All of human life is a preparation. Every worthwhile step that we take on the road to our ultimate goal demands careful preparation. Before the departure from Egypt and, again, before the giving of the Torah, the Jews were told to prepare for these great events (Exodus – ch. 12 and 19). And, ever since, the mitzvahs, the signposts on our way through life, have demanded from us preparation.

Above all, however, we find the need for proper preparation stressed by the Torah in connection with Pesach - and the duty to "guard the mitzvahs" carefully is actually derived by our Sages from the injunction of the Torah to "guard the Matzahs" (Exodus 12:17) and prepare for a Pesach totally free of any Chametz.

Pesach has barely passed when the first steps must be taken to secure wheat suitable for the next year's Matzahs and, in particular, for the "Matzah Shmura" – the specially guarded Seder Matzah which is made from wheat protected from the moment it is harvested in the field against any possibility of becoming Chametz.

But even the Jew who receives Matzahs and Pesach provisions delivered to his doorstep, is concerned with the Yom Tov long in advance. He may avoid putting books near food all year long so that no Chametz should get into them. Many weeks before Pesach the thorough cleaning of every nook and cranny starts. Slowly the area where Chametz is kept and eaten contracts to a few square yards; finally, on the night before Pesach, all rooms are searched by candle-light, for any last vestiges of Chametz. On the next morning, we burn any remaining Chametz.

THE INTERNAL SEARCH

How are we to understand these extraordinary preparations and precautions?

It has been pointed out that the difference between the letters of Chametz and Matzah, is the difference between the letters "hey" and "chet" – a tiny point. And in fact, because the slightest amount of yeast or leaven can cause food to become Chametz, the most extreme caution is indicated. Leaven is the symbol of man's evil instinct, the "Yetzer Hara," the self-destructive forces that impede our relationship with God. Our avoidance of any trace of Chametz on Pesach is a warning that on this day of our national birth, there is no room for even such slight manifestations of spiritual impurity as might be tolerated at other times. If we are to draw on the wellsprings of spiritual liberation that flow every Pesach, and relive that momentous period of initiation, we too must avoid even the smallest concessions to evil and imperfection.

Now we perceive a further truth: Before we can sit down to the Seder table and try to enter into the spirit of Pesach, we must first prepare for it by strenuously removing every speck of Chametz from our homes and, in the same way, remove the characteristics symbolized by Chametz from within ourselves.

The Talmud derives the obligation to search for Chametz with a light, from the verse, "The soul of man is like a Divine light, searching all chambers of the body" (Proverbs 20:27). Apparently there is a deeper connection between the search for Chametz and the searching of one's inner self. (source: "Chever Ma'amarim")

MATZAH PREPARATION

All that is needed for the Seder should be prepared in advance on Evev Pesach. Otherwise the beginning of the Seder will be delayed and the children may fall asleep.

Three Matzos are required by the leader of the Seder, in contrast to an ordinary Shabbos or Yom Tov when only two loaves are required, in remembrance of the double portion of manna which fell before every Shabbos and Yom Tov for the Jewish people in the desert. The reason is that the Matzah over which we are to tell the Haggadah should be "Lechem Oni" - bread of poverty, and we therefore have to break it before the start of the Haggadah (since poor people do not feast on whole loaves). In remembrance of the Manna, however, we need two whole leaves and therefore we need two Matzahs in addition to the one that is broken.

The three Matzahs should be on top of each other, separated by napkins or inserted into the compartments of a Seder plate (Ari Hakadosh). All the Matzah used for the Seder must be "Matzah Shmura" - Matzah made specifically for this purpose, from grain that was specially guarded against any conditions that could cause it to become Chometz - wetness for example - from the moment it was cut.

Additional Matzahs should be prepared, as the three Matzahs of the Seder leader will usually not suffice for everyone. On three occasions during the Seder each participant must eat a quantity of Matzah that, when ground up, will equal at least the volume of an olive (on two of the three occasions he should ideally eat the equivalent of two olives). Moreover, this refers to olives grown in ancient times, which are believed to have been twice the size of our olives.

How big a piece of Matzah corresponds to an olive? The exact answer will, of course depend on the thickness of the Matzahs; however, the Chazon Ish considered a piece the size of half a machine baked Matzah generally sufficient, while according to Rabbi Moshe Feinstein a piece of about 4" by 7" (roughly two-thirds of a machine Matzah) is needed. (When a double portion called for, he considers a piece of about 6 1/4" by 7" sufficient.)

THE SEDER PLATE

One item on the Seder plate is Maror. The Talmud mentions several kinds of vegetables suitable for Maror, among them "Chazeret," which is commonly identified as Romaine Lettuce. This has an advantage over horseradish, in that the required quantity can be eaten more easily; however, it is extremely difficult to cleanse it because of the tiny insects that infest it. (Bugs are not kosher to eat!) Some opinions instead accept Iceberg Lettuce or Endives for Chazeret. If, however, Romaine Lettuce is used, it is urged that only the white center ribs of each leaf be used, as they are much easier to check and clean.

During the Seder, Maror is eaten twice - once by itself and once with Matzah. Some will use lettuce both times; others will use horseradish once or even twice, or mix it with lettuce.

If horseradish is used, it may not be cooked or prepared with vinegar. It should be grated, but only reasonably fine, and should be kept well-wrapped or in a tightly sealed container lest it lose its sharpness before the Seder.

The quantity of Maror to be eaten on each occasion also has to be equal to an olive. In the case of Romaine Lettuce, this requires (according to Rabbi Moshe Feinstein) enough center ribs to cover an area 3-by-5 inches. If whole leaves are used, they should cover an area 8-by-10 inches). In the case of pure grated horseradish, it should be the amount that can be packed into a vessel measuring 1.1 fluid ounces.

It is suggested that, for measuring purposes, one prepare before the Seder a piece of cardboard on which is marked off the area to be covered with Romaine Lettuce and Matzah.

On the Seder plate there should also be a roasted bone with some meat on it, and a hardboiled egg, representing the Pesach and festival sacrifices that were offered in the times of the Temple. The egg is a sign of mourning for the destruction of the Temple – its round shape symbolizes the turning of the wheel of destiny and holds out the hope for a speedy rebuilding. The Pesach sacrifice is preferably represented by a roast piece of the shoulder-bone of a lamb, and, according to Rabbeinu Manoach, it should be broiled on the afternoon before Pesach, the time when the Pesach sacrifice was offered.

Another object needed on the Seder plate is the "Charoset," a mixture of grated apples, nuts, and other fruits, mixed with red wine and spiced with cinnamon and other spices. We dip the Maror into it before eating it, in order to counter any possible harmful effects of the Maror's sharpness. Charoset also has a symbolic message to convey by its similarity to the mortar used in ancient Egypt.

Finally, the Seder plate contains Karpas. This can be either celery, parsley, radishes or, according to some, boiled potatoes - but no vegetable that can be used for Maror. Karpas is eaten right after the Kiddush, after it has been dipped into saltwater. For that reason a bowl of saltwater should also be prepared in advance.

It is customary to arrange the various items on the Seder plate according to the order of its use, making it unnecessary for the leader of the Seder to bypass any object in reaching for what is needed next. This is because we have a general principle to "take the first mitzvah which comes into our hands."

THE FOUR CUPS

We also prepare sufficient wine for each participant's four cups. The cups must hold a volume called a "Revi'is." According to the Chazon Ish this is 5.3 fluid ounces, and according to Rabbi Moshe Feinstein 3.3 fluid ounces. Ideally, the cups should be drunk completely each of the four times that we drink at the Seder; however, at least the majority of the wine must be drunk.

Red wine should preferably be used - it is considered of better quality (see Proverbs 23:31). It also serves as a reminder of the blood of the Jewish children killed by Pharaoh (Pri Megadim). It is also symbolic of the blood of Pesach offering and Brit Milah, through which the Jews gained their freedom (Or Zorua); and of the plague of the blood.

Grape juice should be used only for children who cannot yet drink wine, or if health reasons prevent the use of wine. Generally, in the case of any difficulty in eating or drinking the required amounts of Matzah, Maror or wine, a competent Rabbi should be consulted.

As a sign of our freedom, we are required to recline on our left side when we drink the four cups, and while we eat Matzah, Korech, Afikomen and, according to some, Karpas. The practice of royalty reclining is referred to in Song of Songs 1:12. It is therefore customary to provide pillows so that we should be able to recline properly.

The table itself should be laid with our finest linen and silver, as yet another sign of the freedom and dignity which we enjoy this night, and in memory of the gold and silver that the Jews took with them in the Exodus from Egypt.

May our Seder be inspiring, meaningful – and lead us on the path to freedom!