To symbolize the joy which the festival brings into the Jewish home, the mistress kindles the lights and recites the following blessing:

‏בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָֽעוֹלָֽם אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ לְהַדְלִיק נֵר שֶׁל-(שַׁבָּת וְשֶׁל)-יוֹם טוֹב.‎

BORUCH ATTO ADONOI ELOHENU MELECH HO‘OLOM ASHER KIDD’SHONU B’MITZVOSOV V’TZIVONU L’HADLIK NER SHEL (on Sabbath add: SHABBOS V’SHEL) YOM TOV.

‏בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָֽעוֹלָֽם. שֶׁהֶֽחֱיָֽנוּ וְקִיְּמָֽנוּ וְהִגִּיעָֽנוּ לַזְּמַן הַזְּה׃‎

BORUCH ATTO ADONOI ELOHENU MELECH HO‘OLOM SHEHEḤEYONU V’KIY’MONU V’HIGIONU LAZMAN HAZZEH.

Praised art Thou, O Lord our God, King of the universe, who hast sanctified us by Thy commandments, and hast commanded us to kindle the (on Sabbath add: Sabbath and) festival lights.

Praised art Thou, O Lord our God, King of the universe, who hast kept us alive and sustained us and brought us to this season.

May our home be consecrated, O God, by the light of Thy countenance, shining upon us in blessing, and bringing us peace!

Company: Amen.

 בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הַעוֹלָם

שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה

Baruch atah, Adonai, eloheinu melech ha'olam

shehecheyanu v'kiy'manu v'higiyanu lazman hazeh

Blessed are you, G-d, sovereign of all the world, who has kept us alive, sustained us, and enabled us to reach this moment

Kadesh

Here we are, ready to perform the mitzvah of the first cup of wine and to dedicate this whole evening "to telling the story of miracles and wonders that were performed by our ancestors in Egypt on the night of the 15th of the month of Nisan, more than 3200 years ago. This recalls God's promise of redemption to the people of Israel, as it says, "Remember the day of your Exodus from Egypt" (Exodus 13:3).

Fill the first cup of wine

We are gathered here tonight to affirm our continuity with the generations of Jews who kept alive the vision of freedom in the Passover story. For thousands of years, Jews have affirmed that by participating in the Passover Seder. We not only remember the Exodus, but actually relive it, bringing its transformative power into our own lives.

The Hebrew word for Egypt, Mitzrayim , means "narrow straits." Traditionally, Mitzrayim has been understood to mean a spiritual state, the "narrow place," a place of confusion, fragmentation, and spiritual disconnection. The way out of Mitzrayim is through chesed, through attempting to understand those who seem so different from us and through translating our responsibility to others into genuine concern and meaningful acts on their behalf.

Drink the first cup of wine.

We wash our hands, without saying the blessing. Each person washes the hand of the person next to her (pouring it over a bowl). Imagine that you are washing away all cynicism and despair, and allow yourself to be filled with the hope that the world could be really transformed in accord with our highest vision.

We dip a green vegetable, often parsley, into saltwater and recite the blessing for green foods that grow in the ground.

Why? The traditional reason, according to the Sages of the ages, is to taste the salty tears of slavery. 

But is there more?

Of course! Isn't there always?

1. Passover is the Festival of spring and the rebirth of nature after the dormancy of winter. New green growth returns to the fields, replacing the brown of winter. The parsely we dip tonight is a tasteful reminder of our dependence on the ability of the earth to regenerate the food that enables all life - human and animal - to exist. The saltwater symbolizes the origin of all life in the sea, and the interdependence of ocean and land in the cycle of fertility.

2. The parsely also historically represents the hyssop which was dipped into the salty (saline) blood of a lamb to mark the door posts of the Israelites homes in Egypt on that fateful night of the 10th plague and the ensuing exodus.

The custom of dipping one food into another or into some sauce or condiment is usually characteristic of an appetizer or prelude to something more substantial to follow.

Symbolism is wonderful, but it doesn't fill a hungry stomach. It is truly just a prelude - to action - to remind us as we feast for freedom how many still fast for lack of food and perish for want of sufficient nourishment.

As we observe this time-honored Seder tradition, let it sensitize us to our obligation as partners with God to continue to strive to make this a more just and perfect world.

Tonight, especially, when we remember from where we came and where we are today, let us renew our commitment to helping all who hunger find stable, sustainable sources of sustenance in this world, just as God renews nature every spring.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה.

We take the piece of matzah that rests in the middle of the pile. We hold it up for the rest of the guests to see, and we announce, "This is how God split the Red Sea." We break the matzah in half. The bigger piece we set aside to become the afikoman. The smaller piece is returned to the pile.

YYYY THS NITE DIFRNT FRM AL OTHR NITES 7

Y DUWE ET ONLY MATSA 7

Y ONLI BTR ERBS 7

Y DIP X2 7

Y ET LEENING 7

CUZ .

מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה,

-הַלַּיְלָה הַזֶּה כּוּלוֹ מַצָּה.
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת,

 - הַלַּיְלָה הַזֶּה מָרוֹר.
שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת,

- הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים.
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין,

 - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻבִּין

Adapted lyrics by Becky & Jeremy Gimbel & Laura Einhorn

(To the tune of “American Pie” by Don McLean)

A long long time ago

In the land of Egypt

Where the Israelites were Pharaoh’s slaves

Pharaoh said, “Hebrew boys should die!”

And the Jewish mothers began to cry

But Yochevet refused to throw her boy away

She and Miriam put him in the Nile

Where he was found after a while

Pharaoh’s daughter saved him

In the palace, his mother raised him

Since from the water was where he came

They decided “Moses” was his name

And he grew up with the morals of a Jew

Spoken: One day, growing up in Pharaoh’s palace, Moses witnessed an Egyptian slave beating a Jew.  Enraged by this action, Moses broke into song…

(To the tune of “For What It’s Worth” by Buffalo Springfield)

There’s something happening here

What it is ain’t exactly clear

There’s a man with a whip over there

Beatin’ a slave like he just don’t care.

I’m singin:

Stop Egypt what’s that sound, everybody look what’s going round

Spoken: In a fit of anger, Moses struck down the taskmaster, and fled to the desert where he tended sheep for a while.  One day, something a little bizarre happened…

(To the tune of “Yesterday” by The Beatles)

Suddenly, God came to me in a flaming tree

Said I want my people to be free

Go to Pharoah, speak for me

Go to Pharoah, speak for me

Spoken: So Moses went to Pharoah…

(To the tune of “Louie, Louie” as adapted by Mah Tovu)

Pharoah Pharoah

Whoa baby let my people go

Yeah yeah yeah yeah yeah yeah

Pharoah Pharoah

Whoa baby let my people go

Yeah yeah yeah yeah yeah yeah

Well a burning bush told me just the other day

That I should go to Egypt and say

It’s time to let our people be free

Listen to God if you won’t listen to me (I SAID)

Pharoah Pharoah

Whoa baby let my people go

Yeah yeah yeah yeah yeah yeah

Pharoah Pharoah

Whoa baby let my people go

Yeah yeah yeah yeah yeah yeah

Spoken: Pharoah wouldn’t listen to Moses’ plea, thus, THE PLAGUES

(To the tune of “It’s The End of the World As We Know It (And I Feel Fine)” by REM)

Blood blood

Frogs frogs

Lice lice

Beasts beasts

Cattle disease

Boils boils

Hail hail

Locusts

Darkness (2x)

It’s the end of the world as we know it

It’s the end of the world as we know it

It’s the end of the world as we know it

So spill your wine

Break to spill wine

Spoken: At first, Pharoah would let the Israelites go, and then God hardened his heart and Pharoah would change his mind.  Every time.  All through the nine plagues.  Enter the tenth plague, death of the first born.  This one put Pharoah over the top.

(To the tune of “Leaving on a Jet Plane” by John Denver)

Our doors are crossed with blood,

God spared our sons

We’re outta here

We’re moving our buns

But we don’t have buns

They didn’t have time to rise!

We’re leaving en route to Canaan

Don’t think that we’ll be back again

Hey Jews, it’s time to go

(With a groove)

So the Jews left, matzah in hand

From Egypt to the promised land

Got to a sea they couldn’t cross

Moses raised his hand up to the Boss

Pharoah’s army was close behind

Hey, this brings a song to mind

(To the tune of “Footloose” by Kenny Loggins)

Been working, so hard

Time to make these waters part

400 years busting our backs

Finally God’s cutting us some slack

The sea is splitting

Tonight we’ll get out of this town (The sea is splitting we’ll get out of this town!)

The sea is splitting

We’ll cross the sea and not drown

Tonight we’re gonna be free, oo ee

Crossing the red sea

Hum, Miriam, break out the timbrels and drums!

(To the tune of “Miriam’s Song” by Debbie Friedman)

Mi chamochah ba-eilim, Adonai

Mi kamochah nedar bakodesh

Nora t’hilot, oseh feleh

Nora t’hilot, oseh feleh

chart of the ten plauges  

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.

“Rabbi Gamliel used to say that those who have not spoken of the following three things on Pesach has not fulfilled the obligation of the holiday. They are Pesach, Matza and Maror.”

Pesach – the Pascal Sacrifice. I am Pesach when I sacrifice my own needs for the needs of others. I am Pesach when I say yes, though I mean no. I am Pesach when I bleed each month.

Matza. I am Matza when I am broken and split into two. I am the sweetness of that first taste of Matza on seder night. I am the dryness of the Matza after 7 days of nothing else. I Matza when I am flat, and Matza when I am humble. I am Matza when I am filled with many contradictory characteristics. I am Matza the bread of affliction and Matza the bread of freedom.

Maror – I am Maror when I resent my place, and maror when I dwell on how I am wronged. I am maror when I cry and maror when I cause others to cry. I am maror when I slip into self pity and maror  when my bitterness moves me to action. I am the sharpness and the wit of maror.

בְכָל דוֹר וָדוֹר חַיָב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְאִלו הוא יצָא מִמִצְרַָים , שֶנֶאֱמַר: וְהִגַדְתָ לְבִנְךָ בַיוֹם הַהוא לֵאמרֹ, בַעֲבור זֶה עָשָה יי לִי בְצֵאתִי מִמִצְרַים . לֹא אֶת אֲבוֹתֵינו בִלְבָד גָאַל הַקָדוֹש בָרוךְ הוא, אֶלָא אַף אוֹתָנו גָאַל עִמָהֶם, שֶנֶאֱמַר: וְאוֹתָנו הוֹצִיא מִשָם , לְמַעַן הָבִיא אתָֹנו, לָתֶת לָנו אֶת הָאָרֶץ אֲשֶר נִשָבַע לַאֲבתֵֹנו.

In every generation, one must see himself as if he himself had personally come out of Egypt, as it is said: “You should say to your son on that day, ‘It is because of that which God did to me when I left Egypt.’ It is not only our ancestors that the Holy One Blessed Be He redeemed. Rather, he redeemed us too, along with them, as it is said: “He brought us out of there, in order so that he could bring us to and give us the land which He had promised to our ancestors.”

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.

As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.

Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands. For washing before food, pour water three times on your right hand and then three times on your left hand.

After you have poured the water over your hands, recite this short blessing.

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ  עַל נְטִילַת יָדָֽיִם

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.

After washing your hands, raise all three matzot and say

Baruch ata Adonai Elohinu melech ha'olam hamotzi lechem min ha'aretz.

Which means:

We bless you, Lord our God, God of the world, who brings foth bread from the land.

Put down the bottom matzah and add:

Baruch ata Adonai Eloheinu melech ha'olam asher kidshanu b'mitzvotav v'ztivanu al achilat matzah.

Which means:

We bless you, Lord our God, God of the world, who has sanctified us with his commandments and commanded us concerning the eating of matzah.

Each person eats a piece of each of the top to matzot. After that, you can eat as much matzah as you like.

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 pesach or 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 – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.

OM NOM NOM.

Finding and eating the Afikomen | tzafoon | צָפוּן

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.

The third cup is poured now, and recite Birkat Hamazon (Blessing after the Meal) over it.

A Song of Ascents. When the L-rd will return the exiles of Zion, we will have been like dreamers. Then our mouth will be filled with laughter, and our tongue with joyous song. Then will they say among the nations, "The L-rd has done great things for these." The L-rd has done great things for us, we were joyful. L-rd, return our exiles as streams in the Negev. Those who sow in tears will reap with joyous song. He goes along weeping, carrying the bag of seed; he will surely come [back] with joyous song, carrying his sheaves.

A Psalm by the sons of Korach, a song whose foundation is in the holy mountains. The L-rd loves the gates of Zion more than all the dwelling places of Jacob. Glorious things are spoken of you, O city of G-d. I will make mention of Rahab and Babylon unto those that know me; behold Philistia and Tyre, as well as Cush, "This one was born there." But of Zion it will be said, "This man and that man was born there," and He, the Most High, will establish it. The L-rd will count the register of the nations, "This one was born there." Selah. Singers and dancers alike [will chant], "All my inner thoughts are of you."

I will bless the L-rd at all times; His praise is always in my mouth. The ultimate conclusion, all having been heard: fear G-d and observe His commandments, for this is the whole of man. My mouth will utter the praise of the L-rd, and all flesh shall bless His holy Name forever and ever. And we will bless the L-rd from now and forever; Halleluyah praise G-d.

Before mayim acharonim (washing fingers) the following verse is said:

This is the portion of a wicked man from G-d, and the heritage assigned to him by G-d.

After mayim acharonim, the following verse is said:

And he said to me: This is the table that is before the L-rd.

When the Grace after Meal is said with a quorum of three or more males over the age of 13, the leader begins:

Gentlemen, let us say Grace!

The others respond:

May the Name of the L-rd be blessed from now and forever.

The leader [repeats the response and] continues:

With the permission of the masters, teachers and gentlemen, let us bless He of whose bounty we have eaten.

The others respond:

Blessed be He of whose bounty we have eaten.

The leader repeats this response.

Those present who did not partake of the meal respond:

Blessed and praised be His Name always, forever and ever.

If there is a quorum of ten males over the age of 13 then the leader begins:

Gentlemen, let us say Grace!

The others respond:

May the Name of the L-rd be blessed from now and forever.

The leader repeats the response and continues:

With the permission of the masters, teachers and gentlemen, let us bless our G-d He of whose bounty we have eaten.

The others respond:

Blessed be our G-d He of whose bounty we have eaten.

The leader repeats this response.

Those present who did not partake of the meal respond:

Blessed be our G-d and praised be His Name always, forever and ever.

All who ate recite the Grace:

Blessed are You, L-rd, our G-d, King of the universe, who, in His goodness, feeds the whole world with grace, with kindness and with mercy. He gives food to all flesh, for His kindness is everlasting. Through His great goodness to us continuously we d o not lack food, and may we never lack it, for the sake of His great Name. For He is a [benevolent] G-d who feeds and sustains all, does good to all, and prepares food for all His creatures whom He has created, as it is said: You open Your hand and satisfy the desire of every living thing. Blessed are You L-rd, who provides food for all.

We thank You, L-rd, our G-d, for having given as a heritage to our fathers a precious, good and spacious land; for having brought us out, L-rd our G-d, from the land of Egypt and redeemed us from the house of slaves; for Your covenant which You have sealed in our flesh; for Your Torah which You have taught us; for Your statutes which You have made known to us; for the life, favor and kindness which You have graciously bestowed upon us; and for the food we eat with which You constantly feed and sustain us every day, at all times, and at every hour.

For all this, L-rd our G-d, we thank You and bless You. May Your Name be blessed by the mouth of every living being, constantly and forever. As it is written: When you have eaten and are satiated, you shall bless the L-rd your G-d, for the good land which He has given you. Blessed are You, L-rd, for the land and for the food.

Have mercy, L-rd our G-d, upon Israel Your people, upon Jerusalem Your city, upon Zion the abode of Your glory, upon the kingship of the house of David Your anointed, and upon the great and holy House which is called by Your Name. Our G-d, our Father, Our Shepherd, feed us, sustain us, nourish us and give us comfort; and speedily, L-rd our G-d, grant us relief from all our afflictions. L-rd, our G-d, please do not make us dependent upon the gifts of mortal men nor upon their loans, but only upon Your full, open, holy and generous hand, that we may not be shamed or disgraced forever and ever.

On Shabbat add:

May it please You, G-d, our G-d, to strengthen us through Your commandments, and through the precept of the Seventh Day, this great and holy Shabbat. For this day is great and holy before You, to refrain from work and to rest thereon with love, in accordance with the commandment of Your will. In Your will, G-d, our G-d, bestow upon us tranquility, that there shall be no trouble, sadness or grief on the day of our rest. G-d, our G-d, let us see the consolation of Zion Your city, and the rebuilding of Jerusalem Your holy city, for You are the Master of [all] salvations and the Master of [all] consolations.]

Our G-d and G-d of our fathers, may there ascend, come and reach, be seen and accepted, heard, recalled and remembered before You, the remembrance and recollection of us, the remembrance of our fathers, the remembrance of Mashiach the son of David Your servant, the remembrance of Jerusalem Your holy city, and the remembrance of all Your people the House of Israel, for deliverance, well-being, grace, kindness, mercy, good life and peace, on this day of the Festival of Matzot, on this Festival of holy convocation. Remember us on this [day], L-rd, our G-d, for good; recollect us on this [day] for blessing; help us on this [day] for good life. With the promise of deliverance and compassion, spare us and be gracious to us; have mercy upon us and deliver us; for our eyes are directed to You, for You, G-d, are a gracious and merciful King.

Rebuild Jerusalem the holy city speedily in our days. Blessed are You, L-rd, who in His mercy rebuilds Jerusalem. Amen.

Blessed are You, L-rd, our G-d, King of the universe, benevolent G-d, our Father, our King, our Might, our Creator, our Redeemer, our Maker, our Holy One, the Holy One of Jacob, our Shepherd, the Shepherd of Israel, the King who is good and does good to all, each and every day. He has done good for us, He does good for us, and He will do good for us; He has bestowed, He bestows, and He will forever bestow upon us grace, kindness and mercy, relief, salvation and success, blessing and help, consolation, sustenance and nourishment, compassion, life, peace and all goodness; and may He never cause us to lack any good.

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, and be glorified in us forever and all eternity, and honored in us forever and ever.

May the Merciful One sustain us with honor.

May the Merciful One break the yoke of exile from our neck and may He lead us upright to our land.

May the Merciful One send abundant blessing into this house and upon this table at which we have eaten.

May the Merciful One send us Elijah the Prophet may he be remembered for good and may he bring us good tidings, salvation and consolation.

May the Merciful One bless my father, my teacher, the master of this house, and my mother, my teacher, the mistress of this house; them, their household, their children, and all that is theirs; us, and all that is ours. Just as He blessed our forefathers, Abraham, Isaac and Jacob, "in everything," "from everything," with "everything," so may He bless all of us (the children of the Covenant) together with a perfect blessing, and let us say, Amen.

From On High, may there be invoked upon him and upon us such merit which will bring a safeguarding of peace. May we receive blessing from the L-rd and just kindness from the G-d of our salvation, and may we find grace and good understanding in the eyes of G-d and man.

On Shabbat add:

May the Merciful One cause us to inherit that day which will be all Shabbat and rest for life everlasting.

May the Merciful One cause us to inherit that day which is all good.

May the Merciful One grant us the privilege of reaching the days of the Mashiach and the life of the World to Come. He is a tower of salvation to His king, and bestows kindness upon His anointed, to David and his descendants forever. He who makes peace in His heights, may He make peace for us and for all Israel; and say, Amen.

Fear the L-rd, you His holy ones, for those who fear Him suffer no want. Young lions are in need and go hungry, but those who seek the L-rd shall not lack any good. Give thanks to the L-rd for He is good, for His kindness is everlasting. You open Your hand and satisfy the desire of every living thing. Blessed is the man who trusts in the L-rd, and the L-rd will be his trust.

Recite the blessing for the wine, and drink in reclining position.

Blessed are You, L-rd, our G-d, King of the universe, who creates the fruit of the vine.

The fourth cup is poured and the door is opened. Say the following:

שִיר הַמַעֲלוֹת, בְשוב יְיָ אֶת שִיבַת צִיוֹן, הָיִינו כְחלְֹמִים. אָז יִמָלֵא שְחוֹק פִינו ולְשוֹנֵנו רִנָה, אָז יאֹמְרו בַגוֹיִם, הִגְדִיל יְיָ לַעֲשוֹת עִם אֵלֶה. הִגְדִיל יְיָ לַעֲשוֹת עִמָנו, הָיִינו שְמֵחִים. שובָה יְיָ אֶת שְבִיתֵנו, כַאֲפִיקִים בַנֶגֶב. הַזרְֹעִים בְדִמְעָה
בְרִנָה יִקְצרֹו. הָלוֹךְ יֵלֵךְ ובָכהֹ נשֵֹא מֶשֶךְ הַזָרַע, באֹ יָבאֹ בְרִנָה נשֵֹא אֲלֻמתָֹיו
תְהִלַת יְיָ יְדַבֶר פִי, וִיבָרֵךְ כָל בָשָר שֵם קָדְשוֹ לְעוֹלָם וָעֶד. וַאֲנַחְנו נְבָרֵךְ יָה מֵעַתָה וְעַד עוֹלָם הַלְלויָה. הוֹדו לַייָ כִי טוֹב כִי לְעוֹלָם חַסְדוֹ. מִי יְמַלֵל גְבורוֹת יְיָ
יַשְמִיעַ כָל תְהִלָתוֹ.

Include parenthesis when there is a minyan present

Leader

רַבוֹתַי נְבָרֵךְ.

Participants

יְהִי שֵם יְיָ מְברָֹךְ מֵעַתָה וְעַד עוֹלָם.

Leader

יְהִי שֵם יְיָ מְברָֹךְ מֵעַתָה וְעַד עוֹלָם. בִרְשות מָרָנָן וְרַבָנָן וְרַבוֹתַי נְבָרֵך (אֱלֹהֵינו) שֶאָכַלְנו מִשֶלוֹ.

Participants

בָרוךְ (אֱלֹהֵינו) שֶאָכַלְנו מִשֶלוֹ ובְטובוֹ חָיִינו.

Leader

בָרוךְ )אֱלֹהֵינו( שֶאָכַלְנו מִשֶלוֹ ובְטובוֹ חָיִינו.

All together

בָרוךְ הוא ובָרוך שְמוֹ.

בָרוךְ אַתָה יְיָ, אֱלֹהֵינו מֶלֶךְ הָעוֹלָם, הַזָן אֶת הָעוֹלָם כֻלוֹ בְטובוֹ בְחֵן בְחֶסֶד ובְרַחֲמִים הוא נוֹתֵן לֶחֶם לְכָל בָשָר, כִי לְעוֹלָם חַסְדוֹ. ובְטובוֹ הַגָדוֹל תָמִיד לֹא חָסַר לָנו וְאַל יֶחְסַר לָנו מָזוֹן לְעוֹלָם וָעֶד. בַעֲבור שְמוֹ הַגָדוֹל כִי הוא אֵל זָן ומְפַרְנֵס לַכלֹ ומֵטִיב לַכלֹ ומֵכִין מָזוֹן לְכָל בְרִיוֹתָיו אֲשֶר בָרָא. בָרוךְ אַתָה יְיָ, הַזָן אֶת הַכלֹ.
נוֹדֶה לְךָ יְיָ אֱלֹהֵינו עַל שֶהִנְחַלְתָ לַאֲבוֹתֵינו אֶרֶץ חֶמְדָה טוֹבָה ורְחָבָה, וְעַל שֶהוֹצֵאתָנו יְיָ אֱלֹהֵינו מֵאֶרֶץ מִצְרַיִם ופְדִיתָנו מִבֵית עֲבָדִים, וְעַל בְרִיתְךָ שֶחָתַמְתָ בִבְשָרֵנו, וְעַל תוֹרָתְךָ שֶלִמַדְתָנו, וְעַל חֻקֶיךָ שֶהוֹדַעְתָנו, וְעַל חַיִים חֵן וָחֶסֶד שֶחוֹנַנְתָנו, וְעַל אֲכִילַת מָזוֹן שָאַתָה זָן ומְפַרְנֵס אוֹתָנו תָמִיד בְכָל יוֹם ובְכָל עֵת ובְכָל שָעָה.
וְעַל הַכלֹ יְיָ אֱלֹהֵינו אֲנַחְנו מוֹדִים לָךְ ומְבָרְכִים אוֹתָךְ יִתְבָרַךְ שִמְךָ בְפִי כָל חַי תָמִיד לְעוֹלָם וָעֶד. כַכָתוב, וְאָכַלְתָ וְשָבָעְתָ ובֵרַכְתָ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטבָֹה אֲשֶר נָתַן לָךְ. בָרוךְ אַתָה יְיָ, עַל הָאָרֶץ וְעַל הַמָזוֹן.
רחֶַם נָא יְיָ אֱלֹהֵינו עַל יִשְרָאֵל עַמֶךָ וְעַל יְרושָלַיִם עִירֶךָ וְעַל צִיוֹן מִשְכַן כְבוֹדֶךָ וְעַל מַלְכות בֵית דָוִד מְשִיחֶךָ וְעַל הַבַיִת הַגָדוֹל וְהַקָדוֹש שֶנִקְרָא שִמְךָ עָלָיו. אֱלֹהֵינו אָבִינו רְעֵנו זונֵנו פַרְנְסֵנו וְכַלְכְלֵנו וְהַרְוִיחֵנו וְהַרְוַח לָנו יְיָ אֱלֹהֵינו מְהֵרָה מִכָל צָרוֹתֵינו. וְנָא אַל תַצְרִיכֵנו יְיָ אֱלֹהֵינו לֹא לִידֵי מַתְנַת בָשָר וָדָם וְלֹא לִידֵי הַלְוָאָתָם, כִי אִם לְיָדְךָ הַמְלֵאָה הַפְתוחָה הַקְדוֹשָה וְהָרְחָבָה, שֶלא נֵבוֹש וְלֹא נִכָלֵם לְעוֹלָם וָעֶד.

On Shabbat

רְצהֵ וְהַחֲלִיצֵנו יְיָ אֱלֹהֵינו בְמִצְוֹתֶיךָ ובְמִצְוַת יוֹם הַשְבִיעִי הַשַבָת הַגָדוֹל וְהַקָדוֹש הַזֶה. כִי יוֹם זֶה גָדוֹל וְקָדוֹש הוא לְפָנֶיךָ לִשְבָת בוֹ וְלָנוחַ בוֹ בְאַהֲבָה כְמִצְוַת רְצוֹנֶךָ. ובִרְצוֹנְךָ הָנִיחַ לָנו יְיָ אֱלֹהֵינו שֶלֹא תְהֵא צָרָה וְיָגוֹן וַאֲנָחָה בְיוֹם
מְנוחָתֵנו. וְהַרְאֵנו יְיָ אֱלֹהֵינו בְנֶחָמַת צִיוֹן עִירֶךָ ובְבִנְיַן יְרושָלַיִם עִיר קָדְשֶךָ כִי אַתָה הוא בַעַל הַיְשועוֹת ובַעַל הַנֶחָמוֹת.

אֱלֹהֵינו וֵאלֹהֵי אֲבוֹתֵינו, יַעֲלֶה וְיָבאֹ וְיַגִיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָמַע וְיִפָקֵד וְיִזָכֵר זִכְרוֹנֵנו ופִקְדוֹנֵנו, וְזִכְרוֹן אֲבוֹתֵינו, וְזִכְרוֹן מָשִיחַ בֶן דָוִד עַבְדֶךָ ,וְזִכְרוֹן יְרושָלַיִם עִיר קָדְשֶךָ, וְזִכְרוֹן כָל עַמְךָ בֵית יִשְרָאֵל לְפָנֶיךָ, לִפְלֵטָה לְטוֹבָה לְחֵן ולְחֶסֶד ולְרַחֲמִים, לְחַיִים ולְשָלוֹם בְיוֹם חַג הַמַצוֹת הַזֶה. זָכְרֵנו יְיָ אֱלֹהֵינו בוֹ לְטוֹבָה ופָקְדֵנו בוֹ לִבְרָכָה וְהוֹשִיעֵנו בוֹ לְחַיִים. ובִדְבַר יְשועָה וְרַחֲמִים חוס וְחָנֵנו וְרַחֵם עָלֵינו וְהוֹשִיעֵנו, כִי אֵלֶיךָ עֵינֵינו, כִי אֵל מֶלֶךְ חַנון וְרַחום אָתָה.

ובְנֵה יְרושָלַיִם עִיר הַקדֶֹש בִמְהֵרָה בְיָמֵינו. בָרוךְ אַתָה יְיָ, בוֹנֵה בְרַחֲמָיו יְרושָלָיִם. אָמֵן.
בָרוךְ אַתָה יְיָ, אֱלֹהֵינו מֶלֶךְ הָעוֹלָם, הָאֵל אָבִינו מַלְכֵנו אַדִירֵנו בוֹרְאֵנו גאֲֹלֵנו יוֹצְרֵנו קְדוֹשֵנו קְדוֹש יַעֲקבֹ, רוֹעֵנו רוֹעֵה יִשְרָאֵל הַמֶלֶךְ הַטוֹב וְהַמֵטִיב לַכלֹ שֶבְכָל יוֹם וָיוֹם הוא הֵטִיב הוא מֵטִיב הוא יֵיטִיב לָנו. הוא גְמָלָנו הוא גוֹמְלֵנו
הוא יִגְמְלֵנו לָעַד לְחֵן ולְחֶסֶד ולְרַחֲמִים ולְרֶוַח הַצָלָה וְהַצְלָחָה בְרָכָה וִישועָה נֶחָמָה פַרְנָסָה וְכַלְכָלָה וְרַחֲמִים וְחַיִים וְשָלוֹם וְכָל טוֹב, ומִכָל טוב לְעוֹלָם אַל יְחַסְרֵנו.
 הרָחַמֲן הוא יִמְלֹךְ עָלֵינו לְעוֹלָם וָעֶד. הָרַחֲמָן הוא יִתְבָרַךְ בַשָמַיִם ובָאָרֶץ. הָרַחֲמָן הוא יִשְתַבַח לְדוֹר דוֹרִים וְיִתְפָאַר בָנו לָעַד ולְנֵצַח נְצָחִים וְיִתְהַדַר בָנו לָעַד ולְעוֹלְמֵי עוֹלָמִים. הָרַחֲמָן הוא יְפַרְנְסֵנו בְכָבוֹד. הָרַחֲמָן הוא יִשְבר עֻלֵנו מֵעַל צַוָארֵנו וְהוא יוֹלִיכֵנו קוֹמְמִיות לְאַרְצֵנו. הָרַחֲמָן הוא יִשְלַח לָנו בְרָכָה מְרֻבָה בַבַיִת הַזֶה וְעַל שֻלְחָן זֶה שֶאָכַלְנו עָלָיו. הָרַחֲמָן הוא יִשְלַח לָנו אֶת אֵלִיָהו הַנָבִיא זָכור לַטוֹב וִיבַשֶר לָנו בְשוֹרוֹת טוֹבוֹת יְשועוֹת וְנֶחָמוֹת.
הָרַחֲמָן הוא יְבָרֵךְ אֶת

For one’s parents

אָבִי מוֹרִי (בַעַל הַבַיִת הַזֶה) וְאֶת אִמִי מוֹרָתִי (בַעֲלַת הַבַיִת הַזֶה), אוֹתָם וְאֶת בֵיתָם וְאֶת זַרְעָםוְאֶת כָל אֲשֶר לָהֶם,

For one’s family

אוֹתִי )וְאֶת אִשְתִי/בַעֲלִי/זַרְעִי( וְאֶת כָל אֲשֶר לִי,

For one’s hosts

בַעַל הַבַיִת הַזֶה וְאֶת בַעֲלַת הַבַיִת הַזֶה, אוֹתָם וְאֶת בֵיתָם וְאֶת זַרְעָם וְאֶת כָל אֲשֶר לָהֶם,

For all others

וְאֶת כָל הַמְסֻבִין כַאן,

 אוֹתָנו וְאֶת כָל אֲשֶר לָנו, כְמוֹ שֶנִתְבָרְכו אֲבוֹתֵינו אַבְרָהָם יִצְחָק וְיַעֲקבֹ בַכלֹ מִכלֹ כלֹ, כֵן יְבָרֵךְ אוֹתָנו כֻלָנו יַחַד בִבְרָכָה שְלֵמָה, וְנאֹמַר אָמֵן
בַמָרוֹם יְלַמְדו עֲלֵיהֶם וְעָלֵינו זְכות שֶתְהֵא לְמִשְמֶרֶת שָלוֹם. וְנִשָא בְרָכָה מֵאֵת יְיָ וצְדָקָה מֵאֱלֹהֵי יִשְעֵנו. וְנִמְצָא חֵן וְשֵכֶל טוֹב בְעֵינֵי אֱלֹהִים וְאָדָם

On Shabbat

הָרַחֲמָן הוא יַנְחִילֵנו יוֹם שֶכֻלוֹ שַבָת ומְנוחָה לְחַיֵי הָעוֹלָמִים.

הָרַחֲמָן הוא יַנְחִילֵנו יוֹם שֶכֻלוֹ טוֹב.

Some add the following

הָרַחֲמָן הוא יְבָרֵךְ אֶת כָל אֲחֵנו בְנֵי יִשְרָאֵל הַנְתונִים בְצָרָה, וְיוֹצִיאֵם מֵאֲפֵלָה לְאוֹרָה.
הָרַחֲמָן הוא יְבָרֵךְ אֶת מְדִנַת יִשְרָאֵל, רֵאשִית צְמִיחַת גְאֻלָתֵנו.
הָרַחֲמָן הוא יְבָרֵךְ אֶת חַיָלֵי צְבָא הֲגַנָה לְיִשְרָאֵל, וְיָגֵן עֲלֵיהֶם.
הָרַחֲמָן הוא יְבָרֵךְ אֶת מְדִנַת הַזאתֹ, וְאֶת חַיָלֶיהָ, וְיָגֵן עֲלֵיהֶם.
הָרַחֲמָן הוא יַשְכְין שָלוֹם בֵין בְנֵי יַעֲקבֹ ובְנֵי יִשְמָעֵאל.

הָרַחֲמָן הוא יְזַכֵנו לִימוֹת הַמָשִיחַ ולְחַיֵי הָעוֹלָם הַבָא.
מִגְדוֹל יְשועוֹת מַלְכוֹ וְעשֶֹה חֶסֶד לִמְשִיחוֹ לְדָוִד ולְזַרְעוֹ עַד עוֹלָם. עשֶֹה שָלוֹם בִמְרוֹמָיו הוא יַעֲשֶה שָלוֹם עָלֵינו וְעַל כָל יִשְרָאֵל, וְאִמְרו אָמֵן.
יְראו אֶת יְיָ קְדשָֹיו כִי אֵין מַחְסוֹר לִירֵאָיו. כְפִירִים רָשו וְרָעֵבו וְדרְֹשֵי יְיָ לֹא יַחְסְרו כָל טוֹב. הוֹדו לַייָ כִי טוֹב כִי לְעוֹלָם חַסְדוֹ. פוֹתֵחַ אֶת יָדֶךָ ומַשְבִיעַ לְכָל חַי רָצוֹן. בָרוךְ הַגֶבֶר אֲשֶר יִבְטַח בַייָ וְהָיָה יְיָ מִבְטַחוֹ. נַעַר הָיִיתִי גַם זָקַנְתִי וְלֹא רָאִיתִי צַדִיק נֶעֱזָב וְזַרְעוֹ מְבַקֶש לָחֶם. יְיָ עזֹ לְעַמוֹ יִתֵן יְיָ יְבָרֵךְ אֶת עַמוֹ בַשָלוֹם.

Open door and sing:

Eliyahu ha-navee, Eliyahu ha-Tish-bee Eliyahu, eliyahu, Eliyahu ha-Giladee Beem-hei-ra b'ya-mei-nu Yavo ei-leinu Eem ma-shee-ach ben David Eem ma-shee-ach ben David

Death and loss often lead to a sense of isolation. The doors to the heart and the doors to community and love seem to be closed. What are the beliefs and the hopes you have which can help you to open the door again?

The cups are filled for the fourth time.

The leader lifts the cup of wine and reads:
The festive service is completed. With songs of praise, we have lifted up the cups symbolizing the divine promises of salvation, and have called upon the name of God. As we offer the benediction over the fourth cup, let us again lift our souls to God in faith and in hope. May He who broke Pharaoh's yoke for ever shatter all fetters of oppression, and hasten the day when swords shall, at last, be broken and wars ended. Soon may He cause the glad tidings of redemption to be heard in all lands, so that mankind—freed from violence and from wrong, and united in an eternal covenant of brotherhood—may celebrate the universal Passover in the name of our God of freedom.

All read in unison:

May God bless the whoel house of Israel with freedom, and keep us safe from danger everywhere. Amen.

May God cause the light of His countenance to shine upon all men, and dispel the darkness of ignorance and of prejudice. Amen. 

May He be gracious unto us. Amen.

May God lift up His countenance upon our country and render it a true home of liberty and a bulwark of justice. And may He grant peace unto all mankind. Amen

‏בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָֽעוֹלָֽם בּוֹרֵא פְּרִי הַגָּֽפָּן׃‎

 BORUCH ATTO ADONOI ELOHENU MELECH HO‘OLOM BORE P’RI HAGGOFEN

Praised art Thou, O Lord our God, King of the universe, who createst the fruit of the vine

As this year our experiments have not worked, and we have published (if at all) in obscure journals, so next year may all our experiments work beautifully.  And we say together: NEXT YEAR IN NATURE 

Adir hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Bachur hu, gadol hu, dagul hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Hadur hu, vatik hu, zakai hu, chasid hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Tahor hu, yachid hu, kabir hu, lamud hu, melech hu yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Nora hu, sagiv hu, izuz hu, podeh hu, tzadik hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Kadosh hu, rachum hu, shadai hu, takif hu yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Echad mi yode’a? Echad ani yode’a: echad Eloheinu shebashamayim u’va’aretz.

Shnayim mi yode’a? Shnayim ani yode’a: shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shloshah mi yode’a? Shloshah ani yode’a: shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Arba mi yode’a? Arba ani yode’a: arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Chamishah mi yode’a? Chamishah ani yode’a: chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shishah mi yode’a? Shishah ani yode’a: shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shiv’ah mi yode’a? Shiv’ah ani yode’a: shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shmonah mi yode’a? Shmonah ani yode’a: shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Tishah mi yode’a? Tishah ani yode’a: tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Asarah mi yode’a? Asarah ani yode’a: asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Echad asar mi yode’a? Echad asar ani yode’a: echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shnaim asar mi yode’a? Shnaim asar ani yode’a: shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah

avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shloshah asar mi yode’a? Shloshah asar ani yode’a: shloshah asar midaiya, shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.