פסח חלק ראשון - ליל הסדר הקדמה

האם נשים חייבות במצוות ליל הסדר?

לֹא־תֹאכַ֤ל עָלָיו֙ חָמֵ֔ץ שִׁבְעַ֥ת יָמִ֛ים תֹּֽאכַל־עָלָ֥יו מַצּ֖וֹת לֶ֣חֶם עֹ֑נִי כִּ֣י בְחִפָּז֗וֹן יָצָ֙אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לְמַ֣עַן תִּזְכֹּר֔ אֶת־י֤וֹם צֵֽאתְךָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ׃

Deuteronomy 16:3

You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread, bread of distress—for you departed from the land of Egypt hurriedly—so that you may remember the day of your departure from the land of Egypt as long as you live.

פסחים מ״ג ב:ב׳

וְהַשְׁתָּא דְּאִתְרַבּוּ לְהוּ בְּבַל תֹּאכַל חָמֵץ — אִיתְרַבִּי נָמֵי לַאֲכִילַת מַצָּה, כְּרַבִּי (אֱלִיעֶזֶר). דְּאָמַר רַבִּי אֱלִיעֶזֶר: נָשִׁים חַיָּיבוֹת בַּאֲכִילַת מַצָּה דְּבַר תּוֹרָה, שֶׁנֶּאֱמַר: ״לֹא תֹאכַל עָלָיו חָמֵץ וְגוֹ׳״, כֹּל שֶׁיֶּשְׁנוֹ בְּבַל תֹּאכַל חָמֵץ — יֶשְׁנוֹ בַּאֲכִילַת מַצָּה. וְהָנֵי נְשֵׁי נָמֵי, הוֹאִיל וְיׇשְׁנָן בְּבַל תֹּאכַל חָמֵץ — יֶשְׁנָן בְּקוּם אֱכוֹל מַצָּה.

Pesachim 43b:2

The Gemara comments: And now that women have been included in the prohibition against eating leavened bread, they should also be included in the obligation to eat matza, even though it is a time-bound, positive mitzva, in accordance with the opinion of Rabbi Eliezer. As Rabbi Eliezer said: Women are obligated to eat matza by Torah law, as it is stated: “You shall eat no leavened bread with it; seven days you shall eat with it matzot” (Deuteronomy 16:3). These two commandments are juxtaposed to teach that anyone included in the prohibition against eating leavened bread is also included in the obligation to eat matza. And these women too, since they are included in the prohibition against eating leavened bread, they are also included in the obligation to eat matza.

ביאור שטיינזלץ על פסחים מ״ג ב:ב׳

ומעירים: והשתא דאתרבו להו [ועכשיו שהתרבו שנלמד ריבוי להן לנשים] שחייבות בבל תאכל חמץ — איתרבי נמי [התרבו גם כן] לענין חיוב אכילת מצה, אף שהוא מצות עשה שהזמן גרמא, כשיטת ר' אליעזר, שאמר ר' אליעזר: נשים חייבות במצות עשה של אכילת מצה מדבר תורה, שנאמר "לא תאכל עליו חמץ שבעת ימים תאכל עליו מצות ", שהשווה הכתוב את שני הדברים הללו ללמדנו: כל שישנו באיסור של בל תאכל חמץ, ישנו בחובת אכילת מצה. והני נשי נמי [ואותן נשים גם כן] הואיל וישנן בבל תאכל חמץ ישנן אף בקום אכול מצה.

Steinsaltz on Pesachim 43b:2

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פסחים ק״ח א:י״ד-ק״ח ב:א׳

וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: נָשִׁים חַיָּיבוֹת בְּאַרְבָּעָה כּוֹסוֹת הַלָּלוּ, שֶׁאַף הֵן הָיוּ בְּאוֹתוֹ הַנֵּס.

Pesachim 108a:14-108b:1

And Rabbi Yehoshua ben Levi said: Women are obligated in these four cups of wine at the Passover seder. As they too were included in that miracle of the Exodus, they are therefore obligated to participate in the celebration.

שולחן ערוך, אורח חיים תע״ב:י״ד

גם הנשים חייבות בארבע כוסות ובכל מצות הנוהגות באותו לילה:

Shulchan Arukh, Orach Chayim 472:14

Women are also obligated in the four cups and in all the mitzvot performed on that night.

הקערה

משנה פסחים י׳:ג׳

הֵבִיאוּ לְפָנָיו, מְטַבֵּל בַּחֲזֶרֶת, עַד שֶׁמַּגִּיעַ לְפַרְפֶּרֶת הַפַּת. הֵבִיאוּ לְפָנָיו מַצָּה וַחֲזֶרֶת וַחֲרֹסֶת וּשְׁנֵי תַבְשִׁילִין, אַף עַל פִּי שֶׁאֵין חֲרֹסֶת מִצְוָה. רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אוֹמֵר, מִצְוָה. וּבַמִּקְדָּשׁ הָיוּ מְבִיאִים לְפָנָיו גּוּפוֹ שֶׁל פָּסַח:

Mishnah Pesachim 10:3

The attendants brought vegetables before the leader of the seder prior to the meal, if there were no other vegetables on the table. He dips the ḥazeret into water or vinegar, to taste some food before he reaches the dessert of the bread, i.e., the bitter herbs, which were eaten after the matza. They brought before him matza and ḥazeret and ḥaroset, and at least two cooked dishes in honor of the Festival. The tanna comments that this was the practice, although eating ḥaroset is not a mitzva but merely a custom. Rabbi Eliezer ben Tzadok says: Actually, it is a mitzva to eat ḥaroset. And in the period when the Temple stood and they offered the Paschal lamb, they brought before him the body of the Paschal lamb.

שולחן ערוך, אורח חיים תע״ג:ד׳

מביאין לפני בעל הבית קערה שיש בה שלש מצות ומרור וחרוסת וכרפס או ירק אחר (וחומץ או מי מלח) ושני תבשילין אחד זכר לפסח ואחד זכר לחגיגה ונהגו בבשר וביצה: הגה:ויסדר הקערה לפניו בענין שאינו צריך לעבור על המצות דהיינו הכרפס יהא למעלה מן הכל והחומץ סמוך לו יותר מן המצה והמצות מן המרור והחרוסת והם יהיו יותר קרובים אליו מן הבשר והביצה. (מהרי"ל) והבשר נהגו שיהיה זרוע ונהגו שהבשר יהיה צלי על הגחלים והביצה תהיה מבושלת (וה"ה צלויה וכן נוהגין בעירנו):

Shulchan Arukh, Orach Chayim 473:4

...

פניני הלכה פסח פרק טז סעיף ג- הקערה
יוצאי ספרד נוהגים לקחת לזרוע רגל קידמית של בהמה, ויוצאי אשכנז כנף של עוף. ונוהגים לקחת ביצה צלויה או מבושלת זכר לקרבן חגיגה

התמצאות בליל הסדר:

מהלך ראשון: סעודת יום טוב

פניני הלכה, מועדים ב׳:ה׳:א׳-ו׳:ב׳

דיני עשה ביום טוב / קידוש וסעודה

כמו בליל שבת כך בליל יום טוב, מצווה לומר קידוש על כוס יין, והקידוש צריך להיות במקום הסעודה. ...לאחר הברכה על קדושת היום, אומרים את ברכת הזמן – 'שהחיינו', שבה אנו מודים לה' "שהחיינו וקיימנו והגיענו לזמן הזה". ... מצווה לאכול שתי סעודות בחג, אחת בלילה ואחת ביום, ובכל סעודה מצווה לאכול לחם. סעודות החג צריכות להיות חשובות יותר מסעודות שבת, מפני שנוספה בחג מצוות שמחה. ...תקנו חכמים להזכיר בברכת המזון את קדושת היום... ותקנו להזכיר את קדושת היום בתוך תפילת 'יעלה ויבוא'...

Peninei Halakhah, Festivals 2:5:1-6:2

Positive Yom Tov Obligations / Kiddush and the Festive Meal On Yom Tov night, just as on Friday night, there is a mitzva to recite kiddush over a cup of wine, at the site of the festive meal. The Sages ordained that the sanctity of the day be invoked in prayers and at meals, for the sanctity of the day is manifest through both body and soul. The content of kiddush is similar to that of the Amida’s middle berakha, and its conclusion is identical: “Blessed are You, Lord, Who sanctifies Israel and the seasons” (section 3 above). One first recites the berakha over wine and then the berakha over the sanctity of the day. Afterward She-heḥeyanu is recited, in which we thank God “Who has given us life, sustained us, and brought us to this time.” If one forgot to recite She–heḥeyanu during kiddush, he can do so when he remembers, anytime during the festival. It is not necessary to have a cup of wine for it (MB 473:1). The seventh day of Pesaḥ is the only Yom Tov when She-heḥeyanu is not recited at kiddush, because it is not considered a self-contained festival. Thus, the She-heḥeyanu recited on the first day covers the last day as well. In contrast, on Shemini Atzeret one does recite She-heḥeyanu, as it is a festival in its own right (RH 4b). On Yom Tov of Sukkot, the berakha of Leishev Ba-sukka is added to kiddush since at this time we begin to fulfill the mitzva of sitting in the sukka. The Sages ordained that Yom Tov kiddush be said by day as well as at night, as on Shabbat, in order to honor the day. Since the sanctity of Yom Tov had already been invoked in the nighttime kiddush, it is not repeated during the day. Rather, the daytime kiddush is limited to the berakha over the wine. It is customary to add a verse beforehand which relates to the holiday. This kiddush is referred to as Kidusha Raba (the great kiddush), which is a euphemism, since it is the nighttime kiddush at the beginning of Yom Tov which is the important one. It is then that we invoke the sanctity of the festival (MB 289:3). The rest of the laws pertaining to kiddush are explained in Peninei Halakha: Shabbat (ch. 6). As we have seen (1:7 above), it is a mitzva to eat two festive meals on Yom Tov, one by night and one by day. At each meal there is a mitzva to eat bread. Yom Tov meals must be even better than Shabbat meals because there is an additional mitzva of simḥa. The daytime meal is more important than the nighttime meal. Positive Yom Tov Obligations / Birkat Ha-mazon On Yom Tov, Ḥol Ha-mo’ed, and Rosh Ḥodesh, the Sages ordained that the sanctity of the day be invoked in Birkat Ha-mazon, as eating on these holy days is not the same as eating during the week. It is endowed with sanctity and is a mitzva. This invocation is made through the added paragraph of Ya’aleh Ve-yavo. In it, we ask God to remember us in a good way on this special day, to have mercy upon us, and to save us. This is inserted within the berakha of Boneh Yerushalayim, because it too contains a request for mercy (Berakhot 49a; Shabbat 24a; Tosafot ad loc.).

מצוות ליל הסדר מן התורה

לספר ביציאת מצרים

שמות י״ג:ג׳-ח׳

וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־הָעָ֗ם זָכ֞וֹר אֶת־הַיּ֤וֹם הַזֶּה֙ אֲשֶׁ֨ר יְצָאתֶ֤ם מִמִּצְרַ֙יִם֙ מִבֵּ֣ית עֲבָדִ֔ים כִּ֚י בְּחֹ֣זֶק יָ֔ד הוֹצִ֧יא יְהֹוָ֛ה אֶתְכֶ֖ם מִזֶּ֑ה וְלֹ֥א יֵאָכֵ֖ל חָמֵֽץ׃ הַיּ֖וֹם אַתֶּ֣ם יֹצְאִ֑ים בְּחֹ֖דֶשׁ הָאָבִֽיב׃ וְהָיָ֣ה כִֽי־יְבִיאֲךָ֣ יְהֹוָ֡ה אֶל־אֶ֣רֶץ הַֽ֠כְּנַעֲנִ֠י וְהַחִתִּ֨י וְהָאֱמֹרִ֜י וְהַחִוִּ֣י וְהַיְבוּסִ֗י אֲשֶׁ֨ר נִשְׁבַּ֤ע לַאֲבֹתֶ֙יךָ֙ לָ֣תֶת לָ֔ךְ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ וְעָבַדְתָּ֛ אֶת־הָעֲבֹדָ֥ה הַזֹּ֖את בַּחֹ֥דֶשׁ הַזֶּֽה׃ שִׁבְעַ֥ת יָמִ֖ים תֹּאכַ֣ל מַצֹּ֑ת וּבַיּוֹם֙ הַשְּׁבִיעִ֔י חַ֖ג לַיהֹוָֽה׃ מַצּוֹת֙ יֵֽאָכֵ֔ל אֵ֖ת שִׁבְעַ֣ת הַיָּמִ֑ים וְלֹֽא־יֵרָאֶ֨ה לְךָ֜ חָמֵ֗ץ וְלֹֽא־יֵרָאֶ֥ה לְךָ֛ שְׂאֹ֖ר בְּכׇל־גְּבֻלֶֽךָ׃ וְהִגַּדְתָּ֣ לְבִנְךָ֔ בַּיּ֥וֹם הַה֖וּא לֵאמֹ֑ר בַּעֲב֣וּר זֶ֗ה עָשָׂ֤ה יְהֹוָה֙ לִ֔י בְּצֵאתִ֖י מִמִּצְרָֽיִם׃

Exodus 13:3-8

And Moses said to the people,“Remember this day, on which you went free from Egypt, the house of bondage, how יהוה freed you from it with a mighty hand: no leavened bread shall be eaten. You go free on this day, in the month of Abib. So, when יהוה has brought you into the land of the Canaanites, the Hittites, the Amorites, the Hivites, and the Jebusites, which was sworn to your fathers to be given you, a land flowing with milk and honey, you shall observe in this month the following practice: “Seven days you shall eat unleavened bread, and on the seventh day there shall be a festival of יהוה. Throughout the seven days unleavened bread shall be eaten; no leavened bread shall be found with you, and no leaven shall be found in all your territory. And you shall explain to your child on that day, ‘It is because of what יהוה did for me when I went free from Egypt.’

אכילת מצה

שמות י״ב:י״ז-י״ח

וּשְׁמַרְתֶּם֮ אֶת־הַמַּצּוֹת֒ כִּ֗י בְּעֶ֙צֶם֙ הַיּ֣וֹם הַזֶּ֔ה הוֹצֵ֥אתִי אֶת־צִבְאוֹתֵיכֶ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם וּשְׁמַרְתֶּ֞ם אֶת־הַיּ֥וֹם הַזֶּ֛ה לְדֹרֹתֵיכֶ֖ם חֻקַּ֥ת עוֹלָֽם׃ בָּרִאשֹׁ֡ן בְּאַרְבָּעָה֩ עָשָׂ֨ר י֤וֹם לַחֹ֙דֶשׁ֙ בָּעֶ֔רֶב תֹּאכְל֖וּ מַצֹּ֑ת עַ֠ד י֣וֹם הָאֶחָ֧ד וְעֶשְׂרִ֛ים לַחֹ֖דֶשׁ בָּעָֽרֶב׃

Exodus 12:17-18

You shall observe the [Feast of] Unleavened Bread, for on this very day I brought your ranks out of the land of Egypt; you shall observe this day throughout the ages as an institution for all time. In the first month, from the fourteenth day of the month at evening, you shall eat unleavened bread until the twenty-first day of the month at evening.

אכילת מרור ואפיקומן זכר לקורבן הפסח

שמות י״ב:ח׳

וְאָכְל֥וּ אֶת־הַבָּשָׂ֖ר בַּלַּ֣יְלָה הַזֶּ֑ה צְלִי־אֵ֣שׁ וּמַצּ֔וֹת עַל־מְרֹרִ֖ים יֹאכְלֻֽהוּ׃

Exodus 12:8

They shall eat the flesh that same night; they shall eat it roasted over the fire, with unleavened bread and with bitter herbs.

אמירת הלל

ישעיהו ל׳:כ״ט

הַשִּׁיר֙ יִהְיֶ֣ה לָכֶ֔ם כְּלֵ֖יל הִתְקַדֶּשׁ־חָ֑ג וְשִׂמְחַ֣ת לֵבָ֗ב כַּהוֹלֵךְ֙ בֶּחָלִ֔יל לָב֥וֹא בְהַר־יְהֹוָ֖ה אֶל־צ֥וּר יִשְׂרָאֵֽל׃

Isaiah 30:29

For you, there shall be singing
As on a night when a festival is hallowed;
There shall be rejoicing as when they march
With flute, with timbrels, and with lyres^-l
To the Rock of Israel on the Mount of the LORD.

משנה פסחים י׳:ה׳

בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְאִלּוּ הוּא יָצָא מִמִּצְרַיִם... לְפִיכָךְ אֲנַחְנוּ חַיָּבִין לְהוֹדוֹת, לְהַלֵּל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, לְבָרֵךְ, לְעַלֵּה, וּלְקַלֵּס, לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִּסִּים הָאֵלּוּ, הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת, מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה.

Mishnah Pesachim 10:5

Rabban Gamliel would say: Anyone who did not say these three matters on Passover has not fulfilled his obligation: The Paschal lamb, matza, and bitter herbs. When one mentions these matters, he must elaborate and explain them: The Paschal lamb is brought because the Omnipresent passed over [pasaḥ] the houses of our forefathers in Egypt, as it is stated: “That you shall say: It is the sacrifice of the Lord’s Paschal offering for He passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses” (Exodus 12:27). Rabban Gamliel continues to explain: The reason for matza is because our forefathers were redeemed from Egypt, as it is stated: “And they baked the dough that they took out of Egypt as cakes of matzot, for it was not leavened, as they were thrust out of Egypt and could not tarry, neither had they prepared for themselves any victual” (Exodus 12:39). The reason for bitter herbs is because the Egyptians embittered our forefathers’ lives in Egypt, as it is stated: “And they embittered their lives with hard service, in mortar and in brick; in all manner of service in the field, all the service that they made them serve was with rigor” (Exodus 1:14). The tanna of the mishna further states: In each and every generation a person must view himself as though he personally left Egypt, as it is stated: “And you shall tell your son on that day, saying: It is because of this which the Lord did for me when I came forth out of Egypt” (Exodus 13:8). In every generation, each person must say: “This which the Lord did for me,” and not: This which the Lord did for my forefathers. The mishna continues with the text of the Haggadah. Therefore we are obligated to thank, praise, glorify, extol, exalt, honor, bless, revere, and laud [lekales] the One who performed for our forefathers and for us all these miracles: He took us out from slavery to freedom, from sorrow to joy, from mourning to a Festival, from darkness to a great light, and from enslavement to redemption. And we will say before Him: Halleluya. At this point one recites the hallel that is said on all joyous days. Since one does not complete hallel at this point in the seder, the mishna asks: