Kitniyot and Karpas: Difference between pages

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==Obligation==
Kitniyot are a category of foods which Ashkenazi Jews refrain from eating during [[Pesach]].<ref>
# The first food on the [[Kaarah]] ([[Seder]] Plate) is the karpas. Some hold that it's one of the mitzvot of the night to demonstrate slavery and freedom, while others hold that it's only brought to get the children to ask.<ref> The simple explanation of the Gemara Pesachim 114 is that we dip the Karpas to get the children to ask. However, Rambam holds that one has to eat a [[Kezayit]] of the Karpas implying that the Karpas has the status of a mitzvah of the night. See Rav Yosef D. Soloveitchik (Haggadat Si'ach HaGrid no. 5) who explains this more fully. The other aspects to Karpas is sourced in the Minhagim (Haggadah 16) who says that Karpas is eaten before the meal to act like royalty who serve appetizers before a meal. Lastly, the Avudraham (Seder HaHaggadah s.v. Vekatav HaRaavad) writes that Karpas represents the idea of slavery through the letters of Karpas spelled backwards: "Samech" which is equal to 60 (corresponding to the 600,000 who left Egypt) and the Avodat "Parech" (back-breaking labor). This can also be reflected in the practice to dip Karpas in salt water. </ref>
* Background: The Gemara Pesachim (35a) writes that Chametz includes foods made with the five grains. See the [[Wheat and Grain Products]] page about the precise definition of the five grains. The says that orez and dochen (Tosfot [[Brachot]] 37a translates rice and millet) are not chametz since when used to produce bread doesn't ferment. The Rambam (Chametz UMatzah 5:1) rules that there's no issue of chametz with grains other than the five grains, such as rice, millet, or beans. Furthermore, says the Rambam, even if one were to mix those grains with hot water and make dough that rises, it is permitted since that's considered rotting and not positive fermentation.  
* The Tur 453:1 writes that the minhag of his location was not to eat kitniyot on [[Pesach]]. The Rabbenu Yerucham (cited by the Beit Yosef 453:1), Rabbenu Yechiel (cited by Beit Yosef 453:1), and Shulchan Aruch 453:1 agree.
* The Smak (cited by the Beit Yosef 453:1) explains that the minhag not to eat kitniyot on [[Pesach]] is concerned that perhaps a person will be confused between a bread or cooked dish made from kitniyot and one made from the five grains. Additionally, kitniyot flour sometimes has flour of the five grains mixed in. The Darkei Moshe 453:1, codified in the Rama 453:1, writes that the Ashkenazic minhag is to not to eat kitniyot on [[Pesach]] and one shouldn't deviate from the minhag.</ref>


== Definition ==
==Type of Vegetable==
# The Ashkenazic minhag is to avoid eating Kitniyot on [[Pesach]], however, even Ashkenazim hold that one does not have to burn or sell one's Kitniyot. <ref>The Shulchan Aruch 453:1 writes that it is permitted to eat a cooked dish made out of Kitniyot. The Rama 453:1 writes that the minhag Ashkenaz was to forbid and one shouldn't change this minhag. This is quoted by ashkenazic poskim including Darchei Moshe 453:2, Levush 453:1, Chayei Adam 127:1, Aruch Hashulchan 453:4, Elya Rabba 453:3, Prisha 453:3, Kitzur S:A, Daat Torah page 119. see also Yechave Daat 1:9 and 5:32 as well as Kaf Hachaim 453:11. Aruch Hashulchan 453:4 says that being lenient in this minhag is testimony that one does not fear Hashem or fear sin, and does not understand the ways of torah.
# It's preferable to have celery as Karpas. However, there are differing minhagim and some of them include potato, radish, or parsley. Nonetheless, one should be careful to check for bugs, and if one is unable to check, one can fulfill their obligation with any vegetable, yet one should be careful it has the bracha of HaAdama.<ref> The Gemara Pesachim 114a doesn't identfy what vegetable should be taken as the vegetable dipped before the meal. Manhig (Siman 60) writes the Minhag is to do it with Karpas because of the drasha on the letters of Samach Parech. Arizal (quoted by Od Yosed Chai Tzav 6, Kaf HaChaim 473:14, Chazon Ovadyah ([[Pesach]] vol 2 pg 34)) writes that the minhag of using Karpas is established and shouldn't be changed. Rashi ([[Sukkah]] 39b) says that Karpas could be translated as cress (similar to parsley) but he heard (from his rabbis) that Karpas is translated as Apie. Sh"t Chatom Sofer 132 in the name of his teacher Rabbi Natan Adler says that the Apie vegetable is celery. Machasit haShekel (473:4) in name of medical books, and Sh"t Bet Shearim 213 concur that Karpas is celery. Halichot Shlomo writes that Rav Shlomo Zalman Auerbach when he was younger ate celery and in his later years had cucumber as Karpas. </ref>
* This minhag is found in several rishonim with several different reasons.
# Rambam holds that it can be whatever one has <ref> Peirush Hamishnayos (Pesachim 10:3) </ref>
* Firstly, there are some rishonim who thought that there was insufficient reason to follow this minhag of not eating kitniyot. Rabbenu Yerucham 5:3 and Tur 453:1 think that this minhag is overly stringent and difficult to understand.
* Hagahot Maimoniyot (cited by Beit Yosef 453:1) writes that there's a minhag not to eat kitniyot such as beans and lentils because it is possible to make cooked dishes from them just like grains. Also, grains are sometimes mixed up with kitniyot. He adds that mustard is also included in the minhag since it is similar to a grain. Mordechai Masechet Pesachim 2:588 cites this as well in name of the Smak. The Agur (no. 845) records a minhag not to eat kitniyot, rice, and millet since grain was sometimes mixed in.</ref> One is permitted to keep Kitniyot in one's home on [[Pesach]].<ref> Rama 453:1 </ref>
# Although some sephardic poskim say that it is preferable not to eat kitniyot, the custom among Sephardim is to eat kitniyot on [[Pesach]]. <ref> Rav Pealim 3:30, Yechave Daat 1:9 and 5:32. </ref>


==Which foods are Kitniyot?==
==Size of Karpas==
# The earlier Poskim mention that rice, buckwheat/kasha, millet, beans, lentils, peas, sesame seeds and mustard are included in the minhag <ref> Beis Yosef O.C. 453, Rema 453:1 & 464:1 and Mishna Brurah 453:4, 7 & 11 </ref>
# One should eat a piece of Karpas that's smaller than a [[Kezayit]], so as not to get into a dispute about [[Bracha Achrona]].<ref> Shulchan Aruch 473:6, Mishna Brurah 473:53 and Sh"t Chazon Ovadyah 17, Rav Schachter on the Haggadah p. 66-67  <br>
# Among traditional Ashkenazi Jews, the custom during [[Passover]] is to refrain from not only products of the five grains but also kitniyot, such as other grains and legumes. Traditions of what is considered kitniyot vary from community to community but generally include maize (North American corn) <ref> Mishna Brurah 453:4 </ref>, as well as rice, peas, lentils, and beans. Many also include peanuts in this prohibition, and one source, the Chayei Adam, also includes potatoes in his list, although his opinion is not followed by any large or major groups.
The Bet Yosef 473 brings a dispute between the Rosh, Sh"t HaRashba, Tur, Hagahot Maimoniot Hilchot Chametz U'Matzah 8:4 who hold that less than a [[Kezayit]] of Karpas is needed because the Karpas is only meant as a way to get the children to ask. However, Rambam (Hilchot Chametz U'[[Matzah]] 8:2) holds that one must have a [[Kezayit]] of karpas. [Another Rishon, the Rashbetz (Yafeh Shamuah pg 35) holds like Rambam because the washing of [[Urchatz]] only applies to dipping a vegetable of a the size of a [[Kezayit]].] <br>
# Some common foods that are Kitniyot include: Beans, Black eye peas, Buckwheat, Canola oil, Chickpeas, Coriander<ref>see, however, https://oukosher.org/passover/guidelines/food-items/kitniyot-list/</ref>, Corn, Fenugreek, Kasha, Lentils, Mustard, rapeseed oil<ref>Avnei Nezer OC 533 </ref>,Peanuts <ref>Iggeros Moshe (O.C. 3:63) assumes that peanuts are not kitnios but notes that some have a custom to be machmir. [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com] includes it as kitniyot. </ref>, Rice, Sesame seeds, String Beans, Sunflower seeds <ref> [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com] writes that the above mentioned foods are considered Kitniyot. For a full list of Kitniyot, see [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com].</ref>
Shulchan Aruch 473:6 rules like the Rosh against Rambam because of the issue brought up by the Sh"t Maharil 25. <br>
# On the other hand, potatoes (see below), coffee, tea, garlic, nuts, radishes and olives and not treated as kitnios <ref> Sha’arei Teshuvah 453:1, Chayei Adam 127:7. Pri Megadim Eshel Avraham 464:1 writes that he doesn't understand why some people don't eat garlic on [[Pesach]] but nevertheless one should be stringent. </ref>
There's a dispute between Rashbam (Pesachim 114b s.v. peshita), who holds the Bracha on Karpas covers the [[Maror]], and the Tosfot (Pesachim 115a s.v. VeHadar in name of the Ri), who hold that the [[Maror]] doesn't need a bracha as it's part of the meal. This is why the Tur (473:6) writes that according to Rashbam one should not recite borei nefashot after karpas even if one did in fact eat a k'zayit, while according to Tosfot you would. Therefore, suggests the Maharil (Responsa 25), in order to satisfy the opinion of the Rashbam one should have less than a [[Kezayit]] so that one doesn't have to make a [[Bracha Achrona]] before the meal and put oneself in doubt about the Bracha on [[Maror]]. Shulchan Aruch 473:6 rules in accordance with Maharil. This is also the opinion of Mishna Brurah 473:53 and Sh"t Chazon Ovadyah 17. See further concerning the significance of Karpas at [http://www.yutorah.org/lectures/lecture.cfm/743796/Rabbi%20Josh%20Flug/Karpas:%20The%20Vegetable%20at%20the%20Beginning%20of%20the%20Seder YUTorah by Rabbi Josh Flug]</ref> If a person is very hungry one may continue to eat karpas in a way that there’s no mental break between the karpas and maror, avoiding the dispute about reciting borei nefashot.<ref>Rav Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/791887/Rabbi_Hershel_Schachter/Inyonei_Pesach_ “Inyonei Pesach 4”], min 54-5) </ref>  
===Quinoa===
# If one did eat more than a [[Kezayit]] one shouldn't make a bracha of [[Boreh Nefashot]].<ref> Mishna Brurah 473:56 writes that even if one did eat more than a [[Kezayit]] one should not make a [[Boreh Nefashot]] because we want the HaAdama to cover the [[Maror]]. However the Gra holds that since the Ashkenaz Minhag is to make a bracha on each cup of wine, it must be that we hold that the Haggadah is an interruption and if so, one should make a [[Boreh Nefashot]]. Nonetheless, Beiur Halacha says that the Magen Avrham would argue that the reason we make a bracha on each cup is because each is it's own mitzvah and one can make the same claim that Karpas and [[Maror]] are separate Mitzvot. Chazon Ovadyah ([[Pesach]] vol 2 pg 42) concurs.<br>
# Some say that quinoa is kitniyot, however, if there's a medical issue one may be lenient to use it on [[Pesach]]. <ref> Rav Yisrael Belsky on [http://www.ou.org/community_services/video/67558 OU Pre-Pesach Webcast 5769] between minutes 23 and 24 and on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 101:30 and 103:30. Rav Moshe Feinstein did not advocate abandoning the custom, but he opposed the tendency to expand the list of forbidden kitniyot (see Igrot Moshe, Orah Hayyim 3. 63).</ref>
Rav Hershel Schachter (Rav Schachter on the Haggadah pg. 70) recommends that if if one does eat more than a kezayit, he should continue partakging of karpas (or some other vegetable) every so often. This way, he will not have a hesech hadaat between Karpas and Maror and borei nefashot wouldn't be necessary </ref>
# If a person is hungry after Kiddush he can eat shehakol food like eggs or rice for Sephardim and then recite Boreh Nefashot and then continue the seder.<ref>[https://www.torahanytime.com/#/lectures?a=58680 Rav Yitzchak Yosef Motzei Shabbat Tzav 5778 min 4] explained that his father Rav Ovadia would often eat a little rice, make a boreh nefashot after kiddush since there's no brachot concern about doing that. He said that the same is true of eating eggs.</ref>


== Reason for prohibition ==
==Leaning during Karpas==
*From the Torah, only the five grains can become chametz and not legumes or rice. <ref>The Gemara (Pesachim 35a) states that one may only fulfill one's obligation of [[matza]] on [[Pesach]] with [[matza]] made from the five grains. The gemara explains that since the Torah contrasts [[Matza]] and chametz, anything which could ferment and become chametz may be used for [[matza]], which is only the five grains and not rice or millet. See Pesachim 114b for a proof that the Amoraim ate rice on [[Pesach]]. The Rambam (Chametz UMatza 5:1) and Shulchan Aruch 453:1 codify this gemara. See Bet Yosef 453:1 for more background of this issue.</ref>
# There's a dispute whether one shouldn't or should lean during Karpas and it's preferable not to lean, but one if one wants one is permitted.<ref> Shibolei HaLeket (92b) writes that one shouldn't lean (probably for the reason that Karpas represents slavery and leaning represents freedom). However, Avudraham writes that one should lean during Karpas [perhaps the reasoning is that it's a mitzvah of the night and has some resemblance of freedom; see R. Moshe Shternbuch, Moadim U'Zmanim 7:183 who says that the Rambam would agree with the Avudraham]. The majority of Achronim including Mateh Moshe 625, Birkei Yosef 473:14, Shulchan Gavoha 473:29, Gra in Kiseh Eliyahu 473:4, and Chazon Ovadyah ([[Pesach]] vol 2 pg 40) rule like the Shibolei HaLeket and so one doesn't need to lean. Nonetheless, since by [[Maror]] if one wants one can lean (Bet Yosef 475, Magen Avraham, and Mishna Brurah 475:14), one is certainly allowed to lean during Karpas. [http://www.dailyhalacha.com/Display.asp?ClipID=1408 See further elaboration at dailyhalacha.com.]</ref>
*The Smak (Rabbi Yitzchak of Korbol) explains that products of kitniyot appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Therefore, to prevent confusion, all kitniyot was prohibited.
*The Beit Yosef (Rabbi Yosef Karo, 16th century, Israel) notes that since regular grains may become mixed together with kitniyot (apparently due to changes in crop cycles), one may inadvertently come to eat actual chametz.
*The origins of this practice are not clear, though two common theories are that these items are often made into products resembling chametz (e.g. cornbread), or that these items were normally stored in the same sacks as the five grains and people worried that they might become contaminated with chametz. It was also possible that crop rotations would result in the forbidden chametz grains growing in the same fields, and being mixed in with the kitniyot. Those authorities concerned with these three issues suggested that by avoiding eating kitniyot, people would be better able to avoid chametz. The Vilna Gaon (Hagaos HaGra, 453) indeed actually cites a novel source for this custom. The Gemorrah in Pesachim (40b) notes that Rava objected to the workers of the Raish Gelusa (the Exilarch) [[cooking]] a food called chasisi on [[Pesach]], since it was wont to be confused with chametz. The Tosefos explain that, according to the Aruch, chasisi are lentils, and thus, argues the Gra, establishes the basis for the concern of kitniyot.


== Halachot of kitniyot ==
==Bracha==
# The minhag to not eat kitnios begins on Erev [[Pesach]] at the same time that one may not eat chametz <ref> Shevet HaLevi III:31 citing Chok Yaakov 471:2, Rav Elyashiv quoted in Siddur [[Pesach]] Kihilchato 16:footnote 42 </ref>. Although one may not eat kitnios, one may own and derive benefit from kitnios. Therefore, on [[Pesach]] one may keep cans of sweet corn in their property or feed millet to their parrot. Additionally, children, people who are ill, and people whose diet is otherwise restricted and must eat kitnios, are excluded from the minhag and may do so after consulting with a Rav. This halacha is quite relevant to baby formulas and nutritional supplements (e.g. Ensure) which invariably contain kitnios, and are usually used by people who have few non-kitnios choices, if any. When such foods are used on [[Pesach]] they should be prepared in special non-[[Pesach]] and non-chametz utensils, which should not be washed with the [[Pesach]] dishes. <ref> http://www.kashrut.com/Passover/Kitniyot/</ref>
# When one makes the bracha on the Karpas, one should have in mind to cover the [[Maror]].<ref> Mishna Brurah 473:55 based on one opinion in Tosafot Pesachim 115a "vehadar", Rav Schachter on the Haggadah pg. 66 </ref>
# It is permitted even for Ashkenazim to eat Kosher for [[Pesach]] foods that were made in pots that were used for [[cooking]] kitniyot if it wasn't used within 24 hours. Some say that it is permitted even if it was used within 24 hours. <ref>Based on the Mishna Brurah 453:9 who says that kitniyot is nullified with a majority, the Yechave Daat 5:32 writes that vessels in which kitniyot was cooked are permitted for Ashkenazim even within 24 hours. Az Nedberu 8:20:4 and Banim Chavivim ([[Siman 17]], p. 415-9) agree. Az Nedberu 8:20:4 writes that an Ashkenazi shouldn't avoid [[lending]] his pots to a Sephardi on [[Pesach]].
# It's preferable that one person make the bracha for everyone and everyone can listen. However, if the one making the Bracha doesn't say the words accurately or won't have the proper intent to fulfill everyone else, everyone should make their own bracha.<ref> Chazon Ovadyah ([[Pesach]] vol 2 pg 35) </ref>
[http://www.yutorah.org/lectures/lecture.cfm/788095/Rabbi_Hershel_Schachter/Hilchos_Bishul_Akum# Rabbi Hershel Schachter in a shiur on yutorah.org] (min 37-40) explains that something that is only forbidden because of a minhag, there's no rabbinic prohibition of not using a pot after 24 hours, therefore if one cooked kitniyot in a pot one may use it after 24 hours has passed.</ref>
# Kitnios is batel b’rov, which means that if someone accidentally put kitnios into their [[Pesach]] food, the food is b’dieved permitted assuming the food contains more non-kitnios than kitnios <ref> Rema 453:1 as per Mishna Brurah 453:9, Pri Chadash 453:1, Elya Rabbah 453:4, Shulchan Aruch Harav 453:5, Chayei Adam 127:1, Az Nedberu 8:20:4. </ref>. This means that although the food may have a pronounced taste of kitnios, the food is permitted (unless there are recognizable pieces of kitnios which haven’t been removed). Therefore, if a beverage is sweetened with aspartame made of kitnios shenishtaneh, even those people who hold that aspartame is forbidden (as explained above) may drink the beverage because the aspartame is batel b’rov in the other ingredients. Similarly, we have seen that there is a disagreement as to whether fenugreek is kitnios. Nonetheless, even those who follow the strict approach may consume maple syrup which is flavored with fenugreek (as it often is) because it is batel b’rov. Thus, although we’ve seen a number of disagreements as to whether certain foods are or aren’t kitnios, those disagreements are limited to one who wants to consume the actual item (or a hashgachah certifying someone else who is intentionally putting the ingredient into a food), but these disagreements rarely affect consumers. <ref> http://www.kashrut.com/Passover/Kitniyot/</ref>
# Some say that new tablecloths which may have been ironed with clothing starch, which could be made from Kitniyot, should be laundered in hot water in order to remove the starch. <ref>Nitei Gavriel ([[Pesach]] 77:17)</ref>
# Some poskim say that if a sephardi wants to eat kitniyot but his custom earlier was not to then he should perform a [[hatarat nedarim]]. <ref> Haggadah of Rav Elyashiv page 12 </ref>


==Sources==  
==Links==
# [http://www.yutorah.org/lectures/lecture.cfm/743796/Rabbi%20Josh%20Flug/Karpas:%20The%20Vegetable%20at%20the%20Beginning%20of%20the%20Seder Karpas: The Vegetable at the Beginning of the Seder] by Rabbi Josh Flug
==Sources==
<references/>
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[[Category:Pesach]]
[[Category:Pesach]]
[[Category:Holidays]]
[[Category:Holidays]]
[[Category:Seder]]

Revision as of 00:57, 13 July 2020

Obligation

  1. The first food on the Kaarah (Seder Plate) is the karpas. Some hold that it's one of the mitzvot of the night to demonstrate slavery and freedom, while others hold that it's only brought to get the children to ask.[1]

Type of Vegetable

  1. It's preferable to have celery as Karpas. However, there are differing minhagim and some of them include potato, radish, or parsley. Nonetheless, one should be careful to check for bugs, and if one is unable to check, one can fulfill their obligation with any vegetable, yet one should be careful it has the bracha of HaAdama.[2]
  2. Rambam holds that it can be whatever one has [3]

Size of Karpas

  1. One should eat a piece of Karpas that's smaller than a Kezayit, so as not to get into a dispute about Bracha Achrona.[4] If a person is very hungry one may continue to eat karpas in a way that there’s no mental break between the karpas and maror, avoiding the dispute about reciting borei nefashot.[5]
  2. If one did eat more than a Kezayit one shouldn't make a bracha of Boreh Nefashot.[6]
  3. If a person is hungry after Kiddush he can eat shehakol food like eggs or rice for Sephardim and then recite Boreh Nefashot and then continue the seder.[7]

Leaning during Karpas

  1. There's a dispute whether one shouldn't or should lean during Karpas and it's preferable not to lean, but one if one wants one is permitted.[8]

Bracha

  1. When one makes the bracha on the Karpas, one should have in mind to cover the Maror.[9]
  2. It's preferable that one person make the bracha for everyone and everyone can listen. However, if the one making the Bracha doesn't say the words accurately or won't have the proper intent to fulfill everyone else, everyone should make their own bracha.[10]

Links

  1. Karpas: The Vegetable at the Beginning of the Seder by Rabbi Josh Flug

Sources

  1. ↑ The simple explanation of the Gemara Pesachim 114 is that we dip the Karpas to get the children to ask. However, Rambam holds that one has to eat a Kezayit of the Karpas implying that the Karpas has the status of a mitzvah of the night. See Rav Yosef D. Soloveitchik (Haggadat Si'ach HaGrid no. 5) who explains this more fully. The other aspects to Karpas is sourced in the Minhagim (Haggadah 16) who says that Karpas is eaten before the meal to act like royalty who serve appetizers before a meal. Lastly, the Avudraham (Seder HaHaggadah s.v. Vekatav HaRaavad) writes that Karpas represents the idea of slavery through the letters of Karpas spelled backwards: "Samech" which is equal to 60 (corresponding to the 600,000 who left Egypt) and the Avodat "Parech" (back-breaking labor). This can also be reflected in the practice to dip Karpas in salt water.
  2. ↑ The Gemara Pesachim 114a doesn't identfy what vegetable should be taken as the vegetable dipped before the meal. Manhig (Siman 60) writes the Minhag is to do it with Karpas because of the drasha on the letters of Samach Parech. Arizal (quoted by Od Yosed Chai Tzav 6, Kaf HaChaim 473:14, Chazon Ovadyah (Pesach vol 2 pg 34)) writes that the minhag of using Karpas is established and shouldn't be changed. Rashi (Sukkah 39b) says that Karpas could be translated as cress (similar to parsley) but he heard (from his rabbis) that Karpas is translated as Apie. Sh"t Chatom Sofer 132 in the name of his teacher Rabbi Natan Adler says that the Apie vegetable is celery. Machasit haShekel (473:4) in name of medical books, and Sh"t Bet Shearim 213 concur that Karpas is celery. Halichot Shlomo writes that Rav Shlomo Zalman Auerbach when he was younger ate celery and in his later years had cucumber as Karpas.
  3. ↑ Peirush Hamishnayos (Pesachim 10:3)
  4. ↑ Shulchan Aruch 473:6, Mishna Brurah 473:53 and Sh"t Chazon Ovadyah 17, Rav Schachter on the Haggadah p. 66-67
    The Bet Yosef 473 brings a dispute between the Rosh, Sh"t HaRashba, Tur, Hagahot Maimoniot Hilchot Chametz U'Matzah 8:4 who hold that less than a Kezayit of Karpas is needed because the Karpas is only meant as a way to get the children to ask. However, Rambam (Hilchot Chametz U'Matzah 8:2) holds that one must have a Kezayit of karpas. [Another Rishon, the Rashbetz (Yafeh Shamuah pg 35) holds like Rambam because the washing of Urchatz only applies to dipping a vegetable of a the size of a Kezayit.]
    Shulchan Aruch 473:6 rules like the Rosh against Rambam because of the issue brought up by the Sh"t Maharil 25.
    There's a dispute between Rashbam (Pesachim 114b s.v. peshita), who holds the Bracha on Karpas covers the Maror, and the Tosfot (Pesachim 115a s.v. VeHadar in name of the Ri), who hold that the Maror doesn't need a bracha as it's part of the meal. This is why the Tur (473:6) writes that according to Rashbam one should not recite borei nefashot after karpas even if one did in fact eat a k'zayit, while according to Tosfot you would. Therefore, suggests the Maharil (Responsa 25), in order to satisfy the opinion of the Rashbam one should have less than a Kezayit so that one doesn't have to make a Bracha Achrona before the meal and put oneself in doubt about the Bracha on Maror. Shulchan Aruch 473:6 rules in accordance with Maharil. This is also the opinion of Mishna Brurah 473:53 and Sh"t Chazon Ovadyah 17. See further concerning the significance of Karpas at YUTorah by Rabbi Josh Flug
  5. ↑ Rav Hershel Schachter (“Inyonei Pesach 4”, min 54-5)
  6. ↑ Mishna Brurah 473:56 writes that even if one did eat more than a Kezayit one should not make a Boreh Nefashot because we want the HaAdama to cover the Maror. However the Gra holds that since the Ashkenaz Minhag is to make a bracha on each cup of wine, it must be that we hold that the Haggadah is an interruption and if so, one should make a Boreh Nefashot. Nonetheless, Beiur Halacha says that the Magen Avrham would argue that the reason we make a bracha on each cup is because each is it's own mitzvah and one can make the same claim that Karpas and Maror are separate Mitzvot. Chazon Ovadyah (Pesach vol 2 pg 42) concurs.
    Rav Hershel Schachter (Rav Schachter on the Haggadah pg. 70) recommends that if if one does eat more than a kezayit, he should continue partakging of karpas (or some other vegetable) every so often. This way, he will not have a hesech hadaat between Karpas and Maror and borei nefashot wouldn't be necessary
  7. ↑ Rav Yitzchak Yosef Motzei Shabbat Tzav 5778 min 4 explained that his father Rav Ovadia would often eat a little rice, make a boreh nefashot after kiddush since there's no brachot concern about doing that. He said that the same is true of eating eggs.
  8. ↑ Shibolei HaLeket (92b) writes that one shouldn't lean (probably for the reason that Karpas represents slavery and leaning represents freedom). However, Avudraham writes that one should lean during Karpas [perhaps the reasoning is that it's a mitzvah of the night and has some resemblance of freedom; see R. Moshe Shternbuch, Moadim U'Zmanim 7:183 who says that the Rambam would agree with the Avudraham]. The majority of Achronim including Mateh Moshe 625, Birkei Yosef 473:14, Shulchan Gavoha 473:29, Gra in Kiseh Eliyahu 473:4, and Chazon Ovadyah (Pesach vol 2 pg 40) rule like the Shibolei HaLeket and so one doesn't need to lean. Nonetheless, since by Maror if one wants one can lean (Bet Yosef 475, Magen Avraham, and Mishna Brurah 475:14), one is certainly allowed to lean during Karpas. See further elaboration at dailyhalacha.com.
  9. ↑ Mishna Brurah 473:55 based on one opinion in Tosafot Pesachim 115a "vehadar", Rav Schachter on the Haggadah pg. 66
  10. ↑ Chazon Ovadyah (Pesach vol 2 pg 35)
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