Night of the Seder

The night of the Seder, also called in the verse "night of watching" (Leil Shimurim), is the night of the first Yom Tov - and outside of Israel also the second - of Pesach. On this night there are four mitzvot from the Torah: 1. Telling the story of the Exodus from Egypt 2. Eating the Pesach sacrifice 3. Eating matzah 4. Eating maror. According to some opinions, reciting Hallel is also included. Besides these, there are also mitzvot from the Rabbis such as drinking four cups of wine and eating maror in our times, and many additional customs such as reclining, eating dipped foods, and more.

The fulfillment of these mitzvot is done according to the ordinance of the Sages in a special order detailed at length in the last chapter of Tractate Pesachim, and in our times according to what is explained in the Shulchan Aruch. This night is called "Leil HaSeder" (Night of the Order) because of this order.

Preparations for the Night of the Seder

The custom of the Rebbe's household is to begin the first Seder immediately after the evening prayer, for the sake of the children so they don't fall asleep, and not to extend it too long, and in order to eat the afikoman before midnight. However, during the second Seder, they would conduct it late at night and the Rebbe would elaborate on explaining the Haggadah and on matters of Torah and awakening to divine service. They do not have the custom to wear a kittel (white robe) for the Seder. Also, they are not particular about which direction one's seat should face.

On the Rebbe's Seder table, the wine was in silver pitchers (and the Rebbe himself used a glass bottle wrapped in a paper bag that stood next to him). But there were no silver vessels for decoration or simply "beautiful vessels" that were not needed for the meal. The Tzemach Tzedek told his daughter-in-law Rebbetzin Rivkah (wife of the Maharash) that on Pesach one should place all the silver and gold vessels of the house on the table, as a reminder of the great wealth that was present during the Exodus from Egypt.

On the night of Pesach, before conducting the Seder, it is a mitzvah to distribute toasted grains and nuts to the children. This is so they will notice something different and ask "Why is this night different from all other nights?" and through this we also fulfill the Torah commandment of rejoicing on Yom Tov. For this reason, one should buy clothes and jewelry for women on Yom Tov according to one's financial means.

When the Rebbe conducted the Seder in the home of Rabbi Yosef Yitzchak, the silver Seder plate of the Alter Rebbe stood on the table.

In the center of the table, they place a cup designated as "Elijah's Cup." By the Rebbe, it was a large cup (like a tea cup) made of clear glass (larger than the cups for the four cups).

The Seder Plate

A cover for matzot according to Chabad custom. The Seder plate is customarily arranged when returning from the synagogue. The Rebbe arranged the plate while standing, and before performing an action in arranging the plate, he would read (quietly) the words connected to that action and then perform it. For example, first saying the words "the shank bone on the right" and then placing the shank bone, etc.

They are also particular that there should be a "plate" for everyone above the age of Bar Mitzvah, and it is also good to place a plate for minors for educational purposes. At the Rebbe's Seder, throughout the entire Seder his cup remained to the right of the plate.

In the Rebbe's house, they would arrange the matzot on a cloth and not on a plate, except for the Rebbe who arranged the matzot on a silver tray.

Details of the Seder Plate

Matzot: For the "mitzvah of eating matzah" on the night of the Seder, one should prepare three matzot for each participant (above the age of Bar Mitzvah). And additional matzot for the other participants. The matzot should be folded slightly, and there should be a separation between each matzah using a cloth.

Zeroa (Shank bone): In memory of the Pesach sacrifice that was eaten when the Temple existed, it is customary to roast the shank bone before the holiday, and if one did not roast it, one should not roast it on the holiday itself, but should place cooked meat instead. It is customary to take the zeroa from the neck of a fowl, and likewise not to eat the zeroa on the night of the Seder and even in the days following, so that it does not resemble the Pesach sacrifice. Rabbi Yosef Yitzchak and Rabbi Shalom Dov Ber would remove most of the meat from the zeroa.

Egg: In memory of the festival sacrifice. One should take a hard-boiled egg, and it is permissible to boil it on the night of the holiday. The Rebbe would make sure that the shell of the egg would not break.

Maror: In memory of the bitter herbs that were with the Pesach sacrifice. We take lettuce (which must be clean from insects) and horseradish. The Rebbe would not eat the "stalks" of the lettuce.

Charoset: A mixture of apples, pears, nuts, and red wine (in memory of the plague of blood) and is eaten as a remembrance of the mortar. The Rebbe would pour the red wine only before eating the maror.

Karpas: Onion or potato. Karpas is an acronym for "60 Perach" (60 crushing labor), meaning that 600,000 of the children of Israel performed crushing labor. In the Rebbe's notes, it is mentioned that they would take an onion, but due to the weakness of the generations, they would take a potato instead, although the Maharash was not pleased with this.

Arranging the Seder Plate

The Chabad custom in arranging the Seder plate follows the custom of the Arizal, where the plate is arranged in an order that alludes to the ten sefirot: The three matzot are placed on top, and they correspond to the sefirot of Chochmah, Binah, and Daat. On the right side at the top, the zeroa is placed, which corresponds to Chesed, and on the left side the egg, which corresponds to Gevurah. In the middle, the maror is placed, corresponding to Tiferet. Below them on the right side, the charoset is placed, corresponding to the sefirah of Netzach, and on the left side karpas, which corresponds to the sefirah of Hod. At the bottom in the middle, an additional maror is placed, which corresponds to the sefirah of Yesod, and the plate itself corresponds to the sefirah of Malchut.

Signs of the Seder

Kadesh

The Seder night begins with Kiddush, where each participant makes Kiddush for themselves, since this is the first of the four cups that should be drunk on this night. One should drink while reclining and not make an after-blessing following the drinking. As with every holiday, one should add the blessing of 'Shehecheyanu' during Kiddush, however, one who forgot still fulfills their obligation.

On the Seder night, there is also a mitzvah to seek out red wine, and it is preferable to take quality wine that is not cooked and has no mixture at all. Our Rebbeim would use a cup without a stem, and it is proper to use a silver cup. The Shulchan Aruch states that it is good to have someone else pour the wine as a sign of freedom, however, our Rebbeim did not follow this custom.

When a holiday falls on Saturday night, we make Kiddush according to the order of blessings with the mnemonic "Yaknehaz": Wine (blessing over the wine), Kiddush (blessing of "who has chosen us"), Ner (blessing of "who creates the lights of fire" - looking at the candles on the table without moving them from their place, and without looking at the fingernails or palms. No blessing is made over spices), Havdalah (blessing of "who distinguishes between holy and holy"), Zman (Shehecheyanu blessing). Women and girls who blessed "Shehecheyanu" when lighting candles, even if they make Kiddush themselves, should not recite it now.

Urchatz

After Kiddush we eat "Karpas," and since it is a vegetable dipped in liquid, and the Sages established that one should wash hands before eating food dipped in liquid, we wash before eating it, but without a blessing, since this is subject to dispute. Some commentators say that the hand washing before eating Karpas is also meant to arouse the curiosity of children. When washing, hold the vessel in the right hand and fill it with water, then transfer it to the left hand and pour three times on the right hand, then return it to the right hand and pour three times on the left hand, and dry the hands thoroughly.

The Rebbe does not have someone else wash his hands for him, nor is the water brought to him, rather he rises from his place and washes his hands in the kitchen adjacent to the room where they are gathered.

Karpas

We take less than a kezayit of "Karpas," dip it in salt water (the Rebbe used to dip three times) and recite the blessing "Borei Pri Ha'adamah," intending to also fulfill the obligation for Maror. Eating Karpas in this manner is done to arouse the children's curiosity and prompt them to ask questions.

Yachatz

We take the middle matzah and divide it in two, and hide the larger piece, returning the smaller piece, ensuring it contains a kezayit for eating matzah. The Gemara explains that this is because it is written: "Seven days you shall eat matzot, bread of affliction" and this is how the poor eat. Our Rebbeim would divide the matzah into five pieces and hide it between the pillows, and would also hide their sons' matzah. In Chabad, it is not customary for children to steal the Afikoman.

Telling the Story of the Exodus

It is a Torah commandment to read the story of the Exodus from Egypt, the main mitzvah is to tell it to children, but even if there are children, it is a mitzvah to tell the story.

The Rebbe explained that what is special about telling the story of the Exodus on the Seder night, compared to the rest of the year, is: a. It needs to be spoken. b. In narrative form, not just remembrance. c. As an answer to a question.

We read the story of the Exodus from the Passover Haggadah, and it should be read aloud but with awe and reverence. Neither the Rebbe nor the Previous Rebbe (Rayatz) would sing during the recitation of the Haggadah (only if waiting for something, singing was permitted). We begin the "Maggid" portion with "Ha Lachma Anya":

"This is the bread of affliction that our fathers ate in the land of Egypt. All who are hungry, let them come and eat; all who are needy, let them come and celebrate Passover. Now we are here; next year may we be in the land of Israel. Now we are slaves; next year may we be free people."

While reciting this, we uncover the three matzot.

Mah Nishtanah

Our custom is that before asking the Four Questions, the questioner begins:

"Tateh, ich vel bei dir fregen fir kashes" (In Hebrew: "Father, I will ask you four questions").

Even one who has no father asks in this format: "Father, I will ask you four questions." Adults also ask the questions (after the children have asked), in the same format. Before each question, the questioner emphasizes its number: "The first question is," "The second question is," etc. The order of the questions is: dipping, matzah, maror, reclining. "This night - maror," we do not say "all maror," because we eat other vegetables in the first dipping.

In Chassidic Teaching

The Rebbe brings in the book "Hayom Yom" the explanation of the Rebbe Rashab for "Mah Nishtanah" according to Chassidut:

Why is this night different from all other nights - How is this exile (exile is compared to night) the last one, different from all the exiles that the Jewish people have experienced?

On all nights we do not dip even once - In all exiles there was cleansing (dipping in the sense of purification) of the soul but not completely. On this night twice - In this exile the cleansing is final for both the soul and the body.

On all nights we eat chametz or matzah - In all exiles we had both a divine soul and an animal soul (chametz and matzah). On this night all matzah - But in the redemption there will only be matzah because impurity will be completely nullified.

On all nights we eat other vegetables - Vegetables allude to jealousy (as it is written, whoever is jealous turns green) and in previous exiles there was much jealousy throughout the world. On this night all maror - But in the last exile, jealousy is greater, even among the righteous.

On all nights we eat either sitting or reclining - Sitting and reclining allude to two ways of serving God, one that leads to spreading pleasure and a higher level that leads to essential pleasure. In exile, some reach higher levels and some less. On this night we all recline - In the redemption, everyone will reach the sublime level in the service of God.

Continuing the Haggadah Reading

After reciting "Mah Nishtanah," the Seder plate is returned. Before saying "Vehi She'amdah," it is customary to cover the matzot, and only then raise the cup, and this section should be recited standing. After saying it, the cup is put down and the matzot are uncovered again. Even when the Rebbe himself finished saying "Vehi She'amdah," he would not put down his cup until the reader of the Haggadah had finished the passage aloud.

Afterwards, we read in the Haggadah about the Four Sons, about the descent of the Jewish people to Egypt and their enslavement, and about their departure from there.

We pour wine into a broken vessel when saying "Blood and fire and pillars of smoke," and after that ten times at the Ten Plagues, and another three times at "Detzach Adash Be'achav." One should not pour on the side of the table and should not pass the vessel over the table.

When pouring, one should intend "that the cup is the secret of Malchut, and pours from the wine within it - the end of anger and wrath in it - through the power of Binah into a broken vessel, the secret of the kelipah called 'cursed.'" According to the Rebbe, these intentions are relevant to many, and therefore the Alter Rebbe included them in his siddur. The wine remaining in the cup after pouring becomes "the secret of wine that gladdens," so one should not pour it out but add more wine to fill the cup.

One should not interrupt during the saying of "Dayenu," and in the section "Rabban Shimon ben Gamliel" when saying the words "matzah umaror" - the Rebbe would look at the species on the plate. When saying the words "Pesach shehayu," the Previous Rebbe would not look at the shank bone. When saying "Matzah zo she'anu ochlim" - the custom is to hold the second and third matzot [the middle and bottom ones] (through the cloth covering them) until the second "Al shum." And when saying "Maror zeh she'anu ochlim" - the custom is to place both hands on the maror and the korech until the second "Al shum" (when saying "Maror zeh" - the Rebbe would hold the maror in his right hand and the chazeret in his left hand). When saying "Lefichach anachnu chayavim lehodot" - one should cover the matzot and raise the cup, holding it until finishing "venomar lefanav halleluyah." Then place it on the table and say the beginning of Hallel, "Halleluyah hallelu" and "Betzet Yisrael," and raise the cup again for the blessing of "Asher ge'alanu," from the beginning of the blessing to its end (which is said sitting, as a way of freedom).

He blesses "Borei Pri Hagafen" while sitting, and drinks the entire cup at once while reclining.

Rachtzah

After completing "Maggid," we go to wash our hands for eating matzah. Before "Rachtzah," the Rebbe would quietly study all the laws related to eating matzah and maror - which appear in the Haggadah from "Rachtzah" to "Korech." The Rebbe would also go himself to wash his hands and not have someone else wash them for him.

Motzi

After washing hands, we take the two matzot (the top and bottom) and bless over them "Hamotzi." The Rebbe would take all three matzot, bless over them, then drop the middle one and eat from the other two.

Matzah

After blessing "Hamotzi," he blesses "Matzah" which is: "Blessed are You, Hashem our God, King of the universe, who has sanctified us with His commandments and commanded us concerning eating matzah," and takes a kezayit from the top and bottom matzah and eats. While blessing, one should also intend for the "Korech" and the "Afikoman."

One should not dip the matzah in salt because of the preciousness of the mitzvah, and each kezayit should be eaten separately. The Rebbe, however, would eat both matzot together. One should eat the matzah within the time of "kedei achilat pras" (the time it takes to eat half a loaf), but should not eat it as "gross eating" and in hindsight it is permissible to pause slightly.

It is also customary for all household members to bless and eat the matzah.

The mitzvah of eating matzah is stated in the Torah where it is written: "In the evening you shall eat matzot."

Measure of a kezayit of matzah

The Rebbe writes in a letter regarding the measure of a kezayit of matzah on the Seder night - "Regarding measurements - see the book Shiurei Torah (by Rabbi Na'eh - Jerusalem, 1947), which explains the Chabad approach to this." In Shiurei Torah, the measure of a kezayit is explained, and regarding matzah and the after-blessing, he concludes that the measure is 28.8 grams.

Maror

Afterwards, we eat a kezayit of maror dipped in charoset (the lettuce and charoset combine together for the required amount) and bless: "Blessed are You, Hashem our God, King of the universe, who has sanctified us with His commandments and commanded us concerning eating maror," and we should also intend for the "Korech."

One should chew the maror to feel its bitterness and not swallow it whole. The Rebbe would additionally eat charoset without maror.

The Mishnah lists five types of maror: chazeret, ulshin, tamcha, charchavina, and maror. The Gemara states that lettuce is the most preferred type, since its name hints that God had mercy on us, but because the bitter taste is not felt in lettuce, we also add horseradish (tamcha).

Korech

We take two kezayit of matzah from the bottom one and place "maror" inside, dip the maror in charoset and say: "This is what Hillel would do at the time of the Temple. He would sandwich Pesach, matzah and maror and eat them together while reclining. As it is said: 'They shall eat it with matzot and bitter herbs.'" We eat it within "kedei achilat pras" while reclining and without interrupting with speech.

The Gemara relates that there was a dispute between Hillel and the Sages about how to eat. Hillel held that the matzah and maror should be eaten together because it says "with matzot and bitter herbs they shall eat it," while the Sages held that each item should be eaten separately. Since the law was not conclusively decided, we follow both opinions, eating the matzah and maror separately and then both together. Therefore, one should also be careful not to speak from the time of eating the matzah until the completion of the "Korech."

Shulchan Orech

Afterwards, we eat the meal and there is no need to recline. In the Alter Rebbe's siddur it states: "Eat and drink as needed." The Rebbe commented on this: "And one could say that it teaches us two things: 1) That one should eat enough, so that the Afikoman will be eaten when satisfied (since it is in memory of the Pesach offering that was eaten when satisfied). 2) That one should not eat more than needed, so that eating the Afikoman will not be gross eating."

We begin the meal by eating an egg dipped in salt water. The Rebbe would dip three times. The reason for eating the egg is because it is a reminder of the destruction of the Temple. According to another reason, it is a reminder of the chagigah offering.

It is permissible to drink wine but not to say "L'chaim." However, one should not eat roasted meat for fear that it might appear as if one is eating the Pesach offering.

One should be careful during the meal regarding "gebrokts" (matzah soaked in liquid).

Tzafun

One should eat the Afikoman before midnight, and should eat two "kezayit" portions, in remembrance of the Pesach offering and in remembrance of the matzah. In a pinch, one can eat one "kezayit," and should eat it within "kedei achilat pras." One should not eat or drink afterward so that the taste of the matzah remains in the mouth.

One should also eat the Afikoman when satisfied, similar to the Pesach offering, being somewhat full but still wanting to eat more. However, someone who does not want to eat and is eating only because they are forced to, it is not considered as if they have eaten.

Similar to the Pesach offering, it should be eaten in one house.

There are communities where it is customary for children to steal the Afikoman, but our Rebbeim rejected this custom.

After eating the Afikoman, one should not eat anything until morning so that the taste of the matzah remains, but one may drink water if necessary.

Barech

After the meal, we recite the Grace After Meals, but first prepare "Elijah's cup" and prepare another cup over which we bless during Grace After Meals. For the final water (washing fingertips), we wash only the tips of the fingers, but do not pass the hands over the lips (due to concern for "gebrokts" - and this is practiced throughout the seven days of Passover). It once happened that they wanted to serve the final water in a silver vessel and the Rebbe Rayatz refused.

In the Grace After Meals, we also add "Ya'aleh v'Yavo" and on Shabbat "Retzeh."

After completing the blessing, we open the door and if it is a weekday, we go out with candles, and say:

"Pour out Your wrath upon the nations that do not know You, and upon the kingdoms that do not call upon Your name. For they have devoured Jacob and laid waste his habitation. Pour out Your indignation upon them, and let Your fierce anger overtake them. Pursue them in anger and destroy them from under the heavens of Hashem." — Psalms 79:6-7, Psalms 69:25, Lamentations 3:66.

The Rebbe Rashab once told his son the Rebbe Rayatz: "Especially at the time of opening the door - do not ask for material things, ask for spiritual things."

Hallel

We continue with the recitation of "Hallel" that we began at the end of "Maggid," and we say "Hallel Hagadol," "Nishmat," and "Yishtabach." Unlike the rest of the Haggadah, the Rebbe would say these sections aloud.

The verses: "Give thanks to Hashem for He is good, let Israel say, let the house of Aaron say, let those who fear Hashem say, please Hashem save us, please Hashem make us successful" should be said with three people together, but in hindsight, an individual fulfills the obligation alone.

Nirtzah

We drink the fourth cup while seated, and afterward proclaim "Next year in Jerusalem," and return the wine to the bottle while singing the melody of "E-li Ata."

There are those who recite poems afterward, but this is not the custom in Chabad. In the early years of the Rebbe's leadership, explanatory material for holidays was printed, and they asked the Rebbe what people would say about the fact that the Passover Haggadah did not include the poem "Chad Gadya." The Rebbe answered: The Rebbe, my father-in-law, held the view that the world should follow Lubavitch, and not Lubavitch follow the world.

The Four Cups

Expanded topic - Four Cups This section is incomplete. Please contribute to ChabadPedia and complete it. There may be more details in the discussion page.

After the Seder

It is not customary to recite Shir HaShirim (Song of Songs) after the Seder. The Rebbe writes: "There are those who have the custom to say and read Shir HaShirim... at specific times throughout the year. According to Chabad custom - we do not recite it... with the exception that some have the custom to recite Shir HaShirim on the Seder night, especially on the second night - as my father used to do."

From the year 5711 (1951) until 5730 (1970), after the Seder (on the second night), the Rebbe would customarily hold a farbrengen (gathering) in the synagogue (of course - without drinking "l'chaim").

A person is obligated to engage in the laws of Pesach and in the story of the Exodus from Egypt all night, and to tell of the miracles and wonders that the Holy One, blessed be He, performed for our forefathers, until sleep overtakes them. The Rebbe Rayatz related that when we were young married men, we would stay awake all night on Pesach. On Pesach night, the gates are open, and one can receive much.

It is customary to recite only the Shema and the blessing of "HaMapil" on this night, but not the other things that are customarily recited on other nights - because this night is a night that is protected from harmful forces (outside of Israel, on the second night, one recites the bedtime Shema as usual, as on any other holiday).

Eating and Drinking After the Afikoman

This section is incomplete. Please contribute to ChabadPedia and complete it. There may be more details in the discussion page.

In Chassidic Teachings

The Rebbe explains that the order of the Haggadah was written in such a way as to answer the child's questions. It begins with "Ha Lachma Anya" (This is the bread of affliction) to answer the reason why there is still another redemption after the redemption from Egypt, and that is because we are still in exile. However, the redemption from Egypt opened the doorway for the redemptions that would follow, a point that is expanded upon further in the Haggadah, that the redemption from Egypt could have been the final one, but since we did not merit it and were immersed in impurity, "Hashem took us out from there with a strong hand" - corresponding to the attribute of judgment. The reason we were immersed in impurity in Egypt was because the Egyptians "vayare'u otanu" - they became our friends.

This also explains the statement in the Haggadah, "We begin with disgrace and conclude with praise," as initially we left Egypt through divine intervention from above when we were not worthy of it, but only due to the Holy One, blessed be He, did we leave. However, in the end comes the "praise" which is from the service from below - "the Temple to atone for our sins."

And through telling the story of the Exodus from Egypt, we merit the true and complete redemption.

External Links

• The Rebbe, Sha'arei HaMoadim - Pesach
• Fascinating video: Rabbi Ofen with a moving description of the Seder night with the Rebbe, on the website 'Lachluchiut Geulati'
• Fascinating documentation: Chassidim share about the Seder night with the Rebbe

See Also

• Model Seder
• Public Seder Night

Further Reading

• Chassidic Pesach