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that there is no mention of a fifth cup, and based concluding Birkat HaShir.
on the Yerushalmi and Rashbam, perhaps there is The Ran suggests two ways to reconcile the
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even a prohibition of reciting Hallel Hagadol over Mishna and beraita. The first is similar to the
the fifth cup because it will turn out that one has Ramban: If one wants to drink more wine, one
drunk an intoxicating cup of wine (the fourth must recite Hallel Hagadol over it. His second an-
cup) before the conclusion of Hallel. swer is that it is actually a mitzva min hamuvchar
The Rashbam reconciles the beraita with the – the best way to perform the mitzva – to drink
Mishna by stating that the correct version of the fifth cup and recite Hallel Hagadol over it. The
the beraita is “the fourth cup” (and not “the fifth Ran states that the opinion of the Rambam leans
cup”). However, many Rishonim retain the ver- towards his second answer.
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sion of the beraita citing a fifth cup, and the dis- The Rosh quotes Rabbeinu Yonah who
parity between the Mishna and beraita therefore prohibits drinking after the four cups of wine, as
must be addressed. one has an obligation to learn the halachot of Pe-
sach and tell the story of yetziat mitzrayim the en-
Other Opinions of the Rishonim tire night, and we are concerned that one might
The Ba’al Hamaor and Ra’avad hold that the be- fall asleep due to the consumption of alcohol.
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raita indeed argues with the Mishna that stipulat- Rabbeinu Yonah bases this on the Tosefta that
ed four cups, but the halacha follows the Mishna, states: “One is obligated to occupy himself with
and not the beraita. The Ba’al Hamaor does add the laws of Pesach the entire night.”
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though that if one wants to drink the fifth cup In summary, some Rishonim hold that it is
(even without reciting Hallel Hagadol), we can- permitted (Ba’al Hamaor; Hasagot HaRaavad on
not rebuke him, as it is permitted in principle. the Rif) or even a mitzva (Ran and possibly Ram-
The Ramban understands that the berai- bam) to drink the fifth cup, while others hold that
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ta is not arguing with the Mishna. Rabbi Tar- it prohibited to drink the fifth cup either accord-
fon is merely adding that if one wants to drink ing to the strict letter of the law (Rabbeinu Yonah
a fifth cup, he needs to recite the Hallel Hagadol and perhaps the Rashbam) or due to the accept-
over it. The Ramban explains that if one wants ed minhag (Ramban, Rosh).
to drink wine after the four cups it is prohibit- What is the underlying argument between the
ed, as it looks like one is starting a second Seder Rishonim as to whether the fifth cup is forbid-
(which would be prohibited from the Torah in den, permitted, or recommended?
the times of the Beit Hamikdash, for one can-
not eat from two separate korban pesachs) un- The Nature of the Mitzva of Sippur Yetziat
less he says Hallel Hagadol with it (which would Mitzrayim
show that this is actually an extension of the first Perhaps we can explain that this argument hinges
Seder). The Ramban concludes, though, that on the very nature of the Torah obligation of sip-
the minhag of all of Israel is not to drink after pur yetziat mitzrayim. One could posit that those
Rishonim who prohibit drinking the fifth cup

6. Ba’al Hamaor on the Rif, 26b s.v. katav HaRif
7. The Ramban argues vehemently with the Ba’al Hamaor on this point.
8. Milchamot Hashem on the Rif
9. Ran on the Rif, 26b s.v. chamishi
10. Rosh, Pesachim 10:33
11. Tosefta, Pesachim 10:8

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