The Pesach seder is a reliving of our exodus from Egypt, a participation in Yeshua's final meal with His students, and a proleptic taste of a banquet yet to come. The third cup taken during the night of our seder is called the "Cup of Blessing" and follows the recitation of birkat hamazon. For many less observant Jews this is the only time during the year that birkat hamazon will be recited with its accompanying cup. However one can and should make a blessing over bread and wine throughout the year. For chasidei Yeshua it should be all the more greatly valued.
Soncino Zohar, Bereshit, Section 1, Page 250a, b:
“Rab Hamnuna the Elder would not allow anyone else to take the cup of blessing, but he himself took it in his two hands and said the blessing. We have affirmed that the cup should be taken in the right hand, and not in the left. It is called "cup of salvations—Kos Yeshuot" (Ps. CXVI, 13), because through it blessings are drawn from the supernal salvations, and in it is collected the supernal wine. Also, the table over which the blessing is said should not be devoid of both bread and wine. The Community of Israel is called "cup of blessing", and therefore the cup should be raised both by the right hand and the left hand, so as to be set between. It should be filled with wine, because of the wine of the Torah which issues from the future world. There is a mystic allusion in this cup of blessing to the holy chariot (vehicle for the divine Presence). The right and left hands correspond to the north and south, between which is "the couch of Solomon". He who says the blessing should fix his eye upon the cup to bless it with four blessings. Thus the cup contains the emblem of faith, north, south, east, and west, and so the holy chariot. There should be bread on the table in order that the lower bread may be blessed, and the "bread of poverty" may become the "bread of luxury". In this way the Community of Israel will be blessed in all four directions, above and below-above by the Bread of Blessing and the Cup of Blessing through which King David is joined to the patriarchs, and below, that bread should never be lacking from the Israelite's table.”1 Corinthians 10:16:
The Cup of Blessing which we bless, is it not the joining of the blood of Mashiach? The bread which we break, is it not the joining of the body of Mashiach?Although I am not able to elaborate on this topic at great depth, it should be understood that the Cup of Blessing described above in both the Zohar and 1 Corinthians are one and the same. Please take time to reflect upon both passages.
After eating bread we recite Birkat Hamazon, the grace after meals, as its written: "When you have eaten and are satisfied, you shall bless Hashem your G-d for the good land which he gave you". (Due. 8:10) When three or more people are present this is done in a somewhat more elaborate fashion. Those in attendance are given a formal invitation (zimmun) to participate. The leader holds in the palm of his right hand a full cup of wine. The cup is elevated off the table making a connection to the passage from Psalms, “I will lift the Cup of Salvations and I shall call on Hashem.” In conclusion of the Birkat Hamazon the leader makes the preliminary blessing over wine and drinks from the cup.
1 Corinthians 23:26:
For I received from the Master that which I also delivered to you, that the Master Yeshua in the night in which He was betrayed took bread; and when He had made the berakha, He broke it and said, “This is My body, which is broken for you; do this in remembrance of Me.” In the same way the cup also after the meal, saying, “This cup is the renewal of the covenant in My blood; do this, as often as you drink it, do so in remembrance of Me.” For as often as you eat this bread and drink the cup, you proclaim the Master’s death until He comes.