Shiurim for the Seder - 5786

Seder Night Measurements

With Tables

Warning: One must not minimize the shiurim without great need; rather, one should eat more until all doubt is removed from one's mind. This applies especially to eating matzoh: although one fulfills the obligation with a k’zayis, according to several opinions every piece of matzoh one eats during the night of the Seder is a mitzvah.

The need to weigh and measure is only to be lenient for those who find eating difficult and wish to minimize the shiurim.

All measurements represent what must be swallowed, and one must therefore add for crumbs that fall, as well as for what remains between the teeth — for matzoh, an addition of no less than 2 g (0.1 oz) per eating; and similarly increase the cup measure to account for wine that may spill before drinking, since one should drink from a complete revi’is.

Note that there are significant variations in the size and thickness of matzos. Therefore, one cannot estimate amounts from pieces of matzoh without first weighing the matzos! It is also very difficult to estimate volume, since matzoh thickness is uneven — one part may be thicker than another; and a doubling in thickness (which can easily occur in the same matzoh, and certainly between different matzos) halves the size needed for a particular volume.

It is therefore highly recommended, for anyone wishing to minimize the measurements, to take before Yom Tov a box of whole matzos (removing all broken pieces), weigh them, and divide by the number of matzos (subtracting the box weight, of course), thereby obtaining an average weight per matzoh. It is also advisable to weigh a few individual matzos of different sizes in order to learn the variation in weight from one matzoh to another.

Anyone using matzos from different bakeries — or even different chaburos — must weigh them separately, as there can be significant differences even from the same bakery.

A sick person who wants to eat only the minimum amounts must actually weigh what is eaten , and cannot rely on estimates.

It is permitted to weigh and measure Torah Shiurim (e.g., k’zayis, revi’is) on Yom Tov in a way that does not appear like a weekday activity, though there is still room to be more stringent and do so before Yom Tov if possible . It is obviously not possible to weigh out k’zeisim from whole matzos before the holiday; but if one wants to eat the minimum, it is worthwhile to weigh the maror in advance — both for the above stringency and to save the effort during the seder. However, one must be careful that the maror does not shrink after weighing, since if it does, one must measure again, as volume is measured at the time of eating.

Laws relevant to the sick: A medicine prescribed by a licensed physician (see Aruch HaShulchan, Yoreh De'ah 336:2) that has no taste or tastes bitter is permitted to be taken on Pesach even if it contains chometz, since the chometz has become entirely unfit for consumption and we do not apply the principle of "one who deliberately gives it significance" to chometz that was invalidated, when consuming it for medical purposes (and even for those who are strict, this applies only when being cured by the chometz itself — which is extremely uncommon today; typically only starch or chometz-derived alcohol is used as a binder or preservative in the medication) and since it is not consumed in the normal manner of enjoyment. (However, if “darko b’kach” (seemingly that only applies if he needs the chometz for its medicinal effect and not merely where the manufacturer uses whatever starch or alcohol is available) — per the Alter Rebbe it would be forbidden unless he is dangerously ill.). One certainly need not be stringent at all regarding kitniyos in medications.

However, many are scrupulous and seek out medicines without any chometz concern. But it is crucial to stress that this is a stringency, and Heaven forbid endangering one's health by not taking a needed medicine or by substituting an unsuitable alternative. Therefore, if one cannot find an identical substitute without chometz, one must not substitute anything without approval from a qualified physician.

If one requires medicine with a flavor, or a medicine where the active ingredient is chometz, one should consult a halachic authority (provided, of course, that there is no immediate danger). One should not, however, be lenient with vitamins unless a physician directed taking them due to a medical need — not merely to strengthen one's health — and the active ingredient is not chometz. (Some vitamins may be made from actual chometz; if a suitable alternative is unavailable, consult a rav. Prenatal vitamins are available on the market with Pesach certification. A pregnant woman who needs vitamins not available with Pesach certification should consult a rabbi.)

Homeopathic remedies are often wine-alcohol based (wine spirits) and as such, are forbidden all year round, since they are not a proven medicine, the spirits are fit for drinking, and they are consumed k’derech hana’asan.

Many (if not most) “alternative medicine” methods (not including complementary medicine such as healthy nutrition and the like, but rather “energy healing,” Far Eastern practices, etc.) are avizrayhu d’avoda zora and are absolutely forbidden even at the cost of one's life (יהרג ואל יעבור).

Precise Shiurim (AKA"Rambam Shiurim")

K'beitzah (egg-volume): 50 cc (3.4 tbsp. / 1.7 fl. oz.).

K'beitzah without shell : 46.7 cc (3.2 tbsp. / 1.6 fl. oz.).

Revi'is: 75 ml (2.6 fl. oz.) (however, our Rebbeim used a stringent measure . The Frierdiker Rebbe’s becher held 100 m.l. / 3.4 fl. oz.).

Small k’zayis (the Rambam's view): "slightly less than one-third" of a k’beitzah (language of Alter Rebbe’s Shulchan Aruch §486:1) — i.e., less than 16.6 cc (1.1 tbsp./ 0.56 fl. oz. ). It is important to stress that this measurement is founded on the Pri Chadash's proves from the Rambam that a k’zayis is less than a grogeres [dried fig], meaning it is "considerably less" than one-third of a k’beitza (language of the Tzemach Tzedek in Chiddushei HaShas 69d; 209a). Since it is impossible to determine from the Rambam precisely how much less than one-third it is, the Alter Rebbe ruled to be stringent that it is only slightly less. On the other hand, the Alter Rebbe warned to be stringent not to enter the doubtful zone regarding a bracha acharona, so when not eating almost half a k’beitza — one should eat "far less than one-third." Many have grappled with the measures of "slightly less" and "far less," and this is not the place to elaborate. This shiur is the primary one for the Shulchan Aruch, the Alter Rebbe, and the Tzemach Tzedek; and per the Alter Rebbe, l'chatchilah this measurement may be used for all rabbinic commandments (e.g., maror — contrary to the Mishnah Berurah §486 sk. 1, which restricts it to b'di'eved).

Large k’zayis (Tosafos's view, used for stringency in Biblical commandments and for bentching/bracha acharona): half an egg without its shell — 23.4 cc (0.8fl oz).

Small k’zayis of matzoh: 9 g (0.32 oz).

Large k’zayis of matzoh (for Motzi-Matzoh and Bircas Hamazon): approx. 13 g (1/2 oz).

K'beitzah of matzoh (without shell — for handwashing blessing, and for k’beitzah for Shabbos/Yom Tov meal): 26 g (0.92 oz).

In addition to the measurements required to fulfill the day's commandments, in order to recite the blessing on handwashing one must eat a k’beitzah during the seder — namely, 2 large k’zeisim of 13 g each, each within a k’dei achilas pras (Seder Netilas Yadayim, halacha 18), totaling 7 minutes per k’zayis — and they must be consecutive. (In Badei HaShulchan §36 n. 5 (cited in the Rebbe's Reshimos and copied to Shu"t Tzemach Tzedek appendices) it is cited in the name of the Maharil (son of the Tzemach Tzedek) that the k’zeisim must be consecutive.)

However, note that ultimately, if one intended to eat a k’beitzah and finds it difficult to finish, there is no concern — since everything follows one's intention at the time of handwashing (Ba"deih HaShulchan §36 n. 5 per the Ritva).

K'dei achilas pras (the time it takes to eat 3 or 4 k’beitzim): The primary ruling is approximately 4 minutes per small k’zayis and 5-7 minutes per large k’zayis; but in practice, for Biblical obligations one is stringent at 4 minutes even for the large k’zayis; and furthermore, l'chatchilah one should attempt to satisfy the 3-minute shiur cited in Sefer HaMinhagim in the name of R. Hillel Paritcher in the name of the Tzemach Tzedek. Therefore, for the two k’zeisim of Motzi-Matzoh, l'chatchilah both should be eaten together within 3-4 minutes, since there is uncertainty as to which of them fulfills the obligation.

If necessary, the time may be counted from the beginning of swallowing, not including the chewing time. (The Rebbe chewed his matzoh for a very long time — up to approximately 45 minutes (!) — and only then swallowed the k’zeisim; see the addendum to the Crown Heights Beis Din’s Luach, p. 105, ch. 32, and the cited references.)

The seder must not begin until after tzeis hakochavim, which is 20 minutes as degrees after the true shkia — which is approximately 4 minutes after the apparent shkia.

The obligation to recount the Exodus from Egypt continues all night until one falls asleep or until alos hashachar.

It is a positive biblical commandment for men (not women or minors) to drink a revi’is of wine (75 ml / 2.54 fl oz) on each day of Yom Tov and Chol Hamoed , and the drinking should be within k’dei achilas pras (3-4 minutes).

To prevent transgression: In recent years, machine matzos have been sold (including, to our great sorrow, under the supervision of Anash rabbis) as "handmade," such as these:

It should be known that these machines are precisely the same machines that the leading Torah sages of past generations prohibited (since electric machines did not yet exist then; see at length in the pamphlet U'Shmartem es HaMatzos by R. M.M. Nachshon , and in the pamphlet Matzos Mechona B'Zmaneinu by R. Yitzchak Stein, Av Beis Din of Paltshin ), and these matzos are machine matzoh in every respect — which our Rebbeim and ancestors accepted upon themselves and their descendants as strictly prohibited. It is well known the Chasam Sofer's ruling that a custom to consider something prohibited has the force of a biblical vow.

Every chossid must be cognizant of the words of the Rebbe Rashab (in his Iggros Kodesh, vol. 1, letter 133): "The great rabbis of blessed memory, G-d-fearing and scrupulous in G-d's word, of the generation before ours, who prohibited the machines — some of whom did not wish to reveal their reasons so they could not be refuted, but ruled firmly in prohibition, and some of whom wrote explicitly that it is outright chometz — how can deign to transgress,

G-d forbid, against their words?... We must not innovate but only walk in the straight path that our holy Rabbeim left us." Therefore, a careful person must distance himself from these matzos!

One who has already purchased such matzos may return them to the seller, and the seller is obligated to refund the money — for there is no greater deceptive sale: the box is labeled in large letters "handmade," when in fact they are machine matzoh in every respect. Leading contemporary rabbis have ruled that selling these matzos is forbidden due to deception.

Generous Measures for Healthy People

Kadeish: Cup of more than 75 ml (2.54 fl oz) (so that if a little spills, a revi’is remains); and those who observe the Rebbeim's custom: 100 ml (3.38 fl oz) (the size of the Rayatz's cup). One should drink the entire cup at once (to fulfill the Ramban's view — Alter Rebbe’s Shulchan Aruch §472:19).

Women who recited Shehecheyanu when lighting candles and are being yotzeh with someone else’s kiddush should not answer Amen to the Shehecheyanu blessing , and certainly should not bless Shehecheyanu if making kiddush themselves; but if they forgot and answered or blessed, b'di'eved it is not an interruption.

In a situation where one may have to interrupt and leave before drinking cup 2 (due to missile alerts, etc.), it is advisable to be meticulous (if not harmful) to make kiddush over a cup of at least 113 ml (3.9 fl oz) — so one drinks a revi’is plus most of a revi’is for kiddush in the place of the meal — or at minimum to drink a full revi’is so as not to need to make kiddush again if one leaves.

When reciting Borei Pri HaGafen, one should have in mind drinking between cup 1 and cup 2 (so that if one forgets to drink while reclining, one may drink again; and likewise if one needs to drink a revi’is for kiddush in the place of the meal).

One should similarly have in mind to move from room to room within the same house (or even to the courtyard, provided one can see the room where kiddush was made through a window), so that if one must leave, one does not need to make kiddush again per the law of kiddush in the place of the meal (per Alter Rebbe’s Shulchan Aruch §273:2).

(And if one intended in one's blessing to drink between cup 1 and cup 2 but did not drink a revi’is (l'chatchilah, in addition to the first majority-of-a-revi’is), one may drink a revi’is immediately upon hearing a siren in order to fulfill kiddush in the place of the meal. But if one did not intend this, one should not drink unless one had not yet drunk even a revi’is, lest it appear as adding to the cups. However, if one had not drunk even a revi’is at kiddush, it is preferable to bless Borei Pri HaGafen and drink a revi’is — even though it may appear like adding to the cups — rather than cause the kiddush blessing to have been in vain.)

All of the above applies both to the host himself and to all assembled, since he does not fulfill their kiddush in the place of the meal obligation unless each of them drank a revi’is of wine.

It goes without saying that danger to life supersedes any prohibition, and one must comply fully with all civil defense instructions to the last detail. One should have in mind to fulfill the commandments "You shall be very careful with your lives" and "Do not bring blood upon your house."

If one went to a shelter outside the house (and cannot see the kiddush location from there, even through a window), or left to another room without having intended in the Borei Pri HaGafen blessing, and had not drunk a revi’is of wine after kiddush, one must make kiddush again immediately upon returning and recite Borei Pri HaGafen again in the kiddush , but not Shehecheyanu — since one already fulfilled it in the earlier kiddush, as it is not dependent on the kiddush law.

Karpas: Less than 10 cc (2 teaspoons / 0.34 fl oz) (approximately the size of a small bottle cap).

U'rechatz: In order to recite the blessing on handwashing, one must eat a k’beitzah during the seder — namely, 2 large k’zeisim of 13 g (0.46 oz) each within 7 minutes per k’zayis, consecutively — i.e., 26 g (0.92 oz) within 14 minutes. (Example: if done at Motzi-Matzoh, and one eats the first large k’zayis within 3 minutes and a small k’zayis within 4 minutes, the second large k’zayis must be completed within 3 minutes — so that the second large k’zayis is eaten within a total of 7 minutes.) One may choose when is convenient; and if one estimates it will not be possible, one should not recite the blessing on handwashing.

Motzi Matzoh: Eat a large k’zayis (14 g. / 0.5 oz. — which includes the 1 g. addition per k’zayis for what remains between the teeth) from each matzoh , eating them together (i.e., one on top of the other, placing them in the mouth together) within a k’dei achilas pras of 3 — or at most 4 — minutes; if difficult, one may be lenient to eat them within 6, or at most 7, minutes — provided one eats at least one small k’zayis within 3-4 minutes.

Those assembled who are not eating from the seder plate matzos should eat 15 g (0.6 oz) within 3-4 minutes (and should eat a k’beitzah of the afikomen in order to be able to recite the blessing on handwashing).

There is no need to formally transfer ownership of the matzos to those assembled.

Every matzoh eaten during seder night is a mitzvah-eating (as explained above in footnote 1), and seemingly one should have in mind the mitzvah — since mitzvos require intent.

One who stuffs matzoh into one's mouth in an exaggerated manner in order to fit a large amount in a short time (a result of lack of knowledge about these shiurim) — arguably is eating in a manner of achila gasa [excessive eating] and not one's normal manner of eating (and it is not similar to one who swallows matzoh without chewing, since even without tasting, the throat derives enjoyment and this is considered normal eating, which is not the case here); and one would not have fulfilled the obligation. Therefore one should eat the matzoh quickly but calmly, in one's normal eating manner — which is possible in light of the shiurim above.

Maror: 17 cc (1.2 tbsp. / 0.6 fl. oz.) of romaine lettuce (the leaves are much less dense than water but the stalk is slightly denser than water; one measures by volume: one large leaf or two medium leaves are a k’zayis), which is the preferred fulfillment of the mitzvah. Per our custom, also 17 cc (1.2 tbsp. / 0.6 fl. oz.) (the volume of one-third of an egg) of horseradish (horseradish is slightly heavier than water, for those measuring by weight). One who finds it difficult may take a small amount of horseradish — since the primary mitzvah is with romaine (Alter Rebbe’s Shulchan Aruch §473:5; Rebbe’s Haggadah, s.v. "V'tachas HaMaror"), and horseradish is eaten per our ancestral custom (Alter Rebbe’s Shulchan Aruch §473:30). Eat within 4 minutes. If it is not fit to eat due to its sharpness, one does not fulfill the obligation with it.

Koreich: Small k’zayis of matzoh and add for crumbs and what remains between the teeth (approx. 11 g / 0.4 oz), plus maror as above. Eat within 4 minutes.

Shulchan Orech: The custom is to take a bite from a whole egg as a remembrance of mourning (no checking for blood is needed).

"Eat and drink as needed" (Siddur of the Alter Rebbe). "It can be said this teaches two things: (a) that one should eat enough so that the afikomen is eaten on satiation... (b) that one should not eat more than needed, so that the eating of the afikomen is not achila gasa." (Rebbe’s Haggadah.)

Tzafun: Two small k’zeisim, each within 4 minutes, without interrupting between them (there is no requirement whatsoever to eat the two k’zeisim within a single k’dei achilas pras).

If one changed location after beginning to eat the afikomen, one may not continue eating. However, seemingly, one may stipulate: if there is a siren and one must interrupt before eating a k’zayis, one is not eating it as afikomen — and then return and eat the afikomen afresh upon returning to one's table. Similarly, one should stipulate that if one must leave after eating the first k’zayis but before eating the second, the k’zayis eaten shall count as a remembrance per whichever opinion its law follows (either a remembrance for the Korban Pesach or for the matzoh eaten with it), and one should not complete the second k’zayis after returning — since it is only a stringency, and one should not enter a possible prohibition for a mere stringency.

One who has not eaten a k’beitzah at Motzi-Matzoh (or at shulchan orech) should now complete the k’beitzah by eating an additional small k’zayis (9 g / 0.32 oz) — a third one — over a further 4 minutes: i.e., a total of 3 small k’zeisim over 14 minutes.

There is also another possibility for one who is not eating from the seder plate matzos to be able to recite the blessing on handwashing: by eating a large k’zayis of 13 g (0.46 oz) at koreich — provided that from the start of Motzi-Matzoh to the end of koreich no more than 14 minutes pass. But in practice this does not seem very feasible.

Reduced Measures for the Ill

Kadeish — Cup of 75 ml (2.54 fl oz) (it is advisable to add 2-3 ml so that if a little spills, not less than a revi’is will remain) and drink at least most of it at once, or at minimum within the drinking-time of a revi’is (the time it takes to drink a revi’is in the normal manner — a very brief interval ), or if absolutely unable, within a k’dei achilas pras.

If one did not drink 75 ml (2.54 fl oz) and left to a shelter outside the house before drinking cup 2, one must make kiddush again upon returning, as explained above.

The mitzvah is best fulfilled with wine (red). For one who finds this difficult: weak wine is preferable to grape juice; fresh homemade grape juice (wine from its pressing that is ready for fermentation) is preferable to bottled grape juice.

One may dilute the wine or grape juice with 49.9% water, or 74.9% water (per the Tzemach Tzedek, not more), or when no other option is available, even up to 85.6% water — provided it still tastes good that way and the drinking is derech cheirus (Alter Rebbe’s Shulchan Aruch §472:16). However, all of this only applies if water is not already mixed into the wine or juice (generally, grape juice is sold undiluted — but one should ascertain whether water was already added, as in that case one may not add more without checking the percentage of water already present, since one cannot exceed 49.9% total). Note: as a rule, before approaching these percentages the wine will lose its taste and become unfit for drinking derech cheirus.

A diabetic patient should check with their physician whether drinking wine or juice in this amount is permitted. There must be absolutely no risk to health, Heaven forbid.

One who cannot drink wine or grape juice should drink coffee (decaffeinated is recommended so one can sleep after the seder), tea, or another chamar medinah [locally recognized beverage over which people socialize] (consult a local rabbi about other beverages, whether they qualify as chamar medinah in one's location).

Karpas — Less than 10 cc (2 teaspoons / 0.34 fl oz).

U'rechatz — Wash without reciting the blessing if estimating that one will not be able to eat a k’beitzah within 14 minutes — namely, 2 large k’zeisim of 13 g (0.46 oz) each within 7 minutes per k’zayis, consecutively — 26 g (0.92 oz) within 14 minutes.

However, note that ultimately, if one estimated one would be able to eat a k’beitzah and intended to do so, but in practice finds it difficult to complete the k’beitzah within two k’dei achilas pras times, there is no concern of having said a blessing in vain — since everything follows one's intention at the time of handwashing (Badei HaShulchan §36 n. 5).

Motzi Matzoh — Eat a small k’zayis (9 g / 0.32 oz) from each matzoh; it is advisable to try to complete a large k’zayis (13 g / 0.46 oz) from the middle (broken) matzoh if possible — since the primary view is that the mitzvah is from the broken piece, so one should try to complete a biblical k’zayis specifically from it; and one may be satisfied with a small k’zayis from the whole matzoh.

One must swallow at least 13 g (0.46 oz) total — of which at least 9 g (0.32 oz) must be from the broken piece (since if one divides equally between the two it follows no opinion, as one eats neither a k’zayis from the whole nor a k’zayis from the broken; and the primary ruling is that the Biblical obligation is fulfilled from the broken piece — even though b'di'eved one may fulfill it in any way [Tzemach Tzedek Psak Din §475]). If this is absolutely impossible, eat at least 9 g (0.32 oz) from the broken piece (since the primary ruling is the Rambam that the k’zayis is less than one-third of an egg, and one is only stringent for Biblical obligations and the after-blessing per the Ri that it is half an egg) plus something from the whole matzoh to fulfill the view that the blessing is over the whole. However, if absolutely unable to eat at least 7-8 g (0.25-0.28 oz) (in a pressing need one can estimate using the average matzoh specific gravity of 0.5, and the Rambam's measure is slightly less than one-third of a k’beitzah , and one can also support the view that this refers to an egg without shell), eat without a blessing.

In all the above measurements, one must add for crumbs that fall and what remains between the teeth and complete and/or immediately pick from between the teeth and swallow — to complete a full k’zayis (since there is no margin of safety in these measurements).

One should try to swallow (from the first swallow after chewing, until finishing swallowing the k’zayis) each k’zayis within 3-4 minutes, or at least swallow 13 g (0.46 oz) within 6, or at most 7, minutes. One who has difficulty chewing may chew all the matzoh slowly until reaching a k’zayis and then swallow the k’zayis within the time-window. (One may accomplish this as: 13 g (0.46 oz) within 7 min, then another 13 g (0.46 oz) within 7 min; or 9 g (0.32 oz) within 4 min three times — in order to be able to recite the blessing on handwashing.)

One who cannot chew may grind the matzoh (then measure amounts in a measuring cup without pressing down) and drink while eating it.

One who cannot eat matzoh this way should ask their rabbi how to proceed — whether soft matzoh as is the custom of Yemenite Jews (if obtainable with appropriate supervision, then measure by volume, since its specific gravity is much higher than our matzos — and apparently one can weigh it since it is close to water, but the author has not personally verified this) or soaking the matzoh in cold water immediately before eating in a disposable vessel (or set the seder plate aside until after Pesach) — but under no circumstances may the matza be soaked in other liquids, as this neutralizes the matzoh's taste (Alter Rebbe’s Shulchan Aruch §461:12; §462:8).

A sick person who can eat only one k’zayis of matzoh and no more should skip U'rechatz, Motzi Matzoh, and Koreich; after cup 2 should recite al achilas maror and eat a k’zayis; then eat Shulchan Orech; and should recite a blessing for the foods (but not for drinks — including soup — which were exempted by the wine blessing) — Borei Pri HaEitz and Shehakol Nihyah B'Dvaro, but not Borei Pri HaAdamah (already exempted by the karpas blessing) unless one left the room, in which case one must bless again ; and one should have in mind at the karpas blessing to exempt the seder's food items. Then recite Borei Nefashos (and if one ate one of the Seven Species fruits, recite Al HaEitz and do not include Al Hagefen); then wash without a blessing; place the afikomen among the whole matzos; recite HaMotzi; then holding the afikomen alone, recite al achilas matzoh and eat a k’zayis (large if possible; if not, small) from the afikomen ; and even if one ate a small k’zayis one should recite Birkas Hamazon.

However, one who can eat even a little more than a k’zayis should seemingly wash with everyone at Urchatz (without a blessing); recite HaMotzi normally but not al achilas matzoh; break off a k’zayis from the whole and a k’zayis from the broken piece and taste a tiny piece of each (or at minimum from the whole matzoh only); then eat maror normally; make a koreich sandwich and say "Kein asa Hillel" and taste a little of it (but in a way that the total does not add up to even the smallest k’zayis); then continue Shulchan Orech normally, without needing to recite a blessing over the food — since on Shabbos and Yom Tov the bread blessing certainly exempts all other foods even if one does not wish to eat bread, and one eats a little to exempt the other foods (Alter Rebbe’s Shulchan Aruch §177:1).

Maror — Eat slightly less than 17 cc (0.57 fl oz) of romaine lettuce alone, since the mitzvah is primarily with that; eat from the leaves (which weigh about one-third as much as water and are easier to eat). It is advisable to add a bit of horseradish to fulfill the ancestral custom. Try to swallow within 4 minutes (and if unable, there is room to be lenient at 6 or at most 7 minutes). "One is obligated to push oneself to fulfill the rabbinic commandment and eat a full k’zayis even if it will cause pain" (Alter Rebbe’s Shulchan Aruch §473:31). But if absolutely unable to eat the required amount, eat as much as possible without a blessing, and one has at least fulfilled the obligation per the Rosh.

Koreich — Try to eat 9 g (0.32 oz) of matzoh and maror as above. If unable, eat even a small amount of matzoh and maror to make a remembrance of the Beis Hamikdash (as written above, and one may still recite the blessing for maror — Alter Rebbe’s Shulchan Aruch §482:1); and the afikomen is more important. Try to swallow within 4 minutes, but may be lenient at 6 or at most 7 minutes.

Tzafun — Try to eat 9 g (0.32 oz) (adding for crumbs and what remains between the teeth or immediately pick from between the teeth and swallow); and stipulate that one is eating per whichever opinion is the law (whether the afikomen is a remembrance for the Korbon Pesach or for the matzoh eaten with it). Try to swallow within 4 minutes or at most within 6-7 minutes.

Hallel-Nirtzah — For cup 4, try to drink it all so as to be able to recite the bracha acharona. If unable to drink the full revi’is, do not recite the after-blessing for wine oneself (unless not more than 7 minutes passed between cup 3 and cup 4). It is advisable to have someone else recite the blessing with intent to exempt him — since he drank a k’zayis and has entered a sofek for a bracha acharona.

One who did not eat a k’zayis of matzoh and therefore did not recite Birkas Hamazon: if one forgot to say וזכרנו לטובה ביום חג המצות הזה in the bracha acharona on wine, one must repeat the blessing.

May it be G-d's will that we merit eating from the sacrifices and from the Pesach offerings, with the coming of Moshiach NOW!

Compiled by Elie Poltorak

Please send comments to: MoshiachNow@gmail.com

or below the article at Hameishiv.org

Torah Measurements

Table 1: Precise Measurements — Rambam vs. Ri

Measurement Rambam — Primary ruling; sufficient l'chatchilah even for rabbinic commandments Ri (Tosafos) — For Biblical commandments and after-blessings

K'beitzah (egg-volume) 50 cc (1.69 fl oz) 50 cc (1.69 fl oz)

K'beitzah without shell (for handwashing blessing; also for k’beitzah for Shabbos/Yom Tov meal) 46.7 cc (1.58 fl oz) within 14 min (more than 3 k’zeisim, eaten within 3 small k’dei achilas pras times, consecutively) 46.7 cc (1.58 fl oz) within 14 min (2 k’zeisim eaten within 2 large k’dei achilas pras times, consecutively)

Revi'is (quarter-log) 75 ml (2.54 fl oz) 75 ml (2.54 fl oz)

K'beitzah of matzoh (without shell — for handwashing blessing; also for k’beitzah for Shabbos/Yom Tov meal) 26 g (0.92 oz) 26 g (0.92 oz)

K'zayis (olive-size) Less than 16.6 cc (0.56 fl oz) 23.4 cc (0.79 fl oz)

K'zayis of matzoh Less than 9 g (0.32 oz) Approx. 13 g (0.46 oz)

K'dei achilas pras (eating-time measure) 3-6 minutes 5-8 min; but in practice, for Biblical obligations one is stringent at 3-4 min; for the after-blessing, approx. 6 min is estimated; and only for handwashing we are lenient to 7 min l'chatchilah.

Table 2: Seder Guide — Ideal vs. Leniencies

Seder Step L'chatchilah (Ideal) B'sha'as hadechak (Pressing need)

Kadeish (Cups 1, 2, 3) 75 ml (2.54 fl oz) — drink it all at once (100 ml / 3.38 fl oz for those following the Rebbeim's stringent measure, provided confident of finishing it all) 75 ml (2.54 fl oz) — drink most of it (or at least a cheekful) within the drinking-time of a revi’is (almost continuously) If unable, make kiddush on chamar medinah.

Karpas Less than approx. 10 cc (0.34 fl oz) One who is suffering and finds waiting difficult may eat more than a k’zayis for karpas, without reciting an after-blessing.

Rachtza (Handwashing) Wash and recite the blessing If estimating unable to eat approx. 26 g (0.92 oz) within 14 min, wash without reciting the blessing.

Motzi-Matzoh (from seder plate) 2 k’zeisim of at least 14 g (0.49 oz) each, within 3 (up to 4) min 2 k’zeisim of approx. 9 g (0.32 oz) each within 4 min, or within 4 min per k’zayis

Motzi-Matzoh (not eating from seder plate) At least 15 g (0.53 oz) within 3 (or 4) min Approx. 13 g (0.46 oz) within 5-6 min. If unable: approx. 9 g (0.32 oz) within 4-5 min. If still unable: recite HaMotzi (but not al achilas matzoh) and taste a little from the broken and whole pieces.

Maror 17 cc (0.57 fl oz) romaine lettuce (approx. 1 large leaf or 2 medium leaves) plus horseradish (approx. 1/3 egg size) 17 cc (0.57 fl oz) romaine (approx. 1 large leaf or 2 medium leaves) and a bit of horseradish if possible.

Koreich At least 11 g (0.39 oz) matzoh plus maror as above 9 g (0.32 oz) matzoh plus maror as above. If unable, eat whatever amount possible — but not at the expense of the afikomen.

Tzafun (Afikomen) 18 g (0.63 oz) within 8 min If haven't yet eaten 26 g (0.92 oz) in 14 min during the seder, complete the requirement now. 9-11 g (0.32-0.39 oz) within 4-6 min If you didn't eat a k’zayis at Motzi-Matzoh: recite al achilas matzoh and eat 13 g (0.46 oz). If absolutely cannot eat 8.5 g (0.30 oz) within 6 min: eat as much as possible without a blessing.

Cup 4 Same as other cups Drink it all. If unable, be yotzeh with someone else reciting the bracha acharona — in no case recite the bracha acharona oneself.