14. Beirach:^[1] A. The third cup of wine:^[2]

After eating the Afikoman, one is required to pour the third cup of wine in order to recite on it Birchas Hamazon.^[3] [This applies even if one is eating alone.^[4]] (If one did not do so, he does not fulfill his obligation of the four cups [even if he pours and drinks the fourth cup after Birchas Hamazon].^[5])

How to hold the third cup of wine during Birchas Hamazon:[6] The cup is held from the beginning of Birchas Hamazon until the end of Boneh Berachamav. It is then put down and raised once again for the blessing of Borei Peri Hagafen. [This applies to all the participants, and not just to the person leading the Zimun.[7]]

1. Rinsing the cup:^[8]

By the third cup that one uses for Birchas Hamazon one must verify that the cup is clean from any leftover wine that had Matzah dipped in it. If it is not clean, then it requires Shetifa and Hadacha, or to be wiped down with a cloth, as explained in Chapter 1 Halacha 4H. Even one who is not careful in this throughout the year (being that from the letter of the law Birchas Hamazon does not require a Kos Shel Bracha), nonetheless must be careful in this on the night of the Seder. [The above requirement to wash the cup only applies if the cup is dirty with food, as stated above, while if it is clean and simply contains leftover wine, then it does not require any further rinsing.^[9] According to Kabbalah, one is to always rinse the cup before Birchas Hamazon, even if it is clean.^[10] Practically, the Rebbe was accustomed to have his Kiddush cup rinsed for Beirach by the Seder.^[11] However, the cup was visibly dirty on the outside, having contained Charoses which was dipped in the wine.^[12]]

1. The cup of Eliyahu:^[13]

It is accustomed in these provinces to pour an extra cup [of wine] in addition to the [four cups] of the diners. This cup is called the cup of Eliyahu. [The cup used for Kos Shel Eliyahu should be extra-large and beautiful.^[14] The Chabad Rabbeim were particular to personally pour this cup and not delegate the duty to another.^[15] Accordingly, the leader of the Seder should be particular to personally pour this cup.^[16]]

When is one to pour the cup of Eliyahu: Originally, the custom was to pour the cup after Birchas Hamazon, prior to Shefoch Chamascha.^[17] Practically, however, the widespread Chabad custom today is to pour the cup of Eliyahu before Birchas Hamazon.^[18] It is poured prior to the pouring of the 3^rd cup.^[19]

What is one to do with the cup of Eliyahu?[20] Some are accustomed immediately after pouring it to then distribute from this cup to the 4th cup of wine of each participant. Others are accustomed to wait to do so until after they begin drinking from the 4th cup and then have some of this wine poured into it. Others are accustomed to leave this cup of wine on the table covered until the next morning, when it is then returned to the bottle and used for Kiddush of that day. [The Chabad custom is unlike any of the above, and that rather after the Seder one pours the wine of the Kos Shel Eliyahu back into the bottle.[21] The participants sing the Niggun of Keili Ata of the Alter Rebbe upon doing so.[22]] The cup of Eliyahu is the fifth cup:[23] The four cups which we drink on the night of the Seder correspond to the four Leshonos of redemption from Egypt. The fifth cup corresponds to the redemption from the final exile. It is for this reason that we cannot consume the fifth cup, and it will only be consumed in the future after the coming of Moshiach. It is for this reason that even now we pour a fifth cup in honor of Eliyahu Hanavi who will proclaim to us the redemption.

1. Mayim Achronim:^[24]

Prior to reciting Birchas Hamazon, one is to perform Mayim Achronim has this done throughout the year. However, one does not place water on his lips upon performing Mayim Achronim. This applies throughout the entire Pesach.

1. Zimun:^[25]

There is no obligation for one to search for a Zimun for Birchas Hamazon [and rather if three men are present, it should be done, and if not, there is no need for him to go to other homes to gather people for a Zimun].

Who leads the Birchas Hamazon?^[26] The custom is to have the person who read the Haggadah to lead the [Zimun and] recital of Birchas Hamazon after the meal.^[27] This applies even if a guest is present [in which case one is meant to delegate the honor to the guest^[28], nonetheless on this night it is to be led by the leader on the home]. Nevertheless, he may honor someone else to do so in his stead, if he so chooses.^[29] [Practically, the custom by the Rebbe’s Seder was to have the person who read the Haggadah lead the Zimun.^[30]]

Leaving the home for the sake of a Zimun: Those who are accustomed to leave their homes and enter the homes of their friends for the sake of reciting Birchas Hamazon and Hallel with a Zimun are performing a custom of ignorance.^[31] In addition, doing so contains a prohibition if they leave their homes after eating the Afikoman.^[32] Likewise, they cannot leave in middle of eating Afikoman and continue eating the Afikoman elsewhere.^[33] However, it is permitted for one to switch areas prior to eating Afikoman, and eat the Afikoman, and recite Birchas Hamazon and Hallel with a Zimun, in the second area.^[34] This, however, only applies if one had in mind upon saying Hamotzi to eat the Afikoman elsewhere. If one did not have this in mind, then it is initially forbidden for him to switch areas until after Birchas Hamazon.^[35]

The order for Birchas Hamazon when there is a Zimun:[36] The person who leads the Birchas Hamazon is to raise his voice by the words of Zachreinu Bo Letova, Zochreinu Vo Lebracha, and by the words Lechaim Tovim. When this is said aloud by the Mivareich, the congregants are to answer Amen after each stanza. However, Amen is not answered after the words Yichasreinu.

1. Leaning while drinking the 3^rd cup of wine:

Men are required to lean upon drinking the 3rd cup of wine as explained in chapter 3 Halacha 7B. Nonetheless, if one forgot to lean, he does not re-drink the cup, as explained in Chapter 3 Halacha 7E.

1. After blessing:^[37]

After drinking the first [of the four] cup, an after blessing is not to be recited.^[38] This applies even if one drank much more than a Revius, and applies whether one drank wine or other beverages which are considered Chamer Medina.

Q&A What is the order for Sheva Brachos that is taking place on the night of the Seder?[39] Some Poskim[40] rule one is to recite the Sheva Brachos on the cup of the Chasan and the Zimun on the cup of the Mizamen. The order is as follows: The person leading the Zimun is to delay his blessing of Hagafen and the men then recite the seven blessings over the cup of the Chasan.[41] The cup is then returned to the Chasan, the leader of the Zimun recites Hagafen on his cup and everyone drinks their third cup. The Chasan drinks his cup entirely and it is not given to the Kalah, or anyone else, to drink. Alternative options given: Some Poskim[42] rule one may recite first Hagafen of the Zimun and then the Sheva Brachos on the same cup [i.e. on the Chasan’s cup, and then have him drink it as his 3rd cup]. Alternatively, the Mizamein is to use two different cups and use the second cup as the 4th cup of the Chasan.[43] Others[44] rule one is to mix the two cups together and the Chasan is to drink it as the third cup. Practically one is to follow the first opinion stated above.[45] If one is repeating Birchas Hamazon due to forgetting Yaleh Veyavo must he pour himself another cup? The repeated Birchas Hamazon is to be recited without another cup of wine.[46]  Some, however, suggest that one should recite Birchas Hamazon over the cup and then drink it as the 4th cup.[47]

1. Eating and drinking between the 3^rd and 4^th cup:

*See Chapter 3 Halacha 8E for the full details of this Halacha!

Food: One may not eat any food after reciting Birchas Hamazon. This applies likewise to the 2nd Seder which is observed in the Diaspora.

Drink: One is not to drink any beverage, including wine, after eating the Afikoman, or drinking the 3^rd cup. According to Chabad custom, this applies even to water. This applies likewise to the 2nd Seder which is observed in the Diaspora. However, in a time of need, one may be lenient to drink water or water-based liquids. If water or water-based drinks are not available, then in a time of great need one may be lenient to drink any non-alcoholic beverage.

Finishing the 3^rd cup of wine:^[48] Although it is forbidden to drink more wine after the 3^rd cup, nevertheless, one may drink the entire 3^rd cup even if it contains much more than a Revius of wine.^[49] This applies even if he stops many times in middle of drinking the cup [although still intends to continue drinking, and thus drinks the cup of wine in several gulps].^[50] It applies even if he will delay more than Achilas Peras [i.e. 4 minutes] from the start of the first gulp until the last gulp.^[51] Nevertheless, if the cup holds a very large amount of wine [to the point that he can get drunk] then he should not drink it entirely, in order so he does not get drunk.^[52] Furthermore, the above allowance to drink the cup of wine in intervals only applies so long as one did not decide to end his drinking in middle. However, if after drinking the majority of a Revius or more of the wine, one decided not to drink anymore, and then changed his mind to drink more from it, then it is forbidden for one to continue drinking from the wine of the third cup, even if the cup is small.^[53] This applies even if the 3^rd cup is not of wine but rather of other beverages which are Chamer Medina, nevertheless one may not drink any more from it once he decides to stop drinking.^[54]

________________________________________________

[1] See Admur 479:1-5 Kaf Hachaim 479:1-20

[2] Admur 479:1; Michaber 479:1; Mishneh 117b; Tosafus Pesachim 105b; Rosh Arvei Pesachim 14; Kaf Hachaim 479:2

[3] The reason: Even according to the opinion who holds that Birchas Hamazon does not require a cup of wine, nevertheless since the sages instituted that one drink 4 cups of wine on this night therefore a Mitzvah is to be done with each and every cup, and with the 3^rd cup this means that one is to recite Birchas Hamazon over it (and if one does not do so he does not fulfill his obligation of the four cups as explained in 472:15) [Admur ibid]

[4] Tosafus Pesachim 105b; Rosh Arvei Pesachim 14; Kaf Hachaim 479:2

[5] Admur ibid in parentheses; Peri Chadash 484

[6] Rebbe in Haggadah Shel Pesach

[7] Otzer Minhagei Chabad 155 that so was done by the Rebbe

[8] Admur 479:2; Taz 479:1; Bach 479; Rashal 88; Chok Yaakov 479:1; Kneses Hagedola 479; Olas Shabbos 479:1; See Kaf Hachaim 479:1

[9] Implication of Admur ibid; Taz ibid in his understanding of the Rashal; Chok Yaakov ibid

Other opinions: Some Poskim rule that even if the cup used for Birchas Hamazon is clean, it requires washing and cleaning. [Simple understanding of Rashal ibid, and so learns Bach ibid, Olas Shabbos ibid, and Kneses Hagedola ibid; Kaf Hachaim 479:1] However, Admur ibid, Taz ibid and Chok Yaakov ibid all seem to negate this understanding in the Rashal ibid and seemingly they had a different version of the Rashal. See Kaf Hachaim 479:1 for the full details of this subject.

[10] See Kaf Hachaim 473:1; 479:1

[11] See Otzer Minhagei Chabad 151 that the Rebbe would have someone wash it for him, and then dry it using a napkin

[12] Heard from Rav Y.Y. Ofen; See Darkei Chaim Veshalom 304 that he would rinse the cup prior to Birchas Hamazon.

[13] Admur 480:5; Chok Yaakov 480:6; Kaf Hachaim 480:17; M”B 480:10; Shulchan Menachem 2:340-348; Piskeiy Teshuvos 480:1 

Background-The fifth cup: In continuation of the law of leaving the doors open at night in order to greet Eliyahu, Admur concludes that the custom is to pour a cup for Eliyahu. This custom was not recorded in earlier generations and only became widespread in the recent later generations [since the 1600’s]. Some relate this custom to the concept of the 5^th cup discussed in the Talmud and Poskim. The Gemara [Pesachim 118a] records a dispute in whether one must drink a fifth cup. The Rambam 8:10 rules that one is to pour a fifth cup after drinking the 4^th cup although this cup is not such an obligation. The Gr”a states that the cup of Eliyahu represents this 5^th cup, as since perhaps one is required to have a 5^th cup therefore we pour it and don’t drink it in order to fulfill our obligation according to all. It is therefore also called the cup of Eliyahu being that when Eliyahu comes he will answer this question as to whether a 5^th cup is required. [Taamei Minhagim 551; Teshuvos Vehanhagos 2:244; Vayaged Moshe 30:1; Piskeiy Teshuvos ibid footnote 2] Others explain the 5^th cup corresponds to the 5^th Lashon of Geula “Viheveisi” [see Daas Zikeinim Bo 12] and since this will only take place with the final redemption it is therefore referred to as the cup of Eliyahu. [Taamei Haminghagim 551] Others explain that this cup corresponds to Eliyahu being that testifies to G-d that the Jewish people guard the Mitzvah of Milah, which contains special pertinence for this night being that it is forbidden to eat the Pesach lamb if one is uncircumcised, as well as that on this night the Jewish people circumcised themselves. [Rebbe in Haggadah in name of Maharm Chagiz in Birchas Eliyahu, although the Rebbe Concludes with a question on this reason as according to it the cup should have been poured in the beginning of the seder and at the very least prior to eating the Afikomen.]

Opinion of Admur in Shulchan Aruch: In the Shulchan Aruch [Rama 481:1; Admur 481:1] mention of this 5^th cup is made regarding one who is thirsty and desires to drink after the 4^th cup. The ruling there states that if one only has wine available to drink then he may pour a 5^th cup of wine and recite Hallel Hagadol; Nishmas and Yishtabach over the 5^th cup and then drink it. He is thus not to say this over the 4^th cup. [ibid] From the fact Admur makes no mention of this 5^th cup earlier in relation to the mention of the cup of Eliyahu in 480:5 we see that Admur holds the two concepts are completely unrelated. The cup of Eliyahu is a cup poured due to custom, and is only one cup per family. It represents the future redemption. The 5^th cup can be poured by every participant in a time of need, and represents a further level an addition to the 4^th cup [Likkutei Sichos 27:48, printed in Shulchan Menachem ibid]

[14] Siddur Yaavetz; Minhagei Chasam Sofer; Custom of Rebbe, brought in Otzer Minhagei Chabad 161

[15] Rebbe in Haggadah

[16] Vayaged Moshe 30:4; Piskeiy Teshuvos ibid

[17] Implication of Admur 480:5 who only adds this Halacha after Shefoch Chamascha; Rebbe in Haggadah based on Sichas 5703 that it was usually poured after Birchas Hamazon and only on known occasions was it poured beforehand; Sefer Haminhagim p. 80 [English]; Rebbe in Hisvadyus 5749 3 p. 8; Otzer Minhagei Chabad p. 191; Piskeiy Teshuvos 480:1 

[18] Hisvaduyus 5749 volume 3 page 8 note 78 unlike; Custom of Rebbe, brought in Otzer Minhagei Chabad 160; Hamelech Bemisibo 1:285; Shulchan Menachem ibid

Background: In Sefer Haminhagim ibid and the Rebbe’s Haggadah it says to pour the cup of Eliyahu after Birchas Hamazon. However, in a later Hisvadyus [5749 volume 3 page 8 note 78] the Rebbe mentions that the custom lately has become to always pour it prior to benching, and this has become the custom today.

[19] Custom of Rebbe, brought in Otzer Minhagei Chabad 160

[20] See Chayeh Adam 130:19; Vayaged Moshe 30:4; Piskeiy Teshuvos 480:1

[21] Rebbe in Haggadah that so is the custom of Beis Harav that the Admur would pour the wine back in

[22] Rebbe ibid

[23] Hagada Maggid Meisharim, brought in Hagada Yalkut Shimoni p. 18

[24] Rebbe in Haggadah by Shulchan Oreich; Sefer Haminhagim p. 79-80 [English]

[25] Admur 479:8; Taz 479:3; M”A 479:2; Chok Yaakov 479:5; See 197:1; See Kaf Hachaim 479:12

Other opinions: Some Poskim rule that one should search for a Zimun for Birchas Hamazon. [Possible implication of Michaber 479:1; Derisha 479:1; Levush 479; Mateh Moshe 654; Kaf Hachaim ibid concludes that it is best to be stringent like this approach]

[26] Admur 479:9; Rama 479; Darkei Moshe 479:3; Agudah 10:97; Hilchos Uminhagei Maharash 345; Chok Yaakov 479:7; Kaf Hachaim 479:19-20

[27] The reason: As the verse [Mishlei 22:9] states “Vetov Ayin Hu Yevurach.” Now, this verse is written without a Vav, which can therefore be read as “Tov Ayin Hu Yivareich.” The Sages taught that this is coming to teach us that we only delegate the honor of leading Birchas Hamazon to one who is Tov Ayin [Sotah 38b; Admur 183:15]. Now, on this night [of the Seder] the Baal Habayis who says the Haggadah is the one who is called Tov Ayin, as he says “Kol Dichfin Yeisei Veyeichal.” [Admur ibid; Rama ibid; Darkei Moshe ibid] Alternatively, the reason is in order so he merit to recite a blessing on each of the four cup. [Darkei Moshe ibid in name of Agudah] Alternatively, the reason the reader of the Haggadah is to lead the Zimun is because he appears like the Gadol Habayis, being that he leads the Seder. [Darkei Moshe ibid in name of Maharash] See Kaf Hachaim 479:20

[28] See Admur 201:4; Michaber201:1; Brachos 46a

[29] Admur ibid; Chok Yaakov ibid; Agudah ibid; Kaf Hachaim 479:19

[30] OtzerMinhagei Chabad 153

[31] Admur ibid; Bach end of 479; Peri Chadash end of 479; Maharal in Gevuros Hashem 63

[32] Admur ibid; Taz 479:3; M”A 479:2

The reason: As after Afikoman, it is forbidden for them to taste anything in the home that they entered [See Admur 478:1], and if so, how can they recite Birchas Hamazon there, as does not Birchas Hamazon need to be recited in the area that one finished eating! [Admur ibid; See Admur 184:1]

[33] Admur 479:8; 478:2-3

The reason: as it is forbidden to eat the Afikoman in two places. This applies even if one did not yet eat a Kezayis of Matzah in his original place. [Admur ibid]

[34] Admur 479:8; Taz 479:3

[35] Admur 484:6; 178:4; 184:1; Seder 9:17 [Vetzaruch Iyun why Admur omitted this in 479:8]; Rama 178:1; M”A 178:8

[36] Rebbe in Haggadah Shel Pesach

[37] Michaber 479:1; Kaf Hachaim 479:6; See regarding the first cup: Admur 473:10; Michaber 473:2; Rosh 10:24; Rabbeinu Yona end of Seder Pesach; Rav Sherira and Rav Haiy Gaon, brought in Tur 474; Kaf Hachaim 473:34; See Ashel Avraham Butchach 473; Nimukei Orach Chaim 474; Minchas Yitzchak 5:102; Tzitz Eliezer 12:1; Mikareiy Kodesh Pesach 2:30; Teshuvos Vehanhagos 1:305; Piskeiy Teshuvos 473:9

[38] The reason: As its after blessing is exempt with the after blessing which will be said after the 4^th cup. [Kaf Hachaim ibid; So rule regarding first cup: Admur ibid; See Tur 272; M”A 299:11; 174:13; Rosh 10:24; Ramban Milchamos 24b; Ran ibid; Kaf Hachaim 473:34; 174:12]

[39] See Pischeiy Teshuvah Even Haezer 62:18; Kaf Hachaim 478:3-4; Nitei Gavriel 107

[40] Darkei Moseh 473:4; Pischeiy Teshuvah Even Haezer 62:18; Sefer Birchas Hamayim, brought in Kaf Hachaim ibid; Ikarei Hadat 19:20; Kapei Aaron 2:7; Igros Moshe Even Haezer 1:95

[41] See Kaf Hachaim ibid

[42] Siddur Yaavetz; Chida in Chaim Sheol 1:74-13; Yosef Ometz 47; Poskim brought in Shaareiy Teshuvah ibid; Hisorerus Teshuvah 268

[43] Siddur Yaavetz;

[44] Yosef Ometz ibid in name of some Rabbanim

[45] Shaareiy Teshuvah ibid; Igros Moshe ibid; Nitei Gavriel Nesuin 107

[46] Kinyan Torah 7:38; Shraga Hameir 7:117; See M”B 477:17; Piskeiy Teshuvos 479:1

[47] Teshuvos Vehanhagos 1:308

[48] Admur 479:4-5

[49] Admur 479:4; Ravayah 525; Hagahos Maimanos 8:20

[50] Admur 479:4; Rama 479; Mahariy Bruno; Maharil Seder Haggadah p. 122; Darkei Moshe 479:1 in name of Tashbeitz

The reason: As it is all considered a single cup of wine. [Admur ibid]

[51] Admur 479:4; See Peri Chadash 479:1; Kaf Hachaim 479:10

[52] Admur 479:4; Chok Yaakov 479:4; M”B 479:7; Kaf Hachaim 479:11

[53] Admur 479:5; M”A 479:1; Chok Yaakov 479:4; Chok Yosef 479:4; Machatzis Hashekel 479; Kaf Hachaim 479:9

The reason: As once one decides to no longer drink from the cup he loses the Bracha Rishona, and hence if he decides to drink more he is required to recite a new blessing, and this appears like he is adding to the cups that the sages instituted, as explained in 473:12-13. [Admur and Poskim ibid]

Other Poskim-Sephardim: According to the Michaber and Sephardi custom to not recite a blessing on the fourth cup and have it included in the blessing of the 3^rd cup, one is never required to say a new blessing upon drinking more wine, and he may thus drink more wine from the 3^rd cup even if he decided to stop drinking from it at the moment. [Kaf Hachaim 479:9]

[54] Admur 479:5 (partially in parentheses, Vetzaruch Iyun)