rachamim 165; Ashel Avraham Butchach 272; Aruch Hashulchan 168:13 that so is custom

[81] Shiureiy Torah 3:9 it is 53.8cc if the egg is measured without the peel and 3:7 that it is 57.6cc if the egg is measured with the peel; Kaf Hachaim 81:3; 168:46; 486:1; The following Poskim rule that the Kibeitza is 18 Dirham, and each Dirham is equal to between 2.7-3.2 grams, thus totaling approximately 55 grams: Rambam

Other opinions: Some Poskim rule that the Beitza is 44 grams with the peel and 33 grams without the peel. [Mahariv brought in Shiureiy Torah 1:21; 3 footnote 30]

[82] This follows the ruling of the Shiureiy Torah ibid and the Chazon Ish 39:17 that the egg is measured with its peel, however the M”B 486 rules that it is measured with its peel. [See Midos Vishiurei Torah 15:16]

[83] Kaf Hachaim 486:1 that so is custom

[84] M”B 486:1 concludes to be stringent by a Biblical Mitzvah

[85] Shiurei Torah 3:12-13; Kaf Hachaim 168:46; 486:1 in name of Rambam and others that it equals 9 Dirham which is equal to 2.7-3.2 grams, thus totaling approximately 27 grams; Piskeiy Teshuvos 486:1 in name of Midos Vishiureiy Torah writes 27 grams

Shiur Chazon Ish: According to the Chazon Ish, the Biblical Shiur Kezayis is between 45-50cc [depending on whether we measure with the shell of the egg, as stated above] while the Rabbinical Shiur Kezayis is 33cc

Other opinions: Some Poskim rule that the Biblical Kezayis is 15 grams. [Custom of many in Ashkenaz prior to ruling of Tzelach, based on Mahariv, brought in Shiureiy Torah 1:21; 3 footnote 30]

[86] Kaf Hachaim 168:46; 486:1

[87] See Shiureiy Torah 3:12-13 footnote 26 based on Chulin 103 that by all Issurin, the food stuck in the teeth is not included; Minchas Chinuch Mitzvah 6 and 10; Matzos Mitzvah 12:23; Piskeiy Teshuvos 486:1; Heard from Rav Yitzchak Yosef in name of his father Rav Ovadia Yosef

Food stuck on gums: Does join the Shiur Kezayis/Kebeitza. [Chasam Sofer 127; Kesav Sofer 96]

Other opinions: Some Poskim rule that food stuck in between the teeth does join the Kezayis. [See Maharam Shick 250 that the benefit of the mouth joins the Shiur]

[88] As some of the Matzah gets stuck in between one’s teeth and is not swallowed, and some of it crumbles away, and hence one would need to eat slightly more than 26cc to guarantee that he swallows 26cc of Matzah; See Shiureiy Torah 3:12; Heard from Rav Yitzchak Yosef in name of his father Rav Ovadia Yosef

[89] Shiurei Torah 3:12

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

[90] Shiurei Torah 3:13 [See there p. 184 and 191 that the difference in weight between bread and water is miniscule and Matzah is no different than bread, and hence we measure its weight as 25.6 grams just like water and add another 3 grams for the crumbs that get stuck in between the teeth. This totals 9 Dirham of weight as writes the Kaf Hachaim next; Vetzaruch Iyun, as explained next, that Matzah is lighter than water and hence in no way can its weight be similar to water and rather is a lot less.]; Kaf Hachaim 486:1 that it equals 9 Dirham which is equal to 2.7-3.2 grams, thus totaling approximately 27 grams; Moadim Uzmanim 3:265 and 7:172 writes to take 30 grams; Midos Veshiureiy Torah 17:2 that between 25-27.5 grams is the measurement according to the Shiur Chazon Ish of 50cc [see next]; Conclusion of Piskeiy Teshuvos 486:1 to take 27.5 grams to suspect for Chazon Ish

Shiur Chazon Ish: According to the Chazon Ish, some say the Biblical Shiur Kezayis in weight is between 25-27.5 grams. [Midos Veshiureiy Torah 17:2; Piskeiy Teshuvos 486:1] Others say it is 16-22 grams, which is around ½ to 2/3 of a machine Matzah. [Shiureiy Torah of the Steipler, brought in Piskeiy Teshuvos ibid footnote 6] Others say its 30 grams. [Moadim Uzmanim 3:265 and 7:172] Others say its 50 grams, as we always follow the weight. [Haggadah Yalkut Pirushim Vihagados]

[91] Heard from Rav Eli Landau Shlita based on his personal measurement; Midos Veshiureiy Torah 17:2 that between 13.5-15 grams is a Kezayis according to the Shiur of 26cc [see there that he measured using the most advanced instruments and concluded that Matzah is about half the weight of water, and hence in already 13.5-15 grams of Matzah one has 26cc of water; He writes that he did not find a significant difference between hand made Matzah versus machine made]; Piskeiy Teshuvos 486:1; Koveitz Beis Ahron Viyisrael 51:86; See also Shiureiy Torah in footnote 18 who writes that he managed to enter 20 grams of crushed Matzah in a 35 cc cup which would make a Kezayis be only 17 grams; See Chazon Ish 39:17 that it is difficult to measure the Kezayis volume of Matzah into weight being that every Matzah is different, some being lighter and dryer which require a lesser amount for a Kezayis in weight, and others being heavier, with greater moisture, that require a greater size of Kezayis in weight.

The reason: In truth Matzah is lighter than water and hence its Kezayis weight is not equivalent to 26cc of water, but rather to 19cc of water.

[92] This takes into account the Matzah that gets stuck in between the teeth and is not consumed

[93] M”B 486:1 in name of Chayeh Adam; Piskeiy Teshuvos 486:1

[94] See Shiureiy Torah 3 footnote 30 unlike the implication of M”B and Kaf Hachaim 486:1 who imply a blessing may not be recited in such a case

[95] See Piskeiy Teshuvos 486:1

[96] As some of the Matzah gets stuck in between one’s teeth and is not swallowed, and hence one would need to eat slightly more than 26cc to guarantee that he swallows 26cc of Matzah

[97] See Shiurei Torah 3:13; See Piskeiy Teshuvos 486:1 regarding the second Kezayis for Motzi Matzah

Shiur Chazon Ish: According to the Chazon Ish, one is required to eat 33cc of Matzah. See M”B 486:1 that by Rabbinical commands one may be lenient like the opinions of 17.3cc, and so concludes Piskeiy Teshuvos 486:1

[98] As if there is 20 grams of Matzah in 30cc than 17cc would contain almost half of that amount, between 11-12 grams; See Midos Veshiureiy Torah 17:2 and Piskeiy Teshuvos 486:1 and 3 footnote 7 that this amounts to between 7-9 grams according to Shiur Grach Naah!

Shiur Chazon Ish: According to the Chazon Ish, 17 grams of Matzah is equal to 33cc.

[99] Shiureiy Torah 3:13; Implication of Michaber 486:1; Kisei Eliyahu 486:1; P”M 486 A”A; Kaf Hachaim 486:1

[100] Shiureiy Torah ibid regarding Maror [This includes a few grams for the Matzah that gets stuck between the teeth]

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

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

[103] M”B 486

[104] See Piskeiy Teshuvos 486:1

[105] As some of the Maror gets stuck in between one’s teeth and is not swallowed, and hence one would need to eat slightly more than 26cc to guarantee that he swallows 26cc of Matzah

[106] Shiur Chazon Ish: According to the Chazon Ish, the Shiur Kezayis is 33cc

[107] As the stalk of the Maror is heavier than water and some of the Maror gets stuck in between one’s teeth and is not swallowed, and hence one would need to eat slightly more than 17cc to guarantee that he swallows 17cc of Matzah. [Shiureiy Torah 3:13; See Midos Veshiureiy Torah 17:5; Piskeiy Teshuvos 486:2 footnote 18]

[108] Shiureiy Torah 3:13

Shiur Chazon Ish: According to the Chazon Ish, the Shiur Kezayis is 33 grams

[109] Shiureiy Torah 3:13; M”B 486:1; Kaf Hachaim ibid in explanation of Admur ibid; Piskeiy Teshuvos 486:2

Shiur Chazon Ish: According to the Chazon Ish, this Shiur Kezayis is between 45-50 grams [depending on whether we measure with the shell of the egg, as stated above] See Piskeiy Teshuvos 486:2

[110] Shiureiy Torah ibid

[111] Siddur Pesach Kehilchaso 2:141 and 9 footnote 61 that so ruled Chazon Ish and so was his personal custom to take 17 grams for Maror; Piskeiy Teshuvos 473:19; 486:2-3

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

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

[114] So I have weighed and so rules in the pamphlet “Pesach Chassidi”; See also Piskeiy Teshuvos 486:2 footnote 19

[115] See Admur 486:1 that regarding an after blessing one is initially to be stringent like the opinion that a Kezayis is slightly less than 1/3 of an egg; See Shiureiy Torah 3:12-13 p. 194 that this equals to 14.4.-17.3 grams

[116] See Admur 486:1 that in order to avoid the dispute one is to eat “much less” than a 1/3 of an egg. Thus, perhaps one should eat not more than 10 grams of onion, in order so one does not come close to the 1/3 of an egg volume for an onion.

[117] Admur 486:2

[118] Admur ibid; Rama 486:1; Maharil Seder Haggadah p. 111; Kaf Hachaim 475:21

[119] Admur ibid; M”A 486:1; Chok Yosef 486:3; Kaf Hachaim 486:3; See Mishneh Uktzin 2:8; M”B 210:1 in contradiction of M”B 486:3 [see Moadim Uzmanim 7:235]

[120] Admur 456:9; 506:1 [based on Michaber 506:1; Shmuel Beitza 29a] that this applies even when measuring for the sake of a Mitzvah, if one could have measured it before Yom Tov; Kaf Hachaim 486:3; See Kinyan Torah 5:22; The following Poskim rule that one is not to Lechatchila measure on Yom Tov, and it is hence to be done before Yom Tov: M”B 618:21 in name of Achronim; Piskeiy Teshuvos 306:25

The reason: As one is able to measure them before Yom Tov. [Admur 506:1]

Other rulings of Admur: Admur 306:18 and 308:88 rules that it is permitted to measure for the sake of a Mitzvah, seemingly contradicting the above rulings of Admur ibid. In truth, however, one can answer that the two rulings refer to different cases, as only if one could not have done the measuring before Yom Tov is it permitted to measure on Yom Tov, and that is the ruling in 306:18, while the other rulings refer to a case that one could have measured before Yom Tov, as explicitly stated by Admur in 506:1.

Other opinions: Some Poskim rule it is permitted to measure on Shabbos and Yom Tov for the sake of a Mitzvah, such as to measure the Shiur for Matzos, Maror and the four cups. [Simple implication of Michaber 306:7 and Admur 306:18 and 308:88; Implication of M”A 308:78; Rav SZ”A in SSH”K 29 footnote 103; Piskeiy Teshuvos 306:25; 506:2; Or Letziyon 2:25-2; Yechaveh Daas 1:16] Nonetheless, even they agree that initially one is to measure before Yom Tov. [M”B 618:21 in name of Achronim; Piskeiy Teshuvos 306:25] Some Poskim limit the above allowance and rule that one may only measure in volume and not weight. [Kaf Hachaim 306:63; Kinyan Torah 5:22; See Piskeiy Teshuvos 306:25; 506:2] Other Poskim, however, are lenient even regarding measuring in weight. [Pesach Hadvir, brought in Kaf Hachaim ibid; Rav SZ”A ibid; Or Letziyon ibid; Yechaveh Daas ibid] Rav Oavdia Yosef was accustomed to weigh a few of the Matzos on the night of Pesach on a mechanical scale, and to then distribute the rest of them according to estimation. [Heard from his son Rav Yitzchak Yosef Shlita]

[121] Kaf Hachaim 486:3; 618:37, 45; M”B 618:21 in name of Achronim; Piskeiy Teshuvos 306:25

[122] Kaf Hachaim 486:3

[123] See other opinions in previous footnotes!

[124] As rules Admur 306:18 and 308:88

[125] See Admur and Michaber 612:4; Shiurei Torah 3:15; Piskeiy Teshuvos 475:10; Encyclopedia Talmudit Vol. 1 Erech “Achilas Peras” p. 796

[126] See Chazon Ish O.C. Kuntrus Hashiurim 39:18 that this refers to the amount to time it takes to eat a Peras of bread made of wheat with a dip. See Negaim 13:9

[127] Admur 612:4

[128] Seder Birchas Hanehnin 8:2 in parentheses regarding after blessing; Luach 2:2; Admur 442:1 in parentheses regarding Taaruvos Chametz; Gloss on Mitzvah 6 in Hakdamah to Hilchos Pesach regarding Taaruvos Pesach; Admur 475:8 regarding Matzah; 2^nd opinion in Admur 612:4 “Around three eggs worth not in a dense manner but rather open and spacious”; 2^nd opinion in Michaber 612:4; Rama 612:4; Rambam Shevisas Assur 2:4; Chametz Umatzah 1:6; Rashba Toras Habayis Haruch 4:1-12; Rebbe Yochanon Ben Beroka in Mishneh Eiruvin 82b

[129] 1^st opinion in Admur 612:4 “Around four eggs”; 1^st opinion in Michaber 612:4; Tur 612; Rashi Yuma 80b; Rebbe Shimon in Mishneh Eiruvin 82b

[130] Admur 612:4; M”B 612:8

[131] Admur 612:4; M”B 612:8

[132] Admur 475:8 regarding Matzah; regarding after blessing

[133] Admur 475:8 regarding Matzah; regarding after blessing

[134] Seder Birchas Hanehnin 8:2; Luach 2:2

[135] For a full overview on this subject: See Shiurei Torah 3:15; Sefer Haminhagim ibid and footnotes 342-344; Piskeiy Teshuvos 158:7 and 210:1; 271:9; 475:10

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

[136] Rav Y.Y. Kanievsky in Shiuran Shel Torah Shiureiy Hamitzvos 30

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

[138] Shiurei Torah 3:15 [p. 303]; Aruch Hashulchan 202:8; Kaf Hachaim 210:5; Piskeiy Teshuvos 210:1 that so is the widespread custom

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

[140] Chasam Sofer 6:16; Tzemach Tzedek Shaar Hamiluim 1:8-10, brought in Ketzos Hashulchan 36 footnote 5; M”B 618:21; Shiurei Torah 3:15 [p. 203]; Aruch Hashulchan 202:8; Kaf Hachaim 210:5; Piskeiy Teshuvos 210:1; Sefer Haminhagim ibid and footnotes 342-344; See Shiurei Torah 3:15; Piskeiy Teshuvos ibid

[141] Conclusion of Rebbe in Sefer Haminhagim [English] p. 93 to suspect for three minutes; Conclusion of four minutes: Shiureiy Torah 3:15 [p. 303] and Piskeiy Teshuvos 210:1 that so is the widespread custom; See Piskeiy Teshuvos 475 footnote 53 that if one is in doubt if he ate it within 4 minutes then he is not required to re-eat, and may rely on the other opinions

Chabad custom: See previous footnotes!

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

[143] See Piskeiy Teshuvos 475:10 that one may be lenient up until five minutes and for a child or one who is sick or weak up until nine minutes. This follows the ruling of Admur ibid that by Rabbinical commands one can be lenient to consider Achilas Peras as 4 Kibeitza of bread.

[144] So rule regarding the dispute of the size of a Kezayis [See Halacha C], and the same would apply here as well regarding the Shiur Achilas Peras: See Shiureiy Torah 3:13; M”B 486:1; Kaf Hachaim 486:1 in explanation of Admur ibid; Piskeiy Teshuvos 486:2

[145] See Piskeiy Teshuvos 475:10 that one may be lenient up until five minutes and for a child or one who is sick or weak up until nine minutes. This follows the ruling of Admur ibid that by Rabbinical commands one can be lenient to consider Achilas Peras as 4 Kibeitza of bread.

[146] So rule regarding the dispute of the size of a Kezayis [See Halacha C], and the same would apply here as well regarding the Shiur Achilas Peras: See Shiureiy Torah 3:13; M”B 486:1; Kaf Hachaim 486:1 in explanation of Admur ibid; Piskeiy Teshuvos 486:2

[147] Piskeiy Teshuvos 475:10 that so rule all Poskim

[148] See Admur 472:7-16; Kaf Hachaim 472:12-50; Likkutei Sichos 11:14, printed in Shulchan Menachem 2:316

[149] Admur 472:7

[150] Admur ibid; Michaber 472:2; Mishneh Pesachim 99b

[151] See Admur 472:10 and 15; Hagahos Maimanis 7:2 that Ravayah is a Daas Yachid; Beis Yosef 472 that all the other Poskim hold that one must lean even today; Kaf Hachaim 472:27

Other opinions: Some Poskim rule that in today’s times, there is no obligation at all to lean by the Seder. The reason for this is because even throughout the year, it is no longer customary in these provinces to lean at all upon eating. Even kings and aristocrats sit as usual when they eat. [Opinion brought in Admur 472:10 and 15; Rama 472:4 in name of Ravayah; Tur 472; Ravayah 525; Mordechai in name of Raavan 164; Hagahos Maimanis 7:2 in name of Ravayah ibid]

[152] Admur ibid; Tanya 39 “Each and every day…Liros”; Rambam Chametz Umatzah 7:6; Mishneh Pesachim 116b; Hagdah of Pesach; See Likkutei Sichos 12:39 in difference between wording of Admur ibid “Liharos” and that of Mishneh ibid and Haggadah of “Liros”, as well as the difference between the wording of Admur ibid and that of the Rambam

The source: As the verse [Shemos 13:8] states “Bavur Zeh Asa Hashem Li Betzeisi Mimitzrayim/For this Hashem took me out of Egypt,” and on this matter Hashem commanded us [Devarim 16:12; 24:18] “Vizacharta Ki Eved Hayisa Bemitzrayim/You shall remember that you were a slave in Egypt,” to instruct us that one must view himself as if he himself was a slave in Egypt, and was redeemed and emancipated to freedom. [Admur ibid; Rambam ibid; See Likkutei Sichos ibid]

[153] Orchos Yosher 11; Yifei Laleiv 2:2; Kaf Hachaim 472:12

[154] Orchos Chaim p. 78 in name of Midrash Raba; Shulchan Gavoa 486:12 in name of Sefer Hamanhig, and Abudaraham; Yifei Laleiv 2:2; Kaf Hachaim 472:13

[155] Admur 472:14; Rambam Chametz Umatzah 7:8; Pesachim 108a

[156] Admur 472:14

Is the Mitzvah to lean a general command of showing freedom, or a particular detail of how the eating of Matzah and drinking of four cups of wine must be fulfilled? See Likkutei Sichos 11:14, printed in Shulchan Menachem 2:316, for a thorough analysis on this subject. The practical ramification is regarding if we say that one who ate Matzah without leaning nevertheless fulfills his Rabbinical obligation of Matzah, and thus does not re-eat it with a blessing, or we say that rabbinically he has not fulfilled his obligation and hence a new blessing is required. Another ramification is regarding if one ate the Matzah without leaning and is now in front of his Rebbe and cannot re-eat the Matzah leaning. The Rebbe concludes there based on Admur that in truth the Mitzvah of leaning contains both aspects, [and hence one is to repeat the eating of the Matzah with a blessing, although practically we do not repeat it as we suspect for the opinion of Ravayah that today one is Yotzei without leaning].

[157] Admur 472:14; 475:9 and 20; Rambam ibid; Pesachim ibid; Tosafus Pesachim ibid; Hagahos Maimanis ibid 6

[158] Admur 475:9; Michaber 475:1; Implication of Tur 475; Chok Yaakov 475:7 that so is custom; Kaf Hachaim 472:45

Other opinions: Some Poskim rule that one is not required to lean upon eating the first Kezayis of Hamotzi [i.e. top Matzah], and is only required to lean by the second Kezayis of Matzah [i.e. middle Matzah]. [Terumos Hadeshen Pesakim Ukesavim 152 that so is implied from all Poskim, brought in Beis Yosef 472 and Chok Yaakov 472:15]

[159] Admur 475:20; See Kaf Hachaim 475:36

[160] 1^st opinion in Admur ibid; Tur 475 in name of his brother Rebbe Yechiel that he questions whether it requires leaning; Implication of Rambam Chametz Umatzah 7:8; Rokeiach 283 [rules one is specifically not to lean]; 2^nd custom in Drashos Maharil Seder Haggadah

[161] The reason: It is not necessary to lean being that one is eating Maror within the sandwich, and Maror does not require leaning upon being eaten. [Admur ibid; Drashos Maharil ibid]

[162] 2^nd opinion in Admur ibid; Michaber 475:1 and Beis Yosef 475; Tur 475 in name of Manhig Pesach 83; 1^st custom in Drashos Maharil Seder Haggadah; Kol Bo; Abudarham; Levush 475; Bach 475; Peri Chadash 475:1 regarding Lechatchila; See Kaf Hachaim 472:45

[163] The reason: As one is required to lean upon eating Matzah. Now, although one already ate Matzah in a leaning position. Nevertheless, this Koreich sandwich is eaten in commemoration of the Temple, as did Hillel, and Hillel did not eat Matzah prior to this sandwich, and he would in fact be Yotzei his Mitzvah of eating with the Matzah eaten during Koreich. Accordingly, Hillel had to lean upon eating the Koreich sandwich, and therefore we too are required to lean. [Admur ibid; Beis Yosef 475; Peri Chadash 475:1]

[164] Admur ibid as ruled in 472:14; Peri Chadash 475:1; Glosses of Tzemach Tzedek on Siddur

[165] Admur ibid and 477:4 regarding Afikoman; Peri Chadash ibid; Shulchan Gavoa 475:18; Kaf Hachaim 472:45 that Bedieved one may rely on the Ravayah, and on the Rambam ibid if it is difficult for him to eat another Kezayis; Kaf Hachaim 475:36

[166] Admur 477:4; Peri Chadash 477:1

[167] Admur 472:14; First and Stam opinion in Admur 477:4; Siddur Admur; Michaber 477:1; Tur 478; Rosh 10:20; Tosafus Pesachim 116b; Hagahos Maimanis ibid 6; Hagahos Ashri and Mordechai Perek Arvei Pesachim, brought in Kaf Hachaim 472:45; Shulchan Gavoa 477:2 that so is Ikkur; See Kaf Hachaim 477:7

[168] 2^nd opinion in Admur 477:4; Implication of Rambam 7:8; Yerushalmi

[169] Admur 477:4; Peri Chadash 477:1; Kaf Hachaim 472:45 that Bedieved one may rely on the Ravayah, and on the Rambam ibid if it is difficult for him to eat another Kezayis; Chayeh Adam 130:13 that it is even forbidden to re-eat the Afikoman if one did not lean being that it is forbidden to eat anything after the Afikoman and eat the Afikoamn twice [See, however, Admur 478:1 who permits eating more Matzah Shemurah after the Afikoman, and so is also clearly implied from Admur ibid who simply states that one is not required to re-eat it, and not that it is forbidden to do so]; M”B 472:22 rules as does Chayeh Adam ibid to forbid eating more Matzah, and relies on Rambam or Ravayh Bedieved [although he contradicts himself in his ruling brought in M”B 477:4; 478:1 which encourages eating the Afikoman a second time]; See Kaf Hachaim 477:7

Other opinions: Some Poskim rule that if one is able, one is to eat another Kezayis while leaning, as according to Rashi and Rashbam seemingly one only fulfills his Biblical Mitzvah with the Kezayis of Afikoman and one hence is required to lean. [Implication of Michaber 472:7 and 475:1 and 477:1; Shulchan Gavoa 477:2; M”B 477:4 and Shaar Hatziyon 477:4, in contradiction of his ruling in 472:22; Minchas Yitzchak 9:46-47; Igros Moshe 3:67; Sheivet Halevi 5:60]

[170] So is implied from Admur ibid

Other opinions: See other opinions in previous footnote.

[171] See Admur 478:1 that one may eat as much Shmurah Matzah as he desires, after finishing the Afikoman. Hence, it is permitted for him to eat another Kezayis while leaning in order to fulfill his obligation according to all.

Other opinions: Some Poskim rule that it is forbidden to eat another Kezayis of Matzah being that it is forbidden to eat the Afikoman twice. [M”B 473:22 in name of Chayeh Adam]

[172] Admur ibid; Rambam ibid; Pesachim ibid [see below]

The Talmudic background for the obligation to lean by the four cups: The Talmud in Pesachim 108a questions as to which of the four cups requires leaning. While the Talmud clearly rules that only two of the four cups require leaning, it is in question as to whether the leaning is required by the first two cups which represent the start of the redemption, or the last two cups require leaning, which represent the actual redemption. Practically, the Gemara concludes that one is required to lean by all four cups due to the doubt. [Pesachim 108b] The Poskim question this ruling of the Talmud, as to why they don’t conclude that Safek Derabanon Lekula, and no leaning is required at all by the four cups. Several answers are offered: 1) Since there is no trouble in leaning, therefore we require one to be stringent and do so. [Kesef Mishneh 7;] 2) Others explain that we never apply the rule of Safek Derabanon Lekula if it will cause the entire Rabbinicla decree to be nullified. [Ran; Kesef Mishneh 7] See Kaf Hachaim 472:46

[173] The reason: As all the above actions were instituted to be performed in commemoration of the redemption and freedom. The four cups were instituted corresponding to the four terms of redemption stated in Parshas Vaeira [Shemos 6:6-7] “Vehotzeisi, Vegalti, Vilakachti, Vehitzalti.” [Admur ibid; Levush 472:8; Rashi and Rashbam Pesachim 99b; Rebbe Yochanon in name of Rebbe Banya in Yerushalmi Pesachim 10:1; Bereishis Raba Vayeishev 88; Regarding the why the order listed by Admur here is different than the order of the verse: See Likkutei Sichos 11:14] Likewise, the Afikoman and Koreich sandwich commemorate the Pesach offering which was eaten in a form of freedom [See Admur 477:3 regarding Afikoman and Bach 475 regarding Koreich], therefore they require one to lean in a form of freedom upon eating them. [Admur ibid]

[174] Admur 475:13; 475:20; Siddur Admur; Michaber 475:1; Pesachim 108a

[175] The reason: This is due to the reason explained in 472:14 [Admur ibid] that we only require leaning by those actions which were instituted to be performed in commemoration of the redemption and freedom.

[176] Admur ibid; M”A 475:6; Chok Yaakov 475:9; Beis Yosef 475

[177] Siddur Admur “Eat it without leaning”; Hamelech Bemisibo 2:98; Sefer Haminhagim p. 39 regarding Karpas and certainly this would apply even more so to Maror

[178] Admur 472:14; Rambam 7:8; See Kaf Hachaim 472:45, 50

[179] Admur ibid; See Taz 472; Chok Yaakov 472:16; Peri Chadash 472:7; Rambam ibid; Likkutei Maharich

Other opinions: Some Poskim rule that Lechtachila one is required to lean throughout the entire Seder and it is not merely a Mitzvah Min Hamuvchar. [Rama 472:7] Even according to this opinion, one is nevertheless Yotzei Bedieved if he did not lean. [Chok Yaakov ibid; Derech Hachaim 7; M”B 472:23; Kaf Hachaim 472:50]

[180] Admur ibid; Darkei Moshe 472:1 in name of Mahariv; Olas Shabbos 472:5; Peri Chadash ibid; Rambam ibid; Shulchan Gavoa 472:21; Kaf Hachaim 472:45, 50

[181] Piskeiy Teshuvos 472:5 in name of Haggadah Vayaged Moseh p. 230

[182] Rebbe in Haggadah by Shulchan Orech

[183] Shibulei Haleket 64; Tzeida Laderech 11; Mateh Moshe 625; Maharal Gevuros Hashem 50; Birkeiy Yosef 473:14 that so applies also based on Kabala; Chukas Hapesach in name of Rabbeinu Yona; Zevach Pesach p. 2 Karpas 7; Kisei Eliyahu 473:4 that so is custom and main opinion; Ben Ish Chaiy Tzav 32; Likkutei Maharich that so is the widespread custom; Darkei Chaim Veshalom 589; Kaf Hachaim 473:114; Vayaged Moshe 17:19 in name of many Poskim and that so is custom; Sefer Haminhagim and Haggadah of Rebbe “From Admur in the Siddur it is implied that one may lean if he chooses, although there is no obligation to do so. Nevertheless, practically, the custom is not to lean”; Piskeiy Teshuvos 473:24; Chazon Ovadia 2:141; Nitei Gavriel 2:283; Otzer Minhagei Chabad p. 148; The Rebbe himself did not lean

[184] The reason: As the Karpas is not eaten as an intrinsic Mitzvah of eating, but simply to arouse the chdilren to ask questions, and thus there is no need to lean by it. Furthermore, the Karpas hints to the hard work of the Jewish people and hence it is not befitting to lean upon eating it. [Hamelech Bemisibo 2:98]

[185] Abudarham Seder Haggadah; Beis David, brought by Rebbe in Haggadah p. 11; Mamar Mordechai 473:4; Kitzur SHU”A 119:3 and Misgeres Hashulchan 119:5; Custom of Brisk; See Kaf Hachaim 473:14 that each community is to follow his custom; Moadim Uzmanim 7:183 that those who eat a Kezayis of Karpas are to lean; Vayaged Moshe ibid writes that some are accustomed to eat some of the Karpas leaning and some of it not leaning

[186] Sefer Haminhagim and Haggadah of Rebbe ibid

[187] M”B 473:71 in name of Shelah

[188] Terumos Hadeshen Pesakim Ukesavim 152 that so is implied from all Poskim, brought in Beis Yosef 472 and Chok Yaakov 472:15

[189] Admur 475:9; Michaber 475:1; Implication of Tur 475; Chok Yaakov 475:7 that so is custom

[190] Admur ibid; Kaf Hachaim 472:45

[191] Bach 472 in name of Maharal of Prague; Emek Sheila of Netziv 53 in implication of wording of Rambam 6:1; Mikrei Kodesh Pesach 2:48; Piskeiy Teshuvos 475:11

[192] Admur 472:7-9; Michaber 472:2; See Kaf Hachaim 472:14-23; Piskeiy Teshuvos 472:1

[193] Admur 472:7; Michaber 472:2; Mishneh Pesachim 99b

[194] See Admur 472:8

[195] M”B 472:7; Seemingly, however, this statement refers to the form of leaning practiced back then where one would lean his entire body on his left side, and not just tilt to the side.

[196] Admur 472:9

[197] Admur ibid; Michaber 472:3; Rambam Chametz Umatzah 7:8; Pesachim 108a “Perakdan”; Levush 472:3; Kaf Hachaim 472:17

Other reasons: Some write that one is to abstain from eating while lying on one’s front or back due to a choking hazard, as the food may enter the windpipe. [Rashi on Pesachim ibid] Although the other Mefarshim do not record this here, nonetheless, one is to be careful in this matter throughout the year, as danger is more severe than even a prohibition. [Kaf Hachaim 472:17]

[198] Admur ibid Michaber ibid; Rashi and Rashbam on Pesachim ibid

[199] Admur ibid; Michaber ibid; Pesachim ibid

The reason: As a) It is not considered the proper form of leaning, to lean on the right side, as one needs to eat with his right [hand]. [1^st reason in Admur ibid; Rashbam ibid] and b) Furthermore, if one were to lean on his right side it could lead him into danger, as the esophagus [i.e. food pipe] is by the right while the trachea [i.e. windpipe] is by the left, and if he leans towards his right, the esophagus will be on bottom and the trachea on top. Now. This will consequently cause the epiglottis flap which covers the trachea [and protects it from swallowing foods while chewing] to slide open, and allow food to enter into the trachea, causing a potential danger of choking. [2^nd reason in Admur ibid; Taz 472:2; M”A 472:4; Pesachim ibid as explains Rashbam; Beis Yosef 472; Bach 472; Kaf Hachaim 472:18]

[200] Rashbatz Yavin Shemua; M”B 472:11; Kaf Hachaim 472:20; See Chapter 4 Halacha 5 for a dispute regarding how a lefty should hold the Karpas, or any food when saying a blessing. Thus, the novelty here is that when one is required to lean, the lefty must hold it in his right hand according to all.

[201] Admur ibid; Rama 472:3; Tur 473; Terumas Hadeshen 136; Rosh Pesachim 10:20; Levush 472:3; Beis Yosef 472 in name of Ittur; Bach 472; Rashbatz Yavin Shemua; M”B 472:11; Kaf Hachaim 472:19-20

The reason: Being that one of the reasons behind leaning towards the left is to prevent a choking hazard, as explained above, therefore, even a lefty is to lean towards his left side, which is the left of the entire world. [Admur ibid] This overrides the first reason of “so one can eat with his natural eating hand” which for a lefty is his left hand, as danger is more severe than even a prohibition. [Terumas Hadeshen ibid; Kaf Hachaim 472:19]

Other Opinions: Some Poskim rule that a lefty is to lean towards his right side. [Siddur Yaavetz] However, even they agree that one who is ambidextrous, and uses both hands equally, is to lean on his left side, due to the danger. [Terumas Hadeshen ibid; Besi Yosef 472; Olas Shabbos 472:2; Kaf Hachaim 472:20]

[202] Admur 472:8; M”A 472:3; Maharil Seder Haggadah 20; Chok Yaakov 472:7; Elya Raba 472:4; Chok Yosef 472:3; Kaf Hachaim 472:16

[203] Admur ibid; M”A 472:3; Maharil Seder Haggadah 20; Pesachim 108a

[204] Admur 472:8; Rama 472:2; Darkei Moshe 472:1; Mordechai Pesachim 34; Chidushei Haritva

[205] Admur ibid; M”A 472:3; Maharil Seder Haggadah 20; Pesachim 108a

[206] See M”B 472:8; Aruch Hashulchan 472:4; Piskeiy Teshuvos 472:1

[207] Admur ibid; M”A ibid; Drashos Maharil ibid; Chok Yaakov 472:7; Elya Raba 472:4; Chok Yosef 472:3; Kaf Hachaim 472:16

[208] Seder Hearcuh 40:2 in name of Poskim and in implication of Kesubos 111a; Piskeiy Teshuvos 472:1

[209] P”M 472 A”A 3; Kaf Hachaim 472:15

[210] See Vayeged Moshe 8; Moadim Uzmanim 3:257; Piskeiy Teshuvos 472:1

[211] See Teshuvos Vehanhagos 1:306; Piskeiy Teshuvos 472:4

[212] See Darkei Chaim Veshalom 604 that he would lie on a bed; Vayeged Moshe 4 and 8; Moadim Uzmanim 3:257; Piskeiy Teshuvos 472:1

[213] Otzer Minhagei Chabad 47

[214] See M”B 472:7 [who writes to tilt the head] and Seder Hearuch 40 footnote 2 and Piskeiy Teshuvos 472:1 footnote 1 that the intent is one’s head and majority of his body

[215] Seder Hearuch 40:2 in name of Rav Chaim of Brisk on Pesachim 99b that so is implied from the wording Rashi and Rashbam who write “until he leans on the table”; So is also the wording in M”B 472:7; Piskeiy Teshuvos 472:1

[216] Kaf Hachaim 472:22

[217] The reason: As 1) The Sages only established the requirement of leaning for the sake of joy, freedom and aristocracy and thus being that in this case the leaning involves discomfort, one is exempt from doing so. 2) In addition, in such a case one may certainly rely on Ravayah who holds that in today’s times one is no longer required to lean. [Kaf Hachaim ibid]

[218] Kaf Hachaim 472:22; See Biur Halacha 472 “Viayin” who leaves this matter in question; See Piskeiy Teshuvos 472:1 footnote 6

[219] The reason: As 1) The Sages only established the requirement of leaning for the sake of joy, freedom and aristocracy and thus being that in this case the leaning involves discomfort, one is exempt from doing so. 2) In addition, in such a case one may certainly rely on Ravayah who holds that in today’s times one is no longer required to lean. [Kaf Hachaim ibid]

[220] See Chazon Ovadia 1:15 who writes that in this case one is to lean on one’s right side

[221] See Kaf Hachaim 472:23; Piskeiy Teshuvos 472:1 footnote 6

[222] Implication of Peri Chadash 472, brought in Kaf Hachaim ibid; See M”B 472:11 that a lefty who leans on his right side is Yotzei Bedieved, thus implying that a righty is not Yotzei

[223] P”M 472 M”Z 2; Hisorerus Teshuvah 2:49; See M”B 472:11 that a lefty who leans on his right side is Yotzei Bedieved

[224] Admur 472:10; Rama 472:4; Ravayah; Pesach Chasidi; Piskeiy Teshuvos 472:2

[225] Admur ibid; Michaber 472:4; Pesachim 108a; Kol Bo 50; Bach 472; Levush 472; Kaf Hachaim 472:25

Other opinions: Some Poskim rule that married women are not required to lean, as it is disrespectful to do so before their husbands, as she must fear him and be subordinate to him. [Rashbam Pesachim 108a]

The definition of aristocratic/Chashuv: Some explain this to refer to a woman who is the master of her home, such as one who does not have a husband. Alternatively, it refers to a woman who is the daughter of the Gedolei Hador. Alternatively, it refers to a woman who has many slaves and servants, and thus does not need to deal with the matters of the home. [Rabbeinu Manoach, brought in Kesef Mishneh 7, Peri Chadash 472, Kaf Hachaim 472:26] This, however, does not match the ruling of the Mordechai and Rama that today all of our women are considered aristocratic, as not all women are the master of their homes, and the daughters of Gedolei Hador who have many servants. [Kaf Hachaim 472:26] Otehrs explain this refers to any woman whose husband is not particular against her leaning. [Rokeiach 283, brought in Chok Yaakov 472:8] Accordingly, today that all husbands no longer are particular against their wives leaning, therefore they technically are to do so, as rules Rama. [Kaf Hachaim 472:26]

[226] Admur ibid; Michaber 472:4; Pesachim 108a [regarding married]; Rosh Pesachim 10:20 in name of Rav Haiy Gaon in Sheilasos Tzav 76-77 [regarding single]; Tur 472 in name of Bahag; Beis Yosef 472; Bach 472; Peri Chadash 472:4; Birkeiy Yosef 472:2; Kaf Hachaim 472:24

The reason: As it is not common practice for women to lean upon eating, and it is thus not considered an act of freedom for them. [Admur ibid; Tur ibid; Sheilasos Tzav 77]

Other opinions: Some explain that only married women are not required to lean, as it is disrespectful to do so before their husbands, as she must fear him and be subordinate to him. [Rashbam Pesachim 108a] According to this opinion, however, all single women are required to lean. [Kaf Hachaim 472:24]

[227] Admur ibid; Rama 472:4; Mordechai Pesachim 37 in name of Tosafus; Rabbeinu Yerucham 5:4 [p. 42]

[228] Admur ibid; Rama 472:4; Darkei Moshe 472:2; Levush 472; Taz 472:3; See Kaf Hachaim 472:27 that even amongst Ashkenazim it is a Mitzvah Min Hamuvchar for women to lean; See Sefer Michtav Sofer that the wife of the Chasam Sofer, who was the daughter of Rav Akiva Eiger, was accustomed to lean in front of her husband. See Piskeiy Teshuvos 472:2 footnote 8

The reason: As there are Poskim who rule that in today’s times, there is no obligation at all to lean by the Seder as even throughout the year, it is no longer customary in these provinces to lean at all upon eating and even kings and aristocrats sit as usual when they eat. [Opinion brought in Admur 472:10 and 15; Rama 472:4 in name of Ravayah; Tur 472; Ravayah 525; Mordechai in name of Raavan 164; Hagahos Maimanis 7:2 in name of Ravayah ibid] It is based on this opinion that the women rely upon today to not lean upon eating [even if they are considered Chashuv]. [Admur ibid; Rama ibid; Darkei Moshe 472:2]

[229] Pesach Meubin 170; Ben Ish Chaiy Tzav 1:28; Kaf Hachaim 472:28, 29; Rav Yaakov Yosef; See Beis Yosef 472 who rules that Bedieved one Is not Yotzei if he does not lean; See Chok Yaakov 472:5; Piskeiy Teshuvos 472:2

[230] Admur 472:11; Michaber 472:5; Pesachim 108a; Tosafus Pesachim ibid; Kol Bo 50; Abudarham Seder Haggadah; See Peri Chadash 472:5; Kaf Hachaim 472:32

[231] The reason: As one can assume that a father forgives his honor for the sake of his son. [Admur ibid; M”A 472:6; Levush 472:5; Chok Yaakov 472:9; Abudarham ibid; Kol Bo ibid; Peri Chadash ibid; Derech Hachaim 6; M”B 472:14]

[232] Admur and all Poskim in previous footnote that we assume he is Mochel

Other opinions: Some Poskim rule that one is to be stringent to only lean if his father gives him explicit permission to do so [even if he is not his main Rebbe]. [Bach 472, brought in Beir Heiytiv 472:5, Chok Yaakov 472:9; Maharal of Prague in Gevuros Hashem 48; Elya Raba 472:8; Chok Yosef 472:5; Pnei Meivin 93; Karban Nesanel on Rosh Arvei Pesachim 20; P”M 472 M”Z 4; Kaf Hachaim 472:32; Piskeiy Teshuvos 472:4 regarding main Rebbe]

[233] P”M 472 M”Z 4 as the Mitzvah of Kibud Av is Biblical while leaning is Rabbinical; Kaf Hachaim 472:33

Other opinions: Some Poskim rule that he may lean even in such a case. [Chok Yaakov ibid]

[234] Setimas Haposkim

Other opinions: Some Poskim write that a son is not to lean near his father unless there is another person separating between them. [Vayaged Moshe 8:6 based on Rashi Shmuel 1 20:25]

[235] Admur 472:11; Michaber 472:5; Rambam 7:8; Pesachim 108a; Rosh Pesachim 10:20; Mordechai Pesachim 37; Bach 472; Perisha 472:6; Peri Chadash 472; Chok Yaakov 472:10; Elya Raba 472:6; M”B 472:15; Kaf Hachaim 472:34; Piskeiy Teshuvos 472:4

Does this prohibition apply today in the accustomed form of leaning? See Teshuvos Vehanhagos 1:306 that perhaps the form of leaning done today is not considered a dishonorable act in front of one’s Rebbe.

[236] The reason: As a student is obligated in the fear and honor of his Rebbe. [Admur ibid; Pesachim ibid; Chok Yaakov 472:10; Levush 472:5]

[237] Kaf Hachaim 472:36; See Michaber Y.D. 242:30

[238] Admur ibid; Darkei Moshe 472:3; Bach 472; Chok Yaakov 472:10; Peri Chadash 472:5

[239] Admur ibid; Michaber ibid; Rambam ibid; Peri Chadash ibid; See Taz 472:4

The law if the Rebbe sees him leaning and ignores him: Some Poskim rule that if one leaned in front of his Rebbe and the Rebbe did not chastise him, then this lack of protest is considered as if he was given permission, and he thus may lean. [Implication of Beis Yosef 472; Olas Shabbos 472:3; Peri Chadash 472; Shulchan Gavoa 472:15; Mamar Mordechai 472:2; Kaf Hachaim 472:34] Nonetheless, initially, one may not lean on the basis that his Rebbe will not reprimand him, and the above is only regarding Bedieved. [Mamar Mordechai ibid; Kaf Hachaim ibid]

The law by one’s main Rebbe: If one is eating by the Seder table of one’s main Rebbe from whom he learns majority of his Torah, then some Poskim rule he is not required to lean even if his Rebbe gives him permission. However, if he is not one’s main Rebbe then one is obligated to lean[Bach 472 in name of Maharal of Prague] Other Poskim however argue and rule that one is obligated to lean in all cases that his Rebbe gives him permission, even by his main Rebbe. [Peri Chadash 472; Kaf Hachaim 472:38 that so is implied from Admur ibid] Practically, one is to be stringent and lean in all such cases. [Kaf Hachaim ibid]

[240] Admur ibid; Taz ibid; Kaf Hachaim 472:37

[241] Aruch Hashulchan 472:8 that the statement in the Yerushalmi that one who is exempt from leaning and leans is a Hedyot refers to a student asking permission from his Rebbe.

[242] Teshuvos Vehanhagos 1:306 due to that the form of leaning done today is perhaps not considered a dishonorable act in front of one’s Rebbe.

[243] Teshuvos Vehanhagos ibid; Piskeiy Teshuvos 472:4

[244] Poskim ibid

[245] Admur ibid; Rama 472:5; Darkei Moshe 472:3 in name of Mahariv; See other opinions in coming footnotes!

[246] Admur 472:11; Michaber 472:5; Terumas Hadeshen 138; Darkei Moshe 472:3

[247] Maharal Gevuros Hashem 48; Piskeiy Teshuvos 472:4

[248] The reason: As everyone is considered like his students, and him like their Rebbe even if they did not actually learn anything from him. [Admur ibid; Terumos Hadeshen ibid; Darkei Moshe ibid; Kaf Hachaim 472:39]

[249] Admur ibid; Rama 472:5; Darkei Moshe 472:3 in name of Mahariv

Other opinions: Some Poskim rule that the student is not allowed to lean without explicit permission from his Rebbe even if he is on another table, so long as he can see his Rebbe. [Peri Chadash 472, brought in M”B 472:18; P”M 472 M”Z 4 concludes that it is proper to ask him permission in such a case; Kaf Hachaim 472:42; Piskeiy Teshuvos 472:4]

[250] Admur ibid; Kaf Hachaim 472:41

[251] Admur 472:12; Pesachim 108a; Kol Bo 50; Rokeiach 283; Beis Yosef 472; Peri Chadash 472; Chok Yaakov 472:11; Shulchan Gavoa 472:15; Nehar Shalom 472:1; M”B 472:19; Kaf Hachaim 472:35

[252] Admur 472:12; Michaber 472:6; Rambam 7:8; Pesachim 108a; Drashos Maharil Agadah; Chok Yaakov 472:11; Elya Raba 472:9; Kaf Hachaim 472:44

The law regarding a gentile slave-Eved Canaani: Some Poskim rule that a slave is not to lean. [Beis Yosef 472 in name of Semak 144] Seemingly, however, this refers to a gentile slave [i.e. Eved Canaani], and only when he is in front of his master. [Chok Yaakov 472:12; Elya Raba ibid] Other Poskim, however, rule that all slaves must lean, including a gentile slave, known as an Eved Canaani. [Peri Chadash 472] See Kaf Hachaim ibid

[253] Admur ibid; Taz 472:6; Kesef Mishneh on Rambam ibid

[254] See Admur 472:3-4; See Nitei Gavriel 124:18; Vol. 2 35:13; Piskeiy Teshuvos 472:3

[255] Admur 472:4; Pesach Meubin 176; Chok Yaakov 472:5; See Taz 472:3; M”A 472:5; Bach 472; Elya Raba 472:3; Kneses Hagedola 472

The reason: As they are accustomed to considering this leaning [on the night of the Seder] as part of the private mourning customs which are accustomed during Yom Tov/Chol Hamoed [if he is prior to Shiva]. [Admur ibid; Michaber Y.D. 399:1]

[256] Bach 472 regarding 12 months for parent; M”A 472:5 regarding Shloshim for other relatives

[257] Admur 472:3; Pesach Meubin 116 or 176 that so is custom [based on custom of Sephardim to not rely on Ravayah]; Kneses Hagedola 472; Chok Yaakov 472:5 [based on lack of source in Rishonim to exempt them, although concludes that is best to lean with Shinuiy]; Beir Heiytiv 472:4; Siddur Yaavetz; P”M 472 M”Z 3 [although concludes that is best to lean with Shinuiy]; Divrei Menachem 35; Yeshuos Yaakov 472:2 and 5 [negates ruling of Bach in length]; Magen Haelef 472:2; Derech Hachaim; M”B 472:13 [concludes that is best to lean with Shinuiy]; Misgeres Hashulchan 118:13; Kaf Hachaim 118:29; Nitei Gavriel Vol. 2 35:13

The reason: As an Avel who is past Shiva is permitted to lie on his bed even during the week, as an Avel is only obligated within the Shiv to overturn his bed [and not lean] a. [Admur ibid]

Other opinions: Some Poskim rule that an Avel within Shloshim or 12 months for a parent is not to lean on the night of Pesach, and they are to rely on Ravayah who does not require leaning today. [Bach 472 and that so is custom, brought in Taz 472:3, M”A 472:5; Elya Raba 472:3;]

[258] Chok Yaakov ibid; P”M ibid; Derech Hachaim ibid; M”B ibid; Kaf Hachaim ibid; Nitei Gavriel ibid

[259] Admur 472:3; See Michaber O.C. 548:7; Y.D. 399:1

[260] Admur 472:4; See Michaber ibid

[261] Admur 472:13; M”A 472:6; Taz 472 end in name of Rashal; Based on Yerushalmi Shabbos 1:2; See Admur 32:8; 639:23; Kaf Hachaim 63:5; 472:43

Is it forbidden to be stringent and lean when exempt? Some Poskim rule that in all cases that one is exempt, it is forbidden to lean. [Taz end of 472; Rashal] Other Poskim, however, leave this matter in question. [Beir Sheva, brought in M”A ibid; Olas Shmuel 59 that in all cases that the stringency can bring to a leniency, such as belittling the respect of ones Rebbe, one may not be stringent] Seemingly, however, in all cases of dispute one may be stringent to lean. [P”M 472 A”A 6] See Kaf Hachaim 472:43

[262] Admur 472:8; Rama 472:2; Mordechai Pesachim 34

[263] Admur ibid; M”A 472:3; Maharil Seder Haggadah 20; Pesachim 108a

[264] Admur ibid; M”A ibid; Maharil ibid

[265] Ben Ish Chaiy Tzav 1:28; Moadim Uzmanim 3:257; Piskeiy Teshuvos 472:2; Vetzaruch Iyun as to the application of this Mitzvah of leaning even to children, even though even women do not lean if they lack of Chashivus and due to the reliance on Ravayah, then certainly this would apply to children. Perhaps then this entire ruling of the Ben Ish Chaiy is only applicable to Sephardim which are accustomed for women to lean, and not for Ashkenazim who follow the Ravayah regarding women, and the same would even more so apply regarding children. Vetzaruch Iyun.

[266] This applies to Ashkenazim. By Sephardim, even female children are to be educated to lean.

[267] Sefer Mishnas Chinuch based on Betzel Hachochma 5:169 that children are not obligated in Tashlumin; Upashut that since the Ravayah rules that even adults don’t have to re-eat or drink the food, certainly children which are Trei Derabanon may rely on this opinion.

[268] Moadim Uzmanim ibid; Piskeiy Teshuvos ibid

The reason: As young children do not enjoy leaning and it is thus not considered an act of freedom for them.

[269] See Piskeiy Teshuvos 472 footnote 17

[270] Admur 472:16

[271] Admur ibid; Michaber 472:7; Rosh Pesachim 10:20; See Likkutei Sichos 11:15-18

[272] Opinion brought in Admur 472:10 and 15; Rama 472:4 in name of Ravayah; Tur 472; Ravayah 525; Mordechai in name of Raavan 164; Hagahos Maimanis 7:2 in name of Ravayah ibid

[273] Admur ibid; Rama 472:7; Agudah Pesachim 92

[274] See Admur ibid who by Matazha says “It is good to be stringent to re-eat” while by the 2^nd cup he simply instructs one to “re-drink”, without saying “it’s good to do so. This implies that it is more of a necessity to lean by the four cups than by Matzah. Vetzaruch Iyun.

[275] Keneses Hagedola 472; See Kaf Hachaim 472:46-47

Do the Sephardim rely Bedieved on the opinion of Ravayah: Today, most of Sephardic Jewry lives in areas that no longer lean during meals. Nonetheless, it is implied from the Michaber 472:7 who omits the opinion of Ravayah that he does not rule this way at all, and hence according to his opinion one must re-eat and drink all parts of the Seder that require leaning. However, various Sephardic Achronim record the opinion of Ravayah regarding being lenient Bedieved, especially by those parts of the Seder in which some Poskim rule that even initially leaning is not required. [See Kaf Hachaim 472:45 and 49 and 475:36 and 477:7 regarding Afikoman and Kericha and 472:48 regarding the four cups that the Chida is lenient]

[276] Admur ibid; Rama ibid; Darkei Moshe 472:4; Kaf Hachaim 472:49

What is the law if one ate the Matzah without leaning and is now in front of his Rebbe and cannot re-eat the Matzah leaning: See Likkutei Sichos 11:14, printed in Shulchan Menachem 2:316, who depends this on the Chakira on whether the Mitzvah to lean is a general command of showing freedom and hence if one did not lean, and can no longer do so, he does not need to re-eat the Matzah, or if it is a particular detail of how the eating of Matzah and drinking of four cups of wine must be fulfilled, and hence if one did not lean he does not fulfill his Rabbinical obligation of Matzah. The Rebbe concludes there based on Admur that in truth the Mitzvah of leaning contains both aspects, [and hence one is to repeat the eating of the Matzah].

[277] M”B 472:22; See Likkutei Sichos 11:14, printed in Shulchan Menachem 2:316, who depends whether a blessing is to be said on the Chakira on whether the Mitzvah to lean is a general command of showing freedom and hence even if one did not lean he fully fulfilled his Matzah obligation, or if it is a particular detail of how the eating of Matzah and drinking of four cups of wine must be fulfilled, and hence if one did not lean he does not fulfill his Rabbinical obligation of Matzah. The Rebbe concludes there based on Admur that in truth the Mitzvah of leaning contains both aspects, [and hence a blessing would need to be repeated, although practically we do not repeat it as we suspect for the opinion of Ravayah that today one is Yotzei without leaning].

[278] Admur 475:20; 477:4 regarding Afikoman; Peri Chadash 475:1; Shulchan Gavoa 475:18; Kaf Hachaim 472:45 that Bedieved one may rely on the Ravayah, and on the Rambam ibid if it is difficult for him to eat another Kezayis; See Kaf Hachaim 475:36

[279] 1^st opinion in Admur 475:20; Tur 475 in name of his brother Rebbe Yechiel that he questions whether it requires leaning; Implication of Rambam Chametz Umatzah 7:8; Rokeiach 283 [rules one is specifically not to lean]; 2^nd custom in Drashos Maharil Seder Haggadah

Other opinions in Admur: Some Poskim rule that the eating of the Koreich sandwich requires leaning as one is eating Matzah within the sandwich, and Matzah requires leaning upon being eaten. [Admur 472:14; 2^nd opinion and final initial ruling in 475:20; Michaber 475:1 and Beis Yosef 475; Tur 475 in name of Manhig Pesach 83; 1^st custom in Drashos Maharil Seder Haggadah; Kol Bo; Abudarham; Levush 475; Bach 475; Peri Chadash 475:1 regarding Lechatchila; See Kaf Hachaim 472:45] Practically, although the main Halachic opinion is like the this latter opinion, nevertheless, Bedieved, if one forgot to lean upon eating it, then one may rely on the former opinion and is not required to repeat the eating of the Koreich sandwich in a leaning position. [Admur ibid and 477:4 regarding Afikoman; Peri Chadash ibid]

The reason of stringent opinion: As one is required to lean upon eating Matzah. Now, although one already ate Matzah in a leaning position. Nevertheless, this Koreich sandwich is eaten in commemoration of the Temple, as did Hillel, and Hillel did not eat Matzah prior to this sandwich, and he would in fact be Yotzei his Mitzvah of eating with the Matzah eaten during Koreich. Accordingly, Hillel had to lean upon eating the Koreich sandwich, and therefore we too are required to lean. [Admur 475:20; Beis Yosef 475; Peri Chadash 475:1]

The reason of lenient opinion: It is not necessary to lean being that one is eating Maror within the sandwich, and Maror does not require leaning upon being eaten. [Admur ibid; Drashos Maharil ibid]

[280] As rule the Sepharadi Poskim: Peri Chadash 475:1; Shulchan Gavoa 475:18; Kaf Hachaim 472:45; See Kaf Hachaim 475:36

[281] Admur 477:4; Peri Chadash 477:1; Kaf Hachaim 472:45 that Bedieved one may rely on the Ravayah, and on the Rambam ibid if it is difficult for him to eat another Kezayis; Chayeh Adam 130:13 that it is even forbidden to re-eat the Afikoman if one did not lean being that it is forbidden to eat anything after the Afikoman and eat the Afikoman twice [See, however, Admur 478:1 who permits eating more Matzah Shemurah after the Afikoman, and so is also clearly implied from Admur ibid who simply states that one is not required to re-eat it, and not that it is forbidden to do so]; M”B 472:22 rules as does Chayeh Adam ibid to forbid eating more Matzah, and relies on Rambam or Ravayah Bedieved [although he contradicts himself in his ruling brought in M”B 477:4; 478:1 which encourages eating the Afikoman a second time; See Minchas Yitzchak 9:46]; See Kaf Hachaim 477:7; Piskeiy Teshuvos 472:6

[282] 2^nd opinion in Admur 477:4; Implication of Rambam 7:8; Yerushalmi

Other opinions in Admur: Some Poskim rule that the eating of the Afikoman requires leaning. [Admur 472:14; First and Stam opinion in Admur 477:4; Siddur Admur; Michaber 477:1; Tur 478; Rosh 10:20; Tosafus Pesachim 116b; Hagahos Maimanis ibid 6; Hagahos Ashri and Mordechai Perek Arvei Pesachim, brought in Kaf Hachaim 472:45; Shulchan Gavoa 477:2 that so is Ikkur; See Kaf Hachaim 477:7] Practically, although the main Halachic opinion is like the this latter opinion, nevertheless, Bedieved, if one forgot to lean upon eating it, then one may rely on the former opinion and is not required to repeat the eating of the Koreich sandwich in a leaning position. [Admur ibid; Peri Chadash 477:1]

[283] See Kaf Hachaim 472:45 and 49 and 475:36 and 477:7 regarding Afikoman and Kericha

[284] Admur ibid; Rama ibid; Darkei Moshe 472:4; M”A 472:7; Chok Yosef 472:8; See Kaf Hachaim 472:46-48

Other opinions and Sephardi Poskim: Some Poskim rule that by each of the four cups one is required to re-drink that cup if he forgot to lean by the original drinking and there is no worry that doing so appears like adding to the four cups. [Implication of Michaber 472:7; Peri Chadash 472; Shulchan Gavoa 472:19; Mamar Mordechai 472:3; Perhaps this especially applies according to the Sephardim who do not require the repetition of a blessing by each of the four cups] Other Poskim rule that one is never required to re-drink by any of the four cups if he did not lean. [Bach 479; Olas Shabbos 472:5; Chok Yaakov 472:14 that so is main opinion; Birkeiy Yosef 472:8; Aguda Perek Arvei Pesachim; Ravayah ibid that today leaning is not required; Kaf Hachaim 472:46 and 48 as brought next] Some Poskim explain that since the Gemara Pesachim 108b is in truth in doubt as to which of the four cups leaning is required, therefore although Lechatchila the Talmud and Poskim conclude that one must lean for all four, nevertheless, Bedieved, we rule Safek Derabanon Lekula, and hence one is Yotzei if he did not lean by any of the four cups. This especially applies in joint of the opinion of the Ravayh who exempts leaning today. [Kaf Hachaim 472:46; This approach is clearly negated from Admur and Michaber ibid who rules that from the letter of the law one must re-drink the four cups if he did not lean, and it is only due to the opinion of Ravayah that we are lenient Bedieved.]

[285] Admur ibid; M”A ibid

The reason: As the blessing of Borei Peri Hagafen which was recited over the second cup which is drunk in approximation to the meal, exempts even the wine that is drunk during the meal, as explained in 174:5. [Admur ibid; M”A ibid]

[286] Admur 473:7 in parentheses

[287] Admur ibid; Rama ibid regarding cups 2-4; M”A ibid regarding cup 1

The reason: As if one were to re-drink the cup, he would be required to recite a new blessing of Hagafen, as it is no longer customary to drink [wine] between the 1^st and 2^nd cups, and between the 3^rd and 4^th cup it is forbidden to drink [any wine] from the letter of the law, as explained in 479:3. Likewise, also after the 4^th cup it is forbidden to drink [any wine] as explained in 481:1. Accordingly, at the time that the blessing of Hagafen was recited over each of these three cups, he did not have intention to drink more wine [even if the bottle of wine was still on the table]. Thus, now that he initially drank it without leaning and he desires to now re-drink it in a leaning position, he is considered to have changed his mind [i.e. Nimlach], and is required to repeat the blessing. Now, the issue with repeating the blessing is that this will appear as if he is adding to the number of cups established by the Sages. Accordingly, it is better for him to not repeat the drinking and to rather rely on the opinions who rule that in today’s times one does not need to lean at all. [Admur ibid; M”A 472:7 in explanation of Rama ibid]

[288] Admur ibid; M”A ibid

The reason: The re-drinking of the 1^st cup in a leaning position does not appear like one is adding to the number of cups established by the Sages, as this second cup is included in the blessing said over the first cup, and thus it is all considered one long drinking session which has been split into two. [Admur ibid; M”A ibid]

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

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

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

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

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

[294] See Admur 471:10

[295] Admur 472:23, parentheses in original

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

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

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

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

[300] Admur 473:11

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

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

[302] Admur ibid; Chok Yaakov 473:11

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

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

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

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

[306] Admur ibid

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

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

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

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

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

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

[312] Admur ibid, Parentheses in original

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[333] See Admur 473:13 regarding Chamer Medina

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

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

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

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

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

[339] Admur ibid, Parentheses in original

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[356] 1^st and Stam opinion in Admur 478:1 and 481:1; Tur 481; Rabbeinu Yona, brought in Rosh Pesachim 10:33; Chok Yaakov 478

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

[358] 2^nd opinion in Admur 478:1 and 481:1; Michaber and Rama 481:1 regarding after fourth cup [Michaber regarding no wine, rather water; Rama regarding that all drinks are like wine]; Tur 481 in name of Geonim; Rosh Pesachim 10:33 in implication of Yosef Tov Ilam; Rif Pesachim 27, end of Arvei Pesachim, brought in Rosh 10:34

[359] See Admur 481:1; M”B 481:1

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

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

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

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

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

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

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

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

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

[368] See Radbaz ibid

[369] See Kaf Hachaim 484:6

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

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

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

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

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

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

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

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

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

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

[378] Admur 479:4-5

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The letter of the law: See Background for dispute!

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

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

[396] Admur 481:1 and 478:1

[397] 1^st opinion in Admur ibid and ibid; Rabbeinu Yona, brought in Rosh 10:33; Tur 481; Chok Yaakov 481:1 “And so too he may drink all non-alcoholic beverages and so is main opinion”; Peri Chadash 481, brought in Kaf Hachaim 481:7; Nachalas Tzevi 481

[398] 2^nd opinion in Admur ibid and ibid; Michaber and Rama 481:1 [Michaber regarding no wine, rather water; Rama regarding that all drinks are like wine]; Beis Yosef ibid that so is custom of world; Darkei Moshe 481:2 that so is custom; Rif Pesachim 27a; Rosh ibid; Tur in name of all Geonim; Kaf Hachaim 481:2 in understanding of Michaber ibid; Nehar Shalom 481; Kneses Hagedola 62; Pesach Meubin 347-348; Chok Yosef 481:1

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

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

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

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

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

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

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

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

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

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

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

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

[406] Admur 481:1; 478:3

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

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

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

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

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

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

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

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

[413] Piskeiy Teshuvos 473:7

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

[415] Kneses Hagedola ibid

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

[417] Background and sources: If one eats in a different home than the Kiddush, the Kiddush is invalid, and must be repeated. [Admur 273:1 and 6] The same applies on the Seder night. [Admur 484:5]; It is even forbidden to make Kiddush in one room and then switch to another room within the same home and eat the meal in the other room, and doing so invalidates the Kiddush, unless one intended to do so to begin with, or one can see the area he made Kiddush, in which case it is valid Bedieved. [Admur 273:2] Initially one is not even to make Kiddush in one end of the room and then eat in the other end of the room. [Admur 273:3] If one made a delay between Kiddush and Hamotzi, then it is forbidden to even switch [rooms within the same home], even if one plans to return and eat in the original area of Kiddush, and doing so invalidates the Kiddush. [Admur 273:5] However, if no delay is made, then some Poskim rule that it does not invalidate the Kiddush, if one switched rooms in-between and returned to eat the meal in the original Kiddush room. [Kneses Hagedola 273 and Yad Melachi, brought in M”B 273:12 and Biur Halacha 273:3 “Lialter”; Possible understanding of Admur 273:5, as explains Biur Halacha ibid; Kitzur Halachos 273 footnote 5 and 12] The reason for this is because Kiddush and wine both require an after blessing to be said in their place of drinking, and hence leaving to another area is not considered Hesech Hadaas. [Biur Halacha ibid] This certainly applies if the matter is being done for the sake of the meal. [M”B ibid; Kaf Hachaim 273:25] However, other Poskim rule that switching rooms in between does invalidate the Kiddush, even if one returns to eat in the original room, and did not delay at all in-between. [Possible understanding of Admur ibid; Nachals Tzvi and Pesach Davar in length, brought in M”B ibid and Biur Halacha 273:3 “Lialter”] Practically, one is to be very careful in this matter, not to even switch rooms between Kiddush and Hamotzi. [M”B ibid; Biur Halacha ibid]

[418] Admur and Poskim ibid regarding switching rooms between Kiddush; After Karpas, an additional reason to not switch rooms is in order not to lose the blessing over the Karpas, which is also meant to count for the Maror. [Ashel Avraham Butchah Tinayna 475; See Chapter 4 Halacha 5 and Admur 178:1] Vetzaruch Iyun Gadol as to why the Ashel Avraham ibid makes no mention of the more severe issue of switching areas between Kiddush and Hamotzi, and only relates to the possible lose of blessing caused after Karpas. Perhaps, however, his intent is to say that even if the matter is needed for the meal, such as to use the bathroom, then although it does not pose an issue for Kiddush, as explained next, it may pose an issue for the blessing of Karpas.

[419] Admur 484:5 “He is not Yotzei with the Kiddush he makes in their home, as he is not having his meal in their home, and Kiddush is only valid in the area of the meal.”; 273:1 and 6

[420] Admur 273:5; Vetzaruch Iyun, as by the Seder there is anyways a large delay between Kadesh and Hamotzi, and hence perhaps any leave of area can invalidate the Kiddush. On the other hand, perhaps we do not consider the time spent on the Haggadah in-between Kadesh and Motzi Matzah as a delay at all, as it is needed for the meal, and hence it only invalidates the Kiddush if one stepped out for a delay of sometime.

[421] M”B ibid; Biur Halacha ibid

[422] M”B 273:12; Kaf Hachaim 273:25; Kitzur Halachos 273 footnote 5 and 12

[423] Admur 178:1; Seder Birchas Hanehnin 9:11-12

The law of Chaburah-if one is not eating by himself: Although in general we rule that if one is eating with a Chabura [i.e. another person or group of people] then even if he leaves, a blessing is not needed to be repeated upon returning, and he may even initially leave [see Admur 178:2], nevertheless, the status and definition of Chaburah is debated amongst the Poskim, and is hence not to initially be relied upon. [See Piskeiy Teshuvos 178:8]

[424] Ashel Avraham Butchah Tinayna 475

[425] However, after Hamotzi, even though one is still before Maror, one can no longer say a blessing on a Hadama as it is included in the blessing over the meal, unless the Hadama is a desert fruit, such as a banana, or pineapple.

[426] Ashel Avraham Butchah Tinayna 475; Vetzaruch Iyun why he makes no mention of the law by a Chabura!

[427] See Admur 178:1; Seder ibid 11; However, if one went to his backyard, which is closed from all four sides and not used as an entrance to the home, the practically, it is viewed as another room within the home and the blessing is not repeated. [See Piskeiy Teshuvos 178:4 footnote 15]

[428] See Biur Halacha 178:1 “Bibayis Echad”; Shevet Halevi 1:205; Piskeiy Teshuvos 178:7

[429] See Admur 178:2; Seder 9:13

[430] Eating a different Hadama vegetable in a case of doubt: See Ashel Avraham ibid who suggests removing the Karpas and Maror from the table and eating a new Hadama vegetable with a blessing, in a case of doubt.

[431] See Admur Seder 9:18, 178:8, Rama 178:7, that a short Hefsek is not a Hefsek at all by a matter of Kevius and footnote 141 of Rav Elyashvili that it is understood from here that it is even initially permitted; M”B 178:34 in name of Tosafus and Rosh; Kaf Hachaim 178:24;Piskeiy Teshuvos 178:9

[432] Admur 484:6 [See Admur Seder 9:16-17; 178:4-5; 184:1]; M”A 484:1; 479:2; Beis Yosef 484; Abudarham ibid; Peri Chadash 484; Chok Yosef 484:1; Kaf Hachaim 484:5

[433] See previous footnote!

[434] The reason: As it is forbidden for one to uproot himself from his area of the meal prior to reciting Birchas Hamazon, and to go to another home, even if he plans to return, unless he is going for the purpose of a Mitzvah, as explained in 178:4 and 6 and 184:1. [Admur ibid; See Admur Seder 9:16-17; 178:4-5; 184:1]

[435] Poskim ibid

[436] Admur ibid; M”A ibid; Beis Yosef 484; Abudarham ibid; Peri Chadash 484; Chok Yosef 484:1; Kaf Hachaim 484:5

The reason: As this is not considered a Mitzvah Overes, as he can do the Seder in the other home after he finishes his meal and says Birchas Hamazon in his home. [Admur ibid]

Other opinions: Some Poskim rule that it is permitted to leave the home to lead the Seder in another area once the Koreich sandwich has been eaten, prior to eating his meal, and he may then return home and finish his meal. [Kol Bo; Derisha 484; Elya Raba 484:3; Erech Hashulchan 178:2; 484:1; See Kaf Hachaim 484:5]

[437] Admur 178:5; Seder 9:17; Rama 178:2

The reason: As he must recite Birchas Hamazon in the area that he ate the Matzah, and he may forget to return and end up reciting Birchas Hamazon in another area than the area of the meal. [See Admur 178:4-5] The idea of intent is only valid in the case explained next, where one plans to eat Matzah also in the second home.

[438] See Admur 178:5; Seder 9:16

The reason: As he must recite Birchas Hamazon in the area that he ate the Matzah, and he may forget to return and end up reciting Birchas Hamazon in another area than the area of the meal. [See Admur 178:5] In other words, although a Chabura helps to save one from Hesech Hadaas by a Shehakol/Hadama/Haietz product, it does not protect one from not forgetting to return to bench, and therefore we decree that he may not leave.

[439] Admur 178:4 “However, if he leaves with intent to return and finish the meal in his original area, then it is not considered Akirah, even if he did not leave any friends there waiting for him. Nonetheless, he must go with intent to eat there.”; 178:5 “As if he goes to eat there, in the worst case scenario, even if he forgets to return to his home to recite Birchas Hamazon, he will at the very least recite it there, as we only suspect for Akirah Limikomo Belo Bracha if his intent is not to return and Bench there, and did not intend to do this to begin with” Admur Seder 9:16 explains that one must go there with intent to eat bread, and with intent to return and eat bread in his original area; Vetzaruch Iyun from Admur in Seder ibid who completely omits this Halacha of 178-4-5 and implies that one may never switch areas if he did not have in mind to do so upon saying Hamotzi, even if he plans to return to his original place and will eat bread in both areas. It is likewise omitted from Ketzos Hashulchan 41 and from Piskeiy Teshuvos 178. However, see footnote 124 of Rav Elyashvili in Seder ibid who records this ruling of Admur 178:4-5 as binding even according to the Seder. Vetzaruch Iyun.

[440] Admur 178:4; 184:1

The reason: As one is required to recite Birchas Hamazon in the area of his meal, and if one eats in two areas, he is unable to recite Birchas Hamazon twice, in

[441] Admur 479:8; 484:6 regarding Afikoman and so rule also regarding Shulchan Oreich: M”A 478:2; Taz 479:3; Chok Yosef 478:2; M”B 478:3; Kaf Hachaim 478:7

May one leave prior or in midst of Shulchan Oreich if he intended to do so by Hamotzi? From the wording of Admur and the Poskim ibid it is implied that one may never leave in middle of the meal, or prior to the Shulchan Oreich, even if he intended to do so at the time of Hamotzi, and he may only go to another area for the Afikoman. Vetzaruch Iyun, as we rule that whenever one intends at the time of Hamotzi to continue the meal in a second area that he is permitted to do so, and continue to eat the meal in the second area. [Admur 178:4]

[442] Admur 479:8; 484:6 “It is permitted for him to uproot himself prior to eating the Afikoman and to go to another home and make for them the entire Seder and eat with them the Afikoman and recite with them Birchas Hamazon”; Taz 479:3; See Kaf Hachaim 479:13 for all the opinions on this matter!; See Piskeiy Teshuvos 479:3

[443] Admur 484:6; 178:4; 184:1; Seder 9:17 [Vetzaruch Iyun why Admur omitted this in 479:8]; Rama 178:1; M”A 178:8; M”B 178:33; Piskeiy Teshuvos 178:11

[444] Admur 178:4; 184:1

[445] 2^nd opinion, and final ruling, of Admur 178:6; Implication of Admur in Seder 9:17

Other opinions: Some Poskim rule it is permitted to finish the meal in a second area for the sake of reciting Birchas Hamazon with a Zimun, even if he did not have intent to do so at the time of Hamotzi. [1^st opinion in Admur ibid; Aruch Hashulchan 178:8; Piskeiy Teshuvos 178:11]

[446] Admur 479:8; 478:2-3

[447] Admur 479:8

[448] Admur ibid; Bach end of 479; Peri Chadash end of 479; Maharal in Gevuros Hashem 63

[449] Admur ibid; Taz 479:3; M”A 479:2

The reason: As after Afikoman, it is forbidden for them to taste anything in the home that they entered [See Admur 478:1], and if so, how can they recite Birchas Hamazon there, as does not Birchas Hamazon need to be recited in the area that one finished eating! [Admur ibid; See Admur 184:1] Likewise, they cannot leave in middle of eating Afikoman and continue eating the Afikoman Matzah there, as one may not eat the Afikoman in two areas. [Admur ibid]

[450] Admur 480:2“There is no need to complete the Hallel in the area of the meal, and rather one is able to complete it in another home. Now, although one will not be drinking all four cups in the same area, there is no Halachic issue in doing so.”; 479:8; 484:1 that he may switch areas after Birchas Hamazon and 484:4 in parentheses that he may finish the Hallel and the 4^th cup in another home; Rama end of 480; Rambam 8:10, based on Pesachim 86a; M”B 480:11; Kaf Hachaim 479:13; 480:18; Piskeiy Teshuvos 479:3

Other opinions: Some Poskim rule that one is required to drink all four cups in the same home, otherwise it is not considered like four cups. [Raavad on Rambam ibid] Practically, we negate this opinion. [Kesef Mishneh ibid]

[451] Admur 472:25; 479:7 “There is no difference between men and women in any of the obligations of this nigh”; Michaber 472:14 “Also women are obligated in the four cups and in all the Mitzvos of the night”; Rebbe Yehoshua Ben Levi Pesachim 108a; P”M 479 A”A 2; M”B 472:12; Kaf Hachaim 472:88-89; Piskeiy Teshuvos 472:12

[452] The reason: As although women are exempt from all time dependent positive commands, whether Biblical or Rabbinical, nonetheless, the Sages obligated them to fulfill all the matters which they institituted to be followed on this night, as they too experienced the miracle of the exodus. [Admur ibid; Pesachim ibid]

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

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

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

[455] See Admur 472:25; 479:7; Kaf Hachaim 477:2

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

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

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

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

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

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

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

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

[462] Chayeh Adam 130:12; Kaf Hachaim 472:89

[463] Piskeiy Teshuvos ibid

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

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

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

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

[468] Minchas Chinuch 21:6; Chazon Ovadia 2:149 unlike Yechaveh Daas 2:65; Halichos Bas Yisrael 23:26; See P”M 479 A”A 2

[469] Admur 472:10; Rama 472:4; Ravayah; Pesach Chasidi; Piskeiy Teshuvos 472:2

[470] Admur ibid; Michaber 472:4; Pesachim 108a; Kol Bo 50; Bach 472; Levush 472; Kaf Hachaim 472:25

[471] Admur ibid; Michaber 472:4; Pesachim 108a [regarding married]; Rosh Pesachim 10:20 in name of Rav Haiy Gaon in Sheilasos Tzav 76-77 [regarding single]; Tur 472 in name of Bahag; Beis Yosef 472; Bach 472; Peri Chadash 472:4; Birkeiy Yosef 472:2; Kaf Hachaim 472:24

The reason: As it is not common practice for women to lean upon eating, and it is thus not considered an act of freedom for them. [Admur ibid; Tur ibid; Sheilasos Tzav 77]

[472] Admur ibid; Rama 472:4; Mordechai Pesachim 37 in name of Tosafus; Rabbeinu Yerucham 5:4 [p. 42]

[473] Admur ibid; Rama 472:4; Darkei Moshe 472:2; Levush 472; Taz 472:3; See Kaf Hachaim 472:27 that even amongst Ashkenazim it is a Mitzvah Min Hamuvchar for women to lean; See Sefer Michtav Sofer that the wife of the Chasam Sofer, who was the daughter of Rav Akiva Eiger, was accustomed to lean in front of her husband. See Piskeiy Teshuvos 472:2 footnote 8

[474] Pesach Meubin 170; Ben Ish Chaiy Tzav 1:28; Kaf Hachaim 472:28, 29; Rav Yaakov Yosef; See Beis Yosef 472 who rules that Bedieved one Is not Yotzei if he does not lean; See Chok Yaakov 472:5; Piskeiy Teshuvos 472:2

[475] Mateh Efraim 619:12; Sefer Haminhagim p. 128 [English]

[476] Admur 479:7; 472:25; Tosafus Sukkah 38a; Maharil p. 121; Chok Yaakov 479:6; P”M 479 A”A 2

[477] The reason: Although women are exempt from reciting any Hallel [on Rosh Chodesh or Chanukah or Yom Tov] they are obligated to recite this Hallel, as there is no difference between men and women in any of the obligations of this night, as explained in 472. [Admur ibid]

[478] See Admur 472:25; Kaf Hachaim 472:90-95 Piskeiy Teshuvos 472:12-13

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

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

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

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

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

[483] Admur 472:25 in parentheses; Aruch Hashulchan 472:15; Piskeiy Teshuvos 472:12

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

[485] Piskeiy Teshuvos 472:13

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[506] Ben Ish Chaiy Tzav 1:28; Moadim Uzmanim 3:257; Piskeiy Teshuvos 472:2; Vetzaruch Iyun as to the application of this Mitzvah of leaning even to children, even though even women do not lean if they lack of Chashivus and due to the reliance on Ravayah, then certainly this would apply to children. Perhaps then this entire ruling of the Ben Ish Chaiy is only applicable to Sephardim which are accustomed for women to lean, and not for Ashkenazim who follow the Ravayah regarding women, and the same would even more so apply regarding children. Vetzaruch Iyun.

[507] This applies to Ashkenazim. By Sephardim, even female children are to be educated to lean.

[508] Sefer Mishnas Chinuch based on Betzel Hachochma 5:169 that children are not obligated in Tashlumin; Upashut that since the Ravayah rules that even adults don’t have to re-eat or drink the food, certainly children which are Trei Derabanon may rely on this opinion.

[509] Moadim Uzmanim ibid; Piskeiy Teshuvos ibid

The reason: As young children do not enjoy leaning and it is thus not considered an act of freedom for them.

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

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

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

[513] Admur ibid, parentheses in original

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

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

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

[516] Admur 481:1; Rama 481:2; Iggur 819 in name of Shivlei Haleket 218

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

The letter of the law: On the second night one may rely on the first opinion and drink all non-alcoholic beverages even if it is not a case of great need, as from the letter of the law there is no prohibition at all to eat and drink after the 3^rd and 4^th cup, and it is only the Mehadrin that are accustomed on the 2^nd night like the first night. [Admur ibid; Chok Yaakov ibid]

[518] Sefer Haminhagim ibid; Likkutei Dibburim p. 269; Sefer Hasichos 5701 p. 93; Reshimos 5:19; Hamelech Bemisibo 2:97; Otzer Minhagei Chabad p. 120; So was also custom of Darkei Chaim Veshalom 605; Tzas Viznitz

Other customs: Some are accustomed to eating the Afikoman before midnight on both nights. [Minhag Komrana; Ger; See Admur 481:1]

[519] Admur 472:4; Taz 472:3; Chok Yaakov 472:5

Chasan in first year: A Chasan who is in his first year of marriage, in some communities does not wear the Kittel on the Seder night. In other communities even a Chasan wears the Kittel. [See Maharam Shick 28; Taamei Haminhagim Kuntrus Achron 503; Vayaged Moshe 12:2; Piskeiy Teshuvos 472:3]

Not to wash the Kittel: Some are accustomed not to wash the Kittel even if it got dirty from Matzah and wine, and wear it in this method on Yom Kippur, in order so these Mitzvos stand in their favor. [Seder Hearuch 31:5]

[520] Kaf Hachaim 472:30

[521] The reason: As the Kittle is a garment of the dead and is worn in order to subjugate the heart, in order so he does not become lightheaded over the joy and freedom experienced on this night. [Admur ibid] Alternatively, as the Kittel is a garment of freedom and aristocracy, similar to that of the Kohen Gadol which wore all white on Yom Kippur when he entered the Holy of Holies. [Hagadas Maharal, Zera Gad, and Vayaged Moseh 12]

[522] Sefer Haminhagim p. 39

[523] Admur 472:4; Taz 472:3; Chok Yaakov 472:5; Minchas Elazar 3:66; Ketzei Hamateh 610; Shefa Chaim [Tzans] 2:121; See Kaf Hachaim 472:30; Nitei Gavriel 35:12; Piskeiy Teshuvos 472:3

Other opinions: Some Poskim rule that an Avel is not to wear a Kittel, as his heart is anyways in a state of brokenness due to his mourning. [M”A 472:5; Elya Rabah 472:3; P”M 472 A”A 5; Derech Hachaim ibid; Chayeh Adam 130:2 Dinei Haseder; M”B 472:13 that custom is not to wear although concludes that one may wear it if he chooses]

[524] The reason: As the Kittle is a garment of the dead and is worn in order to subjugate the heart, in order so he does not become lightheaded over the joy and freedom experienced on this night. [Admur ibid] Alternatively, as the Kittel is a garment of freedom and aristocracy, similar to that of the Kohen Gadol which wore all white on Yom Kippur when he entered the Holy of Holies. [Hagadas Maharal, Zera Gad, and Vayaged Moseh 12]

[525] Siddur Arizal of Reb Shabsi

[526] Haggadah of Rebbe; Sefer Haminhagim p. 39

[527] Otzer Minhagei Chabad p. 138

[528] Admur 529:11 “When one eats and drinks on Yom Tov he is obligated to feed converts, orphans and widows, amongst all other unfortunate paupers. One who locks the doors of his home and eats and drinks with his wife and kids alone and does not feed or give to drink the paupers and people of misfortune, their meal is not considered a Simchas Mitzvah, but rather a Simcha of their stomachs. On this the verse states that their bread is impure, and it is as if they have placed manure on their face. This form of joy is considered a mockery of themselves.”; Rama 529:1; Rambam Yom Tov 6:18

[529] Admur 512:1; 325:1

[530] The reason: It is forbidden to invite gentile guests on Yom Tov due to a decree that one may come to cook more food on his behalf. [ibid]

[531] Admur 512:2

[532] Admur 512:3

[533] Taz 167:18; Rikanti in Taamei Hamitzvos; Shlah Miseches Pesachim; Siddur Yaavetz; Kaf Hachaim 167:140

[534] Vayaged Moshe 12:2 based on Pesachim 87a; Seder Hearuch 30 footnote 18; Piskeiy Teshuvos 472:3

[535] See Vayaged Moshe 29:4; Targum Yonason Bo 12:4; Pesachim 64b; Piskeiy Teshuvos 479:2

Chapter 3: General laws of the Seder

Chapter 3: General laws of the Seder

9. Leaving the area during the Seder:

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Chapter 3: General laws of the Seder

9. Leaving the area during the Seder:

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