{"id":359,"date":"2022-01-07T06:00:55","date_gmt":"2022-01-07T06:00:55","guid":{"rendered":"https:\/\/www.star-k.org\/articles\/?p=359"},"modified":"2026-03-31T19:35:59","modified_gmt":"2026-03-31T19:35:59","slug":"pesach-seder","status":"publish","type":"post","link":"https:\/\/www.star-k.org\/articles\/articles\/seasonal\/pesach\/app\/359\/pesach-seder\/","title":{"rendered":"Halachos of the Pesach Seder"},"content":{"rendered":"\n

UPDATED March 31, 2026<\/p>\n\n\n\n

Download PDF of Article<\/a><\/div>
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The following contains halachic<\/i> guidance concerning some of the common issues that arise when conducting a Pesach Seder<\/em>. In particular, it discusses preparation for the Seder<\/em>, the four cups of wine, and the obligation to eat matzah, Maror, Koreich<\/i> and Afikomen. This is by no means comprehensive. For a more comprehensive guide, see HaSeder HaAruch<\/i> by Rabbi Moshe Yaakov Weingarten (three volumes, 1431 pages).<\/p>\n\n\n\n

Preparations for the Seder<\/h2>\n\n\n\n

A person should complete all of the necessary preparations for the Seder <\/em>on Erev Pesach to enable him to start the Seder <\/em>without delay.1<\/a><\/sup><\/span> (If Erev Pesach falls on Shabbos, he cannot prepare for the Seder <\/em>on Erev Pesach since he may not prepare for Yom Tov on Shabbos.)<\/p>\n\n\n\n

The following preparations should be made prior to Yom Tov:<\/b><\/p>\n\n\n\n

    \n
  1. If meat<\/b> or chicken will be eaten at the Seder<\/em>, it may not be roasted. Meat or chicken cooked with a quarter inch or more of water at the bottom of a pot is not considered to be roasted and may be eaten at the Seder<\/em>.2<\/a><\/sup><\/span><\/li>\n\n\n\n
  2. If horseradish<\/b> is being used for Maror<\/i>, it should be grated. 3<\/a><\/sup><\/span> If one forgot to do this, then he may grate it on Yom Tov if he employs a shinuy<\/i> and grates in an unusual manner, such as grating it onto the table rather than onto a plate.4<\/a><\/span><\/li>\n\n\n\n
  3. If lettuce<\/b> leaves are being used for Maror<\/i>, they should be checked to ensure that they are not harboring insects.5<\/a><\/sup><\/span> To check romaine lettuce leaves, one method is to separate the leaves, soak them in water, and then make a thorough leaf-by-leaf inspection. Any insects which are found must be removed. See here<\/a> for detailed checking instructions. Alternatively, he may use romaine stalks for Maror<\/i> instead of the leaves.6<\/a><\/sup><\/span> To do this, he should remove the leaves from the stalks and rinse them under a strong stream of water, while rubbing the stalks during the rinsing. No further checking is required.<\/li>\n\n\n\n
  4. Prepare the Karpas<\/i> vegetable<\/b> and the salt water<\/b> into which it will be dipped.7<\/a><\/sup><\/span> Any vegetable may be used for Karpas<\/i>, except those which may be used for Maror<\/i>.8<\/a><\/sup><\/span> However, the custom is to use celery,9<\/a><\/sup><\/span> radishes,10<\/a><\/sup><\/span> or cooked potatoes.11<\/a><\/sup><\/span><\/li>\n\n\n\n
  5. Prepare the charoses<\/i>.12<\/a><\/sup><\/span> The ingredients for charoses<\/i> typically include grated apples, almonds and other nuts,13<\/a><\/sup><\/span> cinnamon, ginger, and red wine.14<\/a><\/sup><\/span> The charoses<\/i> should have the texture of apple sauce.15<\/a><\/sup><\/span><\/li>\n\n\n\n
  6. The bone which will be used for the z\u2019roa<\/i> on the Seder <\/em>plate should be roasted over a fire, as was done to the Korban Pesach<\/i>.16<\/a><\/sup><\/span> Some people first boil the z\u2019roa<\/i> and then singe it over a flame.17<\/a><\/sup><\/span> It is preferable to use the forearm of an animal or bird, which is the z\u2019roa<\/i> bone.18<\/a><\/sup><\/span> The equivalent limb of a chicken is the part of the wing that is directly attached to the body.19<\/a><\/sup><\/span> The z\u2019roa<\/i> must have some meat on the bone.20<\/a><\/sup><\/span> It may not be eaten on Seder <\/em>night because we do not eat roasted meat at the Seder<\/em>.21<\/a><\/sup><\/span> The meat of the z\u2019roa<\/i> should ideally be eaten on the second day of Yom Tov, as it is not proper to dispose of the z\u2019roa<\/i> in an unfitting manner.22<\/a><\/sup><\/span><\/li>\n\n\n\n
  7. Boil and then roast the egg<\/b> to be used on the Seder <\/em>plate.23<\/a><\/sup><\/span> A person whose custom is to eat eggs at the Seder <\/em>meal should also prepare these eggs.24<\/a><\/sup><\/span><\/li>\n\n\n\n
  8. Open the wine<\/b> bottles to be used at the Seder<\/em>. In particular, wine bottles that have a screw cap should be opened before Yom Tov.25<\/a><\/sup><\/span> One should also open the boxes of matzah that will be needed for the first days of Yom Tov.26<\/a><\/sup><\/span><\/li>\n\n\n\n
  9. Children should rest<\/b> so that they will be awake during the Seder<\/em>.27<\/a><\/sup><\/span> If possible, adults should also rest.28<\/a><\/sup><\/span><\/li>\n\n\n\n
  10. Set the Seder<\/i> table<\/b> with elegant dishes and arrange the chairs which will be used for leaning.29<\/a><\/sup><\/span> Even though throughout the year one should minimize luxury as a zecher l\u2019churban<\/i>, on Seder <\/em>night it is appropriate to use the finest dishes available.30<\/a><\/sup><\/span> Some people have a custom that the husband arranges theKe’ara<\/i>.31<\/a><\/sup><\/span> There were gedolim<\/i> who insisted on personally setting the table for the Seder<\/em>.32<\/a><\/sup><\/span><\/li>\n\n\n\n
  11. Prepare the<\/b> Ke’ara<\/i>. There are differing customs as to the layout of the various components of the Ke’ara<\/i>. One prevalent custom is that of the Arizal<\/i>.33<\/a><\/span> According to this minhag<\/i>, beginning at the top of the Ke\u2019ara<\/i> is the z\u2019roa<\/i>, which is placed on the upper right side of the Ke\u2019ara<\/i>, and thebeitza<\/i> which is placed on the upper left side. The Maror<\/i> is placed in the middle of theKe\u2019ara<\/i>, with the charoses<\/i> underneath and to the right, and the karpas<\/i> underneath and to the left. The chazeres<\/i> is placed closest to the leader of the Seder<\/i>, at the bottom of theKe\u2019ara<\/i>. Three matzos<\/i> are placed either underneath or outside the Ke\u2019ara<\/i>,34<\/a><\/span> next to the z\u2019roa<\/i> andbeitza<\/i>.35<\/a><\/span><\/li>\n\n\n\n
  12. Another custom is that of the Rama.36<\/a><\/span> According to this minhag<\/i>, the karpas<\/i> and salt water are placed nearest the leader of the Seder <\/em>with the matzah above them, the maror<\/i> and charoses<\/i>above the matzah, and the beitza<\/i> and z\u2019roa<\/i> above them furthest from the leader of the Seder<\/em>. There are other customs regarding the arrangement of the items on the Ke\u2019ara<\/i>. The Gra37<\/a><\/span>and Maharal38<\/a><\/span> each have differing customs. A person should follow his own particular minhag<\/i>.Some have the custom to place a covering between each of the three matzos<\/i>, while others do not.39<\/a><\/span> The matzos<\/i> should be covered before Kiddush.40<\/a><\/span> Often, families that join together for the Seder have the custom of providing a separate Ke\u2019ara<\/i> for the head of each individual household.41<\/a><\/span><\/li>\n\n\n\n
  13. Make an Eruv Tavshilin<\/i>, if necessary<\/b>. One should take a baked item such as matzah and a cooked item42<\/a><\/span> such as fish, meat or an egg.43<\/a><\/span> He should hold the items44<\/a><\/span> and recite the text found in the Siddur. The Eruv Tavshilin<\/i> should not be eaten until all of the preparations for Shabbos are completed.45<\/a><\/span> It is customary to eat the Eruv Tavshilin<\/i> at Shalosh Seudos<\/i>.46<\/a><\/span><\/li>\n<\/ol>\n\n\n\n

    The Four Cups<\/h2>\n\n\n\n

    One is required to drink four cups of wine at the Seder<\/em>;47<\/a><\/span> women have the same obligation as men.48<\/a><\/span> If a person drinks four cups of wine in a row, he is not yotzei<\/i> this mitzvah.49<\/a><\/span> Rather, he must recite the Haggadah and drink each of the Arba Kosos<\/i> at the appropriate point.50<\/a><\/span> For this reason, he may not drink the fourth cup immediately after the third cup.51<\/a><\/span> A woman should make sure that she either recites the Haggadah herself or hears the leader of the Seder <\/em>recite the Haggadah, so that she will be able to drink the Arba Kosos<\/i>at the appropriate times.52<\/a><\/span><\/p>\n\n\n\n

    The cup should hold the measurement of a revi\u2019is<\/i> of wine.53<\/a><\/span> According to Rav Chaim Noeh, a revi\u2019is<\/i> is calculated at 86 cubic centimeters of wine (\u05d0\u05d9\u05e8\u05d8\u05de\u05d9\u05d2\u05d1 \u05e1\u05d5\u05db),54<\/a><\/span> which is equivalent to slightly less than 3 fl. oz. According to the Chazon Ish, it equals 150 cubic centimeters of wine (\u05df\u05d5\u05d2\u05d4 \u05e1\u05d5\u05db \u05d0\u05d9\u05e8\u05d8\u05de\u05d9\u05d2) which is equivalent to slightly more than 5 fl. oz.55<\/a><\/span> Based on the ruling of the Mishnah Berurah<\/i>, Rav Heinemann shlit\u201da<\/i>56<\/a><\/span> states that it is necessary to use a cup which holds 3.8 fluid ounces.57<\/a><\/span><\/p>\n\n\n\n

    Ideally, a person should drink arevi\u2019is<\/i> of wine.58<\/a><\/span> Some opinions state that if the cup holds more than arevi\u2019is<\/i> he should drink the entire cup;59<\/a><\/span> others dispute this.60<\/a><\/span> If it is difficult to drink an entire revi\u2019is<\/i> of wine, one should drink slightly more than half the cup.61<\/a><\/span> If a person has difficulty drinking four cups of wine, he should make sure that he has a cup that holds exactly a revi\u2019is<\/i> so that he will need to drink only slightly more than half arevi\u2019is<\/i>.62<\/a><\/span> For the fourth cup, he should either drink enough wine to be able to recite a bracha acharona<\/i> himself or have someone be motzi<\/i> him.63<\/a><\/span><\/i><\/p>\n\n\n\n

    It is preferable to drink the majority of the revi\u2019is<\/i><\/i>at one time.64<\/a><\/span> If a person cannot do so, he should at least drink the majority of the revi\u2019is <\/i><\/i>within kedei shti\u2019asrevi\u2019is<\/i>,<\/i><\/i>65<\/a><\/span> which is approximately half a minute.66<\/a><\/span><\/p>\n\n\n\n

    An alcoholic wine should be used for the Arba Kosos<\/em>.67<\/a><\/span> The wine can be diluted with grape juice.68<\/a><\/span>
    Rav Heinemann is of the opinion that the resulting mixture should contain at least 4% alcohol.    69<\/a><\/span> Therefore, wine which has 12% alcohol content can be diluted into \u2153 wine and \u2154 grape juice or water. Alternatively, it can be diluted into \u2153 wine, \u2153 grape juice, and \u2153 water.70<\/a><\/span> If a person cannot drink wine, then he can use grape juice for the four cups.71<\/a><\/span> If unable to drink pure grape juice, he may dilute it with water. The resulting mixture should contain at least 51% grape juice (i.e., up to 49% water.) \u2018Light\u2019 grape juice should not be further diluted. A person who will become incapacitated is not obligated to drink the Arba Kosos<\/em>.72<\/a><\/span><\/p>\n\n\n\n

    Red wine should be used for the Seder<\/em>.73<\/a><\/span> Throughout the year, it is preferable not to use cooked wine for Kiddush; the same is true for the Seder<\/em>.74<\/a><\/span> This is because uncooked wine tastes better than cooked wine.75<\/a><\/span> It is debatable as to whether pasteurized wine has the same status as cooked wine in this regard.76<\/a><\/span><\/p>\n\n\n\n

    A child who has reached the age of chinuch,<\/em> about five or six years old,77<\/a><\/span> should also be given Arba Kosos<\/em> to drink;78<\/a><\/span> however, it is not essential to do so.79<\/a><\/span> A child does not need to drink a full revi\u2019is<\/em> of wine or grape juice and should instead drink meloh lugmav<\/em>, the amount of wine he can hold in his cheeks.80<\/a><\/span> It is customary to give Arba Kosos<\/em> even to younger children, although they can be given a minimal amount of grape juice.81<\/a><\/span><\/p>\n\n\n\n

    When drinking the first cup, a person should have in mind that he is fulfilling the obligations of both Kiddush and the first of the Arba Kosos<\/em>.82<\/a><\/span><\/p>\n\n\n\n

    A man should drink the Arba Kosos<\/em> while leaning to his left side.83<\/a><\/span> If he did not lean while drinking the first, third or fourth kos<\/em> he should not drink that kos<\/em> a second time.84<\/a><\/span> If he did not lean while drinking the second kos,<\/em> he should drink another kos<\/em> during the meal while leaning to his left side.85<\/a><\/span><\/p>\n\n\n\n

    Matzah<\/h2>\n\n\n\n

    Both men and women are commanded by the Torah to eat matzah at the Seder<\/em>.86<\/a><\/span> A child who has reached the age of chinuch<\/i> should also be given matzah to eat at the Seder<\/em>.87<\/a><\/span><\/p>\n\n\n\n

    The matzos<\/i> being used for the mitzvah should be shmura matzos<\/i>. This is matzah that has been watched since the harvesting of the wheat to ensure that nothing has occurred which might cause it to become chometz<\/i>.88<\/a><\/span> Many people have the custom to use only hand-baked matzos<\/i> for this mitzvah; others use machine matzos<\/i>.89<\/a><\/span><\/p>\n\n\n\n

    A person must eat one kezayis<\/i> of matzah at the Seder<\/em>.90<\/a><\/sup><\/span> The Steipler Gaon91<\/a><\/sup><\/span> and Rav Dovid Feinstein zt\u201dl<\/i>92<\/a><\/sup><\/span> write that ideally one should eat \u2154 of a machine matzah or the equivalent volume of hand-baked matzah.<\/p>\n\n\n\n

    In 5780\/2020, Rav Heinemann conducted extensive testing to calculate the volume of Pupa Tzelem hand matzah equivalent to a kezayis.<\/i> He applied a waterproofing sealant to the matzos <\/i>and performed water displacement testing to determine their volume. It was determined that half of a Pupa Tzelem hand matzah contains the volume of matzah necessary for a kezayis<\/i>.93<\/a><\/span> Other brands of matzah may produce different results. In 2026, sample matzos were taken from a number of brands, and those matzos underwent 3D scanning to determine their volume. Rav Heinemann determined that the size of the matzos necessary for a kezayis <\/em>varies from brand to brand. The results for some of the common brands are noted here<\/a>.<\/p>\n\n\n\n

    The kezayis<\/i> of matzah should be eaten within the time span of kedei achilas pras<\/i>.94<\/a><\/span> The kezayis<\/i> should preferably be eaten within two minutes.95<\/a><\/span> If this cannot be done,<\/strong>96<\/a><\/span> it should at least be eaten within four minutes.97<\/a><\/span> A man should eat the matzah while leaning to his left side.98<\/a><\/span> If he did not do so, he should eat another kezayis<\/i> without another bracha while leaning to his left side.99<\/a><\/span><\/p>\n\n\n\n

    A person who has difficulty chewing may crush the kezayis<\/i> of matzah before eating it.100<\/a><\/span> If necessary, he may also soak the matzah in water to facilitate eating the kezayis<\/i>.101<\/a><\/span> When appropriate, a person with a medical condition which could be negatively impacted by consumption of this amount of matzah may eat a smaller portion of matzah. One should consult his rav as to whether he falls in this category. Measurements suitable for such individuals are listed here<\/a>.<\/p>\n\n\n\n

    After everyone at the Seder <\/em>has finished washing Netilas Yadayim<\/i> and returned to the table, the leader of the Seder <\/em>should take the three matzos<\/i> in front of him and recite the bracha of Hamotzi<\/i>.102<\/a><\/span> The top and bottom matzos<\/i>, which are both whole, will serve as the lechem mishneh<\/i>.103<\/a><\/span> If feasible, he should then set down the bottom matzah and recite the bracha of Al Achila<\/i>s Matzah<\/i> while holding the top and broken middle matzos<\/i>.104<\/a><\/span> He should then give each person at the Seder <\/em>a kezayis<\/i>, including within thekezayis<\/i> some of the top and middle matzos<\/i> over which the bracha has been made.105<\/a><\/span><\/p>\n\n\n\n

    A person should preferably chew thematzah without swallowing, until he has akezayis<\/i> of matzah in his mouth, and then swallow the kezayis<\/i> at one time.106<\/a><\/span> Regarding this, one may rely upon the more lenient measurements of a kezayis<\/i>, which is less than \u00bc of a matzah.107<\/a><\/span><\/p>\n\n\n\n

    People who find it impractical to swallow an entire kezayis<\/i> at one time should instead eat the kezayis<\/i> in the normal manner, which includes some of the top and broken middle matzos<\/i> over which the bracha has been made.108<\/a><\/span><\/p>\n\n\n\n

    The Shulchan Aruch<\/i> brings an opinion that one should eat a kezayis<\/i> from the top matzah followed by a second kezayis<\/i> from the broken middle matzah.109<\/a><\/span> However, a person who fulfills the requirement of eating a kezayis<\/i> by eating the size of half of a matzah is actually eating two kezaysim,<\/i> when calculated according to the more lenient measurements of a kezayis<\/i>.110<\/a><\/span> It is, therefore, sufficient to eat the size of half of a matzah in order to comply with the opinion that suggests eating two kezaysim<\/i>.111<\/a><\/span><\/p>\n\n\n\n

    Before eating, a person should have in mind that he is about to perform the mitzvah<\/i> of eating matzah.112<\/a><\/span> When reciting or hearing the bracha of Al Achilas Matzah<\/i>, he should also have in mind the eating of the Afikomen<\/i>.113<\/a><\/span><\/p>\n\n\n\n

    Maror<\/h2>\n\n\n\n

    Nowadays, in the absence of the Korban Pesach<\/i>, it is no longer a Torah requirement to eat maror<\/i> at the Seder<\/em>; however, there is a rabbinic obligation to do so.114<\/a><\/span> This obligation applies equally to men and women.115<\/a><\/span><\/p>\n\n\n\n

    Children who have reached the age of chinuch<\/i> should also be given maror<\/i> to eat, just like an adult.116<\/a><\/span><\/p>\n\n\n\n

    A person may use romaine lettuce for Maror<\/i>,117<\/a><\/span> although it must be checked before Pesach to ensure that it does not harbor insects.118<\/a><\/span> He may use either the leaves or the lettuce stalks for Maror<\/i>.119<\/a><\/span> The lettuce does not need to be bitter,120<\/a><\/span>although there is an opinion that the lettuce must have some element of bitter taste.121<\/a><\/span> Some people have the custom not to use lettuce for Maror<\/i>.122<\/a><\/span><\/p>\n\n\n\n

    Raw horseradish may also be used for Maror<\/i>.123<\/a><\/span> It is customary that people who use lettuce for Maror<\/i> put some horseradish on the lettuce, although it is not necessary to do so.124<\/a><\/span> There is no need to use a lot of horseradish for this.125<\/a><\/span><\/p>\n\n\n\n

    The maror<\/i> should be dipped into charoses<\/i>, and the excess charoses<\/i> shaken off.126<\/a><\/span> A person must eat a kezayis<\/i> of maror<\/i>.127<\/a><\/span> The amount of lettuce which will displace 25 cm\u00b3 of water would constitute a kezayis<\/i>, according to Rav Chaim Noeh.128<\/a><\/span> This is equivalent to slightly less than 1 fl. oz. According to the Chazon Ish129<\/a><\/span> and Rav Dovid Feinstein,130<\/a><\/span> one should take 1.1 fl. oz. of lettuce for Maror<\/i>. Rav Heinemann is of the opinion that a person should take 1 fl. oz. of lettuce.131<\/a><\/span> One large lettuce leaf or two large stalks displaces approximately 1 fl. oz. of water.132<\/a><\/span><\/p>\n\n\n\n

    The kezayis<\/i> of maror<\/i> should be eaten within the time span of kedei achilas pras<\/i>.133<\/a><\/span> The kezayis<\/i> should preferably be eaten within two minutes.134<\/a><\/span> If this cannot be done, it should at least be eaten within three135<\/a><\/span> or four minutes.136<\/a><\/span> One does not lean when eating the maror<\/i>.137<\/a><\/span><\/p>\n\n\n\n

    Koreich<\/i><\/h2>\n\n\n\n

    The leader of the Seder <\/em>should take the remaining bottom matzah and use it to give each person at the Seder <\/em>a portion of Koreich<\/i>.138<\/a><\/span> It is customary to prepare Koreich<\/i> with two pieces of matzah sandwiching some Maror<\/i>.139<\/a><\/span> The maror<\/i> could be dipped into charoses<\/i>, and the excess charoses<\/i> shaken off.140<\/a><\/span> Some have the custom not to dip the maror<\/i> into charoses<\/i> for Koreich<\/i>.141<\/a><\/span><\/p>\n\n\n\n

    A person should eat one kezayis<\/i> of matzah and one kezayis<\/i> of maror<\/i> for Koreich<\/i>,142<\/a><\/span> and measure the kezayis<\/i> of maror<\/i> as described in the “Maror<\/em>” section above.143<\/a><\/span> For the kezayis<\/i> of matzah, it is sufficient to take one half of the volume of matzah as described in the “Matzah” section above.144<\/a><\/span> Therefore, following the larger matzah measurement as described there, one should eat one half of the measurements noted in the Pesach Shiurim for Matzah & Wine <\/a>article on our site.145<\/a><\/span><\/p>\n\n\n\n

    Before eating Koreich<\/i>, one should recite the paragraph, “Zeicher l’Mikdash K’Hillel<\/em>.”146<\/a><\/span> Some suggest saying this paragraph after one has started to eat Koreich<\/i>.147<\/a><\/span> A man should consume Koreich<\/i> while leaning to his left side.148<\/a><\/span> If he did not do so, he does not need to eat another portion.149<\/a><\/span> From the time a person recites the bracha over the matzah until he eats the Koreich<\/i> portion, it is preferable not to discuss matters unrelated to the eating of the matzah, Maror, Koreich<\/i> and the Seder <\/em>meal.150<\/a><\/span><\/p>\n\n\n\n

    Afikomen<\/i><\/h2>\n\n\n\n

    The leader of the Seder <\/em>should give each person at the Seder <\/em>a kezayis<\/i> of matzah,151<\/a><\/span> including within the kezayis<\/i> some of the remaining half of the middle matzah.152<\/a><\/span> Ideally, he should take the same volume of matzah as was used for the initial eating of matzah at the Seder<\/em>.153<\/a><\/span><\/p>\n\n\n\n

    A man should eat the Afikomen<\/i> while leaning to his left side.154<\/a><\/span> If he did not lean and has not started Birchas Hamazon<\/i>, he should eat the Afikomen<\/i> a second time, providing that it is not too difficult for him to do so.155<\/a><\/span> If he has started Birchas Hamazon<\/i>, he should not wash and eat the Afikomen<\/i> again.156<\/a><\/span><\/p>\n\n\n\n

    Chazal debate as to whether the Afikomen<\/i> may be eaten all night long or by chatzos<\/i>, halachic<\/i> midnight. In order to fulfill both opinions, one must be careful to eat the Afikomen<\/i> before chatzos<\/i>.157<\/a><\/span> After eating the Afikomen<\/i>, one may not consume other food.158<\/a><\/span><\/p>\n\n\n\n

    Rav Moshe Feinstein zt\u201dl<\/i> states that according to both opinions of Chazal,<\/i> a person may not eat other food for the duration of the night.159<\/a><\/span> He also may not drink wine or fruit juice, with the exception of the remaining two cups of the Arba Kosos<\/i>;160<\/a><\/span> he may drink water161<\/a><\/span> or tea.162<\/a><\/span><\/p>\n\n\n\n

    It has been argued that, according to the opinion that the Afikomen<\/i> must be eaten by chatzos<\/i>, the prohibition against consuming additional food also ends at chatzos<\/i>.163<\/a><\/span> If so, when chatzos<\/i> is approaching and a person has not yet finished his meal, he may eat a kezayis<\/i> of matzah and verbally state the following: \u201cIf the correct opinion is that one may eat the Afikomen<\/i> until chatzos<\/i>, then this matzah should be regarded as the Afikomen<\/i>; however, if one has all night to eat the Afikomen<\/i>, then it should not be regarded as such.\u201d He may eat the matzah, wait until chatzos<\/i>, and then continue his meal. After the meal, he should eat another kezayis<\/i> of matzah and state the following: \u201cIf the correct opinion is that one has all night to eat the Afikomen<\/i>, then this matzah should be regarded as the Afikomen<\/i>; but, if the Afikomen<\/i> must be eaten before chatzos<\/i>, then it should not be regarded as such.\u201d164<\/a><\/span> However, Rav Moshe Feinstein rejects this position and states that the Afikomen<\/i> must simply be eaten before chatzos<\/i>.165<\/a><\/span><\/p>\n\n\n\n

    Conclusion of The Seder<\/h2>\n\n\n\n

    After eating the Afikomen<\/i>, the third cup of wine is poured and Birchas Hamozon<\/i> is recited. If there is a zimun<\/i> present, it is customary for the baal habayis<\/i> to lead the bentching<\/i>.166<\/a><\/span> After drinking the third cup, the Kos Shel Eliyahu<\/i> is filled;167<\/a><\/span> others fill it at the start of the Seder<\/em>.168<\/a><\/span> The fourth cup of wine is poured and held during the recital of Sh\u2019foch Chamoscha<\/i>;169<\/a><\/span> others pour the fourth cup after Sh\u2019foch Chamoscha<\/i>.170<\/a><\/span> It is customary to stand and open the door of the house for the recital of Sh\u2019foch Chamoscha<\/i>.171<\/a><\/span><\/p>\n\n\n\n

    The second portion of Hallel<\/i> is then recited. If three adult males are present, the pesukim<\/i> following, \u201cHodu l\u2019Hashem ki tov ki l\u2019olam chasdo<\/i>\u201d should be recited responsively as is done when Hallel<\/i> is said in shul, with the leader of the Seder <\/em>calling and the others responding. If no guests are present, the person leading the Seder <\/em>should initiate and his wife and children should respond.172<\/a><\/span> Nusach Sephard<\/i> concludes Hallel<\/i> at the beginning of the final paragraph \u201cYe\u2019halelucha<\/i>\u201d.173<\/a><\/span> Nusach Ashkenaz<\/i> recites the paragraph and conclude Hallel<\/i> at \u201cMe\u2019olam ve\u2019ad olam ata Keil<\/i>\u201d.174<\/a><\/span><\/p>\n\n\n\n

    Hallel<\/i> is followed by Perek 136<\/i> of Tehillim<\/i>, known as Hallel Hagodol<\/i>, which in turn is followed by the tefilla<\/i> of \u201cNishmas Kol Chai<\/i>\u201d. Nishmas<\/i> is recited until the start of the final sentence at the end of \u201cYishtabach<\/i>\u201d. Nusach Sephard<\/i> follows this with the \u201cYehalelucha<\/i>\u201d final paragraph of Hallel<\/i>;175<\/a><\/span> Ashkenazim conclude with the final bracha of Hallel<\/i>, \u201cMelech Me\u2019hulal Be\u2019tishbachos<\/i>\u201d.176<\/a><\/span> Some Ashkenazim conclude Yishtabach<\/i> with the usual bracha of \u201cMelech Keil Chei Ha\u2019olamim<\/i>.\u201d177<\/a><\/span><\/p>\n\n\n\n

    The fourth cup of wine is drunk, and a bracha acharona<\/i> is recited. If one drinks less than a revi\u2019is<\/i>, he cannot recite a bracha acharona<\/i> and should listen to someone else\u2019s recital. The tefilla<\/i> of Chasal Siddur Pesach<\/i> and the subsequent piyutim<\/i> are sung, ending with Chad Gadya<\/i>. L\u2019Shana Habaa B\u2019Yerushalayim<\/i> is recited at the end of the Seder<\/i>.178<\/a><\/span><\/p>\n\n\n\n

    One should discuss the events of Yetziyas Mitzrayim<\/i> and Hilchos HaPesach<\/i> until he falls asleep.179<\/a><\/span> However, if doing so will hamper his ability to daven the next day, he should go to bed.180<\/a><\/span> Some have the custom to recite Shir Hashirim<\/i> after the Seder<\/em>.181<\/a><\/span> <\/p>\n\n\n\n

    Krias Shema Al Ha\u2019mitah<\/i> after the Seder <\/em>consists of the first parsha<\/i> of Shema<\/i> and the bracha of Hamapil<\/i>.182<\/a><\/span> If one davened Maariv<\/i> before tzeis hakochavim<\/i> and did not repeat Krias Shema<\/i> after tzeis<\/i>, all three parshiyos<\/i> of Shema<\/i> should be recited.183<\/a><\/span><\/p>\n\n\n\n

    \n\n\n\n
    \n
    1<\/a>The following abbreviations have been used: M.B. \u2013 Mishnah Berurah, S.A. \u2013 Shulchan Aruch, S.H. \u2013 Sha\u2019ar HaTziyun, B.H. \u2013 Biur Halacha<\/i>. All citations to Shulchan Aruch<\/i> refer to section Orach Chayim<\/i>.
    1. S.A.<\/i> 472:1<\/div>\n
    2<\/a>. Heard from Rav Moshe Heinemann shlit”a<\/i>.<\/div>\n
    3<\/a>. See M.B.<\/i> 473:36; Rama<\/i> 495:1; M.B.<\/i> 495:10; S.H<\/i>. 495:12; B.H. <\/i>\u2018Miyhu<\/i>\u2019. M.B. <\/i>473:36 states that the Gra would not grate the Maror<\/i> until the start of the Seder, due to concern that it may lose its sharpness.<\/div>\n
    4<\/a>. See Rama<\/i> 504:1; M.B.<\/i> 504:11; M.B.<\/i> 504:19; S.H.<\/i> 504:33. See also Orchos Rabbeinu<\/i> vol. 2 page 73. If Pesach occurs on Shabbos, one must grate the Maror<\/i> on Erev Pesach; if he did not do so, he should prepare it in the manner prescribed by M.B.<\/i> 321:45.<\/div>\n
    5<\/a>. M.B.<\/i> 473:42.<\/div>\n
    6<\/a>. S.A.<\/i> 473:5.<\/div>\n
    7<\/a>. See Chayei Odom<\/i>, klal<\/i> 130 dinei haseder<\/i> b’ketzara<\/i> 1. See M.B.<\/i> 473:21 concerning the preparation of salt water on Shabbos.<\/div>\n
    8<\/a>. M.B.<\/i> 473:20.<\/div>\n
    9<\/a>. See Minhagei Maharil<\/i>, Machon Yerushalayim <\/i>edition, page 96; Teshuvos Chasam Sofer<\/i>, Orach Chaim<\/i> 132 quoting Rav Nosson Adler; Tosafos Yom Tov<\/i> Shabbos 9:5; Magen Avraham<\/i> 473:4; Chok Yaakov<\/i> 473:12; Chayei Odom<\/i> klal<\/i> 130 (129 in old editions) Haseder B’ktzara<\/i> #5.<\/div>\n
    10<\/a>. Kitzur<\/i> Shulchan Aruch<\/i> 118:2; Aruch HaShulchan<\/i> 473:10.<\/div>\n
    11<\/a>. Aruch HaShulchan<\/i> 473:10.<\/div>\n
    12<\/a>. M.B.<\/i> 473:47. See M.B.<\/i> 473:47; M.B.<\/i> 321:67; M.B.<\/i> 321:45 concerning the preparation of charoses<\/i> on Shabbos.<\/div>\n
    13<\/a>. See Rama<\/i> 473:5; M.B.<\/i> 473:49.<\/div>\n
    14<\/a>. Rama<\/i> 473:5; M.B.<\/i> 473:48.<\/div>\n
    15<\/a>. Heard from Rav Heinemann.<\/div>\n
    16<\/a>. S.A.<\/i> 473:4; M.B.<\/i> 473:28-29. See M.B.<\/i> 473:32 concerning roasting the z\u2019roa<\/i> on Yom Tov.<\/div>\n
    17<\/a>. See Magen Avraham<\/i> 473:8 quoting Maharil<\/i>; Piskei Teshuvos<\/i> 473:12 and footnote 58.<\/div>\n
    18<\/a>. S.A.<\/i> 473:4; M.B.<\/i> 473:27.<\/div>\n
    19<\/a>. Heard from Rav Heinemann. Pri Megadim siman<\/i> 473 Aishel Avraham<\/i> 7 writes that there are those who use the neck of a bird for the z\u2019roa<\/i>, although he does not know why.<\/div>\n
    20<\/a>. M.B.<\/i> 473:27.<\/div>\n
    21<\/a>. M.B.<\/i> 473:32.<\/div>\n
    22<\/a>. See M.B.<\/i> 473:32.<\/div>\n
    23<\/a>. S.A.<\/i> 473:4; M.B.<\/i> 473:32. M.B.<\/i> writes that if one does not intend to eat the egg on that day, then the egg cannot be roasted on Yom Tov and must be prepared before Yom Tov.<\/div>\n
    24<\/a>. See Rama<\/i> 476:2, that it is customary to eat a hard boiled egg at the start of the Seder meal.<\/div>\n
    25<\/a>. M.B.<\/i> 509:28. See also Igros Moshe<\/i>, Orach Chaim<\/i> 1:122 anaf <\/i>10; Minchas Shlomo<\/i> 1:91 section 12.<\/div>\n
    26<\/a>. See Shemiras Shabbos<\/i> Kehilchasa<\/i> 9:10-12.<\/div>\n
    27<\/a>. See S.A.<\/i> 472:1; Rashi<\/i> and Rashbam<\/i>, Pesachim<\/i> 109a.<\/div>\n
    28<\/a>. See Matteh Moshe siman<\/i> 600.<\/div>\n
    29<\/a>. S.A.<\/i> 472:2.<\/div>\n
    30<\/a>. M.B.<\/i> 472:6.<\/div>\n
    31<\/a>. See Chidah<\/i>, Moreh BeEtzbah siman<\/i> 206.<\/div>\n
    32<\/a>. See Haggadah Shel Pesach \u2018Chasam Sofer<\/i>\u2019 page 34; Haggadah Shel Pesach \u2018MiBeis Halevi\u2019 hosofos<\/i> page 64.<\/div>\n
    33<\/a>. Chayei Odom<\/i> siman<\/i> 130 kelalei haseder<\/i> b\u2019ketzara<\/i> 1; Kitzur Shulchan Aruch<\/i> 118:8; Be\u2019er Heiteiv <\/i>473:8; M.B.<\/i> 473:26; Aruch HaShulchan<\/i> 473:11.<\/div>\n
    34<\/a>. The Arizal<\/i>, quoted by Be\u2019er Heiteiv<\/i> 473:8 states that the Ke\u2019ara<\/i> should be \u2018on\u2019 the matzos<\/i>. Shulchan Aruch<\/i> HaGra\u201dz<\/i> 473:26 understands this to mean that the Ke\u2019ara<\/i> should be on top of the matzos<\/i>. In order to facilitate this, the Ke\u2019ara<\/i> is built with slots under the plate into which the matzos<\/i> can be inserted.<\/div>\n
    35<\/a>. Kaf HaChayim <\/i>473:58 understands the Arizal<\/i> to mean that the Ke\u2019ara<\/i> should be next to the matzos<\/i>.<\/div>\n
    36<\/a>. Rama<\/i> 473:4.<\/div>\n
    37<\/a>. Ma\u2019aseh<\/i> Rav<\/i> 187.<\/div>\n
    38<\/a>. Haggadah<\/i> Shel<\/i> Pesach<\/i> attributed to the Maharal<\/i> page 41. However, it has been argued that the work is a forgery and was not written by the Maharal<\/i>. See the essay of Rav Avrohom Benedict in the journal Moriah, Sivan<\/i> 5745. Rav Benedict points out that in the Maharal<\/i>\u2019s sefer Gevuros Hashem<\/i>, which extensively discusses the Pesach <\/i>Seder, there is no mention of the Ke\u2019ara<\/i> being arranged this way.<\/div>\n
    39<\/a>. See Chayei Odom<\/i>, kelal<\/i> 130 dinei<\/i> haseder<\/i> b’ketzara<\/i> 1; Taamei HaMinhagim<\/i> #520.<\/div>\n
    40<\/a>. See S.A.<\/i> 473:4; Pri Megadim Mishbetzos Zahav<\/i> start of siman<\/i> 486; S.A.<\/i> 271:9, M.B.<\/i> 271:41. See also Matteh Moshe siman<\/i> 613 quoting the Maharil<\/i> (Minhagei Maharil<\/i> page 95).<\/div>\n
    41<\/a>. See S.A.<\/i> 473:4; M.B.<\/i> 473:17; Piskei Teshuvos<\/i> 472:11 and footnote 51. See also Shemiras Shabbos<\/i> Kehilchasa<\/i>, vol. 2 chap. 55 footnote 15; Halichos Shlomo Pesach<\/i> chap. 9 footnote 65.<\/div>\n
    42<\/a>. S.A.<\/i> 527:2.<\/div>\n
    43<\/a>. M.B.<\/i> 527:11.<\/div>\n
    44<\/a>. See Maharsham<\/i> 2:36.<\/div>\n
    45<\/a>. S.A.<\/i> 527:16-17.<\/div>\n
    46<\/a>. See M.B.<\/i> 527:48; Piskei Teshuvos<\/i> 527:12.<\/div>\n
    47<\/a>. S.A.<\/i> 472:8, M.B.<\/i> 472:24.<\/div>\n
    48<\/a>. S.A.<\/i> 472:14, M.B.<\/i> 472:44.<\/div>\n
    49<\/a>. S.A.<\/i> 472:8.<\/div>\n
    50<\/a>. B.H.<\/i> 472:8 \u2018Shelo<\/i>\u2019 states that if one drinks the Arba Kosos<\/i> with a pause between each cup, but does not recite the Haggadah in between, it is questionable whether he is yotzei<\/i>.<\/div>\n
    51<\/a>. M.B.<\/i> 472:26.<\/div>\n
    52<\/a>. End of B.H.<\/i> 472:8 \u201cShelo<\/i>.\u201d<\/div>\n
    53<\/a>. S.A.<\/i> 472:9.<\/div>\n
    54<\/a>. Rav Chaim Noeh, Shiurei Torah<\/i> page 176. 86 cm\u00b3 = 2.91 fl. oz.<\/div>\n
    55<\/a>. The Steipler Gaon, Shiurin Shel<\/i> Torah<\/i> page 65. 150 cm\u00b3 = 5.08 fl. oz.<\/div>\n
    56<\/a>. Heard from Rav Heinemann.<\/div>\n
    57<\/a>. See Eruvin<\/i> 83a, that a revi\u2019is<\/i> is equivalent to the volume of 1\u00bd eggs. Tzlach, Pesachim<\/i> 109 argues that the eggs referred to by Chazal are twice the size of present day eggs. Rav Chaim Noeh, Shiurei Torah Sha\u2019ar<\/i> 3 disagrees with the Tzlach<\/i>. See further M.B.<\/i> 271:68; B.H.<\/i> 271:13 \u2018Shel<\/i>o\u2019; Chazon Ish<\/i>, Orach Chaim<\/i> 39. M.B.<\/i> states that for Kiddush one should, lechatchila<\/i>, consider a revi\u2019is<\/i> as equivalent to the volume of two present day eggs. Rav Dovid Feinstein zt\u201dl<\/i>, Sefer Kol Dodi Al Hilchos HaSeder<\/i>, states that the volume of a large present day egg is 2.2 fl. oz. Rav Pinchas Bodner, Sefer Kezayis Hashalem<\/i>, page 24 footnote 24, states that it has a volume of 1.87 fl. oz. He further states that he discussed the issue with Rav Dovid Feinstein, who agreed that this was a more accurate measurement. Rav Heinemann shlit\u201da<\/i> measured a present day egg as having the volume of 1.9 fl. oz. The volume of two eggs would, therefore, equal 3.8 fl. oz.<\/div>\n
    58<\/a>. S.A.<\/i> 472:9; M.B.<\/i> 472:30.<\/div>\n
    59<\/a>. Chok Yaakov <\/i>472:20 quoting Bach; Shulchan Aruch HaGra\u201dz <\/i>472:19.<\/div>\n
    60<\/a>. Chok Yaakov <\/i>472:20. <\/i>See also Orchos Rabbeinu <\/i>vol. 2 page 60.<\/div>\n
    61<\/a>. S.A.<\/i> 472:9, M.B.<\/i> 472:30.<\/div>\n
    62<\/a>. M.B.<\/i> 472:33. \u2018Rov<\/i> revi\u2019is<\/i>\u2019 is equivalent to \u2018meloh lugmav<\/i>\u2019, the amount of liquid that a person can hold in his cheeks. B.H. <\/i>472:9 \u2018veyishte<\/i>h\u2019 states that a larger person, whose meloh lugmav<\/i> is greater than rov revi\u2019is,<\/i> would need to drink his personal meloh lugmav<\/i>.<\/div>\n
    63<\/a>. M.B.<\/i> 472:30.<\/div>\n
    64<\/a>. M.B.<\/i> 472:34 writes that ideally the rov<\/i> revi\u2019is<\/i> should be drunk at one time. Kol Dodi <\/i>explains this to means that the rov revi\u2019is<\/i> should be drunk without taking the cup from one\u2019s mouth. See also his rebuttal of Machatzis Hashekel<\/i> 472:1.<\/div>\n
    65<\/a>. M.B.<\/i> 472:34.<\/div>\n
    66<\/a>. Heard from Rav Heinemann. See M.B.<\/i> 472:34; S.H.<\/i> 472:49 concerning a person who took a longer time than this.<\/div>\n
    67<\/a>. Kol Dodi<\/i> quoting Rav Moshe Feinstein zt\u201dl<\/i>. He further states that one should push himself to drink the Arba Kosos<\/i> in this optimal manner. See also Pri Chadosh<\/i> end of siman<\/i> 483; Mikra\u2019ei Kodesh<\/i> (and footnotes entitled Harerei Kodesh<\/i>) Pesach<\/i> vol. 2 page 35.<\/div>\n
    68<\/a>. See M.B.<\/i> 472:37.<\/div>\n
    69<\/a>. Heard from Rav Heinemann.<\/div>\n
    70<\/a>. See M.B.<\/i> 204:32; M.B.<\/i> 272:16, that wine can be diluted one part in six and still retain the bracha of Borei Pri Hagafen<\/i>. See Machaztis Hashek<\/i>el 204:16 quoting Eliyahu Rabba<\/i>; Pri Megadim siman<\/i> 204 Aishel Avraham<\/i> 16; Kol Dodi<\/i>. The wine used for the Arba Kosos<\/i> should not be diluted to this extent because such a mixture would be only minimally alcoholic. Hilchos Chag Be\u2019chag<\/i> (Chag HaPesach<\/i>), page 422, states that it is customary to dilute \u2153 wine with \u2154 grape juice. Rav Heinemann is of the opinion that the mixture should retain a 4% alcohol content.<\/div>\n
    71<\/a>. M.B.<\/i> 472:37. Teshuvos VeHanhogos<\/i> 2:243 states that a sick person or old person may, lechatchila<\/i>, use grape juice for Arba Kosos<\/i> and notes that the Chebiner Rav and the Brisker Rav did so. See also Shulchan Aruch<\/i> HaGra\u201dz<\/i> 472:17; Hilchos Chag Be\u2019chag<\/i> page 415; Halichos Shlomo Pesach<\/i> 9:11. Concerning the dilution of grape juice, see Minchas Shlomo<\/i> 1:4; Vezos Habracha<\/i> page 116 and Hilchos Shabbos BeShabbos<\/i> page 386 quoting Rav Yosef Shalom Elyashiv zt”l<\/i>. According to their viewpoint, grape juice that is used for Arba Kosos<\/i> should not be mixed with more than a little amount of water.<\/div>\n
    72<\/a>. M.B.<\/i> 472:35. S.A.<\/i> 472:10 states that even a person who does not generally drink wine because it is harmful or distasteful should force himself to drink the Arba Kosos<\/i>.<\/div>\n
    73<\/a>. S.A.<\/i> 472:11. See also Rama<\/i> 472:1; M.B.<\/i> 272:10.<\/div>\n
    74<\/a>. S.A.<\/i> 272:8; Rama<\/i> 272:8; M.B.<\/i> 272:23; S.A.<\/i> 472:12; M.B.<\/i> 472:39.<\/div>\n
    75<\/a>. M.B.<\/i> 272:19.<\/div>\n
    76<\/a>. The laws of stam yayin<\/i> do not apply to cooked wine. Igros Moshe<\/i>, Yoreh De\u2019ah<\/i> 2:52 and Yoreh De\u2019ah<\/i> 3:31, states that these laws similarly do not apply to pasteurized wine. However, Minchas Shlomo <\/i>1:25 and Rav Elyashiv, Kovetz Teshuvos<\/i> 1:75, disagree. It is not clear whether the Igros Moshe<\/i> would also treat pasteurized wine as cooked wine with regard to Kiddush. The Meiri<\/i>, Bava Basra<\/i> 97 is of the opinion that cooked wine should not be used for Kiddush,<\/i> even if the cooking did not result in any taste change. Presumably, the Meiri<\/i> would consider pasteurized wine as being in this category.<\/div>\n
    77<\/a>. See Chok Yaakov<\/i> 472:27; Shulchan Aruch<\/i> H<\/i>aGra\u201dz<\/i> 472:25.<\/div>\n
    78<\/a>. S.A.<\/i> 472:15.<\/div>\n
    79<\/a>. M.B.<\/i> 472:46.<\/div>\n
    80<\/a>. M.B.<\/i> 472:47.<\/div>\n
    81<\/a>. Chok Yaakov<\/i> 472:27 quoting Maharil<\/i> (Minhagei Maharil<\/i> page 94); Kaf Hachaim<\/i> 472:91. The Chavos Yair<\/i>, in his sefer Mekor Chaim <\/i>(Piskei Dinim<\/i> 472:15), states that it is customary to give wine (or grape juice) even to small babies.<\/div>\n
    82<\/a>. M.B.<\/i> 473:1. M.B.<\/i> says that some people have the custom to state this verbally. He adds that before reciting the Haggadah, one should verbalize or think that he is going to fulfill the mitzvah of sippur yetzias mitzrayim<\/i>. See also Haggadah<\/i> Shel Pesach<\/i> MiBeis Halevi<\/i> page 93.<\/div>\n
    83<\/a>. S.A.<\/i> 473:2.<\/div>\n
    84<\/a>. See S.A.<\/i> 472:7; Rama<\/i> 472:7.<\/div>\n
    85<\/a>. See S.A.<\/i> 472:7; Rama<\/i> 472:7; M.B.<\/i> 472:21; S.H.<\/i> 472:31.<\/div>\n
    86<\/a>. There is a Torah obligation to eat matzah on the first night of Pesach and a rabbinic obligation on the second night, as stated by M.B. <\/i>475:44. M.B<\/i>. 472:44 states that women have the same obligation as men.<\/div>\n
    87<\/a>. See M.B.<\/i> 343:2-3; M.B.<\/i> 269:1; Halichos Shlomo<\/i> Pesach<\/i> 9:43.<\/div>\n
    88<\/a>. See S.A.<\/i> 553:4; M.B<\/i>. 553:21-22; B.H.<\/i> 553:4 \u201ctov<\/i>\u201d; B.H.<\/i> 460:1 \u201cein<\/i>.\u201d<\/div>\n
    89<\/a>. Rav Shlomo Kluger paskened<\/i> that matzah made by a hand powered machine is not acceptable for the mitzvah, whereas Rav Yosef Shaul Natansohn (author of Teshuvos Shoel U\u2019meishiv<\/i>) was lenient, as recorded in Sdei Chemed<\/i> vol. 7 page 397. Concerning matzah made by an electric machine, the Maharsham<\/i> 4:129, 9:31 was stringent and the Divrei Malkiel<\/i> 4:20 was lenient. See also Chazon Ish<\/i>, Orach Chaim<\/i> 6:10; Hilchos Chag Be\u2019chag<\/i> page 337.<\/div>\n
    90<\/a>. Rambam<\/i>, Hilchos Chometz<\/i> U\u2019Matzah<\/i> 6:1.<\/div>\n
    91<\/a>. M.B.<\/i> 486:1 implies that one should eat the amount of matzah which has the same volume as a present day egg. Shiurin Shel<\/i> Torah<\/i>, page 65 and footnote on page 66, state that in order to meet this requirement it is appropriate to ensure that the first kezayis<\/i> be approximately the size of \u2154 of a machine matzah.<\/div>\n
    92<\/a>. Rav Dovid Feinstein, Kol Dodi<\/i>, writes that the matzah which is eaten for the kezayis<\/i> should have the volume of 1.5 fl. oz. Sefer Kezayis<\/i> Hashalem<\/i>, page 91, states that this is equivalent to the size of \u2154 of a machine matzah. Kol Dodi<\/i> further states that this measurement is given for the first night of Pesach, but on the second night of Pesach one can be more lenient.<\/div>\n
    93<\/a>. This measure should ideally be used on the second night as well, in order to fulfill the stringency of eating two kezaysim<\/i>. Orchos Rabbeinu<\/i> vol. 2 page 66 writes that the Steipler Gaon noted that the Chazon Ish<\/i> would take \u00bc of a hand baked matzah as a kezayis<\/i> for both Achilas Matzah<\/i> and Koreich<\/i>, and eat additional matzah during the meal while leaning so as to fulfill the mitzvah without any doubt. See further Orchos Rabbeinu<\/i> ibid.<\/div>\n
    94<\/a>. M.B.<\/i> 475:9.<\/div>\n
    95<\/a>. Shiurin Shel<\/i> Torah<\/i> page 67, based on Chasam Sofer<\/i> 6:16.<\/div>\n
    96<\/a>. See Igros Moshe<\/i>, Orach Chaim<\/i> 4:41; Aruch HaShulchan<\/i> 202:8; Orchos Rabbeinu<\/i> vol. 2 page 70 who say within three minutes.<\/div>\n
    97<\/a>. See Shiurin Shel Torah<\/i> page 67.<\/div>\n
    98<\/a>. S.A.<\/i> 475:1; M.B.<\/i> 475:10.<\/div>\n
    99<\/a>. M.B.<\/i> 472:22.<\/div>\n
    100<\/a>. B.H.<\/i> 461:4 “yotzei.”<\/i><\/div>\n
    101<\/a>. See M.B.<\/i> 461:17-18; S.H.<\/i> 461:32. M.B.<\/i> 458:4 states that there are scrupulous people who are stringent and do not let matzah become wet for the duration of Pesach, due to the concern that there might be some residual flour below the surface of the matzah which could become chometz<\/i> upon contact with water. This is the custom of not eating gebrokts<\/i>. See further Shaarei Teshuva<\/i> 460:1.<\/div>\n
    102<\/a>.Piskei Tesuvos<\/i> 475:2 describes an alternative custom for the recitation of the brachos<\/i> and division of the matzah. The leader of the Seder makes the bracha of Hamotzi<\/i> and then divides the kezayis<\/i> of matzah for each person at the Seder. He includes within the kezayis<\/i> some of the matzah over which he made the bracha. Each individual then recites the bracha of Al Achilas Matzah<\/i>.<\/div>\n
    103<\/a>. S.A.<\/i> 475:1; M.B.<\/i> 475:2.<\/div>\n
    104<\/a>. M.B.<\/i>475:2.<\/div>\n
    105<\/a>. S.A.<\/i> 475:1; M.B.<\/i> 475:2; M.B.<\/i> 475:6; M.B.<\/i> 475:8. <\/div>\n
    106<\/a>. M.B.<\/i> 475:9.<\/div>\n
    107<\/a>. Shiurin Shel<\/i> Torah<\/i> siman<\/i> 11 states that, fundamentally, the Chazon Ish paskened<\/i> in accordance with Rav Chaim of Volozhin, who stated that a kezayis<\/i> is measured as the average size of a present day olive \u2013 which at a maximum would be the volume of \u2153 of a present day egg. Based on his statement that \u2154 of a machine matzah contains the volume of a present day egg, 29 of a machine matzah would contain the volume of a kezayis<\/i>. See also sefer<\/i> Kezayis<\/i> Hashalem<\/i>, page 24; Orchos Rabbeinu<\/i> vol. 2 pages 66-69.<\/div>\n
    108<\/a>. See S.A.<\/i> 475:1. Orchos Rabbeinu<\/i> vol. 2 page 70 quotes Rav Chaim Kanievsky zt\u201dl<\/i> as stating that the Chazon Ish<\/i> did not put a whole kezayis<\/i> of matzah in his mouth at one time, but ate it in the normal manner within three minutes. Orchos Rabbeinu<\/i> vol. 2 page 66 similarly quotes the Steipler Gaon as saying that one should eat the matzah in the normal manner. See also Halichos Shlomo<\/i> Pesach<\/i> 9:41 and Halichos Shlomo Tefilla<\/i> page 380, quoting Rav Shlomo Zalman Auerbach zt\u201dl<\/i>.<\/div>\n
    109<\/a>. See S.A.<\/i> 475:1; M.B.<\/i> 475:9; Orchos Rabbeinu<\/i> vol. 2 page 69. B.H. 475:1 \u2018kezayis<\/i>\u2019 questions the necessity of eating two kezaysim<\/i> and quotes sources to the contrary. Orchos Rabbeinu<\/i> vol. 2 pp. 69-70 quotes Rav Chaim Kanievsky,<\/i> as stating that the Chazon Ish<\/i> told him that the Halacha follows the opinion that it is necessary to eat only one kezayis<\/i>.<\/div>\n
    110<\/a>. As stated above, fundamentally the Chazon Ish paskened<\/i> that a kezayis<\/i> is measured as the volume of a present day olive, which is smaller than the volume of \u00bc of a machine matzah.<\/div>\n
    111<\/a>. Heard from Rav Heinemann. Kol Dodi<\/i> shares this opinion. See also Orchos Rabbeinu<\/i> vol. 2 page 66.<\/div>\n
    112<\/a>. See S.A.<\/i> 475:4; M.B.<\/i> 475:34; B.H.<\/i> 60:4 \u2018yesh omrim<\/i>\u2019; B.H.<\/i> 60:4 \u2018ve\u2019yesh omrim<\/i>\u2019; M.B.<\/i> 60:10 quoting the Chayei Odom<\/i>.<\/div>\n
    113<\/a>. S.H.<\/i> 477:4<\/div>\n
    114<\/a>. M.B.<\/i> 473:33.<\/div>\n
    115<\/a>. M.B.<\/i> 472:45.<\/div>\n
    116<\/a>. See M.B.<\/i> 443:2.<\/div>\n
    117<\/a>. See S.A.<\/i> 473:5; M.B.<\/i> 473:34. Kol Dodi<\/i> states that it is customary to specifically use romaine lettuce.<\/div>\n
    118<\/a>. M.B.<\/i> 473:42.<\/div>\n
    119<\/a>. S.A.<\/i> 473:5, M.B.<\/i> 473:38.<\/div>\n
    120<\/a>. Chayei Odom<\/i> 130:3, Shulchan Aruch<\/i> HaGra\u201dz<\/i> 473:30, M.B.<\/i> 473:42, Aruch HaShulchan<\/i> 473:16.<\/div>\n
    121<\/a>. Chazon Ish<\/i>, Orach Chaim<\/i> 124 comments on Pesachim<\/i> 39a. See the letter written by the Steipler Gaon, which is reproduced at the end of Sefer Hilchos Chag Be\u2019chag<\/i>.<\/div>\n
    122<\/a>. See Orchos Rabbeinu<\/i> vol. 2 page 74.<\/div>\n
    123<\/a>. S.A.<\/i> 473:5; M.B.<\/i> 473:34. M.B.<\/i> 473:39 states that the horseradish has to be raw.<\/div>\n
    124<\/a>. Aruch HaShulchan<\/i> 473:14. See also Piskei Teshuva<\/i> 473:18 footnote 102. Halichos Shlomo Pesach<\/i> 9:48 discourages this.<\/div>\n
    125<\/a>. See the letter that the Netziv<\/i> wrote to his son, printed in Merumei Sodeh Pesachim<\/i> 39a, in which he discourages using horseradish for Maror<\/i> due to the difficulty of eating it.<\/div>\n
    126<\/a>. S.A.<\/i> 475:1; M.B.<\/i> 475:13.<\/div>\n
    127<\/a>. S.A.<\/i> 473:5, M.B.<\/i> 473:41. See the letter written by Reb <\/i>Akiva Eiger, printed in Chut HaMeshulash<\/i> pages 205-206.<\/div>\n
    128<\/a>. M.B.<\/i> 486:1 states that with regard to Maror<\/i>, which is nowadays a rabbinic obligation, one can measure a kezayis<\/i> as being the size of half of a present day egg. Rav Chaim Noeh, Shiurei Torah<\/i> page 191, states that half a present day egg has a volume of 28.8 cm\u00b3 = 0.97 fl. oz.<\/div>\n
    129<\/a>. Chazon Ish<\/i>, Orach Chaim<\/i> 100 and 39:17, states that with regard to Maror<\/i> one can measure a kezayis<\/i> as being equivalent to the volume of \u2154 of a present day egg. Shiurin Shel<\/i> Torah<\/i> page 65 states that a present day egg has a volume of 50cm.\u00b3 Therefore, a kezayis<\/i> will have a volume of 33.3 cm\u00b3 = 1.13 fl. oz. Shiurin Shel Torah<\/i> siman <\/i>11 states that, fundamentally, the Chazon Ish paskened<\/i> in accordance with Rav Chaim of Volozhin, that a kezayis<\/i> is measured as the size of a present day olive which at a maximum would have the volume of \u2153 of a present day egg. He also states that a person who has difficulty eating maror<\/i> can rely upon this measurement, which calculates as 17cm\u00b3 or 0.58 fl. oz. Also see the letter written by the Steipler Gaon, which is reproduced at the end of the Sefer Hilchos Chag Be\u2019chag<\/i>.<\/div>\n
    130<\/a>. Kol Dodi<\/i>.<\/div>\n
    131<\/a>. Heard from Rav Heinemann. This is in accordance with the view of Rav Chaim Noeh.<\/div>\n
    132<\/a>. Sefer<\/i> Kezayis<\/i> Hashalem<\/i>, pages 98-101, states that one large lettuce leaf or two large lettuce stalks contain the volume of a kezayis<\/i>. This was calculated in accordance with the view that a kezayis<\/i> is equivalent to 0.96 fl. oz.<\/div>\n
    133<\/a>. M.B.<\/i> 473:43; S.H.<\/i> 473:60.<\/div>\n
    134<\/a>. Shiurin Shel<\/i> Torah<\/i> page 67, based on Chasam Sofer<\/i> 6:16.<\/div>\n
    135<\/a>. See Igros Moshe<\/i>, Orach Chaim<\/i> 4:41; Aruch HaShulchan<\/i> 202:8; Orchos Rabbeinu<\/i> vol. 2 page 70.<\/div>\n
    136<\/a>. See Shiurin Shel Torah<\/i> page 67.<\/div>\n
    137<\/a>. S. A.<\/i> 475:1. M.B.<\/i> 475:14 states that if a person does lean while eating the Maror<\/i> it is also fine.<\/div>\n
    138<\/a>. S.A.<\/i> 475:1<\/div>\n
    139<\/a>. See S.A.<\/i> 475:1; Aruch HaShulchan<\/i> 475:7.<\/div>\n
    140<\/a>. See S.A 475:1; Rama<\/i> 475:1; M.B.<\/i> 475:17; M.B.<\/i> 475:19.<\/div>\n
    141<\/a>. See Rama<\/i> 475:1; M.B.<\/i> 475:18.<\/div>\n
    142<\/a>. M.B.<\/i> 475:16.<\/div>\n
    143<\/a>. See Kol Dodi<\/i> and Orchos Rabbeinu<\/i> vol. 2 page 75, who suggest that for Koreich<\/i> one may use a smaller amount of Maror<\/i>.<\/div>\n
    144<\/a>. See M.B.<\/i> 486:1.<\/div>\n
    145<\/a>. Heard from Rav Heinemann.<\/div>\n
    146<\/a>. S.A.<\/i> 475:1<\/div>\n
    147<\/a>. See B.H<\/i>. 475:1 \u201cve\u2019omar<\/i>.\u201d<\/div>\n
    148<\/a>. S.A.<\/i> 475:1<\/div>\n
    149<\/a>. Kaf HaChaim<\/i> 475: 36 quoting Pri Chadash<\/i>.<\/div>\n
    150<\/a>. See S.A.<\/i> 475:1; M.B.<\/i> 475:24.<\/div>\n
    151<\/a>. S.A.<\/i> 477:1<\/div>\n
    152<\/a>. S.A.<\/i> 477:6; M.B.<\/i> 477:58.<\/div>\n
    153<\/a>. M.B.<\/i> 487:1 states that for Afikomen<\/i>, which is a mitzvah d\u2019rabanan<\/i>, one may follow the smaller measurement of kezayis<\/i>. However, M.B.<\/i> 477:1 states that for Afikomen<\/i> one should ideally eat two kezaysim<\/i> of matzah. Two kezaysim<\/i> following the smaller measurement of a kezayis<\/i> is equivalent to one kezayis<\/i> of the larger measurement. Furthermore, S.H.<\/i> 477:4 states that the Afikomen<\/i> is the primary matzos<\/i> mitzvah according to Rashi<\/i> and the Rashbam<\/i>. Kol Dodi<\/i> states that this is a further reason to take a volume of matzah consistent with the larger measurement of a kezayis<\/i>. See, however, Orchos Rabbeinu<\/i> vol. 2 page 67.<\/div>\n
    154<\/a>. S.A.<\/i> 477:1.<\/div>\n
    155<\/a>. M.B.<\/i> 477:4; S.H. <\/i>477:4.<\/div>\n
    156<\/a>. See M.B.<\/i> 472:22; M.B.<\/i> 474:4; Igros Moshe<\/i> O.C.<\/i> 3:67.<\/div>\n
    157<\/a>. See S.A.<\/i> 477:1, M.B.<\/i> 477:6; B.H. <\/i>477:1 \u201cveyehei<\/i>.\u201d<\/div>\n
    158<\/a>. S.A.<\/i> 478:1.<\/div>\n
    159<\/a>. Igros Moshe<\/i> O.C.<\/i> 5:38#8.<\/div>\n
    160<\/a>. S.A.<\/i> 481:1; M.B.<\/i> 481:1; M.B.<\/i> 478:2.<\/div>\n
    161<\/a>. S.A.<\/i> 481:1.<\/div>\n
    162<\/a>. M.B.<\/i> 481:1. See Be\u2019er Heitev<\/i> 481:1 concerning drinking coffee after eating the Afikomen<\/i>.<\/div>\n
    163<\/a>. Avnei Nezer O.C.<\/i> 361.<\/div>\n
    164<\/a>. Avnei Nezer O.C.<\/i> 361. See also the Haggadah<\/i> \u2018MiBeis Halev<\/i>i\u2019 that the Brisker Rav was of the opinion that this may be done without any verbal statement.<\/div>\n
    165<\/a>. Igros Moshe<\/i> O.C. <\/i>5:38#8. See also Tosefos Maaseh<\/i> Rav<\/i> 52 that the Vilna Gaon skipped the Seder meal in order to eat the Afikomen<\/i> before chatzos<\/i>.<\/div>\n
    166<\/a>. Rama<\/i> 479:1.<\/div>\n
    167<\/a>. Likutei Maharich \u201chanhagas ha\u2019seder<\/i>.\u201d<\/div>\n
    168<\/a>. Kitzur Shulchan Aruch<\/i> 119:1.<\/div>\n
    169<\/a>. Yosef Ometz<\/i> 788.<\/div>\n
    170<\/a>. Chayei Odom<\/i> 130:19, Aruch Hashulchan<\/i> 480:2.<\/div>\n
    171<\/a>. Remo<\/i> 480:1, Aruch Hashulchan<\/i> 480:1.<\/div>\n
    172<\/a>. M.B<\/i>. 479:9, Halichos Shlomo<\/i> page 315.<\/div>\n
    173<\/a>. S. A<\/i>. 480:1.<\/div>\n
    174<\/a>. M.B <\/i>480:5.<\/div>\n
    175<\/a>. S.A<\/i>. 480:1.<\/div>\n
    176<\/a>. Bach<\/i> 486, M.B.<\/i> 480:5.<\/div>\n
    177<\/a>. Chok Yaakov<\/i> 480:4, M.B<\/i> 480:5.<\/div>\n
    178<\/a>. Many recite it after the fourth kos<\/i> or after Chasal Siddur Pesach<\/i>.<\/div>\n
    179<\/a>. S.A<\/i>. 481:2.<\/div>\n
    180<\/a>. Siddur Ya\u2019avetz<\/i>.<\/div>\n
    181<\/a>. Chayei Odom<\/i> 130:19.<\/div>\n
    182<\/a>. Rama<\/i> 481:2, M.B<\/i>. 481:4.<\/div>\n
    183<\/a>. M.B<\/i>. 481:4.<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

    UPDATED March 31, 2026<\/p>\n

    Download PDF of Article<\/a><\/p>\n

    The following contains halachic<\/i> guidance concerning some of the common issues that arise when conducting a Pesach Seder. In particular, it discusses preparation for the Seder, the four cups of wine, and the obligation to eat matzah, Maror, Koreich<\/i> and Afikomen. This is by no means comprehensive. For a more comprehensive guide, see HaSeder HaAruch<\/i> by Rabbi Moshe Yaakov Weingarten (three volumes, 1431 pages).<\/p>\n

    Preparations for the Seder<\/p>\n

    A person should complete all of the necessary preparations for the Seder on Erev Pesach to enable him to start the Seder without delay.1<\/a><\/span> (If Erev Pesach falls on Shabbos, he cannot prepare for the Seder on Erev Pesach since he may not prepare for Yom Tov on Shabbos.)<\/p>\n

    The following preparations should be made prior to Yom Tov:<\/b><\/p>\n

    If meat<\/b> or chicken will be eaten at the Seder, it may […]<\/p>\n","protected":false},"author":20,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[136,536,7,331,6],"tags":[],"class_list":["post-359","post","type-post","status-publish","format-standard","hentry","category-app","category-pre-pesach-and-seder","category-pesach","category-pesach-in-app","category-seasonal"],"yoast_head":"\nHalachos of the Pesach Seder | STAR-K Kosher Certification<\/title>\n<meta name=\"description\" content=\"UPDATED March 31, 2026 Download PDF of Article The following contains halachic guidance concerning some of the common issues that arise when conducting a\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" 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