Chapter 13: Pesach – Pesach Chinuch & Katan Laws [1]

 

Pesach presents one of the greatest opportunities for chinuch in all of Judaism. More than any other Yom Tov, the Torah places children at the center of the observance and commands us to transmit the story, faith, and traditions of our nation from one generation to the next. The mitzvah of “Vehigadeta Levincha”—telling over the story of the Exodus to one’s children—stands at the heart of the Seder night and serves as one of the most powerful foundations of Jewish continuity.

Indeed, the Seder is perhaps the most widely observed Jewish ritual in the world. Across countries, cultures, and levels of religious observance, Jewish families gather around the Seder table to recount the Exodus from Egypt, celebrate Hashem’s miracles, and pass on the heritage of the Jewish people to the next generation. Many of the memories, songs, customs, and experiences that children absorb during Pesach remain with them for the rest of their lives. The atmosphere of the Seder, the questions of the Mah Nishtanah, the search for the Afikoman, and the retelling of the Exodus often become cherished memories that shape a child’s Jewish identity well into adulthood.

For this reason, no time of the year carries greater potential for instilling within a child the fundamentals of faith, Jewish identity, and love of mitzvos. The lessons learned and emotions experienced during Pesach can become an eternal source of inspiration and attachment to Judaism.

At the same time, this tremendous opportunity carries with it immense responsibility. Due to the numerous laws, customs, stringencies, and preparations associated with Pesach, there is a danger that children may come to associate the Yom Tov with pressure, anxiety, criticism, or stress. Excessive focus on cleanliness, chumros, and perfection at the expense of warmth, joy, and family harmony can unfortunately leave a lasting negative impression. Parents and educators must therefore take great care to ensure that alongside meticulous observance of the laws of Pesach, children experience the Yom Tov as one of happiness, love, faith, and family connection.

When approached correctly, Pesach becomes not only a week of observance, but a lifelong educational experience through which the foundations of Judaism are transmitted from parent to child, ensuring that the story of the Exodus and the faith of our people continue for generations to come.

 

1. Its importance in Chinuch:

A foundation in our faith:^[2] The celebration of the Passover Holiday is a great pillar and foundation within our Torah and in our faith. The Exodus was a nature breaking miracle and wonder. It was in Egypt that we saw G-d’s eternal powers revealed; His ability to override nature and do as He sees fit. It was the one time we witnessed as a nation the works of the supernal primordial Being. It is thus no wonder that Passover serves as an awakening of these memories which strengthen our faith and trust in G-d above.

Working on one’s character:^[3] The entire idea of cleaning the house for Chametz is to get rid of bad traits. [Accordingly, one is to take extra precaution on Pesach, and during Pesach preparations, to rid oneself of any bad traits of haughtiness, anger, and the like.]

The Holiness of the Job of cleaning for Pesach:^[4] From the following incident, it is understood that the job of cleaning the home for Pesach carries tremendous holiness: It occurred one year on Rosh Hashanah, after Reb Levi Yitzchak of Berditchiv blew the Shofar, that he exclaimed “Sweet Father, if the angels which were created from the Shofar blowing of Levi Yitzchak the son of Sara are weak, let the holy and healthy angels which were created from the hard work and toil of your people before Pesach, in which they scrubbed, smoothened and Kashered in honor of Pesach and for Hiddur Mitzvah; let those angels come and appease you.”

 

2. Pesach Trauma: What Can Cause It?

Alongside the tremendous opportunity that Pesach presents for transmitting faith, Jewish identity, and love of Torah to our children, it also carries a corresponding responsibility. Unfortunately, when mishandled, Pesach can become associated in a child’s mind with fear, anxiety, and painful memories rather than with the joy of Yom Tov and the miracles of the Exodus.

Among the factors that can contribute to what is sometimes called “Pesach trauma” are:

• Excessive stringencies that go beyond the requirements of halachah and dominate the atmosphere of the home.
• Creating a situation in which children feel that there is little or nothing available for them to eat.
• High levels of stress and anxiety in the weeks leading up to Pesach.
• Frequent yelling, criticism, and tension surrounding cleaning and preparations.
• Disproportionate reactions when mistakes are made regarding chametz or Pesach observance.
• Allowing the focus on chumros and technicalities to overshadow the joy, faith, and family experience that Pesach is meant to convey.

A painful illustration of this was shared with me by a student who had unfortunately abandoned Torah observance. When asked what originally pushed him away from Yiddishkeit, he replied that while many factors had contributed, the event that ultimately “broke the camel’s back” occurred on Erev Pesach morning. As a child, he was caught eating chametz outside in his backyard after his father had stated that Chametz may no longer be eaten in the home, even though it was prior to the end time of eating Chametz. The reaction and punishment he received were so severe that the experience remained etched in his memory for years and became associated in his mind with Judaism itself.

This story should serve as a sobering reminder. While children must certainly be educated regarding the importance of Pesach and the seriousness of chametz, the manner in which this education is conveyed is often just as important as the message itself. A child should leave Pesach with memories of warmth, love, faith, family, and the wonders of Yetzias Mitzrayim—not memories of fear and anxiety. The greatest chinuch is accomplished when observance is accompanied by patience, understanding, and genuine simchas Yom Tov.

 

3. Compromising on Chumros for the sake of Shalom Bayis:

Any matter which is a mere custom or act of piety, and is permitted from the letter of the law, may be compromised on in a case that it can cause a host to be offended, and it is not possible for the custom or stringency to be done inconspicuously and go undiscovered.^[5] There is no need for Hataras Nedarim to be performed in such a case, even if this stringency has the status of a Neder.^[6] Accordingly, we find in Halacha that one is required to transgress the custom of his community, when he is found in a community which does not keep that custom, and guarding that custom in that area will cause strife and dispute, being that it is not possible to perform it inconspicuously.^[7] This however, only applies by a custom or Chumra that is not based on a Biblical or Rabbinical requirement.^[8] If, however, the custom or Chumra is based on a Biblical or Rabbinical prohibition, such as that one is accustomed to follow a certain opinion in Poskim which prohibits a certain matter or a certain food, then one must keep his custom even when he is a guest in another’s home, even if the matter is a mere Chumra.^[9] Likewise, if the act of piety is kept because there is even a chance of prohibition involved in doing this matter, then one is not to break his stringency.^[10]

 

Practical advice for parents: As parents, we all desire our children to be educated with the highest standard of Torah education and piety, and revere our traditions and customs which we wish to inherit into our child. Nonetheless, at times, this correct and proper goal can be articulated in ways that distances the child from the wish or desire to keep them, let alone cherish them. It is very important that one assess the age of a child, his maturity, and spiritual wellbeing, prior to inheriting him a stringency that may prove to be too difficult and counterproductive to his education. Certainly, when education in these matters is imparted with overly zealous strictness, anger, and fury, it can serve as counterproductive to the child’s general education, and while it may guarantee winning the current battle, he may at the long run lose the war. As parents, especially regarding Pesach when we were chosen by G-d as a nation, we must impart into our children the love and joy of this precious Holiday, and make them have a fun and exciting experience engrained in their minds, so they too will want to inherit those same precious laws and customs to their future generations.   A story with the Rebbe Rayatz-Being Machmir not to offend others with your Chumros: It once occurred by a Pesach meal on the table of the Rebbe Rayatz in New York that a certain uneducated guest dipped his Matzah in the Borscht [beet soup], performing a grave sin in the eyes of the Chassidic brotherhood that were present by the meal. As can be understood, a great tumult transpired surrounding the actions of this guest, and the other Chassidim present gave the guest a piece of their mind. The Rebbe Rayatz inquired as to the reason behind the commotion and was told of the grave actions performed by the guest on his very own Pesach table. The Rebbe Rayatz nonchalantly replied “It is better that the Matzah become red [with the Borscht soup] than you cause the face of a Jew to redden in shame.”

 

4. Eating Chametz^[11]
5. The General Rules:

The subject of a child eating chametz on Pesach is primarily governed by the general laws of chinuch, which were discussed at length in Chapter 1. As explained there, a father is obligated to prevent a child who has reached the age of chinuch from transgressing any prohibition, including against eating chametz on Pesach. Furthermore, it is biblically forbidden for any Jew to actively feed prohibited food to a child, including chametz on Pesach, due to the prohibition of causing another Jew to transgress. In addition, as explained there, foods that are forbidden to be eaten have a detrimental spiritual effect upon a person. Accordingly, every Jew, and especially a parent, should endeavor to prevent a child from eating non-kosher food, even if the child is below the age of chinuch, and even if the child is not his own.

With regard to Pesach, there is an added concern: namely, how the chametz came into the child’s possession. If the chametz belongs to the parent, then aside from the prohibition of allowing or causing the child to eat it, the parent may also be transgressing the Torah prohibition of owning chametz on Pesach. Thus, Pesach introduces an additional layer of severity beyond the ordinary laws of forbidden foods.

Accordingly, for all practical purposes, both owning chametz on behalf of a child and allowing a child to eat chametz on Pesach are forbidden, and one must prevent a child from doing so regardless of the child’s age. The discussion in the following halachos relates to exceptional circumstances, such as illness or other situations of need, in which a child may require chametz or chametz-based products. In such cases, special halachic considerations arise, and the proper course of action must be determined.

 

1. Children eating Chametz for medicinal purposes:^[12]

A slightly ill baby may eat or drink Chametz for medical reasons.^[13] This applies even if his illness does not pose a danger to his life.^[14] [Accordingly, children who are accustomed to eaten certain Chametz based formulas and changing their menu over Pesach can lead them to falling ill, must be fed Chametz on Pesach.^[15] Several days before Pesach, one should begin experimenting with Kosher for Pesach formula’s, and see how the baby reacts. If the baby cannot handle these formula’s, one is to speak to their pediatrician to inquire for an alternative. If the only available alternative is a Chametz formula, one may have it fed to their child over Pesach, as explained next.]

How to store the Chametz and feed the child: Unless it is a possible life-threatening situation, one may not own Chametz for the purpose of feeding a slightly ill child.^[16] If possible, one is to arrange for the child to be brought to the home of a gentile, who will then feed the child the Chametz free of charge, as he needs daily. If this is not possible, then one should try to arrange for a gentile to come to his home daily as needed and feed the child Chametz free of charge, making sure that no Chametz is left to remain in the house.^[17] If this too is not possible, then one may request from a gentile to give the child Chametz free of charge, and this Chametz will be acquired by the child and kept in one’s home behind a Mechitza of ten Tefach. If one is unable to find someone to give the child Chametz free of charge, then one may ask a gentile to give the child the Chametz on credit, and he will pay him for it after the child acquires the Chametz. In all cases, one may not touch the Chametz until the child acquires it for himself.^[18] Furthermore, even after the child acquires the Chametz, one is not to personally touch or deal with the Chametz, and is rather to arrange for a gentile, or other child to prepare it for the baby and feed him. If neither of these options are available. Then one may personally feed the child Chametz.^[19] [Practically, in reliance of today’s Mechiras Chametz sale, one can purchase Chametz for the child prior to Pesach and include it in the sale to the gentile. Then, on Pesach, one may have the gentiles Chametz taken and fed to the child as necessary, with intent to repay the gentile later on. This is not considered stealing, and many contracts explicitly give one permission to do so.^[20] Alternatively, one can acquire the Chametz to the child before Pesach.^[21] To achieve this regarding baby formulas, one must begin experimenting with Kosher for Pesach formula’s before Pesach begins to see if one will need to buy Chametz formula before Pesach, and have it included in the sale to the gentile. If one did not do so, and needs to buy the formula on Pesach itself, then it may only be purchased in one of the above-mentioned ways.]

In a life-threatening situation:^[22] The above only applies in a case that is not life threatening, however, in all life-threatening situations, it is permitted to own and feed Chametz on behalf any person who is dangerously ill. One may even purchase Chametz on Pesach for this purpose.

 

1. Children eating Kitniyos on Pesach^[23]

Letter of the Law: From the letter of the law, an argument can be made that children, even of Ashkenazic descent, may eat kitniyos on Pesach. Accordingly, there is no obligation upon a parent to protest a child who eats kitniyos.

Proper Chinuch: Nevertheless, once a child reaches the age of chinuch, it is proper for a parent to educate him to follow the family custom and refrain from eating kitniyos, and so is the custom. A parent should therefore train the child in the accepted Ashkenazic practice and, whenever practical, prevent him from eating kitniyos in order to accustom him to proper Pesach observance from a young age. Furthermore, even for children who have not yet reached the age of chinuch, it is proper not to feed them kitniyos on Pesach unless there is a need to do so, such as when the child is unable or unwilling to eat suitable non-kitniyos alternatives, or other circumstances exist that justify leniency.

 

1. Children eating Gebrochts on Pesach:^[24]

Letter of the Law: From the letter of the law, children may eat Gebrochts on Pesach. Accordingly, there is no obligation upon a parent to protest a child who eats Gebrochts.

Proper Chinuch: Nevertheless, practically, the Rebbe directed that the stringency of Gebrochts applies likewise to children. Hence, parents are to educate their children not to eat Gebrochts, and teach them to be careful not to get their Matzah wet, or into their foods. [Nevertheless, in a time of need one may certainly be lenient to feed Gebrochts to children, especially if they are below the age of Chinuch. For example, infants may eat Gebrochts if needed, and doing so takes precedence over feeding them Kitniyos, as explained in Q&A. Likewise, there is no need to be overly careful with small children if they get Matzah crumbs on their food and the like.]

 

Practical advice for parents: Being careful with one’s children that they do not get their Matzah into their food, or serving bowls, can be both stressful and infuriating. This can lead to destroying the proper Yom Tov atmosphere at the table, which certainly was never the intent of our Holy Rebbeim. One should be understanding and not be overly particular with the children in this matter, and as the Rebbe already stressed in earlier years that there is room to be lenient with children regarding Gebrochts. One practical advice that many people follow, is to simply serve Matzah before the other foods, and hence avoid the situation from developing to begin with. Nonetheless, as stated in C, one must be careful to continue eating Matzah periodically also after this point.   Q&A What is better if needed-to feed a baby Kitniyos or Gebrochts?[25] It is better to feed the child Gebrochts than to feed him Kitniyos.

 

5. Owning Chametz – Chametz of a child:^[26]
6. A. Prohibition Against Child Owning Chametz:^[27]

As with all mitzvos of chinuch, it is forbidden for a child to own chametz on Pesach. Certainly, a child who has reached the age of chinuch may not own chametz, and his father is obligated to educate him in this matter and ensure that he does not retain any chametz over Pesach. Furthermore, even regarding a child who has not yet reached the age of chinuch, any chametz in his possession must nevertheless be removed.^[28] Since a young child’s acquisitions are generally connected to his father’s domain, the chametz is effectively considered to be under the father’s ownership or responsibility.^[29] Accordingly, it must be destroyed or otherwise disposed of before Pesach. Moreover, a parent has the halachic status of a guardian over his child’s property, and his responsibility is no less than that of a guardian appointed for orphans, who is obligated to search for and remove all chametz belonging to those under his care, as explained next. Therefore, for all practical purposes, a child’s chametz must be eliminated before Pesach just as an adult’s chametz must be.

 

1. B. Who is responsible to check and nullify the Chametz of orphans?^[30]

The caretaker of the orphans is obligated to check and nullify^[31] the Chametz of the orphans [even below the age of Chinuch^[32]] just as he is obligated to do for them all the other Biblical and Rabbinical commands.

 

1. C. Chametz Owned by a Child Over Pesach:^[33]

The poskim dispute whether chametz that was owned by a child over Pesach is subject to the rabbinic penalty of chametz she’avar alav haPesach, which prohibits benefiting from chametz that remained in Jewish ownership throughout Pesach. Some authorities maintain that since a child can acquire ownership of property, chametz that belonged to him and remained in his possession over Pesach is included in the decree and is therefore forbidden after Pesach. Other authorities are lenient and rule that the Sages did not apply their penalty to chametz owned by a minor, especially in cases where the child lacked full halachic capacity regarding the prohibition.

 

1. D. What should one do if a child brings home Chametz on Pesach?^[34]

If the child has reached the age of Chinuch, then one is to destroy the Chametz through flushing it down the toilet or burning it.^[35] If the child is below the age of Chinuch, then one is to discard it outside the home, making sure not to touch it in the process.^[36]

 

6. Bedikas Chametz and Cleaning for Chametz^[37]

One of the most memorable and enjoyable parts of Pesach for children is participating in the preparations for the Yom Tov, especially the cleaning for chametz and the Bedikas Chametz. Children naturally enjoy helping search for chametz, preparing the home for Pesach, and taking part in the excitement surrounding the annual inspection and removal of chametz. Indeed, involving children in these activities serves as an important aspect of chinuch, helping to instill within them an appreciation for the sanctity of Pesach and the seriousness of the prohibition of chametz.

At the same time, while parents should certainly involve their children in cleaning and checking for chametz whenever appropriate, an important halachic question arises as to whether children may be relied upon to perform these tasks in a manner that exempts the adult from his obligation. The following halachos discuss when a child’s cleaning or Bedikas Chametz may be relied upon, which children are considered trustworthy for this purpose, and under what circumstances the responsibility must remain exclusively with an adult.

 

1. Appointing children to help clean and check for Chametz:^[38]

From the letter of the law [one who plans to nullify his Chametz, or already did so^[39]] may appoint a mature child to help clean and perform Bedikas Chametz.^[40] This refers to a child who has the knowledge and ability to do the search in accordance with all the Halachic requirements. [However, children who have not reached the age of responsibility and knowledge to be trusted to do the Bedika, may not be appointed to clean and check, and their search is invalid even Bedieved.] Nonetheless, despite the above allowance, it is a Mitzvah Min Hamuvchar to Lechatchilah only appoint men over the age of 13 to perform the Bedika.^[41] In a case that the search is Biblically required, such as if one did not nullify his Chametz, did not sell his Chametz, and it is already past the 6^th hour on Erev Pesach, then it is forbidden to rely on children and their search is invalid.^[42]

 

1. Guarding the Chametz starting from the Bedika and onwards:^[43]

Prior to the Bedika, one must place all one’s known Chametz in an area that is not accessible to children or rodents.^[44] Similarly, any Chametz found during the Bedika is to be guarded, both during and after the Bedika, from being accessible to rats and children.^[45] One guards the Chametz from mice and children by hiding it in a box, or other area that mice and children cannot take access. Alternatively, one can hang it in the air [on one’s ceiling, above the reach of mice and children]. Alternatively, one can place it by a high area which children cannot reach and place a wide vessel over it [so the mice cannot take from it]. However, a small, narrow vessel is no good being that the mice can overturn it and reveal the Chametz.^[46]

 

1. What areas must be checked in a home with children?^[47]

When there are children in one’s home, all areas which can be entered and reached by the child, must be checked. This applies even if one is positive that he himself never entered Chametz there and it is uncommon to enter there while eating or snacking.

 

1. Giving children Play-Doh [Barbatzek in Hebrew] within thirty days before Pesach:

Many varieties of play dough are made of actual Chametz.^[48] The company brand Play-Doh, which is the main manufacturer of the item, makes the compound from flour, water, and food coloring.^[49] Therefore, in compliance with the previous law of avoiding Chametz that is difficult to remove, it is suggested that children not be given Play-Doh starting from Purim and onwards, unless they are properly supervised. It goes without saying that Pesach arts and crafts should not be made using Play-Doh. There are alternative brands of play dough that do not contain Chametz, and thus would not pose a problem to use for Pesach arts and crafts.

 

7. Bittul Chametz:^[50]

It is disputed among the poskim whether a child has the halachic ability to nullify (mevatel) his chametz. Practically, a parent or guardian should perform the bitul chametz on the child’s behalf whenever necessary.^[51]

 

8. Biur Chametz

There is no independent obligation upon a child to burn chametz. Rather, the obligation of destroying the chametz rests upon the parent or legal guardian, just as the responsibility for Bedikas Chametz and ensuring that the home is free of chametz rests upon the adult. Nevertheless, it is proper for parents to involve their children in the mitzvah of Biur Chametz as part of their education in Pesach observance. Accordingly, parents should take their children with them to the chametz burning and, when appropriate, give them a piece of bread or other chametz to throw into the fire. In this way, the child actively participates in the mitzvah and develops a lasting appreciation for the observance of Pesach and the removal of chametz.

 

9. Mechiras Chametz^[52]

A child has the halachic ability to sell his own chametz once he reaches the age of peutos (approximately six years old). Furthermore, a parent or legal guardian may sell a child’s chametz even before the child reaches this age, as the sale is considered a benefit (zechus) for the child, and one may act on behalf of another person in a matter that is entirely to his advantage.

May one send his child to the Rav, to sign on the Shtar Harsha on his behalf?^[53] Any person, including one’s child [even below Bar/Bas Mitzvah] may be appointed as a messenger to go to the Rabbi and appoint him to sell the Chametz on one’s behalf, through signing on the Shtar Harsha.^[54] In such a case, it is proper for a Kinyan to be made with the messenger.^[55] Nonetheless, the custom is for the seller himself to sign on the Shtar Harshah, and not to send a child to do so. If, for whatever reason, one is unable to go himself, he may send another person to do so on his behalf, as stated above.

 

 

10. Matzah
11. Eating on Night of 15th^[56]

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 15^th. [They are to eat Matzah in all the set areas of the Seder, which include Motzi Matzah, Koreich and Afikoman. Nevertheless, in all these areas, it suffices for them to eat a mere Kezayis.^[57]] 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.^[58] [However, some Poskim^[59] rule that the age of Chinuch for eating Matzah is from the age the child can eat bread. This refers to the age that the child can eat a Kezayis of Matzah within the maximum Shiur of Achilas Peras, which is nine minutes.^[60] Children who cannot eat this amount, although they are not obligated to be educated in the Mitzvah, they may nevertheless say the blessing of Achilas Matzah for the sake of education.^[61] Practically, the age of Chinuch for eating Matzah is no less than 3-4 years of age.^[62]]

 

1. May a child eat Matzah during the thirty day period before Pesach for those stringent not to do so?^[63]

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 the thirty days before Pesach even if one family custom is to avoid it.^[64] However, a child who can understand the story of the exodus that is told to him [on the Seder night] is forbidden to be fed Matzah on Erev Pesach, and thus according to the custom is to avoid eating Matzah during the thirty days. This law applies whether the child is a boy or a girl.

 

1. May a child eat Matza on Erev Pesach or at Night prior to the Seder?^[65]

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 [and certainly during the Seder], if needed.^[66] However, a child who can understand the story of the exodus that is told to him [on the Seder night] is forbidden to be fed Matzah on Erev Pesach. This law applies whether the child is a boy or a girl.^[67] It is possible that it is forbidden for [such] children to be fed even a small amount of Matzah that is Lechem Oni, prior to saying the Haggadah, even after nightfall.^[68]

 

1. Eating Matzah only by the beginning of the meal:

The authentic Chabad custom to eat Matzoh during the other courses of the meal: Even those who are very meticulous to not eat Gebrochts during Pesach, as is the traditional Chabad custom, nonetheless may eat Matzah during the meal while eating other foods. This applies even according to Chabad custom.^[69] So was the custom of the Rebbe Rashab and Rebbe, who would eat Matzah while eating the soup.^[70] The Rebbe Rashab would clean his spoon after each time he removed it from his mouth to wipe off any leftover Matzah crumbs, although this was his personal custom and was not a directive to the public.^[71] There never was a custom in Chabad to negate eating Matzah during the other courses, and it was simply not eaten together.

The Halachic issue with segregating Matzah eating from the remainder of the meal: In addition to the above clarification of the authentic Chabad custom in the above matter, furthermore, in order to avoid entering a Halachic debate^[72] of whether a new before blessing must be recited over the remainder of the meal foods, one is to be particular to eat Matzah during the other courses, in order for the blessing of Hamotzi said on the Matzah to exempt the other courses of foods from their blessing according to all opinions.^[73] For this matter, it suffices to simply eat more Matzah^[74] prior to reciting Birchas Hamazon, and it is not necessary to constantly eat Matzah during the other courses, or have Matzah on the actual table.^[75] Nonetheless, those who are lenient to allow eating meal foods without a blessing even after removing the Matzah from the table have upon whom to rely, and they do not need to be protested.^[76]

The practical custom today in many homes, especially with young children: Despite the above traditional and halachic clarifications, some today are accustomed during Pesach, after the saying of Hamotzi to first eat only Matzah, and then clear/change the tablecloth from the Matzah crumbs, and only then bring the other foods which is eaten without Matzah until the remainder of the meal. This is especially accustomed to be done in homes with small children, in which it is virtually impossible to guard the Matzah from contacting foods and liquids if it were eaten when other foods are on the table. Nonetheless, as explained above, one should not be particular against eating Matzah afterwards, during the course of the other foods, as this causes those foods to lose their exemption with the blessing of Hamotzi, according to some opinions, and therefore require a new blessing to be said over them. Thus, one is to periodically get up and eat Matzah during the other courses of foods, even if the table was cleared and one no longer brings Matzah to the table. For this matter, it suffices to simply eat more Matzah prior to reciting Birchas Hamazon, and it is not necessary to constantly eat Matzah during the other courses or have Matzah on the actual table.

 

1. Children Participating in the Baking of Matzah^[77]

The matzos used for the mitzvah on the first night of Pesach must be prepared lishmah, specifically for the sake of the mitzvah of matzah. Since a child who has not yet reached the age of Mitzvos lacks the halachic capacity to perform an act with the required intent of lishmah, such a child may not initially participate in any stage of the matzah-baking process that requires lishmah, even if he has reached the age of Chinuch and has a Gadol supervising his work.^[78] Accordingly, children even above the age of chinuch should not be involved in the kneading, rolling, shaping, or other stages of producing matzos mitzvah when those actions require the proper intent.^[79]

Nevertheless, even though children are not halachically qualified to participate in the actual preparation of matzos mitzvah, it is highly beneficial to involve them in observing the matzah-baking process. Watching how matzah is baked, learning about the care taken to prevent chametz, and witnessing how every stage is performed for the sake of the mitzvah are among the most powerful forms of chinuch. For this reason, many communities and schools arrange educational matzah-baking programs for children before Pesach, allowing them to gain a tangible appreciation of the mitzvah. These experiences often leave a lasting impression and help instill within children a love and enthusiasm for Pesach and its mitzvos.

 

11. Erev Pesach
12. Taanis Bechoros-Fast of the first born^[80]

A firstborn son is not required to fast on Erev Pesach until he reaches the age of Bar Mitzvah. Nevertheless, the widespread custom is for the father to fast on behalf of his firstborn son while the son is still a minor. Once the son reaches adulthood, he assumes the obligation himself and either fasts or participates in a siyum in accordance with the accepted custom.

A mother fasting on behalf of a firstborn who is too young to fast:^[81] If the father is also a firstborn, and must thus fast on his own behalf, then according to some opinions^[82] his fast does not count on behalf of his young firstborn son, and rather the mother is to fast on behalf of her son who is a firstborn. Other Poskim^[83], however, rule that the father’s fast counts for also his son even in such a case, and the mother is not required to fast. Practically, the mother is to fast unless doing so poses difficulty, such as it will cause her pain. Certainly she may be lenient not to fast if she is pregnant or nursing.^[84] If the mother does not have a husband who is fasting on behalf of her firstborn son, then she is to fast unless she is 30 days after birth, or is pregnant or nursing and doing so will cause her pain. [Practically, it is not customary today for mothers to fast on behalf of their firstborn sons, and they do not even participate in a Siyum.^[85] Nevertheless, some who are meticulous do so even today.^[86]] Nevertheless, if a mother fasted one time [or joined a Siyum] on behalf of her firstborn son with intent to do this each year until her son becomes old enough to fast on his own, then she must perform Hataras Nedarim to discontinue this practice.

 

1. Eating on Erev Pesach^[87]

Although there are restrictions on Erev Pesach against eating after the tenth hour of the day in order to ensure that one eats the matzah at the Seder with a proper appetite, these restrictions do not apply to children. Accordingly, children may eat normally on Erev Pesach even after the tenth hour, and this applies even to children who have reached the age of chinuch.

 

12. The Mitzvas of the Seder^[88]
13. The obligations relevant to children during the Seder:^[89]

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 associated with the night of the Seder, and are exempt from others. Furthermore, even children below the age of Chinuch are accustomed to participating in some of the Mitzvos associated with the night of the Seder. The following are the details of this matter.

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. Eat Matzah
4. Eat Marror
5. Hear, or recite, Birchas Hamazon
6. Hear, or recite, Hallel
7. Hear, or recite, Hallel Hagadol
8. Hear, or recite, Nishmas

 

1. Vihigadeta Livincha – Father Telling the story to one’s son, family and friends:^[90]

A father^[91] is obligated to tell the story of the exodus to his son [and daughter^[92] who has reached the age of Chinuch^[93], and wife and family].^[94] This applies even if they do not ask him and questions on the exodus, as explained next. [Some Poskim^[95] learn that the Mitzvah of Sipur Yetzias Mitzrayim can only be fulfilled through telling the story of the exodus to other people present, and if one is alone, he is unable to fulfill the Mitzvah. Other Poskim^[96], however, negate this assertion and rule that the Mitzvah can be fulfilled even if one does not have anyone else to tell the story over to, and the above requirement is a non-invalidating detail of the obligation.] For this reason, one is obligated to recite the Haggadah in a language that the women and children understand.^[97] Likewise, one is obligated to begin the Seder right after Tzeis Hakochavim in order to perform the Seder while the children are still awake.^[98] One is to elaborate on the story in accordance to their capability of understanding.^[99] If they have a broad potential understanding, one is to explain to them everything.^[100]

To whom:^[101] The father is obligated to teach his son [who has reached the age of Chinuch^[102]] the story of the exodus, in reply to his questions [see next]. [This applies even if the son is already an adult, and is a scholar of his own right, nevertheless, the father is to tell him the story according to his own understanding.^[103] This applies even if the son is a greater scholar than his father.^[104]] One who does not have a son, is obligated to tell the story to his [daughter^[105] and/or] wife. If he does not have a wife, he is to read the Haggadah together with a friend.^[106] If he is alone, he reads the story to himself.^[107] [The reason for this is because the Mitzvah of Vihigadeta Livnicha is not limited to only one’s son, but rather extends to telling the story to any person. Furthermore, even if one is by himself, he is obligated to verbalize the words in order to arouse his emotions, as one’s speech arouses his mind and heart.^[108]]

 

Practical advice: Being that every father contains the Biblical Mitzvah to teach his children the story of the exodus on the night of the Seder, one is to take the following suggestive steps to ensure that this is properly fulfilled: 1.       Have your children sleep on Erev Pesach so they will be awake for the Seder. 2.       Create a game plan. Getting a child’s attention for a lengthy period of time can be quite challenging. Review and prepare for the Seder beforehand, tailoring what you will say in a way that will captivate the little minds of your audience. One great idea that many use, is to prepare a Pesach skit that will get everyone interested and involved. 3.       Remove distractions: The Seder should take place in an environment that will allow one to fulfill his Mitzvah. For this reason, it is not a good idea to join a public Seder or be with a lot of family if doing so will distract one, or his children, from being able to fulfil the obligation.   Q&A Does a father fulfill his obligation if another family member, or individual, recites the story to his children?[109] Yes. The father can appoint another individual to teach his children the story of the exodus, just as can be done throughout the year regarding his obligation of teaching Torah to his children. Thus, if a family is joining their parents [their children’s grandparents] for the Seder, and the father of the home [i.e. grandfather] will be leading the Seder, his son/son in-law nonetheless fulfills the Mitzvah of Sippur Yetzias Mitzrayim by having his father/father in-law explain it to their grandchildren. Nevertheless, it is better for the father to be involved in teaching his children at least some part of the story, as Mitzvah Bo Yoser Mibishluchos [i.e. a Mitzvah is better fulfilled when done by the person himself rather than an emissary].

 

1. Child Hearing/saying the Haggadah and Sippur Yetzias Mitzrayim:^[110]

All children, both male and female, who have reached the age of Chinuch are obligated^[111] to be educated by their father to hear the section of Maggid. [This is in addition to the Biblical obligation of the parent^[112] 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.^[113]] 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.

 

1. Saying the sections of Haggadah after Afikomen:^[114]

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.

 

1. Eating Matzah:^[115]

All children, both male and female, who have reached the age of Chinuch, are obligated to eat Matzah on the night of the 15^th. [They are to eat Matzah in all the set areas of the Seder, which include Motzi Matzah, Koreich and Afikoman. Nevertheless, in all these areas, it suffices for them to eat a mere Kezayis.^[116]]

The age:^[117] 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. [However, some Poskim^[118] rule that the age of Chinuch for eating Matzah is from the age the child can eat bread. This refers to the age that the child can eat a Kezayis of Matzah within the maximum Shiur of Achilas Peras, which is nine minutes.^[119] Children who cannot eat this amount, although they are not obligated to be educated in the Mitzvah, they may nevertheless say the blessing of Achilas Matzah for the sake of education.^[120] Practically, the age of Chinuch for eating Matzah is no less than 3-4 years of age.^[121]]

The Shiur:^[122] The Kezayis of Matzah that is eaten by a child during Motzi Matzah, Koreiach, and Afikoman may even initially be eaten by the child within nine minutes, which is the maximum shiur of Kdei Achilas Peras. Likewise, he may eat the minimum Shiur of the Kezayis.

 

 

 

1. Eating Maror:^[123]

All children, both male and female, who have reached the age of Chinuch, are obligated to eat Maror on the night of the 15^th.

The age:^[124] 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. [However, some Poskim^[125] imply that the age of Chinuch for eating Maror is from the age the child can eat a Kezayis of Maror within the maximum Shiur of Achilas Peras, which is nine minutes. Children who cannot eat this amount, although are not obligated to be educated in the Mitzvah, they may nevertheless say the blessing of Achilas Maror for the sake of education.^[126] Practically, the age of Chinuch for eating Maror is no less than 3-4 years of age.^[127]]

 

1. Four cups of wine:^[128]

All children, both male and female^[129], who have reached the age of Chinuch are [Rabbinically^[130]] obligated to be educated by their father^[131] in the drinking of the four cups, in the order of the Haggadah.

The age:^[132] 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^[133] and to hear the completion of Hallel, and the Hallel Hagadol and Nishmas which are said on the fourth cup.^[134] [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.^[135] Some Poskim^[136]  rule that the age of Chinuch in the above regard is approximately from age 5-6. Furthermore, some Poskim^[137] rule that even children below the age of Chinuch are to be given four cups to drink, although other Poskim^[138] negate this ruling. The cup: The children are initially to be given their own cup of wine, and not simply drink from the cup of others.^[139] Some Poskim^[140] 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^[141] 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].^[142]

The wine:^[143] According to all, one may give the children grape juice rather than wine for the sake of fulfilling their Mitzvah.

 

 

 

1. Leaning – Are children obligated to be educated to lean?^[144]

Some Poskim^[145] rule that [male^[146]] 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.^[147] 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.^[148]

 

13. The Order of the Seder
14. The Shlah’s general overview of the Seder:^[149]

The Shlah Hakadosh describes the order of the night of the Seder as follows: “After completing the festive prayer of Maariv and Hallel one is to return home. Him and his wife are to act like a King and Queen and his children are to act like princes. They are to prepare vessels of gold and silver and wear silk and expensive garments of all that Hashem has made available for them. This is all done to express one’s great joy and gratitude of all the kindness that Hashem has done for us. The holiness of this night and all of its accompanied laws and customs, contains much holiness, as on this night Hashem chose us as His nation from amongst all other nations, and sanctified us with his Mitzvos. Therefore, one is to beware not to talk any mundane speech on this night. One is to warn his family not to talk of any mundane matters during the Seder, in order so they not to be separated even one moment from their Dveikus to Hashem. The entire night they should be involved in the Mitzvos of that night, retelling the story of the exodus, and publicizing it to his family. However, one who knows the Kabalistic intents of this night is to spend his time dealing with them.”

 

1. Having all the children of the family, including babies, be present by the Seder:^[150]

All the children of the family should be awake and present for the Seder including even a nursing baby. Thus, a mother is to nurse her child and nap him before the Seder begins, in order so the child be awake by the Seder. The reason for this is because even the smallest of children were present by the exodus and the splitting of the sea and proclaimed Zeh Keily Vianveihu.

 

1. Sleeping/napping in preparation for the Seder:^[151]

It is strongly advised for the Seder participants to take a nap on Erev Pesach, or at the very least to verify to get enough sleep the night before, in order so they are awake and alert throughout the Seder and fulfillment of its various Mitzvos. This is especially imperative upon the leader of the Seder and upon the children of the home, in order so they have strength to stay awake.

Small children and babies taking a nap in order so they can be present by the Seder:^[152] All the children of the family should be awake and present for the Seder including even a nursing baby. Thus, a mother is to nurse her child and nap him before the Seder begins, in order so the child be awake by the Seder. The reason for this is because even the smallest of children were present by the exodus and the splitting of the sea and proclaimed Zeh Keily Vianveihu.

 

1. Buying Haggadahs:^[153]

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

 

1. Giving a child food to eat before Kadesh^[154]

[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.^[155]] 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.^[156] [However, children who are below the age of Chinuch^[157], may be given even a large amount of food to eat.^[158]]

Giving a child food and Matzah to eat before the Seder?^[159] (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.^[160]) However, children who are below the age of Chinuch^[161], may be fed Matzah on Erev Pesach and prior to Haggadah [and may be given even a large amount of food to eat].^[162]

 

1. Children eating Matza at night, before and during the Seder, prior to Motzi Matzah:

Children who are below the age of Chinuch, which 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, may be fed Matzah even prior to Kiddush and certainly during the Seder if needed.^[163] However, a child who can understand the story of the exodus that is told to him [on the Seder night] it is possible that it is forbidden for [such] children to be fed even a small amount of Matzah that is Lechem Oni, prior to saying the Haggadah, even after nightfall.^[164] This law applies whether the child is a boy or a girl.^[165]

 

1. Not to eat nuts, apples, pears, lettuce or horseradish on Erev Pesach:^[166]

General Rule: The Chabad custom is to abstain from eating on Erev Pesach any of the foods that enter into the Charoses [i.e. nuts, apples, pears] and Maror [lettuce or horseradish], until Koreich [of the second Seder in the Diaspora].^[167] There is no need however to abstain from wine or grape juice, with exception to past the 10^th hour on Erev Pesach, as explained next. One may eat eggs, potatoes, onions^[168] or roasted meat.^[169] This applies even according to the Chabad custom.

Children:^[170] A child who is not old enough to understand the story of the exodus that is told on the Seder night, may be fed any of these foods throughout Erev Pesach, as well as on Pesach even prior to Kiddush.

 

1. Distributing Nuts to Children ^[171]

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

 

1. As an answer to a question:^[172]

The story of the exodus must [initially] be said in the form of an answer to a question, as the verse states “Ki Yishalcha Bincha… Viamarta Livanecha Avadim Hayinu.” This is fulfilled through the child asking his father the Mah Nishtana. [The reason for why the Torah instructed for the story to be said in the form of an answer to the question of the child is because this format penetrates the message of the miracles of G-d in much greater measure than a simple speech.^[173]]

The law if no question is asked:^[174] Even if one’s son does not ask him and any questions, the Biblical command of Sippur Yetzias Mitzrayim still applies and must be fulfilled.^[175] Thus, the father is obligated to teach his son the story of the exodus even if he does not ask him anything. [Thus, although it was explained above in E that it is disputed amongst the Poskim whether the Mitzvah of Sippur Yetzias Mitzrayim can only be fulfilled through telling the story of the exodus to another person, nevertheless, according to all, the Biblical Mitzvah can be fulfilled through telling the story to another even if that person does not ask him the questions. The above requirement of having a question asked is thus a non-invalidating detail of the general obligation of Sippur Yetzias Mitzrayim.]

Matters done to ensure the asking of questions: In addition to the saying of Mah Nishtana and the questions it addresses, the child is to be encouraged to ask questions on all of the changes of the night.^[176] Due to this, various actions were added by the Sages to the Seder and Haggadah, in order to encourage the children to ask questions, and hence have the saying of the Haggadah and Mitzvah of Sippur Yetzias Mitzrayim, fulfilled in its proper way. These actions that were added include: a) Distributing nuts before the Seder.^[177] b) Dipping the Karpas in salt water.^[178] c) Pouring the 2^nd cup of wine before Maggid.^[179] d) Moving the Kearah prior to Maggid.^[180]

Who asks? One’s son [who has reached the age of Chinuch^[181]] is to ask him the questions of Mah Nishtana. If the son is uneducated and does not know how to ask, then the father is obligated to teach him.^[182] [Even if the son is already an adult, and is a scholar of his own right, he is to ask his father the questions.^[183]] If he does not have a son, then his [daughter^[184] who has reached the age of education and/or] wife is obligated to ask him.^[185] If he does not have a [son, daughter or] wife, then he is to have a friend ask him, or alternatively he is to ask his friend. If he is by himself, he is to ask himself.^[186]

 

1. Who is to ask the Mah Nishtana?^[187]

One’s son [who has reached the age of Chinuch^[188]] is to ask him the questions of Mah Nishtana. If the son is uneducated and does not know how to ask, then the father is obligated to teach him.^[189] [Even if the son is already an adult, and is a scholar of his own right, he is to ask his father the questions.^[190]] If he does not have a son, then his [daughter^[191] who has reached the age of education and/or] wife is obligated to ask him.^[192] [Practically, if one has a daughter who has reached the age of Chinuch, she is to ask the questions rather than the wife.^[193] If one has an older daughter, and a son under the age of understanding, then the daughter is obligated to ask the questions.^[194]] If he does not have a [son, daughter or] wife then he is to have a friend ask him, or he is to ask his friend. If he is by himself, he is to ask himself the questions.^[195] [Practically, the custom is to have all the children ask the Mah Nishtana, beginning with the youngest child who is able to speak^[196], and then followed by the older children.^[197] By the Chabad Rabbeim, the custom was for even the adult children to ask their father, and hence all children and grandchildren asked the Mah Nishtana.^[198]]

 

1. Telling the story to one’s son, family and friends:^[199]

A father is obligated to tell the story of the exodus to his son [and daughter^[200] who has reached the age of Chinuch^[201], and wife and family].^[202] This applies even if they do not ask him and questions on the exodus, as explained next. [Some Poskim^[203] learn that the Mitzvah of Sipur Yetzias Mitzrayim can only be fulfilled through telling the story of the exodus to other people present, and if one is alone, he is unable to fulfill the Mitzvah. Other Poskim^[204], however, negate this assertion and rule that the Mitzvah can be fulfilled even if one does not have anyone else to tell the story over to, and the above requirement is a non-invalidating detail of the obligation.] For this reason, one is obligated to recite the Haggadah in a language that the women and children understand.^[205] Likewise, one is obligated to begin the Seder right after Tzeis Hakochavim in order to perform the Seder while the children are still awake.^[206] One is to elaborate on the story in accordance to their capability of understanding.^[207] If they have a broad potential understanding, one is to explain to them everything.^[208]

 

1. Who should lead the Zimun in Beirach:^[209]

The greatest of the three is to say the verses of Hodu while the ones younger than him [in stature] are to answer after him. However, the greatest of the three may give permission for one of lesser stature to lead the Hallel. He may even give permission for a child to lead Ana, and have him answer after him.^[210] However, one should not answer Hodu, and certainly not Imru Nah etc, after a child, and rather he should begin saying it himself and the child will answer after him.^[211] [However, a child may say Ana Hashem Hoshia Nah and have them answer after him.^[212]] However one may give permission to his wife to lead the Hallel, and have her say Hodu, and Vayomar Nah, Veyomru Nah, and have him answer after her and fulfill his obligation through hearing her say the above stanzas of Yomar Nah, Veyomru Nah.^[213]

 

1. May children steal the Afikoman on the night of the Seder?^[214]

Some [Ashkenazi] communities are accustomed to have the children steal the Afikoman on the night of the Seder [and hold it ransom until the father redeems it with a promissory gift of some kind^[215]]. Some Poskim^[216] defend this custom.^[217] Other Poskim^[218], however, negate this custom and thus some communities^[219] specifically avoid doing so due to resemblance of the stealing prohibition, and so is the Chabad custom to avoid this Minhag.^[220] [Those who follow the former custom, are to instruct their children not to enter the Matzah under a bed or in a bathroom.]

 

 

 

 

14. Karban Pesach – Chinuch in the Mitzvah of Korban Pesach^[221]

Although a child is not obligated by Torah law in the mitzvah of Korban Pesach, Chazal nevertheless instituted an obligation of chinuch once the child reaches an age at which he is capable of meaningfully participating in the mitzvah. The Gemara states that a child who is capable of eating an olive-sized portion of roasted meat may be included among those registered for the Korban Pesach, as the general rule is that one educates a child in any mitzvah that he is able to perform.

[1] Chinuch Habanim Kehilchaso Chapters 61-75

[2] Chinuch Mitzvah 21

[3] Shelah Hakadosh Bo

[4] Likkutei Dibburim 180

[5] Admur 468/14; See Igros Kodesh 14/391 regarding Nussach of Davening; 5/91; 16/12 and 99; 19/249 regarding wearing a Tallis as Chazan

[6] Rama 568/2; 581/2 [regarding a Bris during Bahab or Aseres Yimei Teshuvah]; Shach Y.D. 214/2 that one may eat by a Seudas Mitzvah even though it breaks his Chumra which became accepted as a Neder; M”A 581/12; Machatzis Hashekel ibid; Degul Merivava ibid and Yoreh Deah 214/1 and Pischeiy Teshuvah Y.D. 214/1 that a temporary lifting of a Chumra that becomes a Neder is allowed in a case of need; Piskeiy Teshuvos 170/8; See Hearos Ubiurim Oholei Torah 627 in which based on all above, his questions are answered, as there is no Issur of breaking a Neder in such a case.

Opinion of Michaber and Shach: The Michaber 214/1 rules regarding the Hiddur of fasting during Aseres Yimei Teshuvah, that even if one became weak, he is required to do Hataras Nedarim. The Shach 214/2 explains that the reason for this is because only those circumstances that are publicly known not to be included within the Hiddur, such as eating during a Bris Mila during Aseres Yimei Teshuvah, do not require Hataras Nedarim. However, an unexpected circumstance is included in the Hiddur and thus requires Hataras Nedarim. The Degul Merivava ibid argues against the Shach’s explanation, and says the Michaber’s ibid ruling referred to a case that due to weakness the person wanted to revoke forever his custom, and for this everyone agrees that Hatara is required.

[7] Admur ibid; Rebbe ibid

The reason: As the sustaining of peace is of greater importance than a custom, if the custom is not a Biblical or Rabbinical requirement.  [Admur ibid] As Machlokes is a Biblical prohibition according to all. [Igros Kodesh 14/391]

[8] Admur ibid

[9] See Rama 112/15 that only by Pas Paltar do we make an exception of compromise; [See however Rama 115/3 that this exception applies also to butter and the Levush explains that this is because it is an Issur Kal; See however Taz 115/13 who negates the Levush and explains that butter is also an exception because in those areas that people eat it, they make it in a way that is Kosher without suspicion] See also Rama Y.D. 119/7 that it is forbidden for a host to feed his guest a food which the guest holds to be not Kosher from the letter of the law, or due to stringency; See Shach 119/20 and Beir Heiytiv 64/10 regarding the Cheilev of the Keres that if the custom is to forbid the Cheilev then one may not even eat in the dishes of one who follows those Poskim who is Matir; See Rama 64/9 who permits eating from the pots of Bnei Reinitz and Shach 64/12 who even permits eating from their food. The Shach and Beir Heiytiv ibid explain that this Heter only applies for communities within Reinitz who are accustomed to prohibit, unlike the widespread custom to be lenient. However, those who come from a community in which everyone accepts the matter as a prohibition, then there is no leniency accorded even regarding the pots.

[10] Shaareiy Teshuvah 170/6; M”B 170/16

[11] Chinuch Habanim Kehilchaso 65:1-22

[12] See Admur 450:24-26 “Therefore, if one has a child who is somewhat ill and needs to eat or drink chametz, he should be careful not to tell a non-Jew, “Give chametz to this child and I will reimburse you.” Rather, he should ask the non-Jew to give the chametz to the child as a gift. If it is not easy to find someone who will give the chametz as a gift, one may rely on the more lenient opinion and reimburse the non-Jew after he has already given the chametz to the child, or after he has placed the chametz in the Jew’s home. This is because the chametz left the ownership of the non-Jew before payment was made, yet did not enter the ownership of the Jew. Even if the chametz was placed in the Jew’s home, the Jew’s premises do not automatically acquire it against his will, and the non-Jew gave the chametz to the child and not to the adult Jew. However, the Jew may not receive the chametz directly from the non-Jew’s hand before the child acquires it. Only after the child has already acquired the chametz, such as by lifting it, may the adult handle it. Otherwise, taking the chametz from the non-Jew would be considered acquiring chametz on Pesach. Even after the child has acquired the chametz, it is forbidden for an adult Jew to personally feed or give the chametz to the child. The reason is that Chazal were concerned that the adult may forget the prohibition of chametz and come to eat from it himself. Indeed, even handling chametz on Pesach is restricted for this reason in certain contexts. Rather, the chametz should be fed to the child by a non-Jew or by another child, even if that child is Jewish. Nevertheless, the chametz may remain in the house despite the concern that household members might accidentally eat from it. Since the child is ill and cannot be removed from the home, and it is generally impractical to have a non-Jew bring a small amount of chametz each time the child needs to eat or drink, Chazal permitted keeping the chametz in the home for the child’s needs. Even so, if possible, one should place a partition ten tefachim high around the chametz, or cover it with a vessel (on Shabbos or Yom Tov), to create a reminder not to use it. All of the above applies when it is not practical to have a non-Jew bring small amounts of chametz whenever needed. Likewise, if it is impossible to have a non-Jew or another child feed the chametz to the child, an adult Jew may do so. However, if a non-Jew can conveniently provide small amounts of chametz as needed, one should not bring a large supply into the house at one time. Furthermore, if the child is not so ill that he must remain at home, he should be taken to the non-Jew’s house, where he can be fed the chametz, and no chametz should be brought into the Jewish home at all.”; M”A 343:3; 450:9; Chayeh Adam 66:9; 125:21; Tosefes Shabbos 343:3; Mishneh Berurah 343:5; 450:18; Kaf Hachaim 343:16; Piskeiy Teshuvos 450:5; Chinuch Habanim Kehilchaso 65:4-22

[13] Admur 450:24

[14] Admur 450:26

[15] See Chazon Ish 59:4; Piskeiy Teshuvos ibid

[16] Admur 450:24; Chinuch Habanim Kehilchaso 65:15

[17] Admur 450:25; M”A 343:3; 343:3; Tosefes Shabbos 343:3; Kaf Hachaim 343:13-14

[18] Admur 450:24

[19] Admur 450:25; See Tehila Ledavid 343:4 who argues on Admur due to Issur Sefiyah; See Chinuch Habanim Kehilchaso 65:9-12

[20] Heard from Rav Eli Landau Shlita and Rav Yaakov Yosef Z”l; See Chapter 5 Halacha 7!

[21] See Piskeiy Teshuvos ibid

[22] Admur 450:26 “All of the above restrictions apply only to a child who is ill but whose condition does not involve danger. However, if the child is a choleh she’yesh bo sakanah (dangerously ill), one need not be meticulous regarding any of the above precautions. Rather, whatever is necessary should be done immediately for the child’s welfare. Accordingly, if the child requires chametz for his treatment or sustenance, it is permitted even to purchase chametz during Pesach in order to hasten the child’s care. No concern is given to the prohibitions of bal yera’eh and bal yimatzei that may result from acquiring the chametz, as there is nothing that stands in the way of saving a life. As with all matters of pikuach nefesh, the preservation of life overrides these prohibitions, and one should act without delay in providing the child with whatever is medically necessary.”; Chinuch Habanim Kehilchaso 65:15

[23] See Teshuras Shaiy 459 [No Issur Sefiyah]; Chayeh Adam 127:6 [Mutar for Tinok in great need]; Chinuch Habanim Kehilchaso 65:16-20

[24] Rebbe in Toras Menachem 5748 3:11 footnote 258 [brought in Shulchan Menachem 2:222] However, see Toras Menachem 3:7 that one may be lenient to feed Gebrochts to children, and only regarding machine Matzah should one be stringent. See Shulchan Menachem ibid that perhaps there it refers to younger children, while in the later Sicha the Rebbe refers to older children; Chinuch Habanim Kehilchaso 65:16-21

[25] Heard from Rabbanei Anash [Rav asher Lemel Cohen, Hiskashrus and other Rabbanim]

[26] Chinuch Habanim Kehilchaso 62:1-11

[27] See Admur 434:16; 450:24

The Entire Reason for Bedikas Chametz Applies to Children: Some Poskim suggest that the primary purpose of Bedikas Chametz is due to the chametz of children, who are unable to nullify their Chametz. [Even Haozer Pesachim; Chinuch Habanim Kehilchaso footnote 1]

[28] See coming footnotes for a dispute in this matter regarding an Apitropus

[29] See Admur 432:8

^[30] Admur 434:16

[31] See Chinuch Habanim Kehilchaso 61:6

[32] It is disputed among the poskim whether this obligation applies even to children below the age of chinuch, with some Poskim ruling that there is no prohibition against a child below the age of Chinuch owning the Chametz. [See Tzelach Pesachim 29a based on M”A 443:5; Minchas Chinuch Mitzvah 11:18] Practically, however, the primary ruling appears to be that it applies to all children, including those who have not yet reached the age of chinuch. [Imrei Yosher 63; Chinuch Habanim Kehilchaso 62:3]

[33] See P”M 434 A”A 9; Pesicha Kolelels 2:2; M”B 434:34; Chinuch Habanim Kehilchaso 64:1-15

^[34]  See P”M Pesicha Koleles 4:2; 434 A”A 9; Har Tzevi 2:45; Piskeiy Teshuvos 448:3

[35] The reason: The Chametz should be destroyed as the child has acquired it on Pesach, and thus, due to Chinuch, must be destroyed.

[36] The reason: The Chametz does not need to be destroyed as a) a child below Chinuch does not acquire an item and b) A child below Chinuch does not carry a prohibition against owning Chametz. Nonetheless, one must get rid of the Chametz from the home, as stated above regarding the Chametz of a gentile that was brought to one’s home on Pesach.

[37] Chinuch Habanim Kehilchaso Chapters 61

^[38] Admur 432:10; 437:5; Chinuch Habanim Kehilchaso 61:1-14

^[39] Admur 437:6

[40] The reason: As all [Jews] are considered kosher to search for Chametz, and are to be believed to have done so. We do not suspect that they will perhaps do the search lazily and thus not search well and will then lie to [the father/homeowner] saying that they searched properly. The reason for this leniency is because the Bedika is only a Rabbinical command, being the Biblically it suffices alone for one to nullify the Chametz. Therefore, the sages believed even the above people, and said that they are to be trusted to do the search. Now, although whenever there is a Chazakah of Issur we do not believe a child to say that he has fixed the issur as we say in Yorah Deah chapter 127, and thus so too here the child should not be believed being that there is a chazakah of Issur in the house being that it was filled with Chametz throughout the year, nevertheless, the child is believed to say that he destroyed the Chametz, being that it was in his ability to do so, and whenever a child has the ability to take care of the Issur, he is believed as explained in Yorah Deah 127 and 120. [Admur ibid]

[41] The reason: The reason for this is because doing the Bedika in accordance to all its Halachic requirements takes a lot of trouble/work, and thus there is room to suspect that perhaps [women, slaves, and children] will be lazy and not search well. [Admur ibid]

[42] Admur 437:6

The reason: Women here are not trusted to perform the Bedika. This is despite the fact that they are believed by Torah prohibitions when they have the ability to avoid the prohibition from being transgressed, such as a Nidah is believed to say that she immersed being that she has the ability to immerse, and similarly she is believed on the slaughtering [of an animal] and on the removal of its forbidden parts, to say that she slaughtered and removed the forbidden parts as is required by Jewish law. In these cases she is believed because she had the ability to slaughter and remove the forbidden parts as is required by Jewish law. Nevertheless, here she is not believed to say that she checked [the home] in accordance to the laws applicable to the search, even though she had the ability to check according to Jewish law. The reason for this is because checking in accordance to all the laws is a great burden, and women are [more] lazy [by nature], and they only check a little and say that they checked well. Therefore, the sages did not believe them [to do the search], unless the search is only Rabbinically required to be done. [Admur 437:6]

^[43] Admur 434:1-3; Mishneh Pesachim 10b

[44] Admur 434:2 “All the leftover Chametz which has remained at home for the sake of eating that night and the next day [or for the sake of burning or selling to the gentile], needs to be hidden/guarded from before one begins the Bedika.”

The reason: As if one were to not to do so, then there is suspicion that at the time of the Bedika itself, while one has checked one corner and has went to check another corner, perhaps he will see with his own eyes a mouse or a rodent taking some Chametz from the Chametz which he set apart to be eaten, and he will then need to recheck the corner which he had already checked for Chametz, as perhaps the rat dragged the Chametz that he took to the already checked corner. [Admur 434:2]

[45] Admur 434:1-2

The reason: When one checks for Chametz on the night of the 14^th and removes it from the holes, cracks, hidden areas, and corners, and then gathers it all and leaves it in one area, [then since] he may not immediately destroy it and rather he must wait [to destroy] it until tomorrow at the end of the 5^th hour as will be explained in chapter 445, he therefore needs to be careful with the Chametz and guard it from any of it being dragged away by children or mice. As if he knows that some Chametz was dragged away he will then need to recheck his house [as will be explained below]. [Admur 434:1] For the reason mentioned above, when one goes to search from corner to corner he needs to guard well the Chametz that he found in the previous corner and thus take it with him, or to hide it properly as will be explained. [Admur 434:2] The reason for why the sages required him to guard the Chametz [in all the above cases and did not allow one to take a chance of having it dragged away and then recheck the house for it] is because the sages suspected that one may forget to recheck, or perhaps he is not an expert in Halacha and does not know that he needs to recheck his house [for the missing Chametz]. Thus, the sages placed [an obligation] on every man to guard well the Chametz which he found by the search from being taken by children and mice. [Admur 434:1]

^[46] Admur 434:1

[47] See Admur 433:17

[48] The ingredients of playdough: Playdough can be made in a variety of ways. Most play doughs on the market, consist of flour and water. Home-made recipes will include salt, flour or corn starch, a vegetable, canola, or olive oil and cream of tartar. Nevertheless, there are some companies that make it from other non-chametz ingredients. Non-Chametz based play doughs are commonly called Plasticine [Plastalina in Hebrew] or silly putty. If one desires to have play dough over Pesach, he is to verify the brand that is being used, and the ingredients they use to make their dough. Most play doughs using real flour, will feel softer than regular silly putty or Plastelina and can hence be told apart.

Must Play-Doh be destroyed before Pesach even though it is not edible? Play-Doh is consumable and does not contain any poisons or dangerous material for a human. It thus must be destroyed just like a piece of actual dough. It does not follow the allowance of owning Chametz that is not food, which is brought in Admur 422:22, as there it is referring to Taaruvos Chametz while here it is Chametz Beiyn. Nevertheless, perhaps it should be viewed as Chametz Nuksha, being that it is not meant to be eaten, and is hence exactly similar to the dough made by the Sofrim, mentioned in 442:20, which is Chametz Nuksha. Thus, although it must be destroyed or sold to the gentile before Pesach, if one did not do so and found Play-Doh on Pesach, it is be destroyed without a blessing as is the law by Chametz Nuksha in 442:20.

[49] Ingredients provided by the Play-Doh company “Hasbro”: The compound is primarily a mixture of water, salt, and flour.

[50] See Even Haozer Pesachim; Shoel Umeishiv Daled 2:292; Tzitz Hakodesh 2:33; Chinuch Habanim Kehilchaso 63:1-5

[51] Admur 434:16

[52] See Admur 434:16; Chok Yaakov 434; Beir Yitzchak 1:11; Teshuvos Vehanhagos 2:215; Chinuch Habanim Kehilchaso 63:9-14

[53] M”B 448:19; Piskeiy Teshuvos 448:19; Chinuch Habanim Kehilchaso 63:14-15

[54] The reason: As to appoint the Rav as a Shliach one does not need to perform any Kinyan, and everyone is valid to act as one’s representative, to inform the Rav, even a gentile. [Piskeiy Teshuvos ibid] This is in addition to the fact that even the sale itself to the gentile may be done through a Shliach, such as one’s wife or other person, although to do so through a child or gentile is under dispute. [See M”B ibid; Piskeiy Teshuvos ibid]

^[55] Blumenkrantz 3-53

[56] 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

[57] Piskeiy Teshuvos 472:13

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

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

[60] 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.

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

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

[63] Admur 471:10; Rama 471:2; Terumos Hadeshen 125; Chinuch Habanim Kehilchaso chapter 70:8

[64] The reason: As Kosher foods which are time forbidden may be fed to a child if he is in need of them. [Admur ibid; See Admur 343:6]

[65] Admur 471:10; Rama 471:2; Terumos Hadeshen 125; Chinuch Habanim Kehilchaso chapter 70:1-7

[66] The reason: As Kosher foods which are time forbidden may be fed to a child if he is in need of them. [Admur ibid; See Admur 343:6]

[67] The reason: 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; Vetzaruch Iyun: 1) The reason given for why an adult cannot eat Matzah on Erev Pesach is because it is similar to having relations with ones bride in her father’s house prior to the wedding [Admur 471:4]. Why then is a different reason mentioned here regarding why a child cannot eat Matzah on Erev Pesach? So too vice versa why was the reason mentioned by the child not also mentioned by the adult? 2) Why does Admur/Magen Avraham emphasize the words “the child became full with Matzah”, does this mean if the child just eats a mere piece on Erev Pesach that it does not contradict the “Bavur Zeh”? 3) What is the logic of the reasoning mentioned above; how does the child becoming full from Matzah contradict the statement that it is for the Matzahs sake that we were removed from Egypt? I am not understanding the question, as the Alter Rebbe explicitly explains himself in 471:10 that the reason is because it would ruin the ability of fulfilling the mitzvah of Vehigadeta Lebincha, so this case is a special case with an additional issue aside for the general issue of eating before kiddush.

Now, if your question is that just like eating before kiddush is only a rabbinical prohibition which we override, then what is the difference as we should also override the issue of Vehigadeta Lebincha. Problem is that this is not a rabbinical issue but a Biblical one, as the command of telling over the story of the Exodus to one’s children is a Biblical obligation upon the parents and if they were to feed matza to their children above the age of Chinuch, this would compromise on the fulfillment of their biblical mitzvah. Thus, the stringency here is not due to the child but rather due to the parents.

[68] Admur 472:23 in parentheses; Chinuch Habanim Kehilchaso 70:4

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 Hagadah. [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 Hagadah. Vetzaruch Iyun.

[69] So is evident from Sefer Haminhagim ibid

[70] Heard from Rav Eli Landau regarding the Rebbe Rashab and Rav Y.Y. Ofen regarding the Rebbe

[71] Heard from Rav Eli Landau Shlita

[72] Some Poskim rule that in order for the blessing of Hamotzi to cover the meal foods, and deem the meal foods as secondary to the bread, one has to leave the option open for him to continue to eat bread throughout the other courses of the meal. If, however, one decides (whether verbally or in his heart ) to no longer eat anymore [bread ] prior to one of the meal courses being served [or has no more bread to eat and does not expect to get more], then the remaining foods of the meal are not exempt with the Hamotzi blessing said over the bread, and one must thus recite a before and after blessing before and after eating these meal foods, prior to reciting Birchas Hamazon. [See 1^st and Stam opinion in Admur 177:6; Ideal ruling of Luach Birchas Hanehnin 5:12; Tur 177 regarding Seudos Gedolos; Levush 177:2, brought in M”A 177:7; P”M 200 A”A 3; 1^st Opinion brought in Biur Halacha 177:2 “Sheiyn”; Chazon Ish 27:3 that this applies even according to the opinion of the Rashba and others brought in Biur Halacha 177:2; M”A 208:24 regarding one who expressed his desire to recite Birchas Hamazon; Based on the following sources who rule this way regarding the Talmudic custom to serve appetizers at the end of the meal, after removing the bread table: Tosafos Brachos 41b; Rosh Brachos 6:26; Brachos 41b]

Other opinions: Some Poskim rule that all of the meal foods are included and exempt with the blessing of Hamotzi said over bread even if one has no intent to eat anymore bread during those courses of food, and even if he expressed his desire to recite Birchas Hamazon, so long as one is eating those foods in the same table that the bread was eaten. [Limud Zechus opinion recorded in Admur 177:7 in defense of custom; Stam and only opinion recorded in Admur 174:9 in parentheses; Opinion recorded in Luach Birchas Hanehnin 5:12 regarding reliance of custom; M”A 177:7 based on Rabbeinu Yonah ibid; 2^nd Opinion brought in Biur Halacha 177:2 “Sheiyn” and that so is opinion of Rashba being that meal foods are the main stable of the meal and are hence always exempt even when eaten after the meal; See Chazon Ish 27:2; Cheshev Haeifod 3:10] Some Poskim rule that the meal foods are exempt the original blessing over the bread even when eaten on another table. [Piskeiy Teshuvos 177:9 and 444:13 based on Biur Halacha ibid in name of Rashba]

[73] Conclusion of Admur in Seder Birchas Hanehnin 5:3 “It is good to suspect for their words and not return and eat at all” [as explained in reason]; Implication of Admur 177:67 and Luach ibid; So rules: Minchas Yitzchak 6:48; Piskeiy Teshuvos 444:13 rules that this is a requirement [unlike his ruling in 177:9 where he defends the custom]

[74] How much bread must one eat? Some opinions rule that one must eat a Kezayis of bread again. [Minchas Yitzchak 6:48; Piskeiy Teshuvos 444:13] However, based on Admur 184:1 it suffices for him to eat there even a little more bread, even less than a Kezayis.

Must everyone eat more bread? Initially, everyone is to eat more bread. However, some write that it suffices even if only the leader of the home needs more bread. [Nitei Gavriel 19 footnote 8, based on Kaf Hachaim 177:14, brought in Piskeiy Teshuvos 444:13]

[75] Minchas Yitzchak 6:48; Piskeiy Teshuvos 177:9 and 444:13

[76] Luach Birchas Hanehnin 5:12 “they have upon whom to rely”; Admur 177:7 “there is an opinion who learned merit upon them”; 1^st M”A 177:7; Biur Halacha 177:2 “Sheiyn”; Levush ibid and Bach 177 that so is the custom; Cheshev Haeifod 3:10; Kinyan Torah 3:55

[77] Admur 460:1 “It has already been explained (Siman 453) that a person fulfills his obligation only with matzah whose kneading, rolling, and baking were performed by a Jew who possesses halachic understanding and performed these actions for the sake of Pesach (lishmah). However, if any of these stages were performed by a non-Jew, a deaf-mute, an incompetent person, or a child (i.e., one who has not yet reached halachic adulthood), then one cannot fulfill his obligation with that matzah. The reason is that a non-Jew does not act based on the instructions of the Jew supervising him but rather according to his own intent, and thus does not perform the work lishmah. Likewise, a deaf-mute, incompetent person, or child lacks the halachic understanding required to intend that the matzah be made for the sake of the mitzvah of Pesach. Even if they explicitly state that they are acting lishmah, their intent is halachically ineffective because they do not possess the requisite halachic capacity. There are authorities who disagree and maintain that if a knowledgeable adult Jew stands over them and supervises the process to ensure that the dough does not become chametz, the matzah is valid. They hold that the essential requirement is not that the kneading itself be performed lishmah, but rather that the dough be guarded from becoming chametz from the time of kneading onward for the sake of Pesach. Since the supervising adult is watching the dough and guarding it for the sake of Pesach, the requirement is fulfilled. The primary ruling follows the first opinion, namely, that matzah used for the mitzvah must be prepared by one who can personally perform the work lishmah. Nevertheless, in a case of pressing need, where no other option exists, such as an elderly or ill Jew who cannot bake the matzah himself and is surrounded only by non-Jews, one may rely on the more lenient opinion. Even then, it is proper for the Jew to instruct the non-Jew to perform the work for the sake of Pesach and to participate somewhat in the kneading, so that the non-Jew acts on the Jew’s intent rather than entirely on his own. Furthermore, if a Jew is available, even if he is a child or otherwise lacks full halachic competence, it is preferable that he perform the work rather than a non-Jew, since at least he can follow the instructions of the supervising adult, whereas the non-Jew acts independently.”; Admur 453:4; 16; Taz 460:1; Michaber 460:1; Rosh Pesachim 26; Tur 460; Chinuch Habanim Kehilchaso 66:1-16; 67-69

[78] See Chinuch Habanim Kehilchaso chapter 68

[79] See Chinuch Habanim Kehilchaso chapter 67 for a full list of actions

[80] Admur 470:4 “The custom is that a father fasts on behalf of his firstborn son when the son is still a minor. Once the child reaches adulthood, the obligation transfers to the son, who then fasts on his own behalf. If a father has two minor firstborn sons, one who is a firstborn to his father and another who is a firstborn to his mother, the father’s single fast suffices on behalf of both children”; Rama 470:2; Chinuch Habanim Kehilchaso 71:1-24

[81] Admur 470:5; Rama 470:2

[82] 1^st opinion in Admur 470:5; Rama 470:2

[83] 2^nd opinion in Admur ibid; M”A 470:2; Mateh Moshe 561

[84] Admur ibid; M”A ibid

[85] Aruch Hashulchan 470:4 that so is custom; Heard from Rav Eli Landau, that we have never seen mothers fast or join the Siyum; So is the custom of the world, seemingly due to the fact that today all women are considered under pain to fast on Erev Pesach and are hence exempt

[86] See Piskeiy Teshuvos 470 footnote 21 who writes that the mother may be lenient to participate in a Siyum. See also Nitei Gavriel 42:5  who writes the custom is not to fast [see Poskim there in footnote 8] and rather they rely on the fact that the father, mother and firstborn son join the Siyum. In footnote 10 he writes that the Bier Moshe testified that in their home, his father would make a Siyum each year, and many women came to hear the Siyum and then eat.

[87] Chinuch Habanim Kehilchaso chapter 70:9

[88] Chinuch Habanim Kehilchaso 72

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

[90] Admur 473:42; Rambam 7:2; Mishneh Pesachim 116a; Chinuch Habanim Kehilchaso 72:1-31; 74:15-18

[91] Is the Obligation to Tell the Story of the Exodus Incumbent Upon a Mother? There is discussion regarding whether only a father is obligated in the mitzvah of telling over the story of the Exodus to his children, or whether a mother shares this obligation as well. Seemingly, this question is dependent on whether women themselves are obligated in the mitzvah of Sippur Yetzias Mitzrayim. If women are exempt from the mitzvah for themselves, then they would likewise be exempt from teaching it to others. If, however, women are obligated in the mitzvah, then they would also be responsible for transmitting it to their children. Whatever the case, if the father is absent from the Seder or is otherwise unable to fulfill this role, the mother should assume responsibility for teaching the children, explaining the story of the Exodus, and ensuring that they participate in the mitzvos and educational aspects of the Seder night. [See Hisorerus Teshuvah 2:126 and Chinuch Habanim Kehilchaso 72:17]

[92] Admur 472:25

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

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

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

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

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

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

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

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

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

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

[103] See Rambam 7:2

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

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

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

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

[108] Chinuch Mitzvah 21

[109] Betzel Hachochma 6:67; Teshuvos Vehanghagos 2:236; Piskeiy Teshuvos 473:27; Poskim in Nitei Gavriel 84:18 footnote 30; Chinuch Habanim Kehilchaso 72:20-22

[110] 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; Chinuch Habanim Kehilchaso 73:44-46

[111] 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!

[112] 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

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

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

[115] Admur 472:25 regarding the four cups and Haggadah; 343:3 regarding all Mitzvos; Rambam Chametz Umatazah 6:10 based on Sukkah 42b; Chinuch Habanim Kehilchaso 73:1-19; 22-23

[116] Piskeiy Teshuvos 472:13

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

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

[119] 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.

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

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

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

[123] 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; Chinuch Habanim Kehilchaso 73:20-21

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

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

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

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

[128] 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; Encyclopedia Talmudit ibid p. 191; Chinuch Habanim Kehilchaso 73:24-39

[129] 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

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

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

[132] 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

[133] 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.

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

[135] 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!

[136] 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

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

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

[139] 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]

[140] 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

[141] 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

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

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

[144] Chinuch Habanim Kehilchaso 73:40-43

[145] 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.

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

[147] 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.

[148] 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.

[149] Shlah Hakadosh beginning of Miseches Pesachim

[150] Shelah Hakadosh Miseches Pesachim Matzha Ashira 408

[151] Chinuch Habanim Kehilchaso chapter 70:10

[152] Shelah Hakadosh Miseches Pesachim Matzha Ashira 408

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

[154] Admur 472:23; Rashbam Pesachim 109a; Chinuch Habanim Kehilchaso 75:19-20

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

[156] 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]

[157] 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]

[158] See Admur 471:10

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

[160] 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.

[161] 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]

[162] 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!

[163] See Admur 471:10; Rama 471:2; Terumos Hadeshen 125; Chinuch Habanim Kehilchaso chapter 70:1-7; See 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!

The reason: As Kosher foods which are time forbidden may be fed to a child if he is in need of them. [Admur ibid; See Admur 343:6]

[164] Admur 472:23 in parentheses; Chinuch Habanim Kehilchaso 70:4

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 Hagadah. [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 Hagadah. Vetzaruch Iyun.

[165] The reason: 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; Vetzaruch Iyun: 1) The reason given for why an adult cannot eat Matzah on Erev Pesach is because it is similar to having relations with ones bride in her father’s house prior to the wedding [Admur 471:4]. Why then is a different reason mentioned here regarding why a child cannot eat Matzah on Erev Pesach? So too vice versa why was the reason mentioned by the child not also mentioned by the adult? 2) Why does Admur/Magen Avraham emphasize the words “the child became full with Matzah”, does this mean if the child just eats a mere piece on Erev Pesach that it does not contradict the “Bavur Zeh”? 3) What is the logic of the reasoning mentioned above; how does the child becoming full from Matzah contradict the statement that it is for the Matzahs sake that we were removed from Egypt? I am not understanding the question, as the Alter Rebbe explicitly explains himself in 471:10 that the reason is because it would ruin the ability of fulfilling the mitzvah of Vehigadeta Lebincha, so this case is a special case with an additional issue aside for the general issue of eating before kiddush.

Now, if your question is that just like eating before kiddush is only a rabbinical prohibition which we override, then what is the difference as we should also override the issue of Vehigadeta Lebincha. Problem is that this is not a rabbinical issue but a Biblical one, as the command of telling over the story of the Exodus to one’s children is a Biblical obligation upon the parents and if they were to feed matza to their children above the age of Chinuch, this would compromise on the fulfillment of their biblical mitzvah. Thus, the stringency here is not due to the child but rather due to the parents.

[166] Admur 471:11-12; See M”B 471:15; Chinuch Habanim Kehilchaso 70:9

^[167] Custom of Rashba, brought in Rabbeinu Yerucham 5:4; Rebbe in Haggadah Shel Pesach p. 37; Sefer Haminhagim p. 73 [English]; Shulchan Menachem 2:302; Otzer Minhagei Chabad 39; See Chikrei HaMinhagim 1:155

[168] Pesach Chasidi

[169] Admur 471:7

[170] Admur 471:10 regarding Matzah

[171] Chinuch Habanim Kehilchaso 75:1-7

[172] Admur 472:31; 473:14; 40; Rambam Chametz Umatzah 7:3; Pesachim 116a; See Likkutei Sichos 12:43; Kaf Hachaim 472:3; Chinuch Habanim Kehilchaso 75:1-28

[173] Derech Pikudecha Mitzvah 21

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

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

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

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

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

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

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

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

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

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

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

[183] See Rambam 7:2

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

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

[186] Admur ibid; Michaber ibid; Rambam ibid; Braisa Pesachim 116a

The reason: As since the obligation on the night of Pesach is for one to say the Haggadah to others, therefore, if he does not have anyone to ask him the questions, he is required to ask himself, as by asking himself he becomes like a third person to himself, and through him answering his question he fulfills the Mitzvah of Vehigadeta. [Likkutei Sichos 12:43]

[187] Chinuch Habanim Kehilchaso 74:1-18

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

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

[190] See Rambam 7:2; Toldos Shmuel Mitzvah 21:1; Lehoros Nasan 9:9; Piskeiy Teshuvos 473:29

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

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

[193] Aruch Hashulchan 473:21; See Admur 472:25 that there is an obligation to educate the daughters in Sippur Yetzias Mitzrayim just like the sons

[194] Piskeiy Teshuvos 473 footnote 161

The reason: Being that the son is too young to understand an answer and thus, even if he has memorized the Mah Nishtana, the father does not fulfill his obligation in his explanation to him. [Piskeiy Teshuvos ibid]

[195] Admur ibid; Michaber ibid; Rambam ibid; Braisa Pesachim 116a

The reason: As since the obligation on the night of Pesach is for one to say the Haggadah to others, therefore, if he does not have anyone to ask him the questions, he is required to ask himself, as by asking himself he becomes like a third person to himself, and through him answering his question he fulfills the Mitzvah of Vehigadeta. [Likkutei Sichos 12:43]

[196] Whether it be a boy or girl. [so is implied from the Sicha in the next footnote]

[197] Sichas Acharon Shel Pesach 5740 2:698, printed in Shulchan Menachem 2:326; See Nitei Gavriel 2 86:4

[198] Sefer Hasichos 5704 p. 87

[199] Admur 473:42; Rambam 7:2; Mishneh Pesachim 116a; Chinuch Habanim Kehilchaso 74:10-17

[200] Admur 472:25

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

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

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

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

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

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

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

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

[209] Admur ibid; Rama 479:1

[210] Admur ibid; Rama 479:1

[211] Admur ibid; Drashos Maharil; Mamar Mordechai 479:3Peri Chadash brought in Kesher Gudal 23:8; Beis Oved 15; Kaf Hachaim 479:16 and 18; 422:27

The reason: As Hodu is the beginning of a chapter and when a child leads it’s reading and he answers after him, it appears as if the child is his emissary, and a curse will befall Him as he is belittling his creator by making emissaries of this type. Furthermore, if the stanzas of Yomar Na Yisrael, and Yomru Nah Beis Aaron and Yomru Na Yirei Hashem, were said by a child and he answered after him Hodu LaHashem, then even Bedieved he does not fulfill his obligation unless he repeated on his own the above stanzas. He does not fulfill his obligation with what he hears from the child being that the child himself is exempt from all the Mitzvos of the Torah and is only (Rabbinically) obligated in them in order to educate him in Mitzvos. [Admur ibid; See Mishneh Sukkah 38a; Kaf Hachaim ibid]

Other opinions: Some Poskim rule a child that has reached the age of Chinuch may read Hallel on behalf of another, being it is only a Rabbinical command. [Riaz brought in Kneses Hagedola; Kaf Hachaim 422:27]

[212] M”A 479:2; Drashos Maharil; Maryu 193; See Hachaim 479:16

[213] Admur 479:7; Chok Yaakov 479:6; Maharil p. 121; See Kaf Hachaim 479:16 for the full details of this subject

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

[214] See Piskeiy Teshuvos 473:26; Chinuch Habanim Kehilchaso 75:22-24

[215] Vayaged Moshe 18:9

[216] Chok Yaakov 472:2; Beir Heiytiv 473:19; Aruch Hashulchan 472:2; Mishneh Halachos 11:393; Vayaged Moshe 18:9 in name of Noheg Katzon Yosef that there are mystical reasons behind this custom; See Pesachim 109a “Chotfim Matzos Beleil Pesachim”, and as explained in Rambam Chameitz Umatzah 7:3, Sefer Hamichtam, Nimukei Yosef 109a it means “They grab/steal Matzos from each other”; Maharam Chalvah Pesachim ibid “They steal from each other in a way of joy in order to prevent the children from falling asleep”; Sefer Hamichtam;  Other Rishonim however explain this Gemara differently

[217] The reason: This custom is followed as an incentive to keep the children awake. [Chok Yaakov ibid; Gemara ibid] Alternatively, it is done so the children make sure the adults eat the Afikoman, as they desire to get their prize and will not allow the adults to fall asleep. [Vayaged Moshe 18:9] There is no stealing prohibition involved being it us done as a holy custom, and is as if it is taken with consent of the father. [See Sukkah 45a regarding stealing Esrogim out of Simcha; Rama O.C. 695:2 regarding Purim; C.M.  378:9 regarding damages by Simchas Chasan Vekallah; Asei Lecha Rav 6:35]

[218] Orchos Chaim Spinka 473:19 in name of Meorei Haeish that this custom is nonsense, and the gentiles say of it that the Jews teach their children how to steal in commemoration of the exodus, and it is therefore better to abolish it; Beis Avi 3:26; Halichos Shlomo 9 footnote 210;

[219] Tzans; Brisk; Most Sefardi communities don’t steal the Afikoman

[220] Hagada Shel Pesach of Rebbe “Afikoman”: “In the Rebbe’s home we are not accustomed to grab the Afikoman, and to mention the Mamar Chazal in Brachos 5b regarding tasting the taste of stealing”

[221] Rambam Karban Pesach 2:3; Sukkah 42b; Encyclopedia Talmudit Vol. 16 p. 180