Halachos For Pesach

The laws of Erev Pesach

Eating on Erev Pesach

It is prohibited to eat Matza on Erev Pesach. Cooked Matza e.g. Kneidlach and cookies that were kneaded with matza meal, according to the basic Halacha it is permitted, nevertheless, some are Machmir.
From the tenth hour (a half hour before the time of Mincha K'tana) it is prohibited to eat even a minor amount of cooked food containing Matza, in order to keep an appetite for the Matza at the Seder. A small amount of fruit, vegetables, potatoes, meat, fish or eggs may be eaten, but one should not fill up his stomach with them.
It is permitted to feed Matza to a young child that is not mature enough to understand what he will be told at night about Sipur Yetizas Mitzraim (this is until around the age of five).

Melacha on Erev Pesach after Chatzos/midday

It is prohibited to do Melacha on Erev Pesach after Chatzos/midday. Regarding what Melacha exactly is prohibited, it depends if one is being paid or not;
Working for payment: even a Melacha which is not considered a full 'Melacha', and even if it is needed for Yom Tov, is prohibited.
Not working for payment: Only if it is a full Melacha, such as sewing clothes, is prohibited.
Although sewing is prohibited, fixing old clothes is permitted as usual, but only if done for free.
If one started a Melacha before Chatzos/midday but the Melacha was not finished by Chatzos/midday, he must stop immediately even in middle of the Melacha.
All Melachos done by a non-Jew are permitted.
Whatever is permitted to be done on Chol Hamoed such as Davar Ha'aveid or Ma'ase Hedyot which is needed for the Moed or Tzorchei Rabim [that which is needed for the public], is permitted on Erev Pesach after Chatzos/midday as well.

Doing laundry, ironing and taking a haircut on Erev Pesach

It is prohibited to do laundry and take a haircut after midday, but it is permitted having it done by a non-Jew.

Regular ironing is permitted until Yom Tov begins even by a Jew. Professional ironing that makes new creases is prohibited.
Giving a haircut to oneself is allowed, being that this is considered a 'Shinui', but shaving is prohibited even by oneself. It is permitted for a woman to remove hair of all the body, except removing from the head.
It is permitted to turn on a washing machine before midday although it will continue working after midday.

Cutting nails

Lechatchila one should cut nails before midday, however, if one forgot or didn't manage then he can cut his nails after midday.

Tevila on Erev Yom Tov

One should go to the Mikvah on Erev Pesach after midday, however one may do the Tevila from an hour before Chatzos (סי' תע"א ס"ק כ"ב, סי' קכ"ח ס"ק קס"ה).

The laws of Seder Night

Conducting the Seder

It is customary to wear a white garment (Kittel) while leading the Seder. For a Chosson in the first year of marriage, there are various customs^[1].

The accepted custom is that an Avel does not wear a Kittel, nevertheless if someone does wear, one should not voice any opposition.

The K'ara of Leil Haseder is brought to the table that has on it the Maror, Karpas, Charoses, Z'roa [a chicken wing], and an egg. As to exactly when the K'ara is brought there are various customs; some have the custom to bring it after Kiddush, before eating the Karpas^[2], and some have the custom to bring it before Kiddush^[3]. The custom of the Gr"a is to bring it in after Karpas ('first dip'^[4]).

Likewise, there are customs how to set up the K'ara; Some set it in a way that the Karpas and the salt water will be close to the one leading the Seder and behind that the three Matzos and further behind, the Maror, Charoses, Z'roa and the egg, so as not to pass over a mitzva^[5]. There are some whose custom is to place the Z'roa on the right and the egg on the left and to place the Maror beneath them (closer to the one conducting the Seder) in the middle, and afterwards (closer) the Charoses on the right under the Z'roa and the Karpas on the left under the egg, this is the custom which follows the Arizal^[6]. In practice, one should follow his father's custom.

The Haseiva

One should set up his seat so that he can sit 'B'haseiva'. The way of Haseiva is to lean one's body to the left side^[7]. A left-handed person should lean on his left as well^[8], Lechatchila, one should lean on cushions or pillows^[9] and B'dieved one can even lean on a friend^[10].
Haseiva needs to be in a way that his hand is not movable and he can't use it^[11].
The custom of most Ashkenazim is that women do not do Haseiva^[12]. There are some that have the custom that women do Haseiva as well^[13].
When a Talmid is by his Rebbi, even if not his main Rebbi, he is not Meiseiv unless his Rebbi gives him permission^[14], this pertains also to a person who is eating by a Gadol Hador, even if he didn't learn from him any Torah, he does not do Haseiva^[15]. A son by his father is Meiseiv even if his father is his main Rebbi, since it is understood that a father allows his son to do Haseiva^[16]. If he clearly says that he doesn't allow it, some say that it is irrelevant (Batla Daato) and the son is Meiseiv anyway^[17], and some say he shouldn't be Meiseiv^[18].
A person who has an injury on his left side and it disturbs him from doing Haseiva, perhaps he is exempt from Haseiva^[19].
Lechatchila one needs to be Meiseiv during the whole meal^[20], today it is customary by many people not to be Meiseiv during the meal since we are not used to being Meiseiv during the year. See below that there are some places where the Haseiva is Me'akev even B'dieved, and one is not Yotzei Y'dei Chova if he wasn't Meiseiv by them, and in the places where Haseiva is Me'akev, one should repeat the eating or drinking but without reciting a Bracha.

Kadeish

Kiddush on Seder night should not be said until after Tzeis Hakochavim. Indeed, as soon as the time comes, right after davening Maariv, one should hurry home and make Kiddush so that the young children will not fall sleep^[21].
The Bracha of Shehecheyanu is recited by Kiddush. It is unclear whether women that recited Shehecheyanu by candle lighting should answer Amen on the Bracha of Shehecheyanu that the other people say. In practice they should answer Amen. Those who do not have a clear Minhag should not say the Bracha of Shehechayanu at candle lighting but rather wait for Kiddush^[22].
It is customary to give the children toasted wheat, nuts and other sweets to help them stay alert and not fall asleep^[23], another reason is so that they should see a difference from the whole year when these types of foods are generally given out after the meal, which the change will cause them to ask Ma Nishtana^[24].
Before Kiddush, the person leading the Seder should announce 'Kadeish', same too before 'Urchatz' (the first time washing the hands), and continuing during the whole Seder he should announce, introduce and explain what is going to be done next^[25].
The Kiddush cup should be poured by others for the person leading the Seder and he shouldn't pour it for himself^[26]. Some have the custom that also all those participating in the Seder do not pour the wine themselves, rather each person pours the wine for his friend, since this is considered acting in a way of freedom^[27].
Lechatchila one should drink a Shiur of a whole Revi'is [150 cc for the bigger Shiur, and 86 cc for the smaller Shiur^[28]) particularly for the first cup and the fourth cup^[29], however if one drank most of a Revi'is (76 cc for the big Shiur, and 44 cc for the small Shiur), he is Yotzei Y'dei Chova. Some say that the above Halacha is only said where the cup only contains a Revi'is, but if the cup contains more than a Revi'is, it is obligatory to drink at least most of it even if it is more than a Revi'is^[30], and some are Machmir to drink the whole cup^[31]. It is proper to take these opinions into consideration, and to follow them if possible. Therefore, someone who finds it hard to drink a lot of wine should use a cup that doesn't contain more than a Revi'is.
Lechatchila one should drink most of the Revi'is without stopping^[32], and at least to drink it with no more than two gulps.

The first cup (כוס ראשון)
a. If while drinking 'most of the Revi'is', it took longer than four minutes, one should drink again.
b. If he drank it within four minutes, but was interrupted twice; then if he was Noheg (as explained in paragraph 18) to have in mind that the Bracha of hagofen is for all his drinking up until the second cup, then he should drink again. If he didn't have in mind at the time of the Bracha, then he should not drink again^[33] (but regarding the other cups see below paragraphs 38, 62, 70).

In a case that a person has a large mouth, and can fill his cheek with most of a Revi'is (M'lo Lugmav), he is then obligated to drink as much as his M'lo Lugmav^[34].
The accepted custom is not to recite a Bracha Achrona after drinking the first cup, even if one may pass the time it takes to digest the wine, before reaching the second cup. Some write that one should make sure not to miss that time, therefore if one thinks that he will pass the time, then one should recite the Bracha Achrona immediately after drinking^[35].
One should drink all the cups of wine B'haseiva. If one forgot to do Haseiva;
Bnei Ashkenaz; do not need to drink again, except for the second cup.
Bnei Sepharad; must drink again all the cups.
If one had in mind at the beginning of the seder, when saying Borei P'ri Hagafen, for all the wine he may drink up until the second cup, then also Bnei Ashkenaz should drink again the first cup.
Therefore Lechatchila one should have in mind during the bracha of the first cup, that the Bracha should be for any wine that he may drink until the second cup^[36], (see more below paragraph 36).
Women are obligated in all the Mitzvos of the Seder.
Before Kiddush one should have in mind; L'sheim the Mitzva of Kiddush of Yom Tov^[37], L'sheim the Mitzva of Arba Kosos, and L'sheim the Mitzva of Simchas Yom Tov^[38].
The order of the Kiddush: The Bracha of Borei Pri Hagefen, The Bracha of Kiddush Hayom, and the Bracha of Shehecheyanu on the Yom Tov. Some say, that one should have in mind by the Bracha of Shehecheyanu on all the Mitzvos of the night^[39]. Some add, that one should also have in mind the Mitzva of Sfiras Ha'omer^[40], but it is not customary to do so. Some have the custom to recite the Bracha of Shehecheyanu sitting down, but according to the Arizal one should stand.
No Bracha of Al Hagefen is said after drinking the first cup, since the wine is exempted by the Bracha of Birkas Hamazon, and in case the time of digestion might pass, see above paragraph 17.

Urchatz

The hands are washed in the same way as before eating bread^[41], yet no Bracha is recited^[42]. If one mistakenly did say the Bracha, then he should eat a K'zayis from the Karpas^[43].

Karpas

For the Mitzva of Karpas there are various customs; some have the custom to use celery^[44], and some use radish^[45], while others use potatos^[46].
The Bracha of Borei Pri Ho'adama is recited, and one should eat less than the amount of a K'zayis from the Karpas, and one should have in mind to exempt the Maror with this Bracha^[47]. It is proper to have in mind to exempt the Maror of Korech as well^[48].
It is proper to be Mehader to dip the Karpas with one's hand, without using a fork etc. since the purpose of washing the hands (רחצה) was in order to enable one to eat a wet vegetable, which requires Netilas Yadayim, and this is only when one eats the vegetable with his hands^[49].
While eating the Karpas there is no obligation to be Meisev. Customs vary how one should be noheg; Kabbalistically one should not be Meisev^[50], but some say that it's an obligation to be Meiseiv^[51]. Therefore some have the custom to eat half the amount B'haseiva and half without Haseiva, in order to be Yotze all the opinions.

Yachatz

We take the middle Matza from the K'ara and break it into two pieces^[52], the larger part is designated for the Afikoman and hidden away until later, and the smaller part is put back in its place between the other two Matzos.
The smaller half too should at least have the amount of a K'zayis, so the Bracha of 'Al Achilas Matza' could be recited on it.

Maggid

Before one starts to say the Hagada one should have in mind L'sheim Mitzva D'oraisa of Sipur Yetzias Mitzraim^[53].
The story of Yetzias Mitzraim: when a family is invited to their grandparents for the Seder night, and the Seder is led by the grandfather, it is sufficient that the grandfather tells the story to the participants, since his son [who is the father] will be Yotzei following the Halacha of Shomeia K'one, we can also add that since the grandfather tells the story to his grandchildren, there is no more need for the father to specifically tell his children the story^[54]. However, Lechatchila it is preferable that the father should tell his children some of the Sipur Yetzias Mitzraim as well.
One should raise the K'ara with the Matzos inside and start 'Maggid' by saying 'Ha Lachma Anya' etc. until Ma Nishtana^[55], some say that only the broken Matza is raised^[56].
After we finish saying 'Ha Lachma Anya', the K'ara should be moved to the edge of the table so as to provoke the small children to ask questions. Some say that it is sufficient to just cover the Matzos.
After that, the second cup is poured, and although we don't drink from it until the completion of the Hagada, nevertheless, we pour the cup right away in order to pique the curiosity of the children which will cause them to ask questions.
The Haggada is said B'eima U'vyira (with seriousness and solemnity) and not B'haseiva^[57]. One should not eat or drink during the Haggada, until we finish the Bracha of 'Ga'al Yisrael'.
The second cup; Sephardim don't recite the Bracha of 'Borei Pri Hagefen', since it was already exempted with the Bracha of "Hagefen" of the first cup^[58], Ashkenazim recite the Bracha of "Bore Pri Hagafen"^[59]. It is proper therefore, that one should have in mind when reciting the first Bracha (on the first cup), that it is only for the כוס ראשון(and the wine one may drink after that) and not for the כוס שני (the second cup), see more in the footnote^[60].
If while drinking the second cup, one forgot to be Meisev, one must drink it again B'haseiva^[61].
If while drinking the second cup, one stopped twice, one must drink it again^[62].

Rachtza

Before washing Netilas Yadayim for the meal, if one is certain that he watched over his hands that they shouldn’t touch anything that makes his hands impure, then it is proper for him to touch an unclean or covered area of his body, so it will require him to recite the Bracha of 'Al Netilas Yadayim' when washing^[63].

Motzie Matza

Some write that it is proper to give over ownership of the Matzos to all the people partaking in the Seder (his wife, family, etc.), but the accepted custom is not to do this, and they have whom to rely on^[64].
One should have in mind while eating the Matza, 'L'sheim Mitzvas Achilas Matza'^[65].
How to hold and break the Matzos; The one conducting the Seder should lift the three Matzos [the two whole ones sandwiching the broken Matza] and say the Bracha of "HaMotzie", then let go of the bottom matzah, retaining the top Matza and the the broken one, and say the Bracha of "Al Achilas Matza"^[66]. One should have in mind that this Bracha is also for the Matzos that one will eat at Korech and Afikoman^[67], and then one should eat a K'zayis from the top Matza and a K'zayis from the broken Matza^[68].
The amount of Matza that one should eat is 30 grams^[69], this way he will have eaten one K'zayis from the 'big Shiur' (30 grams) to fulfill the Din D'oraisa of one K'zayis. It is also two K'zeisim from the 'small Shiur' (15 grams) to fulfill the Din D'rabanan that one should eat from both Matzos^[70]. (See more extensively in paragraph 71).
It is permitted to weigh the Matza on Shabbos and Yom Tov since there is no prohibition of measuring on Shabbos for a Mitzva^[71].
The common custom is to eat the two K'zeisim without interruption, in less than the amount of time of 'Achilas Pras'^[72], (Lechatchila: 2 minutes, B'dieved: 4 minutes)^[73].
The custom of Sephardim is to dip the Matza in salt on the night of Pesach^[74]just like Shabbos and Yom Tov. Ashkenazim, do not dip the Matza in salt^[75]. Nevertheless, Ashkenazim too should bring salt to the table^[76].

Maror

We take a K'zayis of Maror, Chrain (horseradish) or lettuce, dip it in the Charoses and then immediately shake off the Charoses. Even when Pesach falls on Shabbos one can shake off the Charoses, and it is not considered 'M'leches Borer', since the shaking does not fully separate the Charoses.^[77]
One recites the Bracha of 'Al Achilas Maror', and should have in mind to exempt also the Maror that one will eat with the Korech.
While eating the Maror, one does not need to do Haseiva.
The amount of Maror; the leaves of the lettuce weigh slightly less then water so we can estimate the size as the size of water, therefore since the Mitzvah of eating the K'zayis of Maror is M'drabanan we can be lenient that the amount of a K'zayis is only a third of today's egg which is 17 cc/grams. This Halacha is only for someone who is being Yotsei the Bracha on the Maror from someone else, but for the person saying the Bracha on the Maror, the Mishna Brura writes that since the person making the Bracha needs to eat the 'big Shiur' of a K'zayis which is half of today's egg - 50 cc/ grams, this is approximately 2 big leaves of lettuce (see below paragraphs 85, 86).

Korech

One should take a K'zayis from the third Matza and a K'zayis of Maror, and the custom is to place the Maror between the two pieces of Matza^[78]. The amount of Matza for Korech is 15 grams^[79]. He then should dip them in Charoses. People who are strict not to eat 'gebrokst' should not dip the Matza in the Charoses but only the Maror, and then we say 'Zecher Lamikdash K'hillel', and then eat the Korech^[80]. Some say that only after eating the Korech one should say 'Zecher Lamikdash K'hillel'^[81].

Shulchan Orech

After Korech the meal is served. One should eat eggs^[82], and be Mehader to eat the egg from the K'ara^[83] in order to remind us of the Korban Chagiga. The Z'roa should not be eaten, since one shouldn't eat roasted meat on this night.
One should be careful not to overeat, so that the Afikoman will be eaten with an appetite, and that the eating of the Afikoman will not be an 'Achila Gasa' (which is not considered eating).

Tzafun

After finishing the meal we eat a K'zayis of Matza from the Afikoman^[84]. Lechatchila it is proper that one should eat two K'zeisim of the Afikoman^[85] which is 30 grams^[86]. For children until the age of Bar Mitzva it is sufficient to eat Lechatchila the Shiur of 15 grams.
All participants of the Seder should include in their K'zayis a small piece from the 'Matza of the Afikoman', and the remaining amount of a K'zayis should be added from other Matzos.
The Afikoman needs to be eaten B'haseiva, if one forgot and did not do Haseiva, then if he remembered before Birchas Hamazon, it is proper for him to eat again B'haseiva, but if it is difficult for him, then one can be lenient not to eat again^[87].
After eating the Afikoman it is prohibited to eat and drink anything other than water or tea, until daybreak^[88]. If one went to sleep and rose early before daybreak, according to the basic Halacha, one is allowed to eat and drink^[89].
One should make an effort to eat the Afikoman before Chatzos [midnight]^[90], thus if needed one should hurry the meal. If this is very difficult, there are some who are lenient by eating now [before Chatzos] a Kezayis and making the following stipulation: If the Halacha is as ראב"ע says, that the time of eating the Afikoman is until Chatzos, then this Matza will be eaten as the Afikoman, and if the Halacha is like ר"ע that the time of eating the Afikoman is until Alois Hashachar, then this Matza has no relevance to any Mitzva, and the Matza that one eats on the end of 'Shulchan Aruch' will be the one he will be Yotze Y'dei Afikoman with^[91].

Barech

One should recite Birchas Hamazon on a cup of wine, and the cup should be cleaned and rinsed before the Bracha^[92].
One should add Ya'aleh V'yavo in Birchas Hamazon. If one forgot, he needs to bench again^[93]. But if one remembered after he already drank from the cup of Birchas Hamazon, then he should recite Birchas Hamazon again without a cup^[94].
The third cup is drunk B'haseiva. If one forgot and wasn't Meisev, Sephardim should drink again B'haseiva, and Ashkenazim are noheg not to drink again, so as not to add to the four cups.
If it took longer than four minutes to drink the third cup, one should drink again^[95].

Hallel

After drinking the cup of Birchas Hamazon one should pour the fourth cup and then say 'שפוך חמתך' etc. Some pour the fourth cup only after it is recited^[96].
It is customary to open the door of the house before saying this.
Lechatchila one should say Hallel before Chatzos [midnight]^[97].
We start with saying from לא לנו'' until the end of the Hallel and then 'Birchas Hashir' is recited on the fourth cup, and after that we drink it. One needs to drink from it the amount of Revi'is so that he can recite a 'Bracha Achrona'.
It is proper to drink the fourth cup before Chatzos [midnight]^[98].
Sephardim do not recite 'Bore Pri Hagefen' on the fourth cup, since it was already exempted by the 'Birchas Hagefen' of the third cup. Ashkenazim do say Borei Pri Hagafen on the fourth cup. It is proper to have in mind by the Bracha on the third cup not to exempt the fourth cup.
One should be Meiseiv while drinking the fourth cup. If one forgot and wasn't Meiseiv, if he is a Sephardi then he should drink again B'haseiva and an Ashkenazi does not drink again.
If it took longer than four minutes, to drink the fourth cup, one should drink again.

Additional Halachos relevant to the Seder night

The proper amount for eating Matza

The one conducting the Seder should Lechatchila eat two K'zeisim and the other participants in the Seder must eat one K'zayis.

There is a dispute what the exact amount of a K'zayis is. The bigger Shiur (55 cc) is equal to the amount of two K'zeisim of the small amount (27 cc).

Therefore in practice all the participants in the Seder and the one conducting the Seder need to eat the amount of Matza weighing 30 grams which has in it 55 cc, as this amount includes in it one big K'zayis that are two small K'zeisim (and since the Din that the one conducting the Seder needs to eat two K'zeisim is M'drabanan it is sufficient to eat the amount of one big K'zayis which includes in it the amount of two small K'zeisim).

A classic square machine Matza weighs 30 grams, and a hand Matza weighs about 60 grams, so half a hand Matza is 30 grams (depending on the size of the Matza, as there are big Matzos that a kilo could contain sixteen Matzos, while a kilo of other Matzos may contain up to 22 Matzos).

The same is regarding the Afikoman, one should eat two K'zeisim, Lechatchila one should eat one whole machine Matza or half of a hand Matza (depending on the size, as above).

For Korech 15 grams of Matza is sufficient, which is half a machine Matza or a quarter of a hand Matza. This is the amount Lechatchila.

One who has difficulty eating Matza, can be lenient to eat as little as 17 grams Matza both for the first K'zayis of Achilas Matza, and for the Afikoman. And so is the Din for children under the age of Bar Mitzva, which it is sufficient for them to eat that amount. Someone who is restricted from eating this amount, needs to ask a Rav regarding an amount less than this.

The four cups of wine

2 It is most preferred to use wine that is not cooked, unless the cooked wine is of better quality.
Pasteurized wine is not considered cooked wine, and one can Lechatchila be Yotzei with it.
Lechatchila, one needs to drink intoxicating wine which is as an expression of freedom, therefore, Lechatchila, one should drink wine rather than grape juice, or at least mix a third wine with two thirds of grape juice (or at least a sixth of wine) if the taste of the wine is felt properly. Someone for whom drinking wine is difficult, can be Yotze Y'dei Chova by drinking grape juice.
'חמר מדינה' is acceptable for the four cups where there is no wine. The classification of what is considered חמר מדינה in our times is unclear. B'dieved we accept that one is Yotze Y'dei Chova with tea, coffee, or coke. Since the whole concept of ''חמר מדינה in our times is unclear, therefore one should also be yotzei the 'Arba Kosos' through 'שומע כעונה' as explained below.
Since the Bracha on חמר מדינה is שהכל , one doesn't recite a Bracha on the second and fourth cup because they are exempted by the first and the third Bracha.
One who is diabetic and cannot drink wine or grape juice at all, not even dry wine, can be Yotze Y'dei Chova with חמר מדינה and also with "שומע כעונה" as mentioned below.
Tosfos in Pesachim (צ"ט:) considers it questionable if one is Yotze Y'dei Chova of ארבע כוסות with שומע כעונה, as we find by Kiddush, that the one making Kiddush exempts all the others with his Bracha and drinking, so likewise the ארבע כוסות, everyone is Yotze with the Bracha and drinking of the one conducting the Seder. Another important factor is, that the חדושי מרן הגרי"ז הלוי פ"ז מהל' חו"מ explains that the central component of the Mitzva of ארבע כוסות is not drinking the cups, but rather the Bracha on the wine.
Lechatchila, one needs to use a cup that holds a Revi'is (150 cc) and drink all of it by all four cups. People who are sick and children that cannot drink this amount, should use a cup that contains 86 cc (A Revi'is of the smaller amount) and if he can't drink all of it, he should drink at least most of a Revi'is which is 44 cc. See more in 'The laws of Seder Night' paragraph 14.
A person that is ill, that can drink 86 cc but not a lot more, it is unclear whether he should take a big cup that contains 150 cc and drink most of it, or he should take a cup of 86 cc and drink all of it.

Lehalacha, it is preferable for him to use a cup that contains 150 cc and drink most of it.

The Din of eating Matza for someone who is ill

A healthy person is allowed to break the Matza into small pieces and eat it, or dip the Matza in water without soaking it, or drink some water while swallowing the Matza.
A person that is ill can soak the Matza in water until it softens and then eat it, as long as it is not dissolved.
If one ate Matza or Maror and then vomited it, he is Yotze Y'dei Chova. However, if he vomited all he ate without even a K'zayis being left in his stomach, then he should not recite a Bracha Achrona [on the Matza].

The amount of the Maror

When making the Bracha of 'Al Achilas Maror'; the one who makes the Bracha - should eat 50 grams of lettuce which is similar to the weight of water. For those who were Yotzei by listening to the Bracha - it's sufficient to eat 17 grams of lettuce.

While eating Korech, 17 grams is sufficient both for the one conducting the Seder (who made the Bracha), and for all the participants as well. (See above paragraph 50)

Horseradish (Chrein) is also similar to the weight of water, therefore the person reciting the Bracha should eat 50 grams for Maror and 17 grams for Korech, and the participants can eat 17 grams for both Maror and Korech.

The laws of Haseiva (leaning)

Haseiva is always by leaning to the left side, regardless if one is left-handed or right-handed.
A person that sits on a chair and leans his body in the air to the left side is not Yotze Y'dei Chova.
When doing Haseiva, one should turn the chair in a way that the back of the chair will be to the left side and then he should lean to the left side, on the back of the chair.

A person who finds it hard to start drinking the wine B'haseiva, can start drinking without Haseiva and continue drinking till the amount of Revi'is is B'haseiva.

[1] עיין מהר"ם שיק (או"ח סימן כה') ובקצה המטה על מטה אפרים (סימן תר"י ס"ק ט"ו)

[2] רמב"ם (חמץ ומצה פ"ח ה"א) ושלחן ערוך (סימן תעג' ס"ד)

[3] אבודרהם, פרי מגדים (סימן תפו' מש"ז)

[4] מעשה רב (אות קצא)

[5] רמ"א (סימן תעג' ס"ד)

[6]-חיי אדם (כלל קל ס"א) משנה ברורה (שם ס"ק כו) וראה בחק יעקב (שם ס"ק טז')to see an explanation why there is no problem of passing over a Mitzva.

[7] גמרא (פסחים צט ע"ב) שלחן ערוך (סימן תע"ב ס"ג)

[8] רמ"א (שם ס"ג)

[9] משנה ברורה (שם סק"ז)

[10] מגן אברהם (שם סק"ג) משנ"ב (שם סק"ח)

[11] A proof for this is in פסחים ק"ח in the רשב"ם ד"ה הסיבת ימין, and מ"ב תעב' ס"ק י'

[12] שלחן ערוך and רמ"א (שם ס"ד)

[13]פסח מעובין (סימן ק"ע), בן איש חי (פרשת צו אות כ"ח), ומנהגי חת"ם סופר.

[14] שלחן ערוך (שם ס"ה), משנה ברורה (ס"ק יז)

[15] מקור חיים (סימן תע"ב סק"ה)

[16] כל בו (סימן מ"ח), אבודרהם ולבוש (שם ס"ה)

[17] חק יעקב (שם סק"ט)

[18] פרי מגדים (שם מש"ז סק"ד)

[19] ביאור הלכה (שם ס"ג)

[20] רמב"ם (חמץ ומצה פ"ז ה"ה)

[21] שלחן ערוך (סימן תעב ס"א) in the ט"ז there סימן תעב' סע' ט"ז and in the משנה ברורה there סק"נ

[22] משנ"ב (רס"ג ס"ק כ"ג)

[23] גמרא פסחים קח ע"ב, שלחן ערוך סימן תעב' סע' ט"ז and משנה ברורה there סק"נ

[24] The רמב"ם (חמץ ומצה פ"ז ה"ג) counts giving toasted wheat and nuts as one of the changes we do to provoke the children to ask. The מאירי בפסחים ק"ח ע"ב explains this as all being one reason.

[25] יסוד ושורש העבודה (שער התשיעי פרק ו'), סידור בית יעקב ליעב"ץ

[26] רמ"א (תע"ג ס"א)

[27] כף החיים שם ס"ק לא'

[28]For the first cup which is theכוס of Kiddush one needs to be strict to drink the bigger amount, as the הכרעת המשנה ברורה (סימן תפ"ו סק"א), that regarding Dinim of D'oraisa one should be strict to drink the big Shiur of the נודע ביהודה, and since the Mitzva of Kiddush is D'oraisa as it is brought in the גמרא (ברכות כ' ע"ב) and we find in a few of the Poskim: אור זרוע הלכות ערב שבת אות כ"ה מגן] אברהם סימן תקצז' סק"ג in the name of the [מהר"ם that also Kiddush on the wine is דאורייתא see footnote 37 that Kiddush on Yom Tov is מדרבנן but some say that on the night of Pesach it's Min HaTorah. עי' מדרש שכל טוב] therefore one needs to be strict that the first cup should be in the big amount of 150 cc.

[29] This is because the first cup that has in it a Revi'is is considered as being Kiddush B'makom Se'uda. This is advisable since Shulchan Aruch where we eat a meal is a long time after Kiddush, now that one drinks the wine of the first cup he fulfills the Din of קדוש במקום סעודה. This follows that which is brought in שלחן ערוך in סימן רעג' ס"ה from the Ge'onim that drinking a Revi'is of wine by Kiddush is considered a Seuda regarding this Din, and therefore it is proper to make sure that by this cup especially one should drink a whole Revi'is and not just most of it. By the fourth cup as well it is proper to be strict and drink a whole Revi'is as brought down in the ט"ז סימן תפ"ו סק"א that since one recites a Bracha Achrona upon finishing to drink this cup, it should contain a Revi'is, see more below paragraphs 66, 79.

[30] שלחן ערוך (סימן תעב ס"ט) and in the משנה ברורה (ס"ק ל"ג) that it is proper to take this opinion in to consideration.

[31] ב"ח and גר"ז (סעיף י"ט) bring this opinion.

[32]מ"א (תע"ב ס"ק י"א) and גר"ז (there(סע' כ' and in the משנ"ב (there .(ס"ק יא'

[33]משנה ברורה (סימן תעב' ס"ק ל"ד)

[34]שלחן ערוך סימן רעא סעיף י"ג, משנה ברורה שם ס"ק ס"ח and the באור הלכה סימן תע"ב ד"ה וישתה

[35] According to the מהר"ח אור זרוע סימן רע"ג and see אשל אברהם (בוטאשט, סימן תע"ד)

[36]שלחן ערוך (סימן תעב' ס"ז) ruled like the רא"ש פסחים פ"י סימן א')) that anything that needs Haseiva, if one ate or drank without Haseiva he wasn't Yotze Y'dei Chova, and therefore by all four cups, if drunk without Haseiva, he needs to drink them again with Haseiva, whereas the Rama writes that by the first two cups one must drink again B'haseiva, but for the two last cups he shouldn't drink again B'haseiva, because were he to drink another cup it would seem that he is adding on the cups of wine, therefore one can rely on that which it says in the ראבי"ה that since nowadays it is not usual to be Meisev, there is no obligation to be Meiseiv. The מגן אברהם writes (there in(סק"ז that according to the custom that even between the first cups we do not drink, if one does drink then he will need to recite a Bracha on the wine since he didn't have Kavana in the first Bracha to exempt it, and making the Bracha will make it seem like he is מוסיף על הכוסות, and for this reason one should not drink again even by the first cups. However, see in the פרי מגדים there that writes that where the Kiddush was made on a large cup that holds the amount of two Revi'iyos, then if a Revi'is is left in the cup one can drink again (that which remains in the cup), and likewise whoever had כונה to drink more between the two first cups can drink again.

[37] Kiddush of Yom Tov on wine is only מדרבנן as is written in the מגיד משנה ((שבת פכ"ט and in theמגן אברהם (סימן רע"א).

[38] Some say that it is מדרבנן and some say it is מן התורה see פסחים ע"א וק"ח ע"ב and the מג"א סימן תקמ"ו andשו"ת שאגת אריה סימן ס"ח .

[39] Seeאבודרהם and ברכי יוסף סי' תע"ג and the יעב"ץ in his Sidur.

[40] Seeמאירי (פסחים דף ז') and שבולי הלקט (סי'רלד) and in the .אבודרהם

[41] For all the relevant Dinim regarding the ,כלי how much of the hand needs to be washed, as well as the prohibition of הפסק and היסח הדעתare explained in the שלחן ערוך (סימן קנ"ח ס"ז) and in the.משנה ברורה (שם סק"כ)

[42] ,שלחן ערוך (שם ס"ד) According to the G'ra one makes a Bracha on this Netila, but this is only if he eats a K'zayis of the Karpas.

[43] As brought down in the comment above according to the G'ra one makes a Bracha on something which is טיבולו במשקה, and as mentioned this is only if he eats the amount of a K'zayis, and for this reason if by mistake one made a Bracha on this Netila, he should eat a K'zayis and with that he will at least be Yotzei the opinion of the G'ra, and that way it won't be a ברכה לבטלה according to the Gr"a.

[44] מחצית השקל (סימן תע"ג) and the .חת"ם סופר (שו"ת סימן קל"ב)

[45] קיצור שו"ע (סימן קי"ח)

[46] ערוך השלחן (סימן תע"ג) and so was the Chafetzs Chaim's custom.

[47] משנ"ב (תע"ג ס"ק נה)

[48] סידור יעב"ץ

[49] ע"פ או"ח (קנ"ח)

[50] שבלי הלקט (סימן רי"ח) and.ברכי יוסף (סימן תע"ג)

[51] .אבודרהם (פרוש על ההגדה), קיצור שו"ע (סי' קי"ט ג'), מאמ"ר

[52] Since the Matza is לחם עוני, and the way of poor people is by breaking ones bread.

[53] משנ"ב (ס' תע"ג ס"ק א) that Mitzvos need Kavana is ruled in the (סימן ס' ס"ד) שלחן ערוך, and especially Mitzvosדאורייתא like the אליה רבא wrote (סימן תפ"ט ס"ק י"ב) and more Poskim.

[54] פסחים קט"ז, שו"ע הגר"ז (תע"ג, כ"ד), מעשה רב

[55] שלחן ערוך (סימן תע"ג ס"ו), מגן אברהם (שם ס"ק כ"ג), ומשנה ברורה (שם ס"ק ס')

[56] חק יעקב (סימן תע"ג ס"ק ל"א) in the name of פסח מעובין, in order not to seem like he is מקדיש הזרוע המוגבהת by lifting the K'ara.

[57] של"ה (פסחים ב.), חק יעקב (סימן תע"ה ס"ק י"ד), ופרי מגדים (מש"ז סימן תפ"ו), משנ"ב (סי תע"ג ס"ק ע"א).

[58] שלחן ערוך (סימן תע"ד ס"א) ,and the Sephardim should have in mind on the first cup to exempt the second cup.

[59]רמ"א there, מגן אברהם and ט"ז there .סק"א

[60] פרי מגדים (מש"ז שם), the reason being so that he should be required to recite the Bracha on the second cup according to all opinions, on the other hand we find that the Mishna Brura (שם ס"ק כ"א) writes that before making the Bracha on the first cup one should have in mind to continue drinking more wine just in case he forgets to do Haseiva, this way he could drink another cup of wine without having to make another Bracha without being considered that he added on more cups, therefore it is most advisable to do as the Pri megadim says and have in mind to exempt all the wine just until the second cup but at the same time specifically to have in mind not to exempt the second cup. This is the best solution that on one side if he forgets to do Haseiva on the first cup he will be able to drink more wine without reciting a Bracha whereas on the other hand he will be required to make a Bracha on the second cup according to everyone, since it was not exempted by the first Bracha.

[61] For Sephardim this is obvious as explained earlier in paragraph 18, and regarding Ashkenazim the Mishna Brura writes (סימן תע"ב ס"ק כ"א) that since we don’t make a Bracha on wine that is brought during a Se'uda, as the Bracha on the second cup exempts all wine which is part of the Se'uda, therefore one can drink the second cup again, being that there is no need for another Bracha, thus there is no problem of adding on another cup of wine. Indeed, there is an indication from the Sha'ar Hatziyun (אות ל"א) that where one does not have in mind to drink more wine during the Se'uda he must make another Bracha, therefore one should have in mind to exempt all wine that he will drink during the Se'uda.

[62] .משנה ברורה (סימן תע"ב ס"ק ל"ד)

[63] .פרי מגדים (סימן תע"ג מש"ז סק"א) וביאור הלכה (תע"ה)

[64] .שפת אמת (סוכה ל"ה ע"א), אמרי בינה (או"ח פסח סימן כ"ג)

[65] As explained in Shulchan Aruch (סימן ס' ס"ד) that the Halacha is that 'Mitzvos Tzrichos Kavanah', indeed the Shulchan Aruch (סימן תע"ה ס"ד) rules like the Rambam (חמץ ומצה פ"ו ה"ג) that where one ate Matzah without Kavana he fulfilled his obligation, and the Mishnah Brura explains that this follows that which the Magid Mishna brings from the Ran in Mesechta Rosh Hashana that Mitzvos that are done by eating, having the mitzvah in mind is not Me'akeiv for doing the Mitzvah since there is enjoyment and enjoyment is equal to Kavana. Nevertheless, the Mishna Brura brings the opinion of the Rosh (ר"ה פ"ג) that even Mitzvos done through eating necessitates Kavana, and one must take this opinion into account. This is all B'dieved but L'chatchila according to everyone one should have Kavana even for a Mitzva done by eating.

[66] .שו"ע (סימן תע"ה ס"א) ומשנה ברורה (סק"ג)

[67] .פרי חדש (שם סק"א)

[68] .שולחן ערוך (שם) ומשנה ברורה (סק"ט)

[69] Which is approximately 55 c"c.

[70] Shulchan Aruch (סימן תפ"ו ס"א) and Mishna Brura (שם סק"א). One who has difficulty eating this Shiur of Matzah, could be lenient to eat less, after consulting a Rav. Regarding children under the age of Bar Mitzvah, one can be lenient Lechatchila to eat 15 grams.

[71] Since there is no difference between measuring and weighing.

[72] עי' או"ח (סימן תע"ה)

[73] There are some who are more lenient, and for one who is in unwell or in a similar situation, he should ask a Rav, especially being that if we can assume that the Shiurim got smaller, then in the same vein, the time of 'Achilas Pras' doubled as well.

[74] .טור (סימן תע"ה בשם הירושלמי), שולחן ערוך (שם סק"א), ובאר היטב (סק"ג) מדברי האר"י בזה

[75] .רמ"א (שם), ומקןרן מלקט יושר (ח"י) בשם מהרי"ל

[76] .עי' ברכות (דף מ) בתוספות שם , ואו"ח סי' קס"ז

[77] As explained in the Taz (סימן שי"ט ס"ק י"ג), and the Mishna Brura (שם ס"ק ס"א) that it is permitted to remove a fly from a drink when it is removed with some liquid, since Borer is only when all the unwanted material is removed, so to by shaking off the Charoses, since even after the shaking there is some Charoses stuck to the Maror then the Melacha of Borer was not done.

[78] קיצור שולחן ערוך (סימן קי"ט ס"ז), ערוך השולחן (סימן תע"ה ס"ו)

[79] Since regarding Mitzvos Derabanan we rely on using the small Shiur. משנה ברורה סימן תפ"ו סק"א.

[80] This is the simple reading of the Shulchan Aruch (סימן תע"ה ס"א), שלחן ערוך הגר"ז (שם סי"ח), קיצור שלחן ערוך (סימן קי"ט ס"ז).

[81] Bi'ur Halacha (שם ד"ה ואומר), this is to negate the problem of Hefsek between the Bracha on the Maror and eating the Korech.

[82]רמ"א (סימן תע"ו ס"ב), וראה חק יעקב (שם סק"ו) בטעמים לכך ,the difference regarding Yom Tov Sheini.

[83] - (משנ"ב תע"ו ס"ק י"א) There are some that don’t eat the egg that is on the K'ara so that the K'ara remains complete until the end of the Seder (מאמ"ר סי' תע"ג סק"ח).

[84] שולחן ערוך (סימן תע"ז ס"א) which is 15 grams.

[85] מגן אברהם (שם סק"א), ומשנה ברורה (שם סק"א)

[86] See footnote 69 . One who finds it difficult could eat the Shiur of 15 grams, and one who is unwell may even be allowed to eat less and should ask a Rav.

[87] משנה ברורה (סימן תע"ז סק"ד), and regarding that which is written in סימן תע"ב ס"ק כ"ב we can say that it is only referring to one who remembered after Birchas hamazon, and in this instance the Afikomen is regarded as eating it two separate times, as the simple indication there, whereas before the Bracha was said and he is still in the process of the Se'uda, then the Afikomen is considered as one long continuation.

[88]שולחן ערוך (סימן תע"ח ס"א) ומשנה ברורה (שם סק"ב)

[89] ,חוק יעקב (סימן תפ"א סק"א) ופרי מגדים (שם אש"א סק"א) Nevertheless, following which it said in the Zohar even where one went to sleep and awoke before daybreak one should not eat, as is brought in the Mishna Brura (סימן פ"ט).

[90]שולחן ערוך שם

[91] אבני נזר (סימן שפ"א), following that which he says that according to the opinion of R' Eliezer the prohibition to eat after the Afikomen is only relevant until midnight, since the mitzvah to eat the Afikomen is only until Chatzos, so to the obligation of leaving a taste of Afikomen is also only until then. There are many Poskim who are skeptical about this line of orginal reasoning, as well as questioning if such a stipulation would work, therefore it is optimal to eat the Afikomen before Chatzos.

[92]פרי מגדים (מש"ז סימן תפ"ו), משנה ברורה (סימן תע"ט סק"א) .

[93] שו"ע (סימן קפ"ח סעיף ו'), משנה ברורה (שם ס"ק ט"ז) ,whether women have to go back is a debate in the Poskim, and in practice they do not go back. .עי' רעק"א (שו"ת סימן א')

[94] Since one must not add on to the four cups of wine, and even a Bracha that was made without reciting Retzei or Ya'aleh V'yavo is still considered a Bracha, as seen inסימן קפ"ח סעיף ט' [dependent on the opinions in סימן ק"ח סי"א], and in any case he fulfilled his obligation of drinking the third cup as part of the Seder by the first Birkas Hamozon.

[95]משנה ברורה (סימן תע"ב ס"ק ל"ד)

[96] ויגד משה (סימן ל')

[97] תוספות ור"ן (מגילה כ"א ע"א), רמ"א (סימן תע"ז) see next footnote.

[98] ביאור הגר"א (סימן תע"ז אות ו') explaining the reason of the Rama (brought earlier paragraph 65) that one must say Hallel before Chatzos. Indeed in the Ma'ase Rav it is brought that in practice the G'ra was lenient regarding this, and he finished Hallel after Chatzos.

Table of content:

The laws of Erev Pesach

The laws of Seder Night

Additional Halachos relevant to the Seder night