Tag Info

Hot answers tagged

11

The Chabad minhag is to pour it back into the bottle after לשנה הבאה בירושלים. While this is being done, everyone at the table sings א-לי אתה ואודך to the tune composed by R' Shneur Zalman of Liadi.


8

My father always used it the next day for Kiddush, and that is what I do.


7

I will offer a partial answer to the question. Many states have exceptions to the underage drinking law that for religious purposes it is allowed. Many states also have an exception when on private, non alcohol-selling premises, with parental consent. I got this information here: http://drinkingage.procon.org/view.resource.php?resourceID=002591. Although ...


6

Dittos to YS. The reason that many Ashkenazim stopped using red wine for the seder is because of the blood libels, but today (unless you live in an Arabic country) this is not a concern and therefore it is preferable to use red wine for the four cups at the seder.


5

IIRC my father pours it back into the bottle (without first depugmifying it).


5

If he can indeed drink wine for this purpose (as per the sources cited in WAF's answer and the comments there), then that's that. Otherwise, though: there are opinions that even for the Four Cups one can use chamar medinah (a beverage used as the national drink of importance, e.g., beer or mead) - Rema to Shulchan Aruch, Orach Chaim 483:1. Now, a nazir is ...


4

Not only is it a Minhag those who say Yotzros on Shabbos Hagadol say it in there יין כי יתאדם למצוה הוא מקדם Translates as "Wine that is Red for the Mitzvah ahead" Not only that the Rambam sas you are not Yotzeh using white wine for kiddush( we do not Poskin like that) and the Mishnah Berurah adds Pesach there is another reason to remind us of the of the ...


4

The Gemora in Pesachim (109b) states that "the Rabbis enacted that we drink four cups of wine as an expression of freedom, and each is an independent obligation". Based on this, the Rasash there writes that the four cups are not "me'akev" each other. The Magen Avraham (472:14) rules that if one has only four cups of wine for the entire Pesach, they should ...


3

The Magen Avraham (OC 474:1 and similarly in Taz there) explains that each of the four cups is a separate mitzva, and it is therefore considered as if he had in mind specifically not to exempt the other cups with his Brocha. The Pri Megadim adds that it is preferable to actually have this in explicitly in mind. The Minchas Shlomo (vol. 1 18:6) questions ...


3

It is a 'מחלוקת ריב''ן ותוס in .נזיר ד. Rivan says that being that person is already חייב in קידוש before he accepts נזירות, he still has to make קידוש. Tos' say that the part of קידוש that is on wine is דרבנן, and therefore he would not make קידוש. If the 4 cups are דאורייתא, it has the same מחלוקת as the above. If it is דרבנן, all would agree that a נזיר ...


3

My great-grandfather's practice was to pour wine from the Kos shel Eliyahu into each person's fourth cup. (My grandmother used a spoon.) I don't have a source or even a reason for the practice, but when I asked around I was told that it was an affirmation of early Religious Zionism, since Eliyahu's cup represents the fifth expression of redemption, ...


3

Interesting question! This article, on a site which I've never heard of before today, lists many of the standard sources and their silence on this question, and adds that it is equally askable regarding kidush on shabas. It then concludes with a suggestion (in the name of a chain of Rebbes from Lubavitch) that since mitzvos lav lehanos nitnu - the ...


2

הגדה של פסח עם פסקי הלכה ומנהגים ממרן עמוד ההוראה הגאון רבי שלמה זלמן אויערבאך זצוק״ל, by ישראל יוסף ברונשטיין, published 5764, page 218, cites from ויגד משה‎ 30:5, in the name of קונטרס מנהגי החת״ם סופר, that since the cup was used for one מצוה it should be used for another, so some leave it covered until the morning and make קִדוש on it then. It ...


2

Eliezer Brodt has a post on the Seforim blog where he analyzes the development of this custom in great depth: http://seforim.blogspot.com/2013/03/the-cup-for-visitor-what-lies-behind.html His conclusion: "There are definitely early sources that talk about a fifth cup of wine at the seder. According to some, this fifth cup at some point started being ...


2

Nechama Leibowitz' Haggada mentions that after establishment of the State of Israel Rabbi Kasher tried to convince the Rabbinate to add the fifth cup at the Seder.


2

According to the Rambam, Chametz UMatzah 7:11 (in the Mechon Mamre order) there are two distinct obligations in the four cups, the obligation of the four cups (a cup of blessing on each of the four Mitzvos of Kiddush, Haggadah, Birchas HaMazon and Hallel) and the obligation of showing oneself to be free. And the Rambam explains that there are ways to end up ...


1

There is an obligation to drink wine, but there is no obligation to drink a Revi'es of wine - one fulfills his obligation with a majority of a Revi'es (see Siman 472:9 Mishnah Berura 30, and Be'ur Halacha s.v. Veyishte) and we don't say Beracha Achrona on less than a Revi'es.


1

During the shabbos hagadol drasha this year (5774) our rav mentioned the statement that each of the arba kosos is regarded as a separate mitzva. He stated that many mitzvos must be performed 'al hakos'. Thus the cups themselves are not mi'd'oraisa, but the mitzva they are drunk for are torah prescribed. Other mitzvos that are required al hakos are bris ...



Only top voted, non community-wiki answers of a minimum length are eligible