Translating into "the search for leaven", the Bedikat Chametz is a tradition taking place on the evening before the first night of Passover--or two nights before should that evening fall on Shabbat. Traditionally this search was done with a feather and a wooden spoon, used to sweep the leaven into a bag, and a candle (as in pre-electricity days this was the only way to see in dark spaces while searching). The leaven in the bag was then burned the following morning, along with the feather and spoon, inside the bag.

In modern times, it is acceptable to use a flashlight and a small plastic brush and dustpan; both of the latter must be washed afterwards to properly rid the house completely of leaven.

On this evening, the household is gathered together after nightfall, the candle is lit, and the following blessing is recited:

בָּרוּךְ אַתָּה יהוה אֱלֹהֶינוּ מֶ֫לֶךְ הָעוֹלָם, אֲשֶׁר קִרְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָ֫נוּ עַל בִּעוּר חָמֵץ

Barukh attah Adonai eloheinu melekh ha-olam, asher kideshanu bemitzvotav vetzivanu al bi’ur chametz.

(BAH-ROOKH AH-TAH AH-DOH-NAI EH-LOH-HEH-NOO MEH-LECH HAH-OH-LAHM / AH-SHER KEE-DEH-SHAH-NOO BEH-MITZ-VOH-TAHV VEH-TZEE-VAH-NOO AL BI-UR KHA-METZ)

Blessed are You, LORD our God, King of the universe, Who sanctifies us with His commandments and commanded us regarding the removal of chametz

To ensure that the blessing is not made in vain, it is customary to take 10 pieces of bread, representing the Ten Plagues of Egypt, wrapped in a flammable material and hide them around the house to be found. In some households the search is made primarily into a game for the children to participate in, while in others the final search is to be made by the father of the house--signifying the role of G-d as our father (male manifestation) in clearing us from bondage and sin, which leaven symbolizes. It is acceptable to do either, or combine both, as best fits your household.

The next morning, at least an hour before midday, the chametz is burned while reciting the Kol Chamira, a declaration relinquishing all unknown chametz that could have been missed in the search from your ownership.

כָּל־חֲמִירָא חֲמִירָא וַחֲמִיעָה דְּאִבָּא בִרְשׁוּתִי, דְּלָא חֲמִתֵּהּ וּדְלא בִעַרְתֵּהּ וּדְלָא יְדַעְנָא לֵהּ לִבָּטֵל וְלֶהֱוֵי הֶפְקֵר בְּעַפְרָא דְאַרְעְא

“ All chametz and anything leavened that is in my possession, whether I have seen it or not, whether I have observed it or not, whether I have removed it or not, shall be considered nullified and ownerless as the dust of the earth. ”

With that the removal of chametz   was completed.

Passover begins with the lighting of the candles.

Typically, the privilege of candle-lighting is bestowed upon the woman of the household (e.g. matriarch), because the Lord's blessing comes into the house through woman.

If the festival falls on Shabbat she lights the candles, while there is still daylight, and then says the blessings. The first blessing, "to kindle the lights of the festival", for this occasion is as follows:

Barukh attah Adonai eloheinu melekh ha-olam asher kidshanu b'mitzvotav v'tzivanu lehhadlik ner shel shabbat v'shel yom tov.

(BAH-ROOKH AH-TAH AH-DOH-NAI EH-LOH-HEH-NOO MEH-LECH HAH-OH-LAHM / AH-SHER KEE-DEH-SHAH-NOO BEH-MITZ-VOH-TAHV VEH-TZEE-VAH-NOO LEH-HAD-LEEK NER SHEL SHAH-BAHT VEH-SHEL YOHM TOHV)

Blessed are You, Lord our G-d, King of the universe, Who has sanctified us with His commandments, and commanded us to kindle the Shabbat and Yom Tov light.

This is then followed by the shehecheyanu blessing.

If the festival falls on any other day, she says the blessing first and then lights the candles after, or as soon as, nightfall comes. For this occasion, the first blessing is as follows:

Barukh attah Adonai eloheinu melekh ha-olam asher kidshanu b'mitzvotav v'tzivanu lehhadlik ner shel yom tov.

(BAH-ROOKH AH-TAH AH-DOH-NAI EH-LOH-HEH-NOO MEH-LECH HAH-OH-LAHM / AH-SHER KEE-DEH-SHAH-NOO BEH-MITZ-VOH-TAHV VEH-TZEE-VAH-NOO LEH-HAD-LEEK NER SHEL SHAH-BAHT VEH-SHEL YOHM TOHV)

Blessed are You, Lord our G-d, King of the universe, Who has sanctified us with His commandments, and commanded us to kindle the Yom Tov light.

The shehecheyanu blessing:

Barukh attah Adonai eloheinu melekh ha-olam Shehecheyanu v'ki'manu v'higiyanu lazman hazeh.

(BAH-ROOKH AH-TAH AH-DOH-NAI EH-LOH-HEH-NOO MEH-LECH HAH-OH-LAHM / SHEH-HEH-CHEH-YAH-NOO VEH-KEE-YEH-MAH-NOO VEH-HEE-GHEE-AH-NOO LIZ-MAHN HAH-ZEH)

Blessed are You, Lord our G-d, King of the universe, Who has granted us life, sustained us, and enabled us to reach this occasion.

The lights have now been kindled and Passover begins.

The Four Cups represent G-d's four promises to his people:

1. Take them out of Egypt.
2. Deliver them from bondage.
3. Redeem them with an outstretched hand.
4. Acquire them to be G-d's chosen people.

Even though we are no longer in Egypt living in slavery, these promises can still apply to our lives as G-d stays faithful to us in our hardships in life. In a simplified form, these cups can be said to represent:

1. Sanctification
2. Deliverance
3. Redemption
4. Salvation 

This is the blessing said over the 1st cup of wine.

"Prepare the meal for the Celestial King. This is the meal of the Holy One, blessed be He, and His Shechinah."

[note: Shekinah (שְׁכִינָה) is the manifestation of the divine presence of G-d; this is G-d's feminine manifestation.]

Each person pours and fills their own cup of wine, picking up their glass with the right hand and passing it to the left; the glass is held by the fingers of the left hand and rests in the palm of the right. Then the blessings continue.

If the seder falls on Shabbat, the following is read first:

רָיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בֶָּרָא אֱלֹהִים לַעֲשׂוֹת

(Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz v’choltzva’am. Vay’chal Elohim bayom hashvi’i, m'lachto asher asah, vayishbot bayom hashvi-i, mikol-mlachto asher asah. Vay'vareich Elohim, et-yom hashvi’i, vay'kadeish oto, ki vo shavat mikol-mlachto, asher-bara Elohim la-asot.)

"The Sixth day. And the heavens and the earth and all their hosts were completed. And on the seventh day G‑d finished His work which He had made, and He rested on the seventh day from all His work which He had made. And G‑d blessed the seventh day and made it holy, for on it He rested from all His work which G‑d created to make."

If seder falls on any other night, the reading of the blessing begins here:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.

Blessed are You, Lord our G-d, King of the universe, Who creates the fruit of the vine.

*This refrain will be repeated later for the other cups.*

The blessing continues, omitting the words in parentheses should the seder not fall on Shabbat.

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.

Blessed are You, G‑d, our G‑d, King of the universe, who has chosen us from among all people, and raised us above all tongues, and made us holy through His commandments. And You, G‑d, our G‑d, have given us in love (Shabbat for rest and) festivals for happiness, feasts and festive seasons for rejoicing (this Shabbat-day and) the day of this Feast of Matzot and this Festival of holy convocation, the Season of our Freedom in love, a holy convocation, commemorating the departure from Egypt. For You have chosen us and sanctified us from all the nations, and You have given us as a heritage Your holy (Shabbat and) Festivals in love and favor, in happiness and joy. Blessed are You, G‑d, who sanctifies (the Shabbat and) Israel and the festive seasons.

The shehecheyanu blessing is recited again.

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

Blessed are You, Lord our G-d, King of the Universe, Who has granted us life, sustained us, and enabled us to reach this occasion.

Recline on your left side--representing freedom--and drink the first cup.

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.

Passover, like many of our holidays, combines the celebration of an event from our 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, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. 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?

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”

The Maggid starts thus:

Lift up the plate with the Matzot and invite the stranger, because once we were foreigners in a foreign land, and recite the words.

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. Whoever is hungry, let them come and eat; whoever is in need, let them come and share the Pesach meal. This year, we are here; next year, in the land of Israel. Once we were slaves; now, we are free people.

The wine cups are refilled for the second cup, but do not drink it yet.

MAH NISH-TAH-NAH HA-LAI-LAH HA-ZEH / MEE-KOHL HA-LEY-LOHT (MEE-KOHL HA-LEY-LOHT)

She-b'chol ha-lei-lot / anu och'lin / cha-meitz u-matzah / Ha-laylah hazeh Ha-laylah hazeh / kulo matzah /Ha-laylah hazeh Ha-laylah hazeh / kulo matzah

Sheb'chol ha-lei-lot / anu och'lin / sh'ar y'rakot / sh'ar y'rakot / Ha-lai-lah h-azeh Ha-lai-lah h-azeh / maror maror/ Ha-lai-lah h-azeh Ha-lai-lah h-azeh / maror maror

Sheb'chol ha-lei-lot / ein anu mat-beelin / afee-lu pa-am echat / afee-lu pa-am echat / Ha-lai-lah hazeh Ha-lai-lah hazeh /sh'tei p'ameem / Ha-lai-lah hazeh Ha-lai-lah hazeh /sh'tei p'ameem

Sheb’khol ha-lei-lot / anu och-leem / bein yo-shveen u-vein m’su-been / bein yo-shveen u-vein m’su-been / ha-lailah hazeh ha-lailah hazeh / kulanu m’subeen / ha-lailah hazeh ha-lailah hazeh / kulanu m’subeen

An old Jewish Joke:

A distinguished writer in England is contacted by Buckingham Palace and informed that at an upcoming ceremony he will be knighted by the Queen. A protocol official explains that when he is knighted, there is a phrase in Latin that he must recite. The great day arrives, and the writer waits his turn as one person after another steps up in front of the queen, recites the phrase, and is knighted. Finally, he finds himself in front of the queen, but he forgets the Latin words. Time is ticking, and he blurts out the only non-English words he knows: “Ma nishtana ha’laila ha’zeh meekol ha’leilot.” The puzzled queen turns to her protocol official and asks, “Why is this knight different from all the other knights?”

The refrain of the four question is “Why is this night different from all other nights?” followed by inquiring as to the specifics of what we are doing differently tonight--why we are doing them?

מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת?

( MAH NISH-TAH-NAH HA-LAI-LAH HA-ZEH MEE-KOHL HA-LEY-LOHT)

Why is this night of Passover different from all other nights of the year?

Question 1

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?

Question 2

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?

Question 3

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 them twice?

(greens into salt water, and bitter herbs into sweet charoset)

Question 4

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, we either sits up straight at the table or recline, why on this night do we only recline and eat at leisure?

1. Once upon a time our people went into exile in the land of Egypt. 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.

2. 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 boy-children be killed. Two midwives named Shifrah and Puah defied his orders, claiming that “the Hebrew women are so hardy, they give birth before we arrive!” 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 Moshe because min ha-mayim m’shitihu, from the water she drew him forth. She hired his mother Yocheved as his wet-nurse. Thus he survived to adulthood, and was raised as Prince of Egypt.

3. 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, he 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.

4. 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.

5. Fearful that Pharaoh would change his mind, our people fled, not waiting for their bread dough to rise. (For this reason we eat unleavened bread as we take part in their journey.) 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, and traded her old title (bat-Pharaoh, daughter of Pharaoh) for the name Batya, “daughter of God.”

6. 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.

7. To this day we relive our liberation, that we may not become complacent, that we may always rejoice in our freedom.

watercolor and pen on paper
Beth Flusser,  2011

Day dayenu day dayenu! It's the best loved song from the Passover Seder and now you and your friends and family can learn the tune and a few verses with Jason Mesches. Practice up with this karaoke video and have a great Pesach!

Finally, let us reflect on these three things and their meaning:

The shank bone.

• “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."

_____

The matza.

• “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.”

_____

The maror.

• “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.”

_____

"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!"

[Cover the matza and raise the cup of wine]

Blessed are You, Lord our G-d, King of the universe, Who creates the fruit of the vine.

Now we drink at the end of the maggid.

רחצה

Rachtzah

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.

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.

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 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.

Tzafun

צָפוּן

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 pour the 3rd cup of wine, and say the blessing after the meal.

One says, " May the name of the Lord be blessed from now and forever. "

Those who would respond: " Blessed and praised be His name always, forever and ever. "

We drink the third cup of wine to this.

Afterwards, one of the guests goes to the door to welcome in the Messiah, should he have come and fulfilled our hopes and his long awaited coming.

The 4th and final cup of wine is poured.

We end the service with praise and thanks to G-d, and drink to this toast.

May we have Passover in Jerusalem next year.