{"id":45101,"date":"2018-02-13T10:25:41","date_gmt":"2018-02-13T10:25:41","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=45101"},"modified":"2018-02-13T10:25:41","modified_gmt":"2018-02-13T10:25:41","slug":"wine-induced-thoughts","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/wine-induced-thoughts\/","title":{"rendered":"Wine-Induced Thoughts"},"content":{"rendered":"

Therefore, when one conducts a meal on this night, he is required to eat and to drink while reclining in the manner of a free person.
\n<\/em><\/strong>Every person \u2013 man and woman \u2013 is obligated to drink on this night four cups of wine.\u00a0 One should not diminish from them.
\n<\/em><\/strong>Even a poor person who provides for himself through charity should not be given less than four cups \u2026
\n<\/em><\/strong>(Maimonides, Laws of Chametz and Matzah 7:7)<\/em><\/strong><\/p>\n

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  1. Reclining at the seder<\/em> and drinking wine<\/strong><\/li>\n<\/ol>\n

    One of the features of the Pesach night seder<\/em> is that during the course of its execution we each drink four cups of wine.\u00a0 Maimonides discusses this requirement in the above quote from his code.\u00a0 It is important to note the context in which he introduces this obligation.\u00a0 He begins his discussion by explaining that on Pesach night we are required to conduct ourselves in a manner that is demonstrative of the attainment of freedom.\u00a0 Pesach and specifically the seder<\/em> recall our redemption from Egypt and from bondage.\u00a0 We retell the narrative of our rescue from Egypt though reading and discussing the material in the Haggadah and also through demonstration.<\/p>\n

    Maimonides specifies the requirement to recline during the meal.\u00a0 This is one of the demonstrative elements of the seder<\/em>.\u00a0 Our reclining is an expression of our freedom. The practice is based upon the ancient practice to recline on couches or pillows when eating a meal.\u00a0 This practice was reserved for those who were their own masters.\u00a0 Slaves did not recline.\u00a0 They lived austere lives. We recline to demonstrate that we have been redeemed from our bondage and we are free.<\/p>\n

    After introducing the requirement of reclining, Maimonides discusses the obligation to drink four cups of wine.\u00a0 There are two interesting aspects of Maimonides\u2019 comments regarding the four cups of wine.\u00a0 First, he does not provide an explanation for the specific number of cups required.\u00a0 In other words, he does not explain why we drink four cups of wine and not five or three.\u00a0 Second, in this statement of the basic requirement to consume four cups of wine, he does not explain how they are integrated into the seder<\/em>.\u00a0 Later in his discussion he does elaborate on this issue and he explains that each cup is consumed at a specific point in the seder<\/em>.\u00a0\u00a0 However, the above quote suggests that although the cups are consumed at specific points of the seder<\/em>, the consumption of four cups of wine is significant in itself and is not merely an embellishment of the benedictions in the Haggadah that they accompany.<\/p>\n

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    1. The unique role of the Seder\u2019s<\/em> four cups of wine<\/strong><\/li>\n<\/ol>\n

      In this sense these four cups of wine are unique.\u00a0 We are required to drink wine on other occasions.\u00a0 For example, we recite the Friday night kiddush<\/em> over a cup of wine and then drink the cup.\u00a0 This cup of wine accompanies the recitation of the kiddush<\/em> as an embellishment.\u00a0 In other words, the kiddush<\/em> attains a higher status through its recital over a cup of wine.\u00a0 In contrast, the wine of the seder<\/em> is significant in its own right.\u00a0 It is not merely an embellishment for the benediction recited over it.\u00a0 What is the wine\u2019s special significance on the seder<\/em> night?<\/p>\n

      Maimonides is succinctly responding to this issue in his treatment of the four cups.\u00a0 He introduces them in the context of the obligation to demonstrate our freedom. In other words, according to Maimonides, drinking four cups of wine is one of the means through which we demonstrate that we are free men and women.\u00a0 We indulge ourselves and we even pamper ourselves with wine.\u00a0 He adds that even one who is impoverished and lacks the resources to purchase four cups of wine should resort to appealing for charity in order to fulfill this requirement.\u00a0 On the following day this poor person may feel the full weight of his poverty but this night he must endeavor to celebrate his freedom and perceive himself as a prince and not as a pauper.<\/p>\n

      Therefore, speak unto Bnai Yisrael:\u00a0 I am Hashem.\u00a0 I will take you forth from under the burdens of Egypt. I will save you\u00a0<\/em><\/strong>from their servitude.\u00a0 I will redeem you with an outstretched arm and with great wonders.\u00a0 I will take you to Me as a nation and\u00a0<\/em><\/strong>I will be to you a G-d.\u00a0 You will know that I am Hashem your G-d Who has taken you forth from under the burdens of Egypt.\u00a0<\/em><\/strong>(Sefer Shemot 6:5-7)<\/em><\/strong><\/p>\n

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      1. The Four Expressions of Redemption<\/strong><\/li>\n<\/ol>\n

        As noted, Maimonides does not feel compelled to provide a reason for the requirement of four cups of wine instead of some other number of cups.\u00a0 However, our Sages were concerned with this issue and they concluded that the number is not arbitrary.\u00a0 The above passages are most often cited as the source for the number of cups.<\/p>\n

        In these passages, Hashem tells Moshe that he should speak to Bnai Yisrael and assure them of their approaching redemption.\u00a0 Moshe is instructed to employ in his message four terms that describe the redemption:<\/p>\n

          \n
        1. I will take you forth.<\/li>\n
        2. I will save you.<\/li>\n
        3. I will redeem you.<\/li>\n
        4. I will take you to Me.<\/li>\n<\/ol>\n

          These terms describe four distinct aspects of the forthcoming redemption.\u00a0 The people will be rescued from the oppression of slavery.\u00a0 They will no longer be the subjects of Pharaoh.\u00a0 They will be enlightened through witnessing the wonders that Hashem will perform.\u00a0 They will enter into a covenantal relationship with Hashem.\u00a0 These four aspects are recalled at the seder<\/em> through the four cups of wine.<\/p>\n

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          1. Alternative explanations for the four cups of the seder<\/em><\/strong><\/li>\n<\/ol>\n

            Although these passages are the most often cited as the source for the number of cups at the seder<\/em>, this is not the only explanation our Sages provided.\u00a0 In fact, this explanation is one of four possibilities suggested by the Sages of the Talmud.[1]<\/a><\/p>\n

            And the wine-butler told to Yosef his dream.\u00a0 He said to him:\u00a0 In my dream there were three grape vines before me. <\/em><\/strong>(Sefer Beresheit 40:9)<\/em><\/strong><\/p>\n

            Another explanation for the number of cups at the seder<\/em> is based upon the conversation introduced in the above passage.\u00a0 Some background information is needed to appreciate this conversation.\u00a0 Yosef was sold by his brothers into slavery.\u00a0 Initially, Yosef became the servant of a powerful Egyptian minister.\u00a0 However, eventually, he was thrown into prison suspected of a crime he had not committed.\u00a0 While in prison, he was assigned the responsibility of caring for a fellow inmate \u2013 Pharaoh\u2019s former wine-butler.\u00a0 One night this prisoner had a disturbing dream.\u00a0 Yosef persuaded him to share with him the dream so that he might attempt to interpret it.\u00a0 Yosef interpreted the dream as a harbinger of the wine-butler\u2019s rehabilitation and restoration to his position in court. Yosef\u2019s interpretation proved prescient.\u00a0 The wine-butler was restored to his position in court.\u00a0 Later, when Pharaoh was disturbed by a troubling dream, the wine-butler told Pharaoh about the young Hebrew with the remarkable capacity to interpret dreams.\u00a0 Pharaoh summoned Yosef and told him his dream.\u00a0 Yosef interpreted the dream and expounded upon its meaning and significance.\u00a0 Pharaoh was so impressed by Yosef that he appointed him as his vizier.<\/p>\n

            The Talmud notes that in the conversation between Yosef and the wine-butler they four times use the word cup. The Talmud suggests that possibly the four cups of wine at the seder<\/em> correspond with these mentions of a cup in this conversation.<\/p>\n

            And Edom rebelled from the authority of Yehudah to this day.\u00a0 At that time Livnah rebelled.
            \n<\/em><\/strong>(Sefer Melachim II 8:22)<\/em><\/strong><\/p>\n

            From the time that Bnai Yisrael emerged into nationhood, it has been subject to persecutions.\u00a0 Our Sages enumerated four nations \u2013 including Edom \u2013 who have been our persecutors.\u00a0 The Sages suggest that the four cups of wine at the seder<\/em> may correspond with these four nations who have been our adversaries.<\/p>\n

            For so says Hashem the G-d of Israel to me:\u00a0 Take this cup of wine \u2013 of anger \u2013 from My hand.\u00a0 <\/em><\/strong>Give to drink from it to all of the nations to which I send you.\u00a0 (Sefer Yirmiyahu 25:15)<\/em><\/strong><\/p>\n

            In the above passage Hashem tells the prophet Yermiyahu that He will punish the nations that have persecuted and oppressed His nation.\u00a0 Hashem describes their punishment employing a figure.\u00a0 They will be forced to drink four cups of retribution.\u00a0 The Sages suggest that the seder\u2019s<\/em> four cups may correspond with these four cups of retribution.<\/p>\n

            In summary, the Sages suggest four possible explanations for the four cups of the seder<\/em>:<\/p>\n