Haggadah:Karpas/0

Karpas

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Why eat Karpas?

The custom known today as Karpas¹ is mentioned briefly in Mishna Pesachim 10:3-4:

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(ג) הֵבִיאוּ לְפָנָיו, מְטַבֵּל בַּחֲזֶרֶת עַד שֶׁהוּא מַגִּיעַ לְפַרְפֶּרֶת הַפַּת.

The passage's language is somewhat difficult, but it appears to speak of eating or dipping² some food before the main meal.  The Mishna mentions chazeret (lettuce) explicitly, but the truncated phrase "and they brought before him" allows for the possibility that other foods or vegetables were brought as well.  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, has the custom been incorporated into the Seder?

First Course

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 several Tannaitic passages,³ which mention assorted appetizers as being part of "סדר הסעודה". Thus, for example, Tosefta Berakhot 4:8, mentions a series of three "פרפריות" that would be served to guests. As the source speaks of washing hands, it further seems that these were normally dipped in some sort of liquid (as only then would ritual hand-washing be required). Such festive meals likely served as the model for the Seder,⁴ and thus, in its earliest stages, the "vegetable dipping" of Karpas likely had no religious significance.  It was simply the natural opening of the meal, meant to whet the appetite for later courses.⁵  Lettuce is probably mentioned explicitly, because it was the most common appetizer of the time.⁶

Sign for the Children

In Amoraic literature, a different explanation of the custom appears.  Bavli Pesachim 114a and 116a imply that the first dipping/eating was instituted only so that the children will ask: "כי היכי דליהוי היכירא לתינוקות".‎⁷  This new understanding stems from the different forms that meals took in Babylonia and Israel. The dipping of an appetizer was not usual outside of Israel, so the Bavli did not see being "מְטַבֵּל בַּחֲזֶרֶת" as a normal part of the meal, and needed to explain its presence in the Seder. Thus, the gemara posits that the custom, like other exceptional acts performed throughout the evening, was instituted only to provoke questioning.

From "חזרת" to "שאר ירקות" to "כרפס"

A second development in the Aromaic period is the institution of using "other vegetables" rather than  lettuce for the first dipping.  Using lettuce had created two halakhic questions: If one ate חזרת before the meal, was the obligation of maror already fulfilled, or did it need to be eaten again?⁸  Second, when should the blessing of "על אכילת מרור" be said, when one first ate of the chazeret, or only later?⁹  To remove themselves from doubt, several Babylonian rabbis suggested eating vegetables other than lettuce for the first dipping.¹⁰  In their wake, several post Talmudic authorities similarly rule that it is preferable to use a "non bitter" vegetable.¹¹ Among those suggested by Machzor Vitri is "karpas" or celery. This apparently became the preferred option in Rashi's circles, as his "סימני הסדר" mentions "כרפס" as the third sign. With time, this became the universal term for the custom, even when karpas was not used as the dipped vegetable.

Derashot on Karpas

In the aftermath of the widespread usage of the name karpas, new understandings of the custom emerged, each an attempt to connect the term with Pesach. 

• Thus,  R. Asher of Lunil suggests that כרפס spelled backwards stands for "סבלונות פרך", recalling the back breaking labor of the Israelites in Egypt.¹²
• The Sefer HaMenuchah asserts instead that כרפס recalls the  כתונת פסים that Ya'akov made for Yosef, which began the chain of events leading to the descent to Egypt.¹³

¹ The custom was originally referred to only as "טיבול ראשון" (the first dipping/eating), and it is first in medieval times that the term "karpas" is used to refer to the practice, perhaps because karpas (celery or parsley) had become the vegetable of choice.  [See the Simanei HaSeder of Rashi which lists Karpas as the third "sign".]

² The word "מְטַבֵּל" has been understood in both ways. See the Itturעיטור הלכות מצה ומרור קל"ג who writes, "טבול לשון אכילה היא" and Rambam who explains, "ומטבל בכאן עניינו שמתעסק באכילת הירק". [Rambam, nonetheless agrees that the vegetable is dipped.]  Cf. RanBavli Pesachim 114aAbout R. Nissim Gerondi's understanding of Rashi: "ופרש"י ז"ל דמאי מטבל מטפל".

³ See, for instance, Tosefta Pesachim 10:4, Tosefta Pesachim 10:9, Yerushalmi Berakhot 6:6. Cf. Bavli Avodah Zarah 11a which speaks of R. Yehuda HaNasi and the Roman Antoninus always having chazeret as part of their meals.

⁴ Sh. and Z. Safrai, הגדת חז"ל, (Jerusalem, 1998): 23. 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" in The Journal of Jewish Studies 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, (California, 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.

⁵ See M. Ish Shalom (מאיר עין על סדר והגדה של ילי פסח) who associates the custom of being "מְטַבֵּל בַּחֲזֶרֶת" with the year-round custom to eat assorted vegetables before the main meal, though he suggests that there was an intentional switch in the normal order so as to spark the children's curiosity.

⁶ The gemara, however, assumes that the Mishna only advocates using chazeret if no other vegetable is found. See discussion below.

⁷ 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..

⁸ See the discussions in Yerushalmi Pesachim 10:3 and Bavli Pesachim 114b.

⁹ See the controversy at the end of Bavli Pesachim 114b-115a.

¹⁰ 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).

¹¹ See Machzor Vitri Hilkhot Pesach 69: "ומביאין לפניו קערה ובה ג' מצות וירקות שאינם מרים"

¹² Sefer HaManhig, the Avudraham, the Maharil and many others all offer variations of this explanation, differing only in what they say the "ס" stands for: סימן, סבלות, or "ס' רבוא".

¹³ For a full 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.