Exploring the identity of the fifth cup of wine

Exploring the identity of the fifth cup of wine

Rabbi Johnny Solomon

During Seder night many Jews have a custom to pour, or even drink, a cup of wine in honour of Eliyahu HaNavi (often referred to as ‘Kos Shel Eliyahu’). Strangely, there is no mention of this practice in the Talmud and Rishonim.

Conversely, many early authorities rule that we should drink five rather than four cups of wine at Seder night. Yet this is something that few Jews practice today.

In this article I shall attempt to trace the development of both these practices and try to explain why so many Jews maintain the former, and very few the latter.

How many cups of wine should there be?

The Mishna¹ states: ולא יפחתו לו מארבעה כוסות של יין -You shall provide no fewer than four cups of wine [for the needy who require financial support for Pesach]. We see from here that all Jews are required to drink four cups of wine on Seder night.

Furthermore, not only did our Sages institute the drinking of four cups of wine; they actually required each cup to be drunk drunk at particular stages in the Seder. The first at Kiddush², the second as part of the Haggadah³, the third at the conclusion of Birkat HaMazon⁴, and the fourth at the end of Hallel⁵. It is in reference to this final cup of wine that the Gemara⁶ rules: תנו רבנן רביעי גומר עליו את ההלל ואומר הלל הגדול דברי רבי טרפון - Our Rabbis taught: At the fourth he concludes the Hallel and recites the great Hallel. This is the view of Rabbi Tarfon.

Notwithstanding this explicit statement, numerous⁷ sources of the Geonim⁸, Rishonim⁹ as well as manuscript editions of the Talmud¹⁰ (see Appendix 1) indicate that Rabbi Tarfon requires a fifth cup of wine to be drunk¹¹.

What is the reason for drinking the four cups of wine?

Given that the mitzvah to drink four cups of wine at Seder night is Rabbinic¹² one might have expected our Sages to provide a clear reason for its institution. Yet despite the numerous detailed rulings about when to drink the four cups, the Talmud Bavli does not provide a rationale for their institution. On the other hand, the Talmud Yerushalmi¹³ provides no less than four different explanations for this practice:

רבי יוחנן בשם ר' בנייה כנגד ארבע גאולות (שמות ו) לכן אמור לבני ישראל אני ה' והוצאתי אתכם וגו' ולקחתי אתכם לי לעם וגומר והוצאתי והצלתי וגאלתי ולקחתי. רבי יהושע בן לוי אמר כנגד ארבעה כוסות של פרעה (בראשית מ) וכוס פרעה בידי ואשחט אותם אל כוס פרעה ואתן את הכוס על כף פרעה ונתת כוס פרעה בידו וגו'.  רבי לוי אמר כנגד ארבעה מלכיות. ורבנן אמרי כנגד ד' כוסות של פורענות שהקב"ה עתיד להשקות את אומות העולם... וכנגד עתיד הקב"ה להשקות את ישראל ארבעה כוסות של נחמות…

R’ Yochanan said in the name of R’ Benaya: [the four cups] correspond to the four expressions of redemption¹⁴: “I shall take you out (והוצאתי) …[from under the burdens of Egypt; I shall rescue you (והצלתי) from having to serve them; I shall redeem you (וגאלתי) with an outstretched arm and with great judgments]. I shall take you (ולקחתי) unto Me for a people [and I be your God so that you know that I am Hashem your God who takes you out from under the burdens of Egypt]”¹⁵. [To recap,] I shall take you out; I shall rescue you; I shall redeem you and I shall take you. R’ Yehoshua ben Levi said: they correspond to the four cups of [the butler of] Pharaoh’s dream¹⁶: “And Pharoh’s cup was in my hand [and I took the grapes], pressed them into Pharoh’s cup, and I placed the cup on Pharoh’s palm…and you will place Pharoh’s cup in his hand”. R’ Levi said: they correspond to the four kingdoms. The Rabbis say: they correspond to the four cups of affliction which HaKadosh Baruch Hu will eventually serve to the nations of the world…And corresponding to them, HaKadosh Baruch Hu will serve Bnei Yisrael four cups of comfort…

The four OR five expressions of redemption

It is not clear from this Gemara which reason should be viewed as primary¹⁷. However, there are strong arguments to promote the first reason above all others. For example, only this reason is cited by Rashi¹⁸,and it is usually the only reason¹⁹ given for this practice.

Yet on close inspection, if the source for the four cups originates from the four expressions of redemption, then should we not also be required to drink a fifth cup of wine? This assertion is based on the following verse where we find a further expression of redemption: “I shall bring you (והבאתי) to the land about which I raised My hand to give to Avraham, Yitzchak and Yaakov; and I shall give it to you as a heritage – I am Hashem”²⁰. In fact, according to a number of Rishonim²¹ this is the source for Rabbi Tarfon, although others suggest alternative reasons (see Appendix 2a²²) as to why Rabbi Tarfon requires a fifth cup of wine.

The problem with five cups

The problem for requiring five cups of wine is that not only are the four cups we drink important, but as noted, they must also be drunk at specific points in the Seder. For example, we find in Mishna Pesachim²³, ‘between the third and the fourth, do not drink’. So how is it possible to harmonize the drinking of five cups of wine with the limitations of when the cups may be drunk? The answer to this is to incorporate a further cup of wine between the either the first and second cups, or the second and third cups²⁴. As such, the (now) fifth cup of wine would still be drunk at the conclusion of the Seder with the Hallel.

Did anyone follow this practice?

During the Geonic period there appears to have been a difference in practice between the two leading centres of Jewish life. In Sura a fifth cup was drunk, whereas in Pumpedita only four cups were drunk.²⁵ Many African and Yemenite communities (see Appendices 2a & b) followed the custom from Sura but most Europeans adopted the practice of Pumpedita and only drank four cups of wine. However, given that there was clearly strong evidence to support both practices, the fifth cup of wine became an optional extra – a reshut²⁶. Accordingly, a number of Rishonim²⁷ granted permission those who were classified as an אסטניס – someone who is physically delicate²⁸ – to drink a fifth cup of wine.

In light of all the above, we can now truly comprehend the only explicit mention of the fifth cup in Shulchan Aruch²⁹ which is featured in the Rema’s comments on Orach Chaim Chapter 481 whose title is ‘One should not drink after the four cups of wine’:

אחר ארבע כוסות אינו רשאי לשתות יין, אלא מים. הגה וכל המשקין דינן כיין (בית יוסף). ומי שהוא איסטניס או תאב הרבה לשתות, יכול לשתות כוס חמישי  ויאמר א עליו הלל הגדול. (מרדכי)

After the four cups it is not permitted to drink wine, only water. Gloss: And all drinks are classified as wine. And someone who is physically delicate or is very thirsty may drink a fifth cup of wine and say on it the great Hallel³⁰.

Now that we have surveyed all the primary sources concerning the fifth cup of wine it is worthwhile reviewing what we have not mentioned. In no source we have studied has there been any mention of Eliyahu or any requirement to pour a cup of wine in honour of Eliyahu HaNavi. Seemingly, Eliyahu’s cup has nothing to do with the discussion relating to the fifth cup of wine.

The origins of the Kos Shel Eliyahu

Paralleling the discussion about the requirement for a fifth cup of wine was recognition of the challenging environment that European Jewry experienced on a daily basis.

Frequently in Medieval Christian Europe, blood libel claims were placed on Jewish communities (in fact, the Taz³¹ ruled that as a result of this, we should not use red wine on Seder night, although nowadays we do not follow this ruling). However, the Gemara³² tells us that just as we were redeemed on the 15^th of Nissan from Egypt, so too we will be redeemed on this very night with the coming of Moshiach. Similarly, Seder night is known as - ליל שימורים a night of divine protection; it was an auspicious night in the year that provided the possibility of redemption and freedom from the limitations and accusations that were rife in Medieval Europe.

Accordingly, a cup for Eliyahu is provided because through pouring this, it brought with it the hope that Eliyahu will arrive at our Seder, partake in our meal, and proclaim the Messianic era³³. As the Aruch Hashulchan explains³⁴, this is “לחיזוק האמונה – for the purpose of strengthening our faith”, to remind us that G-d will bring the final redemption. It therefore makes perfect sense that this cup is poured immediately prior to the recitation of the prayer שפך חמתך – ‘Pour out Your Wrath’ whilst reflecting on the coming of the prophet Eliyahu.

Similarly, the opening of the door was intended to achieve the same effect. This is made clear in the comments of the Rema on Chapter 480 where he writes: ויש אומרים שיש לומר 'שפך חמתך, וכו' קדם 'לא לנו', ולפתח הפתח כדי לזכר שהוא ליל שמורים, ובזכות אמונה זו יבוא משיח וישפך חמתו על העכו''ם, וכן נוהגין. – There are authorities who say that one should say ‘Pour out Your Wrath’ before ‘not for us’ [the beginning of the second half of Hallel]. He should open the entrance of his house before he says the prayer, in order to remember that it is a night when we are protected, and by virtue of this faith the Moshiach will arrive and pour out His wrath on the idolatrous enemies of Israel. This is in fact the practice.

Although this source only mentioned the opening of the door, we find in the Shulchan Aruch HaRav³⁵ reference to providing a Kos Shel Eliyahu: בקצת מקומות נוהגין שלא לנעול החדרים שישנים שם בליל פסח כי הוא ליל שמורים לכל בני ישראל לדורותם להוציאם מגלות הזה ואם יבא אליהו ימצא פתח פתוח ונצא לקראתו במהרה ואנו מאמינים בזה ויש באמונה זו שכר גדול ובמקומות שמצויין גנבים אין לסמוך על הנס כמו שנתבאר בסי' תל"ג ונוהגין במדינות אלו למזוג כוס אחד יותר מהמסובין וקורין אותו כוס של אליהו הנביא - In some communities it is the practice not to lock the rooms where one sleeps on Seder night because it is Leil Shimorim for all the Bnei Yisrael for all generations, to be taken out from this exile. And were Eliyahu to come and find an open door, we would go out to greet him enthusiastically. We believe in this and there is great reward in maintaining such faith. However, in communities where there are thieves we should not rely on a miracle as has been explained in Chapter 433. And it is the custom in these countires to pour one more cup than the number of those reclining which is called the cup of Eliyahu the prophet³⁶.

So, we have seen that the sources referring to the fifth cup of wine do not mention Elijah, and the sources referring to Elijah do not mention the fifth cup of wine! Seemingly, the fifth cup has nothing to do with the discussion relating to Elijah’s cup.

The misunderstood Vilna Gaon

Despite the clarity of the above presentation, many assert that the fifth cup of wine is the Kos Shel Eliyahu and vice versa, basing this assertion from a comment attributed to the Vilna Gaon³⁷. We are told: ‘the reason why we pout a fifth cup and call it the Kos Shel Eliyahu HaNavi is because there is a debate in the Gemara³⁸ whether we need a fifth cup, and no clear rule was decided. When Elijah comes, the doubt [whether there are four cups or five] will be resolved. Therefore, we pour a fifth cup, because of the doubt, but do not drink from it’.

In this instance, we label the fifth cup of wine as Kos Shel Eliyahu because Eliyahu Hanavi solves halakhic problems³⁹. The arrival of Eliyahu will provide the solution to the many unanswered questions in Jewish tradition including whether we should drink a fifth cup of wine on seder night. As such, the cup is not for Eliyahu to drink. Instead, it is for Eliyahu to determine if it should be drunk.

The problem with this argument is that the Vilna Gaon in his gloss on the Shulchan Aruch says nothing of the sort. The Vilna Gaon rules clearly that we are required to drink four (and not five) cups of wine. Similarly, in the Haggadah attributed to the Vilna Gaon, there is no mention of the fifth cup. Accordingly, it would appear that the assertion that these two cups are one and the same cannot be maintained⁴⁰. The fifth cup and the Kos Shel Eliyahu represent two different concepts and are distinct practices. They are referred to by different names and mentioned in different chapters of Shulchan Aruch⁴¹.

Conclusion

In light of all the above, should we drink a fifth cup of wine?

Rabbi Menachem Kasher argues that since the establishment of the State of Israel and following the great miracles during the six day war, a fifth cup should be drunk⁴² in recognition that the fifth expression ⁴³והבאתי is currently being realized⁴⁴.

However, Rav Soloveitchik⁴⁵ concludes that ‘at the end of the day, our seder has four cups. Pouring a 5^th cup to symbolize the land would only serve to distract us from the real purpose of the evening – and that of course is our unrelenting interest in the mitzvah of סיפור יציאת מצרים’.

Perhaps it is precisely for this reason – the concern to maintain the focus of the evening – that explains both the absence of the fifth cup and the presence of the Kos Shel Eliyahu at our Seder table.

APPENDIX 1

Copy of Munich manuscript on Pesachim 118a (Bayerische Staatsbibliothek)

APPENDIX 2a

Hagadah Shel Teiman (London 1896) pgs.10-11

APPENDIX 2b

Hagadah Shel Teiman (London 1896) pgs. 13-14

1^ Mishna Pesachim 10:1

2^ Ibid. 10:2

3^ Ibid. 10:4

4^ Ibid. 10:7

5^ Ibid.

6^ Pesachim 118a

7^ In fact, the Beit Yosef notes that רוב הספרים גורסים בברייתא כוס חמישי

8^ See the Ba’al Halachot Gedolot, Rav Saadia Gaon, Rav Amram Gaon, R’ Moshe Gaon, Rav Sar Shalom, Rav Kohen Tzedek as quoted by Rabbi Menachem Kasher, הגדת-פסח ארצישראלית in his section addressingכוס חמישי , footnote 1

9^ See Rabbeinu Chananel, Rif, Rambam, Rav Yosef Yov Ilem and the Sefer HaPardes of Rashi

10^ See Dikdukei Sofrim where the second version of the Munich manuscript reads חמישי in Appendix 1. See also Egyptian, Yeminite, Vatican and Columbia manuscripts which also maintain that Rabbi Tarfon required five cups to be drunk.

11^ At the same time, it is appropriate to point out that numerous Rishonim such as the Rashbam did not make any mention of the fifth cup. See Tur, Orach Chaim 481 and Beit Yosef

12^ See Talmud Bavli, Pesachim 117b

13^ Pesachim 10:1

14^ Interestingly, the Midrash Rabba (Shemot  6:4) states that the four expressions of redemption mentioned by R’ Benaya in turn correspond to the four decrees which Pharaoh wrought against Bnei Yisrael.

15^ Shemot 6:6-7

16^ Bereishit 40:11-13

17^ As the Pnei Moshe notes in his commentary on the Yerushalmi (Pesachim 10:1), each reason provided is merely a search for aרמז מן התורה as evident from the question מניין לארבע כוסות?. However, this should be compared with the language of Bereishit Rabba where the phrase used is מהיכן קבעו חכמים ארבע כוסות

18^ Pesachim 99b DH Arba

19^ In his מקור חיים השלם (Vol. 4 p. 97), Rabbi Hayyim David Halevy calls thisהמובחר שבכולם

20^ Shemot 6:8

21^ See the Ra’avad, the Orchot Chaim (Hilchot Leil HaSeder) and the Sefer Manoach on Rambam, Hilchot Chametz UMatzah Ch. 8 quoted by Lieberman

22^ The הגדה של תימן presented in Appendix 2a & b was compiled by Zev Chanoch Greenberg (London 1896, p. 10) and discussed by S. Lieberman inירושלמי כפשוטו (פסחים) p. 517. It should be noted that other authorities provide alternative suggestions for the symbolism of 5 cups such as the 5 malchuyot and 5 galuyot. These are cited by R’Kasher

23^ Pesachim 10:7

24^ See Otzar HaGeonim on Pesachim 118a (p. 126). This too was the practice of the Steipler (see הגדה של פסח עם פסקי הלכה ומנהגים ממרן בעל קהלות יעקב p. 328 where we are told היה שותה ה' כוסות אמנם היה שותה כוס זו בתוך הסעודה ולא ב''נשמת'' כדעת הרי''ף

25^ See Lieberman ibid.

26^ See Tur, Orach Chaim 481

27^ Rosh, Mordechai,– see Tur OC 481 and Beit Yosef

28^ Regarding Halakhic rulings for an Istenis, see Halakhic Positions of Rav J. B. Soloveitchik Vol. 1 pgs. 173-4

29^ Orach Chaim 481:1

30^ It is interesting to note that despite all this material to support such a practice, the Aruch HaShulchan (Orach Chaim 491 note 2) writes מימינו לא שמענו ולא ראינו נוהגין כן

31^ notes on Shulchan Aruch, Orach Chaim 472:11

32^ Rosh Hashanah 11a

33^ See Malachi 3:23

34^ Aruch Hashulchan, Orach Chaim 480:1

35^ Orach Chaim 480:5

36^ Whether this cup is merely symbolic or should be drunk from goes beyond the focus of this article. For further detail see Teshuvot VeHanhagot 2:244

37^ See Ta’amei HaMinhagim UMekorei HaDinim note 551. The origins of this source is Likutei Tzvi (5626) p. 41 as quoted in Peninim Mishulchan HaGra (5768) pgs. 112-3. Note that the 5757 edition of this work does not contain this reference or the comment from Rabbi Kanievsky below

38^ According to Rabbi Chayim Kanievsky, this should read ‘debate in the Poskim’. See Peninim Mishulchan HaGra p. 112 note 4

39^ As per the expression Teyku. See Encyclopedia Talmudit on Eliyahu

40^ Ibid. Quoting Rav Zechariah Stern

41^ As pointed out by the Lubavitcher Rebbe in hisחידושים וביאורים בהלכות פסח p. 438

42^ It should be noted that Rabbi Kasher follows the practice of the Maharal and only requires the Seder leader to drink the fifth cup

43^ Rabbi Kasher in his comments addressing שפך חמתך

44^ See final paragraph in the Haggadah where he describes our days as אתחלתא של ''והבאתי''

45^ Rav Joseph B. Soloveitchik: The Nine Aspects of the Haggadah, 1978, quoted by Rabbi Yosie Levine in his excellent ‘The Undrinkable Cup of Elijah:Down the Path of an Ancient Seder Mystery’ (Shabbat Hagadol 2009)