Mishneh Torah — Leavened & Unleavened Bread (Chametz u-Matzah) הלכות חמץ ומצה, Chapter 8

סֵדֶר עֲשִׂיַּת מִצְוֹת אֵלּוּ בְּלֵיל חֲמִשָּׁה עָשָׂר כָּךְ הוּא. בַּתְּחִלָּה מוֹזְגִין כּוֹס לְכָל אֶחָד וְאֶחָד וּמְבָרֵךְ בּוֹרֵא פְּרִי הַגָּפֶן וְאוֹמֵר עָלָיו קִדּוּשׁ הַיּוֹם וּזְמַן וְשׁוֹתֶה. וְאַחַר כָּךְ מְבָרֵךְ עַל נְטִילַת יָדַיִם וְנוֹטֵל יָדָיו. וּמְבִיאִין שֻׁלְחָן עָרוּךְ וְעָלָיו מָרוֹר וְיָרָק אַחֵר וּמַצָּה וַחֲרֹסֶת וְגוּפוֹ שֶׁל כֶּבֶשׂ הַפֶּסַח וּבְשַׂר חֲגִיגָה שֶׁל יוֹם אַרְבָּעָה עָשָׂר. וּבַזְּמַן הַזֶּה מְבִיאִין עַל הַשֻּׁלְחָן שְׁנֵי מִינֵי בָּשָׂר אֶחָד זֵכֶר לַפֶּסַח וְאֶחָד זֵכֶר לַחֲגִיגָה:

The order of the fulfillment of these mitzvot, and of relating the story of the Exodus. on the night of the fifteenth [of Nisan] is as follows: In the beginning, a cup [of wine] is mixed for each individual. They recite the blessing,בורא פרי הגפן and the kiddush of the day on it, and the blessing, shehecheyanu. Then, they drink [it].Afterwards, one recites the blessing, על נטילת ידים, and washes one's hands., as mentioned in the following halachah. In Hilchot Berachot 6:1, the Rambam writes that one must wash one's hands before partaking of any food dipped in a liquid. However, the present custom is not to recite a blessing before this washing. (Shulchan Aruch, Orach Chayim 473:6, Taz). See also Shulchan Aruch, Orach Chayim 158:4. A set table is brought, 1:3, he writes that the table is brought before kiddush. This is also the custom in most homes today, where the Seder plate is brought to the table before kiddush. on which are maror, another vegetable, as karpas, matzah, charoset, the body of the Paschal lamb, and the meat of the festive offering of the fourteenth of Pesach. 10:12-14.) At present, we bring two types of meat on the table: one in commemoration of the Paschal sacrifice mentions that it is customary that the meat designated in commemoration of the Paschal sacrifice be roasted in the way that sacrifice was roasted. Rabbenu Manoach writes that it is customary to take the front leg or shank-bone of a lamb as a reference to God's "outstretched arm."It is forbidden to designate an animal as a sacrifice at present. Hence, since many of the common people might think that the shank-bone was actually a Paschal sacrifice, many authorities suggested using a bone from a chicken, a species which was never offered as a sacrifice. Similarly, we are warned not to eat the shank-bone.and one in commemoration of the festive offering. -- The custom of bringing a type of meat to commemorate the festive offering is one of the opinions mentioned in Pesachim 114b. Our custom is to use an egg for that purpose. The Maggid Mishneh writes that the latter practice was commonly observed in his day as well. In contrast to the shank-bone, the egg may be eaten. Indeed, it is customary in many communities to begin the Seder meal by eating it. and one in commemoration of the festive offering.

מַתְחִיל וּמְבָרֵךְ בּוֹרֵא פְּרִי הָאֲדָמָה וְלוֹקֵחַ יָרָק וּמְטַבֵּל אוֹתוֹ בַּחֲרֹסֶת וְאוֹכֵל כְּזַיִת הוּא וְכָל הַמְסֻבִּין עִמּוֹ כָּל אֶחָד וְאֶחָד אֵין אוֹכֵל פָּחוֹת מִכְּזַיִת. וְאַחַר כָּךְ עוֹקְרִין הַשֻּׁלְחָן מִלִּפְנֵי קוֹרֵא הַהַגָּדָה לְבַדּוֹ. וּמוֹזְגִין הַכּוֹס הַשֵּׁנִי וְכָאן הַבֵּן שׁוֹאֵל. וְאוֹמֵר הַקּוֹרֵא מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת שֶׁבְּכָל הַלֵּילוֹת אֵין אָנוּ מַטְבִּילִין אֲפִלּוּ פַּעַם אַחַת וְהַלַּיְלָה הַזֶּה שְׁתֵּי פְּעָמִים. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה וְהַלַּיְלָה הַזֶּה כֻּלּוֹ מַצָּה. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בְּשַׂר צָלִי שָׁלוּק וּמְבֻשָּׁל וְהַלַּיְלָה הַזֶּה כֻּלּוֹ צָלִי. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת וְהַלַּיְלָה הַזֶּה מְרוֹרִים. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין בֵּין מְסֻבִּין וְהַלַּיְלָה הַזֶּה כֻּלָּנוּ מְסֻבִּין:

He begins and recites the blessing, בורא פרי האדמה, takes the vegetable, dips it in charoset, 473.) and eats a כזית. He and all those eating together with him, each and every one, do not eat less than a כזית.). Nevertheless, this opinion is not accepted. The Shulchan Aruch, Orach Chayim 473:6, states that less than a כזית should be eaten, in order that no question arise as to whether or not one is obligated to recite a blessing afterwards. Afterwards, the table is taken away from the person reciting the Haggadah alone. The second cup [of wine] is mixed. Here is where the son asks, and the one reciting [the Haggadah] omit the latter phrase, which implies that the questions are not asked by the children. Others interpret the passage as follows: the children ask without necessarily phrasing the questions precisely, and then the leader recites the standard text. Perhaps this is the source for the custom followed by many, where, after the child recites the four questions, the leader of the Seder, and, at times, each of the assembled, also recites the questions. says:Why is this night different from all other nights?On all other nights, we are not required to dip even once. On this night, we dip twice? 116a. The order mentioned by the Rambam is found in the Jerusalem Talmud and the codifications of Rabbenu Asher and Rav Yitzchak Alfasi.Perhaps, the reason for this order is that the first three questions follow the pattern the child sees at the Seder: first we dip (karpas,) then we eat matzah, and then we eat maror.It must be noted that the expression "twice" represents somewhat of a question to the Rambam, who also requires the matzah and the sandwich to be dipped in charoset.On all other nights, we eat chametz (leaven) or matzah. On this night, only matzah?On all other nights, we eat roasted, boiled, or cooked meat. On this night we eat only roasted?On all other nights, we eat any type of vegetables. On this night, we eat maror (bitter herbs)?On all other nights, we eat either sitting upright or reclining. On this night, we all recline?

בַּזְּמַן הַזֶּה אֵינוֹ אוֹמֵר וְהַלַּיְלָה הַזֶּה כֻּלּוֹ צָלִי שֶׁאֵין לָנוּ קָרְבָּן. וּמַתְחִיל בִּגְנוּת וְקוֹרֵא עַד שֶׁגּוֹמֵר דְּרַשׁ פָּרָשַׁת (דברים כו ה) "אֲרַמִּי אוֹבֵד אָבִי" כֻּלָּהּ:

At present, one does not recite [the question], "on this night, only roasted," for we do not have a sacrifice.One begins [describing our people's] base [origins] and recites until one concludes expounding on. the entire passage that begins "An Aramean sought to destroy my father."

וּמַחֲזִיר הַשֻּׁלְחָן לְפָנָיו וְאוֹמֵר פֶּסַח זֶה שֶׁאָנוּ אוֹכְלִין עַל שֵׁם שֶׁפָּסַח הַמָּקוֹם עַל בָּתֵּי אֲבוֹתֵינוּ בְּמִצְרַיִם שֶׁנֶּאֱמַר (שמות יב כז) "וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַה'". וּמַגְבִּיהַּ הַמָּרוֹר בְּיָדוֹ וְאוֹמֵר מָרוֹר זֶה שֶׁאָנוּ אוֹכְלִין עַל שֵׁם שֶׁמֵּרְרוּ הַמִּצְרִיִּים אֶת חַיֵּי אֲבוֹתֵינוּ בְּמִצְרַיִם שֶׁנֶּאֱמַר (שמות א יד) "וַיְמָרְרוּ אֶת חַיֵּיהֶם". וּמַגְבִּיהַּ הַמַּצָּה בְּיָדוֹ וְאוֹמֵר מַצָּה זוֹ שֶׁאָנוּ אוֹכְלִין עַל שֵׁם שֶׁלֹּא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא וּגְאָלָם מִיָּד שֶׁנֶּאֱמַר (שמות יב לט) "וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם" וְכוּ'. וּבַזְּמַן הַזֶּה אוֹמֵר פֶּסַח שֶׁהָיוּ אֲבוֹתֵינוּ אוֹכְלִין בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם עַל שֵׁם שֶׁפָּסַח הַקָּדוֹשׁ בָּרוּךְ הוּא עַל בָּתֵּי אֲבוֹתֵינוּ וְכוּ':

The table is returned before him and he says: This Paschal sacrifice which we eat [is] because the Omnipresent passed over the houses of our ancestors in Egypt, as [Exodus 12:27] states: "And you shall say: 'It is a Paschal sacrifice unto God.'"He lifts up the maror in his hands and says: This maror that we eat [is] because the Egyptians made the lives of our forefathers bitter in Egypt, as [Exodus 1:14] states: "and they embittered their lives."And he lifts up the matzah in his hand and says:This matzah which we eat [is] because the dough of our ancestors was not able to leaven before the Holy One, blessed be He, was revealed to them and redeemed them immediately, as [Exodus 12:39] states: "And they baked the dough which they took out of Egypt [as cakes of matzah]."At present, he says: "This Paschal sacrifice, which our ancestors would eat when the Temple was standing, [is] because the Holy One, blessed be He, passed over the houses of our ancestors..."

וְאוֹמֵר לְפִיכָךְ אָנוּ חַיָּבִין לְהוֹדוֹת לְהַלֵּל לְשַׁבֵּחַ לְפָאֵר לְהַדֵּר לְרוֹמֵם לְגַדֵּל וּלְנַצֵּחַ לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִּסִּים הָאֵלּוּ וְהוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת מִיָּגוֹן לְשִׂמְחָה וּמֵאֲפֵלָה לְאוֹר גָּדוֹל וְנֹאמַר לְפָנָיו הַלְלוּיָהּ. (תהילים קיג א) "הַלְלוּיָהּ הַלְלוּ עַבְדֵי ה'" וְגוֹ' עַד (תהילים קיד ח) "חַלָּמִישׁ לְמַעְיְנוֹ מָיִם". וְחוֹתֵם בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרַיִם וְהִגִּיעָנוּ לַלַּיְלָה הַזֶּה לֶאֱכֹל בּוֹ מַצָּה וּמְרוֹרִים. וּבַזְּמַן הַזֶּה מוֹסִיף כֵּן ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לַמּוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים שֶׁיַּגִּיעַ דָּמָם עַל קִיר מִזְבַּחֲךָ לְרָצוֹן וְנוֹדֶה לְךָ שִׁיר חָדָשׁ עַל גְּאֻלָּתֵנוּ וְעַל פְּדוּת נַפְשֵׁנוּ בָּרוּךְ אַתָּה ה' גָּאַל יִשְׂרָאֵל. וּמְבָרֵךְ בּוֹרֵא פְּרִי הַגָּפֶן וְשׁוֹתֶה הַכּוֹס הַשֵּׁנִי:

And he 116b. says:Therefore, we are obliged to thank, praise, laud, glorify, adore, exalt, magnify, and give eternal honor to the One who did all these miracles for us and took us out from slavery to freedom, from sorrow to joy, from deep darkness to great light., ibid., and also from the text of the Haggadah which he composed himself. [Therefore,] let us recite before Him: Halleluyah![He continues, beginning the Hallel, reciting from] "Halleluyah! Servants of God 118a explains that these verses of praise refer to the miracles of the Exodus from Egypt, the splitting of the Red Sea, and the giving of the Torah. In contrast, the latter chapters of Hallel allude to the miracles that will precede the Messianic redemption. - offer praise;" until "the flintstone into a stream of water." He concludes:Blessed are You, God, our Lord, King of the universe, who redeemed us and redeemed our ancestors from Egypt and has enabled us to reach this night so that we may eat matzah and bitter herbs upon it."At present, he adds:So too, God, our Lord and Lord of our fathers, enable us to reach other festivals and holidays that will come to us in peace, celebrating in the rebuilding of Your city and rejoicing in Your service. Then, we shall eat of the sacrifices and of the Paschal offerings whose blood shall be sprinkled on the wall of Your altar to be graciously accepted. Then, we shall offer thanks to You [with] a new song for our redemption and for the deliverance of our souls. Blessed are You, God, who redeemed Israel.He recites the blessing, בורא פרי הגפן,, he recites a new blessing. As mentioned in Halachah 7:10, each of the four cups of wine is given a unique importance of its own. and drinks the second cup.

וְאַחַר כָּךְ מְבָרֵךְ עַל נְטִילַת יָדַיִם וְנוֹטֵל יָדָיו שֵׁנִית שֶׁהֲרֵי הִסִּיחַ דַּעְתּוֹ בִּשְׁעַת קְרִיאַת הַהַגָּדָה. וְלוֹקֵחַ שְׁנֵי רְקִיקִין וְחוֹלֵק אֶחָד מֵהֶן וּמַנִּיחַ פָּרוּס לְתוֹךְ שָׁלֵם וּמְבָרֵךְ הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. וּמִפְּנֵי מָה אֵינוֹ מְבָרֵךְ עַל שְׁתֵּי כִּכָּרוֹת כִּשְׁאָר יָמִים טוֹבִים מִשּׁוּם שֶׁנֶּאֱמַר (דברים טז ג) "לֶחֶם עֹנִי" מַה דַּרְכּוֹ שֶׁל עָנִי בִּפְרוּסָה אַף כָּאן בִּפְרוּסָה. וְאַחַר כָּךְ כּוֹרֵךְ מַצָּה וּמָרוֹר כְּאַחַת וּמְטַבֵּל בַּחֲרֹסֶת וּמְבָרֵךְ בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצּוֹת וּמְרוֹרִים וְאוֹכְלָן. וְאִם אָכַל מַצָּה בִּפְנֵי עַצְמָהּ וּמָרוֹר בִּפְנֵי עַצְמוֹ מְבָרֵךְ עַל זֶה בִּפְנֵי עַצְמוֹ וְעַל זֶה בִּפְנֵי עַצְמוֹ:

Afterwards, he recites the blessing, al netilat yadayim, and washes his hands a second time, for he diverted his attention [from his hands] during the time he was reciting the Haggadah. 115b). In general, the Sages postulate הידים עסקניות, "a person's hands are constantly busy," and imply that a person is not necessarily conscious of what he touches. Hence, the possibility exists that, in their activity, the hands touched a portion of the body or another substance which requires one to wash.He takes two cakes [of matzah],, two loaves (Hilchot Shabbat 30:9). divides one of them, places the broken half inside the whole [cake] and recites the blessing, hamotzi lechem min ha'aretz.Why does he not recite a blessing on two loaves, as on other festivals?, ibid. because [Deuteronomy 16:3] states "the bread of poverty." Just as a poor man is accustomed to eating a broken [loaf], so, too, a broken loaf should be used.), and the other two are kept for lechem mishneh.There is an advantage to our practice; Pesachim 115b plays on the relationship between the words ענה (poverty) and עונה (answer), and describes matzah as the bread on which many answers are given. To emphasize this point, the broken matzah is exposed throughout most of the Seder.Afterwards, he wraps matzah and maror together as one, 115a mentions other opinions which did not require the matzah and maror to be wrapped together, but merely to be eaten at the same sitting. However, since the latter opinion also accepts Hillel's practice, when partaking of the Paschal sacrifice, it is preferable to eat them wrapped together. dips it in charoset 116a quotes an opinion which explains that dipping the maror in charoset was intended to kill any insects that might be present on it. However, as mentioned in Halachot 7:11 and 8:8, the Rambam considers the charoset a mitzvah in its own right; and, therefore, requires that it be included when the Paschal sacrifice or other foods associated with the mitzvot of the night are eaten. and recites the blessing:Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of matzah and bitter herbsand eats them. If he eats matzah separately and maror separately, he recites a blessing for the former in its own right and the latter in its own right.

וְאַחַר כָּךְ מְבָרֵךְ בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת הַזֶּבַח וְאוֹכֵל מִבְּשַׂר חֲגִיגַת אַרְבָּעָה עָשָׂר תְּחִלָּה. וּמְבָרֵךְ בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת הַפֶּסַח וְאוֹכֵל מִגּוּפוֹ שֶׁל פֶּסַח. וְלֹא בִּרְכַּת הַפֶּסַח פּוֹטֶרֶת שֶׁל זֶבַח וְלֹא שֶׁל זֶבַח פּוֹטֶרֶת שֶׁל פֶּסַח:

Afterwards, he recites the blessing:Blessed offering is a mitzvah and requires a blessing. are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the sacrifice 10:9, the Rambam suggests a different text for this blessing: "who has... commanded us to eat the sacrifice."and first, offering is eaten before the Paschal sacrifice, in order that the Paschal sacrifice be eaten when one is already satisfied. partakes of the meat of the Chaggigah offering of the fourteenth [of Nisan]., Chapter 8, for the details of this offering.[Then,] he recites the blessing:Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the Paschal sacrificeand eats 116a) and, similarly, in contrast to our text of the Haggadah, the Rambam does not explicitly state that the Paschal sacrifice was eaten as a sandwich with the matzah and the bitter herbs. from the body of the Paschal sacrifice." because, as stated in Halachah 8:1, the entire Paschal sacrifice is brought to the Seder table. The blessing for the Paschal sacrifice does not free one of [the obligation of the blessing offering is eaten before the Paschal sacrifice. The Emek HaSh'eylah explains that if one forgot to recite a blessing over the Chaggigah, one might think that the blessing recited over the Paschal sacrifice would suffice for the previous mitzvah as well. Hence, this opinion must be negated. for] the [Chaggigah] offering. [Conversely, the blessing for the Chaggigah] offering 121a quotes Rabbi Yishmael, who offers an alternate opinion.Pesachim (ibid.) explains these Sages' difference of opinion as follows: The blood of the Paschal sacrifice is to be poured out against the base of the Temple altar. In contrast, the blood of the Chaggigah should be sprinkled on the two opposite corners of the altar.Rabbi Yishmael maintains that בדיעבד (after the fact), were a person to pour the blood of the Chaggigah offering on the base of the altar, he would be considered to have fulfilled his obligation. Hence, the blessing for the Pesach offering can apply to the Chaggigah as well.In contrast, Rabbi Akiva maintains that even "after the fact," the Chaggigah offering is not acceptable if its blood is not sprinkled on the altar as prescribed. Accordingly, the blessing for the Pesach offering has no connection to the Chaggigah at all.The Lechem Mishneh questions the Rambam's decision. In Hilchot P'sulei HaMukdashim 2:2, the Rambam writes: "Whenever [blood] is prescribed to be presented [on the altar] by sprinkling, and it was presented by pouring, one has fulfilled his obligation," accepting the opinion of Rabbi Yishmael. If so, his acceptance of Rabbi Akiva's opinion here appears to present a contradiction.Rav Yechezkel Landau (Tz'lach, Pesachim ibid.) attempts to resolve the issue, explaining that the Rambam follows the interpretation of Rav Chayim HaCohen (Tosefot, Pesachim ibid.), who favored a different text of the Talmud and, accordingly, an alternate interpretation of the difference in opinion between the two Sages.Rav Chayim maintains that Rabbi Yishmael considers the Chaggigah offering as secondary to the Paschal sacrifice. (See also Jerusalem Talmud, Pesachim 10:7.) Hence, reciting a blessing over the Paschal sacrifice, the essential element (עיקר) of the evening, also fulfills the requirement for the secondary element (טפל), the Chaggigah. Indeed, regarding the blessings recited over food, the Rambam writes (Hilchot Berachot 3:5) that whenever there are two foods, one essential and one secondary, it is only necessary to recite a blessing over the essential food. A blessing is not required for the secondary item.This interpretation itself presents a question: Since the Chaggigah offering was instituted only for the sake of the Paschal sacrifice and is not an obligation in its own right, it can be considered as "secondary" to the Pesach sacrifice. If so, what is the rationale for Rabbi Akiva's opinion?It can be explained that Rabbi Akiva never considers one mitzvah as secondary to another. We may use the labels "primary" and "secondary" in regard to matters dependent on our will, but not in regard to mitzvot which we fulfill in obedience to God's desires. Therefore, though the Chaggigah offering was instituted because of the Paschal sacrifice, once it has been instituted, it must be considered as a mitzvah in its own right, with its own importance. Hence, it requires a unique blessing of its own (R. Menachem Mendel Schneerson, the Lubavitch Haggadah). does not free one of [the obligation of the blessing for] the Paschal sacrifice.

בַּזְּמַן הַזֶּה שֶׁאֵין שָׁם קָרְבָּן, אַחַר שֶׁמְּבָרֵךְ הַמּוֹצִיא לֶחֶם חוֹזֵר וּמְבָרֵךְ עַל אֲכִילַת מַצָּה. וּמְטַבֵּל מַצָּה בַּחֲרֹסֶת וְאוֹכֵל. וְחוֹזֵר וּמְבָרֵךְ עַל אֲכִילַת מָרוֹר וּמְטַבֵּל מָרוֹר בַּחֲרֹסֶת וְאוֹכֵל. וְלֹא יַשְׁהֶה אוֹתוֹ בַּחֲרֹסֶת שֶׁמָּא יְבַטֵּל טַעֲמוֹ. וְזוֹ מִצְוָה מִדִּבְרֵי סוֹפְרִים. וְחוֹזֵר וְכוֹרֵךְ מַצָּה וּמָרוֹר וּמְטַבֵּל בַּחֲרֹסֶת וְאוֹכְלָן בְּלֹא בְּרָכָה זֵכֶר לַמִּקְדָּשׁ:

At present, when there is no [Paschal] sacrifice,, which question whether the Paschal sacrifice can be offered on the Temple Mount even before the Temple is rebuilt. after one recites the blessing, hamotzi lechem, one then recites the blessing, al achilat matzah, dips the matzah in charoset, is associated only with the maror. Though the Ra'avad curtly dismisses these words as "emptiness," the Tur and the Maggid Mishneh quote previous authorities, Rav Amram Gaon and Rav Yitzchak ibn Giat, who also require dipping the matzah in charoset.The Tzafnat Paneach explains the difference between the Rambam and the Ra'avad as follows: As mentioned in Halachah 7:11, charoset is a mitzvah commemorating the mortar used by our ancestors. Hence, the Rambam maintains that it should be eaten together with both the matzah and the maror.The Ra'avad maintains that matzah commemorates two different qualities: the "bread of poverty" eaten in Egypt and the matzot our ancestors carried out from Egypt after being redeemed. In contrast, maror and charoset are both symbols of slavery.While the Temple was standing, the Ra'avad did not object to the matzah being dipped in charoset, because, as above, it also commemorates our ancestors' slavery. However, after the Temple's destruction and the negation of the mitzvah of maror, we may assume that the other symbols of the enslavement are also negated. Hence, the only mitzvah is the commemoration of the redemption associated with the matzah. Accordingly, it should not be mixed with charoset, which recalls the slavery. and eats it.Afterwards, 115a). one recites the blessing, al achilat maror, dips the maror in charoset and eats it. One should not leave [the bitter herbs] in the charoset for a prolonged period, lest their taste be negated, since [eating the maror] is a mitzvah ordained by the Sages. off the maror after dipping.Afterwards, one should wrap matzah and maror together, dip them in the charoset, and eat them without reciting a blessing, to recall the Temple. at the Seder.

וְאַחַר כָּךְ נִמְשָׁךְ בַּסְּעֻדָּה וְאוֹכֵל כָּל מַה שֶּׁהוּא רוֹצֶה לֶאֱכל וְשׁוֹתֶה כָּל מַה שֶּׁהוּא רוֹצֶה לִשְׁתּוֹת. וּבָאַחֲרוֹנָה אוֹכֵל מִבְּשַׂר הַפֶּסַח אֲפִלּוּ כְּזַיִת וְאֵינוֹ טוֹעֵם אַחֲרָיו כְּלָל. וּבַזְּמַן הַזֶּה אוֹכֵל כְּזַיִת מַצָּה וְאֵינוֹ טוֹעֵם אַחֲרֶיהָ כְּלוּם. כְּדֵי שֶׁיִּהְיֶה הֶפְסֵק סְעֻדָּתוֹ וְטַעַם בְּשַׂר הַפֶּסַח אוֹ הַמַּצָּה בְּפִיו שֶׁאֲכִילָתָן הִיא הַמִּצְוָה:

Afterwards, one continues the meal, eating whatever one desires to eat and drinking whatever one desires to drink. At its conclusion, one eats from the Paschal sacrifice, even [as small a portion as] a כזית, (Orach Chayim 477:3) states that if possible, it is desirable to eat two portions of that size, one commemorating the Chagigah and one, the Paschal sacrifice. and does not taste anything afterwards. 119b).At present, one eats a כזית of matzah, matzah watched with the intention that it be eaten to fulfill the mitzvah, should be used. (See Halachah 8:13.) The afikoman must be eaten while leaning on the left side. and does not taste anything 478:1). afterwards, so that, after the completion of the meal, the taste of the meat of the Paschal sacrifice or the matzah will [remain] in one's mouth, for eating them is the mitzvah.

וְאַחַר כָּךְ נוֹטֵל יָדָיו וּמְבָרֵךְ בִּרְכַּת הַמָּזוֹן עַל כּוֹס שְׁלִישִׁי וְשׁוֹתֵהוּ. וְאַחַר כָּךְ מוֹזֵג כּוֹס רְבִיעִי וְגוֹמֵר עָלָיו אֶת הַהַלֵּל. וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר וְהִיא יְהַלְלוּךָ ה' כָּל מַעֲשֶׂיךָ וְכוּ'. וּמְבָרֵךְ בּוֹרֵא פְּרִי הַגָּפֶן וְאֵינוֹ טוֹעֵם אַחַר כָּךְ כְּלוּם כָּל הַלַּיְלָה חוּץ מִן הַמַּיִם. וְיֵשׁ לוֹ לִמְזֹג כּוֹס חֲמִישִׁי וְלוֹמַר עָלָיו הַלֵּל הַגָּדוֹל מֵ(תהילים קלו א) "הוֹדוּ לַה' כִּי טוֹב" עַד (תהילים קלז א) "עַל נַהֲרוֹת בָּבֶל". וְכוֹס זֶה אֵינוֹ חוֹבָה כְּמוֹ אַרְבָּעָה כּוֹסוֹת. וְיֵשׁ לוֹ לִגְמֹר אֶת הַהַלֵּל בְּכָל מָקוֹם שֶׁיִּרְצֶה אַף עַל פִּי שֶׁאֵינוֹ מְקוֹם סְעֵוּדָּה:

Afterwards, he washes his hands, before reciting grace (Hilchot Berachot 6:1). and recites the grace after meals over a third cup [of wine] 7:14. and drinks it., as mentioned in Halachah 7:10. The cup is drunk while reclining on the left side.Afterwards, he pours out a fourth cup and completes the Hallel over it, reciting upon it the blessing of song—i.e., "May all Your works praise You, God..." 10:7, quotes a difference of opinion on this matter. However, the Rambam chooses the blessing which is customarily recited after Hallel.This represents a change from the Rambam's statements in his commentary on the Mishnah, where he writes:"the blessing of song" - this is "Nishmat kol chay" until its conclusion. "May all Your works praise You, God..." until its conclusion is also called the blessing of song. If one joins the two together, it is praiseworthy.At present, we follow the custom of joining both blessings together. - recites the blessing, borey pri hagefen, [and drinks the wine]. Afterwards, he does not taste anything, with the exception of water, throughout the entire night.It is permissible to mix a fifth cup 118a, which states: "Rav Tarfon declares: 'On the fifth cup, he recites the great Hallel.'" (The accepted text of the Talmud states: "On the fourth cup...") and recite upon it "the great Hallel" - i.e., from "Give thanks to God, for He is good" until "By the rivers of Babylon." This cup is not an obligation like the other cups. quotes the Rambam's son, Rav Avraham, as relating that his father would always recite Psalm 136 after the Hallel prayers, and then conclude with the blessing without drinking a fifth cup. Accordingly, the Ma'aseh Rokeach concludes that although it is permissible to drink a fifth cup, it is not proper to do so.Likkutei Sichot, Vol. XXVII, suggests a different interpretation of this halachah, noting that the Rambam does not mention that the fifth cup is drunk. A fifth cup is mixed and placed on the table, and the "great Hallel" is recited over it. However, that cup should not be drunk. Thus, the fifth cup is not included as one of the four. Rather, it is a separate and independent obligation.The Vilna Gaon (see Ta'amei HaMinhagim 551) associates the fifth cup with the cup of Elijah. The Talmud concludes the discussion of many unresolved questions with the statement: תיקו. Literally, the term is a shortened form of the word תיקום, "let it remain". However, it is also interpreted as an acrostic for the expression תשבי יתרץ קושיות ואביעות - "The Tishbite (Elijah) will answer all questions and difficulties."Since the requirement of the fifth cup remains an unresolved question, the fifth cup is left for Elijah in the hope that he will come soon and resolve this question as well.The homiletic aspects of this comment notwithstanding, from a halachic perspective a differentiation must be made between the two. The fifth cup is of Talmudic origin and may be poured for each individual. In contrast, Elijah's cup is an Ashkenazic custom of later origin, and a single cup is used for the whole family. Indeed, they are mentioned by halachists in different chapters of the Shulchan Aruch: the fifth cup by the Ramah in Chapter 481 and Elijah's cup by the Chok Ya'akov in Chapter 480.One may complete the Hallel wherever one desires, even though it is not the place where one ate. until the conclusion of the grace after meals. However, once grace is concluded, no such problems exist.The Ra'avad does not accept this opinion and maintains that all four cups should be drunk in the same place. Hence, he does not allow a person to leave the home in which he begins the Seder until its conclusion. Nevertheless, the Ramah quotes the Rambam's view as halachah in Orach Chayim 481:1.

מָקוֹם שֶׁנָּהֲגוּ לֶאֱכל צָלִי בְּלֵילֵי פְּסָחִים אוֹכְלִים. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לֶאֱכל אֵין אוֹכְלִין גְּזֵרָה שֶׁמָּא יֹאמְרוּ בְּשַׂר פֶּסַח הוּא. וּבְכָל מָקוֹם אָסוּר לֶאֱכל שֶׂה צָלוּי כֻּלּוֹ כְּאֶחָד בְּלַיִל זֶה מִפְּנֵי שֶׁנִּרְאֶה כְּאוֹכֵל קָדָשִׁים בַּחוּץ. וְאִם הָיָה מְחֻתָּךְ אוֹ שֶׁחָסֵר מִמֶּנּוּ אֵיבָר אוֹ שָׁלַק בּוֹ אֵיבָר וְהוּא מְחֻבָּר הֲרֵי זֶה מֻתָּר בְּמָקוֹם שֶׁנָּהֲגוּ:

In a place where it is customary to eat roasted meat on Pesach night, one may eat. [However,] in a place where it is customary not to eat [roasted meat], 476:1 states that the accepted Ashkenazi custom is not to eat roasted meat on Pesach night. one should not eat it, 476:2 states that this prohibition refers even to the meat of calves or fowl, "any creature that requires slaughter." lest it be said: "this is the meat of the Paschal sacrifice."In is not lifted up while the passage concerning the Paschal sacrifice is recited, and, in some communities, certain restrictions are made concerning its preparation. all places, it is forbidden to eat a whole sheep that has been roasted in its entirety on this night, for it would appear as though one were eating sacrificial animals outside [the area prescribed for them]. If it has been cut in pieces, is lacking a limb, or one of the limbs attached to it has been boiled, 8:4. it is permitted in a place where [roasted meat] is customarily [eaten].

מִי שֶׁאֵין לוֹ יַיִן בְּלֵילֵי הַפֶּסַח מְקַדֵּשׁ עַל הַפַּת כְּדֶרֶךְ שֶׁעוֹשֶׂה בְּשַׁבָּת וְעוֹשֶׂה כָּל הַדְּבָרִים עַל הַסֵּדֶר הַזֶּה. מִי שֶׁאֵין לוֹ יָרָק אֶלָּא מָרוֹר בִּלְבַד. בַּתְּחִלָּה מְבָרֵךְ עַל הַמָּרוֹר שְׁתֵּי בְּרָכוֹת בּוֹרֵא פְּרִי הָאֲדָמָה וְעַל אֲכִילַת מָרוֹר וְאוֹכֵל. וּכְשֶׁיִּגְמֹר הַהַגָּדָה מְבָרֵךְ עַל הַמַּצָּה וְאוֹכֵל וְחוֹזֵר וְאוֹכֵל מִן הַמָּרוֹר בְּלֹא בְּרָכָה:

A person who does not have any wine (Magen Avraham 483:1). on the nights. of Pesach recites the kiddush on bread, 483:1 state that one must recite the al achilat matzah blessing before partaking of the matzah.The Ramah (and the other Ashkenazic authorities) suggest that in such an eventuality, one should use mead or other highly regarded beverages (חמר מדינה) for kiddush and the other three cups. as he would do on the Sabbath. [Afterwards,] he carries out all the [above] matters according to this order.. The commentators question whether the hands are washed a second time before partaking of the matzah again.A person who has no other vegetable besides bitter herbs: At the outset,. See Shulchan Aruch, Orach Chayim 475:2. he recites two blessings over the bitter herbs: borey pri ha'adamah and al achilat maror, and partakes of them. When he concludes the Haggadah, and ending with the blessing, asher ge'alanu. he recites the blessing over the matzah and eats it. Afterwards, he eats from the bitter herbs without reciting a blessing. (475:28) mentions other opinions which suggest reversing the order and first dipping the maror in charoset, and the second time in salt water. The Shulchan Aruch HaRav states that there is much controversy over this matter. Hence, one should try hard to find other vegetables to use for karpas and thus, avoid the issue.

מִי שֶׁאֵין לוֹ מַצָּה מְשֻׁמֶּרֶת אֶלָּא כְּזַיִת כְּשֶׁגּוֹמֵר סְעֻדָּתוֹ מִמַּצָּה שֶׁאֵינָהּ מְשֻׁמֶּרֶת מְבָרֵךְ עַל אֲכִילַת מַצָּה וְאוֹכֵל אוֹתוֹ כְּזַיִת וְאֵינוֹ טוֹעֵם אַחֲרָיו כְּלוּם:

A person who has only a single כזית of shemurah matzah: When he concludes [eating] his meal from matzah over matzah that has not been watched. The Shulchan Aruch, Orach Chayim 482:1, states that after the meal is begun, the maror should be eaten. which was not watched, will not be גסה אכילה, undignified eating. he recites the blessing, al achilat matzah, eats that כזית and does not taste anything afterward.

מִי שֶׁיָּשַׁן בְּתוֹךְ הַסְּעֻדָּה וְהֵקִיץ אֵינוֹ חוֹזֵר וְאוֹכֵל. בְּנֵי חֲבוּרָה שֶׁיָּשְׁנוּ מִקְצָתָן בְּתוֹךְ הַסְּעֻדָּה חוֹזְרִין וְאוֹכְלִין. נִרְדְּמוּ כֻּלָּן וְנֵעוֹרוּ לֹא יֹאכְלוּ. נִתְנַמְנְמוּ כֻּלָּן יֹאכְלוּ: סְלִיקוּ לְהוּ הִלְכוֹת חָמֵץ וּמַצָה:

A person who slept in the midst of the meal and then woke up, does not begin to eat again. 120b records a discussion between Abaye and Rabbah concerning this law.The Shulchan Aruch, Orach Chayim 478:2 quotes the Rambam's statements verbatim. The Ramah states that since the law is derived from the laws of the Paschal sacrifice, it applies only with regard to the consumption of the afikoman. However, if a person fell asleep in the midst of the meal beforehand, he may resume eating. This opinion is accepted by the later Ashkenazic authorities. [However,] if some members of a company slept in the middle of a meal, they may eat again., Chapter 178. If they all fell into a sound slumber and then awoke, they should not eat. If they all [merely] dozed, they may eat.