What Should One Use for the Four Cups at the Pesach Seder if One Cannot Drink Wine?
Question
Dear Rav, I have a medical condition that makes it dangerous for me to consume alcohol, and therefore drinking wine for the Four Cups on the night of the Pesach Seder is medically impossible. Likewise, I do not tolerate grape juice at all; whenever I drink it, I have an adverse reaction and become sick. This has occurred multiple times in the past, and I therefore completely avoid grape juice. What alternative do I have? How can I fulfill the mitzvah of the Four Cups under these circumstances?
Answer
If you are unable to drink even a cheek full of either wine or grape juice per cup due to legitimate health concerns or due to a strong aversion to these beverages, then the good news is that there does exist a valid halachic alternative for fulfilling the mitzvah of the Four Cups: namely, the use of beverages defined as Chamer Medina which includes: Tea, Coffee and if necessary Natural, pure fruit juice.
The following are the guidelines to be followed when using these beverages for the four cups:
- Eligibility – Wine is primary, grape juice is secondary, Chamer Medina is used only when both are not possible due to health or strong aversion. If even a minimal amount of wine or grape juice can be tolerated safely, it is preferable to use it and drink Malei Lugmav per cup [i.e. a cheek full, usually less than 45 ml.] then to use tea or coffee.
- Definition of Chamer Medina – Chamer Medina must be a significant, respectable beverage commonly consumed with meals. Tea or coffee are preferred Chamer Medina options. Natural, pure fruit juice may be used if tea or coffee are not tolerated. Soft drinks such as coke, sprite, or seltzer are invalid
- Temperature Requirement – Tea or coffee must be cool enough to drink in one gulp.
- Amount to Drink – One must drink at least Malei Lugmav (one cheekful) for each cup preferably within a single cup consuming the entire amount within a few moments.
- The Bracha over the four cups – The Bracha recited over the Chamer Medina beverages is Shehakol Nihyeh Bidvaro, not Borei Pri Hagafen
- Bracha Frequency – A Bracha is recited only on the 1st and 3rd cups. The 1st cup blessing includes the 2nd cup, and the 3rd includes the 4th. No blessing is recited on the 2nd or 4th cups
Explanation and elaboration
Although wine is the ideal beverage for the Four Cups, and grape juice is the preferred substitute when wine cannot be consumed, the halacha recognizes that in cases of medical necessity one is not obligated to endanger one’s health. In such a situation, one must use the next available valid option in halacha, which is Chamer Medina. Furthermore, even in cases of mere aversion to wine, without any medical adverse effects, one may choose to rely on Chamer Medina for the four cups. The following is an explanation and background of the above Halacha and its guidelines:
The Obligation to Drink Wine and Its Limits: The Talmud and Poskim rule that one is required to exert himself to drink wine for the Four Cups, even if he dislikes wine or experiences discomfort from it. The Sages record that Rebbe Yehuda berebbe Ilaiy would drink the Four Cups despite severe discomfort, requiring him to gird his loins until Shavuos. This demonstrates the importance of the mitzvah. However, the Achronim clarify that this obligation does not extend to cases where drinking wine will cause illness or render one bedridden. In such circumstances, one is exempt from drinking wine, as the Torah does not require a person to endanger his health to fulfill a mitzvah. When alternative beverages are available, one is obligated to use them instead. The modern Poskim clarify that the same applies for one who has a strong aversion towards wine, that he may use alternative beverages. However, this only applies if one cannot drink even a minimum amount of wine, which is a cheek full, as explained soon, although first we will clarify the validity of using Chamer Medina for the four cups.
The validity of drinking Chamer Medina for the Four Cups: It is debated among the Rishonim and Poskim whether Chamer Medina is a valid beverage for fulfilling the obligation of the Four Cups or whether only wine and grape juice is valid. There is likewise a dispute regarding the precise definition of what qualifies as Chamer Medina. Thus, even according to those authorities who accept that Chamer Medina may be used for the Four Cups, there remains disagreement as to which specific beverages are included in that category. For these two reasons, one should initially not rely on Chamer Medina and should rather use wine, or grape juice if wine cannot be consumed. However, in a case where neither wine nor grape juice is possible, as explained above, the final ruling is that Chamer Medina is valid for the Four Cups, and the accepted practical ruling is that tea, coffee, and even pure fruit juice may be used. If one has a choice between grape juice and Chamer Medina, grape juice is preferable; nevertheless, one cannot compel an individual to choose grape juice, and if he so wishes, he may use Chamer Medina instead. However, this should only be followed if one cannot drink even a minimum amount of wine, as explained next.
If drinking Malei Lugmav of Wine or Grape Juice Is Possible: While with regard to Kiddush, Havdalah, and other Kosos Shel Berachah, the minimal requirement for drinking the wine is Malei Lugmav, when it comes to the Four Cups there is a dispute among the Rishonim and Poskim as to whether one must drink the entire cup, the majority of the cup, or whether Malei Lugmav alone suffices. Practically, the initial instruction is that one should try to drink the entire cup, or at the very least the majority of the cup. However, the main ruling—which may be relied upon in a time of need and according to the letter of the law—is that Malei Lugmav suffices. Accordingly, the above leniencies to rely on Chamer Medina, and to be lenient in the two disputes mentioned earlier, should only be applied if one is unable to drink even Malei Lugmav of wine or grape juice per cup. If, however, one is able to drink this amount, then one should not rely on Chamer Medina and should instead use wine or grape juice. We will now address the definition of Malei Lugmav.
How much is Malei Lugmav? Malei Lugmav refers to the amount of liquid that fills one cheek, such that when moved to one side of the mouth the cheek appears full, and not the amount that fills the entire mouth. For most people this equals the majority of a revius, which is approximately 44 ml, although each person follows his own mouth size, and in all cases one never needs to drink more than a full revius (approximately 86 ml).
What Is Considered Chamer Medina? With regard to what is considered and defined as Chamer Medina, we find a great debate among the Poskim, with a number of differing conditions recorded. Some authorities require that it be an alcoholic beverage, while others require that it be the primary or only available beverage in the area, meaning that wine and grape juice are not readily available for purchase. In addition, it is required that the beverage be commonly consumed during a meal and be considered significant and respectable. The bottom line is that there appears to be no beverage today that qualifies as Chamer Medina according to all opinions and conditions. Nonetheless, the accepted practice is to rely on beverages that are commonly consumed and considered significant and respectable, and based on this it is customary to permit the use of tea and coffee as Chamer Medina, and if necessary even natural, pure fruit juice. However, soft drinks such as coke, sprite, or seltzer are considered insignificant and are halachically viewed similar to water, and therefore may not be used.
The temperature – Drinking the tea and coffee swiftly: When using tea or coffee, it is essential that the beverage be cooled sufficiently so that one can drink at least the majority of the required amount within a short period of time. This is because, as with all halachic measurements (shiurim) of drinking, the required amount must be consumed within a defined timeframe. With regard to liquids, there is a dispute whether the amount must be consumed within the time it takes to drink a revius, or within the time of kedei achilas pras, which ranges from approximately two to eleven minutes. Practically, we are stringent, and therefore one should drink at least Malei Lugmav of the tea or coffee in one gulp, or within a few seconds, and at the very latest within less than three minutes, in order to fulfill at least the more lenient opinion. However, the beverage should not be completely cold, as tea and coffee are commonly drunk in a hot or warm state, and if served cold they may no longer be considered significant enough to qualify as Chamer Medina. For this reason, it is essential that the beverage be significantly cooled, yet still warm. We will now address the question of which blessing (bracha) is to be recited prior to drinking Chamer Medina, and whether one is required to recite a separate blessing each time it is drunk for the Four Cups, as is done when using wine.
Which Blessing Is Recited and how often? Obviously, the blessing recited over tea, coffee, or other Chamer Medina beverages is Shehakol Nihyeh Bidvaro and not Borei Pri Hagafen. Accordingly, one who uses Chamer Medina for the Four Cups must be careful to change the text of the blessing and not recite the same blessing as those drinking wine or grape juice. If one is being included (yotzei) in another person’s blessing such as the person leading the seder, he must recite Shehakol himself independently. We will now address the question of how often the blessing is recited. There is a well-known dispute among the Rishonim and Poskim, and the custom of Ashkenazim versus Sephardim, regarding whether a separate blessing is recited over each of the Four Cups or only over the first and third cups. When wine is used, Ashkenazic practice is to recite Borei Pri Hagafen before each of the Four Cups, resulting in four separate blessings. However, when one uses Chamer Medina, the Poskim question whether this practice applies. Practically, the ruling is that when using Chamer Medina, the blessing of Shehakol is recited only on the first and third cups, and not on the second and fourth cups. Instead, one should have explicit intent when reciting the blessing on the first cup to include the second cup, and when reciting the blessing on the third cup to include the fourth cup.
Summary
If wine and grape juice are medically unsafe for you, you should fulfill the mitzvah of the Four Cups by drinking Chamer Medina, preferably tea or coffee. Recite Shehakol on the 1st and 3rd cups only, ensure the beverage is drinkable in one gulp, and consume at least Malei Lugmav each time. If even minimal wine or grape juice can be tolerated safely, that option remains preferable.
Sources:
Illness – See regarding obligation of four cups if leads to illness and allowance to use alternative beverages: Obligated even if medical reason to avoid: Admur 472:21–22; Michaber 472:10; Rashba 1:238; Birkeiy Yosef 472:10; Exemption if will fall sick: M”B 472:35; Kaf Hachaim 472:69; So rule even regarding Matzah: Binyan Shlomo 47 based on ruling in 656 that one does not need to spend more than 20% on a positive command, and certainly one’s health is of no less importance; See also Besamim Rosh 94; Kaf Hachaim 473:88; Tzitz Eliezer 14:87; Piskeiy Teshuvos 472:9; 473:19 and 475:8; Mikraeiy Kodesh 2:32 Allowance to nonetheless use Chamer Medina: Mishneh Halachos 10:87; Haggadah Chazon Ovadia 2:125; Piskeiy Teshuvos 472:11; Mikraeiy Kodesh Pesach 2:35
Aversion – See regarding obligation of four cups if has aversion of wine and allowance to use alternative beverages: Obligated even if hate: Admur 472:21; Michaber 472:10; Nedarim 49b; Yerushalmi 10:1; Rashba 1:238; Birkeiy Yosef 472:10; M”A 472:12; Elya Raba 472:16; M”B 472:37; Kaf Hachaim 472:69 Allowance to nonetheless use Chamer Medina: Mishneh Halachos 10:87; Haggadah Chazon Ovadia 2:125; Piskeiy Teshuvos 472:11; Mikraeiy Kodesh Pesach 2:35; See Piskeiy Teshuvos 472:8 footnote 34 in name of Rav Elyashiv that Halacha which obligated refers to one who has a slight dislike for wine, but also enjoys it. However, one who is completely repulsed from its taste is exempt from drinking wine, as this is no longer “Derech Cheirus.” In such a case he is to drink grape juice or other Chamer Medina.
Chamer Medina – See regarding the validity for Chamer Medina for the Four Cups: Admur 472:28; 483:4; Rama 483:1; Maharil; Minhagei Maharash 380; Bach 483 in name of Rashal in name of Rav Moshe Yanik; Rosh Pesachim 17 in name of Riy and Raavan and Geonim; See also Admur 182:2 regarding Kos Shel Bracha; 272:10 regarding Kiddush and 296:8 regarding Havdalah; This ruling here follows the 2nd opinion in Admur 272:11 and 1st opinion in Michaber 272:9 that Chamer Medina is valid even for Kiddush; See Kaf Hachaim 483:21; Piskeiy Teshuvos 472:9 Other opinions: Some Poskim rule that there is no beverage valid for Kiddush [or the four cups] other than wine or grape juice, even if the beverage is Chamer Medina. [1st opinion in Admur 272:11 and 2nd opinion in Michaber 272:9; Rambam 29:17; Maggid Mishneh ibid in name of Riy Giash; Hagahos Maimanis 29:3 in name of Geonim]
Chamer Medina – See regarding the definition of Chamer Medina: Admur 472:28-29; 182:2-3; 272:10-11; Kuntrus Achron 272:1; M”A 272:6; Taz 182:1; Rashal 23; Tur 272; Rosh Pesachim 10:17; Halachos Ketanos 1:9; Levushei Mordechai 2:31; Shut Haradal 9; Minchas Shabbos 96:9; Ketzos Hashulchan 97 footnote 8; Or Letziyon 2:20-19; Yechaveh Daas 2:39; Yabia Omer 3:19; Nimukei Orach Chaim 272:1; Piskeiy Teshuvos 296:9; 272:9; SSH”K 60:5; Kitzur Hilchos Shabbos Supplements p. 67; Ohalei Torah Hearos Ubiurim 913 p. 163; The Alter Rebbe and Rebbe Rashab both made Havdala over coffee prior to their passing away. [Ishkavta Derebbe p. 97] Likewise the Rebbe is recorded to having given instructions to soldiers in the American army to say Havdala over coffee or tea. [Shaareiy Halacha Uminhag 1:140] Other Opinions: Some Poskim rule tea and coffee are not defined Chamer Medina, as one never sets a meal with these beverages. [Setting a meal with these beverages is defined not as sitting with friends and drinking it, but as a drink which is commonly brought and drank during a meal.] Accordingly one may not use tea or coffee for the four cups. [Minchas Shabbos 96:9; Ketzos Hashulchan 97 footnote 8] Other Poskim rule tea and coffee are invalid being they do not contain alcohol. [Halachos Ketanos 1:9; Levushei Mordechai 2:31; Shut Haradal 9; Or Letziyon 2:20-19; Yechaveh Daas 2:39; Yabia Omer 3:19]
Malei Lugmav – See regarding the amount of the cup one is to drink and drinking Malei Lugmav: Admur 472:19; 271:24; 190:4; Michaber 472:9; 271:13; Rav Huna Pesachim 107a; Tur 472:9; M”A 472:9-10; Taz 472:8; Elya Raba 472:13-14; Chok Yaakov 472:20; M”B 472:30 and 33; Kaf Hachaim 472:60 and 66; Ketzos Hashulchan 79:5; Piskeiy Teshuvos 472:8
Amount – See regarding the definition of Malei Lugmav? Admur 271:24 and 190:4 and 612:12; M”A 271:29; Bach 271; Tosafus Pesachim ibid and Yuma 80a; M”B 271:683; Kaf Hachaim 472:63
Bracha – See regarding blessings when using Chamer Medina for the Four Cups: Kaf Hachaim 483:24; P”M 483 A”A 3.
