Pesach Seder shiur source sheet

(1) Although on every other Shabbos and Yom Tov, you are permitted to say kiddush and eat a meal while it is still day, in order to add from the secular to the holy, on Pesach, you are not permitted to do so. The mitzvah of eating matzah must be performed only at night, as was the case with the Pesach sacrifice, about which it is written, "And they shall eat the meat (of the Korban Pesach) on this night." (Exodus 12:8). The mitzvah of the Four Cups may also be done only after nightfall. Since the cup of wine, over which we say kiddush, is one of the Four Cups, the kiddush should not be said until it is definitely night.¹It is required to wait, therefore, until after the appearance of the stars. See glossary. (The person who conducts the seder) puts on the kittel and takes his seat to conduct the seder. It is a mitzvah to distribute almonds, nuts and similar things to the children, so that they notice the change and ask questions, and this will also stimulate them to ask also the reasons for eating matzah, maror and reclining.²These questions are included in the text of the Haggadah, Mah Nishtanah. It is important to keep the children at the table until after Avodim Hayinu is recited and explained to them, because this section of the Haggadah explains the questions, previously asked by the children. (Mishnah Berurah 472:50) Boys and girls who have reached the age of training for mitzvos, that is, who are able to understand the holiness of Yom Tov and understand what is being told about the Exodus from Egypt, should also be given a cup of wine,³It is considered a mitzvah to give them a cup of wine, but it is not required to do so, since many Poskim ruled that the mitzvah of the Four Cups was never ordained for children. (Ibid. 472:46,47) from which they should drink. It is customary to fill an additional cup of wine,⁴It is not clearly stated, when the Cup of Elijah should be filled. The fact that the Kitzur Shulchan Aruch mentions it, in this paragraph, could indicate that he maintains that it be filled, when the first cups are filled for Kiddush. Mishnah Berurah mentions the filling of the Cup of Elijah, in the paragraph dealing with the text, שֽׁפוֹךְ חֲמָתְךָ (Pour out Your wrath etc.), which comes much later after Birkas Hamazon. (Ibid. 481:10) and it is called "The Cup of Elijah the Prophet."

(2) A servant or a member of the household should fill the cups, and each time the cups are filled, they should fill them, rather than doing it yourself. This conveys an impression of freedom. You should instruct the members of the household to drink at least the greater part of each cup at one time,⁵If the cup holds only a revi’is, you should, initially, drink the entire cup of wine. From a large cup, some Poskim say that it is sufficient to drink a revi’is, and others say you must drink the greater part of the cup, even though it holds several revi’is. Mishnah Berurah rules, according to the first opinion, but writes, nevertheless, that if you do not intend drinking a large quantity of wine, you should not use a large cup, but, rather, one that holds only a revi’is, in order to conform with the second opinion, as well. (Mishnah Berurah 472:30,33) and of the fourth cup, they should drink a revi'is at one time.⁶This means that the revi’is should be drunk in the time span of כְּדֵי אֲכִילַת פְּרַס. (kedei achilas peras) (Ibid. 472:34) See glossary. All should have in mind to fulfill the mitzvah of drinking the Four Cups (of wine), and of relating the story of the Exodus, and eating matzah and maror, because women, too, are required to perform these mitzvos, except that they do not recline. You recite the kiddush, as it is written in the Haggadah, and drink the wine while reclining on your left side. It is best, if possible, to follow the opinion of the authorities, and to drink the entire contents of all the Four Cups.

(3) After that, you should wash your hands,⁷The reason for washing the hands, at this point, is because the karpas must be dipped in salt water, and before eating food that is dipped in liquid, such as wine, honey, oil, milk, dew, blood or water it is required that you wash your hands. (Ibid. 473:51) without saying the berachah, dry them, and cut the karpas for yourself and for all the members of the household, giving each less than a kazayis.⁸See glossary. We eat less than a kazayis, because, otherwise, it would be questionable, regarding the saying of the after-berachah. By eating less than a kazayis, we remove ourselves from this problem. According to the Gra, however, if you should eat a kazayis, you should say the after-berachah. (Ibid. 473:53,56) Each dips his portion in salt water and says the berachah Borei peri ha'adamah "Who creates the fruit of the ground." They should have in mind to exempt the maror which will be eaten later with this berachah, and while eating the karpas, they should also recline on the left side.⁹Mishnah Berurah does not mention the rule that the karpas should be eaten in a reclining position. The person who leads the Seder then takes the middle matzah and breaks it into two parts, placing the larger part near his seat for the afikoman. It is customary to wrap the afikoman in a napkin,¹⁰When using a cloth napkin, care must be taken that the napkin was not starched in laundering. (Ibid. 473:59) to recall what is written, "Their leftover dough was wrapped in their clothes" (Exodus 12:34). Some people place it on their shoulders, to recall the Exodus. Since the afikoman takes the place of the Pesach sacrifice, it is most esteemed, and the larger portion of the matzah is set aside for it. The smaller portion, is put back on the seder plate. He then uncovers the matzos slightly, lifts the seder plate, and all declare Ha lachma anya diachalu,¹¹This declaration should be said in a loud voice. (Ibid. 473:61) "This is the bread of affliction, which our forefathers ate etc. to leshanah haba'ah benei chorin, "Next year we shall be free men." Those who say, Keha lachma anya (keha instead of ha), "Such as this bread of affliction," should omit the word di (which).

(4) The second cup is now filled, and a child asks: Mah nishtanah "Why is this night different." If there is no child present, then an older son or daughter should ask, or a friend or your wife should ask.¹²If there is no one present, you must ask these questions of yourself. Even Talmudic scholars must ask each other these questions. (Shulchan Aruch 473:7) Then Avadim hayinu (we were slaves) etc. is said.¹³The entire Haggadah should be read with great awe and not while reclining. (Mishnah Berurah 473:11) It is proper to explain to the members of the family¹⁴The explanations should start with the saying of Ha lachma anya d’achalu (this is the bread of affliction), since this is the beginning of the Haggadah. (Ibid. 473:62,63) the contents of the Haggadah in the language they understand.¹⁵It should be explained in language, that will be understood by the women and children, as they too are obligated to fulfill the mitzvah of relating the story of the Exodus from Egypt. (Ibid. 473:64) If you do not understand Hebrew, you should use a Haggadah with a translation, and after completing each paragraph, you should repeat from the translation, and particularly, the declaration, Rabban Gamliel hayah omeir (Rabban Gamliel used to say,) because it is essential to understand the reasons for the Pesach sacrifice, matzah and maror. At Vehi she'amedah (this promise) etc. you should cover the matzos (so that the matzah is not slighted when it seems that we are ignoring it, by lifting only the cup of wine). All take their cups in their hands and say, Vehi she'amedah, to miyadam, (from their hands), when you again uncover the matzos. When you say Matzah zo (this matzah) etc., you should take the half matzah from the seder plate, and show it to the family and say, Matzah zo (this matzah etc.). When saying Maror zeh (this maror), you should lift the maror. However, when saying Pesach shehayu avoseinu ochelim (the Pesach offering which our fathers ate etc.), you should not raise the shankbone, which is a reminder of the Pesach offering, for it might appear as if you had set it apart for a Pesach offering, (which can only be done in the Beis Hamikdash). When saying, Lefichach (Therefore), you should cover the matzos, and each person takes his cup in his hand and raises it, holding it until concluding with Ga'al Yisrael, (Who redeemed Israel). Everyone then says the berachah, Borei peri hagafen, over their cup of wine, and drink the cup, while reclining on the left side.