Jerry and Zelda: Welcome to our Seder! Every year, we look forward to this gathering of family and friends. The time of year when we, as Jews and Americans, gather together in a Feast of Freedom.

As children we sat at the table of our parents and as we became parents, we set the table for our children. \We thank everyone here for joining us tonight and helping us add to the beauty of the memory of all those with whom we have been blessed to share a seder over the years. In the words of someone most of here remember, "Thanks for the memories" - for being part of them and for helping us to make more of them. Now, let's get started.

Sander: As I look around the room , I see lots of familiar faces and things.

Marty/Jerry : Well I see the Pesach dishes that Jerry sent from Korea.

Allen/Zelda: I see my mother’s matzah cover and silver candlesticks.

Bonnie: And those glass ‘bechers’ the Kiddush cups that my great-grandparents, Zundel and Shana, schlepped from Russia.

Sandie/Sherri:/Harriet: Don’t forget Norm’s horseradish dish!

Susan/Michele: I see two beautiful Cups for Elijah. One Lennox, one ceramic. One for Elijah at the end of the seder, the other for Miriam's Cup at the beginning.

Izzy: I see the parsley that I grew. 

Bonnie: Every mitzvah of this Seder night is done with the mouth – telling, eating, and drinking.  

Jimmy/Ellene: We are literally eating our story, from the pure plain matzo and maror to the delicious cuisine Aunt Zel has spent all week preparing.    Our food journey goes from gruel to gourmet. 

Zelda/Harriet: The mitzvah of eating the Pesach offering and the matzah is restorative regarding eating, and sharing the story provides healing for one’s speech and language, for this reason, Pesach evokes “a mouth  (Peh) that speaks (Sach)… (adapted from the Sfat Emet)

Sander/Ray: Every mitzvah provides strength and vitality to each part of the body engaged in its performance. And we will have lots of mitzvot tonight!

Reader: Miriam’s Cup. Filled with water, it evokes the miracles of past and present. It compliments Elijah’s Cup, which is filled with wine to represent our hope for redemption.

Reader: A Midrash teaches us that a miraculous well accompanied the Children of Israel throughout their journey in the desert, providing them with water. This well was given by God to Miriam, the prophetess, to honor her bravery and devotion to the Jewish people. Both Miriam and her well were spiritual oases in the desert, sources of sustenance and healing. Her words of comfort gave the Children of Israel the faith and confidence to overcome the hardships of the Exodus.

Reader: We fill Miriam's cup with water to honor her role in ensuring the survival of the Jewish people. Like Miriam, Jewish women in all generations have been essential for the continuity of our people. As keepers of traditions in the home, women passed down songs and stories, rituals and recipes, from mother to daughter, from generation to generation.

Reader: When Miriam dies, the Children of Israel are immediately without water in the dessert. It is as if nature mourns along with the people.

Reader: Let us each fill the cup of Miriam with water from our own glasses, drawing from the strength and wisdom of our heritage.

As the cup is passed, we pool our resources, saying your Hebrew name. Some people use Miriam’s Cup as
an opportunity to pray for healing or to express gratitude for everyday blessings (like water!)

ALL: "You abound in blessings, God, creator of the universe, Who sustains us with living water. May we, like the children of Israel leaving Egypt, be guarded and nurtured and kept alive in the wilderness, and may You give us wisdom to understand that the journey itself holds the promise of redemption. AMEN." (Susan Schnur)

Pesach is many things to many people. Its customs are familiar and can be viewed with many lenses. The symbols are universal and are subject to almost any reading: social justice, class, the Holocaust, Middle East politics, American politics, agriculture, the environment, the list is endless, and the proliferation of interpretations is evidence that this is fertile territory.

A few things – maybe only two – about the holiday are unavoidable, as in, Pesach wouldn't be Pesach if not for these things. One is symbolic/metaphorical, the other is cultural. The most important theme of Pesach is freedom from slavery. The holiday commemorates the time when the Hebrews were freed from slavery in Egypt. We eat unleavened bread, which is cheap road food. The charoset symbolizes mortar used by the slaves to make bricks. Every symbol is meant to remind us that these people were slaves. Slavery – actual, physical forced labor – provides a vivid frame of reference to talk about all other kinds of oppression: colonialism, the 1%, governments, mental illness, bullies, crime, the criminal justice system, corporate welfare. Pesach is the holiday where we openly celebrate the oppressed, the underdog. So, unlike other more nationalistic holidays like Hanukah, Pesach is really a day for us to remember the oppressed.

The cultural aspect of the holiday that is unavoidable is that it is Jewish. For most non-practicing, non-believing Jews, Pesach is the one annual event where we remember our Jewishness. We observe the customs. We sing in Hebrew. We eat traditional food. We inhabit the world of our ancestors, both known and unknown, recent and ancient.

All seders are the same at their core, and every seder is unique. Seders are both modular and constant. They have a dual nature. Seder means "order," implying that there are rules, but the order goes only so far. This is a holiday that celebrates freedom after all. So interpret each ritual and symbol in your own way.

It’s been a crazy week. The world with all its worries and bothers is still clamoring for your attention. The first step is to forget all that. Leave it behind. Enter into a timeless space, where you, your great-grandparents and Moses all coincide.

Begin with a full cup of sweet red wine. A full cup of hundreds of generations of rejoicing and tears and celebration and wisdom and… of doing just what you are going to do tonight.

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

Reader: Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do. Let's pause as we wash our hands to consider what we hope to get out of our evening together.

Reader: Now the woman of the house brings a pitcher and bowl to the table and washes ‘the master of the house’s’ hands.

All Women: NOT! That part of the ritual definitely needs updating!

Reader: So let’s acknowledge both of our hosts, who have worked hard over these past few weeks preparing this lovely meal.

Michele, Izzy, and any first time guests bring a pitcher and bowl to wash Zelda and Jerry’s hands.

ALL: Zelda and Jerry, thank you for your hospitality. We are grateful for your welcoming warmth and generous hospitality, both tonight and throughout the year. We raise our glasses and toast you:

Baruch Ata Adonai Eloheinu Melech HaOlam Boray Per'i Ha-gafen

Thanks to the One that creates the fruit of the grapevine.

Karpas - The Green Vegetable

We must first start with why we are remembering this period of time. Passover is many things. It is a festival of freedom when we recall how God delivered our ancestors from slavery in Egypt, and helped them return to their homeland.

Passover is especially a holiday for our children. Our ancestors were instructed “you shall tell it to your children...”  Tonight is meant for the children, to teach them the great importance of this holiday and the history of the Jewish people.

Passover is an Agricultural festival, reminding us of the land of Israel and of the first and second temples. In those days, our ancestors were farmers, working the soil for their livelihood. Passover marks the beginning of the grain harvest.

Karpas serves as a symbol of the wonderful bounty of vegetables and fruits in the springtime harvest and the miracle of nature's renewal. It is a time of hope and the green vegetable reminds us that it was springtime when the Jewish people were freed from slavery. We dip the green vegetable into saltwater, which reminds us of the tears of those who are not free.

Before we eat the parsley, we all say the blessing for vegetables.

Baruch Atah Adonai Eloheinu Melech ha'olam borei p'ri ha'adamah.

Thank you God for the vegetables that grow in the ground.

Dip the parsley into the salt water and eat it.

Breaking the matzah

There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally "dessert." After dinner, the guests will have to hunt for the afikomen.

Reader 1: Ha lachma anya—this is the bread of affliction. At the seder we begin as slaves. We eat matzah, the bread of affliction, which leaves us hungry and longing for redemption. It reminds us of a time when we couldn’t control what food was available to us, but ate what we could out of necessity. The matzah enables us to taste slavery— to imagine what it means to be denied our right to live free and healthy lives.

But, while we will soon enjoy a large meal and end the seder night as free people, millions of people around the world can not leave the affliction of hunger behind. Let us awaken to their cries and declare:

Kol dichfin yeitei v’yeichol—let all who are hungry, come and eat. As we sit at our seder and contemplate our people’s transition from slavery to freedom, let us hope for a time when all who are hungry will eat as free people. Let us pray:

Let all people gain autonomy over their sources of sustenance.

Let local farms flourish and local economies strengthen.

Let exploitation of natural resources cease so that the land may nourish its inhabitants.

Let communities bolster themselves against the destruction wrought by flood and drought.

Let our world leaders recognize food as a basic human right and implement policies and programs that put an end to world hunger.

Hashata avdei—this year we are still slaves. Leshanah haba’ah b’nei chorin—next year we will be free people.

This year, hunger and malnutrition are still the greatest risks to good health around the world. Next year, may the bread of affliction be simply a symbol, and may all people enjoy the bread of plenty, the bread of freedom.

Let All Who Are Hungry Come And Eat.

Such a basic need of humankind.  Food.  Water. Shelter.  Knowing that the basic necessities of life are covered.

Tonight, at our seder, we open the door to all who are in need.  

Tonight, it is a symbol of our caring and our chesed  (acts of loving charity)

Tonight, and throughout the year, each of us does a little bit to help others in the world

Tonight, we will share those good deeds with each other.  As we go around the table, share one act, one gift, one task that you did to help out someone else this past year.   Let All Who Are Hungry Know We Care.

Hebrew Transliteration:

Mah nish-tah-nah ha-ly-la ha-zeh, me-kol ha-lay-lot

1) Sheh' beh-chol ha-lay-loht, ain anu maht-bee-leen, ah-fee-loo pa'ahm echat, ha-ly-la ha-zeh sh-tei peh'ah-mim?

2) Sheh' beh-chol ha-lay-loht, anu ohch-leem, chah-maytz oo-matzah, ha-ly-la ha-zeh koo-loh maztah?

3) Sheh' beh-chol ha-lay-loht, anu ohch-leem, sheh'ar yeh-rah-kot, ha-ly-la ha-zeh mah-ror?

4) She' beh-chol ha-lay-lot, anu ohch-leem, bain yosh-veen bain miss-oo-bean, ha-ly-la ha-zeh coo-la-nu miss-oo-bean?

DIRECTIONS: After the 4 Questions are recited in Hebrew, one of the youngest present reads each question one-by-one, as each question is answered by an older child or adult.

What makes this night different from all other nights?

1) On all nights we need not dip even once, on this night we do so twice?

2) On all nights we eat chametz or matzah, and on this night only matzah?

3) On all nights we eat any kind of vegetables, and on this night maror?

4) On all nights we eat sitting upright or reclining, and on this night we all recline?

DIRECTIONS: UNCOVER THE MATZOT

Yiddish

Tate ich vil bei dir fregen di fir kashes:

Vos iz Anderesh fun der Nacht fun Pesach fun ale necht fun a gants yor?

1) Di ershte kashe iz,

Ale necht fun a gants yor tunken mir nisht ayn afileh eyn mol, ober di nacht fun peysach, tunken mir ayn tsvey mol — ayn mol karpas in zaltz vasser, di tsveyte mol maror in charoses.

2) Di tsveyte kashe iz,

Ale necht fun a gants yor esn mir chomets ader matseh, ober di nakht fun peysakh, esn mir nor matseh.

3) Di drite kashe iz,

Ale necht fun a gants yor esn mir alerlay grintsen, ober di nacht fun peysach, esn mir nor bitere grintsen.

4) Di ferte kashe iz,

Ale necht fun a gants yor esn mir say zitsndikerheit un say ongeleynterheit, ober di nakht fun peysach, esn mir nor ongeleynterheit.

Tate ich hob bei dir gefrekdt di fir kashes yetzt gib mir a teretz.

1.

Once upon a time our people went into exile in the land of Egypt. During a famine our ancestor Jacob and his family fled to Egypt where food was plentiful. His son Joseph had risen to high position in Pharaoh’s court, and our people were well-respected and well-regarded, secure in the power structure of the time.

2.

Generations passed and our people remained in Egypt.

In time, a new Pharaoh ascended to the throne.

He found our difference threatening, and ordered our people enslaved.

In fear of rebellion, Pharaoh decreed that all Hebrew boy-children be killed.

Two midwives named Shifrah and Puah defied his orders, claiming that

“the Hebrew women are so hardy, they give birth before we arrive!”

Through their courage, a boy survived; midrash tells us he was radiant with light.

Fearing for his safety, his family placed him in a basket and he floated down the Nile. He was found, and adopted, by Pharaoh’s daughter, who named him Moshe because min ha-mayim m’shitihu, from the water she drew him forth. She hired his mother Yocheved as his wet-nurse. Thus he survived to adulthood, and was raised as Prince of Egypt.

3.

Although a child of privilege, as he grew he became aware of the slaves who worked in the brickyards of his father. When he saw an overseer mistreat a slave, he struck the overseer and killed him. Fearing retribution, he set out across the Sinai alone.

God spoke to him from a burning bush, which though it flamed was not consumed. The Voice called him to lead the Hebrew people to freedom. Moses argued with God, pleading inadequacy, but God disagreed. Sometimes our responsibilities choose us.

4.

Moses returned to Egypt and went to Pharaoh to argue the injustice of slavery. He gave

Pharaoh a mandate which resounds through history: Let my people go.

Pharaoh refused, and Moses warned him that Mighty God would strike the Egyptian people.

These threats were not idle: ten terrible plagues were unleashed upon the Egyptians. Only when his nation lay in ruins did Pharaoh agree to our liberation.

5.

Fearful that Pharaoh would change his mind, our people fled, not waiting for their bread dough to rise. (For this reason we eat unleavened bread as we take part in their journey.) Our people did not leave Egypt alone; a “mixed multitude” went with them. From this we learn that liberation is not for us alone, but for all the nations of the earth.

Even Pharaoh’s daughter came with us, and traded her old title ( bat-Pharaoh, daughter of Pharaoh) for the name Batya, “daughter of God.”

6.

Pharaoh’s army followed us to the Sea of Reeds. We plunged into the waters. Only when we had gone as far as we could did the waters part for us. We mourn, even now, that Pharaoh’s army drowned: our liberation is bittersweet because people died in our pursuit.

7.

To this day we relive our liberation, that we may not become complacent, that we may always rejoice in our freedom.

As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them.

Dip a finger or a spoon into your wine glass for a drop for each plague.

These are the ten plagues which God brought down on the Egyptians:

Blood | dam | דָּם

Frogs | tzfardeiya |  צְפַרְדֵּֽעַ

Lice | kinim | כִּנִּים

Beasts | arov | עָרוֹב

Cattle disease | dever | דֶּֽבֶר

Boils | sh’chin | שְׁחִין

Hail | barad | בָּרָד

Locusts | arbeh | אַרְבֶּה

Darkness | choshech | חֹֽשֶׁךְ

Death of the Firstborn | makat b’chorot | מַכַּת בְּכוֹרוֹת

The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? Make up your own list. What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them? 

The traditional Haggadah lists ten plagues that afflicted the Egyptians. We live in a very different world, but Passover is a good time to remember that, even after our liberation from slavery in Egypt, there are still many challenges for us to meet. Here are ten “modern plagues”:

Inequity - Access to affordable housing, quality healthcare, nutritious food, good schools, and higher education is far from equal. The disparity between rich and poor is growing, and opportunities for upward mobility are limited.

Entitlement - Too many people consider themselves entitled to material comfort, economic security, and other privileges of middle-class life without hard work.

Fear - Fear of “the other” produces and reinforces xenophobia, anti-immigrant sentiment, anti-Semitism, homophobia, and transphobia.

Greed - Profits are a higher priority than the safety of workers or the health of the environment. #WeAreThe99%

Distraction - In this age of constant "connectedness", we are easily distracted by an unending barrage of information, much of it meaningless, with no way to discern what is important.

Distortion of reality - The media constructs and society accepts unrealistic expectations, leading to eating disorders and an unhealthy obsession with appearance for both men and women.

Unawareness - It is easy to be unaware of the consequences our consumer choices have for the environment, and for workers at home and abroad. 

Discrimination - While we celebrate our liberation from bondage in Egypt, too many people still suffer from discrimination. In the U.S. women earn 77 cents for every dollar earned by a man. 

Silence - Every year, 4.8 million cases of domestic violence against American women are reported. We do not talk about things that are disturbing, such as rape, sex trafficking, child abuse, domestic violence, and elder abuse, even though they happen every day in our own communities.

Feeling overwhelmed and disempowered - When faced with these modern “plagues,” how often do we doubt or question our own ability to make a difference and affect change?

The plagues and our subsequent redemption from Egypt are but one example of the care God has shown for us in our history. Had God but done any one of these kindnesses, it would have been enough – dayeinu.

אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ

Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu

If God had only taken us out of Egypt, that would have been enough!

אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ

Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu

If God had only given us the Torah, that would have been enough.

 The complete lyrics to Dayeinu tell the entire story of the Exodus from Egypt as a series of miracles God performed for us. (See the Additional Readings if you want to read or sing them all.)

Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large. 

B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.

“In every generation, every person is obligated to see him or herself as though he or she personally left Egypt.”

The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. We are not separate and apart from that redemption. We cannot view it as someone else’s story – as someone else’s challenge or someone else's blessing. Equally, we cannot view the obligations of freedom as someone else’s obligations. We, who were once enslaved, are free and responsible for improving the lives of others, regardless of their religion, race or nationality.

We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.

The following Seder is for a weeknight. (On Shabbat we add the words in parentheses)

רָיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בֶָּרָא אֱלֹהִים לַעֲשׂוֹת

Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz v’choltzva’am. Vay’chal Elohim bayom hashvi’i, m'lachto asher asah, vayishbot bayom hashvi-i, mikol-mlachto asher asah. Vay'vareich Elohim, et-yom hashvi’i, vay'kadeish oto, ki vo shavat mikol-mlachto, asher-bara Elohim la-asot.

And there was evening and there was morning, the sixth day. Now the heavens and all their host were completed. And on the seventh day God finished His work of creation which He had made. And God blessed the seventh day and made it holy, for on that day God rested from His work and ceased creating.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.

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

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה (שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם (הַשַׁבָּת הַזֶה וְאֶת יוֹם) חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ (בְּאַהֲבָה), מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶךָ (בְּאַהֲבָה וּבְרָצוֹן,) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ (הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים.

Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am, v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom (hashabat hazeh v'et-yom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol ha’amim. (v'shabat) umo’adei kod’shecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish (h’shabbat v') Yisrael v'hazmanim.

Praised are you, Adonai, Lord our God, Ruler of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly [Shabbat for rest] festivals for joy, and special times for celebration, this [Shabbat and this] Passover, this [given in love] this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with [Shabbat and] festive revelations of Your holiness, happiness and joy You have granted us [lovingly] joyfully the holidays. Praised are you, Adonai, Who sanctifies [Shabbat], Israel and the festivals.

On Saturday night include the following section:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַבְדִיל בֵּין קֹדֶשׁ לְחֹל, ין אוֹר לְחשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ, וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּשְׁתָּ. הִבְדַּלְתָּ וְקִדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתֶךָ. ,בָּרוּךְ אַתָּה יי הַמַּבְדִיל בֵּין קֹדֶשׁ לְקֹדֶשׁ

Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei ha-eish.   Baruch atah Adonai, Eloheinu melech ha’olam, hamavdil bein kodesh l'chol bein or l'choshech, bein Yisrael la-amim, bein yom hashvi-i l'sheishet y'mei hama-aseh. Bein k'dushat shabat likdushat yom tov hivdalta. V'et-yom hashvi-i misheishet y'mei hama-aseh kidashta. Hivdalta v'kidashta et-am'cha yisra-eil bikdushatecha. Baruch atah Adonai, hamavdil bein kodesh l'kodesh.)

Praised are You Adonai our God Lord of the universe who created the lights of fire.

Praised are you, Adonai, Lord our God, Ruler of the universe, who makes a distinction between the holy and profane, light and darkness, Israel and the nations, Shabbat and the six workdays. You have made a distinction between the holiness of Shabbat and the holiness of the festival, and You have sanctified Shabbat above the six work-days. You have set apart and made holy Your people Israel with your holiness. Praised are you, Adonai, who distinguishes between degrees of sanctity.

Say this Shehechiyanu blessing the first Seder night only:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה

Baruch atah Adonai, Eloheinu melech ha-olam,
she’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.

Praised are you, Adonai, Lord our God, Ruler of the universe,
who has sustained us, maintained us and enabled us to reach this moment in life.