SECTION 480 The Order of the Fourth Cup [of Wine] (1-5)

סימן תפ סֵדֶר כּוֹס רְבִיעִי וּבוֹ ה' סְעִיפִים:

1 After one drinks the cup [of wine] over which Grace after Meals was recited, it is necessary to blend1 the fourth cup [of wine] to complete the recitation of Hallel and the Haggadah over it. One should begin [reciting Hallel] with [the psalm starting] Lo lanu without reciting a blessing, [and continue] until the end of Hallel.2

Afterwards, one should recite the blessing of song.3 There are those who interpret [that term] as referring to the blessing Yehallelucha.4The conclusion of that blessing is Baruch Atah A-donai Melech [mehulol batishbachos]. Others interpret [the term “the blessing of song”] as referring to [the passage beginning] Nishmas kol chai [until and including the passage] Yishtabach.5The conclusion of that blessing is Baruch Atah A-donai… habochair [beshirei zimrah… chei ha’olamim].The commonly accepted custom is [to follow] both interpretations, as will be explained.

The Great Hallel must also be recited over [this cup of wine.6 The Great Hallel] refers to [Psalm 136,] from Hodu la’A-donai ki tov until, [but not including, Psalm 137,] Al Naharos Bavel.7[This psalm] consists of 26 [verses ending with the words] Ki l’olam chasdo (“Because His kindness is everlasting”).8 [Psalm 33, which begins] Rananu tzaddikim, should not be recited.9 (There are authorities who maintain that [the Great Hallel] refers to [Psalm 135 and Psalm 136,] from Hallelu es shem A-donai until Al Naharos Bavel.10This is the custom presently [observed].)

The widespread custom in these regions is to recite the Great Hallel in the middle of the blessing of song, i.e., after concluding Hallel, [the passage] Yehallelucha is recited until Atah E-l. Theconcluding blessing Baruch Atah A-donai Melech mehulol batishbachos is not recited, since one will ultimately conclude after the passage Yishtabach with the blessing Baruch Atah A-donai E-l Melech gadol (u’mehulol)11 batishbachos…. [Since the person will conclude the blessing in that manner, saying Baruch Atah A-donai Melech mehulol batishbachos at this stage would be superfluous.] Why should he recite a concluding blessing with the same theme twice?

If [a person] forgot and recited the concluding blessing when he recited the passage Yehallelucha, he should not conclude the passage Yishtabach by saying Baruch Atah A-donai….

[After reciting Yehallelucha, the person] should recite the Great Hallel and then Nishmas and Yishtabach. He then concludes Baruch Atah A-donai… habochair….12

There are those who follow the custom of not reciting [the passage] Yehallelucha immediately after completing Hallel. Instead, they recite the Great Hallel directly after concluding Hallel. [After the Great Hallel,] they then recite Nishmas and Yishtabach until [the words] ve’ad olam (Atah E-l). [However,] they do not conclude [the passage] Yishtabach with a blessing. Rather, they recite [the passage] Yehallelucha with its appropriate concluding blessing. [According to this custom], if one forgot and concluded [the passage] Yishtabach with a blessing, he should recite afterwards [the passage] Yehallelucha without its concluding blessing.

א אַחַר שֶׁשָּׁתָה כּוֹס שֶׁל בִּרְכַּת הַמָּזוֹן – צָרִיךְ לִמְזֹג1 כּוֹס רְבִיעִי לִגְמֹר עָלָיו הַהַלֵּלא וְהַהַגָּדָה, וּמַתְחִיל מִ"לֹּא לָנוּ"ב בְּלֹא בְּרָכָהג עַד סוֹף הַהַלֵּל.2

וְאַחַר כָּךְ אוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר.ד,3 יֵשׁ מְפָרְשִׁיםה דְּהַיְנוּ "יְהַלְלוּךָ",ו,4 וְחוֹתֵם "בָּרוּךְ אַתָּה ה' מֶלֶךְ כוּ'".ז וְיֵשׁ אוֹמְרִיםח דְּהַיְנוּ "נִשְׁמַת כָּל חַי כוּ' יִשְׁתַּבַּח כוּ'",5 וְחוֹתֵם "בָּרוּךְ אַתָּה ה' כוּ' הַבּוֹחֵר כוּ'".ט וּמִנְהַג הָעוֹלָם כִּשְׁנֵי הַפֵּרוּשִׁים, וּכְמוֹ שֶׁיִּתְבָּאֵר.

וְצָרִיךְ לוֹמַר עָלָיו גַּם כֵּן הַלֵּל הַגָּדוֹל,י,6 דְּהַיְנוּ מֵ"הוֹדוּ לַה' כִּי טוֹב"יא עַד "עַל נַהֲרוֹת בָּבֶל",יב,7 שֶׁהֵם כ"ו "כִּי לְעוֹלָם חַסְדּוֹ".יג,8 וְלֹא יֹאמַר "רַנְּנוּ צַדִּיקִים".יד,9

(וְיֵשׁ אוֹמְרִיםטו דְּהַיְנוּ מֵ"הַלְלוּיָהּ הַלְלוּ אֶת שֵׁם ה'"טז עַד "עַל נַהֲרוֹת בָּבֶל".10 וְכֵן נָהֲגוּ עַכְשָׁויז).

וּמִנְהַג הָעוֹלָם בִּמְדִינוֹת אֵלּוּ לוֹמַר הַלֵּל הַגָּדוֹל בְּאֶמְצַע בִּרְכַּת הַשִּׁיר, דְּהַיְנוּ שֶׁמִּיָּד אַחַר גְּמַר הַלֵּל אוֹמְרִים: "יְהַלְלוּךָ" עַד "אַתָּה אֵל", וְאֵינוֹ חוֹתֵם "בָּרוּךְ אַתָּה ה' מֶלֶךְ מְהֻלָּל בַּתִּשְׁבָּחוֹת", מֵאַחַר שֶׁעָתִיד לַחְתֹּם אַחַר "יִשְׁתַּבַּח": "בָּרוּךְ אַתָּה ה' אֵל מֶלֶךְ גָּדוֹל (וּמְהֻלָּל)11 בַּתִּשְׁבָּחוֹת", וְלָמָּה יַחְתֹּם ב' פְּעָמִים בְּעִנְיָן אֶחָד?יח וְאִם שָׁכַח וְחָתַם בִּ"יְהַלְלוּךָ" – לֹא יַחְתֹּם "בָּרוּךְ אַתָּה ה'" בְּ"יִשְׁתַּבַּח".יט וְאַחַר כָּךְ אוֹמְרִים הַלֵּל הַגָּדוֹל, וְאַחַר כָּךְ "נִשְׁמַת כוּ' יִשְׁתַּבַּח כוּ'", וְחוֹתֵם: "בָּרוּךְ אַתָּה ה' כוּ' הַבּוֹחֵר כוּ'".כ,12

וְיֵשׁ נוֹהֲגִיןכא שֶׁלֹּא לוֹמַר "יְהַלְלוּךָ" מִיָּד לְאַחַר גְּמַר הַלֵּל, אֶלָּא אוֹמְרִים הַלֵּל הַגָּדוֹל מִיָּד לְאַחַר גְּמַר הַהַלֵּל, וְאַחַר כָּךְ "נִשְׁמַת" וְ"יִשְׁתַּבַּח" עַד "וְעַד עוֹלָם (אַתָּה אֵל)", וְאֵינוֹ חוֹתֵם בַּחֲתִימַת "יִשְׁתַּבַּח", אֶלָּא אוֹמֵר: "יְהַלְלוּךָ" כֻּלּוֹ עַד סוֹפוֹ עִם הַחֲתִימָה שֶׁל "יְהַלְלוּךָ". וְאִם שָׁכַח וְחָתַם בְּ"יִשְׁתַּבַּח" – יֹאמַר אַחַר כָּךְ "יְהַלְלוּךָ" בְּלֹא חֲתִימָה:כב

2 It is not necessary to recite Hallel in the place [where one ate the Seder] meal. Instead, one may even complete [the Hallel] in another home.13 Even though [as a result] he will not be drinking all four cups [of wine] in the same place, that is not of consequence.

ב אֵין צָרִיךְ לִגְמֹר הַלֵּל בִּמְקוֹם הַסְּעוּדָה, אֶלָּא יָכוֹל לְגָמְרָהּ אַף בְּבַיִת אַחֵר.כג,13 וְאַף שֶׁאֵינוֹ שׁוֹתֶה הַד' כּוֹסוֹת בְּמָקוֹם אֶחָד – אֵין בְּכָךְ כְּלוּם:כד

3 There are authorities who maintain that one must drink the [fourth] cup [of wine] immediately after concluding [the passage] Yishtabach or immediately after [the passage] Yehallelucha, [which is recited] after Yishtabach,14 before the piyyutim that are customarily recited [at the Seder].15 [The rationale for this practice is that] our Sages ordained to complete the Hallel and the blessing of song over the fourth cup [of wine]. If so, one should not interrupt between these [portions of the Haggadah and the drinking of the fourth cup of wine] with the recitation of piyyutim that were not ordained [by the Sages].16 However, in these countries, it is not customary to [refrain from reciting piyyutim at this stage in the Seder].17

ג יֵשׁ אוֹמְרִיםכה שֶׁצָּרִיךְ לִשְׁתּוֹת הַכּוֹס מִיָּד לְאַחַר חֲתִימַת "יִשְׁתַּבַּח" אוֹ "יְהַלְלוּךָ" שֶׁלְּאַחַר "יִשְׁתַּבַּח"כו,14 קֹדֶם אֲמִירַת הַפִּיּוּטִים שֶׁנּוֹהֲגִין לוֹמַר,כז,15 שֶׁהֲרֵי תַּקָּנַת חֲכָמִים הָיְתָה לִגְמֹר הַהַלֵּל וּבִרְכַּת הַשִּׁיר עַל כּוֹס ד',כח וְאִם כֵּן אֵין לְהַפְסִיק בֵּינֵיהֶם בְּפִיּוּטִים שֶׁאֵינָן מִתַּקָּנָה כְּלָל.16 אֲבָל אֵין נוֹהֲגִין כֵּן בִּמְדִינוֹת אֵלּוּ:כט,17

4 It is customary to recite [the verses beginning] Shefoch chamascha18(“Pour out Your wrath”) before beginning [the psalm] Lo lanu. The door [to the home]19 is opened20 to recall that it is “a night of protection”21 and we do not fear anything. In the merit of this faith, Mashiach will come and the Holy One, blessed be He, will “pour out His wrath on the nations [that do not know Him…”].

ד נוֹהֲגִין לוֹמַר "שְׁפוֹךְ חֲמָתְךָ וְגוֹ'"ל,18 קֹדֶם שֶׁמַּתְחִיל "לֹא לָנוּ".לא וּפוֹתְחִין20 הַדֶּלֶת,לב,19 כְּדֵי לִזְכֹּר שֶׁהוּא "לֵיל שִׁמֻּרִים"לג,21 וְאֵין מִתְיָרְאִין מִשּׁוּם דָּבָר.לד וּבִזְכוּת אֱמוּנָה זוֹ יָבֹא מָשִׁיחַ, וְיִשְׁפֹּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת חֲמָתוֹ עַל הַגּוֹיִם:לה

5 In some places, it is customary not to lock [the doors of] the rooms where [the members of the household] sleep on Pesach night,22 since it is “a night of protection for the Children of Israel for [all] generations,”21 [i.e., a time for G‑d] to redeem them from this exile.23 If Eliyahu [the prophet]24 will come, he will find an open door and we will speedily go out and greet him. We believe in this promise, and this faith brings with it a great reward.

[Nevertheless,] in places where thieves are common, one should not rely on a miracle, as stated in sec. 433[:32].25

It is customary in these regions to fill another cup [of wine] in addition to [the cups filled for all] those dining.26 This cup is called “the cup of Eliyahu the prophet.”

ה וּבִקְצָת מְקוֹמוֹת נוֹהֲגִיןלו שֶׁלֹּא לִנְעֹל הַחֲדָרִים שֶׁיְּשֵׁנִים שָׁם בְּלֵיל פֶּסַח,22 כִּי הוּא21 "לֵיל שִׁמֻּרִים לְכָל בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם"לז לְהוֹצִיאָם מִגָּלוּת הַזֶּה,לח,23 וְאִם יָבֹא אֵלִיָּהוּ24 – יִמְצָא פֶּתַח פָּתוּחַ וְנֵצֵא לִקְרָאתוֹ בִּמְהֵרָה, וְאָנוּ מַאֲמִינִים בָּזֶה, וְיֵשׁ בֶּאֱמוּנָה זוֹ שָׂכָר גָּדוֹל.לט

וּבִמְקוֹמוֹת שֶׁמְּצוּיִין גַּנָּבִים – אֵין לִסְמֹךְ עַל הַנֵּס,מ כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן תל"ג.מא,25

וְנוֹהֲגִין בִּמְדִינוֹת אֵלּוּ לִמְזֹג כּוֹס אֶחָד יוֹתֵר מֵהַמְּסֻבִּין,26 וְקוֹרִין אוֹתוֹ "כּוֹס שֶׁל אֵלִיָּהוּ הַנָּבִיא":מב