Four Cups Of Wine

Many people wonder why we drink four cups of wine on Passover. Well there are many reasons. First of all wine is a royal drink that symbolises freedom. So it seems appropriate to drink it on Passover because they became free. Also g-d convinced the Jews that they should leave Egypt using four statements, 1 I shall take you out, 2 I shall rescue you, 3 I shall redeem you, and 4 I shall bring you. That is part of the reason why we drink four cups on passover.

As you bless the four cups of wine and remember the different ways God protected the Children of Israel during their exodus from Egypt, offer these words of blessing for the ways we can stand in support of today’s refugees as they journey to safety. This is the first of the blessings over the four cups of wine that we say throughout the Passover Seder. You will find the other three blessings interspersed throughout this supplement.

I will free you... 

As we remember our own liberation from bondage in Egypt, we express gratitude for the ability to work as God’s partners in continued and continual redemption for today’s refugees. As our wine cups overflow in this moment of joy, we hold out hope for the day when every person in search of refuge in every corner of the earth can recall a story of freedom, reflect on a journey to security from violence and persecution and no longer yearn for a safe place to call home. Blessed are You, Adonai our God, who frees those who are oppressed.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

Blessed are You, Ruler of the Universe, who creates the fruit of the vine. 

Passover combines the celebration of an event from Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.

We now take a vegetable, in this case parsely, to represent our joy at the dawning of spring after our long, cold winter. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:

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.

We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.

We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?

Breaking the middle matzah | yachatz | יַחַץ

There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the guests must hunt for the afikomen in order to wrap up the meal. Because the meal cannot end until all guests taste the afikomen, whoever has found it may ransom it back to the other guests.

We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they faced many false starts before finally securing their freedom. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, letting it bake in the sun, and thus looking something like matzah.

The host uncovers and holds up the three pieces of matzah and says:

This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year may we be in Israel. This year we are slaves; next year we will be free.

The Pesach story begins in a broken world, amidst slavery and oppression. The sound of the breaking of the matza sends us into that fractured existence, only to become whole again when we find the broken half, the afikoman, at the end of the Seder.

This brokenness is not just a physical or political situation: It reminds us of all those hard, damaged places within ourselves. All those narrow places from which we want to break to free. In Hebrew, Egypt is called Mitzrayim, reminding us of the word tzar, narrow. Thus, in Hassidic thought, Mitzrayim symbolizes the inner straits that trap our souls. Yet even here we can find a unique value, as the Hassidic saying teaches us: "There is nothing more whole – than a broken heart."

SHARE: Pass out a whole matza to every Seder participant, inviting them to take a moment to ponder this entrance into a broken world, before they each break the matza themselves.

Free people ask questions. We begin our Seder with questions. Although the custom is that the youngest at the table asks, tradition instructs that all must ask:

Ma Neeshtana ha-laila ha-zeh meekol ha-laylot? Sheh-bichol ha-laylot anoo ochleem chametz oo-matzah. Halailah hazeh chametz oomatz. Sheh-bi'chol ha-laylot anoo ochleem sheh-ar yerakot. Ha-lailah hazeh maror.

Sheh-bi'chol ha-laylot ayn anoo mat-bee- leen afeeloo pa-am echad. Ha-laila hazeh sh'tay pi-ameem. Sheh- bi'chol ha-laylot anoo ochleem bayn yoshveen oo-bayn misoobeen. Ha-laila hazeh koolanoo misooveen.

Why is this night of Passover different from all other nights of the year? On all other nights, we eat either leavened or unleavened bread. Why on this night do we eat only matzah? On all other nights, we eat vegetables of all kinds. Why on this night must we eat bitter herbs? On all other nights, we do not dip vegetables even once. Why on this night do we dip twice greens into salt water and bitter herbs into sweet charoset? On all other nights, everyone sits up straight at the table. Why on this night do we recline and eat at leisure? 

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Asking questions is an important part of the Seder. Encourage everyone at the table to ask not just the questions listed in the book, but whatever question comes to mind during the Seder. The Seder is designed for distraction, digression, and discussion. So, if you don’t finish the whole thing tonight...there’s always tomorrow, or next year! What would be your four questions? 

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)

Once upon a time, during a famine our ancestor Jacob and his family fled to Egypt where food was plentiful. His son Joseph had risen to high position in Pharaoh’s court, and our people were well-respected and well-regarded, secure in the power structure of the time.

Generations passed and our people remained in Egypt. In time, a new Pharaoh ascended to the throne. He found our difference threatening, and ordered our people enslaved. In fear of rebellion, Pharaoh decreed that all Hebrew baby boys be killed. Two midwives named Shifrah and Puah defied his orders.  Through their courage, a boy survived; midrash tells us he was radiant with light. Fearing for his safety, his family placed him in a basket and he floated down the Nile. He was found, and adopted, by Pharaoh’s daughter, who named him Moses because she drew him forth from the water.  Thanks to Moses' sister Miriam, Pharaoh's daughter hired their mother, Yocheved, as his wet-nurse. Thus he survived to adulthood, and was raised as Prince of Egypt.

Although a child of privilege, as he grew he became aware of the slaves who worked in the brickyards of his father. When he saw an overseer mistreat a slave, Moses struck the overseer and killed him. Fearing retribution, he set out across the Sinai alone. God spoke to him from a burning bush, which though it flamed was not consumed. The Voice called him to lead the Hebrew people to freedom. Moses argued with God, pleading inadequacy, but God disagreed. Sometimes our responsibilities choose us.

Moses returned to Egypt and went to Pharaoh to argue the injustice of slavery. He gave Pharaoh a mandate which resounds through history: Let my people go. Pharaoh refused, and Moses warned him that Mighty God would strike the Egyptian people. These threats were not idle; ten terrible plagues were unleashed upon the Egyptians. Only when his nation lay in ruins did Pharaoh agree to our liberation.

Fearful that Pharaoh would change his mind, our people fled, not waiting for their bread dough to rise.  Our people did not leave Egypt alone; a “mixed multitude” went with them. From this we learn that liberation is not for us alone, but for all the nations of the earth. Even Pharaoh’s daughter came with us.

Pharaoh’s army followed us to the Sea of Reeds. We plunged into the waters. Only when we had gone as far as we could did the waters part for us. We mourn, even now, that Pharaoh’s army drowned: our liberation is bittersweet because people died in our pursuit. To this day we relive our liberation, that we may not become complacent, that we may always rejoice in our freedom.

Leader:
Let us all refill our cups.

[Take turns reading. Each person is invited to read a grouped set of lines - or to pass.]

Tonight we drink four cups of the fruit of the vine.
There are many explanations for this custom.
They may be seen as symbols of various things:
the four corners of the earth, for freedom must live everywhere;
the four seasons of the year, for freedom's cycle must last through all the seasons;
or the four matriarchs: Sarah, Rebecca, Leah, and Rachel.

A full cup of wine symbolizes complete happiness.
The triumph of Passover is diminished by the sacrifice of many human lives
when ten plagues were visited upon the people of Egypt.
In the story, the plagues that befell the Egyptians resulted from the decisions of tyrants,
but the greatest suffering occurred among those who had no choice but to follow.

It is fitting that we mourn their loss of life, and express our sorrow over their suffering.
For as Jews and as Humanists we cannot take joy in the suffering of others.
Therefore, let us diminish the wine in our cups
as we recall the ten plagues that befell the Egyptian people.

Leader:

As we recite the name of each plague, in English and then in Hebrew,
please dip a finger in your wine and then touch your plate to remove the drop.

Everyone:

Blood - Dam (Dahm)
Frogs - Ts'phardea (Ts'phar-DEH-ah)
Gnats - Kinim (Kih-NEEM)
Flies - Arov (Ah-ROV)
Cattle Disease - Dever (DEH-vehr)
Boils - Sh'hin (Sh'-KHEEN)
Hail - Barad (Bah-RAHD)
Locusts - `Arbeh (Ar-BEH)
Darkness - Hoshekh (KHO-shekh)
Death of the Firstborn - Makkat B'khorot (Ma-katB'kho-ROT) 

[Take turns reading. Each person is invited to read a grouped set of lines - or to pass.]

In the same spirit, our celebration today also is shadowed
by our awareness of continuing sorrow and oppression in all parts of the world.
Ancient plagues are mirrored in modern tragedies.

In our own time, as in ancient Egypt, ordinary people suffer and die
as a result of the actions of the tyrants who rule over them.
While we may rejoice in the defeat of tyrants in our own time,
we must also express our sorrow at the suffering of the many innocent people
who had little or no choice but to follow.

Leader:

As the pain of others diminishes our joys,
let us once more diminish the ceremonial drink of our festival
as we together recite the names of these modern plagues:

Hunger
War
Tyranny
Greed
Bigotry
Injustice
Poverty
Ignorance
Pollution of the Earth Indifference to Suffering

Leader:
Let us sing a song expressing our hope for a better world. 

One of most beloved songs in the Passover seder is "Dayenu". A few of us will read the stanzas one at a time, and the everyone else will respond, "Dayenu" – meaning, “it would have been enough”.

How many times do we forget to pause and notice that where we are is exactly where we ought to be? Dayenu is a reminder to never forget all the miracles in our lives. When we stand and wait impatiently for the next one to appear, we are missing the whole point of life. Instead, we can actively seek a new reason to be grateful, a reason to say “Dayenu.”

Fun fact: Persian and Afghani Jews hit each other over the heads and shoulders with scallions every time they say Dayenu! They especially use the scallions in the ninth stanza which mentions the manna that the Israelites ate everyday in the desert, because Torah tells us that the Israelites began to complain about the manna and longed for the onions, leeks and garlic. Feel free to be Persian/Afghani for the evening if you’d like.

!אִלּוּ הוֹצִיאָנוּ מִמִּצְרָיִם,  דַּיֵּנוּ

Ilu hotzianu mimitzrayim, dayeinu!

If He hasdbrought us out of Egypt, it would have been enough!

!אִלּוּ נָתַן לָנוּ אֶת הַשַּׁבָּת,  דַּיֵּנוּ

Ilu natan lanu et hashabbat, dayeinu!

If he had given us the Sabbath, it would have been enough!

!אִלּוּ נָתַן לָנוּ אֶת הַתּוֹרָה ,  דַּיֵּנוּ

Ilu natan lanu et hatorah, dayeinu!

If he had given us the Torah, it would have been enough!

Read responsively

If He had brought us out from Egypt, and had not carried out judgments against them

— Dayenu, it would have been enough!

If He had carried out judgments against them, and had not smitten their first-born

— Dayenu, it would have been enough!

If He had smitten their first-born, and had not split the sea for us

— Dayenu, it would have been enough!

If He had split the sea for us, and had not taken us through it on dry land

— Dayenu, it would have been enough!

If He had taken us through the sea on dry land, and had not drowned our oppressors in it

— Dayenu, it would have been enough!

If He had drowned our oppressors in it, and had not supplied our needs in the desert for forty years

— Dayenu, it would have been enough!

If He had supplied our needs in the desert for forty years, and had not given us the Shabbat

— Dayenu, it would have been enough!

If He had given us the Shabbat, and had not given us the Torah

— Dayenu, it would have been enough!

If He had given us the Torah, and had not brought us into the land of Israel

— Dayenu, it would have been enough!

I will deliver you...

Just as we remember all of the times throughout history when the nations of the world shut their doors on Jews fleeing violence and persecution in their homelands, so, too, do we remember with gratitude the bravery of those who took us in during our times of need — the Ottoman Sultan who welcomed Spanish Jews escaping the Inquisition, Algerian Muslims who protected Jews during pogroms in the French Pied -Noir, and the righteous gentiles hiding Jews in their homes during World War II. In the midst of the current global refugee crisis, we aspire to stand on the right side of history as we ask our own government to take a leadership role in protecting the world’s most vulnerable refugees. May we find the bravery to open up our nation and our hearts to those who are in need. Blessed are You, Adonai our God, who delivers those in search of safety.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

Blessed are You, Ruler of the Universe, who creates the fruit of the vine.

Motzi-Matzah מוֹצִיא

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.

Maror מָרוֹר

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.

(Leader) Before dinner is served, we must remember our slavery and celebrate our freedom. We do the by mixing the sweet charoset with the bitter maror to remind us of the bitterness of slavery and the sweetness of freedom. We must never forget that while we are free, not everyone enjoys the same freedom.

[Everyone places charoset and maror on matzoh and eats]

Thank you for being so patient. 

Shulchan Oreich means we get to eat dinner.

Of course, anyone is welcome to ask questions during dinner. Additionally, as with any good Peace Meal, we hope that everyone will take this opportunity to get to know someone new, to get to know an acquaintance better, and to make themselves at home.

After the main part of the meal, we will have a few more pages to recite and a few more rituals to observe. Feel free to interrupt to ask questions at any time. (Our family always heckles anyway.)

The children should now search for the Afikomen and the leader will "redeem" it by giving the child a gift or a coin in exchange. The matzah is then broken into as many small pieces as necessary, and distributed to each of the guests.

LEADER, The Afikomen was the substitute for the Passover Lamb, which in days of old, was the final food of the Seder feast. Surprisingly, the word "Aftkomen" is the only Greek word in the Passover Seder. Everything else is Hebrew. It is a form of the Greek verb  ikneomai, which means literally 'I CAME.'

This completes the meal portion of the Seder.

Pour the third cup of wine and recite Birkat Hamazon (Blessing after the Meal).

Leader:

רַבּוֹתַי נְבָרֵךְ.

Rabotai n’vareich.

Friends, let us say grace.

All together:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.

Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo, b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo, uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.

Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.

Third Cup of Wine

The Blessing after the Meal concludes by drinking the Third Cup of wine, while reclining to the left.

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 of the universe, who has created the fruit of the vine.

Elijah

Leader: Let us now fill the cup of Elijah!

Cong: Who is Elijah?
Leader: Elijah was a great prophet in Israel. Often he returns to Earth.

Cong: Why does he return?

Leader: He comes in answer to Israel’s prayer, to help those in need, to taste of the cup of wine on every Seder table.

(The door is opened for Elijah - Traditionally the youngest children open the door for Elijah. Everyone joins in singing "Eliyahu Ha-Navi" and then the door is closed. )

Leader: We rise and open the door for Elijah’s coming. Welcome him with the ancient greeting of Israel and with song.

(Sing eliyahu hanavi)

All:

,אֵלִיָהוּ הַנָבִיא

,אֵלִיָהוּ הַתִּשְׁבִּי

,אֵלִיָהוּ הַגִלְעָדִי

,בִּמְהֵרָהבְיָמֵנוּ

,יָבוֹא אֵלֵינוּ

עִם מָשִׁיחַ בֶּן דָוִד

עִם מָשִׁיחַ בֶּן דָוִד

Eliyahu Hanavi, Eliyahu Hatishbi, Elyahu Hagiladi, Bimherah Beyamenu, Yavo Elenu Im Mashiach Ben David.

Elijah the Prophet, Elijah the Tishbite, Elijah the Giladite, May he soon come to us, with Mashiach the son of David.

(everyone sits)

Elijah the profit it a symbol of the hope to come. It is told that when he comes he will bring peace and spread love throughout the world. Let's drink our last cup of wine to Elijah!

Barukh atah Adonai, Eloheinu melekh ha'olam, borei pri ha'gafen.

Hinei Mah tov u-ma nayim                               הִנֵּה מַה טוֹב וּמַה נָּעִים

Shevet achim gam yachad                                      שֶׁבֶת אָחִים גַּם יַחַד

Behold how good and how pleasant it is for people to dwell together.