The Matzah Show
Humorous
Bangitout.com

(to the theme of "The Muppet Show")

It's time to burn some chometz
It's time to bless the lights
It's time to start the seder, on the Matzah Show tonight

It's time to put on kittels
It's time to lean left, not right
It's time to raise the 4 cups, on the Matzah Show tonight

It's time to ask some questions
It's time to leave Egypt tonight
It's time to get things started on the most sensational
Inspirational, celebrational, sederational
This is what we call the Matzah Show!!!!!

(Discussion #1: How could Kermit be a plague?)

Hametz is made from one of these five grains.

WHEAT

RYE

SPELT

OATS

BARLEY

Matza MUST be made from one of these five grains.  From the moment that water touches the flour made of these grains, the matza must be rolled out and baked within 18 minutes.

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.

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.

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”

Hard Boiled Egg (Baytsa): Most foods become softer, the longer that they are in hot water: eggs, like Jews, become tougher.  This is also true about the parts of ourselves that we try to hide, that we think we are setting aside; they too become tougher the more we let them boil.

We dip this egg in salt water to be reminded that there are tears that must accompany births and new beginnings; there are tears that accompany death and letting go.

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.

Let My People Go

When Israel was in Egypt Land, Let my people go.
Oppressed so hard they could not stand, Let my people go.
Go down Moses way down in Egypt land, Tell old Pharaoh,
Let my people go.

Thus saith the lord bold Moses said, Let my people go.
If not I'll strike your first born dead, Let my people go.
Go down Moses way down in Egypt land, Tell old Pharaoh,
Let my people go.

The Lord told Moses what to do, Let my people go.
To lead the children of Israel through, Let my people go.
Go down Moses way down in Egypt land, Tell old Pharaoh,
Let my people go.

When they had reached the other shore, Let my people go
They sang a song of triumph o'er, Let my people go.
Go down Moses way down in Egypt land, Tell old Pharaoh,
Let my people go.

                 Maggid – Four Questions

מַהנִּשְּׁתַּנָה

?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?

As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child. Please read the bolded text responsively with us:

What does the wise child say?

The wise child asks, What are the testimonies and laws which God commanded you?

You must teach this child the rules of observing the holiday of Passover.

What does the wicked child say?

The wicked child asks, What does this service mean to you?

To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him. Had that child been there, he would have been left behind.

What does the simple child say?

The simple child asks, What is this?

To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”

What about the child who doesn’t know how to ask a question?

Help this child ask.

Start telling the story:

“It is because of what God did for me in taking me out of Egypt.”

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. 

Let Us Go

(sung loosely to the tune of Let it Go)

The sand burns hot in the desert tonight

The foot prints of my people can be seen

A kingdom of subjugation under Pharaoh who is mean

Our people built his temples and pyramids to the sky

Oh dear lord hear our people’s cry...

Let us go, let us go

Can’t hold us back any more

Let us go, let us go.

Find someone else to do your chores

Elohim, adoni hear us pray,

Lets pack our things

The desert never bothered us anyway

It’s funny how some distance

makes Egyptians all seems small and the masters that controlled us can’t get to us at all

It’s time to see what we can do

The power of a people who’ve broken through

Torah v emet the laws for me.

We’re free.

Let us go, let us go.

We are one with the lord

Let us go, let us go.

We hope this Seder didn’t make you bored

So here we’ll sit and here we’ll stay

Let the Seder go on

The Maror never bothers me anyway...

​

The Story of Passover

Reader 1
Every year we sit at a table
Fit for a king and queen.
We retell the story of our ancestors,
Who were slaves to Pharaoh, so mean. 

Reader 2
The Jews they worked in Egypt.
No rest, no time to play.
They built the city, they built the palace.
Oh, how they wished to run away! 

Reader 1
"We need some help," they cried to God.
God heard their cries and made a plan.
God needed a partner to lead the people.
Moses was the one who would lead the clan.

Reader 2
When Moses was born, his mommy knew
She had to save him, so her plan grew.
She used a teva for a boat,
And down the river Moses did float.

Reader 3
Lucky for us he was saved by Pharaoh's daughter,
When she was bathing in the water.
She found little Moses, took him into her home,
And cared for him like he was her own.

Reader 4
When Moses grew up big and strong,
He found out where he really belonged
And knew he had to make right from wrong!

Reader 1
God spoke to Moses from a bush that was burning
And told him that the tide was turning.
Moses with God's help would be
The leader who would set the Jews free!
He went to Pharaoh and made his plea,
But Pharaoh just laughed and laughed with glee.

Let My People Go (song)

When Israel was in Egypt Land…
Let my people go! 
Oppressed so hard they could not stand…
Let my people go!

Pharaoh Doesn't Pay

(Sung to the tune of "I've Been Working on the Railroad." This could be an action song where everyone acts out the activity on each line.)
I've been working on these buildings; Pharaoh doesn't pay. (Shake heads no)
I've been doing what he tells me, like making bricks from clay. (Form bricks with hands)
Can't you hear the master calling? "Hurry up, make a brick!" (Hold hands to mouth as if shouting)
Can't you hear the master calling? His voice just makes me sick! (Hold stomach)
Oh, is this a mess (Repeat and hold hands to heads)
Oh, this is a mess for Jews, for Jews.
Oh, this is a mess (Repeat)
Oh, this is a mess for Jews.

Reader 2
What do you think Pharaoh said back to him? 
No, No, No, I will not let you go! (Stamp feet)
No, No, No, I will not let you go!
(Everyone says with determination!)

Take Us Out of Egypt
(Sung to the tune of "Take Me Out to the Ballgame")
(Borrowed from Ron Wolfson's The Art of Jewish Living: The Passover Seder)
Take us out of Egypt.
Free us from slavery.
Bake us some matzot in haste.
Don't worry about flavor, give no thought
to taste.
Oh it's rush, rush, rush to the Reed Sea
If we don't cross it's a shame! 
It's the 10 Plagues down and you're out
At the Pesach history game!

Reader 3
Moses tried really hard to make Pharaoh see
That his people just had to be free.
And God sent 10 plagues to strengthen the plea.
So, Pharaoh said, "You may go!
Take your people and leave today."

Reader 4
We had so little time to gather and pack our things.
We put our possessions on carts, in a basket or sack.
We hurried so fast across the parted sea.
The Jewish people at last were free.
(Have the children go around the room and name one thing that they would bring, perhaps explain why, and then pretend to put it in a bag. They could whisper itsecretively to their neighbor, as well.)
(Several "crossing the sea" activities could be done here, such as each participant jumping over a blue plastic streamer that two people are holding and wiggling.) 

Reader 5
We have lots of fours on Pesach: Four cups of wine, four kinds of children, four names for Pesach, four questions to ask and four times Moses went to Pharaoh to ask for our freedom.
How many symbols are found on your seder plate? Count them and see.

- See more at: http://www.reformjudaism.org/passover-seder-young-children-4-5-years#sthash.YRD8XoZs.dpuf

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.

We were not born free men and women; we were not born believers in one God. We came from an ancestry of slaves and idol worshippers. Tonight, we celebrate not our genesis — what we were — but what we have become. We are a choosing people, and our choice has come out of tragic encounters with pagan superstition and political enslavement. We are a choosing people and we have discovered the meaning of our choice: to live as witnesses to one God who calls upon us to mend the world.

The Torah recounts the early history of the Jewish people. It describes how God commanded Abraham to leave his country and his father's house and to go to the land of Canaan, where he would become the founder of "a great nation." Abraham and his wife, Sarah, obeyed God's command and journeyed to Canaan. There God blessed them and their family. Their son was Isaac, who married Rebecca. Their grandson was Jacob; and it was Jacob who went down to Egypt.

Four thousand years ago, our forefather, Jacob, was a wanderer, owning flocks and many tents. In a time of famine, he went down to Egypt and settled there with his family. One of his sons, Joseph, was already the Prime Minister. Pharaoh, King of Egypt, loved Joseph and gave all his family the good land of Goshen to live in. And the children of Jacob (Israel) prospered there for many generations.

Joseph died, and all his brothers, and all that generation. Now there arose a new Pharaoh over Egypt, who knew not Joseph, who feared the Jews because they were different. And he said unto his people, "Look at how rich and how powerful are these children of Israel. Come, let us deal shrewdly with them, lest they multiply, and it come to pass, that if there be a war, they join themselves unto our enemies and fight against us." This unfortunate fear has reappeared many times throughout our long history.

Pharaoh set over them taskmasters to afflict them with burdens. He tried to subdue them by making them gather straw to make bricks, so that they could build cities for him upon the plain. But the more the Egyptians afflicted them, the more the Israelites multiplied and the more they spread through the land. He tried to subdue them by making them gather straw to make bricks, so that they could build cities for him upon the plain.

The cruelest decree of all was the Pharaoh's order that every baby boy born to an Israelite woman be drowned in the River Nile. One couple, Amram and Yocheved, would not kill their newborn son. Instead, they hid him in their hut for three months. When his cries became too loud Yocheved placed him in a basket on the river. Their daughter Miriam watched to see what would happen.

As the Pharaoh's daughter came to bathe in the river she discovered the basket. She felt pity for the helpless child and decided to keep him as her own. She named him Moshe (Moses), which means "drawn from the water." Bravely, Miriam asked the princess if she needed a nurse to help her with the baby. The princess said yes, and so it happened that Yocheved was able to care for her own son and teach him about his heritage.

Moses would have lived at the Pharaoh's palace forever, but he could not ignore the suffering of his people. Once when he saw an Egyptian beating an Israelite slave, he could not control his anger, and he killed the Egyptian. Knowing his life would be in danger once the news of this deed spread, Moses fled to the land of Midian where he became a shepherd.

One day, while tending sheep on Mount Horeb, Moses saw a bush that seemed to be on fire, but was not burning up. From the bush, he heard God's voice calling him. God said, "I am the God of your ancestors. I have seen the suffering of the Israelites and have heard their cries. I am ready to take them out of Egypt and bring them to a new land, a land flowing with milk and honey." This experience taught him that BEING (and BECOMING) is the very purpose of life. Liberation became his mission.

God told Moses to return to Egypt to bring the message of freedom to the Israelites and to warn Pharaoh that God would bring plagues on the Egyptians if he did not let the slaves go free. Moses was such a humble man that he could not imagine being God's messenger. " I will be with you," God promised Moses. With this assurance and challenge, Moses set out for Egypt.

When Moses asked Pharaoh to free the Israelites, he refused. But Moses feared not; his compassion and pride made him persistent. It was only then that God brought ten plagues on the Egyptians. Each one frightened Pharaoh, and each time he promised to free the slaves. But when each plague ended, Pharaoh did not keep his word. It was only after the last plague, the death of the firstborn of the Egyptians, that Pharaoh agreed to let the Israelites go. Here are the Ten Plagues, as they are listed in the Bible story; for each, we diminish the wine in our cups, to give expression to our sorrow for the pain and loss which each plague exacted of other humans, even our ancient oppressors.

And so God's promise to our ancestor Abraham was fulfilled, "Your children shall be strangers in a land not their own, and they shall be enslaved and oppressed four hundred years. But I will bring judgment on the nation they shall serve, and in the end, they shall go free with abundance." (Genesis 15:13-4) The experience of the Exodus was transforming. It made us a free people forever. No matter how oppressed we are, deep inside we remain free.

Round Robin Reading:

Many Jews begin the story of Passover by recounting the story of Joseph. How Joseph’s older brothers sold him as a slave to Midianite merchants on their way to Egypt. In Egypt, Joseph interpreted the dreams of the Pharaoh, gained respectability, power and wealth for himself and encouraged Hebrews to migrate to Egypt.

After Joseph’s death subsequent rulers changed their policies, regarded the Hebrews as foreigners, and feared the rapid growth in their number as a threat to the security of government. The pharaohs reduced the Hebrews to slavery, creating oppression and immense suffering among them. However, the most familiar story of Passover commences several hundred years after the death of Joseph. The traditional story of Passover begins with the birth of Moses, the son of Amram and Yocheved.

At the time Moses was born, the pharaoh, in fear of continued increased growth in the Hebrew slave population, ordered the death of all male Hebrew babies. At birth, Moses was hidden by his older sister, Miriam, and his older brother, Aaron. However when it was apparent that Moses would soon be killed, he was placed in a small basket and hidden among the reeds in the shallow waters of the Nile. Moses was soon found by the Pharoah’s daughter who took him in, and adopted him as her own. Miriam, seeing the pharaoh’s daughter find Moses, suggested to the pharaoh’s daughter that she get a Hebrew woman to nurse and rear him. The Hebrew woman selected to raise Moses was none other than his real mother, Yocheved.

Although the Book of Exodus is silent concerning the boyhood of Moses, the career of Moses generally falls into three periods of 40 years each. The first period was the years of training and preparation in Egypt. The second period was spent in the land of Midian. The third period was the return of Moses to Egypt and the freeing of the Jews from Egyptian bondage and bringing them to the land God promised.

When Moses was 40 years old, he saw an Egyptian beating a slave. In anger, Moses slew the Egyptian and was forced to flee to the wilderness of Midian, an area in the Sinai Peninsula, desolate and barren. In Midian, Moses became a shepherd, married Tzipporah, the daughter of Yitro, the priest of Midian, and had two sons.

For 40 years Moses lived the quiet life of a shepherd, learning the ways of the desert tribes, the sources of food and water and becoming familiar with the land through which he would later lead the Hebrews in their flight of freedom from bondage. The years in the wilderness of Midian were brought to an end in an experience near Mt. Horeb.

While tending his flock, Moses saw a bush burning with fire, but was puzzled to discover that it was not being consumed. It was at this holy place of the burning bush where God first spoke to Moses telling him to return to Egypt and to deliver his people from bondage. With these words, Moses left Midian to return to Egypt.

On his return to Egypt, Moses found that the Hebrews had lost consciousness of their race, and their confidence had been nearly destroyed by the many years of servitude. Moses, with the help of Aaron, immediately began to build up the Hebrews’ morale and to persuade them that they could, and must, leave Egypt.

Even though Moses was eventually able to persuade the Hebrews to leave Egypt, he was still faced with the problems of persuading the pharaoh to allow them to leave. Once Moses established his leadership among the Hebrews, he then appeared before pharaoh, seeking his consent for the Hebrews to leave Egypt. Pharaoh not only refused, but he ordered the taskmasters to increase the work requirement of the Hebrew slaves.

In order to overcome the resistance of the pharaoh, God, through Moses, delivered ten plagues to the people of Egypt. With the coming of each plague, the pharaoh gave his consent for the Hebrews to leave; however, when the plague was stayed, the pharaoh changed his mind until a more severe pestilence was sent.

(Spill out of the cup one drop of wine while saying each of the ten plagues)

Question for discussion: Why do we spill our a drop of wine at each plague?

Many Egyptians perished, and their suffering was great. Each time a plague appeared, Pharaoh agreed to let the Jews go. But each time the plague vanished, Pharaoh relented.

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

Finally, amidst great sorrowing over the death of his first-born, Pharaoh ordered Moses to take his people out of the land. And Moses did, and the people arose from the midst of their oppressors, and fled from their bondage. 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.

The Plagues happened at the same time as a massive volcano eruption. The volcano Santorini sent ash in to the air effecting the surrounding area. The ash is found in Cairo and the Nile River, proven by testing the composition of the ash. This volcanic eruption happened between 1500-1650BC while the Plagues happened between 1400-1550BC. So it fits there. 

1st Plague. River ran red LIKE blood. But there is a common algae plume called the Red Tide. This makes the river, or any water, look red like blood. Why did this happen? The ash changes the PH level of the river allowing the algae to bloom. 

2nd Plague. Frogs. The algae is killing fish. Fish eat frog eggs. No fish, record number of frogs. Frogs can't live in polluted water and so leave the river. 

3rd and 4th Plague. Lice and flies. The translation can actually be lice, fleas, gnats, or midges. But you have riverfull of dead fish, and now dead frogs. This brings the insects of the 3rd and 4th Plague. 

5th Plague. Pestilence. Flies, dead frogs, dead fish, easy enough no? 

6th Plague. Boils. Certain types of flies that bite can leave behind boils. The bites get infected, they turn in to boils. 

7th Plague. Fire and Hail. Ash in the air causes a mixture of ash and water. The ash, very high in the air, causes the water to freeze so when it falls it is hail and not rain. The fire? I saw this amazing picture in Nat. Geo. of a volcanic eruption. There was red lightning. It was amazing to see bright red lightning. Why is it red? Chemicals in the ash makes red lightning. So fire in the sky, and hail. 

8th Plague. Locusts. Locusts come about when the ground is very damp. They bury their eggs in the sand about 4-6 inches. After record amount of hail the ground would be very wet allowing the locusts to form. 

9th Plague. Darkness. Ash in the air. After am eruption in 1815 there was darkness for 600 kilometers. After Krakatoa it was dark for even farther for days. 

10th Plague. Death of First born. In Egypt the first born was king. They would be the one to lead the family after the father died. When food was scarce the first born ate first and some times was the only one to eat. After locusts ate every thing there was only grain locked in vaults. The hail got it wet, locust feces, it made it moldy. And so when only the first born ate, they were the only ones killed by moldy grain. 

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.

Zeroah (A Roasted Bone): This reminds us of the Pesach offering we used to bring in the Holy Temple in Jerusalem. 

Beitzah (A Hard Boiled Egg): This reminds us of the festival offering which was brought to the Holy Temple on Pesach. 

Maror (Horseradish Root) מרור: These bitter herbs symbolize the harsh suffering and bitter times we endured when we were slaves in Egypt. 

Charoset (A mixture of apples, wine and nuts): Ground up together, Charset resembles bricks and mortar, reminding us how hard we were forced to work when we were slaves in Egypt. 

Karpas (Parsley): We dip parsley into salt water at the beginning of the Seder, representing the salty tears we cried when we were slaves. 

Chazeret (Romaine Lettuce): This is the second portion of bitter herbs which we eat during the Seder.  This is eaten in a Matzah sandwich together with Maror. 

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.”

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 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, we honor this custom by eating a sandwich of matzah, charoset, and bitter herbs.

It was Rabbi Hillel who began making koreich, so as to fulfill the words of the Torah "They shall eat it (the Pesach offering) with matzot and marror" (Numbers 9:11). Rabbi Hillel is also famous for his tzedek (justice) mindset, which led him to ask "If I am not for myself who is for me? And being for my own self, what am 'I'? And if not now, when?"

We each need to find action steps, ways to better translate our commitments into effective action. What are some of the ways folks feel they can most sustainably translate our anger, confusion, and fear into effective action?

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 hunt for the afikoman and eat it!

Barech בָּרֵךְ

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

שִׁיר הַמַּעֲלוֹת:

בְּשׁוּב יהוה אֶת־שִׁיבַת צִיּוֹן הָיִ֫ינוּ כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם, הִגְדִּיל יְיָ לַעֲשׂוֹת עִם אֵלֶּה. הִגְדִּיל יְיָ לַעֲשׂוֹת עִמָּנוּ, הָיִינוּ שְׂמֵחִים. שׁוּבָה יְיָ אֶת שְׁבִיתֵנוּ, כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו.

תְּהִלַּת יְיָ יְדַבֶּר פִּי, וִיבָרֵךְ כָּל בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד. וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם הַלְלוּיָהּ. הוֹדוּ לַייָ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ. מִי יְמַלֵּל גְּבוּרוֹת יְיָ יַשְׁמִיעַ כָּל תְּהִלָּתוֹ

Shir Hama’alot, b’shuv Adonai et shee-vat Tzion, ha-yeenu k’chol meem. Az y’ma-lei s’chok pee-nu u’l-sho-nei-nu reena, az yo-m’ru va-goyim, heeg-deel Adonai la-asot eem eleh. Heeg-deel Adonai la-asot eemanu, ha-yee-nu s’mei-cheem. Shuva Adonai et sh’vee-tei-nu, ka-afee-keem ba-negev. Ha-zor-eem b’deem-ah b’reena yeek-tzo-ru. Ha-loch yei-lech u-va-cho no-sei me-shech hazara, bo yavo v’reena, no-sei alu-mo-tav.

T’hilat Adonai y’daber pi, vivareich kol basar shem kod’sho l’olam va’ed. Va-anachnu n’varech ya, mei-ata v’ad olam, hal’luya. Hodu la-Adonai ki tov, ki l’olam chasdo. Mi y’maleil g’vurot Adonai, yashmi’a kol t’hilato.

When the Lord returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: “The Lord has done great things for them.” The Lord did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.

Include parentheses when there is a minayn present.

Leader:

רַבּוֹתַי נְבָרֵךְ

Rabotai n’vareich.

Friends, let us say grace.

Participants:

יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם.

Y’hee sheim Adonai m’vo-rach mei-atah v’ad olam.

Praised be the name of the Lord now and forever.

Leader:

יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ.

Y’hee sheim Adonai m’vorach mei-atah v’ad olam. Beer-shut maranan v’rabanan v’rabotai, n’vareich (Eloheinu) she’achalnu mee-shelo.

Praised be the name of the Lord now and forever. With your permission, let us now bless (our God) whose food we have eaten.

Participants:

בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.

Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.

Blessed be (our God) whose food we have eaten.

Leader:

בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.

Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.

Blessed be (our God) whose food we have eaten.

All together:

בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ.

Baruch hu u-varuch sh’mo.

Blessed be He and blessed be His name.

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.

נוֹדֶה לְךָ יְיָ אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה, וְעַל שֶׁהוֹצֵאתָנוּ יְיָ אֱלֹהֵינוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים, וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ, וְעַל תּוֹרָתְךָ שֶׁלִמַּדְתָּנוּ, וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ, וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ, וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה.

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.

We thank you, Adonai, Lord our God, for having given a beautiful, good, and spacious land; for having taken us out from the land of Egypt and redeemed us from the house of slavery; for Your covenant which You sealed in our flesh; for Your Torah which You taught us; for the life, grace and kindness You have granted us; and for the food with which You always sustain us.

וְעַל הַכֹּל יְיָ אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי תָּמִיד לְעוֹלָם וָעֶד. כַּכָּתוּב, וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ. בָּרוּךְ אַתָּה יְיָ, עַל הָאָרֶץ וְעַל הַמָּזוֹן.

רַחֶם נָא יְיָ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו. אֱלֹהֵינוּ אָבִינוּ רְעֵנוּ זוּנֵנוּ פַּרְנְסֵנוּ וְכַלְכְּלֵנוּ וְהַרְוִיחֵנוּ וְהַרְוַח לָנוּ יְיָ אֱלֹהֵינוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא אַל תַּצְרִיכֵנוּ יְיָ אֱלֹהֵינוּ לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלֹא לִידֵי הַלְוָאָתָם, כִּי אִם לְיָדְךָ הַמְּלֵאָה הַפְּתוּחָה הַקְּדוֹשָׁה וְהָרְחָבָה, שֶׁלּא נֵבוֹשׁ וְלֹא נִכָּלֵם לְעוֹלָם וָעֶד.

V’al hakol Adonai Eloheinu anachnu modim lach um’varchim otach, yitbarach shimcha b’fi kol chai tamid l’olam va’ed. Kakatuv, v’achalta v’savata uveirachta et Adonai Elohecha al ha’aretz hatova asher natan lach. Baruch atah Adonai al ha-aretz v’al hamazon.

Racheim na Adonai Eloheinu al Yisrael amecha v’al Y’rushalayim irecha v’al Tzion mishkan k’vodecha v’al malchut beit David m’shichecha v’al habayit hagadol v’hakadosh shenikra shimcha alav. Eloheinu Avinu r’einu zuneinu parn’seinu v’chalk’lenu v’harvicheinu v’harvach’lanu Adonai Eloheinu m’heira mikol-tzaroteinu. V’na al tatz’richeinu Adonai Eloheinu, lo lidei matnat basar vadam v’lo lidei hal’va’atam, ki im l’yad’cha ham’lei’a hap’tucha hak’dosha v’har’chava, shelo neivosh v’lo nikaleim l’olam va’ed.

For everything, Adonai, our God, we thank and praise You. May your name be blessed by all forever, as it is written: “After you have eaten and are satisfied, you shall bless Adonai, our God for the good land he has given you.” Praised are you, Adonai, for the land and the food.

Have mercy, Adonai our God, on Israel your people, on Jerusalem your city, on Zion the abode of your glory, on the kingdom of the house of David your anointed one, and on the great and holy Temple that bears your name. Our God, our Father, tend and feed us; sustained and support us and relieve us. Speedily, Adonai our God, grant us relief from all our troubles. Lord our God, O make us not rely on the gifts and loans of men but rather on your full, open and generous hand, that we may never be put to shame and disgrace.Adonai Eloheinu, lo lidei matnat basar vadam v’lo lidei hal’va’atam, ki im l’yad’cha ham’lei’a hap’tucha hak’dosha v’har’chava, shelo neivosh v’lo nikaleim l’olam va’ed.

(On Shabbat:

רְצֵה וְהַחֲלִיצֵנוּ יְיָ אֱלֹהֵינוּ בְּמִצְוֹתֶיךָ וּבְמִצְוַת יוֹם הַשְּׁבִיעִי הַשַׁבָּת הַגָּדוֹל וְהַקָדוֹשׂ הַזֶּה. כִּי יוֹם זֶה גָּדוֹל וְקָדוֹשׁ הוּא לְפָנֶיךָ לִשְׁבָּת בּוֹ וְלָנוּחַ בּוֹ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶךָ. וּבִרְצוֹנְךָ הָנִיחַ לָנוּ יְיָ אֱלֹהֵינוּ שֶׁלֹּא תְהֵא צָרָה וְיָגוֹן וַאֲנָחָה בְּיוֹם מְנוּחָתֵנוּ. וְהַרְאֵנוּ יְיָ אֱלֹהֵינוּ בְּנֶחָמַת צִיּוֹן עִירֶךָ וּבְבִנְיַן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ כִּי אַתָּה הוּא בַּעַל הַיְשׁוּעוֹת וּבַעַל הַנֶּחָמוֹת.

R’tzei v’hachalitzeinu Adonai Eloheinu b’mitzvotecha, uv’mitvat yom hash’vi’i haShabbat hagadol v’hakadosh hazeh. Ki yom zeh gadol v’kadosh hu l’fanecha, lishbat bo v’lanuach bo b’ahavah k’miztvat r’tzonecha. U’birtzoncha hani’ach lanu Adonai Eloheinu, shelo t’hei tzara v’yagon va’anacha b’yom m’nuchateinu. V’har’einu Adonai Eloheinu b’nechamat Tzion irecha, uv’vinyan Yerushalayim ir kodshecha, ki atah hu ba’al ha’y’shuot u’va’al hanechamot.

Favor us and strengthen us, Lord our God, with your commandments – with the commandment concerning the seventh day, this great and holy Sabbath. This day is great and holy before you to abstain from work and rest on it in love according to your will. In your will, Lord our God, grant us rest so that there be nor sorrow and grief on our day of rest. Let us, Lord our God, live to see Zion your city comforted, Jerusalem your holy city rebuilt, for you art Master of all salvation and consolation.)

אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, יַעֲלֶה וְיָבֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וּפִקְדּוֹנֵנוּ, וְזִכְרוֹן אֲבוֹתֵינוּ, וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדֶּךָ ,וְזִכְרוֹן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ, וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ, לִפְלֵטָה לְטוֹבָה לְחֵן וּלְחֶסֶד וּלְרַחֲמִים, לְחַיִּים וּלְשָׁלוֹם בְּיוֹם חַג הַמַּצּוֹת הַזֶּה. זָכְרֵנוּ יְיָ אֱלֹהֵינוּ בּוֹ לְטוֹבָה וּפָּקְדֵנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים. וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחָנֵּנוּ וְרַחֵם עָלֵינוּ וְהוֹשִׁיעֵנוּ, כִּי אֵלֶיךָ עֵינֵינוּ, כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה

Eloheinu vEilohei avoteinu, yaleh v’yavo v’yagiah v’yeira’eh v’yeiratzeh v’yishma v’yipakeid, v’yizacheir zichroneinu ufikdoneinu, v’zichron avoteinu, v’zichron Mashiach ben David avdecha, v’zikhron Y’rushalayim ir kodshecha, v’zichron kol amkha beit Yisrael l’fanecha, lifleita l’tova l’chein ul’chesed ul’rachamim, l’chayim ul’shalom b’yom chag hamatzot hazeh zochreinu Adonai Eloheinu bo l’tova ufokdeinu vo livracha v’hoshieinu vo l’chayim. uv’dvar y’shuah v’rachamim chus v’chaneinu v’racheim aleinu v’hoshieinu ki eilecha eineinu, ki eil melech chanun vrachum ata.

Our God and God of our fathers, may the remembrance of us, of our fathers, of the anointed son of David your servant, of Jerusalem your holy city, and of all your people the house of Israel, ascend, come, appear, be heard, and be accepted before you for deliverance and good, for grace, kindness and mercy, for life and peace, on this day of the Festival of Matzot. Remember us this day, Lord our God, for goodness; consider us for blessing; save us for life. With a word of salvation and mercy spare us and favor us; have pity on us and save us, for we look to you, for you art a gracious and merciful God and King.

וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יְיָ, בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם. אָמֵן.

Uv’nei Y’rushalayim ir hakodesh bimheira v’yameinu. Baruch atah Adonai, boneh v’rachamav Y’rushalayim. Amein.

Rebuild Jerusalem the holy city speedily in our days. Praised are you, Adonai, who will rebuild Jerusalem in mercy. Amen.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הָאֵל אָבִינוּ מַלְכֵּנוּ אַדִּירֵנוּ בּוֹרְאֵנוּ גֹּאֲלֵנוּ יוֹצְרֵנוּ קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקֹב, רוֹעֵנוּ רוֹעֵה יִשְׂרָאֵל הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב לַכֹּל שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב הוּא מֵטִיב הוּא יֵיטִיב לָנוּ. הוּא גְמָלָנוּ הוּא גוֹמְלֵנוּ הוּא יִגְמְלֵנוּ לָעַד לְחֵן וּלְחֶסֶד וּלְרַחֲמִים וּלְרֶוַח הַצָּלָה וְהַצְלָחָה בְּרָכָה וִישׁוּעָה נֶחָמָה פַּרְנָסָה וְכַלְכָּלָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכָל טוֹב, וּמִכָּל טוּב לְעוֹלָם אַל יְחַסְּרֵנוּ.

Baruch atah Adonai, Eloheinu melech ha’olam, ha’Eil Avinu Malkeinu Adireinu Bor’einu Go’aleinu Yotz’reinu K’dosheinu k’dosh Ya’akov ro’einu ro’ei Yisrael Hamelech hatov v’hameitiv lakol sheb’chol yom vayom hu heitiv, hu meitiv, hu yeitiv lanu. Hu g’malanu hu gomleinu hu yig’m’leinu la’ad, l’chein ul’chesed ul’rachamim ul’revach hatzala v’hatzlacha, b’racha vi’shua nechama parnasa v’chalkala v’rachamim v’chayim v’shalom v’chol-tov, u’mikol tuv l’olam al y’chasreinu.

Praised are you, Adonai our God, Ruler of the universe. Adonai, you are our father, our king and sovereign, our creator, our redeemer, our maker, the holy one of Jacob, the shepherd of Israel, the good king who does good to all and has done good, is doing good, and will do good. You bestow favors on us constantly. You lavish on us kindness and mercy, relief and deliverance, success, blessing, salvation, comfort, sustenance, support mercy, life and peace and all goodness. May you never deprive us of any good thing.

הָרַחֲמָן הוּא יִמְלֹךְ עָלֵינוּ לְעוֹלָם וָעֶד. הָרַחֲמָן הוּא יִתְבָּרַךְ בַּשָּׁמַיִם וּבָאָרֶץ. הָרַחֲמָן הוּא יִשְׁתַּבַּח לְדוֹר דּוֹרִים וְיִתְפָּאַר בָּנוּ לָעַד וּלְנֵצַח נְצָחִים וְיִתְהַדַּר בָּנוּ לָעַד וּלְעוֹלְמֵי עוֹלָמִים. הָרַחֲמָן הוּא יְפַרְנְסֵנוּ בְּכָבוֹד. הָרַחֲמָן הוּא יִשְׁבּר עֻלֵנוּ מֵעַל צַוָּארֵנוּ וְהוּא יוֹלִיכֵנוּ קוֹמְמִיּוּת לְאַרְצֵנוּ. הָרַחֲמָן הוּא יִשְׁלַח לָנוּ בְּרָכָה מְרֻבָּה בַּבַּיִת הַזֶּה וְעַל שֻׁלְחָן זֶה שֶׁאָכַלְנוּ עָלָיו. הָרַחֲמָן הוּא יִשְׁלַח לָנוּ אֶת אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב וִיבַשֶּׂר לָנוּ בְּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת.

Harachaman hu yimloch aleinu l’olam va’ed. Harachaman hu yitbarach bashamayim u’va’aretz. Harachaman hu yishtabach l’dor dorim, v’yitpa’ar banu la’ad u’l’neitzach n’tzachim, v’yit’hadar banu la’ad ul’olmei olamim. Harachaman hu y’far’n’seinu b’chavod. Harachaman hu yishbor uleinu mei’al tzavareinu, v’hu yolicheinu kom’miyut l’artzeinu. Harachaman hu yishlach lanu b’racha m’ruba babayit hazeh, v’al shulchan zeh she’achalnu alav. Harachaman hu yishlach lanu et Eliyahu Hanavi zachur latov, vivaser lanu b’sorot tovot y’shu’ot v’nechamot.

May the Merciful One reign over us forever and ever. May the Merciful One be blessed in heaven and on earth. May the Merciful One be praised for all generations; may He be glorified in us forever and ever; may He be honored in us to all eternity. May the Merciful One grant us an honorable livelihood. May the Merciful One break the yoke from our neck; may He lead us upstanding into our land. May the Merciful One send ample blessing into this house and upon this table at which we have eaten. May the Merciful One send us Elijah the prophet of blessed memory who will bring us good tidings of consolation and comfort.

הָרַחֲמָן הוּא יְבָרֵךְ אֶת

Harachaman hu y’vareich et

May the Merciful One bless

for one’s parents:

אָבִי מוֹרִי (בַּעַל הַבַּיִת הַזֶּה) וְאֶת אִמִּי מוֹרָתִי (בַּעֲלַת הַבַּיִת הַזֶּה), אוֹתָם וְאֶת בֵּיתָם וְאֶת זַרְעָם וְאֶת כָּל אֲשֶׁר לָהֶם,

avi mori (ba’al ha-bayit ha-zeh), v’et imi morati (ba’alat ha-bayit) ha-zeh, otam v’et beitam, v’et zar’am, v’et kol asher lahem,

(my revered father) the master of this house and (my revered mother) the mistress of this house, them, and their household, and their children, and everything that is theirs,

for one’s family:

אוֹתִי (וְאֶת אִשְׁתִּי/בַּעֲלִי/זַרְעִי וְאֶת) כָּל אֲשֶׁר לִי,

oti (v’et ishti / ba’ali / zar-i v’et) kol asher li,

me (and my wife/husband/children) and all that is mine

for one’s hosts:

בַּעַל הַבַּיִת הַזֶּה וְאֶת בַּעֲלַת הַבַּיִת הַזֶּה, אוֹתָם וְאֶת בֵּיתָם וְאֶת זַרְעָם וְאֶת כָּל אֲשֶׁר לָהֶם,

ba’al ha-bayit ha-zeh, v’et ba-alat ha-bayit ha-zeh, otam v’et beitam, v’et zar’am, v’et kol asher lahem,

our host and our hostess, them, and their household, and their children, and everything that is theirs,

for all others:

וְאֶת כָּל הַמְסֻבִּין כַּאן,

v’et kol ham’subim kan,

and all who are seated here,

אוֹתָנוּ וְאֶת כָּל אֲשֶׁר לָנוּ, כְּמוֹ שֶׁנִּתְבָּרְכוּ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב בַּכֹּל מִכֹּל כֹּל, כֵּן יְבָרֵךְ אוֹתָנוּ כֻּלָּנוּ יַחַד בִּבְרָכָה שְׁלֵמָה, וְנֹאמַר אָמֵן.

otanu v’et kol asher lanu, k’mo she’nitbarchu avoteinu Avraham Yitzchak v’Ya’akov bakol mikol kol, kein y’vareich otanu kulanu yachad bivracha sh’leima, v’nomar, Amein.

us all together and all our possessions just as He blessed our forefathers Abraham, Isaac, and Jacob, with every blessing. May He bless us all together with a perfect blessing, and let us say, Amen.

בַּמָּרוֹם יְלַמְּדוּ עֲלֵיהֶם וְעָלֵינוּ זְכוּת שֶׁתְּהֵא לְמִשְׁמֶרֶת שָׁלוֹם. וְנִשָּׂא בְרָכָה מֵאֵת יְיָ וּצְדָקָה מֵאֱלֹהֵי יִשְׁעֵנוּ. וְנִמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם.

Bamarom y’lamdu aleihem v’aleinu z’chut she’t’hei l’mishmeret shalom. V’nisa v’racha mei’eit Adonai, utz’daka mei’Elohei yisheinu, v’nimtza chein v’seichel tov b’einei Elohim v’adam.

May heaven find merit in us that we may enjoy a lasting peace. May we receive blessings from the Lord, justice from the God of our salvation, and may we find favor and good sense in the eyes of God and men.

On Shabbat:

הָרַחֲמָן הוּא יַנְחִילֵנוּ יוֹם שֶׁכֻּלוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים.)

Harachaman hu yanchileinu yom shekulo Shabbat u’minucha ul’chayei ha’olamim.

May the Merciful One cause us to inherit the day which will be all Sabbath and rest in the eternal life.)

Optional blessings:

הָרַחֲמָן הוּא יַנְחִילֵנוּ יוֹם שֶׁכֻּלוֹ טוֹב.

הָרַחֲמָן הוּא יְבָרֵךְ אֶת מְדִנַת יִשְׂרָאֵל.

הָרַחֲמָן הוּא יְבָרֵךְ אֶת חַיָּלֵי צְבָא הֲגַנָּה לְיִשְׂרָאֵל, וְיָגֵן עֲלֵיהֶם.

הָרַחֲמָן הוּא יְבָרֵךְ אֶת מְדִנַת  הַזאֹתּ, וְאֶת חַיָּלֶיהָ, וְיָגֵן עֲלֵיהֶם.

הָרַחֲמָן הוּא יַשְׁכְּין שָׁלוֹם בֵּין בְּנֵי יַעֲקֹב וּבְנֵי יִשְׁמָעֵאל                                                                                                                                  

הָרַחֲמָן הוּא יְזַכֵּנוּ לִימוֹת הַמָּשִׁיחַ וּלְחַיֵּי הָעוֹלָם הַבָּא.

Harachaman hu yanchileinu yom shekulo tov.

Harachaman hu y’variech et M’dinat Yisrael.

Harachaman hu y’variech et chayalei Tz’va Hagana l’Yisrael, v’yagein aleihem.

Harachaman hu y’variech et m’dinat hazot, v’et chayaleiha, v’yagein aleihem.

Harachaman hu yashkiyn shalom Bayn binei Ya’akov u’vnei Yishma’ayl.

Harachaman hu y’zakeinu limot Hamashiach ul’chayei ha’olam haba.

May the Merciful One cause us to inherit the day of total goodness.

May the Merciful One bless the State of Israel.

May the Merciful One bless those who serve in the IDF and watch over them.

May the Merciful One bless this country, and its soldiers, and watch over them.

May the Merciful One enable us to live in the days of the Messiah and in the world to come.

מִגְדּוֹל יְשׁוּעוֹת מַלְכּוֹ וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם. עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן.

יְראוּ אֶת יְיָ קְדֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו. כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדֹרְשֵׁי יְיָ לֹא יַחְסְרוּ כָל טוֹב. הוֹדוּ לַייָ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ. פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּייָ וְהָיָה יְיָ מִבְטַחוֹ. נַעַר הָיִיתִי גַם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם. יְיָ עֹז לְעַמּוֹ יִתֵּן יְיָ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם.

Migdol y’shu’ot Malko v’oseh chesed limshicho l’David ul’zar’o ad olam. Oseh shalom bimromav, hu ya’aseh shalom aleinu v’al kol Yisrael v’imru, Amein.

Y’ru et Adonai k’doshav, ki ein machsor lirei’av. K’firim rashu v’ra’eivu, v’dorshei Adonai lo yach’s’ru chol tov. Hodu l’Adonai ki tov ki l’olam chasdo. Potei’ach et yadecha, u’masbia l’chol chai ratzon. Baruch hagever asher yivtach b’Adonai, V’haya Adonai mivtacho. Na’ar hayiti gam zakan’ti, v’lo ra’iti tzadik ne’ezav, v’zar’o m’vakesh lachem. Adonai oz l’amo yitein, Adonai y’vareich et amo vashalom.

God is our tower of salvation, showing kindness to his anointed, to David and his descendents forever. May he who creates peace in his heavenly heights, may he grant peace for us, all Israel; and and all humanity, and we can say, Amen.

Revere the Lord, you his holy ones for those who revere him suffer no want. Lions may be famishing and starving, but those who seek the Lord shall not lack any good thing. Give thanks to the Lord, for he is good; his kindness endures forever. You open your hand and satisfy the desire of every living thing. Blessed is the man who trusts in the Lord, and whose trust is in the Lord. I have been young and now I am old, but never have I seen the righteous man forsaken, nor his children wanting bread. The Lord will give strength to his people; the Lord will bless His people with peace.

 

The Blessing 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

Fill the Cup of Elijah on the table. Traditionally the youngest children open the door for Elijah. Everyone joins in singing "Eliyahu Ha-Navi" and then the door is closed.

Eliyahu Ha-navee

Eliyahu Ha-tish-bee

Eliyahu, Eliyahu

Eliyahu Ha-giladee

Bim Heira B’yameinu Yavo eileinu


Eem mashiah ben David

Eem mashiah ben David

שְׁפֹךְ חֲמָתְךָ אֶל הַגּוֹיִם אֲשֶׁר לֹא יְדָעוּךָ וְעַל מַמְלָכוֹת אֲשֶׁר בְּשִׁמְךָ לֹא קָרָאוּ. כִּי אָכַל אֶת יַעֲקֹב וְאֶת נָוֵהוּ הֵשַׁמוּ. שְׁפֹךְ עֲלֵיהֶם זַעְמֶךָ וַחֲרוֹן אַפְּךָ יַשִׂיגֵם. תִּרְדֹף בְּאַף וְתַשְׁמִידֵם מִתַּחַת שְׁמֵי יי.

 

Shfoch chamatcha el hagoyim asher lo y’da’ucha v’al mamlachot asher b’shimcha lo kara’u. Ki achal et Ya’akov v’et naveihu heishamu. Shfoch Aleihem zamech vacharon apcha yasigaim. Tirdof b’af v’tashmidaim mitachat shmay Adonai.

“Pour out your fury on the nations that do not know you, upon the kingdoms that do not invoke your name, they have devoured Jacob and desolated his home.” (Ps. 79:6,7) “Pour out your wrath on them; may your blazing anger overtake them.” (Ps. 69.25) “Pursue them in wrath and destroy them from under the heavens of the Lord!” (Lam. 3:66)

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 הַתִּשְׁבִּי, אֵלִיָּֽהוּ, 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 - הַלֵּל

This is the time set aside for singing. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya & Who Knows One, which you can find in the appendix.

Fourth Glass of Wine

As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.

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 fourth and final glass of wine!

Nirtzah נרצה

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!