Haggadah:Four Cups/2

Four Cups

Exegetical Approaches

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Overview

In explaining the purpose of the Four Cups at the Seder and their relationship to the four liturgical sections with which they are associated, commentators differ over which is paramount.  The Ba'alei HaTosafot consider the Cups to be merely a secondary accompaniment to the four sections of the Haggadah in which Hashem's praises are sung.  For them, reciting the liturgy over a cup filled with wine is a way of adding importance to the liturgy.  R. David Bonafed and the Maharal, in contrast, view the act of drinking itself as an expression of freedom and a way of reenacting our ancestors' redemption.  According to them, the drinking is the central fulfillment, while it is the accompanying liturgy which is only secondary.  A third approach, adopted by Rambam, contends that there exists a dual obligation which consists of both components.

Cups of Blessing to Accompany the Liturgy

The four cups of wine serve as an accompaniment to the four sections of the Haggadah (Kaddesh, Maggid, Birkat HaMazon, and Hallel) which sing Hashem's praises.  They do not, however, constitute their own independent obligation.

Sources:Perhaps RashbamPesachim 108bAbout R. Shemuel b. Meir, TosafotPesachim 99bSukkah 38aAbout Ba'alei HaTosafot

Relationship to recitations of Kiddush, Maggid, Bareikh, and Hallel – Bavli BerakhotBerakhot 35aAbout the Bavli brings down in the name of R. Yonatan that one should sing Hashem's praises over wine ("אין אומרים שירה אלא על היין").  Thus, Kiddush and Birkat HaMazon are regularly recited over wine, while the unique Seder sections of Maggid and Hallel which glorify Hashem's redemption of the Children of Israel are similarly sung over a cup of wine.

Why four? According to this approach, there is no special significance to the number four.  It so happens that there are four parts of the Seder liturgy in which we "toast" Hashem's miracles, and thus there are four cups of wine.¹

"שתאן בבת אחת" – Can one drink all four at once? Since the liturgy is what is important, drinking all four cups at once defeats the purpose and does not fulfill the obligation of the Four Cups.  This corresponds to the literal reading of Bavli PesachimPesachim 108a-109aAbout the Bavli which says: "ידי ארבעה כוסות לא יצא".  Regarding the Bavli's additional statement that one who does so nonetheless fulfills the obligation of "wine" ("ידי יין יצא")‎,² Rashbam and Tosafot both contend that this refers only to the separate mitzvah of rejoicing on Yom Tov.³

Who needs to drink? Ba'alei HaTosafot suggests that the head of the household can discharge the obligation of the Four Cups for all those present,⁴ exactly as happens with Kiddush on Shabbat ("דמאי שנא ארבע כוסות מקידוש דכל השנה שאחד מוציא את כולם").‎⁵  This is possible only because, according to them, the primary obligation of the Four Cups is the recital of words of praise upon them, while the actual drinking is merely secondary.⁶  It is this position of theirs which enables them to draw a parallel to Kiddush on Shabbat.⁷

One obligation or four? This approach views each cup as its own individual obligation, disconnected from the other three.⁸

Necessary shiur (רוב כוס)? R. Nachman b. Yitzchak states in Bavli PesachimPesachim 108a-109aAbout the Bavli that one must drink "the majority of a cup" ("והוא דאשתי רובא דכסא") to fulfill one's obligation on Pesach.  At first glance, this appears to be different than by Kiddush for which one must drink only a "cheekful" or "כמלא לוגמיו".  Ba'alei HaTosafot,⁹ though, in line with their understanding that the Four Cups are no different than Kiddush, explain that "רובא דכסא" really means only "כמלא לוגמיו".‎¹⁰

"שתאן חי" – Status of undiluted wine – Rava in Bavli PesachimPesachim 108a-109aAbout the Bavli states regarding undiluted wine:  "ידי יין יצא, ידי חירות לא יצא".  Rashbam and Tosafot interpret this to mean that although diluting the wine to improve its taste is not absolutely critical for the fulfillment of the basic obligation of reciting praise over wine,¹¹ it is the preferable method of discharging the obligation.¹²

Women's obligation – According to Tosafot, the Bavli PesachimPesachim 108a-109aAbout the Bavli which obligates women in the Four Cups ("because they too were part of the miracle" – "שאף הן היו באותו הנס") is referring to their obligation to participate in the four sections of the Seder which are recited over the wine.  Tosafot notes that even though women are generally exempt from saying Hallel, the Hallel on the night of Pesach is unique, as it is recited because of the miracle of the Exodus.¹³

Reclining while drinking – Even though, the four cups are not intrinsically related to freedom, Tosafot would likely maintain that the requirement of reclining while drinking them stems from the fact that the passages which are recited upon them do relate to redemption.¹⁴

Demonstration of Freedom

Drinking four cups of wine proclaims our status as free people and is a fulfillment of "חַיָּב אָדָם לְהַרְאוֹת אֶת עַצְמוֹ כְּאִלוּ הוּא יָצָא מִמִּצְרַיִם" and, perhaps, publicizing the miracle.

Sources:Perhaps RashiPesachim 108aPesachim 108bAbout R. Shelomo Yitzchaki, R. David BonafedPesachim 108b, MaharalGevurot Hashem 48About R. Judah Loew of Prague

Relationship to recitations of Kiddush, Maggid, Bareikh, and Hallel – According to R. David and the Maharal, the basic primary obligation to drink four cups of wine is not dependent on reciting any particular liturgical passages.¹⁵  Only a secondary or more complete fulfillment of the mitzvah links the cups to particular sections of the Seder.¹⁶

Women's obligation – This approach could explain that the very drinking of the four cups of wine publicizes the miracle of the redemption (פרסומי ניסא).  As such, women are obligated since they too were part of the miracle ("שאף הן היו באותו הנס").‎¹⁷

Why four? According to this approach, wine must be drunken in abundance as an expression of freedom or happiness.  The Yerushalmi PesachimPesachim 10:1About the Yerushalmi records various opinions as to why the number four was chosen:¹⁸

• Four expressions of redemption – R. Yochanan connects the four cups to the four verbs (ארבע לשונות גאולה) in Shemot 6 which speak of Hashem's salvation.
• Four cups of Paroh – R. Yehoshua b. Levi relates them to the four references to Paroh's cup in the butler's dream in Bereshit 40.¹⁹
• Four kingdoms – According to R. Levi, they symbolize the four kingdoms that have oppressed the Children of Israel.²⁰
• Four cups of wrath and consolation – The Rabbis in the Yerushalmi suggest that the four cups correspond to the four cups of calamity that are to be given to the enemies of Israel in the future and the four cups of consolation that Hashem will give Israel to drink.²¹

"שתאן בבת אחת" – Can one drink all four at once? According to this position, even if one drank all four cups consecutively, rather than in their proper places in the Haggadah, one still fulfills one's obligation, and R. David cites the YerushalmiPesachim 10:1About the Yerushalmi as proof for this.  This approach must therefore reinterpret the BavliPesachim 108a-109aAbout the Bavli's statement:  "שתאן בבת אחת – ידי יין יצא, ידי ארבעה כוסות לא יצא" which at face value appears to imply that in such a case one does not fulfill the obligation of the Four Cups.  This can be done in two different ways:

• Rashi limits the application of the Bavli's ruling to a case in which one drank four cups worth of wine from a single cup.  According to this interpretation, even the Bavli would agree that the obligation is fulfilled if one drinks the wine from four separate cups, and the problem is only that drinking from a single cup cannot be considered to be four separate cups no matter how much one drank.
• Alternatively, R. David suggests that even the Bavli concurs that the basic obligation was realized, and it only means that the action was not performed in the preferred way.

One obligation or four? This approach would likely maintain that it is only the cumulative effect of all four cups together which fulfills the obligation.  A single cup alone does not suffice to demonstrate freedom or happiness.

Who needs to drink? Each individual at the Seder must drink their own four cups of wine, as eating or drinking is not an action which can be performed by one person on behalf of another.

Necessary shiur (רוב כוס)? This position would likely posit that the Four Cups require a "רוב כוס" (like the simple reading of Bavli PesachimPesachim 108a-109aAbout the Bavli), rather than just a "cheekful", since the mitzvah is to demonstrate freedom.

Status of undiluted wine – R. David explains the statement of Rava in Bavli PesachimPesachim 108a-109aAbout the Bavli:  "ידי יין יצא, ידי חירות לא יצא" to mean that one fulfills one's basic obligation but not in an optimal way.  Since the Four Cups are intended to express freedom, it is preferable that the wine be diluted and drunken properly.

Reclining while drinking – It is logical that the cups are drunk while reclining since both actions are meant to symbolize freedom.

Combination

The obligation to drink four cups of wine is a dual one, relating to both their being an accompaniment to liturgical praise and their being an expression of freedom.

Sources:RambamChametz uMatzah 7:6-10Megillah VeChanukah 4:12About R. Moshe b. Maimon as explained by RY"Z SoloveitchikGriz Hilchot Chametz uMatzah 7:9

Reclining while drinking – Rambam integrates the laws of reclining and the Four Cups, as both manifest our status as free people.

Why four? As there are four points in the Seder where one sings Hashem's praises, they are each accompanied by a cup of wine.

"שתאן בבת אחת" – Can one drink all four at once? Rambam rules that this would discharge only the obligation of drinking an abundance of wine to demonstrate freedom,²² but not the requirement of reciting various sections of the Haggadah over wine.²³

Who needs to drink? As the obligation is not only to praise but also to drink as an expression of freedom, everyone must drink.

Necessary shiur (רוב כוס)? Rambam requires a "רוב כוס", rather than just a "cheekful", since part of the mitzvah is to drink in abundance.

Status of undiluted wine – According to the Rambam, with improperly prepared wine, one can discharge the obligation of reciting over wine, but one cannot fulfill the obligation of expressing freedom.²⁴

¹ See, however, Rashbam and Tosafot Pesachim 99b who cite the correlation of Bereshit Rabbah and Yerushalmi between the Four Cups and the four expressions of redemption.  For elaboration regarding the Yerushalmi, see below.

² The Rif and some manuscripts of the Bavli read:  "ידי חירות יצא".  See also the Rambam below.

³ See the Baalei HaTosafot who struggle to explain the need for this statement and how one could have entertained the possibility that one would not discharge one's obligation of rejoicing on Yom Tov.  It may be simpler to explain that the words "ידי יין יצא" appear simply as a contrast to the obligation which one does not fulfill.

⁴ See the Maharal below who challenges the Tosafist parallel to Kiddush, and claims that the Four Cups should be compared to Matzah and Maror which each individual must eat for themselves.  In practice, Baalei HaTosafot, themselves, also recommend that one be strict and provide four cups of wine for each person present.

⁵ Tosafot notes that this is the implication of the Bavli PesachimPesachim 108a-109aAbout the Bavli which says "השקה מהן לבניו ולבני ביתו יצא", implying that each person did not have their own cup.  Cf. the Ittur who explains that the Bavli is referring only to minors who do not yet have their own obligation, and the Mordechai who says that it speaks of a case where the minors had already drunken their own cups.

⁶ See the Maharal below who challenges the Tosafist parallel to Kiddush, and claims that the Four Cups should be compared to Matzah and Maror which each individual must eat for themselves.

⁷ On Shabbat, in fact, if one has no wine one is even able to fulfill the mitzvah over bread.  The wine itself is thus obviously not essential.

⁸ This would seem to be supported by the simple reading of Ravina's words in Bavli Pesachim 109b-110aPesachim 109b-110aAbout the Bavli:  "כל חד וחד מצוה באפי נפשה הוא".  Cf. R. David's interpretation below.

⁹ See Tosafot Pesachim 107a s.v. "אם" and 108b s.v. "רובא".

¹⁰ To be considered a "cup" it must measure at least a "רביעית", or a fourth of a "לוג".  Since a majority of a "רביעית" is identical to the measurement of a "cheekful", it is possible that this is the meaning of the gemara.

¹¹ See Tosafot Pesachim 108b s.v. "שתאן חי" who here too equates the requirements of the Four Cups with a regular "כוס של ברכה".

¹² There seems to be some inconsistency between the way Rashbam and Tosafot interpret "ידי יין יצא" here and the way they interpret the same words in the case of "שתאן בבת אחת".

¹³ Thus, according to Tosafot, "שאף הן היו באותו הנס" is really explaining why women are obligated in Maggid and Hallel and, only by extension, in the cups of wine upon which they are recited.  Women are also obligated in Kaddesh and Bareikh, and hence in their cups of wine as well, but not for the reason of "שאף הן".

¹⁴ This is easier to understand by the cases of Maggid and Hallel.

¹⁵ See also Rashi Pesachim 108a s.v. "ארבע כוסות" who states that three of the cups correspond to the three mentions of "כּוֹס" in Bereshit 40:11, while the fourth is for Birkat HaMazon.  Cf. the Yerushalmi Pesachim cited below, and note that Rashbam Pesachim 108a does not incorporate Rashi's interpretation.

¹⁶ This appears to be the simple reading of Bavli Pesachim 117bPesachim 117bAbout the Bavli.  See also the MeiriPesachim 117bAbout R. Menachem HaMeiri who, in interpreting the Bavli, explains that the obligation of the Four Cups preceded that of the Seder liturgy.  According to him, the liturgy was established to accompany the drinking of the cups, rather than the other way around.

¹⁷ This would work nicely with the position cited in the name of R. Moshe Soloveitchik that "שאף הן היו באותו הנס" applies only to mitzvot whose essence is to publicize the miracle.

¹⁸ None of the opinions cited in the Yerushalmi suggest that there needed to be four cups because of the four sections of the Haggadah in which one drinks the cups, and it would appear that according to the Yerushalmi this was only a later development.

¹⁹ See also Rashi Pesachim 108a cited above.  It is difficult to find any fundamental connection between the four cups of wine and the four "cups" of Paroh.

²⁰ R. Levy might suggest that it is appropriate to recall all our enemies on Pesach, in keeping with the idea that Pesach is a prototype for all future oppressions, and thus all salvations.  This is expressed in the words of the Haggadah: "וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ שֶׁלֹּא אֶחָד בִּלְבָד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלּוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם."

²¹ This position might be the opposite of R. Levi's.  While R. Levi focuses on the oppression, the Rabbis focus on our future salvation from them, a major theme of Pesach.

²² Rambam's version of the Bavli read: "ידי חירות יצא", like the Rif and some extant manuscripts (see note above).

²³ As opposed to Rashi and R. David above who contend that the Bavli negates only the fulfillment of the mitzvah at its optimal level, Rambam maintains like the literal reading of "לא יצא" that there is a second separate obligation which was not discharged at all.

²⁴ As opposed to all of the commentators above who contend that the Bavli negates only the fulfillment of the mitzvah at its optimal level, Rambam maintains that "לא יצא" means that there is a second separate obligation which was not discharged at all.