Hilchot Pesach (Kitzur Shulchan Aruch)

(1) During the entire month of Nisan we do not say Tachanun¹See Chapter 22. or Tzidduk Hadin²See Chapter 198:14. (burial service), and we do not say Tzidkasecha on Shabbos at Minchah.³Shulchan Aruch 429. It is customary⁴This custom is not very widespread in our times, except among Chassidim. from Rosh Chodesh on, to read (from the Seifer Torah) the parashah of the Nasi⁵The leader of each tribe was called Nasi. On Rosh Chodesh Nisan the Tabernacle was erected, and in honor of its dedication, during the ensuing twelve days, each Nasi had his day on which he brought a special offering, as is written in Numbers 7:10–7:89. who brought his offering on that day. On the thirteenth day of the month, we read in parashas Beha'alosechah until "Kein asah es hamenorah" "So did he make the Menorah" which is fitting for the tribe of Levi.⁶Aaron, the High Priest, and Nasi of the tribe of Levi did not take part in the offering of the Nesi’im. His lighting of the Menorah was his part in the dedication. See Rashi. (Numbers 8:2)

(2) [During the month of Nisan,] we do not fast even the fast of a Yahrzeit,⁷The anniversary of the death of one’s father or mother. (See Ramah 429:2) This is our custom; but Shulchan Aruch permits a private individual to fast during Nisan. but we may fast because of a dream.⁸If one has a particularly onimous and disturbing dream, fasting with repentance helps to nullify the decree indicated by the dream. The firstborn (males) fast on erev Pesach, as will be explained, God willing, in Chapter 113. A groom and a bride also fast during Nisan,⁹Since it is a day of atonement for them, they fast the day of the wedding until the marriage ceremony takes place. (Magein Avraham 573) Refraining from fasting during Nisan is not a halachah, but a custom, and this fast overrides it. (poskim) even on Rosh Chodesh Nisan.¹⁰Ramah 573. This is so only on Rosh Chodesh Nisan, because two of Aaron’s sons (Nadav and Avihu) died on that day. On any other Rosh Chodesh, the bride and groom may not fast. (Magein Avraham, Mishnah Berurah 573:9)

(3) On Shabbos Hagadol¹¹The Shabbos before Pesach is so called because in Egypt, the Jews were commanded to take a lamb on the tenth day of Nisan and designate it for the paschal offering. They did so, and tied the sheep to their bedposts. The Egyptians, upon hearing the Jews were bringing the sheep as a sacrifice, did not protest, even though the lamb was the Egyptian idol. That year, the tenth day of Nisan occurred on Shabbos, and in commemoration of this miracle, we call it Shabbos Hagadol—the Great Shabbos. (Tur 430 etc.) at Minchah it is customary not to recite Barchi Nafshi, but to say instead Avadim Hayinu¹²This is found in the Hagaddah of Pesach. It is customary to recite until Lechappeir al Kol Avonoseinu (to atone all our sins). (Ramah 430) The Vilna Gaon did not agree with this custom, and many people follow his ruling and do not say it. etc., because on Shabbos Hagadol the redemption from Egypt and the miracles began.¹³See note 11.

(1) It is written, "And you must guard the matzos" (Exodus 12:17). From this we learn that we must guard the wheat [from which we make] the matzos with which we perform the mitzvah, to see that no water comes upon them. According to some of the great halachic authorities, of blessed memory, this watchfulness is to begin from the time the wheat is harvested. The prevailing custom is to follow the opinion of the authorities, who maintain it is sufficient to guard it from the time it is brought to the mill, and thereafter. However, people who are meticulous in their performance of mitzvos, are concerned that [the wheat] should be guarded from the time it is harvested, and this is the proper thing to do. Special care must be taken that the stalks do not remain attached to the earth until they completely dry out and turn white, because then if rain falls on them they will become chametz, even though they are still attached to the soil,¹This is so only if there was a huge downpour of rain, but a slight rain or drizzle does not disqualify the wheat and it may be used even for the required matzo of the Seder. (Mishnah Berurah 467:18) since they no longer need the soil's (nourishment). It is, therefore, fitting and proper to harvest them when they are still slightly green. If you can obtain wheat that was guarded from the time of harvesting for all the days of Yom Tov, so much the better. If this is impossible, you should at least be scrupulous about this for the matzos of both Seder nights.

(2) If in some of the wheat there was found kernels that were split open or sprouted; the rest may be used for matzah, provided the unfit ones were separated or carefully measured to make sure that there is at least sixty times as much (of the good wheat) as the split and sprouted (wheat). Initially, you should be scrupulous to sort out even wheat from which mice have eaten, or to make sure that there is at least sixty times as much of the good wheat. Wheat that arrived by ship or was stored in pits, if it is dry and hard, and its color has not changed, is kosher for Pesach. If it was stored in an attic and rain dripped upon it in several places, through the roof, it is forbidden. But if a little snow fell on it or a little water, in one place only, you must remove those kernels which are doubtful, and the rest may be used.

(3) It is a long established custom in Yisroel, in preparing the mill, to clean it thoroughly, and scrub it in every possible way and to purchase new bags [for the flour.] In a community where there are Torah scholars, they should go to the mill to supervise the cleansing, and to see that the preparations are done properly. In a community where there are no Torah scholars, every God-fearing person should go himself to supervise the preparation of the mill, for it is a greater mitzvah to do it yourself, than if an agent does it for you. It is customary that the first flour milled after this preparation, is not eaten on Pesach. If moist grain is also ground at that mill, it should be separated with a partition, so that none of its powder should mix with it.

(4) If a bag of flour has become wet, if only one part became wet, whether it is still moist or already dry, you may take that part in your hand while you empty the rest of the flour, which you are permitted to use. Only the part that has become wet is forbidden. However, if the bag of flour has become wet in several places so that it is impossible to take these steps, then, if it is still moist, the flour is sifted and only the pieces that remain in the sieve are chametz, but the rest may be used. If mice have eaten some of the flour, it should be sifted. However, if the bag of flour has become dry, sifting is of no use, and the entire flour is forbidden to be used.

(5) On the day the flour has been ground it is forbidden to be baked,²If, however, it was already kneaded with water, it may be baked, but special care must be taken that it not be allowed to become chametz. This is done by speeding up the process and getting into the oven even quicker than other matzos. (Mishnah Berurah 453:43) because the flour is then warm and will quickly become chametz when water is poured on it. Therefore, you should postpone using it for at least twenty-four hours after the grinding.

(6) The bags for holding the flour preferably should be made new, or at least the seams of the old bags should be opened, and they should be washed thoroughly with warm water and ashes, and by rubbing and beating them.

(7) It is forbidden to load a bag of flour on an animal, unless thick leather is placed underneath the bag, as otherwise, it will get warm and moist from perspiration. If possible, you should also be careful not to place many bags one on top of the other, because as a result of that, the flour will be heated, and become chametz in the kneading.³If, however, they were placed one on top of the other, it is necessary to wait at least twenty-four hours before using the wheat. One should also not sit on the bags of flour. (Mishnah Berurah 453:35)

(1) On the evening before erev Pesach the search for chametz must be made. You must make the search immediately after nightfall.¹I.e. immediately after the appearance of the stars. (Mishnah Berurah 431:1) It is forbidden to begin a meal²A small snack is permitted. (Ibid. 431:6) or do any work one half-hour before nightfall.³Even if you began the meal earlier than one half hour, you must interrupt the meal when the time for searching begins. (Ibid. 431:11, 12)

(2) The search should be made with only one wax candle, not with several candles intertwined, for that would be like a torch.⁴If you used a torch or even a candle with several wicks, the search is invalid and you must repeat it with a single candle. (Ibid. 433:10) In a predicament when you have no wax candle, you may use a tallow candle.

(3) You must search all rooms in which you suspect that someone carried chametz, even cellars, attics, stores and woodsheds; any places in which you think that chametz may have been brought must be searched. You must also search all vessels in which you keep chametz. Before making the search, you should carefully sweep all these places and clean all chametz out of them, in order to make it easy for you to search the rooms afterwards.

(4) A cowshed where the cattle are fed grain, and a chicken coop where the chickens are fed with grain do not require searching; [first of all,] because the grain may never have become chametz, and even if it did become chametz, it is possible that all of it was eaten and nothing was left. But if the grain you put there was chametz, you then have only one uncertainty, whether all of it was eaten; we do not rely on this possibility, and you are required to make a search.

(5) You must search everywhere, every nook and cranny, as best as you can. You must also search the pockets of your garments and those of your children's garments; for since sometimes chametz gets into them,⁵Even if you say you are certain that you did not put any chametz in your pockets, you are, nevertheless, required to search them, because often people place things in their pockets and forget they did so. (Ibid. 433:47) they have to be searched. You should shake them thoroughly the next morning when you burn the chametz.

(6) [This is the law concerning] the rooms you sell to a non-Jew together with the chametz in them. Since the sale is not valid until the morning, you are obliged to search them in the evening,⁶This is also the opinion of Mekor Chaim and Chayei Adam. In their responsa, Binyan Olam and Chasam Sofer disagree and rule that you may be lenient so long as you searched the other rooms. This is also the opinion of Aishel Avrohom. (Ibid. 436:32, 433:23) and you must do so.

(7) Before beginning the search you recite the berachah: Baruch ata Hashem, Elokeinu melech haolam asher kideshanu bemitzvosav vetzivanu al biur chameitz "Blessed are you, Hashem, our God, King of the universe, Who has sanctified us with His commandments, and has commanded us concerning the removal of chametz." Even though you do not yet remove it, you still say the berachah "concerning the removal," since immediately after the search, you nullify the chametz that is unknown to you, and this, in effect, is the removal of such chametz. Do not make any interruption between the berachah and beginning the search.⁷If you did interrupt with something unrelated to the search, you must repeat the berachah, since there was an interruption between the berachah and the mitzvah. (Ibid. 432:5) It is a good thing not to interrupt until the search is completed, except for things relating to the search.⁸If you did interrupt, you need not repeat the berachah since you began the search, and thus there was no interruption between the berachah and the mitzvah. (Ibid. 432:6) You may search many houses on the basis of the one berachah you recited.

(8) Some people have the custom, before beginning the search, to deposit small pieces of bread in places where the searcher will find them. They are fearful, if he finds no chametz, the berachah will have been said in vain.⁹It is, however, not a “blessing in vain” because the mitzvah is specifically to search for chametz and even if no chametz is found, the mitzvah is fulfilled. Nevertheless, it is not proper to negate a custom of the Jewish people. According to the Arizal, it is customary to place ten pieces of bread around the house. Special care must be taken that none of these pieces of chametz go lost. It is best to use the sort of bread that will not create crumbs. (Ibid. 432:12, 13) Needless to say, however, anyone who does not search properly, but only gathers up these pieces of bread, has not fulfilled the mitzvah of searching, and his berachah was said in vain.

(9) The chametz you leave for food or for sale, should be put away in a safe place, before making the search. The chametz you find in the search, which must be burned in the morning, should be put away in a safe place and tied so that it won't get lost. It should be put it in a place where you will notice it in the morning, so that you will not forget to burn it.

(10) Immediately after the search, you should nullify the chametz. The actual nullification takes place in your heart, when you decide in your heart that you consider all chametz in your possession as non-existent, as worthless, as compared to dust, as something utterly useless. Our sages ordained that you should express these thoughts verbally by declaring kol chamira (all chametz) etc. Anyone who does not understand it in the Aramaic, should say it in a language he understands.¹⁰Someone who understands absolutely nothing of the text of this declaration and thinks he is merely reciting some sort of prayer, has not fulfilled his obligation. (Ibid. 434:9) [The English translation of the Aramaic text is]: "Any leaven or chametz that is in my possession, that I have not seen and have not removed, should be nullified and become ownerless, like the dust of the earth."

(11) Even though you have already nullified the chametz at night after the search, nevertheless, in the morning after burning it, you must nullify it again. In this declaration you include all the chametz, and you say, Kol chamira—(all chametz) etc., or in a language you understand. [The English translation of the Aramaic text is:] Any leaven or chametz that is in my possession whether I have seen it or not, whether I have removed it or not, should be nullified and become ownerless like the dust of the earth."

(12) If you have a room that must be searched, that you want to use as a storage room; that is to say, you want to store, fruit, wood or other articles, which would make it impossible to search the room on the night of the fourteenth of Nisan, then you should search that room before¹¹Regarding a person who embarks on a journey before the night of the fourteenth, who is required to search his home before leaving, Mishnah Berurah writes that he must also nullify the chametz that is not visible to him. (This may also apply in our case as well). (Ibid. 436:3) you convert it to a storeroom, making the search at night,¹²Regarding a person who embarks on a journey before the night of the fourteenth who is required to search his home before leaving, Mishnah Berurah writes that if he forgot to search at night, he should do so by day. (Ibid.) in the same manner as you search for chametz on the night of the fourteenth of Nisan.¹³However, the berachah is not recited when the search is made before the night of the fourteenth. (See Mishnah Berurah 436:4 and also Biyur Halachah who writes that there are opinions that a berachah is said when the search is made within thirty days of the fourteenth). [This holds true] even if there is still plenty of time before Pesach, and even if this is immediately after the Pesach that has just passed. However, if you did not search the room before turning it into a storage room, if you intend to remove the stored articles, before the time of the search will come, you do not have to go to the trouble at this time to empty the room and search it. But if you intend to remove the articles during the week of Pesach, you must remove them now and make the search, even though it involves great trouble and loss of money.

(13) If you fill up a storage room with the intention of not emptying it until after Pesach, then it depends on the time you fill it up. If you do it more than thirty days before Pesach, you need not search the room. However if there is any chametz you know of, you must first remove it. The declaration of nullification will then effectively nullify all your chametz at the proper time (erev Pesach). However, if it is within thirty days before Pesach, you are subject to the laws of searching for chametz (because we ask questions and explain the laws of Pesach thirty days before Pesach), thus you must search the room. Even if, inadvertently, you forgot to make the search, you must empty the storeroom, and make the search in the night, immediately after you become aware of your oversight.

(14) If you store wheat that has not become chametz, in a pit, but afterwards, because of the dampness of the pit, the wheat at the bottom of the pit and at the sides became chametz; then, even if it was stored there within thirty days, you need not empty the pit on the night of the fourteenth and search it, rather reciting the nullification is enough, since it was stored in a permissible manner. If some of the wheat was chametz (when stored); there are many differing opinions about this, and in such case you should consult a qualified posek.

(15) You should not throw grain to the chickens in a moist place during the thirty days before Pesach, for you may forget to burn it.

(16) Before starting on a trip,¹⁴According to Mishnah Berurah (436:9) this refers to one who is going on a long trip or a sea journey. Even though he plans to return in ample time before Pesach, we are concerned that he might be delayed. One who leaves on a short trip and plans to return before the night of the fourteenth, need not take these measures. If, however, he plans to return within a short time before the search must begin, we are concerned that he may be delayed and, therefore, he should take the steps outlined in this paragraph. you should appoint an agent to search and nullify your chametz. You should tell him explicitly, that you appoint him as your agent to make the search and the nullification. When making the nullification the agent says, "The chametz of so-and-so etc." Nevertheless, wherever you happen to be on the morning of erev Pesach, you should nullify the chametz on your premises.

(17) If you find chametz in your house on Chol Hamoed, you should take it out and burn it, and if it is the quantity of a kazayis,¹⁵See glossary. you should first say the berachah: Al biur chametz,¹⁶If, however, you searched your house properly and nullified all chametz before Pesach, and then found chametz on Chol Hamoed, according to some later Poskim, the original berachah you made before Pesach suffices even for the chametz you found on Chol Hamoed. Other Poskim maintain that a new berachah should be recited. Since there is a question, the rule of “doubtful berachos” applies and the berachah should not be recited. (Ibid. 435:5) but if it is less than a kazayis, you do not say a berachah. If you find the chametz on Yom Tov or on the Shabbos of Chol Hamoed, or on the Shabbos which occurs on erev Pesach,¹⁷After the fifth hour of the day has passed. when it is forbidden to handle the chametz because it is muktzeh, you should cover it with a vessel until the conclusion of Yom Tov, or the conclusion of Shabbos, and then you should burn it. If you find chametz on the last two days of Pesach, in which case at the conclusion of Yom Tov, Pesach has already ended, you do not say the berachah when burning it. You should burn it without saying the berachah, even though its quantity is as much as a kazayis.

(1) Any food that contains a mixture of chametz even if the chametz is not actually present, but only the taste of the chametz remained after the chametz itself was removed, is forbidden to be kept during Pesach. However, if the food never contained chametz but was cooked in a vessel used for chametz, even if chametz was cooked in the vessel that day, or if an item was pickled in a vessel used for chametz, you are permitted to keep it during Pesach,¹This is permitted only if it is removed from the chametz vessel and put into a Pesach vessel. You should take care to put the food in a place where you or others do not usually go, in order to prevent anyone from eating the food on Pesach. (Mishnah Berurah 442:1) provided it was cooked or pickled before Pesach; but if the cooking or pickling was done on Pesach in a vessel used for chametz, the food item must be burned.

(2) If grain contains some seeds that have sprouted or were split open, even if only a few of them were mixed in a large quantity, or if water has fallen on the grain, or it was washed with water, it is forbidden to keep (such grain during Pesach), and anything that was prepared from such grain, is forbidden to be kept during Pesach. If you sell your neighbor grain that has become wet, you must let him know this, so that he will not keep it in his possession during Pesach. You are forbidden to sell it to a non-Jew, when you are concerned that the non-Jew will sell it to a Jew who will keep it during Pesach.

(3) Clothes that were laundered and starched with wheat starch are permitted to be worn on Pesach, but you should not spread a tablecloth if there is any starch on it, for there is concern that some particles may flake off, and most certainly it is forbidden to put the Pesach flour into such a cloth.

(4) You are allowed to paste paper on a window even during the thirty days before Pesach, provided the chametz is not visible. Since the paste is not absolute chametz, and it is also covered up, the Sages did not rule stringently in this case. But, if the paste is visible, it is forbidden. But before the thirty days, it is permitted in any case.

(5) If ink was prepared with beer before Pesach, you are permitted to write with it on Chol Hamoed Pesach, because it has become unfit even for dog food before Pesach. The same law applies to all similar cases where chametz has become spoiled and totally unfit before Pesach. You may derive benefit from such chametz and keep it on Pesach. But if a non-Jew prepared ink with beer on Pesach, a Jew is forbidden to derive benefit from it, because the chametz belonging to a non-Jew is also forbidden for a Jew to benefit from on Pesach.

(6) All vessels that you are not kashering for Pesach must be scrubbed thoroughly on erev Pesach before the sixth hour, and rinsed in such a way that no chametz is visible on them. They should be stored in a secluded place where you do not ordinarily go on Pesach. It is best to lock them up in a separate room and to hide the key until after Pesach.

(1) On erev Pesach we do not say Mizmor lesodah—"A psalm of thanksgiving" (Psalm 100), neither do we say Lamenatzei'ach—"For the Conductor" (Psalm 20).

(2) You are permitted to eat chametz only during the first third of the day, (the day is calculated as extending from dawn until the stars appear). But you may derive benefit from it for another hour. Thus, you are permitted to sell it to a non-Jew¹In cases where large financial losses may occur, it is permitted to sell the chametz up to an hour (60 minutes) before midday. (Mishnah Berurah 443:9) during that hour, but after that time it is forbidden to derive any benefit from it. You must burn the chametz and nullify it while you are still permitted to derive benefit from it.

(3) After midday it is forbidden to do any work.²A worker who will not have food to eat unless he works is permitted to work even after midday. (Ibid. 468:46) However, you are permitted to do such work as is permitted on Chol Hamoed. But it is customary to permit a non-Jew [to do work for you.] In some communities it is the custom to forbid doing work the entire day.

(4) You should take a haircut and cut your nails before midday.³All those who are permitted to take a haircut and to wash clothing on Chol Hamoed, are also permitted to do so on erev Pesach after midday. (See Chapter 104:11) (Ibid. 468:7) If you forget to do so, you may cut your nails in the afternoon, but it is forbidden to take a haircut, unless it is done by a non-Jew.

(5) It is forbidden to eat matzah the entire day.⁴Some have the custom not to eat matzo from Rosh Chodesh Nissan. (Ibid. 471:12) It is forbidden to give matzah even to small children once they are able to understand the meaning of the Exodus. However, everyone is permitted to eat⁵Cakes made with matzah meal are forbidden, but knodel made with matzah meal is permitted. See Ramah 671. The difference between cake and knodel is that cake is baked whereas knodel is cooked, and in cooking the taste of matzah is not as strong. food made of matzah meal, until the beginning of the tenth hour, that is until the beginning of the final quarter of the day. From that time on it is forbidden to eat, except when it is necessary, in which case you may eat some fruit, or a little meat and fish You should be careful not to overeat, so that you will eat the matzah in the evening with appetite.

(6) The firstborn sons either of the father or of the mother must fast on erev Pesach,⁶However, if you had a severe headache or your eyes hurt you, you need not complete the fast. Similarly, if fasting affects you so that after the fast you are unable to eat, except light foods, and it is possible you will be unable to eat matzah, marror and drink four cups of wine at night, it is better not to fast. (Ibid. 470:2) even if it occurs on Friday. A firstborn who was born after a miscarriage must also fast. When the firstborn is a minor, his father fasts instead of him. Whether firstborn are permitted to eat at a mitzvah meal depends on the local custom.⁷Our custom is to permit the first born to eat at a Siyum (the completion) of a Maseches, even though they, themselves, did not study it. (Ibid. 470:10)

(7) A firstborn who fasts should say Aneinu in the Shemoneh esre of Minchah. If there are many firstborn and they pray with the congregation, none of the firstborn should be the Chazzan, since Aneinu should not be said loud during the repetition of the Shemoneh esre, since it is the month of Nisan.

(8) People who do the mitzvah meticulously bake the mitzvah-matzos in the afternoon of erev Pesach, which is the time when the Paschal lamb was offered. And because at that time chametz is forbidden, it is best to nullify the crumbs explicitly, by making the following statement: "All the crumbs that will fall off during the kneading and preparing, as well as the dough that will cling to the vessels, I hereby nullify and render ownerless."

(9) The water with which the vessels are washed should be poured on a sloping place where there is no stone floor, so that it will be quickly absorbed in the ground; for by pouring it on level ground, or even in a sloping place with a stone floor, there is reason to be concerned that the water will gather in one place and become chametz before it is absorbed in the ground; thus there will be chametz in your possession.

(1) You should do your best to obtain choice wine to perform the mitzvah of drinking the Four Cups. If red wine is available, that is, of the same quality as white wine, and its kashrus is as reliable as white wine, the red wine is preferred for the Four Cups, for it is said, "Look not after wine when it is red," (Proverbs 23:31) indicating that wine is most desirable, when it is red. In addition, because it reminds us of the blood, which flowed, when Pharaoh slaughtered innocent Jewish children. In backward and ignorant countries, where people, make slanderous accusations, Jews refrain from using red wine on Pesach.

(2) For the first dipping, which is called karpas, many people follow the custom of using parsley, but it is better to use celery, which tastes good when raw. Best of all is to use radishes.

(3) For maror (bitter herbs), it is customary to use horseradish, which, may be grated,¹It should never be eaten, when it is whole, because it could be very dangerous to your health and, thus, it is not a mitzvah. (Mishnah Berurah 473:36) because it is very sharp; but you should take care that it does not lose its strength completely. It should be grated, when you return home from the synagogue.²After grating, it should be covered until the beginning of the Seder, in order that it does not lose its strength completely. (Ibid.) (see Ch. 98:3 that the grating should be in an unusual manner). On Shabbos, it is forbidden to grate the maror, but you should grate it before night, and keep it covered until nightfall.³Actually, until the beginning of the Seder. (Ibid.) However, it is preferable to use chazeres, lettuce, which is easier to eat,⁴Many Poskim maintain that this refers to romaine lettuce. Since, however, small worms are often found in lettuce, unless it is inspected carefully by God-fearing persons, it is better to use the grated horseradish. (Ibid. 473:42) and it is called maror, because when it stays in the ground for a long time, the stem becomes bitter. You can also fulfill the mitzvah with la'anah, (an herb called wormwood).⁵Mishnah Berurah says, that according to Ramah, wormwood is not acceptable as a species of maror. Others rule that it is. (Ibid. 473:46) (Alashin and charchevina [mentioned in the Mishnah], are not found in our region). All the species, with which you can fulfill the mitzvah (of eating maror), may be combined to make up a kazayis, and you may fulfill your duty with either the leaves or the stems, but not with the roots, that is not with the little roots, that branch out in all directions. But the large root, out of which the leaves grow, although it is hidden in the ground, is considered a stem. Nevertheless, it is better to use the leaves and the stem that is out of the ground, because some authorities hold that the part that grows in the ground is called "root." The leaves are valid only if they are fresh, but the stems are valid whether they are fresh or dried out, but not when they are cooked or pickled.

(4) The charoses must have a thick consistency⁶The charoses should be prepared erev Yom Tov. If, however, you forgot, it may then be made on Yom Tov (Ibid. 473:47) to recall the mortar from which our forefathers had to make bricks. When you are ready to dip the maror into it, you should add a little wine or vinegar to make it soft to represent the blood, and for the additional reason that it should become fit to dip something into it. The charoses should be made from fruits that symbolize the Jewish people; for example: figs, for it is said, "The fig tree has produced its green figs," (Song of Songs 2:13); nuts, because it is said, "I went down to the garden of nuts" (ibid. 6:11); dates, because it is said, "I will ascend the palm tree" (ibid. 7:9); pomegranates, because it is said, "Like a slice of pomegranate" (ibid. 6:7); apples, to commemorate what is written, "Beneath the apple tree I aroused you," (ibid. 8:5) where the women gave birth to their children without pain; and almonds, (shekeidim, singular shakeid), because the Holy One, blessed is He, watched diligently (shakad) to end our bondage. You should put spices in it, that look like straw, such as cinnamon and ginger, that are not finely ground,⁷According to Maharil, they should not be ground at all, but should be left in long pieces. and have straw-like strands in them, to recall the straw, the Jews used to knead into the mortar. On Shabbos, you should not pour the wine and the vinegar into the charoses, for it must be done in an unusual manner, by putting the charoses into the wine or the vinegar. The salt water, (even when Yom Tov does not occur on Shabbos)⁸If, however, it does occur on Shabbos, the salt water should be prepared before Shabbos, and not on Shabbos. (Ibid. 473:21, 42) should be prepared on erev Yom Tov). If you do prepare it on Yom Tov, you should do it in an unusual way,⁹Mishnah Berurah makes no mention of preparing the salt water in an unusual manner on Yom Tov, when it does not occur on Shabbos. It would seem that he maintains that it is permitted to prepare it on Yom Tov in the usual manner. by pouring the water first, and adding the salt later.

(5) After the Beis Hamikdash was destroyed, the Sages ordained that there should be two cooked foods on the table, during the reciting of the Haggadah, one to recall the Korban Pesach, (Passover sacrifice), the other to recall the Korban Chagigah (Festival sacrifice), which were offered in the times when the Beis Hamikdash was standing. It is customary that one of the foods should be meat, from the shoulder section,¹⁰If you cannot obtain a shoulder piece, you may use other meat, even without a bone. The Poskim write that when a bone is used, there should be some meat on it, to recall the Korban Pesach. (Ibid. 473.27) to recall that the Holy One, blessed is He, redeemed Yisrael, with an outstretched arm. It should be roasted on fire, to recall the Korban Pesach (Passover sacrifice), which was roasted on fire. The second food should be an egg,¹¹According to Mishnah Berurah, you may use two kinds of meat, one roasted, to recall the Korban Pesach, and one boiled, to recall the Korban Chagigah. (Ibid. 473:27) because an egg, in the Aramean language is beiah, that is to say, the Merciful One desired (ba'ei) to redeem us with an outstretched arm. You may prepare the egg, either roasted or boiled, but you must do the roasting or boiling on erev Yom Tov, while it is still daylight. If you forgot to do it (on erev Yom Tov), or if that day occurred on Shabbos, you should roast or boil it at night, but then you must eat it on the first day of Yom Tov. The same goes for the second night; you should roast it or boil it (at night), and you must eat it on the second day of Yom Tov, for you are not permitted to cook on the first day of Yom Tov for the second day, and neither on a Yom Tov for a weekday. Now, since it is customary not to eat roasted meats on the two nights of the seder, you should, therefore, eat the shoulder meat on Yom Tov during the day. Even if you roasted it on erev Yom Tov, you should not throw away (the meat) afterwards, but you should put it into the food that is cooked on the second day and eat it on the second day.

(6) You should prepare your seat [at the table] while it is still daytime, with the nicest pillows you can afford, placing them in such a way that you can recline and lean on the left side. Even a left-handed person should recline on the left side. You should also prepare the seder plate while it is still day, in order that immediately on returning home from the synagogue you can begin the seder without delay.

(7) Although during the year, it is best to be moderate in displaying fine tableware, so that we remember the destruction of the Beis Hamikdash, nevertheless, on the night of Pesach, it is good to set the table with as many beautiful things as are within your means. Even vessels not used for the meal should be placed on the table for elegant decor, to symbolize freedom.

(8) The seder plate is arranged in this manner: You place three matzos on the seder plate, you cover them with a beautiful cloth, you place the shankbone on your right side, and the egg on the left; the maror, over which you say the berachah, you place in the center; the charoses, you place below the shankbone; the karpas below the egg, and the maror, that is eaten together with the matzah, you place in the center; as in the diagram:

(9) The wine cups must be whole, without any defect, thoroughly rinsed,¹²If they are wiped clean, with a cloth, both inside and outside, it is also acceptable. Even though you are not careful, all year, to examine the cups, used for Kiddush, you should take care to do so on the nights of the Seder. (Ibid. 183:1,2) and they must hold no less than a revi'is.¹³See Glossary.

(10) It is our custom to wear a kittel (a white robe), which should also be prepared, while it is still day. A person, in mourning, God forbid, should not wear it, but he is required to recline. However, if he has observed no mourning at all before Yom Tov, as, for example, if the funeral was held on Yom Tov, then, it is customary that he should not recline. But he must recite Hallel, because the saying of Hallel is mandatory.

(11) A son, at his father's table, is required to recline, but a student, in the presence of his Rebbe, is not required to recline.

(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, שֽׁפוֹ חֲמָתְ (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.

(5) After that, everyone should wash their hands, and say the berachah, Al netilas yadayim, and Hamotzi over the matzos. Since on Yom Tov, we must say Hamotzi over two whole loaves of bread, and the mitzvah of matzah requires that we eat the broken one, because matzah is called "poor man's bread," and a poor man generally eats broken pieces of bread, therefore, when saying Hamotzi, you should take the two whole matzos in your hands and the broken one between them, and recite Hamotzi. You then put down the bottom matzah,¹⁶You should, simply, allow the bottom matzah to slip from your hands (rather than putting it down). (Ibid. 475:2) holding only the top, and the broken middle matzah, and say the berachah, Al achilat matzah. You then break off a piece the size of a kazayis, from the top matzah and from the broken middle matzah.¹⁷You should break off a kazayis of each matzah, simultaneously. (Shulchan Aruch 475:1) You distribute the same quantity to every member of the family. Then you eat both pieces simultaneously,¹⁸It is the consensus of the later Poskim, that it is not necessary to swallow both pieces, simultaneously. So long as you chew them together, you can swallow each kazayis individually. If you find this too difficult, you can swallow each kazayis a little at a time, so long as you consume both kazeisim within the time span of kedei achilas peras (כְּדֵי אֲכִילַת פְּרַס) (See Glossary). (Mishnah Berurah 475:9) while reclining on the left side.¹⁹If you did not recline, you should, at least, eat another kazayis while reclining. (Ibid. 472:22) If it is difficult for you to eat both pieces of matzah at the same time, you should first eat the kazayis piece over which you said Hamotzi, and then eat the kazayis piece from the broken matzah. But you should not pause between eating the two pieces, and eat both pieces while reclining. It is the custom in our region, at the seder, not to dip the matzah in salt; neither the matzah, over which Hamotzi is said, nor the one over which Al achilas matzah is said.

(6) If someone is unable to chew the matzah, he is permitted to soak it in water²⁰It is also permitted to have the matzah ground up, so long as it equals a kazayis of unbroken matzo. (Biyur Halachah 461:4) to soften it,²¹This leniency applies only when a whole matzah is soaked in one piece, but if it is broken into pieces and then soaked until the water becomes discolored from the matzah, it cannot be used to fulfill the mitzvah, as it is no longer considered bread. These rules applies only to soaking, but if the matzah was boiled, or soaked in boiling water, it is not permissible under any circumstances. (Mishnah Berurah 461:17,18,20) provided it is not completely mashed. An elderly or sick person, who cannot eat matzah, when soaked in water, may soak it in wine, or in any other beverage.²²A healthy, young person cannot fulfill his obligation, if the matzah was soaked in any liquid, except water. (Ibid. 461:18) When you soak the matzah, with which you want to fulfill the mitzvah (of eating matzah), you must be careful not to soak it for twenty-four hours, for it would then be considered as if it were cooked and you could not fulfill the mitzvah with it. You must also be careful, in other respects, that the matzah should not lose its status as bread. See Chapter 48:5 above.

(7) You then take a kazayis of maror,²³If you are using ground horseradish, you should make sure it is compacted, so that it is a kazayis. If you are using leaves, you must also be certain that it is compacted, as the space between leaves are not considered. (Ibid. 473:36,41) and distribute portions of the same quantity to each member of the family. You dip it in the charoses, and shake off the charoses, so that the maror should not lose its taste, and say the berachah, Al achilas maror, and eat it²⁴See note 18. without reclining.²⁵The maror recalls our slavery, and is, therefore, not eaten in a leisurely manner. You then take a kazayis from the bottom matzah and a kazayis maror. It is also proper to dip (this maror) in charoses and shake it off. You then place the maror between (two pieces of) matzah and say, Kein asa Hillel (This is the way Hillel did it) etc.²⁶Mishnah Berurah questions the custom of reciting this sentence, as it constitutes an interruption between the berachah and the eating. (Ibid. 475:1, Biyur Halachah) and eat it while reclining.²⁷See note 18. The size of a kazayis, as we have written in the general rules, is as much as half an egg.²⁸See Glossary. However, some authorities hold, that it is a little less than one-third of an egg. Since the mitzvah of eating maror is in our days a rabbinical requirement, therefore, a person, who finds it difficult to eat maror, may rely on this (more lenient) opinion, and eat a little less than one third of an egg, and say the berachah over it. A person who is sick and cannot eat maror at all, should, nevertheless, chew a little of any of the species, with which the mitzvah of maror may be fulfilled, or any bitter tasting herb, until he feels a bitter taste in his mouth; just as a token, without saying a berachah.

(8) After that the meal begins. It is proper to eat the entire meal²⁹Nevertheless, if you reclined only while eating the matzah and drinking the Four Cups of wine, you have fulfilled your obligation. (Ibid. 472:23) while reclining It is customary to eat eggs. It is wise to use good judgment, and not overeat, so that you will be able to eat the afikoman, as required, (with appetite), and not on a full stomach.³⁰If you are so full that any more eating is abhorent, and you eat the Afikoman in such a condition, you have not fulfilled your obligation. (Ibid. 476:6) Roast meat should not be eaten, on the two seder nights, not even roast poultry. Even if it was boiled and then pot roasted, it should not be eaten. Some have the custom not to eat any food dipped in liquid, on the seder nights, except the two required dipped foods, so that it should be prominently recognized that these two are mitzvos. After completing the meal, the afikoman is eaten³¹Women are also obligated to eat the afikoman. (Ibid. 476:2) to remind us of the Pesach sacrifice,³²Since it is a reminder of the Pesach sacrifice, it must be eaten before midnight, as was required of the actual Pesach sacrifice. (Ibid. 476:6) Midnight does not mean 12 P.M., but is dependent on the length of the hours of daylight and night time. which was eaten at the end of the meal so that you should be completely satiated. It is proper to eat two kazeisim (of matzah for the afikoman), one to remind us of the Pesach sacrifice, and the other to recall the matzah that was eaten with the korban Pesach . At any rate, you should not eat less than a kazayis, and you should eat the afikoman, while reclining. After eating the afikoman, it is forbidden to eat anything.³³Our Sages ordained this rule, so that the taste of matzo remains with you. If you forgot and did eat something else, you must eat another kazayis of matzo for the afikoman. (Ibid. 476:1) ³⁴You are permitted to drink water. Some Poskim also permit tea. Other drinks, however, that are tasty or sharp, that would remove the taste of matzah are forbidden. (Ibid. 478:2, 481:1) The third cup is then filled for Birkas Hamazon. You must make sure that it is clean, not containing leftover wine, that is to say, nothing is left from the wine, in which matzah may have been soaked during the meal. If it is not clean, it requires washing and rinsing (See Chapter 45:4 above). It is a mitzvah to make an effort to recite Birkas Hamazon with zimun (three males), but you should not go from house to house to look for people required for zimun, because each person is required to say Birkas Hamazon in the place where he has eaten. It is customary for the master of the house to lead the zimun³⁵He takes precedence even over a guest, who is usually accorded the privilege of leading the zimun. (Ibid. 479:13) as it is said: "A man of a good eye shall bless," (Proverbs 22:9) (see Ch. 45:5) and he is called, "A man of good eye," (i.e. a generous person) because he said: "All who are hungry—let them come and eat" etc. After Birkas Hamazon, the berachah is said over the third cup, and you should drink it while reclining. It is forbidden to drink between this cup and the fourth cup.

(9) After Birkas Hamazon, the fourth cup is filled. It is the custom to open the door, to remind us that tonight is a night of Divine vigil, and we are not afraid of anything. In the merit of our faith in Hashem, our righteous Mashiach will come, and the Holy One, blessed is He, will pour out his anger on the nations. Therefore, we recite Shefoch chamasecha (Pour out Your anger) etc. After that, we say, Lo lanu (Not for us) and continue reciting the Hallel. When we reach Hodu (Give thanks), if there are three people present, even if they are his wife and children, who have reached the age of training for mitzvos, the leader should say Hodu, and the other two people respond, as it is done in the synagogue. You are required to drink a full revi's³⁶You must do this, in order to be able to recite the after-berachah over the wine; for if you drink less, it is questionable if you should recite the berachah. (Ibid. 472:30) from the fourth cup, after which you say the after-berachah.³⁷This berachah will also exempt the wine of the third cup. (Ibid. 480:7) You then recite the Haggadah to the end. After the fourth cup, it is forbidden to drink any beverage, except water.³⁸See note 34. If you are not too sleepy, you should say Shir hashirim after the Hagadah. It is customary not to say the bedtime Shema, except for the section of Shema and the berachah Hamapil, to indicate that it is a night of divine vigil when Hashem protects us from all evil, and we need no other protection.

(10) A person, who does not drink wine all year, because it causes him discomfort, nevertheless should make a special effort to drink the Four Cups, as our Rabbis, of blessed memory, relate about Rabbi Yehudah bar Rabbi Ilai, who used to drink the Four Cups of wine on Pesach, and then he would have to wrap his temples until Shavuos (because of the headache the wine gave him). However, such a person may dilute the wine with water, or drink raisin wine, (see Chapter 50:6 above), or he may drink mead, if these are the "beverage of the country"

(11) If the afikoman was lost, and you still have matzah left of those that were made specifically for the mitzvah, you should eat a kazayis of that matzah, otherwise, you should eat a kazayis of any other matzah.

(12) If you forgot to eat the afikoman; and reminded yourself before saying Birkas Hamazon, although you already had washed your hands at the end of the meal or said, "Come, let us say the blessings," you may eat the afikoman, and do not have to say Hamotzi. And even though you had not intended to eat anymore, this does not constitute a diversion of the mind, since it is your duty to eat the afikoman, and are sitting at Hashem's table, (and must fulfill His will; thus you were not completely distracted). Nevertheless, you should wash your hands, without saying Al netilas yadayim. But if you did not remind yourself, until after saying Birkas Hamazon, before saying Borei peri hagafen over the third cup, then you should wash your hands again, without saying, Al netilas yadayim, and recite the berachah of Hamotzi, eat a kazayis of the afikoman, say Birkas Hamazon; then say the berachah over the third cup, and drink it. But if you only reminded yourself after saying Borei peri hagafen over the third cup, you should drink the cup. If on other occasions you are accustomed to recite Birkas Hamazon, without a cup of wine, you should wash your hands, eat the afikoman, and say Birkas Hamazon without a cup of wine. However, if you are scrupulous, and always says Birkas Hamazon, over a cup of wine, and now cannot do it, because you would be adding to the four cups, (which is forbidden), then you should not eat the afikoman, but rely on the matzah, which you ate before.