Halachos of Leaning – Heseiba – on Seder Night

These Halachos of Leaning on Seder Night are based on the Mishna Berura, reflecting Ashkenazi practice

When to Lean

One must lean for the eating of the matza, korech and drinking the four cups of wine, as a sign of freedom.
It is preferable to also lean for the entire meal (Rema 472:7, MB 23).

Mishna Berura describes the process of leaning as having ‘one’s head tilted to the left on a bed or couch with pillows under one’s head by the table’.
Both a right and left-handed person lean to the left as leaning to the right may lead to an increased risk of choking on one’s food.
Contemporary poskim clarify that one is also supposed to lean one’s body somewhat to the side onto a pillow, in a comfortable manner. Some have the practice to lean on a bed.
Note that some hold that rotating a chair to the side and leaning on its back rest is not considered sitting ‘in the manner of a free person’, nor is leaning on the table or into open air – consult with a Rav if space constraints etc may restrict the space one has to lean (MB 472:7,10,11, Dirshu 10-12).

Common Ashkenazi practice is that women do not lean, relying on the opinion of the Ra’avya that nowadays leaning is unnecessary as it is no longer normal to eat in such a fashion (though some authorities do indicate that it is good for women to lean) (SA 472:4, PT 2).

Out of respect, a pupil who is having the seder with his Rebbe (teacher), or a talmid Chacham of great stature, may not lean unless he receives permission from them to do so. Once they have received permission, they are then obligated to lean.

However, a child may lean in front of his father even if he is also his teacher as we assume the father would forgo his honour even without having been asked. (SA 472:5, MB 14-16)

One who is the period of mourning for a relative is still obligated to lean, but they should do so in a manner which is a little less comfortable than they are accustomed to (MB 472:13).

The halacha used to be that if someone who was obligated to lean did not do so when drinking the four cups and eating matza they had to do so again whilst leaning. However, as there is a view (of the Ra’avya) that nowadays leaning is unnecessary as it is not common practice even amongst free people, we only repeat the action where there is no potential halachic issue arising from doing so.
Initial Matza: As such, a further kezayis of the initial matza should be eaten if one did not lean as there is no issue with eating more matza than the basic amount during the meal (SA, R 472:7).
Afikoman: It is uncertain whether one should eat the Afikoman again if one did not lean whilst eating it. Some suggest that one should re-eat the Afikoman if one realises one didn’t lean before one has finished eating the initial amount (ie one was still eating) whilst others say it depends on whether one has mentally decided one has finished eating the Afikoman (after which one wouldn’t eat it again) and others say it depends on if one has bentched or not. In any event, if one will find eating the Afikoman again difficult, one need not do so (MB 472:22, Dirshu 28, MB 477:4, Dirshu 5, PT 472:6).

First cup: The first cup of wine would need drinking again, as it is permitted to drink in between the first and second cup (R 472:7).
- However, one would only drink it again on condition that one will not need to make a new bracha, as saying another hagafen makes it appear like one is adding on to the four cups of wine. In relation to the first cup, one would not need to say a new bracha if one has not yet started Maggid, AND either:
  - one was drinking from a large cup and one still had a revi’is of wine left in it,
  - or if one needs to re-fill one’s cup but the bottle of wine was on the table when one made kiddush.
  - or if one intended when making the initial ‘borei pri hagafen’ at Kiddush that one may wish to drink more before the second cup, even if the wine is not currently on the table
- If one has already started Maggid (which indicates one has no further plans to drink), or none of the above conditions are met, one should not re-drink the cup. It is advisable, therefore, to have the intention when making kiddush that one may wish to drink more wine thereafter. (MB 472:21, BH”L D”H Ein lo lachazor, MB 473:13, BH”L D”H Hareshus, Dirshu 26).

Second cup: The second cup of wine should also be drunk again, and unlike by the first cup one may do so by default, as the hagafen one makes covers any further wine one may wish to drink during the meal, unless one had no intention to drink further wine when one made the bracha (R 472:7, MB 21)
Third and Fourth cups: However, the third and fourth cups should not be re-drunk as it is forbidden to drink additional cups of wine in between or after these cups. However, if one was drinking from a large cup and still had a revi’is left in it after one initially drunk, one may drink this remaining wine and lean (though it is debatable if one may do so if one has already carried on in the haggada) (SA 472:7, MB 16, 20, 21, BH”L D”H Ein lo lachazor).