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TABLE OF CONTENTS
Passover is a festival of freedom.
It commemorates the Israelites’ Exodus from Egypt, and their transition from slavery to freedom. The main ritual of Passover is the seder, which occurs on the first two night (in Israel just the first night) of the holiday — a festive meal that involves the re-telling of the Exodus through stories and song and the consumption of ritual foods.
Our Passover meal is called a seder, which means “order” in Hebrew, because we go through specific steps as we retell the story of our ancestors’ liberation from slavery. Some people like to begin their seder by reciting or singing the names of the 14 steps—this will help you keep track of how far away the meal is!
Ritually wash hands without reciting the blessing. The need for hand washing before eating vegetables is no longer a ritual requirement, however, it is included here in the traditional Seder.
Take less than a kezayit (the volume of one olive) of the karpas, dip it into salt-water, and recite the following blessing:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה
Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.
Blessed are You, Lord, our God, Ruler of the universe, who creates the fruit of the earth.
Take the middle matzah and break it into two, one piece larger than the other.
The larger piece is set aside to serve as Afikoman. This is traditionally hidden, by the leader of the Seder for the children to “steal” or “find” and then ransom for a something at the end of the Seder.
The smaller piece is put back, between the two matzot. This smaller piece, along with the top matzah is what will be used for the “Motzi-Matzah” and “Korech”
Maggid – Four Questions
מַהנִּשְּׁתַּנָה
?מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת
Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?
Why is this night of Passover different from all other nights of the year?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה
She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah.
On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר
Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror.
On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?
שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים
Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat.Ha-lai-lah hazeh sh'tei p'ameem.
On all other nights, we do not dip vegetables even once,
why on this night do we dip greens into salt water and bitter herbs into sweet haroset?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ
Sheb’khol ha-lei-lot anu och-leem bein yo-shveen u-vein m’su-been, ha-lailah hazeh kulanu m’subeen.
On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?
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)
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. 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
Baruch shomeir havtachato l'yisra-eil. Baruch hu. 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.
Praised be He who keeps His promise to Israel; praised be He. 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 בִּקֶּשׁ לָבָן הָאֲרַמִּי לַעֲשׂוֹת לְיַעֲקֹב אָבִינוּ--שֶׁפַּרְעֹה הָרָשָׁע, לֹא גָזַר אֵלָא עַל הַזְּכָרִים; וְלָבָן בִּקֶּשׁ לַעְקֹר אֶת הַכֹּל, שֶׁנֶּאֱמָר "אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה, וַיָּגָר שָׁם" (דברים כו,ה). מְלַמֵּד שֶׁלֹּא יָרַד לְהִשְׁתַּקֵּעַ אֵלָא לָגוּר שָׁם, שֶׁנֶּאֱמָר "וַיֹּאמְרוּ אֶל-פַּרְעֹה, לָגוּר בָּאָרֶץ בָּאנוּ, כִּי-אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ, כִּי-כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן; וְעַתָּה יֵשְׁבוּ-נָא עֲבָדֶיךָ, בְּאֶרֶץ גֹּשֶׁן" (בראשית מז,ד)
בִּמְתֵי מְעָט--כְּמוֹ שֶׁנֶּאֱמָר "בְּשִׁבְעִים נֶפֶשׁ, יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָה; וְעַתָּה, שָׂמְךָ יְהוָה אֱלֹהֶיךָ, כְּכוֹכְבֵי הַשָּׁמַיִם, לָרֹב") דברים י,כב)
וַיְהִי-שָׁם, לְגוֹי--מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל מְצֻיָּנִין שָׁם. גָּדוֹל וְעָצוּם--כְּמוֹ שֶׁנֶּאֱמָר "וּבְנֵי יִשְׂרָאֵל, פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ--בִּמְאֹד מְאֹד; וַתִּמָּלֵא הָאָרֶץ, אֹתָם" )שמות א,ז)
וָרָב--כְּמוֹ שֶׁנֶּאֱמָר "רְבָבָה, כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ, וַתִּרְבִּי וַתִּגְדְּלִי, וַתָּבֹאִי בַּעֲדִי עֲדָיִים: שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ, וְאַתְּ עֵרֹם וְעֶרְיָה" )יחזקאל טז,ז).
וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים--כְּמוֹ שֶׁנֶּאֱמָר "הָבָה נִתְחַכְּמָה, לוֹ: פֶּן-יִרְבֶּה, וְהָיָה כִּי-תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם-הוּא עַל-שֹׂנְאֵינוּ, וְנִלְחַם-בָּנוּ, וְעָלָה מִן-הָאָרֶץ" (שמות א,י).
וַיְעַנּוּנוּ--כְּמוֹ שֶׁנֶּאֱמָר "וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים, לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם; וַיִּבֶן עָרֵי מִסְכְּנוֹת, לְפַרְעֹה--אֶת-פִּתֹם, וְאֶת-רַעַמְסֵס" (שמות א,יא).
וַיִּתְּנוּ עָלֵינוּ, עֲבֹדָה קָשָׁה--כְּמוֹ שֶׁנֶּאֱמָר "וַיַּעֲבִדוּ מִצְרַיִם אֶת-בְּנֵי יִשְׂרָאֵל, בְּפָרֶךְ" (שמות א,יג).
Go out and learn what Lavan the Aramean sought to do to Jacob our father! Pharaoh the evil only decreed against the males, but Lavan sought to uproot everything, as it is written "A wandering Aramean was my father" [while this makes little sense in English, the free word order of Hebrew and ambiguity of the verb "'oved" can be stretched somewhat to mean that an Aramean Lavan tried to cause the loss of Jacob] "and he went down into Egypt, and sojourned there" (Deuteronomy 26,5). This teaches that he did not descend to live there permanently, but rather temporarily, "And they said unto Pharaoh: 'To sojourn in the land are we come; for there is no pasture for thy servants' flocks; for the famine is sore in the land of Canaan. Now therefore, we pray thee, let thy servants dwell in the land of Goshen'" (Genesis 47,4).
Few in number--as it is written "Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude" (Deuteronomy 10,22).
And he became there a nation--this teaches that Israel were distinguishable from others there. Great, powerful--"And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them" (Exodus 1,7).
And populous--as it is written "I cause thee to increase, even as the growth of the field. And thou didst increase and grow up, and thou camest to excellent beauty: thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare" (Ezekiel 16,7).
And the Egyptians dealt ill with us--as it is written "come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land" (Exodus 1,10).
And afflicted us--as it is written "Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses" (Exodus 1,11)
And laid upon us hard bondage--as it is written "And the Egyptians made the children of Israel to serve with rigour" (Exodus 1,13).
וַנִּצְעַק אֶל יי אֱלֹהֵי אֲבֹתֵינוּ, וַיִּשְׁמַע יי אֶת קֹלֵנוּ, וַיַּרְא אֶת עָנְיֵנוּ וְאֶת עֲמָלֵנוּ וְאֶת לַחֲצֵנוּ
וַנִּצְעַק אֶל יי אֱלֹהֵי אֲבֹתֵינוּ - כְּמָה שֶׁנֶּאֱמַר: וַיְהִי בַיָמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַים , וַיֵאָנְחוּ בְּנֵי יִשְׂרָאֵל מִן הָעֲבוֹדָה וַיִּזְעָקוּ, וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים מִן הָעֲבֹדָה
וַיִּשְׁמַע יי אֶת קֹלֵנוּ - כְּמָה שֶׁנֶּאֱמַר: וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם, וַיִּזְכּוֹר אֱלֹהִים אֶת בְּרִיתוֹ אֶת אַבְרָהָם, אֶת יִצְחָק ואֶת יַעֲקֹב
וַיַּרְא אֶת עָנְיֵנוּ - זוֹ פְּרִישׁוּת דֶּרֶךְ אֶרֶץ, כְּמָה שֶׁנֶּאֱמַר: וַיַרְא אֱלֹהִים אֶת בְּני יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים
וְאֶת עֲמָלֵנוּ - אֵלוּ הַבָּנִים. כְּמָה שֶׁנֶּאֱמַר: כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל הַבַּת תְּחַיּוּן
וְאֶת לַחֶצֵנוּ - זֶוֹ הַדְּחַק, כְּמָה שֶׁנֶּאֱמַר: וְגַם רָאִיתִי אֶת הַלַּחַץ אֲשֶׁר מִצְרַים לֹחֲצִים אֹתָם
Vanitzak el Adonai elohei avoteinu, vayishma Adonai et koleinu, vayar et onyeinu v’et amaleinu v’et lachatzeinu.
Vanitzak el Adonai elohei avoteinu – k’mah shene’emar: vayihi vayamim harabim hahem vayamot melech mitzrayim, vayeian’chu binei Yisrael min ha’avodah vayizaku, vata’al shavatam el haElohim min ha’avodah.
Vayishma Adonai et Koleinu – k’mah shene’emar: vayishma Elohim et na’akatam, vayizkor Elohim et brito et Avraham, et Yitchak v’et Ya’akov.
Vayar et an’yeinu – zo p’rishut derech eretz, k’mah shene’emar: vayar Elohim et binei Yisrael vayeida Elohim.
V’et amaleinu – eilu habanim. K’mah shene’emar: kol habein hayilod hay’orah tashlichuhu v’chol habit t’chayun.
V’et lachatzeinu – zeh had’chak, k’mah shene’emar: v’gam raiti et halachatz asher mitzrayim lochatzim otam.
“We cried to the Lord, the God of our fathers; the Lord heard our cry and saw our affliction, our toil, and our oppression.” (Dt. 26:6)
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.”
The Lord heard our cry – as it is written: “God heard their groaning; God remembered His covenant with Abraham, with Isaac, and with Jacob.”
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.”
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.”
Our oppression – means the pressure used upon them, as it is written: “I have also seen how the Egyptians are oppressing them.”
וַיּוֹצִאֵנוּ יי מִמִצְרַים בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל, וּבְאֹתוֹת וּבְמֹפְתִים
וַיּוֹצִאֵנוּ יי מִמִצְרַים - לֹא עַל יְדֵי מַלְאָךְ, וְלֹא עַל יְדֵי שָׂרָף, וְלֹא עַל יְדֵי שָׁלִיחַ, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ, שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְאֶרֶץ מִצְרַים בַּלַּיְלָה הַזֶּה, וְהִכֵּיתִי כָּל בְּכוֹר בְּאֶרֶץ מִצְרַים מֵאָדָם וְעַד בְּהֵמָה, וּבְכָל אֱלֹהֵי מִצְרַים אֶעֱשֶׂה שְׁפָטִים. אֲנִי יי
וְעָבַרְתִּי בְאֶרֶץ מִצְרַים בַּלַּיְלָה הַזֶּה - אֲנִי וְלֹא מַלְאָךְ. וְהִכֵּיתִי כָּל בְכוֹר בְּאֶרֶץ מִצְרַים - אֲנִי וְלֹא שָׂרָף. וּבְכָל אֱלֹהֵי מִצְרַים אֶעֱשֶׂה שְׁפָטִים - אֲנִי ולֹא הַשָּׁלִיחַ. אֲנִי יי - אֲנִי הוּא ולֹא אַחֵר
בְּיָד חֲזָקָה - זוֹ הַדֶּבֶר, כְּמָה שֶׁנֶּאֱמַר: הִנֵה יד יי הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה, בַּסּוּסִים, בַּחֲמֹרִים, בַּגְּמַלִים, בַּבָּקָר וּבַצֹּאן, דֶבֶר כָּבֵד מְאֹד
וּבִזְרֹעַ נְטוּיָה - זוֹ הַחֶרֶב, כְּמָה שֶׁנֶּאֱמַר: וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ, נְטוּיָה עַל יְרוּשָלַיִם
וּבְמֹרָא גָּדֹל - זוֹ גִלּוּי שְׁכִינָה, כְּמָה ֹ שֶׁנֶּאֱמַר: אוֹ הֲנִסָּה אֱלֹהִים לָבֹא לָקַחַת לוֹ גוֹי מִקֶרֶב גּוֹי בְּמַסֹּת בְּאֹתֹת וּבְמוֹפְתִים, וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה, וּבְמוֹרָאִים גְּדֹלִים, כְּכֹל אֲשֶׁר עָשָׂה לָכֶם יי אֱלֹהֵיכֶם בְּמִצְרַים לְעֵינֶיךָ
וּבְאֹתוֹת - זֶה הַמַּטֶה, כְּמָה ֹ שֶׁנֶּאֱמַר: וְאֶת הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדְךָ, אֲשֶׁר תַּעֲשֶׂה בּוֹ אֶת הָאֹתֹת
וּבְמֹפְתִים - זֶה הַדָּם, כְּמָה ֹ שֶׁנֶּאֱמַר: וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ
Vayotzi’einu Adonai mimitzrayim, b’yad chazakah, Uvizro’a n’tuyah, uv’mora gadol, uv’otot uv’moftim.
Vayotzieinu Adonai mimitzrayim – lo al ydei malach, v’lo al y’dei saraf, v’lo al y’dei shaliach, ela hakadosh baruch hu bichvodo uv’atzmo, shene’emar: v’avarti v’eretz mitzrayim balaylah hazeh, v’hikeiti kol b’chor b’eretz mitzrayim meiadam v’ad b’heimah, uv’chol elohei mitzrayim e’eseh shifatim. Ani Adonai.
V’avarti v’eretz mitzrayim balaylah hazeh – ani v’lo malach
v’hikeiti cholb’chor b’eretz mitzrayim – ani v’lo saraf
uv’chol elohei mitzrayim e’eseh sh’fatim – ani v’lo hashaliach.
Ani Adonai – ani hu v’lo acheir.
B’yad chazakah – zo hadever, k’mah shene’emar: hiney yad Adonai hoyah b’mikn’cha asher basadeh, basusim, bachamorim, bag’malim, babakar uvatzon, dever kaveid m’od.
Uvizroa n’tuyah – zo hacherev, k’mah shene’emar: v’charbo sh’lufah b’yado, n’tuyah al Yerushalayim.
Uv’mora gadol. Zeh giluy sh’chinah, k’mah shene’emar: oh hanisah Elohim lavo lakachat lo goy mikerev goy, b’masot b’otot uv’moftim, uv’milchamah uv’yad chazakah uvizroa n’tuyah, uv’moraim g’dolim, k’chol asher asah lachem Adonai Eloheichem b’mitzrayim l’einecha.
Uv’otot – zeh hamateh, k’mo shene’emar: v’et hamateh hazeh tikach b’yadecha, asher ta’aseh bo et ha’otot.
U’vimoftim – zeh hadam, k’mo shene’emar: v’natati moftim bashamayim u’va’aretz.
“The Lord brought us out of Egypt with a mighty hand and outstretched arm, with great awe, miraculous signs and wonders.” (Dt. 26:8)
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.”
“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.
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.”
Outstretched arm – means the sword, as it is written: “His drawn sword in his hand, outstretched over Jerusalem.”
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?”
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.”
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.
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
דָבָר אַחֵר: בְּיָד חֲזָקָה - שְׁתַּיִם, וּבִזְרֹעַ נְטוּיָה - שְׁתַּיִם, וּבְמֹרָא גָּדֹל - שְׁתַּיִם, וּבְאֹתוֹת - שְׁתַּיִם, וּבְמֹפְתִים - שְׁתַּיִם
Davar acheir. B'yad chazakah sh'tayim. Uvizroa n'tuyah sh'tayim. Uv'mora gadol sh'tayim. Uv'otot sh'tayim. Uv'mof'tim sh'tayim.
(Another interpretation of Deuteronomy 26:8 is: “strong hand” indicates two plagues; “out-stretched arm” indicates two more plagues; “great awe” indicates two plagues; “signs” indicates two more plagues because it is plural; and “wonders” two more plagues because it is in the plural. This then is a total of 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
רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מִנַּיִן אַתָּה אוֹמֵר שֶׁלָקוּ הַמִּצְרִים בְּמִצְרַים עֶשֶׂר מַכּוֹת וְעַל הַיָם לָקוּ חֲמִשִּׁים מַכּוֹת ? בְּמִצְרַים מַה הוּא אוֹמֵר? וַיֹאמְרוּ הַחַרְטֻמִּים אֶל פַּרְעֹה: אֶצְבַּע אֱלֹהִים הִוא, וְעַל הַיָּם מה הוּא אוֹמֵר? וַיַּרְא יִשְׂרָאֵל אֶת הַיָד הַגְּדֹלָה אֲשֶׁר עָשָׂה יי בְּמִצְרַים , וַיִּירְאוּ הָעָם אֶת יי, וַיַּאֲמִינוּ בַּיי וּבְמשֶׁה עַבְדוֹ. כַּמָה לָקוּ בְאֶצְבַּע? עֶשֶׂר מַכּוֹת . אֱמוֹר מֵעַתָּה : בְּמִצְרַים לָקוּ עֶשֶׂר מַכּוֹת וְעַל הַיָּם לָקוּ חֲמִשִּׁים מַכּוֹת
רַבִּי אֱלִיעֶזֲר 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, וְִצָרָה - שָׁלשׁ, מִשְׁלַחַת מַלְאֲכֵי רָעִים - אַרְבַּע. אֱמוֹר מֵעַתָּה : בְּמִצְרַים לָקוּ אַרְבָּעִים מַכּוֹת וְעַל הַיָּם לָקוּ מָאתַיִם מַכּוֹת
רַבִּי עֲקִיבֶא אוֹמֵר: מִנַּיִן שֶׁכָּל מַכָּה ומַכָּה שהֵביִא הַקָּדוֹשׁ בָּרוּךְ הוּא על הַמִּצְרִים בְּמִצְרַים הָיְתָה שֶׁל חָמֵשׁ מַכּוֹת ? שֶׁנֶּאֱמַר: יְִשַׁלַּח בָּם חֲרוֹן אַפּוֹ, עֶבְרָה וָזַעַם וְצַָרָה, מִשְׁלַחַת מַלְאֲכֵי רָעִים . חֲרוֹן אַפּוֹ- אַחַת,, עֶבְרָה - שְׁתַּיִם, וָזַעַם - שָׁלושׁ, וְצָרָה - אַרְבַּע, מִשְׁלַחַת מַלְאֲכֵי רָעִים - חָמֵשׁ. אֱמוֹר מֵעַתָּה : בְּמִצְרַים לָקוּ חֲמִשִּׁים מַכּוֹת וְעַל הַיָּם לָקוּ חֲמִשִּׁים וּמָאתַיִם מַכּוֹת
Rabi Yosei hagalili omer: minayin atah omer shelaku hamitzrim bimitzrayim eser makot v’al hayam laku chamishim makot? Bamitzrayim ma hu omer? Vayomru hachartumim el paroh: etzba Elohim he, v’al hayam ma hu omer? Vayar Yisrael et hayad hagdolah asher asa Adonai bimitzrayim, vayiyru ha’am et Adonai, vaya’aminu b’Adonai uvMoshe avdo. Kamah laku b’etzba? Eser makot. Emor ma’atah: b’mitzrayim laku eser makot v’al hayam laku chamishim makot.
Rabi Eliezer omar: minayin shekol makah u’makah shehaivi hakadosh baruch hu al hamitzrim b’mitzrayim hayta shel arba’a makot? Shene’emar: yishlach bom charon apo, evrah vaza’am v’tzarah, mishlachat malachei ra’im. Evrah – echat, vaza’am – shtayim, v’tzarah – shalosh, mishlachat malachei ra’im – arba’a. Emor ma’atah: b’mitzrayim laku arba’im makot v’al hayam laku matayim makot.
Rabi akivah omer: minayin shekol makah u’makah shehaivi hakadosh baruch hu al hamitzrim b’mitzrayim hayta shel chamesh makot? Shene’emar: yishlach bom charon apo, evrah vaza’am v’tzarah, mishlachat malachei ra’im. Charon apo – echat, evrah – shtayim, vaza’am – shalosh, v’tzarah – arba’a, mishlachat malachei ra’im – chamesh. Emor ma’atah: b’mitzrayim laku chamishim makot v’al hayam laku chamishim u’matayim makot
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.
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.
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.
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.
