5. Karpas:^[1] A. General law:^[2]

After drinking the first cup of wine, each and every person needs to eat a small amount of vegetables which are dipped in the liquids to be explained.^[3] (This applies even if one is doing the Seder alone, without any other participants.^[4]) This eating of the dipped Karpas is not an intrinsic obligation, as is the eating of the Maror dipped in Charoses, or the eating of Matzah and drinking of wine.^[5] Nevertheless, it is treated similar to an obligation due to the fact that it was instituted by the Sages [and thus every individual must do so].^[6]

Having it on the Seder plate: One is to have the Karpas in front of him, on the Seder plate prior to starting the Seder, as explained in Chapter 2 Halacha 1A. See Halacha E regarding if the Karpas is to remain on the Seder plate even after Karpas.

 

B. The vegetable to be used:

The Karpas vegetable:^[7] [From the letter of the law, one may use any Hadamah vegetable for Karpas, so long as it is invalid for Maror, as explained below. Nonetheless] the custom is to specifically use the vegetable which is called Karpas [Ipach in Yiddish].^[8] [Some Poskim^[9] identify this as Petrozilia/parsley, and thus use parsley for Karpas. Other Poskim^[10] identify it as the celery, and thus use celery for Karpas. Other Poskim^[11] write that one is to use a cooked potato for Karpas, and so is the widespread custom amongst many. Other Poskim^[12] write that one is to use radish for Karpas. Other Poskim^[13] rule one is to use raw onions for Karpas. Others^[14] say one is to take a leek for Karpas. Practically, the Chabad custom is to take a raw onion for Karpas.^[15] If this is unavailable, or one is unable to eat a raw onion, a cooked potato is to be taken.^[16] The Rebbe used the heart of the onion.^[17]]

Raw versus cooked: Initially, one is to specifically use a raw vegetable for Karpas, as opposed to a vegetable that is cooked.^[18] Nonetheless, from the letter of the law, it is permitted to use a cooked Hadamah vegetable for Karpas [and thus a cooked potato is used by those who can’t eat an onion].^[19]

What vegetable to use if the “Karpas” vegetable is not available:^[20] If the Karpas vegetable [of its various accustomed opinions] is not available, then one may choose any Halachically defined vegetable^[21] that he wishes [such as cucumbers^[22]]. Nonetheless, the chosen vegetable must initially be a vegetable that receives the blessing of Borei Peri Hadamah when eaten in its raw state [and if it is cooked, then it must receive the blessing of Hadamah when eaten in its cooked state^[23]].^[24] Likewise, one may not choose any of the vegetables which are valid to be used to fulfill one’s obligation of Maror.^[25] [Likewise, one should not take a Hadamah dessert food, such as strawberries, bananas, pineapples, or melons, or any Hadamah food which is under debate as to its blessing.^[26]]

If a Hadamah vegetable is not available:^[27] If one does not have a Hadamah vegetable available for Karpas, such as if the only vegetable that he has available is Shehakol when eaten raw, then he is to use a Shehakol vegetable.^[28] In such a case, it is disputed amongst the Poskim as to whether one is now required to recite a blessing of Hadamah over the Maror which is eaten later on. Some Poskim^[29] rule that in such a case one is required to recite a blessing of Borei Peri Hadamah on the Maror. However, other Poskim^[30] argue on this and rule that one is never required to recite a blessing of Hadamah on the Maror, being that it is eaten during the meal.^[31] Practically, Safek Brachos Lihakel, and one is thus not to recite a blessing over the Maror in such a case, in order to avoid saying a blessing in vain according to the second opinion.^[32]

If no vegetable is available other than Maror:^[33] One who does not have any vegetables available to eat for the [Karpas] dip that is eaten before saying Maggid, with exception to vegetables that are valid for Maror, then one is to use the Maror vegetable for Karpas.^[34] In such a case, one is to dip the Maror in vinegar or salt water^[35] prior to starting the reading of the Haggadah [i.e. Maggid] and say the blessing of Achilas Maror.^[36] One is not required to eat a Kezayis of the Maror at this time.^[37] Now, later on after eating a Kezayis of Matzah, one is to dip a Kezayis of Maror in Charoses and eat it without a blessing.^[38] Furthermore, even if one ate a Kezayis or more of Maror by the [Karpas] dip prior to beginning the Haggadah [i.e. Maggid], nonetheless, one is required to repeat the eating of a Kezayis of Maror after eating Matzah.^[39] Now, regarding reciting a before blessing on the Maror eaten for Karpas: If the Maror vegetable is edible when raw, such as lettuce and the like, then when one eats it prior to saying the Haggadah, one is to say the blessing of Borei Peri Hadamah prior to the blessing of Al Achilas Maror.^[40] However, if the Maror vegetable is inedible when raw, such as horseradish and the like, then when one eats it prior to saying the Haggadah, one does not say any blessing at all other than the blessing of Al Achilas Maror.^[41] All the above, however, only applies if it is impossible to find other vegetables to use for Karpas. However, if it is possible to find other vegetables, then it is proper to search for them [by asking neighbors and residents of the nearby cities], in order so one not be required to recite the blessing of Al Achilas Maror upon eating it as Karpas prior to Maggid, as some Poskim^[42] rule it is improper to do so.^[43] Nonetheless, one is to only use Halachically defined vegetables for Karpas, [and not fruits or legumes], even if it means that one will have to use the Maror vegetable for Karpas.^[44]

Is one to eat the Karpas vegetable that is on the Seder plate for Karpas?[45] The custom is to use the Karpas that is on the Seder plate for Karpas. [See below Halacha E!]

C. Dipping the Karpas in saltwater:

What to dip the Karpas into-Salt water, vinegar, other dips:^[46] The Karpas is to be dipped in vinegar, or salt water, or any other dip [that contains one of the seven liquids that requires washing prior to eating a food dipped in them^[47], such as water, wine^[48], olive oil, milk, bees honey^[49]]. If there is no other dip available, then one is to dip it in the Charoses.^[50] [However, based on the Siddur, one is to never dip the Karpas in Charoses even if no other dip is available.^[51]]

Making the salt water on Yom Tov/Shabbos if forgot to do so beforehand: See Chapter 2 Halacha 1B!

Q&A How much of the Karpas is to be dipped into the saltwater?[52] It is initially proper to dip the entire Karpas into the salt water.[53] However, from the letter of the law, it suffices even if it is slightly dipped into it.[54] Should one eat the dipped Karpas with one’s hand, or may/should he eat it with a fork?[55] One is to eat the dipped Karpas directly with one’s hands and not with a fork or other utensil.[56]

Drush-The reason we dip:[57] The reason we dip the Karpas in salt water and the Maror in Charoses is because it corresponds to the two dipping’s that were involved in the Egyptian exile and exodus. The cause of our decent to Egypt was the dipping of Yosef’s garment in blood. The cause of us meriting to experience the exodus was the dipping of the hyssop into the blood and then placing it on the doorposts.

D. The blessing and eating:

Dip before blessing:^[58] One is to first dip the Karpas in the saltwater [or other dip] and only afterwards says the blessing.^[59]

Leaning:^[60] One does not lean upon eating Karpas.

Hold in right hand:^[61] One is to hold to the Karpas in his right hand upon saying the blessing, as is the law regarding all Mitzvos and blessings.^[62]

Having the Maror in mind:^[63] Upon saying the blessing of Hadamah on Karpas one is to have in mind to also include the future Maror in the blessing.^[64] [One is to have in mind both the Maror of Maror and Koreich.^[65] If one forgot to do so, nevertheless he is not to say a blessing over the Maror which is eaten later on.^[66]]

How much to eat?^[67] One is not required to eat a Kezayis of the Karpas vegetable.^[68] Furthermore, one is specifically to eat less than a Kezayis of the vegetable, in order to avoid entering a dispute regarding if an after blessing must be said if a Kezayis is eaten, as explained next.^[69] [This applies to all vegetables that one chooses to use for Karpas, and not specifically the Karpas vegetable.^[70] In this regard, we consider a Kezayis to be approximately between 14.4-17.3 grams for all vegetables that are more dense, and sink in water, such as a potato.^[71] However, an onion is lighter than water and hence a Kezayis is slightly less than 14.4-17.6 grams. Thus, one is to eat considerably less than 14 grams of onion, in order to avoid a doubt of eating a Kezayis.^[72] Furthermore, due to the above reason, if one is using a small vegetable for Karpas, such as small radish, then one is not to eat the entire radish, but rather leave a small part out.^[73]]

The law of the after blessing if one ate a Kezayis:^[74] In the event that one went ahead and ate a Kezayis of the [Karpas] vegetable, it is disputed amongst the Poskim as to whether one is now required to recite a blessing of Borei Nefashos Rabos afterwards.^[75] Some Poskim^[76] rule that one does not recite an after blessing of Borei Nefashos Rabos after eating the Karpas even if one went ahead and ate a Kezayis of the vegetable.^[77] Likewise, one is not required to recite a blessing of Borei Nefashos Rabos after eating the Maror even if one ate a Kezayis of the [Karpas] vegetable.^[78]  However, other Poskim^[79] argue on this and rule that one is obligated to recite a blessing of Borei Nefashos Rabos if he ate a Kezayis of the Karpas vegetable.^[80] Practically, Safek Brachos Lihakel, and one is thus not to recite an after blessing of Borei Nefashos Rabos even if one ate a Kezayis of the Karpas, in order to avoid saying a blessing in vain according to the first opinion.^[81]

The law if one went ahead and said Borei Nefashos:^[82] In the event that one went ahead and said Borei Nefashos Rabos after eating [a Kezayis] of [Karpas] vegetables, it is disputed amongst the Poskim as to whether one is now required to recite a blessing of Hadamah over the Maror which is eaten later on. Some Poskim^[83] rule that in such a case one is required to recite a blessing of Borei Peri Hadamah on the Maror. However, other Poskim^[84] argue on this and rule that one is never required to recite a blessing of Hadamah on the Maror, being that it is eaten during the meal.^[85] Practically, Safek Brachos Lihakel, and one is thus not to recite a blessing over the Maror in such a case, in order to avoid saying a blessing in vain according to the second opinion.^[86]

Should one cut the Karpas before the blessing? Seemingly, due to the Mitzvah Min Hamuvchar to recite the blessing of Hadamah on a whole vegetable, one is not to cut the onion, or potato [or other whole Karpas vegetable chosen] until after the blessing of Hadamah.[87] However, some Poskim[88] rule that one is to cut the Karpas into small pieces which are less than a Kezayis for both himself and the participants, prior to saying the blessing. May one switch rooms between Karpas and Maror: In general, one who switches areas after saying a blessing of Hadamah/Haeitz or Shehakol forfeits the blessing, and must repeat it upon eating more of that food, unless one can still see his original area of where the blessing was said, or if he switched rooms within the same house and had intent to do so upon saying the blessing.[89] Accordingly, one is not to initially leave the Seder table and go into another room, and is certainly not to leave the home, after eating Karpas, until one eats the Maror, in order so the blessing of Hadamah continues to count for the Maror, as explained above.[90] [This is in addition to that which was explained above, that one is not to switch rooms between Kiddush and Hamotzi, however, in this case it is more severe, as switching areas even for a need, such as to use the bathroom, would forfeit the previous blessing.] In the event that one did switch rooms after Karpas, but prior to Hamotzi[91], then one should re-eat less than a Kezayis of a Hadamah food [i.e. the Karpas vegetable] with a blessing, and have in mind that it count also for the Maror.[92] Practically, however, this only applies if one left the home and walked outside, or onto the front courtyard[93], and could not see his original area of eating, however within the house itself, it is customary to not require the repeating of a blessing if one went from one room to another, especially if it was done for the sake of the meal, or to use the bathroom.[94] In addition, the need to repeat the blessing only applies if one is eating the Seder by himself, however, if he is eating with others, such as a wife, children, family or friends, then the blessing is never repeated upon return, even if he walked outside and returned much time later.[95] Thus, in conclusion, although one is not initially to switch rooms between Karpas and Maror, if he did so, a blessing is not to be repeated, unless he is eating by himself and the above conditions are fulfilled.[96]

E. Removing the Karpas and saltwater from the table/Kearah:^[97]

Once the [Karpas] vegetable has been eaten, the remaining vegetables may be removed from the table [and do not need to be returned to the Kearah^[98]]. [It may likewise be removed from the Kearah if any Karpas still remains.^[99]] Likewise, the vinegar or saltwater may be removed. [Practically, however, the saltwater is to remain on the table in order to dip the egg into it by Shulchan Orech.]

 

Summary of the Karpas/Maror relationship debate^[100]

 

	Opinion 1	Opinion 2	Final ruling
Must one initially use Hadamah for Karpas?	No[101]	No	Yes
Must one have the Maror in mind by the Hadamah of Karpas?	Yes	No	Yes
May one eat a Kezayis of the Karpas?	Yes[102]	Yes	No
Should Borei Nefashos be said if one ate a Kezayis?	No	Yes	No
If Borei Nefashos was said, should Hadamah be said over the Maror?	Yes	No	No
If a Shehakol vegetable was used for Karpas, should Hadamah be said over the Maror?	Yes	No	No

_______ ___________________________

[1] Admur 473:14-18 and 475:22-24; Michaber 473:6; Rambam Pesach 8:2; Mishneh Pesachim 114a

[2] Admur 473:14; Michaber 473:6; Rambam Pesach 8:2; Mishneh Pesachim 114a

[3] The reason behind Karpas: Why did the Sages institute the eating of the Karpas? It was instituted in order so the children see everyone eating dipped vegetables prior to starting the meal, which is an anomaly, as throughout the entire year it is most uncommon to eat dipped vegetables prior to the meal. This wonderment of the children will then motivate them to ask questions on why it is done [and thus stimulate the asking of questions throughout the saying of the story of the Haggadah]. Now, the reason we desire to stimulate the children to ask questions is because the Mitzvah of telling over the Haggadah [i.e. the story of the exodus] is to be fulfilled in the form of a question and answer, in which one gives answers to the questions that he was asked. This is learned from the verse [Devarim 6:20-21] “Ki Yishalcha Bincha/When your child asks you….Viamarta Livincga Avadim Hayinu/And you shall tell your son we were slaves.” [Admur ibid; Tur 473; Beis Yosef 473; Rashi and Rashbam on Pesachim 114a; Kaf Hachaim 473:105; See also Admur 472:31; 473:40; 475:22; Likkutei Sichos 12:43]

[4] Admur ibid in parentheses; Implication of Braisa Pesachim 116a

The reason: Although the entire purpose of the eating of Karpas is to make the children wonder and stimulate them to ask questions, nevertheless, even one who is alone and does not have children in front of him to ask him, is obligated to eat it this dipped vegetable, as the Sages did not differentiate in this matter. [Admur ibid]

[5] See Admur 473:41 “As how can one then say “Halayla Hazeh Shtei Peamim/On this night twice” which implies that he is obligated to dip his food twice, while in truth we only dip due to an obligation one time, which is the dipping of the Maror into the Charoses. However, the first dipping [of the Karpas] is not due to an obligation but simply to make the children wonder [at the change and ask questions].”; Rav Safra Pesachim 116a; M”A 473:27; Levush 473:7; Bach 472; Beis Yosef 472;

[6] See Admur 484:2

[7] Admur 473:16; M”A 473:4; Levush 473:6; Drashos Maharil Seder Haggadah; Chok Yaakov 473:12; M”B 473:19; Kaf Hachaim 473:45; Shaar Hakavanos p. 83, brought in Kaf Hachaim 473:49, “Although the Poskim write that one may take another vegetable iuf one chooses, in truth one is to take the Karpas vegetable, as the words of the Sages and their custom is considered Torah, and one thus needs to be particular to eat specifically the Karpas vegetable and not other vegetables.”; See Michaber Y.D. 296:4 [second] that a Karpas is the name of a specific vegetable; See Piskeiy Teshuvos 473:13; Nitei Gavriel 2:279; Otzer Minhagei Chabad p. 133

Other opinions: Some Poskim rule one may take Karpas or another vegetable, as one chooses. [Michaber 473:4]

[8] The reason: The reason that people take the Karpas vegetable is because it stands for Samech Perach, which means that 600,000 Jews were forced to work back breaking labor. [Admur ibid; M”A ibid; Chok Yaakov ibid; Drashos Maharil ibid; M”B ibid; Kaf Hachaim 473:49] See Shaar Hakavanos p. 83, brought in Kaf Hachaim 473:49, for the Kabalistic reasons behind taking specifically the Karpas vegetable

[9] Yerushalmi Shevi’is 9 “What is Karpas of the rivers? Rebbe Chanina says it is Petrozilian”; Custom of Polish Jewry recorded in M”A 473:4 [although he questions this custom as perhaps raw parsley is Shehakol]; Elya Raba 473:27 that so is the custom; Chok Yaakov 473:12 “The custom is to take Petrozilia, although it is better to take Karpas”; Gloss of Rav Akiva Eiger on M”A ibid in name of Yerushalmi ibid and Tosafus Yom Tov Shabbos 9:5; Chayeh Adam 130:5 that so is the widespread Ashkenazi custom; Kitzur SHU”A 118:2 in 1^st option “Many are accustomed to take parsley”; Darkei Chaim Veshalom 589 that so was custom of the Munkatcher; Taamei Haminhagim 517 in name of Riaz Margolis that in Arabic, Karpas is the term used for Petrozilia and that so was custom of the Mekubal Rav Chaim Shaul Hakohen Deweck

Other opinions: Some Poskim question using raw parsley for Karpas, as perhaps its blessing is Shehakol being that it tastes better when cooked than when raw. [See M”A ibid who brings a Limud Zechus after questioning the custom, although nonetheless concludes that it is better not to use a vegetable under debate, if others are available; However, see Chok Yaakov 475:16 and Ritva Seder Haggadah that even raw Shehakol vegetables used for Karpas get elevated to Hadamah] See Aruch Hashulchan 473:10 “The Achronim said to take Petrozilin, but we don’t know what it is.” See also Misgeres Hashulchan 118:1 that Petrozilin is not eaten raw in his country

[10] Machatzis Hashekel on M”A 473:4 “I heard from a great man that he discovered based on medical research  that the Karpas is what we call today celery.”; Chasam Sofer O.C. 132 in name of his teacher Rav Nosson Adler that he researched this matter very thoroughly and came to the conclusion that the Karpas is celery “And so is our custom”; Kitzur SHU”A 118:2 in 2^nd option “It is better to take celery”; Hagada Mareh Yichezkal that in Eretz Yisrael the Arabas refer to celery as Karpas

Other opinions: Some Poskim question the use of raw parsley for Karpas, as perhaps its blessing is Shehakol being that it tastes better when cooked than when raw. [See Lehoros Nasan 3:24; Piskeiy Teshuvos 473:13] However, see Chok Yaakov 475:16 and Ritva Seder Haggadah that even raw Shehakol vegetables used for Karpas get elevated to Hadamah

[11] Aruch Hashulchan 473:10 in 3^rd option; Misgeres Hashulchan 118:1 “Some are accustomed to take cooked potatoes”; Or Yisrael 473:4 in mame of Rav Levi Yitzchak of Berditchiv; Vayaged Moshe 17:7 that so was the custom of many Gedolei Olam; Custom of Belz was to take potato with some parsley

Other opinions: Some Poskim question the use of potatos for Karpas, as perhaps its blessing is Shehakol. [See Vayaged Moshe 17:7 in name of Rav Chaim of Tzans that its blessing is Shehakol; Ruling of other Chassidisher Rebbe’s recorded in Piskeiy Teshuvos 473:13 footnote 71] However, see Chok Yaakov 475:16 and Ritva Seder Haggadah that even raw Shehakol vegetables used for Karpas get elevated to Hadamah

[12] Kitzur SHU”A 118:2 in 3^rd and most praised option “And the best is to take radishes”; Aruch Hashulchan 473:10 in 2^nd option; Custom of Divrei Chaim and other Chassidisher Rebbe’s recorded in Piskeiy Teshuvos 473:13 footnote 72 and 74; See Kinyan Torah 4:53

Other opinions: Some Poskim negate using radishes for Karpas, as some Poskim [Chochmas Shlomo 473:5; See Chapter 1 Halacha 3E] rule it is a valid vegetable for Maror, and likewise perhaps its blessing is Shehakol when raw. [See Piskeiy Teshuvos 473:13 footnote 73] However, see Chok Yaakov 475:16 and Ritva Seder Haggadah that even raw Shehakol vegetables used for Karpas get elevated to Hadamah

[13] Aruch Hashulchan 473:10 in 1^st option; Misgeres Hashulchan 118:1 regarding soft onions that are Hadamah; Yesod Veshoresh Havoda 9:4 [regarding onion leaves]; Chayeh Adam 130:5 that so is custom because they don’t have other vegetables; Regarding that the blessing over raw onions is Hadamah, see: Seder 6:12; Luach 9:11, and 205:1  [in parentheses], “Even vegetables of which majority of people are not accustomed to eat raw, but rather with bread or another food, such as onions and the like, one recites a blessing of Borei Peri Hadamah upon eating them when they are raw.”; Implication of reason of Chok Yaakov 475:16; Ketzos Hashulchan 51:3; Michaber 205:1 regarding raw garlic

Other opinions: Some Poskim question the use of onions for Karpas, as perhaps its blessing is Shehakol. [Igros Moshe 1:64 and Haggadah Kol Dodi in his name; Binas Adam 51:1; Piskeiy Teshuvos 473:13 footnote 76; The following Poskim rule that the blessing over raw onions is Hadamah: Shaareiy Teshuvah 205:3 concludes like Bach 205 to say Shehakol on raw onions; Binas Adam 51:1; M”B 205:5 based on Shaareiy Teshuvah and Binas Adam, and conclusion of Shaar Hatziyon 205:7 based on implication of M”A 475:10; Kaf Hachaim 205:9; Igros Moshe 1:64; Rav Wozner in Koveitz Mibeis Levi 17:51; Piskeiy Teshuvos 202:35; 205:2; However, see Chok Yaakov 475:16 and Ritva Seder Haggadah that even raw Shehakol vegetables used for Karpas get elevated to Hadamah] Alternatively, it should not be taken as it gives bad breath. [Elya Raba 473:27 “When he could not find Karpas..he would not take garlic or onions as they give bad breath”; See Vayaged Moshe ibid; Piskeiy Teshuvos ibid footnote 78] To note, that in Breslov they have a tradition from the Baal Shem Tov to never eat raw onions whether plain or with other foods. [See Sichos Rebbe Nachman MiBreslov 265]

[14] Piskeiy Teshuvos 473:13 in name of Otzer Halachos

[15] Haggadah of Rebbe “Our custom is to take an onion (or potato)”; Sefer Haminhagim p. 39; Custom of Rebbe by Seder to use the heart of the onion; Custom of Rebbe Maharash, recorded in Otzer Minhagei Chabad p. 134

[16] See previous footnote that potatos are mentioned in parentheses; See Reshimos of Rebbe, brought in Otzer Minhagei Chabad p. 133, that a raw onion was the common dish always used for Karpas. It was only in later generation when people became weak natured and could not withstand the taste of raw onion that the cooked potato became introduced as an alternative. The Rebbe Mahrash, however, was not happy with this [when his household began using potatos]. See Hamelech Bemesibo 1:131 that the Rashag stated that they took potatoes for Karpas, and the Rebbe replied that the potatos are for women

[17] See article of Rav Chaim Rapapaort, printed in Koveitz Hearos Ubiurim Ohalei Torah, for attempted explanation

[18] Implication of Admur 473:17, 18 and 475:23 who constantly mentions specifically the use of a vegetable that is “Hadamah when eaten raw”; Implication of Maharil Seder Haggadah 14, brought in M”A 473:4, that specifically a raw vegetable is to be used; So is also implied from  Chasam Sofer O.C. 132 who speaks of taking specifically the raw celery; Vetzaruch Iyun as to the reason! Perhaps, however, one can suggest that since the Karpas hints to the hard work of the Jewish people, therefore a raw vegetable which contains some bitterness is to be used [See Kol Bo 50 “If Karpas is neot available, then take other bitter vegetables”; Ritva Haggadah Shel Pesach  “Eat the bitter vegetables for Karpas”; Divrei Yatziv 209 in name of Sefer Prdes Hagadol 132 that for Karpas one is to use a bitter vegetable]. See also Sefer of Rav Ashkenazi on 473:17 for a marvelous novelty that a cooked vegetable does not exempt the Hadamah of a raw vegetable, or would at least require that the raw vegetable receive precedence in its blessing, and hence since the Maror must be eaten raw one must also take a raw vegetable for Karpas. Vetzaruch Iyun Gadol on his novelty!

[19] Chok Yaakov 473:12 “Raw or cooked”; P”M 473 A”A 4 regarding Kavush vegetables; Misgeres Hashulchan 118:1 regarding cooked potato and Kavush vegetables

[20] Admur ibid; Michaber 473:4 “The Karpas or another vegetable”; M”A ibid; See Pesachim 115a

[21] The Halachic definition of a vegetable: A list of foods defined as vegetables [regarding Kilayim, and likewise regarding the Karpas] is listed in Y.D. 296:15 [first] and 296:4 [second]. [Admur 475:24] There it states that all stalks that grow leaves directly on the stalk, are defined as vegetables [296:15] and that the Lefes, Tzenon, Teradim, Betzalim, Kusbar, Karpas, and Maror are all defined as vegetables. [296:4]

Taking a Lefes: Some Poskim rule that a Lefes is initially invalid for Karpas, as it is not considered a Yerek referred to in the Talmud, which is required to be taken for Karpas. [M”A 473:4; 475:9] However, from the fact Admur omits this ruling of the M”A is implied that a Lefes is a valid vegetable. However, see Admur 205:3, based on Taz 205:1, that the definition of a Lefes is a group of vegetables that are not commonly eaten raw, and are hence Shehakol when eaten raw “So too various species of Lefasos, which are called Ribin and Mirin, are commonly only eaten only cooked”; Accordingly, the Lefes would be initially invalid for Karpas being that we need to use a vegetable that is Hadamah when raw, as stated above in Admur 473:17-18. Now, as for the reason why a cooked Lefes, which is Hadamah, should not be used, perhaps this is due to that the Karpas vegetable is meant to be raw, as stated above. See also Sefer of Rav Ashkenazi on 473:17 for a marvelous novelty that a cooked vegetable does not exempt the Hadamah of a raw vegetable, or would at least require that the raw vegetable receive precedence in its blessing, and hence since the Maror must be eaten raw one must also take a raw vegetable for Karpas. Vetzaruch Iyun Gadol on his novelty!

Taking a bitter vegetable: Some Poskim write that since the Karpas hints to the hard work of the Jewish people, therefore a raw vegetable which contains some bitterness is to be used. [See Kol Bo 50 “If Karpas is neot available, then take other bitter vegetables”; Ritva Haggadah Shel Pesach  “Eat the bitter vegetables for Karpas”; Divrei Yatziv 209 in name of Sefer Pardes Hagadol 132 that for Karpas one is to use a bitter vegetable].

[22] Kinyan Torah 4:53

[23] See M”A 473:4 implies that Kavush vegetables is valid; P”M 473 A”A 4

[24] Admur 473:17; Siddur Admur; M”A 473:4; Maharil Hilchos Seder Haggadah; Rashi and Rashbam Pesachim 114b; Chok Yaakov 473:12; P”M 473 A”A 4; Kaf Hachaim 473:47; See chart at the end of this Halacha!

The reason: The reason why the vegetable taken for Karpas needs to be of the blessing of Hadamah is in order to exempt the Maror, which is eaten later on in the meal, from needing a blessing of Hadamah. [Admur ibid in 1^st opinion, in suspicion for the Poskim that the Maror requires a blessing; Rashi and Rashbam ibid] Now, although there is a long interval of reciting the Haggadah between the blessing over the Karpas and the Maror, nonetheless this is meaningless and the blessing continues to cover the blessing over the Maror, as explained in 474:1. [Admur ibid] However, other Poskim understand that the long interval of Haggadah and Hallel said between the Hadamah blessing of Karpas and the eating of Maror, invalidates the Maror from being Yotzei with the Hadamah said on the Karpas. Nonetheless, in their opinion, the Maror is considered part of the meal and hence regardless does not require a before blessing. [Admur ibid in 2^nd opinion] According to this opinion, there is no need to use a Hadamah vegetable for Karpas. Thus, there is a dispute regarding if the Maror which is eaten later on in the meal, needs an independent blessing said over it, and consequently over whether a Hadamah vegetable must be taken for Karpas. Practically, we rule to suspect for both opinions [Admur 473:18] and hence for Karpas we take a Hadamah vegetable and have in mind to be Yotzei the Maror, and we thus remove ourselves from the dispute, and do according to all opinions.

[25] Admur 473:16 and 475:22-24; M”A 475:9; Levush 475; Olas Shabbos 473:2; Hagahos Maimanis 8:60; Rav Chisda in Pesachim 116a; M”B 473:20; Kaf Hachaim 473:48 and 475:41

The reason: The reason for why a Maror valid vegetable may not be eaten for Karpas is because if one eats from the Maror now, then how can he later return and say the blessing of “Asher Kidishani Bemitzvosav Vetzivanu Al Achilas Maror” upon eating the Maror later on in the meal if he already ate it prior! [Admur ibid; Olas Shabbos ibid; Rav Chisda in Pesachim ibid; Kaf Hachaim ibid]

[26] Vayaged Moshe 17:7 and Piskeiy Teshuvos 473:13 regarding dessert foods; See Admur 473:16 and 475:24 and M”A 473:4 and 475:9 that the Karpas must be defined as a Yerek/vegetable according to Halacha. Thus, if it is a Safek fruit it should not be used.

[27] Admur 473:17 and 18

Other opinions: Some Poskim rule that one is to recite a blessing of Hadamah on all vegetables used for Karpas, even if throughout the year the vegetable is Shehakol when eaten raw. The reason for this is because the Mitzvah of the Sages requiring Karpas itself elevates its blessing status, and hence can turn a normally Shehakol blessing into a Hadamah blessing, if it is a vegetable. Thus, the blessing over Karpas is more like Birchas Hamitzvos than Birchas Hanehnin. [Chok Yaakov 475:16 that this is simple and obvious; Ritva Seder Haggadah]

[28] Bedieved if one said a Shehakol on the Hadamah vegetable: One who said Hadamah on the Shehakol Karpas vegetable nonetheless fulfills his obligation. [See Rav Akiva Eiger 475 on M”A 475:10 that one is Yoztei Bedieved if he said a Hadamah on a vegetable that is Shehakol when eaten raw; See other opinions in previous footnote]

[29] First and Stam opinion in Admur ibid; See M”A 473:4 and Bach 473; Rashi and Rashbam Pesachim 114b holds that the Maror is not considered part of the meal and hence requires its own blessing. Consequently, they also hold that if a Shehakol vegetable was used for Karpas, or one said a blessing of Borei Nefashos over the Kezayis, then one is required to repeat the Hadamah over Maror.

[30] 2^nd opinion in Admur ibid; Peri Chadash 475:2; Tosafus Pesachim 115a; Tur 473 and 475 in name of Riy

[31] The reason: This opinion learns that the reason one is not required to recite a blessing of Borei Peri Hadamah over the Maror is not because the Maror is exempt with the blessing over the Karpas, but rather because the Maror is considered as part of the meal, as one is obligated to eat the Maror immediately after the Matzah, and it is thus considered like matters which come as the result of the meal, which do not require a blessing beforehand as they are secondary to the bread, and exempt with the blessing of Hamotzi said over the Matzah, as explained in 177:1.

[32] Admur 473:18; Peri Chadash 475:2; Kaf Hachaim 473:109; See chart at the end of this Halacha!

[33] Admur 475:22-24; Michaber 475:2; Tur 475; Rav Chisda Pesachim 115a; See Kaf Hachaim 475:41-48

The law if one only has a single Kezayis of Maror: In such a case one is to skip Karpas and simply eat the dipped Maror after eating matzah. [P”M 475 M.Z. 8; Kaf Hachaim 475:46]

[34] Admur 475:22

[35] Admur ibid; Levush 475; Implication of Michaber 475:2 and Tur 475; Kaf Hachaim 475:48

Other opinions: Some Poskim rule that one is to dip the Maror used for Karpas, into Charoses. [Bach 473; Kol Bo; Kaf Hachaim 475:48 that so applies according to Ramban in Milchamos; Ran; Rashbatz, who all hold one fulfills his Mitzvah of Maror with this Maror eaten by Karpas]

[36] Admur ibid; Michaber ibid; Pesachim ibid

The reason the blessing is recited now: The reason for why the blessing is said over the Maror eaten for Karpas and not over the Maror eaten later on after Matzah, is because if one eats from the Maror now, then how can he later return and say the blessing of “Asher Kidishani Bemitzvosav Vetzivanu Al Achilas Maror” upon eating the Maror later on in the meal if he already ate it prior! [Pesachim 115a; See Admur 473:16; Olas Shabbos 473:2; Kaf Hachaim 475:43]

Having in mind not to fulfil the Mitzvah with this Maror: Some Poskim rule that one is to explicitly intend not to fulfill ones obligation with the eating of this Maror, and that the blessing nonetheless counts for the Maror eaten after the Matzah. [P”M 475 A”A 9; M”B 475:26; Kaf Hachaim 475:47 and that so is implied from Admur ibid, from his explanation of why one must repeat the eating of a Kezayis of Maror later on, that one is not fulfilling any part of the mitzvah with this Maror. Vetzaruch Iyun then as to why it is not considered a Hefesk between the eating and the blessing, if the current Maror is non-Mitzvah Maror, and the blessing has hence not yet begun!]

[37] Admur ibid; Peri Chadash 473:6; M”B 475:26

[38] Admur ibid; Michaber ibid; Pesachim ibid

The reason a blessing is not recited: One cannot recite a blessing of Asher Kidishanu Bemitzvosav Vetzivanu Al Achilas Maror upon eating this Maror, as one already ate it earlier for Karpas. Now, although there is a great interval between the blessing of Al Achilas Maror [said earlier by Karpas] and the Kezayis of Maror that one eats after the Matzah, nonetheless, this is meaningless, as one already ate a small amount of Maror immediately after the blessing, and thus already began the Mitzvah, and there is thus no interval between the blessing and start of the fulfillment of the Mitzvah. [Admur ibid; Pesachim ibid; Tosafus Pesachim ibid; M”B 475:26; Kaf Hachaim 475:43] Vetzaruch Iyun from the fact that in truth this Maror that one eats now is excluded from the Mitzvah, and hence how can it be considered the start of the Mitzvah. See previous footnotes.

[39] Admur ibid; Pesachim ibid; Tur 473; Tosafus ibid; Rosh; Peri Chadash; Kaf Hachaim 475:44 that so is implied from Michaber and Levush and so rule the Achronim

The reason: As the first eating of Maror was only done to surprise the children [and not for the sake of the Mitzvah of Maror] and thus it is with the second eating that one fulfills his obligation of eating Maror. [Now, the reason that one is not to intend to fulfill  the Mitzvah of Maror with the initial eating of Karpas which is done to surprise the children is because] Lechatchila, the Mitzvah of eating Maror is not to be fulfilled prior to fulfilling the Mitzvah of eating Matzah, as the verse [Bamidbar 9:11] states “Al Matzos Umerorim” [Admur ibid; Tur 473; Pesachim ibid; Tosafus ibid that the second eating is the main eating; Rosh; Peri Chadash; Kaf Hachaim 475:44]

Is one to say a Borei Nefashos if he ate a Kezayis? One is not to say a Borei Nefashos after the Maror even if he ate a Kezayis of it. [Taz 475:8; P”M 475 M”Z 8; Kaf Hachaim 475:45; See Admur 473:17-18]

Other opinions: Some Poskim rule that one does fulfill his obligation with the Maror eaten by Karpas. [Ramban in Milchamos; Ran; Rashbatz Mamar Chametz p. 35, brought in Kaf Hachaim 475:44]

[40] Admur 475:23; Michaber 475:2; Rav Chisda Pesachim 115a

[41] Admur ibid [See Admur 205:1-2; Seder 6:12; Luach 9:11-12]; M”A 475:10; Chok Yosef 475:9; P”M 475 A”A 10; See Biur Halacha 475:2 “Betibul”; Kaf Hachaim 475:42

Other opinions: Some Poskim rule that one says Hadamah on raw horseradish being that it is eaten with other dips and hence deserves a blessing. Furthermore, the blessing over Karpas is like Birchas Hamitzvos rather than Birchas Hanehnin, and hence it deserves a blessing even if a blessing is not be said from the laws of Birchas Hanehnin. [Chok Yaakov 475:16; Biur Halacha 475:2 “Betibul” that so also rules Chasam Sofer in glosses on 473 and so leans to rule Rav Akiva Eiger; See also Ritva Seder Haggadah] Other Poskim rule that at the very least one is to say a Shehakol on the Maror. [Biur Halacha 475:2 “Betibul”] Kaf Hachaim 475:42 concludes that if the Maror cannot be eaten at all, no blessing is said, while if it can be eaten with a dip then a Shehakol is said, and if it can be eaten plain, a Borei Peri Hadamah is said

[42] Rav Huna in Pesachim 114b

[43] Admur ibid; M”A 475:9; Levush 475; Hagahos Maimanis 8:60; Pesachim 116a; Kaf Hachaim 475:41

[44] See Admur ibid

The definition of a vegetable: See above in footnotes!

Taking a Lefes: Some Poskim rule that although a Lefes is initially invalid for Karpas, as it is not considered a Yerek referred to in the Talmud, nevertheless one is to use it rather than use a Maror vegetable. [M”A 473:4; 475:9; Chok Yosef 475:9; Kaf Hachaim 475:41] Admur ibid omits this ruling. See previous footnotes!

[45] Vayaged Moshe 17:21 in implication of Seder Hayom; Piskeiy Teshuvos 473:24 

[46] Admur 473:14; Siddur Admur; Michaber ibid; Rama 473:4; Tosafus Pesachim 114a; Rosh Pesachim 10:25; Rashbam Pesachim ibid

[47] Kaf Hachaim 473:51

[48] M”B 473:54

[49] Admur 158:4 Acronym for Yad Shachat Dam/י”ד שח”ט ד”ם

[50] Admur ibid; Peri Chadash 473:6; See Chinuch Mitzvah 21 that one is even initially to dip the Karpas in the Charoses

[51] Siddur Admur as explains the Rebbe in Haggadah [In the Siddur, Admur writes that the dips are to be either salt water or vinegar, and does not mention Charoses. The Rebbe infers from here that Admur in the Siddur holds that Charoses may not be used.]

[52] See Piskeiy Teshuvos 473:23

[53] Darkei Moshe 473:16 in name of Mordechai Seder Hakatzar 33

[54] As one is required to wash for dipped foods even if they have not bene entirely dipped into liquid. [See Admur 158:3; Beis Yosef 158]

[55] Haggadah Moadim Uzmanim, brought in Piskeiy Teshuvos 473:23

[56] The reason: As some Poskim rule that if one eats the dipped food with a fork then it does not require washing. [See Admur 158:3 that washing is required even if one eats it with a fork. However, this only applies if it is abnormal to eat the dipped food with a utensil. Thus, being that it common to eat the Karpas vegetable with a fork, it is seemingly to be eaten with one’s hands in order so one be obligated in the washing.

[57] Hagada Yalkut Shimoni p. 18

[58] Implication of Admur in Siddur “Dip and say the blessing” and of Michaber 472:6 and so explains Rebbe in Haggadah; Admur 475:12 regarding Maror dipped in Charoses; Chok Yaakov 475:8; Mateh Yehuda end of 473; Kaf Hachaim 473:111; Vayaged Moshe 25:19 in name of Leket Yosher that so did the Terumas Hadeshen; Piskeiy Teshuvos 473:23 that so is custom of all; See Admur 167:3 regarding partially cutting the bread before the blessing; See also Admur 206:3, Seder 9:2, and Luach 6:2

Other opinions: Some Poskim rule one is to dip the Karpas in the saltwater only after saying the blessing, as the blessing is meant to cover also the dipping. [M”A 473:11 in name of Maharil; Levush 473; P”M 473 A”A 19]

[59] The reason: As one is to approximate the blessing to the fulfillment of the Mitzvah, which is the eating, as much as possible. [Admur ibid regarding Maror in Charoses; See M”A 473:19; Chok Yaakov 475:8; See Poskim ibid]

[60] Shibulei Haleket 64; Tzeida Laderech 11; Mateh Moshe 625; Maharal Gevuros Hashem 50; Birkeiy Yosef 473:14 that so applies also based on Kabala; Chukas Hapesach in name of Rabbeinu Yona; Zevach Pesach p. 2 Karpas 7; Kisei Eliyahu 473:4 that so is custom and main opinion; Ben Ish Chaiy Tzav 32; Likkutei Maharich that so is the widespread custom; Darkei Chaim Veshalom 589Kaf Hachaim 473:114; Vayaged Moshe 17:19 in name of many Poskim and that so is custom; Sefer Haminhagim and Haggadah of Rebbe “From Admur in the Siddur it is implied that one may lean if he chooses , although there is no obligation to do so. Nevertheless, practically, the custom is not to lean”; Piskeiy Teshuvos 473:24; Chazon Ovadia 2:141; Nitei Gavriel 2:283; Otzer Minhagei Chabad p. 148; The Rebbe himself did not lean

The reason: As the Karpas is not eaten as an intrinsic Mitzvah of eating, but simply to arouse the children to ask questions, and thus there is no need to lean by it. Furthermore, the Karpas hints to the hard work of the Jewish people and hence it is not befitting to lean upon eating it.  [Hamelech Bemisibo 2:98]

Other opinions: Some Poskim rule one is to lean for the eating of Karpas. [Abudarham Seder Haggadah; Mamar Mordechai 473:4; Kitzur SHU”A 119:3 and Misgeres Hashulchan 119:5; Custom of Brisk; See Kaf Hachaim 473:14 that each community is to follow his custom; Moadim Uzmanim 7:183 that those who eat a Kezayis of Karpas are to lean; Vayaged Moshe ibid writes that some are accustomed to eat some of the Karpas leaning and some of it not leaning]

[61] Admur Seder 9:4; 206:8; 167:7; Michaber 206:4; Brachos 43b; Beis Yosef 212; Mordechai in name of Ravayah; Ataz 162:6

The law by a lefty: Some Poskim rule that even a left-handed person is to hold the item in his right hand, as the right hand is the side of life and is the side of Chesed according to Kabbalah. [Implication of reason of Seder Brachos “Lechoz”; Elya Raba 206:6; Peri Megadim 206 A”A 6 leaves this matter in question; Sdei Chemed Brachos 1; Kaf Hachaim 206:30 that so is custom; Orchos Chaim 206:5 in name of Divrei Mordechai 15; See also P”M 158 A”A 1; M”B 4:22 in name of Artzos Hachaim; Amudei Hashulchan 2:2; Kaf Hachaim 4:35; Miasef Lekol Hamachanos 4:53] Other Poskim, however, rule, that a lefty always gives precedence to his left side. [M”B 206:18 that so is implied from M”A 183 and Rav Akiva Eiger 206; Mur Veahalos 48; Beir Moshe 1:3; Rivivos Ephraim 8:80; Cheishev Haeiphod 3:30; Sefer Dinei Iter p. 182 and 43-46 based on Tzemach Tzedek Orach Chaim 4:6 and 5:8 regarding Netilas Yadayim, and based on Admur 183:7 that a lefty is to hold the Kos Shel Bracha in his left hand; 651:14 that a lefty is to hold the Lulav in his left hand; So writes also Rav Ginzberg in Haaros Ubiurim 783 p. 74]

[62] The reason: As all matters which one says a blessing over must be held in the right hand during the time of the blessing. [ibid] This is due to the importance that the Torah gives the right hand. [M”B 206:18; Levush 297:5; See Admur 183:7; Tzemach Tzedek ibid] Alternatively, it is due to the fact that the right hand represents Chesed and life. [Seder Brachos “Lechoz”, brought in Admur 206:8 regarding holding it with a knife]

[63] Siddur Admur; Kaf Hachaim 473:113; See chart at the end of this Halacha!

May one talk between eating the Karpas and Maror? Yes. [See Admur 473:17] However, some Poskim rule that it is proper not to talk in between. [Shlah Pesachim; Siddur Yaavetz; Piskeiy Teshuvos 473:24]

May one walk from one room to another between Karpas and Maror? See Ashel Avraham Butchach Tinayna 475. Vetzaruch Iyun as this should be regardless forbidden due to the prohibition of making an interval of walking from inside to outside or from room to room between the kiddush and Seuda. [See Admur 484:5; 484:1; Admur 273:1-2]

[64] The reason: The reason for this is as follows: There is a dispute amongst Poskim regarding if the Maror eaten later on in the meal is included in the blessing of Hamotzi over the Matzah, and thus does not need a blessing said over it, or if the Maror is not included in the Hamotzi and thus does need a blessing said over it. Therefore, by Karpas we take a vegetable which is Hadamah and have in mind to also include the Maror in the blessing. [See Admur 473:17-18]

[65] Rebbe in Haggadah

[66] Pashut from Admur 473:17-18; Kaf Hachaim 473:113

[67] Admur 473:15; 18; 473:14 “eat a little”; Michaber 473:6; Tur 473; Rosh Pesachim 10:25; Teshuvos Rashba [Ramban] 52; Hagahos Maimanis 8; See Kaf Hachaim 473:109

[68] The reason: Since the eating of the Karpas is simply done for the sake of stimulating the children to ask questions, therefore one is not required to eat a Kezayis, as even a small amount suffices to make the children wonder. It is thus unlike the law regarding other Torah required eatings in which case it is not considered an eating if one consumes less than a Kezayis. [Admur ibid; Tur ibid; Rosh ibid]

Other opinions: Some Poskim rule one is required to eat a Kezayis of Karpas, as all eating Mitzvos have a minimum measurement of a Kezayis, and hence since the Sages obligated one to eat Karpas, one must eat a Kezayis of it. [Bach 473; Rambam 8:2; Chinuch Mitzvah 21; Maaseh Rav of Gr”a; Mor Uketzia 473, unlike his Siddur; Custom of Griz of Brisk and Chazon Ish; See Biur Halacha 473:6 in name of Rashbatz Yavin Shemua p. 35 and Mateh Yehuda that less than a Kezayis does not require washing, as rules Michaber 158:3, and hence the Sages who required one to wash for Karpas must have required one to eat a Kezayis; See Kaf Hachaim 473:109; Piskeiy Teshuvos 473:22]

[69] Admur 473:18; Michaber ibid; Maharil 25; 58:2; Chok Yaakov 473:29; Siddur Yaavetz; See Kaf Hachaim 473:109; See chart at the end of this Halacha!

The reason: It is disputed amongst the Poskim as to whether one is required to recite a blessing of Hadamah over the Maror which is eaten later on. Some Poskim [Rashi and Rashbam Pesachim 114b] rule that one is required to recite a blessing of Borei Peri Hadamah on the Maror, as it is not considered part of the meal. However, other Poskim [Tosafus Pesachim 115a; Tur 473 and 475 in name of Riy] argue on this and rule that one is never required to recite a blessing of Hadamah on the Maror, being that it is eaten during the meal.  Practically, we suspect for both opinion and hence in order to avoid this debate, we specifically use a Hadamah vegetable for Karpas and have intent to exempt the Maror with it. [Admur 473:17-18] Now, according to the first opinion, one can eat as much as he wants of the Karpas vegetable, as in any event its after blessing is included in Birchas Hamazon which exempts the Maror eaten during the meal. [Admur 473:17] However, according to the second opinion, the Karpas is not exempted with the Birchas Hamazon which exempts the Maror, as the Karpas and Maror have no connection. Accordingly, if one eats a Kezayis of Karpas he needs to say an after blessing for it. Therefore, we avoid eating a Kezayis of the Karpas in order to avoid needing to say an after blessing according to the second opinion. [Admur 473:18; M”A ibid]

Other opinions: Some Poskim rule it is permitted to eat a Kezayis of the Karpas, and nevertheless one does not need to recite a Borei Nefashos afterwards, as it will be included in the Maror. [Chinuch Mitzvah 21; This opinion follows the first opinion above!]

[70] Pashut from Admur ibid; Peir Chadash 473; Kaf Hachaim 473:110

[71] See Admur 486:1 that regarding an after blessing one is initially to be stringent like the opinion that a Kezayis is slightly less than 1/3 of an egg; See Shiureiy Torah 3:12-13 p. 194 that this equals to 14.4.-17.3 grams

[72] See Admur 486:1 that in order to avoid the dispute one is to eat “much less” than a 1/3 of an egg. Thus, perhaps one should eat not more than 10 grams of onion, in order so one does not come close to the 1/3 of an egg volume for an onion.

[73] Mikraeiy Kodesh 2:40; Piskeiy Teshuvos 473:22; See Admur Seder 8:9, Luach 2:10, and Michaber 210:1 that a whole fruit or vegetable is a Berya, of which some Poskim question that perhaps it requires an after blessing.

[74] Admur 473:17; M”A  473:18

[75] See Taz 473:8, Bach 473 and Kaf Hachaim 473:109 that this dispute is not found explicitly in the Rishonim [Riy versus Rashbam] and is rather an offshoot of their debate as to why a blessing is not said over the Maror.

[76] First and Stam opinion in Admur ibid; Michaber 473:6; Darkei Moshe 473:14; M”A 473:18; Chok Yaakov 473:29; Tur 473; Rosh Pesach 135 in name of Rashbam; Maggid Mishneh on Rambam 8:2; Rashba 1:72; Chinuch Mitzvah 21 that an after blessing is not recited as it is included in the after blessing that will be said after eating the Maror; See M”A 473:4 and Bach 473; Rashi and Rashbam Pesachim 114b

[77] The reason: We do not recite an after blessing over the Karpas in order to avoid the need to recite a blessing of Hadamah later on over the Maror. [Admur ibid; Rashba ibid] 

[78] Admur ibid

The reason: As since the Maror became exempt with the blessing of Borei Peri Hadamah that was said over the vegetable [of Karpas] therefore also the vegetable [of Karpas] is included and exempt with the after blessing said for the Maror, which is Birchas Hamazon. The Maror is exempt with Birchas Hamazon being that it was eaten during the meal, and is secondary to the meal and is hence exempt with Birchas Hamazon, just as is the law with other fruits eaten during a meal, of which we rule that one does not need to say an after blessing, being that they are exempt with Birchas Hamazon. [Admur ibid; Taz 473:8; Bach 473; Tur 473 in name of Rashbam]

[79] 2^nd opinion in Admur ibid; Tur 473 and 475 in name of Riy; Rambam Teshuvos 77 “He is to say a blessing afterwards” [unlike Pirush of Maggid Mishneh on Rambam 8:2]; See Peri Chadash 475:2; Tosafus Pesachim 115a

[80] The reason: This opinion learns that the reason one is not required to recite a blessing of Borei Peri Hadamah over the Maror is not because the Maror is exempt with the blessing over the Karpas, but rather because the Maror is considered as part of the meal, as one is obligated to eat the Maror immediately after the Matzah, and it is thus considered like matters which come as the result of the meal, which do not require a blessing beforehand as they are secondary to the bread, and exempt with the blessing of Hamotzi said over the Matzah, as explained in 177:1. Accordingly, there is no need to have the Maror included in the blessing of Hadamah said over Karpas, and one does not even need to use a Hadamah vegetable at all for Karpas. Therefore, if one ate a Kezayis of Karpas he must say a Borei Nefashos afterwards, as there is no reason to delay its after blessing, and its after blessing is not included in the Birchas Hamazon which exempts the Maror, as the Karpas and Maror have no connection. [See Admur ibid]

[81] Admur 473:18; M”A 473:18; Peri Chadash 475:2; Implication of Michaber 473:6; Darkei Moshe 473:14; Chok Yaakov 473:29; Chok Yosef 473:24; Mamar Mordechai 473:3; Biureiy Hagra; Kaf Hachaim 473:116 [concludes that one who wants to be Machmir should think the blessing in his mind]; See Michaber ibid and Beis Yosef 473 that this would not necessarily be a blessing in vain but rather a Bracha Sheiyno Tzericha

[82] Admur 473:17; See chart at the end of this Halacha!

[83] First and Stam opinion in Admur ibid; Tur 473 in name of Rashbam; See M”A 473:4, Taz 473:8, Bach 473, Kaf Hachaim 473:109

[84] 2^nd opinion in Admur ibid; Peri Chadash 475:2; Tosafus 115a; Tur 473 and 475 in name of Riy; See Taz, Bach and Kaf Hachaim ibid

[85] The reason: This opinion learns that the reason one is not required to recite a blessing of Borei Peri Hadamah over the Maror is not because the Maror is exempt with the blessing over the Karpas, but rather because the Maror is considered as part of the meal, as one is obligated to eat the Maror immediately after the Matzah, and it is thus considered like matters which come as the result of the meal, which do not require a blessing beforehand as they are secondary to the bread, and exempt with the blessing of Hamotzi said over the Matzah, as explained in 177:1. [Admur ibid]

[86] Admur 473:18; Peri Chadash 475:2

[87] See Admur Seder 9:2, Luach 6:2, and 206:3 that one is to not cut a fruit until after the blessing, as it is a Mitzvah Min Hamuvchar to say the blessing on a whole food. Now, this is not considered a Hefsek as it is done for the sake of the eating

[88] Kitzur SHU”A 119:3

[89] Admur 178:1; Seder Birchas Hanehnin 9:11-12

The law of Chaburah-if one is not eating by himself: Although in general we rule that if one is eating with a Chabura [i.e. another person or group of people] then even if he leaves, a blessing is not needed to be repeated upon returning, and he may even initially leave [see Admur 178:2], nevertheless, the status and definition of Chaburah is debated amongst the Poskim, and is hence not to initially be relied upon. [See Piskeiy Teshuvos 178:8]

[90] Ashel Avraham Butchah Tinayna 475

[91] However, after Hamotzi, even though one is still before Maror, one can no longer say a blessing on a Hadamah as it is included in the blessing over the meal, unless the Hadamah is a desert fruit, such as a banana, or pineapple.

[92] Ashel Avraham Butchah Tinayna 475; Vetzaruch Iyun why he makes no mention of the law by a Chabura!

[93] See Admur 178:1; Seder ibid 11; However, if one went to his backyard, which is closed from all four sides and not used as an entrance to the home, the practically, it is viewed as another room within the home and the blessing is not repeated. [See Piskeiy Teshuvos 178:4 footnote 15]

[94] See Biur Halacha 178:1 “Bibayis Echad”; Shevet Halevi 1:205; Piskeiy Teshuvos 178:7

[95] See Admur 178:2; Seder 9:13

[96] Eating a different Hadamah vegetable in a case of doubt: See Ashel Avraham ibid who suggests removing the Karpas and Maror from the table and eating a new Hadamah vegetable with a blessing, in a case of doubt.

[97] Admur 473:25; M”A 473:5; Chok Yosef 473:11; Kaf Hachaim 473:52; Rebbe in Hagada “After Karpas I did not see them return the leftovers onto the Keara, and hence from here onwards there are only five things on the Kearah”; Otzer Minhagei Chabad p. 149

Ruling based on Kabalah: Based on the Kabalistic meanings behind each of the Simanim, it is proper for all the Simanim to remain on the table even after one is finished with that part of the Seder, and hence one should leave some Karpas vegetable on the Kearah even after the Karpas has been eaten. It should remain there until after one eats the Matzah and Maror. [Ben Ish Chaiy Parshas Tzav 32; Kaf Hachaim 473:52; See Darkei Chaim Veshalom 586; Piskeiy Teshuvos 473:24; Nitei Gavriel 2:284] Nonetheless, even according to Kabala, the salt water may be removed right after Karpas, as it is not considered part of the Simanim. [Kaf Hachaim ibid] See Hamelech Bemisibo 1:131 that the Rebbe once inquired from the Rebbe Rayatz as why the Karpas is not returned to the Kearah for the sake of the second Segal, and the Rebbe Rayatz did not give an answer, but simply said that so is the custom

[98] Sefer Haminhagim p. 39

[99] Reshimos of Rebbe that so was done by Rebbe Rayatz; See Otzer Minhagei Chabad ibid

[100] Throughout this Halacha, a debate was recorded, regarding the five questions mentioned below in the chart. These debates are the result of the root debate over whether the Maaror eaten during the meal needs to have a Hadamah recited over it or is considered part of the meal and is exempt with Hamotzi. The first opinion [See Rashi and Rashbam Pesachim 114b] holds that the Maror is not considered part of the meal and hence requires its own blessing. Consequently, they also hold that if a Shehakol vegetable was used for Karpas, or one said a blessing of Borei Nefashos over the Kezayis, then one is required to repeat the Hadamah over Maror. Likewise, they hold that if one ate a Kezayis of Karpas, one is not to say a Borei Nefashos, as it will be exempted with the Birchas Hamazon which covers the Maror. The second opinion [Tosafus 115a; Tur 473 and 475 in name of Riy], however, holds that the Maror is considered part of the meal and hence does not require its own blessing, even if a Shehakol vegetable was used for Karpas, or one already said Borei Nefashos over it. Likewise, they hold that if one ate a Kezayis of Karpas, one must say a Borei Nefashos, as it will not be exempted with the Birchas Hamazon which covers the Maror. Practically, we suspect for both opinions, and hence in order to a) make sure a Hadamah blessing will cover the Maror as rules the first opinion, and b) not enter into a Safek Bracha Levatala, we rule as follows: 1) One never recites a Hadamah over the Maror during the meal [to suspect for the 2^nd opinion]. 2) Initially one is to take a Hadamah vegetable for Karpas and have the Maror included in its blessing [to suspect for the 1^st opinion]. 3) One is not to eat a Kezayis of the Karpas [to suspect for the 2^nd opinion], and 4) if one ate a Kezayis to not say Borei Nefashos [to suspect for the 1^st opinion]. 5) Even if one said Borei Nefashos, or ate a Shehakol vegetable for Karpas, the blessing of Hadamah is not said over Maror [to suspect for the 2^nd opinion]. [See Admur 473:17-18 and all the footnotes in the Halacha above]

[101] Seemingly, both opinions agree that a Hadamah is not required for Karpas either due to that one can simply recite a Hadamah on the Maror later on [1^st opinion] or due to that the Maror does not require a Hadamah [2^nd opinion], and it is only due to the final ruling to suspect for both opinions that we conclude that a Hadamah vegetable should be used for Karpas. However, see wording of Admur 473:17 in 1^st opinion and Rashi and Rashbam on Pesachim 114a which imply that according to the first opinion, one is to always use a Hadamah for Karpas in order to not need to say a second blessing for no reason. Furthermore, perhaps even according to the second opinion a Hadamah vegetable is to initially be used due to the rule of Kadima, and Chaviv. Vetzaruch Iyun.

[102] Seemingly, both opinions agree that one may eat a Kezayis of the Karpas either due to that its after blessing will be exempted later on in Birchas Hamazon [1^st opinion] or due to that one can say the after blessing of Borei Nefashos [2^nd opinion], and it is only due to the final ruling to suspect for both opinions that we conclude that a one is to eat less than a Kezayis of Karpas in order to avoid the debate. See Chinuch Mitzvah 21