Glenn Pfeiffer

The Gemara in Pesachim (108a) rules that on Leil Pesach one is only required to lean while drinking two of the four cups of wine. The Gemara then quotes a disagreement as to whether this requirement applies to the drinking of the first two cups or the last two cups. The first position states that one leans during the first two cups, because it is at this point that the redemption from Mitzrayim is occurring, whereas in the last two cups, the redemption has already happened. The second position is that one leans only during the last two cups, because during the first two we are still connected to slavery, whereas in the last two, the redemption has occurred and only in freedom can one celebrate. Since the Gemara does not resolve the issue of which version is correct, the Gemara rules that we must act stringently and lean while drinking all four cups.

There is a concept in halacha of Safek D'Rabbanan L'hakel (if there is any doubt about a rabbinical law we are lenient in rendering a ruling). For example, on Purim (a enacted through Rabbinic decree), if one is unsure whether a city is walled or not, according to most Rishonim one reads the Megillah only on the 14th of Adar and not on both the 14th and 15th of Adar? Why, therefore, do we act stringently here and lean during all four cups when we have a Safek D'Rabbanan ? Furthermore, we must ask what is the source of this Machloket?

In order to resolve these issues, we must understand the reason for leaning at the seder. According to Rashi and the Rashbam, the purpose of leaning is to assist us in fulfilling our Seder night obligation of Chayav Adam L'harot et Atzmo Ki'ilu hu Yatzah M'Mitzrayim. The act of leaning while drinking helps us feel the Cheirus aspect of Yetziat Mitzrayim. According to the Meiri, however, the purpose is not to help us feel the Cheirus; rather, leaning symbolizes Cheirus and acts as a Pirsumei Nisa.

This fundamental Machloket is the foundation for many other modern day disputes regarding äñáä. For example, there is a dispute as to whether or not leaning is required in our day and age when even royalty does not lean while eating and drinking. The Raavyah rules that nowadays we do not have to lean. The majority of other Rishonim hold that even though kings do not lean, one must still lean nowadays. This dispute is based upon how one views the reason for leaning. The Raavyah maintains the supposition of Rashi, that the purpose of leaning is to feel the Cheirus, and since we no longer feel freedom by leaning, we do not have to lean. The Aruch Hashulchan holds like the Meiri, that the purpose of leaning is to symbolize Cheirus, so we would still do it even if people nowadays would not lean to feel free.

Another Machloket can be understood in a similar light. The Rashbatz maintains that one is required to lean only during the actual drinking and not during the passages read prior to drinking. However, the Meiri argues that one must lean also during the reading of the passages preceding the drinking. This can be understood in light of the Machloket between Rashi-Meiri. The Meiri assumes that leaning is for Pirsumei Nisa and therefore we should lean during the passages that describe the reasons for drinking. However, according to the Rashbatz (who agrees with Rashi), leaning helps one feel the Cheirus; the obligation for Cheirus only applies to drinking and not to any of the passages which precede it.

This dispute can also help us understand the fundamental Machloket whether failure to lean is cause for repetition. The Rosh maintains that one is required to lean only during the Arbah Kosot and Achilat Matzah. If one forgets to lean, he must repeat these Mitzvot, with the exception of the last two cups of wine. The Rambam disagrees and says that there is a mitzvah to lean during the entire meal. However, if one forgets to lean, he need not repeat any of the Mitzvot associated with leaning .

The Bais Halevi explains that according to the Rosh, all mitzvos of the night are conditional upon Cheirus (leaning). Therefore, if one does not lean while eating Matzah, he has not fulfilled his obligation. Similarly, since Cheirus is only required on the mitzvos of the night, there is no mitzvah to lean during the rest of the meal. By contrast, according to the Rambam, who maintains that the mitzvah of leaning is for Pirsumei Nisa, you are obligated to publicize the miracle throughout the meal. However, the meal is not conditioned upon any Cheirus requirement. Therefore, if one forgets to lean, there is no obligation to repeat the meal. Thus, the Bais Halevi appears to be hinging this Rosh-Rambam Machloket on the Rashi-Meiri Machloket. The Rosh would hold like Rashi and the Rambam would hold like the Meiri.

With this explanation, we can now understand the two versions of the Gemara (108a). The first version (that one must lean during the first two cups), assumes that leaning is Pirsumei Nisa. Thus, we must lean during the transformation process from slavery to redemption (i.e., the first part of the seder). The second version (that one must lean during the last two cups) assumes that leaning creates a feeling of redemption which can only be implemented after the redemption has occurred.

Moreover, we can now understand the difference between Pesach and Purim. If there is a Safek as to whether a city is a walled city or not, one should read the Megillah only on the 14th of Adar and not on the 15th. The reading of the Megillah is only one mitzvah, the mitzvah of Pirsumei Nisa. Therefore, there is one Safek - whether to read on the 14th or the 15th, so we pick one. However, Pesach is two different Sfeikos because there are two different mitzvos at issue - Cheirus and Pirsumei Nisa. Therefore, we cannot just pick one, nor can we be lenient concerning both, because that would uproot the whole mitzvah of leaning. Thus, we must act stringently and lean at all four cups.

The difference between the Safek's of Purim and Pesach can be explained based on a general rule of Safek. When there are two things in front of you and we know one is Assur and one is Muttar, even though each one alone is a Safek and may be Muttar if it is an Issur D'Rabanan, we can not Matir both because we know that one is clearly Assur. Likewise, we can not Matir one, because we do not know which one to be Mattir. Consequently, both remain Assur. This explains why on Purim we do not read on the 15th when there is a Safek as to the status of the city. On the 13th , when we have both days in front of us, we must say to read on both days. However, once the 15th comes around, you already read on the 14th and now it is as if there is only one piece of meat in front of you. Thus, we can be lenient and not read because of the Safek D'Rabanan. However, on Pesach, even after the first two cups were drunk while leaning, it still is the time for drinking all the cups, because you have all night to fulfill the obligation. Consequently, it is as if all four cups are still before you and we must be Machmir and lean while drinking all of the cups.