In Nimukei Orach Chaim which was authored by the Munkatcher Rebbe, he discusses the interruption between

the first and the second cup at the Seder. He explains that very often it takes longer than the Shiur Ikul (the

time it takes to digest the food or drink) which means that the time limit for Berocha Achrona has passed. This

raises the question – why we don’t make Al Hagefen after the first cup of wine? He brings from one of the

Komarna Rebbes that he would indeed make a Berocha Achrona after the first cup of wine just in case the

Haggadah takes too long. However, the Munkatcher Rebbe says that it is very difficult to change the customs of

our forefathers and we should not do it. However, we still need to understand how this works Halachically.

In Shulchan Aruch (Siman 190) it states that if someone Benches over a cup of wine, they should drink the wine

right after Bentching. If the one who bentched still plans to drink wine, then he delays the Berocha Achrona

until he is finished drinking. However, the Halocha says if it is going to take a long time, then he should make the

Berocha immediately in case the Shiur Ikul passes. The Mogen Avrohom brought in the Mishna Berurah seems

to imply that if the Shiur Ikul passes the opportunity of making the Berocha Achrona is lost. This strengthens

the question we previously asked on the Seder – why no Berocha Achrona right after the first Cup?

Rav Shlomo Zalman Orbach explains that if after the first cup of wine at the Seder we are engaged in an

obligatory Mitzvah (the Haggadah) which is part of the process and the journey of the Seder, connected to the

Kiddush.

Such a delay is not considered an interruption no matter how long it takes. Therefore, we do not need to make

a Berocha Achrona after kiddush, as everything we do afterward is all connected and needs to be done before

we reach the meal.

On a philosophical note, the above discussion highlights a very important concept. The reason the length

between the two cups is not a problem is because it is all one journey. The parts of the Seder are not

independent of each other. The great Posek the Maharil says that every nuance, every detail, and every custom

of the Seder is critically important to the journey and the outcome of the Seder. The Seder night is about reexperiencing

Yetziyas Mitzrayim, reaching our own personal freedom. This is to go beyond ourselves and to go

beyond our comfort zone, engaging in the Torah and Mitzvos in an upgraded manner.

To achieve this level of Cheirus there are many ingredients. We need the surrender of Matzah, the Simcha of

wine, the reminders of Maror and Charoses, and the communication of the story of Geula by saying the

Haggadah. One detail cannot happen without the others – It is one puzzle with many parts. Therefore, as every

part of the Seder is connected to the overall goal, no part of the seder serves as the interruption for a different

part of the Seder.

May Hashem help us to experience the Seder at the highest level and to achieve true inner spiritual freedom.

Let us hope that very soon we will be able to eat the Korbon Pesach in Yerushalayim Bimheiru Beyomeinu.

 

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