{"id":38597,"date":"2016-04-20T14:00:32","date_gmt":"2016-04-20T14:00:32","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=38597"},"modified":"2016-09-26T13:37:52","modified_gmt":"2016-09-26T13:37:52","slug":"ha-lachma-anya-dalet-kosos","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/ha-lachma-anya-dalet-kosos\/","title":{"rendered":"Ha Lachma Anya and Daled Kosot"},"content":{"rendered":"

Second Cup\/<\/strong>Ha Lachma Anya<\/strong><\/em><\/span><\/h3>\n

Our minhag<\/em>, which is in accordance with the Shulchan Aruch<\/em>, has the filling of the second cup after Ha Lachma Anya<\/em> before Mah Nishtana<\/em>.\u00a0 However, the Rambam<\/em> puts the filling of the second cup before<\/strong> Ha Lachma Anya<\/em>.\u00a0 What is the basis of this machlokes<\/em>? The answer is that it is a function of yet another machlokes<\/em>.\u00a0 We have Yachatz<\/em> right after Karpas<\/em>.\u00a0 The Rambam<\/em>, though, puts Yachatz<\/em> all the way after Maggid<\/em> and the drinking of the second cup, right before Motzi\u00a0<\/em>Matzah<\/i>.<\/p>\n

Why do we break the matzah<\/em> before Maggid<\/em>?\u00a0 It\u2019s as the Mishna Brurah<\/em> brings down from the Gemara<\/em>, to fulfill both drashos<\/em> of \u201clechem oni<\/em>\u201d \u2013 lechem sheh\u2019onin alav devarim harbei <\/em>\u2013 bread over which many words are said (meaning, maggid<\/em>), and oni mi\u2019lashon ani<\/em> \u2013 poor – and the way of a poor man is to eat a prusah<\/em>, a broken piece.\u00a0 Our minhag<\/em>, then, is to make the matzah<\/em> into full-fledged lechem oni<\/em> before we begin Maggid<\/em>.<\/p>\n

That being the case, the paragraph of Ha Lachma Anya<\/em>, according to our minhag<\/em>, is an explanation for the action of Yachatz<\/em>.\u00a0 Why did we just break the matzah<\/em>?\u00a0 Because it needs to be lechem oni<\/em>.\u00a0 So Ha Lachma Anya<\/em> is not part of Maggid<\/em>; it is just an explanation for Yachatz<\/em> which is a preparation for Maggid<\/em>.\u00a0 That is why we only pour the second cup after Ha Lachma Anya<\/em>.\u00a0 We recite Maggid<\/em> over the second cup.\u00a0 Since Ha Lachma Anya<\/em>, according to our minhag<\/em>, is not part of Maggid<\/em>, we wait until after it to pour the second cup.According to the Rambam<\/em>, though, that Yachatz<\/em> only comes immediately preceding Motzi Matzah<\/em>, it is obviously not possible to understand Ha Lachma Anya<\/em> as an explanation of Yachatz<\/em>.\u00a0 Therefore, it must be that according to the Rambam<\/em>, Ha Lachma Anya<\/em> is in fact a part of Maggid<\/em>.\u00a0 Therefore, the cup over which Maggid<\/em> is said must be in place before we begin Ha Lachma Anya<\/em>.\u00a0 That is why the Rambam<\/em> puts the pouring of the second cup before Ha Lachma Anya<\/em>.<\/p>\n

(From Reb Meshulam Twersky)<\/em><\/p>\n

Daled Kosot – Kos Shel Bracha or Din Cheirus<\/strong><\/span><\/h3>\n

There is an opinion in\u00a0Tosafot<\/i>\u00a0(Pesachim<\/em> 99b) that for\u00a0Daled\u00a0Kosos<\/em> it is enough that just the leader of the seder<\/em> drinks and everyone else is yotzei<\/em> by listening to him.\u00a0 According to this, there really is no qualitative difference between the four cups of seder<\/em> night and any other Kos shel Bracha<\/em> (just that on Leil\u00a0<\/em>HaSeder<\/i>, Chazal<\/em> required four Kosos shel Bracha<\/em>, for each mitzvah<\/em> for which each is used).<\/p>\n

Tosafot<\/i>\u00a0is consistent with his opinion elsewhere.\u00a0 Tosafot<\/i>\u00a0(Pesachim 107a) proves that m\u2019lo lugmov<\/em> (cheek-full) is the majority of a reviis<\/em> from that which the Gemara<\/em> says by\u00a0Daled\u00a0Kosos<\/em> that one must drink the majority of the cup\u2019s contents.\u00a0 What we see from this is that Tosafot<\/i>\u00a0\u00a0holds that the amount one must drink for\u00a0Daled\u00a0Kosos<\/em> is the same as any other Kos shel Bracha<\/em>.<\/p>\n

The Ramban<\/em> and others, though, argue on Tosafot<\/i>.\u00a0 The Ramban<\/em> holds that for\u00a0Daled\u00a0Kosos<\/em> one must drink the majority of the contents of the cup irrespective of how large the cup is. \u00a0The Ramban<\/em> understands that\u00a0Daled\u00a0Kosos<\/em> is primarily an obligation to drink the wine.\u00a0 Accordingly, it is equally applicable to everyone, and listening alone will not suffice.\u00a0 Everyone has to have their own cup so that they can fulfill the obligation to drink.\u00a0 Also, since it is an obligation to drink, one has to drink the contents of that cup that he used \u2013 no matter how big it is.\u00a0 However, since there is a halacha that rubo k\u2019kulo<\/em>, it is enough to drink the majority.<\/p>\n

Parenthetically, there is a discussion about whether or not the halacha of rubo k\u2019kulo<\/em> \u2013 that majority is as if the whole – is only a b\u2019dieved<\/em>.\u00a0 I don\u2019t know if it is true or not.\u00a0 By schach<\/em> it is explicit that it is functioning with the halacha of rubo k\u2019kulo<\/em>, and yet the\u00a0lechatchila<\/i>\u00a0of schach<\/em> is that there are supposed to be cracks here and there.\u00a0 That would certainly not imply that rubo k\u2019kulo<\/em> is a b\u2019dieved<\/em>.\u00a0 However, if<\/strong><\/em> it is true that employing rov<\/em> is only b\u2019dieved<\/em>, there might be a l\u2019chatchila<\/em> to drink the whole cup according to the Ramban<\/em>.\u00a0 However, b\u2019dieved<\/em> is good enough.\u00a0 If you\u2019re drinking wine, b\u2019dieved<\/em> is good enough.\u00a0 If you\u2019re drinking grape juice, you can do whatever you want.<\/p>\n

This opinion of the Ramban<\/em> that Dalet Kosos<\/em> is its own new din<\/em> of chiyuv\u00a0<\/em>shetiyah<\/i>\u00a0(not like Tosafos<\/em>) is explicit in the words of the Rambam<\/em> as well.<\/p>\n

According to\u00a0Tosafot<\/i>, the requirement of cheirus<\/em> \u2013 in a manner of free men – that the Gemara<\/em> talks about in respect to\u00a0Daled\u00a0Kosos<\/em> (108b) is only required\u00a0lechatchila<\/i>\u00a0(since\u00a0Tosafot<\/i>\u00a0holds that Dalet Kosos<\/em> is essentially no different than any other kos shel bracha<\/em>).<\/p>\n

The Rambam<\/em> has a different shitah<\/em>, a very beautiful shitah<\/em> here.\u00a0 The Rambam<\/em> says (Hilchos Chametz u\u2019Matza<\/em> 7:6-7) that since there is a d\u2019Oraysah<\/em> obligation for one to act as though he himself was a slave who was redeemed and set free, one has to eat with heseibah<\/em>, reclining.\u00a0 The Brisker Rav<\/em> points out that, unlike other Rishonim<\/em> who hold that heseibah<\/em> is merely one of the specifications of the mitzvos<\/em> of eating matza<\/em> and drinking\u00a0daled\u00a0kosos<\/em>, the opinion of the Rambam<\/em> is that heseibah<\/em> is an independent mitzvah by which one fulfills \u201cchayav adam l\u2019haros es atzmoh\u201d<\/em> \u2013 to act as Bnei Chorin<\/em>, free men.\u00a0 That is why, as is clear from the Rambam<\/em>, the obligation to be in a reclining position really applies to the whole meal, and reclining only by matza<\/em> and dalet kosos<\/em> is only a bare-minimum fulfillment.\u00a0 This is unlike the other Rishonim<\/em> who would hold that there is no point to do heseibah<\/em> for the rest of the meal.<\/p>\n

If one forgot to recline when eating matza<\/em> and drinking\u00a0daled\u00a0kosos<\/em>, according to those Rishonim<\/em> (e.g.\u00a0Tosafot<\/i>\u00a0and Rosh<\/em>) who hold that heseibah<\/em> is one of the specifications of those mitzvos<\/em>, he has to eat or drink again.\u00a0 According to the Rambam<\/em>, though, he was already yotzei<\/em> those mitzvos<\/em> and simply missed the opportunity to fulfill the separate mitzvah of cheirus<\/em>, and there is no point to eat or drink again.<\/p>\n

The Rambam<\/em> continues with the obligation to drink\u00a0Daled\u00a0Kosos<\/em> and that it is incumbent upon everyone, men and women.\u00a0 It is clear, then, that the opinion of the Rambam<\/em> is that\u00a0Daled\u00a0Kosos<\/em>, in addition to being a Kos shel Bracha<\/em>, is part of how we fulfill the mitzvah of conducting ourselves in a manner of cheirus<\/em> on seder <\/em>night.<\/p>\n

Regarding the requirement to dilute the wine (as wine was extremely strong in the times of Chazal), as well, it is clear that the Rambam<\/em> differs from\u00a0Tosafot<\/i>.\u00a0 Whereas\u00a0Tosafot<\/i>\u00a0holds that the requirement to dilute the wine of the\u00a0Daled\u00a0Kosos<\/em> is like that of any other Kos shel Bracha<\/em>, the Rambam<\/em> writes that it is because Daled\u00a0<\/em>Kosos<\/em> must be a shtiyah areivah<\/em>, an enjoyable drink, and the specific ration of dilution therefore goes according to whatever the one drinking enjoys.\u00a0 This is, of course, because the Rambam<\/em> holds that Daled\u00a0<\/em>Kosos<\/em> is a din<\/em> of derech cheirus<\/em>.\u00a0 Bnei chorin<\/em> drink wine that they appreciate.<\/p>\n

According to the Rambam<\/em>, when the Gemara<\/em> says that one who drinks the dalet kosos<\/em> without dilution \u201cyedei yayin yatzah, yedei arbah kosos lo yatzah<\/em>\u201d, that means that although he fulfilled the obligation of Kos shel Bracha<\/em> for each one of the mitzvos<\/em> with which one must have a cup of wine on Leil Ha\u2019Seder<\/em>; nevertheless, he did not fulfill the mitzvah of derech cheirus<\/em> of dalet kosos<\/em> \u2013 and if he did the opposite, that he drank four properly diluted cups of wine one right after the other, derech cheirus<\/em> he fulfilled, but the requirement of Kos shel Bracha<\/em> for each one of the four he did not.<\/p>\n

The Ramah<\/em> says that someone who does not have wine should use chamar medinah<\/em> (literally, the drink of the country.\u00a0 Parenthetically<\/em>, it is big tumult what chamar medinah<\/em> is).\u00a0 This Ramah<\/em> seems to be in accordance with the opinion of Tosafos<\/em> that Dalet Kosos<\/em> is a requirement of Kos shel Bracha<\/em>.\u00a0 According to the the Rambam<\/em> that Dalet Kosos<\/em> is a mitzvah of derech cheirus<\/em>, there would be no point to do dalet kosos<\/em> with chamar medinah<\/em>.\u00a0 Even if someone likes some other drink, it is basic that it is four cups of wine that Chazal instituted as the manner through which to express cheirus<\/em>, and that without wine one simply cannot fulfill this.\u00a0 Unless you\u2019ll argue that since, even the Rambam<\/em> agrees that there is also the dimension of Kos shel Bracha<\/em>, one should use chamar medinah<\/em> to at least fulfill that part of it.<\/p>\n

One time, when the Brisker Rav<\/em> was together with his brother, Rav Moshe, for the Seder<\/em>, there was only enough wine for one person to have dalet kosos<\/em>.\u00a0 The question arose: should everyone else use chamar medinah<\/em>?\u00a0 Their conclusion was negative.\u00a0 Using chamar medinah<\/em> can only be a fulfillment of the Kos shel Bracha<\/em> facet of Dalet Kosos, not the derech cheirus<\/em> of the Rambam<\/em>.\u00a0 And regarding Kos shel Bracha<\/em>, there is no argument that everyone else can be yotzei<\/em> by listening to the one using the wine.\u00a0 Therefore, there is no reason for them to also have chamar medinah<\/em> because they are not gaining anything by doing that.<\/p>\n

\n

(From audio recording)<\/em>
\n Provided courtesy of VayigdalMoshe.com<\/a><\/span><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Second Cup\/Ha Lachma Anya Our minhag, which is in accordance with the Shulchan Aruch, has the filling of the second cup after Ha Lachma Anya before Mah Nishtana.\u00a0 However, the Rambam puts the filling of the second cup before Ha Lachma Anya.\u00a0 What is the basis of this machlokes? The answer is that it is […]<\/p>\n","protected":false},"author":133194,"featured_media":36028,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[350],"tags":[],"class_list":["post-38597","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-passover"],"yoast_head":"\nHa Lachma Anya and Daled Kosot - Jewish Holidays<\/title>\n<meta name=\"description\" content=\"Why do we perform yachatz, breaking the middle matzah, right before "Ha Lachma Anya". Why do we only fill the 2nd cup afterwards?\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/ha-lachma-anya-dalet-kosos\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ha Lachma Anya and Daled Kosot - Jewish Holidays\" \/>\n<meta property=\"og:description\" content=\"Why do we perform yachatz, breaking the middle matzah, right before "Ha Lachma Anya". Why do we only fill the 2nd cup afterwards?\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.ou.org\/holidays\/ha-lachma-anya-dalet-kosos\/\" \/>\n<meta property=\"og:site_name\" content=\"Jewish Holidays\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/OrthodoxUnion\" \/>\n<meta property=\"article:published_time\" content=\"2016-04-20T14:00:32+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2016-09-26T13:37:52+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.ou.org\/holidays\/files\/four_cups-e1471262295842.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"751\" \/>\n\t<meta property=\"og:image:height\" content=\"500\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Rav Mosheh Twersky HY"D\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Rav Mosheh Twersky HY"D\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"8 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.ou.org\/holidays\/ha-lachma-anya-dalet-kosos\/\",\"url\":\"https:\/\/www.ou.org\/holidays\/ha-lachma-anya-dalet-kosos\/\",\"name\":\"Ha Lachma Anya and Daled Kosot - Jewish Holidays\",\"isPartOf\":{\"@id\":\"https:\/\/www.ou.org\/holidays\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/www.ou.org\/holidays\/ha-lachma-anya-dalet-kosos\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/www.ou.org\/holidays\/ha-lachma-anya-dalet-kosos\/#primaryimage\"},\"thumbnailUrl\":\"https:\/\/www.ou.org\/holidays\/files\/four_cups-e1471262295842.jpg\",\"datePublished\":\"2016-04-20T14:00:32+00:00\",\"dateModified\":\"2016-09-26T13:37:52+00:00\",\"author\":{\"@id\":\"https:\/\/www.ou.org\/holidays\/#\/schema\/person\/0cf81049e994a3b31173557bc3b34715\"},\"description\":\"Why do we perform yachatz, breaking the middle matzah, right before \\\"Ha Lachma Anya\\\". 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