Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Pesach, p. 103; listen to audio for precise citation), writes that one should conduct the "Shulchan Orech" meal at the Seder in a festive and regal fashion in accordance with his means. It is preferable, he writes, to lean while eating one's meal at the Seder, but one who prefers not to lean is not required to do so.
There is some discussion among the Halachic authorities as to whether it is permissible to engage in conversation during the meal at the Seder. The Talmud forbids conversation at all meals, due to the concern that one's food may enter his windpipe and cause him to choke, Heaven forbid. The Perisha (commentary to the Tur by Rabbi Yehoshua Falk, 1550-1614), in Siman 170, writes that this concern arose only in Talmudic times, when people would recline on their left side while eating, thus posing the risk of choking should one converse during a meal. Nowadays, however, when people eat in an upright position, speaking while eating poses no danger, and it is therefore permissible to engage in conversation during meals. The Chid"a (Rabbi Chayim Yosef David Azulai, 1724-1806), in his work Birkei Yosef, approvingly cites this ruling of the Perisha (listen to audio for precise citation). At the Seder, however, when we do (preferably) lean on our left sides during the meal, the Talmud's ruling indeed applies and one must therefore ensure not to engage in conversation. This is the position taken by the Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1833-1909), in Parashat Behar (5). However, Rabbi Chayim Palachi (Turkey, 1788-1868), in his work Zechira Le'chayim (vol. 2), qualifies this ruling by permitting speaking about Yetzi'at Mitzrayim (the Exodus from Egypt) during the meal. Since speaking about the Exodus fulfills a Mitzva, it cannot endanger a person, even as he eats. [Chazon Ovadia page 105.]
The custom is to refrain from eating roasted meat on the night of the Seder. The Zero'a (piece of meat on the Seder plate) is customarily boiled in water and then roasted, in which case it is permissible for consumption on Pesach night. [Chazon Ovadia page 103.]
One must ensure not to fill himself entirely during the meal, as Halacha requires eating the Afikoman after the meal with an appetite. [Chazon Ovadia page 103.]
Tzafun, the stage of the Seder that follows Shulchan Orech, refers to the eating of the piece of Matza that had been put away as the Afikoman. Halacha requires that both men and women partake of at least a Ke'zayit of Matza for the Afikoman; this is the ruling of the Shulchan Aruch (477). Nevertheless, some people follow the stringency to partake of double this amount, or two Ke'zeitim, because the Afikoman commemorates both the Korban Pesach (paschal offering) as well as the Matza that accompanied this sacrifice. Chacham Ovadia Yosef (Chazon Ovadia, p. 107) writes that one fulfills his obligation with a single Ke'zayit, but it is an admirable practice to eat two Ke'zeitim. He adds, however, that even those who follow this stringency may eat 20 grams of Matza for the second Ke'zayit, despite the fact that we normally define a Ke'zayit as 30 grams.
Needless to say, it is unlikely that the Matza that had been put away and now brought to the table for the Afikoman will suffice for distributing a full Ke'zayit (not to mention two Ke'zeitim) for every participant of the Seder. The leader of the Seder must therefore take some Matza from the box on the table so as to ensure that each participant receives the minimum required amount of Matza.
Before eating the Afikoman, we declare that we eat this Matza "Le'zecher Korban Pesach Ve'zecher Le'matza Ha'ne'echelet Imo" (to commemorate the Korban Pesach and the Matza eaten with it).
One must lean on his left side while eating the Afikoman. Chacham Ovadia Yosef rules (Chazon Ovadia, p. 108) that if one ate the Afikoman without leaning, he should preferably eat another Ke'zayit while leaning, unless this would entail considerable difficulty, in which case he need not eat another Ke'zayit.
The Afikoman should be eaten within a period of 4-7 minutes, and one should ensure to eat the Afikoman before Chatzot (midnight as defined by Halacha). [Chazon Ovadia page 109.]
Halacha forbids eating on the night of the Seder after eating the Afikoman; all desserts must be eaten before the Afikoman. One may, however, drink water, tea or coffee (even with sugar) after the Afikoman, in addition to, of course, the third and fourth cups of wine, which are drunk after eating the Afikoman (Chazon Ovadia, p. 112).
After eating the Afikoman, one washes "Mayim Acharonim" in preparation for Barech, the recitation of Birkat Ha'mazon. The cups used for wine must be rinsed inside and out and then dried before being filled for Birkat Ha'mazon. Every participant at the Seder should lift the cup with both hands and then transfer it to his right hand, where it should be held throughout the recitation of Birkat Ha'mazon (Chazon Ovadia, p. 114).
One must remember to add "Ya'aleh Ve'yavo" in Birkat Ha'mazon at the Seder. If one forgot to add "Ya'aleh Ve'yavo" and realized his mistake before beginning the concluding Beracha of "Boneh Yerushalayim," then he may recite "Ya'aleh Ve'yavo" and then proceed as usual. If one realizes his mistake only after reciting the words "Baruch Ata Hashem," he should say the words "Lamedeni Chukecha" and then recite "Ya'aleh Ve'yavo" at that point. If one realized his mistake only after he completed the Beracha of "Boneh Yerushalayim," then he recites a special Beracha in lieu of "Ya'aleh Ve'yavo": "Baruch Ata Hashem Elokeinu Melech Ha'olam Asher Natan Yamim Tovim Le'amo Yisrael Le'sasson U'le'simcha Et Yom Chag Ha'matzot Ha'zeh Yom Tov Mikra Kodesh Ha'zeh, Baruch Ata Hashem Mekadesh Yisrael Ve'ha'zmanim." If one realized his mistake only after reciting the words "Baruch Ata Hashem Elokeinu Melech Ha'olam" of the next Beracha, then he may insert the special Beracha at that point, beginning with the words "Asher Natan Yamim Tovim…" If one realized his mistake after reciting the words "Ha'Kel Avinu" of the next Beracha, then he must return to the beginning of Birkat Ha'mazon.
The third cup of wine is drunk immediately after Birkat Ha'mazon, followed by Hallel. (For laws concerning the drinking of the third and fourth cups of wine at the Seder, see "Passover – the Third and Fourth Cups of Wine at the Seder," http://dailyhalacha.com/Display.asp?ClipDate=4/11/2006.) Chacham Ovadia Yosef (Chazon Ovadia, p. 117) writes that one should ideally hold his cup of wine throughout the entire recitation of Hallel. If one finds this difficult, he should hold the cup at least for the concluding section of "Yehalelucha." Hallel should be recited with immense joy and emotion, and one should endeavor to complete Hallel and drink the fourth cup of wine before Chatzot. Nevertheless, one who did not recite Hallel before Chatzot may do so after Chatzot and even recite the concluding Beracha (Chazon Ovadia, p. 124).
Although we generally recite "Amen" after the concluding Beracha of the Hallel ("Melech Mehulal Ba'tishbachot"), one does not answer "Amen" after the concluding Beracha of Hallel at the Seder (Chazon Ovadia, p. 118). "Amen" is normally recited after Hallel because it completes a series of Berachot; at the Seder, however, we do not recite the introductory Beracha to Hallel, and thus the concluding Beracha stands independently and does not complete a series of Berachot.
After completing the Hallel and drinking the fourth cup of wine, one concludes the Seder by singing the songs of Nirtza and then reading Shir Ha'shirim. One must not belittle the importance of the time-honored tradition to sing these songs. The Chid"a, in his work Chayim Sha'al (28), tells of a certain Jew who ridiculed the "Chad Gadya" hymn, and he was excommunicated by the local Rabbis for his temerity. This demonstrates the respect with which we must approach our centuries-old customs and traditions.
The bedtime Shema is recited as usual on the night of the Seder. [Chazon Ovadia page 126.]
