פסח חלק שלישי- מצה, מרור והלל

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.

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.

Continued laws of the Seder. Containing seven sections: One should wash their hands and bless "Al netilat yadaim" and pick up the matzot in the order that they were placed down - the broken one between the two full ones - and grasp them in one's hand, and bless "Hamotzi" and "Al achilat matza" and afterward break up the upper, whole one and the broken one, both of them together, and dip them in salt [RAMA: But the custom is not to dip it in salt on the first night, since refined-flour bread does not require salt] and eat them while leaning, together, an olive-bulk of each. And if one cannot eat two olive-bulks at once, one should first eat the one from "Hamotzi" and afterward the one from "Achilat matza." And afterward, one should take an olive-bulk of marror and submerge it entirely in charoset, but not let it sit inside it, so that the flavor of its bitterness will not be cancelled out. And for this reason, one must shake the charoset off of it. And one should bless "Al achilat marror" and eat it without leaning. And afterward, one should pick up the third matza and break it up and sandwich it with marror and dip it in charoset [RAMA: And some say that one should not dip it, and this is aligned with customs, and I have seen it practiced] and says "Zecher lemikdash keHillel" and eats them together while leaning. And from when one blesses "Al achilat matza" one must not interrupt with anything unrelated to the meal until one eats this sandwich, in order to have the blessing of "Achilat matza" and the blessing of "Achilat marror" count for this sandwich too. If one has no greens to dip at first (for karpas) except marror, one should bless at the first dipping "Borei peri haadama" and "Al achilat maror," and at the second dipping one should dip it in charoset and eat it without a blessing. One who swallowed matza (without chewing) has fulfilled their obligation. But if one swallowed marror, they have not fulfilled their obligation, since the flavor of marror is necessary, and it is lacking. And even if one swallowed matza and marror as one, they have fulfilled their obligation of matza but not their obligation of marror. And if one bundled them in fibers and swallowed it, they have not even fulfilled their obligation of matza, since this is not the normal way to eat. One who ate matza unintentionally, for example, if non-Jews or thugs forced them to eat it, has fulfilled their obligation, since they were aware that the night was Passover and that they were obligated to eat matza. But if they believed that it was a regular day, or that this was not matza, they have not fulfilled their obligation. One who ate an olive-bulk of matza while they were overcome by a period of insanity and then later became healed is obligated to eat it after being healed, since that act of eating occurred at a time when they were exempt from all commandments. One who ate half an olive-bulk and later ate another half olive-bulk has fulfilled their obligation, as long as one does not pause between the two acts of eating longer than the time it takes to eat a loaf of bread. (And see below 612:3) The obligation to eat matza only applies on the first night. [RAMA: And the custom is to make the three Seder matzot out of an issaron of flour, as a commemoration of the Todah loaves, and they make a mark on them to indicate which is first, second, or third, and they place the first on top, the second in the middle, and the third at the bottom, for the sandwich. But if one deviated, they have not ruined it. (Tur citing RO"Sh) And they bake them in order as well (Kol Bo and Avudraham). And if one of them breaks, they choose that one to be the second one, because in any case it will be split. (Agur)] And even on the first night, one fulfills their obligation with one olive-bulk. (And on the measure of an olive-bulk, see below 486)

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

Continued laws of the Seder. Containing seven sections: One should wash their hands and bless "Al netilat yadaim" and pick up the matzot in the order that they were placed down - the broken one between the two full ones - and grasp them in one's hand, and bless "Hamotzi" and "Al achilat matza" and afterward break up the upper, whole one and the broken one, both of them together, and dip them in salt [RAMA: But the custom is not to dip it in salt on the first night, since refined-flour bread does not require salt] and eat them while leaning, together, an olive-bulk of each. And if one cannot eat two olive-bulks at once, one should first eat the one from "Hamotzi" and afterward the one from "Achilat matza." And afterward, one should take an olive-bulk of marror and submerge it entirely in charoset, but not let it sit inside it, so that the flavor of its bitterness will not be cancelled out. And for this reason, one must shake the charoset off of it. And one should bless "Al achilat marror" and eat it without leaning. And afterward, one should pick up the third matza and break it up and sandwich it with marror and dip it in charoset [RAMA: And some say that one should not dip it, and this is aligned with customs, and I have seen it practiced] and says "Zecher lemikdash keHillel" and eats them together while leaning. And from when one blesses "Al achilat matza" one must not interrupt with anything unrelated to the meal until one eats this sandwich, in order to have the blessing of "Achilat matza" and the blessing of "Achilat marror" count for this sandwich too.

Continued laws of the Seder. Containing seven sections: One should wash their hands and bless "Al netilat yadaim" and pick up the matzot in the order that they were placed down - the broken one between the two full ones - and grasp them in one's hand, and bless "Hamotzi" and "Al achilat matza" and afterward break up the upper, whole one and the broken one, both of them together, and dip them in salt [RAMA: But the custom is not to dip it in salt on the first night, since refined-flour bread does not require salt] and eat them while leaning, together, an olive-bulk of each. And if one cannot eat two olive-bulks at once, one should first eat the one from "Hamotzi" and afterward the one from "Achilat matza." And afterward, one should take an olive-bulk of marror and submerge it entirely in charoset, but not let it sit inside it, so that the flavor of its bitterness will not be cancelled out. And for this reason, one must shake the charoset off of it. And one should bless "Al achilat marror" and eat it without leaning. And afterward, one should pick up the third matza and break it up and sandwich it with marror and dip it in charoset [RAMA: And some say that one should not dip it, and this is aligned with customs, and I have seen it practiced] and says "Zecher lemikdash keHillel" and eats them together while leaning. And from when one blesses "Al achilat matza" one must not interrupt with anything unrelated to the meal until one eats this sandwich, in order to have the blessing of "Achilat matza" and the blessing of "Achilat marror" count for this sandwich too.

After eating the whole meal, each person eats a kezayit from the shemura matza that was wrapped up. This is done to remember the Korban Pesach which eaten on a full stomach. One should eat the afikomen reclining. Do not make a bracha on eating the afikomen. Be sure to eat the afikomen before halachic midnight. Rema: Try to finish Hallel before halachic midnight as well. If one forgot and did not eat the afikoman and did not remember until one washed one's hands or one said Let us bless, one eats the afikoman without the blessing of The One Who Brings forth. And if one had not remembered until they blessed the Blessing over the Sustenance, if they remembered prior to blessing Creator of the fruits of the vine, one should wash one's hands and bless The One Who Brings forth bread and then eat the afikoman. And if one had not remembered until after they had blessed Creator of the fruits of the vine, one should not eat the afikoman, and rely upon the matzah one ate amidst the meal, since all of it was guarded from the time of kneading. But, in a place where they are accustomed to do the guarding of the matzahs, it is a miztvah from the time of reaping, even if they hadn't remembered until after Hallel, one should wash one's hands and bless The One Who Brings forth bread, and then eat the afikoman. GLOSS: And [if one had gone back and ate the afikoman after having said the Grace After Meals], one should go back and bless upon the cup [of wine over the Grace After Meals] and one need not worry of adding to the cups. And if the afikoman is lost, one can eat an olive's-worth of another guarded matzah.

Not to eat after eating Afikomen. Containing two sections. After Afikomen, one should not eat anything. Haga: And he may not eat it in two places, because it is no better than if he interrupted sleep when it is forbidden to eat it because it is like two places (Tur).

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:

One begins with “It is not upon us” and completes Hallel upon the fourth cup of wine of the Seder, and one does not say “They praise you”, rather one says says after completing the Hallel, the Great Hallel, which is from “Give thanks to the Lord” until “Upon the Babylonian rivers”, which includes “Because the world is His mercy” and then one says “The souls of all life” after that and “And may he be praised” until “From forever and until forever, you are God” and then one says “They praise you” until “Praised king with praisings” and drink the fourth cup of wine while reclining without a pre-consumption blessing, and then one blesses a post-consumption blessing of “Upon the vine” after drinking it. And if one drank the fourth cup of wine without reclining, one needs to drink the fourth cup all over again while reclining and bless “Creator of the fruits of the vine” upon it prior to drinking it, since one’s mind departed from continuing to drink wine.