יין בליל הסדר

(ו) לָכֵ֞ן אֱמֹ֥ר לִבְנֵֽי־יִשְׂרָאֵ֘ל אֲנִ֣י ה' וְהוֹצֵאתִ֣י אֶתְכֶ֗ם מִתַּ֙חַת֙ סִבְלֹ֣ת מִצְרַ֔יִם וְהִצַּלְתִּ֥י אֶתְכֶ֖ם מֵעֲבֹדָתָ֑ם וְגָאַלְתִּ֤י אֶתְכֶם֙ בִּזְר֣וֹעַ נְטוּיָ֔ה וּבִשְׁפָטִ֖ים גְּדֹלִֽים׃ (ז) וְלָקַחְתִּ֨י אֶתְכֶ֥ם לִי֙ לְעָ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹקִ֑ים וִֽידַעְתֶּ֗ם כִּ֣י אֲנִ֤י ה' אֱלֹ֣קֵיכֶ֔ם הַמּוֹצִ֣יא אֶתְכֶ֔ם מִתַּ֖חַת סִבְל֥וֹת מִצְרָֽיִם׃ (ח) וְהֵבֵאתִ֤י אֶתְכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֤ר נָשָׂ֙אתִי֙ אֶת־יָדִ֔י לָתֵ֣ת אֹתָ֔הּ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּֽלְיַעֲקֹ֑ב וְנָתַתִּ֨י אֹתָ֥הּ לָכֶ֛ם מוֹרָשָׁ֖ה אֲנִ֥י ה'׃

Exodus 6:6-8

(6) Say, therefore, to the Israelite people: I am the LORD. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements. (7) And I will take you to be My people, and I will be your God. And you shall know that I, the LORD, am your God who freed you from the labors of the Egyptians. (8) I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession, I the LORD.”

תוספתא פסחים י׳:א׳

(א) ערבי פסחים סמוך למנחה לא יאכל אדם עד שתחשך אפילו עני שבישראל לא יאכל עד שיסב ולא יפחתו לו מארבע כוסות של יין [שיש בהן כדי רביעית בין חי בין מזוג בין חדש בין ישן רבי יהודה אומר ובלבד שיהא טעם יין ומראה].

Tosefta Pesachim 10:1

(1) ...In the evening of Pesach, around Mincha, a man should not eat until dark; even the poorest in Israel should not eat until he reclines. They (the community) should give him no fewer than 4 cups of wine [that has in it at least 1/4 (?)... whether it is old or new. R' Yehuda says, it should at least have the smell and taste of wine.

משנה פסחים י׳:א׳

(א) עַרְבֵי פְסָחִים סָמוּךְ לַמִּנְחָה, לֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשָׁךְ. וַאֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. וְלֹא יִפְחֲתוּ לוֹ מֵאַרְבַּע כּוֹסוֹת שֶׁל יַיִן, וַאֲפִלּוּ מִן הַתַּמְחוּי:

Mishnah Pesachim 10:1

(1) A man may not eat until it gets dark on the eve of Pesach [from] close to [the time of] the afternoon offering. Even the poorest person in Israel may not eat [on the eve of Pesach] until he reclines [at the night's Seder]. And [the communal officers] must give him no fewer than four cups of wine, and [they must do so] even [if he receives relief] from the charity plate.

משנה פסחים י׳:ג׳-ד׳

(ג) הֵבִיאוּ לְפָנָיו, מְטַבֵּל בַּחֲזֶרֶת, עַד שֶׁמַּגִּיעַ לְפַרְפֶּרֶת הַפַּת. הֵבִיאוּ לְפָנָיו מַצָּה וַחֲזֶרֶת וַחֲרֹסֶת וּשְׁנֵי תַבְשִׁילִין, אַף עַל פִּי שֶׁאֵין חֲרֹסֶת מִצְוָה. רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אוֹמֵר, מִצְוָה. וּבַמִּקְדָּשׁ הָיוּ מְבִיאִים לְפָנָיו גּוּפוֹ שֶׁל פָּסַח:

(ד) מָזְגוּ לוֹ כוֹס שֵׁנִי, וְכָאן הַבֵּן שׁוֹאֵל אָבִיו, וְאִם אֵין דַּעַת בַּבֵּן, אָבִיו מְלַמְּדוֹ, מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת, שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה כֻלּוֹ מַצָּה. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, הַלַּיְלָה הַזֶּה מָרוֹר. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בָּשָׂר צָלִי, שָׁלוּק, וּמְבֻשָּׁל, הַלַּיְלָה הַזֶּה כֻלּוֹ צָלִי. שֶׁבְּכָל הַלֵּילוֹת אָנוּ מַטְבִּילִין פַּעַם אַחַת, הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים. וּלְפִי דַעְתּוֹ שֶׁל בֵּן, אָבִיו מְלַמְּדוֹ. מַתְחִיל בִּגְנוּת וּמְסַיֵּם בְּשֶׁבַח, וְדוֹרֵשׁ מֵאֲרַמִּי אוֹבֵד אָבִי, עַד שֶׁיִּגְמֹר כֹּל הַפָּרָשָׁה כֻלָּהּ:

Mishnah Pesachim 10:3-4

(3) [Then vegetables] would be set before him. He dips the lettuce until he reaches that which accompanies the [matsa. Then] matsa, lettuce, charoset [a sweet mixture of fruits and spices eaten with the bitter herbs], and two cooked foods would be set before him, even though [eating] charoset is not a commandment. Rabbi Eliezer beRabbi Tsadok says, "It is a commandment." And in the [time of the] Temple, the body of the Pesach sacrifice would be set before [the Seder leader].

(4) A second cup [of wine] would be mixed for him. And here the son asks [questions to] his father. And if the son has no understanding [in order to ask questions], his father teaches him [to ask]: "Why is this night different from all [other] nights? On all [other] nights, we eat chamets (leavened grain products) and matsa, [but] on this night, it is all matsa. On all [other] nights, we eat other vegetables, [but] on this night, it is all bitter herbs. On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, it is all roasted. On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice." And according to the son's understanding, his father instructs him. He begins [instructing him about the Exodus story] with [the account of Israel’s] shame and concludes with [Israel’s] praise (glory); and expounds from “My father was a wandering Aramean” (Deuteronomy 26:5) until he completes the whole entire passage.

משנה פסחים י׳:ז׳

(ז) מָזְגוּ לוֹ כוֹס שְׁלִישִׁי, מְבָרֵךְ עַל מְזוֹנוֹ. רְבִיעִי, גּוֹמֵר עָלָיו אֶת הַהַלֵּל, וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר. בֵּין הַכּוֹסוֹת הַלָּלוּ, אִם רוֹצֶה לִשְׁתּוֹת, יִשְׁתֶּה. בֵּין שְׁלִישִׁי לָרְבִיעִי, לֹא יִשְׁתֶּה:

Mishnah Pesachim 10:7

(7) A third cup would be mixed for [the Seder leader]. He [then] blesses [God] for his meal. [The] fourth [cup is mixed] and he finishes Hallel over it [while it is in front of him] and [then] recites the blessing over the song [of praise, i.e., Hallel]. Between these [first three] cups, if he wants to drink, he may drink. Between the third and the fourth [cups], he may not drink.

פסחים קי״ז ב:כ׳

גמ׳ אמר ליה רב חנן לרבא שמע מינה ברכת המזון טעונה כוס אמר ליה ארבע כסי תיקנו רבנן דרך חירות כל חד וחד נעביד ביה מצוה:

Pesachim 117b:20

GEMARA: Ran Ḥanan said to Rava: Since the mishna states that Grace After Meals must be recited over the third cup, learn from it that Grace After Meals requires a cup of wine. Rava said to him: This is no proof, for although the Sages instituted the drinking of four cups in the manner of freedom, once the four cups are in place, with each and every one of them we will perform a mitzva, despite the fact that they were not originally instituted for this purpose. After the Sages instituted these four cups, they attached a special mitzva to each one. However, this does not prove that there is an obligation to recite Grace After Meals over a cup of wine during the rest of the year.

פסחים קי״ב א

ואפילו מן התמחוי וכו׳: פשיטא לא נצרכא אלא אפילו לרבי עקיבא דאמר עשה שבתך חול ואל תצטרך לבריות הכא משום פרסומי ניסא

Pesachim 112a

One who lets blood and does not wash his hands will be afraid for seven days. One who cuts his hair and does not wash his hands will be afraid for three days. One who cuts his nails and does not wash his hands will be afraid for one day, and he will not know what is frightening him. Placing one’s hand on his nostrils is a way to become afraid. Placing one’s hand on his forehead is a way to fall asleep. A Sage taught: If food and drink are under one’s bed, even if they are covered with iron vessels, an evil spirit rests upon them. The Sages taught: A person should not drink water on Tuesday nights or on Shabbat nights, i.e., Friday nights. And if he drinks water, his blood is upon his own head, due to the danger. The Gemara asks: What is this danger? The Gemara answers: The danger of the evil spirit that rules on these days. The Gemara asks: And if he is thirsty, what is his remedy? What should he drink? The Gemara answers: He should say the seven voices that David said over the water, and afterward he may drink. As it is stated: “The voice of the Lord is upon the waters; God of glory thunders, even the Lord upon many waters. The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaks the cedars; the Lord breaks in pieces the cedars of Lebanon. He makes them also skip like a calf; Lebanon and Sirion like a young wild ox. The voice of the Lord hews out flames of fire. The voice of the Lord shakes the wilderness; the Lord shakes the wilderness of Kadesh. The voice of the Lord makes the hinds to calve, and strips the forests bare; and in His temple all say: Glory” (Psalms 29:3–9). And if he does not remember that verse, he should say as follows: Lul, Shafan, Anigron, Anirdafin, which are names of demons, I sit between the stars, I walk between thin and fat people, take any of them if you wish but leave me alone. And if he does not recall this incantation, if there is another person with him, he should wake him and say to him: So-and-so, son of so-and-so, I thirst for water; and then he may drink. And if there is no other person with him, he should knock the cover on the cup and then drink. And if he is not able to do this, he should throw some object in it and then drink. The Sages taught: A person should not drink water from rivers or from ponds at night. And if he drank, his blood is upon his own head due to the danger. The Gemara explains: What is this danger? The danger of blindness. The Gemara asks: And if he is thirsty, what is his remedy? If there is another person with him, he should say to him: So-and-so, son of so-and-so, I thirst for water. And if there is no one else with him, he should say to himself: So-and-so, my mother said to me to beware of shavrirei, the demon of blindness. He should continue to say the following incantation, in the first part of which the demon’s name gradually disappears: Shavrirei berirei rirei yiri ri; I thirst for water in white earthenware cups. This is an incantation against those demons. The Gemara returns to the statement of the mishna that on Passover one must drink no less than four cups of wine: And this halakha applies even if the poor person accepts funds from the charity plate. The Gemara asks: It is obvious that this is the case. If there is a mitzva to drink these four cups, they must be provided for him. The Gemara answers: The mishna is necessary only to teach that this halakha applies even according to the opinion of Rabbi Akiva, who said: Make your Shabbat like an ordinary weekday and do not be beholden to other beings. If one is unable to honor Shabbat without financial help from others, it is better for him to save money and eat his Shabbat meals as he would on a weekday rather than rely on other people. Here, in the case of the four cups, Rabbi Akiva concedes that it is appropriate for a poor person to request assistance from the community, due to the obligation to publicize the miracle. With regard to this issue, the school of Eliyahu taught that although Rabbi Akiva said: Make your Shabbat like a weekday and do not be beholden to other beings; however, one should nevertheless perform some small alteration in his house to distinguish Shabbat from a weekday. The Gemara asks: What is this alteration? Rav Pappa said: For example, one should serve small, fried fish. As we learned in a mishna: Rabbi Yehuda ben Teima says: Be bold like a leopard, light like an eagle, run like a deer, and be strong like a lion to perform the will of your Father in Heaven. This statement teaches that one should exert every effort to perform a mitzva. The Gemara cites the full source of Rabbi’s Akiva statement with regard to Shabbat preparations. The Sages taught: Rabbi Akiva commanded Rabbi Yehoshua, his son, about seven matters: My son, do not sit at the high point of a city, where many people pass, and study there, as the passersby will interrupt you. And do not live in a city whose leaders are Torah scholars, as they are too busy studying to govern properly. Rabbi Akiva continued: And do not enter your house suddenly, without knocking first; all the more so do not enter the house of another, as he might not be ready to receive you. And do not withhold shoes from your feet, as it is disgraceful to go barefoot. Wake up and eat, in the summer due to the heat, as it is best to eat before it grows hot, and in the winter due to the strength you will need to tolerate the cold. And make your Shabbat like a weekday and do not be beholden to other beings. And exert yourself to join together with a person upon whom the hour smiles, i.e., a successful person. Rav Pappa said in explanation of this last statement: Do not buy from him and do not sell to him. If he is the beneficiary of good fortune, he will profit from any business transaction and you will suffer from it. Rather, form a partnership with him. And now we have heard that Rav Shmuel bar Yitzḥak said: What is the meaning of that which is written: “You have blessed the work of his hands” (Job 1:10)? This means that anyone who took a peruta from Job would be blessed, even if he received it via a business transaction. This shows that one should engage in business with a person who is blessed, for even if he wishes to buy from him or to sell to him it is well, i.e., he will share in the good fortune of the other. The Gemara continues to cite similar advice dispensed by Rabbi Akiva. Rabbi Akiva commanded Rabbi Shimon ben Yoḥai to do five matters when Rabbi Akiva was imprisoned. Beforehand, Rabbi Shimon said to him: Rabbi, teach me Torah. Rabbi Akiva said to him: I will not teach you, as it is dangerous to do so at the present time. Rabbi Shimon said to him in jest: If you will not teach me, I will tell Yoḥai my father, and he will turn you over to the government. In other words, I have no means of persuading you; you are already in prison. Rabbi Akiva said: My son, know that more than the calf wishes to suck, the cow wants to suckle, but I am afraid of the danger. Rabbi Shimon said to him: And who is in danger? Isn’t the calf in danger, as you are in jail and I am the one at risk? Rabbi Akiva said to him: If so, I will tell you a few matters. First of all, if you wish to strangle yourself, hang yourself on a tall tree. This proverb means that if one wants others to accept what he has to say, he should attribute his statement to a great man. And when you teach your son, teach him from a corrected text. The Gemara asks: What is the meaning of that statement? Rava said, and some say Rav Mesharshiya said: Rabbi Akiva was referring to learning a new topic, for once a mistake enters one’s mind, it has entered there and is difficult to put right. Rabbi Akiva further told Rabbi Shimon ben Yoḥai: Do not cook in a pot in which your colleague cooked his food. The Gemara asks: What is the meaning of this statement? The Gemara explains: Rabbi Akiva is referring to marrying a divorced woman in the lifetime of her former husband. As the Master said: If a divorced man marries a divorced woman, there are four minds in the bed during intimacy. Each person thinks about his current and former spouse, which verges on illegitimacy. And if you wish, say instead that this advice holds true even with regard to marrying a widow, as

פסחים ק״ח א

ואמר רבי יהושע בן לוי נשים חייבות בארבעה כוסות הללו

Pesachim 108a

During the Passover seder, between these cups that one is obligated to drink, e.g., between the first two of the four cups of wine, if one wants to drink he may drink. However, between the third and fourth cups, which are consumed after the meal, one may not drink. And if you say that wine satisfies a person, why may one drink extra cups? He will later eat matza when he is already satiated, which will constitute an excessive eating. Rather, learn from this that wine whets the appetite. The Gemara relates that Rav Sheshet would fast the entire eve of Passover. The Gemara asks: Shall we say that Rav Sheshet maintains that this practice was necessary because of two factors? First, when the mishna states that one may not eat adjacent to minḥa time, we learned this ruling with regard to the period of time adjacent to the greater minḥa, and the reason for the prohibition is due to the Paschal lamb, lest one be drawn after one’s meal and come to refrain from performing the sacrifice of the Paschal lamb. And second, Rav Sheshet maintains in accordance with that statement that Rabbi Oshaya said that Rabbi Elazar said: Ben Beteira would deem valid a Paschal lamb that was slaughtered in the morning on the fourteenth of Nisan for its own purpose, as from the morning it is already the time during which a Paschal lamb may be sacrificed, as the whole day is fit for the Paschal lamb. As ben Beteira maintained that when the Torah says the Paschal lamb must be sacrificed “bein ha’arbayim” (Exodus 12:6), which literally means: Between the evenings, but is often rendered: In the afternoon, the term refers to any time between the evening of yesterday and the current evening of the fourteenth. In other words, as Rav Sheshet maintained that the reason one may not eat on Passover eve is to prevent him from being distracted from preparing the Paschal lamb, and he also maintained that the Paschal offering may be sacrificed during the entire day of the fourteenth of Nisan, therefore, he would not eat that entire day. They say in response to this suggested interpretation of Rav Sheshet’s practice: No, it is by no means clear that this was his reasoning. Rav Sheshet was different, as he was delicate [istenis], for if he would taste some food in the morning, the food he ate at night would not be effective for him. He would therefore fast the whole day so that he could eat matza at night with a hearty appetite. We learned in the mishna that even the poorest of Jews should not eat until he reclines. It was stated that amora’im discussed the requirement to recline. Everyone agrees that matza requires reclining, i.e., one must recline when eating matza, and bitter herbs do not require reclining. With regard to wine, it was stated in the name of Rav Naḥman that wine requires reclining, and it was also stated in the name of Rav Naḥman that wine does not require reclining. The Gemara explains: And these two statements do not disagree with each other: This statement is referring to the first two cups, and that statement is referring to the last two cups. However, it was not clear which two cups require reclining according to Rav Naḥman. Some say the explanation in this manner and some say it in that manner. The Gemara elaborates: Some say it in this manner, that the first two cups require reclining, as it is now that freedom begins. Since reclining is a sign of freedom, while discussing the exodus from Egypt it is appropriate to drink while reclining. By contrast, the last two cups do not require reclining, because what was already was. In other words, by this point one has completed the discussion of the Exodus and has reached the latter stages of the seder. And some say it in that manner and claim that on the contrary, the last two cups require reclining, as it is at that time that there is freedom. However, the first two cups do not require reclining, as one still says: We were slaves. The Gemara concludes: Now that it was stated so, and it was stated so, i.e., there are two conflicting opinions and it cannot be proven which two cups require reclining, both these sets of cups and those require reclining. The Gemara continues to discuss the halakha of reclining. Lying on one’s back is not called reclining. Reclining to the right is not called reclining, as free men do not recline in this manner. People prefer to recline on their left and use their right hand to eat, whereas they find it more difficult to eat the other way. And not only that, but if one reclines to the right, perhaps the windpipe will precede the esophagus. The food will enter the windpipe, and one will come into danger of choking. A woman who is with her husband is not required to recline, but if she is an important woman, she is required to recline. A son who is with his father is required to recline. A dilemma was raised before the Sages: What is the halakha with regard to a student who is with his teacher? Perhaps he is not obligated to recline, as he is in awe of his rabbi, and reclining is a sign of complete freedom and independence. Come and hear a proof that Abaye said: When we were in the house of my Master, Rabba, there was not enough room for everyone to recline on Passover, so we reclined on each other’s knees, to fulfill the obligation to recline. When we came to the house of Rav Yosef, he said to us: You need not recline, as the fear of your teacher is like the fear of Heaven. A student is subject to the authority of his teacher and may not display freedom in his presence. The Gemara raises an objection: A person must recline in the presence of anyone, and even a student who is with his teacher must do so. This baraita directly contradicts the statement of Rav Yosef. The Gemara answers: When that baraita was taught, it was with regard to a craftsman’s apprentice, not a student of Torah in the company of his rabbi. One who is in the presence of a person teaching him a trade is not in awe of his instructor, and he is therefore obligated to recline. A dilemma was raised before the Sages: What is the halakha with regard to a waiter?Is a waiter obligated to recline? The Gemara answers: Come and hear a solution, as Rabbi Yehoshua ben Levi said: A waiter who ate an olive-bulk of matza while reclining has fulfilled his obligation. The Gemara infers: If he ate matza while reclining, yes, he has fulfilled his obligation; if he was not reclining, no, he has not fulfilled the obligation. Learn from this that a waiter requires reclining. The Gemara concludes: Indeed, learn from it that this is the case. And Rabbi Yehoshua ben Levi said: Women are obligated in these four cups of wine at the Passover seder.

פסחים ק״ח ב

שאף הן היו באותו הנס אמר רב יהודה אמר שמואל ארבעה כוסות הללו צריך שיהא בהן כדי מזיגת כוס יפה שתאן חי יצא שתאן בבת אחת יצא

Pesachim 108b

As they too were included in that miracle of the Exodus, they are therefore obligated to participate in the celebration. Rav Yehuda said that Shmuel said: These four cups must contain enough undiluted wine to allow for diluting a significant cup. In talmudic times, people would not drink pure wine. They would dilute it with water, generally adding three times as much water as wine. If one drank them undiluted, he has fulfilled his obligation. If one drank them all at once, i.e., he poured all four cups of wine into one large cup and drank it, he has fulfilled the obligation. If one gave his sons or the members of his household to drink from them, he has nevertheless fulfilled the obligation. The Gemara now addresses each of these rulings of Shmuel in turn. Shmuel said that if one drank them undiluted he has fulfilled his obligation. Rava said: He has fulfilled the obligation to drink the four cups of wine, but he has not fulfilled the obligation to drink in a way that expresses freedom, which is the preferable way to fulfill the mitzva, as aristocrats do not drink undiluted wine. If one drank the four cups all at once, Rav said that he has fulfilled the obligation to drink wine as an expression of rejoicing on the Festival, but he has not fulfilled the obligation to drink four cups, which requires four distinct cups, each drunk separately. Shmuel also stated that if one gave his sons or the members of his household to drink from them, he has nevertheless fulfilled his obligation. Rav Naḥman bar Yitzḥak said: And this is the case only if he himself drank the majority of the cup. The Gemara raises an objection to the above rulings from a baraita: These four cups must contain one quarter-log, whether the wine is undiluted or diluted, whether it is new or aged. Rabbi Yehuda says: It must have the taste and appearance of wine. In any event, this baraita is teaching that each cup must contain at least the amount of one quarter-log, and yet you said that each must contain enough for diluting a significant cup. They say in response that this and that are one and the same measure. The Gemara explains: What is the meaning of the expression: Enough for diluting a significant cup, which Shmuel said? He meant that there must be enough undiluted wine for each and every one of the cups, i.e., one quarter-log of diluted wine. This amounts to one quarter-log of undiluted wine for all of them combined. A significant cup contains one quarter-log. This quarter-log is comprised of one quarter undiluted wine and three quarters water. Therefore, each cup must contain at least one quarter of one quarter-log of undiluted wine, so that one consumes a full quarter-log of liquid from each cup. The baraita stated that Rabbi Yehuda says the cup from which one drinks must have the taste and appearance of wine. Rava said: What is the reason for the opinion of Rabbi Yehuda? As it is written: “Look not upon wine when it is red” (Proverbs 23:31). This verse proves that the appearance of wine and not only its taste is important. The Sages taught in a baraita: All are obligated in these four cups, including men, women, and children. Rabbi Yehuda said: What benefit do children receive from wine? They do not enjoy it. Rather, one distributes to them

תוספות על סוכה ל״ח א:ח׳:א׳

לא תיקנו ד' כוסות אלא כדי לומר עליהם הלל ואגדה שאני הלל דפסח דעל הנס בא ואף הן היו באותו הנס אבל כאן לא על הנס אמור:

Tosafot on Sukkah 38a:8:1

It seems from here that women are exempt from reciting Hallel on Sukkos and Shavuos because it is a time-bound positive mitzvah. Although the Gemara implies that women are obligated in the four cups of wine on the first nights of Pesach, and the rabbis ostensibly only instituted the four cups to enhance the recitation of Hallel and Maggid, Hallel of Pesach is different because it commemorates the miracle and [women] also were part of the miracle.

קמחא דאבישונא על הגדה של פסח, קדש ב׳:א׳

יש שואלים למה אין מברכין על שתיית ד' כוסות כמו שמברכי' על אכילת מרור. ויש לתרץ שאין מברכי' אלא על מצוה שעושי' בבת אחת בלא הפסק. אבל ד' כוסו' שעוש' מצוה אחת על כל אחד מהם בהפסק אין לברך עליהם. וכתב רב נטרונאי גאון ד' כוסו' של ליל פסח אי אפשר שלא לשתו' ואם לא שתה לא יבא ידי חובותו וחייב מלקו' מדרבנן.

Kimcha Davshuna on Pesach Haggadah, Kadesh 2:1

(1) Upon returning from synagogue one should arrange one's table in the manner of freedom as we shall explain. One should not sit down at the table until after dark so that one can be certain that it is the time when one is permitted to eat matzah, as it is written, "In the evening you shall eat matzot."
Even the poor should not drink less than four cups of wine; they should eat and drink while reclining. Scripture alludes to this in the verse: "When Pharaoh let the people go…So God led (vayasev) the people round about…" When they were redeemed they ate in the "round-about" fashion.
The optimal way to fulfill the mitzvah of drinking wine is to drink red wine as a reminder of the blood they placed on their lintel and doorposts in Egypt. If their hands are cleaned they may sit at the table and recite Kiddush. Most people have the custom of checking their hands beforehand and then washing them. But if their hands were already clean, there is no reason to wash them and recite al netilat yadaim, the blessing for washing. For this recitation of the blessing is not for eating but for drinking after Kiddush. We have a tradition that one who performs the ritual of "washing" before fruit is being presumptuous.
There are many reasons given for the four cups of wine at the Seder. The four cups are said to allude to the four terms of redemption mentioned in Parshat Va-era (Exodus 6:6): "Say, therefore, to the children of Israel: I am the Lord. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements. I will take you to be my people and I will be your God." The four cups are alluded to in the words: hotzeiti (I will free you), hitzalti (I will deliver you), ga'alti (I will redeem you) and lakahti (I will take you)."
There are those who say that the four cups refer to the butler's dream regarding to Pharaoh: "Pharaoh's cup was in my hand;" "I pressed them into Pharaoh's cup;" "placed the cup in Pharaoh's hand;" "you shall place Pharaoh's cup in his hand." (Genesis 40:9-13)
Some say that the four cups stand for the four kingdoms, and others, four cups of vengeance which God will pour out on the nations, "Thus said the Lord, the God of Israel, to me: Take from My hand this cup of wine - of wrath - and make all the nations to whom I send you drink it. Let them drink and retch and act crazy because of the sword that I am sending among them." (Jer. 25:15-16) "Babylon was a golden cup in the Lords hand. It made the whole earth drunk…" (Jer. 51:7) "There is a cup in the Lord's hand with foaming wine fully mixed from this He pours. All the nations of the earth drink, draining it to the very dregs." (Psalms 75:9) "He will rain down upon the wicked blazing coals and sulfur, a scorching wind shall be their lot (kosam)." (Psalm 11:6)
They also allude to four cups of consolation: "The Lord is my allotted share and portion (kosi); You control my fate." (Psalm 16:5) "You shall anoint my head with oil; My cup overflows. (Psalm 23:5) "I will raise the cup of deliverances and invoke the name of the Lord." (Psalm 116:13) This last verse speaks of two cups: one for the coming of the Messiah and the other for the resurrection.
There are those who wonder why we don’t recite a blessing for the mitzvah of the four cups just as we recite for maror. We only recite a blessing over a mitzvah that is performed at one time, and without interruption. Since the drinking of the four cups of wine are one commandment which is performed on four occasions with interruptions between them, we do not recite a blessing for this mitzvah. Natronai Gaon writes that the four cups of Seder night are a single mitzvah; if one does not drink all of them, one has not fulfilled his obligation and he deserves lashes, according to the sages.
The statement, "Even the poor must not eat until he does so leaning," is a reference to a poor person who normally does not lean leisurely when he eats. Certainly the same applies to a wealthy person who usually leans on a fine couch. One must lean on the left side. Leaning on the right side is not considered 'leaning,' lest his throat become closed . A woman does not need to lean because she lives under the authority of her husband. But if she is a woman of high status, she should lean. Similarly, a widow or a divorcee who does not live under the authority of another should lean.
A son who lives in his father's house, even if his father is also his teacher, should lean. A student at the table of his master teacher does not lean unless his teacher gives him permission. The reason that he may lean at his father's table, but not at his teacher's table, is that his father would forgo the honor nor would he be harsh with him while a teacher should not forgo the honor due to him. A servant at his master's table should lean. The Avi Ezri writes that in our time when it is not the custom to lean at the table, it is not necessary to lean during the Seder either.

רי"ף פסחים כ״ד א

רבינא אמר כל אחד ואחד מצוה בפני עצמו הוא ואמרי רבואתא הואיל וכל אחד וא' מצוה בפני עצמו הוא ברכינן בפה"ג אכל כסא וכסא

Rif Pesachim 24a

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פסקי הראש על פסחים י׳:כ״ד:א׳

ולא נהירא לי מה שהביא ראיה משום דכל חד וחד מצוה באנפי נפשיה הוא צריך לברך בפה"ג אכל כוס וכוס שהמצוה אינה מזקקת ברכה כל כמה דליכא היסח הדעת כדחזינן לעיל (פסחים דף קג) רב אשי דבריך אכסא קמא ותו לא בריך אף על גב דברכת המזון טעונה כוס לא בעי לברוכי כיון דליכא היסח הדעת הכא נמי אע"ג דכל חד וחד מצוה באנפי נפשיה היא כיון דליכא היסח הדעת לא בעי לברוכי אכל כסא וכסא

Rosh on Pesachim 10:24:1

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הגדה של פסח עדות המזרח, מגיד, כוס שניה ב׳

לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ. בִּדְחִילוּ וּרְחִימוּ. וּרְחִימוּ וּדְחִילוּ. לְיַחֲדָא שֵׁם יוּ”ד קֵ”א בְּוָא”ו קֵ”א. בְּיִחוּדָא שְׁלִים (יהוה) בְּשֵׁם כָּל יִשְׂרָאֵל. הֲרֵינִי מוּכָן וּמְזֻמָּן לִשְׁתּוֹת יַיִן שֶׁל כּוֹס שֵׁנִי מֵאַרְבַּע כּוֹסוֹת שֶׁתִּקְּנוּ חֲכָמִים זִכְרוֹנָם לִבְרָכָה בְּלֵיל חַג הַמַּצּוֹת. שֶׁכָּל-אֶחָד וְאֶחָד מֵהֶם הוּא מִצְוָה בִּפְנֵי עַצְמָהּ. וִיהִ֤י ׀ נֹ֤עַם אדושם אֱלֹקֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃ וישתה את הכוס בהסבה בלי ברכה

Pesach Haggadah Edot Hamizrah, Magid, Second Cup of Wine 2

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פסחים ק״ט ב:ד׳-ו׳

היכי מתקני רבנן מידי דאתי בה לידי סכנה והתניא לא יאכל אדם תרי ולא ישתה תרי ולא יקנח תרי ולא יעשה צרכיו תרי אמר רב נחמן אמר קרא ליל שמורים ליל המשומר ובא מן המזיקין רבא אמר כוס של ברכה מצטרף לטובה ואינו מצטרף לרעה רבינא אמר ארבעה כסי תקינו רבנן דרך חירות כל חד וחד

Pesachim 109b:4-6

We learned in the mishna that even with regard to the poorest of Jews, the charity distributors should not give him less than four cups of wine. The Gemara asks: How could the Sages establish a matter through which one will come to expose himself to danger? But wasn’t it taught in a baraita: A person should not eat pairs, i.e., an even number of food items; and he should not drink pairs of cups; and he should not wipe himself with pairs; and he should not attend to his sexual needs in pairs. The concern was that one who uses pairs exposes himself to sorcery or demons. Why would the Sages require one to drink an even number of cups and thereby place himself in a position of danger? Rav Naḥman said that the verse said: “It was a night of watching to the Lord” (Exodus 12:42), which indicates that Passover night is a night that remains guarded from demons and harmful spirits of all kinds. Therefore, there is no cause for concern about this form of danger on this particular night. Rava said a different answer: The cup of blessing for Grace after Meals on Passover night is used in the performance of an additional mitzva and is not simply an expression of freedom. Therefore, it combines with the other cups for the good, i.e., to fulfill the mitzva to drink four cups, and it does not combine for the bad. With regard to the danger of drinking pairs of cups, it is as though one drinks only three cups. Ravina said: The Sages instituted four separate cups, each of which is consumed in a manner that demonstrates freedom. Therefore, each and every one

אורח חיים תע״ד:א׳

(א) על כוס שני אין מברכין. ובו סעיף אחד:
שותה כוס שני ואין מברך עליו לא ברכה ראשונה ולא ברכה אחרונה שאין מברכין בורא פרי הגפן כי אם על כוס של קידוש ועל כוס של ברכת המזון ואין מברכין על הגפן כי אם אחר כוס רביעי: הגה והמנהג בין האשכנזים לברך ברכה ראשונה על כל כוס וכוס אבל ברכה אחרונה אין מברכין רק אחר האחרון לבד וכן דעת רוב הגאונים:

Shulchan Arukh, Orach Chayim 474:1

(1) Drink the second cup and do not make a first berakha nor an after-berakha over it, for we only say "Bore Peri Hagefen" over the cup of Kidush and the cup of Birkat Hamazon, and we only say "Al Hagefen" after the fourth cup. (The Ashkenazic custom is to say a first berakha over every cup, but we only say an after-berakha after the last cup, and this is the thought of most Geonim.)

העמק דבר על שמות ו׳:ו׳:ג׳

והוצאתי אתכם וגו׳. ביאר ארבע לשונות של גאולה שידוע שקבעו חז״ל נגדם ארבעה כוסות של יין. ויש להסביר ענין ד׳ לשונות. וגם הלא יפה הקשה במרדכי פ׳ ע״פ למה זה קבעו ארבעה כוסות של יין ולא ארבעה מיני לחם או בשר וכדומה. והנה תניא בע״פ דקי״ז ת״ר כוס חמישי אומר עליו הלל הגדול. והובא נוסח זו ברי״ף ורמב״ם וש״ע שמצוה לעשות כוס ה׳ ואינו לעיכובא. והוא פלא ממ״נ או כי צריך להיות חובה או לא יבוא כלל. אבל הענין. דמושכל פשוט הוא שא״א לצייר שיהא איש המוני שהוא כעבד כנעני עומד בעבודת חומר ולבנים ועלה במשך מועט למעלת ישראל ראוי לעמוד במעמד הר סיני לקבל התורה במורא גדול של גלוי שכינה. וע״כ נדרש להעלות דעתו וצלמו של האדם לאט לאט. וכך היה בישראל שהיו מגושמים בצורה ובדעת ונתעלו במשך מועט עד שהגיעו לה״ס. והיינו ד׳ לשונות של גאולה. מתחלה והוצאתי אתכם מתחת סבלות מצרים. שהוא עסק חומר ולבנים שיצאו מזה משעה שהגיעו למכת ערוב כמו שיבואר להלן ח׳ כ״ח. ועדיין היו בחזקת משועבדים לעבדות עד שהגיעו למכת ברד שאז החל להוקיר את ישראל כמו שיבואר להלן ט׳ ל״ה. וע״ז כתיב והצלתי אתכם מעבודתם. הרי נתעלו עוד צלמם ודעתם לשבח. ועדיין היו תחת משרת המלוכה ודעת המלך עליהם. ובמכת בכורות הגיעו למעלת בני חורין ע״ז כתיב וגאלתי וגו׳. אח״כ העלה אותם הקב״ה למעלת ולקחתי אתכם לי לעם וגו׳. וקבעו לזכרון ארבעה כוסות באשר שאין דבר מאכל ומשקה משנה תואר פניו ודעתו של אדם כמו שתיית יין המשמח לב ומטיב גהה. ובזה יבואר יפה ענין כוס חמישי להלן במקרא הסמוך:

Haamek Davar on Exodus 6:6:3

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משנה תורה, הלכות חמץ ומצה ח׳:י׳

וְאַחַר כָּךְ נוֹטֵל יָדָיו וּמְבָרֵךְ בִּרְכַּת הַמָּזוֹן עַל כּוֹס שְׁלִישִׁי וְשׁוֹתֵהוּ. וְאַחַר כָּךְ מוֹזֵג כּוֹס רְבִיעִי וְגוֹמֵר עָלָיו אֶת הַהַלֵּל. וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר וְהִיא יְהַלְלוּךָ ה' כָּל מַעֲשֶׂיךָ וְכוּ'. וּמְבָרֵךְ בּוֹרֵא פְּרִי הַגָּפֶן וְאֵינוֹ טוֹעֵם אַחַר כָּךְ כְּלוּם כָּל הַלַּיְלָה חוּץ מִן הַמַּיִם. וְיֵשׁ לוֹ לִמְזֹג כּוֹס חֲמִישִׁי וְלוֹמַר עָלָיו הַלֵּל הַגָּדוֹל מֵ(תהילים קלו א) "הוֹדוּ לַה' כִּי טוֹב" עַד (תהילים קלז א) "עַל נַהֲרוֹת בָּבֶל". וְכוֹס זֶה אֵינוֹ חוֹבָה כְּמוֹ אַרְבָּעָה כּוֹסוֹת. וְיֵשׁ לוֹ לִגְמֹר אֶת הַהַלֵּל בְּכָל מָקוֹם שֶׁיִּרְצֶה אַף עַל פִּי שֶׁאֵינוֹ מְקוֹם סְעֵוּדָּה:

Mishneh Torah, Leavened and Unleavened Bread 8:10

And afterwards, he recites the Grace after the Meals over a third cup and drinks it. And afterwards, he mixes (pours) a fourth cup and finishes the Hallel (a set order of praises from the Psalms) over it. And he recites the blessing of song and that is "May all of your creatures praise you, etc." And he recites the blessing, "Who creates the fruit of the vine," and does not taste anything afterwards the whole night, except for water. And he should mix (pour) a fifth cup and say upon it the Great Hallel (Psalms 136), from "Give thanks to the Lord, for He is good" (Psalms 136:1) to "Upon the waters of Babylon" (Psalms 137:1). And this cup is not obligatory like the [other] four cups. And he can finish the Hallel anyplace that he desires, even though he is not in the place of the meal.

תלמוד ירושלמי פסחים י׳:א׳:ז׳

מניין לארבעה כוסות רבי יוחנן בשם ר' 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 (ירמיהו כה, טו) כי כה אמר ה' אלקי ישראל אלי קח את כוס היין החימה וגו' כוס זהב בבל ביד ה' (תהילים עה) כי כוס ביד ה' (תהילים יא) ימטר על רשעים פחים אש וגפרית ורוח זלעפות מנת כוסם מהו מנת כוסם רבי אבין אמר

Jerusalem Talmud Pesachim 10:1:7

From where [do we know the requirement to drink] four cups? Rabbi Yochanan [said] in the name of Rav, "Rabbi Banniah said, 'Corresponding to the four [expressions of] salvations: "Therefore say unto the children of Israel, I am the Lord, and I will bring you out, etc. And I will take you to Me for a people, etc."(Exodus 20:6-7). "And I will bring you out, and I will rescue you, and I will save you, And I will take you."' Rabbi Yehoshua ben Levi said, 'Corresponding to the four cups of Pharaoh: "And the cup of Pharaoh was in my hand and I squeezed them into the cup of Pharaoh and I placed the cup onto the palm of Pharaoh... and you will place the cup of Pharaoh, etc." (Genesis 40:11-13).' Rabbi Levi said, 'Corresponding to the four kingdoms' and the rabbis said, 'Corresponding to the four punishments that the Holy One, blessed be He, will pour upon the nations of the world in the future: "For so said the Lord, the God of Israel to me, 'Take the cup of wine of anger, etc.'" (Jeremiah 25:15); "A golden cup is Babylonia in the hand of the Lord" (Jeremiah 51:7); "As it is a cup in the hand of the Lord" (Psalms 75:9); "Upon the wicked He will cause to rain coals; fire and brimstone and burning wind shall be the portion of their cup" (Psalms 11:6).'" What is 'the portion of their cup'? Rabi Avin said

שני לוחות הברית, עשרת הדברות, מסכת פסחים, מצה עשירה א׳:ק״ב

(קב) ד' אמהות הם ד' כוסות. שרה כוס ראשון, אשר בחר בנו מכל העמים, כי כשם אברהם אבינו בחר מהעמים וגייר את האנשים, כן שרה גיירה הנשים. רבקה כוס אגדה, מתחיל בגנות ומסיים בשבח, וכן התחילה, מתחילה עובדי עבודה זרה ההגדה הוא עשו, וסיימה ביעקב ועכשיו קרבנו. וכן התחילה בגנות עבדים היינו, כי עשו הוא עבד לנצחיות (בראשית כה, כג) רב יעבוד צעיר. ויעקב הוא ישראל, כי שרית וגו' (שם לב, כט):

Shenei Luchot HaBerit, Aseret HaDibrot, Pesachim, Matzah Ashirah 1:102

...

שני לוחות הברית, עשרת הדברות, מסכת פסחים, מצה עשירה א׳:ק״ג

רחל כוס ברכת המזון, שיוסף בנה כלכל כל בית ישראל, והיא היתה עקרת. הבית ובפרק הזהב (ב"מ נט, א) אין ברכה מצויה בביתו של אדם אלא בשביל אשתו:

Shenei Luchot HaBerit, Aseret HaDibrot, Pesachim, Matzah Ashirah 1:103

ד' אמהות הם ד' כוסות. שרה כוס ראשון, אשר בחר בנו מכל העמים, כי כשם אברהם אבינו בחר מהעמים וגייר את האנשים, כן שרה גיירה הנשים. רבקה כוס אגדה, מתחיל בגנות ומסיים בשבח, וכן התחילה, מתחילה עובדי עבודה זרה ההגדה הוא עשו, וסיימה ביעקב ועכשיו קרבנו. וכן התחילה בגנות עבדים היינו, כי עשו הוא עבד לנצחיות (בראשית כה, כג) רב יעבוד צעיר. ויעקב הוא ישראל, כי שרית וגו' (שם לב, כט): קג רחל כוס ברכת המזון, שיוסף בנה כלכל כל בית ישראל, והיא היתה עקרת. הבית ובפרק הזהב (ב"מ נט, א) אין ברכה מצויה בביתו של אדם אלא בשביל אשתו: קד לאה ברכת השיר כוס רביעי, ופליגי בברכת השיר (פסחים קיח, א), רב יודא אמר יהללוך, ור' יוחנן אמר נשמת כל חי וכו', ואומר הלל הגדול כל מיני הילול מלאה שאמרה (בראשית כט, לה) הפעם אודה את ה' וממנה בא נעים זמירות דמשה רבינו ע"ה, ולבסוף הכל אפיקומן הוא מצה שמורה סוד אמרם ז"ל (פסחים מ, א) בציקות של גוים אדם ממלא כריסו מהם, ובלבד שיאכל כזית מצה באחרונה:

שני לוחות הברית, עשרת הדברות, מסכת פסחים, מצה עשירה א׳:ק״ד

(קד) לאה ברכת השיר כוס רביעי, ופליגי בברכת השיר (פסחים קיח, א), רב יודא אמר יהללוך, ור' יוחנן אמר נשמת כל חי וכו', ואומר הלל הגדול כל מיני הילול מלאה שאמרה (בראשית כט, לה) הפעם אודה את ה' וממנה בא נעים זמירות דמשה רבינו ע"ה, ולבסוף הכל אפיקומן הוא מצה שמורה סוד אמרם ז"ל (פסחים מ, א) בציקות של גוים אדם ממלא כריסו מהם, ובלבד שיאכל כזית מצה באחרונה:

Shenei Luchot HaBerit, Aseret HaDibrot, Pesachim, Matzah Ashirah 1:104

...

מערכת היידענהיים על הגדה של פסח, קדש ב׳:ב׳

קידוש אחד מד' כוסות וטעם ד' כוסות נגד ד' גזירות שגזר פרעה. ונגד ד' לשוני גאולה דכתיב בקרא ואיתא במדרש רבה פ' כ"ו הדהו"ד לא שלותי ולא שקטתי ולא נחתי ויבא רגז, לא שלותי מגזירה ראשונה שגזר פרעה שנאמר וימררו את חייהם. והעמיד להם הקב"ה גואל זו מרים ונקראת כך ע"ש המירור, ולא שקטתי מגזירה שניה, אם בן הוא והמתן אותו. והעמיד הקב"ה גואל זה אהרן ע"ש ההריון, ולא נחתי מגזירה שלישית שגזר ואמר כל הבן הילוד היאורה תשליכוהו והעמיד להם הקב"ה גואל זה משה ע"ש שנאמר כי מן המים משיתיהו, ויבא רוגז, זה עמלק שנאמר ויבא עמלק וגו' ויחלוש יהושע את עמלק ואת עמו וגו':

Maarechet Heidenheim on Pesach Haggadah, Kadesh 2:2

Kiddush is the first of the four cups of wine. The reason for the four cups of wine:
1. The four cups are for the four decrees, which Pharaoh made against the people of Israel.
2. The four promises of redemption in Exodus chapter 6:6-8.
3. There is a passage in Midrash Rabbah 26:1 that relates the four cups to the following verse: "I had no repose, no quiet, no rest and trouble came." (Job 3:26) "I had no repose," refers to Pharaoh's first decree, about which it says, "They embittered their lives." (Ex. 1:14) In response to Pharaoh's first decree, God appointed a redeemer - Miriam. She was named thus because of the bitterness which the Egyptians caused. "I had no quiet," refers to Pharaoh's second decree, "If it is a baby boy you shall kill him." (Ex. 1:16) God appointed a second redeemer - Aaron. He was thus named because he saved the women in pregnancy (herayon - similar to his name, Aharon). "I did not rest," is a reference to the third decree of Pharaoh: "Every baby boy who is born shall be cast into the river." (Ex. 1:22). God appointed third redeemer - Moses, who was thus named, "From the water I drew him out." (Ex. 2:10). "And trouble came," this refers to Amalek of whom it is say, And Amalek came…And Joshua overwhelmed the people of Amalek with the sword." (Ex. 17:8, 13)
Let me explain: The first two explanations are common reasons given for the four cups of wine: Pharaoh's four decrees and the four promises of redemption: "I will free you, I will deliver you, I will redeem you, and I will take you out." The third explanation is unique. The Midrash, based on Job 3, relates the four decrees against Israel to the four parts of the verse from Job. However, for each evil decree there was a redeemer. The four cups, then, were for the four redeemers who took Israel out of the land of Egypt and brought them to the promised land. The Midrash does not make a connection between the cups of wine and the four redeemers but Rabbi Bondi makes the connection by quoting this passage from Midrash Rabbah.