English translation — חה"פ

1.

At the conclusion of the "Order of performing these mitzvos on the night of the fifteenth"¹

after the fourth cup, the Rambam says²

: "And one should mix a fifth cup and recite the Great Hallel over it, which is from 'Give thanks to the Lord for He is good'³

until 'By the rivers of Babylon.'

And this cup is not obligatory like the four cups."

The source for the fifth cup⁴

is in a Baraita⁵

according to the version of the Geonim⁶

: The fifth, one recites the Great Hallel over it, the words of Rabbi Tarfon⁷.

It stands in the book of Rabbeinu Manoach on the Rambam: "From this we learn that it is forbidden to drink wine after the four cups, because if it enters your mind that it is permitted, why do we require him to recite the Great Hallel over it? Rather, it must be that he may not drink, but if he wishes to drink, he must recite over that cup similar to the fourth cup from the matter of Hallel and from the matter of the Exodus, and without this it is forbidden to drink."

From the words of Rabbeinu Manoach it is understood,

that he learns the words of the Rambam that the fifth cup is a matter of permission,

"He may mix" means a permission — "if he wishes to drink, he must recite over that cup etc."

like the view of several Geonim,

that the fifth cup is truly permission,

it is entirely dependent on his will.

But the explanation is seemingly not smooth in the language of the Rambam,

because the Rambam concludes

(as above)

"And this cup is not obligatory like the four cups".

If one were to say that according to the Rambam this fifth cup is entirely not in the category of obligation, the Rambam should have said briefly "And this cup is not obligatory"⁹.

From the lengthiness of the language of the Rambam it is implied,

that also the fifth cup has in itself "obligation",

it is only that "it is not obligatory like the four cups" — it is not to such an extent "obligation" like the four cups¹⁰.

And so it is evident from the Ran in Pesachim¹¹

who writes in the words of Rabbi Tarfon:

The four cups are obligatory and the fifth is optional, and if he wishes to drink he recites the Great Hallel over it,

or alternatively, that it is a mitzvah min ha-muvchar¹²

to drink the fifth cup and recite the Great Hallel over it, and this is the language of "he recites the Great Hallel over it," and so incline the words of the Rambam, of blessed memory, in the last chapter of the Laws of Chametz and Matzah,

That is, when he learns the opinion of the Rambam,

that the fifth cup is a mitzvah min ha-muvchar¹³,

and therefore the Rambam adds "And this cup is not obligatory like the four cups" — that although "he <b>may</b> pour"

(It is a mitzvah min ha-muvchar),

nevertheless,

"And this cup is not obligatory like the four cups."

But also this explanation is seemingly not entirely smooth in the language of the Rambam,

because according to this the Rambam would have written explicitly

(and as is the usual language in several places)

: And the choice mitzvah is to mix a fifth cup and recite the Great Hallel over it

(and the like).

From the language of the Rambam it is implied,

that there is indeed in this an obligation,

but it is not exactly <b>a</b> <b>mitzvah</b>

(at least)

choice

(and therefore the Rambam only says "and one has to mix etc.")¹⁴.

2.

will one understand this based on the precision of the language in the words of the Rambam:

Regarding the four cups, the Rambam rules¹⁵

: each and every cup of these four cups, one recites over it a blessing by itself

(and brings also what one says on each of the four cups),

and afterwards — in the "Order of performing these commandments on the night of the fifteenth"¹

he <b>specifies</b> regarding each cup that he "drinks": by the first cup — "recites the blessing 'Borei Pri HaGafen' and says over it Kiddush of the day and Shehecheyanu and drinks"¹,

by the second cup "and recites the blessing 'Borei Pri HaGafen' and drinks the second cup"¹⁶,

by the third cup "recites the blessing of the meal over the third cup and drinks it"¹⁷,

by the fourth cup "recites the blessing 'Borei Pri HaGafen' and does not taste <b>after</b> <b>that</b> anything"¹⁷.

By the fifth cup, but the Rambam says only

(as above)

"And he should pour a fifth cup and recite upon it the Great Hallel" and he does not conclude "recite the blessing borei pri hagafen and drink"¹⁸.

And based on the known precision of the Rambam in his language,

it is understood from this,

that this very thing is his intention to be precise,

that this fifth cup one does <b>not</b> drink,

one only pours it and recites the Great Hallel upon it.

And as it is also understood from his words before this: "And afterwards he mixes the fourth cup and concludes the Hallel over it ..

and recites the blessing 'Creator of the fruit of the vine' and does not taste <b>after</b> <b>that</b> <b>anything</b> all night,

<b>except</b> <b>for</b> <b>water</b>" — it is then simple that the Rambam will not immediately in the continuation of his words say <b>the opposite</b> <b>of this</b>,

that one drinks a cup of aged wine after the fourth cup.

3.

And one must say the explanation of this:

The Rambam teaches like the opinions

that explain that R' Tarfon disagrees with the opinion of the Tanna Kama,

whether one is obligated in four cups or five cups.

And accordingly it must seemingly turn out that the halacha is like the opinion of the Tanna Kama and one is obligated only in four cups.

On the other hand, however, one finds that the Gemara discusses according to R' Tarfon

that one says about the fifth cup

("From where [does] Hillel the Elder [derive]"),

and from this it is implied that the opinion of R' Tarfon is accepted as halacha.

How should one conduct oneself in practice?

Seemingly one could say that since it is a doubt, one should be stringent like the opinion of R' Tarfon and drink a fifth cup.

But one cannot do so,

because according to the opinion of the Sages that one is obligated only in four cups,

one may not drink a fifth cup

(as the Rambam says that after fulfilling the commandment of four cups "he does not taste anything afterwards...

except for water").

is the Rambam decisive: "And one should pour a fifth cup" &lt;b&gt;and&lt;/b&gt; &lt;b&gt;not&lt;/b&gt; — one should &lt;b&gt;not&lt;/b&gt; drink it,

And consequently one has two things: one drinks &lt;b&gt;only&lt;/b&gt; four cups,

one pours a fifth cup to fulfill the opinion of R' Tarfon.

Seemingly, what does one gain from &lt;b&gt;pouring&lt;/b&gt; a cup

(fifth)

if one does not drink it?

One finds an example of it in halacha — pouring a cup and reciting over it and one does &lt;b&gt;not&lt;/b&gt; drink it:

A meal on Friday afternoon that extended into Shabbos,

is,

according to several opinions,

he says Grace After Meals over a cup,

even though one cannot drink the cup

(except only for Kiddush)²²

— and likewise regarding the cups of the night of Pesach.

In general, there are in this two matters*²²

: a)

the drinking of the cups,

b)

that which the Sages instituted to <b>say</b> over each of the

(four)

cups,

And therefore the Rambam rules,

that regarding the fifth cup one must mix the cup "and recite over it the great Hallel"

(even though one cannot drink it),

to fulfill the opinion of R. Tarfon at least in this matter²³.

D.

And additionally one may say:

The Rambam teaches

(as many commentators²⁴)

that R. Tarfon does not disagree with the opinion of the first Tanna

(that the obligation to drink is only on four cups),

and the plain meaning in the words of R. Tarfon

(according to his version)

"A fifth [cup] he says over it the great Hallel" is — that he must

(merely)

<b>pour</b> the cup "and say over it the great Hallel"²⁵,

but <b>not</b> drink it.

And the matter with reason: the fifth cup is distributed and is different from the other four cups in the category of the fulfillment of the commandment,

and certainly in the matter of the object of the commandment:

Regarding the four cups the Gemara says²⁶

"The Sages instituted four cups [as] a way of freedom, each and every one one performs with it a commandment",

and as the Rambam says earlier¹⁵

— "Each and every cup of these four cups one recites over it a blessing by itself,

and the first cup one recites over it Kiddush of the day,

the second cup one reads over it the Haggadah,

the third cup one recites over it Grace after Meals,

the fourth cup one concludes over it the Hallel and recites over it the blessing of the song".

4.

5.

Although it can be said that

(also)

according to the Rambam "each and every one

(of the four cups)

is <b>freedom</b> <b>and a commandment</b> <b>in itself</b>"

(as the Alter Rebbe phrases it in his Shulchan Aruch²⁷),

nevertheless, they are all in the same category and type of commandment: a)

the commandment <b>common</b> to all four cups — drinking for freedom,

b)

with each one of them there is a <b>different</b> commandment in the recitation and the blessing upon it.

But the fifth cup is not in the category of the fulfillment of the commandment of the four cups: the fifth cup one a)

does not drink; b)

the recitation upon it is not in the type of recitation on the four cups — according to the Rambam²⁸

one does not conclude the recitation on the fifth cup with a blessing²⁹,

but the recitation on the four cups one concludes each of them with a <b>blessing³⁰</b>

that the fifth cup over which he says the Great Hallel,

from "Give thanks to the Lord for He is good until By the rivers of Babylon",

is a Hallel and thanksgiving upon the entirety of the four cups whose commandment he fulfilled,

and in a more general sense — a thanksgiving upon all the commandments and actions that were fulfilled on this night.

And elsewhere it is explained].

5.

Based on this one will understand the precise wording of the Rambam "And one should pour a fifth cup"

(and he does not say "it is a mitzvah from the best to pour a fifth cup" and the like)

the expression "mitzvah min hamuvchar"

(generally)

means that this is an addition of perfection in the fulfillment of this mitzvah³¹

; moreover: this means — not only an addition of "muvchar" in the fulfillment of the mitzvah through the person,

rather <b>mitzvah</b> min hamuvchar,

the quality of "min hamuvchar" is in the object of the mitzvah

regarding the Chanukah lights³³

: its mitzvah is that every household should light one candle ..

and the one who beautifies <b>the</b> <b>mitzvah</b> etc. and the one who beautifies more than this <b>and performs</b> <b>mitzvah</b> <b>min</b> <b>hamuvchar</b> lights a candle for each person on the first night and adds and goes on each and every night one candle" — that the beautification there is an enhancement in the mitzvah of Chanukah light itself; in the object of the Chanukah lights

(as explained in the M"A³⁴)]

And since according to the opinion of the Rambam the fifth cup is not within the category of the mitzvah of the four cups,

it is not possible to say that the fifth cup is "from the choice" in the mitzvah of

(the four)

cups,

and therefore the Rambam says "and one should pour a fifth cup" — as a separate command and obligation,

a different expression "and one should pour".

And therefore the Rambam elaborates in his language "And this cup is not obligatory &lt;b&gt;like&lt;/b&gt; &lt;b&gt;the four&lt;/b&gt; &lt;b&gt;cups&lt;/b&gt;" — he emphasizes that the fifth cup is not obligatory like the other cups but only as "and one has it".

And as above.

6.

And behold there are those who say&lt;sup&gt;35&lt;/sup&gt;,

that this that one takes the cup of Elijah is connected with the fifth cup — because there is a dispute in the Gemara whether one needs to have a fifth cup and the halacha was not decided,

therefore,

due to doubt,

one pours the fifth cup and one does not drink it; and therefore one calls the cup — the cup of Elijah,

indicating thereby,

that when Elijah will come and will clarify all doubts,

then also the doubt,

regarding &lt;b&gt;this&lt;/b&gt; cup will be clarified.

From "Chok Yaakov" and the Alter Rebbe's Shulchan Aruch it is, however, proven that these are two separate matters: the Alter Rebbe brings in his Shulchan Aruch³⁶

(the ruling of the Rema³⁷)

"After the four cups, the custom of all Israel from the early generations was not to drink wine ..

if not for a great need, such as he is a delicate person or he is very thirsty to drink..

And if he has no other beverages only wine, it is permitted for him to drink a fifth cup and recite upon it the Great Hallel and Nishmas and Yishtabach until the conclusion".

And in the previous section the Alter Rebbe says³⁸

(from Chok Yaakov³⁹)

"<b>And the custom</b> <b>in these</b> <b>countries</b> is to pour one cup more than the participants and call it the cup of Elijah the prophet".

from this it is understood that these are two completely separate things — and to such an extent

a)

that they stand,

are separated from each other,

in two separate simanim;

b)

They are called by other names

("Cup of Elijah" and "Fifth Cup")

And they have in themselves details and different laws from each other: "to drink the fifth cup" was permitted for one who needs etc. and then he must recite over it the Great Hallel etc., unlike the Cup of Elijah "&lt;b&gt;the custom&lt;/b&gt; in these countries"

(not only that there is &lt;b&gt;to permit&lt;/b&gt;).

3)

The greatest distinction — one pours only "one cup more than the diners" and it pertains to the order of all the diners,

not a cup for each one,

unlike the fifth cup,

which was permitted to <b>each</b> individual

(who must arrive for this).

And from this it is also understood regarding the Rambam and his view on the fifth cup

(which holds,

as above,

that it is not merely a permission or authorization,

but <b>and there is</b> <b>to him</b> — an obligation),

that this is not an obligation of <b>one</b> cup for <b>all</b> the diners,

but a cup for each one who fulfills the commandment of the four cups,

and precisely his language "there is <b>to him</b> to pour",

even not "there is to pour

(generally)

a fifth cup"⁴⁰.

7.

An explanation

(in a possible manner)

in the inner dimension of the matters,

which

a)

The fifth cup and the cup of Elijah are two separate things,

in their matters and their laws as above; and further

b)

One finds in them matters of opposites — regarding the fifth cup the Rambam rules: and one should mix a fifth cup,

but in practice one does not conduct oneself so,

in the Shulchan Aruch the ruling is

that it is only a permission for a sensitive person or a "one who desires ..

to drink"

; regarding the cup of Elijah it is the opposite of the matter: that cup is not mentioned in the Gemara and early authorities,

only in later authorities and specifically that cup became a custom in all Jewish dispersions.

And one can say the reasoning in this: one finds a common denominator in these two cups that

(according to the above)

one does not drink them,

one only pours them.

From which it is understandable that both are connected with such an avodah and level which is higher than the service of man in actual deed

(in drinking).

And this is the explanation

(inner)

in that which the Rambam concludes "And this cup is <b>not</b> <b>obligatory</b> like the <b>four</b> <b>cups</b>" — this is connected with the level which is higher than obligation

(and known is the explanation⁴³

regarding the matter of the evening prayer being optional)⁴⁴.

And so it is also regarding the cup of Elijah,

which is connected with the matter of the redemption,

which is higher than the service of man.

Ch.

Nevertheless, there is a difference between them: The <b>fifth</b> cup emphasizes that this is a matter that comes <b>in continuation</b>

(fifth)

to the service of man,

but the cup of Elijah is a separate thing,

it does not come as a fifth and continuation to the four cups — the service before this.

And one can explain the explanation in this:

The continuation that comes through the &lt;b&gt;fifth&lt;/b&gt; cup comes specifically

(through this and)

Afterwards, when there is the completeness of the service of man &lt;b&gt;before this&lt;/b&gt;,

&lt;b&gt;in the manner of&lt;/b&gt; the explanation regarding the Atzilus of the lower one that is drawn specifically after the man prepares a "complete place"&lt;sup&gt;45&lt;/sup&gt;.

And therefore the fifth cup is mentioned in the Gemara and in the time of the Geonim and the Rambam,

and in those times others were accustomed each one for himself

(and his service)

to pour a fifth cup — because&lt;sup&gt;46&lt;/sup&gt;

&lt;b&gt;Their&lt;/b&gt; service — the early ones like angels etc. and now the generation — in innocence&lt;sup&gt;47&lt;/sup&gt;

— on the night of the Seder and in the drinking of the four cups was in a higher manner,

and in completeness,

and consequently their service was a vessel to receive the continuation from the level

(the fifth)

which is connected with the fifth cup&lt;sup&gt;48&lt;/sup&gt;.

But not so in our generations,

the heels of Mashiach,

where the service is not so much in completeness that it should be a fit vessel

(a complete place)

for the higher level,

therefore the fifth cup is not practiced in our generations.

But the cup of Elijah is connected with the faith of Jews in his coming

that the conduct regarding the cup of Elijah the Alter Rebbe says in continuation of the beginning of the section⁴⁹

"And in some places they practice not to lock the rooms where they sleep on Passover night, because it is a night of protection for all the children of Israel throughout their generations to take them out of this exile, and if Elijah comes he will find an open door and we will go out to greet him speedily, and we believe in this, and there is in this faith great reward ..

And they practice in these countries etc."

From which it is understood and simple that this is connected and relevant to the faith in the future redemption],

That the faith is present in every Jew,

who are <b>all</b> believers children of believers — not looking in which manner his service is in his revealed powers,

there is by him constantly

(openly — and at least in the inwardness of his soul⁵⁰)

the faith in the coming of Moshiach

(not only "believes in him",

but <b>awaits</b> his coming⁵¹)

— which are <b>a</b> <b>commandment</b> <b>of G-d</b> in the Written Torah and the Oral Torah⁵²

; and on the contrary⁵³,

that the later one finds oneself in the footsteps of Moshiach,

closer to the redemption,

the more and stronger is this illuminated among Jews.

And therefore specifically in the latter generations was revealed and spread the custom of "to pour one cup more than the participants and they call it the cup of Elijah the prophet",

although that in the earlier generations one does not find about this

(openly),

And this is a)

"Cup <b>one</b>" b)

He is <b>greater</b> than all

(—than all)

the participants.

And based on this we can explain the precise wording of the Alter Rebbe "to pour a cup one <b>more than the participants</b> and we call it etc." — with this the Alter Rebbe hints,

that Elijah the prophet comes and becomes one of the <b>participants</b> <b>at the</b> <b>Seder</b> <b>table</b>

— because the faith of Jews on this night,

a night that the Holy One, blessed be He, revealed Himself to them in His glory and His very self⁵⁴

and which comes openly and physically

(cup and wine)

— this itself brings and arouses that Elijah the prophet should be found at every Seder,

as — <b>more</b> than all those reclining,

but together with this his cup stands together,

on the same table with the cups of those reclining — <b>one</b> of those reclining.

(From talks of Shabbos Parshas Korach 5744,

night of the second day of Pesach 5729)