Laws and Lessons of The Seder Night

Introduction

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

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 §18).

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

This translation is based on my best understanding of the laws in Kovetz Halachot. If any questions arise, please consult with a qualified rabbi.

The Four Cups

Both men and women must drink four cups of wine on the Seder Night[i].
It is a mitzvah to use red wine for this mitzvah[ii].
If one does use white wine, it is good to mix in some red wine to give it a red color[iii].
One can also ideally (l’chatchilah) fulfill this mitzvah with grape juice[iv].
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].
We will not discuss all of the laws of revi’it (the liquid measurement required for the Four Cups), and how much wine one must drink. Please look into them for yourself.
However, on a very simple level, it would seem that one’s cup should hold at the very least 2.9 ounces[vi], and he should at least drink the majority of 2.9 ounces[vii].
The fourth cup must be drunk in its entirety[viii].
The Four Cups represent the four stages in which Hashem assured that He would redeem us from Egypt:
1. “And I shall take you out.”
2. 2″And I shall rescue you.”
3. “And I shall redeem you.”
4. “And I shall take you to Me for a people[ix].”
  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].

Heseibah/Reclining

In every generation, one is obligated to view himself as if he is now being liberated from Egypt[xi].
Therefore, the Sages instituted to recline while eating and drinking at the Seder, as an expression of freedom[xii].
The obligation to recline applies while eating matzah, the Korech sandwich (see §89), Afikoman (eaten at the end), and when drinking the four cups of wine[xiii].
Women are not obligated to recline[xxvii].
Nonetheless, a woman who does recline is considered praiseworthy[xxviii].

How Should I Recline?

While sitting in his chair, one should lean his body to the left[xiv].
Leaning in the air without any support does not fulfill this obligation[xv].
Tilting one’s head alone does not fulfill this obligation[xvi].
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. This is also considered to be reclining one’s body[xvii].
He can also rotate his chair so the back support of the chair is to his left, and then lean on that[xviii].
When reclining, remember that the Exodus was only complete when we received Hashem’s “instructions for living”, the Torah, at Mount Sinai[xix], as only one who studies and fulfills the Torah is truly a free person[xx].”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].

Kadesh – Kiddush

One should recite Kiddush immediately upon returning from shul[xxii].
However, he should not recite it before tzet hakochavim (literally, “when the stars come out”), halachic nightfall[xxiii].
The cup of Kiddush is also one of the Four Cups. Therefore, one should have in mind to fulfill both the mitzvot – Kiddush and the Four Cups, before making Kiddush[xxiv].
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 (eirusin), or the beginning of a marriage[xxv]. This can hint to the following concept: “When the Father” – our Father in Heaven, “comes home from shul on the night of Passover” – 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” – he immediately renews the marriage relationship which exists between Himself and us, and He brings the redemption closer[xxvi]! (See §79.)

Urchatz – Washing The Hands

We wash our hands in preparation for Karpas (the vegetable dipped in salt water).
All of the laws of washing one’s hands before eating bread apply to Urchatz: One must pour the water from a complete utensil, with a revi’is (a liquid measurement) of water, two times[xxix].
One does not recite a blessing after washing for Urchatz[xxx].
One who accidentally recited a blessing now, should not recite the blessing later when washing his hands to eat matzah (Rachtzah)[xxxi].
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: 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]. We should never allow our imperfections discourage us from doing more good deeds.

Karpas

One can use any vegetable for Karpas, provided that the blessing required before eating it is borei pri ha’adamah[xxxiii].
Many have the custom to use potatoes for Karpas[xxxiv].
One should dip the Karpas in salt water or vinegar[xxxv].
Although many acharonim (later commentators) write that Karpas is an expression of freedom, one does not need to recline while eating it[xxxvi].
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].

Yachatz – Splitting The Middle Matzah

The custom is to place the three matzot on a plate, before the Seder[xxxviii].
One can place them either underneath the foods that are on the Seder Plate, or on the table, near the Seder Plate[xxxix].
After Karpas, one should take the middle matzah, and break it into two pieces[xl].
The larger piece should be put aside for Afikoman, and the smaller piece should be returned to its place, in between the two complete matzot[xli].
Even if the smaller piece is smaller than a kezayit (literally, “like an olive”), it is ok[xlii].
After breaking the matzah, one may break the Afikomen into smaller pieces in order to hide it. Even if it crumbles, it is ok[xliii].
It has become the widespread custom for the children to “steal” the Afikoman from the one leading the Seder[xliv].
Although there is no problem with this custom, it is better to refer to it as “grabbing” or “snatching” the Afikoman, as opposed to “stealing” it[xlv].
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].

Maggid – Relating The Story of The Exodus

It is a Torah mitzvah to relate the miracles Hashem performed for our forefathers in Egypt on the Seder Night[xlvii].
We recite Maggid, or the Haggadah, a selection of teachings from our Sages, to fulfill this mitzvah.
The mitzvah to relate the Exodus is specifically when the matzah and marror (bitter herbs) are present[xlviii].
Therefore, one may not start Maggid before tzet hakochavim (“when the stars come out”), halachic nightfall, and must finish it before chatzot, halachic midnight[xlix].
The time of chatzot varies according to year and location. This year, 2026, chatzot on the first night of Passover will be at 12:59 a.m. in Monsey, NY and Passaic, NJ.
If one’s relating of the Haggadah was drawn out past midnight, he may still, after the fact (b’dieved), conclude with the blessing of “Asher G’alanu“, “Who has redeemed us”, upon the completion of the Haggadah[l] .
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]. (Read more on this subject from this author.)

Women/One Who is Unable to Recite The Entire Haggadah

A woman is also obligated to relate the story of the Exodus[lii].
If she is occupied taking care of children or anything else, she should at least read or hear “Avadim Hayinu…” (“We were slaves…”). This is the main part of the Haggadah – 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… Pesach Matzah u’Marror…”, “Rabban Gamliel says… Pesach, Matzah, and Marror…”, up to and including the drinking of the second cup, as this is also necessary to properly fulfill the obligation[liii].
Anyone who is unable to recite the entire Haggadah, should at least recite “Avadim Hayinu…”, “We were slaves…”, as this is the main part of the Haggadah[liv].
If he is able to say more, he should also recite the section of the Haggadah from “Rabban Gamliel omer“, “Raban Gamliel says”, until and including the drinking of the second cup[lv].
If he can say more than that, he should also recite the sections of “Mi’tchilah ovdei avodah zarah hayu avoteinu…”, “At first, our forefathers were idol worshippers…” and “Arami oved avi…”, “An Aramean tried to destroy my father… [lvi].

Converts

A Jewish convert may recite the entire Haggadah, just as any other Jew. Although his ancestors may not have been enslaved in Egypt, in a deeper sense, he himself was there[lvii].

Idle Chatter

Although it is not forbidden, it is fitting to refrain from idle chatter during the Haggadah[lviii].

Intent to Fulfill The Mitzvah

Before reading the Haggadah, one should say or have in mind that he is fulfilling the mitzvah to relate the story of the Exodus from Egypt[lix].

Pesach, Matzah and Marror

One must say the following three things and their reasons in order to properly fulfill the obligation:

Pesach (the Passover sacrifice of a lamb or sheep),
Matzah, and
Marror (bitter vegetables).

Therefore, the Seder-leader should explain these three mitzvot precisely, in a language that the guests will understand well[lx].

Rachtzah – Washing Before Eating Matzah

Although we have already washed our hands for Karpas, we wash again before eating Matzah. Because we have interrupted with the recitation of the Haggadah and Hallel since the first washing, we are concerned that one may have inadvertently touched something unclean in between, requiring him to wash his hands again[lxi].
One who is certain that he kept his hands clean throughout the Seder, should touch something unclean before washing his hands now. This way, he will be able to wash and make the customary blessing upon washing[lxii].
Our hands represent our actions. Before we engage in the physical activity of eating a meal, we wash them, to remind ourselves that our actions should be pure, only to serve Hashem through the physical enjoyment, and not to allow the festivities to draw us into any negative behaviors, God forbid.[lxiii]

Motzi Matzah – Eating Matzah

The Seder leader should take the three matzot, with the broken one in the middle, and make the blessings of hamotzi (for eating bread) and al achilat matzah (for the mitzvah of eating matzah)[lxiv].
He should then eat from the upper and middle matzot together[lxv].
Although other guests should also eat from the top and middle matzot, they can supplement them with other matzot to fulfill the required kezayit measurement (see §70-71)[lxvi].
When reciting the blessings on the matzah, one should have in mind that these blessings should also count for the matzot he will eat for the Korech sandwich (see §89) and Afikoman[lxvii].
One must eat a kezayit (literally, “like [the size of] an olive”) of matzah[lxviii].
Since this is a Biblical (mid’oraisa) obligation, one should try to accommodate the more stringent opinions regarding the measurement of kezayit, by eating 50 or 59 cubic centimeters of matzah[lxix].
The Shulchan Aruch writes that one should eat two kezaytim of matzah, one from the middle matzah, and one from the uppermost one. However, in this regard one can rely on the lenient opinions that a kezayit is only 19 cubic centimeters. By eating one large kezayit as mentioned earlier, one automatically fulfills this obligation to eat two small kezaytim[lxx].
One kezayit is generally between a third and a half of an average hand-made matzah. By eating half of a hand-made matzah, one certainly fulfills the measurement of kezayit, even according to the more stringent opinions[lxxi].
The mitzvah to eat matzah is specifically before chatzot, halachic midnight[lxxii].
If one did not eat matzah before chatzot, he should not recite the blessing of Al Achilat Matzah upon eating it[lxxiii].
Before eating it, one should have in mind to fulfill the mitzvah of eating matzah[lxxiv].
One should also remind his guests to have this in mind to fulfill this mitzvah[lxxv].
Ideally (l’chatchilah), he should remind them of this, before washing his hands for Rachtzah[lxxvi].
However, if he did not do so, he can after the fact (b’dieved) remind them even after he washed his hands; this is not considered an interruption[lxxvii].
The simple matzah, made of only flour and water, represents humility. A humble mindset is a necessary prerequisite to the lessons of the Seder: by means of our own strength, we would still be slaves to Pharaoh. Only Hashem Himself, with his absolute control of the universe, redeemed us[lxxviii]. A humble person – free from his ego that enslaves him – is truly a free man!
Eating matzah also symbolizes our nisu’in, the completion of our marriage to Hashem[lxxix] (see §22).

Marror – Bitter Vegetables

Although it is not bitter, romaine lettuce is the ideal choice for Marror[lxxx].
Some explain that although lettuce does not seem to taste bitter, and may even taste sweet, by continuously chewing it, it eventually becomes bitter[lxxxi]. Similarly, Pharaoh first befriended us, even participating himself in the labor, to coax us to work for him. But once we agreed to work for him, he gradually made it more and more painful[lxxxii]. In the same vein, some negative behaviors may seem enticing or enjoyable, but the more we are deeply involved in them, we realize that they offer no true pleasure or satisfaction[lxxxiii].
The lettuce must be checked properly to ensure that it does not contain bugs[lxxxiv].
If there is any concern that by eating lettuce one may ingest bugs, it is better to use endives[lxxxv] or horseradish (chrain) for Marror[lxxxvi].
One should eat a kezayit of Marror, without reclining[lxxxvii].
When reciting the blessing on Marror, one should have in mind that this blessing should also count for the Marror he will eat with Korech[lxxxviii].
Before eating, one should have in mind to fulfill the Rabbinic mitzvah of eating Marror, but if he did not have this in mind, he need not eat again[lxxxix].
Before eating the Marror, one should quickly dip it in Charoset (a sweet dip made of fruit, like apples, figs, etc.[xc]), and then shake it off[xci].
The great Rabbi Akiva Eiger guaranteed that one who eats the Marror with true passion and joy for fulfilling the mitzvah, will not taste the bitterness of the Marror at all. This does not mean that he will not notice the Marror’s actual taste, but rather that he will be so overjoyed by the mitzvah, that its bitterness will not bother him[xcii]. Focusing on the happiness of mitzvot, allows the painful parts of our lives to fade away in insignificance.

Korech – Sandwich of Matzah and Marror

We take a kezayit of the third, lowermost matzah, together with some marror, and dip it in Charoses[xciii].
Ideally, Korech should consist of a kezayit of matzah, and a kezayit of Marror[xciv].
If necessary, one can eat less than a kezayit of Marror for Korech[xcv].
Korech is eaten while reclining[xcvi].
One should eat Korech quickly, without interruption, the first bite containing both the matzah and Marror together[xcvii].
Matzah can represent the yetzer tov, the positive inclination, while Marror can represent the yetzer hara, the evil inclination. We eat them together to demonstrate the one should ideally serve Hashem with both inclinations[xcviii], by directing his earthly passions to serve Him[xcix].

Shulchan Orech – Festive Meal

One who dozed off during the meal should wash his hands again, without the customary blessing on washing one’s hands.
He also does not need to recite the blessing hamotzi (on bread) again.
Although Jewish festivals are specifically times of spiritual growth, they all include a festive meal. The Talmud[c] teaches that the table one eats from is like a mizbeach, an altar. By enjoying the food we eat, we recognize Hashem’s kindnesses, thereby uplifting the physical, just like a sacrifice on the mizbeach[ci].

Tzafun – Eating The Hidden Matzah

After the meal, we eat the Afikoman, the matzah which was put away earlier in the Seder (see §38), as a reminder for the Pesach (Passover) sacrifice[cii].
One does not need to be particular to eat from the hidden matzah itself; he can also ideally (l’chatchila) fulfill Tzafun by eating other matzot[ciii].
One must eat one kezayit (literally, “like [the size of] an olive” of matzah for Tzafun/Afikoman.
Some say to eat two kezaytim, one as a remembrance of the Pesach (Passover) sacrifice, and one to remember the matzah that was eaten with the Pesach sacrifice[civ].
One should recline while eating the Afikoman[cv].
After eating the Afikoman, one should not eat anything else, even matzah[cvi].
One may drink water, seltzer, lemonade, or tea, after the Afikoman, as these do not wash away the matzah-taste of the Afikoman[cvii].
Beverages which do wash away the taste of the matzah, such as wine, or undiluted apple juice and orange juice, are prohibited[cviii].
The reason we may not eat after the Afikoman is so the taste of the matzah should remain in our mouths, even after the meal has ended[cix]. Through matzah and the Seder night, we can reach great heights, but their primary purpose is only achieved if their lessons remain with us even after the Seder has ended. By incorporating these messages into our daily lives, the “taste” of the matzah will accompany us throughout the year[cx].

Barech – Blessing After The Meal

Only the one leading Birkat Hamazon, Grace After Meals, needs to hold his cup during Birkat Hamazon. Other participants do not need to hold their cups[cxi].
Discussing the supernatural miracles of the Exodus reminds of the greatest miracle of all, that Hashem nourishes and sustains us every day[cxii]. Saying Birkat Hamazon at the Seder with this heightened awareness can infuse our blessings year-round with a more profound level of concentration and recognition of Hashem’s kindnesses (see §111).

Hallel – Praising Hashem

Hallel, literally “praise”, is a group of Psalms,[cxiii] instituted to thank Hashem for saving us from trouble[cxiv].
In addition to the regular Hallel, we also recite “The Great Hallel“(Hallel Hagadol), Nishmat (“The soul of…”), and Yishtabach (“May your name be praised…”) until “me’atah v’ad olam” (“from now until eternity”)[cxv].
After praising Hashem for the open miracles of the Exodus in Hallel, we say “He gives bread to all flesh” in “The Great Hallel”, recognizing that this constant hidden miracle is even a greater kindness than the revealed miracles of the Exodus[cxvi] (see §108).
One may sing, repeat pesukim (verses), or add his own explanations, during the Hallel, as this Hallel is recited as a (spontaneous) song[cxvii].
One does not need to hold his cup when reciting Hallel[cxviii].
Why don’t we raise the fourth cup during Hallel, just like we raise the first cup during Kiddush? By this point in the Seder, we should be so excited that if we lifted the cup of wine, we would probably spill it! Although we may not all be on this level of excitement, perhaps the reason we do not lift the cup, is to remind ourselves just how excited we should be feeling right now[cxix].

Nirtzah – Singing to Hashem

After Hallel, there is a custom to sing the songs printed in Haggadahs[cxx].
Singing has a unique ability to remove distractions from one’s mind, and to help him focus on the ideas he is singing about. There is nothing like a song to awaken someone to a spiritual reality[cxxi]!
One must delve into the story of the Exodus from Egypt, and the laws of Pesach, until he feels so tired that he would generally go to sleep. By the end of the Seder, people are generally this tired[cxxii].

לשנה הבאה בירושלים!
Next year in Jerusalem!

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[i]Kovetz Halachot pg. 223

[ii] Pg. 223

[iii] Pg. 223

[iv] pg. 230-231

[v] Pg. 231

[vi] See pp. 255-259

[vii] See pp. 267-271

[viii] Pg. 265

[ix] Shemot 6:6

[x] Rabbi Yerucham Olshin Shlit”a, Yareach Lamoadim, Pesach, Ma’amarim

[xi] Kovetz Halachot pg. 284

[xii] Pg. 284

[xiii] Pg. 285

[xiv] Pg. 288

[xv] Pg. 292

[xvi] Pg. 288

[xvii] Pg. 291-292

[xviii] Pg. 293

[xix] Ramban, Introduction to Sefer Shemot

[xx] Avot 6:2

[xxi] Heard from Rabbi Mencham Feiffer Shlit”a

[xxii]Kovetz Halachot pg. 309

[xxiii] Pg. 309-310

[xxiv] Pg. 311

[xxv] In Jewish law, there are two stages to a marriage: eirusin (betrothal), and nisuin, the completion of the marriage.

[xxvi] Chaim Sheyesh Bahem, Moadim pg. 325, in the name of the Shpoler Zaide; similarly, Rabbi Menachem Apter Shlit”a,Haggadah Shel Pesach Mei’afeilah L’orah pg. 14-15

[xxvii]Kovetz Halachot pg. 295

[xxviii] Pg. 295, footnote 17

[xxix] Pg. 328

[xxx] Pg. 329

[xxxi] Pg. 329-332

[xxxii] Heard from Rabbi Dovid Apter Shlit”a

[xxxiii] Kovetz Halachot pg. 335

[xxxiv] Pg. 337

[xxxv] Pg. 340

[xxxvi] Pg. 344

[xxxvii] Rabbi Matisyahu Salamon zt”l, Matnat Chaim Al Seder Lel Pesach pg. 87-93, in the name of the Ben Ish Chai

[xxxviii] Kovetz Halachot pg. 206

[xxxix] Pg. 206-207

[xl] Pg. 348

[xli] Pg. 348

[xlii] Pg. 348

[xliii] Pg. 349

[xliv] Pg. 349

[xlv] Pg. 350, with footnote 4

[xlvi] Heard from Rabbi Dovid Apter Shlit”a

[xlvii] Kovetz Halachot pg. 351

[xlviii] Pg. 351

[xlix] Pg. 351

[l] Pg. 352-353

[li] Netziv, Ha’emek Davar, Devarim 16:3; Ramban, Shemot 13:16

[lii] Kovetz Halachot pg. 353

[liii] Pg. 355-356

[liv] Pg. 370

[lv] Pg. 370

[lvi] Pg. 370

[lvii] Pg. 371, with footnote 29, see also Midrash Tanchuma, Parshat Nitzavim 3

[lviii] Pg. 371-372

[lix] Pg. 374

[lx] Pg. 381

[lxi] Pg. 386

[lxii] Pg. 386

[lxiii] Heard from Rabbi Chaim Sampson Shlit”a

[lxiv]Kovetz Halachot pg. 388

[lxv] Pg. 388

[lxvi] Pg. 402

[lxvii] Pg. 389

[lxviii] Pg. 392

[lxix] Pg. 399

[lxx] Pg. 400-401

[lxxi] Pg. 400, footnote 15

[lxxii] Pg. 390

[lxxiii] Pg. 390

[lxxiv] Pg. 405

[lxxv] Pg. 406

[lxxvi] Pg. 406

[lxxvii] Pg. 406

[lxxviii]Matnat Chaim Al Seder Lel Pesach pg.

[lxxix] Rabbi Menachem Apter Shlit”a,Haggadah Shel Pesach Mei’afeila L’orah pg. 15, in the name of the Vilna Gaon, based on Tosafot, Pesachim 99b. See note xxv.

[lxxx] Kovetz Halachot pg. 420

[lxxxi] Pg. 420, footnote 6, in the name of the Chacham Tzvi

[lxxxii] See Meiri, Pesachim 39a

[lxxxiii] Heard from Dr. Don Rosenblum

[lxxxiv] Kovetz Halachot pg. 420, footnote 5

[lxxxv] Pg. 425, footnote 9

[lxxxvi] Pg. 420, footnote 5

[lxxxvii] Pg. 418

[lxxxviii] Pg. 430

[lxxxix] Pg. 431

[xc] Pg. 210

[xci] Pg. 429