ASK THE REBBE
from the virtual desk of the OU Vebbe Rebbe 

The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad.

The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... 

Question: 
What do you suggest we do on the Shabbat before Pesach (which, this year, is on Erev Pesach) regarding when and what to eat?

Answer: 
Regarding the morning meal, the minhag is to daven very early and eat chametz or matza ashira (flour kneaded with eggs or fruit juice without water) before the end of the fourth hour of the morning, when chametz becomes forbidden. The rest of the meal can be completed after that time. For technical reasons, many prefer to remove all chometz before Shabbat. They can use matza ashira, although for Sefardim, its status for “hamotzi” is questionable (see Yechave Da’at I, 91.11).

Matza ashira is the food of choice for seuda shlishit, for Sefardim (although Yechave Da’at, ibid., has a complicated solution he prefers). That is because matza ashira is “lechem” which is neither chometz (Shulcah Aruch, Orach Chayim 462:4) nor matza (see Moreshet Shaul). However, Ashkenazim have the minhag to treat matza ashira as possible chometz and thus should not eat it after the fourth hour (Rama, Orach Chayim 444:1).
Those who are always careful to have seuda shlishit on bread and can work it out, may prefer to have a small meal right after davening, say birkat hamazon, wait half an hour, and start an early seuda shlishit when chometz can still be eaten (Mishna Berura 444:8). The simpler thing to do is to have seuda shlishit in the afternoon without “hamotzi” (Rama, ibid.). Sefardim must finish matza ashira by the tenth hour of the day (approximately three hours before nightfall) (Shulchan Aruch, 444:1) and, in any case, one should try not to eat too much of any food too close to Pesach (Mishna Berura, ibid.).

“Ask the Rabbi” Q&A is part of this week’s Hemdat Yamim, the parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by e-mail, on a weekly basis, please send an e-mail to lists@eretzhemdah.org with the message Join Hemdatya Please leave the subject blank.

Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins)
You should always be honest and fair, but should never act self-righteously or be overly pious, because that is the material of arrogance, which itself is sewn from threads of sorrow and indifference. 
- Rabbi Yitzchak Eisik of Komarna 

"You shall eat dust all the days of your life." (B'reishit 3:14) What kind of curse is this? Indeed, this curse guarantees that the snake will be well fed wherever it goes, without having to worry the least bit about it. But perhaps that is exactly what makes this curse so poignant. It is as if G-d were saying: I do not want to have anything to do with you. I do not even want to feed you. 
- Rabbi Menachem Mendel of Kotzk 

Rite and Reason by Shmuel Pinchas Gelbard
Q It is customary to shape the hand-baked matzot round. Why is this? 
A The Torah (Sh'mot 12:39) says: "And they baked the dough... [into] cakes (UGOT) of matza". The word UGA refers to something round, as in the Mishna about Choni who AG UGA, he drew a cirlce. 

A In Eicha (3:15) it says: "He satiated me with bitterness..." The Midrash says that this refers to Pesach night (with Maror) and to Tish'a b'Av (with a heavy dose of bitterness). Since the night of the Seder falls on the same day of the week as Tish'a b'Av night, it became customary to eat eggs which is a mourner's food, on the Seder night. (This is one of the explanations of the choice of an egg to represent the Korban Chagiga.) This is also symbolized by the round shape of the matza. 

A The round shape emphasizes that we place our faith in the Creator Who has no beginning and no end.. 

Q It is customary to place 10 pieces of Chametz throughout the house before starting the search for Chametz, and to burn them the next day. Why is this? 

A The 10 pieces of Chametz symbolize the 10 sons of Haman. On the 13th of Nissan, the scribes of Achashveirosh were summoned to write down the evil decree to annihilate all the Jews of the Persian empire. 

RITE and REASON is available at local Sfarim stores, in the original Hebrew as well as in English translation. It makes a great gift... even for yourself!

A Review of the Seder of the Seder
It is recommended to read this sheet over a few times, on your own and/or with those who will be at your Seder, to freshen the memory and perhaps add a few new points to what you already know. Doing this in advance of the Seder will allow time to question and clarify.

KADEISH 
Kiddush is recited over the first of the 4 cups of wine. This year, Havdala for Shabbat is included on the first cup. Following a discussion in the Gemara about combining mitzvot on a single cup of wine, and following a fascinating 8 (times 2) way dispute as to the order of the brachot to be recited, the conclusion is YUD-KUF-NUN-HEI-ZAYIN (pronounced YAKNEHAZ), which gives us the sequece of the mulifaceted first cup. YAYIN - borei pri hagafen, KIDDUSH - m'kadeish yisra'el v'ha'z'manim, NER - borei m'orei ha'eish (on the Yom Tov candles, whose flames need not be combined), HAVDALA - hamavdil bein kodesh l'kodesh, ZMAN - she'he'che'yanu. (Other things equal, red wine is preferable because of the reminder of blood. However, if you like white wine better, go for it!) Most people stand for Seder Kiddush (even if they usually sit for Kiddush). When saying SHE'HE'CHE'YANU, we should have in mind the Chag plus the mitzvot of matza, Haggada and the 4 cups. (Women who make their own Kiddush should not say SHE'HE'CHE'YANU at candle lighting, but rather at Kiddush. Women hearing Kiddush from someone else, who will have said SHE'HE'CHE'YANU at candle lighting, should not answer AMEN to that bracha in Kiddush, since it might constitute an interruption for them.) We then sit and recline comfortably to the left for drinking the wine (even those who usually stand). Unlike regular Kiddush, for which a hefty sip can suffice, each of the four cups at the Seder requires drinking the whole cup, or at least a bit more than half. Grape juice is valid, but non-preferred substitute for wine. It should be used by those who cannot handle wine well. Even adding a small amount of wine to grape juice is far better than plain grape juice, since alcoholic wine is a symbol of freedom, wealth, and luxury.

U'R'CHATZ
Wash hands with a cup, without a bracha (in some families only the Seder leader washes). Required according to the rules of Ritual Purity when eating wet foods (actually, any time of the year). This washing is one of the many things done that will (should) arouse the curiosity of children.

KARPAS 
A small piece of celery (or other green vegetable; some use boiled potato, onion, white radish - family tradition often determines what is used) is dipped in salt water (or vinegar). The bracha BOREI PRI HA'ADAMA is recited. One should have in mind the maror as well, since there are questions as to whether the Maror would get its own bracha). Reclining is optional. Karpas symbolizes Spring. It also whets our appetite - another symbol of freedom and luxury. Salt water reminds us of both the bitter tears of slavery and the "freedom waters of Yam Suf". Many other reasons. Karpas is a fine, richly colored fabric (mentioned in Megilat Esther) with Rashi mentions when commenting on Yosef's multi-colored coat. Karpas, then, is a reminder of the jealousy that brought us down to Egypt.

YACHATZ
Break the middle matza. The larger piece is hidden for later (Afikoman), just as the final redemption is yet to come. The remaining piece is now in its proper broken form as LECHEM ONI (poor person's bread). Yachatz is also a curious thing to do, prompting questions. When do we perform the mitzva of Matza - at the beginning of the meal or at the end when Korban Pesach was eaten with matza? Yachatz addresses that question too.

MAGID
Over the matza and the second cup of wine, the story of the Exodus is told in answer to the child's questions. Real questions should be encouraged in addition to the traditional MA NISHTANA, and personalized answers should be offered in addition to the standard Haggada text. Following the story and analysis of selected p'sukim from the Torah, the first installment of Hallel is sung. The second cup of wine is drunk following the "Redemption Bracha" and HAGAFEN. In some homes, the Seder leader reads/explains the Haggada and the rest of the Seder celebrants listen. It seems, however, that in most families everyone says the Haggada (more or less) together. Either way, parents and grandparents (male AND female) should also really TALK to their children about the stories and halachot relevant to the Seder night.

RACHATZ (Some say RACHTZAH. Some suggest that the HEI at the end of RACHATZAH was accidentally broken off HAMOTZI-MATZA) 
At this point, we have a full formal NETILAT YADAYIM with a bracha. It is proper that there be no talking from this point until after the Hillel sandwich. (it is advisable to spend a few minutes before washing to explain the several upcoming elements of the Seder.)

MOTZI
The 2½ matzot are taken in hand and the bracha HOMOTZI LECHEM MIN HA'ARETZ is recited. The two whole matzot serve as Lechem Mishna in honor of Yom Tov. Some use salt; some don't. Some keep the matzot covered during the bracha; some don't. People without their own Lechem Mishna should answer AMEN to the leader's HaMotzi, even if they will be saying their own AL ACHILAT MATZA. 

MATZA
Without delay, put down the bottom matza and say AL ACHILAT MATZA. One should have in mind this first amount of matza, Koreich, and the subsequent Afikoman. Opinions vary, but approx. 2/3 of a square matza will satisfy both the Torah's requirement, as well as the Rabbinic preference to having two portions (which only applies IF you have your own three matzot) - one from the top whole matza and one from the broken piece (based on a doubt as to which is the mitzva - the whole or the broken piece). One should eat the matza while reclining to the left, as a symbol of freedom, thinking of the mitzva and its symbolisms. One set of matzot will not suffice for the required amounts for all Seder participants; it is a good idea for each person to have his own 3 Shmura matzot, or a plentiful stock of matza pieces should be available to supplement the pieces received from the main three.

MAROR
A "Kazayit" of maror (lettuce leaves or stalks, horseradish) dipped in charoset is eaten, following the bracha, as a reminder of bitter slavery - hence, no reclining. The Yerushalmi explains that the longer lettuce remains in the ground, the more bitter it becomes. This makes lettuce, although it is not very bitter, symbolic of the life of our ancestors in Egypt and therefore, particularly appropriate for the mitzva. Some will wrap a small amount of horseradish in a lettuce leaf. Maror is a Rabbinic requirement until the rebuilding of the Beit HaMikdash, when it will resume its Torah status when eaten with Korban Pesach (and matza).

At the recent Israel Center Shabbaton, Rabbi Reuven Aberman made a very strong "recommendation" for Romaine lettuce, as the first of the five vegetables mentioned in the Mishna and hence the preferred form of Maror. He also seriously questioned the use of horseradish, since it is further down the Mishna's list, if, it fact, it is on the list at all. Maror need not "rip your kishkes out". Lettuce is perfect for Maror.

KOREICH
A piece of the bottom matza is combined with another portion of maror forming the "Hillel Sandwich" which commemorates the Torah's command to eat the Korban Pesach with matza and maror. Some dip in charoset; some don't. Some recline; some don't. Although most Hagadot instruct us to say the ZEICHER L'MIKDASH K'HILLEL passage before eating the KOREICH, it is recommended to say it after the KOREICH is eaten, so as not to constitute an interruption between the AL ACHILAT MATZA and AL ACHILAT MAROR brachot and the eating of the two foods together.

SHULCHAN OREICH
We now have the festive meal, which should be an integral part of the Seder, not just a food break. Now is a perfect time to discuss various aspects of the Seder in a relaxed atmosphere. Some recline during the meal. Many start with egg (from the Seder plate and/or elsewhere) with salt water. Care should be taken not to overdo the eating at the Seder, since the Afikoman must be eaten ,AL HASOVA when satisfied but not stuffed. The meal should be enjoyable in fulfillment of the mitzva of SIMCHA on Yom Tov. Keep in mind, too, that at the best of times in Jewish History in Eretz Yisrael with a Beit HaMikdash, the main dish was also sacred meat - viz. the Korban Chagiga. 

TZAFON
As a sign of freedom & luxury, the Korban Pesach was eaten as a dessert at the end of the meal. Our Afikoman commemorates the KP and/or the matza that was eaten with it. (This is why some eat two K'zeitim" of matza for the Afikoman.) Care should be taken to eat the Afikoman before halachic midnight - 11:41pm (Jerusalem).

BAREICH
Birkat HaMazon is recited over the third cup of wine. Forgetting Yaale V'yavo invalidates Birkat HaMazon and requires repeating it all. If a M'ZUMAN is present, the head of the household should lead the benching rather than honoring someone else (as one would ordinarily do).

HALLEL
The fourth cup is filled and Hallel is completed. The other Hallel is also said, as are other songs of praise from our davening. A special cup of wine is filled, Eliyahu's Cup, which focuses on the fifth Term of Redemption, the coming of Mashiach, and the building of the third Beit HaMikdash. Care should be taken to drink a sufficient amount of the fourth cup, so that there is no question that an after-bracha is indeed required.
NIRTZA
We conclude the Seder with songs and poems which speak of miracles, Divine protection and justice. May we soon see the rebuilding of Jerusalem and the fulfillment of our prayer, expressed on the day of "Repentance from Fear" (Yom Kippur) and the day of "Repentance from Love" (Pesach) - Next year in Rebuilt Jerusalem. 

Some read Shir HaShirim after the Seder. 
It might be a workable idea to keep the Seder moving at a decent pace, even though you and other participants have many explanations and Divrei Torah to share. Then, if you and others still have the energy, you can stay at the Seder table - after you help clean up - and expound upon the miracles of Y'tzi'at Mitzrayim and practices of the Seder for as long as you want. One should be sensitive to his/her spouse, children, and guests and not turn a very special occasion into torture for those who are zonked from their Pesach preparations (or otherwise). Finish up, let them go to sleep, and you can re-enact the episode of the scholars who had to be reminded that it is time for the morning Sh'ma to be recited.

The famous Seder Plate arrangement is that of the ARI Z"L, with Maror occupying two places in the Double-Segol arrangement. The Salt Water is in its own container, off the Seder Plate. The Matzot are placed under the the Seder Plate (if possible). There are Kabalistic "secrets" concerning the positioning of the item for the Seder.

There are other opinions about the presentation of the Seder Plate. Each family to its custom.

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