Mishneh Torah — Leavened & Unleavened Bread (Chametz u-Matzah) הלכות חמץ ומצה, Chapter 7

מִצְוַת עֲשֵׂה שֶׁל תּוֹרָה לְסַפֵּר בְּנִסִּים וְנִפְלָאוֹת שֶׁנַּעֲשׂוּ לַאֲבוֹתֵינוּ בְּמִצְרַיִם בְּלֵיל חֲמִשָּׁה עָשָׂר בְּנִיסָן שֶׁנֶּאֱמַר (שמות יג ג) "זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם" כְּמוֹ שֶׁנֶּאֱמַר (שמות כ ח) "זָכוֹר אֶת יוֹם הַשַּׁבָּת". וּמִנַּיִן שֶׁבְּלֵיל חֲמִשָּׁה עָשָׂר תַּלְמוּד לוֹמַר (שמות יג ח) "וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה" בְּשָׁעָה שֶׁיֵּשׁ מַצָּה וּמָרוֹר מֻנָּחִים לְפָנֶיךָ. וְאַף עַל פִּי שֶׁאֵין לוֹ בֵּן. אֲפִלּוּ חֲכָמִים גְּדוֹלִים חַיָּבִים לְסַפֵּר בִּיצִיאַת מִצְרִים וְכָל הַמַּאֲרִיךְ בִּדְבָרִים שֶׁאֵרְעוּ וְשֶׁהָיוּ הֲרֵי זֶה מְשֻׁבָּח:

It is a positive commandment of the Torah (positive commandment 157), Sefer HaChinuch (mitzvah 21) to relate 1:3 mentions that it is a mitzvah to recall the Exodus from Egypt twice daily. The Rambam makes no further mention of that mitzvah in the Mishneh Torah, nor does he mention it in Sefer HaMitzvot. There is a basic difference between these two obligations. Throughout the year, a brief recollection is all that is required. On Pesach night, we must elaborate, relating the entire story of the Exodus. the miracles and wonders wrought for our ancestors in Egypt on the night (ibid.), the Rambam states "the beginning of the night," implying that we should begin telling the story of the Exodus in the first portion of the night. of the fifteenth of Nisan, as [Exodus 13:3] states: "Remember this day, on which you left Egypt," just as [Exodus 20:8] states: "Remember the Sabbath and Shemot Rabbah. Nevertheless, the commentators have questioned its necessity. Some explain that the word זכור does not follow the grammatical form usually used for commandments, and hence the comparison with the Sabbath is valuable.Likkutei Sichot, Vol. 21, explains that Shemot Rabbah states that the remembrance of the Sabbath is זכר למעשה בראשית, "a commemoration of the work of creation." The remembrance of the exodus, it continues, must also emphasize the wonders and miracles that God performed.What is the common point between the Sabbath and the exodus? Both emphasize how God is above nature and, hence, can change nature according to His will.This quality is also reflected in our service. At the very beginning of Hilchot Shabbat, the Rambam emphasizes how the observance of the Sabbath is connected with a positive mitzvah: rest. A Jew steps beyond his weekday activities and devotes his energies to spiritual activites bond with God.Similarly, the recollection of the exodus from Egypt must take us beyond our everyday activities to the extent that as stated in Halachah 7:6 "He presents himself as if he, himself, is leaving the slavery of Egypt." day."From where [is it derived that this mitzvah is to be fulfilled on] the night of the fifteenth? The Torah teaches [Exodus 13:8]: "And you shall tell your son on that day, saying: 'It is because of this...' interprets this as a reference to matzah and maror. Thus, the verse is [implying that the mitzvah is to be fulfilled] when matzah and maror are placed before you.[The mitzvah applies] even though one does not have a son. Even great Sages are obligated to tell about the Exodus from Egypt. Whoever elaborates concerning the events which occurred and took place is worthy of praise. (ibid.) praises: "Whoever adds further statements and elaborates more on the greatness of what God did for us and the wickedness and violence with which the Egyptians treated us, and how God took His revenge upon them..."

מִצְוָה לְהוֹדִיעַ לַבָּנִים וַאֲפִלּוּ לֹא שָׁאֲלוּ שֶׁנֶּאֱמַר (שמות יג ח) "וְהִגַּדְתָּ לְבִנְךָ". לְפִי דַּעְתּוֹ שֶׁל בֵּן אָבִיו מְלַמְּדוֹ. כֵּיצַד. אִם הָיָה קָטָן אוֹ טִפֵּשׁ אוֹמֵר לוֹ בְּנִי כֻּלָּנוּ הָיִינוּ עֲבָדִים כְּמוֹ שִׁפְחָה זוֹ אוֹ כְּמוֹ עֶבֶד זֶה בְּמִצְרַיִם וּבַלַּיְלָה הַזֶּה פָּדָה אוֹתָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא וַיּוֹצִיאֵנוּ לְחֵרוּת. וְאִם הָיָה הַבֵּן גָּדוֹל וְחָכָם מוֹדִיעוֹ מַה שֶּׁאֵרַע לָנוּ בְּמִצְרַיִם וְנִסִּים שֶׁנַּעֲשׂוּ לָנוּ עַל יְדֵי משֶׁה רַבֵּנוּ הַכֹּל לְפִי דַּעְתּוֹ שֶׁל בֵּן:

It is a mitzvah to inform one's sons even though they do not ask, as [Exodus 13:8] states: "You shall tell your son."A). father should teach his son according to the son's knowledge: 473:6) relates that if a person's family is unable to understand the Haggadah in Hebrew, he should translate it into a language they do understand. How is this applied? If the son is young or foolish, he should tell him: "My son, in Egypt, we were all slaves like this maidservant or this slave. On this night, the Holy One, Blessed be He, redeemed us and took us out to freedom."If the son is older and wise, he should inform him what happened to us in Egypt and the miracles wrought for us by Moses, our teacher;) also explains that a wise son should be taught the halachot of Pesach. everything according to the son's knowledge. 116a, is interpreted differently by some other commentators. They maintain that the father teaches the son how to ask relevant questions, whose nature depends on the son's ability to understand. The Shulchan Aruch HaRav (473:40,42) combines both these interpretations.

וְצָרִיךְ לַעֲשׂוֹת שִׁנּוּי בַּלַּיְלָה הַזֶּה כְּדֵי שֶׁיִּרְאוּ הַבָּנִים וְיִשְׁאֲלוּ וְיֹאמְרוּ מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת עַד שֶׁיָּשִׁיב לָהֶם וְיֹאמַר לָהֶם כָּךְ וְכָךְ אֵרַע וְכָךְ וְכָךְ הָיָה. וְכֵיצַד מְשַׁנֶּה. מְחַלֵּק לָהֶם קְלָיוֹת וֶאֱגוֹזִים וְעוֹקְרִים הַשֻּׁלְחָן מִלִּפְנֵיהֶם קֹדֶם שֶׁיֹּאכְלוּ וְחוֹטְפִין מַצָּה זֶה מִיַּד זֶה וְכַיּוֹצֵא בִּדְבָרִים הָאֵלּוּ. אֵין לוֹ בֵּן אִשְׁתּוֹ שׁוֹאַלְתּוֹ. אֵין לוֹ אִשָּׁה שׁוֹאֲלִין זֶה אֶת זֶה מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה. וַאֲפִלּוּ הָיוּ כֻּלָּן חֲכָמִים. הָיָה לְבַדּוֹ שׁוֹאֵל לְעַצְמוֹ מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה:

He should make changes on this night so that the children will see and will [be motivated to] ask: "Why is this night different from all other nights?" 116a. until he replies to them: "This and this occurred; this and this took place."What changes should be made? He should give them roasted seeds and nuts; 109a notes that Rabbi Akiva would follow this practice. the table should be taken away before they eat; 115b relates that one Pesach, Abaye was sitting before Rabbah, and the latter suddenly picked up the table as if he had finished eating. Abaye exclaimed: "We have not begun to eat and you have already picked up the table!" (See also Shulchan Aruch, Orach Chayim 473:6. See Halachah 8:2.) matzot should be snatched from each other 109a. However, Rashi, the Ra'avad, and others interpret חוטפים מצות to mean that the matzot are eaten hurriedly. The Rambam's interpretation is the source for the custom of stealing matzah at the Seder. and the like. (ibid.:7) as another practice instituted to arouse curiosity.When a person does not have a son, his wife should ask him. If he does not have a wife, [he and a colleague] should ask each other: "Why is this night different?" This applies even if they are all wise. A person who is alone should ask himself: "Why is this night different?"

וְצָרִיךְ לְהַתְחִיל בִּגְנוּת וּלְסַיֵּם בְּשֶׁבַח. כֵּיצַד. מַתְחִיל וּמְסַפֵּר שֶׁבַּתְּחִלָּה הָיוּ אֲבוֹתֵינוּ בִּימֵי תֶּרַח וּמִלְּפָנָיו כּוֹפְרִים וְטוֹעִין אַחַר הַהֶבֶל וְרוֹדְפִין אַחַר עֲבוֹדַת אֱלִילִים. וּמְסַיֵּם בְּדַת הָאֱמֶת שֶׁקֵּרְבָנוּ הַמָּקוֹם לוֹ וְהִבְדִּילָנוּ מֵהָאֻמּוֹת וְקֵרְבָנוּ לְיִחוּדוֹ. וְכֵן מַתְחִיל וּמוֹדִיעַ שֶׁעֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרַיִם וְכָל הָרָעָה שֶׁגְּמָלָנוּ וּמְסַיֵּם בַּנִּסִּים וּבַנִּפְלָאוֹת שֶׁנַּעֲשׂוּ לָנוּ וּבְחֵרוּתֵנוּ. וְהוּא שֶׁיִּדְרשׁ מֵ"אֲרַמִּי אֹבֵד אָבִי" (דברים כו ה) עַד שֶׁיִּגְמֹר כָּל הַפָּרָשָׁה. וְכָל הַמּוֹסִיף וּמַאֲרִיךְ בִּדְרַשׁ פָּרָשָׁה זוֹ הֲרֵי זֶה מְשֻׁבָּח:

One must begin [the narrative describing our ancestors'] base [roots] and conclude with [their] praise. 116a. The commentaries offer several rationales in its explanation. Among them:a) The contrast between our nation's humble roots and the majestic level they reached through the Exodus make us more conscious of God's great kindness (Tosefot Rid).b) Mention of our roots prevents us from becoming overly haughty (Maharshah). What does this imply? One begins relating how originally, in the age of Terach, our ancestors denied [God's existence] and strayed after vanity, pursuing idol worship. 1:1-3. One concludes with the true faith: how the Omnipresent has drawn us close to Him, separated us from the gentiles, and drawn us near to His Oneness.Similarly, one begins by stating that we were slaves to Pharaoh in Egypt and [describing] all the evil done to us, 116a, which mentions a debate between Rav and Shmuel concerning the interpretation of "One must begin [the narrative describing our ancestors'] base [roots] and conclude with [their] praise."Rav maintains that it is proper to begin from "Originally, our ancestors were worshipers of idols," placing the emphasis on our degrading spiritual roots. Shmuel (according to the Maggid Mishneh, Ravvah) maintains that we should begin from "We were slaves to Pharaoh, stressing the humble material origins from which our people stem. Customarily, we follow both opinions in our recitation of the Haggadah (Rav Yitzchak Alfasi), and hence the Rambam includes both opinions in this halachah.There is, nonetheless, a certain difficulty with the Rambam's statements. All texts of the Haggadah begin with "We were slaves," and then relate the passage "Originally, our ancestors were idol worshipers." Here, the Rambam reverses that order. Perhaps he made this choice because the Talmud uses this order when mentioning these two opinions. Alternatively, chronologically, our ancestors' worship of idols preceded the Egyptian exile. and concludes with the miracles and wonders that were wrought upon us, and our freedom.This [implies] that one should extrapolate [the passage beginning] from [Deuteronomy 26:5]: "An Aramean sought to destroy my ancestor..." (the first fruits) to the Temple. The Mishnah (Pesachim 116a) mentions that it was instituted as the basis of the Haggadah. until one concludes the entire passage. Whoever adds and extends his extrapolation of this passage is praiseworthy.

כָּל מִי שֶׁלֹּא אָמַר שְׁלֹשָׁה דְּבָרִים אֵלּוּ בְּלֵיל חֲמִשָּׁה עָשָׂר לֹא יָצָא יְדֵי חוֹבָתוֹ וְאֵלּוּ הֵן. פֶּסַח מַצָּה וּמָרוֹר. פֶּסַח עַל שׁוּם שֶׁפָּסַח הַמָּקוֹם עַל בָּתֵּי אֲבוֹתֵינוּ בְּמִצְרַיִם שֶׁנֶּאֱמַר (שמות יב כז) "וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַה'" וְגוֹ'. מָרוֹר עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִיִּים אֶת חַיֵּי אֲבוֹתֵינוּ בְּמִצְרַיִם. מַצָּה עַל שֵׁם שֶׁנִּגְאֲלוּ. וּדְבָרִים הָאֵלּוּ כֻּלָּן נִקְרָאִין הַגָּדָה:

Whoever does not mention these three matters on the night of the fifteenth has not fulfilled his obligation. They are: the Paschal sacrifice, matzah, and maror.The Paschal sacrifice: [It is eaten] because the Omnipresent passed over the houses of our ancestors in Egypt as [Exodus 12:27] states: "And you shall say: 'It is the Paschal sacrifice to God.'The bitter herbs: [They are eaten] because the Egyptians embittered the lives of our ancestors in Egypt.The matzah: [It is eaten] because of the redemption. These statements are all referred to as the Haggadah.

בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לְהַרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא בְּעַצְמוֹ יָצָא עַתָּה מִשִּׁעְבּוּד מִצְרַיִם שֶׁנֶּאֱמַר (דברים ו כג) "וְאוֹתָנוּ הוֹצִיא מִשָּׁם" וְגוֹ'. וְעַל דָּבָר זֶה צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתּוֹרָה וְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ כְּלוֹמַר כְּאִלּוּ אַתָּה בְּעַצְמְךָ הָיִיתָ עֶבֶד וְיָצָאתָ לְחֵרוּת וְנִפְדֵּיתָ:

In each and every generation, a person must present himself 116b explains that the mitzvah of relating the story of the Exodus cannot remain on the intellectual level alone. Rather, it must affect a person to the extent that he personally feels that he is leaving Egypt.There is a slight difficulty with the Rambam's statements. Pesachim (ibid.), the commonly accepted text of the Haggadah, and even the Rambam's own text of the Haggadah, read לראות (see himself), and not להראות (present himself) — i.e., show others that he feels this way. Why does the Rambam alter the text here?Likkutei Sichot, Vol. XII, notes that the following halachot emphasize how the obligation of recalling the Exodus applies, not only to the recitation of the Haggadah, but to all the practices performed on Pesach. Since we must recite the Haggadah to others, as implied by the question-and-answer approach required by Halachah 3, the manner in which a person performs all the other Passover practices must also demonstrate to others his personal experience of the Exodus. as if he, himself, has now left the slavery of Egypt, as [Deuteronomy 6:23] states: "He took. They had not tasted Egyptian slavery. us out from there." 116b. However, the Mishnah (and our text of the Haggadah) derive this concept from Exodus 13:8: "And you shall tell your son...: 'It is because of this, that God acted for me ...' Nevertheless, the Rambam's text of the Mishnah and the Haggadah do not include that verse. Regarding this manner, God commanded in the Torah: "Remember that you were a slave [Deuteronomy 5:15]" - i.e., as if you, yourself, were a slave and went out to freedom and were redeemed.

לְפִיכָךְ כְּשֶׁסּוֹעֵד אָדָם בַּלַּיְלָה הַזֶּה צָרִיךְ לֶאֱכל וְלִשְׁתּוֹת וְהוּא מֵסֵב דֶּרֶךְ חֵרוּת. וְכָל אֶחָד וְאֶחָד בֵּין אֲנָשִׁים בֵּין נָשִׁים חַיָּב לִשְׁתּוֹת בַּלַּיְלָה הַזֶּה אַרְבָּעָה כּוֹסוֹת שֶׁל יַיִן. אֵין פּוֹחֲתִין לוֹ מֵהֶם. וַאֲפִלּוּ עָנִי הַמִּתְפַּרְנֵס מִן הַצְּדָקָה לֹא יִפְחֲתוּ לוֹ מֵאַרְבָּעָה כּוֹסוֹת. שִׁעוּר כָּל כּוֹס מֵהֶן רְבִיעִית:

Therefore, when a person feasts on this night, 472:2, states that a person should set the table with the most attractive utensils he can afford. he must eat and drink while he is reclining in the manner of free men. 10:1), the Rambam relates that this was the practice of "kings and great people."The commentaries quote the Rambam's expression as a proof that reclining (הסיבה) is not merely a particular law, describing the manner in which the matzah and the four cups of wine must be eaten and drunk, but rather a unique requirement on its own. Therefore, as explained in the following halachah, it is praiseworthy for a person to eat the entire Seder meal while reclining. Each and every one, 49b relates that Rabbi Yehudah bar Illai would have to bind his sides from Pesach to Shavuot because of the aftereffects of the four cups of wine he drank at the Seder. Nevertheless, each year he fulfilled the mitzvah. both men and women, 11b states that the redemption came about because of their merit - they must participate fully in the commemoration of the Exodus (Pesachim 108b).It is curious that the Rambam does not mention whether wine should be given to children below Bar-Mitzvah age. Many authorities maintain that it is unnecessary for the Rambam to mention this fact, for we can assume that the all-encompassing obligation to educate one's children in Torah practice applies in this regard as well. (See Shulchan Aruch 472:15 and Shulchan Aruch HaRav 472:25)Other commentaries, however, maintain that the omission is significant. They note that in Hilchot De'ot 4:12, the Rambam writes that wine is harmful to young children. Hence, they maintain, the Rabbis would not require a father to train his children in Torah practice at the expense of their health. must drink four 10:1 explains that these four cups of wine are associated with the four promises of redemption given to the Jews in Egypt (Exodus 6:6-7). Alternatively, it is suggested that they refer to:the four cups mentioned in the narrative of Pharaoh's butler;the four exiles in which the Jews will suffer;the four cups of retribution God will force the gentiles to drink in the Messianic age; and,the four cups of consolation He will offer to the Jews after their redemption.In Halachah 8:10, the Rambam also mentions a fifth cup of wine. See the commentary on that halachah. cups of wine on this night. [This number] should not be reduced. Even a poor person who is sustained by charity should not have fewer than four cups. The size of each of these cups should be a quarter [of a log].

אֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. אִשָּׁה אֵינָהּ צְרִיכָה הֲסִיבָה. וְאִם אִשָּׁה חֲשׁוּבָה הִיא צְרִיכָה הֲסִיבָה. וּבֵן אֵצֶל אָבִיו וְהַשַּׁמָּשׁ בִּפְנֵי רַבּוֹ צְרִיכִין הֲסִיבָה. אֲבָל תַּלְמִיד בִּפְנֵי רַבּוֹ אֵינוֹ מֵסֵב אֶלָּא אִם כֵּן נָתַן לוֹ רַבּוֹ רְשׁוּת. וַהֲסִיבַת יָמִין אֵינָהּ הֲסִיבָה. וְכֵן הַמֵּסֵב עַל עָרְפּוֹ אוֹ עַל פָּנָיו אֵין זוֹ הֲסִיבָה. וְאֵימָתַי צְרִיכִין הֲסִיבָה בִּשְׁעַת אֲכִילַת כְּזַיִת מַצָּה וּבִשְׁתִיַּת אַרְבָּעָה כּוֹסוֹת הָאֵלּוּ. וּשְׁאָר אֲכִילָתוֹ וּשְׁתִיָּתוֹ אִם הֵסֵב הֲרֵי זֶה מְשֻׁבָּח וְאִם לָאו אֵינוֹ צָרִיךְ:

Even one of Israel's poor should not eat until he [can] recline. 99b, explains that it obligates even a poor person who cannot afford a couch or pillows to lean on. He also must try to recline to the best of his ability - e.g., leaning on a colleague's side. See Magen Avraham, Orach Chayim 472:3. A woman need not recline. (Tzav 77) states that it applies to all women, since women do not generally recline. If she is an important woman, she must recline. 472:4, and other Ashkenazic authorities write: "All our women are considered important. Nevertheless, it is not customary for them to recline." [Even] a son in the presence of his father or an attendant in the presence of his master must recline. However, a student before his teacher should not recline 22b). unless his teacher grants him permission.Reclining on one's right side is not considered reclining. 108a). Alternatively, this refers to all people for reclining in this manner is dangerous, lest the food go down the windpipe rather than the esophagus (Ramah 472:3). Neither is reclining on one's back or forwards. 108a explains that פרקדן is not considered as a desirable manner of reclining. Most commentaries explain that refers only to leaning on one's back. However, even leaning forward is not acceptable, since this is not a comfortable manner of eating and cannot be regarded as a symbol of freedom and liberation. (sandwich of matzah and maror) and the afikoman. When must one recline? when eating the כזית of matzah and when drinking these four cups of wine., Orach Chayim 472:7, writes that a person who ate matzah or drank from the four cups of wine without reclining is not considered to have fulfilled his obligation and must repeat the act.The Ramah qualifies this law, explaining that since, in the Ashkenazic community, certain opinions do not require reclining at present, one need not drink another cup of wine if the third and fourth cups of wine were drunk without reclining. However, he suggests that a person repeat the eating of matzah and the drinking of the first two cups of wine if they were consumed without reclining. The Magen Avraham (and the subsequent authorities) declare that the drinking of the first cup should also not be repeated. While eating and drinking at other times: if one reclines, it is praiseworthy; if not, there is no requirement. 108a).

אַרְבָּעָה כּוֹסוֹת הָאֵלּוּ צָרִיךְ לִמְזֹג אוֹתָן כְּדֵי שֶׁתִּהְיֶה שְׁתִיָּה עֲרֵבָה הַכֹּל לְפִי הַיַּיִן וּלְפִי דַּעַת הַשּׁוֹתֶה. וְלֹא יִפְחֹת בְּאַרְבַּעְתָּן מֵרְבִיעִית יַיִן חַי. שָׁתָה אַרְבָּעָה כּוֹסוֹת אֵלּוּ מִיַּיִן שֶׁאֵינוֹ מָזוּג יָצָא יְדֵי אַרְבָּעָה כּוֹסוֹת וְלֹא יָצָא יְדֵי חֵרוּת. שָׁתָה אַרְבָּעָה כּוֹסוֹת מְזוּגִין בְּבַת אַחַת יְדֵי חֵרוּת יָצָא יְדֵי אַרְבָּעָה כּוֹסוֹת לֹא יָצָא. וְאִם שָׁתָה מִכָּל כּוֹס מֵהֶן רֻבּוֹ יָצָא:

These four cups [of wine] should be mixed with water so that drinking them will be pleasant. [The degree to which they are mixed] all depends on the wine and the preference of the person drinking. [Together,] these four [cups] should contain at least a quarter [of a log] of pure wine. at least 3.35 fluid ounces, as explained above. A person may thus add three times this quantity of water to the wine to produce four cups, each containing a quarter of a log of mixed wine.We may not dilute the wine any further. Shabbat 77a states: "Any wine that is less than a third of the quantity of the water [mixed in] is not considered wine."This factor is significant at present, when the wines commercially produced are substantially diluted with water in the factories. Hence, when adding water to them at the table, one must take care not to exceed the above limits. A person who drank these four cups from wine which was not mixed [with water] 7:4, the Rambam writes that drinking wine in this manner is considered as an accidental occurrence, and no one, not even a glutton, will continue doing this. has fulfilled the obligation to drink four cups of wine, but has not fulfilled the obligation to do so in a manner expressive of freedom.A person who drank these four cups of wine mixed [with water] at one time has fulfilled the obligation to drink wine in a manner expressive of freedom, but has not fulfilled the obligation of four cups of wine.A person who drank the majority [of the cup] from each of these [four] cups has fulfilled his obligation. (472:7) explains that it is desirable for a person to drink the entire cup of wine if possible. Accordingly, the Magen Avraham suggests using smaller cups, so that it is easy to drink the entire contents. Some opinions maintain that even if a person is using a very large cup, he is obligated to drink the majority of the cup. However, the prevailing opinion (Shulchan Aruch HaRav 472:19) is that for the first three cups, it is sufficient to drink the majority of a quarter of a log (i.e., at least 1.68 fluid ounces of wine). For the final cup, one should drink an entire quarter of a log.The source of the latter law is Pesachim 108a, which mentions a person who drinks wine from his cup and then gives to his children and the members of his household. The Talmud concludes that he fulfills his obligation if he drinks the majority of the cup. The Rambam quotes only the conclusion of this statement, for he maintains that all adult members of the household, both men and women, should be given their own cups of wine and he does not mention the obligation of giving wine to children. (See Halachah 7.)

כָּל כּוֹס וְכוֹס מֵאַרְבָּעָה כּוֹסוֹת הַלָּלוּ מְבָרֵךְ עָלָיו בְּרָכָה בִּפְנֵי עַצְמָהּ. וְכוֹס רִאשׁוֹן אוֹמֵר עָלָיו קִדּוּשׁ הַיּוֹם. כּוֹס שֵׁנִי קוֹרֵא עָלָיו אֶת הַהַגָּדָה. כּוֹס שְׁלִישִׁי מְבָרֵךְ עָלָיו בִּרְכַּת הַמָּזוֹן. כּוֹס רְבִיעִי גּוֹמֵר עָלָיו אֶת הַהַלֵּל וּמְבָרֵךְ עָלָיו בִּרְכַּת הַשִּׁיר. וּבֵין הַכּוֹסוֹת הָאֵלּוּ אִם רָצָה לִשְׁתּוֹת שׁוֹתֶה. בֵּין שְׁלִישִׁי לִרְבִיעִי אֵינוֹ שׁוֹתֶה:

On each of these four cups, one recites a blessing of its own. quotes Rav Avraham, the Rambam's son, as stating that after each of the four cups, his father also required the recitation of the blessing על הגפן (the blessing recited after drinking wine). Nevertheless, both Sephardic and Ashkenazic custom today is to recite על הגפן only once, at the end of the Seder (Ramah 474:1). In addition:On the first cup, one recites the kiddush pertaining to the day;On the second cup, one reads the Haggadah;On the third cup, one recites the grace after meals;On 7:14 and as stated in Halachah 8:10 below. the fourth cup, one concludes the Hallel and recites the blessing for songs [of praise].Between these cups, should one desire to drink, one may. 473:3, recommends not drinking between the first and second cups. The Darchei Mosheh states that this is the accepted Ashkenazic custom. See also Mishnah Berurah 473:13-15.No restrictions are placed on drinking between the second and third cups, since this is the time of the Seder meal. Between the third and the fourth cup, one should not drink.

הַחֲרֹסֶת מִצְוָה מִדִּבְרֵי סוֹפְרִים זֵכֶר לַטִּיט שֶׁהָיוּ עוֹבְדִין בּוֹ בְּמִצְרַיִם. וְכֵיצַד עוֹשִׂין אוֹתָהּ. לוֹקְחִין תְּמָרִים אוֹ גְּרוֹגָרוֹת אוֹ צִמּוּקִין וְכַיּוֹצֵא בָּהֶן וְדוֹרְסִין אוֹתָן וְנוֹתְנִין לְתוֹכָן חֹמֶץ וּמְתַבְּלִין אוֹתָן בְּתַבְלִין כְּמוֹ טִיט בְּתֶבֶן וּמְבִיאִין אוֹתָהּ עַל הַשֻּׁלְחָן בְּלֵילֵי הַפֶּסַח:

The charoset is a mitzvah ordained by the words of the Sages, 10:3 states: "The charoset is not a mitzvah. Rabbi Eliezer ben Tzadok declares: 'It is a mitzvah.' In his commentary on that Mishnah, the Rambam writes:According to Rabbi Eliezer ben Tzadok, who maintains that charoset is a mitzvah, one is obligated to recite a blessing "...who sanctified us with His commandments and commanded us regarding the eating of charoset." This is not the halachah.A change of opinion of this nature is not extremely uncommon. However, the question can be raised: why does the Rambam not require a blessing to be recited over the charoset? Among the answers given is that the charoset is considered secondary (טפל) to the substances which are dipped in it. Hence, we follow the principle of reciting a blessing upon the essential item (the maror or the matzah) and not on the charoset (Lechem Mishneh). to commemorate the clay 116a offers a second opinion: "to commemorate the apple trees" - i.e., the manner in which the Jewish women made themselves attractive to their husbands and convinced them to continue rearing children. They would then hide in the apple orchards and give birth to their children without difficulty (Rashbam). with which [our forefathers] worked in Egypt. How is it made?We take dates, dried figs, or raisins and the like, and crush them, (473:32) suggests using apples, nuts, or pomegranates and fruits used as metaphors for the Jewish people in the Bible. add vinegar to them, and mix them with spices, (ibid.) quotes Rabbi Eliezer ben Tzadok as saying "the spice-merchants of Jerusalem would call out: 'Come and get spices for the mitzvah.' as clay is mixed into straw. This is placed on the table on [the first two] nights of Pesach.

אֲכִילַת מָרוֹר אֵינָהּ מִצְוָה מִן הַתּוֹרָה בִּפְנֵי עַצְמָהּ אֶלָּא תְּלוּיָה הִיא בַּאֲכִילַת הַפֶּסַח. שֶׁמִּצְוַת עֲשֵׂה אַחַת לֶאֱכל בְּשַׂר הַפֶּסַח עַל מַצָּה וּמְרוֹרִים. וּמִדִּבְרֵי סוֹפְרִים לֶאֱכל הַמָּרוֹר לְבַדּוֹ בְּלַיִל זֶה אֲפִלּוּ אֵין שָׁם קָרְבַּן פֶּסַח:

According to the Torah, the eating of bitter herbs is not a mitzvah in its own right, but rather is dependent on the consumption of the Paschal sacrifice. It is one positive commandment to eat the meat of the Paschal sacrifice together with matzah and bitter herbs. (positive commandment 56), the Rambam explains that if it is impossible to obtain bitter herbs, it is still a mitzvah to partake of the Paschal sacrifice. However, there is no mitzvah to partake of bitter herbs alone. (See also Hilchot Korban Pesach 8:2.) According to the words of the Sages, [it is a mitzvah] to eat the bitter herbs alone on this night even if there is no Paschal sacrifice.

מְרוֹרִים הָאֲמוּרִים בַּתּוֹרָה הֵן הַחֲזֶרֶת וְהָעֳלָשִׁין וְהַתַּמְכָא וְהָחַרְחְבִינָא וְהַמָּרוֹר. כָּל אֶחָד מֵחֲמֵשֶׁת מִינֵי יָרָק אֵלּוּ נִקְרָא מָרוֹר. וְאִם אָכַל מֵאֶחָד מֵהֶן אוֹ מֵחֲמִשְּׁתָּן כְּזַיִת יָצָא וְהוּא שֶׁיְּהוּ לַחִין. וְיוֹצְאִין בְּקֶלַח שֶׁלָּהֶן אֲפִלּוּ יָבֵשׁ. וְאִם שְׁלָקָן אוֹ כְּבָשָׁן אוֹ בִּשְּׁלָן אֵין יוֹצְאִין בָּהֶן:

The bitter herbs referred to by the Torah are Romaine lettuce, 39a explains that even though the leaves of this species are sweet, it is preferable to fulfill the mitzvah of bitter herbs with this species than with any other. Just as the Egyptian exile began in a favorable way and ended in bitter oppression, similarly the leaves of this plant are sweet, but its root bitter. Furthermore, its Aramaic name, חסא, also means compassion and alludes to God's mercy for our people. From a halachic perspective, it is easiest to consume the required measure of maror when using this species. endives, horseradish, date ivy, 2:6), the Rambam identifies it with the Arabic "Kretzanah." wormwood. All of these five species of vegetable are called maror. If a person ate a כזית of any one of these [species] or of all five [species] combined, he has fulfilled his obligation.This applies while they are still moist. One may fulfill one's obligation with their stem 473:5, excludes the use of roots. However, the Magen Avraham (473:11) maintains that the main root extending from them stem may also be used. Indeed, the most common custom in European communities where Romaine lettuce was difficult to obtain, was to use a horseradish root. even if it is dry. One cannot fulfill one's obligation if they are boiled, pickled, or cooked.