Haggadah:Karpas/0

Karpas

Why Eat Karpas?

The custom known today as Karpas¹ is briefly mentioned in Mishna Pesachim 10:3:

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הֵבִיאוּ לְפָנָיו מְטַבֵּל בַּחֲזֶרֶת עַד שֶׁהוּא מַגִּיעַ לְפַרְפֶּרֶת הַפַּת.

The passage's language is cryptic, but it appears to speak of eating or dipping² food before the main meal.  The Mishna mentions חֲזֶרֶת (lettuce) explicitly, but the truncated phrase "and they brought before him" allows for the possibility that other foods or vegetables were brought as well.³  No reason is given for the custom, and at first glance it would seem to have nothing to do with Pesach and the story of the Exodus.  Why, then, is the custom incorporated into the Seder?

Tannaitic Period:  Whetting the Appetite

In the Mishnaic period it was a common practice in Israel that festive meals began with a  series of appetizers. This is attested to in Rabbinic sources⁴ which describes the assorted appetizers which were part of "סדר הסעודה". The most detailed account is found in Tosefta Berakhot 4:8 which mentions a series of three "פרפריות" that would be served to guests in an outer hall before moving to the central dining area to eat the main course:

כיצד סדר הסעודה אורחין נכנסין ויושבין על גבי ספסלים וע״ג קתדראות עד שיכנסו כולן נכנסו כולן ונתנו להם לידים כל אחד ואחד נוטל ידו אחת מזגו להם את הכוס אחד ואחד מברך לעצמו הביאו להם פרפריות כל אחד ואחד מברך לעצמו עלו והסיבו נתנו להם לידים אע״פ שנוטל ידו אחת נותן לשתי ידיו מזגו להם את הכוס אע״פ שבירך על הראשונה מברך על השניה הביאו לפניהם פרפריות אע״פ שבירך על הראשונה מברך על השניה ואחד מברך לכולן.

The Seder was, perhaps, the most well known of such festive meals.⁵ Thus, in Tannaitic times, the "vegetable dipping" of Karpas was simply the natural opening of the meal, meant to whet the appetite for later courses, and it had no special ritualistic significance.  Lettuce is mentioned explicitly, probably because it was the most common appetizer of the time,⁶ but other foods were eaten as well.  The Mishna's language "עַד שֶׁהוּא מַגִּיעַ לְפַרְפֶּרֶת הַפַּת" suggests that the participants continued to eat until the eating of the Matzah,⁷ not limiting themselves to a single vegetable (or less than a kezayit). This practice is attested to in the earliest extant Haggadah from Eretz Yisrael⁸ which includes four different blessings made at this point in the Seder: ‎‎"‎בורא פרי האדמה", "‎בורא פרי העץ‎"‎, "בורא מיני מעדנים", and "בורא מיני נפשות"‎,⁹ implying that at least four distinct foods were eaten.‎

Amoraic Period I: Stimulating the Children's Curiosity

In Babylonian Amoraic literature, a different explanation of the custom appears. Bavli Pesachim 114b and 116a imply that the first dipping/eating was performed so that the children will ask ("כִּי הֵיכִי דְּלֶיהֱוֵי הֶיכֵּירָא לַתִּינוֹקוֹת").‎¹⁰  This new understanding stems from the differing dining customs in Babylonia and Israel. The dipping/eating of an appetizer was not customary outside of Israel, so the Bavli did not see being "מְטַבֵּל בַּחֲזֶרֶת" as a normal part of the festive meal. Thus, the Bavli infuses new meaning into the custom, suggesting that its intent, like that of several other exceptional activities at Leil HaSeder, was to provoke questioning by the children.¹¹

Amoraic Period II: From "חזרת" to "שאר ירקות"

A second development in the Amoraic period is the practice of using "other vegetables" rather than חֲזֶרֶת (lettuce) for the first dipping.  Since חֲזֶרֶת was also eaten later on in the meal to fulfill the obligation of Maror, its consumption as an appetizer raised two halakhic questions: Did the lettuce appetizer already fulfill the obligation of Maror, or did one need to eat lettuce a second time for Maror?¹²  Second, when should the blessing of "על אכילת מרור" be recited – when one first ate of the chazeret, or only later?¹³  To avoid such uncertainty, several rabbis suggested eating vegetables other than lettuce for the first dipping.¹⁴

Early Medieval Era: From "שאר ירקות" to "כרפס"

In the wake of the halakhic issues raised in the Bavli, post Talmudic authorities ruled that it is indeed preferable to use a "non-bitter" vegetable for the appetizer which would not satisfy the requirements for Maror.¹⁵ Among those suggested by Machzor VitriMachzor Vitri Hilkhot Pesach 69 is "karpas", which has been identified as either parsley or celery.¹⁶ This apparently became the preferred option in Rashi's circles, as his "סימני הסדר" mentions "כרפס" as the third sign.¹⁷ With time, כרפס gradually became the universal name for the custom, even when parsley or celery (i.e. the original "karpas") was not being used as the dipped vegetable.

Later Medieval Era: Derashot on Karpas

In the aftermath of the widespread usage of the term כרפס, new understandings of the custom emerged, each an attempt to connect the choice of this vegetable with the events of the sojourn in Egypt:

• ס' פרך – R. Asher of LunelSefer HaMinhagot 25a suggests that כרפס spelled backwards stands for "סבלונות פרך", recalling the back breaking labor of the Israelites in Egypt.¹⁸
• כתונת פסים – The Sefer HaMenuchah Hilkhot Chametz uMatzah 8:2 asserts that כרפס recalls the כתונת פסים that Ya'akov made for Yosef, which began the chain of events leading to the descent to Egypt.¹⁹
• Straw – The RokeachHilkhot Pesach 283 and MaharilSeder HaHaggadah further suggest that celery (כרפס) might have been chosen since it resembles straw, and is thus reminiscent of the enslavement.

Related Disputes

• Does Karpas require הסיבה (leaning)?  The dispute regarding whether or not it is required to recline (as a demonstration of freedom) while eating Karpas may relate to the different understandings of the custom discussed above.  As appetizers which introduce a festive meal, it would make sense that it, like other parts of the meal which represent freedom, would be eaten while leaning. However, as a custom meant merely to arouse the curiosity of the children, there would be less need to recline.  Finally, according to the later iterations which view Karpas as a symbol of the bondage, it might be preferable not to recline.²⁰
• How much should be eaten? The original custom in Israel did not limit the amount of appetizers that one could eat, and many Rishonim maintain that at least an olive's worth is eaten.²¹ In the thirteenth century, however, several authorities suggest that one can fulfill the obligation with even a small amount, since it is just a "sign for the children".²² This later became a common practice because of halakhic concerns regarding whether an after-blessing should be said after Karpas.²³
• Dipping: charoset, vinegar or salt water? The Mishna does not state in what the vegetable was to be dipped. Since chazeret was normally dipped in charoset, "מִשּׁוּם קָפָא" (a worm or poisonous substance in the lettuce for which charoset served as an antidote), this was originally the dip of choice. Many Rishonim²⁴ continued the practice, even when other vegetables were used for Karpas. Others²⁵ differentiated depending on the vegetable being used, dipping lettuce in charoset, but other vegetables in salt water or vinegar. Eventually, salt water or vinegar became the more prevalent options.²⁶ 
• The dipping question in the "מה נשתנה" – Both the YerushalmiPesachim 10:3About the Yerushalmi and BavliPesachim 116aAbout the Bavli imply that the original formulation of the question was: "שֶׁבְּכָל הַלֵּילוֹת אָנוּ מְטַבְּלִים פַּעַם אַחַת, הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים",‎²⁷ reflecting the Eretz Yisrael practice of dipping at other meals as well.²⁸ The Bavli then proceeds to describe two stages of emendations of this question, with the resulting nusach reflecting the Babylonian custom of not dipping year round, and dipping at the Seder only to arouse the children's curiosity and not as a full fledged obligation.

¹ It is first in medieval times that the term "Karpas" is used to refer to the practice. See the discussion regarding this below.

² The word "מְטַבֵּל" has been understood in both ways. See the ItturIttur, Hilkhot Matzah and Maror 133 who writes, "טבול לשון אכילה היא" and RambamCommentary on the Mishna Pesachim 10:3Hilkhot Chametz uMatzah 8:2About R. Moshe b. Maimon who explains, "ומטבל בכאן עניינו שמתעסק באכילת הירק". [Rambam, nonetheless, agrees that the vegetable is dipped.]  See also RanBavli Pesachim 114aAbout R. Nissim Gerondi's understanding of Rashi: "ופרש"י ז"ל דמאי מטבל מטפל".

³ The missing object of the phrase "הֵבִיאוּ לְפָנָיו" has been understood in various ways. R. ChananelPesachim 114aAbout R. Chananel b. Chushiel suggests that the Mishna means, "הביאו לפניו השלחן", while RashiPesachim 114aAbout R. Shelomo Yitzchaki writes, "ירקות". For a summary of the literature on this issue, see S. Friedman, "תוספתא עתיקתא מסכת פסח ראשון" (Jerusalem, 2003): 421-423.

⁴ See: Tosefta Pesachim 10:4, Tosefta Pesachim 10:9, Yerushalmi Berakhot 6:6.

⁵ An early source which associates the custom of being "מְטַבֵּל בַּחֲזֶרֶת" with the year-round custom to eat assorted vegetables before the main meal is M. Ish Shalom, "מאיר עין על סדר והגדה של לילי פסח" (Vienna, 1895): 28-35. He, however, does not suggest that the Seder simply adopted the regular custom, but rather that there was an intentional switch in the normal order so as to spark the children's curiosity.
Regarding the general modelling of the Seder after festive meals such as that described in the Tosefta, see the discussions in S. and Z. Safrai, הגדת חז"ל, (Jerusalem, 1998): 23, 107-108, and S. Friedman, "תוספתא עתיקתא מסכת פסח ראשון" (Jerusalem, 2003): 421-438.
Other scholars have suggested that the Seder was modeled after the Greco-Roman banquets of the Rabbinic period, which the Rabbis adapted for their purposes. Since appetizers, including lettuce, were part of that meal, the practice was incorporated into the Seder as well.  See S. Stein, "The Influence of Symposia Literature on the Literary Form of the Pesah Haggadah", JJS 8 (1957): 13-44, who points to many similarities between the Seder and the Hellenistic symposium relating to table manners, food habits and modes of discussion. Cf. B. Bokser, The Origins of the Seder, (Berkeley, 1984): 50-66 who attempts to highlight what was nonetheless unique about the Seder, and Y. Tabory, "פסח דורות" (Tel Aviv, 1996): 367-377, who distinguishes between the customs which parallel, draw from, or intentionally deviate from the symposia.

⁶ See Bavli Avodah Zarah 11a which speaks of R. Yehuda HaNasi and the Roman Antoninus always having chazeret as part of their meals.

⁷ "פַרְפֶּרֶת הַפַּת" might refer to the final appetizer before eating the main course.

⁸ The Haggadah was originally published by J. Greenstone, "A Fragment of the Passover Haggadah", Zeitschrift fur Hebraische Bibliographie, 15 (1911): 122-123, and later republished in full with facsimile photographs by E. D. Goldschmidt: ,הגדה של פסח: תולדותיה ומקורותיה (Jerusalem, 1981): 75-84.

⁹ The last two blessings listed are found in Yerushalmi Berakhot 6:1 as being said over a certain honey and rice dish and fish or eggs.  Accordingly, the Haggadah is assuming that Seder participants would be eating a vegetable, a fruit, sweet rice, and either eggs or meat.  The Haggadah also lists the after-blessings to be made, implying that at least an olive's worth of each was eaten.

¹⁰ Though the Bavli is open to different interpretations, this is how several Rishonim, including RashiPesachim 114aAbout R. Shelomo Yitzchaki, RashbamPesachim 114aAbout R. Shemuel b. Meir and the Raavan, understand it.  They suggest that the Bavli assumes that since eating a vegetable before the main meal was unusual, the practice was instituted only as a means to awaken the children's wonder..

¹¹ See S. Friedman, cited above (pp. 439-446), who points out that the concept of performing actions as a "sign for the children" or "so the children ask" is found predominantly in Babylonian sources, where it is usually given as an explanation for actions whose original reason was not relevant to them.  As another example, Friedman points to the instruction to "remove the table," (עקירת השולחן) before Maggid.  This, like the custom of Karpas, was presumably originally related to common dining norms in Israel, but as it was foreign to Babylonian customs, the Bavli suggests that its purpose is to stimulate the children.

¹² See the discussions in Yerushalmi Pesachim 10:3 and Bavli Pesachim 114b.

¹³ See the controversy at the end of Bavli Pesachim 114b-115a.  It is unclear why these halakhic questions appear to not have troubled the earlier sages living in the Tannaitic era.  See D. Henshke, "מה נשתנה - ליל הפסח בתלמודם של חכמים", (Jerusalem, 2016): 292-294, who suggests that the institution of blessings over the fulfillment of mitzvot (ברכות המצוות) first began in the late Tannaitic period, and the first generations of Amoraim still disputed the need to make blessings over mitzvot of Rabbinic origin.  If so, it is understandable why it is only in the Amoraic era when sages began to question when to make the blessing over Maror.

¹⁴ See Bavli Pesachim 115a: "רַב אֲחָא בְּרֵיהּ דְּרָבָא מְהַדַּר אַשְּׁאָר יְרָקוֹת, לְאַפּוֹקֵי נַפְשֵׁיהּ מִפְּלוּגְתָא." Rav is said to have used beet roots for the same reason (Yerushalmi Pesachim 10:3).

¹⁵ See Machzor Vitri Hilkhot Pesach 69: "ומביאין לפניו קערה ובה ג' מצות וירקות שאינם מרים"

¹⁶ References to "karpas" elsewhere in Talmudic literature speak of a "vegetable of the river"  which R. Yose identifies as "פיטרוסליגן" or parsley (Yerushalmi Sheviit 9:1).  The word might stem from the Greek "karpos", meaning "fruit of the soil."  Alternatively, karpas might be connected it to the Persian "karefs", which means celery.  This option was later adopted by R. Natan Adler, as cited by his student, the Chatam Sofer.

¹⁷ See Machzor Vitri Hilkhot Pesach 65Machzor Vitri Hilkhot Pesach 65 and its attribution of these signs to "Rabbenu Shelomo." [For more about the various customs for "סימני הסדר", see Simanei HaSeder – Components and Mnemonics.]

¹⁸ Sefer HaManhig474, AvudrahamSeder HaHaggadah, MaharilSeder HaHaggadah of the Maharil, and many others, all offer variations of this explanation, differing only in what they say the letter samekh stands for: "סימן"‎, "סבלות", or "ס' רבוא".

¹⁹ For a discussion of the connection between Karpas and the כתונת פסים, see G. Gevaryahu and M. Wise, "Why Does the Seder Begin with Karpas," JBQ 27 (1999): 104-110.  They point out that the only occurrence of the word "כַּרְפַּס" in Tanakh is Esther 1:6, where it means fine linen, probably from the Persian kirpus. This allowed for a play on words, connecting the vegetable, karpas, with Yosef's cloak, or kirpus.

²⁰ See the Chida's discussion in Birkei Yosef Orach Chayyim 473:14.

²¹ See, for example, RambamHilkhot Chametz uMatzah 8:2About R. Moshe b. Maimon,  Machzor VitriMachzor Vitri Hilkhot Pesach 60 (who requires an after-blessing, implying that one ate at least an olive's worth) and RaavyahPesachim 525.

²² See Sefer Minhagim Sefer Minhagim, Maharam of Rothenburg, Seder Pesach of Maharam of Rothenburg and Hagahot MaimoniyotHilkhot Chametz uMatzah 8:4.

²³ Eating less than an olive's worth avoided this uncertainty.

²⁴ See, for example, Machzor VitriHilkhot Pesach 60, RambamCommentary on the Mishna Pesachim 10:3Hilkhot Chametz uMatzah 8:2About R. Moshe b. Maimon, Sefer HaManhigSefer HaManhig 474, and Sefer HaRokeach.

²⁵ See TosafotPesachim 114aAbout Ba'alei HaTosafot.

²⁶ RashbamPesachim 114aPesachim 116aAbout R. Shemuel b. Meir already suggests not to use charoset at all (perhaps even if lettuce is used) because the MishnaPesachim 10:3-4About the Mishna seems to imply that charoset was brought to the table only with the matzah and maror, and after the first dipping.

²⁷ This version is also reflected in the texts of the Mishna found in MS Vatican 109 and JTS 1608 of the Bavli.  Other manuscripts reflect an assortment of other versions.

²⁸ This is noted by E. D. Goldschmidt: ,הגדה של פסח: תולדותיה ומקורותיה (Jerusalem, 1981): 11-12 and others.