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Ma'aseh Rav 191 records the practice of the Gra at his seder:

ומטבל בחומץ ומברך בפה"א ואוכל כזית ואינו מברך ברכה אחרונה ... ואומר אשר גאלנו ומברך בפה"ג ושותה הכוס

He dips [the karpas] in vinegar, recites borei peri ha'adamah, eats a kezayit and does not say an after-blessing ... [at the end of magid] he says [the blessing] asher ge'alanu and blesses borei peri hagafen and drinks the cup.

How do we reconcile his practice of not reciting an after_blessing following the karpas with what he writes in Bei'ur HaGra to Orach Chaim 473:6. His point there is that reciting borei peri hagafen on the second cup indicates that one believes the recital of magid to constitute an interruption (hefsek) following the first cup, thus necessitating a second hagafen. By the same token, argues the Gra, one's ha'adamah on the karpas cannot be connected to the maror eaten after the matzah, and therefore the birkat hamazon at the end of the meal cannot cover the karpas.

Bottom line, the Gra ate a kezayit of karpas. According to his view, how did he fulfill the requirement to make an after-blessing on the karpas?

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  • Same with Al Hagefen for the first cup
    – Double AA
    Commented Apr 14 at 0:59
  • Just because it's an interruption for bracha rishona doesn't mean a later bracha acharona can't cover it.
    – Double AA
    Commented Apr 14 at 1:00
  • Also the biur hagra usually explains the rema and shluchan aruch. It doesn't always shtim with what he himself holds in maise rav. Ex. If you wait untill motzai shabbos for kiddush livana.
    – Shlomy
    Commented Apr 14 at 2:22

1 Answer 1

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According to Rav Ilan Hadad (Posek in Ashdod), Magid is not a hefsek for bracha achrona, as apparent in orach chaim 178

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  • So why say hagafen on the second cup?
    – Joel K
    Commented Apr 16 at 18:44

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