The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909; listen to audio recording for precise citation) observes that there are those who place the Masa and the other “Simanim” at the Seder – the Zero’a, Karpas, Marror, and so on – directly on the table, rather than on a separate plate. He writes that this is incorrect. The Ke’ara, or Seder plate, is one of the sacred utensils that must be used at the Seder, and, according to Kabbalistic teaching, it corresponds to the concept of “Malchut.” One must therefore ensure to use a Seder plate, rather than placing the special foods directly on the table.
The Ben Ish Hai records the custom among the “Hasidim Ve’ansheh Ma’aseh” (exceptionally pious Jews) to kiss the two “Ke’zetim” of Masa with which they fulfill the Misva of Masa at the Seder, and the Masa eaten for the Afikoman. This custom, he explains, serves to demonstrate our love for the Misva, similar to the custom of the Shela (Rabbi Yeshayahu Horowitz, 1565-1630) to kiss one’s Sisit. After one recites the Berachot of “Ha’mosi” and “Al Achilat Masa” at the Seder, he should first immediately eat some of the Masa, so as not to make any interruption in between the Beracha and the eating, and then kiss the Masa. It should be noted that the Kabbalists describe Masa as “the bread of Emuna,” capable of infusing a person with a special degree of faith in Hashem. Masa is also described as “Nahama D’asvata” – “bread of healing,” as it has the capacity to bring a person spiritual and physical healing. As such, it is a proper practice to kiss the Masa to demonstrate our love and affection for this special Misva.
The Ben Ish Hai writes that when we reach the passage in the Haggada of “Dam Ve’esh Ve’timrot Ashan,” someone should hold an especially designated basin, and we pour three drops of wine from our cup into the basin (one for “Dam,” a second for “Va’esh,” and the third while reciting “Ve’timrot Ashan”). We then pour one drop for each plague as we list the ten Makkot (plagues), and then another three drops when we recite the acrostics “Dasach,” “Adash” and “Be’ahab.” One should pour a larger amount of wine for the final pouring when reciting “Be’ahab.” The sixteen pourings, the Ben Ish Hai writes, correspond to the fourteen joints on the hand, the palm, and the forearm, which has significance according to Kabbalistic thought.
It is customary not to look at the basin, or at the drops of wine while one pours, and to instead turn his head away. Some have the custom to proclaim “Rahamana Yasilan” (“the Almighty should save us”) after mentioning each plague.
The Ben Ish Hai writes that the utensil into which we pour the wine while listing the plagues should be slightly broken; it should not be a proper, elegant utensil. If one does not have a broken utensil, he should break a utensil before Yom Tob. The Ben Ish Hai cites this custom from the Siddur of Rabbi Zalman. He adds that this utensil should not be rinsed before it is used for this purpose, in contrast to the cup used for Kiddush, which must be rinsed before Kiddush. The utensil used for the drops of wine poured during the listing of the plagues should be used in its present state even if it is dirty, and should not be first rinsed.
Summary: One must ensure to use a Seder plate at the Seder, and not to place the special foods directly on the table. There is a custom to kiss the Masa with which one fulfills the Misva of Masa at the Seder. One should pour sixteen drops of wine into a basin during the section of the ten plagues – three when reciting “Dam Va’esh Ve’timrot Ashan,” ten during the ten plagues, and three for “Dasach Adash Be’ahab.” For the final pouring, one should pour more wine than he does for the others. The basin used for this purpose should be slightly broken, and should not be rinsed before it is used.
