Introductory Note
The many Chabad customs pertaining to Pesach and the Seder nights have been published in detail in the Rebbe’s Haggadah and numerous subsequent publications. Below are a few additional instructions that the Rebbe introduced or emphasized in the years 5743–5744 (1983–1984).
Give Every Child His or Her Own Haggadah
Every child – and indeed, every adult as well – should have his or her own tzedakah box, siddur, chumash and similar holy books, including a Pesach Haggadah. This will generate greater excitement and enthusiasm to actually put these articles to use.
This will generate greater excitement and enthusiasm to actually put these articles to use.
New Siddur Before Yom Tov
Ideally, children should receive a brand new siddur and the like before the festival. If, for the sake of increasing their yom tov joy, we are instructed to buy them nosh and the like – items containing no essential holiness – we should certainly buy them holy books.
With pictures… To end this farbrengen with a new “decree”: In the past, we have discussed the necessity of every child owning a personal siddur, chumash, and tzedakah box. Since it is now thirty days before Pesach, it would be very desirable to prepare Haggados for each child. Obviously, they should be attractively made, with pictures, etc., in order to attract the children. In this way, they will not only know the Four Questions but will be able to answer them. May it be G-d’s will that even before the time comes for them to ask and answer these questions on Pesach, our biggest question will be answered – the inexplicable continuation of the exile – with the arrival of Moshiach and the complete Redemption (Purim, 5743/1983, Sichos In English, vol. 27).
Public Sedarim on Both Nights
In some places where a community Seder has been scheduled, the organizers have planned to hold a Seder on only one of the first two nights of Pesach due to lack of funds or similar reasons. It is most urgent, and certainly worthwhile, that they alter their plans so that a community Seder is held on both nights of Pesach, even if it means dividing their already limited funds between the two nights.
But certainly they will not need to resort to this, since G-d will surely bless those organizing the Seder, providing them with all that they require, and even more (Parshas Tzav, 5744/1984, Hisvaaduyos, pp. 1776–1777).
Recite the Haggadah Joyfully
It is customary to recite the main body of the Haggadah – the section entitled “Maggid,” which begins with the Four Questions – in a happy tune.
Our Eliyahu’s Cup Before Bentching
In the past, Eliyahu’s Cup (Kos Shel Eliyahu) was poured only on specific occasions before Birchas HaMazon. Lately, however, it has become customary to always pour this cup before Birchas HaMazon.
Pour It Back With Song
At the conclusion of the Seder, after declaring, “LeShanah HaBa’ah B’Yerushalayim” (“Next year in Jerusalem!”), we then return the wine from Eliyahu’s Cup back into the wine bottle. While this is being done, all present should sing the Alter Rebbe’s melody, Keili Atah.
Unlike the common custom quoted in the Rebbe’s Haggadah, whereby Eliyahu’s Cup is only poured after Birchas HaMazon.
Symbolizing Extreme Proximity to the Redemption
As the Rebbe explains (ibid.), the first two cups of the Seder represent our redemption from Egypt while the last two cups represent our future Redemption through Moshiach. Although Eliyahu’s Cup represents the future Redemption, when the world will reach a state of perfection, it is nevertheless poured before reciting “Pour out Your wrath…” – a declaration which indicates that there is still a need to refine the world. This is done to indicate that even before the culmination of the exile, and while it is still in its final phase, we can nevertheless sample a “taste” of the imminent Redemption.
Intense G-dliness Flows Into Our World
The fifth cup, Eliyahu’s Cup, represents the supreme spiritual level alluded to in the verse, “The fifth portion [of grain] belongs to Pharaoh” (Bereishis 47:24). To explain: There are five soul levels, the fifth and highest being the Yechidah, or essence, of the soul. The four lower levels reflect the four levels of G-dly manifestation, while the fifth, the Yechidah, represents G-d’s Essence. Evil, too, has five levels, and Pharaoh represents its fifth, the essence of evil. On this night, we pour five cups to symbolize our liberation from the five levels of evil and our “acquisition” of the levels of G-dliness. Pouring the wine from the fifth cup into a wine bottle symbolizes that even the most superior G-dly level is elicited and enclothed within the “vessels” (i.e., the parameters of our physical world), represented here by the bottle that contains the wine (ibid., p. 1434).
Limitless Light Into Finite Physicality
Pesach (literally means and also represents) the theme of “skipping over,” i.e., an exodus from every limit, restriction and boundary (i.e., Mitzrayim, a word closely related to Mitzraim, “Egypt”). Nevertheless, this transcendent mode of conduct is specifically revealed within the “vessels,” framework, of the very limitations it defies. Therefore, we celebrate the unrestrained G-dly revelations of the night of Pesach specifically through observing the many precise details of the Leil HaSeder (“Night of the Seder,” meaning “Order”): exactly three matzos, four cups of wine, and so on.
This even applies to the fifth cup, Eliyahu’s Cup. On the one hand, it represents a G-dly level beyond the entire system of restriction presented by all of Creation, both physical and spiritual, which is why we do not drink the wine in this cup but merely gaze at it. On the other hand, we pour the wine back into the wine bottle at the conclusion of the Seder, which indicates that even this level is being drawn into, contained and expressed within the framework, or “vessels,” of this physical world (ibid., p. 1434).
Why Do We Sing As We Pour the Wine Back Into Its Bottle?
Regarding pouring the wine from Eliyahu’s Cup back into the wine bottle: As explained earlier, it alludes to the elicitation of “The fifth portion which belongs to Pharaoh” and its containment in physical “vessels.” This is accomplished in a manner of song and melody – amidst joy – for we are taught that “joy breaks through all restricting boundaries.”
Why the Melody of Keili Atah?
Further, the tune sung while the wine is being returned to the bottle is set to the words [from Tehillim 118:28], Keili Atah (“You are my G-d”). This indicates that Atah (“You,” i.e., the Essence of G-d Himself) becomes Keili (“my G-d”). In other words, the loftiest levels of G-dliness are now absorbed within the person, to the extent that they become part of himself. Why wait until now to return the wine? As the Rebbe explains, we pour the wine back into the bottle at the end of the Seder, after reciting “Next year in Jerusalem!” since the concept of bringing this lofty level into the “vessels” of this world is predominantly an accomplishment of the future Redemption (ibid., p. 1434).
No Gebrochts Even for Children
For the first seven days of Pesach, we are exceedingly careful to avoid all gebrochts (matzos that have become wet). We go so far as to cover the matzos that are on the table so that no water will fall on them, and at the same time, we cover the water so that no crumbs of matzah will fall into it.
Children should also observe these stringent practices; it is a matter of proper training so that they, too, will be taught to refrain from gebrochts.
