Shulchan Aruch: Chapter 484 - [The Laws Pertaining to a Person] who Desires to Conduct a Seder in Several Homes

See subsection 6, below, where the Alter Rebbe explains that a person should not leave the place where he eats his meal unless he recites Grace first.

As the Alter Rebbe proceeds to state, the person reciting the blessings will not be drinking the wine himself. He should, however, hold the cup in his hand when reciting the abovementioned blessings (see sec. 271:18). Nevertheless, if the person reciting Kiddush does not hold the cup, the others still fulfill their obligations with his blessing (see sec. 271:28; see also sec. 167:6).

See sec. 478:1, where the Alter Rebbe rules that one should not eat or drink anything after eating the afikoman, so that the taste of the afikoman will remain in his mouth.

See sec. 479:3.

One might wonder why a person is permitted to recite Kiddush and Borei pri hagafen, when he will not be drinking any of the wine over which these blessings are recited. As the Alter Rebbe proceeds to explain, since it is a mitzvah to recite Kiddush,a person can recite it on behalf of someone else even if he already fulfilled his own obligation (see footnote 6 below). However, it would seem that one should not be able to recite the blessing Borei pri hagafen on behalf of another person without drinking a bit of the wine. The Alter Rebbe proceeds to resolve that issue by explaining that in this instance, the recitation of the blessing Borei pri hagafen differs from its recitation in other situations.

In that source, the Alter Rebbe clearly defines the distinction between the Birchos HaNehenin, i.e., those blessings recited in appreciation of the satisfaction the person expects to derive from eating or drinking,and the blessings associated with the performance of a mitzvah (i.e., Birchos HaMitzvos), stating:

A person who is not eating may not recite the blessing HaMotzi in order to fulfill the obligation of others who are eating. [This ruling applies] even if those individuals do not know how to recite a blessing themselves. [The rationale is] that [since he is not eating], he is not obligated in this blessing, and one who is not obligated in a matter cannot fulfill the obligation on behalf of others.

[In this,] the blessings recited in appreciation for receiving benefit (Birchos HaNehenin) do not resemble the blessings recited over the mitzvos (Birchos HaMitzvos). [In the latter instance,] one who is no [longer] obligated in the mitzvah because he already fulfilled his obligation can recite a blessing for another person who has not yet fulfilled his obligation and who does not know how to recite the blessing, e.g., one may recite Kiddush [on Shabbos and festivals] for women and unlearned people. [The rationale is that] all Israel are responsible for each other with regard to mitzvos that are obligatory. [Hence, even a person who fulfilled his personal obligation] is still considered as obligated in the matter, since his fellow Jew has yet to fulfill his obligation.

With regard to Birchos HaNehenin, by contrast, even though they are obligatory for one who derives benefit, one nonetheless has the option of not deriving benefit and not [being obligated to] recite the blessing. Therefore, another person who does not personally derive benefit is not considered as obligated in the recitation of the blessing that this [other] person must recite on the food of which he seeks to derive benefit…

[Different laws apply with regard to] all eating and drinking that are obligatory, independent of the person deriving benefit, for example, [eating] matzah on the first night of Pesach and [reciting] Kiddush over wine, whether at night or during the day [on Shabbos and festivals. In these instances,] if a person does not know how to recite the blessing, another person who has already fulfilled his own obligation may [recite the blessing, enabling the unlearned person to] fulfill his obligation. [This includes] also the Birchos HaNehenin [associated with the mitzvah], i.e., HaMotzi [for the matzah] and Borei pri hagafen [for the wine].

Rosh HaShanah 29a-b.

From a comparison to subsection 3, it seems that the Alter Rebbe is ruling that listeners fulfill their obligation for Kiddush even though they do not understand the meaning of the words. Although the Alter Rebbe issues a similar ruling in sec. 62:2, in sec. 271:1, the Alter Rebbe implies that a person cannot fulfill his obligation by listening to someone else recite Kiddush if he does not understand the meaning of the words being recited. In sec. 185:1-2, the Alter Rebbe presents different approaches to this issue, and concludes by saying that after the fact, we can rule leniently and assume the person fulfilled his obligation by listening to someone else recite Kiddush even if he did not understand the words being recited.

Since it is not clear which ruling was the Alter Rebbe’s final ruling on this issue, if a person is reciting Kiddush for someone who does not understand the words, it is best if the person who does not understand the words fulfills his obligation by repeating each word after the knowledgeable person. If this is too difficult, the person can fulfill his obligation by listening to the knowledgeable person recite Kiddush on his behalf.

See sec. 473:14, 19.

See sec. 478:1, where the Alter Rebbe rules that it is forbidden to eat after the afikoman.

See the footnotes to subsection 1, above.

It is interesting that the Alter Rebbe does not instruct the person conducting the Seder to recite the passage Hei lachma anya. (see the end of sec. 473:36).A possible explanation for this omission may be that this passage is primarily an invitation to others to join the Seder. Since in this instance, the person reciting the Haggadah is not the master of the home, he is not in a position to issue this invitation. See Bava Basra 98b.

Although the Alter Rebbe instructs the person leading the Seder to recite the Mah nishtanah, it goes without saying that if there is a child or another person participating in the Seder who can ask the Mah nishtanah, they should do so. However, if none of the other participants are capable of asking the Mah nishtanah, the person conducting the Seder should do so himself (see sec. 473:40). This is because in all instances, the Haggadah should be recited as the answer to the questions raised.

See sec. 473:42, where the Alter Rebbe emphasizes the necessity of reciting the Haggadah in a language that all the participants of the Seder, including the women and children, understand.

In that source, the Alter Rebbe mentions which portions of the Haggadah are of fundamental importance.

See sec. 62:2 and sec. 185:2, where the Alter Rebbe rules that one fulfills his obligation to recite Hallel even if he does not understand the meaning of the words.

To quote sec. 185:2:

With regard to [the recitation of] Hallel and [the reading of] the Megillah, by contrast, the binding obligation is only the mitzvah of reading, as is true with regard to the recitation of the Shema after the first verse. [Therefore,] one may recite a blessing over this reading even though he does not understand the Holy Tongue. To cite a parallel: An unlearned person who knows how to read the Torah receives an aliyah and recites the blessings of the Torah in the presence of the congregation even though he does not understand what he is reading.

Similarly, in the instance presented here, the participants at the Seder fulfill their obligation to recite Hallel even if they do not understand the words being read to them.

Furthermore, the Alter Rebbe’s choice of words here indicates that the listeners fulfill their obligation to recite the blessing asher ga’alanu even though they do not understand its meaning.

Since reciting this blessing is the accepted custom among Ashkenazim, it is also considered an obligation.

This ruling also applies in the Diaspora on the second night of Pesach, according to Rabbinic Law.

Devarim 8:10.

Talmud Yerushalmi, Berachos 3:3.

This concept is not mentioned in sec. 186. However, it is mentioned in the Tur (Orach Chayim 186), and in sec. 197 of the Alter Rebbe’s Shulchan Aruch. As the Alter Rebbe’s sons mentioned in their introduction to the Alter Rebbe’s Shulchan Aruch, the Alter Rebbe composed Hilchos Pesach before other portions of the Shulchan Aruch. Hence, it is possible that the Alter Rebbe’s original intention was to include this concept in that source. Later, when he actually composed that section, he apparently changed his mind.

In sec. 197:6, the Alter Rebbe states:

Our Sages ruled that one who did not eat bread may not recite Grace, for one should not recite Birchos HaNehenin unless he received satisfaction. They supported this ruling by drawing on the verse: “When you have eaten and are satiated, you shall bless…,” and inferring “[only] one who ate should bless.” [They imposed this restriction universally, ruling that] even when a person who ate and was satiated does not know how to recite the blessings, another person may not recite the blessings on his behalf.

As the Alter Rebbe explains in sec. 197:6, according to Scriptural Law, one is obligated to recite Grace on behalf of a person who does not know how to recite Grace himself, due to the principle of mutual responsibility. Nevertheless, the Sages forbade the person from doing so, unless he too is obligated to recite Grace.

The term asmachta refers to an allusion from a verse which the Sages chose to substantiate an enactment which they had ordained on their own initiative, or which had been passed down as part of the Oral Tradition. See Encyclopedia Talmudis, Vol. 2, p. 105, erech asmachta.

In this instance, the Alter Rebbe is explaining that the interpretation of the verse is merely an asmachta, not a Scriptural Law.

The “completion of the Haggadah” refers to the recitation of the Great Hallel and the passage Nishmas with its concluding blessing. These passages, like Hallel, need not be translated for a person who does not understand their meaning.

As the Alter Rebbe indicates in the continuation of this subsection, the person conducting the Seder may either drink the fourth cup of wine at home, or in the home where he is conducting the Seder for others, provided he also recites the Great Hallel and the passage of Nishmas with its concluding blessing at that home. See sec. 477:9, where the Alter Rebbe explains that it is inappropriate to interrupt between Hallel and drinking the fourth cup of wine.

See sec. 481:1, where the Alter Rebbe rules that one may not drink any more wine after drinking the fourth cup of wine ordained by the Sages. Indeed, according to the more stringent view stated there, one may not drink any beverage at all other than water.

See sec. 480:2, where this option is mentioned.

Divrei Shalom posits that this paragraph was meant to be placed at the end of the previous subsection.

This ruling seems to contradict the ruling in sec. 215:2:

[The child’s recitation of the blessings is allowed,] for it is permissible to teach a child to recite the blessings as ordained, even at times when he is not obligated, even though they are being recited in vain at the time of instruction. When, by contrast, an adult is learning [the blessings], he is forbidden [to utter G‑d’s name].

However, one who reads the above ruling carefully sees that that ruling does not contradict the ruling here. In sec. 215:2, the Alter Rebbe is making two points: a) a child may be taught to recite the text of the blessings, including uttering G‑d’s name, even though the instruction is taking place when the child is not obligated to recite the blessings; and b) it is forbidden for an adult to mention G‑d’s name when studying the text of the blessings at a time when he is not obligated to recite them. Implied is what the Alter Rebbe rules here, that when an adult is obligated to recite a blessing, but does not know how to recite it, another person may prompt him word-for-word, including the utterance of G‑d’s name. Indeed, it is for this reason, i.e., that an adult can be taught at a time when he is obligated to recite the blessings, that an adult may not be taught to recite the blessings at a time when he is not obligated to recite them. In contrast, there is never a time when a child is obligated to recite the blessings. Therefore, there is no advantage to teaching him at one time over another (see the Rebbe’s Igros Kodesh, Vol. 3, Letter no. 503).

Similarly, a person conducting a communal Seder may conduct the entire Seder for the participants, and then conduct a private Seder to fulfill his own obligations.

The Alter Rebbe mentions this prohibition in sec. 271:9 and sec. 483:2.

See sec. 273:1, where the Alter Rebbe mentions the obligation that Kiddush be recited only in the place of one’s meal.

See sec. 273:6, where the Alter Rebbe rules regarding making Kiddush for others when one does eat with them.

In that source, the Alter Rebbe gives the following examples of mitzvos that are urgent imperatives: to greet a groom or a bride, or to go to the synagogue and pray with the congregation.

In that source, the Alter Rebbe offers the rationale for this license: “At the outset, he did not establish the [first] place as the place where he would eat his entire meal.” He illustrates this ruling with the example of wayfarers who eat as they proceed on their journey and recite Grace in the place where they complete their meal.

See also sec. 478:6, where the Alter Rebbe mentions conducting the Seder in one home and eating the afikoman in another home.