הלכות ליל הסדר ...extra sources

(5) Rabban Gamliel used to say: Whoever does not mentioned these three things on Passover does not discharge his duty, and these are they: the Passover-offering, unleavened bread, and bitter herbs. [The] Passover-offering [is offered] because the Omnipresent One passed over the houses of our ancestors in Egypt. Unleavened bread [is eaten] because our ancestors were redeemed from Egypt. [The] bitter herb is [eaten] because the Egyptians embittered the lives of our ancestors in Egypt.

In every generation a person must regard himself as though he personally had gone out of Egypt, as it is said: “And you shall tell your son in that day, saying: ‘It is because of what the Lord did for me when I came forth out of Egypt.’” ...

(1) It is a positive, de'oraita, commandment to relate the miracles and wonders wrought for our ancestors in Egypt on the night of the fifteenth of Nisan, as [Exodus 13:3] states: "Remember this day, on which you left Egypt," just as [Exodus 20:8] states: "Remember the Sabbath day."

From where [is it derived that this mitzvah is to be fulfilled on] the night of the fifteenth? The Torah teaches [Exodus 13:8]: "And you shall tell your child on that day, saying: 'It is because of this...'" [implying that the mitzvah is fulfilled] when matzah and maror are before you.

[The halachah is the same] even when one does not have a child.

Even great Sages are obligated to tell about the Exodus from Egypt. Whoever elaborates concerning the events which occurred and took place is worthy of praise.

(2) It is a mitzvah to inform one's children even though they do not ask, as [Exodus 13:8] states: "You shall tell your child."

A father should teach his child according to the child's knowledge: How is this applied? If the child is young or foolish, he should tell him: "My child, in Egypt, we were all slaves like this maidservant or this slave. On this night, the Holy One, Blessed be He, redeemed us and took us out to freedom."

If the child is older and wise, he should inform him what happened to us in Egypt and the miracles wrought for us by Moses, our teacher; everything according to the child's knowledge.

(3) He should make changes on this night so that the children will see and will [be motivated to] ask: "Why is this night different from all other nights?" until he replies to them: "This and this occurred; this and this took place."

What changes should be made? He should give them roasted seeds and nuts; the table should be taken away before they eat; matzot should be snatched from each other and the like.

When a person does not have a child, his wife should ask him. If he does not have a wife, [he and a friend?] should ask each other: "Why is this night different?" This applies even if they are all wise. A person who is alone should ask himself: "Why is this night different?"

(4) One must begin [the narrative describing our ancestors'] base [roots] and conclude with [their] praise. What does this imply? One begins relating how originally, in the age of Terach, our ancestors denied [God's existence] and strayed after vanity, pursuing idol worship. One concludes with the true faith: how the Omnipresent has drawn us close to Him, separated us from the gentiles, and drawn us near to His Oneness.

Similarly, one begins by stating that we were slaves to Pharaoh in Egypt and [describing] all the evil done to us, and concludes with the miracles and wonders that were wrought upon us, and our freedom.

This [implies] that one should extrapolate [the passage beginning] from [Deuteronomy 26:5]: "An Aramean sought to destroy my ancestor..." until one concludes the entire passage. Whoever adds and extends his extrapolation of this passage is praiseworthy.

(5) Whoever does not mention these three matters on the night of the fifteenth has not fulfilled his obligation. They are: the Paschal sacrifice, matzah, and maror.

The Paschal sacrifice: [It is eaten] because the Omnipresent passed over the houses of our ancestors in Egypt as [Exodus 12:27] states: "And you shall say: 'It is the Paschal sacrifice to God.'"

The bitter herbs: [They are eaten] because the Egyptians embittered the lives of our ancestors in Egypt.

The matzah: [It is eaten] because of the redemption. These statements are all referred to as "the Haggadah."

EVEN THE POOREST MAN IN ISRAEL MUST NOT EAT UNTIL HE RECLINES. It was stated: [For the eating of] the unleavened bread reclining is necessary; for the bitter herbs reclining is not necessary.8 [As for the drinking of] the wine, — It was stated in R. Nahman's name [that] reclining is necessary, and it was stated in R. Nahman's name that reclining is not necessary. Yet they do not disagree: one [ruling] refers to the first two cups, and the other ruling refers to the last two cups. Some explain it in one direction, others explain it in the other direction. [Thus:] some explain it in one direction: for the first two cups reclining is necessary, because it is at this point that freedom commences; for the last two cups reclining is necessary, [because] what has been has been. Others explain it in the contrary direction: on the contrary, the last two cups necessitate reclining, [because] it is precisely then that there is freedom; the first two cups do not necessitate reclining, [because] he is still reciting ‘we were slaves.’ Now that it was stated thus and it was stated thus, both [the first and the last ones] necessitate reclining. Lying on the back is not reclining; reclining on the right side is not reclining. Moreover he may put [his food] into the windpipe before the gullet,and thus endanger himself. A woman in her husbands [house] need not recline, but if she is a woman of importance she must recline.

Women need not lean - For fear of their husbands, and she is subordinate to him.

And it is explained in the Sheiltot of Rav Achai Gaon, it is not the way of women to imbibe (while leaning?)