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==Mitzvah of Sippur Yetsiat Mitzrayim== | ==Mitzvah of Sippur Yetsiat Mitzrayim== | ||
# There is a positive mitzvah from the Torah to explain the story of the Jewish people leaving Egypt (Sippur Yetziat Mitzrayim) on [[Pesach]] night. <ref> Sefer HaChinuch 21, Rambam (Sefer Hamitzvot Asin 157), Rambam (Hilkhot Chametz U-[[Matzah]] 7:1-2) explains that reading the Haggadah is a positive commandment from the Torah of telling the story of Yetziat Mitzrayim. The central part of the mitzvah, continues Rambam, is for a parent to tell his or her children the story </ref> Some suggest that if no one asks any questions, there is only a rabbinic mitzvah to discuss the story of Yitziyat Mitzrayim. <ref>[http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_48285_173.pdf Rabbi Yerucham Fishel Perlow (quoted by the Likkutei Shoshanim)] based on the Teshuvat HaRosh 24:2, who discusses why there's no bracha on the mitzvah of sippur yetziyat mitzrayim.</ref> | # There is a positive mitzvah from the Torah to explain the story of the Jewish people leaving Egypt (Sippur Yetziat Mitzrayim) on [[Pesach]] night.<ref> Sefer HaChinuch 21, Rambam (Sefer Hamitzvot Asin 157), Rambam (Hilkhot Chametz U-[[Matzah]] 7:1-2) explains that reading the Haggadah is a positive commandment from the Torah of telling the story of Yetziat Mitzrayim. The central part of the mitzvah, continues Rambam, is for a parent to tell his or her children the story </ref> Some suggest that if no one asks any questions, there is only a rabbinic mitzvah to discuss the story of Yitziyat Mitzrayim.<ref>[http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_48285_173.pdf Rabbi Yerucham Fishel Perlow (quoted by the Likkutei Shoshanim)] based on the Teshuvat HaRosh 24:2, who discusses why there's no bracha on the mitzvah of sippur yetziyat mitzrayim.</ref> | ||
# One should have intent before beginning Maggid that is fulfilling the mitzvah of Sippur Yetsiat Mitzrayim. <Ref>Mishna Brurah (Intro to 473) </ref> | # One should have intent before beginning Maggid that is fulfilling the mitzvah of Sippur Yetsiat Mitzrayim. <Ref>Mishna Brurah (Intro to 473) </ref> | ||
# One should only start the Haggadah after [[Tzet HaKochavim]]. <Ref>Chazon Ovadyah (pg 47) </ref> | # One should only start the Haggadah after [[Tzet HaKochavim]]. <Ref>Chazon Ovadyah (pg 47) </ref> | ||
# The mitzvah of Sippur Yetsiat Mitrayim is to explain to one’s sons and daughter according to their understanding. <ref> Chazon Ovadyah (pg 55) </ref> It is important that those in attendance understand what they are being told. Therefore, some recommend translating into English for the benefit of those who do not understand Hebrew..<ref> Rama 473:6, Rav Schachter on the Haggadah pg. 72 </ref> | # The mitzvah of Sippur Yetsiat Mitrayim is to explain to one’s sons and daughter according to their understanding.<ref> Chazon Ovadyah (pg 55) </ref> It is important that those in attendance understand what they are being told. Therefore, some recommend translating into English for the benefit of those who do not understand Hebrew..<ref> Rama 473:6, Rav Schachter on the Haggadah pg. 72 </ref> | ||
# The entire Haggadah from Ha Lachma Anya can be said in the common language so that everyone understands. <ref> Rama 473:6, Mishna Brurah 473:62 </ref> | # The entire Haggadah from Ha Lachma Anya can be said in the common language so that everyone understands.<ref> Rama 473:6, Mishna Brurah 473:62 </ref> | ||
# One’s son should ask the questions in order to explain Yetsiat Mitzrayim. If one doesn’t have a son, one’s daughter should ask. <Ref> Halichot Shlomo (pg 259 note 208), Chazon Ovadyah (pg 55) </ref> If one doesn’t have children, one’s wife should ask. If two people are together, they should ask one another. If one is alone, one should ask oneself. Grandchildren are like children regarding this mitzvah. <ref> Chazon Ovadyah (pg 55) </ref> | # One’s son should ask the questions in order to explain Yetsiat Mitzrayim. If one doesn’t have a son, one’s daughter should ask. <Ref> Halichot Shlomo (pg 259 note 208), Chazon Ovadyah (pg 55) </ref> If one doesn’t have children, one’s wife should ask. If two people are together, they should ask one another. If one is alone, one should ask oneself. Grandchildren are like children regarding this mitzvah.<ref> Chazon Ovadyah (pg 55) </ref> | ||
# Not everyone at the table must say over the story of Yetsiat Mitzrayim or read the entire Haggadah but rather it’s sufficient that one person at the table explains the story of Yetsiat Mitzrayim and reads the Haggadah while everyone else listens and pays attention. <Ref>Halichot Shlomo 9:31, Rav Shimon Eider (Halachos of [[Pesach]] 24: note 6), Chazon Ovadyah (pg 47-51), Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 43:30 and 45:30 and there he says that the same is true of the section Rabban Gamliel Haya Omer. In Maaseh Rav 191, it says that the Vilna Gaon alone would recite the whoe haggada while everyone else listened. </ref> | # Not everyone at the table must say over the story of Yetsiat Mitzrayim or read the entire Haggadah but rather it’s sufficient that one person at the table explains the story of Yetsiat Mitzrayim and reads the Haggadah while everyone else listens and pays attention. <Ref>Halichot Shlomo 9:31, Rav Shimon Eider (Halachos of [[Pesach]] 24: note 6), Chazon Ovadyah (pg 47-51), Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 43:30 and 45:30 and there he says that the same is true of the section Rabban Gamliel Haya Omer. In Maaseh Rav 191, it says that the Vilna Gaon alone would recite the whoe haggada while everyone else listened. </ref> | ||
# Women are also obligated in Sippur Yetsiat Mitzrayim, yet they shouldn’t fulfill the obligation of men by reading it aloud and having men listen, nonetheless after the fact men have fulfilled the obligation. <ref>Mishna Brurah 473:64, Chazon Ovadyah (pg 52) </ref> | # Women are also obligated in Sippur Yetsiat Mitzrayim, yet they shouldn’t fulfill the obligation of men by reading it aloud and having men listen, nonetheless after the fact men have fulfilled the obligation.<ref>Mishna Brurah 473:64, Chazon Ovadyah (pg 52) </ref> | ||
# Blind people are also obligated in reading the Haggadah. <Ref>Chazon Ovadyah (pg 58) </ref> | # Blind people are also obligated in reading the Haggadah. <Ref>Chazon Ovadyah (pg 58) </ref> | ||
# Even if one doesn’t have [[Matzah]] and [[Maror]] should still say the Haggadah. <Ref>Chazon Ovadyah (pg 53) </ref> | # Even if one doesn’t have [[Matzah]] and [[Maror]] should still say the Haggadah. <Ref>Chazon Ovadyah (pg 53) </ref> | ||
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==Ha Lachma Anya== | ==Ha Lachma Anya== | ||
# The smaller piece of the broken [[matzah]] should be placed between the other two Matzot and put it back on the [[Kaarah]]. <ref> S”A 473:6 </ref> | # The smaller piece of the broken [[matzah]] should be placed between the other two Matzot and put it back on the [[Kaarah]].<ref> S”A 473:6 </ref> | ||
# One should raise the [[Kaarah]] for Ha Lachma Anya. Some have the custom just to raise the broken piece of [[Matza]].<ref>S”A 473:6, Chazon Ovadyah (vol 2, p. 47) </ref> | # One should raise the [[Kaarah]] for Ha Lachma Anya. Some have the custom just to raise the broken piece of [[Matza]].<ref>S”A 473:6, Chazon Ovadyah (vol 2, p. 47) </ref> | ||
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# If the child said Mah Nishtana, some say that the one running [[the Seder]] doesn’t have to repeat the Mah Nishtana <Ref>Chazon Ovadyah (pg 55) </ref>, while others suggest that one should do so. <Ref>Halichot Shlomo (pg 259 note 208) </ref> | # If the child said Mah Nishtana, some say that the one running [[the Seder]] doesn’t have to repeat the Mah Nishtana <Ref>Chazon Ovadyah (pg 55) </ref>, while others suggest that one should do so. <Ref>Halichot Shlomo (pg 259 note 208) </ref> | ||
# Even if the child asks a question related to the [[seder]] the one running [[the Seder]] should still read the Mah Nishtana. <Ref>Chazon Ovadyah (pg 55) </ref> | # Even if the child asks a question related to the [[seder]] the one running [[the Seder]] should still read the Mah Nishtana. <Ref>Chazon Ovadyah (pg 55) </ref> | ||
# The second cup is poured after the Mah Nishtana to get the children to ask. <ref> S”A 473:7 </ref> | # The second cup is poured after the Mah Nishtana to get the children to ask.<ref> S”A 473:7 </ref> | ||
# The captions underneath the pictures on the side of the Haggadah is permissible to read on [[Yom Tov]]. <ref>Halichot Shlomo 9:33 </ref> | # The captions underneath the pictures on the side of the Haggadah is permissible to read on [[Yom Tov]].<ref>Halichot Shlomo 9:33 </ref> | ||
==Avadim Hayinu== | ==Avadim Hayinu== | ||
# From Avadim Hayinu to the end of Maggid, the matzot should be exposed. This duration is considered the primary recital of the Haggada. <ref> Shulchan Aruch 473:7; the Gemara (Pesachim 115b) explains that the matzah is called lechem oni since it is bread that we speak about, onin alav, during the Seder. Accordingly, Maharil (cited by Bet Yosef 473:7) writes that we leave the matzah exposed for the recital of the Haggadah since it should be present as we speak about Yetziat Mitzrayim. </ref> | # From Avadim Hayinu to the end of Maggid, the matzot should be exposed. This duration is considered the primary recital of the Haggada.<ref> Shulchan Aruch 473:7; the Gemara (Pesachim 115b) explains that the matzah is called lechem oni since it is bread that we speak about, onin alav, during the Seder. Accordingly, Maharil (cited by Bet Yosef 473:7) writes that we leave the matzah exposed for the recital of the Haggadah since it should be present as we speak about Yetziat Mitzrayim. </ref> | ||
==Vehi She'amda== | ==Vehi She'amda== | ||
# During Vehi She’amdah and Lefikakh, one should raise the cup of wine and cover the matzot. <ref> Shulchan Arukh 473:7. The Tur (473:7) writes that the Ashkenazic minhag is to raise the cup of wine at Lefikakh so Hallel can be said over a cup of wine. The Shulchan Arukh (473:7) agrees. Shl”ah (Pesachim, ch. “Ner Mitzvah” n. 41) writes that one should raise the cup of wine while saying Vehi She’amdah because Vehi She’amdah is a praise to Hashem for saving us time and again. This is cited by Mishna Brurah (473:73). Rabbi Yaakov Landau in the Agur (cited by the Beit Yosef 473:7) writes that while the cup is raised, the matzot should be covered to not “embarrass” the matzah that it is being consumed only after the wine is drunk (See Mishna Brurah 271:41). </ref> | # During Vehi She’amdah and Lefikakh, one should raise the cup of wine and cover the matzot.<ref> Shulchan Arukh 473:7. The Tur (473:7) writes that the Ashkenazic minhag is to raise the cup of wine at Lefikakh so Hallel can be said over a cup of wine. The Shulchan Arukh (473:7) agrees. Shl”ah (Pesachim, ch. “Ner Mitzvah” n. 41) writes that one should raise the cup of wine while saying Vehi She’amdah because Vehi She’amdah is a praise to Hashem for saving us time and again. This is cited by Mishna Brurah (473:73). Rabbi Yaakov Landau in the Agur (cited by the Beit Yosef 473:7) writes that while the cup is raised, the matzot should be covered to not “embarrass” the matzah that it is being consumed only after the wine is drunk (See Mishna Brurah 271:41). </ref> | ||
==Ten Macot== | ==Ten Macot== | ||
# For each word of dam, aish, ve-timrot ashan, the ten plagues, and its corresponding acronym, the custom is take a drop of wine out of the cup. <ref> Rama 473:7 </ref>Some say that one should spill it out into a broken vessel <ref>Chazon Ovadyah (pg 58) </ref>, while others have a minhag to spill it onto plates. <Ref>Halichot Shlomo (pg 272 note 241-2) </ref> | # For each word of dam, aish, ve-timrot ashan, the ten plagues, and its corresponding acronym, the custom is take a drop of wine out of the cup.<ref> Rama 473:7 </ref>Some say that one should spill it out into a broken vessel <ref>Chazon Ovadyah (pg 58) </ref>, while others have a minhag to spill it onto plates. <Ref>Halichot Shlomo (pg 272 note 241-2) </ref> | ||
# Some say that it’s preferable to spill the wine from a cup and not to dip one’s finger in the cup and then drop in onto a plate. <Ref>Halichot Shlomo (pg 272 note 241), Chazon Ovadyah (pg 58). Rabbi Moshe Isserles in Darkhei Moshe (473:18) explains that the custom to remove a drop of wine for each of the makkot and its related phrases kabbalistically represents the vengeance Hashem took against Egypt. For this reason, he writes that one should use the pointer finger, etzbah, in accordance with the verse etzbah Elokim hiy (Shemot 8:15). The Shaar HaTziyun (473:81) writes that obviously if a person is fastidious and will be disgusted to drink the rest of the cup of wine, and will have to spill it out, one should simply pour from the cup for each makkah and not use his finger to minimize a waste of wine. Rav Ovadia Yosef (Chazon Ovadia, Pesach p. 152), however, cites the opinion of the Rabbi Chaim Benveniste in Pesach Me’ubin (n. 261) who writes that under all circumstances, one should pour out the remaining wine, for after all the makkot were said over this wine. </ref> | # Some say that it’s preferable to spill the wine from a cup and not to dip one’s finger in the cup and then drop in onto a plate. <Ref>Halichot Shlomo (pg 272 note 241), Chazon Ovadyah (pg 58). Rabbi Moshe Isserles in Darkhei Moshe (473:18) explains that the custom to remove a drop of wine for each of the makkot and its related phrases kabbalistically represents the vengeance Hashem took against Egypt. For this reason, he writes that one should use the pointer finger, etzbah, in accordance with the verse etzbah Elokim hiy (Shemot 8:15). The Shaar HaTziyun (473:81) writes that obviously if a person is fastidious and will be disgusted to drink the rest of the cup of wine, and will have to spill it out, one should simply pour from the cup for each makkah and not use his finger to minimize a waste of wine. Rav Ovadia Yosef (Chazon Ovadia, Pesach p. 152), however, cites the opinion of the Rabbi Chaim Benveniste in Pesach Me’ubin (n. 261) who writes that under all circumstances, one should pour out the remaining wine, for after all the makkot were said over this wine. </ref> | ||
# Some say not to drink the wine after it was spilled out of the cup <ref>Chazon Ovadyah (Haggadah Shel [[Pesach]] pg 68) </ref>, while others permitted drinking the wine which one spilled. <Ref>Halichot Shlomo (pg 272 note 242) </ref> | # Some say not to drink the wine after it was spilled out of the cup <ref>Chazon Ovadyah (Haggadah Shel [[Pesach]] pg 68) </ref>, while others permitted drinking the wine which one spilled. <Ref>Halichot Shlomo (pg 272 note 242) </ref> | ||
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# Upon arriving at the paragraph of Dayenu, pandemonium breaks out in the Perisan household: the Persian custom is for everybody to grab scallions and whip each other with them each time the word "Dayenu" is said.<ref>[http://www.daat.ac.il/daat/toshba/minhagim/par2.htm Minhagei Paras, part II, Pesach #8 by Hanina Mizrachi], ''[https://www.nytimes.com/2010/03/24/dining/24passover.html An Iranian Seder in Beverly Hills]'', New York Times, March 10, 2010; https://www.haggadot.com/clip/persian-dayeinu-tradition</ref> | # Upon arriving at the paragraph of Dayenu, pandemonium breaks out in the Perisan household: the Persian custom is for everybody to grab scallions and whip each other with them each time the word "Dayenu" is said.<ref>[http://www.daat.ac.il/daat/toshba/minhagim/par2.htm Minhagei Paras, part II, Pesach #8 by Hanina Mizrachi], ''[https://www.nytimes.com/2010/03/24/dining/24passover.html An Iranian Seder in Beverly Hills]'', New York Times, March 10, 2010; https://www.haggadot.com/clip/persian-dayeinu-tradition</ref> | ||
==Rabban Gamliel== | ==Rabban Gamliel== | ||
# Some say that if one didn't say the statement of Rabban Gamliel one has fulfilled one's mitzvah of Haggadah (if one does speak about Yetziyat Mitzrayim) but not in the most preferable fashion. <ref>Milchamot ([[Brachot]] 2b), Darkei Moshe 473:19</ref> | # Some say that if one didn't say the statement of Rabban Gamliel one has fulfilled one's mitzvah of Haggadah (if one does speak about Yetziyat Mitzrayim) but not in the most preferable fashion.<ref>Milchamot ([[Brachot]] 2b), Darkei Moshe 473:19</ref> | ||
==Pesach Zeh== | ==Pesach Zeh== | ||
# While saying “Pesach Zeh” one should not pick up the shank bone. <ref> Mishna Brurah 473:72. The Gemara (Pesachim 116b) writes that when one reaches matzah zeh one should raise the matzah, when one reaches maror zeh one should raise the maror, but when one reaches pesach zeh one should not raise the cooked meat set aside to represent the Pesach, to prevent the impression that one has made that animal a korban outside the Beit Ha-Mikdash. Rashbam (s.v. tzarikh le-hagbihah) writes that the reason we raise the matzah is in order to display it and make the mitzvah more dear to those present at the Seder. The Tur and the Shulchan Arukh (473:7) codify this as halakhah. </ref> | # While saying “Pesach Zeh” one should not pick up the shank bone.<ref> Mishna Brurah 473:72. The Gemara (Pesachim 116b) writes that when one reaches matzah zeh one should raise the matzah, when one reaches maror zeh one should raise the maror, but when one reaches pesach zeh one should not raise the cooked meat set aside to represent the Pesach, to prevent the impression that one has made that animal a korban outside the Beit Ha-Mikdash. Rashbam (s.v. tzarikh le-hagbihah) writes that the reason we raise the matzah is in order to display it and make the mitzvah more dear to those present at the Seder. The Tur and the Shulchan Arukh (473:7) codify this as halakhah. </ref> | ||
==Eating during Maggid== | ==Eating during Maggid== | ||
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==Bracha at the end of Maggid== | ==Bracha at the end of Maggid== | ||
# The minhag is to say מן הזבחים ומן הפסחים in the Bracha of אשר גאלנו even on years where [[Pesach]] falls out on Motzei [[Shabbat]]. <ref>Halichot Shlomo 9:36, Rav Schachter on the Haggadah pg. 178 </ref> | # The minhag is to say מן הזבחים ומן הפסחים in the Bracha of אשר גאלנו even on years where [[Pesach]] falls out on Motzei [[Shabbat]].<ref>Halichot Shlomo 9:36, Rav Schachter on the Haggadah pg. 178 </ref> | ||
# One may recite the Bracha of אשר גאלנו even if one doesn’t have wine. <Ref>Chazon Ovadyah (pg 60) </ref> | # One may recite the Bracha of אשר גאלנו even if one doesn’t have wine. <Ref>Chazon Ovadyah (pg 60) </ref> | ||
# Those who wish to recite the [[Leshem Yichud]] before drinking the 2nd cup, should do so before before the beracha of Asher Gealanu or simply think about the content of these phrases instead of saying the words, rather than between the Hallel and the beracha on the 4th cup so as not to create a hefsek between the beracha and its corresponding borei pri hagefen.<ref>Rav Schachter on the Haggadah pg 176-177</ref> | # Those who wish to recite the [[Leshem Yichud]] before drinking the 2nd cup, should do so before before the beracha of Asher Gealanu or simply think about the content of these phrases instead of saying the words, rather than between the Hallel and the beracha on the 4th cup so as not to create a hefsek between the beracha and its corresponding borei pri hagefen.<ref>Rav Schachter on the Haggadah pg 176-177</ref> | ||
