The Events of the Exodus
The process of the Exodus began when our forefather Jacob, the son of Isaac and grandson of Abraham, and his family settled in Egypt as the honored guests of the Pharaoh at that time. The process continued through the Jewish enslavement by the Egyptians; the 10 nature-defying plagues prophesized by Moshe and activated by G-d over a period of 12 months; the subsequent release of the approximately 3 million Jews to freedom after the plague of the death of the first born; the splitting of the Red Sea 7 days after their release; and the receiving of the Torah at Mount Sinai 7 weeks after their release.

The Centrality of the Exodus
The centrality of the Exodus in Judaism is predicated on the fact that the Jewish people were freed and separated as a unique nation through the clear actions of G-d Himself. Besides the physical freedom achieved, G-d chose us to be the world’s spiritual leaders by giving us the mitzvos of the Torah at Mount Sinai The mitzvos free us from a purely animal-like physical existence, to one in which we can elevate all our actions to be spiritual and G-d connected. Passover is a time where we commemorate the Exodus and renew our spiritual focus.

The Seder
The Seder with its centrality of the telling of the story enable us to experientially reconnect with the slavery and freedom of the Exodus and express our appreciation to G-d for our redemption and selection as His chosen people. The salt water in which the green vegetable is dipped and the bitter herbs are associated with our bondage. The four cups of wine and the festival meal help us relive our freedom.

The Holiday of Matzah
The Matzah is the central component of both the Seder and the 8 days of Passover. Matzah, consisting of just flour and water was our no frills food when we were slaves in Egypt. It’s also a symbol of our freedom because we hastily left Egypt without time to bake bread.

On a spiritual level, the leaven in bread makes it more digestible and flavorous. This is appropriate for the rest of the year when our main challenge is to integrate the physical into the spiritual. On Passover, we eat only Matzah and abstain from the physically oriented leaven. This allows us to keep spiritually focused as we recharge our spiritual mission and focus during the holiday of Passover.

The purpose of this guide is to highlight the structure, Mitzvos and some insights to the Passover Seder. The halachos and measurements were mostly culled from the Kol Dodi Haggadah by Rabbi David Feinstein.

Mitzvos of the night
Biblical Mitzvos are mitzvos that are found in the Torah (five books of Moses)
Rabbinic Mitzvos are mitzvos that our Sages enacted. There is a Biblical Mitzvoh that the Rabbis can enact Rabbinic Mitzvos and we follow them just as if they were Biblical Mitzvos

In the times of the Talmud and before (before the year 500 C.E), there was a Sanhedrin composed of 70 of the leading Rabbis of the time. Every Rabbi had to be ordained by a Rabbi who had been previously ordained with the chain going back to Moses and the giving of the Torah by G-d at Mount Sinai. To be ordained, the Rabbi had to know all the laws of the Torah. After the period of the Talmud, this ordination process ended, mostly due to the dispersion and persecution of the Jewish People.

The Biblical Mitzvos on Passover are:
— Eating Matzah – “In the evening you shall eat unleavened bread”.
— Relating the Story of the Exodus from Egypt – “And you should relate to your son (the story of Pesach) on this day”.

The Rabbinic Mitzvos on Passover are:
— Drinking four cups of wine
— Eating Bitter Herbs
— Reciting the Hallel – Songs of Praise

Seder Plate
— Three Matzahs – two normally required for Yom Tov and Shabbos in remembrance of the two portions of Manna that fell before Yom Tovim and Shabbosim in the wilderness. The Middle Matzah is for the Biblical Commandment of Eating Matzah.
— Karpas – Dipping foods and the eating of greens before a meal was the sign of wealthy men in the past. Another reason we eat it tonight is that it is not a normal procedure and children will notice the difference and ask questions.
— Maror – Two types. Romaine Lettuce and Horseradish; Romaine Lettuce – bitter taste symbolizes our bondage in Egypt. The Romaine lettuce initially tastes sweet and then turns bitter like the life of our forefathers in Egypt who were first paid workers and then oppressed slaves. Horseradish – sharp taste symbolizes our bondage in Egypt. When we eat the Maror (by itself and in a sandwich) you can use either one.
— Charoses – symbolizes mortar used to make bricks. Also counteracts the taste of the Maror.
— Shankbone – recalls the Pesach Offering. The Pesach Offering was in remembrance of the lamb that was put aside and then eaten on the night of Passover. In the times of the Temples, a major part of the holiday was the eating of the Pesach Offering. Since the destruction of the Second Temple, we no longer bring offerings and the Shankbone represents the Pesach Offering but is not eaten at the Seder.
— Egg – recalls the Festival Offering. On all Festivals there would be a special offering. As mentioned above, since the destruction of the Second Temple we no longer make offerings so the egg represents the Festival Offering. The egg was chosen since it is a mourner’s food and symbolizes our mourning for the Temple and our inability to offer the Pesach and Festival Offerings.

Reclining
We are required to act as if we ourselves had just been freed from Egyptian Bondage. Therefore, when we dine on the night of Passover, we eat and drink while leaning – in the manner of free men and royalty. We lean when we drink the four cups, eat Karpas, and eat Matzah. Women don’t lean since it was not the practice for most women to lean while eating.
Four Cups of Wine
Symbolizes the 4 terms of redemption mentioned in Torah.
— 1st Cup – Kiddush -I will take you out from the burdens of Egypt.
— 2nd Cup – over the Story -I will save you from their servitude.
— 3rd Cup – over Grace after meals -I will redeem you with an outstretched arm and with great judgments.
— 4th Cup – over Psalms of Praise -I will take you for Me for a people.
We drink at least 1.7 ounces while leaning to left (women don’t recline). Beverage preference; wine, wine with grape juice, wine with water, grape juice, grape juice with water, raisin wine. People should pour the cups for each other to feel like royalty. We drink it in less than 9 minutes, preferably within 2 minutes.

*The first cup of wine is poured.

1) Kaddesh – Sanctify the day with the recitation of Kiddush.
Leader of the Seder recites Brocha over Wine, Brocha over Kiddush and a Brocha thanking G-d for bringing us to this time.
Boruch Atoh Ado-noy Elo-haynu Melech Ho-olom Boray P’ri Ha-Gofen.
Blessed Are You Hashem, Our G-d, King of the Universe, who creates the fruit of the vine.
Kiddush Brocha – See the Hagaddah
Boruch Atoh Ado-noy Elo-haynu Melech Ho-olom Shehecheyonu V’kiymonu V’higi-onu Lazman Hazeh
Blessed Are You Hashem, Our G-d, King of the Universe, who has kept us alive, sustained us and brought us to this time (season).
* Everyone answers – Amen. Do not talk until you drink at least a half a cup.
* Everyone drinks first cup of wine; men lean to the left.
This is the cup of wine over the mitzvah of reciting Kiddush.

2) Urechatz, – Wash the hands before eating Karpas.
In the times of the Temple, when people were able to observe the laws of spiritual purity in full they washed before eating a vegetable dipped in a liquid that is still moist to wash away spiritual impurity. According to many opinions in our times, we don’t do this since we are unable to reach this level of purity. At the Seder, we wash because it reminds of the times of the Temple and it expresses the hope that we will soon be required to follow it again, with the coming of Mashiach. It also represents a royal custom in keeping with the special dignity with which we dine tonight. It also arouses the curiosity of the children so they should ask questions.
*Pour water over right hand twice and then over left hand twice. Do not make a Brocha. Dry your hands.

3) Karpas – Eat a vegetable dipped in salt water.
In olden days, banquets were started with such appetizers. The custom was preserved to make the children ask questions and to serve as a sign of freedom.
The dipping of the food is also a sign of comfort and indulgence.
The salt water represents the tears of the Jewish People in their suffering.
The vegetable is dipped in salt water and everyone takes a piece. (Don’t eat it yet.)
*The leader says the Brocha or you can make your own Brocha:
This Brocha is intended to also include the Maror that we will eat later and the person making the Brocha should have that in mind when making the Brocha.
Boruch Atoh Ado-noy Elo-haynu Melech Ho-olom Boray P’ri Ho-adomah
Blessed Are You Hashem, Our G-d, King of the Universe, who creates fruits of the earth.
*Everyone eats the green vegetable. Eat a small amount so that there is no requirement to say an after Brocha.

4) Yachatz. – Break the middle Matzah. Put away larger half for Afikoman.
We are about to recite the story of our Exodus and the Torah tells us to do this when Matzah is before us. The Matzah is often referred to as the bread of poverty and affliction and a poor man does not feast over a whole loaf since he is never sure he will have food for the next meal.
We hide the Afikoman to insure that it will not be mixed up with the other Matzahs and inadvertently eaten and not to shame it, so to speak, since it will not be eaten till the end of the meal.
Hiding it keeps the children awake by encouraging them to try and steal it.
The leader breaks the middle Matzah and puts away the larger half for the Afikoman.

5) Maggid – Tell the story of the Exodus from Egypt.
The central mitzvah of the night is telling about the Exodus from Egypt.
We are supposed to remember the Exodus from Egypt everyday, but at the Seder we must tell the full story from bondage to deliverance, in the form of question and answer with as much elaboration as possible.
Bread of Affliction – Draws attention to the bread of poverty over which the Hagadah is to be told.
This paragraph does not appear in the earliest sources but was composed after the destruction of the Second Temple. In exile, we can not fulfill the Torah commandments of Pesach and Maror so that Matzah is left as the preeminent obligation of the evening. But Matzah is special since it symbolizes both freedom and bondage, with the hasty departure of our forefathers from Egypt, it became a symbol of freedom. Originally, however it was their food when they were slaves and therefore it is a symbol of bondage. We stress the bondage aspect of the Matzah at this point so that it will trigger the recollection of the events in Egypt, and help us to project ourselves into the situation of our forefathers so that we can better feel the relief and joy of deliverance. This is the goal of the Seder, to fell like we personally were redeemed from Egypt.

*Second Cup of Wine is poured to stimulate the asking of questions.

*Four Questions are asked by youngest child, if there are no children an adult asks, if a person is alone he asks the questions to himself. Only someone who is bothered by a question is really interested in the answer. We are particularly eager to pass on the message of Pesach because the assurance of our national continuity lies within this passing on from one generation to the next.
There are four questions, two about Biblical commands (Matzah and Maror) and two about Rabbinic commands (dipping and reclining) to show the equal validity of both types of commands. Another reason for these four questions is to highlight the paradox of the evening in that it reflects both a sense of enslavement (Matzah, saltwater, Moror and Charoses) and freedom (beautiful table selling, while kittel. wine, reclining and dipping).

According to the Malbim the structure of the narrative portion of the Haggadah is based on the verse in the Torah from which the obligation to tell the story is derived:
And you shall relate to your child on that day, saying “It is because of this that Hashem acted for me when 1 came forth out of Egypt.”

This source verse is broken up into six parts corresponding to the six sections of the story in the Haggadah.
— And you shall relate to your child
— on that day
— saying
— It is because of this
— Hashem acted for me
— when I came forth out of Egypt.

And you shall relate to your child…The first eight paragraphs correspond to this verse and teach us about this obligation to tell the story
— “We were enslaved unto Pharaoh and G-d freed us”– tells us we should relate this to our children who would also still be enslaved had G-d not taken us out.
— “It once happened that Rabbi Eliezar..” –shows that our greatest sages told the story, since the main function is to recount it for our children.
— “Rabbi Elazar, son of Azaryah, said…” –shows the duty to do so at all times.
— “Praised be the Ever-Present, praised be He…” –shows how every type of child is to be instructed at the Seder.
— “What does the wise son say…” –shows how to teach the wise son
— “What does the wicked son say…” –shows how to teach the wicked son
— “What does the naive son say….” –shows how to teach the naive son
— “And regarding the one who does not know how to ask a question…” –shows how to teach the son who can’t ask a question

–“on that Day…” –The next paragraph tells us when the obligation to tell the story applies
— “One might think that the obligation to talk…” –explains when the special duty applies.

–“saying…” — The next paragraphs contain the actual saying of the story of the Exodus
— “In the beginning our fathers were worshippers of idols…” –shows the deeper roots of the exile and the Exodus as the way to spiritual redemption.
— “Blessed is he who keeps His promise…” –shows that G-d kept His promise to Abraham that we will be enslaved and redeemed
— “It has stood firm…in every generation there are those who rise against us..” –shows that G-d continually redeems us
— “Go and ascertain what Lavan the Aramite intended to do…” –describes the beginning of the Exodus when Jacob went down to Egypt
— “And he went down…And he sojourned there…With few people…And he became there a nation…” –Great, mighty…And formidable…describes how we became a great nation in Egypt
— “And the Egyptians made evil of us…” –And the tormented us…And laid hard labor upon us…describes how the Egyptians enslaved us
— “And we cried out unto G-d… And G-d heard us…And He saw our distress… And our travail… And our oppression…” — describes how G-d heard our pleas
— “And G-d took us out of Egypt…With a strong hand…And with and outstretched arm…And with great terror…And with signs…And with wonders…” –describes how G-d redeemed us
— “Blood, and fire and smoke…An alternative explanation…These are the ten plagues…Rabbi Yosi the Galiliean says…Rabbi Eliezer says…Rabbi Akiva says…” –describes the miracles and wonders G-d did for us during the redemption
— ‘How indebted are we…How multiple, then is our debt to G-d…” –describes additional accounts of G-d’s benevolence which were not yet mentioned

–“It is because of this…” –can be read this is because of…Rabban Gamliel reads it this way…this refers to Pesach, Matzah and Maror
— “Rabban Gamliel used to say…” –explains the concrete Mitzvos ordained for the Seder: Pesach, Matzah and Maror.
— Pesach… Matzah…Maror…explains the reason for these Mitzvos

–“Hashem acted for me…” –The next paragraphs describe how we should consider it as if Hashem took us out of Egypt
— “In every generation, one is obliged to regard himself…” –emphasizes that, in celebrating the Seder, we must see ourselves as having gone out from Egypt.

–“when 1 came forth out of Egypt.” — The next paragraphs are the introduction and recitation of Hallel songs of praise, similar to the songs of praise that were recited when we left Egypt.
–“Therefore it is our duty to thank, praise…” — since Hashem took us out from Egypt, we praise Hashem for his kindness ending the Haggadah with a Bracha.
–“Praise G-d…” — When Israel went out of Egypt…is the beginning of Hallel which describe the going out from Egypt

This is the first part of Hallel, which are Psalms of Praise, and declarations of our faith in Hashem.
We will say the second part of Hallel after the Seder. Hallel is not normally said at night. It is normally said in the Morning Prayer service on Yom Tovim and Rosh Chodeshim (the first of the Jewish Months). Daylight is normally the time when we see G-d’s kindness in action and sing His praises. Night usually stands for trepidation and calls for faith rather than jubilation. The night of Pesach is different from all other nights of the year. In the 132nd Psalm it says that on Pesach G-d ‘lit up the night like the day’ through his great self-revelation (with the last plague and our redemption) so it is appropriate that we should say Hallel at night
The first part of Hallel deals with the deliverance from Egypt and therefore belongs to the part of the Seder preceding the meal.
The second part looks ahead to the Days of the Messiah and our ultimate redemption, which is the theme of the Seder after the meal.
Also, by bracketing the Seder meal between hymns of praise of G-d, we mark it as a Divine service, rather than an ordinary supper.

*Leader of Seder recites blessing of Boray Pri Hagofen.
Boruch Atoh Ado-noy Elo-haynu Melech Ho-olom Boray P’ri Ha-Gofen.
*Everyone answers – Amen. Do not talk until you drink at least a half a cup.
*Everyone drinks the second cup of wine, men leaning to the left.
*This is the cup of wine over the mitzvah of telling over the Haggadah.

6) Rachtzah – Wash the hands prior to the meal.
Whenever we eat bread (or Matzah) at a meal we wash our hands.
*We wash by pouring twice over the right hand and then twice over the left hand.
*Before we dry our hands we say the Brocha, then we dry our hands.
Boruch Atoh Ado-noy Elo-haynu Melcch Ho-olom Asher Kidshonu B’mitzvosov V’tzivonu Al N’tilas Yodoyim.
Blessed Are You Hashem, Our G-d, King of the Universe, who has sanctified us with His commandments, and has commanded us concerning the washing of hands.
*We do not talk until we eat the Matzah.

7) Motzi – Recite the blessing, Who brings forth, over Matzah as a food.
Before we eat any food we say a Brocha, but before we eat bread (or Matzah) at a meal we say the Brocha ‘Hamotzi’ which covers all foods we will eat at the meal.
At meals on Shabbos and Yom Tovim (Holidays) we always use two loaves of bread (or Matzah) to commemorate the double portion of Mannah that fell before Shabbosim and Yom Tovim when the Jews were in the Wilderness.
The stringent amount of Matzah is a piece measuring about 6” by 7” (2/3rds of a round Matzah). The lenient measurement is 4” by 7”. Measure out the proper amounts for all participants at this point.
*The leader of the Seder says the Brocha while holding the two Matzahs and the broken Matzah between them.
Boruch Atoh Ado-noy Elo-haynu Melech Hamotzi Lechem Min Ho-oretz.
Blessed Are You Hashem, Our G-d, King of the Universe, who brings forth bread from the earth.
*Everyone answers – Amen. Do not talk until you finish eating the Matzah. Do not start eating until the Matzah brocha.

8) Matzah – Recite the blessing and Eat the Matzah.
The Matzah represents both our bondage (bread of poverty) and our freedom (hasty departure from Egypt). We say an additional Brocha over the Mitzvoh on this night to eat Matzah.
*The leader of the Seder says the Brocha while holding the upper Matzah and the broken Matzah.
Boruch Atoh Ado-noy Elo-haynu Melech Ho-olom Asher Kidshonu B’mitzvosov Vtzivonu Al Achilas Matzah.
Blessed Are You Hashem, Our G-d, King of the Universe, who has sanctified us with His commandments, and has commanded us concerning the eating of Matzah.
*Everyone answers – Amen. Do not talk until you finish eating the Matzah.
Everyone eats the required amount of Matzah, men lean to the left. Take a piece from the upper two Matzahs.

9) Maror – The Maror is dipped in Charoscs and eaten.
The Maror represents the bitterness of our enslavement. The charoses represents the mortar with which we built bricks. The Maror is dipped in charoses but the majority is shaken off so as not to mask the taste of the Maror.
The amount of Romaine Lettuce required for this eating is an 8” by 10” piece if you are eating the full leaf and 3” by 5” if only eating the stalks. If using Horseradish, the amount is 1 ounce of a grated Horseradish, equal to a full plastic shot glass.
*The leader says the Brocha or you can make your own Brocha:
This Brocha is intended to include the Maror that we will eat in a sandwich.
Boruch Atoh Ado-noy Elo-haynu Melech Ho-olom Asher Kidshonu B’mitzvosov Vtzivonu Al Achilas Maror.
Blessed Are You Hashem, Our G-d, King of the Universe, who has sanctified us with His commandments, and has commanded us concerning the eating of Maror.
* Everyone eats the Maror dipped in Charoses. Do not lean for this Mitzvah since the Maror symbolizes bondage and not freedom

10) Korech – Eat the sandwich of Matzah and Maror.
The reason we eat the sandwich is because the great sage Hillel (Who said: ‘Do unto others as you would have them do unto you’) took the view that the Pesach offering, Matzah and Maror must be eaten in a sandwich rather than separately. The rest of the Sages ruled otherwise but the Talmud, which was written after the destruction of the Temple, does not rule on who we follow. This is because after the destruction of the Temple, the Pesach Offering was no longer made and the Maror is now a Rabbinic command instead of a Biblical command. Matzah is still a Biblical command. To preserve a reminder of Hillel’s practice during Temple times we eat Matzah and Maror together even though we already ate them separately.
The amount of Matzah for this eating is a piece measuring about 4” by 7”. The amount of Romaine Lettuce required for this eating is an 8” by 10” piece if you are eating the full leaf and 3” by 5” if only eating the stalks. If using Horseradish, the amount is 1 ounce of a grated Horseradish, equal to a full plastic shot glass. Measure out the amounts and include a piece from the bottom Matzah
We will use part of the bottom Matzah for this Mitzvah. The Maror is dipped in charoses but the majority is shaken off.
*The leader (or everyone) recites the paragraph- In remembrance of the Temple…
*Everyone eats the sandwich of Matzah and Maror; men lean to the left.

11) Shulchan Orech – The Festival meal is served.
*Everyone eats the Festival Meal.
It is a custom to start with a hard boiled egg because it is a symbol of mourning. It has no opening or mouth, just as a mourner is struck silent by his fate; at the same time it offers encouragement: it signifies the turning of the wheel of destiny which hopefully will bring joy instead of sadness. The absence of the Pesach Offering evokes a sense of mourning for the destroyed Temple, which hopefully will be rebuilt in our time. Roasted meat is not served, since the Pesach Offering was roasted.
The meal must end by Halachic Midnight in time for the Afikoman. One should not overeat. We must have some appetite leftover for the Afikoman.

12) Tzafun – Eat the Afikoman which had been hidden all during the Seder.
There are two opinions about the Afikoman. One is that it is a memorial to the Pesach Offering which was eaten at the end of the meal. The other view is that the Afikoman represents the Matzah that was eaten with the Pesach offering and it is this Matzah which represents the actual Mitzvah of eating Matzah.
The eating of the Afikoman completes the eating of the Middle Matzah which represents the “Bread of Affliction” and therefore symbolizes our ultimate redemption from all affliction and oppression. This in effect introduces the second part of the Seder which is dedicated to the redemption to come, that of Mashiach.
The stringent amount of Matzah for this Mitzvah is a piece measuring about 6” by 7” (2/3rds of a round Matzah). The lenient measurement is 4” by 7”. Measure out the proper amounts for all participants at this point.
*Everyone eats the Afikoman; men lean to the left.
We don’t eat after the Afikoman except for water, tea, or the like.

*Third Cup of Wine is poured.

13) Barech – Recite Birchas Hamazon, the blessings after the meal.
It is a Biblical commandment to give thanks to G-d after we eat a meal. There are several blessings, the first is thanks to G-d for giving food to all and was composed by Moses; the second is for the gift of land and was composed by Joshua; the third is to Jerusalem and Israel which gives the land special goodness and was composed by Kings David and Solomon. The text of the third was changed after the destruction of the Temple. The Sages added a fourth blessing when the Romans permitted the burial of the victims of the Bar Kochba rebellion in the third century. It teaches us to be grateful, even in bitter times and for favors that might not evoke rejoicing.
*Everyone should read the Blessings out loud in a low voice.
*Leader of Seder recites blessing of Boray Pri Hagofen.
Boruch Atoh Ado-noy Elo-haynu Melech Ho-olom Boray P’ri Ha-Gofen.
*Everyone answers – Amen.
Do not talk until you drink at least a half a cup.
*Everyone drinks third cup of wine; men lean to the left. This is the cup of wine over the Birchas Hamazon.

*Fourth Cup of Wine is poured. The extra cup for Elijah is poured.

14) Hallel – Recite the Hallel – Psalms of praise and declarations of our faith in Hashem
As mentioned above (at the end of Maggid) we now recite the second part of Hallel. This part of Hallel deals with our ultimate redemption with the coming of Moshiach.
*Everyone recites Hallel out loud. At the part “Thank Hashem for He is good” we recite it responsively. At the part of “Hashem save Us”… we recite it responsively.
*Leader of Seder recites blessing of Boray Pri Hagofen. Boruch Atoh Ado-noy Elo-haynu Melech Ho-olom Boray P’ri Ha-Gofen.
*Everyone answers – Amen. Do not talk until you drink at least a half a cup.
*Everyone drinks fourth cup of wine; men lean to the left.
This is the cup of wine over the Hallel.

15) Nirtzah – Pray that G-d Accept our observance and speedily send the Messiah.
We ask G-d, that just as we were worthy to perform the Pesach service this year so may we be worthy to perform it in the future.

Sing the songs of the Seder.

Rabbi Mordechai Scher
www.kolberamah.org

Sometimes it’s worth knowing someone has been here before me. So many of us, as hozrim beteshuvah, want to share the light of Torah with family and friends. Pesach is one of those prime times. We may be the first for generations to do a complete, traditional seder. We want to offer the opportunity to family or neighbors. We enter into this with mind and heart. What will be interesting? How do get a message across? The logistics in place – seats, pillows to lean on (if you use them), haggadot (all the same? or varied, on purpose? with explanations? without?) ,enough food? We all know the idea.

The anticipation and trepidation builds up as Pesach approaches. People are invited; more places added. Then, the big night and ‘big show’ arrives. And what happens?

Well, that often depends on the invitees.

My first such experience, while a young student at Bar Ilan in the late seventies, was to help make seder for soldiers on reserve duty at Neot Hakikar, by the Dead Sea. The truth is, I didn’t know what I was getting into. As it was, many of the soldiers knew more than me, and we had a great though quick seder with a nice atmosphere. That entire Pesah was really enjoyable. Later, I spent Pesach on reseve duty myself several years in a row. Despite the field conditions and dangers, everyone always took it in good spirit and made it as good a holyday together as we could, no matter what sort of lives we had back at home.

I didn’t do anything like that again for a few years. Then we had my parents once or twice for seder when we came to work in America. They were thrilled to be with their kids and grandkids, and polite about it all; but clearly the whole seder night thing was a bit much. Much longer than during my childhood when every year we met for an extended family joint-effort meal where the haggadah occupied a short and fast part of the evening, and everyone got home at a late, but still decent hour. What’s with this two in the morning stuff?

Next, I had to do a community seder at least one night for our shul. I put a lot of thought and effort into preparing interesting explanations and ways to engage the congregants (about 50 people) in learning something during the seder. About 30 minutes into the seder, on of the older participants loudly inquired ‘when are we going to eat? People are getting hungry!

The last time we tried this was about eight years ago. My wife and I had come to a new community for her work. Still here. There are almost no traditional households in the entire town. So, of course we decided to make Pesah at home and invite people for seder. (My approach is to keep one seder night just for family. We need it for our sanity, and to enjoy a seder without pressure.) We invited my mother in from the East Coast (my father had died the year before), and some people who were marginally involved in our marginally functioning (since defunct) shul. About 30 minutes into the seder, you guessed it; one of the guests asks ‘when are we going to eat.’ Although Jewish, and originally from the New York area no less, he (a gentleman probably in his 50s or maybe 60) had no idea that there was much more than kiddush and a meal. He had come emotionally and physically unprepared for even a moderate length seder before getting to some real food. That, with the fact that my elderly mother (may she live, be well, and have much satisfaction from her children) was fading, led us to speed things up quite a bit. One more reason we were glad to have the next night to ourselves.

So, the seder is a big part of the Jewish experience; and making seder with challenges is a part of the teshuvah experience. I suspect that some of us have had greatly rewarding and enjoyable times; and some of us have found it to be a bit more challenging and even frustrating.

Originally Published March 18, 2009

These notes are based on the responsa of Rabbi Chaim Pinchas Scheinberg, Zt”l, Rosh Yeshiva Torah Ore, to questions posed by women attending his regular chizuk talks. They have been compiled by a group of his Talmidim.

PREFACE:
In former times, wealthy people who had large houses also had many servants who did their every bidding, while poor people, who could not afford servants, lived in small homes with one or two rooms. Understandably, the pre-Pessach chores of the rich were performed by the servants, while the poor, who had only their one or two rooms to clean, a few pieces of furniture, a minimum of utensils, and some clothing, took care of their needs themselves. In those days, the cleaning was hard. Tables were made of raw wood, requiring them to be scrubbed or even to be shaven to ensure that no pieces of food were hidden in the cracks. Earthen or wooden floors also needed to be thoroughly cleaned and scrubbed.

Today, we seem to be caught in a trap. The average modern home is larger than formerly. Furniture, utensils and clothing are much more plentiful. The average home today could compare with the more affluent homes of previous generations. However, we do not have the servants that they had, so that, today, all the chores fall on the housewife. At the same time, she feels obligated to clean and scrub as they did formerly, even though she has laminated furniture and tiled floors, making this type of cleaning unnecessary.

As a result of this, the pressure of pre-Pessach cleaning has reached unnecessary and overwhelming levels. The housewife often becomes overly nervous, unable to enjoy the Simchas Yom Tov of Pessach and unable to perform the mitzvahs and obligations of the Seder night.

INTRODUCTION:
Pessach, like every other Yom Tov, must be enjoyed by every member of the family, including women. This is an obligation clearly defined in the Torah as explained by Chazal zt”l. We can understand a person dreading Tisha B’Av but Pessach is to be looked forward to and anticipated with joy. Every woman should be well rested, relaxed, and alert at the Seder table so that she can fulfill all the Torah and Rabbinical obligations and follow the Hagadah with the rest of the family. Clearly, the performance of her pre-Pessach duties must be balanced against her Pessach obligations.

Pre-Pessach cleaning is required to avoid the danger of transgressing any Torah or Rabbinical prohibition of having chometz in the house on Pessach. It is evident from the responsa of the Rosh HaYeshiva, shlita, that this need not be excessive.

It is not the intention here to abolish Minhagim which have been passed down by Klal Yisroel from generation to generation. Nevertheless, some practices adopted by women in the Pessach cleaning today, are not an actual continuation of the old Minhagim. For example, if a person does not sell his chometz, of course it is necessary to check his utensils and to wash off any chometz left on them, or render the chometz inedible. But, if the chometz is sold, then washing the pots and pans and dishes which are going to be locked away is not necessary. One might be tempted to insist on doing the extra work anyway-to be “machmir” (stringent). However, in these stringency’s lies the grave danger of causing many laxities and brushing aside many mitzvahs completely, Torah and Rabbinical obligations which women are required to do on Pessach and particularly during the Seder. Many women like to do more “cleaning” than the bare minimum, to such an extent, that some even incorporate their general “spring cleaning” into the required Pre-Pessach chores. These extra exertions should not prevent them from fulfilling their obligations on Pessach, and particularly, on the Seder night.

GENERAL NOTES:
A. All property and possessions must be cleaned and checked to make sure that they are free of all chometz, except in the following cases:
B. If, during the year, chometz is not brought into a place, that place does not have to be cleaned out or checked for chometz.

C. Any article which is not used on Pessach does not need to be checked for chometz provided it is put away properly and the chometz is sold.

D. Crumbs which have been rendered completely inedible to the extent that they are not fit to be eaten by a dog are not considered chometz.

E. The general obligation to check for and destroy crumbs does not apply if the crumbs are less than the size of an olive (kezayis) and are dirty or spoiled enough to prevent a person from eating them.

F. The household cleaner mentioned below must spoil the crumbs slightly to the extent that people would refrain from eating them.

PRACTICAL APPLICATIONS:
1. CLOTHING CLOSETS: If there is some significant possibility that chometz went into them, they should be checked for fully edible crumbs of chometz, besides large pieces of chometz foods. If the probability that chometz entered these places is remote, a Rav can be consulted to clarify the conditions under which they do not have to be checked. This includes chests, dressers, basements, and all other similar cases (See General Note E).
2. FLOORS: In our times we don’t have earthen floors with deep cracks in them. It is sufficient for tiled or covered floors to be swept and washed with a household floor cleaner. The small cracks do not have to be checked if the cleaning solution reaches into them.

3. FOOD CABINETS: If the cabinet is not going to be used on Pessach see General Notes C & E above. If the cabinet is going to be used on Pessach, take out all of the food, and wash it with a rag soaked in a household cleaner. Be sure the cleansing agent reaches into all the cracks and soaks into any crumbs that might be left there. The usual practice is to line the cabinets.

4. REFRIGERATOR: Take the food out, and wash it with a rag soaked in a household cleaner. The racks are usually covered. (It is advisable to leave holes for air circulation.)

5. KASHERING SINKS: Clean the sinks, and pour a kettle of boiling water into them and on their sides. Some people pour hot water mixed with bleach down the drain. The usual practice today is to line the sinks (e.g. aluminum foil, contact paper) or to use an insert—if not difficult, this practice should be followed.

6. FAUCETS (TAPS): Cleaning, without any other kashering procedure, is sufficient.

7. MARBLE AND STAINLESS STEEL COUNTERS: If they were used for hot chometz they should first be cleaned well. Then either boiling hot water should be poured on them, or they should be completely covered so that nothing Pesach’dik touches them. Some people do both.

8. TABLETOPS: Wash them with a household cleaner. The usual practice is to cover the tables.

9. KASHERING RANGE/OVEN/STOVE-TOP: Wash the top and side surface areas with a rag soaked in a household cleaner. Some people cover it with aluminum foil. Old grates can be kashered by first cleaning them and then lighting all the burners, raising them to their maximum heat, and preferably putting on a “blech” while the burners are on. This spreads the heat over the whole top and intensifies the heat on the grates. Let it burn for 5-10 minutes.

OVEN: If the oven is going to be used:

(A) Wash out any edible chometz with a rag soaked in a household cleaner. If you suspect that there are any inaccessible crumbs or particles of chometz, then clean the oven with any of the regular oven-cleaners (e.g. Easy-Off). (After using the oven-cleaner, there is no need for further cleaning). Then heat the inside of the oven by turning the oven on the highest temperature for about one hour. (On electric ovens it should be determined whether the highest temperature is on “roasting” or “broil” (“Grill”). However, if a closed oven insert for baking and roasting is available, this would be preferable. In this case, only washing and cleaning are necessary.
(B) Do not use the chometz-dik oven racks for Pessach. If this is too difficult, then one can kasher the racks with the same procedure as for the oven.

(C) Chometz-dik baking and roasting pans should not be used for Pessach. In a case of extreme difficulty, where one can not obtain Pessach-dik pans, the procedure for kashering an oven (see (A) above) may be used on the pans if they have not been used for 24 hours. However, care must be taken to clean any chometz which may be embedded under the lip or rim, etc. If the oven is not going to be used: None of the above is necessary. Just make certain that there is no edible chometz inside, tape it closed well and see below #10.

10. POTS, PANS, DISHES, & SILVERWARE (CUTLERY): Whatever is not going to be used for Pessach should either be locked up, or put away and sealed in a manner which will remind you not to use them on Pessach. If there is a possibility of actual chometz in them, the chometz should be sold (See Gen. Note C.). If you do not sell chometz, then they should either be washed or soaked in a household cleaner; it is not necessary to scrub them. (Concerning Kashering utensils for Pessach consult a Rav.)
11. FOOD PROCESSOR/MIXER: A Rav should be consulted.

12. DISH TOWELS: If one does not have a Pesach’dik set of dish towels, then one’s regular dish towels may be used if they are washed with detergent and no food remains attached to them. (It is customary to have a set of Pesach’dik dish towels).

13. PESACH TABLECLOTHS: These can be ironed with the same iron as is used during the rest of the year.

14. CLOTHES, BLANKETS, POCKETS, ETC.: If they have been washed in detergent or dry cleaned, then there is no need for them to be checked (see General Note E). Otherwise, they need to be cleaned and checked thoroughly by brushing or shaking them out well. However, if there is a possibility of crumbs between the stitches or in a hidden crevice which cannot be shaken out, then they must be wiped with a rag which has been soaked in a detergent. Clothes which will not be worn on Pessach do not have to be checked, but they should be put away and the chometz in them sold ( see General Note C. And Sec. 10 on Pots and Pans).

15. SIDDURIM, BENCHERS, SEFORIM, & BOOKS: If there is a chance that they contain chometz crumbs, then they should either be put away and sold with the other chometz utensils (See General Notes C.), or cleaned and checked well.

16. TOYS: If there is edible chometz, then it should either be removed, or rendered inedible (See General Notes E). There is no need to scrub them.

17. TECHINA AND OTHER KITNIYUS: May be used after the house has been cleaned for Pessach. They should not be cooked in utensils that will be used on Pessach, and certainly not on Pessach itself ( according to the Askenaz Minhag).

18. CHECKING THE ROOMS: If it is too difficult to check all the rooms on one night, then the work may be divided and done on other nights (according to all the Laws of Bedikas Chometz). No chometz should be left in any room that has been cleaned and checked properly. Since the brocha is not recited before the night of the l4th, therefore, at least one place that has chometz should be left unchecked. Then, the mitzvah of Bedikas Chometz can be performed with a brocha on the night of the 14th on that area. If the whole house has already been completely cleaned before the l4th, then the l0 pieces of chometz (according to the Minhag) should be hidden by somebody else so that proper bedikah can be made.

19. FOOD THAT FALLS onto a chair or onto the floor on Pessach should be washed off for hygienic reasons. The food does not become chometz even if the food is hot.

20. LAST MINUTE PREPARATIONS: For example, setting the table, etc., should be completed early enough in the day, so that you will be able to rest a little bit. Be ready to start the Seder immediately after Maariv, to ensure that the children won’t fall asleep at the Seder.

21. ENJOY PESACH! Try to make the Pessach chores easy for yourself. Don’t do unnecessary hard work. Don’t do unnecessary cleaning. YOU can be like a Queen and you must enjoy Pessach.

BASIC LAWS OF THE SEDER

INTRODUCTION:
Some women have a habit of taking a bite of matzo, then running back and forth to the kitchen taking a few more bites in between. In this way, it takes them too long to eat the matzo, and they do not fulfill the mitzvah properly. The same is true about the wine, maror, korech, and afikomen. Therefore, do not leave the table until you have finished eating the required amount. Sit like a Queen! Relax and be calm while eating and drinking the matzo and wine within the time limit. The cooking can be checked after completing the mitzvahs. Remember..these are mitzvahs that can be done only once a year, so enjoy them and enjoy the whole Seder.
There are many laws about which there exist numerous opinions. It is beyond the scope of this pamphlet to encompass all of the opinions. Many people choose to be more stringent on various issues. Much can be written about each and every detail. The laws contained herein are the basic requirements to fulfill the Halachic obligations. If this is difficult, a Halachic authority should be consulted.

MATZOH AND MAROR:
SIZE: The size of a kezayis is a measurement in volume equal to the volume of half an egg. There is a difference of opinion if our eggs are smaller than those at the time of the Talmud. According to the Chazon Ish zt’l the size of kezayis d’oraisa is 45-50 cc. And according to the Hagaon Harav A. Chaim No’eh zt’l it is 25.6-28.8 cc. According to the Mishna Brura for a Mitzvah d’Oraisa we should measure according to the larger shiur (size) and for a Mitzvah d’Rabbonon it is permissible to rely on the smaller shiur.
It is very hard to give an exact standard shiur for the amount of hand matzo that one has to eat for a kezayis d’Oraisa and a kezayis d’rabbonon; therefore a Rav should be consulted. However, one can rely on the fact that by breaking the matzo into small pieces an then filling up one’s mouth with as much as possible (remaining relaxed) leaving minimal room for chewing afterwards, one will have eaten enough to fulfill one’s obligation of the Mitzvah of eating Motzei Matzo.

It should be noted that:

1. Hand matzo should be used for Motzei Matzo, Korech, and afikomen. If this is impossible then a Rav should be consulted.
2. Korech is a Mitzvah d’Rabbonon and requires a kezayis of matzo and a kezayis of maror.

3. Elderly people or those unable to meet these requirements should consult a Rav.

4. Afikomen is a Mitzvah d’Rabbonon and requires a kezayis of matzo. It would be preferable to eat 2 kezaysim.

TIME LIMIT:
1. If possible it is preferable to try and swallow one kezayis at one time. Otherwise, it is preferable that the kezayis for the Mitzvah d’Oraisa of Matzo should be eaten within two minutes, or at least four minutes.
2. 5-6 minutes is acceptable by some Rabbinical authorities.

3. Relax, chew well and then begin swallowing. The time limit starts from when you begin swallowing.

4. Under very exceptional circumstances, 9 minutes is also acceptable.

5. If one encounters difficulty, a small amount of water may be sipped while chewing.

THE FOUR CUPS:
WHAT TO DRINK:
1. Red wine is preferable.

2. If one cannot drink wine he may use grape juice.

3. Those allergic to wine and to grape juice may use a “Chamer Medina”, for example tea and coffee.

SIZE: 1. The cup used must contain at least a revi’is.

To avoid drowsiness: (a) use a cup that does not exceed a minimum shiur (size). (When the Seder falls out on Friday night, a larger shiur or revi’is should be used for the First Cup. (B) One may drink a glass of water immediately after swallowing the wine. (The water should be on the table at the time that one says the brocha of Borei Pri Hagafen so that the water is included in the brocha on the wine.

2. Preferably, one should drink the entire cup.

3. If this is very difficult, then drinking most of the cup is sufficient.

Under exceptional conditions, drinking most of the revi’is is acceptable, even if the cup is much larger than a revi’is.

TIME LIMIT: Preferably, two swallows. If this is difficult then up to 4 minutes is acceptable. If necessary 5 or 6 minutes is also acceptable by some Poskim.

HAGADAH: The proper time for starting the Seder is right after tzeis hakochovim. Upon arriving home from Maariv one should start the Seder promptly in order that the children should not fall asleep before eating the Matzo and Maror and the meal. Therefore, one should say the Hagadah as quickly as possible, and save the commentaries for later on.

LEANING: The mitzvah of “Hasaivah”, is to give one a feeling of freedom; one must lean on the left side, however, one should not lean in an uncomfortable manner. The Minhag is that women do not lean.

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