In this post I would like to deal with tracing the early sources for the Kos Shel Eliyahu. A version of this article was printed last year in Ami Magazine (# 65).  This post contains a few corrections and additions to that version. A much more expanded version of this article will appear in Hebrew shortly (IY”H).

One of the memorable parts of the seder night is during Shefoch Chamascha when we open the door for Eliyahu Hanavi to come inside and drink from the Kos Shel Eliyahu. Children all over the world look carefully to see if there is less wine in the cup after he leaves, while many adults ‘accidently’ shake the table to make sure that there is less wine. What are the sources of this custom? When do we pour the kos of wine and what should we do with the leftover wine from the kos—drink it, spill it out, or save it? In this article I hope to trace this custom to its  earliest known sources and to discuss some other aspects of the seder night related to this topic.[1]

I would like to point out that my intention in this article is not to collect all the sources and reasons on these specific topics but rather to focus on the earliest sources and how these various minhagim came about.[2]

One of the earliest mentions of a Kos Shel Eliyahu can be found in Rabbi Yaakov Reischer’s (1660-1733) work, Chok Yaakov, on Hilchos Pesach, first printed in 1696, in Dessau. He wrote that in his area, people had the custom to pour an extra glass of wine and call it Kos Shel Eliyahu.[3] He does not mention a reason for this custom, or at what point during the seder it is done, nor does he connect it to the opening of the door during Shefoch Chamascha or the idea Eliyahu Hanavi comes to the Seder.

Rabbi Chaim Benveniste (1603-1673), famous for his work Knesses Hagedolah, in his work on Pesach called Pesach Meuvin, first printed in 1692, writes that he saw some Ashkenazi Jews that leave an empty glass in the middle of the table for the leftovers of each cup of wine, and they call it Kos Shel Eliyahu. He writes that he liked this minhag so much that he started doing it himself, and he drank this glass during the Meal.[4] Here too, there is no connection made between the Kos Shel Eliyahu and opening the
door during Shefoch Chamascha for Eliyahu Hanavi.

In 1728, Rabbi Moshe Chagiz (1671-1751), printed part of a work of his, on minhagim, in the back of Sefer Birchat Eliyahu[5]. He writes that he was asked about the custom of Ashkenazi Jews to pour a cup of wine at the beginning of the seder for Eliyahu Hanavi, and that after the seder the head of the household slept next to this full glass of wine. Rabbi Moshe Chagiz was asked if observing this custom was a problem of nichush [divination].

Rabbi Chagiz replied that it was not a problem of nichush at all. He explained that the reason for this custom was similar to the reason we prepare a special chair for Eliyahu Hanavi at a bris milah.[6] Eliyahu Hanavi witnesses that the bris is performed. So too, on Pesach, Eliyahu Hanavi is supposed to be a witness that the Korban Pesach is done properly. The Korban Pesach is dependent on milah, since the halacha is that only someone with a bris milah can eat the Korban Pesach.[7] However it is important to point out that according to this reasoning, Eliyahu Hanavi does come to the seder, but it would seem that this would apply only during the times when the Korban Pesach was eaten.

Until 1984 these were the three earliest sources that made any mention of Kos Shel Eliyahu. In 1984, Rabbi Binyomin Nuzetz printed parts of a manuscript of Rabbi Zeligman Benga on Pesachim. Rabbi Benga was a grandson of Rabbi Menachem Tzioni and a close talmid of the Maharil, and he died around 1471. Rabbi Benga writes that he noticed some people pour a special glass of wine and call it Kos Shel Eliyahu. He writes that a possible reason for this is that we pour wine for Eliyahu Hanavi, since we are expecting him to come and he will need wine for the Arba Kosos.[8] This source helps us date the Kos Shel Eliyahu a few hundred years earlier than previously thought. Previously, the earliest source was printed in1692. What is interesting about this source is that he was not sure where the minhag came from and, again, he mentions no connection to Shefoch Chamascha.

In 1988, the department in Machon Yerushalayim that prints early works of German Jewry printed two volumes from manuscript from Rabbi Yuzpeh Shamash (1604-1678) of Worms. Rabbi Yuzpeh Shamash writes that it was the custom in Worms at the beginning of the seder to pour one extra cup of wine. Just as we say in the Haggadah, “Kol dichfin yesev v’yachul,” we prepare a glass for the guest who might come. This glass is called Kos Shel Eliyahu since this is the guest we await. Rabbi Yuzpeh Shamash brings another reason why it is called Kos Shel Eliyahu:
because it is a segulah to say “Eliyahu” to get rid of mazikim [destructive forces], and we do various things on the seder night to chase away the mazikim.[9]

In 1985, a manuscript of Rav Yaakov Emden was printed in the Kovetz Kerem Shlomo of Bobov. This manuscript contained Rav Yaakov Emden’s notes on the Pesach Meuvin of Rabbi Chaim Benveniste. He says that there is a minhag to have a Kos Shel Eliyahu but not to pour leftover wine in a cup for him—that would not be an honor for him at all. He points out that the Chazal say not to drink from a cup that someone else drank from.[10]

Rabbi Aron of Metz (1754-1836) suggested that the origin of the Kos Shel Eliyahu is that on Pesach the head of the household does not pour for everyone. Therefore, out of convenience, people would leave a big cup in the middle of the table for everyone to take from. Once the children started asking what the cup was for, they would tell them it was a cup for Eliyahu Hanavi.[11]

Rabbi Mordechai Gimpel Yaffe suggests an original possibility for the Kos Shel Eliyahu. The halacha is that when one makes a seudah he should leave over a little space empty as a zecher l’churban. He says that on Pesach, a glass of wine was left over as a zecher l’churban. It was called Kos Shel Eliyahu to represent the hope that Eliyahu Hanavi would come quickly to correct the Churban.[12]

Rabbi Shimon Falk asks the following question: The halacha is that one cannot bring a full loaf of bread to the table before bentching, since it looks like one is doing it for some form of idol worship. So why isn’t it a problem to prepare a glass of wine for
Eliyahu Hanavi? Rabbi Falk suggests that it this might the reason we do not find any mention of a Kos Shel Eliyahu in the Gemara, but today, when there is no one amongst the goyim who worship in this manner, it’s not a problem.[13]

In 1905, in Warsaw, Rabbi Yudel Rosenberg printed the Haggadah of the Maharal which he claimed was from a manuscript of the Maharal’s son in law. In this Haggadah there is a lengthy discussion of the number of glasses of wine one should drink at the seder. The Maharal concludes that one has to drink five cups of wine and that this fifth cup is the Kos Shel Eliyahu.[14] If this is correct we have an early source for Kos Shel Eliyahu, the Maharal, and based on his words we would have many more early sources, since various Rishonim listed by the Maharal mentions the fifth glass of wine.

However, it has been proven that, although Rabbi Rosenberg was a tremendous talmid chacham, he was also a forger. He may have possibly had good intentions behind his forgeries.[15] His most notable forgery was the story about the Maharal’s golem.[16]
Rabbi Avraham Benidict devoted two articles to proving that this Haggadah is a forgery.[17] One of the points he discusses relates to our topic. In 1582, the Mahral publised his work about Pesach and the seder titled Gevuros Hashem. In this work, the Maharal writes that one may drink a fifth cup, but he doesn’t connect the fifth cup to Kos Shel Eliyahu.

However, whether or not the Maharal said that one has to drink a fifth cup, and whether or not he says that this is the Kos Shel Eliyahu, there are others that make a connection between the fifth cup and Kos Shel Eliyahu. A small introduction is needed. The Mishnah at the beginning of Arvei Pesachim says that even a poor person has to have four cups of wine at the seder. Later on, the Mishna and Gemara discuss exactly when the cups should be poured and drunk. The Gemara (119a) says that Reb Tarfon held that the fourth cup should be drunk after we say Hallel Hagadol. Many Geonim and Rishonim interpret this to be referring to a fifth cup of wine. In 1950 Rabbi Menachem Kasher printed a booklet collecting all the Geonim and Rishonim that deal with this issue and he showed that many held that one should, but does not have to, drink a fifth cup of wine.[18] It is worth noting that in Teiman[19] and in Italy,[20] many people drink a fifth cup of wine at the seder because of this. None of the sources that Rav Kasher collected tie this fifth cup to the Kos Shel Eliyahu.

Some bring in the name of the Gra,[21] others in the name of Rabbi Ephraim Zalman Margolis,[22] an interesting explanation for the development of the Kos Shel Eliyahu. There is an argument in the Gemara in Pesachim (119a) whether one needs to drink the fifth glass of wine. There is no final halacha given. Because we are not sure what to do, we prepare a cup of wine, but do not drink
it. The reason it is called Kos Shel Eliyahu is that Eliyahu is going to come and tell us what the din is.[23]

So according to this Gra, Kos Shel Eliyahu is not really a new concept. It always existed, as the numerous sources that Rav Kasher collected demonstrate, but it was not called Kos Shel Eliyahu.

Many times we have different versions of something said over in the name of the Gra. Sometimes that is because things were added to what he actually said. In this case, one version has the Gra saying this idea a bit differently, that the opinion in the Gemara that one should drink a fifth cup of wine was Reb Eliyahu, so the fifth cup is called Kos Shel Eliyahu after him. This version concludes that this reason was revealed to the Vilna Gaon because his name was Eliyahu, as well. The problem with this version is that as far as we know there was no Tanna or Amorah with the name Eliyahu and that the person who said to drink a fifth cup of wine was Reb Tarfon.[24]

Be that as it may, it is likely that there are early sources for a fifth cup of wine at the seder and at some point its name became Kos Shel Eliyahu. But none of these explanations (except for that of Rav Moshe Chagiz) tie the cup to Eliyahu coming to the seder.

There is a custom of many that before we begin saying Shefoch Chamascha someone opens the door. What is the source for this minhag? One of the earliest sources of keeping the door open the whole night of Pesach is found in the Geonim. Rav Nissim Gaon says that one should be careful to leave open the doors the whole night.[25] The Manhig explains that this is because the night of Pesach is Leil Shimurim and if Eliyahu will come the door will be open and we would be able to run and greet him.[26] The Rama writes in the Darchei Moshe that because of this we open the door when saying Shefoch Chamascha, to show that we believe in Hashem and that Moshiach should come.[27] So it is clear from this that there is some connection between Shefoch Chamascha and Moshiach coming, but there is no mention in the Geonim and Rishonim that Eliyahu comes when we open the door. Rather it is understood to be a preparation for his eventual coming. It is worth pointing out that not everyone said Shefoch Chamascha[28]
and that there are many different versions of what is said by Shefoch Chamascha.[29]

Rabbi Yosef Hann Norlingen (1570-1637) writes in Yosef Ometz (first printed in 1723) that in Frankfurt there was a custom that when the door was opened by the head of the house at Shefoch Chamascha someone would come in the door, to show our belief that Moshiach will come.[30]

However, Rabbi Yair Chaim Bachrach of Worms writes in Mekor Chaim that the minhag that some had to have the form of a person appear when the door was opened at Shefoch Chamascha was not proper.[31]

Some have claimed that there is no basis for a connection between Shefoch Chamascha and Eliyahu coming to the seder. However, as I will demonstrate, this is not so. Some of the earliest Haggadahs printed include many woodcuts and pictures of various aspects of the seder. These Haggadahs are a great resource to help find early sources of how various things were done at the seder.[32] Regarding Eliyahu Hanavi coming to the seder, Professor Sperber noted[33] that in a few of these Haggadahs there are pictures by Shefoch Chamascha of a man on a donkey in some of them he is being led by someone, for example, in the Prague Haggadah printed by Gershon Cohen in 1527.[34] The pictures were updated in a Haggadah printed in Prague in 1560. Another early Haggadah that has such pictures by Shefoch Chamascha can be found in the Haggadah printed in Mantuvah in 1550.[35] Yosef Guttman collected fifteen illustrated Haggadah manuscripts from the fifteenth century which all show a man on a donkey by Shefoch Chamascha.[36] From all this evidence it is clear that already a few hundred years ago there
was a belief that when the door is opened by Shefoch Chamascha that there is a connection to Eliyahu Hanavi and Moshiach.