The pinnacle of the Passover holiday, the Seder night, holds a prominent place in Halakhic literature. This is not only due to its distinction from the rest of the festival regarding its primary mitzvah—in our time, the obligation to eat matzah (which is optional for seven days but obligatory on the first night)—but also due to the many laws, both biblical and rabbinic, that are unique to this night and have no application on the other days of the holiday.
In the Talmudic sources, most laws are concentrated in the chapter "Arvei Pesachim." In later halakhic works and responsa, these laws appear scattered among the general laws of Passover. However, we are spared the effort of organizing the primary laws of the first night, as we already possess a fixed and established order from the early sages: "Kadesh, Urchatz…"
This sequence is not the only format for the Seder. Several other versions were composed and organized, including six formats cited in Abudarham's work. However, the version universally accepted across the Jewish diaspora is that of "Kadesh, Urchatz." Some attribute it to Rashi; others suggest it originated from one of the Tosafists. We follow this order in our Seder.
The Seder Plate
The Seder plate is at the forefront of the Seder order. This plate is not mentioned in the Mishnah or Talmud, which refer simply to "they bring before him…" Nor is it mentioned among the Geonim, but it does appear in the writings of the Rishonim and the Shulchan Aruch.
The items arranged on the Seder plate are matzot, maror (bitter herbs), charoset, a vegetable (karpas), and two cooked foods. Each has specific laws associated with it.
The first four (matzot, maror, charoset, and karpas) are discussed in detail further on. The two cooked foods, whose source is in the Mishnah, serve as memorials: one for the Paschal offering and one for the festival offering of the 14th of Nisan, which accompanied the Paschal lamb.
The Talmud debates the precise nature of these two foods. The custom is to place a roasted shank bone (as a remembrance of the "outstretched arm") and an egg, called "be'ah" in Aramaic, symbolizing "the Merciful One desires to redeem us."
According to the leading custom, the shank bone should be roasted, as the Paschal lamb was roasted. Eating it on Seder night is prohibited lest it appear like eating sacrificial meat outside the Temple. Some cook it instead, and others argue that cooking is preferable precisely to avoid the appearance of a sacrifice.
The egg is commonly roasted or cooked and eaten during the meal.
Regarding the arrangement of the items on the Seder plate, some suggest following the rule "do not pass over mitzvot," meaning that the items to be consumed earlier should be placed closer. However, the dominant custom follows the Kabbalistic tradition of the Ari (Arizal), arranging them in two triangular formations ("segol" ): shank bone on the right, egg on the left, maror centered beneath them (first triangle); charoset beneath the shank bone, karpas beneath the egg, and chazeret (used for korech) beneath the maror (second triangle), all placed atop the three matzot.
The Vilna Gaon had a different custom regarding the plate's arrangement, which some communities follow.
Kadesh (Sanctification)
As Passover falls under the category of festivals, the Kiddush (blessing over wine) is, according to the Maggid Mishneh, a rabbinic obligation. On Shabbat, the Kiddush is a Torah commandment, while its recitation over wine is rabbinic. This was the ruling of the Magen Avraham, followed by most later authorities.
The Kiddush of Seder night has several halakhic distinctions from the Kiddush of Shabbat or other holidays. Chief among them is the timing: it must be recited neither too early nor too late. The prohibition of reciting it late is explained in a baraita in the Talmud, while the ban on reciting it early appears in later halakhic works.
Prohibiting an early recitation is more significant, as the Kiddush is the first of the Four Cups, which the Sages instituted to be drunk during the mitzvah—namely, after nightfall.
There is a debate among the Rishonim whether one must drink a whole cup or if the majority of a revisit (a quarter-log) suffices. The halakhic ruling is that the majority suffices, although some are stringent.
Unlike other Sabbaths and festivals, when one can fulfill Kiddush by hearing it from someone else, on Seder night, one must also personally drink the wine as part of the Four Cups.
The text of the Kiddush follows the format of a festival Kiddush, mentioning "Chag HaMatzot" and "Zman Cheiruteinu." A more extended version is found in Rav Saadia Gaon's siddur.
The Four Cups symbolize the expressions of redemption or other interpretations of rabbinic literature. One must sell their clothing or borrow money to obtain wine for the Four Cups. Even those for whom wine is physically harmful should try to fulfill this mitzvah.
Urchatz (Washing Hands)
This is not a mitzvah unique to Passover night. The general rule is that any food dipped in liquid requires hand washing. This rule applies since the karpas (vegetables) are usually dipped in salt water. The Talmud addresses this dipping specifically on the Seder night.
Therefore, a special hand washing was instituted before eating the karpas. While this is not always observed throughout the year, on Seder night, the custom is to be scrupulous about it to provoke curiosity in the children and prompt them to ask questions.
Karpas (Vegetable)
The first dipping is done with a vegetable to arouse the children's curiosity and encourage them to ask questions.
Karpas is generally parsley or another green vegetable, but technically, any vegetable suitable for dipping may be used. Some dip it in vinegar, others in salt water or another sharp condiment.
Ideally, one should eat less than a kezayit (olive-sized portion) to avoid questions about the after-blessing and the continuity of the blessing on the maror.
The Rishonim debate halakhically about what to do when no other vegetable is available besides the maror.
Yachatz (Breaking the Matzah)
Here, the middle matzah is broken in two. This custom is based on the verse describing "lechem oni" (the bread of affliction), which also plays on the word "oni" as "poverty"—people experiencing poverty eat broken bread.
According to some Rishonim, this act supplements the two loaves of lechem mishneh usually held at festivals. Thus, one ends up having two whole matzots and one broken one.
The middle matzah is customarily broken before reciting the Haggadah so that the phrase "This is the bread of affliction" can be said over a broken piece.
Magid (Telling the Story)
This is the central part of retelling the Exodus from Egypt and is recited over the second of the Four Cups.
The Rishonim debate whether to recite the blessing over wine ("Borei Pri Hagafen") again for the second cup. Most Ashkenazi communities do so, while some Sephardi communities rely on the blessing made over the first cup.
The Haggadah is recited over the second cup until the end of the blessing "Ga'al Yisrael" (He who redeemed Israel).
Rachtzah (Second Washing)
After the Haggadah, hands are rewashed, as is customary before a meal. Even though hands were washed earlier for karpas, this second washing is required due to possible interruption and because matzah, the "bread of affliction," will now be eaten.
Motzi Matzah (Blessing and Eating the Matzah)
Two blessings are recited: "Hamotzi lechem min ha'aretz" and "Al achilat matzah." There is debate among the Rishonim as to which matzah each blessing is recited over.
The custom is to hold all three matzots (two whole and one broken) during the "Hamotzi" blessing and then use only the top whole matzah and the broken one for the "Al achilat matzah" blessing.
To fulfill all opinions, one eats at least a kezayit from both.
Matzah must be eaten while reclining. If not, the obligation is not fulfilled, and one must eat again, this time while reclining, without repeating the blessing.
Maror (Bitter Herbs)
In Temple times, maror was biblically mandated and eaten with the Paschal offering. Today, without the Paschal lamb, its obligation is rabbinic.
The Mishnah lists five types of maror (e.g., lettuce, horseradish), with lettuce (chazeret) considered primary. All five are valid for use.
Most halakhic authorities rule that one must eat a kezayit of maror, based on the verse "they shall eat it with matzot and bitter herbs."
Maror is dipped in charoset—either to temper its sharpness or as a remembrance of the mortar used by the Hebrew enslaved people.
Maror is not eaten while reclining, as it symbolizes slavery.
Korech (The Sandwich)
Hillel would eat the Paschal lamb, matzah, and maror as a sandwich.
Today, we first eat matzah and maror separately, by the majority view of the sages, and then combine them in a sandwich without a blessing as a remembrance of the Temple practice "according to Hillel."
Some dip this sandwich in charoset. Most halakhic authorities state that korech must also be eaten while reclining.
Shulchan Oreich (The Meal)
At this point, the festive holiday meal is eaten.
There are varying customs regarding the consumption of roasted meat on Seder night due to concerns that it may resemble eating sacrificial offerings outside the Temple.
Most communities refrain from roasted meat for this reason. It is customary to eat eggs during the meal as a sign of mourning for the destruction of the Temple and because Passover and Tisha B'Av often fall on the same day of the week.
One may drink more wine during the meal but should not overindulge to avoid intoxication and disruption of the Seder's continuation.
Tzafun (The Afikoman)
"Afikoman" is a Greek term meaning dessert. During Talmudic times, the rule was "One should not have dessert after the Paschal lamb (afikoman)," meaning no other food was eaten after the lamb.
Today, in the absence of the Paschal offering, the afikoman is a kezayit of matzah eaten at the end of the meal in remembrance of the offering once consumed on a full stomach.
It is customarily eaten before midnight, according to most authorities.
Children often search for the hidden afikoman, and it is customary for parents to "redeem" it with gifts or promises.
After the afikoman, nothing is eaten or drunk except water to preserve its taste.
Baruch (Grace After Meals)
After the meal, Birkat Hamazon (Grace After Meals) is recited over the third cup of wine. There is a special emphasis on forming a zimun (quorum) on Seder night.
Wine should not be drunk between the third and fourth cups to avoid intoxication and preserve the taste of the afikoman.
Reciting "Shefoch Chamatcha" is customary before pouring the fourth cup, a symbolic prayer for divine justice against Israel's enemies.
Hallel and Nirtzah
The Seder night is sanctified as a festival night, and thus, Hallel is recited in praise of the Exodus.
Hallel is divided into two parts: the first before the meal (over the second cup) and the second after the meal (over the fourth cup).
Hallel's conclusion is followed by the "Song of Praise." Some say this is "Yehalelucha," others "Nishmat Kol Chai," and many say both.
Some choose to recite the Hallel publicly in synagogue earlier to avoid interrupting the Haggadah with a separate blessing over the Hallel.
After the fourth cup, only water is permitted to avoid disrupting the taste of the afikoman.
The night is called "Leil Shimurim" (a night of protection), and many communities refrain from saying additional protective prayers, trusting that the night is already divinely guarded.
It is customary to leave the door open and pour a cup for Elijah the Prophet, symbolizing faith in the coming redemption.
