2018 Pesach Guide

DALED KOSOS
by Rabbi Moshe Kaufman, Morah Horaah Midwest Bais Horaah
One of the central mitzvos of leil seder is the
drinking of Daled Kosos; the four cups of
wine. Although it is a rabbinical obligation,
Rambam (Hil. Chometz Umatzah 7:7) implies
that it is fundamental to our demonstration of
the Cheirus we acquired on this night. We will
highlight some of the key halachos pertaining
to this mitzvah.
Who is obligated?
Although women are generally exempt from
time bound Mitzvos, the Gemara in Pesachim
(108a) states that women were part of the
miracle of leaving Mitzrayim, therefore they
are obligated in mitzvos associated with it,
namely the drinking of Daled Kosos.
Children who have reached the age of chinuch
are also given kosos (Shulchan Aruch 472 1 .15).
This applies to both boys and girls. Aruch
Hashulchan (15) points out that while the
halachic obligation of chinuch to boys is different
than that of girls, the night of Pesach is
when the fundamentals of Yahadus are being
transmitted, and girls must be part of that as
well.
Color of the Wine
Shulchan Aruch (11) writes that one should try
to fulfill the mitzvah with red wine as opposed
to white wine. One reason given is that red
wine is a better quality wine. Another is that
the red wine reminds us of the Jewish blood
spilled in Mitzrayim (Mishnah Berurah 38).
Rav Moshe Feinstein zt”l ruled that the wine
need not be a deep red, even a Tokay wine is
sufficient (Rav Eider chap. 20). Rema (ibid.)
adds that if the white wine is better quality, one
should in fact use white before the red one.
If the two wines are of the same quality, or the
difference is insignificant to the drinker, only
red wine should be used.
There are those who use white wine but add
some red wine to give it a red color. While this
would not give it better quality, it would be
some form of reminder of the blood. (Putting
in a red food coloring would not have any
halachic advantage (Halichos Shlomo 9:10)).
Generally speaking, there is no concern of
Tzoveiah (dying) on Shabbos and Yom Tov,
as dying does not apply to foods (SA 320:19) 2 .
However, if the food is added for the specific
purpose of coloring, some Poskim (Nishmas
Adam Hil. Shabbos 24:3) are concerned for
Tzovei’ah (see Mishnah Berurah 320:56). To
avoid any shaylos, one would have to mix the
wine before Yom Tov. However, this is only a
stringency, and one may be lenient if needed.
According to all opinions, one would be allowed
to first put in the red wine, followed by
the white wine (Shaar Hatziun ibid).
Wine or Grape Juice
The Gemara (Yerushalmi Pesachim 10:1,
Shekalim 3:2, see Bavli Nedarim 49b) tells us
of Chachamim who would get headaches from
the wine that they drank at the Seder. Shulchan
Aruch (10) derives from this that one should
push themselves to fulfill the mitzvah of Daled
Kosos properly, even they might have a physical
aversion to wine.
Grape juice, although not alcoholic like wine,
is a halachically viable substitute for wine
in many situations, such as Kiddush and
Havdalah. Even so, Magen Avraham (272:3,
cited in MB 5 and AH) writes that it is always
better to use genuine wine. Moreover, Rav
Moshe Feinstein (Kol Dodi 3:4, Mesores
Moshe 1 OC 315-316) points out that the
Daled Kosos have an added component of
Cheirus; expressing our leaving slavery into
nobility. That sense of freedom is expressed
by drinking wine, not grape juice (see Pri
Chadash 483, Mikrai Kodesh 2:35). Therefore,
if one has both options it is best to drink wine.
Rav Moshe zt”l added that is it preferable to
use a smaller kos and drink wine than to use a
larger one and have to use grape juice (Dayan
Fuerst). Today there are many low alcoholic
wines that one can choose from to fulfill this
part of the mitzvah. Moreover, one may mix
grape juice with wine if he can still taste the
alcohol content of the wine. (Shevus Yitzchok
pg. 117 in the name of Rav Eliyashiv zt”l)
This concept of cheirus is only l’chatchilah.
If one is unable to drink any wine, he may
use grape juice to fulfill his obligation. Many
Gedolei Yisroel were themselves lenient and
used grape juice (Teshuvos V’Hanhagos
2:243). If one will get ill from drinking wine,
he certainly may use grape juice l’chatchila, as
the wine does not express any cheirus to him
(Shaar Hatziun 52). There is a halachic discussion
if grape juice produced from concentrate
has a status of wine. Although many Poskim
are lenient (Dayan Fuerst in the name of Rav
Moshe Feinstein zt”l, Minchas Yitzchok), if
one has other options, he should try to use
genuine wine (see Minchas Shlomo Vol 1: 4).
Non-Mevushal Wine
There is discussion among the Rishonim if
wine that has been cooked or has additional
sweeteners in it (honey, sugar etc) retains its
status as wine. In Hilchos Berachos, Shulchan
Aruch (202:1) rules that its beracha remains
“Borei Pri Hagafen”. However in regards to
Kiddush, he cites both opinions (272:8). The
Mishnah Berurah (ibid 23) writes that if the
options are equal, it is advantageous to use
wine that is not cooked, or non-mevushal.
There is a halachic discussion if the process of
pasteurization is considered cooking the wine
or not. Rav Moshe Feinstein zt”l (Igros Moshe
YD 2:52) ruled that if the process is done at a
temperature of at least 175 degrees, it becomes
mevushal wine. Other Poskim maintain that
only if the cooking will change the quality or
taste of the wine, then it will have the status
of mevushal (Minchas Shlomo 1:25, Koveitz
Teshuvos 1:76). This is most relevant in the
halachos of wine dealt with by non-Jews. It will
also determine whether pasteurized wine is
considered mevushal for Kiddush and Daled
Kosos (See Igros Moshe YD 3:31).
AGUDATH ISRAEL OF ILLINOIS
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