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Wine gladdens the heart. The Torah tells us four times to recount the story of our redemption from slavery and we will drink wine four times during the course of this Seder while reclining; twice before the meal and twice after the meal. Wine is a symbol of joy and happiness and we thank God that we are able to gather together again with friends and family to observe this Festival just as our ancestors have done for centuries.
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p'ri ha-gafen.
Praised be thou, O Lord Our God, King of the Universe, who has created the fruit of the vine!
You have called us for service from among the peoples and have hallowed our lives with commandments. You have given us festivals for rejoicing, seasons of celebration, this Festival of Freedom, a day of sacred assembly commemorating the Exodus from bondage.
In the Passover story, God promises deliverance four times: “I will take you out from under the burdens of Egypt; and I will deliver you from their bondage; I will redeem you with an outstretched arm and with great judg- ments; and I will take you to Me for a people.” As we drink the first of four cups of wine, we thank God for giving us life, for sustaining us, and allowing us to reach this moment. We know that life is fragile. Each day is a gift to be cherished and no moment should be taken for granted. We thank God for helping us maintain a life of meaning and we are thankful for having opportu- nities to sanctify our lives by performing good deeds that make a difference in the world.
All drink the first cup of wine
When we have been to a cemetery, it is customary to wash our hands before entering a building. It is a remnant of the Biblical idea that contact with the dead puts an individual into a different state. Purification by water is necessary prior to re-entering the community. What rituals have been helpful to you in making the transition from focusing completely on your loved one, and being able to be more fully a part of your own, albeit changed, life?
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.
Q) Why do we even eat and dip Karpas in the first place?
A) There are 2 answers:
1) to remind us of the tears from the Jews as slaves in Egypt.
2) The Gamarah says: on the Seder we overall, just do weird and unusual things. Now why do we do these abnormal things? So the children will ask!! BUT, then why is it that all year children aren't obligated in any Mitzvot and now, all of a sudden the ENTIRE Seder revolves around them?!?!
So, like the Gamarah stated, at the Seder, we do weird and unexpected things. It is an obligation for one to feel like you are leaving Egypt. Imagining is very difficult for adults. BUT, for children, it is very easy to imagine things.
Therefore, if the kids tell the story to us, then it will help us, the adults imagine the story of Pesach even better.
Chag Sameach!
Here is a kid and adult friendly alternative to for the Maggid section (the Passover story section) of the Haggadah. This short play/skit is in the style of "sedra scenes" -- a contemporary take which makes the story current but stays true to the Exodus narrative. I've written it for large crowds -- so there are 13 parts, but if you have a smaller gathering you can easily double up.
LET MY PEOPLE GO!
A short play for the seder
CAST: NARRATOR, JOSEPH, BENJAMIN, PHAROAH, ADVISOR, HEBREW 1, HEBREW 2, HEBREW 3, BOSS, BAT PHAROAH, MOSES, GOD, AARON (13 parts)
NARRATOR: Our story begins in the land of Egypt where Joseph, once a prisoner, is now the Pharaoh’s chief advisor.
JOSEPH: So how are things back in Israel?
BENJAMIN: Oy! Terrible. Our gardens and crops are dying. There is no rain this year. That is why we had to come down to Egypt!
JOSEPH: Well, don’t worry..life in Egypt is fantastic. Playstation 3 in every house, High Definition Television, Lincoln Navigators in the driveway, This is the most powerful nation on the planet!
BENJAMIN: Did you have rain this year? Are the gardens and crops doing well?
JOSEPH: We don’t have to worry about that. I’ve stored away tons of food in giant warehouses. The Pharaoh will be able to feed the people for three years at least, even if we get no rain.
BENJAMIN: What does the Pharaoh think of us Hebrews?
JOSEPH: He loves me. He welcomes the Hebrews into his land. Bring the entire family, we’ll make a great life here.
Narrator: The Hebrews all moved to Egypt and had many children and lived a successful life. But after many years, after Joseph and his brothers had died, a new Pharaoh rose to power.
PHAROAH: Advisor, bring me the latest census report. I want to know all the people who I rule over!
ADVISOR: Yes, you’re Royal Highness. I have the numbers here.
PHAROAH: Let’s see..Nubians, Midians, yes, very good. Are there really that many Hebrews?
ADVISOR: Oh yes, your highness. They are growing in number. They are very strong workers.
PHAROAH: Do you think that might be a danger? Perhaps they will challenge my rule – make demands. You know how these workers are always complaining about the size of the rocks for the new Pyramids. I am worried that they will use their strength in numbers to rise up against me!
ADVISOR: Yes, you are right, we must do something to break their spirits.
PHAROAH: First, let us begin with something small. We’ll get them to make more bricks each day. If that doesn’t work, we’ll eliminate the fifteen-minute breaks. If that doesn’t break them, then maybe we’ll turn to harsher measures.
Narrator: The Hebrew workers struggled to keep up with Pharaoh’s demands.
HEBREW 1: My hands are killing me. And my back, oy! I can’t take this pace.
HEBREW 2: We can make a thousand bricks a day—but two thousand? No team can work that hard! We’ll fall over!
HEBREW 3: Get back to work, the boss is coming!
BOSS: Efficiency, people! We have got to make 900 more bricks by sundown! Come on, let’s work faster!
HEBREW 1: We are working as fast as we can, boss.
BOSS: Listen, smart aleck, I’ve got a lot of pressure on my shoulders. If Pharaoh doesn’t get his bricks, I’m out of a job. I got a family to feed, too, you know. So get back down in the pit and start working!
HEBREW 2: We haven’t had a break all day!
BOSS: And you are not going to get one! Work!
HEBREW 3: You know what, boss; you have become a real pain in the backside!
BOSS: What’d you say?
HEBREW 3: You heard me.
[The BOSS walks over and pushes Hebrew 3 to the ground]
BOSS: Now get back to work before I get really angry!
Narrator: Meanwhile, Pharaoh’s daughter adopted a young Hebrew child. The child, Moses, was raised with the finest Egypt had to offer.
BAT PHAROAH: Here, sweetheart, eat your honey cakes before your flute lesson.
MOSES: I’m so excited about the party this evening.
BAT PHAROAH: Your new robe looks lovely, dear. I just hope that the Pyramid is finished. Your grandfather has the workers working double time just to get the place finished before the great assembly.
MOSES: I heard that the Hebrews were complaining.
BAT PHAROAH: Complaining? Don’t worry about that. We take care of the needs of all our workers, dear. They are fed, given homes, and we give them a new pair of shoes each year. We are very generous. The only problem is that there are simply too many Hebrews. For that reason, we are cutting down their number. I know that it is sad that we have to kill off their baby boys, but we are really doing it for their own good.
MOSES: I know so little about the world. Someday I’d like to go out of the palace and see how they live.
BAT PHAROAH: They are not clean like us, dear. Especially the Hebrews. They throw garbage on the streets, and the smells are truly horrible.
Narrator: One day Moses decides to sneak out of the palace, and see for himself the plight of the Hebrews.
HEBREW 1: I can’t work, today, I’m sick! And I hurt my arm yesterday lifting stones!
BOSS: I don’t want to hear excuses. This pyramid has got to be finished by Thursday! Today is Wednesday! So get moving!
HEBREW 1: I can’t work. Please, listen to me, have some compassion!
HEBREW 2: Give him a break, boss!
BOSS: Shut up!
HEBREW 3: Don’t get involved!
HEBREW 2: I’m tired of this, boss! My cousin there is hurt. He can’t work today. And he’s not working. So go tell Pharaoh that he’ll have to hire some more workers or this isn’t getting done!
BOSS: Shut up!
[Boss pushes Hebrew 2 to the ground.]
HEBREW 1: Stop it!
BOSS: I’m going to hurt you bad, you whiny Hebrew!
HEBREW 3: Stop! One of Pharaoh’s princes is coming!
MOSES: What is happening?
BOSS: I am going to give this man the beating he deserves, your honor! Watch this!
MOSES: No!
[Moses hits the Boss, who falls to the ground]
HEBREW 3: Oh no! What did you do to the boss? We’ll be blamed for this! We’ll be punished!
MOSES: What have I done? What have I done?
Narrator: Moses ran away, far off into the wilderness. Where he is taken in by Yitro, and marries one of Yitro’s daughter’s Zipporah. One day, as Moses is taking care of yitro’s sheep, he stumbles across a burning bush.
GOD: Moses, Moses!
MOSES: Who is that? What is going on? What is happening?
GOD: It is me, the God of your ancestors, Abraham, Issac, and Jacob.
MOSES: You must have the wrong number.
GOD: This is no time for jokes. You must go back to Egypt and stand up to Pharaoh! Then you will lead the people back to their homeland!
MOSES: How will I do that? The people do not know me! I have no power now that I have run away!
GOD: I will be with you. Go to your sister, Miriam, and brother, Aaron, and stand up to Pharaoh!
Narrator: Moses returns to Egypt, with his wife and son, Gershom. Aaron and Moses approach Pharaoh.
PHAROAH: What do you want?
AARON: Our people need a three-day vacation. We need to go outside of the city so that we can pray to God in our own way.
PHAROAH: Why can’t you wait for the festival of the pyramids? Then your people will have a chance to celebrate with everyone.
MOSES: We do not wish to pray to your gods. We have one God, who is mightier than all of your gods.
PHAROAH: You must be joking. The gods have made Egypt a great nation. What has your God done for you?
MOSES: You’ll see what our God can do! And then you’ll give in to our demands!
PHAROAH: Don’t count on it, Hebrew!
Narrator: Pharaoh was a stubborn man. Even after plagues of blood, frogs, lice, disease, hail, and darkness, he would not let the Hebrews take a day off. It wasn’t until a disease struck and killed the first born of every Egyptian, that the Pharaoh changed his mind.
PHAROAH: Don’t you understand what is happening?
ADVISOR: No, your highness, I don’t know why our gods are not protecting us.
PHAROAH: Everything we did to the Hebrews is now happening to us!!!
ADVISOR: Maybe their God is powerful!
PHAROAH: Tell the police that are surrounding their neighborhood to let them go.
Narrator: That night, Moses, spoke to the people.
MOSES: Put on your sandals, we will not have time to bake the bread for tomorrow! Tonight we will leave Egypt, and set out for a new land! Our children, and our children’s children will remember this night! They will tell the story of how we stood up to Pharaoh, and how God helped us to be free!
AARON: Let all who are hungry come and eat!
Narrator: And thus ends our little play.
פֿאַרוואָס איז די נאַכט פֿון פּסח אנדערש פֿון אַלע נעכט פֿון אַ גאַנץ יאָר?
Farvos iz di nakht fun peysekh andersh fun ale nekht fun a gants yor?
אַלע נעכט פֿון אַ גאַנץ יאָר עסן מיר חמץ אָדער מצה; אָבער די נאַכט פֿון פּסח, עסן מיר נאָר מצה.
Ale nekht fun a gants yor esn mir khomets oder matse; ober di nakht fun peysekh, esn mir nor matse.
אַלע נעכט פֿון אַ גאַנץ יאָר עסן מיר אַלערליי גרינסן; אָבער די נאַכט פֿון פּסח, עסן מיר ביטערע גרינסן.
Ale nekht fun a gants yor esn mir alerley grinsn; ober di nakht fun peysekh, esn mir bitere grinsn.
אַלע נעכט פֿון אַ גאַנץ יאָר טונקען מיר ניט אײַן אַפֿילו איין מאָל ניט; אָבער די נאַכט פֿון פּסח, טונקען מיר אײַן צװײ מאָל.
Ale nekht fun a gants yor tunken mir nit ayn afile eyn mol nit; ober di nakht fun peysekh, tunken mir ayn tsvey mol.
אַלע נעכט פֿון אַ גאַנץ יאָר עסן מיר סײַ זיצנדיק און סײַ אָנגעלענט; אָבער די נאַכט פֿון פּסח, עסן מיר נאָר אָנגעלענט.
Ale nekht fun a gants yor esn mir say zitsndik un say ongelent; ober di nakht fun peysekh, esn mir nor ongelent.
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.”
We all know the story of the Jews cooking the lamb, eating it, putting the blood on their doors and God then passing over (hense, Passover ) But, lets actually look at the words from the Torah.
In Shemot Perek י’'ב Pasuk כ'ג (Exodus, Chapter 12, Sentence 23)
"וְעָבַר יְהֹוָה לִנְגֹּף אֶת מִצְרַיִם וְרָאָה אֶת הַדָּם עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהֹוָה עַלהַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל בָּתֵּיכֶם לִנְגֹּף"
The Lord will pass to smite the Egyptians and he will see the blood on the the doorposts, and the Lord will passover the entrance, and He will not permit the destroyer to enter your house to smite you
So God says the the Destroyer will come. But then, we see later, that there is no destroyer that comes. It's God! So what happened to the "destroyer"?
A) God used coercive power to make sure that the Jews actually made the Korban Pesach. God simply told them to put the blood on the door post in order for them to do their obligation, make the Korban Pesach.
Chag Sameach!
The Plagues happened at the same time as a massive volcano eruption. The volcano Santorini sent ash in to the air effecting the surrounding area. The ash is found in Cairo and the Nile River, proven by testing the composition of the ash. This volcanic eruption happened between 1500-1650BC while the Plagues happened between 1400-1550BC. So it fits there.
1st Plague. River ran red LIKE blood. But there is a common algae plume called the Red Tide. This makes the river, or any water, look red like blood. Why did this happen? The ash changes the PH level of the river allowing the algae to bloom.
2nd Plague. Frogs. The algae is killing fish. Fish eat frog eggs. No fish, record number of frogs. Frogs can't live in polluted water and so leave the river.
3rd and 4th Plague. Lice and flies. The translation can actually be lice, fleas, gnats, or midges. But you have riverfull of dead fish, and now dead frogs. This brings the insects of the 3rd and 4th Plague.
5th Plague. Pestilence. Flies, dead frogs, dead fish, easy enough no?
6th Plague. Boils. Certain types of flies that bite can leave behind boils. The bites get infected, they turn in to boils.
7th Plague. Fire and Hail. Ash in the air causes a mixture of ash and water. The ash, very high in the air, causes the water to freeze so when it falls it is hail and not rain. The fire? I saw this amazing picture in Nat. Geo. of a volcanic eruption. There was red lightning. It was amazing to see bright red lightning. Why is it red? Chemicals in the ash makes red lightning. So fire in the sky, and hail.
8th Plague. Locusts. Locusts come about when the ground is very damp. They bury their eggs in the sand about 4-6 inches. After record amount of hail the ground would be very wet allowing the locusts to form.
9th Plague. Darkness. Ash in the air. After am eruption in 1815 there was darkness for 600 kilometers. After Krakatoa it was dark for even farther for days.
10th Plague. Death of First born. In Egypt the first born was king. They would be the one to lead the family after the father died. When food was scarce the first born ate first and some times was the only one to eat. After locusts ate every thing there was only grain locked in vaults. The hail got it wet, locust feces, it made it moldy. And so when only the first born ate, they were the only ones killed by moldy grain.
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.
Part of the Seder if not only talking about the past, but also about the future and about rebuilding the 3rd Beit HaMikdash in Yerushalayim.
Did you know that the 1st Seder always falls out on the same day of Tisha B'Av. Our questions is: Is that a coincidence?!?
A) The Chafitz Chaim said at the Seder the 2 dippings (Karpas into salt water and Marror into Charoset) connects to the 2 'dippings' in Egypt. The dippings in Egypt were:
1) When Yosef's brother dipped his Ktonet Pasim into the blood (which ultimately started the whole Egypt story). This act was out of hatred
2) In Egypt, dipping the blood from the lamb onto the door posts. This act signified the unity
From hatred to unity. Going in to Egypt and coming out.
Therefore, the Karpas symbolizes slavery and the Maror and Chroset symbolizes the freedom. We need to our mistakes in order to get our 3rd Beit HaMikdash
Chag Sameach
Barech בָּרֵךְ
Pour the third cup of wine and recite Birkat Hamazon (Blessing after the Meal).
שִׁיר הַמַּעֲלוֹת:
בְּשׁוּב יהוה אֶת־שִׁיבַת צִיּוֹן הָיִ֫ינוּ כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם, הִגְדִּיל יְיָ לַעֲשׂוֹת עִם אֵלֶּה. הִגְדִּיל יְיָ לַעֲשׂוֹת עִמָּנוּ, הָיִינוּ שְׂמֵחִים. שׁוּבָה יְיָ אֶת שְׁבִיתֵנוּ, כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו.
תְּהִלַּת יְיָ יְדַבֶּר פִּי, וִיבָרֵךְ כָּל בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד. וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם הַלְלוּיָהּ. הוֹדוּ לַייָ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ. מִי יְמַלֵּל גְּבוּרוֹת יְיָ יַשְׁמִיעַ כָּל תְּהִלָּתוֹ
Shir Hama’alot, b’shuv Adonai et shee-vat Tzion, ha-yeenu k’chol meem. Az y’ma-lei s’chok pee-nu u’l-sho-nei-nu reena, az yo-m’ru va-goyim, heeg-deel Adonai la-asot eem eleh. Heeg-deel Adonai la-asot eemanu, ha-yee-nu s’mei-cheem. Shuva Adonai et sh’vee-tei-nu, ka-afee-keem ba-negev. Ha-zor-eem b’deem-ah b’reena yeek-tzo-ru. Ha-loch yei-lech u-va-cho no-sei me-shech hazara, bo yavo v’reena, no-sei alu-mo-tav.
T’hilat Adonai y’daber pi, vivareich kol basar shem kod’sho l’olam va’ed. Va-anachnu n’varech ya, mei-ata v’ad olam, hal’luya. Hodu la-Adonai ki tov, ki l’olam chasdo. Mi y’maleil g’vurot Adonai, yashmi’a kol t’hilato.
When the Lord returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: “The Lord has done great things for them.” The Lord did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.
Include parentheses when there is a minayn present.
Leader:
רַבּוֹתַי נְבָרֵךְ
Rabotai n’vareich.
Friends, let us say grace.
Participants:
יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם.
Y’hee sheim Adonai m’vo-rach mei-atah v’ad olam.
Praised be the name of the Lord now and forever.
Leader:
יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ.
Y’hee sheim Adonai m’vorach mei-atah v’ad olam. Beer-shut maranan v’rabanan v’rabotai, n’vareich (Eloheinu) she’achalnu mee-shelo.
Praised be the name of the Lord now and forever. With your permission, let us now bless (our God) whose food we have eaten.
Participants:
בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.
Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.
Blessed be (our God) whose food we have eaten.
Leader:
בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.
Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.
Blessed be (our God) whose food we have eaten.
All together:
בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ.
Baruch hu u-varuch sh’mo.
Blessed be He and blessed be His name.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.
Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo, b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo, uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.
Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.
נוֹדֶה לְךָ יְיָ אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה, וְעַל שֶׁהוֹצֵאתָנוּ יְיָ אֱלֹהֵינוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים, וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ, וְעַל תּוֹרָתְךָ שֶׁלִמַּדְתָּנוּ, וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ, וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ, וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה.
Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo, b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo, uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.
We thank you, Adonai, Lord our God, for having given a beautiful, good, and spacious land; for having taken us out from the land of Egypt and redeemed us from the house of slavery; for Your covenant which You sealed in our flesh; for Your Torah which You taught us; for the life, grace and kindness You have granted us; and for the food with which You always sustain us.
וְעַל הַכֹּל יְיָ אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי תָּמִיד לְעוֹלָם וָעֶד. כַּכָּתוּב, וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ. בָּרוּךְ אַתָּה יְיָ, עַל הָאָרֶץ וְעַל הַמָּזוֹן.
רַחֶם נָא יְיָ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו. אֱלֹהֵינוּ אָבִינוּ רְעֵנוּ זוּנֵנוּ פַּרְנְסֵנוּ וְכַלְכְּלֵנוּ וְהַרְוִיחֵנוּ וְהַרְוַח לָנוּ יְיָ אֱלֹהֵינוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא אַל תַּצְרִיכֵנוּ יְיָ אֱלֹהֵינוּ לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלֹא לִידֵי הַלְוָאָתָם, כִּי אִם לְיָדְךָ הַמְּלֵאָה הַפְּתוּחָה הַקְּדוֹשָׁה וְהָרְחָבָה, שֶׁלּא נֵבוֹשׁ וְלֹא נִכָּלֵם לְעוֹלָם וָעֶד.
V’al hakol Adonai Eloheinu anachnu modim lach um’varchim otach, yitbarach shimcha b’fi kol chai tamid l’olam va’ed. Kakatuv, v’achalta v’savata uveirachta et Adonai Elohecha al ha’aretz hatova asher natan lach. Baruch atah Adonai al ha-aretz v’al hamazon.
Racheim na Adonai Eloheinu al Yisrael amecha v’al Y’rushalayim irecha v’al Tzion mishkan k’vodecha v’al malchut beit David m’shichecha v’al habayit hagadol v’hakadosh shenikra shimcha alav. Eloheinu Avinu r’einu zuneinu parn’seinu v’chalk’lenu v’harvicheinu v’harvach’lanu Adonai Eloheinu m’heira mikol-tzaroteinu. V’na al tatz’richeinu Adonai Eloheinu, lo lidei matnat basar vadam v’lo lidei hal’va’atam, ki im l’yad’cha ham’lei’a hap’tucha hak’dosha v’har’chava, shelo neivosh v’lo nikaleim l’olam va’ed.
For everything, Adonai, our God, we thank and praise You. May your name be blessed by all forever, as it is written: “After you have eaten and are satisfied, you shall bless Adonai, our God for the good land he has given you.” Praised are you, Adonai, for the land and the food.
Have mercy, Adonai our God, on Israel your people, on Jerusalem your city, on Zion the abode of your glory, on the kingdom of the house of David your anointed one, and on the great and holy Temple that bears your name. Our God, our Father, tend and feed us; sustained and support us and relieve us. Speedily, Adonai our God, grant us relief from all our troubles. Lord our God, O make us not rely on the gifts and loans of men but rather on your full, open and generous hand, that we may never be put to shame and disgrace.Adonai Eloheinu, lo lidei matnat basar vadam v’lo lidei hal’va’atam, ki im l’yad’cha ham’lei’a hap’tucha hak’dosha v’har’chava, shelo neivosh v’lo nikaleim l’olam va’ed.
(On Shabbat:
רְצֵה וְהַחֲלִיצֵנוּ יְיָ אֱלֹהֵינוּ בְּמִצְוֹתֶיךָ וּבְמִצְוַת יוֹם הַשְּׁבִיעִי הַשַׁבָּת הַגָּדוֹל וְהַקָדוֹשׂ הַזֶּה. כִּי יוֹם זֶה גָּדוֹל וְקָדוֹשׁ הוּא לְפָנֶיךָ לִשְׁבָּת בּוֹ וְלָנוּחַ בּוֹ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶךָ. וּבִרְצוֹנְךָ הָנִיחַ לָנוּ יְיָ אֱלֹהֵינוּ שֶׁלֹּא תְהֵא צָרָה וְיָגוֹן וַאֲנָחָה בְּיוֹם מְנוּחָתֵנוּ. וְהַרְאֵנוּ יְיָ אֱלֹהֵינוּ בְּנֶחָמַת צִיּוֹן עִירֶךָ וּבְבִנְיַן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ כִּי אַתָּה הוּא בַּעַל הַיְשׁוּעוֹת וּבַעַל הַנֶּחָמוֹת.
R’tzei v’hachalitzeinu Adonai Eloheinu b’mitzvotecha, uv’mitvat yom hash’vi’i haShabbat hagadol v’hakadosh hazeh. Ki yom zeh gadol v’kadosh hu l’fanecha, lishbat bo v’lanuach bo b’ahavah k’miztvat r’tzonecha. U’birtzoncha hani’ach lanu Adonai Eloheinu, shelo t’hei tzara v’yagon va’anacha b’yom m’nuchateinu. V’har’einu Adonai Eloheinu b’nechamat Tzion irecha, uv’vinyan Yerushalayim ir kodshecha, ki atah hu ba’al ha’y’shuot u’va’al hanechamot.
Favor us and strengthen us, Lord our God, with your commandments – with the commandment concerning the seventh day, this great and holy Sabbath. This day is great and holy before you to abstain from work and rest on it in love according to your will. In your will, Lord our God, grant us rest so that there be nor sorrow and grief on our day of rest. Let us, Lord our God, live to see Zion your city comforted, Jerusalem your holy city rebuilt, for you art Master of all salvation and consolation.)
אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, יַעֲלֶה וְיָבֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וּפִקְדּוֹנֵנוּ, וְזִכְרוֹן אֲבוֹתֵינוּ, וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדֶּךָ ,וְזִכְרוֹן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ, וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ, לִפְלֵטָה לְטוֹבָה לְחֵן וּלְחֶסֶד וּלְרַחֲמִים, לְחַיִּים וּלְשָׁלוֹם בְּיוֹם חַג הַמַּצּוֹת הַזֶּה. זָכְרֵנוּ יְיָ אֱלֹהֵינוּ בּוֹ לְטוֹבָה וּפָּקְדֵנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים. וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחָנֵּנוּ וְרַחֵם עָלֵינוּ וְהוֹשִׁיעֵנוּ, כִּי אֵלֶיךָ עֵינֵינוּ, כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה
Eloheinu vEilohei avoteinu, yaleh v’yavo v’yagiah v’yeira’eh v’yeiratzeh v’yishma v’yipakeid, v’yizacheir zichroneinu ufikdoneinu, v’zichron avoteinu, v’zichron Mashiach ben David avdecha, v’zikhron Y’rushalayim ir kodshecha, v’zichron kol amkha beit Yisrael l’fanecha, lifleita l’tova l’chein ul’chesed ul’rachamim, l’chayim ul’shalom b’yom chag hamatzot hazeh zochreinu Adonai Eloheinu bo l’tova ufokdeinu vo livracha v’hoshieinu vo l’chayim. uv’dvar y’shuah v’rachamim chus v’chaneinu v’racheim aleinu v’hoshieinu ki eilecha eineinu, ki eil melech chanun vrachum ata.
Our God and God of our fathers, may the remembrance of us, of our fathers, of the anointed son of David your servant, of Jerusalem your holy city, and of all your people the house of Israel, ascend, come, appear, be heard, and be accepted before you for deliverance and good, for grace, kindness and mercy, for life and peace, on this day of the Festival of Matzot. Remember us this day, Lord our God, for goodness; consider us for blessing; save us for life. With a word of salvation and mercy spare us and favor us; have pity on us and save us, for we look to you, for you art a gracious and merciful God and King.
וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יְיָ, בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם. אָמֵן.
Uv’nei Y’rushalayim ir hakodesh bimheira v’yameinu. Baruch atah Adonai, boneh v’rachamav Y’rushalayim. Amein.
Rebuild Jerusalem the holy city speedily in our days. Praised are you, Adonai, who will rebuild Jerusalem in mercy. Amen.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הָאֵל אָבִינוּ מַלְכֵּנוּ אַדִּירֵנוּ בּוֹרְאֵנוּ גֹּאֲלֵנוּ יוֹצְרֵנוּ קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקֹב, רוֹעֵנוּ רוֹעֵה יִשְׂרָאֵל הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב לַכֹּל שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב הוּא מֵטִיב הוּא יֵיטִיב לָנוּ. הוּא גְמָלָנוּ הוּא גוֹמְלֵנוּ הוּא יִגְמְלֵנוּ לָעַד לְחֵן וּלְחֶסֶד וּלְרַחֲמִים וּלְרֶוַח הַצָּלָה וְהַצְלָחָה בְּרָכָה וִישׁוּעָה נֶחָמָה פַּרְנָסָה וְכַלְכָּלָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכָל טוֹב, וּמִכָּל טוּב לְעוֹלָם אַל יְחַסְּרֵנוּ.
Baruch atah Adonai, Eloheinu melech ha’olam, ha’Eil Avinu Malkeinu Adireinu Bor’einu Go’aleinu Yotz’reinu K’dosheinu k’dosh Ya’akov ro’einu ro’ei Yisrael Hamelech hatov v’hameitiv lakol sheb’chol yom vayom hu heitiv, hu meitiv, hu yeitiv lanu. Hu g’malanu hu gomleinu hu yig’m’leinu la’ad, l’chein ul’chesed ul’rachamim ul’revach hatzala v’hatzlacha, b’racha vi’shua nechama parnasa v’chalkala v’rachamim v’chayim v’shalom v’chol-tov, u’mikol tuv l’olam al y’chasreinu.
Praised are you, Adonai our God, Ruler of the universe. Adonai, you are our father, our king and sovereign, our creator, our redeemer, our maker, the holy one of Jacob, the shepherd of Israel, the good king who does good to all and has done good, is doing good, and will do good. You bestow favors on us constantly. You lavish on us kindness and mercy, relief and deliverance, success, blessing, salvation, comfort, sustenance, support mercy, life and peace and all goodness. May you never deprive us of any good thing.
הָרַחֲמָן הוּא יִמְלֹךְ עָלֵינוּ לְעוֹלָם וָעֶד. הָרַחֲמָן הוּא יִתְבָּרַךְ בַּשָּׁמַיִם וּבָאָרֶץ. הָרַחֲמָן הוּא יִשְׁתַּבַּח לְדוֹר דּוֹרִים וְיִתְפָּאַר בָּנוּ לָעַד וּלְנֵצַח נְצָחִים וְיִתְהַדַּר בָּנוּ לָעַד וּלְעוֹלְמֵי עוֹלָמִים. הָרַחֲמָן הוּא יְפַרְנְסֵנוּ בְּכָבוֹד. הָרַחֲמָן הוּא יִשְׁבּר עֻלֵנוּ מֵעַל צַוָּארֵנוּ וְהוּא יוֹלִיכֵנוּ קוֹמְמִיּוּת לְאַרְצֵנוּ. הָרַחֲמָן הוּא יִשְׁלַח לָנוּ בְּרָכָה מְרֻבָּה בַּבַּיִת הַזֶּה וְעַל שֻׁלְחָן זֶה שֶׁאָכַלְנוּ עָלָיו. הָרַחֲמָן הוּא יִשְׁלַח לָנוּ אֶת אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב וִיבַשֶּׂר לָנוּ בְּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת.
Harachaman hu yimloch aleinu l’olam va’ed. Harachaman hu yitbarach bashamayim u’va’aretz. Harachaman hu yishtabach l’dor dorim, v’yitpa’ar banu la’ad u’l’neitzach n’tzachim, v’yit’hadar banu la’ad ul’olmei olamim. Harachaman hu y’far’n’seinu b’chavod. Harachaman hu yishbor uleinu mei’al tzavareinu, v’hu yolicheinu kom’miyut l’artzeinu. Harachaman hu yishlach lanu b’racha m’ruba babayit hazeh, v’al shulchan zeh she’achalnu alav. Harachaman hu yishlach lanu et Eliyahu Hanavi zachur latov, vivaser lanu b’sorot tovot y’shu’ot v’nechamot.
May the Merciful One reign over us forever and ever. May the Merciful One be blessed in heaven and on earth. May the Merciful One be praised for all generations; may He be glorified in us forever and ever; may He be honored in us to all eternity. May the Merciful One grant us an honorable livelihood. May the Merciful One break the yoke from our neck; may He lead us upstanding into our land. May the Merciful One send ample blessing into this house and upon this table at which we have eaten. May the Merciful One send us Elijah the prophet of blessed memory who will bring us good tidings of consolation and comfort.
הָרַחֲמָן הוּא יְבָרֵךְ אֶת
Harachaman hu y’vareich et
May the Merciful One bless
for one’s parents:
אָבִי מוֹרִי (בַּעַל הַבַּיִת הַזֶּה) וְאֶת אִמִּי מוֹרָתִי (בַּעֲלַת הַבַּיִת הַזֶּה), אוֹתָם וְאֶת בֵּיתָם וְאֶת זַרְעָם וְאֶת כָּל אֲשֶׁר לָהֶם,
avi mori (ba’al ha-bayit ha-zeh), v’et imi morati (ba’alat ha-bayit) ha-zeh, otam v’et beitam, v’et zar’am, v’et kol asher lahem,
(my revered father) the master of this house and (my revered mother) the mistress of this house, them, and their household, and their children, and everything that is theirs,
for one’s family:
אוֹתִי (וְאֶת אִשְׁתִּי/בַּעֲלִי/זַרְעִי וְאֶת) כָּל אֲשֶׁר לִי,
oti (v’et ishti / ba’ali / zar-i v’et) kol asher li,
me (and my wife/husband/children) and all that is mine
for one’s hosts:
בַּעַל הַבַּיִת הַזֶּה וְאֶת בַּעֲלַת הַבַּיִת הַזֶּה, אוֹתָם וְאֶת בֵּיתָם וְאֶת זַרְעָם וְאֶת כָּל אֲשֶׁר לָהֶם,
ba’al ha-bayit ha-zeh, v’et ba-alat ha-bayit ha-zeh, otam v’et beitam, v’et zar’am, v’et kol asher lahem,
our host and our hostess, them, and their household, and their children, and everything that is theirs,
for all others:
וְאֶת כָּל הַמְסֻבִּין כַּאן,
v’et kol ham’subim kan,
and all who are seated here,
אוֹתָנוּ וְאֶת כָּל אֲשֶׁר לָנוּ, כְּמוֹ שֶׁנִּתְבָּרְכוּ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב בַּכֹּל מִכֹּל כֹּל, כֵּן יְבָרֵךְ אוֹתָנוּ כֻּלָּנוּ יַחַד בִּבְרָכָה שְׁלֵמָה, וְנֹאמַר אָמֵן.
otanu v’et kol asher lanu, k’mo she’nitbarchu avoteinu Avraham Yitzchak v’Ya’akov bakol mikol kol, kein y’vareich otanu kulanu yachad bivracha sh’leima, v’nomar, Amein.
us all together and all our possessions just as He blessed our forefathers Abraham, Isaac, and Jacob, with every blessing. May He bless us all together with a perfect blessing, and let us say, Amen.
בַּמָּרוֹם יְלַמְּדוּ עֲלֵיהֶם וְעָלֵינוּ זְכוּת שֶׁתְּהֵא לְמִשְׁמֶרֶת שָׁלוֹם. וְנִשָּׂא בְרָכָה מֵאֵת יְיָ וּצְדָקָה מֵאֱלֹהֵי יִשְׁעֵנוּ. וְנִמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם.
Bamarom y’lamdu aleihem v’aleinu z’chut she’t’hei l’mishmeret shalom. V’nisa v’racha mei’eit Adonai, utz’daka mei’Elohei yisheinu, v’nimtza chein v’seichel tov b’einei Elohim v’adam.
May heaven find merit in us that we may enjoy a lasting peace. May we receive blessings from the Lord, justice from the God of our salvation, and may we find favor and good sense in the eyes of God and men.
On Shabbat:
הָרַחֲמָן הוּא יַנְחִילֵנוּ יוֹם שֶׁכֻּלוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים.)
Harachaman hu yanchileinu yom shekulo Shabbat u’minucha ul’chayei ha’olamim.
May the Merciful One cause us to inherit the day which will be all Sabbath and rest in the eternal life.)
Optional blessings:
הָרַחֲמָן הוּא יַנְחִילֵנוּ יוֹם שֶׁכֻּלוֹ טוֹב.
הָרַחֲמָן הוּא יְבָרֵךְ אֶת מְדִנַת יִשְׂרָאֵל.
הָרַחֲמָן הוּא יְבָרֵךְ אֶת חַיָּלֵי צְבָא הֲגַנָּה לְיִשְׂרָאֵל, וְיָגֵן עֲלֵיהֶם.
הָרַחֲמָן הוּא יְבָרֵךְ אֶת מְדִנַת הַזאֹתּ, וְאֶת חַיָּלֶיהָ, וְיָגֵן עֲלֵיהֶם.
הָרַחֲמָן הוּא יַשְׁכְּין שָׁלוֹם בֵּין בְּנֵי יַעֲקֹב וּבְנֵי יִשְׁמָעֵאל
הָרַחֲמָן הוּא יְזַכֵּנוּ לִימוֹת הַמָּשִׁיחַ וּלְחַיֵּי הָעוֹלָם הַבָּא.
Harachaman hu yanchileinu yom shekulo tov.
Harachaman hu y’variech et M’dinat Yisrael.
Harachaman hu y’variech et chayalei Tz’va Hagana l’Yisrael, v’yagein aleihem.
Harachaman hu y’variech et m’dinat hazot, v’et chayaleiha, v’yagein aleihem.
Harachaman hu yashkiyn shalom Bayn binei Ya’akov u’vnei Yishma’ayl.
Harachaman hu y’zakeinu limot Hamashiach ul’chayei ha’olam haba.
May the Merciful One cause us to inherit the day of total goodness.
May the Merciful One bless the State of Israel.
May the Merciful One bless those who serve in the IDF and watch over them.
May the Merciful One bless this country, and its soldiers, and watch over them.
May the Merciful One enable us to live in the days of the Messiah and in the world to come.
מִגְדּוֹל יְשׁוּעוֹת מַלְכּוֹ וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם. עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן.
יְראוּ אֶת יְיָ קְדֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו. כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדֹרְשֵׁי יְיָ לֹא יַחְסְרוּ כָל טוֹב. הוֹדוּ לַייָ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ. פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּייָ וְהָיָה יְיָ מִבְטַחוֹ. נַעַר הָיִיתִי גַם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם. יְיָ עֹז לְעַמּוֹ יִתֵּן יְיָ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם.
Migdol y’shu’ot Malko v’oseh chesed limshicho l’David ul’zar’o ad olam. Oseh shalom bimromav, hu ya’aseh shalom aleinu v’al kol Yisrael v’imru, Amein.
Y’ru et Adonai k’doshav, ki ein machsor lirei’av. K’firim rashu v’ra’eivu, v’dorshei Adonai lo yach’s’ru chol tov. Hodu l’Adonai ki tov ki l’olam chasdo. Potei’ach et yadecha, u’masbia l’chol chai ratzon. Baruch hagever asher yivtach b’Adonai, V’haya Adonai mivtacho. Na’ar hayiti gam zakan’ti, v’lo ra’iti tzadik ne’ezav, v’zar’o m’vakesh lachem. Adonai oz l’amo yitein, Adonai y’vareich et amo vashalom.
God is our tower of salvation, showing kindness to his anointed, to David and his descendents forever. May he who creates peace in his heavenly heights, may he grant peace for us, all Israel; and and all humanity, and we can say, Amen.
Revere the Lord, you his holy ones for those who revere him suffer no want. Lions may be famishing and starving, but those who seek the Lord shall not lack any good thing. Give thanks to the Lord, for he is good; his kindness endures forever. You open your hand and satisfy the desire of every living thing. Blessed is the man who trusts in the Lord, and whose trust is in the Lord. I have been young and now I am old, but never have I seen the righteous man forsaken, nor his children wanting bread. The Lord will give strength to his people; the Lord will bless His people with peace.
The Blessing after the Meal concludes by drinking the Third Cup of wine, while reclining to the left.
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.
Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.
Praised are you, Adonai, Lord of the universe, who has created the fruit of the vine.
Elijah
Fill the Cup of Elijah on the table. Traditionally the youngest children open the door for Elijah. Everyone joins in singing "Eliyahu Ha-Navi" and then the door is closed.
Eliyahu Ha-navee
Eliyahu Ha-tish-bee
Eliyahu, Eliyahu
Eliyahu Ha-giladee
Bim Heira B’yameinu Yavo eileinu
Eem mashiah ben David
Eem mashiah ben David
שְׁפֹךְ חֲמָתְךָ אֶל הַגּוֹיִם אֲשֶׁר לֹא יְדָעוּךָ וְעַל מַמְלָכוֹת אֲשֶׁר בְּשִׁמְךָ לֹא קָרָאוּ. כִּי אָכַל אֶת יַעֲקֹב וְאֶת נָוֵהוּ הֵשַׁמוּ. שְׁפֹךְ עֲלֵיהֶם זַעְמֶךָ וַחֲרוֹן אַפְּךָ יַשִׂיגֵם. תִּרְדֹף בְּאַף וְתַשְׁמִידֵם מִתַּחַת שְׁמֵי יי.
Shfoch chamatcha el hagoyim asher lo y’da’ucha v’al mamlachot asher b’shimcha lo kara’u. Ki achal et Ya’akov v’et naveihu heishamu. Shfoch Aleihem zamech vacharon apcha yasigaim. Tirdof b’af v’tashmidaim mitachat shmay Adonai.
“Pour out your fury on the nations that do not know you, upon the kingdoms that do not invoke your name, they have devoured Jacob and desolated his home.” (Ps. 79:6,7) “Pour out your wrath on them; may your blazing anger overtake them.” (Ps. 69.25) “Pursue them in wrath and destroy them from under the heavens of the Lord!” (Lam. 3:66)
