Fast Days and The Four Cups of Wine: Difference between pages

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There is a Rabbinic mitzvah to drink four cups of wine at [[the Seder]] at four specific junctures in the [[Seder]]. Each one adds significance to the bracha or section of the Seder it is associated with.<ref> Chazon Ovadia ([[pesach]] page 1). However, see Rav Shlomo Kluger in Sh"t Kinat Sofrim 95 who holds that the obligation of the four cups of wine is from the Torah. </ref>
All Jews fast on the four fast days mentioned by the prophets which are: Tzom Gedalya (the third of Tishrei), Asara BeTevet (tenth of Tevet), Shiva Asar BeTamuz (seventeenth of Tamuz), and Tisha BeAv (ninth of Av). <ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]).


==Tzom Gedalya==
==What Type of Wine==
# Tzom Gedalya is observed on the 3rd of Tishri. <ref> Chazon Ovadia (Laws of the Four Fasts, Halacha 3) Shulchan Aruch 549:1. </ref>
# It's preferable to use red wine for the four cups at the Seder.<ref> Shulchan Aruch O.C. 472:11. Mishna Brurah (472:38) explains that the idea of having red wine either reflects the verse “Do not look at wine when it is red” (Mishlei 23:31) or serves as a symbol to remember Pharaoh slaughtering the babies of Bnei Yisrael and bathing in their blood. </ref> If there's white wine that's better than the red wine, Ashenazim say that one should have the white wine, while Sephardic practice is to have red wine anyway. <Ref> Rama 472:11 writes that if the white wine is better one can have that instead of the red wine. Kitzur Shulchan Aruch 118:1 concurs. Kitzur Shulchan Aruch 118:1 adds that in countries where there is a fear of a blood libel, the minhag is not to use red wine. However, Chazon Ovadyah ([[Pesach]] vol 2 pg 11) writes that the Sephardic custom is to use red wine anyway. Rav Mordechai Eliyahu (cited by Mikrei Kodesh (4:15, n. 52) says that the "tirosh" grape juice in [[Israel]] that has a yellowish color is considered red wine in this regard.</ref> There is a dispute if it is permissible to mix red wine into white wine to color it.<ref> Mishna Brurah (320:56) cites a dispute whether it is permissible to mix red wine into white wine to color it or one should avoid this. </ref>
# Tzom Gedalya commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile. <ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Berura 549:2 </ref>
# If one hates wine or if it gives him a headache (but not if it's going to make him sick in bed), nonetheless, he should try to have the wine to fulfill the mitzvah of [[the four cups of wine]]. <ref> Shulchan Aruch O.C. 472:10 says that even if one hates wine or it is harmful to his health one should push himself to have the wine to fulfill the mitzvah. Mishna Brurah 472:35 explains that one only has to have it if it gives one a headache but not if makes one sick in bed. Is the case where it is difficult for him to have wine an obligation to have it anyway or is it just the proper practice? Chazon Ovadia v.1 p. 53 discusses this and entertains the possibility that it is just a middah chasidut. However, the Orchot Chaim (Hilchot Leil Seder n. 5) holds that it is an obligation. Aruch Hashulchan 472:14 holds like the Orchot Chaim. </ref>
# If there are no options and having wine or grape juice would make a person sick in bed he is exempt from drinking the four cups.<ref>Chazon Ovadia 1:4, Mishna Brurah 472:35, Aruch Hashulchan 472:14</ref>
# Many authorities say that one may not use grape juice for [[the Seder]], however, if one hates wine or will become ill, then there's is what to rely on to have grape juice. <ref> Mikrei Kodesh 2:35 (pg 130), Sh"t Chazon Ovadyah (in the note on pg 99-100), Halachos of [[Pesach]] (chapter 20, Sec B 5, pg 222) quoting Rav Moshe Feinstein rule that one doesn't fulfill חירות- having wine as a free man by having grape juice. However, Halachos of [[Pesach]] concludes that if one is unable to have wine one should have grape juice. Teshuvot Vihanhagot 2:243 writes that the Chazon Ish, Brisker Rav, and other Gedolim used grape juice at the end of their lives when they were unable to drink wine. Rav Shlomo Zalman Auerbach and the Chazon Ish held that one could use grape juice (Haggadah of Rav Shlomo Zalman Auerbach).</ref> Others, however, permit having grape juice and adds that lechatchila women and children can use grape juice. <ref> Sh"t Mishneh Halachot 10:87, Nefesh HaRav (p. 185) in name of Rav Soloveitchik </ref>
# If a person has no wine or grape juice can go to the store and buy grapes and press them and make kiddush on them.<Ref>Gemara Bava Batra 97b, Shulchan Aruch O.C. 272:2</ref>
#If someone has no wine they should recite kiddush upon the matzah, by reciting kiddush, al achilat matzah, then eat. Then he should eat karpas, start with maggid, continue with maror, and then korech.<ref>Shulchan Aruch O.C. 483:1</ref>
===Chamar Medina===
#If someone doesn't have wine they should use chamar mdina, an expensive drink of that country.<Ref>Rama 483:1, Mishna Brurah 483:1</ref> What does chamar medina include?
{{Definition of Chamar Medina}}


==Asara BeTevet==
===Diluting Wine===
# Asara BeTevet commemorates the tragedy of Nebuchadnezzar's laying siege on the city of Jerusalem. <ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 4), Mishna Berura 549:2 </ref>
# Rav Heinemann holds that one may dilute wine with grape juice or water down to the point where the wine will be 4% alcohol.<ref>http://www.star-k.org/kashrus/kk-ThePesachSeder.htm</ref>


==Shiva Asar BeTamuz==
==Making Birchat HaGafen==
# Shiva Asar BeTamuz commemorates 5 things: 1) The Luchot were broken. 2) The Korban Tamid in the 1st Bet Hamikdash was abolished.  3) In the 2nd Bet Hamikdash destruction, the city of Jerusalem was breached. 4) The Torah was burned by Apostomus. 5) An idol was put in the Bet Hamikdash. <ref>Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 1), Mishna Berura 549:2 </ref>
# The Ashkenazi minhag is to make HaGafen on each cup of wine and a [[Bracha Achrona]] only on the last one. <Ref>Rama 474:1 </ref>  
# The fast of Shiva Asar BeTamuz is observed on the seventeenth of Tamuz. <ref>Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz which was when the wall of Yerushalyim was broken by the second Bet HaMikdash. This codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527).  </ref>
# The Sephardi minhag is to make HaGefen on the first and third cup of wine and a [[Bracha Achrona]] only on the last one. <Ref>S”A 474:1 </ref>
==Tisha BeAv==
# There’s no [[Bracha Achrona]] on the first cup even if one knows that one will take longer than Shiur Ikul in explaining the Haggadah. <Ref>Halichot Shlomo 9:24 </ref>
# Please see the separate article for [[Tisha BeAv]].


==Communal fast days==
==Drinking at other times in the Seder==
===When does the fast start?===
# One may drink wine in between the first, second, and third cups of wine but not between the third and fourth cups. <ref> The Mishna (Pesachim 117b) states that it is permitted to drink wine between the 4 cups of wine, except between the third and fourth cups. The Rashbam (108a s.v. Bein Shelishi) explains that one may drink wine between the first, second, and third cups because it serves as an appetizer for the [[Matzah]]. However, after [[Birkat HaMazon]], when there’s no more need to eat [[Matzah]], drinking an extra cup appears as though one is adding on to the established 4 cups of wine. See Reshimot [[Shiurim]] ([[Sukkah]] p. 139) for an explanation of why it only appears as adding but does not violate Bal Tosif.
# Communal fasts which do not start at night only begin at [[Olot HaShachar]]. <ref>S"A 564:1 </ref>
* The Yerushalmi (Pesachim 10:6), however, explains that one should not drink between the third and fourth cups so as not to get drunk, which would prevent a person from saying [[Hallel]]. Drinking between the earlier cups is not an issue because during a meal, wine is not as intoxicating.
# If one went to sleep at night and wakes up before [[Olot HaShachar]] one may not eat unless one stipulated before going to sleep that one didn’t begin the fast and one would eat and drink before [[Olot HaShachar]]. <Ref> S”A 564:1 writes that if one doesn't go to sleep one may continue to eat until Olot HaSachar and if one went to sleep one may still eat if one made a stipulation that one will continue to eat after he wakes up before [[Olot HaShachar]] (according to the explanation of Mishna Brurah 564:4). Rama 564:1 comments that one doesn't need to make a stipulation for drinks. However, Mishna Brurah 564:6 writes that the achronim say it's preferable to make a stipulation for both foods and drinks. </ref> However, the Zohar is strict even such a case and one should only be lenient regarding drinks or if it's difficult to fast without eating before [[Olot HaShachar]]. <ref> Even though the S"A 564:1 makes no mention of the Zohar, the Mishna Brurah 564:28 and Yalkut Yosef (Tefilah, vol 1, pg 126, 89:43, and 550:3) quote the Zohar which is strict regarding eating after one slept before [[Olot HaShachar]], however, the Zohar isn't strict about drinking. Yalkut Yosef adds that if it's difficult for one to fast if one doesn't eat before [[Olot HaShachar]] one may do so (after stipulating before going to sleep). See Sh”t Yabea Omer 5:22(5), Piskei Teshuvot 564:1 and 89:21. </ref> If one didn't make a stipulation before going to sleep and one woke up before [[Olot HaShachar]], one is permitted to drink before [[Olot HaShachar]]. <reF> Mishna Berura 564:6 as well as Kaf HaChaim 564:10 both say that if you for some reason did not make this stipulation before you went to sleep and you woke up before dawn thirsty you are permitted to drink. </ref>
* Rambam (Chametz U'[[Matza]] 7:10), Tur, and S”A 473:3 and 479:1 codify the Mishna. Mishna Brurah 479:5 writes that based on the Yerushalmi, one also may not drink any intoxicating drink, and as a stringency according to the Rashbam, one may not drink Chamar Medina (which is valid for the 4 cups). </ref>  
# Even though one is permitted to drink between the first and second cup, one should be strict not to drink too much wine so as not to get drunk (and not be able to say the whole Haggadah). <ref> Shulchan Aruch 473:3 writes that even though it’s permitted to drink but one should be careful not to drink too much wine so as not to become intoxicated and become unable to finish the Haggaddah. Darkei Moshe and Mishna Brurah 473:14 write that such is our minhag. The Baal Hameor (Pesachim 24a) contends that drinking between the first and second cup is permitted, while the Ramban (ad. loc) and Ran argue that once the second cup is poured it is forbidden to drink another cup.</ref>
# According to Ashkenazim, in order to be permitted to drink between the first and second cup one must have had in mind to drink anything that comes later or that the wine was in front of them when he made the bracha (as long one didn’t have in mind not to cover that drink) because in this case no new bracha is needed on the wine between the first and second cup. <ref> Mishna Brurah 473:13 writes that according to Ashkenazim that make a bracha on each cup of wine and making a bracha on wine unnecessarily is forbidden because it looks like one is adding to the established number of cups of the night. Therefore, if the wine was on the table as one made the bracha or one had intention to cover anything that comes later, it’s permitted to drink the cups. </ref>
# It’s totally permissible to drink beverages other than wine or intoxicating beverages between the first and second cup. <ref> Mishna Brurah 473:16 </ref>
# It’s permissible to drink between the second and third cup. <ref> Mishna Brurah 473:12 </ref>
# After drinking the four cups, it is prohibited to drink any other beverages, besides water.<ref>Kitzur Shulchan Aruch 119:9</ref>


===When to end a fast===
==If Four Cups are Drunk all at once==
# Any fast which one didn’t complete until [[Tzet HaCochavim]] is considered as though one didn't fast. <Ref> S”A 562:1 </ref>
# If all four cups are drunk at once and not dispersed throughout [[the Seder]] in their proper place one doesn't fulfill his obligation. <ref> Shulchan Aruch 472:8 </ref>
# Even if Asara b'tevet falls out on a friday one should fast until tzet hakovachim even though the fast would carry into shabbat. <ref> Shulchan Arukh 249:4. Rama there quotes an opinion that if you pray early and finish arvit before tzet hakochavim you should eat, but then says that nevertheless on a public fast one should fast until tzet hakochavim and on a private fast, eat after davening. </ref>
===Washing oneself and swimming===
# A Baal Nefesh should be strict not to wash oneself in hot water or anoint oneself, however it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water. <Ref> Mishna Brurah 550:6 and Shaar HaTzion 550:8</ref>
## If Asara BeTevet falls out on Friday, one shouldn’t be strict and rather should wash oneself because of Kavod [[Shabbat]]. <Ref>Mishna Brurah 550:6 </ref>
# One shouldn’t go swimming in a pool or ocean on a fast day. <Ref> Piskei Teshuvot 550:6 and Sh”t Bear Moshe 3:77 </ref>
===Brushing one’s teeth===
# According to Sephardim, for all fasts besides Tisha BeAv and Yom Kippur, in a case of need one may rinse one’s mouth with less than a [[Reviyit]] of water as long as one is careful to spit it out completely. According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On Tisha BeAv one may rinse one’s mouth only if one is in great pain, and on Yom Kippur one must be strict. <Ref>
* S”A 567:3 writes that it’s improper to rinse one’s mouth on a fast day. Magan Avraham 567:6 writes that this is only according to the Rama who says not to taste food on any fast day, however, according to S”A who allows tasting on fast days besides for Tisha BeAv and Yom Kippur it is only improper if one rinses one’s mouth with more than a Reviyit. However, Kaf HaChaim 567:13 quotes the Nahar Shalom, Bigdei Yesha, and Maamer Mordechai who differentiate between tasting and rinsing and so Kaf HaChaim concludes that one shouldn’t rinse even with less than a Reviyit. Yet, Chazon Ovadyah (Arba Taniyot pg 27-8) rules like the Magan Avraham that for Sephardim in a case of need one may rinse one’s mouth with less than a [[Reviyit]] of water. Even though regarding brushing one’s teeth (pg 28) he adds that one should bend over according to the stringency of the Chaye Adam, regarding rinsing with less than a [[Reviyit]] it seems that one doesn’t have to bend over and such is the language of the summary (pg 515).
* Chaye Adam 132:20 writes that if one is in great pain one may rinse one’s mouth even on Tish BeAv if one is careful to bend one’s head downward so that one doesn’t come to swallow anything but one may not do so on Yom Kippur. Kaf Hachaim 567:14 quotes this. Mishna Brurah 567:11 differentiates saying that all fasts days one may rinse one’s mouth if one is in pain and by Tisha BeAv one may rinse one’s mouth only if one is in great pain and on Yom Kippur one must be strict. Sh”t Minchat Yitzchak 4:109(1) agrees with Mishna Brurah that for most fasts one may rinse if one is in pain and for Tisha BeAv one may only rinse if one is in great pain. </ref>


# According to Sephardim, those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Reviyit]] of water as long as they bend over while rinsing and spit it out afterwards. <Ref>
==Amount to Drink==
* Chazon Ovadyah (Arba Taniyot pg 28) rules that those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Reviyit]] of water as long as they bend over while rinsing and spit it out afterwards. [http://www.dailyhalacha.com/Display.asp?ClipDate=3/8/2009 Rabbi Mansour on DailyHalacha.com] agrees but adds that one shouldn't even gargle.
# See the [[Required Amount of Matzah and Wine for the Seder]] page.
* Yalkut Yosef (Moadim pg 534) writes that for all fast days besides Tisha BeAv one if it will be difficult for one not to brush one is allowed to brush one's teeth as long as one doesn't put a [[Reviyit]] of water in one's mouth at a time and ensures that one doesn't swallow any water.
# If someone spilled the cup before the bracha he should refill it so that it is full for the bracha. If he spilled after the bracha according to Ashkenazim he doesn't need to recite a new bracha since he can refill it with wine on the table that was in front of him and was in his mind.<ref>Kovetz Teshuvot Vpesakim Chodesh Nissan p. 72</ref> Some say that if the cup spilled one didn't fulfill the mitzvah and one needs to redo it. For example, if the cup spilled after the entire maggid he should refill it and repeat the maggid.<ref>Nefesh Harav p. 186 quoting Rav Moshe Soloveitchik as holding that the four cups were established as a way of having the haggadah recited over a cup of wine and if the wine spilled one doesn't fulfill that obligation.</ref>
* Sh”t Minchat Yitzchak 4:109(2) rules that someone who has bad breath on Tisha BeAv may brush his teeth without water in order to pray with a clean mouth. </ref>
# Everyone at the seder should pick up the cup of Birkat Hamazon during birkat hamazon.<ref>Chazon Ovadia v. 2 p. 182, Nitai Gavriel 99:9. Chazon Ovadia explains that since it is a mitzvah for everyone to drink it is considered birkat hamazon over a cup of wine for everyone.</ref> Some say that it is sufficient if the one making the zimmun picks up his cup.<ref>Chazon Ovadia citing Shiurei Tahara 80:16</ref>
# One may swallow saliva that accumulates in one’s mouth. <Ref> Mishna Brurah 567:13 </ref> Some say that if it’s easy one should be strict and spit it out. <Ref> Chaye Adam 132:22, Mateh Efraim 612:7, Moadim UZmanim 1:59 </ref> While others say that the minhag is to be lenient altogether. <Ref> Piskei Teshuvot 567:2, Bet Meir, Ashel Avraham, Aruch HaShulchan 567:4 </ref>
===Recitation of Aneinu===
The addition of aneinu is recited by the sephardim during shacharit and mincha <ref> Shulchan Aruch 565:3 because even if you don't end up finishing the fast because you get sick from fasting, it is still a public fast day. </ref> , and for the ashkenazim only in mincha. <ref> Rama 565:3  Mishna Berura 568:10 says that you should even say aneinu if you daven mincha gedola because even if you end up eating you at least fasted until chatzot. </ref>
===Other Halachas of fast days===
'''If one made a Bracha by accident'''
# According to Sephardim, if one made a Bracha by accident and then realized that it was a fast day, one should eat a very small amount just enough that one can taste it and continue on fasting. According to Ashkenazim, one shouldn't taste anything but just say Baruch Shem. <Ref>Birkei Yosef 568, Sh”t Yabea Omer Y”D 2:5(6), O”C 10:41, Yalkut Yosef (Kitzur S”A 550:26) however, Kaf HaChaim 568:16, Daat Torah (of the Maharsham) 568:1, Sh”t Mishneh Halachot 7:80, Sh”t Shevet Sofer O”C 25, [http://www.yeshiva.org.il/midrash/shiur.asp?id=411#7a Peninei Halacha (Rabbi Elazar Melamed)], Halachos of Brachos (Rabbi Bodner, pg 207, note 39), and Piskei Teshuvot 568:2 rule that one shouldn’t eat it but rather say Baruch Shem. Teshuvot VeHanhagot 1:329 writes that one should taste it, not swallow, and then spit it out. ]http://www.yeshiva.org.il/midrash/printShiur.aspx/1762 Rav Mordechai Eliyahu] quotes the differing opinions and doesn't give a ruling. </ref>
'''If one ate or drank inadvertently'''
#If one ate by mistake on a fast day he should nevertheless continue fasting afterwards. <ref> Shulchan Aruch 568:1. Mishna Berura 568:1 says this also applies if you ate on purpose. Mishna Berura 568:3 says that you can even say aneinu during the shemoneh esrei during public fast days. </ref>
'''Smoking'''
# It’s permissible to smoke on a fast day except on Tisha BeAv (disregarding whether it’s permissible to smoke because of the health issue). <Ref> Sh”t Yechava Daat 5:39, Sh”t Yabea Omer 1:33 </ref>
'''Tasting food'''
# According to Sephardim, on a fast day besides Tisha BeAv and Yom Kippur one may taste food (to see if it’s spiced) up to a [[Reviyit]] as long as one spits it out afterwards. According to Ashkenazim, one may not taste food on any communal fast day except where one needs to taste a food for a Suedat Mitzvah to see if it’s spiced well. <Ref> S”A 567:1 writes that on any fast day one may taste food up to a [[Reviyit]] as long as one spits it all out except for Tisha BeAv and Yom Kippur when it’s forbidden. Rama 567:1 writes that the minhag is not to taste any food on any communal fast. Mishna Brurah 567:6 writes that one may only be lenient in a case where one has to taste food that’s being prepared for a Seudat Mitzvah to see if it’s spiced well. However, Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. </ref>
# Preferably one should be strict when making sure to have less than a [[Reviyit]] to  consider this [[Reviyit]] to include anything one tasted the whole day, however, the strict law is that one only has to make sure to have less than a [[Reviyit]] each time one tastes. <Ref> S”A 567:2 quotes a dispute whether one is allowed to taste up to a [[Reviyit]] and the [[Reviyit]] is a combination of anything one tasted the whole day or that one may taste up to a [[Reviyit]] many times if at each time it is less than a [[Reviyit]] (according to the explanation of Mishna Brurah 567:7 and 9). Kaf HaChaim 567:12 rules that the halacha follows the second opinion but preferably one should be strict for the first opinion as well. Mishna Brurah 567:8 also implies this. </ref>
'''Tasting food on Friday'''
# In general, it’s a mitzvah to taste the [[Shabbat]] food before [[Shabbat]] to know if tastes right ([[Preparing_for_[[Shabbat]]#Tasting_the_food_in_preparation_of_[[Shabbat]]|Tasting food in preparation of Shabbat]]). However, on Friday of [[Shabbat]] Chazon, one shouldn’t taste the food. <Ref>Shemirat Shabbat KeHilchata 42:61 </ref>
# If Asara BeTevet falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow. <Ref>Shemirat Shabbat KeHilchata 42:61 </ref>
'''Making a Shehecheyanu'''
# It’s permitted to make a Shehecheyanu on a fast day. <Ref> Piskei Teshuvot 550:8 in name of Pri Megadim A”A 551:42 and Kaf HaChaim 550:209 </ref>
'''Taking a haircut'''
# There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. <Ref> Rav Chaim Palagi in Ruach Chaim 566:4 is strict, and so rules Or Letzion, Piskei Teshuvot 550:8. However, Yalkut Yosef and Tzitz Eliezer are lenient. </ref>
'''Getting a hundred Brachot'''
# Some Sephardim had the minhag to wear tefillin on fast days at Mincha so as to complete 100 Brachot, however the widespread minhag isn’t so. <Ref> Sh”t Yechava Daat 2:67 </ref>
'''Giving Tzedaka'''
# It’s customary to give Tzedaka at mincha on a fast day, the value of the amount of food one would have eaten that day. <Ref> Mishna Brurah 566:12 </ref>


==Individual fast days==
==Obligation to Lean==
# One must lean while drinking the four cups of wine. If for any of the cups one did not, according to Sephardim, one should drink the cup again. <ref> Shulchan Aruch 472:7, Yalkut Yosef 472:13 </ref> According to Ashkenazim, only for the second cup should one drink the cup again. <ref> Rama 472:7 writes that if one forgets to lean, he must only repeat for the first two cups. Mishna Brurah (472:21) notes that in general one should not repeat the first cup because doing so will require one to make another berakhah. Preferably, one should have in mind that one may drink in between the first and second cup and then if one drinks the first cup without leaning, one would be able to drink it again without a berakhah. </ref> 
 
==Other Laws==
# The practice is that one doesn't not pour his own cup. In order to demonstrate freedom, we have someone else pour each cup for us.<Ref>[https://itorah.com/pdf/pesah-seder-guide/5 Rabbi Eli Mansour ] pg. 4</ref>


==Related Pages==
==Related Pages==
* [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]])
# [[Kaddesh]]
 
# [[Required Amount of Matzah and Wine for the Seder]]
==References==
==Sources==
<references/>
<references/>
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Seder]]

Revision as of 18:43, 7 July 2020

There is a Rabbinic mitzvah to drink four cups of wine at the Seder at four specific junctures in the Seder. Each one adds significance to the bracha or section of the Seder it is associated with.[1]

What Type of Wine

  1. It's preferable to use red wine for the four cups at the Seder.[2] If there's white wine that's better than the red wine, Ashenazim say that one should have the white wine, while Sephardic practice is to have red wine anyway. [3] There is a dispute if it is permissible to mix red wine into white wine to color it.[4]
  2. If one hates wine or if it gives him a headache (but not if it's going to make him sick in bed), nonetheless, he should try to have the wine to fulfill the mitzvah of the four cups of wine. [5]
  3. If there are no options and having wine or grape juice would make a person sick in bed he is exempt from drinking the four cups.[6]
  4. Many authorities say that one may not use grape juice for the Seder, however, if one hates wine or will become ill, then there's is what to rely on to have grape juice. [7] Others, however, permit having grape juice and adds that lechatchila women and children can use grape juice. [8]
  5. If a person has no wine or grape juice can go to the store and buy grapes and press them and make kiddush on them.[9]
  6. If someone has no wine they should recite kiddush upon the matzah, by reciting kiddush, al achilat matzah, then eat. Then he should eat karpas, start with maggid, continue with maror, and then korech.[10]

Chamar Medina

  1. If someone doesn't have wine they should use chamar mdina, an expensive drink of that country.[11] What does chamar medina include?
  2. Chamar Medina (lit: wine of the land)[12] includes beer[13] or cognac[14].
    1. There is a debate in the poskim whether chamar medina is still relevant today.[15]
  3. List of beverages:
    1. The following are NOT chamar medina: water[16], soda/lemonade[17], oil[18]
    2. The following ARE chamar medina: beer[13], hard liquor (schnapps)[19]
    3. The following are debatable: coffee[20], milk[21], juice[22], tea[23]
      1. Generally ashkenaz poskim allow these, whereas sephardi poskim do not.

Diluting Wine

  1. Rav Heinemann holds that one may dilute wine with grape juice or water down to the point where the wine will be 4% alcohol.[24]

Making Birchat HaGafen

  1. The Ashkenazi minhag is to make HaGafen on each cup of wine and a Bracha Achrona only on the last one. [25]
  2. The Sephardi minhag is to make HaGefen on the first and third cup of wine and a Bracha Achrona only on the last one. [26]
  3. There’s no Bracha Achrona on the first cup even if one knows that one will take longer than Shiur Ikul in explaining the Haggadah. [27]

Drinking at other times in the Seder

  1. One may drink wine in between the first, second, and third cups of wine but not between the third and fourth cups. [28]
  2. Even though one is permitted to drink between the first and second cup, one should be strict not to drink too much wine so as not to get drunk (and not be able to say the whole Haggadah). [29]
  3. According to Ashkenazim, in order to be permitted to drink between the first and second cup one must have had in mind to drink anything that comes later or that the wine was in front of them when he made the bracha (as long one didn’t have in mind not to cover that drink) because in this case no new bracha is needed on the wine between the first and second cup. [30]
  4. It’s totally permissible to drink beverages other than wine or intoxicating beverages between the first and second cup. [31]
  5. It’s permissible to drink between the second and third cup. [32]
  6. After drinking the four cups, it is prohibited to drink any other beverages, besides water.[33]

If Four Cups are Drunk all at once

  1. If all four cups are drunk at once and not dispersed throughout the Seder in their proper place one doesn't fulfill his obligation. [34]

Amount to Drink

  1. See the Required Amount of Matzah and Wine for the Seder page.
  2. If someone spilled the cup before the bracha he should refill it so that it is full for the bracha. If he spilled after the bracha according to Ashkenazim he doesn't need to recite a new bracha since he can refill it with wine on the table that was in front of him and was in his mind.[35] Some say that if the cup spilled one didn't fulfill the mitzvah and one needs to redo it. For example, if the cup spilled after the entire maggid he should refill it and repeat the maggid.[36]
  3. Everyone at the seder should pick up the cup of Birkat Hamazon during birkat hamazon.[37] Some say that it is sufficient if the one making the zimmun picks up his cup.[38]

Obligation to Lean

  1. One must lean while drinking the four cups of wine. If for any of the cups one did not, according to Sephardim, one should drink the cup again. [39] According to Ashkenazim, only for the second cup should one drink the cup again. [40]

Other Laws

  1. The practice is that one doesn't not pour his own cup. In order to demonstrate freedom, we have someone else pour each cup for us.[41]

Related Pages

  1. Kaddesh
  2. Required Amount of Matzah and Wine for the Seder

Sources

  1. ↑ Chazon Ovadia (pesach page 1). However, see Rav Shlomo Kluger in Sh"t Kinat Sofrim 95 who holds that the obligation of the four cups of wine is from the Torah.
  2. ↑ Shulchan Aruch O.C. 472:11. Mishna Brurah (472:38) explains that the idea of having red wine either reflects the verse “Do not look at wine when it is red” (Mishlei 23:31) or serves as a symbol to remember Pharaoh slaughtering the babies of Bnei Yisrael and bathing in their blood.
  3. ↑ Rama 472:11 writes that if the white wine is better one can have that instead of the red wine. Kitzur Shulchan Aruch 118:1 concurs. Kitzur Shulchan Aruch 118:1 adds that in countries where there is a fear of a blood libel, the minhag is not to use red wine. However, Chazon Ovadyah (Pesach vol 2 pg 11) writes that the Sephardic custom is to use red wine anyway. Rav Mordechai Eliyahu (cited by Mikrei Kodesh (4:15, n. 52) says that the "tirosh" grape juice in Israel that has a yellowish color is considered red wine in this regard.
  4. ↑ Mishna Brurah (320:56) cites a dispute whether it is permissible to mix red wine into white wine to color it or one should avoid this.
  5. ↑ Shulchan Aruch O.C. 472:10 says that even if one hates wine or it is harmful to his health one should push himself to have the wine to fulfill the mitzvah. Mishna Brurah 472:35 explains that one only has to have it if it gives one a headache but not if makes one sick in bed. Is the case where it is difficult for him to have wine an obligation to have it anyway or is it just the proper practice? Chazon Ovadia v.1 p. 53 discusses this and entertains the possibility that it is just a middah chasidut. However, the Orchot Chaim (Hilchot Leil Seder n. 5) holds that it is an obligation. Aruch Hashulchan 472:14 holds like the Orchot Chaim.
  6. ↑ Chazon Ovadia 1:4, Mishna Brurah 472:35, Aruch Hashulchan 472:14
  7. ↑ Mikrei Kodesh 2:35 (pg 130), Sh"t Chazon Ovadyah (in the note on pg 99-100), Halachos of Pesach (chapter 20, Sec B 5, pg 222) quoting Rav Moshe Feinstein rule that one doesn't fulfill חירות- having wine as a free man by having grape juice. However, Halachos of Pesach concludes that if one is unable to have wine one should have grape juice. Teshuvot Vihanhagot 2:243 writes that the Chazon Ish, Brisker Rav, and other Gedolim used grape juice at the end of their lives when they were unable to drink wine. Rav Shlomo Zalman Auerbach and the Chazon Ish held that one could use grape juice (Haggadah of Rav Shlomo Zalman Auerbach).
  8. ↑ Sh"t Mishneh Halachot 10:87, Nefesh HaRav (p. 185) in name of Rav Soloveitchik
  9. ↑ Gemara Bava Batra 97b, Shulchan Aruch O.C. 272:2
  10. ↑ Shulchan Aruch O.C. 483:1
  11. ↑ Rama 483:1, Mishna Brurah 483:1
  12. ↑ The Rashbam (cited in the Tur siman 272) holds that for a drink to be considered chamar medina, there has to be no wine available in the entire city. The Tur then cites a yesh mefarshim that a beverage can only be chamar medina if there is no wine within a day's journey of the city. However, from the Rambam (hilchot shabbat 29:17) it sounds like he thinks that as long as people in that locale typically drink this beverage instead of wine ("מדינה שרוב יינה שכר"), this is good enough to consider that beverage chamar medina. Rav Moshe Feinstein in Iggerot Moshe OC 2:75 defines chamar medina as something you would serve to guests who you want to show respect to. Halachot Ketanot 1:9 writes that chamar medina must have alhocol, although see below for other poskim who argue.
  13. ↑ 13.0 13.1 Shulchan Aruch O.C. 296:2 writes that one may make Havdalah on beer (שכר) if it is Chamar Medina or other drinks besides for water.
  14. ↑ Yalkut Yosef 296:8
  15. ↑ Mishna Brurah (272:24) cites from the Magen Avraham that to be considered chamar medina, there has to be no wine available in the city that year, and this beverage has to be the primary beverage of the city. This is based on the Rashbam and the yesh mefarshim cited in the Tur (see previous note). However, in the Biur Halacha (272:9 s.v. shemikadshin) he cites the position of the Rambam that as long most people in the city drink this beverage then it is considered chamar medina (מדינה שרוב יינה שכר), even if there is wine available in the city. Rav Chaim Kanievsky in Kovetz Teshuvot 1:57 asked Rav Elyashiv whether a sick person could recite havdalah on tisha b'av on wine or chamar medina. Rav Elyashiv responded that they should use beer or another drink that is chamar medina. Rav Chaim responded that the Chazon Ish thought that nowadays nothing, including beer, is chamar medina since wine is so common (presumably based on the Magen Avraham cited above). See Dirshu Mishna Brurah (296 ft. 12) who cites this position of the Chazon Ish. As noted, Rav Elyashiv disagrees and thinks that even though wine is available nowadays everywhere, nonetheless there is still chamar medina because most people don't drink wine as part of a regular seudah, but rather other beverages (he relies upon the position of the Rambam cited in the biur halacha).
  16. ↑ Shulchan Aruch 272:9 explains that water is definitionally not able to be considered chamar medina. Mishna Brurah (272:25) explains that even if the city drinks only water and nothing else, it still cannot be considered chamar medina. Mishna Brurah (296:10) explains that this is because water isn't considered "חשיב" (lit: important, significant).
  17. ↑ Sh"t Igrot Moshe 2:75 rules that soda is just like water and can not be used for kiddush. Rav Avigdor Neventzahl in Biyitzchak Yikare 272 fnt. 25 agrees. Sh"t Vayan Avraham (Izrael) Siman 34 (pg 63) writes that he remembers in the holocaust the question arose whether lemonade could be used for Havdalah and he concludes that it just like water and can’t be used for Havdalah.
  18. ↑ Mishna Brurah 272:25
  19. ↑ Mishna Brurah 272:30. This seems to have been the common minhag in Ashkenaz, to make kiddush shabbat day on schnapps despite the availability of wine. See the Bach (272:10 s.v. v'ikah) who is perplexed by this minhag and attempts to justify it. See Mishna Brurah 272:29 who explains that perhaps it is because wine is expensive and kiddush shabbat day is only drabanan anyway, so we can be lenient and use schnapps and not be concerned with the Rambam's shita that is invalid for kiddush. Mishna Brurah 272:30 seems to imply that another reason to use schnapps would be if you prefer it (similar to the discussion regarding making kiddush on bread Friday night).
  20. ↑ Halachot Ketanot 1:9 writes that Chamar Medina must have alhocol and so coffee is not Chamar Medina. Yalkut Yosef 296:8 writes that one may not use coffee, tea, orange juice, or soda for Havdalah, but one if there's no wine in the city, one may use beer or cognac which are considered Chamar Medina; Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 408 specifies that coffee, tea, milk, and fruit juice are not considered chamar medina, and therefore one may not make havdalah with them. More sources can be found in Yabia Omer OC 3:19 for this approach.
    • However ashkenazi poskim are more expansive, and do not require the beverage to be alcoholic to be considered chamar medina. Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25) says that coffee, juice, or tea may be permitted.
  21. ↑ Mishna Brurah (272:25) says that milk is not chamar medina. Dirshu Mishna Brurah (296 ft. 15) cites Rav Shlomo Zalmen that even in a place where everyone drinks milk it still isn't chamar medina because it isn't a chashuv beverage. However, Igrot Moshe 2:75 says that in an extenuating circumstances, milk could be used as chamar medina in a place where it is common to drink. Tzitz Eliezer 8:16 and 14:42 agrees.
  22. ↑ Dirshu Mishna Brurah (296 ft. 16) cites from Rav Elyashiv that juices such as orange juice or grapefruit juice are considered chamar medina. Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25) says that juice may be permitted.
  23. ↑ Igrot Moshe 2:75 says that in an extenuating circumstances, tea can be considered chamar medina. Tzitz Eliezer 8:16 and 14:42 agrees, as does Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25).
  24. ↑ http://www.star-k.org/kashrus/kk-ThePesachSeder.htm
  25. ↑ Rama 474:1
  26. ↑ S”A 474:1
  27. ↑ Halichot Shlomo 9:24
  28. ↑ The Mishna (Pesachim 117b) states that it is permitted to drink wine between the 4 cups of wine, except between the third and fourth cups. The Rashbam (108a s.v. Bein Shelishi) explains that one may drink wine between the first, second, and third cups because it serves as an appetizer for the Matzah. However, after Birkat HaMazon, when there’s no more need to eat Matzah, drinking an extra cup appears as though one is adding on to the established 4 cups of wine. See Reshimot Shiurim (Sukkah p. 139) for an explanation of why it only appears as adding but does not violate Bal Tosif.
    • The Yerushalmi (Pesachim 10:6), however, explains that one should not drink between the third and fourth cups so as not to get drunk, which would prevent a person from saying Hallel. Drinking between the earlier cups is not an issue because during a meal, wine is not as intoxicating.
    • Rambam (Chametz U'Matza 7:10), Tur, and S”A 473:3 and 479:1 codify the Mishna. Mishna Brurah 479:5 writes that based on the Yerushalmi, one also may not drink any intoxicating drink, and as a stringency according to the Rashbam, one may not drink Chamar Medina (which is valid for the 4 cups).
  29. ↑ Shulchan Aruch 473:3 writes that even though it’s permitted to drink but one should be careful not to drink too much wine so as not to become intoxicated and become unable to finish the Haggaddah. Darkei Moshe and Mishna Brurah 473:14 write that such is our minhag. The Baal Hameor (Pesachim 24a) contends that drinking between the first and second cup is permitted, while the Ramban (ad. loc) and Ran argue that once the second cup is poured it is forbidden to drink another cup.
  30. ↑ Mishna Brurah 473:13 writes that according to Ashkenazim that make a bracha on each cup of wine and making a bracha on wine unnecessarily is forbidden because it looks like one is adding to the established number of cups of the night. Therefore, if the wine was on the table as one made the bracha or one had intention to cover anything that comes later, it’s permitted to drink the cups.
  31. ↑ Mishna Brurah 473:16
  32. ↑ Mishna Brurah 473:12
  33. ↑ Kitzur Shulchan Aruch 119:9
  34. ↑ Shulchan Aruch 472:8
  35. ↑ Kovetz Teshuvot Vpesakim Chodesh Nissan p. 72
  36. ↑ Nefesh Harav p. 186 quoting Rav Moshe Soloveitchik as holding that the four cups were established as a way of having the haggadah recited over a cup of wine and if the wine spilled one doesn't fulfill that obligation.
  37. ↑ Chazon Ovadia v. 2 p. 182, Nitai Gavriel 99:9. Chazon Ovadia explains that since it is a mitzvah for everyone to drink it is considered birkat hamazon over a cup of wine for everyone.
  38. ↑ Chazon Ovadia citing Shiurei Tahara 80:16
  39. ↑ Shulchan Aruch 472:7, Yalkut Yosef 472:13
  40. ↑ Rama 472:7 writes that if one forgets to lean, he must only repeat for the first two cups. Mishna Brurah (472:21) notes that in general one should not repeat the first cup because doing so will require one to make another berakhah. Preferably, one should have in mind that one may drink in between the first and second cup and then if one drinks the first cup without leaning, one would be able to drink it again without a berakhah.
  41. ↑ Rabbi Eli Mansour pg. 4
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