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After eating the afikoman, we pour the third cup and, while holding it, we recite Birkat Ha-mazon (23:8-9 above). Right after Birkat Ha-mazon, we drink the third cup and pour the fourth cup.
After pouring the fourth cup, it is customary to pour an additional cup as well, called Elijah’s cup. We do not drink this cup. Rather, when everyone is about to go to sleep, we cover it up. The next day, many use this wine for Kiddush at lunch. What is the rationale behind the custom of Elijah’s cup? As explained above (section 6), the Sages mandated drinking four cups of wine, corresponding to the four expressions of redemption used in the Torah’s account of the Exodus. However, there is a fifth expression that describes entering the Land of Israel (Exodus 6:8). The question arises: Is it appropriate for us nowadays to drink this fifth cup? On the one hand, God has blessed us with the State of Israel; on the other hand, the Temple has not yet been rebuilt. As a compromise, we pour a fifth cup, but do not drink it. When Elijah arrives, we will know the final redemption is truly at hand. From then on, we will drink the fifth cup at the Seder.
While holding the fourth cup, we read the second part of Hallel as well as “the Great Hallel” (Psalms 136) and other praises of God. Then we drink the fourth cup and recite the after-blessing. The Seder traditionally concludes with a number of lively songs about God, the Torah, and the Jewish people.
After the Seder is over, some read Song of Songs, as it is an allegory for the love between God and the Jewish people. The love between husband and wife draws upon this supernal love.
There is a mitzva to continue telling the story of the Exodus and expound upon the miracles and wonders God performed for our ancestors, as well as to study the laws pertaining to the festival, until we start to doze off. In the words of the Haggada, “Whoever discusses the Exodus at length is praiseworthy.”
