Let’s now talk about the wine used for the four cups.
On a regular Shabbos or Yom Tov, one person makes Kiddush and everyone else may take a small sip; there is no obligation for each person to drink their own cup. However, on the night of the Seder, the obligation is that each individual must drink four cups of wine. That is a personal obligation.
Today, there are various wines available with lower alcohol content, and of course there is grape juice, which is easier for many people. However, if one is able, one should preferably drink actual wine. In fact, red wine is considered preferable. Red wine is viewed as more significant, and there are verses that refer to wine as red, and in the Gemara (Pesachim) red wine is given preference.
If one cannot tolerate full wine, one may mix it with grape juice. And if necessary, one may use grape juice alone.
Now, there are two aspects: the drinking itself, and the cup. The cup must be whole—not chipped or broken—and it must contain at least a revi’is (approximately 3–4 ounces).
There is also discussion regarding people who cannot have sugar, such as diabetics. Certain wines, such as dry wines like Cabernet Sauvignon, may have no added sugar, though they still contain natural sugars. One must do what is best for their health.
Regarding grape juice: it undergoes pasteurization to kill bacteria. Now, for wine to be kosher, it must be handled properly under supervision. This requirement exists because wine was historically used for idol worship. However, grape juice is not typically used for such purposes, and therefore the same level of concern does not apply in the same way.
Additionally, wine that is mevushal (cooked or boiled) is not used for idolatrous purposes, and therefore many kosher wines are produced as mevushal. Pasteurization is sometimes relied upon as equivalent for this purpose, even though it is not full boiling.
The Rebbe once indicated that someone who is ill may use grape juice. However, there was an instance when the Rebbe himself was unwell and was advised to use grape juice for Kiddush, yet he refused and insisted on using wine. That reflects a higher level of stringency, but from a halachic standpoint, grape juice is acceptable if necessary.
Regarding drinking: ideally, one should drink the entire cup. If not, at least the majority. If even that is difficult, one must drink at least a revi’is.
It is preferable to use a smaller cup that contains a revi’is and drink it fully, rather than using a large cup and not finishing it.
It is customary to use a nice cup, often silver, to honor the mitzvah. Among Chassidim, there is a custom not to use a cup with a stem. The reasoning, based on Kabbalah, is that the hand should directly hold the cup, symbolizing connection. If one holds the stem, the hand is not directly holding the cup.
Therefore, during the four cups, one holds the cup directly, without a stem.
Regarding Eliyahu’s cup, the same general idea applies, although historically some cups with stems existed. Nevertheless, the common practice is to use a flat cup.
The salt water used for Karpas should ideally be prepared before Yom Tov.
Regarding candle lighting: ideally, one should light before sunset to properly welcome Yom Tov. The blessing is Lehadlik ner shel Yom Tov, followed by Shehecheyanu. If one did not light beforehand, one may light later, but must take fire from an existing flame, as creating a new flame is prohibited on Yom Tov.
There is a discussion whether one may raise or lower a flame. Some permit only raising, while others allow lowering if necessary for cooking. In practice, we are stringent and only raise the flame.
Before sunset, at Minchah, we recite the order of the Korban Pesach, as found in the Siddur. Since we cannot bring the actual korban today, we substitute it with verbal recitation.
A question arises: why do we not use an actual lamb bone to represent the Korban Pesach?
The answer is that the original Pesach in Egypt was unique. That one-time offering was different from the ongoing mitzvah of Korban Pesach, which was brought in the Beis HaMikdash. Today, we are commemorating the ongoing obligation, not the original event. Therefore, we avoid anything that too closely resembles an actual korban.
Now, regarding the Seder night: it is best that the home be prepared while the men are in shul, so the Seder can begin as soon as possible. This is especially important since the Seder begins late, after nightfall.
Some people begin earlier for convenience, but the mitzvah of eating matzah must be fulfilled at the proper time, after nightfall.
At public Sedarim, adjustments are sometimes made to accommodate participants who cannot sit through the entire Seder. However, one must ensure that the mitzvot are properly fulfilled.
It is not valid to simply drink four cups of wine consecutively; they must be integrated into the Seder.
The second night follows the same requirements.
When hosting guests, one must balance between those who want to go quickly and those who want to spend more time. Sometimes one must compromise to ensure that everyone fulfills the mitzvot.
It is also important to use one’s best dishes on Pesach to enhance the experience.
An interesting custom: on Pesach night, we recite Hallel during Maariv in shul—something not done on other nights.
Children are a central part of the Seder. Therefore, we try to begin promptly so they remain awake—but not before nightfall.
Some have a custom to wear a kittel, but this is not the Chabad custom.
The Rebbe would arrange the Seder plate while standing, reciting each instruction softly as he did it.
The matzot are arranged with a cloth between them: Yisrael on bottom, Levi in the middle, Kohen on top. The items are placed directly on top, not in separate compartments.
The maror is dried beforehand to avoid moisture, due to the concern of gebrokts.
The egg is placed whole; although some crack it to stabilize it, the Rebbe did not.
The Rebbe would prepare maror by forming a compact portion wrapped in lettuce.
For Karpas, a piece of onion is used, sometimes even a whole onion.
Each bar mitzvah-aged individual should have their own Seder plate.
The Rebbe Maharash would distribute maror and karpas from his plate to others.
Children should be educated according to their level, and ideally should have their own cups.
A broken or unusable dish is used when pouring out the wine during the plagues, symbolizing removal of negativity.
The cup of Kiddush should overflow slightly, symbolizing blessing.
In Chabad custom, each person pours for themselves.
Kiddush is recited standing. One holds the cup in a specific way—right hand, then left, then supported from below—and raises it to a height of three tefachim.
One looks at the candles at the beginning of Kiddush, and at the cup during the blessing of Borei Pri HaGafen.
Women who already recited Shehecheyanu at candle lighting do not repeat it.
Each of the four cups should ideally be drunk entirely, without interruption.
Songs during the Seder should be part of the Haggadah, not unrelated singing.
Now we come to Urchatz. The Rebbe would read the instructions before washing.
We wash because we are about to eat a dipped food.
We take a small piece of Karpas, dip it, and then recite Borei Pri HaAdamah, having in mind the maror and korech later.
Karpas is not eaten while reclining.
Afterward, it is removed from the Seder plate.
The Rebbe would dip the Karpas three times.
Even seemingly minor details of the Seder are precise and meaningful, and one should strive to fulfill them carefully.
כעת נדבר על היין של ארבע הכוסות.
בשבת או ביום טוב רגיל, אדם אחד מקדש והשאר טועמים מעט. אך בליל הסדר יש חיוב על כל אחד ואחד לשתות ארבע כוסות יין.
כיום יש יינות עם אחוז אלכוהול נמוך, וכן מיץ ענבים. אך לכתחילה יש להשתמש ביין, ועדיף יין אדום, שכן הוא חשוב יותר ומוזכר בפסוקים ובגמרא.
אם קשה לשתות יין, ניתן לערבבו עם מיץ ענבים, ואם צריך – להשתמש במיץ ענבים בלבד.
הכוס צריכה להיות שלמה ולהכיל לפחות רביעית.
חולי סוכרת יכולים להשתמש ביין יבש ללא תוספת סוכר, אך יש לפעול לפי הצורך הבריאותי.
יין צריך להיות תחת השגחה, משום שימושו בעבר לעבודה זרה. מיץ ענבים פחות שייך לחשש זה. יין מבושל גם אינו ראוי לניסוך, ולכן רבים מהיינות הם מבושלים.
הרבי הורה שחולה יכול להשתמש במיץ ענבים, אך בעצמו הקפיד להשתמש ביין.
לכתחילה יש לשתות את כל הכוס, ואם לא – רוב הכוס, ולפחות רביעית.
עדיף כוס קטנה שניתן לשתות כולה.
נוהגים להשתמש בכוס מכובדת, לרוב מכסף. בחסידות מקפידים לא להשתמש בכוס עם רגל, כדי שהיד תחזיק את הכוס עצמה.
מי המלח לכרפס יש להכין לפני החג.
את הנרות מדליקים לפני השקיעה. אם לא, מדליקים מאש קיימת.
יש מחלוקת אם מותר להנמיך אש, ובפועל מחמירים ולא מנמיכים.
במנחה קוראים את סדר קרבן פסח במקום הקרבה בפועל.
הקרבן במצרים היה חד-פעמי, אך אנו מזכירים את החיוב לדורות, ולכן לא משתמשים בעצם ממשית הדומה לקרבן.
יש להכין את הבית לפני הסדר כדי להתחיל בזמן.
יש לקיים את אכילת מצה בזמן, בלילה.
אין לשתות ארבע כוסות ברצף בלי סדר ההגדה.
בלילה השני הדין זהה.
יש להתאים את הסדר לאורחים כדי שלא יפסידו את המצוות.
יש להשתמש בכלים נאים.
בליל פסח אומרים הלל במעריב בבית הכנסת.
הילדים חשובים מאוד, ויש להתחיל מוקדם אך לא לפני צאת הכוכבים.
אין מנהג חב״ד ללבוש קיטל.
הרבי היה מסדר את הקערה בעמידה, תוך אמירת ההוראות בשקט.
המצות מונחות עם הפרדה: ישראל למטה, לוי באמצע, כהן למעלה.
את המרור מייבשים מראש.
הביצה נשארת שלמה.
הרבי היה מכין מרור בכמות גדולה עטוף בחסה.
לכרפס משתמשים בבצל.
מגיל בר מצווה לכל אחד צריכה להיות קערה משלו.
האדמו״ר מהר״ש היה מחלק מהכרפס והמרור לאחרים.
יש לחנך ילדים לפי דרגתם.
למכות משתמשים בכלי שאינו חשוב.
הכוס צריכה לעלות על גדותיה כסימן לברכה.
בחב״ד כל אחד מוזג לעצמו.
קידוש נעשה בעמידה ובאחיזה מיוחדת של הכוס.
מביטים בנרות בתחילת הקידוש ובכוס בברכת הגפן.
נשים שאמרו שהחיינו בהדלקת הנרות אינן חוזרות.
יש לשתות כל כוס ברצף.
השירים הם מתוך ההגדה בלבד.
באורחץ שוטפים ידיים לפני הכרפס.
אוכלים חתיכה קטנה, טובלים, מברכים, ומתכוונים גם למרור ולכורך.
אין מסבים בכרפס.
לאחר מכן מסירים אותו מהקערה.
הרבי היה טובל שלוש פעמים.
כל פרט בסדר מדויק ויש להשתדל לקיימו בשלמות.