10

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 ...


9

In her book about the family heritage, Shulamit Soloveitchik Meiselman writes this exact story about her great-grandfather¹, Rav Yoshe Ber Soloveitchik². Also known as the Beis HaLevi. The book is titled: The Soloveitchik Heritage: A Daughter's Memoir (the story begins towards the bottom of page 57) I couldn't select the words to copy, so here are ...


8

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 ...


8

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 ...


7

The Shulchan Aruch, in Orach Chaim 472:10 says: מי שאינו שותה יין מפני שמזיקו או שונאו צריך לדחוק עצמו ולשתות לקיים מצות ארבע כוסות:‏ Someone who doesn't drink wine because it hurts him, or he hates it, has to push himself and drink, to fulfill the commandment of the four cups. (translation mine) On this, the Mishna Berura (#37) comments: :...


6

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 ...


6

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 ...


5

As noted in a (closed) duplicate question, some commentators maintain that according to the Yerushalmi, the obligation of the ארבע כוסות is מן התורה. This is the view of the Kli Chemdah (Parshas Va'era) based on the Yerushalmi in Shekalim (3:2), Nazir (6:5), and Pesachim (10:1, contra the Pnei Moshe's interpretation). To quote one example, the Yerushalmi ...


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 ...


4

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, "v'...


3

I've seen some haggados that do this, including the famous Maxwell House haggadah. I don't have a source, but the way I understand it is that they're making some of the piyutim a part of the structure of Hallel, like Ashkenazim do in Shemoneh Esrei on certain days, including tefillas tal a few hours later. The unusual part is the piyutim are after the ...


3

The Shulhan Arukh (483:1) states that b'diavad one can rely on other beverages if they are hamar medinah. He is discussing a case where wine is not available: מִי שֶׁאֵין לוֹ יַיִן בְּלֵיל פֶּסַח, מְקַדֵּשׁ עַל הַפַּת שֶׁמְּבָרֵךְ הַמּוֹצִיא וּבוֹצֵעַ, וּמַנִּיחַ יָדָיו עָלָיו עַד שֶׁגּוֹמֵר הַקִּדּוּשׁ, וּמְבָרֵךְ עַל אֲכִילַת מַצָּה, וְאוֹכֵל, וְאַחַר ...


3

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 ...


3

Eliezer Brodt has a post on the Seforim blog where he analyzes the development of this custom in great depth: The Cup for the Visitor: What lies behind the Kos Shel Eliyahu? 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 called Kos Shel ...


3

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 Kovetz Bais Aharon V'Yisrael note 20 in the center the earlier Stoliner Rabbi used a gold cup for the Seder.


2

See Shulchan Aruch and the mishna Berurah 473:2 and 474 (M"B 3-5). Basic synopsis: The first kos gets a bracha because it constitutes kiddush hayom and is considered part of the seudah, so it doesn't get an after-bracha. The second kos doesn't get any bracha at all since it's between the first and the seudah itself and is covered by the brachos from those ...


2

So far 2 answers have been offered. This site says: Chametz is "leaven" -- any food that's made of grain and water that have been allowed to ferment and "rise." So: 1) the yeast in liquid is not considered chametz as it is not a baked, flour/water combination 2) yeast is similar to bacteria and is present in unfermented grapes so no grainlike ...


1

The obligation for women to drink 4 cups like men from the Gemoro in Pesochim 108b. ת"ר: הכל חייבין בארבעה כוסות הללו, אחד אנשים ואחד נשים Reasons given are that although women are exempt from time-bound mitzvos, here women were also involved in the miracles. Further it was in their merit that we were redeemed and they also suffered the enslavement and ...


1

Pesachim 117b: ארבע כסי תיקנו רבנן דרך חירות כל חד וחד נעביד ביה מצוה 4 cups were instituted By the Chachamim, we should perform a Mitzva with each cup. The Beis Yosef learns from here that bedieved one can drink 4 cups and be Yotzei as long as there is a gap in between each cup even without a mitzva Bircas hamozon or ...


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

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

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 milah,...


1

Yerushalmi Nazir 6:5 quotes the opinion of R' Yossi HaGelili that a Nazir may not drink Ma'aser Sheini wine. He derives this from Bamidbar 6:3, which says both "wine" and "strong drink," which he finds repetitious (as wine is a strong drink). He therefore learns that the repetition is "to make wine for a Mitzvah like optional wine." So, no, a Nazir would not ...


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