We finished Pesach (Passover). I don’t know where we started. We started this project for Pesach תע״ב, Tav-Ayin-Bet—ת״ע, Tav-Ayin. So let’s go back to some halachot (laws) that come before this. We’re not reviewing; we’re going back to Tav-Ayin. Siman (section) Tav-Ayin. We have to get through as many se'ifim (paragraphs) as we can. So we’re continuing the laws of Pesach. Today we’re doing Tav-Ayin: the law of the ta'anit bechorim (fast of the firstborn) on Erev Pesach (the eve of Passover).
Aleph. We’re reading the Aruch HaShulchan. It says in Masechet Soferim (Tractate Soferim), “There is no fasting in the month of Nisan (Nisan), except for the firstborn on Erev Pesach, and the tzenu'im.” The righteous people fast so that they can eat the matzah (unleavened bread) with an appetite. See there.
The firstborn fast in remembrance of the Makat Bechorot (plague of the firstborn). The tzenu'im—it seems the reference is to the istenisim; he was very finicky. If they eat during the day, they won’t be able to eat at night with an appetite. So the firstborn fast because of the plague of the firstborn, and the tzenu'im fast because they have a limited appetite. If they eat, they won’t be able to eat the matzah.
As it says in the Gemara, Rav Sheshet would sit in a fast every Erev Pesach. Rav Sheshet would fast the whole day before Pesach because he was an istenis—he was very finicky. If he tasted something in the morning, he wouldn’t be able to eat at night.
In the Yerushalmi, at the beginning of Arba'ah Pesachim (Tractate Pesachim), it says that Rabbi would not eat on Erev Pesach. Even Rabbi! Why? Because he was a firstborn. Rabbi Mana said, “Rabbi Yonah, my father, was a firstborn, and he ate.” There is a different reason Rabbi did not eat on Erev Pesach: Rabbi was an istenis. If he ate during the day, he would not eat at night. Why would he not eat? So that he could enter into eating the matzah with an appetite. That is the end of his words.
Even though, if the reason is that he was an istenis, he does not have to fast—you just limit what you eat; you don’t have to fast—why, then, would he fast? Tosafot write there: “Rav Sheshet sat in a fast” does not mean that he actually fasted completely. Rather, he watched what he ate that day. Alternatively, he really did accept a fast upon himself, so that he would remember and be careful about eating. That is the end of their words.
Bet. Based on the words of Masechet Soferim, Tosafot, the Tur, and the Shulchan Aruch write that firstborn males fast on Erev Pesach, whether they are firstborn to their father or to their mother, and anyone who is considered a firstborn: whether he is a firstborn for inheritance, as a firstborn to his father, or a firstborn for the kohen, as a firstborn to his mother. They fast, because in Egypt every kind of firstborn was killed: firstborn to the father and firstborn to the mother.
As Rashi explains on the verse, “For there was no house without a dead person.” The head of the household was also called a firstborn. See Rashi there.
In Tehillim it says, “He struck every firstborn in Egypt, the first of their strength, in the tents of Cham.” What does “the first of their strength” mean? The first of his strength is a firstborn to his father, as it says, “For he is the first of his strength; the birthright is his.” Yaakov said about Reuven, “My strength and the first of my vigor.”
Nevertheless, when it comes to sanctifying the firstborn, the Holy One, blessed be He, commanded only regarding a firstborn to the mother. Why? Because he is the first opening of the womb. It seems to me that the reason is that the Holy One, blessed be He, sanctified the firstborn among people and then the firstborn among animals. With an animal, only the first opening of the womb is relevant. It is hard to know who the father is; there is no marriage license. Therefore, for people as well, only the first opening of the womb is relevant. People and animals were treated equally in this respect: you know who the mother is, but not who the animal’s father is.
Some say that even a firstborn girl fasts, since surely girls, too, were killed in Egypt during the plague of the firstborn. The Midrash provides evidence: Batya, Pharaoh’s daughter, was saved in the merit of Moshe. That means she should have died; Batya was a firstborn, and she was saved in the merit of Moshe. It follows that the plague of the firstborn also affected females. Nevertheless, that is not the minhag (custom): women do not fast. The reason is that the Holy One, blessed be He, did not command that firstborn females be sanctified; only the males.
A child born after a miscarriage has to fast, because he is considered the firstborn for inheritance. Firstborn kohanim and Leviim also have to fast, even though they do not have pidyon haben (redemption of the son), because they are no less than a firstborn to his father, who does not have pidyon haben either.
If there are ten firstborns, some say that the prayer leader says Aneinu (Answer us), as on a regular fast. It is not appropriate to do so, because then it would be like a public fast, and that is prohibited in Nisan. Rather, an individual says Aneinu in the blessing “Who hears prayer.” They do not read Vaychal Moshe. Dalet.
If Erev Pesach falls on Shabbat, someone asked whether the discussion had addressed a child who was not born naturally, but by Caesarean section. The answer was that if he is the firstborn to his father, he is a firstborn to his father, but not for inheritance. The discussion continued: “Even after a miscarriage, he is a firstborn to the mother, but he does not have pidyon haben.” “That means he will have pidyon haben.” “Even though a kohen does not have pidyon haben, he is still a firstborn.” “But isn’t he not a firstborn for inheritance?” “He is.” “Doesn’t he have to come out naturally to be a firstborn for inheritance?” “He is considered Yotzei dofen—Caesarean.” “Ah, yes? He has to come out naturally to be a firstborn for inheritance?” “I remember learning that.” I don’t know; I don’t know. Yotzei dofen: Caesarean.
If Erev Pesach falls on Shabbat, the custom is for the firstborn to fast on the preceding Thursday. That raises a big question: when Erev Pesach falls on Shabbat, they obviously will not fast on Shabbat, so when do you move the fast of the firstborn to? Some say Thursday. Others say that once it has been postponed, it has been postponed, and you can forget about the whole thing, since it is only a custom. But the custom is to fast according to the first opinion, the one that moves it to Thursday. They do not fast on Friday, because they should not enter Shabbat while fasting.
So far, we have not read anything about the magic cake. When they fast on Thursday, they have to check for chametz (leavened food) Thursday night. It is difficult to check while fasting, so one may taste something before the search for chametz.
The Rema writes that the custom is that when the father is a firstborn, the mother fasts for her young firstborn son. If the father is not a firstborn, the father fasts on behalf of his son until the son grows up. Nowadays, we do not have that custom.
What is the novelty about eating? Normally, we would say that the person should not eat before the search for chametz. The point is that if he is fasting, he may eat something before checking.
But what about a circumcision or a pidyon haben? If there is a brit milah (circumcision) or pidyon haben on the day of the fast, the firstborn may eat; it is a se'udat mitzvah (religious celebratory meal). Some say this applies specifically to those directly involved in the mitzvah, such as the father of the baby, the sandak, and the mohel. The Pri Chadash also says that. The first opinion says it is not for the guests, but for those three: the father, the sandak, and the mohel. The baby does not fast; he is eight days old.
Some say that one who is lenient for everyone at a se'udat mitzvah has not lost out. The Pri Chadash says that as well. He is more lenient than the first opinion, which limits it to those involved in the mitzvah.
For several generations now, people have been lenient about the fast of the firstborn. They make a siyum (completion celebration) on a tractate. It is not only the person who learned the tractate: the firstborn gather around him, finish with him, and eat. This has spread throughout the country, and it is not known where people got such broad permission. Perhaps it is because of the weakness of the generation and the great amount of work on Erev Pesach. Eating the bitter herbs is also not good for one’s health, I suppose on an empty stomach. Therefore, people consider themselves unable to fast.
The Gemara does not mention this at all, and the conclusion of the Yerushalmi is not that Rabbi did not eat because he was a firstborn; Rabbi did not eat because he was an istenis. It is only a custom based on Masechet Soferim. Therefore, the sages of the generation did not protest, but the matter remains in need of further study. The Aruch HaShulchan is not too happy about this custom, but what can we do? Let’s see what Maran says.
Someone asked, “When Erev Pesach falls on Friday, they don’t fast?” It is a dispute. Some say Thursday; others say that once it has been postponed, it has been postponed. But the ruling above says not to fast on Erev Shabbat. “And what if the day is Friday, like this year?” Then we do not make the fast on Erev Shabbat.
Now, the Shulchan Aruch, section Tav-Ayin. Let’s try to get clarity on the fast of the firstborn once and for all. The Shulchan Aruch says that the firstborn fast on Erev Pesach, whether they are firstborn to their father or to their mother. Some say that even a firstborn girl fasts. The Shulchan Aruch brings that opinion; the Rema says that this is not the custom. We will have to see how we treat the question of girls.
Bet: If Erev Pesach falls on Shabbat, some say the firstborn fast on Thursday, and others say they do not fast at all. It is one opinion and another opinion: the fast is postponed completely. The gloss says to follow the first opinion, that they fast on Thursday. The custom is that when the father is a firstborn, the mother fasts for her young firstborn son. If the father is not a firstborn, the father fasts on behalf of his son until he grows up.
Gimmel: The istenis fasts on Erev Pesach so that he can eat matzah with an appetite. Again, there is no magic cake in the Shulchan Aruch. It says to fast. The istenis is a special case: he should watch what he eats. The text says that he fasts. You could learn it like Tosafot, or there are other ways to understand it.
Now let’s open the later authorities. Let’s open the Ben Ish Chai, in Parashat Tzav, one law, halachah kaf-heh. Firstborns, even if they are kohanim or Leviim, fast on Erev Pesach, whether they are firstborn to their father or to their mother. It is specifically the males; the females do not have the custom to fast. So he takes the women out, as the Rema says: the women do not have the custom.
A male born after a miscarriage also fasts. But if he is born after a child who died within thirty days, and that child had completed his months, he does not fast. One may rely in this matter on the Gaon Shevut Ya'akov and the Gaon mi-Rav Ba, who are lenient.
If the firstborn himself is a groom, the father of the baby, or a sandak, he may eat, and he does not need to make up the fast. But if he has a pidyon haben for his son that day, he may not eat. That is what he says.
Some have the custom for the groom to invite the firstborns to eat with him at the groom’s meal that day. The father of the baby does the same at the circumcision meal. We do not protest against those who follow this custom. However, he cannot invite a large number—only enough to complete a quorum. You cannot invite every firstborn in the community and make a whole event to exempt them all.
At a meal celebrating a siyum on a tractate, if the firstborn knows the material and understands what is being said at the siyum, he may eat there. So there is a leniency for siyumim, but the person making the siyum has to know what he is doing, and certainly the person listening has to understand what is being said.
Let’s look first at Chazon Ovadia, on page 226. The firstborn fast on Erev Pesach, whether they are firstborn to their father or to their mother, in remembrance of the miracle that was done for the firstborn of Israel, whom Hashem saved. Some say that even a firstborn girl fasts, but that is not our custom.
Even in places where firstborn girls fast, if a woman is pregnant or nursing, there is no problem; the leniency applies for 24 months, even if she is not actually nursing. Firstborns who have eye pain are also exempt from this fast. Since it is only a custom, they can be lenient; someone who does not feel well is not required to fast.
In these generations, weakness has descended upon the world, and fasting interferes with conducting the Seder: drinking the four cups, eating matzah and bitter herbs, and so on. People have therefore been lenient. They rely on a siyum, a meal celebrating the completion of a tractate, a groom’s meal, a meal for a bride and groom, the seven blessings, a circumcision, pidyon haben, or a bar mitzvah held on Erev Pesach. They have something to rely on.
As for the statement that the firstborn do not have to make up the fast, it is possible to be lenient, in pressing circumstances, even with a siyum on a tractate of Mishnah. That is interesting: a tractate of Mishnah, even a small one, with the commentary of Rabbeinu Ovadiah of Bartenura. You do not have to complete the whole order of Mishnah. What about the Tosafot Yom Tov? The text says a little of the commentary of Tosafot Yom Tov as well.
Nevertheless, it seems that one should be lenient with a siyum on a tractate of Mishnah only for oneself, not to exempt others. Learning without understanding does not count, even if one completes an entire tractate. However, learning one book of the holy Zohar counts, even if one does not understand it; one’s siyum can exempt others as well.
He cites Maran the Chida, who writes that learning the Zohar is elevated above all other learning, even when one does not know what one is saying. He also cites the responsa Chayim Sha'al, on the repair for a penitent. What should a penitent do? The source says that he should regularly study Torah according to his knowledge of Shas and Mishnah. At the very least, he should make an effort to understand what comes out of his mouth; otherwise, it is not learning at all. He should also spend some hours regularly studying the Zohar.
They have said that Rabbeinu the Ari instructed a penitent to learn five pages of the holy Zohar every day, even if he does not understand it. Ma'arechet Palagi also writes this: Mishnah must be understood; the Zohar does not have to be understood. Very interesting. That is the custom. They are busy on Erev Pesach.
Those participating in a meal for a siyum on a tractate should make an effort to listen to the learning at the siyum; then they may taste something. They need to taste an olive-sized amount of fruit, because merely hearing the siyum does not by itself permit the firstborn to eat at home. They cannot say, “I heard the siyum, so I’ll go home and eat.” They have to eat at the meal afterward, unless each firstborn eats an olive-sized amount after the siyum.
Someone who sends another person in his place to take a cake or wine has done nothing; he remains obligated to fast. The same applies to someone who was not present when the siyum was said and came only after it was finished for the meal. He is not exempt.
There are people who have the custom that if someone has a male firstborn son, the father fasts in his place until the boy grows up. If the father is also a firstborn, the mother fasts in place of the son. Some say that this stringency should not be followed in these times, when weakness has descended upon the world. Even if the parents think they can fast, they may not be able to conduct the Seder at night.
Since people nowadays are lenient anyway, the father or mother should make an effort to hear the siyum and eat an olive-sized amount at a religious celebratory meal, to exempt themselves from the fast. Someone asked whether it would count to bring the child to the siyum if he does not understand. No; a child who is seven or eight days old cannot understand it. If the child has not yet reached 30 days, they are exempt. Nevertheless, if it is easy, it is good to hear the siyum.
So if you have a firstborn son and you are not a firstborn, Chacham Ovadia says it is better to go to the siyum. If the father is a firstborn, then the mother should come. We have a women’s section, Baruch Hashem.
Someone asked whether the father of a firstborn son has to remain fasting until he takes part in the siyum, or whether it is just preferable. It sounds as though he should be fasting beforehand. Of course—the father should be fasting. Chacham Ovadia treats it as a serious matter.
Someone asked whether there were other siyumim, like the magic cake. We will get to that. Another question was why the Ben Ish Chai allows only ten people. He does not like it; he does not like anything. He even limits the circumcision meal to ten people. A siyum is different: the person completes the learning himself, so it makes sense that it could exempt others. But pidyon haben is another person’s mitzvah. The question was raised whether that is different from other religious celebratory meals, where people are lenient, including meals with meat during the Nine Days.
The Ben Ish Chai also discusses the case of Erev Pesach falling on Shabbat. The custom was to move the fast to Thursday. If Erev Pesach falls on Friday, however, they fast on that day, since that is when it occurs.
The istenis who, if he eats on Erev Pesach, will not be able to eat on the night of Pesach has to fast on Erev Pesach. Chacham Ovadia says the istenis has to fast; otherwise, he will not be able to eat with an appetite.
Now, what does Chacham Ben Tzion say about the different cases of the fast of the firstborn? First, he asks whether one may fast during the month of Nisan. Sephardim are permitted to observe an individual fast, such as a fast for a yahrzeit. Ashkenazim may have a groom who fasts; perhaps some Sephardim also fast on the day of the wedding. An individual fast is permitted. You do not fast on Rosh Chodesh Nisan. Someone mentioned a bad dream; the answer was that the yahrzeit fast is permitted. We will see what Chacham Ovadia holds on that in a moment; first, let’s finish the fast of the firstborn.
Can one end the fast of the firstborn on Erev Pesach by listening to a siyum? Chacham Ben Tzion is stringent. Someone who finds fasting easy should preferably not be lenient at the outset and exempt himself by participating in a siyum on a tractate. Someone for whom the fast is difficult, and interferes with the Seder, is permitted to rely on participating in a siyum.
So we did not see anyone saying, “The siyum does not matter; it is nonsense.” The Aruch HaShulchan leaves the matter in need of further study. Chacham Ovadia says there is room to be lenient and something to rely on, but Chacham Ben Tzion is saying that it is better to fast if you can.
He says to eat an olive-sized amount of mezonot or drink a revi'it of wine. Wait: Chacham Ovadia said fruit, and he says mezonot or wine. A tractate of “Asyara,” right? He says to complete a tractate that has Gemara. One could argue with Chacham Ovadia about this: it has to be Gemara. Even a siyum on Masechet Tamid can end the fast; zo shena Gemara. He says that, in addition to the leniencies people already used, they arranged a siyum specifically for that day. So it is not only a siyum that happens to fall on that day; they planned it for that day. That is another leniency.
They also became lenient about inviting more than a quorum, even though the earlier sources did not like that. None of these permissions is mentioned at all by the early authorities. They brought the custom as it was, without adding leniencies. Maran does not bring any of these details. See the Beit Yosef, section Tav-Ayin. The Gaon Noda Biyehudah protested against this permission. The Ben Ish Chai, too, was not enthusiastic about it.
As for the leniency practiced in later generations, it was attributed to the weakness of the generations and the demands of the Seder. The Aruch HaShulchan also writes that it is not known where people got such broad permission. Perhaps the weakness of the generation explains it; the sages of the generation did not protest.
Given this, it seems that one should not be lenient across the board at the outset. There is a reason for the permission. Only someone for whom the fast will interfere with conducting the Seder should, preferably, make a siyum himself or do something similar to end the fast. In any case, those who rely on a meal for a siyum have something to rely on. Since this fast is only a custom, and the custom has developed to be lenient in certain ways, one custom can displace another, and they have something to rely on.
In any case, someone relying on a meal for a siyum must participate and understand what is being said. It seems that someone who wants to end the fast through participation must eat at least an olive-sized amount of mezonot or drink a revi'it of wine. That is considered a meal. It may also be possible to eat an olive-sized amount of dates, since dates are filling and nourishing.
Someone who completes a tractate even though he skipped a few words or a line, or lost his place, may still count. If he learned it in depth, they complete the tractate even on a day when they would ordinarily say vidui; they do not say vidui then. The Yam Shel Shlomo wanted to say that they should say “Simchah Bime'ono” then.
Someone asked whether firstborn girls fast. The answer is that firstborn girls do not have the custom to fast on Erev Pesach. Even a woman who adopted the stringency of fasting may be permitted to eat if food from a religious celebratory meal is brought to her. That is where the magic cake came from: if a woman who has the custom to fast is brought a bag of cake from the siyum, she can eat it, even if she was not part of the siyum.
Here is the point, everyone: if your wife asks you for some cake, do not make fun of her. Chacham Ben Tzion says that in Spain the customs were divided; some women fasted and some did not. It seems that even a woman who had adopted the stringency of fasting may be lenient and end her fast if food from a siyum meal is brought to her. That is Chacham Ben Tzion.
Someone asked whether she should remain fasting until the magic cake arrives. If that is her custom to fast, then that is the question. I do not know what her custom is; they know what their family’s custom is. The Ben Ish Chai says women do not have the custom to fast, so the default custom was that women did not fast. Our custom was that the women got magic cake. I do not think they fasted.
Now let’s see what the Yalkut says. Firstborns fast on Erev Pesach, whether they are firstborn to their father or to their mother, in remembrance of the miracle. Some say that even a firstborn girl fasts, but that is not our custom. Women do not fast.
If a meal for a siyum on a tractate is held at the synagogue, women do not have to be required to attend. But if it is easy for them and they want to participate in the religious celebratory meal on Erev Pesach without undue effort, they may do so. Some firstborn women come to the synagogue after the siyum is over and eat there, and they are doing properly. In any case, according to the basic law they do not have to taste anything; they taste the remnants of the mitzvah only to show their love for it.
Even in places where firstborn women have the custom to fast, the leniencies for someone who is pregnant or nursing apply. Chacham Ovadia includes that; no problem.
There are people who have the custom that if a male firstborn son is born, the father fasts in his place, and if the father is also a firstborn, the mother fasts for the son. But Chacham Ovadia said that nowadays, when people already gather for a meal celebrating the completion of a tractate, the father or mother should make an effort to attend the siyum and eat an olive-sized amount to exempt themselves. If the child is already 30 days old, he does not have to do it. This applies to the boy.
In these generations, when weakness has descended upon the world, people have been lenient about ending the fast by participating in a religious celebratory meal: a siyum, a meal for a groom and bride, a circumcision, pidyon haben, or a bar mitzvah. They have something to rely on, and they do not have to make up the fast.
Even someone participating in a meal for a circumcision that is not at its proper time is exempt. The ba'alei berit may eat even before the celebratory meal. Someone asked which circumcision that is not at its proper time could take place on Erev Pesach, since we do not want the person to be ill during the holiday. Another question was whether this could refer to a pidyon that is not at its proper time. The text distinctly says a circumcision that is not at its proper time; we will have to check the text.
The ba'alei berit may eat even before the meal. Someone asked whether they can have coffee before the siyum or even before the circumcision. The response was that this applies to one of the people directly involved, not to the invited guests. The custom is to be even more lenient at a circumcision meal and invite more than a quorum.
Participation in a pidyon haben meal also exempts the firstborn. They have said that one who goes to a pidyon haben meal is as if he fasted 84 fasts. There is a hint to this in the word pidyom: 84 days. Participation in a pidyon that is not at its proper time also exempts one.
If a bar mitzvah meal takes place that day, the firstborn may exempt themselves by participating in it, even if there are more than a quorum.
Firstborns who did not find a religious celebratory meal on Erev Pesach and did not complete a tractate, and who began fasting, may still take part if a siyum comes up afterward. They do not have to say, “We already started fasting and accepted the fast.” Participation in a meal for a siyum on a tractate exempts them from this fast.
Those participating in the meal for a siyum should make an effort to be stringent and listen. They should also taste an olive-sized amount of fruit. That is a major difference between the rabbis. Someone asked whether a drink, such as orange juice, would count. He did not say that.
In pressing circumstances, someone wishing to hold a siyum on a tractate of Mishnah may do so, with the commentary of Rabbeinu Ovadiah of Bartenura, or with the Tosafot Yom Tov. Even a small tractate such as Masechet Kallah is acceptable when learned with a commentary. But this is only for oneself, not for others. Learning one book of the holy Zohar is also acceptable.
Maran the Rishon LeTziyon cited the Chavot Yair, who says that if a group of Jews studies any book, the celebration marking its completion can exempt the firstborn. Chavot Yair. Rav Shlomo Kluger ruled that if someone studied even a small book of the Prophets and happened to finish it on 14 Nisan, the siyum can exempt the firstborn. If someone studies specifically for this purpose, it must be a long book of the Prophets. Maran expresses wonder at the fine distinction Rav Kluger makes between a long book and a short one.
He also cited Rav Moshe Feinstein, who says that if someone studied a book of the Prophets in depth, the celebration of its completion warrants a festive meal. The Pnei Yehoshua testified that the custom was to make a festive meal to celebrate completing the book of Iyov. That is a long book. Maran does not say whether he agrees that we may rely on these leniencies in practice.
We used to make a siyum on Nevi'im and get pizza. One hundred percent, we used to go out for pizza.
Someone who completes a tractate out of order—
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It is possible to be lenient about the fast of the firstborn even when the meal for the siyum was prepared for that day. That is right. But someone who completes a tractate by deliberately leaving a little of it unfinished is a different case. One person prepares a siyum to finish on that day; another has a couple of lines left and says, “I’ll leave it for Erev Pesach.” One should not rely on that leniency. If someone is rushing to get to Erev Pesach, or studies every day and has a few pages left to finish in the week before Pesach, that is fine. But if he has already completed the tractate and is waiting to say the concluding words, that is different.
What about a mourner within twelve months? Can he go to a siyum on a tractate? That is possible. But a mourner within the seven days should not be lenient. What does he do? He fasts. Someone asked whether he could attend by phone. The concern is that a mourner within the seven days stays home and does not go to the synagogue. He cannot learn or participate in a religious celebratory meal. It is a question during the seven days.
Someone suggested that if he is weak and fasting is difficult, he could redeem the fast through charity, since otherwise he may be unable to conduct the Seder. The question was raised whether he could learn the beginning of Mo'ed Katan, which concerns mourning, but the response was that he cannot learn and participate in the meal. Even serving the coffee would be an issue. So this is not something we treat very lightly.
What does Chacham Ben Tzion say in the Haggadah shel Pesach? He does not discuss this there. I looked through the laws of Erev Pesach, baking matzot, nullifying chametz, and preparing food, but did not find it.
In practice, our custom has been to go to a siyum since we were young. No rabbi has told us not to go to a siyum if we are firstborn. Chacham Ovadia says that there may be someone who can fast easily, and it does not bother him or take away from his ability to conduct the Seder. Remember the weight of the situation: you are on an empty stomach, then you eat karpas, read the Haggadah shel Pesach, and have the Maggid section before you eat matzah. A person may not eat until ten at night. That is a long fast. If he can do it, mah tov u'mah na'im (how good and pleasant), but you cannot make that a general rule.
We have the permissions. The Aruch HaShulchan does not consider it an obligation. Chacham Ben Tzion was really pushing the fast if a person can manage it. Chacham Ovadia says we have something to rely on. The Ben Ish Chai was lenient about a siyum, but not about other things. So the best thing is a siyum.
The question is whether to eat fruit. The reason people bring fruit is that they do not like to bring mezonot on Pesach; everything is made with potato starch. So they bring bananas, as someone mentioned, and they bring wine or grape juice. Eating fruit and drinking grape juice would be a good way to exempt yourself. The magic cake that Chacham Ben Tzion allows for women is enough to exempt them if they want to do that.
The novelty, as someone said, is that the father or mother does it for the son until the child is old enough to do it himself. He says 10 or 11. Why can’t he count? Why not, as long as he understands the words of Torah? He is not worse than—someone meant a two-, three-, or four-year-old; when he gains understanding, that is the question.
Baruch Hashem le'olam amen ve'amen (Blessed is Hashem forever, amen and amen). Everyone, by the way, there are some 10- or 11-year-olds in yeshiva who know more than—what took them, more than they finish! They have to understand the words of Torah. Someone interrupted: “But in the middle of the class, why are you interrupting?” Another voice said, “The class is over!” “It’s not over, it’s not over! Until…”