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Introduction
Source : Rabbi Jessica Shafrin

We fill Miriam’s cup by pouring water from our water glasses into one central cup. This water serves as a reminder of the miracle of the well that traveled with the Israelites throughout their journey. We pour from our individual cups to the communal cup to shift our intention from ourselves to our history as we will soon begin the retelling OUR story.

Discussion Questions

  • How are our individual miracles mirrored by the communal miracles?
  • How does water give you life?
  • Think about the different ways in which water will be used and spoken about tonight: which are life giving and which are life sucking?
Kadesh
Source : Traditional Haggadah Text

The blessings below are for a weeknight. (On Shabbat we add the words in parentheses)

וַיְהִי 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.

Praised are you, Adonai, Lord our God, Ruler of the universe, who has created the fruit of the vine.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה (שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם (הַשַׁבָּת הַזֶה וְאֶת יוֹם) חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ (בְּאַהֲבָה), מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶךָ (בְּאַהֲבָה וּבְרָצוֹן,) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ (הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים.

Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am, v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom (hashabat hazeh v'et-yom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol ha’amim. (v'shabat) umo’adei kod’shecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish (h’shabbat v') Yisrael v'hazmanim.

Praised are you, Adonai, Lord our God, Ruler 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, this [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. Praised are you, Adonai, Who sanctifies [Shabbat], Israel and the festivals.

On Saturday night include the following section:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַבְדִיל בֵּין קֹדֶשׁ לְחֹל, ין אוֹר לְחשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ, וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּשְׁתָּ. הִבְדַּלְתָּ וְקִדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתֶךָ. ,בָּרוּךְ אַתָּה יי הַמַּבְדִיל בֵּין קֹדֶשׁ לְקֹדֶשׁ

( Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei ha-eish.

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.)

(Praised are You Adonai our God Lord of the universe who created the lights of fire.

Praised are you, Adonai, Lord our God, Ruler 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. Praised are you, Adonai, who distinguishes between degrees of sanctity.)

Say this Shehechiyanu blessing the first Seder night only:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה

Baruch atah Adonai, Eloheinu melech ha-olam,
she’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.

Praised are you, Adonai, Lord our God, Ruler of the universe,
who has sustained us, maintained us and enabled us to reach this moment in life.

Urchatz
Source : chabad.org

O ur hands are the primary tools to interact with our environment. They generally obey our emotions: Love, fear, compassion, the urge to win, to be appreciated, to express ourselves, to dominate. Our emotions, in turn, reflect our mental state.

But, too often, each faculty of our psyche sits in its cell, exiled from one another. The mind sees one way, the heart feels another and our interface with the world ends up one messy tzimmes.

Water represents the healing power of wisdom. Water flows downward, carrying its essential simplicity to each thing. It brings them together as a single living, growing whole. We pour water over our hands as an expression of wisdom pouring downward passing through our heart and from there to our interaction with the world around us.

Karpas
Source : Rabbi Jessica Shafrin
Karpas: The Spring Forth

Karpas is the hope that springs forth after a winter.  The green growth that remind us that the struggle is over and we look onward.  Yet, we pause and dip the green into our tears, the salt water, and remember our journey.  This taste jogs our memory of the tears we have shed.   

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.

We praise God, Ruler of Everything, who creates the fruits of the earth.

Discussion Questions:

- What tools help us to remember?

- What senses jog your memory?

Yachatz
Source : Rabbi Jessica Shafrin

Imagine the middle matzah, unbroken, in your hands. 

This is your true self.  It is whole: combines your positive attributes with those you see as negative, your good intentions and where you miss the mark, your happiness along with your sadness, celebration with mourning. 

Now, break it in half.  Feel your negative self and your imperfections fall as the crumbs of the matzah crumble to the plate.  You have given permission for these pieces to be free.  They might seem small and insignificant but they have the power to bring your true self down.  Now without them, the half of yourself that remains can be transformed into freedom, it can heal itself to become whole again, to be converted into the Afikomen.  Until that happens, we need to hide it, hide ourselves so that we can find ourselves and be changed by our encounter together.  

Maggid - Beginning
Source : The Wandering is Over Haggadah, JewishBoston.com

Pour the second glass of wine for everyone.

The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all. Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries. Some say that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.

Maggid - Beginning
Source : Traditional

Maggid – Beginning

מגיד

Raise the tray with the matzot and say:

הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.

Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei v'yeichol, kol deetzreech yeitei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra-el. Hashata avdei, l'shanah haba-ah b'nei choreen.

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.

Refill the wine cups, but don’t drink yet.

-- Four Questions
Source : JewishBoston.com

The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.

מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות

Ma nishtana halaila hazeh mikol haleilot?

Why is this night different from all other nights?

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה  הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה  

Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.

On all other nights we eat both leavened bread and matzah.
Tonight we only eat matzah.

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר

Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.

On all other nights we eat all kinds of vegetables,
but tonight we eat bitter herbs.

שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת  הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים

Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.

On all other nights we aren’t expected to dip our vegetables one time.
Tonight we do it twice.

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין.  :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין

Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.

On all other nights we eat either sitting normally or reclining.
Tonight we recline.

-- Four Questions
Source : Rabbi Jessica Shafrin

It is at this point when we ask the youngest to read or sing the four statements.  The one question that we ask is “Why is this night different from all other nights?”  And, with that, we welcome all questions from all guests.  We ask, or answer, in a language understood to all.  At our table we include Yiddish, Spanish, Hebrew, English and Dr. Seuss-ish. 

This is a table of asking and answering.

Here are my four questions:

  • How do I hear suffering?
  • How do I respond?
  • What is my responsibility?
  • What is my legacy? 
-- Four Questions

We Were Slaves - Avadim Hayinu   עֲבָדִים הָיִינו

עֲבָדִים הָיִינו

עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ יי אֱלֹהֵינוּ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה. וְאִלּוּ לֹא הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, הֲרֵי אָנוּ וּבָנֵינוּ וּבְנֵי בָנֵינוּ מְשֻׁעְבָּדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם. וַאֲפִילוּ כֻּלָנוּ חֲכָמִים, כֻּלָנוּ נְבוֹנִים, כֻּלָנוּ זְקֵנִים, כֻּלָנוּ יוֹדְעִים אֶת הַתּוֹרָה, מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם. וְכָל הַמַרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח.

Avadim hayinu l'faroh b'mitzrayim. Vayotzi-einu Adonai Eloheinu misham, b'yad chazakah uvizroa n'tuyah, v'ilu lo hotzi hakadosh Baruch hu et avoteinu mimitzrayim, harei anu uvaneinu uv'nei vaneinu, m'shubadim hayinu l'faroh b'mitzrayim. Va-afilu kulanu chachamim, kulanu n'vonim, kulanu z'keinim, kulanu yod'im et hatorah, mitzvah aleinu l'sapeir bitzi-at mitzrayim. V’chol hamarbeh l'sapeir bitzi-at mitzrayim, harei zeh m'shubach.

We were slaves to Pharaoh in Egypt, and God took us from there with a strong hand and outstretched arm. Had God not brought our ancestors out of Egypt, then even today we and our children and our grandchildren would still be slaves. Even if we were all wise, knowledgeable scholars and Torah experts, we would still be obligated to tell the story of the exodus from Egypt.

-- Four Questions
Source : Rabbi Jessica Shafrin

We start our journey together: we were all slaves.  Our obligation is to tell our story.

וּלְמַעַן תְּסַפֵּר בְּאָזְנֵי בִנְךָ וּבֶן-בִּנְךָ, אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְּמִצְרַיִם, וְאֶת-אֹתֹתַי, אֲשֶׁר-שַׂמְתִּי בָם; וִידַעְתֶּם, כִּי-אֲנִי יְהוָה

(Exodus 10:2)

“In order that you (singular) may tell your child and your grandchild the things I have done in Egypt, and the signs that I have done among them, that you (plural) may know that I am the Lord.”

Our history is continually intertwined. 

“One individual telling the story to his (her) child or grandchild, many in the end will understand the meaning of the Exodus of Egypt.” (Nechama Leibowitz)

Yet, we are humbled for if we were the wisest, smartest, most savvy individuals, we would still have an obligation to discuss our Exodus from Egypt. 

-- Four Children
Source : Traditional

בָּרוּךְ הַמָּקוֹם, בָּרוּךְ הוּא. בָּרוּךְ שֶׁנָּתַן תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל, בָּרוּךְ הוּא
כְּנֶגֶד אַרְבָּעָה בָנִים דִּבְּרָה תּוֹרָה . אֶחָד חָכָם, וְאֶחָד רָשָׁע, וְאֶחָד תָּם, וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל

Baruch hamakom, baruch hu. Baruch shenatan torah l'amo yisra-eil, baruch hu.
K'neged arba-ah vanim dib'rah torah. Echad chacham, v'echad rasha, v'echad tam, v'echad she-eino yodei-a lishol

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.

חָכָם מָה הוּא אוֹמֵר? מַה הָעֵדוֹת וְהַחֻקִּים וְהַמִשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלֹהֵינוּ אֶתְכֶם? וְאַף אַתָּה אֱמָר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן.

Chacham mah hu omeir? Mah ha-eidot v'hachukim v'hamishpatim, asher tzivah Adonai Eloheinu etchem? V'af atah emor lo k'hilchot hapesach. Ein maftirin achar hapesach afikoman.

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.

רָשָׁע מָה הוּא אוֹמֵר? מָה הָעֲבֹדָה הַזֹּאת לָכֶם? לָכֶם - וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר
.וְאַף אַתָּה הַקְהֵה אֶת שִנָּיו וֶאֱמֹר לוֹ: בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם. לִי - וְלֹא לוֹ. אִילּוּ הָיָה שָׁם, לֹא הָיָה נִגְאָל

Rasha, mah hu omer? Mah ha-avodah ha-zot lachem? Lachem v’lo lo. Ul'fi shehotzi et atzmo min hak'lal, kafar ba-ikar. V'af atah hakheih et shinav, ve-emor lo. Ba-avur zeh, asah Adonai li, b'tzeiti mimitzrayim, li v'lo lo. Ilu hayah sham, lo hayah nigal.

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.

תָּם מָה הוּא אוֹמֵר? מַה זֹּאת? וְאָמַרְתָּ אֵלָיו: בְּחֹזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרָיִם, מִבֵּית עֲבָדִים

Tam mah hu omeir? Mah zot? V'amarta eilav. B'chozek yad hotzi-anu Adonai mimitzrayim mibeit avadim.

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."

ושֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל - אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם

V'she-eino yodei-a lishol, at p'tach lo. Shene-emar. V'higadta l'vincha, bayom hahu leimor.
Ba-avur zeh asah Adonai li, b'tzeiti mimitzrayim.

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)

-- Four Children
Source : Adapted from Peace and Justice Haggadah
My Angry Self – Violent and oppressive things are happening to me, the people I love and people I don’t even know. Why can’t we make the people in power hurt the way we are all hurting?

Expressing our anger, releasing our anger, knowing and claiming our anger is an important step in the process of liberation, but hatred and violence can never overcome hatred and violence. Only love and compassion can transform our world. 

My Ashamed Self – I’m so ashamed of what people are doing that I have no way of dealing with it!

We acknowledge our feelings of guilt, shame and disappointment in order to not be paralyzed by these strong emotions. We transmute these forces, using the fire of injustice to fuel us in working for change. We also remember and celebrate the amazing, ordinary people around the world who are working to dismantle oppression together everyday.

My Fearful Self – Why should I care about other people when they don’t care about me? If I share what I have, there won’t be enough and I will end up suffering.

We must challenge the sense of scarcity that we have learned from capitalism and our histories of oppression. If we change the way food, housing, education, and resources are distributed, we could all have enough. 

Martin Luther King said: It really boils down to this: that all life is interrelated. We are all caught in an inescapable network of mutuality, tied into a single garment of destiny. Whatever affects one directly, affects all indirectly. We are made to live together because of the interrelated structure of reality.

My Compassionate Self – How can I struggle for justice with an open heart? How can we live in a way that builds the world we want to live in, without losing hope?

This is the question that we answer with our lives. Compassion is the foundation upon which we can build loving communities, dedicated to the lifelong journey toward liberation. We are all blind and constricted in certain areas, and we are all wise and liberated in others. Compassion allows us to forgive ourselves and each other for our imperfections, and to release the judgments that keep us from fully experiencing love.

Each of us contains the angry one, the ashamed one, the frightened one, the compassionate one. When we can acknowledge all four of them, we are able to stay on the long and winding path toward personal liberation.

-- Exodus Story
Source : The Wandering is Over Haggadah, JewishBoston.com

Our story starts in ancient times, with Abraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as gods were just statues. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.

God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time 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."

Raise the glass of wine and say:

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵֽינוּ וְלָֽנוּ

V’hi she-amda l’avoteinu v’lanu.

This promise has sustained our ancestors and us.

For not only one enemy has risen against us to annihilate us, but in every generation there are those who rise against us. But God saves us from those who seek to harm us.

The glass of wine is put down.

In the years our ancestors lived in Egypt, our numbers grew, and soon the family of Jacob became the People of Israel. Pharaoh and the leaders of Egypt grew alarmed by this great nation growing within their borders, so they enslaved us. We were forced to perform hard labor, perhaps even building pyramids. The Egyptians feared that even as slaves, the Israelites might grow strong and rebel. So Pharaoh decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them.

But God heard the cries of the Israelites. And God brought us out of Egypt with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. God brought us out not by angel or messenger, but through God’s own intervention. 

-- Exodus Story
Source : From the eighth chapter of Eight Chapters (introduction to commentary on Pirkei Avot in the Rambam's Commentary on the Mishnah)

One element of the story of the exodus that the Roberts' version elides is God's hardening of Pharaoh's heart. Moses Maimonides (ca 1135 - 1204 CE) recognized this element of the story as a significant paradox since it seemed to suggest that God forced Pharaoh to make the wicked decisions that brought about the punishment of the plagues. As Maimonides recognizes, if this were so, then the notion that the plagues were a punishment as well as a means of the liberation of the Jews would both destroy the notion that moral responsibility depends upon the assumption that human beings are moral agents and any corresponding notion of divine justice (though it should be noted that Maimonides' conception of "divine justice" is, in turn, not altogether obvious). Below is a passage from chapter eight of Maimonides' "Eight Chapters" (his introduction to his commentary on Pirkei Avot in his Commentary on the Mishnah ). What do you make of the Rambam's attempt to reconcile this element of the story with a reasonable conception of human agency and divine justice?

*****

Pharaoh and his followers disobeyed by choice, without force or compulsion. They oppressed the foreigners who were in their midst and treated them with sheer injustice. As it is clearly said: And he said to his people: Behold, the people of Israel… Come, let us deal shrewdly with them. This action was due to their choice and to the evil character of their thought; there was nothing compelling them to do it. God punished them for it by preventing them from repenting so that the punishment which His justice required would befall them. What prevented them from repentance was that they would not set [Israel] free.

God explained this to [Pharaoh] and informed him that if He had only wanted to take [Israel] out [of Egypt], He would have exterminated [Pharaoh] and his followers, and they would have gone out. But in addition to taking them out, He wanted to punish [Pharaoh] for oppressing them previously. As He had said at the very outset: And also that nation, whom they shall serve, I will I judge. It was not possible to punish them if they repented, so they were prevented from repenting and they continued holding [Israel]. This is what He says: Surely now I have put forth my hand. . . but because of this I have left you standing, etc.

No disgrace need be attached to us because of our saying that God may punish an individual for not repenting, even though He leaves them no choice about repentance, For He, may be exalted, knows the sins, and His wisdom and justice impose the extent of the punishment. He may punish in this world alone, He may punish in the other [world] alone, or He may punish in both realms. His punishment in this world varies: He may punish with regard to the body, money, or both. He may impede some of man’s voluntary movements as a means of punishment, like preventing his hand from grasping, as He did with Jeroboam, or the eye from seeing, as He did with the men of Sodom who had united against Lot.

Similarly, He may prevent the choice of repentance so that a man does not at all incline toward it and is destroyed for his sin. It is not for us to know His wisdom to the extent of knowing why He punished this individual with this kind of punishment and did not punish him with another kind, just as we do not know the reason he determined this species to this form and not another form. But the general rule is that all of His ways are just. He punishes the sinner to the extent of his sin and He rewards the beneficent man to the extent of his beneficence.

-- Exodus Story
Source : From The New American Haggadah, Edited by Jonathan Safran Foer; Selection by Rebecca Newberger Goldstein
Kafka once wrote in his journal: "You can hold yourself back from the sufferings of the world. That is something you are free to do and it accords with your nature. But perhaps this very holding back is the one suffering you could avoid."

The "you" that Kafka is addressing might be himself, or it might be each of us. But it also could be -- and here's the stunner -- the God of Exodus Himself. It accords with His nature, too, to hold Himself back from the sufferings of the world, something He is quite free to do, and apparently does rather well, withdrawing into the godlike completeness of His remove until He is wrenched out of it by receiving suffering humanity's revelation, which comes in the form of wails.

Wails come straight from a soul stripped down to the bone, and they are always a revelation. To hear someone's wails is to see a self revealed in ways usually kept hidden, driven by extremes to dropping poses and speech. Wailing draws the hearer into an intimate space, whether the hearer wants to be there or not -- and the God this passage would appear not to have wanted to be there, and we can all sympathize with His desire to be anywhere else. But then He is there, summoned out of His remoteness by revelation. Revelation is generally presented as proceeding from God to man. Here the revelation travels in the opposite direction. The God of Exodus is not so unlimitedly free after all. He is bound by moral obligations, even if it takes an unwelcome revelation to remind Him.

Tonight we dream of freedom. But should we dream of some godlike freedom that draws us ever more distantly away from one another, self-contained our preoccupations with self-image and the ways and means for self-projection and self-protection, then this passage reminds us of what we chance to lose. It is in the intimate spaces that the unwelcome and necessary revelations come, and we withdraw from those intimate spaces at our peril.

-- Ten Plagues
Source : The Wandering is Over Haggadah, JewishBoston.com

As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them.

Dip a finger or a spoon into your wine glass for a drop for each plague.

These are the ten plagues which God brought down on the Egyptians:

Blood | dam | דָּם

Frogs | tzfardeiya |  צְפַרְדֵּֽעַ

Lice | kinim | כִּנִּים

Beasts | arov | עָרוֹב

Cattle disease | dever | דֶּֽבֶר

Boils | sh’chin | שְׁחִין

Hail | barad | בָּרָד

Locusts | arbeh | אַרְבֶּה

Darkness | choshech | חֹֽשֶׁךְ

Death of the Firstborn | makat b’chorot | מַכַּת בְּכוֹרוֹת

The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? Make up your own list. What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them? 

-- Cup #2 & Dayenu
Source : Franny Silverman, for the Sh'ma Haggadah supplement

Dayenu means "it would have been enough."  And not in a kvetchy/sarcastic way!  Dayenu is a sincere expression of gratitude, of the Jewish people's cup overfloweth. 

There are many any verses in the Hebrew proclaiming how it would have been enough just to be brought out from slavery in Egpyt, to get the Torah, to be gifted Shabbat, etc...

In this version, you may sing some, all or none of the traditional verses, but then open it up so Dayenu can become a participatory song where everyone offers their own "dayenu" for the year. As in: It would have been enough if________, but also ______! Dayenu! Day-day-enu...etc...

For example:It would have been enough if I graduated high school this year, but I also got accepted to my top choice for college! Dayenu! (And everyone sings the chorus!)

This an be done at the Dayenu moment in the Seder or introduced earlier and then whenever someone is moved throughout the Seder to share their Dayenu moment, they can. Depends on the enthusiasm of the crowd. 

-- Cup #2 & Dayenu
Source : The Wandering is Over Haggadah, JewishBoston.com

We have now told the story of Passover…but wait! We’re not quite done. There are still some symbols on our seder plate we haven’t talked about yet. Rabban Gamliel would say that whoever didn’t explain the shank bone, matzah, and marror (or bitter herbs) hasn’t done Passover justice.

The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.

The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.

The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.

-- Cup #2 & Dayenu
Source : The Wandering is Over Haggadah, JewishBoston.com

בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם

B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.

In every generation, everyone is obligated to see themselves as though they personally left Egypt.

The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”

---

We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise God, Ruler of Everything, who creates the fruit of the vine.

Drink the second glass of wine!

-- Cup #2 & Dayenu
Source : Abraham Joshua Heschel, Design by Haggadot.com
Heschel on Radical Amazement

-- Cup #2 & Dayenu
Source : Traditional

Maggid – Closing  דַּיֵינוּ

כַּמָה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ!

אִלוּ הוֹצִיאָנוּ מִמִצְרַים, וְלֹא עָשָׂה בָּהֶם שְׁפָטִים, דַּיֵינוּ

אִלוּ עָשָׂה בָּהֶם שְׁפָטִים, וְלֹא עָשָׂה בֵאלֹהֵיהֶם, דַּיֵינו

אִלוּ עָשָׂה בֵאלֹהֵיהֶם, וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם, דַּיֵינוּ

אִלוּ הָרַג אֶת בְּכוֹרֵיהֶם, וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם, דַּיֵינוּ

אִלוּ נָתַן לָנוּ אֶת מָמוֹנָם, וְלֹא קָרַע לָנוּ אֶת הַיָּם, דַּיֵינוּ

אִלוּ קָרַע לָנוּ אֶת הַיָּם, וְלֹא הֶעֱבֵירָנוּ בְּתוֹכוֹ בֶּחָרָבָה, דַּיֵינוּ

אִלוּ הֶעֱבֵירָנוּ בְּתוֹכוֹ בֶּחָרָבָה, וְלֹא שְׁקַע צָרֵנוּ בְּתוֹכוֹ, דַּיֵינוּ

אִלוּ שִׁקַע צָרֵנוּ בְּתוֹכוֹ, וְלֹא סִפֵּק צָרְכֵּנוּ בּמִדְבָּר אַרְבָּעִים שָׁנָה, דַּיֵינוּ

אִלוּ סִפֵּק צָרְכֵּנוּ בּמִדְבָּר אַרְבָּעִים שָׁנָה, וְלֹא הֶאֱכִילָנוּ אֶת הַמָּן, דַּיֵינוּ

אִלוּ הֶאֱכִילָנוּ אֶת הַמָּן, וְלֹא נָתַן לָנוּ אֶת הַשַׁבָּת, דַּיֵינוּ

אִלוּ נָתַן לָנוּ אֶת הַשַׁבָּת, וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי, דַּיֵינוּ

אִלוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי, וְלֹא נַָתַן לָנוּ אֶת הַתּוֹרָה, דַּיֵינוּ

אִלוּ נַָתַן לָנוּ אֶת הַתּוֹרָה, וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, דַּיֵינוּ

 אִלוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, וְלֹא בָנָה לָנוּ אֶת בֵּית הַבְּחִירָה, דַּיֵינוּ

Kama ma’a lot tovot lamakom aleinu.

Ilu hotzi’anu mimitzrayim, v’lo asah bahem shfatim, dayenu.

Ilu asah bahem shfatim, v’lo asah vailoheihem, dayenu.

Ilu asah vailoheihem, v’lo harag et bichoraihem, dayenu.

Ilu harag et bichoraihem, v’lo natan lanu mamonam, dayenu.

Ilu natan lanu mamonam, v’lo karah lanu et hayam, dayenu. 

Ilu karah lanu et hayam, v’lo he’evairanu bitocho becheravah, dayenu. 

Ilu he’evairanu bitocho becheravah, v’lo shikah tzareinu b’tocho, dayenu. 

Ilu shikah tzareinu b’tocho, v’lo sifek tzarchainu bamidbar arba’im shana, dayneu. 

Ilu sifek tzarchainu bamidbar arba’im shana, v’lo he’echilanu et haman, dayenu. 

Ilu he’echilanu et haman, v’lo natan lanu et hashabbat, dayenu. 

Ilu natan lanu et hashabbat, v’lo karvanu lifnei har Sinai, dayenu. 

Ilu karvanu lifnei har Sinai, v’lo natan lanu et hatorah, dayenu. 

Ilu natan lanu et hatorah, v’lo hichnisanu l’eretz Yisrael, dayenu. 

Ilu hicnisanu l’eretz Yisrael, v’lo vana lanu et bait habchirah, dayenu.   

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

רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר:כָּל שֶׁלֹּא אָמַר שְׁלשָׁה דְּבָרִים אֵלּוּ בַּפֶּסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלוּ הֵן

 פֶּסַח, מַצָה, וּמָרוֹר

         Rabban Gamlieil hayah omeir: kol shelo amar sh’loshah d’varim eilu bapesach, lo yatza y’dei chovato, v’eilu hein: Pesach, Matzah, Umaror.

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.

פֶּסַח שֶׁהָיוּ אֲבוֹתֵינוּ אוֹכְלִים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָם, עַל שׁוּם מָה? עַל שׁוּם שֶׁפֶָּסַח הַקָּדוֹשׁ בָּרוּךְ הוּא עַל בָּתֵּי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיי, אֲשֶׁר פֶָּסַח עַל בָּתֵּי בְּני יִשְׂרָאֵל בְּמִצְרַים בְּנָגְפּוֹ אֶת מִצְרַים , וְאֶת בָּתֵּינוּ הִצִּיל? וַיִּקֹּד הָעָם וַיִּשְּׁתַּחווּ

Pesach shehayu avoteinu och’lim, bizman shebeit hamikdash hayah kayam, al shum mah? Al shum shepasach hakadosh baruch hu al batei avoteinu b’mitzrayim, shene’emar: va’amartem zevach pesach hu l’Adonai, asher pasach al batei v’nei Yisrael b’mitzrayim, b’nagpo et mitzrayim v’et bateinu hitzil, vayikod ha’am vayishtachavu.

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.

מַצָּה זו שאנו אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁלֹא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא, וּגְאָלָם, שֶׁנֶּאֱמַר: וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִצְרַים עֻגֹת מַצּוֹת, כִּי לֹא חָמֵץ, כִּי גֹרְשׁוּ מִמִּצְרַים וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ, וְגַּם צֵדָה לֹא עָשׂו לָהֶם

Matzah zeh sheanu och’lim, al shum mah? Al shum shelo hispik b’tzeikam shel avoteinu l’hachamitz ad sheniglah aleihem melech malchei ham’lachim, hakadosh baruch hu, ug’alam, shene’emar: vayofu et habatzeik asher hotziu mimitzrayim ugot matzot, ki lo chameitz, ki gor’shu mimitzrayim v’lo yachlu l’hitmahmeiha, v’gam tzeidah lo asu lahem.

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 o 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.

מָרוֹר זֶה שֶׁאָנוּ אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת חַיֵי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַיְמָרֲרוּ אֶת חַיֵיהם בַּעֲבֹדָה קָשָה, בְּחֹמֶר וּבִלְבֵנִים וּבְכָל עֲבֹדָה בַּשָּׂדֶה אֶת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶך

Maror zeh sheanu och’lim, al shum mah? Al shum shemeir’ru hamitzrim et chayei avoteinu b’mitzrayim, shene’emar: vayamararu et chayeihem baavodah kashah, b’chomer uvilveinim uv’chol avodah basadeh et kol avodatam asher avdu vahem b’farech.

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.”

בְּכָל דּוֹר וָדוֹר חַיָב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלוּ הוּא יֶָָצֶָא מִמִּצְרַָים , שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרַים . לֹא אֶת אֲבוֹתֵינוּ בִּלְבָד גָּאַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא אַף אוֹתָנוּ גָּאַל עִמָּהֶם, שֶׁנֶּאֱמַר: וְאוֹתָנוּ הוֹצִיא מִשָׁם , לְמַעַן הָבִיא אֹתָנוּ, לָתֶת לָנוּ אֶת הָאָרֶץ אֲשֶׁר נִשָׁבַּע לַאֲבֹתֵנוּ

B’chol dor vador chayav adam lirot et atzmo k’ilu hu yatza mimitzrayim, shene’emar: v’higadta l’vincha bayom hahu leimor, ba’avur zeh asah Adonai li b’tzeiti mimitzrayim. Lo et avoteinu bilvad ga’al hakadosh baruch hu, ela af otanu ga’al imahem, shene’emar: v’otanu hotzi misham, l’ma’an havi otanu, latet lanu et ha’aretz asher nishba la’avoteinu.

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 wine until it is drunk at the end of Maggid.

לְפִיכָךְ אֲנַחְנוּ חַיָבִים לְהוֹדוֹת, לְהַלֵל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, לְבָרֵךְ, לְעַלֵּה וּלְקַלֵּס לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִסִּים הָאֵלוּ: הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה. וְנֹאמַר לְפָנָיו שִׁירָה חֲדָשָׁה: הַלְלוּיָהּ

L’fichach anachnu chayavim l’hodot, l’hallel, l’shabeiach, l’faeir, l’romeim, l’hadeir, l’vareich, l’aleih ul’kaleis, l’mi she’asah a’avoteinu v’lanu et kol hanisim haeilu: hotzianu meiavdut l’cheirut miyagon l’simchah, umei’eivel l’yom tov, umei’afeilah l’or gadol, umishibud ligulah. V’nomar l’fanav shirah chadashah: halleluyah.

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!

Hallel Excerpts

הַלְלוּיָהּ הַלְלוּ עַבְדֵי יי, הַלְלוּ אֶת שֵׁם יי. יְהִי שֵׁם יי מְבֹרָךְ מֵעַתָּה וְִעַד עוֹלָם. מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ מְהֻלָּל שֵׁם יי. רָם עַל כָּל גּוֹיִם יי, עַל הַשָּׁמַיִם כְּבוֹדוֹ. מִי כַּיי אֱלֹהֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת, הַמַּשְׁפִּילִי לִרְאוֹת בַּשָּׁמַיִם וּבָאָרֶץ? מְקִימִי מֵעָפָר דָּל, מֵאַשְׁפֹּת יָרִים אֶבְיוֹן, לְהוֹשִׁיבִי עִם נְדִיבִים, עִם נְדִיבֵי עַמּוֹ. מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת, אֵם הַבָּנִים שִׂמְחָה. הַלְלוּיָהּ

Halleluyah hal’lu avdei Adonai, hal’lu et sheim Adonai. Y’hi sheim Adonai m’vorach mei’atah v’ad olam. Mimizrach shemesh ad m’vo’o m’hulal sheim Adonai. Ram al kol goyim Adonai, al hashamayim k’vodo. Mi k’Adonai Eloheinu hamagbihi lashavet, hamashpili lirot bashamayim uva’aretz? M’kimi mei’afar dal, mei’ashpot yarim evyon, l’hoshivi im nidivim, im nidivei amo. Moshivi akeret habayit, eim habanim s’meichah. Halleluyah.

Praise the Lord! 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!

בְּצֵאת יִשְׂרָאֵל מִמִמִּרַָים , בֵּית יַעֲקֹב מֵעַם לֹעֵז, הָיְתָה יְהוּדָּה לְקָדְשׁוֹ, יִשְׂרָאֵל מַמְשְׁלוֹתָיו. הַיָּם רָאָה וַיַָּנֹס, הַיַרְדֵּן יִסֹּב לְאָחוֹר. הֶהָרִים רָקְדוּ כְאֵילִים, גְּבַָעוֹת - כִּבְנֵי צֹאן. מַה לְּךָ הַיָּם כִּי תָנוּס, הַיַּרְדֵן - תִּסֹּב לְאָחוֹר, הֶהָרִים - תִּרְקְדוּ כְאֵילִים, גְּבַָעוֹת - כִּבְנֵי צֹאן. מִלְּפְנֵי אָדוֹן חוּלִי אָרֶץ, מִלְּפְנֵי אֱלוֹהַ יַעֲקֹב. הַהֹפְכִי הַצּוּר אֲגַם מָיִם, חַלָּמִיש - לְמַעְיְנוֹ מָיִם

 

B’tzeit Yisrael mimitzrayim, beit Ya’akov mei’am lo’eiz, haytah yihudah likodsho, Yisrael mamshilotav. Hayam ra’ah vayanos, hayardein yisov l’achor. Heharim rakedu che’eilim, giva’ot – kivnei tzon. Mah l’cha hayam ki tanus, hayardein – tisov l’achor, heharim tirkedu che’eilim, givaot – kivnei tzon. Milifnei adon chuli aretz, milifnei eloha Ya’akov. Hahofchi hatzur agam mayim, chalamish – lemayno mayim.

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.

KOS SHEINEE

The Second Cup of Wine

בָּרוּךְ אתה יי אֱלֹהֵינוּ מֶלֶךְ העוֹלָם, אֲשֶׁר גְּאָלָנוּ וְגָּאַל אֶת אֲבוֹתֵינוּ מִמִּצְרַים , וְהִגִּיעָנוּ לַלַּיְלָה הַזֶּה לֶאֱכָל בּוֹ מַצָּה וּמָרוֹר. כֵּן יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ. וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים אֲשֶׁר יַגִּיעַ דָּמָם עַל קִיר מִזְבַּחֲךָ לְרָצוֹן, וְנוֹדֶה לְךָ שִׁיר חָדָש עַל גְּאֻלָּתֵנוּ ועַל פְּדוּת נַפְשֵׁנוּ. בָּרוּךְ אַתָּה יי גָּאַל יִשְׂרָאֵל

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

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.

Baruch Atah Adonai, Eloheinu Melech haolam, borei p’ri hagafen.

Praised are you, Adonai, our God, sovereign 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.

Praised are you, Adonai, our God, sovereign of the universe, who has created the fruit of the vine.

Rachtzah
Source : The Wandering is Over Haggadah, JewishBoston.com

As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.

Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands. For washing before food, pour water three times on your right hand and then three times on your left hand.

After you have poured the water over your hands, recite this short blessing.

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ  עַל נְטִילַת יָדָֽיִם

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.

Motzi-Matzah
Source : JewishBoston.com

The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה

The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ

Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.

We praise God, Ruler of Everything, who brings bread from the land.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.

Distribute and eat the top and middle matzah for everyone to eat.

Maror
Source : JewishBoston.com

Dipping the bitter herb in sweet charoset | maror  |מָרוֹר   

  In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.

Koreich
Source : JewishBoston.com

Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ

When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.

Koreich
Source : Traditional

Korech כּוֹרֵךְ

זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵים מַה שֶׁנֶּאֱמַר: עַל מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ.

Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-emar. “Al matzot um'rorim yochlu-hu.”

Eating matzah, maror and haroset this way reminds us of how, in the days of the Temple, Hillel would do so, making a sandwich of the Pashal lamb, matzah and maror, in order to observe the law “You shall eat it (the Pesach sacrifice) on matzah and maror.”

Shulchan Oreich
Source : JewishBoston.com

Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ

Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!

Tzafun
Source : JewishBoston.com

Finding and eating the Afikomen | tzafoon | צָפוּן

The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.

Bareich
Source : Traditional

Source

Unknown

שִיר הַמַעֲלוֹת, בְשוב יְיָ אֶת שִיבַת צִיוֹן, הָיִינו כְחלְֹמִים. אָז יִמָלֵא שְחוֹק פִינו ולְשוֹנֵנו רִנָה, אָז יאֹמְרו בַגוֹיִם, הִגְדִיל יְיָ לַעֲשוֹת עִם אֵלֶה. הִגְדִיל יְיָ לַעֲשוֹת עִמָנו, הָיִינו שְמֵחִים. שובָה יְיָ אֶת שְבִיתֵנו, כַאֲפִיקִים בַנֶגֶב. הַזרְֹעִים בְדִמְעָה בְרִנָה יִקְצרֹו. הָלוֹךְ יֵלֵךְ ובָכהֹ נשֵֹא מֶשֶךְ הַזָרַע, באֹ יָבאֹ בְרִנָה נשֵֹא אֲלֻמתָֹיו 

תְהִלַת יְיָ יְדַבֶר פִי, וִיבָרֵךְ כָל בָשָר שֵם קָדְשוֹ לְעוֹלָם וָעֶד. וַאֲנַחְנו נְבָרֵךְ יָה מֵעַתָה וְעַד עוֹלָם הַלְלויָה. הוֹדו לַייָ כִי טוֹב כִי לְעוֹלָם חַסְדוֹ. מִי יְמַלֵל גְבורוֹת יְיָ יַשְמִיעַ כָל תְהִלָתוֹ.

Include parenthesis when there is a minyan present

Leader

רַבוֹתַי נְבָרֵךְ.

Participants

יְהִי שֵם יְיָ מְברָֹךְ מֵעַתָה וְעַד עוֹלָם.

Leader

יְהִי שֵם יְיָ מְברָֹךְ מֵעַתָה וְעַד עוֹלָם. בִרְשות מָרָנָן וְרַבָנָן וְרַבוֹתַי נְבָרֵך (אֱלֹהֵינו) שֶאָכַלְנו מִשֶלוֹ.

Participants

בָרוךְ (אֱלֹהֵינו) שֶאָכַלְנו מִשֶלוֹ ובְטובוֹ חָיִינו.

Leader

בָרוךְ )אֱלֹהֵינו( שֶאָכַלְנו מִשֶלוֹ ובְטובוֹ חָיִינו.

All together

בָרוךְ הוא ובָרוך שְמוֹ. בָרוךְ אַתָה יְיָ, אֱלֹהֵינו מֶלֶךְ הָעוֹלָם, הַזָן אֶת הָעוֹלָם כֻלוֹ בְטובוֹ בְחֵן בְחֶסֶד ובְרַחֲמִים הוא נוֹתֵן לֶחֶם לְכָל בָשָר, כִי לְעוֹלָם חַסְדוֹ. ובְטובוֹ הַגָדוֹל תָמִיד לֹא חָסַר לָנו וְאַל יֶחְסַר לָנו מָזוֹן לְעוֹלָם וָעֶד. בַעֲבור שְמוֹ הַגָדוֹל כִי הוא אֵל זָן ומְפַרְנֵס לַכלֹ ומֵטִיב לַכלֹ ומֵכִין מָזוֹן לְכָל בְרִיוֹתָיו אֲשֶר בָרָא. בָרוךְ אַתָה יְיָ, הַזָן אֶת הַכלֹ. 

נוֹדֶה לְךָ יְיָ אֱלֹהֵינו עַל שֶהִנְחַלְתָ לַאֲבוֹתֵינו אֶרֶץ חֶמְדָה טוֹבָה ורְחָבָה, וְעַל שֶהוֹצֵאתָנו יְיָ אֱלֹהֵינו מֵאֶרֶץ מִצְרַיִם ופְדִיתָנו מִבֵית עֲבָדִים, וְעַל בְרִיתְךָ שֶחָתַמְתָ בִבְשָרֵנו, וְעַל תוֹרָתְךָ שֶלִמַדְתָנו, וְעַל חֻקֶיךָ שֶהוֹדַעְתָנו, וְעַל חַיִים חֵן וָחֶסֶד שֶחוֹנַנְתָנו, וְעַל אֲכִילַת מָזוֹן שָאַתָה זָן ומְפַרְנֵס אוֹתָנו תָמִיד בְכָל יוֹם ובְכָל עֵת ובְכָל שָעָה. 

וְעַל הַכלֹ יְיָ אֱלֹהֵינו אֲנַחְנו מוֹדִים לָךְ ומְבָרְכִים אוֹתָךְ יִתְבָרַךְ שִמְךָ בְפִי כָל חַי תָמִיד לְעוֹלָם וָעֶד. כַכָתוב, וְאָכַלְתָ וְשָבָעְתָ ובֵרַכְתָ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטבָֹה אֲשֶר נָתַן לָךְ. בָרוךְ אַתָה יְיָ, עַל הָאָרֶץ וְעַל הַמָזוֹן. 

רחֶַם נָא יְיָ אֱלֹהֵינו עַל יִשְרָאֵל עַמֶךָ וְעַל יְרושָלַיִם עִירֶךָ וְעַל צִיוֹן מִשְכַן כְבוֹדֶךָ וְעַל מַלְכות בֵית דָוִד מְשִיחֶךָ וְעַל הַבַיִת הַגָדוֹל וְהַקָדוֹש שֶנִקְרָא שִמְךָ עָלָיו. אֱלֹהֵינו אָבִינו רְעֵנו זונֵנו פַרְנְסֵנו וְכַלְכְלֵנו וְהַרְוִיחֵנו וְהַרְוַח לָנו יְיָ אֱלֹהֵינו מְהֵרָה מִכָל צָרוֹתֵינו. וְנָא אַל תַצְרִיכֵנו יְיָ אֱלֹהֵינו לֹא לִידֵי מַתְנַת בָשָר וָדָם וְלֹא לִידֵי הַלְוָאָתָם, כִי אִם לְיָדְךָ הַמְלֵאָה הַפְתוחָה הַקְדוֹשָה וְהָרְחָבָה, שֶלא נֵבוֹש וְלֹא נִכָלֵם לְעוֹלָם וָעֶד.

On Shabbat

רְצהֵ וְהַחֲלִיצֵנו יְיָ אֱלֹהֵינו בְמִצְוֹתֶיךָ ובְמִצְוַת יוֹם הַשְבִיעִי הַשַבָת הַגָדוֹל וְהַקָדוֹש הַזֶה. כִי יוֹם זֶה גָדוֹל וְקָדוֹש הוא לְפָנֶיךָ לִשְבָת בוֹ וְלָנוחַ בוֹ בְאַהֲבָה כְמִצְוַת רְצוֹנֶךָ. ובִרְצוֹנְךָ הָנִיחַ לָנו יְיָ אֱלֹהֵינו שֶלֹא תְהֵא צָרָה וְיָגוֹן וַאֲנָחָה בְיוֹם מְנוחָתֵנו. וְהַרְאֵנו יְיָ אֱלֹהֵינו בְנֶחָמַת צִיוֹן עִירֶךָ ובְבִנְיַן יְרושָלַיִם עִיר קָדְשֶךָ כִי אַתָה הוא בַעַל הַיְשועוֹת ובַעַל הַנֶחָמוֹת. 

אֱלֹהֵינו וֵאלֹהֵי אֲבוֹתֵינו, יַעֲלֶה וְיָבאֹ וְיַגִיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָמַע וְיִפָקֵד וְיִזָכֵר זִכְרוֹנֵנו ופִקְדוֹנֵנו, וְזִכְרוֹן אֲבוֹתֵינו, וְזִכְרוֹן מָשִיחַ בֶן דָוִד עַבְדֶךָ ,וְזִכְרוֹן יְרושָלַיִם עִיר קָדְשֶךָ, וְזִכְרוֹן כָל עַמְךָ בֵית יִשְרָאֵל לְפָנֶיךָ, לִפְלֵטָה לְטוֹבָה לְחֵן ולְחֶסֶד ולְרַחֲמִים, לְחַיִים ולְשָלוֹם בְיוֹם חַג הַמַצוֹת הַזֶה. זָכְרֵנו יְיָ אֱלֹהֵינו בוֹ לְטוֹבָה ופָקְדֵנו בוֹ לִבְרָכָה וְהוֹשִיעֵנו בוֹ לְחַיִים. ובִדְבַר יְשועָה וְרַחֲמִים חוס וְחָנֵנו וְרַחֵם עָלֵינו וְהוֹשִיעֵנו, כִי אֵלֶיךָ עֵינֵינו, כִי אֵל מֶלֶךְ חַנון וְרַחום אָתָה. 

ובְנֵה יְרושָלַיִם עִיר הַקדֶֹש בִמְהֵרָה בְיָמֵינו. בָרוךְ אַתָה יְיָ, בוֹנֵה בְרַחֲמָיו יְרושָלָיִם. אָמֵן. 

בָרוךְ אַתָה יְיָ, אֱלֹהֵינו מֶלֶךְ הָעוֹלָם, הָאֵל אָבִינו מַלְכֵנו אַדִירֵנו בוֹרְאֵנו גאֲֹלֵנו יוֹצְרֵנו קְדוֹשֵנו קְדוֹש יַעֲקבֹ, רוֹעֵנו רוֹעֵה יִשְרָאֵל הַמֶלֶךְ הַטוֹב וְהַמֵטִיב לַכלֹ שֶבְכָל יוֹם וָיוֹם הוא הֵטִיב הוא מֵטִיב הוא יֵיטִיב לָנו. הוא גְמָלָנו הוא גוֹמְלֵנו הוא יִגְמְלֵנו לָעַד לְחֵן ולְחֶסֶד ולְרַחֲמִים ולְרֶוַח הַצָלָה וְהַצְלָחָה בְרָכָה וִישועָה נֶחָמָה פַרְנָסָה וְכַלְכָלָה וְרַחֲמִים וְחַיִים וְשָלוֹם וְכָל טוֹב, ומִכָל טוב לְעוֹלָם אַל יְחַסְרֵנו.  

הרָחַמֲן הוא יִמְלֹךְ עָלֵינו לְעוֹלָם וָעֶד.

הָרַחֲמָן הוא יִתְבָרַךְ בַשָמַיִם ובָאָרֶץ. 

הָרַחֲמָן הוא יִשְתַבַח לְדוֹר דוֹרִים וְיִתְפָאַר בָנו לָעַד ולְנֵצַח נְצָחִים וְיִתְהַדַר בָנו לָעַד ולְעוֹלְמֵי עוֹלָמִים. 

הָרַחֲמָן הוא יְפַרְנְסֵנו בְכָבוֹד. 

הָרַחֲמָן הוא יִשְבר עֻלֵנו מֵעַל צַוָארֵנו וְהוא יוֹלִיכֵנו קוֹמְמִיות לְאַרְצֵנו. 

הָרַחֲמָן הוא יִשְלַח לָנו בְרָכָה מְרֻבָה בַבַיִת הַזֶה וְעַל שֻלְחָן זֶה שֶאָכַלְנו עָלָיו. 

הָרַחֲמָן הוא יִשְלַח לָנו אֶת אֵלִיָהו הַנָבִיא זָכור לַטוֹב וִיבַשֶר לָנו בְשוֹרוֹת טוֹבוֹת יְשועוֹת וְנֶחָמוֹת. 

הָרַחֲמָן הוא יְבָרֵךְ אֶת

For one’s parents

אָבִי מוֹרִי (בַעַל הַבַיִת הַזֶה) וְאֶת אִמִי מוֹרָתִי (בַעֲלַת הַבַיִת הַזֶה), אוֹתָם וְאֶת בֵיתָם וְאֶת זַרְעָםוְאֶת כָל אֲשֶר לָהֶם,

For one’s family

אוֹתִי וְאֶת אִשְתִי/בַעֲלִי/זַרְעִי וְאֶת כָל אֲשֶר לִי,

For one’s hosts

בַעַל הַבַיִת הַזֶה וְאֶת בַעֲלַת הַבַיִת הַזֶה, אוֹתָם וְאֶת בֵיתָם וְאֶת זַרְעָם וְאֶת כָל אֲשֶר לָהֶם,

For all others

וְאֶת כָל הַמְסֻבִין כַאן,  אוֹתָנו וְאֶת כָל אֲשֶר לָנו, כְמוֹ שֶנִתְבָרְכו אֲבוֹתֵינו אַבְרָהָם יִצְחָק וְיַעֲקבֹ בַכלֹ מִכלֹ כלֹ, כֵן יְבָרֵךְ אוֹתָנו כֻלָנו יַחַד בִבְרָכָה שְלֵמָה, וְנאֹמַר אָמֵן בַמָרוֹם יְלַמְדו עֲלֵיהֶם וְעָלֵינו זְכות שֶתְהֵא לְמִשְמֶרֶת שָלוֹם. וְנִשָא בְרָכָה מֵאֵת יְיָ וצְדָקָה מֵאֱלֹהֵי יִשְעֵנו. וְנִמְצָא חֵן וְשֵכֶל טוֹב בְעֵינֵי אֱלֹהִים וְאָדָם

On Shabbat

הָרַחֲמָן הוא יַנְחִילֵנו יוֹם שֶכֻלוֹ שַבָת ומְנוחָה לְחַיֵי הָעוֹלָמִים. 

הָרַחֲמָן הוא יַנְחִילֵנו יוֹם שֶכֻלוֹ טוֹב.

Some add the following

הָרַחֲמָן הוא יְבָרֵךְ אֶת כָל אֲחֵנו בְנֵי יִשְרָאֵל הַנְתונִים בְצָרָה, וְיוֹצִיאֵם מֵאֲפֵלָה לְאוֹרָה. 

הָרַחֲמָן הוא יְבָרֵךְ אֶת מְדִנַת יִשְרָאֵל, רֵאשִית צְמִיחַת גְאֻלָתֵנו. 

הָרַחֲמָן הוא יְבָרֵךְ אֶת חַיָלֵי צְבָא הֲגַנָה לְיִשְרָאֵל, וְיָגֵן עֲלֵיהֶם. 

הָרַחֲמָן הוא יְבָרֵךְ אֶת מְדִנַת הַזאתֹ, וְאֶת חַיָלֶיהָ, וְיָגֵן עֲלֵיהֶם. 

הָרַחֲמָן הוא יַשְכְין שָלוֹם בֵין בְנֵי יַעֲקבֹ ובְנֵי יִשְמָעֵאל. 

הָרַחֲמָן הוא יְזַכֵנו לִימוֹת הַמָשִיחַ ולְחַיֵי הָעוֹלָם הַבָא. 

מִגְדוֹל יְשועוֹת מַלְכוֹ וְעשֶֹה חֶסֶד לִמְשִיחוֹ לְדָוִד ולְזַרְעוֹ עַד עוֹלָם. 

עשֶֹה שָלוֹם בִמְרוֹמָיו הוא יַעֲשֶה שָלוֹם עָלֵינו וְעַל כָל יִשְרָאֵל, וְאִמְרו אָמֵן. יְראו אֶת יְיָ קְדשָֹיו כִי אֵין מַחְסוֹר לִירֵאָיו. כְפִירִים רָשו וְרָעֵבו וְדרְֹשֵי יְיָ לֹא יַחְסְרו כָל טוֹב. הוֹדו לַייָ כִי טוֹב כִי לְעוֹלָם חַסְדוֹ. פוֹתֵחַ אֶת יָדֶךָ ומַשְבִיעַ לְכָל חַי רָצוֹן. בָרוךְ הַגֶבֶר אֲשֶר יִבְטַח בַייָ וְהָיָה יְיָ מִבְטַחוֹ. נַעַר הָיִיתִי גַם זָקַנְתִי וְלֹא רָאִיתִי צַדִיק נֶעֱזָב וְזַרְעוֹ מְבַקֶש לָחֶם. יְיָ עזֹ לְעַמוֹ יִתֵן יְיָ יְבָרֵךְ אֶת עַמוֹ בַשָלוֹם.

Hallel
by HIAS
Source : HIAS Seder Supplement
Kavannah for Opening the Door for Elijah

Gathered around the Seder table, we pour four cups, remembering the gift of freedom that our ancestors received centuries ago. We delight in our liberation from Pharaoh’s oppression.

We drink four cups for four promises fulfilled.

The first cup as God said, “I will free you from the labors of the Egyptians.”

The second as God said, “And I will deliver you from their bondage.”

The third as God said, “I will redeem you with an outstretched arm and with great judgments.”

The fourth because God said, “I will take you to be My People.”

We know, though, that all are not yet free. As we welcome Elijah the Prophet into our homes, we offer a fifth cup, a cup not yet consumed.

A fifth cup for the 60 million refugees and displaced people around the world still waiting to be freefrom the refugee camps in Chad to the cities and towns of Ukraine, for the Syrian refugees still waiting to be delivered from the hands of tyrants, for the thousands of asylum seekers in the United States still waiting in detention for redemption to come, for all those who yearn to be taken in not as strangers but as fellow human beings.

This Passover, let us walk in the footsteps of the One who delivered us from bondage. When we rise from our Seder tables, may we be emboldened to take action on behalf of the world’s refugees, hastening Elijah’s arrival as we speak out on behalf of those who are not yet free. 

Hallel
Source : JewishBoston.com

The Cup of Elijah

We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our seder.

In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions, such as a baby’s bris and the Passover seder.

אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּיאֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי

בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ

עִם מָשִֽׁיחַ בֶּן דָּוִד

עִם מָשִֽׁיחַ בֶּן דָּוִד

Eliyahu hanavi
Eliyahu hatishbi
Eliyahu, Eliyahu, Eliyahu hagiladi
Bimheirah b’yameinu, yavo eileinu
Im mashiach ben-David,
Im mashiach ben-David

Elijah the prophet, the returning, the man of Gilad:
return to us speedily,
in our days with the messiah,
son of David.

Hallel
Source : Traditional

Hallel הלל

לֹא לָנוּ ,יי, לֹא לָנוּ, כִּי לְשִׁמְךָ תֵּן כָּבוֹד, עַל חַסְדְּךָ, עַל אֲמִתֶּךָ. לָמָּה יֹאמְרוּ הַגּוֹיִם, אַיֵּה נָא אֱלֹהֵיהֶם.  ואֱלֹהֵינוּ בַּשָּׁמַיִם, כֹּל אֲשֶׁר חָפֵץ עָשָׂה. עֲצַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם. פֶּה לָהֶם וְלֹא יְדַבֵּרוּ, עֵינַיִם לָהֶם וְלֹא יִרְאוּ. אָזְנָיִם לָהֶם וְלֹא יִשְׁמָעוּ, אַף לָהֶם וְלֹא יְרִיחוּן. יְדֵיהֶם וְלֹא יְמִישׁוּן, רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ, לֹא יֶהְגּוּ בִּגְרוֹנָם. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם, כֹּל אֲשֶׁר בֹּטֵחַ בָּהֶם. יִשְׂרָאֵל בְּטַח בַּיי, עֶזְרָם וּמַָגִנָּם הוּא. בֵּית אַהֲרֹן בִּטְחוּ בַּיי, עֶזְרָם וּמַָגִנָּם הוּא. יִרְאֵי יי בִּטְחוּ בַּיי, עֶזְרָם וּמַָגִנָּם הוּא.

Lo-lanu, Adonai, lo-lanu, ki l'shimcha tein kavod, al chasd'cha al amee-techa. Lamah yomru hagoyeem, ayeih na Eloheihem. Veiloheinu vashamayim, kol asher chafeitz asah. Atzabeihem kesef v'zahav, ma-aseih y'dei adam. Peh lahem v'lo y'dabeiru, einayeem lahem v'lo yiru. Oz'nayeem lahem v'lo yishma-u, af lahem v'lo y'richun. Y'deihem v'lo y'mishun, ragleihem v'lo y'haleichu, lo yehgu bigronam. K'mohem yihyu oseihem, kol asher botei-ach bahem. Yisra-el b'tach b’Adonai, ezram u-maginam hu. Beit aharon bitchu v'Adonai, ezram umageenam hu. Yirei Adonai bitchu v'Adonai, ezram u-mageenam hu.

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.


יי זְכָרָנוּ יְבָרֵךְ. יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל, יְבָרֵךְ אֶת בֵּית אַהֲרֹ. יְבָרֵךְ יִרְאֵי יי, הַקְּטַנִים עִם הַגְּדֹלִים. יֹסֵף יי עֲלֵיכֶם, עֲלֵיכֶם וְעַל בְּנֵיכֶם. בְּרוּכִים אַתֶּם לַיי, עֹשֵׂה שָׁמַיִם וָאָרֶץ. הַשָּׁמַיִם שָׁמַיִם לַיי,וְהָאָרֶץ נָתַן לִבְנֵי אָדָם. לֹא הַמֵּתִים יְהַלְלוּיָהּ ,וְלֹא כָּל יֹרדֵי דוּמָה. וַאֲנַחְנוּ נְבָרֵךְ יָהּ, מֵעַתָּה וְעַד עוֹלָם, הַלְלוּיָהּ.

Adonai z'charanu y'vareich, y'vareich et beit yisra-el, y'vareich et beit aharon. Y'vareich yirei Adonai, hak'tanim im hag'doleem. Yoseif Adonai aleichem, aleichem v'al b'neichem. B'rucheem atem l'Adonai, oseih shamayeem va-aretz. Hashamayeem shamayeem l'Adonai, v'ha-aretz natan livnei adam. Lo hameiteem y'hal'lu yah, v'lo kol yor'dei dumah. Va-anachnu n'vareich yah, mei-atah v'ad olam, hal'luyah.

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.

אָהַבְתִּי כִּי יִשְׁמַע יי אֶת קוֹלִי, תַּחֲנוּנָי. כִּי הִטָּה אָזְנוֹ לִי וּבְיָמַי אֶקְרָא. אֲפָפוּנִי חֶבְלֵי מָוֶת, וּמְצָרֵי שְׁאוֹל מְצָאוּנִי, צָרָה וְיָגוֹן אֶמְצָא. וּבשֵׁם יי אֶקְרָא: אָנָּא יי מַלְּטָה נַפְשִׁי חַנוּן יי וְצַדִיק, וֵאֱלֹהֵינוּ מְרַחֵם. שֹׁמֵר פְּתָאִים יי, דַּלֹתִי וְלִי יְהוֹשִׁיעַ. שׁוּבִי נַפְשִׁי לִמְנוּחָיְכִי, כִּי יי גָּמַל עָלָיְכִי. כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת, אֶת עֵינִי מִן דִּמְעָה, אֶת רַגְלִי מִדֶּחִי. אֶתְהַלֵךְ לִפְנֵי יי, בְּאַרְצוֹת הַחַיִּים. הֶאֱמַנְתִּי כִּי אֲדַבֵּר, אֲנִי עָנִיתִי מְאֹד. אֲנִי אָמַרְתִּי בְחָפְזִי כָּל הָאָדָם כֹּזֵב.

Ahavti ki yishma Adonai, et koli tachanunay. Ki hitah oz'no li, uv'yamai ekra. Afafuni chevlei mavet, um'tzarei sh'ol m'tza-uni, tzarah v'yagon emtza. Uv'sheim Adonai ekra, anah Adonai maltah nafshi. Chanun Adonai v'tzadik, veiloheinu m'racheim. Shomeir p'ta-im Adonai, daloti v'li y'hoshi-a. Shuvi nafshi limnuchay'chi, ki Adonai gamal alay'chi. Ki chee-latzta nafshi mee-mavet, et eini min dee-mah, et ragli mee-dechi. Et-haleich leefnei Adonai, b'artzot hachayeem. He-emanti ki adabeir, anee aniti m'od. Anee amartee v'chof'zi, kol ha-adam kozeiv

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."

מָה אָשִׁיב לַיי, כֹּל תַּגְמוּלוֹהִי עָלָי. כּוֹס יְשׁוּעוֹת אֶשָּׂא, וּבְשֵׁם יי אֶקְרָא. נְדָרַי לַיי אֲשַׁלֵּם, נֶגְדָה נָּא לְכָל עַמּוֹ. יָקָר בְּעֵינֵי יי הַמָּוְתָה לַחֲסִידָיו. אָנָא יי כִּי אֲנִי עַבְדֶּךָ, אֲנִי עַבְדְּךָ בֶּן אֲמָתֶךָ פִּתַּחְתָּ לְמוֹסֵרָי. לְךָ אֶזְבַּח זֶבַח תּוֹדָה וּבְשֵׁם יי אֶקְרָא. נְדָרַי לַיי אֲשַׁלֵם נֶגְדָה נָא לְכָל עַמוֹ. בְּחַצְרוֹת בֵּית יי, בְּתוֹכֵכִי יְרוּשָלַיִם, הַלְלוּיָהּ.

Mah asheev l'Adonai, kol tagmulohi alay. Kos y'shuot esa, uv'sheim Adonai ekra. N'darai l'Adonai ashaleim, negdah na l'chol amo. Yakar b'einei Adonai, hamav'tah lachasidav. Anah Adonai ki anee avdecha, anee avd'cha ben amatecha, pee-tachta l'moseiray. L'cha ezbach zevach todah, uv'sheim Adonai ekra. N'darai l'Adonai ashaleim, negdah na l'chol amo. B'chatzrot beit Adonai, b'tocheichi y'rushalayim, hal'luyah.

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.

הַלְלוּ אֶת יי, כָּל גּוֹיִם, שַׁבְּחוּהוּ כָּל הָאֻמִּים. כִּי גָבַר עָלֵינוּ חַסְדוֹ, וֶאֱמֶת יי לְעוֹלָם, הַלְלוּיָהּ.

Hal'lu et Adonai, kol goyim, shab'chu-hu, kol ha-umeem. Ki gavar aleinu chasdo, ve-emet Adonai l'olam, hal'luyah.

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.

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ.

יֹאמַר נָא יִשְׂרָאֵל, כִּי לְעוֹלָם חַסְדּוֹ.

יֹאמְרוּ נָא בֵית אַהֲרֹן, כִּי לְעוֹלָם חַסְדּוֹ.

יֹאמְרוּ נָא יִרְאֵי יי, כִּי לְעוֹלָם חַסְדּוֹ.

 

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.’

מִן הַמֵּצַר קָרָאתִי יָּהּ, עָנָּנִי בַמֶרְחַב יָהּ. יי לִי לֹא אִירָא ,- מַה יַּעֲשֶׂה לִי אָדָם. יי לִי בְּעֹזְרָי, וַאֲנִי אֶרְאֶה

בְשׂנְאָי. טוֹב לַחֲסוֹת בַּיי,מִבְּטֹחַ בָּאָדָם. טוֹב לַחֲסוֹת בַּיי, מִבְּטֹחַ בִּנְדִיבִים. כָּל גּוֹיִם סְבָבוּנִי, בְּשֵׁם יי כִּי אֲמִילַם. סַבּוּנִי גַם סְבָבוּנִי, בְּשֵׁם יי כִּי אֲמִילַם. סַבּוּנִי כִדְּבֹרִים , דֹּעֲכוּ כְּאֵשׁ קוֹצִים, בְּשֵׁם יי כִּי אֲמִילַם. דָּחֹה דְּחִיתַנִי לִנְפֹּל, וַיי עֲזָרָנִי. עזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה. קוֹל רִנָּה וִישׁוּעָה בְּאָהֳלֵי צַדִּיקִים יְמִין יי עֹשֵׂה חָיִל. יְמִין יי רוֹמֵמָה, יְמִין יי עֹשֵׂה חָיִל. לֹא אָמוּת כִּי

אֶחְיֶה, וַאֲסַפֵּר מַעֲשֵׂי יָהּ. יַסֹּר יִסְּרַנִי יָּהּ, וְלַמָּוֶת לֹא נְתָנָנִי. פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק, אָבֹא בָם, אוֹדֶה יָהּ. זֶה הַשַּׁעַר לַיי, צַדִּיקִים יָבֹאוּ בוֹ.

 

Min hameitzar karati yah, anani vamerchav yah. Adonai li lo ira, mah ya-aseh li adam. Adonai li b'oz'ray, va-ani ereh v'son'ay. Tov lachasot b’Adonai, mib'toach ba-adam. Tov lachasot b’Adonai, mib'toach bindivim. Kol goyim s'vavuni, b'sheim Adonai ki amilam. Sabuni gam s'vavuni, b'sheim Adonai ki amilam. Sabuni chidvorim do-achu k'eish kotzim, b'sheim Adonai ki amilam. Dachoh d'chitani linpol, v'Adonai azarani. Ozi v'zimrat yah, vay'hi li lishuah. Kol rinah vishuah b'aholei tzadikim, y'min Adonai osah chayil. Y'min Adonai romeimah, y'min Adonai osah chayil. Lo amut ki echyeh, va-asapeir ma-asei yah. Yasor yis'rani yah, v'lamavet lo n'tanani. Pitchu li sha-arei tzedek, avo vam odeh yah. Zeh hasha-ar l’Adonai, tzadikim yavo-u vo.

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.

אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה.

 אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה.

 אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה.

 אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה.

מֵאֵת יי הָיְתָה זֹּאת הִיא נִפְלָאֹת בְּעֵינֵינוּ.

 מֵאֵת יי הָיְתָה זֹּאת הִיא נִפְלָאֹת בְּעֵינֵינוּ.

 

Od'cha ki anitani, vat'hi li lishuah.

Od'cha ki anitani, vat'hi li lishuah.

Even ma-asu haboneem, hay'tah l'rosh pinah.

Even ma-asu habonim, hay'tah l'rosh pinah.

Mei-eit Adonai hay'tah zot, hi niflat b'eineinu.

Mei-eit Adonai hay'tah zot, hi niflat b'eineinu.

Zeh hayom asah Adonai, nagilah v’nism’chah vo.

Zeh hayom asah Adonai, nagilah v’nism’chah vo.

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.

אָנָא יי, הוֹשִיעָה נָּא

אָנָא יי, הוֹשִיעָה נָּא

אָנָא יי, הַצְלִיחָה נָא

אָנָא יי, הַצְלִיחָה נָא

Ana Adonai hoshi-ah na

Ana Adonai hoshi-ah na

Ana Adonai hatzlichah na

Ana Adonai hatzlichah na

O Lord, deliver us!

O Lord, deliver us!

O Lord, let us prosper!

O Lord, let us prosper!

בָּרוּךְ הַבָּא בְּשֵׁם יי, בֵּרַכְנוּכֶם מִבֵּית יי

בָּרוּךְ הַבָּא בְּשֵׁם יי, בֵּרַכְנוּכֶם מִבֵּית יי

אֵל יי וַיָּאֶר לָנוּ , אִסְרוּ חַג בַּעֲבֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ

אֵל יי וַיָּאֶר לָנוּ , אִסְרוּ חַג בַּעֲבֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ

אֵלִי אַתָּה וְאוֹדֶךָּ, אֱלֹהַי אֲרוֹמְמֶךָּ

אֵלִי אַתָּה וְאוֹדֶךָּ ,אֱלֹהַי אֲרוֹמְמֶךָּ

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ

Baruch haba b'sheim Adonai, beirachnuchem mibeit Adonai


Baruch haba b'sheim Adonai, beirachnuchem mibeit Adonai


Eil Adonai vaya-er lanu, isru chag ba-avotim ad karnot hamizbei-ach

Eil Adonai vaya-er lanu, isru chag ba-avotim, ad karnot hamizbei-ach

 Eili atah v'odeka, elohai arom'meka


Eili atah v'odeka, elohai arom'meka


Hodu l'Adonai ki tov, ki l'olam chasdo


Hodu l'Adonai ki tov, ki l'olam chasdo

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.

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ

הוֹדוּ לֵאלֹהֵי הָאֱלֹהִים, כִּי לְעוֹלָם חַסְדּוֹ

הוֹדוּ לָאֲדֹנֵי הָאֲדֹנִים, כִּי לְעוֹלָם חַסְדּוֹ

לעֹשֵׂה נִפְלָאוֹת גְדֹלוֹת לְבַדּוֹ, כִּי לְעוֹלָם חַסְדּוֹ

לעֹשֵׂה הַשָּׁמַיִם בִּתְבוּנָה, כִּי לְעוֹלָם חַסְדּוֹ

לְרוֹקַע הָאָרֶץ עַל הַמָּיְם, כִּי לְעוֹלָם חַסְדּוֹ

לְעֹשֵׂה אוֹרִים גְּדֹלִים, כִּי לְעוֹלָם חַסְדּוֹ

אֶת הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיוֹם, כִּי לְעוֹלָם חַסְדּוֹ

אֶת הַיָּרֵחַ וְכוֹכָבִים לְמֶמְשְׁלוֹת בַּלַּיְלָה, כִּי לְעוֹלָם חַסְדּוֹ

לְמַכֵּה מִצְרַים בִּבְכוֹרֵיהֶם, כִּי לְעוֹלָם חַסְדּוֹ

וַיוֹצֵא יִשְׂרָאֵל מִתּוֹכָם, כִּי לְעוֹלָם חַסְדּוֹ

בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה, כִּי לְעוֹלָם חַסְדּוֹ

לְגֹזֵר יַם סוּף לִגְזָרִים, כִּי לְעוֹלָם חַסְדּוֹ

וְהֶעֱבִיר יִשְׂרָאֵל בְּתוֹכוֹ, כִּי לְעוֹלָם חַסְדּוֹ

וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, כִּי לְעוֹלָם חַסְדּוֹ

לְמוֹלִיךְ עַמּוֹ בַמִּדְבָּר, כִּי לְעוֹלָם חַסְדּוֹ

לְמַכֵּה מְלָכִים גְּדֹלִים, כִּי לְעוֹלָם חַסְדּוֹ

וַיָהֲרֹג מְלָכִים אַדִירִים, כִּי לְעוֹלָם חַסְדּוֹ

לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי, כִּי לְעוֹלָם חַסְדּוֹ

וּלְעוֹג מֶלֶךְ הַבָּשָׁן, כִּי לְעוֹלָם חַסְדּוֹ

וָנָתַן אַרְצָם לְנַחֲלָה, כִּי לְעוֹלָם חַסְדּוֹ

נַחֲלָה לְיִשְׂרָאֵל עָבְדוּ, כִּי לְעוֹלָם חַסְדּוֹ

שֶׁבְִּשִׁפְלֵנוּ זָכַר לָנוּ, כִּי לְעוֹלָם חַסְדּוֹ

וַיִפְרְקֵנוּ מִצָּרֵינוּ, כִּי לְעוֹלָם חַסְדּוֹ

נֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ

הוֹדוּ לְאֵל הַשָּׁמַיִם, כִּי לְעוֹלָם חַסְדּוֹ

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

נִשְׁמַת כָּל חַי תְּבַרֵךְ אֶת שִׁמְךָ, יי אֱלֹהֵינוּ, וְרוּחַ כָּל בָּשָׂר תְּפָאֵר וּתְרוֹמֵם זִכְרְךָ, מַלְכֵּנוּ, תָּמִיד. מִן הָעוֹלָם וְעַד הָעוֹלָם אַתָּה אֵל, וּמִבַּלְעָדֶיךָ אֵין לָנוּ מֶלֶךְ גּוֹאֵל וּמוֹשִיעַ, פּוֹדֶה וּמַצִּיל וּמְפַרְנֵס וּמְרַחֵם בְּכָל עֵת צָרָה וְצוּקָה. אֵין לָנוּ מֶלֶךְ אֶלָּא אַתָּה. אֱלֹהֵי הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים, אֱלוֹהַּ כָּל בְּרִיוֹת, אֲדוֹן כָּל תּוֹלָדוֹת, הַמְּהֻלָל בְּרֹב הַתִּשְׁבָּחוֹת, הַמְנַהֵג עוֹלָמוֹ בְּחֶסֶד וּבְרִיּוֹתָיו בְּרַחֲמִים. וַיי לֹא יָנוּם וְלא יִישָׁן - הַמְּעוֹרֵר יְשֵׁנִים וְהַמֵּקִיץ נִרְדָּמִים, וְהַמֵּשִׂיחַ אִלְּמִים וְהַמַּתִּיר אֲסוּרִים וְהַסּוֹמֵךְ נוֹפְלִים וְהַזּוֹקֵף כְּפוּפִים. לְךָ לְבַדְּךָ אֲנַחְנוּ מוֹדִים

אִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם, וּלְשׁוֹנֵנוּ רִנָּה כֲּהַמוֹן גַּלָּיו, וְשִׂפְתוֹתֵינוּ שֶׁבַח כְּמֶרְחֲבֵי רָקִיעַ, וְעֵינֵינוּ מְאִירוֹת כַּשֶׁמֶשׁ וְכַיָּרֵחַ, וְיָדֵינוּ פְרוּשׂוֹת כְּנִשְׂרֵי שָׁמַיִם, וְרַגְלֵינוּ קַלּוֹת כָּאַיָּלוֹת - אֵין אֲנַחְנוּ מַסְפִּיקִים לְהוֹדוֹת לְךָ , יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ , וּלְבָרֵךְ, אֶת שִׁמְךָ עַל אַחַת, מֵאֶלֶף, אַלְפֵי אֲלָפִים וְרִבֵּי רְבָבוֹת פְּעָמִים, הַטּוֹבוֹת שֶׁעָשִׂיתָ עִם אֲבוֹתֵינוּ וְעִמָּנוּ. מִמִּצְרַים גְּאַלְתָּנוּ, יי אֱלֹהֵינוּ, וּמִבֵּית עֲבָדִים פְִּדִיתָנוּ, בְּרָעָב זַנְתָּנוּ וּבְשָׂבָע כִּלְכַּלְתָּנוּ, מֵחֶרֶב הִצַּלְתָּנוּ וּמִדֶּבֶר מִלַּטְתָּנוּ, וּמֵחָלָיִם רָעִים וְנֶאֱמָנִים דִּלִּיתָנוּ. עַד הֵנָּה עֲזָרוּנוּ רַחֲמֶיךָ וְלֹא עֲזָבוּנוּ חֲסָדֶיךָ, וְאַל תִּטְּשֵׁנוּ, יי אֱלֹהֵינוּ, לָנֶצַח. עַל כֵּן אֵבֶָרִים שֶׁפִּלַּגְתָּ בָּנוּ וְרוּחַ וּנְשָׁמָה שֶׁנָּפַחְתָּ בְּאַפֵּינוּ וְלָשׁוֹן אֲשֶׁר שַׂמְתָּ בְּפִינוּ - הֵן הֵם יוֹדוּ וִיבָרְכוּ וִישַׁבְּחוּ וִיפָאֲרוּ וִירוֹמְמוּ וְיַעֲרִיצוּ וְיַקְדִּישׁוּ וְיַמְלִיכוּ אֶת שִׁמְךָ מַלְכֵּנוּ. כִּי כָל פֶּה לְךָ יוֹדֶה, וְכָל לָשׁוֹן לְךָ תִּשָּׁבַע, וְכָל בֶּרֶךְ לְךָ תִכְרַע, וְכָל קוֹמָה לְפָנֶיךָ תִשְׁתַּחֲוֶה, וְכָל לְבָבוֹת יִירָאוּךָ, וְכָל קֶרֶב וּכְלָיוֹת יְזַמֵּרוּ לִשְִׁמֶךָ, כַּדָבָר שֶׁכָּתוּב, כָּל עַצְמֹתַי תֹּאמַרְנָה: יי, מִי כָמוֹךָ מַצִּיל עָנִי מֵחָזָק מִמֶּנוּ וְעָנִי וְאֶבְיוֹן מִגֹּזְלוֹ. מִי יִדְמֶה לָּךְ וּמִי יִשְׁוֶה לָּךְ וּמִי יַעֲרֹךְ לַָךְ הָאֵל הַגָּדוֹל, הַגִּבּוֹר וְהַנּוֹרָא, אֵל עֶלְיוֹן, קֹנֵה שָׁמַיִם וָאָרֶץ. נְהַלֶּלְךָ וּנְשַׁבֵּחֲךָ וּנְפָאֶרְךָ וּנְבָרֵךְ אֶת שֵׁם קָדְשֶׁךָ, כָּאָמוּר: לְדָוִד, בָּרְכִי נַפְשִׁי אֶת יי וְכָל קְרָבַי אֶת שֵׁם קָדְשׁוֹ.

Nishmat kol chai t’vareich et shimcha, Adonai Eloheinu, v’ru’ach kol basar t’fa’er u’tromem zicharcha, malkeinu, tamid. Min ha’olam v’ad ha’olam atah El, u’mibaladecha ein lanu melech go’al u’moshia, podeh u’matzil u’m’farnes u’m’rachaem b’chol ait tzarah v’tzukah. Ein lanu melech ela atah. Elohei harishonim v’ha’achronim, Elohah kol bri’ot, Adon kol toldot, ha’m’hulal b’rov hatishbachot, ham’naheg olamo b’chesed u’v’riyotav b’rachamim. V’Adonai lo yanum v’lo yiyshan – ham’orer y’shanim v’hameikitz nidamim, v’hameisi’ach ilmim v’hamatir asurim v’hasomech noflim v’hazokef k’fufim. L’cha l’vadcha anachnu modim.

Eilu pinu malei shirah kayam, u’l’shonainu rinah kahamon galav, v’siftoteinu shevach k’merchavai rakia, v’eineinu m’eerot kashemesh v’chayareiach, v’yadeinu frusot k’nisrai shamayim, v’ragleinu kalot ka’ayalot – ein anachnu maspikim l’hodot lach, Adonai Eloheinu v’Elohei avoteinu, u’l’vareich, et shimcha al achat, mai’elef, alfei alafim v’ribai r’vavot p’amim, hatovot she’asita im avoteinu v’imanu, mimitzrayim g’altanu, Adonai Eloheinu, u’mibeit avadim p’ditanu, b’ra’av zantanu u’v’sava kilkaltanu, maicherev hitzaltanu u’midever milat’tanu, u’maichalim ra’im v’ne’emanim dilitanu. Ad heina azarunu rachamecha v’lo azavunu chasadecha, v’al titsheinu, Adonai Eloheinu, lanetzach. Al kein aivarim shepilagta banu v’ru’ach u’nishamah shenafachta b’apeinu v’lashon asher samta b’finu – hein haim yodu viyvarchu viyshabchu viyfa’aru viyrom’mu v’ya’aritzu v’yak’dishu v’yamlichu et shimcha malkeinu. Ki chol peh lach yodeh, v’chol lashon lach tishava, v’chol berech lach tichra, v’chol komah l’fanecha tishtachaveh, v’chol l’vavot yiyra’oocha, v’chol kerev u’chlayot y’zamru lishmecha, kadavar shekatuv, kol atzmotai toemarna: Adonai, mi chamocha matzil ani maichazak mimenu v’ani v’evyon migozlo. Mi yidmeh lach u’mi yishveh lach u’mi ya’aroch lach ha’El hagadol, hagibor v’hanora, El elyon, konai shamayim v’aretz. N’hallelcha u’n’shabaichacha u’n’fa’ercha u’n’vareich et shem kadshecha, k’amur: l’David, barchi nafshi et Adonai v’chol kravai et shem kadsho.

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."

הָאֵל בְּתַעֲצֻמוֹת עֻזֶּךָ, הַגָּדוֹל בִּכְבוֹד שְׁמֶךָ, הַגִּבּוֹר לָנֶצַח וְהַנּוֹרָא בְּנוֹרְאוֹתֶיךָ, הַמֶּלֶךְ הַיּושֵׁב עַל כִּסֵּא רָם וְנִשִָּׂא

שׁוֹכֵן עַד מָּרוֹם וְקָּדוֹשׁ שְׁמוֹ. וְכָתוּב: רַנְּנוּ צַדִּיקִים בּ' '', לַיְשָׁרִים נָאוָה תְהִלָּה

בְּפִי יְשָׁרִים תִּתְהַלָּל, וּבְדִבְרֵי צַדִּיקִים תִּתְבַָּרַךְ, וּבִלְשׁוֹן חֲסִידִים תִּתְרוֹמָם, וּבְקֶרֶב קְדוֹשִׁים תִּתְקַדָּשׁ

וּבְמַקְהֲלוֹת רִבבְוֹת עַמְּךָ בֵּית יִשְׂרָאֵל בְּרִנָּה יִתְפָּאֵר שִׁמְךָ, מַלְכֵּנוּ, בְּכָל דּוֹר וָדוֹר, שֶׁכֵּן חוֹבַת כָּל הַיְצוּרִים

לְפָנֶיךָ, יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ , לְהוֹדוֹת לְהַלֵּל לְשַׁבֵּחַ, לְפָאֵר לְרוֹמֵם לְהַדֵּר לְבָרֵךְ, לְעַלֵּה וּלְקַלֵּס עַל כָּל דִּבְרֵי שִׁירוֹת וְתִשְׁבְּחוֹת דַָּוִד בֶּן יִשַׁי עַבְדְּךָ, מְשִׁיחֶךָ

יִשְׁתַּבַּח שִׁמְךָ לַָעַד מַלְכֵּנוּ, הָאֵל הַמֶלֶךְ הַגָּדוֹל וְהַקָּדוֹשׁ בַּשָּׁמַיִם וּבַָאָרֶץ, כִּי לְךָ נָאֶה, יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ , שִׁיר וּשְׁבָחָה, הַלֵּל וְזִמְרָה, עֹז וּמֶמְשָׁלָה, נֶצַח, גְּדֻלָּה וּגְבוּרָה, תְּהִלָה וְתִפְאֶרֶת, קְדֻשָּׁה וּמַלְכוּת, בְּרָכוֹת וְהוֹדָאוֹת מֵעַתָּה וְעַד עוֹלָם

Ha’El b’ta’atzumot uzecha, hagadol bichvod sh’mecha, hagibor lanetzach v’hanora b’norotecha, hamelech hayoshev al kisei ram v’nisa.

Shochain ad marom v’kadosh sh’mo. V’katuv: ran’n’u tzadikim b’Adonai, laiysharim nava t’hilah.

B’fi y’sharim tithallal, u’v’divrei tzadikim titbarach, u’vilshon chasidim titromam, u’vkerev k’doshim titkadash.

Uv’makalot riv’vot amcha beit Yisrael b’rinah yitpa’er shimcha, malkeinu, b’chol dor vador. Shekein chovat kol hay’tzurim l’fanech, Adonai Eloheinu v’Elohei avoteinu, l’hodot l’hallel l’shabei’ach, l’pa’er l’romem l’hader l’vareich, l’alai u’l’kalais al kol divrei shirot v’tishbachot David ben Yishai avd’cha, mishichecha.

Yishtabach shimcha la’ad malkeinu, Ha’El hamelech hagadol v’hakadosh bashamayim u’va’aretz, ki l’cha na’eh, Adonai Eloheinu v’Elohei avoteinu, shir u’shvachah, hallel v’zimrah, oaz u’memshalah, netzach, g’dulah u’g’vurah, t’hilah v’tiferet, k’dushah u’malchut, brachot v’hoda’ot mai’atah v’ad olam.

 

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

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

Baruch Atah Adonai Eloheinu Melech ha’olam, borei p’ri hagafen.

Praised are you, Adonai, Ruler of the universe, who has created the fruit of the vine.

Drink the wine, then recite the concluding blessing:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ העוֹלָם, עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן ,וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה שֶׁרָצִיתָ וְהִנְחַלְתָּ לַאֲבוֹתֵינוּ לֶאֱכֹל מִפִּרְיָהּ וְלִשְׂבֹּעַ מִטּוּבָהּ רַחֶם נָא יי אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מִזְבְּחֶךָ וְעַל הֵיכָלֶךָ וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹדֶשׁ בִּמְהֵרָה בְיָמֵינוּ וְהַעֲלֵנוּ לְתוֹכָהּ וְשַׂמְחֵנוּ בְּבִנְיָנָהּ וְנֹאכַל מִפִּרְיָהּ וְנִשְׂבַּע מִטּוּבָהּ וּנְבָרֶכְךָ עָלֶיהָ בִּקְדֻשָׁה וּבְטָהֳרָה (בשבת: וּרְצֵה וְהַחֲלִיצֵנוּ בְּיוֹם הַשַׁבָּת הַזֶּה) וְשַׂמְחֵנוּ בְּיוֹם חַג הַמַּצּוֹת הַזֶּה , כִּי אַתָּה יי טוֹב וּמֵטִיב לַכֹּל וְנוֹדֶה לְּךָ עַל הָאָרֶץ וְעַל פְּרִי הַגֶּפֶן. בָּרוּךְ אַתָּה יי עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן.

Baruch Atah Adonai Eloheinu Melech ha’olam, al ha-gafen v’al p’ri ha-gafen, al t’nuvat hasadeh v’al aretz chemdah tovah u’r’chavah sheratzita v’hinchalta la’avoteinu le’echol mipiryah v’lisboa mituvah racheim na Adonai Eloheinu al Yisrael amecha v’al Yerushalayim irecha v’al tzion mishkan k’vodecha v’al mizbecha v’al haichalecha u’vnei Yerushalayim ir hakodesh bimheirah b’yamenu v’ha’aleinu l’tochah v’samcheinu b’vinyanah v’nochal mipriyah v’nisba mituvah u’nivarechecha aleha bikdushah u’vtaharah (u’rtzei v’hachalitzeinu b’yom haShabbat hazeh) v’samcheinu b’yom chag hamatzot hazeh, ki Atah Adonai tov u’maitiv lakol v’nodeh l’cha al ha’aretz v’al p’ri hagefen. Baruch Atah Adonai, al ha-gafen v’al p’ri ha-gafen.

Praised are you, Adonai, Ruler 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. Praised are you, Adonai, for the land and the fruit of the vine.

Nirtzah
Source : The Wandering is Over Haggadah, JewishBoston.com

Nirtzah  marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”

For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with  Klal Yisrael, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.

Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.

In  The Leader's Guide to the Family Participation Haggadah: A Different Night, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”

What can  we  do to fulfill our reckless dreams? What will be our legacy for future generations?

Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם

L’shana haba-ah biy’rushalayim

NEXT YEAR IN JERUSALEM!

Songs
Source : Traditional

אַדִּיר הוּא

אַדִּיר הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה, בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה,

 בְּנֵה בֵּיתְךָ בְּקָרוֹב.

בָּחוּר הוּא, גָּדוֹל הוּא, דָּגוּל הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.

הָדוּר הוּא, וָתִיק הוּא, זַכַּאי הוּא, חָסִיד הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.

טָהוֹר הוּא, יָחִיד הוּא, כַּבִּיר הוּא, לָמוּד הוּא, מֶלֶךְ הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.

נוֹרָא הוּא, סַגִּיב הוּא, עִזּוּז הוּא, פּוֹדֶה הוּא, צַדִיק הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.

קָּדוֹשׁ הוּא, רַחוּם הוּא, שַׁדַּי הוּא, תַּקִּיף הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב. 

Adir hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Bachur hu, gadol hu, dagul hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Hadur hu, vatik hu, zakai hu, chasid hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Tahor hu, yachid hu, kabir hu, lamud hu, melech hu yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Nora hu, sagiv hu, izuz hu, podeh hu, tzadik hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Kadosh hu, rachum hu, shadai hu, takif hu yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

אֶחָד מִי יוֹדֵעַ

אֶחָד מִי יוֹדֵעַ? אֶחָד אֲנִי יוֹדֵעַ. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שְׁנַיִם מִי יוֹדֵעַ? שְׁנַיִם אֲנִי יוֹדֵעַ. שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שְׁלשָׁה מִי יוֹדֵעַ? שְׁלשָׁה אֲנִי יוֹדֵעַ: שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

אַרְבַּע מִי יוֹדֵעַ? אַרְבַּע אֲנִי יוֹדֵעַ: אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

חֲמִשָׁה מִי יוֹדֵעַ? חֲמִשָׁה אֲנִי יוֹדֵעַ: חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שִׁשָּׁה מִי יוֹדֵעַ? שִׁשָּׁה אֲנִי יוֹדֵעַ: שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שִׁבְעָה מִי יוֹדֵעַ? שִׁבְעָה אֲנִי יוֹדֵעַ: שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

  שְׁמוֹנָה מִי יוֹדֵעַ? שְׁמוֹנָה אֲנִי יוֹדֵעַ: שְׁמוֹנָ 

יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

תִּשְׁעָה מִי יוֹדֵעַ? תִּשְׁעָה אֲנִי יוֹדֵעַ: תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

עֲשָׂרָה מִי יוֹדֵעַ? עֲשָׂרָה אֲנִי יוֹדֵעַ: עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

אַחַד עָשָׂר מִי יוֹדֵעַ? אַחַד עָשָׂר אֲנִי יוֹדֵעַ: אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שְׁנֵים עָשָׂר מִי יוֹדֵעַ? שְׁנֵים עָשָׂר אֲנִי יוֹדֵעַ: שְׁנֵים עָשָׂר שִׁבְטַיָא, אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שְׁלשָׁה עָשָׂר מִי יוֹדֵעַ? שְׁלשָׁה עָשָׂר אֲנִי יוֹדֵעַ: שְׁלשָׁה עָשָׂר מִדַּיָא, שְׁנֵים עָשָׂר שִׁבְטַיָא,   אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

 

Echad mi yode’a? Echad ani yode’a: echad Eloheinu shebashamayim u’va’aretz.

Shnayim mi yode’a? Shnayim ani yode’a: shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shloshah mi yode’a? Shloshah ani yode’a: shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Arba mi yode’a? Arba ani yode’a: arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Chamishah mi yode’a? Chamishah ani yode’a: chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shishah mi yode’a? Shishah ani yode’a: shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shiv’ah mi yode’a? Shiv’ah ani yode’a: shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shmonah mi yode’a? Shmonah ani yode’a: shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnailuchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Tishah mi yode’a? Tishah ani yode’a: tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Asarah mi yode’a? Asarah ani yode’a: asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Echad asar mi yode’a? Echad asar ani yode’a: echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shnaim asar mi yode’a? Shnaim asar ani yode’a: shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shloshah asar mi yode’a? Shloshah asar ani yode’a: shloshah asar midaiya, shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.