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Origin - Meaning - History - The Four Cups of Wine for Passover / Pesach
The Four Cups of wine used in the Pesach / Passover Seder primarily symbolize the four distinct redemptions promised by G-d to the Hebrews as told in Shemot or Exodus 6:6-7. (1) "I will take you out of Egypt", (2) "I will deliver you from Egyptian slavery", (3) "I will redeem you with a demonstration of my power", and (4) "I will acquire you as a nation". Since each of these cups of wine symbolize an action that was performed by G-d, Jewish people fill a small cup or small wine glass with wine at four different points in the Passover Seder and drink each cup of wine. Drinking from The Four Cups also tells us that we can actively pursue these goals ourselves, meaning that we can actively free ourselves from whatever enslaves us. These are positive goals to salute by having a drink! There is a fifth cup of wine called "The Cup of Elijah" and it is reserved for Elijah the Prophet, who is believed to visit each Passover Seder that takes place around the world. In Shemot or Exodus 6:6-8, following the aforementioned Four Expressions of Redemption, there is a Fifth Expression of Redemption. A Fifth Cup of Wine symbolizes this expression of redemption for all humanity upon the arrival of Messianic Times and because this has not occurred yet, the Fifth Cup of Wine is not drunk.
The origin of The Four Cups of Wine dates from rabbinical opinions contained in the Jerusalem Talmud (Pesachim 10:1). The Pesachim tractate of the Talmud comprises rabbinical opinions concerning performing various Passover rituals. Pesachim 10:1 states the following: "And they should not give him less than 4 cups of wine, even from the charity bin." This means that every person - whether rich or poor - should be given four cups of wine to celebrate redemption and freedom. Whereas matzah's bland taste symbolized the hardships of slavery in Egypt, the rich and strong taste of wine corresponds to the richness and strength that the Hebrews felt once they stopped believing the idea of worshipping Egyptian idols and instead chose to worship G-d during their wanderings in the Sinai Desert after they left Egypt. And just where did the rabbis themselves determine the idea of instituting four cups of wine? The rabbis wrote these instructions in the Pesachim tractate of the Talmud during the time of Roman rule in Israel, and during that time it was customary at Roman feasts or banquets to begin the festivities by drinking wine. This was followed by going into the dining hall and eating the main meal which was accompanied by more wine. At the end of the main meal, more wine would be served to the guests. The rabbis of Roman times in Israel added a fourth cup of wine - the kiddush cup - to sanctify G-d and His merciful deeds, which established the four cups of wine as mandatory for the Passover Seder: (1) the first cup of wine drunk for kiddush; (2) the second cup of wine drunk just before the main meal; (3) the third cup of wine drunk after the "Grace After Meals" ritual; and (4) the fourth cup of wine drunk after the conclusion of "Hallel" which is near the end of the Passover Seder. The addition of a 5th cup was disputed by many rabbis at that time, and so a 5th cup, called the "Cup of Elijah", was filled but not drunk. Over time, all the symbolic foods of Passover and even the wine used for the four cups developed various symbolic meanings attached to them. To read about the type of wine used for the Four Cups of Wine, which is Kosher For Passover wine or Kosher For Pesach wine, visit our Passover Wine - Kosher For Passover Wineweb page. To read about Kosher wine in general, and how it is related to Kosher For Passover wine or Kosher For Pesach wine, visit our Kosher Wine web page.
Why four cups of wine at the Passover Seder? by Rabbi Yossi Marcus | | |

Library » Holidays » Passover » Seder » The Wine | Subscribe | What is RSS? PRINT EMAIL COMMENT G-d uses four expressions of redemption in describing our Exodus from Egypt and our birth as a nation:11. “I will take you out…”2. “I will save you…”3. “I will redeem you…”4. “I will take you as a nation…”Our sages instituted that we should drink a cup of wine, a toast if you will, for each one of these expressions. We recite the Kiddushover the first cup, we read the Exodus story from the Haggadahover the second cup, we recite the Grace After Meals over the third cup, and we sing the "big Hallel" - Psalms and hymns of praises to G-d, over the fourth cup.There is actually a fifth expression in the above mentioned verses "And I will bring you to the land which I promised to Abraham,Isaac, and Jacob, and I will give it to you as an inheritance".2While the Exodus from Egypt and the birth of the Jewish nation were permanent, we have yet to be brought to Israel on a permanent basis.In honor of this verse we have a fifth cup at the Seder: the Cup ofElijah. This cup is set up for Elijah during the second half of the Seder, but we do not drink it.There are a number of explanations as to the significance of the various stages of redemption conveyed through each of these expressions. Here is one:1. Salvation from harsh labor—this began as soon as the plagues were introduced.2. Salvation from servitude; or the day the Jews left Egypt geographically and arrived at Ramses.3. The splitting of the sea, after which the Jews felt completely redeemed, without fear of the Egyptians recapturing them.4. Becoming a nation at Sinai.While the Exodus from Egypt and the birth of the Jewish nation were permanent, we have yet to be brought to Israel on a permanent basis. That is why the fifth expression/cup is different than the other four, and it is reserved for Elijah. Elijah will announce the arrival of Moshiach, who will bring all Jews to Israel, for good.During the Seder we can experience these elements of redemption in a spiritual sense, by leaving our “Egypt” and our servitude to our egos.Sources: Shmot Rabbah end of 86; Ramban and Seforno on abovementioned verses. See also More reasons for the four cups of wine at the Seder | | esus and the Four Cups of Passover, part 2
The Third Cup

The third cup of the Passover Meal, known as the “cup of blessing,” came next, accompanied by another prayer of thanksgiving.

This is what is recorded in Matthew 26:26-29
While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, “Take and eat; this is my body.”
Then he took the cup, gave thanks and offered it to them, saying, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in my Father’s kingdom.”

Jesus understood the violent and sacrificial death he is about to undergo as the ratification of the covenant he is inaugurating with his people.
Here is the KEY POINT that we must not miss:
Jesus is using the same language that was used when Moses ratified the covenant of Sinaiby the shedding of blood in Exodus 24:3-8. Look at it!

When Moses went and told the people all the LORD’S words and laws, they responded with one voice, “Everything the LORD has said we will do.” Moses then wrote down everything the LORD had said.
He got up early the next morning and built an altar at the foot of the mountain and set up twelve stone pillars representing the twelve tribes of Israel. Then he sent young Israelite men, and they offered burnt offerings and sacrificed young bulls as fellowship offerings to the LORD. Moses took half of the blood and put it in bowls, and the other half he sprinkled on the altar. Then he took the Book of the Covenant and read it to the people. They responded, “We will do everything the LORD has said; we will obey.”
Moses then took the blood, sprinkled it on the people and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.” (Exodus 24:3-8)

Therefore, what Jesus was saying is this: What we have here is a new exodus! In the Old Testament, God saved the people from the evil of Pharaoh and then created a deep, lasting connection with them by creating a covenant relationship with them, giving them the Law that spelled out the stipulations of this covenant relationship between the people and God. Moses received that Law written on Stone Tablets and in the Book of the Covenant. Moses ratified the covenant with the blood of the animals at that sacrifice. And then he says, in verse 8, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.”

Now, at the “Last Supper,” it is the Passover Meal commemorating that event of the Exodus. The Messiah, Jesus Christ, tells them that the bread is his body, and the wine is the blood of the New Covenant. He says, echoing those words from Exodus, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.”

Christ saves his people from their sins through his sacrificial death. Again, we have a “Covenant” between man and God. Again, it is ratified with blood. But this time it is the “New” Covenant. In fact some of our ancient manuscripts actually has that word there—“This is my blood of the new covenant…” and in Luke’s account of this event, Jesus says, “This cup is the new covenant in my blood, which is poured out for you.” This is what the Prophet Jeremiah spoke of—

31 “The time is coming,” declares the LORD,
“when I will make a new covenant with the house of Israel and with the house of Judah.
32 It will not be like the covenant
I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the LORD.
33 “This is the covenant I will make with the house of Israel after that time,” declares the LORD.
“I will put my law in their minds and write it on their hearts.
I will be their God, and they will be my people.
34 No longer will a man teach his neighbor, or a man his brother, saying, ‘Know the LORD,’ because they will all know me, from the least of them to the greatest,” declares the LORD.
“For I will forgive their wickedness and will remember their sins no more.”
(Jeremiah 31:31-34)

I watched the first part of the new ABC production of THE TEN COMMANDMENTS last night. I always wondered why they showed the old Charlton Heston and Yul Brynner film on Easter weekend every year (it will be showed again this Saturday on ABC).

Here is the reason why: We are to see the Exodus as a "type" of a new and greater deliverance! It is a foreshadowing of the spiritual reality of what the whole Bible points to! The incredible deliverance of the Exodus was commemorated each year with the Passover Feast. The Passover celebrates how God saved the people and led them to the Promised Land in which they can dwell with God in covenant relationship.

The Last Supper, eaten on Passover, and the Lord’s Supper, that we do in remembrance of this event, celebrates that God saves us from sin and is leading us on the exodus to the Promised Land in which we can dwell with God in covenant relationship. Only our experience is grander and more powerful—for we have the Law written on our hearts.

Therefore, this Third Cup, called the “Cup of Blessing” in the Hebrew tradition, truly is the greatest blessing of all! It is the blessing of eternal life!

This is what we celebrate at Communion!

The Fourth Cup

After this, it was customary to sing the rest of the Hallel (Pss 114-18 or 115-18) and probably drank a fourth cup of wine.

And that is basically what we read in Matthew 26:30--
"When they had sung a hymn, they went out to the Mount of Olives."
Email ThisBlogThis!Share to TwitterShare to Facebook Posted by Bob Robinson at 4/11/2006

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...[pic] ФАКУЛЬТЕТ ГУМАНИТАРНЫХ И СОЦИАЛЬНЫХ НАУК КАФЕДРА ТЕОРИИ И ИСТОРИИ МЕЖДУНАРОДНЫХ ОТНОШЕНИЙ [pic] «Африка в контексте формирования новой системы международных отношений» II Межвузовская научная Конференция 30 марта 2012 г. Москва ПРИГЛАШЕНИЕ И ПРОГРАММА УВАЖАЕМЫЕ КОЛЛЕГИ! Кафедра теории и истории международных отношений факультета гуманитарных и социальных наук РУДН приглашает Вас принять участие в работе II научной конференции «Африка в контексте формирования новой системы международных отношений» Организация работы и проведение научной конференции осуществляется Российским Университетом дружбы народов. Настоящая конференция проводится кафедрой теории и истории международных отношений в рамках научно-исследовательских программ Университета. Начало 90х годов XXв. ознаменовалось возникновением новых ведуших игроков на международной арене которые начали вести жесткую борьбу за установление тесных эконмических, политических, культурных связей со странами Африки. XXI в. является началом эпохи пересмотра многих ценности в системе международных отношений. Несмотря на наличия нерешенных противоречии страны Африки пытаются воздействовать на процессы международных отношений сообща. Этому свидетельствуют позиции представителей Африки на последных самитах посвященных экономическому кризису и проблеме экологии. Целью данной конференции...

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Strategic Systems Model for Pastor

... Running head: PYRAMID Pyramid of Intervention Gregory Boston Grand Canyon University: EDA-561 April 23, 2012 Pyramid of Intervention Ideally, each scholar should be given an equivalent opportunity for education that will lend the appropriate amount of supports that is needed to reach their educational goals and to provide for their academic needs. This right references an individual’s constitutional entitlement and it is the right of each scholar. It is the basis of their right to receive the same free and appropriate instruction as their peers. When scholars are having difficulties accomplishing their academic goals and are not achieving as excepted, adequate supports are to be provided that will promote the integration of the pupil. The Pyramid of Intervention (POI) allows for a process that supports the scholars that continue to struggle to reach designated goals. Pyramid of Intervention is a term that is assigned to apply to systems of support. Such supports collectively collaboratively make available the needed supports for the student that has difficulties using traditional strategies. The mentioned supports and accommodations that may be able to generate a significant difference in the progression of educational achievements of the struggling learner. The author of this essay will attempt to elaborate on the definition and the purpose of the Pyramid of Intervention. It also elaborates on the use of the POI, and the process of creating one for a given......

Words: 1962 - Pages: 8