Continuing with the Haggadah, we are now up to Motzi Matzah. Motzi Matzah is where the actual beginning of the meal begins—the eating and the performance of the mitzvot.
The main mitzvah of the night of Pesach today is the mitzvah of eating matzah. In the times of the Beis HaMikdash, there was also the obligation to eat the Korban Pesach and maror. The maror is dependent on the Korban Pesach; when there is no Korban Pesach, there is technically no obligation of maror from the Torah. Since we do not have the Beis HaMikdash today, we do not have the Korban Pesach, and therefore the obligation of maror is only Rabbinic. Similarly, the Korech sandwich is also Rabbinic.
Motzi Matzah is an obligation for all members of the household.
Just as on every Shabbos and Yom Tov we require Lechem Mishneh—two loaves of bread—so too here. On the Seder plate, the top and bottom matzot must be whole. The middle matzah was already broken earlier during Yachatz.
Not everyone has their own Seder plate. According to the custom discussed earlier, the Seder plate is typically only for males over Bar Mitzvah. Therefore, the rest of the family fulfills their obligation of Lechem Mishneh through the head of the household.
Ideally, everyone should wash their hands before the head of the household makes the blessing. Even if someone is still washing, they can still fulfill their obligation, as long as they hear the blessing.
However, the custom brought down by the Rebbe is that each individual makes their own blessing of Hamotzi. Unlike Kiddush, where one person can exempt others, here each person recites their own blessing.
The procedure is as follows: one holds all three matzot—the top, middle, and bottom—and recites Hamotzi lechem min ha’aretz. After completing Hamotzi, one allows the bottom matzah to slip out of the hand, leaving only the top and middle matzot.
Then one recites the blessing Al achilas matzah.
The reason for this is that the mitzvah of eating matzah is fulfilled specifically with the top and middle matzot. The bottom matzah will later be used for Korech.
There is a well-known dispute regarding how to fulfill the mitzvah—whether matzah and maror should be eaten separately or together. Therefore, we follow all opinions: first we eat matzah alone, then maror alone, and then both together in Korech.
When reciting Al achilas matzah, one should also have in mind the matzah that will be eaten later in Korech.
This entire sequence—from Hamotzi through Korech—is considered one continuous process, and one should not interrupt.
Now, for the first stage, we eat the matzah.
We take a kezayis (olive-sized portion) from both the top matzah and the middle matzah and eat them together while reclining.
The reason for taking from both is due to the dispute over which matzah is primary, so we fulfill all opinions.
The Rebbe would hold all three matzot, make Hamotzi, let the bottom one slip, recite Al achilas matzah, and then break the matzah under the cloth into smaller pieces. He would eat them gradually.
Ideally, one should eat the entire kezayis at once, though practically this is difficult.
A kezayis is approximately 29 grams—just under an ounce, roughly one-third of a Shmurah matzah. There are more lenient opinions of smaller amounts, but for the Torah-level obligation, we aim for the larger measure.
Since there is not enough matzah on the Seder plate for everyone, the head of the household distributes pieces, and others supplement with additional matzah.
The matzah should be eaten within approximately four minutes (kdei achilas pras), but not in a rushed or gluttonous manner.
After matzah, we proceed to maror.
We dip the maror into charoset, but then shake it off so the bitterness remains. The charoset is placed in a separate dish.
We recite Al achilas maror, having in mind also the maror of Korech.
One should chew it properly to feel the bitterness.
A kezayis of maror is approximately 17 grams.
The Rebbe would also eat raw horseradish, even in large amounts, though one must not eat more than one can tolerate.
Then comes Korech: we take matzah from the bottom matzah and maror, combine them, and eat them together while reclining.
We place a small amount of dry charoset on the maror.
We recite: “This is what Hillel would do.”
Maror is eaten without reclining, but Korech is eaten while reclining.
Then we proceed to the meal (Shulchan Orech), which is eaten normally, not while reclining.
We begin with the egg from the Seder plate, dipping it in salt water.
The Rebbe would dip the egg three times.
During the meal, one does not dip matzah into salt, but rather places salt on it.
One does not perform certain rinsing customs during Pesach to avoid wetting matzah.
One does not say L’chaim during the Seder, to avoid appearing to add to the four cups.
The Rebbe would drink during the meal, but before the third cup, the cup was rinsed and wiped.
Before Afikoman, one should ensure not to remain thirsty, since afterward one does not eat or drink.
The Afikoman is distributed—ideally two kezayisim, one for the Korban Pesach and one for the matzah eaten with it.
It should be eaten while reclining and ideally before midnight (on the first night).
Then comes the Cup of Eliyahu. The Rebbe would pour it before benching.
After Birkat Hamazon, we drink the third cup, pour the fourth, and open the doors while holding candles.
We recite Shfoch Chamascha. This is an auspicious time for prayer.
Then we continue Hallel and Nirtzah.
Afterward, we say L’shana Haba’ah B’Yerushalayim.
The Rebbe would pour Eliyahu’s cup back into his own cup.
We do not say “Chasal Seder Pesach,” because the Seder never truly ends.
Finally, an important message: on Pesach, we “act out” the experience. Even if we don’t yet feel it internally, the external actions lead to internal transformation.
As the Rambam writes, a person is drawn after his actions.
Even details that seem minor are deeply meaningful.
The more one speaks about the Exodus, the more praiseworthy it is.
ממשיכים בהגדה, והגענו למוציא מצה.
זהו שלב תחילת הסעודה וקיום המצוות בפועל.
המצווה המרכזית בליל פסח היא אכילת מצה. בזמן בית המקדש היו גם קרבן פסח ומרור, אך כיום המרור הוא מדרבנן בלבד.
מוציא מצה היא חובה על כל בני הבית.
כמו בשבת ויום טוב שיש לחם משנה, כך גם כאן: המצה העליונה והתחתונה שלמות, והאמצעית שבורה.
שאר בני הבית יוצאים ידי חובה דרך בעל הבית, אך המנהג שכל אחד מברך לעצמו.
מחזיקים שלוש מצות, מברכים המוציא, מניחים לתחתונה, ואז מברכים “על אכילת מצה”.
המצווה מתקיימת במצות העליונה והאמצעית.
יש מחלוקת אם לאכול מצה ומרור יחד או בנפרד, ולכן עושים את שלושתם: מצה, מרור, וכורך.
יש לכוון גם על המצה של הכורך.
הכול נחשב תהליך אחד ללא הפסק.
אוכלים כזית מהמצה העליונה והאמצעית יחד, בהסבה.
כזית הוא כ־29 גרם.
אם אין מספיק, משלימים ממצות אחרות.
יש לאכול בתוך כ־4 דקות.
לאחר מכן אוכלים מרור, טובלים בחרוסת ומנערים.
מברכים על אכילת מרור.
יש ללעוס ולהרגיש את המרירות.
כזית מרור הוא כ־17 גרם.
הרבי אכל גם חזרת חיה בכמות גדולה, אך לא מעבר לסבילות.
בכורך לוקחים מצה תחתונה עם מרור ואוכלים יחד בהסבה.
לאחר מכן סעודה רגילה.
מתחילים בביצה מהקערה, טבולה במי מלח.
הרבי היה טובל שלוש פעמים.
אין טובלים מצה במלח אלא מניחים מלח עליה.
אין אומרים לחיים כדי לא להוסיף על ארבע כוסות.
לפני האפיקומן יש לוודא שאינם צמאים.
אפיקומן – שני כזיתים, בהסבה, עד חצות בלילה הראשון.
לאחר מכן כוס אליהו, ברכת המזון, כוס שלישית, פתיחת הדלתות ואמירת שפוך חמתך.
זה זמן מסוגל לתפילה.
מסיימים בהלל ונרצה.
אומרים לשנה הבאה בירושלים.
אין אומרים “חסל סדר פסח”.
מסר חשוב: בפסח “משחקים את התפקיד” – המעשים החיצוניים מביאים להרגשה פנימית.
כפי שהרמב״ם אומר: האדם נמשך אחר מעשיו.
כל פרט בסדר עמוק ומשמעותי.
המרבה לספר ביציאת מצרים הרי זה משובח.