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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.
Before the blessing over the first cup of wine, say:
We are gathered here tonight to affirm our continuity with the generations of Jews who kept alive the vision of freedom in the Passover story. For thousands of years, Jews have affirmed that by participating in the Passover Seder, we not only remember the Exodus, but actually relive it, bringing its transformative power into our own lives.
The Hebrew word for Egypt, Mitzrayim, means “narrow straits.” Traditionally, Mitzrayim has been understood to mean a spiritual state, the “narrow place,” a place of confusion, fragmentation, and spiritual disconnection. There are many ways in which all of us, individually and collectively, may be trapped in Mitzrayim. Fear of the other, fear of our own true selves, fear of losing control. All of these can become "false gods" to which we may be enslaved. Even some of what passes for "spiritual growth" may lead us into a narrower, more constricted place as we attempt to cut off parts of ourselves that we don't like. It is only a short step from abusing facets of our own selves to abusing others as well.
The way out of Mitzrayim is through chesed, compassion—through embracing that which we have been taught to scorn within ourselves and others and through attempting to understand those who seem very different from us. Israel left Egypt with “a mixed multitude”; the Jewish people began as a multicultural mélange of people attracted to a vision of social transformation. What makes us Jews is not some biological fact, but our willingness to proclaim the mes- sage of those ancient slaves: The world can be changed, we can be healed.
Ritually wash hands without reciting the blessing. The need for hand washing before eating vegetables is no longer a ritual requirement, however, it is included here in the traditional Seder.
Take less than a kezayit (the volume of one olive) of the karpas, dip it into salt-water, and recite the following blessing:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה
Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.
Blessed are You, Lord, our God, Ruler of the universe, who creates the fruit of the earth.
Karpas – The green vegetable reminds us to help each other along as we learn and grow. Sometimes our friends and loved ones say or do things that are hurtful, even if they mean well. What if telling someone that they’ve said something racist was as easy as telling someone that they have parsley in their teeth? Let’s affirm our commitment to being more aware of what we and our loved ones say, and to being less afraid to lovingly tell each other when our words or actions have fallen short.
Take the middle matzah and break it into two, one piece larger than the other.
The larger piece is set aside to serve as Afikoman. This is traditionally hidden, by the leader of the Seder for the children to “steal” or “find” and then ransom for a something at the end of the Seder.
The smaller piece is put back, between the two matzot. This smaller piece, along with the top matzah is what will be used for the “Motzi-Matzah” and “Korech”
Maggid – Beginning
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.
Maggid – Four Questions
?מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת
Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?
Why is this night of Passover different from all other nights of the year?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה
She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah.
On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר
Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror.
On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?
שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים
Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat.Ha-lai-lah hazeh sh'tei p'ameem.
On all other nights, we do not dip vegetables even once,
why on this night do we dip greens into salt water and bitter herbs into sweet haroset?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ
Sheb’khol ha-lei-lot anu och-leem bein yo-shveen u-vein m’su-been, ha-lailah hazeh kulanu m’subeen.
On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?
On Passover, we remember the ten plagues that were put upon the Egyptian people. Thousands of years later, modern-day plagues of inequality should ignite contemporary responses to combat these injustices. Many of the most vulnerable members of our society are disproportionately affected; they cannot be “passed over” or ignored, especially during this important holiday. As we think about the ancient plagues, let us also keep in mind those who still live under the weight of modern plagues.
- A justice system that instills fear and divides communities does no justice at all: it must be independent and fair to foster an equal society. Just as the first plague of blood recalls violence and turmoil, we must take action to reform our criminal justice system so that it meets the highest ideals of society and overcomes the brokenness – the spilled blood – that began this cycle in the first place.
- Today, essential pathways to opportunity are blocked by a basic lack of shelter and affordable housing. Just as the plague of frogs transformed the Egyptians’ homes into unlivable conditions, the lack of affordable housing can transform lives into the most basic struggle. Until more affordable housing units are created, too many people in need will not be able to have a home of their own.
- Today’s health care system remains out of reach to so many, millions of Americans still do not have insurance. The plague of lice reminds us that affordable, quality healthcare is important to have when we are healthy, and especially when unforeseen circumstances arise. We must work to advocate for those who do not have access to health care to ensure that all Americans can receive the treatments that they need.
- Sadly the plague of gun violence in America is all too familiar; guns kill 32,000 Americans each year. Gun violence runs rampant in our communities, as did the wild animals in the fourth plague, but we have the power to end this scourge ourselves. We are commanded to take necessary measures to ensure the sanctity of human life and safety of our communities.
- Hungry kids are not a distant tragedy; they are in every community. Our tradition is explicit in commanding that we feed the hungry, and we must work to make that a reality. The plague of cattle disease reminds us how important it is to ensure that all people have the resources and support needed to live healthily.
- Malaria—spread through the single bite of a mosquito—keeps countries poor, costing the African continent approximately $12 billion a year in lost productivity and using up to 40 percent of all public health care resources. Just as malaria plagues us today, did boilsplague the Egyptians when this sudden health crisis impaired their lives and livelihood.
- We must all take action to adapt to and to mitigate the effects of climate change, but we cannot lose sight of the fact that climate change most significantly impacts low income communities and people of color. The climate disruption of the plague of hail is a reminder that the onus is on each of us to take action to prevent climate disruption in communities where such events would have a devastating impact.
- Our tradition speaks strongly to valuing workers’ essential dignity as well as maintaining healthy families. Just as the locusts disrupted work and resources for the Egyptians, so does the lack of paid sick days disrupt the lives of families and workplaces across the United States. Without a national minimum standard, workers face agonizing choices between health and subsistence.
- Education is the key to opportunity and prosperity; and the fewer the educational resources, the more challenging for those students to advance in society. The plague ofdarkness reminds us to pursue a bright future for all our children through robust public education. We cannot keep some members of our community on the margins by denying them educational opportunities.
- There are many structural policy changes that we can make to ameliorate economic inequality. The drama and pain of the plague of the death of the firstborn does not remind of us of any one social justice issue, but it does remind us of the importance of taking action before crises become truly dire. Raising the minimum wage underscores the previous nine plagues by lifting millions of people out of poverty and taking them away from these plagues.
We cannot let these injustices of inequality continue. On Passover, we commit to structural change so that these issues will no longer be plaguing millions at home and around the globe. As we celebrate our redemption from the land of Egypt, and of the plagues that played a role in that redemption, we cannot lose sight of the plagues that still exist today. If we can overcome these plagues, so many more people will be able to revel in the liberation and redemption that the Jewish people celebrates on Passover.
- See more at: http://www.rac.org/ten-plagues-inequality#sthash.Tn2semRB.dpuf
Fill the second cup of wine or juice.
We raise this second cup in Openness and reaffirm our openness to staying in this moment and learning from others around us.
בָּרּוְך אַ תָּ ה יְיָּ, אֱֹלהֵּינּו מֶׁ לְֶׁך הָּעֹולָּם, בֹורֵּ א פְ רִ י הַגָּפֶׁן
Baruch atah adonai, eloheinu melech ha’olam, borei p’ri hagafen.
Blessed are You, Source of All Life, Spirit of the Universe, Creator of the fruit of the
Dayenu consists of 15 stanzas referencing different historical contexts the Israelites experienced, from slavery in Egypt to the building of the Temple in Israel. After each stanza, we sing the chorus, signifying that if this was the total of God’s miraculous intervention into the lives of the Israelites, it would have been sufficient.
One of the primary purposes of the Passover seder is to make us feel as if we personally experienced the exodus from Egypt and the redemption from slavery to freedom. This is no less true for the way we understand the Dayenu song. Dayenu provides a powerful contemporary hashkafah (outlook on life), a call to mindfulness about the way we currently lead our lives. We live in an era when capitalism is our state (and increasingly global) religion. Consumption is unfettered by any internal sense of restraint, from the amount of soda we can drink to how much money Wall Street executives can make. We live in a world where it is okay that the richest 85 people in the world have total wealth equal to that of the poorest 3.5 billion people on the planet!
Dayenu reminds us that there is another way. Judaism offers an outlook on wealth, consumption, and sufficiency (sova) that is very counter-cultural. In Pirkei Avot (Ethics of our Fathers) 4:1, Ben Zoma teaches: “Who is rich? The one who is content with what one has.” Even more austere, the Talmud instructs: “An individual who can eat barley bread but eats wheat bread is guilty of transgressing the law of bal tashchit (unlawful waste). Rabbi Papa states: one who can drink beer but drinks wine instead is guilty of transgressing the law of bal tashchit.” (Babylonian Talmud, Shabbat 140b). Judaism is not, to be sure, an ascetic religion. We are encouraged to carve out occasions for excess, for enjoying the finer parts of living—on Shabbat, holidays, and other joyous occasions. But the wisdom of Judaism is that, if we want to experience delight on these special occasions, we also need moments of restraint. It is the juxtaposition of restraint and largess that creates a life of meaning.
Beyond the individual experience, we also are becoming increasingly aware of the global consequences of championing unbridled materialism over a sense of sufficiency. From income inequality to climate change, our refusal to entertain limits on what we do and how much we consume are wreaking destructive consequences. By returning to a sense of Dayenu, of thinking deeply about what is enough, we have the potential to change ourselves and our world. May we be blessed, on this Pesah and beyond, to replace the idolatry of consumption with an embrace of all that we have.
Wash hands while reciting the traditional blessing for washing the hands:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם.
Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat yadayim.
Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to wash our hands.
Take the three matzot - the broken piece between the two whole ones – and hold them in your hand and recite the following blessing:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ
Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz.
Praised are you, Adonai, Lord our God, Ruler of the universe, who provides sustenance from the earth.
Before eating the matzah, put the bottom matzah back in its place and continue, reciting the following blessing while holding only the top and middle piece of matzah.
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה
Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah.
Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat matzah.
Break the top and middle matzot into pieces and distribute them everyone at the table to eat a while reclining to the left.
Now take a kezayit (the volume of one olive) of the maror. Dip it into the Charoset, but not so much that the bitter taste is neutralized. Recite the following blessing and then eat the maror (without reclining):
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר.
Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror.
Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat the bitter herb.
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 Orech שֻׁלְחָן עוֹרֵךְ
Now is time to enjoy the festival meal and participate in lively discussion. It is permitted to drink wine between the second and third cups.
After the meal, take the Afikoman and divide it among all the guests at the Seder table.
It is forbidden to drink or eat anything (except the remaining two ritual cups of wine) after eating the Afikoman.
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 free— from 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.
After all the singing is concluded we rise and recite together the traditional formula, the Seder is concluded .
חֲסַל סִדּוּר פֶּסַח כְּהִלְכָתוֹ, כְּכָל מִשְׁפָּטוֹ וְחֻקָתוֹ. כַּאֲשֶׁר זָכִינוּ לְסַדֵּר אוֹתוֹ. כֵּן נִזְכֶּה לַעֲשׂוֹתוֹ. זָךְ שׁוֹכֵן מְעוֹנָה, קוֹמֵם קְהַל עֲדַת מִי מָנָה. בְּקָרוֹב נַהֵל נִטְעֵי כַנָּה. פְּדוּיִם לְצִיוֹן בְּרִנָּה.
Chasal sidur pesach k'hilchato, k'chol mishpato v'chukato. Ka-asher zachinu l'sadeir oto, kein nizkeh la-asoto. Zach shochein m'onah, komeim k'hal adat mi manah. B'karov naheil nitei chanah, p'duyim l'tzion b'rinah.
The Passover Seder is concluded, according to each traditional detail with all its laws and customs. As we have been privileged to celebrate this Seder, so may we one day celebrate it in Jerusalem. Pure One who dwells in the high places, support your People countless in number. May you soon redeem all your People joyfully in Zion.
At the conclusion of the Seder, everyone joins in singing:
לְשָׁנָה הַבָּאָה בִּירוּשַָׁלָיִם
L'shana Haba'ah b'Y’rushalayim
Next Year in Jerusalem!