14. Erev Pesach:

1. Taanis Bechoros-Fast of First Born:

When: The fast of the first born sons takes place on Erev Pesach.

Who? If one is a firstborn male for either the mother or the father he has to fast. This applies likewise to Levim and Kohanim. If one’s mother had a miscarriage prior to her firstborn then he still has to fast, unless his father has had a child from a previous woman. The custom is that the father fasts on behalf of his son, if his son is not yet old enough to fast on his own. If the father is also a firstborn then the mother should fast for her son unless it will bring her pain, or she joins a Siyum. First born females are not accustomed to fast.

Siyum: One may eat if he hears a Siyum. One must fast until he hears one. One who is stringent not to make a siyum and does fast will be blessed.

1. The Davening:

Awaking early on Erev Pesach: One is to awaken early to Daven Shacharis in Shul in order to finish eating the Chametz meal prior to the 4^th hour.

Mizmor Lisoda: Is omitted on Erev Pesach and Chol Hamoad [being that the Todah sacrifice cannot be brought at this time as it contains Chamietz bread offerings.]

1. Sof Zman Achilas Chametz: From what time on Erev Pesach must one be careful to eat only Kosher for Pesach products?

It is forbidden to eat Chametz past the 5^th hour of the day on Erev Pesach. One must to be careful to only eat Kosher for Pesach products beginning from the 5^th hour of the day of the 14^th. How are these hours calculated? These hours are calculated starting from sunrise in accordance to Shaaos Zmaniyos, [the amount of minutes that there are within the twelve hours of daylight in ones area]. [Practically this is equivalent to the time of Zman Tefila for Shacharis.]

Benefiting: It remains permitted to receive benefit from Chametz until the beginning of the 6^th hour. Thus one may sell Chametz to a gentile during the 5^th hour. As well one may feed it to animals and birds during the 5^th hour. From the 6^th hour all Chametz becomes forbidden in benefit even if it does not belong to him.

Kashering: One is to finish any last minute Kashering prior to the 5^th hour.

End of Chametz eating Time for Jerusalem on Erev Pesach

Cleaning Teeth:

Prior to the arrival of the 5^th hour one is to clean and wash his teeth with water to make sure that no crumb of Chametz has remained.

Teeth with fillings: One is to clean them out prior to the 5^th hour and then swish ones mouth with the hottest temperature of water, from a Keli Sheiyni, that he can intake. It is best to not eat hot Chametz 24 hours prior to doing so.

Braces: One is to clean them to the best of his ability, and follow the above mentioned order for fillings.

Dentures: Are to be removed, cleaned and Kashered. If this is not possible then one is to clean them to the best of his ability, and follow the above mentioned order for fillings.

1. Sof Zman Biur Chametz-Burning the Chametz:

Benefiting from Chametz: It remains permitted to receive benefit from Chametz until the beginning of the 6^th hour. At the 6^th hour and onwards all Chametz becomes forbidden in benefit even if it does not belong to him. Thus one may no longer sell Chametz to a gentile, and may not feed it to animals and birds.

Remove all Chametz from home: Prior to the start of the 6^th hour one is to clean the house of all Chametz leftovers. Make sure the Chametz garbage is removed to an area that is public for all, and has not remained in a building shoot. Clean out your Chametz pockets

Biur Chametz: With some time prior to the start of the 6^th hour of the day one is to burn the Chametz. One is to burn any Chametz that he found during the Bedika, including the ten pieces of bread and the vessels used for the Bedika, such as the spoon and candle. If one did not find any Chametz during his search then it is proper for him to burn the vessels used for Bedikah. Some have the custom to use the Aravos which were hit on Hoshana Rabah as fuel to burn the Chametz.

Bittul: After performing Biur Chametz, prior to the 6^th hour, it is proper that one repeat the bittul, and nullify once again all the Chametz which he has in his possession. The Bittul cannot be performed once the 6^th hour has arrived.

End of Chametz burning Time for Jerusalem on Erev Pesach

1. Doing work on Erev Pesach:

One may not do any Chol Hamoed forbidden Melacha on Erev Pesach beginning from midday. One who does Melacha will lose the profit that he made.

Definition of work: Included in the above prohibition is all work that is forbidden to be performed on Chol Hamoed.

Working without pay: The forbidden works may not be done even for free, without pay.  

Haircut: It is forbidden to get or give a hair cut past midday.

Cutting nails: It is disputable if one may cut nails after midday. Practically Lechatchilah one is to cut the nails prior to midday, although if he did not do so, then they may be cut after midday. 

Fixing something:  Only actual work is forbidden to be done on Erev Pesach. It is permitted however to fix an item.

Writing: It is forbidden to write sefarim for others, although it is permitted to write on one’s own behalf, such as words of Torah and the like.

Printing: Due to the above, one must beware to print prior to midday all papers needed during the duration of Pesach. Bedieved, if one did not print the papers before midday, then one may do so after midday.

Time of Chatzos in Jerusalem on Erev Pesach

1. Eating on Erev Pesach:

Fast day for Bechoros: First born sons must fast unless they hear a Siyum. See Halacha A!

Food restrictions that apply past the 10^th hour [Three Zmaniyos hours before sunset]: It is forbidden to eat wine or a large amount of any food from the beginning of the tenth hour of Erev Pesach. One may eat a small amount of fruits and other foods. One may not drink wine or grape juice at this time.

Foods of the Charoses and Maror: The Chabad custom is to refrain from eating any of the foods that enter into the Charoses [nuts, apples, pears] and Maror, Erev Pesach until Koreach of the second Seder. However one may eat from the egg, potato, onion or roasted meat. A child who is not old enough to understand the story of the exodus that is retold on the Seder night, may be fed any of these foods throughout  Erev Pesach, as well as on Pesach even prior to Kiddush.

Matzah on Erev Pesach:

It is forbidden to eat Matzah on Erev Pesach.

Kefula; Nefucha; Machine; Non-Shmura: One is to avoid eating Matzah even if it is a Kefula, Nefucha, non-Shmura, or machine made Matzah.

Chametz Matzah: It is disputed amongst Poskim if one may eat Chametz Matzah prior to the 5^th hour of Erev Pesach.

Matzah Ashirah: Matzah Ashirah, such as egg Matzah which has a strong taste of egg or fruit juice, may be eaten until the start of the 5^th hour of the day.

Gebrochts: One may eat cooked Matzah, such as Matzah balls and the like [however only until the start of the 5^th hour of the day, for those particular on Gebrochts.] Those which are not particular on Gebrochts may eat it until the 10^th hour of the day.

May a child eat Matzah on Erev Pesach? A child who is not old enough to understand the story of the exodus that is retold on the Seder night, if needed, may be fed Matzah throughout  Erev Pesach, as well as on Pesach even prior to Kiddush. However a child who can understand the story of the exodus is forbidden to be fed Matzah on Erev Pesach. This law applies whether the child is a boy or a girl.

1. Getting a haircut on Erev Pesach:

It is a Mitzvah upon a person to get a haircut on Erev Pesach in honor of Yom Tov, in order so one does not enter into the holiday looking unrespectable.

Until when is a haircut permitted on Erev Pesach? It is forbidden to get or give a haircut past midday.

May one get a haircut prior to Davening? It is forbidden to get a haircut prior to Davening. This prohibition begins from Alos Hashachar.  However, prior to Alos it is permitted.

If one began a haircut before midday and it is now past midday may he complete the haircut? Yes.

The Kavanos of a Haircut: One is to intend upon getting a haircut that he is removing the powers of severity and is fulfilling the Mitzvah of having Peyos and the Mitzvah of paying a worker for his job on the same day and the Mitzvah of honoring Yom Tov. One can fulfill a total of fourteen Mitzvos when he gets a haircut.

1. Cutting the nails:

It is a Mitzvah to cut one’s nails on Erev Pesach in honor of Yom Tov, just as is the law on Erev Shabbos. [One is to cut his nails prior to immersing.]

1. Seder preparation to do list:

• Immerse new vessels in a Mikveh
• Don’t eat lettuce; apples; pears; nuts
• Wash and clean the lettuce
• Don’t soak the lettuce that will be used for Maror, in water for 24 hours.
• Roast the Zeroa-neck of the chicken.
• Do not roast any meat or poultry to be eaten for Seder night. One may roast fish. Don’t cook the meat in a pot without liquids, even if it will simmer in its own juice. One may roast the meat and then cook it.
• Set up the Seder table
• Check the Matzos for Kefulos.
• Separate Challah from the Matzos if needed.
• Place wine in the Charoses before Shabbos. Alternatively, place the Charoses in a large amount of wine prior to the dipping, and mix with your finger.
• Make salt water
• Cook the egg for Beitza.
• If you don’t have a broken plate for the spilling of the wine by the Makos, then chip a plastic bowl before Yom Tov.

1. Roasting meat for the Seder:

It is forbidden to roast meat on Erev Pesach for the sake of the Seder meal, as one may not eat roasted meat on the night of the Seder. In the Diaspora, this applies towards the meals of both Sedarim.

What is the definition of roasting? Roasting includes any cooking that is done without additional liquids, such as barbecuing, baking or cooking in a pot without any liquid. The meat is considered roasted even if it simmers in gravy that it released.  Some Poskim rule it is likewise forbidden to fry the meat with only oil.

What meats are included in the above prohibition? All meats that require Shechita are included in the roasting prohibition. Thus one may not roast beef, lamb, chicken or other meat or poultry. One may roast fish.

May one roast the meat and then cook it in water? Yes. One may roast the meat if it will afterwards be cooked.

May one cook the meat and then roast it without water? No. One may not roast the meat even after it has been cooked.

Liver: One may not eat liver on the night of Pesach as liver is roasted.

Smoked meat: One may not eat smoked meat on the night of Pesach as it is considered like roasted.

May one eat roasted meat on the Pesach day meal? Yes.

1. Mincha Erev Pesach:

Seder Karban Pesach: In preparation for the Pesach offering one is to learn the detailed laws of the Karban Pesach as written in the Siddur. It is read after Mincha of Erev Pesach, as Mincha corresponds to the afternoon Tamid offering which was brought prior to the Pesach offering. It is to be read before sunset.

Pesach Erev Shabbos: If Pesach falls on Erev Shabbos, one is to recite Hodu and Patach Eliyahu before Mincha.

1. Eiruv Tavshilin-In applicable years:

In the Diaspora, whenever the 2^nd day of Pesach falls on Erev Shabbos one must do Eiruv Tavshilin on Erev Pesach [Wednesday] in order to be allowed to cook on the 2^nd day of Pesach for Shabbos.

Cooking on the first day of Yom Tov for Shabbos: It is forbidden to cook foods on the first day of Yom Tov [i.e. Thursday] on behalf of Shabbos even if Eiruv Tavshilin was performed. The Eiruv Tavshilin only allows one to cook on the second day of Pesach [i.e. Friday] on behalf of Shabbos.

Cooking with enough time so the food is ready before Shabbos: Even when Eiruv Tavshilin is performed it is only permitted to cook food for Shabbos if there is enough time for the food to be fully cooked and servable to guests on Yom Tov, prior to sunset. It is Biblically forbidden to cook foods if there isn’t enough time left for the food to be served before sunset. Many are unaware of this matter.

When? 

The Eiruv Tavshilin must be performed on Erev Pesach. It may be performed any time on Erev Pesach. If one forgot to perform Eiruv Tavshilin on Erev Pesach then if it is still prior to nightfall [Tzeis Hakochavim] one may still do the Eiruv Tavshilin, even if it is already past sunset.

How is it done?

The foods: The owner of the house takes a [whole] loaf/role of bread/Matzah the size of a Kibeiytza [which is to later be used on Shabbos for the meal] and a Kezayis of a cooked piece of meat or other food which one eats together with bread. Nevertheless initially it is best to use an honorable food, such as meat or fish.

Being Mizakeh on behalf of others:  The custom is to acquire the food to all the other members of the city in order to merit them with the Mitzvah in case someone forgot to do so. This is done through placing the food into the hands of a non-family member or one’s married son, or any child above Bar/Bas Mitzvah which supports himself/herself. After the food is placed in their hands the owner of the house says “I hereby acquire [this food] to all those that want to acquire and rely on this Eiruv”. The person then lifts up the food one Tefach from its current area, hence acquiring it for the townspeople. The owner then takes back the food and recites the blessing of “Al Mitzvas Eiruv” as explained next. If there is no non-family member or married son available then one may give it to one’s wife, or one’s child who is over Bar Mitzvah, to lift up one Tefach and acquire the Eiruv to the city members. However children under the age of Bar Mitzvah which are supported by the household may not be used for this acquisition.

The blessing: One says the following blessing upon making the Eiruv Tavshilin: “…Asher Kidishanu Bemitzvosav Vetzivanu Al Mitzvas Eiruv”. After the blessing one says in a language that he understands “With this eiruv it will be permitted for us to bake and cook and insulate foods, and light candles and do all our needs for Yom Tov to Shabbos”.

If one forgot to perform Eiruv Tavshilin:

If one forgot to perform Eiruv Tavshilin on Erev Pesach and it is already after nightfall [Tzeis Hakochavim] one may no longer do so even through making a Tnaiy, as explained above in B. One is to speak to a Rav in regards to how he may cook food on Erev Shabbos for the sake of Shabbos.

What does one do with the Eiruv Tavshilin food?

The bread and food used for the Eiruv Tavshilin must be put away in a secure area in order so it will not get eaten or destroyed prior to the completion of the Shabbos preparations on Friday. From the letter of the law, once the Shabbos preparations have been completed, one may eat the foods designated for the Eiruv Tavshilin. Nevertheless if the bread is whole, and can hence be used for Lechem Mishneh, it is a Mitzvah Min Hamuvchar to delay eating the bread until one of the Shabbos meals. Some have the custom to use the bread as Lechem Mishneh for the first and second Shabbos meal and then eat it only by the third Shabbos meal.

If the food was eaten or lost: If the cooked food was partially eaten or lost prior to completing the Shabbos preparations then it is forbidden to cook or do any more preparation on behalf of Shabbos unless a Kezayis worth of the cooked food remains. If however only the bread was eaten or lost then it remains permitted to cook and prepare on Friday for Shabbos.

15. The Seder:

1. Erev Pesach Seder preparation to do list:

• Wash and clean the lettuce. Don’t soak the lettuce that will be used for Maror, in water for 24 hours.
• Roast the Zeroa-neck of the chicken.
• Do not roast any meat or poultry to be eaten for Seder night. One may roast fish. Don’t cook the meat in a pot without liquids, even if it will simmer in its own juice. One may roast the meat and then cook it.
• Set up the Seder table
• Check the Matzos for Kefulos.
• Separate Challah from the Matzos if needed.
• In years that Pesach falls on Shabbos, place wine in the Charoses before Shabbos. Alternatively, place the Charoses in a large amount of wine prior to the dipping, and mix with your finger.
• In years that Pesach falls on Shabbos make the salt water before Shabbos.
• Cook the egg for Beitza.
• If you don’t have a broken plate for the spilling of the wine by the Makos, then chip a plastic bowl before Yom Tov.

1. The order upon returning home:

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

Having beautiful vessels on the table: On the night of Pesach one is to set the table with his most beautiful vessels. One is to place vessels of beauty on the table even if does not plan to use it during the meal.

Coming home immediately after Davening: One is to return home immediately after Davening has concluded in order to begin the Seder right away.

Acting like kings: The husband and wife are to act like a King and Queen and his children are to act like princes by the Seder. 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.

Distributing nuts to the children: It is a Mitzvah to distribute nuts to the children on the night of Pesach in order to arouse them to ask questions regarding Pesach.

Shalom Aleichem and Eishes Chayil when Pesach falls on Shabbos: When Pesach falls on Shabbos one is to recite Shalom Aleichem and Eishes Chayil in an undertone upon returning from Shul.

1. Setting up the Kearah/Seder plate:

Its meaning: Upon saying the Hagadah one must have Matzah, Maror, Charoses, Zeroa and egg placed in front of him on the table.

The Matzas: Three Matzas are placed on top of a plate which is called the Keara. The Matzas are separated from each other with a cloth, also known as a Matzah cover. One first places the bottom Matzah, which is called the Yisrael, and then the middle Matzah which is the Levi, and then the top Matzah which is the Cohen. [The largest of the Matzas is to be used for Levi.]

Selecting the Matzas: We make a point of selecting specifically Matzas which have a concave shape, similar to a bowl. One must verify that the Matzas are complete [Shaleim] and do not contain any folded [Kefulos] areas.

The order of the Simanim: On top of the three Matzas, which are covered by a cloth or plastic [known as the Matzah cover] one arranges the Simanim/foods in the order shown below. It is our custom to place the foods directly on the Matzah cover without placing them in individual bowls or a general plate.

Who should have a Kearah/Seder plate? The leader of the house [and all other males above the age of Mitzvos] are to have a Kearh/Seder plate arranged in front of them. Children which have reached the age of Chinuch should likewise have a Keara.

When is the kearah to be brought to the table? The Kearah is placed on the table before the Seder begins.

1. The Simanim:

The Simanim include Karpas, Charoses, Maror/Chazeres, the Zeroa, and the Beitza.

Karpas: One is to take a raw onion for Karpas. If this is unavailable, or one is unable to eat raw onion, a cooked potato is to be taken.

Charoses: The Charoses is a thick paste which is made in memory of the clay. It is softened with a red liquid [wine or vinegar] in memory of the blood. The Charoses is made from apples, pears, almonds and wine. It is our custom to only add the wine later on during the Seder. The Charoses is placed onto the wine which had spilled from the four cups. We are particular to add only some of the Charoses to the wine rather than its entirety, in order to keep some of the Charoses free from liquids. [However when Pesach falls on Shabbos, the wine must be added before Shabbos. Alternatively one may make it on Shabbos into a very think batter, through placing a large amount of wine and making the mixture in the opposite order, which is defined as first place the wine in the vessel and then the Charoses, and to mix it with ones hand or with the vessel itself, through shaking it. This must be done in order to avoid the kneading prohibition.]

Maror/Chazeres: One is to use romaine lettuce and horseradish for both Maror and Chazeres. This means that both vegetables are to be placed by the area of Maror and likewise by the area of Chazeres. If the leaves of the Chazeres became dry then one cannot fulfill his obligation with them. However the spine may be eaten even if it dried out. If the Maror was cooked or was soaked in water for 24 hours then the Maror is invalid.

Shankbone/Zeroa: This is one of the two foods taken in memory of the Pesach and Chagigah sacrifice. From the letter of the law any dish may be used for this remembrance. However the custom is to use a roasted shank bone [it is roasted in memory of the roasted Pesach sacrifice]. One is to use a bone with a small amount of meat. The custom is to use the neck of a chicken. The custom is not to eat the shank bone on the night of the Seder being that it appears to be like “Kodshim” [which may not be eaten in impurity]. For this reason the shank bone may not be roasted on Yom Tov, [being that one will not be eating it then] unless one plans to eat it during the day. One is to leave some meat on the shank bone, despite the fact that one will not be eating it. [The Chabad custom is to remove almost all the meat from the bone.]

Egg: This is one of the two foods taken in memory of the Pesach and Chagigah sacrifice. From the letter of the law any dish may be used for this remembrance. However, the custom is to use an egg. The egg may be either fried or boiled. The Rebbe used an egg that was still in its shell.

General Directives for the Seder:

1. Leaning:

The leaning on the night of the Seder is done as an act of freedom as this was the common practice of kings.

When? One must lean upon eating Matzah, Korech, Afikoman, and the four cups of wine because all of these acts are done to remember the freedom and redemption. By the rest of the Seder it is a Mitzvah Min Hamuvchar to lean and is not required from the letter of the law. [The Chabad custom is not to lean by the other parts of the Seder, other than those mentioned above which are obligated from the letter of the law.]

How? One is to lean towards his left. This applies equally to one which is left handed. One is to prepare his seat with pillows and covers, for him to lean on. One is not to lean on his thigh as this appears like he is in worry.

Who? All men are required to lean. Women are accustomed not to lean. When one is at the same table with his father he must lean however if he is by his Rebbe then one must receive explicit permission to lean. If he is eating on a separate table then he must lean regardless.

One forgot to lean: If one forgot to lean by the above required parts then by Matzah of Motzi Matzah [not Afikoman or Korech] and by the second cup of wine, one is to repeat the eating/drinking. However by the first, third and forth cups, one should not re-drink the cups because he would have to make a new blessing of Hagafen and doing so appears that he is adding to the four cups. However regarding the first cup, one should initially have in mind by the first cup to drink more wine afterwards and thus in such a case if he forgot to lean, he may re-drink the first cup leaning.

1. The law of the four cups:

Drinking in order of the Hagadah: The four cups of wine must be drunk in the order of the Hagadah, otherwise one is not Yotzei.

How much wine does the cup have to hold? The cup must hold at least a Revius of wine. The cup is to be filled to its top. There is a dispute amongst Poskim regarding the amount of a Revius: The Grach Naah writes that it is 86 Mill. [2.9 fluid ounces] Others say that it is 105 mil [3.5 fluid ounces]. Others say that it is 127 mil [4.3 fluid ounces].

How much of the wine in the cup does one have to drink? Initially one is to drink the entire cup. If one is unable to do so it suffices for him to drink majority of a Revius.

Does the wine need to be drunk in one shot or can it be gradually drunk? One should be careful to drink the majority of a Revius in one shot. [The Rebbe writes that one should drink the entire cup in one shot]. If one did not drink the entire cup in one shot: Then if one took more than the amount of time it takes to eat a Pras of bread [over 4 minutes] to drink a full majority of a Revius, then he has not fulfilled his obligation. Furthermore, there are opinions which say that if it took one to drink the majority of a Revius, more than the amount of time it takes to drink a Revius, then he has not fulfilled his obligation. Practically one should be stringent by the first two cups, that if he waited more than a Revius [between his first and second gulp], then he should drink another cup. [However after the first cup, he may only drink another cup if he had in mind to be able to drink more wine with the blessing over the first cup, and thus he does not have to repeat a blessing over the cup being re-drunk.] However by the last two cups, one may rely on the lenient opinion, as otherwise it will appear as if he is adding to the four cups.

Who is obligated to drink the four cups of wine? Both men and women are obligated to drink four cups of wine. Children: Girls and boys who have reached the age of Chinuch, that can understand the story of the exodus, are obligated to drink four cups of wine.

Should each participant have their own cup of wine? It is a Mitzvah Min Hamuvchar for each participant to have their own full cup of wine.

Are the participants to say their own Kiddush over their cup? They are not obligated to say their own blessing, and may be Yotzei with the leaders blessing. [Practically the custom of many is to be Yotzei and not to say their own individual blessing.]

Which wines should be used for the four cups? All wines which are kosher for Kiddush are Kosher for the four cups. However, one should use the best quality wine which he has, whether it is red or white. If the red wine and white wine are of equal quality, then red wine should be used over white.

May grape juice be used for the four cups? One should only drink grape juice if there is no wine available, or if one made a vow against wine.

Is a separate blessing over wine said also on the 2^nd, 3^rd and 4^th cups which are drank? Some have the custom to not say a blessing over these cups, as it was already included within the blessing said over the 1^st cup. However in these provinces the custom is to say a blessing on each individual cup, as each cup has its own importance.

1. Children:

Girls and boys who have reached the age of Chinuch, that can understand the story of the exodus, are obligated in the following:

1. Drinking 4 cups of wine
2. It is proper for them to recite Maggid
3. Recite Birchas Hamazon
4. Recite Hallel
5. Recite Hallel Hagadol
6. Recite Nishmas

The Seder

1. Kadesh:

Have in mind when drinking the first cup, to also drink other wine: Initially, one should have in mind upon saying Kiddush to drink other wine afterwards, if he so chooses.  

Having someone else pour the wine: It is proper to have someone else pour ones cup of wine, as this is an act of freedom [which is to be emphasized on this night.] Nevertheless, the custom of the Rabbeim was not to have someone else pour them the wine.]

Saying Shehechiyanu: One who did not say Shehechiyanu by candle lighting is to say it by Kiddush. If a man is lighting the candles, then he should say the Shehechiyanu by Kiddush. If he said it by candle lighting then he does not repeat the blessing by Kiddush. If one forgot to say it by Kiddush, then he says it immediately upon remembering. The same applies in the Diaspora, that if one forgot to say Shehechiyanu on the Kiddush of the second night, then he says it immediately upon remembering.

Yaknahaz-Pesach that falls on Motzei Shabbos: When Yom Tov falls on Motzei Shabbos one may not begin doing any Melacha which is permitted on Yom Tov until he says Havdala, or recites Baruch Hamavdil Bein Kodesh Lekodesh, after the conclusion of Shabbos. It is of importance to remind women of this requirement, and have them say Baruch Hamavdil prior to doing any Yom Tov preparations. When Yom Tov falls on Motzei Shabbos one says Yaknaha”z in the order of Kiddush. The order of the blessings are: 1) Hagafen 2) Kiddush Hayom 3) Ner 4) Havdala 5) Shehechiyanu. In acronym this is called Yaknahaz. When Motzei Shabbos coincides with Yom Tov the blessing of Besamim is omitted from the order of Havdala “Yaknahaz”. If one has a candle available one is to recite a blessing over it after the blessing of “Kiddush” but prior to the blessing of Havdala. [The custom is to say the blessing of Meoreiy Haeish over the Yom Tov candles that were lit. We do not place the candles together, and nor do we place our nails towards them. Rather we simply look at the candles after the blessing and then continue with Yaknahaz.]

May one drink after Kiddush? One should not drink any wine or intoxicating beverage after Kiddush, until after the second cup is drunk. However from the letter of the law, if one does not have to say another blessing over the drink, such as he had it in mind when he made the blessing over Kiddush, then he may drink wine and the like, although as stated above nevertheless even in such a case one should not do so. Regarding drinking other beverages; one may drink as much as he wants even if he is required to say another blessing over them. [Such as he did not have them in mind while saying the blessing of Hagafen, and they were not on the table at the time.]

1. Urchatz

One is to wash his hands as he normally washes for bread, although without reciting a blessing over the washing. One may not to talk between the washing and the eating of the Karpas.

What does one do if by mistake he said a blessing by Urchatz? Some Poskim rule that one is to continue the Seder as usual and repeat the blessing of Al Netilas Yadayim again before Hamotzi, if he did not guard his hands in the interim. The Rebbe however states that the following is to be done: One is to right away perform Yachatz and Motzi Matzah, saying Hamotzi on the three Matzah in order to save oneself from a Safek Bracha Livatalah. One then eats the Karpas [without a Bracha of Hadama, as one is in middle of a meal]. One then continues with Maggid and Maror. Thus in summary the order according to the Rebbe is: a) Yachatz; b) Eat Matzah; c) Karpas without Bracha;

1. d) Maggid; f) Maror.

1. Karpas:

The reason behind Karpas: The Karpas was instituted to be eaten in order to make the children wonder at what is being done, and thereby ask questions on it. The reason for why we want the children to ask questions is because the mitzvah of telling over the story of leaving Egypt, is for it to be said in a way of an answer to a question that was asked. This is learned from the verse “When your child asks you”.

Which vegetable is used for Karpas? The custom is to use a vegetable called Karpas as it stands for “600,000 were made to work hard.” [This refers to an onion or potato.] If it is not available, then one may use any vegetable which has a blessing of Hadama, which is not considered any of the vegetables with which one can use for Maror.

Having the Maror in mind: Upon saying the blessing of Hadama on Karpas one is to have in mind to also include the future Maror in the blessing. The reason for this is as follows: There is a dispute amongst Poskim regarding if the Maror eaten later on in the meal is included in the blessing of Hamotzi over the Matzah, and thus does not need a blessing said over it, or if the Maror is not included in the Hamotzi and thus does need a blessing said over it. Therefore, by Karpas we take a vegetable which is Hadama and have in mind to also include the Maror in the blessing.  

How much of the karpas should one eat? One should not eat a Kezayis [17 grams] or more of the vegetable, as if one does so there is a dispute regarding if an after blessing must be said..

Dipping the Karpas in salt water: The Karpas is to be dipped in salt water or vinegar. The salt water may be made on Yom Tov, with exception to when Shabbos falls on Yom Tov, in which case it is to be made before Shabbos. If one did not do so before Shabbos then it may be done Shabbos following these three conditions: 1) One does so right before the meal. 2) One makes just enough to dip for that meal. 3) One has a ratio of salt that is less than 2/3.

Removing the Karpas from the kearah: Once the Karpas has been eaten it is not replaced onto the kearah. However the salt water remains on the table in order to dip the egg in it by Shulchan Orech.

Leaning: One does not lean upon eating Karpas.

1. Yachatz:

Which Matzah is broken? The middle Matzah is broken within the cloth.

Why is the Matzah split? The reason for why the Matzah is split is because the Hagadah is to be said over “poor man’s bread”, and a poor man’s bread is not a whole loaf.

What does one do with the two halves? The larger half [is broken into 5 pieces] and placed under the tablecloth. [Our custom is to place it between two pillows. This is in memory of the Matzah which was wrapped by the Jews within their clothing. Others however have the custom to place it in a pillow case, or the like and then carry it on their shoulders.] The smaller half is placed back in between the two matzos. There should be at least a Kezayis remaining in the middle Matzah that is placed back, [and if there is not, then one should add Matzah to it].

The Afikoman: Should be placed between two pillows.

1. Maggid:

General overview: The majority of Maggid, from Avadim Hayinu and onwards, is an answer to the questions asked in the Mah Nishtana and is the fulfillment of the positive commandment to tell over the story of Yetzias Mitzraim. One must explain the Hagadah to the women and children in a language that they understand in order to fulfill this Mitzvah. It is customary to read the Hagadah in a happy tune. Each person is to say the Hagadah to themselves.

Revealing the Matzah during Maggid: One needs to say the Hagadah over the Matzah/Maror/Charoses/Beitza/Zeroa. Therefore all the three Matzas should be revealed throughout Maggid. However, whenever one holds the cup of wine (by Vehi Sheamda and Asher Gealanu) we cover the Matzah. Immediately afterwards the Matzah is revealed.

Hei Lachma Anaya-Lifting the Matzah: The Matzah is to be lifted while this paragraph is said. [However the custom of the Rabbeim is to only reveal the matzos and not to actually lift them.]

Mah Nishtana: Before Mah Nishtana the second cup is poured and the kearah is moved to the side. This is done in order to make the children wonder and thus encourage them to ask questions.

Who asks the questions of Mah Nishtana? The son is to ask his father the Mah Nishtana. If the son does not have the knowledge to say it then the father is to teach it to him. If one does not have any children to ask him, then ones wife is obligated to ask him. If one is not married then he asks himself, or has a friend ask him. If one has a daughter she is to ask the questions rather than the wife. If one has an older daughter, and a son under the age of understanding, then the daughter is obligated to ask the questions 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.

Does the person being asked need to repeat the questions? No. However there are opinions which say that the person being asked is to repeat the question afterward. The Rabbeim were accustomed to follow this opinion, and would even repeat the “Tate” introduction to the questions. Practically, each person is to repeat Mah Nishtana after the children complete saying it.

Returning the Seder plate: After Mah Nishtana one is to return the Seder plate and reveal some of the Matzas.

Vhi Sheamda: By Vehi Sheamda one is to cover the Matzos and then lift the Kos.

Spilling the wine by the Makos: We spill wine from the cup for a total 16 times because the sword of Hashem is called yo-cha and is the angel of Nekama. Some have the custom to spill with their index finger and some with the pinky and some with the cup itself. Practically one is to spill the wine with the cup itself and not with ones finger. The wine is spilled by Dam, Esh, Timros Ashan, each of the ten Makos, and then by Datzach, Adash, Achav. The wine is spilled in a broken vessel, such as a chipped plate or bowl. Upon spilling, one is to have intent to spill the wrath from the wine. After all the above spills are performed one is to refill the cup with wine. 

Dayeinu: Dayeinu is to be recited without making any interval in between.

Holding the Matzah upon saying Matzah, and holding the Maror by saying Maror: When one recites the word Matzah in the phrase of “Pesach, Matzah, Maror” one is to hold the middle Matzah in order show it to the people at the table. Likewise, when one recites the word Maror one is to hold the Maror in order to show it to the people on the table. The custom in the Rebbe’s household is to hold the middle and lower matzos in their covering until the second על שום of the former paragraph. When mentioning the bitter herbs, however, it is the custom in the Rebbe’s household to rest one’s hands [both hands] on the Maror, as well as on the Maror to be used for the Korech until the second על שום of the latter paragraph.

Hallel: One may read this Hallel in a sitting position. However one may not lean upon reciting it.

May one drink after the second cup? One may drink any beverage, to his heart’s content, after the second cup has been drunk.

1. Rachtzah:

One now washes for the Matzah just as he would wash before eating bread. A blessing is recited prior to the washing.

1. Motzi-Matzah:

Upon saying the blessing of Hamotzi one takes hold of the two whole Matzas and the middle broken Matzah. Immediately after this blessing one drops the bottom Matzah, and says the blessing of Matzah with only the top and middle Matzah in his hand.

Having in mind the Matzah of Korech and Afikoman: When saying the blessing over the mitzvah of eating Matzah one should also have in mind the Matzah eaten by Korech, as well as the Matzah eaten by the Afikoman.

Does one dip the Matzah in salt? Some dip the Matzah in salt. Others do not do so because they want to only taste the Matzah taste [and so is the practical custom]. Nevertheless one is to have salt on the table.

Which Matzah is to be eaten and how much is one to eat? One is to break off a Kezayis from both the whole and split Matzah and eat a Kezayis of each at the same time. One is to enter both kezeiysim into his mouth at the same time, swallowing one entire kezayis at one time, and then swallowing the next entire kezayis. If placing two kezeiysim of Matzah in ones mouth is not feasible, then one should first eat a Kezayis of the top whole Matzah, and afterwards he should eat a Kezayis of the broken Matzah. Bedieved, if one only ate only one Kezayis of Matzah, within 4 minutes, then whether the Kezayis was from the whole Matzah or from the split Matzah, he has fulfilled his obligation, even if he talked in between.

How much Matzah must be eaten by the other participants? They are each to eat 27 grams of Matzah within 4 minutes. One is to distribute a piece of both the middle and upper Matzah to all the participants.

Leaning: One must lean upon eating the Matzah. This applies to both Kizeisim eaten by the leader of the table. If one did not lean then he must re-eat another Kezayis of Matzah.

Not to talk of matters unrelated to the meal from Matzah until after Korech: Based on the above that one has in mind the Matzah of Korech when saying the blessing of Matzah, therefore one should not talk of matters unrelated to the meal until after Korech, as otherwise the blessing is considered interrupted and it does not count for the Matzah eaten by Korech. Some have the custom to not talk of unrelated matters until after eating the afikoman [as we also have the Afikoman in mind when saying the blessing over the Matzah] however this custom is a mere superfluous stringency. [This was not the custom of Beis Harav]

Old and sick: Old or sick people may dip a Kezayis Matzah in water in order to eat if they cannot eat the Matzah in its hard state.

1. Maror:

Lettuce and horseradish: For Maror we eat both from the lettuce leaves and horseradish.

Eating the Maror immediately after finishing eating the Matzah: The Maror is to be eaten immediately after eating the Matzah.

How much Maror does one have to eat and in how much time? One is to initially try to eat 27 grams of Maror within 4 minutes. If this is difficult then one may even initially eat 21.2 grams of Maror within 4 minutes. Many write that one may even initially take only 17 grams worth of leaves which is approximately one large leaf or two medium leaves. Both the lettuce leaves and horseradish combine to make up this amount and hence one needs to only take a combined amount of 27 or 21 or 17 grams of leaves together with horseradish.

To place the entire Kezayis in ones mouth simultaneously: It is best for one to place a full Kezayis in ones mouth simultaneously and then swallows it. If this is difficult then one may rely on the opinion which holds that this is not needed, and thus one may eat it within the time of pras [4 minutes]. If at least 17 grams was not eaten within the time of Pras then one has not fulfilled his obligation.

Dipping the Maror in the Charoses: Before eating the Maror it is to be partially dipped into the Charoses. After the Maror is dipped into the Charoses one is to immediately shake it off. As well the Maror should not be left to soak in the Charoses, and rather is to be immediately removed after dipping it in. It is our custom to only add the wine to the Charoses now, during the Seder. The Charoses is placed onto the wine which had spilled from the four cups. We are particular to add only some of the Charoses to the wine rather than its entirety, in order to keep some of the Charoses free from liquids. [However when Pesach falls on Shabbos, the wine must be added before Shabbos. Alternatively one may make it on Shabbos into a very think batter, through placing a large amount of wine and making the mixture in the opposite order, which is defined as first place the wine in the vessel and then the Charoses, and to mix it with ones hand or with the vessel itself, through shaking it. This must be done in order to avoid the kneading prohibition.]

When is the blessing over the Maror said: Before or after dipping it into the Charoses? One is to say the blessing only after he has already dipped the Maror in the Charoses.

Having in mind the Maror of Korech when saying the blessing: One is to have in mind the Maror of Korech upon saying the blessing over the Maror.

Does one lean when eating the Maror? There is no obligation to lean while eating the Maror, although one is allowed to do so. [Practically our custom is not to lean.]

1. Korech:

The reason behind Korech: Hillel is of the opinion that in the times of the Temple one only fulfilled his obligation if he eats the Matzah, Maror, and Pesach together. Therefore, according to his opinion, after eating the Matzah alone without the Maror one is to then eat the Maror with the Matzah, and only if one eats them together does one fulfill the Rabbinical mitzvah of eating Maror.

Lettuce and horseradish: For the Maror of Korech we eat both from the lettuce leaves and horseradish of the second Maror [Chazeres].

How much Matzah and Maror does one eat and how is it eaten? Lechatchilah one should eat a Kezayis of Matzah and a Kezayis of Maror simultaneously. If this is difficult, then one is to eat part of the Kezayis of both the Matzah and Maror simultaneously, until one eats a full Kezayis of each the Matzah and the Maror.

How much is a Kezayis? One is to initially try to eat 27 grams of Maror and 27 grams of Matzah within 4 minutes. If this is difficult then one may even initially eat 21.2 grams of Maror and 21.2 grams of Matzah within 4 minutes. Many write that one may even initially take only 17 grams worth of Maror, and 17 grams worth of Matzah. Both the lettuce leaves and horseradish combine to make up this amount and hence one needs to only take a combined amount of 27 or 21 or 17 grams of leaves together with horseradish.

Dipping the Maror of Korech in Charoses? The custom is to dip the Maror into dry Charoses [that was not mixed with wine] and then shake it off.

Does one need to lean when eating the Korech? Men are required to lean towards their left while eating Korech. If one did not do so he is not required to repeat the eating in a leaning position.

1. Shulchan Orach:

Eating an egg during the meal?  Some have the custom to eat an egg during the meal in memory of the destruction of the Temple. [Our custom is to eat the egg in the beginning of the meal, and to dip it in salt water.]

May one eat roasted meat on Pesach night? One may not eat roasted meat or chicken during the meal. One may eat meat or chicken which was roasted and then later cooked. One may eat roasted fish.

Not to eat too much prior to Afikoman: One should not eat too much during the meal in order to retain an appetite for the Afikoman.

Dipping foods during the meal: Some have a custom not to dip any foods during the meal

Leaning: It is a Mitzvah Min Hamuvchar to lean upon eating the meal. However the Chabad custom is not to lean by the other parts of the Seder, other than those mentioned above which are obligated from the letter of the law.]

Check plate to avoid crumbs: Prior to placing food or drink on one’s utensils one is to check that they are free of crumbs of Matzah.

1. Tzafun/Afikoman:

Does one fulfill his obligation even if he ate the Matzah on a full stomach? The Afikoman must be eaten with an appetite. If one was full and forced himself to eat the Afikoman he has nevertheless fulfilled his obligation. However if he is full to the point that he is disgusted by the eating, then he does not fulfill his obligation.

How much Matzah does one have to eat for the Afikoman? One needs to eat a Kezayis of Matzah within pras [4 minutes]. Lechatchilah it is proper to eat two Kezeisim within time of Peras, one Kezayis for the Pesach sacrifice and one Kezayis for the Matzah that was eaten with the Pesach. If this is difficult then one may eat only one Kezayis. In such a case one should intend that the Kezayis serve to commemorate whichever of the above two subjects is ultimately the one requiring commemoration.

How much is a Kezayis? One is to initially try to eat 27 grams of Matzah within 4 minutes. If this is difficult then one may even initially eat 21.2 grams of Matzah within 4 minutes. Many write that one may even initially take only 17 grams worth of Matzah.

By what time does the Afikoman have to be eaten by? [On the first night] the Afikoman is to be eaten by midnight. [However there are those that are lenient to eat the Afikoman after midnight even on the first night. However on the second night one can eat it until morning.]

May one eat the Afikoman in two different areas? One may not even eat the Afikoman on two different tables. Rather the entire Afikoman is to be eaten on the same table within the same room.

May one eat his Afikoman in a different area/house then he had the meal/Seder in?  One may eat the meal in one area and then eat the Afikoman elsewhere, [if he had in mind to do so when he washed for the Matzah].

Does one need to lean when eating the Afikoman?  Men are to eat the Afikoman leaning towards their left. If one ate the Afikoman without leaning he has fulfilled his obligation.

May one eat or drink after the Afikoman, before the 3^rd cup? One may not eat or drink any food or beverage, including water, after eating the Afikoman.

If one fell asleep during eating his Afikoman, may he continue to eat it? If one fell into a light doze then he may continue to eat the Afikoman. Similarly if he fell asleep prior to beginning to eat the Afikoman, he may eat it after awakening. However if one fell asleep after he began eating, then if there are other members of his group which are still awake at the table, then he may continue eating upon awakening. However if he ate alone, or all of the other members also fell asleep, then one cannot continue eating.

Time of Chatzos in Jerusalem on Seder night

1. Beirach:

The cup of Eliyahu: It is accustomed in these provinces to pour an extra cup [of wine] in addition to the [four cups] of the diners. This cup is called the cup of Eliyahu. 

When is one to pour the cup of Eliyahu: One is to pour the cup of Eliyahu before Birchas Hamazon, and prior to pouring the 3^rd cup.

The third cup: The third cup should be poured after the Afikoman, before beginning the Bentching. The reason for this is because we want to do an additional mitzvah with the cup by using it for Bentching.

Mayim Achronim: One does not place water on the lips upon performing Mayim Achronim.

Who leads the Birchas Hamazon? The custom is to have the person which read the Hagadah to lead the blessing said after meal, although he has permission to honor someone else to do so in his stead.

May one drink after drinking the third cup of wine, prior to drinking the 4^th cup? One is not to eat or drink anything, including water, after having drunk the 3rd cup. This applies likewise to the 2^nd Seder which is observed in the Diaspora. Nevertheless, one may drink entire 3^rd cup even if it contains much more than a Revius.

1. Hallel/Nirtza:

When is the 4^th cup poured? After the 3^rd cup is drunk, one pours the fourth cup.

Shefoch Chamascha: All the doors leading to the public are opened by Shefoch Chamascha to remember that this night is a night that G-d guards and protects us, and we are thus not scared of anything. In merit of this faith, Moshiach will come, and G-d will then pour his wrath on the Gentiles. Shefoch Chamascha is very auspicious time to ask Hashem for ones requests.

Leaving ones doors unlocked throughout the night: Some even have the custom not to lock their doors at night when they go to sleep, being that it is a night guarded for G-d to take us out of the exile [and bring us to the upcoming redemption]. We thus leave the door open, as if Eliyahu will come; he will find an open door and will be greeted quickly. We believe in this, and this faith carries with it a great reward. Nevertheless if robbers are common in ones area, then one should not rely on a miracle [and leave his door open].

Having a zimun for Hallel:  It is a Mitzvah to seek a zimun for Hallel. It is best to be done with three men above Bar Mitzvah. The greatest of the three is to say the verses while the others answer. If there are not three adult men then one can join a child that has reached the age of chinch, or join a woman. Even ones wife can read the verses and have her husband answer. However by a Katan, he can only answer and not read it.

What does one say after Hallel? After Hallel is said one is to say “Birchas Hashir. Some say that this refers to “Yehalilukah”. Others say that it refers to Nishmas. We do like both opinions.

May Hallel and the 4^th cup be said/drunk in a different area? One may say Hallel and drink the 4^th cup in a different area than the area of the Seder.

By when must Hallel be completed? There is no need to finish Hallel before Chatzos.

To drink the 4^th cup immediately after Hallel: One is not to make an interval between the end of Hallel and the drinking of the 4^th cup.

Pouring the cup of Eliyahu: After the Seder one is to pour the wine of the Kos Shel Eliyahu back into the bottle. One sings Keili Ata of the Alter Rebbe upon doing so.

1. After the Seder:

May one eat or drink? One is not to eat or drink anything, including water, after having drunk the 4^th cup, until one awakens from sleep of that night. This applies likewise to the 2^nd Seder which is observed in the Diaspora.

The obligation to continue saying the story of the exodus: After the Seder one is obligated to discuss and deal with the laws of Pesach and the story of the Exodus, telling over the miracles which G-d has done for our ancestors, until sleep overcomes him.

Saying an abridged version of Krias Shema Sheal Hamitah on the 1^st night of Pesach: [On the 1^st night of Pesach] one only says the 1^st paragraph of the Shema and then goes straight to Hamapil. [On the 2^nd night of Pesach however one says the regular paragraphs as is said on any Yom Tov.]

1. Mivtzaim Sedarim-What does one do if he needs to lead more than one Seder?

If one does not plan to do the Seder together with the public but rather prefers to do a private Seder afterwards in a different area, then the following is the order that should be followed:

Kadeish-Karpas: One says for them the blessings of Kiddush and Hadamah to be Moitzi them, if they do not know to say the blessing themselves.  However it is forbidden for him to eat or drink anything.

Maggid: One then says Mah Nishtana and explains the Hagadah in a language that they understand. One explains those matters which must be said from the letter of the law [see chapter 473]. One says for them the blessing of “Asher Gealanu” at the conclusion of Maggid, although he himself may not drink.

Moitzi Matzah-Maror: One recites the blessings of Matzah, Hamotzi, and Maror for the congregation although he himself may not eat anything.

Beirach: One may not read Birchas Hamazon for the public being that only one who has eaten can bentch. However it is allowed to read to them the Bentching having them repeat after him word by word just like it is allowed to teach a child.

If one plans to do a private Seder in the same area after the public Seder concludes: Then one may say up until Maggid together with the public, and from Maggid and on-words is to continue the Seder for the public, and after the conclusion to continue from Maggid for himself.

May one begin the Seder prior to nightfall?

It is forbidden to begin the Seder [i.e. Kadesh] prior to nightfall [i.e. Tzeis Hakochavim].  [If one is making a public Seder in an area that nightfall begins at a very late hour, and fears that people will not attend, he is to start the Seder early, after Plag Hamincha, through Davening Maariv, saying speeches, Pesach skits, and saying parts of Maggid, and then begin Kadesh after Tzeis Hakochavim. If this too is not viable, then some Rabbanim suggest making Kiddush after Pelag Hamincha and beginning the order of the Seder until Maggid. After Tzeis Hakochavim one is to begin Maggid and drink two cups of wine as part of the four cups. Practically, one is to contact his Rav.]