2020/5780

An Old Debate

                Here is yet another fascinating difference between Sephardic and Ashkenazic custom.  Sephardic Jews recite Borei Peri HaGefen (that is not a typo; Sephardic Jews customarily say HaGefen) only on the first and third Kosot at the Seder while Ashkenazim recite Borei Pri HaGafen on each Kos.  It turns out that this is quite an old debate.  It dates back to the time of the Geonim and Rishonim.  

                Rav Natronai Gaon, Rav Amram Gaon, the Rif, the Rambam (Hilchot Chametz UMatza 8:5 and 10), Ramban (Milchamot Hashem to Pesachim Perek 10) and Tosafot (Pesahim 103b s.v. Rav Ashi) rule that a Bracha is recited on each Kos.  Tosafot explain that the recital of the Hagada and Hallel creates a Hefsek (separation) between the drinking of the first and second Kos and Hallel is a Hefsek between the third and fourth Kos.  Therefore, each Kos requires its own Bracha.  

                On the other hand, Rav Kohen Tzedek, the Baal HaMaor, Rosh and Tur (Orach Chaim 474) all rule that a Bracha is unnecessary on the second and fourth Kos.  These authorities believe that the Hagada and Hallel hardly constitute a Hefsek.  The best proof for this is the fact that the Kiddush is considered Bimkom Se’udah (connected to the meal) despite the intervening Hagada and Hallel.  The Kosot, Hagada, and Hallel are all part and parcel of one unit and therefore no Hefsek is created.  

                Sephardic and Ashkenazic Practice

Rav Yosef Karo in his Beit Yosef notes that Sephardic Jews customarily follow the ruling of the Rosh and the Tur.  Rav Karo rules accordingly in the Shulchan Aruch as well.  In this case, Rav Karo veers from his typical practice to rule in accordance with the majority opinion among the Rif, Rambam, and Rosh.  The prevalent Sephardic custom motivates Rav Karo to deviate from his typical policy.  Rav Ovadia Yosef (Teshuvot Yechaveh Daat 1:15) adds that this is an example of Safek Brachot L’Hakel, that when in doubt, it is better to omit the Bracha (due to concern for a Bracha L’Vetala, an unnecessary Bracha

The Rama, however, notes that Ashkenazic Jews customarily followthe view of the Tosafot.  Rav Ovadia interestingly defends the Ashkenazic practice arguing that one does say Safek Brachot L’Hakel when there is a custom to recite the Bracha.  

                Yemenite Practice

                The fact that the Shulchan Aruch rules differently from the Rambam creates a dilemma for Yemenite Jews.  Yemenites have long harbored a great affinity for the Rambam.  However, a great debate emerged among Yemenite Jews as to whether to maintain fidelity to the Rambam even after the Shulchan Aruch was accepted as authoritative by all other Eidot HaMizrach (eastern Jews).  

                Baladi Yemenites remain staunch followers of the Rambam.  The Shami group of Yemenites follows the Rambam.  Thus, Shami Jews recite Borei Peri HaGofan (as Yemenite Jews pronounce it) on only the first and third Kosot and Baladi Jews recite the Bracha on each Kos.  

                Rav Ovadia Yosef added a new wrinkle to this debate recommending that all Yemenite Jews who have settled in Eretz Yisrael should adopt the rulings of the Shulchan Aruch. Chacham Ovadia notes that Rav Yosef Karo is the Mara DeAtra, official Halachic authority of Eretz Yisrael, whose rulings all Edot HaMizrach should follow.  

                However, Baladi Jews have not, generally speaking, accepted this approach of Rav Yosef and until this day recite HaGofan on each Kos.  

                Conclusion

                May the merit of our honoring the respective practices of our ancestors serve as a merit for us to remain strong and happy during this most challenging Pesach.