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

1. The Mitzvah of Sippur Yetzias Mitzrayim: A. The Mitzvah:[1]

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

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

1.     Question: [Monday, 2nd Nissan, 5781] As I’m sure you know Matzos are extremely expensive. My question is whether I can use my Maaser money to pay for the Matzos? Answer: This depends on your income and how short of money you are. If indeed you do not have enough money to cover even basic living expenses [i.e. food, electricity, utilities, rent, mortgage etc.], or if you were to buy the matzos then you will not have money to cover basic living expenses then you may use your maaser money to purchase matzos for yourself. In such a case, it is proper for you to document how much maaser money was used and reimburse it when Hashem blesses you with a greater income. If, however, you would still have enough money for your basic living expenses even if you were to use your regular money to buy the matzos, then it is forbidden for you to use your Maaser money to purchase it. This certainly applies for the Matzos on the night of the Seder which are absolute obligation, and even applies to the Matzos eaten on the remaining days of Pesach where it is a mere voluntary matter. Explanation: It is forbidden for one to use his Maaser money for the sake of an obligatory mitzvah and since eating Matzah on the night of the 15th is an absolute obligation therefore Maaser money is forbidden to be used towards its purchase. Furthermore, even the matzos eaten the rest of the days of Pesach, in which eating Matzah is merely voluntary, may not be purchased using Maaser money [even according to the lenient opinion which allows using Maaser money for mitzvahs that are not an obligation which one will not do otherwise] being that it is merely voluntary to eat it and not considered a mitzvah. Now, although it is written that there is also a slight mitzvah involved in eating matzoh on the remaining days, this is more from a Kabbalistic perspective, and it is unclear if this can be used as a justification to elevate its eating to a mitzvah status even regarding the laws of Maaser money, in face of the fact it is clearly written that it is merely voluntary. Nonetheless, in the event that one cannot afford to both cover his basic living expenses and buy matzoh, then certainly he may use his maaser money towards his own expenses as he is defined as a pauper in the law states that relatives received presidents and receiving maaser money, and there is no greater relative to oneself than oneself, and therefore if he himself as a pauper he comes first to receive his own maaser money. It certainly makes no sense for him to donate his maaser money to an institution and then need to knock on the door of the institution to receive money to buy his Matzos when he could’ve simply used his own maaser money to do so.   Sources: Regarding the prohibition of using maaser money for the sake of a obligatory mitzvah or non mitzvah purpose: Rama Y.D. 249:1 “One is not to use his Maaser money for a Mitzvah, such as to donate candles to a Shul or other Devar Mitzvah, and rather the money is to be given to paupers”; Maharil Rosh Hashanah and Teshuvah 56; See Beir Goleh ibid who explains that the Rama refers to a Mitzvah that one already obligated himself to pay, and on this he can’t use Maaser money, however in general he agrees with the Maharam that Maaser may be used for a Mitzvah, and hence there is no dispute. [Pischeiy Teshuvah 249:2] So can also be implied from Taz 249:1 that there is no dispute. [See Tzedaka Umishpat 6 footnote 7]; Chasam Sofer 231, Pischeiy Teshuvah 249/2; Regarding the allowance for one to use his own maaser money if he himself is poor, see: Rama 251:3 “Supporting himself comes prior to supporting others”; Radbaz on Rambam Matanos Aniyim 7:13 in name of Rav Sadya Gaon; Glosses of Maharik 251; Igros Moshe Y.D. 2:75; 113; Minchas Yitzchak 6:101; Hilchos Maaser Kesafim 10:1-2; 16:16; Kuntrus Am Torah 5742 2:2 [article of Rav Moshe Shturnbuch]; Igros Moshe 2:113

 

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

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

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

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

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

 

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

C. Who is obligated in the Mitzvah?

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

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

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

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

Q&A Is an Onen obligated to recite the Haggadah? Some Poskim[52] rule the Onen may not recite the Haggadah on either the first or second night of the Seder, as it contains Pesukim and Midrashim. Rather, he is to hear the Haggadah from another person instead of saying it himself.[53] If, however, this is not possible, then he is to say it himself.[54]   The waiters and waitresses:[55] Jewish servants and waiters and waitresses who are serving at the Seder meal are equally obligated in the Mitzvah of Sippur Yetzias Mitzrayim and are hence to be present by the saying of Maggid, and perform all the necessary steps of the Haggadah.

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

The topics of discussion: One is obligated to say over the miracles and wonders that Hashem performed for our forefathers [in Egypt during the exodus[56]].[57] The Sages established in the Haggadah the exact Nussach of what one is required to recite. The main Nussach of the Hagdah that the Sages established as an obligation upon all is from Avadim Hayinu until Harei Zeh Meshubach, and then afterwards from Ovdei Avodah Zara Haya Avoseinu until the end of the discussion of the Parsha of Arami Oved Avi.[58] Afterwards, one then says the statement of Pesach/Matza/Maror, Bechol Dor Vador, Veosanu Hotzi Misham, and Lefichach until Goal Yisrael.[59] The remainder of the Haggadah is a custom from the generation if the Rishonim.[60] One who does not recite Pesach Matzah and Maror does not fulfill his obligation [appropriately, although he does fulfill the Biblical obligation[61]].[62]

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

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

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

Kavana: Prior to fulfilling any Mitzvah one must intend to perform it in order to fulfill the command of Hashem and one who does the Mitzvah without this intent does not fulfill his obligation.[70] Thus, prior to reading the Haggadah one is to explicitly intend in his mind, or verbalize, that he is doing so for the sake of fulfilling the Mitzvah of telling of the story of the Exodus.[71] [Some suggest that one must also intend the reason behind the Mitzvah, which is to publicize the miracles and greatness of G-d.[72]]

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

The experience:[74] The saying over of the story of the exodus must be done in a way that one begins to experience the emotions associated with the exodus, and that he actually feels as if he was taken out of Egypt.

Reading versus hearing:[75] One fulfills his obligation of Sippur Yetzias Mitzrayim through listening to the story telling and Haggadah reading of another person [i.e. male leader of the Seder], and it is not necessary for each and every individual to say the story himself in order to fulfill the Mitzvah.[76] [Nevertheless, the widespread custom today is for each person to read the Haggadah quietly to themselves. See Chapter 3 Halacha 4 for the full details of this matter and regarding whether women may read it for others!]

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

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

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

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

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

 

E. As an answer to a question:[97]

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

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

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

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

Q&A If one has a daughter but no son, is she to ask the questions over one’s wife?[112] Yes, if she has reached the age of Chinuch. If one has an older daughter and son under the age of understanding, who is obligated to say the Mah Nishtana?[113] The daughter is obligated being that the son is too young to understand an answer and thus even if he has memorized the Mah Nishtana the father does not fulfill his obligation in his explanation to him.

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[1] Admur 473:42 “The saying of the Haggadah is a positive command in the Torah”; Admur in Minyan Hamitzvos 8; Sefer Hachinuch Mitzvah 21; Rambam Chametz Umatzah 7:1; Mishneh Pesachim 116a

Other opinions: Some Poskim rule that in today’s times the fulfillment of the Mitzvah of Sippur Yetzias Mitzrayim is Rabbinical. [See Admur 296 Kuntrus Achron 3; See Rebbe in Haggadah “Yachol Mirosh Chodesh” that some understand that according to some Rishonim the Biblcial Mitzvah applies only if one actually has Matzah in front of him, otherwise one is Biblically exempt. The Rebhbe however questions this understanding]

[2] Chinuch 21

[3] The source: The verse states Vihigadeta Livincha Bayom Hahu, from which we learn that one must tell over the story of the Exodus. [Admur ibid; Chinuch ibid] Alternatively, as the verse states “Zechor Es Hayom Hazeh Asher Yatzasam Mimitzrayim.” [Rambam ibid as the main source for the obligation] See Minchas Chinuch 21:1 for the significance of these two verses and that while the verse of Vehigadeta Livincha serves to teach us that one must teach one’s child the story of the exodus, the verse of Zechor teaches us that if one does not have a child then he must say the story to himself .

[4] See Admur 473:42

[5] See Terumas Hadeshen 137; Pesachim 120a; 116b; Rebbe in Haggadah p. 19 “Yachol Mirosh Chodesh” that some understand that according to some Rishonim the Biblical Mitzvah applies only if one actually has Matzah in front of him, otherwise one is Biblically exempt. The Rebhbe however questions this understanding

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

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

[8] 2^nd reason of Rebbe ibid

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

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

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

[12] 5^th reason of Rebbe ibid

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

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

[15] Imrei Emes, brought in Likkutei Yehuda Hagdah

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

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

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

[19] See Shaagas Aryeh 13; Megillah 18a

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

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

[22] Rav Chaim Brisk, brought in Emek Bracha

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

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

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

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

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

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

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

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

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

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

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

[31] So is evident from sources in next footnote

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

[33] Minchas Chinuch ibid

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

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

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

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

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

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

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

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

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

[41] Piskeiy Teshuvos ibid

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[57] Admur 481:1; Rambam ibid

[58] It is unclear as to the intent of the end point of this Derush, and if it refers to until the Pasuk of Vayeirau, or until all the Drashos conclude with Datzach, Adash, Beachav

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

[60] Admur ibid

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

[62] Mishneh Pesachim 116b

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

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

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

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

[67] See Shaagas Aryeh 13; Megillah 18a

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

[69] Chinuch 21

[70] See Admur 60:5 [There Admur records a dispute regarding whether Mitzvos require intent and he rules like the stringent opinion.]; See Biur Halacha 60:4 “Veyeish Omrim”

[71] M”B 473:7; Maharal Gevuros Hashem 62; Siddur Yaavetz; Chayeh Adam 130:3; See Minchas Chinuch 21:1 “Regarding whether this Mitzvah needs Kavanah, it is like all Mitzvos which are speech dependent [such as Shema, and require Kavanah], and there is no need to lengthen on this obvious matter.”

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

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

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

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

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

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

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

[79] Admur 472:25

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

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

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

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

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

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

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

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

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

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

[90] See Rambam 7:2

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

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

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

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

[95] Chinuch Mitzvah 21

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

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

[98] Derech Pikudecha Mitzvah 21

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

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

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

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

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

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

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

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

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

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

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

[108] See Rambam 7:2

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

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

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

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

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

[113] Piskeiy Teshuvos 473 footnote 161