Berachot Dilemmas of the Seder Night
Berachot Dilemmas of the Seder Night
As highlighted by the Mah Nishtanah, the night of the Seder is unique in many ways. Because of its uniqueness, the Seder poses a number of dilemmas involving Hilchot Berachot. This article will discuss the problems and the solutions provided by the Rishonim and Acharonim.
The Four Cups of Wine
The Mishna, Pesachim 99b, states that one must drink four cups of wine at the Seder. The first is drunk at Kiddush (Mishna, Pesachim 114a), the second at the completion of Maggid (see Mishna, Pesachim 116a), the third after completing Birkat HaMazon (Mishna, Pesachim 117a), and the fourth after completing Hallel (ibid). The Mishna does not state whether one must recite a new beracha of Borei P'ri HaGafen on each of the four cups.
The question of whether the cups of wine require a beracha only applies to the second and fourth cups. The first cup certainly requires a beracha because it is the beginning of the meal. The third cup also certainly requires a beracha because it follows Birkat HaMazon. Rif, Pesachim 24a, rules that since one must recite Maggid between the first and second cups and one must recite Hallel between the third and fourth, those recitations constitute a hefsek (interruption). [For the purposes of consistency within the article, the term "hesech hada'at (interruption of thought) used by some Rishonim, will be replaced with the term "hefsek."] Therefore, one should recite a beracha on the second and fourth cups. Rabbeinu Asher, Pesachim 10:24, disagrees. Rabbeinu Asher claims that an event only constitutes a hefsek if that event can be defined as the end of that beracha (for example, Birkat HaMazon can be defined as the end of the meal). The recitation of the Haggadah, which is not defined as the end of the beracha of Borei P'ri HaGafen, does not constitute a hefsek.
Shulchan Aruch, Orach Chaim 474:1, rules that one only recites Borei P'ri HaGafen on the first and third cup. Rama, ad loc., rules that the custom of Ashkenazim is to recite a Borei P'ri HaGafen on all four cups of wine.
The Beracha on Maror
The Gemara, Berachot 41b, states that one must recite a beracha rishona on foods that are served during a bread meal but are not an integral part of the meal. As such, it is arguable that the maror, which is not ordinarily part of one's meal, requires a beracha of Borei P'ri Ha'adamah. This is in fact the opinion of Rashbam, Pesachim 114b s.v. P'shita. Rashbam states that in reality, the maror should require a beracha. However, when one eats the karpas, he recites Borei P'ri Ha'damah, which covers the maror. Rabbeinu Yitzchak (cited in Tosafot, Pesachim 115a, s.v. V'Hadar) disagrees and maintains that the Borei P'ri Ha'adamah on the karpas cannot cover the maror because the recitation of the Haggadah constitutes a hefsek. The reason why one does not recite a Borei P'ri Ha'adamah on the maror is that the maror is considered part of the meal and does not require a beracha.
The practical difference between the opinion of Rashbam and Rabbeinu Yitzchak is with regards to whether one should recite a beracha acharona (concluding blessing) on the karpas. According to Rashbam, the Borei P'ri Ha'adamah is necessary for the maror and therefore, one should not recite a beracha acharona. However, according to Rabbeinu Yitzchak, since there is no need for the Borei P'ri Ha'adamah after the karpas, one should recite a beracha acharona on the karpas.
Maharil, in his responsa, no. 25, rules that since there is a dispute as to whether one should recite a beracha acharona on the karpas, one should avoid the issue by eating less than a k'zayit (the size of an olive) of the karpas. If one eats less than a k'zayit, there is never an obligation to recite a beracha acharona (See Shulchan Aruch, Orach Chaim 210:1).
Maharil notes that by insisting that one eat less than a k'zayit, he is compromising on the mitzvah of karpas. While most Rishonim are of the opinion that there is no obligation to eat a k'zayit of karpas, Rambam, Hilchot Chametz U'Matzah 8:2, is of the opinion that one must eat a k'zayit of karpas. Maharil is willing to insist on eating less than a k'zayit of karpas even though doing so would not allow one to fulfill the mitzvah of karpas according to Rambam. Maharil's opinion is codified by Shulchan Aruch, Orach Chaim 473:6.
The Connection between the Two Questions
The Vilna Gaon, Orach Chaim 473:6, notes that Shulchan Aruch's ruling is consistent with his own ruling regarding the berachot on the second and the fourth cup. Shulchan Aruch is of the opinion that the recitation of the Haggadah does not constitute a hefsek. Therefore, one does not recite a beracha on the second or fourth cup and the Borei P'ri Ha'adamah has the potential to cover the maror. However, common Ashkenazic practice is to recite a beracha on all four cups, which assumes that the recitation of the Haggadah clearly constitutes a hefsek. If so, there is, ostensibly, no possibility for the Borei P'ri Ha'adamah that is recited on the karpas to cover the maror. One can then ask: why is Ashkenazic practice concerned for the opinion of Rashbam? Wouldn't it be preferable to eat a k'zayit of karpas, fulfill the mitzvah of karpas according to Rambam, and then recite a beracha acharona? [See Mishna Berura, Bi'ur Halacha 473:6, s.v. V'Eino, who asks the same question with a slightly different presentation.]
Perhaps one can answer that there is a hefsek between the first and second cup, but there is no hefsek between the eating of the karpas and the eating of the maror. R. Yeshaya De-Trani, Sefer HaMachria no. 66, discusses a general dilemma regarding hefsek. According to many Rishonim, including Sefer HaMachria, if one speaks between the performance of two mitzvot that have the same beracha (for example one is slaughtering two animals), it is considered a hefsek and one must repeat the beracha. Yet, if one is drinking two cups of wine (on any night of the year) and he speaks between the cups, it is not considered a hefsek. What is the difference?
Sefer HaMachria explains that when one speaks between the performance of two mitzvot, he is speaking at a point when the first mitzvah is clearly completed and the second mitzvah has not yet begun. However, if one is drinking multiple cups of wine, there is no inherent point of completion that one can define as a break in drinking and therefore, there is no point in time where speaking is considered a hefsek.
Based on the comments of Sefer HaMachria, it is possible to suggest a distinction between the berachot on the four cups and the beracha on the karpas. The Gemara, Pesachim 108b, states that if one drinks all four cups consecutively (see Rashbam ad loc, s.v. B'vat Achat), he does not fulfill the mitzvah of the four cups. Rashbam explains that in order to fulfill the mitzvah of the four cups, he must drink the cups of wine following the order of the Seder. However, regarding maror, the Gemara, Pesachim 115a, states that one can fulfill the mitzvah of maror at any point in the Seder.
The distinction is now clear. The only way one can advance from the first cup to the second cup is by reciting the Haggadah. Therefore, we can view the recitation of the Haggadah as a break-point where the first cup is complete and the second cup has not yet begun. As such, the recitation of the Haggadah constitutes a hefsek. However, regarding the Borei P'ri Ha'adamah on the maror, since the maror can be eaten at any point in the Seder, there is no defined break and therefore, no hefsek. For this reason, common Ashkenazic practice adopts the position of Shulchan Aruch to avoid eating a k'zayit of karpas in order to avoid the dispute between Rashbam and Rabbeinu Yitzchak.
R. Joshua Flug is the Rosh Kollel of the Boca Raton Community Kollel, a member of the YU Kollel Initiaitve and senior editor for the Marcos and Adina Katz YUTorah.org, a division of Yeshiva University's Center for the Jewish Future. To access the archives of the Weekly Halacha Overview click here.