So yesterday we began discussing from the Rebbe's commentary why the fourth question is about Mesubin, which is the question of leaning. It would seem that if we follow the order in which things happen, leaning should come at the very beginning, because the first thing the child sees—when asking the Four Questions—is that you lean when drinking the first cup of wine. So Mesubin should seemingly be first. If we go by order of importance, then matzah should come first, followed perhaps by maror. But then why does Mesubin come last? And matbilin is only a custom.
The Rebbe suggested, based on the Gra, that the question of Mesubin was added later on. Initially, there were either three questions or four questions that included a different one. The original question was: why do we eat the meat roasted? This referred to the Korban Pesach, which had to be eaten roasted during the time of the Beis HaMikdash. At that time, they did not ask about leaning, because everyone leaned—it was not something unique. Only after the Beis HaMikdash was destroyed, when the Korban Pesach was no longer brought and the question of roasted meat was no longer relevant, was the question of Mesubin introduced. At that point, leaning was no longer common, so it became a novelty, something that distinguished the night of Pesach. Therefore, it was added later, and that is why it appears out of order—it is essentially an addition.
However, the Rebbe challenges this explanation. He brings proof from the Rambam, where we find that five questions are listed. The Rambam includes both the question of roasting—which applies to the time of the Beis HaMikdash—and the question of leaning. This suggests that both existed at the same time, contradicting the idea that Mesubin was added later. Unlike the Shulchan Aruch, which focuses only on practical halacha, the Rambam records all halachic realities, even those not currently applicable. Therefore, if he includes both questions together, it indicates that they coexisted.
So we return to the original question: why does Mesubin come last? The Rebbe explains that according to Kabbalah, the order corresponds to the four worlds—Atzilut, Beriah, Yetzirah, and Asiyah. Beginning with matbilin corresponding to Asiyah, the sequence follows deeper mystical structure, as explained in Pri Etz Chaim and other sources.
Additionally, the Rebbe discusses in Likkutei Sichos that there is something uniquely powerful about tibul, even though it is only a custom.
I wanted to add a small thought of my own, though I am not sure if it is fully correct. We know that today women generally do not lean during the Pesach Seder. Yet, in principle, women are equally obligated in all the mitzvos of the night. The Torah equates the prohibition of chametz with the obligation of eating matzah, and from this the Sages derive that women share the same obligations as men. So why do women not lean?
The Alter Rebbe explains in Shulchan Aruch that there is an opinion that nowadays we are not required to lean at all, because leaning is no longer a common expression of freedom. In earlier times, reclining signified nobility and freedom, but today even kings do not recline. Therefore, some hold that leaning is no longer required. Women rely on this opinion and therefore do not lean.
This is a powerful idea. Women are fully obligated, yet in practice they rely on an opinion that exempts them. This is not merely optional behavior—it reflects a halachic stance that they accept.
This raises a question: when we say “Halaila hazeh kulanu mesubin”—that on this night we all recline—how can we say “all of us,” when in practice not everyone at the table reclines? The women, and often others, are not leaning. What does “kulanu” mean in that context?
Perhaps this provides another way to understand why Mesubin comes last. Consider that tibul, even though it is only a custom, is universally practiced. Everyone at the table participates—men, women, and children. But Mesubin is different. It is not universally practiced in the same way. There are differences in application. Perhaps that is why it is placed last.
One could argue against this and say that when we ask the question, we are addressing those who do lean, and therefore it should follow the full halachic structure and not be affected by those who do not practice it. If so, then we would still need the earlier explanations.
Still, perhaps Mesubin stands in a category of its own. We see this also in its practical ramifications. For example, if someone drank a cup of wine without leaning, the halacha varies depending on the situation. After the second cup, since one intends to continue drinking during the meal, one would drink again while leaning without making a new blessing. But after the first, third, or fourth cup, where drinking again would require a new blessing or is not permitted, the Alter Rebbe rules that one should not repeat the cup. We rely, after the fact, on the opinion that leaning is not required today.
So we see that Mesubin is treated differently in halacha—it is not as absolute as other obligations. Perhaps that is another reason it is placed last in the Four Questions.