Rambam - 1 Chapter a Day

the mitzvot of eating matzah, maror, and charoset, and of relating the story of the Exodus.

and in the Diaspora, on the night of the sixteenth of Nisan

It is customary to begin the Seder as soon as possible after nightfall, in order that the children will be able to remain awake and participate in the Seder.

The literal meaning of the Rambam’s words is “mix,” because in the Talmudic era, the wines were very strong and were mixed with water before being served.

See Halachah 7:7.

which is recited whenever a person fulfills a mitzvah that is not performed frequently. Though this blessing is instituted for the fulfillment of the mitzvah of celebrating the holiday of Pesach, one should also have the intention of including the other mitzvot mentioned above.

while reclining, as in Halachah 7:8.

in preparation for eating the vegetable dipped in charoset, as mentioned in the following halachah. In Hilchot Berachot 6:1, the Rambam writes that one must wash one’s hands before partaking of any food dipped in a liquid. However, the present custom is not to recite a blessing before this washing. (Shulchan Aruch, Orach Chayim 473:6, Taz). See also Shulchan Aruch, Orach Chayim 158:4.

In the Rambam’s commentary on the Mishnah, Pesachim 1:3, he writes that the table is brought before kiddush. This is also the custom in most homes today, where the Seder plate is brought to the table before kiddush.

all the objects to be used during the Seder:

to dip in the charoset as karpas,

The Paschal sacrifice should be eaten after one has been satisfied from eating other foods. Therefore, another sacrifice, a הגיגח (festive offering) was also brought to make up the main body of the festive meal. (See Hilchot Korban Pesach 10:12-14.)

when the Temple has not yet been rebuilt and we do not bring the Paschal sacrifice

The Chidah mentions that it is customary that the meat designated in commemoration of the Paschal sacrifice be roasted in the way that sacrifice was roasted. Rabbenu Manoach writes that it is customary to take the front leg or shank-bone of a lamb as a reference to God’s “outstretched arm.”
It is forbidden to designate an animal as a sacrifice at present. Hence, since many of the common people might think that the shank-bone was actually a Paschal sacrifice, many authorities suggested using a bone from a chicken, a species which was never offered as a sacrifice. Similarly, we are warned not to eat the shank-bone.

Our custom is to use an egg for that purpose.

the person leading the Seder

recited before partaking of a vegetable. lt is proper to have the intention to include also the maror, which is eaten later.

Rabbenu. Manoach writes that it is customary to use םפרכ (parsley).
This practice is instituted in order to pique the curiosity of the children. (See Halachah 7:3.) They see us beginning to eat without continuing to do so.

This custom is also mentioned in the Haggadot of Rav Saadia Gaon and Rav Amram Gaon. However, Rabbenu Tam and many Ashkenazic authorities object to it. Hence, it is our practice to dip the vegetable in salt water or vinegar. (See Beit Yosef, Orach Chayim 473;)

This opinion is not accepted. The Shulchan Aruch, Orach Chayim 473:6, states that less than a Kezayit should be eaten, in order that no question arise as to whether or not one is obligated to recite a blessing afterwards.

Despite the fact that a תיזכ is eaten, the Rambam does not require the recitation of the blessing, תושפב,ארוב after eating the vegetable. This is surely true according to our custom, in which less than a תיזכ is eaten.

to arouse the children’s curiosity, as explained in Halachah 7:3.

This was customary when people sat on couches with small tables in front of them. At present, it is customary to remove the Seder plate.

This also is intended to pique the children’s curiosity, for though the wine is poured, it is not drunk until later.

Some versions of the Mishneh Torah omit the latter phrase, which implies that the questions are not asked by the children. Others interpret the passage as follows: the children ask without necessarily phrasing the questions precisely, and then the leader recites the standard text. Perhaps this is the source for the custom followed by many, where, after the child recites the four questions, the leader of the Seder, and, at times, each of the assembled, also recites the questions.

The first three of these four questions are recorded in the Mishnah. It must be noted that the commonly accepted text of the Haggadah follows a different order, quoting that mentioned in the Babylonian Talmud, Pesachim 116a. The order mentioned by the Rambam is found in the Jerusalem Talmud and the codifications of Rabbenu Asher and Rav Yitzchak Alfasi..
Perhaps, the reason for this order is that the first three questions follow the pattern the child sees at the Seder: first we dip (karpas,) then we eat matzah, and then we eat maror.
It must be noted that the expression “twice” represents somewhat of a question to the Rambam, who also requires the matzah and the sandwich to be dipped in charoset.

referring to the Paschal sacrifice, which was roasted. As mentioned in the f ollowing halachah, this question is not recited at present.

ln contrast to the question regarding matzah, we do not say only bitter herbs, for other vegetables are allowed (and even required: for use in the karpas) on Pesach.

This question is not mentioned in the Mishnah. Some commentaries maintain that it was not recited in that period for it was customary for many to eat reclining throughout the year. Thus, doing so on Pesach was not a unique phenomenon. Nevertheless, this question is found in as early a Haggadah as that of Rav Amram Gaon.
Others maintain that, by including it in this halachah, the Rambam expresses his opinion that it was mentioned while the Temple was standing. Thus, at that time, five questions were recited.

until the sacrifices can be brought

Paschal

leaving us with the four questions customarily asked.

See Halachah 7:4.

i.e., quoting other verses in explanation, using the text found in the Sifri.

Deuteronomy 26:5-8. This is the main body of the Haggadah, as explained in Halachah 7:4.

It is our custom that the Seder plate is returned immediately after it is taken away, and we recite the entire Haggadah while it is present

This and the following two passages refer to the three elements of the Passover service which Rabban Gamliel (Pesachim 116) considers essential to be mentioned at the Seder. The Rambam mentions this requirement in Halachah 7:5.

This statement would be made during the time the Temple was standing and the Paschal sacrifice was actually placed on the table. (See Halachah 8:1.) Nevertheless, in contrast to the maror and the matzah, the Paschal sacrifice was not raised. Perhaps this was because it would be difficult to raise the entire body of the animal.

As mentioned in Halachah 7:5, it is questionable why the Rambam changes the order of matzah and maror from that which is mentioned in the Haggadah itself.

The Zevach Pesach notes that although the Jews were commanded to eat matzot in Egypt bef ore the exodus. However, he explains that this commandment was given in preparation f or the miracle that would occur in the future.

At present, we definitely should not lift up the shank-bone, lest it appear that it was designated as the Passover sacrifice.

it is questionable why the Rambam substitutes this appellation for God for “the Omnipresent” mentioned in the first clause.

The following passage is also a quote (with some emendations) from the Mishnah, Pesachim 116b.

It must be noted that the phraseology used by the Rambam here differs from Pesachim, ibid., and also from the text of the Haggadah which he composed himself.

Psalms 113-118. The Hallel was recited while the Paschal sacrifice was being offered and while it was eaten during the Seder. Our Sages explain that the Jews recited these verses of praise as they left Egypt. The commentaries explain that since we interrupt the recitation of Hallel with the Seder meal, no blessing is recited beforehand.

Only this portion of the Hallel is recited before eating. Pesachim 118a explains that these verses of praise refer to the miracles of the Exodus from Egypt, the splitting of the Red Sea, and the giving of the Torah. In contrast, the latter chapters of Hallel allude to the miracles that will precede the Messianic redemption.

It is recited while holding a raised cup of wine.

It appears from the text of the Mishnah that while the Temple was standing, the blessing was concluded in this manner, without the final line: “Blessed are You, God, who redeemed Israel.”

a prayer for redemption from the present exile and the rebuilding of the Temple. The text is quoted by the Mishnah in the name of Rabbi Akiva.

Jerusalem

in the Temple.

the festive offering which is eaten before the Paschal sacrifice, as explained in Halachah 8:7.

Even though he has not diverted his attention from drinking wine after making kiddush, he recites a new blessing. As mentioned in Halachah 7:10, each of the four cups of wine is given a unique importance of its own.

while reclining on the left side.

Thus, according to the Rambam, this blessing is recited twice at the Seder.

as is necessary before partaking of bread. Even though the hands were washed before partaking of the vegetable, a second washing is required

and accidentally touched an unclean portion of his body (Rashi, Pesachim 115b). In general, the Sages postulate תוינקסע,םידיח “a person’s hands are constantly busy,” and imply that a person is not necessarily conscious of what he touches. Hence, the possibility exists that, in their activity, the hands touched a portion of the body or another substance which requires one to wash.

On Pesach, as on all Sabbaths and festivals, it is required that one have lechem mishneh, two loaves (Hilchot Shabbat 30:9).

for the reason to be explained.

for their matzot, like many Sephardic matzot today could be folded,

but does not eat from the matzah until after reciting the second blessing.

whole

See Hilchot Shabbat, ibid.

Our custom is to use three loaves. One is broken for this purpose early in the Seder (yachatz), and the other two are kept for lechem mishneh.

See Halachah 8:8 for the present custom.

This halachah refers to a seder as it was conducted while the Temple was standing. Hence, the matzah and the bitter herbs are eaten together, as implied by Exodus 12:8: “eat it (the Paschal sacrifice) together with matzot and bitter herbs.”
The above follows the opinion of the Sage, Hillel. Pesachim 115a mentions other opinions which did not require the matzah and maror to be wrapped together, but merely to be eaten at the same sitting. However, since the latter opinion also accepts Hillel’s practice, when partaking of the Paschal sacrifice, it is preferable to eat them wrapped together.

Pesachim 116a quotes an opinion which explains that dipping the maror in charoset was intended to kill any insects that might be present on it. However, as mentioned in Halachot 7:11 and 8:8, the Rambam considers the charoset a mitzvah in its own right; and, therefore, requires that it be included when the Paschal sacrifice or other foods associated with the mitzvot of the night are eaten.

as permitted by the Sages who differ with Hillel

the matzah

the maror

The mention of a separate blessing for maror is slightly problematic in view of Halachah 7:11 (and in particular, in the light of Rav Chayim Soloveitchik’s commentary mentioned there). lfeating maror is not a mitzvah, why is a blessing recited for it?

because partaking of the Chaggigah offering is a mitzvah and requires a blessing.

lt must be noted that in his commentary on the Mishnah, Pesachim 10:9, the Rambam suggests a different text for this blessing: “who has... commanded us to eat the sacrifice.”

The Chaggigah offering is eaten before the Paschal sacrifice, in order that the Paschal sacrifice be eaten when one is already satisfied.

See Hilchot Korban Pesach, Chapter 8, for the details of this offering.

In this instance as well, in his commentary on the Mishnah (ibid.), the Rambam offers a different version for this blessing: “who has... commanded us to eat the Paschal sacrifice.”

ln contrast to Rashi (Pesachim 116a) and, similarly, in contrast to our text of the Haggadah, the Rambam does not explicitly state that the Paschal sacrifice was eaten as a sandwich with the matzah and the bitter herbs.

The Rambam uses the expression, · “the body of the Paschal sacrifice” in contrast to the “meat of the Chaggigah” because, as stated in Halachah 8:1, the entire Paschal sacrifice is brought to the Seder table.

The commentaries question the need for this halachah, because the Chaggigah offering is eaten before the Paschal sacrifice. The Emek HaSh’eylah explains that if one forgot to recite a blessing over the Chaggigah, one might think that the blessing recited over the Paschal sacrifice would suffice for the previous mitzvah as well. Hence, this opinion must be negated.

This follows the opinion of Rabbi Akiva. Nevertheless, Pesachim 121a quotes Rabbi Yishmael, who offers an alternate opinion.
Pesachim (ibid.) explains these Sages’ difference ofopinion as follows: The blood of the Paschal sacrifice is to be poured out against the base of the Temple altar. In contrast, the blood of the Chaggigah should be sprinkled on the two opposite corners of the altar.
Rabbi Yishmael maintains that דבעידב (after the fact), were a person to pour the blood of the Chaggigah offering on the base of the altar, he would be considered to have fulfilled his obligation. Hence, the blessing for the Pesach offering can apply to the Chaggigah as well.
In contrast, Rabbi Akiva maintains that even “after the fact,” the Chaggigah offering is not acceptable if its blood is not sprinkled on the altar as prescribed. Accordingly, the blessing for the Pesach offering has no connection to the Chaggigah at all.
The Lechem Mishneh questions the Rambam’s decision. In Hilchot P’sulei HaMukdashim 2:2, the Rambam writes: “Whenever [blood] is prescribed to be presented [on the altar] by sprinkling, and it was presented by pouring, one has fulfilled his obligation,” accepting the opinion of Rabbi Yishmael. If so, his acceptance of Rabbi Akiva’s opinion here appears to present a contradiction.
Rav Yechezkel Landau (Tz’lach, Pesachim ibid.) attempts to resolve the issue, explaining that the Rambam follows the interpretation of Rav Chayim HaCohen (Tosefot, Pesachim ibid.), who favored a different text of the Talmud and, accordingly, an alternate interpretation of the difference in opinion between the two Sages.
Rav Chayim maintains that Rabbi Yishmael considers the Chaggigah offering as secondary to the Paschal sacrifice. (See also Jerusalem Talmud, Pesachim 10:7.) Hence, reciting a blessing over the Paschal sacrifice, the essential element) רקיע (of the evening, also fulfills the requirement for the secondary element,)לפט (the Chaggigah. lndeed, regarding the blessings recited over food, the Rambam writes (Hilchot Berachot 3:5) that whenever there are two foods, one essential and one secondary, it is only necessary to recite a blessing over the essential food. A blessing is not required for the secondary item.
This interpretation itself presents a question: Since the Chaggigah offering was instituted only for the sake of the Paschal sacrifice and is not an obligation in its own right, it can be considered as “secondary” to the Pesach sacrifice. If so, what is the rationale for Rabbi Akiva’s opinion?
It can be explained that Rabbi Akiva never considers one mitzvah as secondary to another. We may use the labels “primary” and “secondary” in regard to matters dependent on our will, but not in regard to mitzvot which we fulfill in obedience to God’s desires. Therefore, though the Chaggigah offering was instituted because of the Paschal sacrifice, once it has been instituted, it must be considered as a mitzvah in its own right, with its own importance. Hence, it requires a unique blessing of its own (R. Menachem Mendel Schneerson, the Lubavitch Haggadah).

Yishmael agree with this decision.
This law can also be explained within the co11text of the discussion of “primary” and “secoridary” mentioned above. Since the Paschal sacrifice follows the Chagigah offering, for the Paschal sacrifice should be eaten when satisfied, one might presume that it is considered as “secondary” to the Chagigah. Hence, the Sages must negate this presumption.

Note the opinions mentioned on p. 34 of the Moznaim edition of Hilchot Beit HaBechirah, which question whether the Paschal sacrifice can be offered on the Temple Mount even before the Temple is rebuilt.

holding a complete matzah and the broken half, as explained in Halachah 6. According to our custom, this blessing is recited while holding three matzot: two complete ones, and the broken half.

According to our present custom, the lowest matzah is returned to the Seder plate at this point, so that the f ollowing blessing is recited when holding only one complete matzah and the broken half.

The Rambam’s statements have aroused much question, because generally, the charoset is associated only with the maror. Though the Ra’avad curtly dismisses these words as “emptiness,” the Tur and the Maggid Mishneh quote previous authorities, Rav Amram Gaon and Rav Yitzchak ibn Giat, who also require dipping the matzah in charoset.
The Tzafnat Paneach explains the difference between the Rambam and the Ra’avad as follows: As mentioned in Halachah 7:11, charoset is a mitzvah commemorating the mortar used by our ancestors. Hence, the Rambam maintains that it should be eaten together with both the matzah and the maror.
The Ra’avad maintains that matzah commemorates two different qualities: the “bread of poverty” eaten in Egypt and the matzot our ancestors carried out from Egypt after being redeemed. In contrast, maror and charoset are both symbols of slavery.
While the Temple was standing, ~he Ra’avad did not object to the matzah being dipped in charoset, because, as above, it also commemorates our ancestors’ slavery. However, after the Temple’s destruction and the negation of the mitzvah of maror, we may assuine that the other symbols of the enslavement are also negated. Hence, the only mitzvah is the commemoration of the redemption associated with the matzah. Accordingly, it should not be mixed with charoset, which recalls the slavery.

at least a,תיזכ while leaning on the left side, as prescribed above.

All opinions agree that at present, the matzah is not to be eaten together with the maror. While the Temple was standing, they could be eaten together—since they were both mitzvot, partaking ofone mitzvah could not negate another. However, even at present, matzah is a Torah command, while maror, in the present age, is only of Rabbinic origin. Hence, eating the maror will negate the taste of the matzah (Pesachim 11 Sa).

without reclining.

bitter

For this reason, it is customary in many communities to shake the charoset off the maror after dipping.

as was the custom of Hillel,

We follow this practice by eating the korech at the Seder.

The Seder meal should be festive, with the finest foods being served.

a second time

However, a תיזכ is required as in all requirements concerning eating. The Shulchan Aruch (Orach Chayim 477:3) states that if possible, it is desirable to eat two portions of that size, one commemorating the Chagigah and one, the Paschal sacrifice.

It was customary to eat dessert (afikoman in Greek) after a meal. The Mishnah prohibits eating such dessert after eating from the Pesach sacrifice a second time (Pesachim 119b).

Which we refer to as the afikoman.

with the exception of the remaining two cups oj wine and water, as mentioned in the following halachah. Rabbenu Asher also allow5 nonalcoholic beverages to be consumed. When there is a great necessity, his opinion may be relied upon (Shulchan Aruch HaRav 478:1).

See also Halachah 6:11.

If a person does eat after the afikoman, the Mishnah Berurah (478:1) requires him to eat another תיזכ of matzah as a second afikoman.

After eating a meal, we are required to wasb with water, mayim-achronim, before reciting grace (Hilchot Berachot 6:1).

as is customary for grace, Hilchot Berachot 7:14.

affer reciting the blessing, borey pri hagefen, as mentioned in Halachah 7:10. The cup is drunk while reclining on the left side.

begun before the meal

as our Sages commented: “Song is recited only over wine.”

at the conclusion

The Mishnah, Pesachim 10:7, quotes a difference ofopinion on this matter. However, the Rambam chooses the blessing which is customarily recited after Hallel.
This represents a change from the Rambam’s statements in his commentary on the Mishnah, where he writes:
“the blessing of song”—this is “Nishmat kol chay” until its conclusion. “May all
Your works praise You, God... “until its conclusion is also called the blessing
of song. Ifone joins the two together, it is praiseworthy.
At present, we follow the custom of joining both blessings together.

reclining on the left side.

neither food or drink. Note commentary on the previous halachah

for the water will not wash away the taste of the matzah or the wine.

Rabbenu Yitzchak Alfasi quotes a version of Pesachim 118a, which states: “Rav Tarfon declares: ‘On the fifth cup, he recites the great Hallel.”’ (The accepted text of the Talmud states: “On the fourth cup... “)

From this statement, Rabbenu Manoach derives that otherwise drinking additional cups of wine is forbidden.
i.e., — Psalm 136, beginning

Rabbenu Nissim writes that drinking a fifth cup fulfills the mitzvah in the most complete manner. However, the Ma’aseh Rokeach quotes the Rambam’s son, Rav Avraham, as relating that his father would always recite Psalm 136 after the Hallel prayers, and then conclude with the blessing without drinking a fifth cup. Accordingly, the Ma’aseh Rokeach concludes that although it is permissible to drink a fifth cup, it is not proper to do so.
Likkutei Sichot, Vol. XXVII, suggests a different interpretation of this halachah, noting that the Rambam does not mention that the fifth cup is drunk. · A fifth cup is mixed and placed on the table, and the “great Hallel” is recited over it. However, that cup should not be drunk. Thus, the fifth cup is not included as one of the four. Rather, it is a separate and independent obligation.
The Vilna Gaon (see Ta’amei HaMinhagim 551) associates the fנfth cup with the cup ofelijah. The Talmud concludes the discussion of many unresolved questions with the statement:.וקית Literally, the term is a shortened form of the word,םוקית “let it remain”. However, it is also interpreted as an acrostic for the expression ץרתי יבשתתועיכאו תוישוק—“The Tishbite (Elijah) will answer all questions and difficulties.”
Since the requirement of the fifth cup remains an unresolved question, the fifth cup is left for Elijah in the hope that he will come soon and resolve this question as well.
The homiletic aspects of this comment notwithstanding, from a halachic perspective a differentiation must be made between the two. The fifth cup is of Talmudic origin and may be poured for each individual. In contrast, Elijah’s cup is an Ashkenazic custom of later origin, and a single cup is used for the whole family. Indeed, they are mentioned by halachists in different chapters of the Shulchan Aruch: the fifth cup by the Ramah in Chapter 481 and Elijah’s cup by the Chok Ya’akov in Chapter 480.

A number of different halachic questions would arise should a person decide to leave the home in which he is holding the Seder from the kiddush until the conclusion of the grace after meals. However, once grace is concluded, no such problems exist.
The Ra’avad does not accept this opinion and maintains that all four cups should be drunk in the same place. Hence, he does not allow a person to leave the home in which he begins the Seder until its conclusion. Nevertheless, the Ramah quotes the Rambam’s view as halachah in Orach Chayim 481:1.

The Shulchan Aruch HaRav, Orach Chayim 476:1, states that this is the accepted Ashkenazi custom.

The Shulchan Aruch, Orach Chayim 476:2 states that this prohibition refers even to the meat of calves or fowl, “any creature that requires slaughter.”

for the meat resembles the Paschal sacrifice which had to be roasted. As mentioned above, for this reason the Zeroa is not lifted up while the passage concerning the Paschal sacrifice is recited, and, in some communities, certain restrictions are made concerning its preparation.

whether the custom of eating other roasted meat is accepted or not

the animal used for the Paschal sacrifice

as was the Paschal sacrifice, see Halachah 8:1.

The Paschal sacrifice must be slaughtered in the Temple and eaten within Jerusalem.

for the Pesach sacrifice was served all as one

it is forbidden to eat any portion of the Paschal sacrifice prepared in this fashion, see Hilchot Korban Pesach 8:4.

However, if he has only one cup, he should use it for kiddush (Magen Avraham 483:1).

the plural usage of this term could be employed to include the second seder, held outside Eretz Yisrael.

Rav Yitzchak Alfasi and the Shulchan Aruch, Orach Chayim 483:1 state that one must recite the al achilat matzah blessing before partaking of the matzah.
The Ramah (and the other Ashkenazic authorities) suggest that in such an eventuality, one should use mead or other highly regarded beverages הנידמ ()רמח for kiddush and the other three cups.

Thus, matzah is eaten a second time. However, a blessing is not recited for it. The hands need not be washed for Urchatz. The commentators question whether the hands are washed a second time before partaking of the matzah again.

See Shulchan Aruch, Orach Chayim 475:2.

Though this is not the place to eat maror, one must recite the blessing and eat the maror with the intention of fulfilling the mitzvah. There is no way one could eat a full portion of maror now and recite the blessing afterward.

after dipping them in vinegar or salt water, as mentioned in Halachah 8:2.

The Rambam defines the Haggadah as the text beginning with Hah lachmah anya and ending with the blessing, asher ge’alanu.

dipping them in charoset

second

to fulfill the mitzvah of maror. The Mishnah Berurah (475:28) mentions other opinions which suggest reversing the order and first dipping the maror in charoset, and the second time in salt water. The Shulchan Aruch HaRav states. that there is much controversy over this matter. Hence, one should try hard to find other vegetables to use for karpas and thus, avoid the issue.

the minimum measure necessary to fulfill the mitzvah. See Halachah 6:1.

matzah that has been watched to ensure it has not become chametz and has been prepared for the purpose of being used to fulfill the mitzvah. See Halachot 5:8 and 6:5.

should begin his meal by reciting hamotzi over matzah that has not been watched. The Shulchan Aruch, Orach Chayim 482:1, states that after the meal is begun, the maror should be eaten.

Rabbenu Manoach emphasizes that one should not overeat in order that eating the shemurah matzah will not be חסנ,הליכא undignified eating.

as the afikoman

in order that the taste of matzah, a food that is a mitzvah, will remain in his mouth, as stated in Halachah 8:9. This reason is important enough to take prominence over the importance of eating the matzah designated for the mitzvah at the beginning of the meal.

Holding a Seder alone.

This law is derived as follows: The Paschal sacrifice must be eaten together with a company of people,)הרובח (organized before the sacrifice was slaughtered. It is forbidden to take the meat outside of this company. A person who eats the Paschal sacrifice alone is considered as the sole member of his company. Should he fall asleep in the midst of eating, it is considered as if he has changed from one company to another and he is forbidden to eat again.
Since the afikoman was instituted as a commemoration of the Paschal sacrifice, similar laws apply to it. Accordingly, Pesachim 120b records a discussion between Abaye and Rabbah conceming this law.
The Shulchan Aruch, Orach Chayim 478:2 quotes the Rambam’s statements verbatim. The Ramah states that since the law is derived from the laws of the Paschal sacrifice, it applies only with regard to the consumption of the afikoman. However, if a person fell asleep in the midst of the meal beforehand, he may resume eating. This opinion is accepted by the later Ashkenazic authorities.

Since the other members of the company remained awake,

They need not recite new blessings over the food, as explained in the Shulchan Aruch, Chapter 178.

and hence the eating of the entire company has been interrupted.

for the reasons explained above.

i.e., though drowsy, they would be able to respond to questions, the eating of the company is not considered to have been interrupted, and