This Haggadah is an attempt to document how my family typically celebrates passover.  I have started using the traditional Haggadah but added modifications based on how we conduct the Seder.  The most notable difference is the change in the order of the Motzi-Matzah, Maror, and Korech sections.  In our household we do these sections after the Maggid and prior to the Four Questions.  In addition, prior to the Four Questions we dip a hard boiled egg in salt water and then eat it.

This order follows the suggested order in the New Union Haggadah.  The introduction to that Haggadah gives their reasoning for this placement.  My explanation, however, is that the Four Questions do not make a whole lot of sense unless we have done all of the things the Four Questions ask about first.

The idea is that the Four Questions is being asked by someone who has not been to a Seder before or is too young to remember the last Seder they were at.  This appears to be the rationale behind the youngest child reciting the Four Questions.  This would be the equivalent of the "Simple" child of the Four Children.  So only when this participant has observed everyone consuming the Matzah and Maror and dipping the parsley and egg in salt water does the Four Questions make sense.  We do not dip the bitter herbs in charoset during the Maror.  We eat each of them individually and then the Matzah, Horseradish, and Charoset together in the Korech.  The parsley and egg dipped in salt water consitutes the two dippings that the Four Questions ask about.

So following the logic above after the Four Questions the retelling of the Passover story should emphasize the answer to the Four Questions.  So on the first night the retelling of the Passover story is done more like an oral tradition instead of a recitation of the Haggadah text.  The retelling should emphasize the supernatural elements of the story as it is those elements that allowed the Jewish people to finally escape their bondage.

The special food that we eat during Passover is also food for thought and the Seder plate is no exception. Each Item placed on the Seder plate is steeped in meaning.

Matzah: The unleavened bread made from white flour and water that has come to symbolize the holiday's message of redemption and freedom. Matzah commemorates the unleavened bread eaten by the Israelites who left Egypt in such haste that they could not wait for their dough to rise. Matzah is also referred to as Lechem Oni, or  poor man's bread.  Eating it reminds us to be humble, and to always remember those who are still living with less. The Matzah can either be placed on or near the Seder plate or can be placed in a special covering that has openings for the three pieces of Matzah.  In some family traditions prior to the start of the Seder the leader will break the middle piece, wrap it in a cloth napkin, and hide it as the Afikomen.  The Afikomen would be hidden in one of the common rooms of the household such that when it is searched for by the children they should not have to move or open anything.  The Afikomen would therefore hidden in plain sight.

Z'roah (Roasted Bone): A roasted lamb bone is placed on the Seder plate symbolizing the Paschal sacrifice (Korban Pesach) that was offered during the Temple period in Jerusalem. It was traditionally roasted and eaten as part of the meal on Seder night, The Z'roah is not eaten or handled during the Seder. 

Beitzah (Egg): A roasted, hard-boiled egg represents the holiday sacrifice (Korban Chaggigah) that was offered on every holiday, including Passover, during the Temple period in Jerusalem. The egg also symbolizes mourning, representing our sadness over the destruction of the Holy Temple, while at the same time it is a symbol of springtime fertility.  Because of its round shape, the egg represents the cycle of life, reminding us that even in the most difficult times, there is always hope for renewal.  The Beitzah is not eaten or handled at the Seder.  Some families have a tradition of eating hard-boiled eggs dipped in salt water before the meal or just prior to the Four Questions. 

Maror (Bitter Herbs) and Hazeret: The bitter herbs remind us of the bitterness of the slavery endured by the Israelites in Egypt. Sliced or grated horseradish and/or romaine lettuce/celery are used interchangeably. Not everyone agrees on the need for both, but many Seder plates have a place for Hazeret, since the commandment in the Bible for eating Maror is written in the plural. 

Charoset: This sweet mixture represents the mortar used by the enslaved Israelites to make bricks to build the Pharaoh's cities and palaces. Ashkenazic Charoset is traditionally made by mixing together grated apples, sweet red wine, cinnamon, and chopped nuts. Sephardic Charoset often included dates and honey instead of apples. 

Karpas (Green Vegetable): The Karpas is dipped in salt water, in the Ashkenazic tradition, or vinegar, in the Sephardic tradition, before being eaten to commemorate the tears, pain, and sadness felt by the Israelites while enslaved in Egypt. The Karpas, usually parsley, also represents the early years of prosperity in Egypt, as well as symbolizing spring and renewal. It is dipped in salt water and eaten directly after the Kiddush.

Before the start of every Sabbath or Jewish holiday, it is traditional for the women of the household (or any individual) to light two candles in honor of the holiness of the day.

The seder officially begins with a physical act: lighting the candles. In Jewish tradition, lighting candles and saying a blessing over them marks a time of transition, from the day that is ending to the one that is beginning, from ordinary time to sacred time. Lighting the candles is an important part of our Passover celebration because their flickering light reminds us of the importance of keeping the fragile flame of freedom alive in the world.

The candles are lit before the blessing is recited.  On Shabbat, include the words in parentheses.

בָּרוּךְ אַתָּה אֲדֹנָי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל [שַׁבָּת וְשֶׁל] יוֹם טוֹב

Baruch atah Adonai, Eloheinu Melech haolam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel (Shabbat v'shel) Yom Tov.

Blessed are You, our God, Ruler of the world, who sanctifies us with mitzvot and calls upon us to kindle the lights of (Shabbat and) the Festival day.

As we light the festival candles, we acknowledge that as they brighten our Passover table, good thoughts, good words, and good deeds brighten our days.

Why do we light two candles, when the prayer uses the singular "neir" for one?  We are told in the 4th commandment to "remember" and "keep" the Sabbath and the two candles reflect the two acts.

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

(On Shabbat begin here)

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.)

(On Weeknights begin here)

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.

Water is refreshing and cleansing.  It symbolizes purification.  We will wash our hands twice during our seder: now, with no blessing, to get us ready for the rituals to come; and then again later, we’ll wash again with a blessing, preparing us for the meal.

Pour water on each of your hands three times, alternating between your hands.

Slaves are forced to eat quickly, not having time to wash nor reflect. Tonight, we are free.  Take a minute to wash your hands now - done without a blessing - and silently reflect on any expectations you have for the evening.

It was an ancient custom in the East, especially among Jews, to wash the hands before eating.  I will wash my hands now for all of us.

"Why do we wash our hands at this point in this Seder?" the Talmud asks. "Because it is an unusual activity which prompts the children to ask questions." The very name Haggadah means "telling," for the goal of the Seder is to arouse curious questions, and provide satisfying answers.

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 parsley, to represent our joy at the dawning of spring, and dip it into salt water, a symbol of the tears our ancestors shed as slaves.

Take a piece of parsley, 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.

The middle matzah has been broken and concealed one half as the afikoman.   When it is found after the meal we will share it as in days of old the Passover offering itself was shared at this session in Jerusalem.  Among people everywhere sharing of break forms a bond of fellowship.  The afikomen should be the last food consumed at the Seder and should be consumed before midnight.

The afikomen is hidden in one of the common rooms of the household and no item will need to be moved in order to find it.  So it will not be hidden in any drawers or cabinets.  The afikomen is wrapped in a cloth napkin like the ones present on the dinner table.

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.

מגידמוֹצִיא מַצָּה

Maggid Motzi-Matzah

The Motzi-Matzah for the first night.

Take the three matzot - the broken piece between the two whole ones – and hold them in your hand and recite the following:

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.

Now put the bottom matzah back in its place and recite the following 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

 מגידמָרוֹר

Maggid Maror

Maror for the first night.

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.

First take a kezayit (the volume of one olive) of horseradish/bitter herbs and eat it.
Next take a similar amount of charoset and eat it.

מגיד כּוֹרֵךְ

Maggid Korech

Korech for the first night.

Take the third matzah, and take also a kezayit of the chazeret which is to be dipped into charoset.

Combine the two [like a sandwich], and say the following:

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.”

מגיד ביצה

Maggid Egg

The Egg for the first night.

Take one of the hard boiled eggs and dip it in salt water and then eat it.

The hard-boiled egg symbolizes Spring and the renewal of life.  The salt water symbolizes the tears of the Jewish people during their enslavement.

The egg also reminds us of the Jewish midwives who refused to carry out the Pharaoh's order to kill the male babies and thus ensured the survival of the Jewish people.

In this Haggadah we are reordering the positions of the Motzi-Matzah, Maror, and Korech to be just prior to the Four Questions along with the dipping of the hard boiled egg in salt water.  This is the order suggested by the New Union Haggadah published by the Central Conference of American Rabbis.

The perspective of the Seder in this ordering is that the Four Questions are asked by an individual who has never been to a Seder before or a child who was too young to remember the last Seder.  In the traditional ordering we would not partake of the Matzah and Maror until these symbols were explained by the telling of the Passover story.  However, this does not make sense from the perspective of the individual asking the Four Questions.  In the traditional order of the Seder we have not yet eaten the Matzah, Bitter Herbs, or Charoseth and we have only dipped the parsley in salt water consituting one dipping.  So how does the individual asking the Four Questions know to ask about eating the Matzah, Maror, or that we dip twice?

In the arrangment in this Haggadah, we have now done all these things prior to the Four Questions being asked.  We have tasted the Matzah, we have eaten the Bitter Herbs and Charoseth for the Maror, and we have dipped the parsley and egg in salt water and consumed them.  The Bitter Herbs and Charoseth are consumed separately so as to get the individual taste of both of them.  They are put together in the Korech so by tasting each one separately we get the invidiual taste of each.  The two dippings are for the parsely and egg.  The instructions also tell us when and which way to recline during each of these activities which prompts the asking of the fourth question.

So on the first night of the Seder we use this revised order and then revert to the traditional order on the second night.

Maggid – Four Questions

מַהנִּשְּׁתַּנָה

In our seder the four sons are typically skipped on the first night but discussed on the second night.

Here is the traditional version of the Four Children:

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

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

The Torah speaks of four types of children: one is wise, one is wicked, one is simple, and one does not know how to ask.

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

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

The Wise One asks: "What is the meaning of the laws and traditions God has commanded?" (Deuteronomy 6:20) You should teach him all the traditions of Passover, even to the last detail.

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

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

The Wicked One asks: "What does this ritual mean to you?" (Exodus 12:26) By using the expression "to you" he excludes himself from his people and denies God. Shake his arrogance and say to him: "It is because of what the Lord did for me when I came out of Egypt..." (Exodus 13:8) "For me" and not for him -- for had he been in Egypt, he would not have been freed.

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

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

The Simple One asks: "What is all this?" You should tell him: "It was with a mighty hand that the Lord took us out of Egypt, out of the house of bondage."

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

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

As for the One Who Does Not Know How To Ask, you should open the discussion for him, as it is written: "And you shall explain to your child on that day, 'It is because of what the Lord did for me when I came out of Egypt." (Exodus 13:8)

Four Sons, Four Questions
by Rabbi Tom Meyer

How do the Four Sons relate to the Four Questions? And what does it mean for us today?

The wise son corresponds to the first of the Four Questions: "On all other nights we eat chametz, on this night matzah."
Matzah is the most basic food imaginable.  The essence of wisdom is to get back to the essentials, the understanding of
what's life about. Pull back from your ego and see what really counts. That's the wise son.

The evil son says: "What's all this Passover stuff to you? I don't need this."  He excludes himself from the Jewish people. He's mocking, making fun of it all.  He's not really even asking a question.  Why isn't the evil son placed last? Isn't he the worst? Why did the Sages list him after the wise son? Because even though the evil son is fighting, at least he's engaged in the discussion and you've got somebody to talk to. He's alert and thinking. If you can turn him around, you've got another wise son. You may ask why the evil son is listed here at all? Because he's still part of the Jewish people. We have to make an effort to reach him.

This parallels the second of the Four Questions: "On this night we eat bitter herbs." The evil son represents bitterness.  On the surface, he says "Who needs God? I want the fancy house and the expensive car." He may appear happy, but because he's spent a lifetime trading in "meaning" for bodily desires, in the quiet moments he senses how bitter life really is.  To be chasing your desires is a bitter trap.  That's Marror.

The third son is the simple son. He's not stupid; he's just simple and plain. He may not be an intellectual, but he wants to do the right thing.  The third son corresponds to the third question: "On this night we dip twice."  The simple son relates to the experiential aspect of Judaism. He's the type of person who takes a trip to Israel, gets inspired and asks himself the question, "What is life all about?"

Unfortunately it's often anti-Semitism that focuses the third son. We dip into salt water which represents the tears of the Jews. The biggest thing holding Jews together in today is the fear of Israel falling and the memory of the Holocaust.

The fourth son is the one who doesn't know how to ask. So what do we tell him?  "Because of this that God did for me…"  The fourth son is apathetic. He's not thinking and he doesn't much care. So we tell him the same answer we give to the evil son - because apathy can be very easily turn into hate and rejection. And that's why this son is listed last. If you're not part of the solution, you're part of the problem.

The fourth son corresponds to the fourth question: "On all other nights, we eat sitting or reclining." At the Seder, we're free and we should use that opportunity to direct ourselves toward meaning. But the apathetic son is laid back and could go either way. He could change and care, or he'll just slump back and go to sleep.

The hardest thing about reaching Jews today is they're apathetic.

In truth, each of us is a composite of these four sons, the four types of Jews. To some extent, we're all searching and thinking - like the first son. Yet sometimes we treat life as a joke and we rebel - like the second son. And sometimes it takes a shocking experience to arouse us to think and change - like the third son. And at times we feel apathetic, walking around in a daze - like the fourth son. These are the four sons within each of us.

The Torah mentions children four times in connection with the Exodus story. Rabbinic midrash (commentary) explains that this represents four different types of children: the wise, the wicked, the simple, and the one who does not know enough to ask. of course, each of us can demonstrate these and other contradictory qualities at one point or another in our lives. During the seder, we should tell the Passover story in a manner that welcomes debate. We are encouraged to understand the Exodus story through the different perspectives of those around us. It is also our challenge to apply this openness to the world around us in our day-to-day lives. Who are the people in our lives whom we listen to? Are we open to ideas different from our own? Whose are the voices in our communities that are silenced? Do we seek out the perspectives of communities different from our own? Whose voices are we too distanced from to hear, and what keeps us divided? While it is traditional for children to ask their parents question during the seder, asking questions is not only for children – according to the Talmud, even two wise and learned people having a seder together should ask one another questions, and even one person having a seder alone should ask him or herself questions.

A discussion can take place regarding with which of the four children each guest identifies most, followed by a consideration of which populations are currently "unable to ask," who might be considered "simple," and more.

Maggid – Exodus Story

עֲבָדִים הָיִינו

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

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

We were slaves in Egypt and the Lord freed us from Egypt with a mighty hand. Had not the holy one liberated our people from Egypt, then we, our children and our children's children would still be enslaved.

Seder of our Sages : Telling of the Story

מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבְּי עֲקִיבָא וְרַבִּי טַרְפוֹן שֶהָיוּ מְסֻבִּין בִּבְנֵי בְרַק, וְהָיוּ מְסַפְּרִים בִּיצִיאַת מִצְרַיִם כָּל אוֹתוֹ הַלַּיְלָה עַד שֶׁבָּאוּ תַלְמִידֵיהֶם וְאָמְרוּ לָהֶם: רַבּוֹתֵינוּ, הִגִּיעַ זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית

Ma-aseh b'rabi Eli-ezer, v'rabi Y'hoshua, v'rabi Elazar ben azaryah, v'rabi Akiva, v'rabi Tarfon, she-hayu m'subin bivnei vrak, v'hayu m'sap'rim bitzi-at mitzrayim, kol oto halaylah, ad sheba-u talmideihem v'am'ru lahem. Raboteinu, higi-a z'man k'ri-at sh'ma, shel shacharit.

It once happened that Rabbis Eliezer, Joshua, Elazar ben Azaryah, Akiva and Tarfon were reclining at the seder table in Bnei Brak. They spent the whole night discussing the Exodus until their students came and said to them: "Rabbis, it is ime for us to recite the Shema

אָמַר אֶלְעָזָר בֶּן עֲזַרְיָה : הֲרֵי אֲנִי כְבֶ שִׁבְעִים שָׁנָה, וְלֹא זָכִיתִי שֶׁתֵּאָמֵר יְצִיאַת מִצְרַים בַּלֵּילוֹת עַד שֶׁדְּרָשָׁה בֶּן זוֹמָא: שֶׁנֶּאֱמַר, לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיְם כָּל יְמֵי חַיֶּיךָ יְמֵי חַיֶּיךָ הַיָמִים, כָּל יְמֵי חַיֶּיךָ    - הַלֵּילוֹת. וַחֲכָמִים אוֹמְרִים: יְמֵי חַיֶּיךָ  הָעוֹלָם הַזֶּה,כָּל יְמֵי חַיֶּיךָ    לְהָבִיא לִימוֹת הַמָשִׁיחַ

Amar rabi Elazar ben Azaryah. Harei ani k'ven shivim shanah, v'lo zachiti, shetei-ameir y'tzi-at mitzrayim baleilot. Ad shed'rashah ben zoma. Shene-emar: l'ma-an tizkor, et yom tzeitcha mei-eretz mitzrayim, kol y'mei chayecha. Y'mei chayecha hayamim. Kol y'mei chayecha haleilot. Vachachamim om'rim. Y'mei chayecha ha-olam hazeh. Kol y'mei chayecha l'havi limot hamashi-ach.

Rabbi Elazar ben Azaryah said: "I am like a seventy-year old man and I have not succeeded in understanding why the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it by quoting: "In order that you may remember the day you left Egypt all the days of your life." The Torah adds the word all to the phrase the days of your life to indicate that the nights are meant as well. The sages declare that "the days of your life" means the present world and "all " includes the messianic era.

The Story

יָכוֹל מֵרֹאשׁ חֹדֶשׁ, תַּלְמוּד לוֹמַר בַּיוֹם הַהוּא, אִי בַּיוֹם הַהוּא יָכוֹל מִבְּעוֹד יוֹם, תַּלְמוּד לוֹמַר בַּעֲבוּר זֶה - בַּעֲבוּר זֶה לֹא אָמַרְתִּי אֶלָא בְּשָׁעָה שֶׁיֵשׁ מַצָה וּמָרוֹר מֻנָּחִים לְפָנֶיךָ

Yachol meirosh chodesh, talmud lomar bayom hahu. Iy bayom hahu, yachol mib'od yom. Talmud lomar ba-avur zeh. Ba-avur zeh lo amarti, ela b'sha-ah sheyeish matzah u-maror munachim l'fanecha.

One might think that the Haggadah should be recited on the first day of the month of Nisan, but the Torah says: "You shall tell your son on that day" [the first day of Passover]. One might think that the phrase on that day means that the story of the Exodus should be recited in the daytime; therefore, the Torah says: "This is on account of what the Lord did for me." The word this refers to the time when this matzo and this marror are placed before you - on Passover night when you are obliged to eat them.

מִתְּחִלָּה עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ אֲבוֹתֵינוּ, וְעַכְשָׁיו קֵרְבָנוּ הַמָּקוֹם לַעֲבֹדָתוֹ, שֶׁנֶּאֱמַר: וַיֹאמֶר יְהוֹשֻעַ אֶל כָּל הָעָם, כֹּה אָמַר יי אֱלֹהֵי יִשְׂרָאֵל : בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם, תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר, וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים. וָאֶקַח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל אֶרֶץ כְּנָעַן, וָאַרְבֶּה אֶת זַרְעוֹ וָאֶתֵּן לוֹ אֶת יִצְחָק, וָאֶתֵּן לְיִצְחָק אֶת יַעֲקֹב וְאֶת עֵשָׂיו. וָאֶתֵּן לְעֵשָׂו אֶת הַר שֵּׂעִיר לָרֶשֶׁת אֹתוֹ, וְיַעֲקֹב וּבָנָיו יָרְדוּ מִצְרָיִם

Mit'chilah ov'dei avodah zarah hayu avoteinu. V'achshav keir'vanu hamakom la-avodato. Shene-emar: Vayomer Y'hoshua el kol ha-am. Koh amar Adonai Elohei yisra-eil, b'eiver hanahar yash'vu avoteichem mei-olam, Terach avi avraham va-avi nachor. Vaya-avdu Elohim acheirim. Va-ekach et avichem et avraham mei-eiver ha-nahar, va-oleich oto b'chol eretz k'na-an. Va-arbeh et zaro, va-eten lo et Yitzchak. Va-etein l'yitzchak et Ya-akov v'et Eisav. Va-etein l'eisav et har sei-ir, lareshet oto. V'ya-akov uva-nav yar'du mitzrayim.

At first our forefathers worshiped idols, but then the Omnipresent brought us near to divine service, as it is written: "Joshua said to all the people: so says the Lord God of Israel--your fathers have always lived beyond the Euphrates River, Terah the father of Abraham and Nahor; they worshipped other gods. I took your father Abraham from the other side of the river and led him through all the land of Canaan. I multiplied his family and gave him Isaac. To Isaac I gave Jacob and Esau; to Esau I gave Mount Seir to inherit, however Jacob and his children went down to Egypt."

בָּרוּךְ שׁוֹמֵר הַבְטָחָתוֹ לְיִשְׂרָאֵל, בָּרוּךְ הוּא.

Baruch shomeir havtachato l'yisra-eil. Baruch hu

Praised be He who keeps His promise to Israel; praised be He.

שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חִשַּׁב אֶת הַקֵּץ, לַעֲשׂוֹת כְּמוֹ שֶּׁאָמַר לְאַבְרָהָם אָבִינוּ בִּבְרִית בֵּין הַבְּתָרִים, שֶׁנֶּאֱמַר: וַיֹּאמֶר לְְאַבְרָם, יָדֹע תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם, וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שנה. וְגם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל

Shehakadosh Baruch hu chishav et hakeitz, la-asot k'mah she-amar l'avraham avinu bivrit bein hab'tarim. Shene-emar: vayomer l'avram yadoa teida, ki geir yihyeh zaracha, b'eretz lo lahem, va-avadum v'inu otam arba meiot shanah. V'gam et hagoy asher ya-avodu dan anochi. V'acharei chein yeitz'u, birchush gadol.

The holy one, blessed be he, predetermined the time for our final deliverance in order to fulfill what He had pledged to our father Abraham in a covenant, as it is written: "He said to Abram, your descendants will surely sojourn 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."

V’hee She-amdah

We lift up our cup wine and cover the matzah, as we recite the following and recall God's promise to Abraham, emphasizing eternal divine watchfulness.

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ, שֶׁלֹּא אֶחָד בִּלְבָד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם

V'hi she-am'dah la-avoteinu v'lanu. Shelo echad bilvad, amad aleinu l'chaloteinu. Ela sheb'chol dor vador, om'dim aleinu l'chaloteinu, v'hakadosh Baruch hu matzileinu mi-yadam.

This covenant that remained constant for our ancestors and for us has saved us against any who arose to destroy us in every generation, and throughout history when any stood against us to annihilate us, the Kadosh Barukh Hu kept saving us from them.

We lower the wine cup and continue with the recitation of the traditional Midrash or Rabbinic discussion of the Passover Exodus story as recorded in the Torah, beginning first with the threat to Israel from Lavan and then the threat from Pharaoh.

צֵא וּלְמַד, מַה בִּקֵּשׁ לָבָן הָאֲרַמִּי לַעֲשׂוֹת לְיַעֲקֹב אָבִינוּ. שֶׁפַּרְעֹה לֹא גָזַר אֶלָּא עַל הַזְּכָרִים, וְלָבָן בִּקֵּשׁ לַעֲקֹר אֶת-הַכֹּל, שֶׁנֶּאֱמַר: אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה, וַיָּגָר שָׁם בִּמְתֵי מְעָט. וַיְהִי שָׁם לְגוֹי גָּדוֹל, עָצוּם וָרָב

Learn what Laban the Syrian tried to do to our father Jacob. While Pharaoh decreed only against the newborn males, Laban tried to uproot all of Israel, as it is written: “The Aramaean sought to destroy my father, however, he went down to Egypt and sojourned there few in number and there he became a great, mighty, and numerous nation.”

וַיֵּרֶד מִצְרַיְמָה, אָנוּס עַל פִּי הַדִּבּוּר. וַיָּגָר שָׁם. מְלַמֵּד שֶׁלֹּא יָרַד יַעֲקֹב אָבִינוּ לְהִשְׁתַּקֵעַ בְּמִצְרַיִם, אֶלָּא לָגוּר שָׁם, שֶׁנֶּאֱמַר: וַיֹּאמְרוּ אֶל-פַּרְעֹה, לָגוּר בָּאָרֶץ בָּאנוּ, כִּי אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ, כִּי כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן. וְעַתָּה, יֵשְׁבוּ-נָא עֲבָדֶיךָ בְּאֶרֶץ גֹּשֶן

He went down to Egypt, compelled by divine decree. He sojourned there implies that he did not come down to settle in Egypt but only to live there temporarily, as it is written: “They (the sons of Jacob) said to Pharaoh: ‘We have come to sojourn in this land because there is no pasture for your servants’ flocks, for the famine is severe in the land of Canaan. For now, though, let your servants dwell in the land of Goshen.’”

בִּמְתֵי מְעָט. כְּמָה שֶּׁנֶּאֱמַר: בְּשִׁבְעִים נֶפֶשׁ, יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָה. וְעַתָּה, שָׂמְךָ יְיָ אֱלֹהֶיךָ, כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב

Few in number, as it is written: “With seventy souls your ancestors went down to Egypt, and now the Lord your God has made you as numerous as the stars in the sky.”

וַיְהִי שָׁם לְגוֹי. מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל מְצֻיָּנִים שָׁם

There he became a nation means that they became a distinct people in Egypt.

:גָּדוֹל עָצוּם, כְּמָה שֶּׁנֶּאֱמַר
וּבְנֵי יִשְׂרָאֵל, פָּרוּ וַיִּשְׁרְצוּ, וַיִּרְבּוּ וַיַּעַצְמוּ, בִּמְאֹד מְאֹד, וַתִּמָּלֵא הָאָרֶץ אֹתָם

Great, mighty, as it is written.
“The children of Israel were fruitful and increased greatly; they multiplied and became mighty, and the land was full of them.”

:וָרָב. כְּמָה שֶּׁנֶּאֱמַר
רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ, וַתִּרְבִּי, וַתִּגְדְּלִי, וַתָּבֹאִי בַּעֲדִי עֲדָיִים: שָׁדַיִם נָכֹנוּ, וּשְׂעָרֵךְ צִמֵּחַ, וְאַתְּ עֵרֹם וְעֶרְיָה

.וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי

And numerous, as it is written:
“I made you as populous as the plants of the field; you grew up and wore choice adornments; your breasts were firm and your hair grew long; yet, you were bare and naked.”

“The Egyptians suspected us of evil and afflicted us; they imposed hard labor upon us.”

.וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ
וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה: וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים. כְּמָה שֶּׁנֶּאֱמַר: הָבָה נִתְחַכְּמָה לוֹ. פֶּן-יִרְבֶּה, וְהָיָה כִּי-תִקְרֶאנָה מִלְחָמָה, וְנוֹסַף גַּם הוּא עַל-שׂנְאֵינוּ, וְנִלְחַם-בָּנוּ וְעָלָה מִן-הָאָרֶץ

The Egyptians suspected us of evil, as it is written:
“Let us deal with them wisely lest they multiply, and, if we happen to be at war, they may join our enemies and fight against us and then leave the country.”

וַיְעַנּוּנוּ. כְּמָה שֶּׁנֶּאֱמַר
וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים, לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם: וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה, אֶת-פִּתֹם וְאֶת-רַעַמְסֵס: וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה. כְּמָה שֶּׁנֶּאֱמַר: וַיַעֲבִדוּ מִצְרַיִם אֶת-בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ

And afflicted us, as it is written:
“They set taskmasters over them in order to oppress them with their burdens; the people of Israel built Pithom and Raamses as storecities for Pharaoh.” They imposed hard labor upon us, as it is written: “They imposed back-breaking labor upon the people of Israel.”

וַנִּצְעַק אֶל-יְיָ אֱלֹהֵי אֲבֹתֵינוּ, וַיִּשְׁמַע יְיָ אֶת-קֹלֵנוּ, וַיַּרְא אֶת-עָנְיֵנוּ, וְאֶת-עֲמָלֵנוּ, וְאֶת לַחֲצֵנוּ

“We cried to the Lord, the God of our fathers; the Lord heard our cry and saw our affliction, our toil, and our oppression.”

וַנִּצְעַק אֶל-יְיָ אֱלֹהֵי אֲבֹתֵינוּ, כְּמָה שֶּׁנֶּאֱמַר: וַיְהִי בַיָּמִים הָרַבִּים הָהֵם, וַיָּמָת מֶלֶךְ מִצְרַיִם, וַיֵּאָנְחוּ בְנֵי-יִשְׂרָאֵל מִן-הָעֲבֹדָה וַיִּזְעָקוּ. וַתַּעַל שַׁוְעָתָם אֶל-הָאֱלֹהִים מִן-הַעֲבֹדָה

We cried to the Lord, the God of our fathers, as it is written: “It happened in the course of those many days that the king of Egypt died; the children of Israel sighed because of their labor and cried; their cry of servitude reached God.”

וַיִּשְׁמַע יְיָ אֶת–קֹלֵנוּ. כְּמָה שֶּׁנֶּאֱמַר
וַיִּשְׁמַע אֱלֹהִים אֶת-נַאֲקָתָם, וַיִּזְכֹּר אֱלֹהִים אֶת-בְּרִיתוֹ, אֶת-אַבְרָהָם, אֶת-יִצְחָק, וְאֶת יַעֲקֹב

The Lord heard our cry, as it is written:
“God heard their groaning; God remembered His covenant with Abraham, with Isaac, and with Jacob.”

וַיַּרְא אֶת-עָנְיֵנוּ
זוֹ פְּרִישׁוּת דֶּרֶךְ אֶרֶץ. כְּמָה שֶּׁנֶּאֱמַר: וַיַּרְא אֱלֹהִים אֶת-בְּנֵי יִשְׂרָאֵל. וַיֵּדַע אֱלֹהִים

And saw our affliction,
that is, the conjugal separation of husband and wife, as it is written: “God saw the children of Israel and God knew.”

וְאֶת-עֲמָלֵנוּ. אֵלּוּ הַבָּנִים. כְּמָה שֶּׁנֶּאֱמַר
כָּל-הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ, וְכָל-הַבַּת תְּחַיּוּן

Our toil refers to the drowning of the sons, as it is written:
“Every son that is born you shall cast into the river, but you shall let every daughter live.”

וְאֶת לַחֲצֵנוּ. זֶה הַדְּחַק. כְּמָה שֶּׁנֶּאֱמַר: וְגַם-רָאִיתִי אֶת-הַלַּחַץ, אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם

Our oppression means the pressure used upon them, as it is written:
“I have also seen how the Egyptians are oppressing them.”

וַיּוֹצִאֵנוּ יְיָ מִמִּצְרַיִם, בְּיָד חֲזָקָה, וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָדוֹל וּבְאֹתוֹת וּבְמוֹפְתִים

“The Lord brought us out of Egypt with a mighty hand and outstretched arm, with great awe, miraculous signs and wonders.”

וַיּוֹצִאֵנוּ יְיָ מִמִּצְרַיִם. לֹא עַל-יְדֵי מַלְאָךְ, וְלֹא עַל-יְדֵי שָׂרָף. וְלֹא עַל-יְדֵי שָׁלִיחַ. אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ. שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה, וְהִכֵּיתִי כָל-בְּכוֹר בְּאֶרֶץ מִצְרַיִם, מֵאָדָם וְעַד בְּהֵמָה, וּבְכָל-אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְיָ

The Lord brought us out of Egypt not by an angel, not by a seraph, not by a messenger, but by the Holy One, blessed be He, Himself, as it is written: “I will pass through the land of Egypt on that night; I will smite all the firstborn in the land of Egypt from man unto beast; on all the gods of Egypt I will execute judgments; I am the Lord.”

וְעָבַרְתִּי בְאֶרֶץ-מִצְרַיִם בַּלַּיְלָה הַזֶּה, אֲנִי וְלֹא מַלְאָךְ. וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ-מִצְרַיִם. אֲנִי וְלֹא שָׂרָף. וּבְכָל–אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים, אֲנִי וְלֹא הַשָּׁלִיחַ. אֲנִי יְיָ. אֲנִי הוּא וְלֹא אַחֵר

I will pass through the land of Egypt on that night, myself and not an angel; I will smite all the firstborn in the land of Egypt, myself and not a seraph; on all the gods of Egypt I will execute judgments, myself and not a messenger;  I am the Lord, I and none other.

בְּיָד חֲזָקָה. זוֹ הַדֶּבֶר. כְּמָה שֶּׁנֶּאֱמַר: הִנֵּה יַד-יְיָ הוֹיָה, בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה, בַּסּוּסִים בַּחֲמֹרִים בַּגְּמַלִּים, בַּבָּקָר וּבַצֹּאן, דֶּבֶר כָּבֵד מְאֹד

Mighty hand refers to the disease among the cattle, as it is written: “Behold the hand of the Lord strikes your cattle which are in the field, the horses, the donkeys, the camels, the herds, and the flocks — a very severe pestilence.”

וּבִזְרֹעַ נְטוּיָה. זוֹ הַחֶרֶב. כְּמָה שֶּׁנֶּאֱמַר: וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ, נְטוּיָה עַל-יְרוּשָׁלָיִם

Outstretched arm means the sword, as it is written: “His drawn sword in his hand, outstretched over Jerusalem.”

וּבְמוֹרָא גָּדוֹל, זֶה גִּלּוּי שְׁכִינָה. כְּמָה שֶּׁנֶּאֱמַר: אוֹ הֲנִסָּה אֱלֹהִים, לָבוֹא לָקַחַת לוֹ גוֹי מִקֶּרֶב גּוֹי, בְּמַסֹּת בְּאֹתֹת וּבְמוֹפְתִים וּבְמִלְחָמָה, וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה, וּבְמוֹרָאִים גְּדֹלִים. כְּכֹל אֲשֶׁר-עָשָׂה לָכֶם יְיָ אֱלֹהֵיכֶם בְּמִצְרַיִם, לְעֵינֶיךָ

Great awe alludes to the divine revelation, as it is written: “Has God ever attempted to take unto Himself, a nation from the midst of another nation by trials, miraculous signs and wonders, by war and with a mighty hand and outstretched arm and by awesome revelations, just as you saw the Lord your God do for you in Egypt, before your eyes?”

וּבְאֹתוֹת. זֶה הַמַּטֶּה, כְּמָה שֶּׁנֶּאֱמַר: וְאֶת הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדֶךָ. אֲשֶׁר תַּעֲשֶׂה-בּוֹ אֶת-הָאֹתֹת

Miraculous signs refers to the miracles performed with the staff of Moses, as it is written: “Take this staff in your hand, that you may perform the miraculous signs with it.”

וּבְמוֹפְתִים. זֶה הַדָּם. כְּמָה שֶּׁנֶּאֱמַר: וְנָתַתִּי מוֹפְתִים, בַּשָּׁמַיִם וּבָאָרֶץ

Wonders alludes to the plague of blood, as it is written: “I will show wonders in the sky and on the earth.”

Spill three drops of wine while reciting:

דָּם וָאֵשׁ וְתִימְרוֹת עָשָׁן

  Dam V’eish V’tim’ro ashan
 “Blood, and fire and pillars of smoke…”

“Before the great and terrible day of the Lord comes, I will set wonders in the sky and on the earth… blood, fire and pillars of smoke: The sun shall turn to darkness and the moon into blood.” Joel 3:3

דָּבָר אַחֵר. בְּיָד חֲזָקָה שְׁתַּיִם. וּבִזְרֹעַ נְטוּיָה שְׁתַּיִם .וּבְמוֹרָא גָּדוֹל שְׁתַּיִם. וּבְאֹתוֹת שְׁתַּיִם. וּבְמֹפְתִים שְׁתַּיִם: אֵלּוּ עֶשֶׂר מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל-הַמִּצְרִים בְּמִצְרַיִם, וְאֵלוּ הֵן

Another explanation of the preceding verse: Each two-word phrase represents two plagues, therefore strong hand, two: outstretched arm, two: great awe, two: miraculous signs, two: wonders, two.

In order to answer the Four Questions we must first tell the story of Passover which is the story of how the Jewish People escaped from slavery in Egypt with the help of the almight God and his prophet Moses.  After we tell the story we can formally answer each of these questions.

Instructions to Leader: Ideally the telling of the Passover Story should be a free form telling of the story instead of a recitation from the Haggadah text.  Emphasis should be placed on the supernatural elements of the story which shows the hand of God.  Also emphasize the aspects of the story that are symbolized by the foods in the Four Questions and the elements of the Seder Plate.  The telling of the Passover Story can be interlaced with group readings from the Haggadah such as the following:

Group

We were slaves to Pharaoh in Egypt, and God brought us out with a strong hand and an outstretched arm. And if God had not brought our ancestors out of Egypt, we and our children and our children’s children would still be subjugated to Pharaoh in Egypt. Even if we were all old and wise and learned in Torah, we would still be commanded to tell the story of the Exodus from Egypt. And the more we talk about the Exodus from Egypt, the more praiseworthy we are.

Our story starts in ancient times, with Abraham. At that time, people worshipped many gods and prayed to statues. Abraham was the first person to have the idea of one God, invisible and all-powerful. He journeyed to a new land known then as Canaan, which would later be known as Israel, and started a new people, the Israelites -- the Jewish people. God promised that Abraham would be the father of a great people who would be a blessing to the world.
Over the centuries, our people have sought to fulfill God's promise by being the source of great blessing to the world. We have taught humanity the noble teachings of our Torah. We have provided some of the world’s most important heroes. From among our ranks have come women and men who have followed their minds and hearts to produce some of the great advancements in science, technology, education, and human relations. And the Jewish people still lives and strives to fulfill God's promise by repairing the wrongs and failures of the world and seeking justice and peace for all.

Abraham had a son named Isaac, and Isaac had a son named Jacob who had 12 sons. One of them, named Joseph, was able to interpret dreams and was the favorite of Jacob as he was the son of his old age.  Jacob made Joseph a coat of many colours.  His brothers hated him for this and hated him even more after he dreamed that his brothers would one day bow to him.  So his brothers tricked him one day and took him into the wilderness and then stripped him of his coat of many colours and cast him into a pit.  A group of traders came upon him and rescued him from the pit and brought him into Egypt.

Once Joseph was in Egypt the people of Egypt became aware of Joseph's ability to interpret dreams.  The King of Egypt in those days was called the "Pharaoh".  Word of Joseph's ability to interpret dreams reached the Pharaoh at that time and Joseph was brought into the palace to interpret a dream that was troubling the Pharaoh.  The Pharaoh had dreamt that there were seven ears of corn that were healthy and seven ears of corn that were withered.  The seven withered ears of corn devoured the healthy ears of corn.  Joseph interpreted this dream to mean that there would be seven years of plenty followed by seven years of famine.  Pharaoh heeded these words and made Joseph one of his top advistors who would prepare Egypt for the famine.  This is how Joseph came to be a powerful person in Egypt.

When the famine struck Egypt the Egyptian people were prepared because of Joseph but the famine also struck Canaan where Jacob and his family were living.  Jacob heard that Egypt had prepared for the famine and he and his family made their way into Egypt where they were granted an audience with Joseph.  They did not recognize Joseph but Joseph recognized them and eventually revealed himself to them.  Jacob and his family were then invited to stay in Egypt and were accorded great honors and privileges.  The descendents of Jacob grew and multiplied in Egypt for long after the death of Joseph and Jacob.

Many years after Joseph died a new Pharaoh arose over Egypt who did not remember Joseph.  By this time the descendents of Jacob, called Israelites as Jacob was also known as Israel, were quite numerous.  This new Pharaoh decided to enslave the Israelites and forced them to into backbreaking labor, building cities and treasure houses for Pharaoh.  The lives of the Israelites were embittered with hard bondage, morter, and in brick, and at one point were not even given straw from which to make the bricks.

Emphasize at this point of the story how the lives of the Israelites were embittered and that they had to work with bricks and morter.  This corresponds to the bitter herbs and charoseth.

Group

Pharaoh said unto his people, Behold, the people of the children of Israel are more and mightier than we: let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.  So they set taskmasters over them to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.  But the more they afflicted them, the more they multiplied and grew.  The Egyptians made the children of Israel to serve with rigour and made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field.

Even though the Jewish people (Israelites)  were enslaved they continued to multiply, to Pharaoh's eyes, at an ever frightening pace. To put a stop to this, Pharaoh summons the Jewish midwives, Shifra and Puah, and commands them to kill all Jewish newborn males. This, he is certain, will put an end to the propagation of this race. When the midwives defy his order, he commands that they cast all the newborn males into the Nile--his stargazers had predicted that the savior of the Jews would die through water--and Pharaoh hopes his plan will ensure an early death for any potential Jewish leader.

Jocheved, the wife of the Levite Amram, gives birth to a son. Because he is born three months early, she is able to conceal him for that amount of time. When she can no longer hide him, she builds a small water-proof cradle and puts her child on the brink of the Nile. The child's sister, Miriam, hides among the brush to watch the child. Pharaoh's daughter comes to bathe in the river when she sees the floating cradle. When she opens it and sees the weeping baby, she realizes that this is a Jewish child, but her compassion is aroused and she resolves to take the baby home. She names him Moses "he who was drawn from the water." Miriam approaches the princess and offers to find a wet-nurse for the baby. When Pharaoh's daughter accepts, Miriam brings her Jocheved, whom Pharaoh's daughter hires to nurse and care for the child. When Moses grows older, he is returned to the palace, where Pharaoh's daughter raises him like a son.

Moses was raised in Pharaoh's palace but was also aware of his Jewish heritage.  One day, as a young man, Moses was walking outside the palace and discovered the hardship of his brethren. He observed an Egyptian beating a Jewish slave and kills the Egyptian. The next day he sees two Jews fighting; when he admonishes them, they reveal his deed of the previous day, and Moses is forced to flee Egypt and settles in Midian. There he rescues Jethro's daughters, marries one of them--Zipporah--and becomes a shepherd of his father-in-law's flocks.

While Moses was a shepherd in Midian and was was looking after his flock, he heard the voice of God calling to him from a bush. The bush was burning, but miraculously, the leaves were still green and unharmed. He heard the voice tell him from the bush:

I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob . . . . I have surely seen the suffering of My people in Egypt and I have heard their cry because of their taskmasters. So I have come to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and large land, a land flowing with milk and honey . . . . Therefore come now and I will send you to Pharaoh that you may bring forth My people, the children of Israel, out of Egypt.

Moses objects, citing a speech defect he acquired while in the palace, and so Moses' brother,Aaron, is appointed to serve as his spokesman. Moses then goes to Egypt, and Moses and Aaron assemble the elders of Israel to tell them that the time of their redemption has come.

Moses and Aaron appear before Pharaoh and demand that he let the Jewish people go.  In order to prove the power of God to Pharaoh God had given Moses a staff.  Moses threw the staff on the floor and the staff turned into a snake.  Pharaoh called upon his magicians to demonstrate their power so they threw their staffs on the floor and their staffs turned into snakes as well.  However, the snake from the staff God gave to Moses devoured the snakes from the staffs of Pharaohs magicians.  Pharaoh appeared to be convinced at this point and sent Moses and Aaron away to contemplate what to do.  However, the Pharaoh's heart hardened and he denied the request from Moses and Aaron and put further restrictions on the Jewish people, telling them they must find straw for their bricks.

It was at this point that God unleashed the ten plagues upon Egypt.  As each plague struck Egypt Pharaoh appeared to relent and agree to let the Jewish People go.  However, when each plague ended the Pharaoh's heart hardened and he refused.

Spill one drop of wine while reciting each of the ten plagues:

אֵלּוּ עֶשֶׂר מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בְּמִצְרַים , וְאֵלוּ הֵן

Eilu eser makot sheheivi hakadosh baruch hu al hamitzrim b'mitzrayim, v'eilu hein:

These are the Plagues that the holy one, blessed be he, brought upon Egypt.

Blood |  Dom | דָּם

Frogs |  Tzfardeyah | צְפֵרְדֵּע

Lice |  Kinim | כִּנִים

Beasts |  Arov | עָרוֹב

Cattle Plague |  Dever | דֶּבֶר

Boils |  Sh’chin | שְׁחִין

Hail |  Barad | בָּרד

Locusts |  Arbeh | אַרְבֶּה

Darkness |  Choshech | חשֶׁךְ

Slaying of First Born | Makat Bechorot | מַכַּת בְּכוֹרוֹת

Since ancient versions varied as to the nature and number of the plagues, it is believed that Rabbi Jehudah instituted these three phrases or acronyms to confirm the version in Exodus.

Accordingly we now remove another three drops of wine from our cup of joy.

:רַבִּי יְהוּדָה הָיָה נוֹתֵן בָּהֶם סִמָּנִים

Rabi Y'hudah hayah notein bahem simanim.

Rabbi Yehuda would assign the plagues three mnenomic signs:

דְּצַ״ךְ עַדַ״שׁ בְּאַחַ״ב

D’TZ”KH A-Da”SH B’AH”V

If one poured out wine from his or her glass or lost a significant amount from dripping wine to count the plagues, refill the glass before proceeding.

רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מִנַּיִן אַתָּה אוֹמֵר, שֶׁלָּקוּ הַמִּצְרִים בְּמִצְרַיִם עֶשֶׂר מַכּוֹת, וְעַל הַיָּם, לָקוּ חֲמִשִּׁים מַכּוֹת? בְּמִצְרַיִם מָה הוּא אוֹמֵר: וַיֹּאמְרוּ הַחַרְטֻמִּם אֶל-פַּרְעֹה, אֶצְבַּע אֱלֹהִים הִוא. וְעַל הַיָּם מָה הוּא אוֹמֵר? וַיַּרְא יִשְׂרָאֵל אֶת-הַיָּד הַגְּדֹלָה, אֲשֶׁר עָשָׂה יְיָ בְּמִצְרַיִם, וַיִּירְאוּ הָעָם אֶת-יְיָ. וַיַּאֲמִינוּ בַּיָי, וּבְמֹשֶה עַבְדּוֹ. כַּמָּה לָקוּ בְּאֶצְבַּע, עֶשֶׂר מַכּוֹת: אֱמוֹר מֵעַתָּה, בְּמִצְרַיִם לָקוּ עֶשֶׂר מַכּוֹת, וְעַל-הַיָּם, לָקוּ חֲמִשִּׁים מַכּוֹת

Rabbi Yose the Galilean says: How does one derive that, after the ten plagues in Egypt, the Egyptians suffered fifty plagues at the Sea? Concerning the plagues in Egypt the Torah states that the magicians said to Pharaoh, it is the finger of God. However, at the Sea, the Torah relates that “Israel saw the great hand which the Lord laid upon the Egyptians, and the people revered the Lord and they believed in the Lord and in His servant Moses.” It reasons that if they suffered ten plagues in Egypt, they must have been made to suffer fifty plagues at the Sea.

רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִנַּיִן שֶׁכָּל-מַכָּה וּמַכָּה, שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בְּמִצְרַיִם, הָיְתָה שֶׁל אַרְבַּע מַכּוֹת? שֶׁנֶּאֱמַר: יְשַׁלַּח-בָּם חֲרוֹן אַפּוֹ, עֶבְרָה וָזַעַם וְצָרָה. מִשְׁלַחַת מַלְאֲכֵי רָעִים. עֶבְרָה אַחַת. וָזַעַם שְׁתַּיִם. וְצָרָה שָׁלֹש. מִשְׁלַחַת מַלְאֲכֵי רָעִים אַרְבַּע :אֱמוֹר מֵעַתָּה, בְּמִצְרַיִם לָקוּ אַרְבָּעִים מַכּוֹת, וְעַל הַיָּם לָקוּ מָאתַיִם מַכּוֹת

Rabbi Eliezer says: How does one derive that every plague that God inflicted upon the Egyptians in Egypt was equal in intensity to four plagues? It is written: “He sent upon them his fierce anger, wrath, fury and trouble, a band of evil messengers.” Since each plague was comprised of 1: wrath 2: fury 3: trouble and 4: a band of evil messengers, they must have suffered forty plagues in Egypt and two hundred at the Sea.

רַבִּי עֲקִיבָא אוֹמֵר: מִנַּיִן שֶׁכָּל-מַכָּה וּמַכָּה, שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בְּמִצְרַיִם, הָיְתָה שֶׁל חָמֵשׁ מַכּוֹת? שֶׁנֶּאֱמַר: יְשַׁלַּח-בָּם חֲרוֹן אַפּוֹ, עֶבְרָה וָזַעַם וְצָרָה. מִשְׁלַחַת מַלְאֲכֵי רָעִים. חֲרוֹן אַפּוֹ אַחַת. עֶבְרָה שְׁתַּיִם. וָזַעַם שָׁלֹש. וְצָרָה אַרְבַּע. מִשְׁלַחַת מַלְאֲכֵי רָעִים חָמֵשׁ: אֱמוֹר מֵעַתָּה, בְּמִצְרַיִם לָקוּ חֲמִשִּׁים מַכּוֹת, וְעַל הַיָּם לָקוּ חֲמִשִּׁים וּמָאתַיִם מַכּוֹת

Rabbi Akiva says: How does one derive that every plague that God inflicted upon the Egyptians in Egypt was equal in intensity to five plagues? It is written: “He sent upon them his fierce anger, wrath, fury and trouble, a band of evil messengers.” Since each plague was comprised of 1: fierce anger 2: wrath 3: fury 4: trouble and 5: a band of evil messengers, they must have suffered fifty plagues in Egypt and two hundred and fifty at the Sea.

God sent down ten plagues on the people of Egypt.  During each plague Pharaoh agrees to let the Jewish People go but after each plague ends he reneges.  After the seventh plague the people of Egypt beg Pharaoh to let the Jewish People go but he refuses.  Here are the plagues that afflicted Egypt.

Blood

Moses and Aaron did as the LORD commanded; and lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood.

And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt.

Frogs

And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.

Lice

Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt.

Flies and Wild Beasts

And there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies.

Hordes of wild animals invade the cities

Pestilence

God sent a pestilence to kill all of the cattle of the Egyptians, but the cattle of the Jewish People were spared.

Boils

Painful boils break out amongst Pharaoh and his magicians and all of the Egyptian people.

Hail

And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.

So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.

And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.

Locusts

And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts.

And the locust went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such.

For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

Darkness

And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.

The Slaying of the First Born

And all the firstborn in the land of Egypt shall die, from the first born of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts.

Before the tenth plague struck the Egyptians god instructed the Jewish People to slaughter a lamb, a male of the first year, and to sprinkle the blook upon the two side posts and the upper door posts of their houses so that the Angel of Death will pass over the homes of the Jewish People and spare them from the killing of the first born.  The Jewish People were then commanded to roast the lamb with fire and to consume it with unleavened bread and bitter herbs.

After the tenth plague Pharaoh finally agreed to let the Jewish People leave Egypt.  The Jewish People had to make hurried preparations as Pharaoh's heart could harden again and he could change his mind.  The Jewish People attempted to bake bread for the journey but the dough did not have time to rise and the bread came out of the ovens as unleavened or matzah.  It is because of this that the Jewish People are commanded to observe Passover by eating only unleavened bread during the eight days of Passover.

As the Jewish People left Egypt and headed toward the promised land of Canaan they arrived at the Red Sea. Meanwhile, Pharaoh's heart hardened again and he gathered his armies to pursue the Jewish People. As the Egyptian army approached Moses raised his staff and God parted the waters of the Red Sea allowing the Jewish People to cross safely.

Pharaoh sent his army after the Jewish People but after the last of the Jewish People made it across the Red See the waters closed up on the Egyptian army and drowned them.

Once the Jewish People were finally free of the Egyptians they wandered in the desert for 40 years while God spoke to Moses and gave him the laws under which the Jewish People should live by.  The Jewish People eventually settled in the land of Canaan and renamed it Israel, building a temple to the Lord God and commemorating the Exodus from Israel with a sacrifice in the temple.  The Jewish People commemorate today by holding this Seder.

Dayenu  דַּיֵינוּ

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.”

Cover the matza and raise the cup of wine until it is drunk at the end of Maggid.

The Obligations of the Holiday explain the Pesach, Matzah, and Maror.  However, we have not answered all of the Four Questions and we have not explained all of the items on the Seder Plate or explained why we drink four cups of wine.  Here are the answers and explanations.

Answers to the Four Questions

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

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.

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.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

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

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

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, the children search for the hidden Afikoman.  The Afikoman is hidden in one of the common rooms of the household wrapped in a napkin and nothing should needc to be moved or opened in order to find it.  Once the Afikoman is found it should be divided and eaten as the very last thing consumed at the seder.

It is forbidden to drink or eat anything (except the remaining cups of wine) after eating  the Afikoman.

In some Ashkenazi traditions, the Afikomen is hidden during the meal, for the ‘children’ to find later. This ceremony reminds us that what is broken can be repaired and that what is lost can be regained, as long as we remember it and search for it

Searching and finding the matzah is a symbol of a child growing up. It is tradition for the children to search for and find the afikomen, and when they do, they are given a reward by the adults. The act of leaving the table and searching for the matzah represents the Israelites coming out of Egypt, and the finding of the afikomen represents giving of the Torah at Mount Sinai.

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

בָּרֵךְ

Barech

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

Leader:

רַבּוֹתַי נְבָרֵךְ

Rabotai n’vareich.

Friends, let us say grace.

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.

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. 

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.

אֵלִיָהוּ הַנָבִיא
,אֵלִיָהוּ הַתִּשְׁבִּי
אֵלִיָהוּ הַגִלְעָדִי
בִּמְהֵרָה יָבוֹא אֵלֵינוּ
עִם מָשִׁיחַ בֶּן דָוִד
עִם מָשִׁיחַ בֶּן דָוִד

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

Elijah the Tishbite,
Elijah, Elijah,
Elijah the Gileadite
Speedily and in our days,
Come to us,
With the messiah, son of David,
With the messiah, son of David.

“וּבְכֵן ”וַאֲמַרְתֶּם זֶבַח פֶּסַח

This is the passover offering

אֹמֶץ גְּבוּרוֹתֶיךָ הִפְלֵאתָ בַּפֶּסַח, בְּרֹאשׁ כָּל מוֹעֲדוֹת נִשֵּׂאתָ פֶּסַח, גִּלִּיתָ לָאֶזְרָחִי חֲצוֹת לֵיל פֶּסַח

Chief of all feasts did You make Pesach; You did reveal Yourself to Abraham on the midnight of Pesach;

דְּלָתָיו דָּפַקְתָּ כְּחֹם הַיּוֹם בַּפֶּסַח, הִסְעִיד נוֹצְצִים עֻגוֹת מַצּוֹת בַּפֶּסַח, וְאֶל הַבָּקָר רָץ זֵכֶר לְשׁוֹר עֵרֶךְ פֶּסַח

To his door did You come at noon on Pesach; With matzot he served angels on Pesach; To the herd he ran for the ox recalling Joseph on Pesach;

זֹעֲמוּ סְדוֹמִים וְלֹהֲטוּ בָּאֵשׁ בַּפֶּסַח, חֻלַּץ לוֹט מֵהֶם, וּמַצּוֹת אָפָה בְּקֵץ פֶּסַח, טִאטֵאתָ אַדְמַת מֹף וְנֹף בְּעָבְרְךָ בַּפֶּסַח

The men of Sodom were burned in wrath on Pesach; Lot was saved, he baked matzot at the end of Pesach; You did sweep and destroy Egypt when passing on Pesach;

יָהּ, רֹאשׁ כָּל אוֹן מָחַצְתָּ בְּלֵיל שִׁמּוּר פֶּסַח, כַּבִּיר, עַל בֵּן בְּכוֹר פָּסַחְתָּ בְּדַם פֶּסַח, לְבִלְתִּי תֵת מַשְׁחִית לָבֹא בִפְתָחַי בַּפֶּסַח

Lord, every Egyptian firstborn You did crush on Pesach; But your firstborn You did passover on the Pesach; So that no evil destroyed Israel’s homes on Pesach;

מְסֻגֶרֶת סֻגָּרָה בְּעִתּוֹתֵי פֶּסַח, נִשְׁמְדָה מִדְיָן בִּצְלִיל שְׂעוֹרֵי עֹמֶר פֶּסַח, שׂרְפוּ מִשְׁמַנֵּי פּוּל וְלוּד בִּיקַד יְקוֹד פֶּסַח

The well-locked city of Jericho fell on Pesach; Midian was destroyed through a barley-cake from the Omer of Pesach; Assyria’s mighty armies were consumed by fire on Pesach;

עוֹד הַיּוֹם בְּנֹב לַעֲמוֹד, עַד גָּעָה עוֹנַת פֶּסַח, פַּס יָד כָּתְבָה לְקַעֲקֵעַ צוּל בַּפֶּסַח, צָפֹה הַצָּפִית עָרוֹךְ הַשֻּׁלְחָן, בַּפֶּסַח

Senncherib would have held his ground at Nov but the siege on Pesach; A hand inscribed Babylon’s fate on Pesach; Babylon’s festive table was destroyed on Pesach;

קָהָל כִּנְּסָה הֲדַסָּה צוֹם לְשַׁלֵּשׁ בַּפֶּסַח, רֹאשׁ מִבֵּית רָשָׁע מָחַצְתָּ בְּעֵץ חֲמִשִּׁים בַּפֶּסַח, שְׁתֵּי אֵלֶּה רֶגַע, תָּבִיא לְעוּצִית בַּפֶּסַח, תָּעוֹז יָדְךָ וְתָרוּם יְמִינְךָ, כְּלֵיל הִתְקַדֵּשׁ חַג פֶּסַח

Esther called a three-day fast on Pesach; You did hang the evil Haman on Pesach; Doubly, will You punish Edom on Pesach; Let Your mighty arm save us from harm on the night of Pesach;

After each verse abover repeat the following:

וַאֲמַרְתֶּם זֶבַח פֶּסַח

This is the Passover Offering

The Fourth Cup of Wine

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

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

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

Drink the wine, then recite the concluding blessing:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ העוֹלָם, עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן ,וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה שֶׁרָצִיתָ וְהִנְחַלְתָּ לַאֲבוֹתֵינוּ לֶאֱכֹל מִפִּרְיָהּ וְלִשְׂבֹּעַ מִטּוּבָהּ

Baruch Atah Adonai Eloheinu Melech ha’olam, al ha-gafen v’al p’ri ha-gafen, al t’nuvat hasadeh v’al aretz chemdah tovah u’r’chavah sheratzita v’hinchalta la’avoteinu le’echol mipiryah v’lisboa mituvah.

Praised are you, Adonai, Ruler of the universe, for the vine and the fruit, and for produce of the field, for the beautiful and spacious land, which you gave to our ancestors as a heritage.

רַחֶם נָא יי אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מִזְבְּחֶךָ וְעַל הֵיכָלֶךָ וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹדֶשׁ בִּמְהֵרָה בְיָמֵינוּ וְהַעֲלֵנוּ לְתוֹכָהּ וְשַׂמְחֵנוּ בְּבִנְיָנָהּ וְנֹאכַל מִפִּרְיָהּ וְנִשְׂבַּע מִטּוּבָהּ וּנְבָרֶכְךָ עָלֶיהָ בִּקְדֻשָׁה וּבְטָהֳרָה (בשבת: וּרְצֵה וְהַחֲלִיצֵנוּ בְּיוֹם הַשַׁבָּת הַזֶּה) וְשַׂמְחֵנוּ בְּיוֹם חַג הַמַּצּוֹת הַזֶּה , כִּי אַתָּה יי טוֹב וּמֵטִיב לַכֹּל וְנוֹדֶה לְּךָ עַל הָאָרֶץ וְעַל פְּרִי הַגֶּפֶן

Racheim na Adonai Eloheinu al Yisrael amecha v’al Yerushalayim irecha v’al tzion mishkan k’vodecha v’al mizbecha v’al haichalecha u’vnei Yerushalayim ir hakodesh bimheirah b’yamenu v’ha’aleinu l’tochah v’samcheinu b’vinyanah v’nochal mipriyah v’nisba mituvah u’nivarechecha aleha bikdushah u’vtaharah (u’rtzei v’hachalitzeinu b’yom haShabbat hazeh) v’samcheinu b’yom chag hamatzot hazeh, ki Atah Adonai tov u’maitiv lakol v’nodeh l’cha al ha’aretz v’al p’ri hagefen.

Have mercy, Adonai our God, on Israel your people, on Jerusalem your city. Rebuild Jerusalem, the holy city, speedily in our days. Bring us there and cheer us with its restoration; may we eat Israel’s produce and enjoy its goodness; we praise you for Jerusalem’s centrality in our lives. (On Shabbat add: Favor us and strengthen us on this Sabbath day) and grant us happiness on this Feast of Matzot, For you, Adonai are good and beneficent to all, and we thank you for the land and the fruit of the vine.

בָּרוּךְ אַתָּה יי עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן.

Baruch Atah Adonai, al ha-gafen v’al p’ri ha-gafen.

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

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!

This is a traditional homemade Gefilte Fish recipe passed down from my Grandma Sudy:

Make sure to save the skin and bones of the fish.  Grind the fish meat and other ingredients together and form into oval shapes.

At the bottom of the pot wrap the fish bones in the fish skin and add 3 sliced onions, 3 sliced carrots, and celery and cover with water.  Add the fish ovals from above and bring to a boil but not too rapid of a boil.  Cook for 1½ to 2 hours.  Strain the liquid but keep the jelly.

Fish ovals can be served with the carrots and celery from the bottom of the pot.

Ingredients:

When choosing the chicken it is best to use a kosher soup chicken (sometimes called a pullet).  This type of chicken usually comes from an older chicken and has a more darker yellow color than a chicken used for roasting.

Choose a large enough pot to contain all of the above ingredients. 

Fill about ¾ with water and add about 1 tbps of kosher salt.

Bring to a boil and add short rib

Let simmer for about ½ hr occasionally skimming the fat off the top

Add the 4 chicken pieces whole without removing skin and bones

(you can also add the neck if you have it)

Bring to a boil again and simmer for another hour occasionally skimming the fat off the top

Peel the onion, turnip, parsnip, and carrots.  Cut off the bottom part of the leek

Make sure to wash all vegetables.

Add the onion, turnip, parsnip, carrots, celery, and leek and simmer for another 1 hr

Add the parsley, dill and bay leaf

Let simmer for 3-4 hrs

Note: Soup can be refrigerated overnight.  If done this way a layer of fat will be present at the top which will have to be skimmed off before reheating.  If refrigerated overnight reheat the soup prior to the next step.

Remove and discard the parsley, dill, leek, and bay leaf.

Remove the beef short rib, chicken, and remaining vegetables and place on a cutting surface.

Remove skin and bones and cut or shred the chicken and beef short rib as desired.

Slice the vegetables as desired and put all meat and vegetables back into the soup.

Soup can be served with broth only or with meat and vegetables.

Add fresh ground pepper and/or fresh chopped parsley/dill as desired.

Ingredients:

Note: in the old days rendered chicken fat would be used as the shortening.

Add water, melted shortening, salt, and pepper to the broken eggs.  Mix well.  Add matzoh meal and stir thoroughly.  Add parsley/dill as desired.  Let stand 20 minutes.

Note: you can refrigerate this overnight which may make it easier to form into balls for cooking.

Form into balls about the size of a golf ball – this may be easier if you run your hands under cold water before forming each ball.  The size of the balls will expand when cooking.  It is best if the size of each ball is slightly larger than a golf ball.

Add the balls to boiling water to which 1 tbps of kosher salt has been added.  Cook for 20 minutes.  Balls should float to the top when finished.