A HOLY Script, recited on a HOLY occasion in a specific order (that makes it MORE HOLY) by people who choose to be HOLY mitigates unholy equivalents. Creator's 13 Attributes of Mercy ( Exodus 34:7 ), forgive Iniquity, Willful Sin and Error. Moses restated those Attributes (Exodus 34:9) omitting "Willful Sin."
Consequently willful sins had no direct atonement through animal offerings and required steps to mitigate them to lower categories of sin for which the Great Day of Atonement could then atone. (Or in the case of the House of Joseph later removed from Covenant, a tzaddik could suffer. (Isaiah 53) .
The Seder night is all about matters dealing with "lashan hara " (the evil tongue), reciting the Haggadah -- even if it keeps us up until midnight, as it should. Shavuot, (commemorating the giving of the Torah after souls are prepared "Counting the Omer" for 49 days) mitigates willful sinful thoughts. Succot, (when we build succahs and eat and sleep in them and invite guests) mitigates willful sinful actions.
Bread made hastily (with no time to gossip) eaten with BITTER herbs by a "mouth" that "tells or converses" (PEH-SACH) redeems our speech. We dip Parsley (karPAS) is salt water -- reminding us of the garment of Joseph (PAS) dipped in blood by our gossip and slander and backbiting that led to Joseph's exile and all of Israel winding up in the Lands of Unclean Lips (Egypt or MITZRAYIM) we all return one night a year as METZORAHS (afflicted with biblical tzara'at (leprousy) for our collective "sins of the tongue."
Moses arrived with the Codewords of Joseph, "God shall surely remember you" and showed the elders of Israel his hand restored from TZARA'AT. The elders knew their deliverance from PHAROAH (Heb. PEH-RO'AH or "mouth of evil") was at hand.
May this Passover be the time we "leave it all in Egypt" so that Joseph and Judah may again sit at the same table and enjoy fellowship without enmity or vexation.
THE FOLLOWING SEDER IS FOR A WEEKNIGHT. ON SHABBAT (FRIDAY NIGHT) WE ADD THE PARAGRAPHS IN BOLDFACE. OTHER BLESSINGS ARE ADDED BELOW WHEN THE SEDER FALLS ON SATURDAY NIGHT.
THE SEDER (order) OF THE FOUR CUPS OF WINE (OR GRAPE JUICE) WE DRINK DURING THE PASSOVER SEDER ARE FOUND IN EXODUS 6:6-8 : RESCUE, REDEMPTION, COVENANT and RETURN.
I am HASHEM, and I shall take you out from under the burdens of Egypt, I shall RESCUE YOU from their service; I shall REDEEM YOU with an outstretched arm and with great judgments. I shall TAKE YOU TO ME FOR A PEOPLE AND I SHALL BE A GOD TO YOU and you shall know that I am HASHEM YOUR GOD, Who takes you out from under the burdens of Egypt. I shall BRING YOU to the land about which I raised My hand to give it to Abraham, Isaac and Jacob and I shall give it to you as a heritage -- I am HASHEM.
POUR 1ST CUP OF WINE (OR GRAPE JUICE)
רָיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בֶָּרָא אֱלֹהִים לַעֲשׂוֹת
(Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz v’choltzva’am. Vay’chal Elohim bayom hashvi’i, m'lachto asher asah, vayishbot bayom hashvi-i, mikol-mlachto asher asah. Vay'vareich Elohim, et-yom hashvi’i, vay'kadeish oto, ki vo shavat mikol-mlachto, asher-bara Elohim la-asot.)
(“And there was evening and there was morning, the sixth day. Now the heavens and all their host were completed. And on the seventh day God finished His work of creation which He had made. And God blessed the seventh day and made it holy, for on that day God rested from His work and ceased creating.)
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן
Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.
Blessed are you, Adonai, our God, King of the universe, who has created the fruit of the vine.
Blessed are you, Adonai, our God, King of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly [Shabbat for rest] festivals for joy, and special times for celebration, this [Shabbat and this] Passover, [given in love] this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with [Shabbat and] festive revelations of Your holiness, happiness and joy You have granted us [lovingly] joyfully the holidays.
Baruch atah Adonai, m'kadeish (h’shabbat v') Yisrael v'hazmanim.
Praised are you, Adonai, Who sanctifies [Shabbat], Israel and the festivals.
On Saturday night include the following section:
Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei ha-eish.
(Blessed are You Adonai our God King of the universe who created the lights of fire.)
Baruch atah Adonai, Eloheinu melech ha’olam, hamavdil bein kodesh l'chol bein or l'choshech, bein Yisrael la-amim, bein yom hashvi-i l'sheishet y'mei hama-aseh. Bein k'dushat shabat likdushat yom tov hivdalta. V'et-yom hashvi-i misheishet y'mei hama-aseh kidashta. Hivdalta v'kidashta et-am'cha yisra-eil bikdushatecha. Baruch atah Adonai, hamavdil bein kodesh l'kodesh.)
Blessed are you, Adonai, our God, King of the universe, who makes a distinction between the holy and profane, light and darkness, Israel and the nations, Shabbat and the six workdays. You have made a distinction between the holiness of Shabbat and the holiness of the festival, and You have sanctified Shabbat above the six work-days. You have set apart and made holy Your people Israel with your holiness. Blessed are you, Adonai, who distinguishes between degrees of sanctity.)
Say this Shehechiyanu blessing the first Seder night only:
Baruch atah Adonai, Eloheinu melech ha-olam,
she’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.
Blessed are you, Adonai, our God, King of the universe,
who has sustained us, maintained us and enabled us to reach this moment in life.
DRINK THE CUP OF RESCUE
WASH HANDS WITHOUT RECITING CUSTOMARY BLESSING.. The need for hand washing before eating was included in the traditional Seder. But returned to Egypt as METZORAH (afflicted with tzara'at or biblical "leprousy" for our evil tongues), at this point we do not recite a blessing.
Take less than a kezayit (the volume of one olive) of the karpas (which represen;ts the PAS or garment of Joseph dipped into blood -- Rashi) and dip it twice into salt-water, and recite the following blessing:
Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.
Blessed are You, Lord, our God, King of the universe, who creates the fruit of the earth.
Eat the salty parsley
Take the middle matzah and break it into two, one piece larger than the other.
The larger piece is set aside to serve as Afikoman (Dessert for the meal to follow). This is traditionally hidden, by the leader of the Seder while others who will later try to find it, hide their eyes. The Matzah striped and pierced each Passover feast is broken and hidden away and returns at the Third Cup as the Book and Blood of Covenant at Sinai: in the order of the Seder
He (Moses) took the Book of the Covenant and read it in the earshot of the people, and they said., "Everything that HASHEM has said, we will do and we will obey! Moses took the blood and threw it upon the people, and he said, "Behold the Blood of the Covenant that Hashem sealed with you concerning all these matters." (Exodus 24:7-8)
The smaller piece is put back, between the two unbroken matzot. This smaller piece, along with the top matzah is what will be used for the “Motzi-Matzah” and “Korech” later in the seder.
The Maggid (Story-teller) now orchestrates the telling of the story of Egyptian exile with matzot (unleavened bread) and a plate of bitter herbs and vegetables.
Raise the tray with the matzot and say:
This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and share the Pesach meal. This year, we are here. Next year, in the land of Israel. This year, we are slaves. Next year, we will be free.
Remove Seder plate from table and refill the wine cups, for the Cup of Redemption but don’t drink yet. First, we want to get the children's attention.
The youngest child present who can read sings this song questioning four things different about the night of the seder from all other nights.
Mah nish-ta-na ha-laylah ha-zeh mikol ha-lei-lot? mikol ha-lei lot? Ha-laylah hazeh Ha-laylah hazeh mikol ha-lei lot, mikol ha-lei lot?
Why is this night of Passover different from all other nights of the year?
She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah? Cha-meitz u-matzah?. Ha-laylah hazeh Ha-laylah hazeh kulo matzah? kulo matzah?.
On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?
Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot? Sh'ar y'rakot? Ha-laylah hazeh Ha-laylah hazeh Maror? Maror?
On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?
Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat? Afee-lu pa'am echat? Ha-laylah hazeh Ha-laylah hazeh sh'tei p'ameem? Sh'tei p'ameem?
On all other nights, we do not dip vegetables even once, why on this night do we dip greens into salt water and bitter herbs into sweet haroset?
Sheb’khol ha-lei-lot anu och-leem bein yo-shveen u-vein m’su-been, bein yo-shveen u-vein m’su-been? Ha-laylah hazeh? Ha-laylah hazeh, kulanu m’subeen, kulana m'subeen?
On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?
The seder plate is returned to the table. Matzot are uncovered and all respond:
The Torah speaks of four types of children: one is wise, one is wicked, one is simple, and one does not know how to ask.
The Wise One asks: "What is the meaning of the laws and traditions God has commanded?" (Deuteronomy 6:20) You should teach him all the traditions of Passover, even to the last detail.
The Wicked One asks: "What does this ritual mean to you?" (Exodus 12:26) By using the expression "to you" he excludes himself from his people and denies God. Shake his arrogance and say to him: "It is because of what the Lord did for me when I came out of Egypt..." (Exodus 13:8) "For me" and not for him -- for had he been in Egypt, he would not have been freed.
The Simple One asks: "What is all this?" You should tell him: "It was with a mighty hand that the Lord took us out of Egypt, out of the house of bondage."
As for the One Who Does Not Know How To Ask, you should open the discussion for him, as it is written: "And you shall explain to your child on that day, 'It is because of what the Lord did for me when I came out of Egypt." (Exodus 13:8)
We were slaves in Egypt and the Lord redeemed us from Egypt with a mighty hand. Had not the holy one liberated our people from Egypt, then we, our children and our children's children would still be enslaved.
The Sages tell the Story
It once happened that Rabbis Eliezer, Joshua, Elazar ben Azaryah, Akiva and Tarfon were reclining at the seder table in Bnei Brak. They spent the whole night discussing the Exodus until their students came and said to them: "Rabbis, it is ime for us to recite the Shema
Rabbi Elazar ben Azaryah said: "I am like a seventy-year old man and I have not succeeded in understanding why the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it by quoting: "In order that you may remember the day you left Egypt all the days of your life." The Torah adds the word all to the phrase the days of your life to indicate that the nights are meant as well. The sages declare that "the days of your life" means the present world and "all " includes the messianic era.
One might think that the Haggadah should be recited on the first day of the month of Nisan, but the Torah says: "You shall tell your son on that day" [the first day of Passover]. One might think that the phrase on that day means that the story of the Exodus should be recited in the daytime; therefore, the Torah says: "This is on account of what the Lord did for me." The word this refers to the time when this matzo and this marror are placed before you - on Passover night when you are obliged to eat them.
At first our forefathers worshiped idols, but then the Omnipresent brought us near to divine service, as it is written: "Joshua said to all the people: so says the Lord God of Israel--your fathers have always lived beyond the Euphrates River, Terah the father of Abraham and Nahor; they worshipped other gods. I took your father Abraham from the other side of the river and led him through all the land of Canaan. I multiplied his family and gave him Isaac. To Isaac I gave Jacob and Esau; to Esau I gave Mount Seir to inherit, however Jacob
Praised be He who keeps His promise to Israel; praised be He. The holy one, blessed be he, predetermined the time for our final deliverance in order to fulfill what He had pledged to our father Abraham in a covenant, as it is written: "He said to Abram, your descendants will surely sojourn in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."
V’hee She-amdah (The constant covenant)
Lift (but do not drink) the Cup of Redemption and cover the matzah, as we recite the following and recall God's promise to Abraham, emphasizing eternal divine watchfulness.
V'hi she-am'dah la-avoteinu v'lanu. Shelo echad bilvad, amad aleinu l'chaloteinu. Ela sheb'chol dor vador, om'dim aleinu l'chaloteinu, v'hakadosh Baruch hu matzileinu mi-yadam.
This covenant that remained constant for our ancestors and for us has saved us against any who arose to destroy us in every generation, and throughout history when any stood against us to annihilate us, the Kadosh Barukh Hu kept saving us from them.
We put down the Cup of Redemption and continue with the recitation of the Passover Exodus story as recorded in the Torah, beginning first with the threat to Israel from Lavan and then the threat from Pharaoh.
Go out and learn what Lavan the Aramean sought to do to Jacob our father! Pharaoh the evil only decreed against the males, but Lavan sought to uproot everything, as it is written "A wandering Aramean was my father" [while this makes little sense in English, the free word order of Hebrew and ambiguity of the verb "'oved" can be stretched somewhat to mean that an Aramean Lavan tried to cause the loss of Jacob] "and he went down into Egypt, and sojourned there" (Deuteronomy 26,5). This teaches that he did not descend to live there permanently, but rather temporarily, "And they said unto Pharaoh: 'To sojourn in the land are we come; for there is no pasture for thy servants' flocks; for the famine is sore in the land of Canaan. Now therefore, we pray thee, let thy servants dwell in the land of Goshen'" (Genesis 47,4).
Few in number--as it is written "Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude" (Deuteronomy 10,22).
And he became there a nation--this teaches that Israel were distinguishable from others there. Great, powerful--"And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them" (Exodus 1,7).
And populous--as it is written "I cause thee to increase, even as the growth of the field. And thou didst increase and grow up, and thou camest to excellent beauty: thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare" (Ezekiel 16,7).
And the Egyptians dealt ill with us--as it is written "come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land" (Exodus 1,10).
And afflicted us--as it is written "Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses" (Exodus 1,11)
And laid upon us hard bondage--as it is written "And the Egyptians made the children of Israel to serve with rigour" (Exodus 1,13).
“We cried to the Lord, the God of our fathers; the Lord heard our cry and saw our affliction, our toil, and our oppression.” (Dt. 26:6)
We cried to the Lord, the God of our fathers – as it is written: “It happened in the course of those many days that the king of Egypt died; the children of Israel sighed because of their labor and cried; their cry of servitude reached God.”
The Lord heard our cry – as it is written: “God heard their groaning; God remembered His covenant with Abraham, with Isaac, and with Jacob.”
And saw our affliction – that is, the conjugal separation of husband and wife, as it is written: “God saw the children of Israel and God knew.”
Our toil – refers to the drowning of the sons, as it is written: “Every son that is born you shall cast into the river, but you shall let every daughter live.”
Our oppression – means the pressure used upon them, as it is written: “I have also seen how the Egyptians are oppressing them.”
“The Lord brought us out of Egypt with a mighty hand and outstretched arm, with great awe, miraculous signs and wonders.” (Dt. 26:8)
The Lord brought us out of Egypt – not by an angel, not by a seraph, not by a messenger, but by the holy one, blessed be He, Himself, as it is written: “I will pass through the land of Egypt on that night; I will smite all the firstborn in the land of Egypt from man unto beast; on all the gods of Egypt I will execute judgments; I am the Lord.”
“I will pass through the land of Egypt on that night” – myself and not an angel; “I will smite all the firstborn in the land of Egypt” – myself and not a seraph; “on all the gods of Egypt I will execute judgments” – myself and not a messenger; “I am the Lord” – I and none other.
Mighty hand – refers to the disease among the cattle, as it is written: “Behold the hand of the Lord strikes your cattle which are in the field, the horses, the donkeys, the camels, the herds, and the flocks--a very severe pestilence.”
Outstretched arm – means the sword, as it is written: “His drawn sword in his hand, outstretched over Jerusalem.”
Great awe – alludes to the divine revelation, as it is written: “Has God ever attempted to take unto Himself, a nation from the midst of another nation by trials, miraculous signs and wonders, by war and with a mighty hand and outstretched arm and by awesome revelations, just as you saw the Lord your God do for you in Egypt, before your eyes?”
Miraculous signs – refers to the miracles performed with the staff of Moses, as it is written: “Take this staff in your hand, that you may perform the miraculous signs with it.”
These are the Plagues that the holy one, blessed be he, brought upon Egypt.
“Blood, and fire and pillars of smoke…”
“Before the great and terrible day of the Lord comes, I will set wonders in the sky and on the earth… blood, fire and pillars of smoke: The sun shall turn to darkness and the moon into blood.” Joel 3:3
Another interpretation of Deuteronomy 26:8 is: “strong hand” indicates two plagues; “out-stretched arm” indicates two more plagues; “great awe” indicates two plagues; “signs” indicates two more plagues because it is plural; and “wonders” two more plagues because it is in the plural. This then is a total of Ten Plagues.
Eilu eser makot sheheivi hakadosh baruch hu al hamitzrim b'mitzrayim, v'eilu hein:
These are the Plagues that the holy one, blessed be he, brought upon Egypt.
(As each plague is recited first in Hebrew then English dip the little finger in the Cup of Redemption and splatter on a napkin or paper plate)
Blood | Dom | דָּם
Frogs | Tzfardeyah | צְפֵרְדֵּע
Lice | Kinim | כִּנִים
Beasts | Arov | עָרוֹב
Cattle Plague | Dever | דֶּבֶר
Boils | Sh’chin | שְׁחִין
Hail | Barad | בָּרד
Locusts | Arbeh | אַרְבֶּה
Darkness | Choshech | חשֶׁךְ
Slaying of First Born |Makat Bechorot | מַכַּת בְּכוֹרוֹת
Rabbi Yehuda formed the initials of the plagues as follows
Remove three more drops from the Cup of Redemption as these are recited
DeTZaK, (Blood, Frogs and Lice)
ADaSH (Beasts, Cattle Plague and Boils)
BeAKHaB (Hail, Darkness and Slaying of First Born)
Take a moment to meditate on the visual image made on the napkin or paper plate of your Redemption from Egypt. Then refill the Cup of Redemption to replace the drops removed.
Rabbi Yose the Galilean says: How does one derive that, after the ten plagues in Egypt, the Egyptians suffered fifty plagues at the Sea? Concerning the plagues in Egypt the Torah states that “the magicians said to Pharaoh, it is the finger of God.” However, at the Sea, the Torah relates that “Israel saw the great hand which the Lord laid upon the Egyptians, and the people revered the Lord and they believed in the Lord and in His servant Moses.” It reasons that if they suffered ten plagues in Egypt, they must have been made to suffer fifty plagues at the Sea.
Rabbi Eliezer says: How does one derive that every plague that God inflicted upon the Egyptians in Egypt was equal in intensity to four plagues? It is written: “He sent upon them his fierce anger, wrath, fury and trouble, a band of evil messengers.” Since each plague was comprised of 1) wrath, 2) fury, 3) trouble and 4) a band of evil messengers, they must have suffered forty plagues in Egypt and two hundred at the Sea.
Rabbi Akiva says: How does one derive that every plague that God inflicted upon the Egyptians in Egypt was equal in intensity to five plagues? It is written: “He sent upon them his fierce anger, wrath, fury and trouble, a band of evil messengers.” Since each plague was comprised of 1) fierce anger 2) wrath 3) fury 4) trouble and 5) a band of evil messengers, they must have suffered fifty plagues in Egypt and two hundred and fifty at the Sea.
God has bestowed many favors upon us.
Had He brought us out of Egypt, and not executed judgments against the Egyptians, It would have been enough – Dayyenu
Had He executed judgments against the Egyptians, and not their gods, It would have been enough – Dayyenu
Had He executed judgments against their gods and not put to death their firstborn, It would have been enough – Dayyenu
Had He put to death their firstborn, and not given us their riches, It would have been enough – Dayyenu
Had He given us their riches, and not split the Sea for us, It would have been enough – Dayyenu
Had He split the Sea for us, and not led us through it on dry land, It would have been enough – Dayyenu
Had He led us through it on dry land, and not sunk our foes in it, It would have been enough – Dayyenu
Had He sunk our foes in it, and not satisfied our needs in the desert for forty years, It would have been enough – Dayyenu
Had He satisfied our needs in the desert for forty years, and not fed us the manna, It would have been enough – Dayyenu
Had He fed us the manna, and not given us the Sabbath, It would have been enough – Dayyenu
Had He given us the Sabbath, and not brought us to Mount Sinai, It would have been enough – Dayyenu
Had He brought us to Mount Sinai, and not given us the Torah, It would have been enough – Dayyenu
Had He given us the Torah, and not brought us into Israel, It would have been enough – Dayyenu
Had He brought us into Israel, and not built the Temple for us, It would have been enough – Dayyenu
Obligations of the Holiday
Rabban Gamliel would teach that all those who had not spoken of three things on Passover had not fulfilled their obligation to tell the story, and these three things are:
Point to the shank bone.
The Pesah which our ancestors ate when the Second Temple stood: what is the reason for it? They ate the Pesah because the holy one, Blessed be He “passed over” the houses of our ancestors in Egypt, as it is written in the Torah: “And You shall say, ‘It is the Passover offering for Adonai, who passed over the houses of the Israelites saving us in Mitzrayim but struck the houses of the Egyptians.
Point to the matza.
Matzah - what does it symbolize in the Seder? There was insufficient time for the dough of our ancestors to rise when the holy one, Blessed be He was revealed to us and redeemed us, as it is written in the Torah: “And they baked the dough which they brought forth out of Egypt into matzah – cakes of unleavened bread – which had not risen, for having been driven out of Egypt they could not tarry, and they had made no provisions for themselves.”
Point to the maror.
Why do we eat Maror? For the reason that the Egyptians embitter the lives of our ancestors in Mitzrayim, as the Torah states: “And they embittered their lives with servitude, with mortar and bricks without straw, with every form of slavery in the field and with great torment.”
Comment by MbY: The shank bone or Z'roah as indicated in Isaiah 53 is mystically a TZADIK who has overcome his/her evil inclination in order to become a bridge between this world and the World To Come while yet alive and after death to help others overcome. The matzah did not have time to leaven meaning it was baked without time for gossip, slander or backbiting and the maror or bitter herbs refers mystically to the lashan hara that led to Egyptian exile as explained in the Introduction
Therefore we are obligated, to thank, sing the Hallel, praise, glorify, exalt, honor, bless, elevate and raise our voices for joy to the holy one, Blessed be He, Who performed all these miracles for our ancestors and therefore for us! You brought us from human servitude to freedom, from sorrow to joy, for a time of mourning to a festive day, from deep darkness to great light and from slavery to redemption! In Your presence we renew our singing as in ancient days: Hallel-lu-yah Sing Hallel to God.
Cover the matza and raise the Cup of Redemption until it is drunk.
Therefore it is our duty to thank and praise, pay tribute and glorify, exalt and honor, bless and acclaim the One who performed all these miracles for our fathers and for us. He took us out of slavery into freedom, out of grief into joy, out of mourning into a festival, out of darkness into a great light, out of slavery into redemption. We will recite a new song before Him! Halleluyah!
Halleluyah! Praise, you servants of the Lord, praise the name of the Lord. Blessed be the name of the Lord from this time forth and forever. From the rising of the sun to its setting, the Lord’s name is to be praised. High above all nations is the Lord; above the heavens is His glory. Who is like the Lord our God, who though enthroned on high, looks down upon heaven and earth? He raises the poor man out of the dust and lifts the needy one out of the trash heap, to seat them with nobles, with the nobles of His people. He turns the barren wife into a happy mother of children. Halleluyah!
When Israel went out of Egypt, When the household of Jacob left a people with a strange tongue, Judah became the place from which God’s holiness went forth, Israel became the seat from which the world would know of Gods rule. The sea looked and fled, The Jordan reversed its curse. Mountains skipped like rams and the hills jumped about like young lambs. What is happening that you turn back, O sea, Jordan, why do you reverse your course? Mountains, why do you skip like rams And hills why do you jump like lambs? You are beholding the face of your Creator, Before God, before the God of Jacob, Turning rocks into swirling waters and stone into a flowing spring.
Blessing before drinking Cup of Redemption
Baruch atah Adonai, Eloheinu Melech ha’olam, asher g’alanu v’ga’al et avoteinu mimitzrayim, v’higianu lalaylah hazeh le’echol bo matzah umaror. Kein Adonai Eloheinu vEilohei avoteinu yagi’einu l’mo’adim v’lirgalim acheirim haba’im likrateinu l’shalom, s’meichim b’vinyan irecha v’sasim ba’avodatecha. V’nochal sham min hazvachim umin hapsachim asher yagia damam al kir mizbachacha l’ratzon, v’nodeh l’cha shir chadash al g’ulateinu v’al p’dut nafsheinu. Baruch Atah Adonai, ga’al Yisrael.
Blessed are you, Adonai, our God, King of the universe, who has redeemed us and our fathers from Egypt and enabled us to reach this night that we may eat matzo and marror. Lord our God and God of our fathers, enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion your city, and joyful at your service. There we shall eat of the offerings and Passover sacrifices which will be acceptably placed upon your altar. We shall sing a new hymn of praise to you for our redemption and for our liberation. Praised are you, Adonai, who has redeemed Israel.
Baruch Atah Adonai, Eloheinu Melech haolam, borei p’ri hagafen.
Blessed are you, Adonai, our God, King of the universe, who has created the fruit of the vine.
DRINK THE CUP OF REDEMPTION
As the Redeemed of the Lord, we now wash our hands again, this time while reciting the traditional blessing for washing the hands:. The tzara'at and hopefully every other malady of Egypt is GONE!
Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat yadayim.
Blessed are you, Adonai, our God, King of the universe, who has sanctified us with Your commandments and commanded us concerning the washing of our hands..
Take the three matzot - the broken piece between the two whole ones – and hold them in your hand and recite the following blessing:
Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz.
Blessed are you, Adonai, our God, King of the universe, who brings bread from the earth.
Before eating the matzah, put the bottom matzah back in its place and continue, reciting the following blessing while holding only the top and middle piece of matzah.
Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah.
Blessed are you, Adonai, our God, King of the universe, who has sanctified us with Your commandments, and commanded us to eat matzah.
Break the top and middle matzot into pieces and distribute them to everyone at the table to eat while reclining to the left. As the Redeemed of the Lord, we now eat as royalty, while reclining.
Now take a kezayit (the volume of one olive) of the maror. Dip it into the Charoset mixture, but not so much that the bitter taste is neutralized. Recite the following blessing and then eat the maror (without reclining): A final taste of Egypt by which we remember our Exodus.
Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror.
Blessed are you, Adonai, our God, King of the universe, who has sanctified us with Your commandments and commanded us to eat the bitter herbs.
Although it is forbidden today to eat Lamb at the Seder meal (because we cannot be sure it is without spot, blemish or wrinkle without a revived priesthood), in the days of the Temple Hillel would make a sandwich of the Pesach lamb, matzah and maror in order to observe the law, "You shall eat it (the Pesach sacrifice) on matzah and maror.
Break the bottom matza, distribute it with bitter herbs dipped in charoset say: "You shall eat it on matzah and maror" and eat while reclining or leaning. on your left side.
Now is time to enjoy a festive Kosher For Passover meal and participate in lively discussion. It is permitted to drink wine between the second and third cups. (In the seder (order) of the Remembrance of the Exodus from Egypt, the entire House of Israel has arrived at Sinai and is preparing to Covenant with Creator to be represented by the Afikomen eaten before Grace is said, and the Third Cup which will be poured after the meal.
After the meal has ended, all (who earlier hid their eyes) search for the missing broken matza called the Afikoman. This is the sweet-tasting dessert for the meal. In Hebrew. AFI is (my nose) KOMAN (rises up) and what makes one's nose rise better than a dessert? It is forbidden to eat or drink anything (except the remaining two cups of wine or grape juice) after eating the Afikoman.
When the Afikoman is found and a reward paid to the one who first spots it, the Afikoman is divided among all the guests at the Seder and eaten at the same time.
Mystically, it represents the Book of the Covenant given at Sinai that Israel earlier broke, but which it now finds "sweet to the taste." Eaten without bitter herbs, it also is a hidden allusion to Israel being cured of its evil tongue and restored fully to its Covenant, symbolized by the Cup of Covenant which is poured immediately after the Afikomen is eaten.
Pour the Cup of Covenant and recite the following Birkat Hamazon (Blessing after the Meal).
When the Lord returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: “The Lord has done great things for them.” The Lord did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.
Include parentheses when there is a minayn of 10 present.
Friends, let us say grace.
Praised be the name of the Lord now and forever.
Praised be the name of the Lord now and forever. With your permission, let us now bless (our God) whose food we have eaten.
Blessed be (our God) whose food we have eaten.
Blessed be (our God) whose food we have eaten.
Blessed be He and blessed be His name.
Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.
We thank you, Adonai, Lord our God, for having given a beautiful, good, and spacious land; for having taken us out from the land of Egypt and redeemed us from the house of slavery; for Your covenant which You sealed in our flesh; for Your Torah which You taught us; for the life, grace and kindness You have granted us; and for the food with which You always sustain us.
For everything, Adonai, our God, we thank and praise You. May your name be blessed by all forever, as it is written: “After you have eaten and are satisfied, you shall bless Adonai, our God for the good land he has given you.” Praised are you, Adonai, for the land and the food.
Have mercy, Adonai our God, on Israel your people, on Jerusalem your city, on Zion the abode of your glory, on the kingdom of the house of David your anointed one, and on the great and holy Temple that bears your name. Our God, our Father, tend and feed us; sustained and support us and relieve us. Speedily, Adonai our God, grant us relief from all our troubles. Lord our God, O make us not rely on the gifts and loans of men but rather on your full, open and generous hand, that we may never be put to shame and disgrace.
Favor us and strengthen us, Lord our God, with your commandments – with the commandment concerning the seventh day, this great and holy Sabbath. This day is great and holy before you to abstain from work and rest on it in love according to your will. In your will, Lord our God, grant us rest so that there be nor sorrow and grief on our day of rest. Let us, Lord our God, live to see Zion your city comforted, Jerusalem your holy city rebuilt, for you art Master of all salvation and consolation.)
Our God and God of our fathers, may the remembrance of us, of our fathers, of the anointed son of David your servant, of Jerusalem your holy city, and of all your people the house of Israel, ascend, come, appear, be heard, and be accepted before you for deliverance and good, for grace, kindness and mercy, for life and peace, on this day of the Festival of Matzot. Remember us this day, Lord our God, for goodness; consider us for blessing; save us for life. With a word of salvation and mercy spare us and favor us; have pity on us and save us, for we look to you, for you art a gracious and merciful God and King.
Rebuild Jerusalem the holy city speedily in our days. Praised are you, Adonai, who will rebuild Jerusalem in mercy. Amen.
Praised are you, Adonai our God, Ruler of the universe. Adonai, you are our father, our king and sovereign, our creator, our redeemer, our maker, the holy one of Jacob, the shepherd of Israel, the good king who does good to all and has done good, is doing good, and will do good. You bestow favors on us constantly. You lavish on us kindness and mercy, relief and deliverance, success, blessing, salvation, comfort, sustenance, support mercy, life and peace and all goodness. May you never deprive us of any good thing.
May the Merciful One reign over us forever and ever. May the Merciful One be blessed in heaven and on earth. May the Merciful One be praised for all generations; may He be glorified in us forever and ever; may He be honored in us to all eternity. May the Merciful One grant us an honorable livelihood. May the Merciful One break the yoke from our neck; may He lead us upstanding into our land. May the Merciful One send ample blessing into this house and upon this table at which we have eaten. May the Merciful One send us Elijah the prophet of blessed memory who will bring us good tidings of consolation and comfort.
May the Merciful One bless
for one’s parents:
(my revered father) the master of this house and (my revered mother) the mistress of this house, them, and their household, and their children, and everything that is theirs,
for one’s family:
me (and my wife/husband/children) and all that is mine
for one’s hosts:
our host and our hostess, them, and their household, and their children, and everything that is theirs,
for all others:
and all who are seated here,
us all together and all our possessions just as He blessed our forefathers Abraham, Isaac, and Jacob, with every blessing. May He bless us all together with a perfect blessing, and let us say, Amen.
May heaven find merit in us that we may enjoy a lasting peace. May we receive blessings from the Lord, justice from the God of our salvation, and may we find favor and good sense in the eyes of God and men.
May the Merciful One cause us to inherit the day which will be all Sabbath and rest in the eternal life.)
God is our tower of salvation, showing kindness to his anointed, to David and his descendents forever. May he who creates peace in his heavenly heights, may he grant peace for us, all Israel; and and all humanity, and we can say, Amen.
Revere the Lord, you his holy ones for those who revere him suffer no want. Lions may be famishing and starving, but those who seek the Lord shall not lack any good thing. Give thanks to the Lord, for he is good; his kindness endures forever. You open your hand and satisfy the desire of every living thing. Blessed is the man who trusts in the Lord, and whose trust is in the Lord. I have been young and now I am old, but never have I seen the righteous man forsaken, nor his children wanting bread. The Lord will give strength to his people; the Lord will bless His people with peace.
The Blessing concludes by drinking the Cup of Covenant , while reclining to the left.
Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.
Blessed are you, Adonai, our God King of the universe, who has created the fruit of the vine.
Fill the Cup of Elijah on the table. Traditionally one person is asked to open a door for Elijah to enter. Everyone stands and joins in singing "Eliyahu Ha-Navi" and then the door is closed.
Bim Heira B’yameinu Yavo eileinu
Eem mashiah ben David
Eem mashiah ben David
(Elijah the prophet, Elijah the T'shba'ite, Elijah, Elijah the Gileadite)
“Pour out your fury on the nations that do not know you, upon the kingdoms that do not invoke your name, they have devoured Jacob and desolated his home.” (Ps. 79:6,7) “Pour out your wrath on them; may your blazing anger overtake them.” (Ps. 69.25) “Pursue them in wrath and destroy them from under the heavens of the Lord!” (Lam. 3)
Fill the Cup of Return
Not for us, Lord, not for us, but for your name bring glory, for the sake of your kindness and your faithfulness. Let the nations say: "Where is their God?" Our God is in the heavens; all that He wills, He accomplishes. Their idols are silver and gold, the work of human hands. They have mouths, but cannot speak; they have eyes, but they cannot see; they have ears, but they cannot hear; they have a nose, but they cannot smell; they have hands, but they cannot feel; they have feet, but they cannot walk; they can utter no sound with their throats. Those who fashions them, whoever trusts them, shall become like them. Israel, trust in the Lord! God is your help and shield.
The Lord is mindfull of us and will bless us; He will bless the house of Israel; He will bless the house of Aaron; He will bless those who fear the Lord, small and great. May the Lord bless you and increase you, you and your children. You are blessed by the Lord, Maker of heaven and earth. The heaven is the Lord's, but earth has been given to mankind. The dead cannot praise the Lord, nor can any who go down into silence. We will bless the Lord now and forever. Halleluyah.
I love that the Lord. He hears my pleas because he has inclined his ear to me whenever I call. The bonds of death encompassed me, the torments of the grave have overtaken me; I found trouble and sorrow. Then I called upon the name of the Lord: "O Lord, save my life!" The Lord is gracious and righteous and our God is merciful. The Lord protects the simple; I was brought low and God saved me. Be at rest, oh my soul, for the Lord has been good to you. You delivered me from death, my eyes from tears and my feet from stumbling. I shall walk before the Lord in the lands of the living. I trust in the Lord and have faith even when I speak out "All men are false."
How can I repay the Lord for all His kindness to me? I raise the cup of deliverence, and call upon the name of the Lord. My vows to the Lord I pay in the presence of all His people. Greivous in the Lord’s sight is the death of His faithful followers. O Lord, I am your servant, your servant, the child of your maid-servent; You have undone what bounds me. I sacrifice a thank offering to You, and call upon the name of the Lord. I pay vows to the Lord in the presence of all God’s people,in the courts of the Lord's house, in the midst of Jerusalem. Halleluyah.
Praise the Lord, all you nations; praise God, all you peoples, for His love to us is great, and the truth of the Lord is forever. Halleluyah.
Hodu l'Adonai ki tov, ki l'olam chasdo.
Yomar na yisra-eil, ki l'olam chasdo.
Yomru na veit aharon, ki l'olam chasdo.
Yomru na yirei Adonai, ki l'olam chasdo.
Give thanks to the Lord, for God is good; His kindness endures forever. Let Israel declare, His kindness endures forever.’ Let the house of Aaron declare His kindness endures forever’ Let those who rfear the Lord say ‘His kindness endures forever.’
From the narrow I called to the Lord, God answered me in the great freedom of space. The Lord is with me, I have no fear, what can man do to me? The Lord is with me as my helper, I will see the defeat of all my foes. It is better to take refuge in the Lord than to trust in man. It is better to take refuge in the Lord than to trust in greatness. All nations have surrounded me; in the name of the Lord, I have cut them down. They have surrounded me, but in the name of the Lord, I cut them down. They swarmed like bees about me, but they were extinguished like a fire of thorns; but in the name of the Lord, I cut them down. You pushed me and I nearly fell, but the Lord helped me. The Lord is my strength and song; He has become my salvation. The voice of rejoicing and salvation is tents of the righteous resound, "The right hand of the Lord is triumphant! The right hand of the Lord is exalted! The right hand of the Lord triumphs!" I shall not die, but live to proclaim the works of the Lord. The Lord has severely punished me, but he has not handed me over to die. Open the gates of righteousness, that I may enter and praise the Lord. This is the gateway to the Lord, the righteous shall enter through it.
I thank You for You have answered me, and have become my salvation. The stone which the builders rejected has become the major cornerstone. This the Lord's doing; it is marvelous in our sight. This is the day, which the Lord has made – let us be glad and rejoice on it.
O Lord, deliver us!
O Lord, deliver us!
O Lord, let us prosper!
O Lord, let us prosper!
Blessed be he who comes in the name of the Lord; we bless you from the House of the Lord. The Lord is God, Who has shown us light; bind the festival offering with cords, up to the altar-horns. You are my God, and I exalt you. Give thanks to the Lord, for God is good, His kindness endures forever.
O give thanks unto the Lord, for God is good, for His mercy endures forever.
O give thanks unto the God of gods, for His mercy endures forever.
O give thanks unto the Lord of lords, for His mercy endures forever.
To Him who doeth great wonders, for His mercy endures forever.
To Him who made the heavens with understanding, for His mercy endures forever.
To Him that spread forth the earth above the waters, for His mercy endures forever.
To Him who made great lights, for His mercy endures forever;
The sun to reign by day, for His mercy endures forever;
The moon and stars to reign by night, for His mercy endures forever.
To Him that smote Egypt in their first-born, for His mercy endures forever;
And took Israel out from among them, for His mercy endures forever;
With a strong hand and an outstretched arm, for His mercy endures forever.
To Him who parted the Red Sea, for His mercy endures forever;
And made Israel to pass through it, for His mercy endures forever;
And threw Pharaoh and his host in the Red Sea, for His mercy endures forever.
To Him who led His people through the wilderness, for His mercy endures forever.
To Him who smote great kings; for His mercy endures forever;
And slew mighty kings, for His mercy endures forever.
Sihon, king of the Amorites, for His mercy endures forever;
And Og, king of Bashan, for His mercy endures forever;
And gave their land as an inheritance, for His mercy endures forever;
Even an inheritance unto Israel His servant, for His mercy endures for ever.
Who remembered us in our low state, for His mercy endures forever;
And hath delivered us from our adversaries, for His mercy endures forever.
Who gives food to all creatures, for His mercy endures forever.
O give thanks unto the God of heaven, for His mercy endures forever.
The soul of every living being shall bless your name, Lord our God the spirit of all flesh shall ever glorify and exalt your remembrance, our King. Throughout eternity Thou art God. Besides Thee we have no king who redeems and saves, ransoms and rescues, sustains and shows mercy in all times of trouble and distress. We have no King but Thee-God of the first and of the last, God of all creatures, Master of all generations, One acclaimed with a multitude of praises, He who guides His world with kindness and His creatures with mercy. The Lord neither slumbers nor sleeps; He rouses those who sleep and wakens those who slumber; He enables the speechless to speak and loosens the bonds of the captives; He supports those who are fallen and raises those who are bowed down. To Thee alone we give thanks.
Were our mouth filled with song as the ocean, and our tongue with joy as the endless waves; were our lips full of praise as the wide heavens, and our eyes shining like the sun or the moon; were our hands spread out in prayer as the eagles of the sky and our feet running as swiftly as the deer--we should still be unable to thank Thee and bless your name, Lord our God and God of our fathers, for one of the thousands and even myriads of favors which Thou hast bestowed on our fathers and on us. Thou hast liberated us from Egypt, Lord our God, and redeemed us from the house of slavery. Thou has fed us in famine and sustained us with plenty. Thou hast saved us from the sword, helped us to escape the plague, and spared us from severe and enduring diseases. Until now your mercy has helped us, and your kindness has not forsaken us; may Thou, Lord our God, never abandon us.
Therefore, the limbs which Thou has given us, the spirit and soul which Thou has breathed into our nostrils, and the tongue which Thou hast placed in our mouth, shall all thank and bless, praise and glorify, exalt and revere, sanctify and acclaim your name, our King. To Thee, every mouth shall offer thanks; every tongue shall vow allegiance; every knee shall bend, and all who stand erect shall bow. All hearts shall revere Thee, and men's inner beings shall sing to your name, as it is written: "all my bones shall say: O Lord, who is like Thee? Thou save the poor man from one that is stronger, the poor and needy from who would rob him." Who may be likened to Thee? Who is equal to Thee? Who can be compared to Thee? O Great, mighty and revered God, supreme God is the Master of heaven and earth. Let us praise, acclaim and glorify Thee and bless your holy name, as it is said: "A Psalm of David: Bless the Lord, O my soul, and let my whole inner being bless His holy name."
O God in your mighty acts of power, great in the honor of your name, powerful forever and revered for your awe-inspiring acts, O King seated upon a high and lofty throne!
He who abidest forever, exalted and holy is His name. And it is written: "Rejoice in the Lord, you righteous; it is pleasant for the upright to give praise."
By the mouth of the upright you shall be praised; By the words of the righteous you shall be blessed;
By the tongue of the pious you shall be exalted; And in the midst of the holy you shall be sanctified.
In the assemblies of the multitudes of your people, the house of Israel, with song shall your name, our King, be glorified in every generation. For it is the duty of all creatures to thank, praise, laud, extol, exalt, adore, and bless Thee; even beyond the songs and praises of David the son of Jesse, your anointed servant.
Praise be your name forever, our King, who rules and is great and holy in heaven and on earth; for to Thee, Lord our God, it is fitting to render song and praise, hallel and psalms, power and dominion, victory, glory and might, praise and beauty, holiness and sovereignty, blessings and thanks, from now and forever.
The Fourth Cup of Wine
Baruch Atah Adonai Eloheinu Melech ha’olam, borei p’ri hagafen.
Blessed are you, Adonai, King of the universe, who has created the fruit of the vine.
Drink the wine, reclining to the left then recite the concluding blessing:
Blessed are you, Adonai, King of the universe, for the vine and the fruit, and for produce of the field, for the beautiful and spacious land, which you gave to our ancestors as a heritage. Have mercy, Adonai our God, on Israel your people, on Jerusalem your city. Rebuild Jerusalem, the holy city, speedily in our days. Bring us there and cheer us with its restoration; may we eat Israel’s produce and enjoy its goodness; we praise you for Jerusalem’s centrality in our lives. (On Shabbat add: Favor us and strengthen us on this Sabbath day) and grant us happiness on this Feast of Matzot, For you, Adonai are good and beneficent to all, and we thank you for the land and the fruit of the vine. Blessed are you, Adonai, for the land and the fruit of the vine.
After all singing is concluded we rise and recite together the traditional formula, the Seder is concluded .
The Passover Seder is concluded, according to each traditional detail with all its laws and customs. As we have been privileged to celebrate this Seder, so may we one day celebrate it in Jerusalem. Pure One who dwells in the high places, support your People countless in number. May you soon redeem all your People joyfully in Zion.
At the conclusion of the Seder, everyone joins in singing:
L'shana Haba'ah b'Y’rushalayim
Next Year in Jerusalem!