Shulchan Aruch: Chapter 480 - The Order of the Fourth Cup [of Wine]

The Alter Rebbe is paraphrasing the mishnah in Pesachim 117b. See sec. 473:1. See also sec. 479:1.

The Alter Rebbe uses the word mozeig, which is often translated as “pour”. However, we have translated it here as “blend,” which is a more literal translation. In the Talmudic era, the wine was very strong and had to be diluted with water (see sec. 472:17 and footnotes).

Before beginning the passage Lo lanu, it is customary to recite the series of verses beginning Shefoch chamascha (see subsection 4, below).

Pesachim, loc. cit.

Pesachim 118a. There are different opinions regarding which blessing the Sages are referring to with the term “blessing of song.” As the Alter Rebbe explains, one opinion is that this term is referring to Yehallelucha, the blessing that is customarily recited after Hallel when Hallel is recited after the Morning Service.

This represents the second opinion mentioned in Pesachim, loc. cit. This passage is recited at the end of Pesukei d’Zimrah on Shabbos and the festivals.

Pesachim 118a.

There are different opinions as to what the term “the Great Hallel” refers to. This is one of the opinions mentioned in Pesachim 118a.

Pesachim, loc. cit. This source mentions another reason why this psalm is referred to as the Great Hallel: This psalm includes the verse, “He grants food to all flesh,” reflecting how “the Holy One, blessed be He, abides in the lofty places of the world and [yet] apportions sustenance to all living beings.”

The Great Hallel is recited in the Shabbos Morning Service. In nusach Ashkenaz, in those prayers, Psalm 33 follows psalm 136. Moreover, the custom was to say its first verse aloud, as if it were the conclusion of psalm 136. The instruction here is included to emphasize that this practice should not be followed at the Seder.

This represents another opinion mentioned in Pesachim 118a, regarding what is meant by the term “Great Hallel”.

The Alter Rebbe placed the word u’mehulol in parentheses, indicating that he might have wanted to revisit and possibly revise the text here at a later date. The Alter Rebbe may have been debating whether or not to include the word u’mehulol as part of the blessing recited after Yishtabach. According to Nusach Ashkenaz, the word u’mehulol is not included in this blessing. However, it is included in this blessing according to Sephardic custom, and according to the Nusach Arizal.

This is the manner in which the blessing Yishtabach is concluded in the Morning Service.

See sec. 479:8. In that source the Alter Rebbe rules that if one desires to go to another home to recite Hallel with a quorum of three, he may do so.

See subsection 1 above, where the Alter Rebbe mentions the option of concluding Hallel in this manner.

It is customary in many communities to recite piyyutim either before drinking of the fourth cupor immediately afterwards. In some communities, a portion of the piyyutim are recited before the drinking of the fourth cup, and others are recited afterwards. See Magen Avraham 480:2. See also Chok Yaakov 480:5.

See sec. 477:9, which also mentions refraining from interrupting between the conclusion of Hallel, i.e., the blessing of song, and drinking the fourth cup of wine.

The Alter Rebbe is presenting the widespread custom in most Ashkenazic communities. However, the Lubavitch custom is not to recite piyyutim at the Seder at all.

Tehillim 79:6-7, 69:25, Eichah 3:66. These verses call for Divine retribution against the non-Jewish nations for their persecution of the Jewish people.

In his Haggadah, the Rebbe explains that the Lubavitch custom is to open all the doors leading to the main door of the house, in addition to opening the main door of the house.

The Rebbe explains that except when Pesach falls on Shabbos, the Lubavitch custom is for those who go to open the door to carry lit candles with them. They recite the abovementioned verses while standing at the door, while those who remain at the Seder table recite the verses while seated (see the Rebbe’s Haggadah).

Shmos 12:42. See also subsection 5 below. See also sec. 481:2.

Although Shmos 12:42 is referring to the first night of Pesach, the practice of opening the door at this point in the Seder is also observed on the second night celebrated in the Diaspora.

This practice is not followed on the second night of Pesach celebrated in the Diaspora.

The Alter Rebbe uses the term leil shimurim, which we have translated as, “a night of protection.” Our translation is in accordance with the interpretation mentioned in Pesachim 109b, that this is a night when Jews are protected from destructive forces. However, Rosh HaShanah 11b offers two interpretations of this phrase: a) “the designated night,” i.e., the night designated for redemption from the beginning of time, and b) a night when Jews are protected from destructive forces. The Alter Rebbe maintains that the two interpretations are not mutually exclusive, and combines them both in this subsection.

The prophet Eliyahu is the herald who will announce Mashiach’s coming. See Rambam, Hilchos Melachim 12:2.

The principle not to rely on miracles applies with regard to other dangers as well, including those mentioned in sec. 433:32.

See Likkutei Sichos (Vol. 27, p. 55). In that source, the Rebbe explains that the Alter Rebbe’s choice of words intimate that Eliyahu the prophet joins those sitting at the Seder table and participates together with them.