{"id":15338,"date":"2026-03-31T15:53:27","date_gmt":"2026-03-31T15:53:27","guid":{"rendered":"https:\/\/www.torahmates.org\/jewish-resources\/?p=15338"},"modified":"2026-04-13T14:08:44","modified_gmt":"2026-04-13T14:08:44","slug":"laws-and-lessons-of-the-seder-night","status":"publish","type":"post","link":"https:\/\/www.torahmates.org\/jewish-resources\/laws-and-lessons-of-the-seder-night\/","title":{"rendered":"Laws and Lessons of The Seder Night"},"content":{"rendered":"\n

Introduction<\/h2>\n\n\n\n

The following laws are translated with permission from the wonderful Hebrew sefer<\/em> (book), Kovetz Halachot<\/em> on Pesach<\/a> (Passover), a collection of Halachic decisions from Rabbi Shmuel Kamenetsky Shlit”a<\/em>. The “lessons” are written in italics, to differentiate them from the “laws”. <\/p>\n\n\n\n

In truth, the Torah’s laws, and its lessons, are one and the same, as they both reveal what Hashem (God) wants from us most, an essential ingredient to true freedom (see \u00a718). <\/p>\n\n\n\n

The following ideas are just a drop in the sea compared to all of the Torah of Pesach and the Seder<\/a>, but, as Rabbi Tarfon teaches (Pirkei Avot<\/em>, end of<\/a> <\/a>chapter 2<\/a>), “The task is not upon you to complete, yet you are not free to withdraw from it!”<\/em><\/p>\n\n\n\n

This translation is based on my best understanding of the laws in Kovetz Halachot<\/em><\/em>. If any questions arise, please consult with a qualified rabbi.<\/p>\n\n\n\n

The Four Cups<\/h2>\n\n\n\n
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  1. Both men and women must drink four cups of wine on the Seder Night[i]<\/a>.<\/li>\n\n\n\n
  2. It is a mitzvah to use red wine for this mitzvah[ii]<\/a>.<\/li>\n\n\n\n
  3. If one does use white wine, it is good to mix in some red wine to give it a red color[iii]<\/a>.<\/li>\n\n\n\n
  4. One can also ideally (l’chatchilah)<\/em> fulfill this mitzvah with grape juice[iv]<\/a>.<\/li>\n\n\n\n
  5. Even according to those who do require alcoholic wine, a minute alcohol content suffices, even if the taste of the alcohol is not noticeable[v]<\/a>.<\/li>\n\n\n\n
  6. We will not discuss all of the laws of revi’it<\/em> (the liquid measurement required for the Four Cups), and how much wine one must drink. Please look into them for yourself.<\/li>\n\n\n\n
  7. However, on a very simple level, it would seem that one’s cup should hold at the very least 2.9 ounces[vi]<\/a>, and he should at least drink the majority of 2.9 ounces[vii]<\/a>.<\/li>\n\n\n\n
  8. The fourth cup must be drunk in its entirety[viii]<\/a>.<\/li>\n\n\n\n
  9. The Four Cups represent the four stages in which Hashem assured that He would redeem us from Egypt: <\/em>\n
      \n
    1. “And I shall take you out.” <\/em><\/li>\n\n\n\n
    2. “And I shall rescue you.” <\/em><\/li>\n\n\n\n
    3. “And I shall redeem you.” <\/em><\/li>\n\n\n\n
    4. “And I shall take you to Me for a people[ix]<\/a>.”
      On the Seder Night, it is as if we ourselves have left Egypt, so we drink the Four Cups of wine to relive each stage of the liberation      [x]<\/a>.<\/em><\/li>\n<\/ol>\n<\/li>\n<\/ol>\n\n\n\n

      Heseibah<\/em>\/Reclining<\/h2>\n\n\n\n
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      1. In every generation, one is obligated to view himself as if he is now being liberated from Egypt[xi]<\/a>.<\/li>\n\n\n\n
      2. Therefore, the Sages instituted to recline while eating and drinking at the Seder, as an expression of freedom[xii]<\/a>.<\/li>\n\n\n\n
      3. The obligation to recline applies while eating matzah<\/a>, the Korech<\/em> sandwich (see \u00a789), Afikoman<\/em> (eaten at the end), and when drinking the four cups of wine[xiii]<\/a>.<\/li>\n\n\n\n
      4. Women are not obligated to recline[xxvii]<\/a>.<\/li>\n\n\n\n
      5. Nonetheless, a woman who does recline is considered praiseworthy[xxviii]<\/a>.<\/li>\n<\/ol>\n\n\n\n

        How Should I Recline?<\/h2>\n\n\n\n
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        1. While sitting in his chair, one should lean his body to the left[xiv]<\/a>.<\/li>\n\n\n\n
        2. Leaning in the air without any support does not fulfill this obligation[xv]<\/a>.<\/li>\n\n\n\n
        3. Tilting one’s head alone does not fulfill this obligation[xvi]<\/a>.<\/li>\n\n\n\n
        4. Therefore, if the chair one is sitting on does not have side-supports (i.e. handrests) that he can lean on, he can lean his left hand on the table and recline while leaning on his hand. <\/strong>This is also considered to be reclining one’s body[xvii]<\/a>.<\/li>\n\n\n\n
        5. He can also rotate his chair so the back support of the chair is to his left, and then lean on that[xviii]<\/a>.<\/li>\n\n\n\n
        6. When reclining, remember that the Exodus was only complete when we received Hashem’s “instructions for living”, the Torah, at Mount Sinai[xix]<\/a>, as only one who studies and fulfills the Torah is truly a free person[xx]<\/a>.”Freedom” means the ability to do what we want, and in essence, what we ultimately want most, is to do the will of Hashem[xxi]<\/a>.<\/em><\/li>\n<\/ol>\n\n\n\n

          Kadesh <\/em>\u2013 Kiddush<\/h2>\n\n\n\n
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          1. One should recite Kiddush<\/a> immediately upon returning from shul[xxii]<\/a>.<\/li>\n\n\n\n
          2. However, he should not recite it before tzet hakochavim<\/em> (literally, “when the stars come out”), halachic nightfall[xxiii]<\/a>.<\/li>\n\n\n\n
          3. The cup of Kiddush is also one of the Four Cups. Therefore, one should have in mind to fulfill both the mitzvot \u2013 Kiddush and the Four Cups, before making Kiddush[xxiv]<\/a>.<\/li>\n\n\n\n
          4. There is a custom for the children to say, “When the father comes back from shul on the night of Passover, he needs to make Kiddush right away…” The word “Kiddush” is related to the Hebrew word kiddushin, which means betrothal <\/em>(eirusin), or the beginning of a marriage[xxv]<\/a>. This can hint to the following concept: “When the Father” \u2013 our Father in Heaven, “comes home from shul on the night of Passover” \u2013 when Hashem sees how despite all difficulties, we gather in shul to pray and praise Him for His miracles, “he needs to make Kiddush right away” \u2013 he immediately renews the marriage relationship which exists between Himself and us, and He brings the redemption closer[xxvi]<\/a>! (See \u00a779.)<\/em><\/li>\n<\/ol>\n\n\n\n

            Urchatz <\/em>\u2013 Washing The Hands<\/h2>\n\n\n\n
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            1. We wash our hands in preparation for Karpas <\/em>(the vegetable dipped in salt water).<\/li>\n\n\n\n
            2. All of the laws of washing one’s hands before eating bread apply to Urchatz<\/em>: One must pour the water from a complete utensil, with a revi’is<\/em> (a liquid measurement) of water, two times[xxix]<\/a>.<\/li>\n\n\n\n
            3. One does not recite a blessing after washing for Urchatz<\/em>[xxx]<\/a>.<\/li>\n\n\n\n
            4. One who accidentally recited a blessing now, should not recite the blessing later when washing his hands to eat matzah (Rachtzah<\/em>)[xxxi]<\/a>.<\/li>\n\n\n\n
            5. Generally speaking, we should first focus on removing negative traits in ourselves (in Hebrew, sur mei’rah), and only then focus on positive action (in Hebrew, asei tov). However, on the Seder Night, we reverse the order<\/a>: we first do Kadeish, a positive act of sanctifying the day, and then Urchatz, which represents removing impurities. Before the Jews were taken out of Egypt, they had almost sunken to the lowest of spiritual levels. Although they were unable to rid themselves of their impurities, Hashem gave them the positive mitzvah of the Pesach sacrifice immediately, giving them the merit in which to be saved[xxxii]<\/a>. We should never allow our imperfections discourage us from doing more good deeds.<\/em><\/li>\n<\/ol>\n\n\n\n

              Karpas<\/em><\/h2>\n\n\n\n
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              1. One can use any vegetable for Karpas<\/em>, provided that the blessing required before eating it is borei pri ha’adamah[xxxiii]<\/strong><\/a><\/em>.<\/li>\n\n\n\n
              2. Many have the custom to use potatoes for Karpas<\/em>[xxxiv]<\/a>.<\/li>\n\n\n\n
              3. One should dip the Karpas<\/em> in salt water or vinegar[xxxv]<\/a>.<\/strong><\/li>\n\n\n\n
              4. Although many acharonim<\/em> (later commentators) write that Karpas<\/em> is an expression of freedom, one does not need to recline while eating it[xxxvi]<\/a>.<\/li>\n\n\n\n
              5. The Jews’ exile to Egypt initially came about as a punishment for the sale of Yosef (Joseph). Yosef’s brothers sold him as a slave, and then dipped his cloak in goat’s blood to give the impression that he was attacked by a wild animal. Dipping the Karpas in salt water reminds us of this story. By removing baseless hatred from within ourselves, and replacing it with peace, love and brotherhood, we can rectify this sin, and bring about the ultimate redemption[xxxvii]<\/a>.<\/em><\/li>\n<\/ol>\n\n\n\n

                Yachatz \u2013 <\/em>Splitting The Middle Matzah<\/h2>\n\n\n\n
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                1. The custom is to place the three matzot <\/em>on a plate, before the Seder[xxxviii]<\/a>.<\/li>\n\n\n\n
                2. One can place them either underneath the foods that are on the Seder Plate<\/a>, or on the table, near the Seder Plate[xxxix]<\/a>.<\/li>\n\n\n\n
                3. After Karpas<\/em>, one should take the middle matzah, and break it into two pieces[xl]<\/a>.<\/li>\n\n\n\n
                4. The larger piece should be put aside for Afikoman<\/em>, and the smaller piece should be returned to its place, in between the two complete matzot[xli]<\/a>.<\/li>\n\n\n\n
                5. Even if the smaller piece is smaller than a kezayit<\/em> (literally, “like an olive”), it is ok[xlii]<\/a>.<\/li>\n\n\n\n
                6. After breaking the matzah, one may break the Afikomen<\/em> into smaller pieces in order to hide it. Even if it crumbles, it is ok[xliii]<\/a>.<\/li>\n\n\n\n
                7. It has become the widespread custom for the children to “steal” the Afikoman <\/em>from the one leading the Seder[xliv]<\/a>.<\/li>\n\n\n\n
                8. Although there is no problem with this custom, it is better to refer to it as “grabbing” or “snatching” the Afikoman<\/em>, as opposed to “stealing” it[xlv]<\/a>.<\/li>\n\n\n\n
                9. The middle matzah represents the tribe of Levi, who was not enslaved in Egypt with the other Jews. Although they themselves were saved from the pain of the slavery, we break this matzah to show that they were still not complete, as they took part in feeling the pain of their enslaved brothers. If another Jew is in pain, then I will also feel broken[xlvi]<\/a>.<\/em><\/li>\n<\/ol>\n\n\n\n

                  Maggid<\/em> \u2013 Relating The Story of The Exodus<\/h2>\n\n\n\n
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                  1. It is a Torah mitzvah to relate the miracles Hashem performed for our forefathers in Egypt on the Seder Night[xlvii]<\/a>.<\/li>\n\n\n\n
                  2. We recite Maggid<\/em>, or the Haggadah<\/a>, a selection of teachings from our Sages, to fulfill this mitzvah.<\/li>\n\n\n\n
                  3. The mitzvah to relate the Exodus is specifically when the matzah and marror<\/em> (bitter herbs) are present[xlviii]<\/a>.<\/li>\n\n\n\n
                  4. Therefore, one may not start Maggid<\/em> before tzet hakochavim<\/em> (“when the stars come out”), halachic nightfall, and must finish it before chatzot<\/em>, halachic midnight[xlix]<\/a>.<\/li>\n\n\n\n
                  5. The time of chatzot <\/em>varies according to year and location. This year, 2026, chatzot<\/em> on the first night of Passover will be at 12:59 a.m. in Monsey, NY and Passaic, NJ.<\/li>\n\n\n\n
                  6. If one’s relating of the Haggadah was drawn out past midnight, he may still, after the fact (b’dieved<\/em>), conclude with the blessing of “Asher G’alanu<\/em>“, “Who has redeemed us”, upon the completion of the Haggadah[l]<\/a> .<\/li>\n\n\n\n
                  7. Although it is a mitzvah to mention the Exodus from Egypt every day of the year, we engage in more lengthy and detailed discussion on the Seder Night. Recognizing Hashem’s open miracles, which directly contradicted the laws of nature, reminds us that even the everyday “natural” occurrences, are really hidden miracles from Hashem[li]<\/a>.<\/em> (Read more on this subject from this author<\/a>.)<\/li>\n<\/ol>\n\n\n\n

                    Women\/One Who is Unable to Recite The Entire Haggadah<\/h3>\n\n\n\n
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                    1. A woman is also obligated to relate the story of the Exodus[lii]<\/a>.<\/li>\n\n\n\n
                    2. If she is occupied taking care of children or anything else, she should at least read or hear “Avadim Hayinu<\/em>\u2026” (“We were slaves\u2026”). This is the main part of the Haggadah<\/a> \u2013 that we were slaves to Pharaoh, Hashem freed us from him, and that through this we became servants of Hashem. She should also recite or hear from “Raban Gamliel omer<\/em>\u2026 Pesach Matzah u’Marror<\/em>\u2026”, “Rabban Gamliel says\u2026 Pesach, Matzah, and Marror<\/em>\u2026”, up to and including the drinking of the second cup, as this is also necessary to properly fulfill the obligation[liii]<\/a>.<\/li>\n\n\n\n
                    3. Anyone who is unable to recite the entire Haggadah, should at least recite “Avadim Hayinu<\/em>\u2026”, “We were slaves\u2026”, as this is the main part of the Haggadah[liv]<\/a>.<\/li>\n\n\n\n
                    4. If he is able to say more, he should also recite the section of the Haggadah from “Rabban Gamliel omer<\/em>“, “Raban Gamliel says”, until and including the drinking of the second cup[lv]<\/a>.<\/li>\n\n\n\n
                    5. If he can say more than that, he should also recite the sections of “Mi’tchilah ovdei avodah zarah hayu avoteinu<\/em>\u2026”, “At first, our forefathers were idol worshippers\u2026” and “Arami oved avi<\/em>\u2026”, “An Aramean tried to destroy my father\u2026 [lvi]<\/a>.<\/li>\n<\/ol>\n\n\n\n

                      Converts<\/h3>\n\n\n\n