Why Do We Say “Shefoch Chamascha” at the Seder? The Meaning Behind the Fourth Cup

Hi Rabbi,

Toward the end of the Seder, we say Shefoch chamascha el ha’goyim. Could you please explain why we say it at all on Leil HaSeder, and specifically why it is placed at that point in the Seder? It seems somewhat out of place.

Thank you for your question.

Thank you for your question.

Shefoch Chamoscha

There are a number of explanations given by the Rishonim and Acharonim regarding this part of the Seder, when we recite Shefoch Chamoscha.

The Rashbets (in Mammar Chometz, Siman 135), the Ritva, the Orchos Chaim in the name of the Ra’ah, Rabbeinu Bechaye (Shemos 6:6), and the Avudraham explain that the reason we say these pesukim is based on the Yerushalmi in Pesachim (Perek 10, Halacha 1). The Yerushalmi explains that the four cups of wine correspond to the four cups of punishment that Hashem will give the nations of the world to drink in the future”. Therefore, when we reach the fourth cup, we ask Hashem that He should pour out these cups of punishment upon the nations and redeem us.

Another explanation is brought by the Seder Hayom, the Abarbanel, and the Vilna Gaon in his commentary on the Haggadah. They explain that Shefoch Chamoscha serves as an introduction to the second part of Hallel, which speaks about the future redemption. It is an introduction to Lo Lanu. The Abarbanel adds that since Lo Lanu is in the middle of a chapter in Tehillim, it is not appropriate to begin from there, so we start with an introduction, of Shefoch Chamoscha. 

Opening the door

The reason we open the door at this point is brought by the Rema (Siman 480). It is to show that this night is Leil Shimurim, a night of protection, and we are not afraid. In the merit of this emunah, we ask Hashem to bring Mashiach and to pour out His wrath on the nations.

Cup of Eliyahu HaNavi

Regarding the cup of Eliyahu HaNavi, the Acharonim, including the Chok Yaakov (Siman 480, seif katan 6) and the Mishnah Berurah (seif katan 10), write that we pour an additional cup, called the cup of Eliyahu HaNavi. The minhag is that it should be larger than the other cups. The Mishnah Berurah explains that just as Hashem redeemed us from Egypt, so too we believe He will redeem us again and send Eliyahu HaNavi.

משנה ברורה סימן תפ

ואין מתייראין משום דבר ונוהגין באלו מדינות למזוג כוס אחד יותר מהמסובין וקורין אותו כוס של אליהו הנביא (לרמז שאנו מאמינים שכשם שגאלנו הש"י ממצרים הוא יגאלנו עוד וישלח לנו את אליהו לבשרנו): 

The Mishnah Berurah writes in Siman 480:

……and the custom in these countries is to pour one extra cup more than those attending the Seder, and this is called the Cup of Eliyahu HaNavi. This is to hint that we believe that just as Hashem redeemed us from Mitzrayim, so too He will redeem us again and send us Eliyahu to bring us the good news.

It is brought that the first to mention this was Rabbi Zelikman Mebingah (Pesachim perek 1 ot 11), who explains that we are waiting and believe that Eliyahu HaNavi will come, and he will need to drink the four cups, so we prepare for him the cup. 

There is another reason brought in the Sefer Kol Eliyahu in the name of the Vilna Gaon, that since it is a Safek in Halacha whether we need to drink a fifth cup of wine, therefore, we pour it but do not drink it, like a teiku, that Eliyahu HaNavi will come and decide the matter. The Vilna Gaon adds that the fifth expression of redemption, Veheiveisi, refers to the future redemption, and therefore we pour a fifth cup to represent that future redemption.

In Practice

Hagaon Harav Fried Shelitah writes as follows (Azamroh Lishmecho Page 156)

After we drink the kos of Birchas Hamazon, we then pour the fourth kos and say Shefoch Chamascha. There are those who have the custom to pour the fourth kos only after saying Shefoch Chamascha, as brought in Vayaged Moshe, Siman 30.

It is important to note that after we finish Hallel and drink the fourth kos, one should drink a full revi’is in order to be able to recite the bracha acharona of Me’ein Shalosh.

Regarding the fourth kos, there is a machlokes whether one recites Borei Pri HaGafen or not. Bnei Sepharad do not recite HaGafen, since they are exempted from saying a bracha with the bracha that they recited on the third kos. However, Bnei Ashkenaz do recite HaGafen on the fourth kos.

Therefore, it is proper for Bnei Ashkenaz to have in mind when making the bracha on the third kos that he does not intend for it to cover the fourth kos, so that he will be able to later recite Borei Pri HaGafen on the fourth kos.

Wishing you well.

• Yerushalmi Pesachim, Perek 10 Halacha 1 
• Rashbetz, Maamar Chometz Siman 135 
• Ritva, Pesachim 
• Orchos Chaim (in the name of the Ra’ah) 
• Rabbeinu Bechaye, Shemos 6:6 
• Avudraham, Seder Haggadah 
• Seder Hayom 
• Abarbanel, Haggadah 
• Vilna Gaon, commentary on the Haggadah 
• Rema, Orach Chaim Siman 480 
• Chok Yaakov, Siman 480 seif katan 6 
• Mishnah Berurah, Siman 480 seif katan 10 
• Rabbi Zelikman Mebingah, Pesachim Perek 1 Ot 11 
• Sefer Kol Eliyahu (in the name of the Vilna Gaon) 
• Vayaged Moshe, Siman 30 
• Azamrah Lishmecha, p. 156 (HaGaon Rav Amrom Fried shlit”a)