Editing Night of the Seder (section)

== 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.

==== Maggid ====

==== 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":<blockquote>"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."</blockquote>While reciting this, we uncover the three matzot.

==== Mah Nishtanah ====
Our custom is that before asking the Four Questions, the questioner begins:<blockquote>"Tateh, ich vel bei dir fregen fir kashes" (In Hebrew: "Father, I will ask you four questions").</blockquote>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:<blockquote>"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. </blockquote>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.