National Jewish Outreach Program
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The Second Edition of the
National Jewish Outreach Program
BEGINNERS HAGGADAH
is dedicated in loving memory of
Joseph L. Taubman, v g
v g ,ksbhau kahp ohrpt ic chk ;xuh
To us, he was our patriarch, who proudly conveyed his Jewish heritage to
his family. He was a man whom we all loved and admired, respected and
treasured. He was, is and will always be our hero.
From his loving wife, children and grandchildren
The Taubman Family
The First Edition of the
National Jewish Outreach Program
BEGINNERS HAGGADAH
is dedicated in loving memory of
a great man and an inspiring leader
Jack Adjmi, v g
v g ,vrhzb ic cegh
Recalling his youth, he said, “I told G-d that if I ever became rich, I would treat
the wealthy and poor alike and see to the needs of everyone, no matter what his
financial position.”
Everyone felt comfortable and respected in his company. Someone’s “status”
did not matter to him.
He was one of the most respected, loved, and admired people in the SyrianJewish community. May his life be an example for everyone as it was for us, and may
his memory be blessed in the merit of the good deeds this book will inspire.
From his loving wife and children
Rachel Adjmi
Elliott & Joy Mahana Joey & Terry Dwek
Eric & Audrey Adjmi Mark & Corie Adjmi
Ronnie & Adele Adjmi Solomon & Kim Dabah
s”xc
National Jewish Outreach Program
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National Jewish Outreach Program
989 Sixth Avenue, 10th Floor, New York, NY 10018
646-871-4444 800-44-TORAH
[email protected] www.njop.org
Copyright: 2006, National Jewish Outreach Program
Second Edition
Produced and edited by Sarah Rochel Hewitt, NJOP Publications
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Welcome to the National Jewish Outreach
Program’s Beginners’ Haggadah
Designed for beginners participating in an NJOP sponsored Model Seder,
Passover Workshop or Communal Seder, the NJOP Haggadah includes the
traditional Haggadah text, interesting commentary, transliteration of important
Hebrew sections and places for participants to jot down their own thoughts prior
to the holiday. NJOP would like to encourage you to share what you learn, as well
as your own ideas and/or provocative questions, with your friends and family.
Let us first begin with an introduction to the Passover Seder:
WHAT IS A SEDER?
The holiday of Passover commemorates the deliverance of the Children of Israel
from slavery in Egypt. (For a more detailed description of the Passover holiday,
please visit www.njop.org.) In preparation for the exodus, the Israelites marked their
doorways with the blood of a lamb so that they would not be struck by the plague
of the first born. That night, they feasted upon the lamb as they waited for the time
to leave - this was the very first “Seder.”
The Exodus from Egypt marks the birth of the nation of Israel and their
transformation from a group of distant relatives into a unified people. The Torah
instructs that this great event be commemorated for all time at a “Feast” that is to
be held on the 14th of Nissan. This feast day is then followed by a week-long
holiday. The main stipulations for the Feast of the 14th are: 1) that matzah, “the
bread of affliction,” be eaten, 2) that the story of the exodus be told, 3) that one
commemorate the bitterness of slavery with maror (bitter herbs), and 4) that a lamb
be brought to the Temple for a Pascal sacrifice. All of these obligations are fulfilled
at the Seder (at least symbolically).
Almost all Jewish holidays (except Yom Kippur) are celebrated with a joyous
feast, sanctified with wine (kiddush) and the motzee (the blessing over the bread).
While the meal is a way of elevating the holiday, it is not that which makes the day
holy. On Passover, however, the meal itself serves as an essential vehicle for the ritual
retelling of the exodus - the Seder.
Much as it will surprise most people, there is no holy meaning to the term
“Seder.” In Hebrew, “seder” simply means “order.” The Passover Seder is called this
because it follows a basic set structure in order to fulfill the mitzvah of retelling the
story of the Exodus. This structure can be found in the Haggadah.
1
DEVELOPMENT OF THE HAGGADAH
On Passover night we are commanded “v’hee’ga’deta” “and you shall tell,” the
story of the exodus. (Notice the shared root of hee’ga’deta and Haggadah.) The
Passover Haggadah serves as a step-by-step guidebook for telling the story of
Passover.
Before the destruction of the Holy Temple, most Jews traveled to Jerusalem in
order to offer a young lamb for their Passover sacrifice. Because the Pascal lamb had
to be eaten before midnight, it was a common practice for several families to purchase a lamb and partake of the festive meal together. This meal was followed by a
retelling of the exodus, a discussion about the Midrashim (earliest form of oral law
attached to the Torah) describing the exodus, and a recitation of the ten plagues.
These early Seders also incorporated the other basic mitzvot (commandments) of the
Seder as set down in the Talmud: the eating of matzah, the eating of maror (bitter
herbs) and the drinking of four cups of wine.
In 70 C.E., the Temple was destroyed and the Jewish people were dispersed
throughout the vast Roman Empire. Since dispersion led to assimilation, the sages
noticed that the people were neglecting or forgetting the laws. The dissipation of
learning and knowledge caused by the diaspora was reflected in all aspects of Jewish
life, from kashrut (dietary laws) to the rituals of the holiday. It was time for the
Jewish oral law to be written down -- so the rabbis codified the laws into the Mishna
and then the Talmud.
By the year 200 C.E., a set order of questions and discussion (Mah Nishtana the Four Questions) was established. This order is recorded in the Haggadah. The
oldest existing Haggadah that has been found is from 8th or 9th century Palestine.
While there have been changes, modifications and additions over time (as
people have added prayers of devotion and songs of praise), the basic Haggadah has
not changed. With the advent of the printing press in the Middle Ages, a set text
was established. The basic text was taken from the prayerbook of Rav Amram Gaon,
who headed the Babylonian Yeshiva of Sura between 856-876 C.E.
While certain parts of the Haggadah, such as Chahd Gad’ya (“One Kid”), were
not added until later in history, the strength of the tradition has set these as
permanent parts of the Haggadah.
Take a moment and reflect -- Why is it important
to you to be part of a Seder? __________________________
________________________________________________________
________________________________________________________
________________________________________________________
Please Do Not Write In Haggadah During The Holiday
2
THE SEDER TABLE
Before beginning the Seder, it is important to make sure that you have everything
necessary. No Seder table is complete without the following:
1) Three Whole (unbroken) Matzot -- which should be covered by a cloth. One
should try to use shmura (specially watched) matzah for the Seder, and one should
make certain that the matzah is marked Kosher for Passover.
2) Wine (grape juice) and Wine Glasses -- All participants should be given a glass or
cup (minimum size of 3.3 ounces) from which to drink the required Four Cups of
Wine (wine is preferable, grape juice if necessary). Of course, only Kosher for
Passover wine or grape juice should be used.
3) The Seder Plate - It is traditional to place the following items on a special Seder
Plate as a way of “beautifying” the mitzvot of the Seder. The
items should be placed as diagramed below:
Bay’tza/Roasted (hardboiled) Egg -- The egg
is included as a symbol of the cycle of life
because of its round shape.
Z’roa/Shank Bone -- The offering brought
to the Temple on Passover was a lamb.
Because we do not have the Temple today,
we place the shank bone of a lamb or the bone
of another kosher animal or fowl on the Seder
Plate, to symbolize that offering.
Z’roa
Shank
Bone
Bay’tza
Roasted
Egg
Maror
Bitter
Herbs
Charoset
Karpas
Vegetable
Nuts, Wine &
Apple
Chazeret
Bitter
Vegetable
Maror/Bitter Herbs – Bitter herbs are part of the
Seder to remind participants of the bitterness and pain of slavery.
Karpas/Vegetable -- A vegetable, usually a piece of celery, parsley or potato,
which is dipped in salt water as required for the Seder ritual.
Charoset – A tasty mixture of chopped walnuts, wine, cinnamon and apples
that represents the mortar the Jewish slaves used to build Pharaoh’s cities
(recipes may vary by community).
Chazeret/Bitter Vegetable – Chazeret is a bitter vegetable, like lettuce or celery,
which is sometimes placed on the Seder Plate to remind us of the bitter lives
of the Israelites as slaves.
4) Salt Water -- in which to dip the karpas. Salt water reminds us of the tears of the
Jewish slaves. Usually, the salt water is not placed on the Seder Plate, but near it.
5) Elijah’s Cup -- Toward the end of the Seder, this cup is filled with wine, the door
is opened, and Elijah the prophet, the harbinger of the Messianic age, is invited to
come to the Seder, and hopefully, begin our final redemption.
3
CHOOSING YOUR MATZAH
Believe it or not, not all matzah is created equal. In fact, some matzah isn’t even
Kosher for Passover! Here’s what you need to know:
MATZAH BAKING - To guarantee that matzah is Kosher for Passover, it must be
produced in under 18 minutes. From the moment the water and flour come in
contact, through the kneading and rolling, until it is removed from the oven, no
more than 18 minutes may have passed. When the 18 minutes are over, any unused
dough is removed, the baking area is cleaned of leftovers, and all workers scrub their
hands to ensure that no dough is caught between their fingers. When purchasing
matzah, make sure the box is marked “Kosher For Passover.”
SHMURA MATZAH – Many Jews will only eat shmura matzah during the Seder or
during the entire holiday of Passover. Literally “guarded matzah,” shmura matzah
has been specially supervised from the time the wheat was cut and onward so that it
did not come in contact with water and become chametz. This practice is based on
Exodus 12:17, “And you shall guard the matzot...” It is preferable that shmura
matzah be used for the Seder.
EGG MATZAH – Egg Matzah is “rich matzah.” It is more extravagant and detracts
from the idea of “lechem oh’nee,” bread of affliction (poverty). According to Jewish law,
egg matzah may only be eaten on Passover by someone who is physically infirm, or
very old, and will have difficulty digesting regular matzah.
OTHER FLAVORS – The markets have been infiltrated with new types of fancy
matzah - garlic and onion, grape and even chocolate-covered matzah. Depending on
how they are prepared, these matzot may or may not be Kosher for Passover. Please
check the box for proper Kosher for Passover supervision. On all accounts, such
flavored matzot should not be used during the Seder.
ROYALTY
Passover is the holiday of freedom, and who is more free than royalty? On Passover,
all Jews are to treat themselves as royalty. Some of the ways we do this are:
LEANING - As a sign of royalty, the Sages instructed that one must lean to one’s
left while drinking the wine and eating the matzah. At the time of the Sages, it was
customary for royalty to eat while lounging. (Think of pictures of Roman nobles
eating.) Today, many people have fancy pillows upon which to lean. In fact,
decorating Passover pillowcases is a great way to get children ready for the holiday.
RED WINE - It is customary to use red wine at the Seder as a sign of the wealth of
royalty (as well as a reminder of the Jewish blood shed by Pharaoh). In the time of
the Sages, red wine was more expensive since white wine was easily watered down.
Additionally, it is customary that no one pours their own wine...everyone serves
his/her neighbor.
4
OPENING THE SEDER
It is customary to sing or read aloud the order of the Seder:
Sanctify
Wash (Hands)
Vegetable
Break (Matzah)
Narrate
Wash (Hands)
Bless the Bread
Matzah
Bitter Herbs
Sandwich
Table Set (Meal)
Hidden
Bless
Praise
Accept (end)
Kaddaish
Ur’chatz
Karpas
Yachatz
Maggid
Rachtzah
Motzee
Matzah
Maror
Koraich
Shulchan Oraich
Tzafoon
Baraich
Hallel
Nirtzah
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Q¥rIg i¨jkªJ
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One would not normally open a book and read aloud the table of contents.
Why then do we begin the Seder with a recitation of the order of the Seder?
Imagine, the family members have just returned from synagogue, and the house
is filled with the delightful aroma of chicken soup. Everyone hurries to the table,
ready to enjoy a scrumptous meal -- but this is not Shabbat, this is not a regular
holiday dinner, this is the Seder! Just as the Jews had to journey into the wilderness,
on Seder night we have to journey through the story of our ancestors in order to not
only fulfill the mitzvah of telling the Passover story, but also to appreciate their
struggle for freedom.
Notes and Thoughts
____________________________________________________
____________________________________________________
____________________________________________________
____________________________________________________
___________________________________ _ _ ______________
___________________________________ _ _ ______________
Please Do Not Write In Haggadah During The Holiday
5
Kaddaish
Blessing Over The Wine
J¥S©e
The Seder, like all festival meals, begins with Kiddush, the sanctification
of the day. This is the first of the four cups of wine. The requirement of four
cups of wine at the Seder is based on the four stages by which G-d redeemed the
Jews from slavery, as described in Exodus 6:6-7: “Therefore say to the Children
of Israel: ‘I am G-d and I will take you out (v’ho’tzay’tee) from beneath the
burdens of Egypt, and I will save you (v’hee’tzal’tee) from their servitude, and I
will redeem you (v’ga’ahl’tee) with an outstretched arm and great judgments, and
I will take you (v’la’kach’tee ) for Me for a people...’”
According to Jewish law, each of the four cups of wine (or grape juice)
should contain at least 3.3 ounces of wine.
Kiddush is composed of two parts. The first blessing of Kiddush is a blessing over the wine. The rest of the prayer speaks of the sanctification of the day
itself. Before the wine is drunk, the additional prayer of sheh'heh'cheh'ya'noo is
recited, giving thanks to G-d for having brought us to this season.
***POINTS TO PONDER***
The Four Cups of Wine
While the four cups of wine remind us of the four phrases of redemption, each
of the four cups has an independent function in the order of the Seder:
The First Cup - is designated for Kiddush, the prayer said over wine or grape
juice to sanctify the holiday.
The Second Cup - is consumed after Maggid, the section in which we tell the
story of the exodus, as a way of praising G-d. A second blessing on the wine is
made because significant time has passed since the first cup was sanctified.
The Third Cup - is blessed after bentching (Birkat Hamazon), the Grace After
Meals. It is customary that after bentching as a group, a cup of wine or grape
juice is blessed and consumed by the person who leads the bentching. At the
Seder, however, everyone drinks the wine.
The Fourth Cup - is consumed at the conclusion of Hallel, the section of
Psalms praising G-d.
The Color of Royalty
While wine connoisseurs around the world may argue over the preferability of
white over red, sweet over dry, etc., Jewish tradition strongly recommends that
the wine at the Seder be red. Why red? In ancient times, before government
regulation, wine merchants often watered down the white wines, making it
cheaper both in price and quality. Thus, since we are living as royalty (see pg. 4)
for the evening, red wine is recommended. (One should not negate one’s
personal taste - those who strongly prefer white wine should drink white wine.)
Keep in mind, we drink the wine while leaning to
our left - an ancient sign of luxury.
6
JUS¦e
On Friday night, the words in parentheses are added:
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,v¨Gg r¤J£t ITftk§n ,hghc§ ©v oIHC oh¦vO¡t kf±h³u :o¨tcm-kf±u .¤r¨t¨v±u o°h©n¨ ©v UKf±h³u ,h¦ ¦ ©v oIh
,I,«t J¥S©e±h³u ,hghc§ ©v oIh-,¤t oh¦vO¡t Q¥rc±h³u :v¨Gg r¤J£t ITftk§n-kF¦n ,hghc§ ©v oIHC ,«C§J°h³u
(:,IGgk oh¦vO¡t t¨rC-r¤J£t ,ITftk§n-kF¦n ,c¨J Ic hF
:h©,IC©r±u i²bC©r±u i²br¨ n¨ h¦rc©x
:ip²D©v h¦rP t¥rIC ,okIg¨v Qk¤n Ubh¥vO¡t ,v²u«v±h v¨T©t QUrC
-kF¦n Ub¨n§nIr±u ,og-kF¦n UbC r©jC r¤J£t ,okIg¨v Qk¤n Ubh¥vO¡t ,v²u«v±h v¨T©t QUrC
oh¦sgIn(U v¨jUb§nk ,I,C©J) vc£v©tC Ubh¥vO¡t v²u«v±h Ubk-i¤T¦T³u ,uh¨,Im¦nC Ub¨J§S¦e±u ,iIJk
i©nz± /v®Z©v ,Im©N©v d©j (oIh-,¤t±u v®z©v ,C© ©v) oIh-,¤t iIG¨Gk oh°Bn© z± U oh°Dj© ,v¨j§n¦Gk
¨T§J©S¦e Ub¨,It±u ¨T§r©jc Ubc hF /o°h¨rm¦n ,©thmhk rf¯z ,J¤se« t¨r§e¦n (vc£v©tC) ,Ub¥,Ur¥j
:Ub¨Tk©j±b¦v iIG¨GcU v¨j§n¦GC (iIm¨rcU vc£v©tC) W¤J§s¨e h¥sgInU (,C©J±u) /oh¦ng¨v-kF¦n
:oh°B©n±z©v±u k¥t¨r§G°h(±u ,C©J©v) J¥Se© n§ ,v²u«v±h v¨T©t QUrC
On Saturday night, the following blessings are added:
:J¥t¨v h¥rIt§n t¥rIC ,okIg¨v Qk¤n Ubh¥vO¡t ,v²u«v±h v¨T©t QUrC]
k¥t¨r§G°h ihC ,Q¤Jj« k rIt ihC k«jk J¤se« ihC kh¦Sc©N©v ,okIg¨v Qk¤n Ubh¥vO¡t ,v²u«v±h v¨T©t QUrC
/¨Tk©Sc¦v cIy oIh ,© sª e§ k ,C©J ,© Sª e§ ihC /v¤Gg©N©v h¥n±h ,¤JJ
¥ k hghc§ ©v oIh ihC ,oh¦ngk
/W¤,¨ ªs§eC k¥t¨r§G°h W§Ng-,¤t ¨T§J©S¦e±u ¨Tk©Sc¦v /¨T§J©S¦e v¤Gg©N©v h¥n±h ,¤J¥ n¦ hghc§ ©v oIh-,¤t±u
[:J¤se« k J¤se« ihC kh¦Sc©N©v ,v²u«v±h v¨T©t QUrC
On all nights, the following blessing is recited:
:v®Z©v i©n±Zk Ubgh°D¦v±u Ub¨n±H¦e±u Ub²h¡j¤v¤J ,okIg¨v Qk¤n Ubh¥vO¡t ,v²u«v±h v¨T©t QUrC
KIDDUSH
On Friday night, the words in parentheses are added:
(There was evening and there was morning.
On the sixth day, the heavens and the earth and all their hosts were completed. And G-d
completed, on the seventh day, His work which He had made, and He ceased on the seventh
day, all His work in which He had been engaged. And G-d blessed the seventh day and
sanctified it; because on it He ceased all His work which He had created.)
Blessed are You, L-rd our G-d, King of the universe, who creates the fruit of
the vine.
Blessed are You, L-rd our G-d, King of the universe, who has chosen and
exalted us above all tongues and has sanctified us with His commandments. And
You, L-rd our G-d, have lovingly bestowed upon us (Sabbaths for rest) appointed
times for happiness, holidays and seasons for joy, (this Sabbath day, and) this Feast
of Matzot, our season of freedom, (with love) a holy convocation recalling the exodus from Egypt. You did choose and sanctify us above all peoples. In Your gracious
Continued on next page...
7
KIDDUSH (Transliterated)
On Friday night, the words in parentheses are added:
(Va’yehee erev va’yehee voker yom ha’shee’shee. Va’y’choo’loo ha’sha’ma’yim v’ha’ah’retz v’chol
tz’va’ahm. Va’y’chahl Eh’lo’him ba’yom hash’vee’ee m’lach’toh ah’sher ah’sah va’yish’boat ba’yom
hash’vee’ee mee’kol m’lach’toh ah’sher ah’sah. Va’y’va’raych Eh’lo’him et yom hash’vee’ee va’y’kadesh
o’toh, kee vo sha’vat mee’kol m’lach’toh ah’sher ba’rah Eh’lo’him la’ah’sot.)
Sav’ree ma’ra’nan v’ra’banan v’ra’bo’tai.
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam bo’ray p’ree ha’gafen.
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam ah’sher ba’char ba’noo mee’kol
ahm, v’ro’m’ma’noo mee’kol la’shon, v’kidishanu b’mitz’vo’tav. Va’tee’ten la’noo Ah’doh’nai
Eh’lo’hay’nu b’ahava (Shabbatot lim’noo’cha oo)mo’ah’dim l’simcha cha’gim ooz’ma’nim
l’sah’sohn, et yom (ha’Shabbat ha’zeh v’et yom) chag ha’Matzot ha’zeh, z’man
chay’roo’tay’noo, (b’ahavah) mik’rah ko’desh, zay’cher lee’tzee’at Mitz’ra’yim. Kee va’noo
va’char’ta v’oh’tah’noo kee’dash’ta mee’kol ha’ah’mim (v’Shabbat) oo’mo’ah’day
kad’shecha (b’ahavah oov’ra’tatzon) b’simcha oov’sa’sohn hin’chal’ta’noo. Ba’ruch Ah’tah
Ah’doh’nai m’kadesh (ha’Shabbat v’)Yisrael v’haz’ma’nim.
On Saturday night, the following blessings are added:
[Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam bo’ray m’oh’ray ha’aish.
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam ha’mav’deel bain kodesh l’chol, bain ohr
l’cho’shech, bain Yisrael la’ah’mim, bain yom hash’vee’ee l’shayshet ye’may ha’ma’ah’seh, bain
k’doo’shat Shabbat lik’doo’shat Yom Tov hiv’dal’tah, v’et yom hash’vee’ee mee’shay’shet y’may
ha’mah’ah’seh kee’dash’tah. Hiv’dal’tah v’kee’dash’tah et am’cha Yisrael bik’doo’sha’teh’cha. Ba’ruch
Ah’tah Ah’doh’nai ha’mav’deel bain ko’desh l’ko’desh.]
On all nights, the following blessing is recited:
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam sheh’heh’cheh’ya’noo, v’kee’y’ma’noo, v’hee’gee’ah’noo la’z’mahn ha’zeh.
Kiddush continued...
love, You did grant us Your (holy Sabbath, and) appointed times for happiness
and joy. Blessed are You, O L-rd, who sanctifies (the Sabbath,) Israel, and the
appointed times.
On Saturday night, the following blessings are added:
[Blessed are You, L-rd our G-d, King of the universe, who creates the light of the fire. Blessed are
You, L-rd our G-d, King of the universe, who has distinguished between the sacred and the
secular, between light and darkness, between Israel and the nations, between the seventh day
and the six working days. You have distinguished between the holiness of the Sabbath and
the holiness of the Festival, and have sanctified the seventh day above the six working days.
You have distinguished and sanctified Your people Israel with Your holiness. Blessed are You,
L-rd our G-d, who distinguishes between the degrees of holiness.]
On all nights, the following blessing is recited:
Blessed are You, L-rd our G-d, King of the universe, who has granted us life and
sustenance and permitted us to reach this season.
8
Ur’chatz
Wash Hands Without A Blessing
.©j§rU
The second formal step of the Seder is the washing of the hands.
While the general custom is that all participants wash their hands, in many homes
only the head of the house does so at this time. Another custom is that a basin and
washing cup are brought to the table, in order to promote the feeling of royalty. When
the Holy Temple stood, everyone was required to ritually wash their hands before
eating wet foods. Since the next step in the Seder is to dip the vegetable into salt water,
we wash our hands in commemoration of the purity laws of the Temple times.
Hold cup in right hand and
fill with water.
Transfer cup to left hand
and pour water over right
hand, front and back.
Refill cup, holding in right
hand, and pour over left
hand, front and back.
Dry hands.
Remember -- No blessing is recited over washing the hands for Karpas.
Karpas
Eat Vegetable Dipped In Salt Water
xP§r F
It is now time to eat a vegetable dipped in salt water.
There are several different customs for karpas, some people eat celery, some people
eat parsley or other green vegetables, and some people eat potatoes. One should follow
his/her family’s custom.
Before the vegetable is eaten, it is dipped in salt water and the following
blessing is recited. (Everyone should remember to keep in mind that this blessing
includes the bitter herbs, which will be eaten later in the Seder.)
/v¨n¨s£t¨v h¦rP t¥rIC ,okIg¨v Qk¤n Ubh¥v«O¡t v²u«v±h v¨T©t QUrC
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam bo’ray p’ree ha’ada’mah.
Blessed are You, L-rd our G-d, King of the universe who created the
fruit of the ground.
What is the significance of dipping vegetables
into salt water and eating them at the Seder?
_______________________________________________
_______________________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
9
Yachatz
.©j³h
Break The Middle Matzah
Before the extensive story-telling of the Seder begins, the leader takes the middle
of the three matzot which are on the table, and breaks it in half. The larger half is
wrapped and put aside for the afikoman. The smaller half is put back between the two
whole matzot.
***POINTS TO PONDER***
Re-eenacting the Exodus
A custom throughout the Sephardic communities is to dramatize the exodus.
The Seder leader says: “Their remaining possessions tied up in their bags on
their shoulders and the children of Israel did as Moses commanded.”
Other Seder participants: “From where are you coming?”
Afikoman holder: “From Egypt.”
Participants: “Where are you going?”
Afikoman holder: “To Jerusalem.”
Participants: “What are your supplies?”
Afikoman holder: “Matzah and Maror.”
There are variations as to when this enactment is done (immediately following
Yachatz, the breaking of the middle matzah, or after Ha Lachma Anya, the first
paragraph of the Maggid section), who does it (sometimes only the leader, sometimes one child gets up and knocks on the door before the dialogue begins, sometimes each participant of the Seder holds the afikoman in turn), and how the
afikoman is wrapped and held (in a napkin or a bag, held on the right shoulder or
thrown over the shoulder).
REMEMBER - It is the prerogative of the Seder participants (usually
the children) to “steal” the afikoman from the leader and hide it!
Maggid
Narrate The Passover Story
sh°D©n
The largest section of the Haggadah is the Maggid section, in which one
actively discusses the significance of the exodus from Egypt. It is broken up into many
smaller parts.
While it is traditionally read in Hebrew, the Maggid section should be recited in a
language which one understands. NJOP’s Haggadah has been compiled for the benefit of
those participating in NJOP Model Seder or Seder programs across North America and
will, therefore, be presenting this section in English. The Hebrew/Aramaic and transliteration have been provided for those parts of Maggid that are traditionally said in Hebrew or
Aramaic.
REMEMBER - The Maggid section is the essential part of the mitzvah of
telling the story of the exodus, and the leader should make it as interesting
(to one’s self and one’s fellow participants) as possible...
10
Hah Lach’ma Ahn’yah
The three matzot are lifted during the recitation of Hah Lach’ma Ahn’yah.
This is the bread of affliction that our ancestors ate in the land of Egypt. Let all
who are hungry come and eat. Let all who are needy come and celebrate the
Passover. At present we are here; next year may we be in Israel. At present we are
slaves; next year may we be free people.
kF ,kIf¯h±u h¥,h¯h ihpf¦S kF /o°h¨rm¦n§s tg§r©tC t²b¨,¨vc©t Ukf£t h¦S t²h±bg t¨n§jk t¨v
,h¥scg t¨T© ¨v /k¥t¨rG
§ °h§s tg§r©tC v¨tC©v v²b¨Jk ,tf¨v t¨T© v¨ /j©xp°h±u h¥,h¯h Qh¦rm¦S
:ih¦rIj h¯bC v¨tC©v v²b¨Jk
Hah lach’ma ahn’yah, dee ah’cha’loo ahv’ha’ta’na, b’ar’ah d’mitz’rayim. Kol dich’fin yay’tay
v’yay’chol, kol ditz’rich yay’tay v’yif ’sach. Ha’shah’tah ha’cha l’sha’nah ha’ba’ah b’ar’ah
d’Yisrael, ha’shah’tah av’day l’sha’nah ha’ba’ah b’nay cho’rin.
Why do we invite “the poor” to come and
eat with us? Especially as we are already sitting
in our own dining rooms?
_______________________________________________
_______________________________________________
_______________________________________________
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Please Do Not Write In Haggadah During The Holiday
Mah Nishtana - The Four Questions
The second cup of wine is now poured. It is not consumed until after the Maggid section.
The Four Questions are traditionally asked by the youngest person present, but anyone may recite them.
Why is this night different from all other nights?
?,IkhK©v kF¦n v®Z©v vk±hK©v v²B©T§J°B v©n
Mah nish’tah’nah ha’lai’lah ha’zeh mee’kol ha’lay’loat?
1 On all other nights we eat chametz and matzah. Tonight, why do we eat only matzah?
:vM©n IKF v®Z©v vk±hK©v /vM©nU .¥n¨j ihkfIt Ub¨t ,IkhK©v kfC¤J
Sheh’b’chol ha’lay’loat ah’noo o’ch’lin cha’maitz oo’matzah, ha’lai’lah ha’zeh koo’lo matzah.
all other nights we eat any kind of herbs. Tonight, why do we specifically eat bitter
2 On
herbs?
:rIr¨n v®Z©v vk±hK©v ,Ie¨r±h r¨t§J ihkfIt Ub¨t ,IkhK©v kfC¤J
Sheh’b’chol ha’lay’loat ah’noo o’ch’lin sheh’ar yeh’rah’koat ha’lai’lah ha’zeh ma’ror.
11
all other nights we do not dip even once. Tonight, why do we dip [the potato or
3 On
vegetable] twice (once for karpas and once for maror)?
:oh¦ngp h¥T§J v®Z©v vk±hK©v /,¨j¤t ogP Ukhp£t ihkhC§y©n Ub¨t ih¥t ,IkhK©v kfC¤J
Sheh’b’chol ha’lay’loat ain ah’noo maht’bee’lin ah’fee’loo pa’ahm eh’chaht ha’lai’lah ha’zeh sh’tay f’ah’mim.
4 On all other nights we eat sitting or reclining. Tonight, why do we all recline?
:ihCªx§n UbKF v®Z©v vk±hK©v /ihCªx§n ihcU ihc§JIh ihC ihkfIt Ub¨t ,IkhK©v kfC¤J
Sheh’b’chol ha’lay’loat ah’noo o’ch’lin bain yosh’vin ooh’vain m’soo’bin, ha’lai’lah ha’zeh koo’lah’noo
m’soo’bin.
Av’ad’im Ha’yee’noo
Starting with Av’ad’im Ha’yee’noo, the Maggid section begins a long answer explaining why the
Seder night is different from all other nights. Notice that the Exodus itself is rarely directly
discussed, and yet all parts of the Haggadah focus on that great event.
This paragraph is recited in unison.
We were slaves to Pharaoh in Egypt, but the L-rd our G-d took us out of there
with a mighty hand and an outstretched arm. Had not G-d taken our ancestors out
of Egypt, then we, our children and our grandchildren would still be enslaved to
Pharaoh in Egypt. Even if we all were wise and perceptive, experienced and wellversed in Torah, it would still be our duty to tell about the exodus from Egypt. The
more one talks about the exodus, the more praise one deserves.
gIr±zcU v¨e²z£j s²hC ,o¨ ¦n Ubh¥vO¡t v²u«v±h Ub¥thmIH³u /o°h¨rm¦nC v«g§rpk Ubh°hv¨ oh¦scg
,Ub¨t h¥r£v ,o°h©rm¦N¦n Ubh¥,Ic£t ,¤t tUv QUrC JIs¨E©v thmIv tO UK¦t±u /v²hUy±b
,oh¦nf£j UbKF Ukhp£t³u /o°h¨rm¦nC v«g§rpk Ubh°h¨v oh¦sCgªJ§n ,Ubh¯bc h¯bcU Ubh¯bcU
rP©xk Ubhkg v²um¦n ,v¨rIT©v ,¤t ohg§sIh UbKF ,oh°b¥e±z UbKF ,oh°bIc±b UbKF
:jCªJ§n v®z h¥r£v ,o°h©rm¦n ,©thmhC rP©xk vC§r©N©v kf±u /o°h¨rm¦n ,©thmhC
Ah’va’dim ha’yee’noo l’Phar’oh b’Mitzrayim. Va’yo’tzee’ay’noo Ah’doh’nai Eh’lo’hay’nu
mee’sham b’yad cha’zah’kah ooh’viz’ro’ah n’too’yah. V’ee’loo lo ho’tzee Ha’ka’dosh Ba’ruch
Hoo et ah’vo’tay’noo mee’Mitzrayim. Ha’ray ah’noo, ooh’vah’nay’noo, ooh’v’nay vah’nay’noo,
m’shoo’ba’dim ha’yee’noo l’Phar’oh b’Mitzrayim. Va’ah’fee’loo koo’lah’noo cha’cha’meem,
koo’lah’noo n’vo’neem, koo’lah’noo z’kay’neem, koo’lah’noo yo’d’im et ha’Torah, mitz’vah
ah’lay’noo l’sah’payr bee’tzee’aht Mitzrayim. V’chol ha’mar’beh l’sah’payr bee’tzee’aht
Mitzrayim ha’ray zeh m’shoo’bach.
We were slaves in Egypt? I don’t know
about you, but I’ve never even been to Egypt!
What does the slavery in Egypt mean to us
today? ____________________________________
_______________________________________________
_______________________________________________
_______________________________________________
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Please Do Not Write In Haggadah During The Holiday
12
It happened that Rabbi Eliezer, Rabbi Joshua, Rabbi Elazar ben Azaryah, Rabbi Akiva
and Rabbi Tarfon were reclining at the Seder in Bnei Brak. They spent the whole night
discussing the exodus, until their students came and said to them: “Rabbis, it is time for
the recitation of the morning Shema.”
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 the verse (Exodus 13:8): “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.
***POINTS TO PONDER***
Who Were These Rabbis?
According to many commentaries, the Rabbis were actually in hiding, planning
and participating in a rebellion against the Romans -- the famous Bar Kochba
revolt of 132-133 C.E., which, unfortunately, ended in defeat and culminated
in the expulsion of many Jews from Israel.
Ba’ruch ha’Ma’kom and the Four Children
Having just touched upon the importance of retelling the story of the exodus with
examples from the great Sages, the Haggadah continues by discussing the central role of
the children. Ba’ruch ha’Ma’kom, the initial Hebrew paragraph below, is an introduction
to the four children.
Blessed be the Omnipresent; blessed be He. Blessed be G-d who has given the Torah to
His people Israel; blessed be He. The Torah speaks of four children; a wise one, a
wicked one, a simple one, and one who is not able to ask a question.
vgC§r©t s®d®bF /tUv QUrC ,k¥t¨r§G°h INgk v¨rIT i©,²B¤J QUrC /tUv QUrC /oIe¨Nv© QUrC
/kIt§Jk g¥sIh Ibh¥t¤J s¨j¤t±u ,o¨T s¨j¤t±u ,g¨J¨r s¨j¤t±u ,of¨j s¨j¤t :v¨rI, v¨rC¦S oh°bc
Ba’ruch ha’Ma’kom. Ba’ruch Hoo. Ba’ruch sheh’na’tahn Torah l’ah’mo Yisrael. Ba’ruch
Hoo. K’neh’ged ar’bah’ah vah’nim dib’rah Torah. Eh’chad cha’cham, v’eh’chad ra’sha, v’eh’chad tam, v’eh’chad sheh’ay’no yo’day’ah lish’ohl.
The wise child asks: “What is the meaning of the testimonies, statutes, and laws which the
L-rd our G-d has commanded you?” Explain to this child [all of ] the laws of the Pesach
(Pascal offering): [even including] that “no dessert may be eaten after the Passover sacrifice.”
The rebellious child asks: “What does this service mean to you?” [The child says] “to you,”
and not to himself. By excluding himself from the community, he denies the basic
principles of Judaism. Tell him bluntly: “This is done on account of what the L-rd did for
me when I came out of Egypt.” For me, not for him; had he been there, he would not have
been redeemed.
The simple child asks: “What is this all about?” Tell the child, “With a strong hand the
L-rd brought us out of Egypt from the house of bondage.”
As for the child who is unable to ask a question, you must open up the subject, as it is
written: “You shall tell your child on that day: ‘We do this because of what the L-rd did for
me when I came out of Egypt.’”
13
What is the significance of the “four children”?
_______________________________________________
_______________________________________________
_______________________________________________
_______________________________________________
How do the “four children” relate to the greatest
Jewish challenge of the 21st century?______________
_______________________________________________
_______________________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
One might think that the Haggadah should be recited on the first day of the month of
Nissan, but the Torah says: “You shall tell your child 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 L-rd
did for me.” The word “this” refers to the time when matzah and maror are placed before
you -- on Passover night when you are obliged to eat them.
At first our ancestors worshiped idols, but now the Omnipresent has brought us near to His
service, as it is written: “Joshua said to all the people: ‘So says the L-rd G-d of Israel -- Your
fathers have always lived beyond the Euphrates River, Terach the father of Abraham and
Nahor; they worshiped 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.’”
Blessed be He who keeps His promise to Israel; blessed 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.’”
***POINTS TO PONDER***
G-d
d’s Promise
History does not take place in a vacuum. The enslavement of the Jews in Egypt
was the fulfillment of a promise made by G-d to Abraham in Genesis 15. The
purpose of the enslavement was not punishment, but preparation for nationhood.
Abraham’s father was a maker of idols; yet Abraham saw the folly of this way of
life and determined that there must be one Creator. Once Abraham had come to
this understanding, G-d began to communicate with him...this was the origin of
the Jewish people. The farther in time from Abraham, however, the more difficult it
would be for individuals to hold on to an isolated belief. The children of Abraham
needed to be melded into a unit, to have their belief in, and relationship with,
G-d solidified through hardship and then redemption, so that they would understand the true extent of Abraham’s insight -- that one G-d runs the entire world.
14
V’hee Sheh’amda - In Every Generation...
The Haggadah has just taught us that the enslavement in Egypt, the first exile, was ordained by G-d’s
promise to Abraham. This is followed by a striking reminder that throughout Jewish history, our enemies
have risen up against us, and that G-d has continually fulfilled His promise of our survival.
During the recitation of this paragraph, the matzahs should be covered and the cups of wine raised.
And this [promise] has stood by our ancestors and us. For not just one enemy has risen
against us to annihilate us, but in every generation [enemies] rise up against us. But the
Holy One, Blessed be He, saves us from their hand.
kfC¤J tK¤t /Ub¥,IKfk Ubhkg s©ng ,sckC s¨j¤t tO¤J /Ubk±u Ubh¥,Ic£tk v¨s§ng¤J th¦v±u
:o¨s²H¦n UbkhM©n tUv QUrC JIs¨E©v±u /Ub¥,IKfk Ubhkg oh¦s§nIg ,rIs²u rIS
V’hee sheh’ahm’dah la’ah’vo’tay’noo v’lah’noo. Sheh’lo eh’chad bil’vad ah’mahd ah’lay’noo
l’chah’lo’tay’noo. Eh’lah sheh’b’chol dor va’dor ohm’dim ah’lay’noo l’chah’lo’tay’noo,
v’Ha’ka’dosh Baruch Hu mah’tzee’lay’noo mee’yah’dam.
The wine should be put down and the matzahs uncovered.
***POINTS TO PONDER***
What’s “This”?
“And this” seems to be an ambiguous phrase to open such a powerful paragraph.
To which “this” is the Haggadah referring? Unlike English, Hebrew grammar is
gender specific. V’hee refers to a feminine “this,” and the most prominent feminine
“this” that is being discussed is the Torah. (Yes, the word Torah is feminine!) The
Torah is G-d’s promise, His “contract,” so to speak, with the Jewish people.
A Reciprocal Relationship
The Jewish relationship with G-d is reciprocal - Jews must put their faith in G-d
for Him to help them. Passover is unique in that it is the only festival that was
celebrated for G-d by the Jews before they received the Torah at Mount Sinai.
The Jews showed great faith in G-d by defying their Egyptian masters and
slaughtering a lamb, one of the Egyptian deities, and placing the blood outside
on their doorposts. This faith in G-d is the foundation of the Jewish nation.
“In every generation”...take a moment and
think about how, even in today’s generation,
enemies have risen up against the Jews. At a
private family Seder, this may be an appropriate
place to stop for a moment for participants to
reflect on how the world’s attitude to the Jews
has affected them. ____________________________
_______________________________________________
_______________________________________________
_______________________________________________
_______________________________________________
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Please Do Not Write In Haggadah During The Holiday
15
Go and Learn...
In the following section of the Haggadah, a text from the Torah found in Deuteronomy is analyzed
in detail, giving a more complete picture of the threat to the Children of Israel and their
redemption through Divine intervention. For each phrase, the rabbis brought
in an additional proof text based on other sections of the Bible.
Go and learn what Laban the Aramean tried to do to our
father Jacob. While Pharaoh decreed death only for the newborn males, Laban tried to uproot all of Israel, as it
is written (Deuteronomy 26:5-8):
“The Aramean sought to destroy my father. However, he (Jacob)
went down to Egypt and sojourned there few in number, and
there he became a great, mighty, and numerous nation.”
He went down to Egypt -- compelled by divine decree.
He sojourned there -- implies that he did not come down to
settle in Egypt, but only to live there temporarily, as it is
written: “They (the sons of Jacob) said to Pharaoh: ‘We have
come to sojourn in this land because there is no pasture for
your servants’ flocks, for the famine is severe in the land of
Canaan. For now, though, let your servants dwell in the land
of Goshen.’”1
Few in number -- as it is written: “With seventy souls your
ancestors went down to Egypt, and now the L-rd your G-d
has made you as numerous as the stars in the sky.”2
There he became a nation -- means that they became a
distinct people in Egypt.
Great, mighty -- as it is written. “The children of Israel were
fruitful and increased greatly; they multiplied and became
mighty, and the land was full of them.”3
And numerous -- as it is written: “I made you as populous as
the plants of the field; you grew up and wore choice adornments; your breasts were firm and your hair grew long; yet,
you were bare and naked.”4
“The Egyptians suspected us of evil and afflicted us; they
imposed hard labor upon us.”
The Egyptians suspected us of evil -- as it is written: “Let us
deal with them wisely lest they multiply, and, if we happen to
be at war, they may join our enemies and fight against us and
then leave the country.”5
And afflicted us -- as it is written: “They set taskmasters over
them in order to oppress them with their burdens; [the people
***POINTS TO PONDER***
Who was Laban?
Laban was Jacob’s fatherin-law, the father of both
Rachel and Leah. When
Jacob left his parents’
household, he went to his
Uncle Laban, in PadanAram -- thus Laban is
called an Aramean. Laban
was a cheater and a thief - accumulating wealth was
his obsession. When Jacob
wanted to marry Rachel,
Laban indentured him for
seven years, and then
switched Rachel and Leah.
When Jacob discovered
the treachery the next day,
Laban allowed him to
marry Rachel as well, but
at the price of another 7
years of labor. When Jacob
and his family decided to
leave Padan Aram after 20
years of working for Laban,
his father-in-law was greatly
angered, yet feigned being
hurt by Jacob’s desire to
take away his grandchildren (when all he really
wanted
was
Jacob’s
wealth). The Haggadah
mentions Laban before
describing the Jewish
enslavement and redemption in order to underscore
the cycle of history. Laban
sought to use Jacob for his
own purposes, to keep him
in Padan-Aram for his own
benefit, with false words.
So too, Jacob’s descendents were lulled by kind
words into a false sense of
security in Egypt.
(1) Genesis 47:4 (2) Deuteronomy 10:22 (3) Exodus 1:7 (4) Ezekiel 16:7 (5) Exodus 1:10
16
of Israel] built Pithom and Raamses as store-cities for
Pharaoh.”6
They imposed hard labor upon us -- as it is written: “They
imposed back-breaking labor upon the people of Israel.”7
“We cried to the L-rd, the G-d of our fathers; the L-rd heard
our cry and saw our affliction, our toil, and our oppression.”
We cried to the L-rd the G-d 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 G-d.”8
The L-rd heard our cry -- as it is written: “G-d heard their
groaning; G-d remembered His covenant with Abraham,
with Isaac, and with Jacob.”9
And saw our affliction -- that is, the conjugal separation of
husband and wife, as it is written: “G-d saw the children of
Israel and G-d knew.”10
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.”11
Our oppression -- means the pressure used upon them, as it
is written: “I have also seen how the Egyptians are oppressing
them.”12
“The L-rd brought us out of Egypt with a mighty hand
and outstretched arm, with great awe, miraculous signs and
wonders.”
The L-rd 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 L-rd.”
“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 L-rd, I and none other.”13
Mighty hand -- refers to the disease among the cattle, as it is
written: “Behold the hand of the L-rd strikes your cattle
which are in the field, the horses, the donkeys, the camels,
the herds, and the flocks -- a very severe pestilence.”14
***POINTS TO PONDER***
Into Slavery
One might question the
swift descent of the Jewish
nation from the esteemed
family of the Viceroy (Joseph)
to abject slavery. Xenophobia, the fear of foreigners, is a common historic
phenomenon. One would
think, however, that transforming a nation into slaves
would take generations or
cause an uprising. The
Sages teach that the
Egyptians were cunning and
enslaved the Jews through
artifice. This is understood
from the Hebrew term used
in the Bible to describe the
rigorous work: lrp (pherach)
which can be broken up to
mean peh rah, meaning evil
speech, and can also be
understood to relate to peh
rach, soft, gentle speech.
Language is a powerful
tool, and Pharaoh well
understood this. When he
decided to enslave the Jews,
he declared a national
labor week in which all loyal
citizens were expected to
participate in order to help
build the great store cities of
Pithom and Ramses, with
Pharaoh himself in the lead.
The Jews, wanting to show
their devotion to their host
country, joined enthusiastically. The next day, however,
the Jews came, but the
Egyptians did not return.
Shortly there-after, the Jews
found themselves surrounded by taskmasters who
demanded that they produce the same amount of
work that they had done as
volunteers the day before. It
was through soft, gentle and
cunning words that Pharaoh
lured the Jews into slavery.
(6) Exodus 1:11 (7) Exous 1:13 (8) Exodus 2:23 (9) Exodus 2:24 (10) Exodus 2:25 (11) Exodus 1:22
(12) Exodus 3:9 (13) Exodus 12:12 (14) Exodus 9:3
17
Outstretched arm -- means the sword, as it is written: “His drawn sword in His hand,
outstretched over Jerusalem.”15
Great awe -- alludes to the divine revelation, as it is written: “Has G-d ever attempted to
take for 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 L-rd your G-d do for you in Egypt, before your eyes?”16
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.”17
Wonders -- alludes to the plague of blood, as it is written: “I will show wonders in the sky
and on the earth.”18
As each of the following three terms are recited, a drop of wine is spilled.
“Blood, Fire, and Columns of Smoke.”
:i¨Jg ,Ir§nh¦,±u /J¥t²u /o¨S
Dahm. Va’aish. V’tim’roat ah’shan.
***POINTS TO PONDER***
The Spilling of the Wine
During the next section of the Seder, we recall the terrible plagues that befell
Egypt. First, we call out: “Blood, Fire and Columns of Smoke,” -- a reference to
the ways in which G-d expresses His divine wrath. We then recite the ten
plagues themselves. The plagues are followed by a mnemonic devised by Rabbi
Judah. As we read each of the three sets of words, the ways of G-d’s wrath, the
plagues and the mnemonic, it is customary for each person to spill out a drop
of wine from their wine cup. (How the wine is removed varies from family to
family: some pour the wine out directly from the cup and some dip a finger in
the wine and remove a drop). Why do we do this?
The Midrash tells us that as the Egyptians were meeting their horrible end in
the churning waters of the Sea of Reeds (Red Sea), the angels wished to sing
out praise to the A-lmighty. G-d rebuked them and said “My creations are
drowning in the sea, and you wish to sing praises?!” We spill the wine from our
cups, explained the Abrabanel (a famous medieval Spanish commentator),
because wine is a sign of rejoicing; but one should not rejoice when an enemy
falls because they too are creations of G-d.
(The glass must be refilled before it is used for the second cup.)
Another explanation of the preceding verse: Each two-word phrase represents two plagues,
hence strong hand, two: outstretched arm, two: great awe, two: miraculous signs, two;
wonders, two.
(15) I Chronicles 21:16 (16) Deuteronomy 4:34 (17) Exodus 4:17 (18) Joel 3:3
18
The Ten Plagues
As each of the ten plagues and the three abbreviations are recited, a drop of wine is spilled.
Blood
Frogs
Lice
Wild Beasts
Pestilence
Boils
Hail
Locusts
Darkness
Plague of the First Born
Dahm
Tz’phar’day’ah
Kee’nim
Ah’roav
Deh’ver
Sh’chin
Barad
Ar’beh
Cho’shech
Makat B’cho’roat
o¨S
g¥S§rpm
oh°BF
cIrg
rc¤S
ih¦jJ
§
s¨rC
vC§r©t
Q¤Jj«
,IrIfC ,F©n
Rabbi Judah abbreviated the ten plagues by composing a three word mneumonic from the
plagues’ Hebrew initials:
D’tzach, Adash, B’achav
c ©j©tC J ©sg Q m§S
The wine cups are refilled. The spilled wine is not used.
The ten plagues were not random punishments. Commentators throughout the ages have
demonstrated the many ways in which the plagues
were fair and just, to both avenge what the
Egyptians did to the Jews and for their unceasing
idolatry. Try to think how each of the plagues was a
quid pro quo for the Egyptians:
Blood - ________________________________________
Frogs - ________________________________________
Lice - ________________________________________
Wild Beasts - ____________________________________
Pestilence - _____________________________________
Boils - _____________________ _ __________________
Hail - __________________________________________
Locusts - _______________________________________
Darkness - ______________________________________
Death of the First Born - ________________________
Please Do Not Write In Haggadah During The Holiday
19
***POINTS TO PONDER***
The Ten Plagues
Blood - During the plague of blood, the waters of Egypt turned to blood. This
plague had two separate features: (1) the Nile, which the Egyptians worshiped,
turned to blood, and (2) all the water that the Egyptians kept in containers in
their homes also turned to blood, while the Jews still had water to drink.
Frogs - There was no place for the Egyptians to escape from the frogs. They
were everywhere -- in the Egyptians’ beds, in their pockets, and even in their
ovens.
Lice - To initiate the plague of lice, G-d commanded Aaron, via Moses, to hit
the ground with his staff and the dust turned to lice and spread everywhere.
Wild Beasts - The plague of wild beasts trapped the Egyptians in their homes.
Fearing for their lives, they dared not go out in the streets.
Pestilence - The Egyptian cattle that had survived the ravaging of the wild
beasts were struck by pestilence and died. No Jewish-owned cattle died, even
those in close proximity to the Egyptian cattle. The first five plagues taught the
Egyptians that their possessions were lost and their wealth ephemeral.
Boils - Even with all of their land and cattle destroyed, the Egyptians
continued to deny G-d and to keep the Jews as slaves. The plague of boils
struck them personally, showing them that ultimately they had no control over
anything, not even themselves.
Hail - The plague of hail had a two-fold intent: (1) it destroyed the physical
structures of Egypt, and (2) it was a “fireworks” display of the power of G-d.
For those who still needed to be impressed by the awesomeness of G-d, the
seventh plague consisted of giant iceball of hail containing fire encased in ice.
The hail killed much of the surviving Egyptian cattle and destroyed many
agricultural crops.
Locusts - Not much was left of Egypt by the time the plague of locust arrived.
The cattle were dead, the buildings destroyed, morale was low and then the
locusts came in an enormous swarm that darkened the sky and devoured anything that remained of the crops.
Darkness - For three days, total darkness descended on Egypt. The Sages
taught that the darkness was so intense that it was a physically restricting as
well, leaving the Egyptians unable to move. Miraculously, the Jews, however,
could see where they were going and had full range of motion.
Death of the First Born - The final plague was the only one for which the Jews
needed to prepare. In order to be “passed-over,” Moses instructed the Jews to
mark their doorposts with lamb’s blood from the Pascal sacrifice. And in the
darkness of the midnight hour, G-d smote all of the first born in the land of Egypt.
For further thoughts on the Ten Plagues, visit www.njop.org
(Please do not visit our site on Shabbat or religious holidays.)
20
Rabbi Yose the Galilean said: How do we know 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 G-d.’” However, at the Sea, the
Torah states that “Israel saw the mighty hand that the L-rd laid upon the Egyptians, and the
people revered the L-rd and they believed in G-d and in His servant Moses.” If one finger of
G-d caused ten plagues in Egypt, we may properly assume that G-d’s whole hand at the sea
caused fifty plagues (5 fingers on a hand, thus 5 x 10 = 50).
Rabbi Eliezer says: How do we know that every plague that G-d 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
(10 plagues x 4 = 40, 40 x 5 = 200).
Rabbi Akiva says: How do we know that every plague that G-d 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 (10
plagues x 5 = 50, 50 x 5 = 250).
What do you think is the purpose of the
above debate between the three rabbis?
_______________________________________________
_______________________________________________
_______________________________________________
_______________________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
Dayenu -- It Would Have Been Enough
One of the most popular of all Seder songs, Dayenu reminds Seder participants how much there is
to be grateful for, and praises G-d for the many miracles and gifts He gave to the Jews. Dayenu
means “It would have been enough!” It is a song that builds upon itself. Each verse starts with
the end of the preceding verse and ends with an enthusiastic call of the word Dayenu!
Read through Dayenu before the Seder
and think about your own life and how you too
can give similar thanks and praise:
_______________________________________________
_______________________________________________
_______________________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
21
D A Y E N U !
Had He brought us out of Egypt, and not executed judgments against the
Egyptians, it would have been enough -- Dayenu
:Ub¯H©S -- oh¦yp§J o¤vc v¨Gg tO±u ,o°h©rm¦N¦n Ub¨thmIv UK¦t
Ee'loo ho'tzee'ah'noo mee'Mitzrayim v'lo ah'sah va'hem sh'phah'tim -- Da'yay'noo.
Had He executed judgments against the Egyptians, and not their gods, It
would have been enough -- Dayenu
:Ub¯H©S -- o¤vh¥vOtc v¨Gg tO±u ,oh¦yp§J o¤vc v¨Gg UK¦t
Ee'loo ah'sah va'hem sh'phah'tim, v'lo ah'sah vay'lo'hay'hem -- Da'yay'noo.
Had He executed judgments against their gods and not put their firstborn to
death, it would have been enough -- Dayenu
:Ub¯H©S -- o¤vh¥rIfC ,¤t d©r¨v tO±u 'o¤vh¥vOtc v¨Gg UK¦t
Ee'loo ah'sah vay'lo'hay'hem, v'lo ha'rahg et b'cho'ray'hem -- Da'yay'noo.
Had He put their firstborn to death, and not given us their wealth, it would
have been enough -- Dayenu
:Ub¯H©S -- o²bIn¨n ,¤t Ubk i©,²b tO±u 'o¤vh¥rIfC ,¤t d©r¨v UK¦t
Ee'loo ha'rahg et b'cho'ray'hem, v'lo na'tahn la'noo et ma'mo'nahm -- Da'yay'noo.
Had He given us their wealth, and not split the Sea for us, it would have been
enough -- Dayenu
:Ub¯H©S -- o²H©v ,¤t Ubk g©r¨e tO±u 'o²bIn¨n ,¤t Ubk i©,²b UK¦t
Ee'loo na'tahn la'noo et ma'mo'nahm, v'lo ka'rah la'noo et ha'yahm -- Da'yay'noo.
Had He split the Sea for us, and not led us through it on dry land, it would
have been enough -- Dayenu
:Ub¯H©S -- vc¨r¨jc IfI,c Ub¨rhcg¤v tO±u 'o²H©v ,¤t Ubk g©r¨e UK¦t
Ee'loo ka'rah la'noo et ha'yahm, v'lo heh'eh'vee'rah'noo b'to'cho beh'cha'ra'vah -Da'yay'noo.
Had He led us through it on dry land, and not sunk our foes in the Sea (of
Reeds), it would have been enough -- Dayenu
:Ub¯H©S -- IfI,C Ubh¥rm g©E¦J tO±u 'vc¨r¨jc IfI,c Ub¨rhcg¤v UK¦t
Ee'loo heh'eh'vee'rah'noo b'to'cho beh'cha'ra'vah, v'lo shee'ka tza'ray'noo b'to'cho -Da'yay'noo.
22
Had He sunk our foes in the Sea (of Reeds), and not attended to our needs in
the wilderness for forty years, it would have been enough -- Dayenu
:Ub¯H©S -- v²b¨J ohgC§r©t rC§s¦NC UbF§rm eP¦x tO±u 'IfI,C Ubh¥rm g©E¦J UK¦t
Ee'loo shee'ka tza'ray'noo b'to'cho, v'lo see'payk tzar'kay'noo ba'mid'bar
ar'bah'eem sha'nah -- Da'yay'noo.
Had He attended to our needs in the wilderness for forty years, and not fed us
the manna (from heaven), it would have been enough -- Dayenu
:Ub¯H©S -- i¨N©v ,¤t Ubkhf¡t¤v tO±u 'v²b¨J ohgC§r©t rC§s¦NC UbF§rm eP¦x UK¦t
Ee'loo see'payk tzar'kay'noo ba'mid'bar ar'bah'eem sha'nah, v'lo
heh'eh'chee'lah'noo et ha'mahn -- Da'yay'noo.
Had He fed us the manna (from heaven), and not given us the Sabbath, it
would have been enough -- Dayenu
:Ub¯H©S -- ,C© ©v ,¤t Ubk i©,²b tO±u 'i¨N©v ,¤t Ubkhf¡t¤v UK¦t
Ee'loo heh'eh'chee'lah'noo et ha'mahn, v'lo na'tahn la'noo et ha'Shabbat -- Da'yay'noo.
Had He given us the Sabbath, and not brought us to Mount Sinai, it would
have been enough -- Dayenu
:Ub¯H©S -- h³bh¦x r©v h¯bpk Ubc§r¥e tO±u ',C© ©v ,¤t Ubk i©,²b UK¦t
Ee'loo na'tahn la'noo et ha'Shabbat, v'lo kayr'vah'noo lif'nay har see'nai -- Da'yay'noo.
Had He brought us to Mount Sinai, and not given us the Torah, it would
have been enough -- Dayenu
:Ub¯H©S -- v¨rIT©v ,¤t UbK i©,²b tO±u 'h³bh¦x r©v h¯bpk Ubc§r¥e UK¦t
Ee'loo kayr'vah'noo lif'nay har see'nai, v'lo na'tahn la'noo et ha'Torah -- Da'yay'noo.
Had He given us the Torah, and not brought us into the land of Israel, it
would have been enough -- Dayenu
:Ub¯H©S -- k¥t¨r§G°h .¤r¤tk Ub¨xh°bf¦v tO±u ,v¨rIT©v ,¤t Ubk i©,²b UK¦t
Ee’loo nah’tahn la’noo et ha’Torah v’lo hich’nee’sah’noo l’Eretz Yisrael -- Da’yay’noo.
Had He brought us into the land of Israel, and not built the Temple for us, it
would have been enough -- Dayenu
:Ub¯H©S -- v¨rh¦jC©v ,hC ,¤t Ubk v²bc tO±u ,k¥t¨r§G°h .¤r¤tk Ub¨xh°bf¦v UK¦t
Ee’loo hich’nee’sah’noo l’Eretz Yisrael v’lo va’nah la’noo et bayt ha’b’chee’rah -- Da’yay’noo.
D A Y E N U !
23
How much more so then should we be grateful to G-d for the numerous favors that He
bestowed upon us: He brought us out of Egypt, and punished the Egyptians; He smote
their gods, and slew their firstborn; He gave us their wealth and split the Sea (of Reeds)
for us; He led us through it on dry land, and sunk our foes in the Sea; He sustained us in
the wilderness for forty years, and fed us the manna; He gave us the Sabbath, and brought
us to Mount Sinai; He gave us the Torah, and brought us to the land of Israel; He built the
Temple for us, to atone for all our sins.
Pesach - Matzah - Maror
The next section of Maggid ensures that we discuss the basic meanings of the Passover mitzvot - the
Passover offering (pesach), matzah and bitter herbs (maror).
It is customary to point to and lift up the matzah and the maror when they are mentioned,
but, since we do not have a real Passover offering (as we do not have a
Holy Temple at this time), we do not point to the symbolic shank bone.
Rabbi Gamliel used to say: Anyone who has not discussed the meanings of these three
things on Passover has not fulfilled his duty, namely: Pesach, the Passover Offering; Matzah,
the Unleavened Bread; Maror, the Bitter Herbs.
Pesach j©xP
Why did our ancestors eat the Passover offering during the period
of the Temple? It is because the Holy One, Blessed be He, passed over
the houses of our ancestors in Egypt, as it is written: “You shall say: It is the Passover
offering for G-d, who passed over the houses of the children in Egypt when He smote the
Egyptians and spared our houses. The people knelt and bowed down.”
oUJ kg ?v¨n oUJ kg 'o²H©e v²h¨v J¨S§e¦N©v ,hC¤J i©n±zC 'ohkfIt Ubh¥,Ic£t Uh¨¨v¤J j©xP
j©xP jc®z o¤T§r©n£t³u :r©n¡t®B¤J 'o°h©rm¦nC Ubh¥,Ic£t h¥TC kg 'tUv QUrC JIs¨E©v j©xP¤J
Ubh¥TC ,¤t±u o°h©rm¦n ,¤t IP±d²bC 'o°h©rm¦nC k¥t¨r§G°h h¯bc h¥TC kg j©xP r¤J£t 'h²Hk tUv
/Uu£j©T§J°H³u og¨v s«E°H³u 'khM¦v
Pesach sheh'ha'yoo ah'vo'tay'noo och'leem, biz'mahn sheh'bayt ha'mikdash ha'yah
kah'yam, ahl shoom mah? Ahl shoom sheh'pah'sach ha'Kadosh Ba'ruch Hoo, ahl bah'tay ah'vo'tay'noo b'Mitz'rayim, sheh'neh'eh'mar: Va'ah'mar'tem zeh'vach peh'sach hoo
lAh'doh'nai, ah'sher pa'sach al ba'tay v'nay Yisrael b'Mitz'ra'yim, b'nag'po et
Mitz'ra'yim, v'et ba'tay'noo hee'tzeel, va'yee'kod ha'ahm va'yish'ta'cha'voo.
***POINTS TO PONDER***
What’s In A Name
In the Torah, the holiday of Passover is most often referred to as "Chag Hamatzot,"
the Festival of Matzah. Yet, the traditional name by which we refer to the holiday
is "Pesach," alluding to both the Passover offering and to G-d's passing over the
Jewish homes in Egypt.
Rabbi Levi Yitzchak of Berditchev (Poland, 1740-1810), in his book "Kedushat
Levi," suggests that the two names are, in effect, reciprocal praise between G-d
and the Jewish people. G-d, in the Torah, refers to the holiday as "Chag
Hamatzot," in praise of how the Jewish people baked matzah and left Egypt with
no other provisions. On the other hand, the Jewish people refer to the holiday as
"Pesach," in praise of G-d for His great kindness in passing over the homes of the
Children of Israel on the night that He smote the firstborn in Egypt.
The names of the holiday reflect the veritable love affair between the Al-mighty
and the Jewish People of Israel.
24
The middle matzah is lifted for all to see; participants should point at the matzah.
Matzah vM©n Why do we eat this matzah? It is because the King of Kings, the
Holy One, revealed Himself to our ancestors and redeemed them
before their dough had time to ferment, as it is written: “They baked the dough which they
had brought out of Egypt into unleavened cakes; for they were driven out of Egypt and could
not delay, nor had they prepared any provisions for their journey.”
Ubh¥,Ic£t k¤J o¨emC ehP§x¦v t ¤J oUJ kg ?v¨n oUJ kg 'ohkfIt Ub¨t¤J Iz vM©n
'ok¨t±dU 'tUv QUrC JIs¨E©v 'ohfk§N©v hfk©n Qk¤n o¤vhkg vk±d°B¤J sg '.h¦n£j©vk
hF :.¥n¨j tO hF ',IM©n ,«dg 'o°h©rm¦N¦n UthmIv r¤J£t 'emC©v ,¤t Upt«H³u :r©n¡t®B¤J
/o¤vk UGg tO v¨sm o³d±u '©V¥n§v©n§,¦vk Ukf²h tO±u 'o°h©rm¦N¦n UJ§r«d
Matzah zo sheh'ah'noo och'leem, ahl shoom mah? Ahl shoom sheh'lo his'pik b'tzay'kahm shel ah'vo'tay'noo l'ha'chah'meetz, ahd sheh'neeg'lah ah'lay'hem Melech
Mal'chay haM'lah'cheem, ha'Kah'dosh Baruch Hoo, oog'ah'lahm, sheh'neh'eh'mar:
Va'yo'foo et ha'ba'tzayk, ah'sher ho'tzee'oo mee'Mitz'ray'im, oo'goat matzot, kee lo cha'maytz. Kee gor'shoo mee'Mitzrayim, v'lo yach'loo l'hit'mah'may'ah, v'gam tzay'dah lo
ah'soo la'hem.
The matzah is put down and the maror is lifted up. Participants should point at the maror.
Maror rIr¨n
Why do we eat this bitter herb? It is because the Egyptians
embittered the lives of our ancestors in Egypt, as it is written: “They
made life bitter for them with hard labor, with clay and bricks, and with all kinds of labor
in the field; whatever work tasks they performed were backbreaking.”
Ubh¥,Ic£t h¯H©j ,¤t oh¦rm¦N©v Ur§r¥N¤J oUJ kg ?v¨n oUJ kg 'ohkfIt Ub¨t¤J v®z rIr¨n
v¨s«cg kfcU 'oh°bckcU r¤n«jC 'v¨J¨e v¨s«cgC o¤vh¯H©j ,¤t Ur£r¨n±h³u :r©n¡t®B¤J 'o°h©rm¦nC
/Q¤rpC o¤vc Uscg r¤J£t 'o¨,¨s«cg kF ,¥t :v¤s¨¬C
Maror zeh sheh'ah'noo och'leem, ahl shoom mah? Ahl shoom sheh'may'r'roo
ha'Mitz'rim et cha'yay ah'vo'tay'noo b'Mitz'ra'yeem, sheh'neh'eh'mar: Va'y'ma'r'roo et
cha'yay'hem bah'ah'vo'dah ka'shah, b'cho'mer oo'vil'vay'neem, oov'chol ah'vo'dah
ba'sa'deh. Ayt kol ah'vo'dah'tahm, ah'sher ahv'doo va'hem b'fah'rech.
What significance does Pesach, Matzah and
Maror have to you? ____________________________
_______________________________________________
_______________________________________________
_______________________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
25
B’chol Dor Va’Dor -- In Every Generation
In every generation it is every person’s duty to regard him/herself as though he/she
personally had come out of Egypt, as it is written: “You shall tell your son on that day: This
is on account of what the L-rd did for me when I came out of Egypt.” It was not only our
ancestors whom the Holy One redeemed from slavery; we, too, were redeemed with them,
as it is written: “He took us out from there so that He might take us to the land which He
had sworn to our ancestors.”
***POINTS TO PONDER***
Beyond the Feeling
Essential to the Passover experience is the understanding that one
should feel that the miracles that G-d performed for our ancestors
were for us as well. Passover is our opportunity to feel personal
redemption. Rabbi Moses ben Maimon (Rambam/ Maimonides 1135 - 1204 C.E., Spain) stated that a person must make him/herself appear as if he/she is currently leaving the oppression in Egypt.
As a result, some families have the custom of putting matzah on
their shoulders and walking around the table.
This is an excellent place in the Seder to take
a moment and reflect upon moments when you,
personally, felt G-d’s hand influencing your life:
_______________________________________________
_______________________________________________
_______________________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
The matzahs are covered and the wine cup is raised during the recitation of the next paragraph.
Therefore it is our duty to thank and praise, pay tribute and glorify, exalt and honor, bless
and acclaim the One who performed all these miracles for our ancestors and for us. He
took us out of slavery into freedom, out of grief into joy, out of mourning into a festival,
out of darkness into a great light, out of slavery into redemption. Let us recite a new song
before Him! Halleluyah!
Psalm 113
Praise the L-rd! Praise, you servants of the L-rd, praise the name of the L-rd. Blessed be the
name of the L-rd from this time forth and forever. From the rising of the sun to its setting,
the L-rd’s name is to be praised. High above all nations is the L-rd; above the heavens is His
glory. Who is like the L-rd our G-d, who though enthroned on high, looks down upon
heaven and earth? He raises the poor man out of the dust and lifts the needy one out of the
trash heap, to seat them with nobles, with the nobles of His people. He turns the barren
wife into a happy mother of children. Halleluyah!
26
Psalm 114
As part of this Psalm is often sung responsively, it is printed here in linear format.
When Israel went out of Egypt,
Jacob’s house from a foreign people,
Judah became G-d’s sanctuary,
Israel His kingdom.
The sea saw it and fled;
the Jordan turned backward.
The mountains
skipped like rams,
and the hills
like lambs.
Why is it, sea,
that you flee?
Why, O Jordan,
do you turn backward?
You mountains,
why do you skip like rams?
You hills,
why do you leap like lambs?
Before the Master’s presence
tremble, O earth,
before the presence
of the G-d of Jacob,
who turns the rock
into a pond of water,
the flint
into a flowing fountain.
B’tzayt Yisrael mee’Mitrzayim
bayt Yaakov may’ahm lo’ayz.
Hai’tah Yehudah l’kod’sho
Yisrael mom’sh’lo’tav.
Ha’yahm ra’ah va’ya’nohs,
ha’yar’dayn yee’sov l’ah’chor.
Heh’ha’rim
rok’doo cheh’ay’lim
ge’vah’oat
kiv’nay tzoan.
Mah l’chah ha’yahm
kee tah’noos,
ha’yar’dayn
tee’soav l’ah’chor.
Heh’ha’rim
tir’k’doo ch’ay’lim
g’vah’oat
kiv’nay tzoan.
Mee’lif’nay ah’doan
choo’lee ah’retz
mee’lif’nay
Eh’lo’ah Yaakov.
Ha’hoaf’chee ha’tzoor
agam ma’yim
cha’lah’mish
l’mai’y’no ma’yim.
,o°h¨rm¦N¦n k¥t¨r§G°h ,tmC
:zgO og¥n c«eg³h ,hC
/IJ§se¨ k v¨sUv±h v¨,±h¨v
:uh¨,Ik§J§n©n k¥t¨r§G°h
,x«b²H³u v¨t¨r o²H©v
:rIj¨tk c«X°h i¥S§r³H©v
oh¦r¨v¤v
/ohkh¥tf Us§e¨r
,Igc±D
:it«m h¯bcF
o²H©v WK v©n
/xUb¨, hF
i¥S§r³H©v
:rIj¨tk c«X¦T
oh¦r¨v¤v
/ohkh¥tf Us§e§r¦T
,Igc±D
:it«m h¯bcF
iIs¨t h¯bpK¦n
/.¤r¨t hkUj
h¯bpK¦n
:c«eg³h ©vIk¡t
rUM©v hfp«v©v
/o°h¨n o³d£t
Jh¦nK©j
/o°h¨n Ib±hg©nk
***POINTS TO PONDER***
Why Is This Hallel Different?
Psalms 113 and 114 are actually the beginning of the Hallel service, which is
completed later in the Seder. Hallel is a collection of Psalms that are recited on
festivals and Rosh Chodesh (the new month). The Hallel recited on Passover
night is unique, however, for two reasons: 1) It is the only time that Hallel is said
at night and 2) it is the only time Hallel is recited (or sung) in two separate parts.
Rabbi Yehuda Loew, the Maharal of Prague (1525-1609), explained (in the
name of Rav Hai Gaon) that this Hallel is structured in this unique manner in
order to mimic the spontaneity of praising G-d that one would feel at being
saved. This Hallel helps us to remember that the Passover miracle must be
regarded as a personal miracle. Imagine if each of us had just been brought
out from slavery and there are grandiose miracles occurring all around us certainly we would burst forth with praise for G-d. This then is Hallel. The
Maharal further explains that the division of Hallel is a reminder that in the time
of the Holy Temple, the eating of the Passover offering was surrounded by
Hallel. We continue this practice today, even though we no longer have the
Passover offering.
27
Asher G’alanu -- The Second Cup
At the conclusion of the Maggid section, the blessing Asher G’alanu, “Who Has Redeemed Us,”
is recited, followed immediately by the blessing over the second cup of wine.
The wine glass should be raised and the matzot covered during the recitation of
the next two blessings. At the conclusion of the blessing over the wine (which is the second blessing),
the entire cup of wine should be drunk while leaning to the left.
Blessed are You, L-rd our G-d, King of the universe, who has redeemed us and our
ancestors from Egypt and enabled us to reach this night, so that we may eat matzah and
maror. So L-rd, our G-d and G-d of our ancestors, enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion your city, and
joyful at your service. There we shall partake of the offerings and the Passover sacrifices
(On Saturday night read: of the Passover sacrifices and the offerings) which will be acceptably
placed upon Your altar. We shall sing a new hymn of praise to You for our redemption
and for our liberation. Blessed are You, O L-rd, Who has redeemed Israel.
,o°h©rm¦N¦n Ubh¥,Ic£t ,¤t k©t²d±u Ubk¨t±D r¤J£t ,okIg¨v Qk¤n Ubh¥vO¡t ,v²u«v±h v¨T©t QUrC
,Ubh¥,Ic£t h¥vO¡t¯u Ubh¥vO¡t v²u«v±h ,iF /rIr¨nU vM©n IC kf¡tk ,v®Z©v vk±hKk Ubgh°D¦v±u
i³h±bcC oh¦j¥n§G /oIk¨Jk Ub¥,t¨r§ek oh¦tC©v ,oh¦r¥j£t ohk²d§rk±u oh¦sgInk Ubgh°D³h
,ca htmunc) oh¦j¨xP©v i¦nU oh¦jc±Z©v i¦n o¨J kft«b±u ,W¤,¨sIcgC oh¦G¨G±u ,W¤rhg
,iIm¨rk W£jC±z¦n rh¦e kg ,o¨n¨S gh°D³h r¤J£t ,(oh¦jc±Z©v i¦nU oh¦j¨xP©v i¦n-ohrnut
:k¥t¨r§G°h k©t²D ,v²u«v±h v¨T©t QUrC :Ub¥Jp³b ,UsP kg±u ,Ub¥,Kªt±D kg J¨s¨j rh¦J WK v¤sIb±u
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam ah’sher g’ah’lah’noo v’ga’ahl et
ah’vo’tay’noo mee’Mitzrayim v’he’gee’ah’noo ha’lai’lah ha’zeh leh’eh’chohl bo matzah
ooh’mah’ror. Kayn Ah’doh’nai Eh’lo’hay’nu vay’lo’hay ah’vo’tay’nu ya’gee’ay’noo l’mo’ah’dim
v’leer’gah’leem ah’chay’reem ha’bah’eem lik’rah’tay’noo l’shah’loam, s’may’chim b’vin’yahn
ee’reh’chah v’sah’sim bah’ah’vo’dah’teh’chah, v’no’chal sham min ha’z’va’chim oo’min
ha’p’sa’chim (On Saturday night: min ha’p’sa’chim oo’min ha’z’vah’chim) ah’sher ya’gee’ah
da’mahm al keer miz’bah’chah’chah l’rah’tzon, v’no’deh l’chah sheer chah’dosh ahl g’oo’lah’tay’noo v’ahl p’doot naf ’shay’noo. Ba’ruch Ah’tah Ah’doh’nai gah’al Yisrael.
Blessed are You, L-rd our G-d, King of the universe, who creates the fruit
of the vine.
/ip²D©v h¦rP t¥rIC ,okIg¨v Qk¤n Ubh¥vO¡t ,v²u«v±h v¨T©t QUrC
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam bo’ray p’ree ha’gefen.
The Maggid section of the Haggadah now
concludes. What have you learned about the
Exodus from Egypt? What have you learned
about G-d’s relationship to the Jewish people
and vice versa? _______________________________
_______________________________________________
_______________________________________________
_______________________________________________
_______________________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
28
The next three “steps” of the Seder are
preparation for the eating of the matzah. Take a
moment to reflect on why we eat matzah on
Passover and what matzah symbolizes to you:
_______________________________________________
_______________________________________________
_______________________________________________
_______________________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
Rachtzah
Wash Hands With A Blessing
vm§j¨r
The Seder now continues with the actual (commandment of) eating of matzah and maror.
Rachtza and the next two steps of the Seder are connected. Participants should not speak between
washing and eating the matzah except to recite the blessings or to respond “Amen.”
Matzah is the “bread of our affliction” and, as when eating bread, one must ritually wash
(sanctify) one’s hands first. A cup containing a minimum of 4-5 ounces of water is used to wash
the hands. While pouring once over each hand is deemed sufficient, many people pour twice over
each hand to insure that all parts of the hand have been covered with water.
Hold cup in right hand and
fill with water.
Transfer cup to left hand
and pour the water over
right hand, front and back.
Refill cup, holding in right
hand, and pour over left
hand, front and back.
Recite the following
blessing while drying
hands.
:o°h¨s²h ,kh¦y±b kg Ub²Um±u ,uh¨,Im¦nC Ub¨J§S¦e r¤J£t ,okIg¨v Qk¤n Ubh¥vO¡t v²u«v±h v¨T©t QUrC
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam ah’sher kidishanu b’mitz’vo’tav
v’tzee’vanu al n’tee’laht ya’da’yim.
Blessed are You, L-rd our G-d, King of the universe, who has sanctified us
in His commandments and commanded us to wash our hands.
29
Motzee
The Blessing Over Bread Is Recited
thmIn
Once everyone has washed, the leader of the Seder makes the motzee blessing,
which thanks G-d for providing us with sustenance.
Before reciting the blessing, the Seder leader should raise all three matzahs.
:.¤r¨t¨v i¦n o¤jk thmIN©v ,okIg¨v Qk¤n Ubh¥vO¡t v²u«v±h v¨T©t QUrC
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam ha’mo’tzee leh’chem min ha’ah’retz.
Blessed are You, L-rd our G-d, King of the universe, who brings forth bread
from the earth.
Matzah The Blessing Over The Matzah Is Recited
vM©n
The Seder leader should put the bottom matzah down. Then all present recite the following
blessing while holding the top and middle (broken) matzot.
:vM©n ,khf£t kg Ub²Um±u ,uh¨,Im¦nC Ub¨J§S¦e r¤J£t ,okIg¨v Qk¤n Ubh¥vO¡t v²u«v±h v¨T©t QUrC
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam ah’sher kidishanu b’mitz’vo’tav
v’tzee’vanu al ah’chee’laht matzah.
Blessed are You, L-rd our G-d, King of the universe, who sanctifies us
in His commandments and commanded us to eat matzah.
The top two matzahs are now broken and distributed to all the Seder participants (it may be necessary to
add additional matzah from another box.) Do not use the bottom matzah.
Eat the matzah while leaning to the left.
***POINTS TO PONDER***
How Much Matzah?
In order to fulfill the mitzvah of eating matzah, the rabbis determined that one
must eat a k’zayit of matzah. K’zayit means “like an olive.” As a measurement,
this translates into at least a third of a round, handmade matzah or at least half
of a machine-made matzah.
30
Maror
The Blessing On The Bitter Herbs Is Recited
rIr¨n
The next step of the Seder is to fulfill the mitzvah of eating bitter herbs (usually
fresh ground horseradish or romaine lettuce). Maror is symbolic of the bitterness of
slavery. We do not, however, eat the maror alone, but temper it with a small amount of
charoset*. Some people have the custom of dipping the maror into charoset and then
shaking off the charoset.
*A tasty mixture of chopped walnuts, wine, cinnamon and apples that represents the mortar the Jewish
slaves used to build Pharaoh’s cities (recipes may vary by community).
Everyone takes some maror and dips it in the charoset. All then recite the following blessing,
after which everyone should immediately eat their maror without leaning to the left.
:rIr¨n ,khf£t kg Ub²Um±u ,uh¨,Im¦nC Ub¨J§S¦e r¤J£t ,okIg¨v Qk¤n Ubh¥vO¡t v²u«v±h v¨T©t QUrC
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam ah’sher kidishanu b’mitz’vo’tav
v’tzee’vanu al ah’chee’laht ma’ror.
Blessed are You, L-rd our G-d, King of the universe, who has sanctified us
in His commandments and commanded us to eat bitter herbs.
***POINTS TO PONDER***
How Much Maror?
In order to fulfill the commandment of eating maror, the rabbis determined that
one must eat a k’zayit (“like an olive”) of maror. Depending on what one
chooses to use for maror, this measurement translates into:
For those eating grated horseradish: a little more than one ounce.
For those eating romaine lettuce leaves: enough leaves to cover an
area roughly the size of a sheet of paper.
For those eating stalks of lettuce: an amount comparable to an area
equal to a 3x5 photograph.
Bitter-SSweet Slavery
One may look at this mixture of the bitter herbs (a reminder of slavery) with the
sweet charoset as symbolic of the fact that not all that one considers bitter lacks
sweetness, and vice-versa. It was only through the bitterness of slavery that the
Jews were able to recognize and accept the freedom inherent in the Torah and
to unite into one nation.
As you eat the maror, reflect on what significance maror has to you: ____________________
_______________________________________________
_______________________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
31
Koraich
A Sandwich Of Matzah And Maror Is Eaten
Q¥rIF
When the Holy Temple stood, Jews came from near and far to the holy city of
Jerusalem in order to partake in the Passover offering as part of their Seder. In
commemoration of Hillel’s (one of the great sages) practice of eating a sandwich of
matzah, maror and the Passover lamb together, a sandwich is made with matzah, maror,
and, according to some opinions, a small amount of charoset.
Everyone now makes a sandwich with the part of the bottom matzah (and additional matzah taken
from another box), a k’zayit of maror, and, according to some opinions, a small amount of charoset.
Before eating the “Hillel Sandwich,” the following statement is read:
1
In commemoration of the Temple we do as Hillel did in Temple times; he
combined (the Passover offering), matzah and maror in a sandwich and ate them
together, to fulfill that which is written in the Torah: “They shall eat it with
unleavened bread and bitter herbs.”
Q¥rIF v²h¨v /o²H©e v²h¨v J¨S§e¦N©v ,hC¤J i©n±zC kK¦v v¨Gg iF :kK¦vF J¨S§e¦nk rf¯z
:Uvkft«h oh¦rIr§nU ,IM©n kg :r©n¡t®B¤ v©n o¯H©ek /s©j³hC kfIt±u rIr¨nU vM©n (j©xP)
Zay’cher l’mik’dahsh k’Hillel. Kayn ah’sah Hillel biz’mahn sheh’bayt ha’mikdash ha’yah
ka’yahm. Ha’yah ko’raych (Pesach) matzah oo’ma’ror v’o’chayl b’ya’chahd, l’ka’yaym mah
sheh’neh’eh’mar al matzot oo’m’ro’rim yo’chloo’hoo.
Shulchan Oraich
The Main Meal Is Eaten
Q¥rIg i¨jkªJ
Enjoy your meal!
Keep in mind that the official “dessert” of the evening is the upcoming afikoman,
which must be eaten before the half point of the night (which is generally a bit later
than midnight).
***POINTS TO PONDER***
Passover Without Chicken Soup!
The Passover Seder meal is the time for matzah ball soup, right? Not for everyone. In many Ashkenazic communities, a stringency known as gebrachts has
been adopted. In Yiddish, the word gebrucked means broken and refers to
foods prepared by cooking or baking matzah or matzah meal with liquids. This
stringency is based upon the rare possibility that raw flour may still be found
encapsulated in the baked matzah and, when mixed with a liquid, will become
chametz.
(1) K’zayit - Please see “Points to Ponder” on Page 31
32
Tzaffun
The Afikoman Is Found And Eaten
iUpm
The afikoman, which was hidden or put aside, is now found and eaten. If the
afikoman was “stolen” and hidden, it is the custom, at this point, for the Seder leader
to negotiate a ransom with the “thieves” in order to reclaim the afikoman and complete
the Seder.
The afikoman is now broken and distributed to the participants. Everyone should eat at least a k’zayit1
size piece of matzah. (It may be necessary to add additional matzah from another box.)
The afikoman should be eaten while leaning to the left.
It is the afikoman that is eaten in lieu of the Passover sacrifice. As was explained to
the wise child, “no dessert may be eaten after the Passover sacrifice” (see page 13).
Therefore, after this delightful afikoman “dessert,” nothing else may be eaten or drunk
except for water and the remaining two cups of wine.
Baraich
Grace After Meals Is Recited
Q¥rC
The meal was a delight (after all, it’s what everyone waits for) and the cook has
been praised and thanked. The next step in the Seder is thanking G-d. Birkat
HaMazon, the Grace After Meals, is recited. Below you will find three versions of the
Birkat HaMazon: English, Hebrew, and Transliteration.
Psalm 126
A Song of Ascents. When the L-rd brought the exiles back to Zion, we were like those who
dream. Then our mouth was filled with laughter, and our tongue with glad song. Then it was
said among the nations: “The L-rd has done great things for them.” The L-rd had done great
things for us, and we rejoiced. Restore our captives, O L-rd, 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.
The words “our G-d” in parentheses are added if a minyan (quorum) is present.
Leader: Let us say grace.
Guests respond, then leader repeats: Blessed be the name of the L-rd from this time forth and
forever.
Leader: With your permission, let us now bless (our G-d) whose food we have eaten.
Guests respond, then leader repeats: Blessed be (our G-d) whose food we have eaten and
through whose goodness we live.
(1) K’zayit - Please see “Points to Ponder” on Page 30
33
All: Blessed be He and blessed be His name
Blessed are You, L-rd our G-d, King of the universe, who nourishes the whole world with grace,
kindness and mercy. You give food to all creatures, for Your kindness endures forever. Through
this great goodness we have never been in want; may we never be in want of sustenance for His
great name's sake. He is the G-d who sustains all, does good to all, and provides food for all the
creatures that He has created. Blessed are You, O L-rd, who sustains all.
We thank You, L-rd our G-d, for having given a beautiful, good, and spacious land to our
ancestors as a heritage; for having taken us out, L-rd our G-d, from the land of Egypt and
redeemed us from the house of slavery; Your covenant which you have sealed in our flesh; for
Your Torah which You have taught us; for Your statutes that You have made known to us; for
the life, grace and kindness that You have bestowed on us; and for the food with which You
sustains us at all times.
For everything, L-rd our G-d, we thank You and bless You. May Your name constantly be
blessed by all forever, as it is written: “After you have eaten and are satisfied, you shall bless the
L-rd your G-d for the good land He has given you.” Blessed are You, O L-rd, for the land and
the food.
Have mercy, L-rd our G-d, 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 G-d, our Father, tend and feed us; sustain and support us
and relieve us. Speedily, L-rd our G-d, grant us relief from all our troubles. L-rd our G-d, 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.
On Sabbath add the following paragraph:
(Favor us and strengthen us, L-rd our G-d, 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, L-rd our G-d, grant
us rest so that there be no sorrow nor grief on our day of rest. Let us, L-rd our G-d, live to see
Zion Your city comforted, Jerusalem Your holy city rebuilt, for You are Master of all salvation and
consolation.)
Our G-d and G-d of our ancestors, may the remembrance of us, of our ancestors, 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, L-rd our G-d, 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 are a gracious and merciful G-d and King.
Rebuild Jerusalem the holy city speedily in our days. Blessed are You, O L-rd, who will rebuild
Jerusalem in mercy. Amen.
Blessed are You, L-rd our G-d, King of the universe. G-d, 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 do ever 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.
34
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 through us
forever and ever; may He be honored through 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.
May the Merciful One bless...(choose the appropriate phrase:)
Guests recite the following line and, at one’s parents' table, add the words in parentheses:
(my revered father) the master of this house and (my revered mother) the mistress of this house.
At one’s own table, add:
myself (my wife/my husband and children) and all that belongs to me and all those who are
participating in this meal.
All continue here:
May He bless 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.
May they in heaven find merits with us so that we may enjoy a lasting peace. May we receive
blessings from the L-rd, justice from the G-d of our salvation, and may we find favor and good
sense in the eyes of G-d and men.
On Sabbath add sentence in parentheses:
(May the Merciful One cause us to inherit the day which will be all Sabbath and rest in the eternal life).
May the Merciful One cause us to inherit the day of total goodness.
May the Merciful One enable us to live in the days of the Messiah and in the world to come.
He is the tower of salvation of His chosen king and shows kindness to His anointed prince, to
David and his descendents forever.
He who creates peace in His heavenly heights, may He grant peace for us and for all Israel; and
say, Amen.
Revere the L-rd, you His holy ones for those who revere him suffer no want. Lions may be
hungry and starving, but those who seek the L-rd shall not lack any good thing. Give thanks to
the L-rd, 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 L-rd, and whose trust is in the
L-rd. I have been young and now I am old, but never have I seen the righteous man forsaken,
nor his children wanting bread. The L-rd will give strength to his people; the L-rd will bless His
people with peace.
35
UbhP eIj§G tk¨N°h z¨t :oh¦nk«jF Ubh°h¨v iIHm ,ch¦J ,¤t v²u«v±h cUJC ,Ikg©N©v rh¦J
,IGgk v²u«v±h kh¦S±d¦v :vK¥t og ,IGgk v²u«v±h kh¦S±d¦v o°hIDc Ur§nt«h z¨t /v²B¦r Ub¯bIJkU
v²B¦rC vg§n¦sC ohg§r«Z©v :c®d®BC oh¦ehp£tF Ub¥,hc§J ,¤t v²u«v±h vcUJ :oh¦j¥n§G Ubh°h¨v Ub¨Ng
:uh¨,«Nk£t t¥G«b v²B¦rc t«c²h t«C g©r²Z©v Q¤J¤n t¥G«b v«fcU Qk¯h QIk¨v :Ur«m§e°h
!Q¥rc±b h©,IC©r :inznv
/okIg sg±u v¨Tg¥n Q¨r«c§n v²u«v±h o¥J h¦v±h :ihcuxnv
Q¥rc±b 'h©,IC©r±u i²bC©r±u i²b¨r¨n ,UG§rC /okIg sg±u v¨Tg¥n Q¨r«c§n v²u«v±h o¥J h¦v±h :inznv
/IK¤ ¦n Ubkf¨t¤J (Ubh¥vO¡t)
/Ubh°h¨j IcUycU IK¤ ¦n Ubkf¨t¤J (Ubh¥vO¡t) QUrC :ihcuxnv
/Ubh°h¨j IcUycU IK¤ ¦n Ubkf¨t¤J (Ubh¥vO¡t) QUrC :inznv
:In§J QUrcU tUv QUrC
s¤x¤jC i¥jC IcUyC IKF okIg¨v ,¤t i²Z©v 'okIg¨v lk¤n Ubh¥vO¡t 'v²u«v±h v¨T©t QUrC
tO sh¦n¨T kIs²D©v IcUycU /IS§x©j okIgk hF r¨Gc kfk o¤jk i¥,Ib tUv 'oh¦n£j©rcU
i²z k¥t tUv hF 'kIs²D©v In§J rUcgC /sg²u okIgk iIz¨n Ubk r©x§j®h k©t±u 'Ubk r©x¨j
'v²u«v±h v¨T©t QUrC /t¨rC r¤J£t uh¨,IH¦rC k«fk iIz¨n ihf¥nU 'k«Fk ch¦y¥nU k«Fk x¯b§rp§nU
:k«F©v ,¤t i²Z©v
kg±u 'vc¨j§rU vcIy v¨S§n¤j .¤r¤t 'Ubh¥,Ic£tk ¨Tk©j±b¦v¤J kg Ubh¥vO¡t v²u«v±h WK v¤sIb
W§,h¦rC kg±u 'oh¦scg ,hC¦n 'Ub¨,h¦spU 'o¦h©rm¦n .¤r¤t¥n Ubh¥vO¡t v²u«v±h Ub¨,tmIv¤J
i¥j oh°H©j kg±u Ub¨Tg©sIv¤J Wh¤Eªj kg±u 'Ub¨T§s©NK¤J W§,¨rIT kg±u 'Ub¥r¨GcC ¨T§n©,¨j¤J
kfcU oIh kfC 'sh¦n¨T Ub¨,It x¯b§rp§nU i²z v¨T©t¨J iIz¨n ,khf£t kg±u 'Ub¨T±b³bIj¤J s¤x¤j²u
:vg¨J kfcU ,g
h©j kF hpC W§n¦J Q©rC§,°h 'Q¨,It ohf§rc§nU 'Qk oh¦sIn Ub§j³b£t Ubh¥vO¡t v²u«v±h k«F©v kg±u
.¤r¨t¨v kg Wh¤vO¡t v²u«v±h ,¤t ¨Tf©rcU '¨Tgc§¨G±u ¨Tkf¨t±u 'cU,FF /sg²u okIgk sh¦n¨T
:iIz¨N©v kg±u .¤r¨t¨v kg 'v²u«v±h v¨T©t QUrC /Qk i©,±²b r¤J£t vc«Y©v
iF§J¦n iIHm kg±u 'W¤rhg o°hk¨JUr±h kg±u 'W¤Ng k¥t¨r§G°h kg 'Ubh¥vO¡t v²u«v±h (t²b) o¥j©r
W§n¦J t¨r§e°B¤J JIs¨E©v±u kIs²D©v ,°hC©v kg±u 'W¤jh¦J§n s°u¨S ,hC ,Ufk©n kg±u 'W¤sIcF
v²u«v±h Ubk j³ur§ ©v±u 'Ub¥jh°u§r©v±u 'UbkFkf±u 'Ub¥x±b§rP 'Ub¯bUz 'Ubg§r 'Ubhc¨t 'Ubh¥vO¡t /uhkg
,³b§T©n h¥shk tO 'Ubh¥vO¡t v²u«v±h Ubfh¦rm©©T k©t 't²b±u 'Ubh¥,Irm kF¦n v¨r¥v§n Ubh¥vO¡t
'vc¨j§r¨v±u v¨JIs§E©v 'v¨jU,P©v 'v¨tk§N©v W§s²hk o¦t hF /o¨,¨t²uk©v h¥shk tO±u 'o¨s²u r¨GC
:sg²u okIgk okF°b tO±u JIc¯b t ¤J
kIs²D©v ,C© ©v hghc§ ©v oIh ,³um¦ncU Wh¤,Im¦nC Ubh¥vO¡t v²u«v±h Ubmhk£j©v±u vm§r (On Shabbat)
vc£v©tC IC ©jUbk±u IC ,C§Jk 'Wh®bpk tUv aIs¨e±u kIs²D v®z oIh hF /v®z©v JIs¨E©v±u
36
oIhC v¨j²b£t³u iId²h±u v¨rm t¥v§, t ¤J 'Ubh¥vO¡t v²u«v±h Ubk ©jh°b¨v W±bIm§rcU 'W®bIm§r ,³um¦nF
hF 'W¤J§s¨e rhg o°hk¨JUr±h i³h±bccU 'W¤rhg iIHm ,©n¨j®bC Ubh¥vO¡t v²u«v±h Ub¥t§r©v±u /Ub¥,¨jUb§n
:,In¨j®B©v kgcU ,IgUJ±h©v kgC tUv v¨T©t
's¥eP°h±u 'g©n¨ °h±u 'vm¨r¯h±u 'v¤t¨r¯h±u 'gh°D³h±u t«c²h±u vkg³h 'Ubh¥,Ic£t h¥vO¡t¯u Ubh¥vO¡t
iIrf°z±u 'W¤Scg su¨S iC ©jh¦J¨n iIrf°z±u 'Ubh¥,Ic£t iIrf°z±u 'Ub¯bIS§epU Ub¯bIrf°z rf²Z°h±u
i¥jk vcIyk v¨yhkpk 'Wh®bpk k¥t¨r§G°h ,hC W§Ng kF iIrf°z±u 'W¤J§s¨e rhg o°hk¨JUr±h
IC Ubh¥vO¡t v²u«v±h Ub¥rf²z /v®Z©v ,IM©n©v d©j oIhC oIk¨JkU oh°H©jk 'oh¦n£j©rkU s¤x¤jkU
xUj 'oh¦nj£ ©r±u vgUJ±h rc§scU 'oh°H©jk Ic Ubgh¦JIv±u /vf¨rck Ic Ub¥s§epU /vcIyk
:v¨T¨t oUj©r±u iUB©j Qk¤n k¥t hF 'Ubh¯bhg Whk¥t hF 'Ubgh¦aIv±u Ubhkg o¥j©r±u 'Ub¯B¨j±u
uh¨n£j©rC v¯bIC 'v²u«v±h v¨T©t QUrC /Ubh¥n²hc v¨r¥v§nC J¤s«E©v rhg o°hk¨JUr±h v¯bcU
i¥n¨t /o°hk¨JUr±h
'Ubk£tID 'Ub¥t§rIC Ub¥rh¦s©t 'UbFk©n 'Ubhc¨t k¥t¨v 'okIg¨v Qk¤n Ubh¥vO¡t v²u«v±h v¨T©t QUrC
'k«Fk ch¦y¥N©v±u 'cIY©v Qk¤N©v /k¥t¨r§G°h vgIr UbgIr 'c«eg³h JIs§e Ub¥JIs§e 'Ub¥rmIh
'Ubk§nId tUv 'Ubk¨n±d tUv /ubk ch¦yh¯h tUv 'ch¦y¥n tUv 'ch¦y¥v tUv oIh²u oIh kfC¤J
'vgUJh°u vf¨rC v¨jkm©v±u vkM©v j³u¤rkU oh¦n£j©rkU s¤x¤jkU i¥jk sgk Ubk§n±d°h tUv
k©t okIgk cUy kF¦nU 'cIy kf±u 'oIk¨J±u oh°H©j±u 'oh¦nj£ ©r±u 'vkFkf±u v¨x²b§rP 'v¨n¨j®b
:Ub¥r§X©j±h
/sg²u okIgk Ubhkg QIk§n°h tUv 'i¨n£j©r¨v
/.¤r¨tcU o°h©n¨JC Q©rC§,°h tUv 'i¨n£j©r¨v
UbC r©S©v§,°h±u 'oh¦jm±b jm¯bkU sgk UbC r©tP§,°h±u 'oh¦rIS rIsk jC©T§J°h tUv 'i¨n£j©r¨v
/oh¦nkIg h¥nkIgkU sgk
/sIcfC Ub¥x±b§rp±h tUv 'i¨n£j©r¨v
/Ubm§r©tk ,UH¦n§nIe UbfhkIh tUv±u Ub¥rt²Um kg¥n UbKg rIC§J°h tUv 'i¨n£j©r¨v
/uhkg Ubkf¨t¤J v®z i¨jkªJ kg±u 'v®Z©v ,°hCC vCªr§n vf¨rC Ubk jk§J°h tUv 'i¨n£j©r¨v
,IcIy ,IrIGC Ubk r¤¬ch°u 'cIYk rUf²z thc²B©v Uv²Hk¥t ,¤t Ubk jk§J°h tUv 'i¨n£j©r¨v
/,In¨j®b±u ,IgUJ±h
(Guests recite the following line and, at one’s parents' table, add words in parentheses:)
,kgC (h¦,¨rIn h¦N¦t) ,¤t±u 'v®Z©v ,°hC©v kgC (h¦rIn hc¨t) ,¤t Q¥rc±h tUv 'i¨n£j©r¨v
o¤vk r¤J©t kF ,¤t±u og§r³z ,¤t±u o¨,hC ,¤t±u o¨,It 'v®Z©v ,°hC©v
(At one’s own table, recite:)
(hk r¤J©t kF ,¤t±u hg§r³z±u ,¤t±u 'hkgC/h¦T§J¦t±u ,¤t±u) h¦,It Q¥rc±h tUv 'i¨n£j©r¨v
All continue here:
:c«eg³h±u e¨jm°h o¨v¨rc©t 'Ubh¥,Ic£t Uf§rC§,°b¤J InF 'Ubk r¤J£t kF ,¤t±u Ub¨,It
:i¥n¨t r©nt«b±u 'v¨nk§J vf¨rcC /s©j³h UbKF Ub¨,It Q¥rc±h iF /k«F 'k«F¦n 'k«FC
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v²u«v±h ,¥t¥n vf¨rc t¨¬°b±u 'oIk¨J ,¤r¤n§J¦nk t¥v§T¤J ',Uf±z Ubhkg±u o¤vhkg Us§Nk±h oIr¨NC
:o¨s¨t±u oh¦vO¡t h¯bhgC cIy kf¥G±u i¥j tm§n°b±u 'Ubg§J°h h¥vO¡tn v¨e¨smU
/oh¦nkIg¨v h¯H©jk v¨jUb§nU ,C©J IKF¤J oIh Ubkh¦j±b³h tUv 'i¨n£j©r¨v
(On Shabbat)
/cIy IKF¤J oIh Ubkh¦j±b³h tUv 'i¨n£j©r¨v
/tC©v okIg¨v h¯H©jkU j© h¦J¨N©v ,Inhk UbF³z±h tUv 'i¨n£j©r¨v
oIk¨J v¤G«g :okIg sg Ig§r³zkU s°u¨sk Ijh¦J§nk s¤x¤j v¤G«g±u 'IFk©n ,IgUJ±h kIS±d¦n
:i¥n¨t Ur§n¦t±u 'k¥t¨r§G°h kF kg±u Ubhkg 'oIk¨J v¤Gg³h tUv 'uh¨nIr§nC
tO v²u«v±h h¥J§rIs±u 'Ucg¨r±u UJ¨r oh¦rhpF :uh¨t¥rhk rIx§j©n ih¥t hF 'uh¨as« §e v²u«v±h ,¤t Utr±h
ghC§G©nU 'W¤s²h ,¤t ©j¥,IP :IS§x©j okIgk hF 'cIy hF v²u«v±hk UsIv :cIy kf Ur§x§j³h
o³d h¦,h°h¨v rg³b :Ij©yc¦n v²u«v±h v²h¨v±u 'v²u«v±hC j©yc°h r¤J£t rc®D©v QUrC :iIm¨r h©j kfk
Q¥rc±h v²u«v±h 'i¥T°h INgk z«g v²u«v±h :o¤jk J¥ec§n Ig§r³z±u 'c²zg®b eh¦Sm h¦,h¦t¨r tO±u h¦T±b©e²z
:oIk¨ c INg ,¤t
Transliterated
Psalm 126
Sheer ha’ma’ah’loat, b’shoov Ah’doh’nai et shi’vaht Tzion ha’yee’noo k’chol’mim. Az yee’ma’lay s’choak
pee’noo, ool’sho’nay’noo ree’nah. Ahz yom’roo va’goy’yim hig’dil Ah’doh’nai la’ah’soat im ay’leh, hig’dil
Ah’doh’nai la’ah’soat ee’mah’noo ha’yee’noo s’may’chim. Shoo’vah Ah’doh’nai et sh’vee’tay’noo ka’ah’fee’kim
ba’negev, ha’zo’rim b’dim’ah b’ree’nah yik’tzo’roo. Ha’loach yay’laych oo’vah’cho no’say meh’shech
ha’zah’rah, bo ya’vo v’ree’nah no’say ah’loo’mo’tav.
The word “Eh’lo’hay’nu ” in parentheses is added if a minyan is present.
Seder leader: Ra’bo’tai n’va’raych.
Guests respond: Y’hee shaym Ah’doh’nai m’vo’rach may’ah’tah v’ad o’lam.
Seder leader: Y’hee shaym Ah’doh’nai m’vo’rach may’ah’tah v’ad o’lam. Beer’shoot ma’ra’nahn v’ra’ba’nahn
v’ra’bo’tai n’va’raych (Eh’lo’hay’nu) sheh’ah’chal’noo mee’sheh’lo.
Guests respond, then Seder leader: Ba’ruch (Eh’lo’hay’nu) sheh’ah’chal’noo mee’sheh’lo oov’too’vo
cha’yee’noo.
All: Ba’ruch Hoo, oo’va’rooch sh’mo.
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam, ha’zan et ha’o’lam koo’lo b’too’vo b’chayn
b’chesed oo’v’rah’cha’mim. Hoo no’tayn leh’chem l’chol basar kee l’o’lam chas’do. Oo’v’too’vo ha’ga’dol ta’mid lo cha’sar la’noo v’al yech’sar la’noo ma’zohn l’o’lam va’ed. Ba’ah’voor sh’mo ha’ga’doal,
kee Hoo Ayl zahn oo’m’far’nays la’kol, oo’may’tiv la’kol, oo’may’cheen ma’zohn, l’chol bree’o’tav
ah’sher ba’rah. Ba’ruch Ah’tah Ah’do’nai, ha’zahn et ha’kol.
No’deh L’chah Ah’doh’nai Eh’lo’hay’nu ahl sheh’hin’chal’tah la’ah’vo’tay’noo eretz chem’dah tovah
oo’r’chah’vah. V’al sheh’ho’tzay’tah’noo Ah’doh’nai Eh’lo’hay’nu may’eretz Mitzrayim, oof ’dee’tah’noo mee’bayt ah’vah’dim, v’al brit’chah sheh’cha’tam’ta biv’sah’ray’noo, v’al Torat’cha sheh’lee’mad’ditanu, v’al choo’keh’chah sheh’ho’dah’tanu, v’al chayim chayn va’chesed sheh’cho’nahn’tah’noo, v’al ah’chee’laht mah’zohn sheh’ah’tah zahn, oo’m’far’nays oh’tah’noo tah’mid b’chol yom
oo’v’chol ayt oo’v’chol sha’ah.
V’al ha’kol Ah’doh’nai Eh’lo’hay’nu ah’nach’noo mo’dim lach, oo’m’var’chim oh’tach, yit’bah’rach
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shim’chah b’fee kol chai tah’mid l’oh’lam va’ed. Ka’ka’toov v’ah’chal’tah v’sah’vah’tah oo’vay’rach’tah
et Ah’doh’nai Eh’lo’heh’chah ahl ha’ah’retz ha’tovah ah’sher natan lach. Ba’ruch Ah’tah Ah’do’nai,
ahl ha’ah’retz v’ahl ha’mah’zohn.
Rah’chaym (nah) Ah’doh’nai Eh’lo’hay’nu ahl Yisrael ah’meh’chah v’ahl Yerushalayim Ee’reh’chah
v’ahl Tzion mish’kahn K’vo’deh’chah v’ahl mahl’choot bayt David m’shee’cheh’cha v’ahl ha’ba’yit
ha’gah’dol v’ha’ka’dosh sheh’nik’rah shim’chah ah’lahv. Eh’lo’hay’noo Ah’vee’noo r’ay’noo zoo’nay’noo
par’n’say’noo v’chal’k’lay’noo v’har’vee’chay’noo v’har’vach lah’noo Ah’doh’nai Eh’lo’hay’nu m’hay’rah
mee’kol tza’ro’tay’noo. V’nah Ahl tazt’ree’chay’noo Ah’doh’nai Eh’lo’hay’noo lo lee’day maht’naht
ba’sar va’dahm v’lo lee’day hahl’va’ah’tahm, kee im l’yad’cha ha’m’lay’ah ha’p’too’cha ha’k’doh’sha
v’har’cha’va, sheh’lo nay’voash v’lo nee’kah’laym l’o’lam va’ed.
On the Sabbath insert:
(R’tzay v’ha’cha’lee’tzay’noo Ah’doh’nai Eh’lo’hay’nu b’mitz’vo’teh’cha, oo’v’mitz’vaht yom ha’sh’vee’ee,
ha’Shabbat ha’gadol v’ha’kadosh ha’zeh. Kee yom zeh gadol v’kadosh hoo l’fah’neh’chah, lish’baht
bo v’la’noo’ahch bo b’ah’ha’vah k’mitzvat r’tzo’neh’cha. Oo’vir’tzon’chah ha’nee’ach la’noo
Ah’doh’nai Eh’lo’hay’nu sheh’lo t’hay tza’rah v’ya’goan va’ah’na’chah b’yom m’noo’cha’tay’noo.
V’har’ay’noo A’do’nai Eh’lo’hay’nu b’neh’chah’maht Tzion ee’reh’chah, oo’v’vin’yahn Yerushalayim
eer kod’sheh’chah, kee ah’tah Hoo ba’ahl ha’y’shoo’oat oo’va’ahl ha’neh’cha’moat.)
Eh’lo’hay’nu Vay’lo’hay ah’vo’tay’nu, ya’ah’leh v’yah’vo v’yah’gee’ah v’yay’rah’eh v’yay’rah’tzeh
v’yee’sha’ma v’yee’pah’kayd v’yee’zah’chayr zich’ro’nay’noo oo’fik’doh’nay’noo, v’zich’roan ah’vo’tay’noo,
v’zich’roan Mashiach ben David ahv’deh’chah, v’zich’roan Yerushalayim eer kod’sheh’chah,
v’zich’roan kol ahm’chah bayt Yisrael l’fah’neh’chah lif ’lay’tah l’tovah l’chayn oo’l’chesed
oo’l’rah’cha’mim l’chayim oo’l’shalom b’yom chag ha’matzot ha’zeh. Zah’chray’noo Ah’doh’nai
Eh’lo’hay’nu bo l’tovah, oo’fahk’day’noo vo liv’rah’chah, v’ho’shee’ay’noo vo l’chayim, oo’vid’var
y’shoo’ah v’rah’cha’meem choos v’cha’nay’noo v’rah’chaym ah’lay’noo v’ho’shee’ay’noo, kee ay’leh’chah
ay’nay’noo, kee Ayl Melech cha’noon v’ra’choom Ah’tah.
Oo’v’nay Yerushalayim eer ha’kodesh bim’hay’rah v’yah’may’noo. Ba’ruch Ah’tah Ah’doh’nai bo’nay
v’rah’chah’mav Yerushalayim ah’mayn.
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam, ha’Ayl ah’vee’noo mahl’kay’noo
ah’dee’ray’noo bo’ray’noo go’ah’lay’noo yo’tzray’noo k’doh’shay’noo k’dosh Yaakov ro’ay’noo ro’ay
Yisrael, ha’Melech ha’tov v’ha’may’tiv la’kol sheh’b’chol yom va’yom Hoo hay’tiv, hoo may’tiv, Hoo
yay’tiv la’noo, Hoo g’mah’lah’noo, Hoo go’m’lay’noo, Hoo yig’ma’lay’noo la’ahd. L’chayn, oo’l’chesed,
oo’l’rah’chah’mim, oo’l’reh’vach, ha’tza’lah v’hatzla’cha, b’racha vee’shoo’ah, neh’chah’mah
par’nah’sah v’chahl’ka’lah, v’rah’cha’meem v’chayim v’shalom v’chol tov oo’mee’kol toov l’olam ahl
y’chas’ray’noo.
Ha’rah’chah’mahn Hoo yim’loach ah’lay’noo l’o’lahm vah’ed.
Ha’rah’chah’mahn Hoo yit’ba’rach ba’sha’mayim oo’va’aretz.
Ha’rah’chah’mahn Hoo yish’tah’bahch l’dor doh’rim v’yit’pah’ar ba’noo la’ahd ool’nay’tzach
n’tza’cheem, v’yit’ha’dar ba’noo la’ahd ool’ol’may o’la’meem.
Ha’ra’chah’mahn Hoo y’far’n’say’noo b’chah’voad.
Ha’rah’chah’mahn Hoo yish’bor oo’lay’noo may’ahl tza’va’ray’noo v’Hoo yo’lee’chay’noo ko’m’mee’yoot
l’ar’tzay’noo.
Ha’rah’chah’mahn Hoo yish’lahch lah’noo b’racha m’roo’bah ba’ba’yit ha’zeh v’ahl shool’chahn zeh
sheh’ah’chahl’noo ah’lahv.
Ha’rah’chah’mahn Hoo yish’lahch lah’noo et Ay’lee’yahoo ha’na’vee za’choor la’tov, vee’va’ser la’noo
b’so’roat toh’voat y’shoo’oat v’neh’chah’moat.
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Guests recite the following line and, at one’s parents' table, add words in parentheses:
Ha’rah’chah’mahn Hoo y’vah’raych et (ah’vee mo’ree) ba’ahl ha’ba’yit ha’zeh v’et (ee’mee
mo’rah’tee) ba’ah’laht ha’bayit ha’zeh. O’tahm v’et bay’tahm v’et zar’ahm v’et kol ah’sher
la’hem.
At one’s own table, recite:
Ha’rah’chah’mahn Hoo y’vah’raych o’tee (husband adds: v’ish’tee) (wife adds: oo’ba’ah’lee)
(if one has children add: v’zar’ee) v’et kol ah’sher lee.
All continue here:
O’tah’noo v’et kol ah’sher lah’noo k’mo sheh’nit’bar’choo ah’vo’tay’noo Avraham, Yitzchak v’Yaakov
bah’kol mee’kol, kol, kayn y’vah’raych o’tah’noo koo’lah’noo ya’chahd biv’rah’chah sh’lay’mah
v’no’mar ah’mayn.
Bah’ma’roam y’lahm’doo ah’lay’hem v’ah’lay’noo z’choot sheh’tehay l’mish’meh’ret shalom. V’nee’sah
b’racha may’ayt Ah’do’nai, oo’tzedaka may’Eh’lo’hay yish’ay’noo, v’nim’tza chayn v’say’chel tov
b’ay’nay Eh’lo’him v’ah’dahm.
On the Sabbath:
(Ha’rah’chah’mahn Hoo yahn’chee’lay’noo yom sheh’koo’lo Shabbat oom’noo’chah l’chayay ha’o’la’meem.)
Ha’rah’chah’mahn Hoo yahn’chee’lay’noo yom sheh’koo’lo tov.
Ha’rah’chah’mahn Hoo y’zah’kay’noo lee’moat ha’mashiach oo’l’chayay ha’o’lahm ha’ba. Mig’doal
y’shoo’oat mahl’ko v’oh’seh chesed lim’shee’cho, l’David oo’l’zar’o ahd o’lahm. O’seh shalom
bim’ro’mahv Hoo ya’ah’seh shalom ah’lay’noo v’ahl kol Yisrael v’im’roo Ah’mayn.
Ye’roo et Ah’doh’nai k’do’shav kee ayn mahch’sor lee’ray’ahv. K’fee’rim ra’shoo v’rah’ay’voo, v’dor’shay
Ah’doh’nai lo yach’s’roo chol tov. Ho’doo la’Ah’doh’nai kee tov kee l’oh’lahm chas’doh. Po’tay’ach et
yah’deh’chah oo’mas’bee’ah l’chol chai rah’tzon. Ba’ruch ha’gever ah’sher yiv’tach ba’Ah’do’nai,
v’ha’yah Ah’doh’nai miv’tah’cho. Na’ar ha’yee’tee, gahm za’kahn’tee, v’loo rah’ee’tee tzaddik neh’eh’zahv v’zar’oh m’vah’kaysh lah’chem. Ah’doh’nai oaz l’ah’mo yee’tayn, Ah’doh’nai y’vah’raych et
ah’mo va’shalom.
The Third Cup of Wine
The third cup of wine is drunk immediately after the Grace After Meals.
Blessed are You, L-rd our G-d, King of the universe, who creates the fruit of the vine.
:ip²D©v h¦rP t¥rIC 'okIg¨v Qk¤n Ubh¥vO¡t 'v²u«v±h v¨T©t QUrC
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam bo’ray p’ree ha’gafen.
The wine or grape juice is drunk while leaning to the left.
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The Cup of Elijah
According to tradition, Elijah (Eliyahu) is the prophet who will return as a harbinger of
the coming of the Messiah. He is therefore invited as a guest to every Seder.
The fourth cup of wine is poured, as well as Elijah’s Cup.
The front door is opened for Elijah while the following paragraph is recited:
Pour Your wrath upon the heathen nations who do not recognize You and upon the sinful
kingdoms that do not invoke Your Name. For they have devoured Jacob and destroyed
His dwelling place. Pour Your anger upon them and let Your fiery wrath overtake them.
Pursue them in indignation and annihilate them from beneath the heavens of the L-rd
W§n¦JC r¤J£t ,Ifk§n©n kg±u WUg¨s±h tO r¤J£t 'o°hID©v k¤t W§,¨n£j Q«p§J
'W¤ng³z o¤vhkg Qp§J :UN©J¥v Uv¯u²b ,¤t±u /c«eg³h ,¤t kf¨t hF :Ut¨r¨e tO
:v²u«v±h h¥n§J ,©j©T¦n 'o¥sh¦n§J©,±u ;©tC ;«S§r¦T :o¯dh¦¬³h WP©t iIr£j³u
Sh’foach cha’maht’chah el ha’goyim ah’sher lo y’dah’ooh’chah, v’ahl mahm’la’choat
ah’sher b’shim’chah lo kah’rah’ooh. Kee ah’chahl et Yaakov v’et nah’vay’hoo
hay’sha’moo. Sh’foch ah’lay’hem zah’meh’chah vah’chah’roan ahph’chah ya’see’gaym.
Tir’doaf b’ahf v’tah’sh’mee’daym mee’tah’chaht sh’may Ah’doh’nai.
***POINTS TO PONDER***
A Night of Guarding
The night of the Seder is known as Lel Shee’murim, the night of watching,
because G-d protected the Israelites during the plague of the firstborn. By
opening the door, we demonstrate that we believe that it is truly a Lel
Shee’murim, and that we are not concerned that evil might be lurking on the
other side of the door.
Why Elijah
Eliyahu HaNavi, Elijah the Prophet, lived in the 9th century B.C.E. in the
Northern Kingdom of Israel. A fierce and fiery prophet, Eliyahu fought against
the idolatry brought into the country by Queen Jezebel, who married Ahab,
King of Israel. Tradition notes that just before the coming of the Messiah,
Eliyahu will settle every doubtful case of Jewish law. Eliyahu’s cup of wine,
which is placed on the Pesach Seder table, is linked to a Talmudic dispute as to
whether four or five cups of wine are to be used at the Seder celebration.
Hence the extra cup, known as Eliyahu’s Cup, conveys the idea that the
question could not be solved by the authorities of the Talmud and therefore
must wait for Eliyahu’s decision.
Eliyahu is also invited to join every brit
milah (circumcision) celebration. Can you think of
what ties these two occasions together?
_______________________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
41
Hallel
Praises To G-d Are Sung
kK©v
The time has come to complete the Hallel service, the collection of Psalms
praising G-d and beseeching Him for the promised redemption. Remember, the Hallel
recited on the Seder night is unique because it is the only Hallel that is said at night,
and it is the only occasion where the Hallel is interrupted.
Those Psalms that are commonly sung have been included in Hebrew and are
transliterated. The rest of the Hallel has been included in English only.
Psalm 115:1-11
Not for our sake, O L-rd, not for our sake, but for Your name’s sake give glory, because of
Your kindness and Your truth. Why should the nations say: “Where is their G-d?” Our G-d
is in the heavens; He does whatever He pleases! Their idols are silver and gold, the work of
human hands. They have a mouth, but cannot speak; they have eyes, but cannot see; they
have ears, but cannot hear; they have a nose, but cannot smell; they have hands, but cannot
feel; they have feet, but cannot walk; nor can they utter a sound with their throat. Those
who make them shall become like them, whoever trusts in them. O Israel, trust in the L-rd!
He is their help and shield. O House of Aharon, trust in the L-rd! He is their help and
shield. You who revere the L-rd, trust in the L-rd! He is their help and shield.
Psalm 115:12-18
The L-rd who has remembered
us will bless;
He will bless the house of Israel;
He will bless the house of Aaron;
He will bless those who revere
the L-rd,
the small with the great.
May the L-rd increase you,
you and your children.
You are blessed by the L-rd, who
made the heaven and earth.
The heaven is the L-rd’s heaven,
but He has given the earth to
humanity.
The dead cannot praise the L-rd,
nor can any who go down into
silence.
We will bless the L-rd
from this time forth and forever.
Halleluyah!
Ah’doh’nai z’chah’rah’noo
y’vah’raych,
y’vah’raych et bayt Yisrael,
y’vah’raych et bayt Aharon.
Y’vah’raych yir’ay Ah’doh’nai,
ha’k’ta’nim im ha’g’doh’lim.
Yosaif Ah’doh’nai ah’lay’chem,
ah’lay’chem v’ahl b’nay’chem.
B’roo’chiym ah’tem la’Ah’doh’nai,
o’say sha’mayim va’ah’retz.
Ha’sha’mayim, sha’mayim
la’Ah’doh’nai,
v’ha’ah’retz nah’tahn liv’nay
ah’dahm.
Lo ha’may’tim y’ha’l’loo Yah,
v’lo kol yor’day doo’mah.
Va’ah’nah’ch’noo n’vah’raych Yah,
may’ah’tah v’ahd o’lahm,
ha’l’loo’yah.
42
'Q¥rc±h Ub¨rf±z v²u«v±h
'k¥t¨r§G°h ,hC ,¤t Q¥rc±h
/i«r£v©t ,hC ,¤t Q¥rc±h
'v²u«v±h h¥t§r°h Q¥rc±h
/ohk«s±D©v og oh°B©y§E©v
'ofhkg v²u«v±h ;¥x«h
/ofh¯bC kg±u ofhkg
'v²u«v±hk o¤T©t ohfUrC
/.¤r¨t²u o°h©n¨ v¥G«g
'v²u«vh©k o°h©n¨ o°h©n¨ ©v
/o¨s¨t h¯bck i©,²b .¤r¨t¨v±u
'V²h Ukk©v±h oh¦,¥N©v tO
/v¨nUs h¥s§r«h kF tO±u
'V²h Q¥rc±b Ub§j³b£t³u
'okIg sg±u v¨Tg¥n
:V²hUkk©v
Psalm 116:1-11
I love that the L-rd hears my supplications. Because He has inclined His ear to me, I will
call upon Him as long as I live. The cords of death encircled me; the pains of the grave have
overtaken me; I found trouble and sorrow. Then I called upon the name of the L-rd: “O
L-rd, save my life!” Gracious is the L-rd and righteous, our G-d is merciful. The L-rd
protects the simple; I was brought low and He saved me. Return to your rest, O my soul,
for the L-rd has been kind to you. You have delivered my soul from death, my eyes from
tears and my feet from stumbling. I shall walk before the L-rd in the lands of the living. I
kept faith even when I cry out: “I am greatly afflicted.” [I kept faith even when] I said in
haste: “All men are deceitful.”
Psalm 116:12-19
How can I repay the L-rd for all His kind acts toward me? I will raise the cup of salvation,
and call upon the name of the L-rd. My vows to the L-rd I will pay in the presence of all
His people. Precious in the sight of the L-rd is the death of His pious followers. Please,
O L-rd, I am truly Your servant; I am Your servant, the son of Your handmaid; You have
loosened my bonds. To You I sacrifice a thanksgiving offering, and call upon the name of
the L-rd. My vow to the L-rd I will pay in the presence of all His people, in the courts of the
L-rd's house, in the midst of Jerusalem. Halleluyah!
Psalm 117
Give thanks to the L-rd, all you nations; praise Him, all you peoples! For His
kindness overwhelms us, and the truth of the L-rd is forever, Halleluyah!
'IS§x©j Ubhkg rc²d hF /oh¦Nªt¨v kF UvUjC©J 'o°hID kF 'v²u«v±h ,¤t Ukk©v
:V²²hUkk©v okIgk v²u«v±h ,¤n¡tu®
Ha’l’loo et Ah’doh’nai kol goyim, sha’b’choo’hoo kol ha’oo’meem. Kee ga’var ah’lay’noo
chas’doh, veh’eh’met Ah’doh’nai l’o’lahm ha’l’loo’yah
Psalm 118:1-4
Give thanks to the L-rd, for He is
good;
His kindness endures forever.
Let Israel say:
His kindness endures forever.
Let the house of Aaron say:
His kindness endures forever.
Let those who revere the L-rd say:
His kindness endures forever.
Ho’doo la’Ah’doh’nai kee tov
Kee l’o’lam chas’doh
Yo’mar nah Yisrael
Kee l’o’lam chas’doh.
Yom’roo nah vayt Aharon
Kee l’o’lam chas’doh.
Yom’roo nah yiray Ah’doh’nai
Kee l’o’lam chas’doh.
'cIy hF v²u«v±hk UsIv
:IS§x©j okIgk hF
'k¥t¨r§G°h t²b r©nt«h
:IS§x©j okIgk hF
'i«r£v©t ,hc t²b Ur§nt«h
:IS§x©j okIgk hF
'v²u«v±h h¥t§r°h t²b Ur§nt«h
:IS§x©j okIgk hF
Psalm 118:5-29
From the narrows I called upon the L-rd; the L-rd answered me by placing me in a great
expanse. The L-rd is with me; I have no fear of what man can do to me. The L-rd is with
me among my helpers; I shall see the defeat of my foes. It is better to seek refuge in the
L-rd than to trust in humankind. It is better to seek refuge in the L-rd than to trust in
princes. All nations have encompassed me; but in the name of the L-rd, I routed them.
They swarmed around me; but in the name of the L-rd, I cut them down. They swarmed
around me like bees. Yea they encircled me, they were extinguished like a fire of thorns; but
in the name of the L-rd, I cut them down. You pushed me that I might fall, but the L-rd
43
helped me. The L-rd is my strength and my song; He has become my salvation. The voice
of rejoicing and salvation is heard in the tents of the righteous: “The right hand of the L-rd
does valiantly. The L-rd's right hand is raised in triumph; the L-rd's right hand does valiantly!”
I shall not die, but I shall live to relate the deeds of the L-rd. The L-rd has surely punished
me, but He has not left me to die. Open for me the gates of righteousness, that I may enter
and praise the L-rd. This is the gate of the L-rd; the righteous may enter through it.
The following 4 verses are each recited twice.
I thank You for You have answered me and have become my salvation.
The stone which the builders rejected has become the chief cornerstone.
This the L-rd’s doing; It is marvelous in our eyes.
This is the day which the L-rd has made; We will be glad and rejoice on it.
O L-rd, please save us! O L-rd, please save us!
O L-rd, please let us prosper! O L-rd, please let us prosper!
The following 4 verses are each recited twice.
Blessed be he who comes in the name of the L-rd; We bless you from the house of the L-rd.
The L-rd is G-d who has shown us light; Bind the sacrifice with cords, up to the altar-horns.
You are my G-d, and I thank You; You are my G-d, and I exalt You.
Give thanks to the L-rd, for He is good; His kindness endures forever.
Psalm 136
Give thanks to the Lord, for He is
good,
His kindness endures forever;
Give thanks to the G-d of gods,
His kindness endures forever;
Give thanks to the L-rd of lords,
His kindness endures forever;
To Him who alone does great
wonders,
His kindness endures forever;
To Him who made the heavens
with understanding,
His kindness endures forever;
To Him who stretched the earth
over the waters,
His kindness endures forever;
To Him who made the great lights,
His kindness endures forever;
The sun to reign by day,
His kindness endures forever;
The moon and the stars to reign by
night,
His kindness endures forever;
Ho’doo lAh’doh’nai kee tov
Kee l’o’lam chas’doh.
Ho’doo lAy’lo’hay ha’eh’lo’him
Kee l’o’lam chas’doh.
Ho’doo lAh’doh’nai
ha’ah’doh’nim
Kee l’o’lam chas’doh.
L’oh’say nif’lah’oat g’doh’loat
l’vah’doh
Kee l’o’lam chas’doh.
L’oh’say ha’shah’mah’yim
bit’voo’nah
Kee l’o’lam chas’doh.
L’ro’kah ha’ah’retz ahl ha’mayim
Kee l’o’lam chas’doh.
L’o’say o’rim g’doh’lim
Kee l’o’lam chas’doh.
Et ha’sheh’mesh l’mem’sheh’let ba’yom
Kee l’o’lam chas’doh.
Et ha’yah’rayach v’ha’cho’chah’vim
l’mem’sh’loat ba’lai’lah
Kee l’o’lam chas’doh.
44
'cIy hF v²u«v±hk UsIv
:IS§x©j okIgk hF
'oh¦vO¡t¨v h¥vO¡tk UsIv
:IS§x©j okIgk hF
'oh°b«s£t¨v h¯b«s£tk UsIv
:IS§x©j okIgk hF
ISck ,Ik«s±D ,Itkp°b v¥G«gk
:IS§x©j okIgk hF
'v²bUc§,C o°h©n¨ ©v v¥G«gk
:IS§x©j okIgk hF
'o°h¨N©v kg .¤r¨t¨v g©eIrk
:IS§x©j okIgk hF
'ohk«s±D oh¦rIt v¥G«gk
:IS§xj© okIgk hF
'oIHC ,k¤J§n¤nk J¤n¤ ©v ,¤t
:IS§x©j okIgk hF
ohcfIf©v±u ©j¥r²H©v ,¤t
'vk±hKC ,Ik§J§n¤nk
:IS§x©j okIgk hF
To Him who smote Egypt through
their firstborn,
His kindness endures forever;
And took Israel out from among them,
His kindness endures forever;
With strong hand and outstretched
arm,
His kindness endures forever;
To Him who parted the Red Sea,
His kindness endures forever;
And caused Israel to pass through it,
His kindness endures forever;
And threw Pharaoh and his host
into the Red Sea,
His kindness endures forever;
To Him who led His people
through the wilderness,
His kindness endures forever;
To Him who smote great kings,
His kindness endures forever;
And slew mighty kings,
His kindness endures forever;
Sihon, king of the Amorites,
His kindness endures forever;
And Og, king of Bashan,
His kindness endures forever;
And gave their land as an inheritance,
His kindness endures forever;
An inheritance to Israel His servant,
His kindness endures forever;
Who remembered us in our low state,
His kindness endures forever;
And released us from our foes,
His kindness endures forever;
Who gives food to all creatures,
His kindness endures forever;
Give thanks to G-d of all heaven,
His kindness endures forever.
L’mah’kay Mitzrayim
biv’cho’ray’hem
Kee l’o’lam chas’doh.
Va’yo’tzay Yisrael mee’toh’chahm
Kee l’o’lam chas’doh.
B’yahd chah’zah’kah oo’viz’ro’ah
n’too’yah
Kee l’o’lam chas’doh.
L’go’zayr yahm soof lig’zah’rim
Kee l’o’lam chas’doh.
V’heh’eh’veer Yisrael b’toh’choh
Kee l’o’lam chas’doh.
V’nee’ayr Paroh v’chay’lo v’yahm soof
Kee l’o’lam chas’doh.
L’mo’lich ah’mo va’mid’bar
Kee l’o’lam chas’doh.
L’mah’kay m’lah’chim g’doh’lim
Kee l’o’lam chas’doh.
Va’ya’ha’roag m’lah’chim ah’dee’rim
Kee l’o’lam chas’doh.
L’See’choan melech ha’Eh’mo’ree
Kee l’o’lam chas’doh.
Oo’l’Oag melech ha’Bashan
Kee l’o’lam chas’doh.
V’nah’tahn ar’tzahm l’nah’chah’lah
Kee l’o’lam chas’doh.
Nah’chah’lah l’Yisrael ahv’doh
Kee l’o’lam chas’doh.
Sheh’b’shif’lay’noo zah’char lah’noo
Kee l’o’lam chas’doh.
Vah’yif’r’kay’noo mee’tza’ray’noo
Kee l’o’lam chas’doh.
No’tayn leh’chem l’chol ba’sar
Kee l’o’lam chas’doh.
Ho’doo l’Ayl ha’shah’mayim
Kee l’o’lam chas’doh.
'o¤vh¥rIfcC o°h©rm¦n vF©nk
:IS§x©j okIgk hF
'ofIT¦n k¥t¨r§G°h tmIH³u
:IS§x©j okIgk hF
'v²hUy±b gIr±zcU v¨ez² j£ s²hC
:IS§x©j okIgk hF
'oh¦r²z±dk ;Ux o³h r¯z«dk
:IS§x©j okIgk hF
'IfI,C k¥t¨r§G°h rhcg¤v±u
:IS§x©j okIgk hF
o³hc Ikh¥j±u v«g§rP rg°b±u
';Ux
:IS§x©j okIgk hF
'rC§s¦Nc INg QhkInk
:IS§x©j okIgk hF
'ohk«s±D ohfk§n vF©nk
:IS§x©j okIgk hF
'oh¦rh¦S©t ohfk§n d«r£v³H³u
:IS§x©j okIgk hF
'h¦r«n¡t¨v Qk¤n iIjh¦xk
:IS§x©j okIgk hF
'i¨JC©v Qk¤n dIgkU
:IS§x©j okIgk hF
'vk£j³bk om§r©t i©,²b±u
:«uS§x©j okIgk hF
'IScg k¥t¨r§G°hk vk£j³b
:IS§x©j okIgk hF
'Ubk rf²z Ubkp¦JC¤J
:IS§x©j okIgk hF
'Ubh¥rM¦n Ub¥e§rp°H³u
:IS§x©j okIgk hF
'r¨GC kfk o¤jk i¥,Ib
:IS§x©j okIgk hF
'o°h¨n¨ ©v k¥tk UsIv
:IS§x©j okIgk hF
NISHMAT
The soul of every living being shall bless Your name, L-rd our G-d; the spirit of all flesh
shall ever glorify and exalt Your remembrance, our King. Throughout eternity You are G-d.
Besides You we have no king who redeems and saves, ransoms and rescues, sustains and
shows mercy in all times of trouble and distress. We have no King but You. G-d of the first
and of the last, G-d of all creatures, Master of all generations, One acclaimed with a
multitude of praises, He who guides His world with kindness and His creatures with mercy.
The L-rd neither slumbers nor sleeps; He rouses those who sleep and wakens those who
slumber; He enables the speechless to speak and loosens the bonds of the captives; He
supports those who are fallen and raises those who are bowed down. To You alone we give
thanks.
45
Were our mouths filled with song as the ocean (is with water), and our tongue ringing with
joy as the endless waves; were our lips full of praise as the wide expanses of the heavens, and
our eyes shining like the sun or the moon; were our hands spread out in prayer as the eagles
of the sky and our feet running as swiftly as the deer--we should still be unable to thank
You, and bless Your name, L-rd our G-d and G-d of our ancestors, for even one of the
thousands and myriads of favors which You have bestowed on our ancestors and on us. You
have liberated us from Egypt, L-rd our G-d, and redeemed us from the house of slavery.
You have fed us in famine and have sustained us with plenty. You have saved us from the
sword, helped us to escape the plague, and spared us from severe and enduring diseases.
Until now Your mercy has helped us, and Your kindness has not forsaken us; may You, L-rd
our G-d, never abandon us.
Therefore, the limbs that You have given us, the spirit and soul that You have breathed into
our nostrils, and the tongue that You have placed in our mouth, shall all thank and bless,
praise and glorify, exalt and revere, sanctify and acclaim Your name, our King. To You, every
mouth shall offer thanks; every tongue shall vow allegiance; every knee shall bend, and all
who stand erect shall bow. All hearts shall revere You, and a person’s innermost being shall
sing to Your name, as it is written: “All my bones shall say: O L-rd, who is like You? You
save the poor man from one that is stronger, the poor and needy from one who would rob
him.” Who may be likened to You? Who is equal to You? Who can be compared to You? O
great, mighty and revered G-d, supreme G-d, Master of heaven and earth. Let us praise,
acclaim and glorify You and bless Your holy name, as it is said: “A Psalm of David: Bless the
L-rd, O my soul, and let my whole inner being bless His holy name.”
O G-d in Your mighty acts of power, great in the honor of Your name, powerful forever and
revered for Your awe-inspiring acts, O King seated upon a high and lofty throne!
He who abides forever, exalted and holy is His name. And it is written: “Rejoice in the
L-rd, you righteous; it is pleasant for the upright to give praise.” By the mouth of the
upright you shall be praised; By the words of the righteous you shall be blessed; By the
tongue of the pious you shall be exalted; And in the midst of the holy you shall be
sanctified.
In the assemblies of the multitudes of Your people, the house of Israel, with song shall Your
name, our King, be glorified in every generation. For it is the duty of all creatures to thank,
praise, laud, extol, exalt, adore, and bless You; even beyond the songs and praises of David
the son of Jesse, Your annointed servant.
Praise be Your name forever, our King, who rules and is great and holy in heaven and on
earth; for to You, L-rd our G-d, it is fitting to render song and praise, hallel and psalms,
power and dominion, victory, glory and might, praise and beauty, holiness and sovereignty,
blessings and thanks, from now and forever. Blessed are you, L-rd our G-d; King, great in
praises, G-d of thanksgiving, Master of wonders, who favors songs of praise - King, G-d, of
all worlds.
46
The Fourth Cup of Wine
The fourth cup of wine is drunk at the conclusion of Hallel.
Blessed are You, L-rd our G-d, King of the universe, who creates the fruit of the vine.
:ip²D©v h¦rP t¥rIC 'okIg¨v Qk¤n Ubh¥vO¡t 'v²u«v±h v¨T©t QUrC
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam bo’ray p’ree ha’gafen.
The wine or grape juice is drunk while leaning to the left.
Since no more wine is to be drunk at the Seder, an after-blessing is
recited thanking G-d for the wine or grape juice.
Blessed are You, L-rd our G-d, King of the universe, for the vine and its fruit, and for
the produce of the field, for the beautiful and spacious land which You gave to our
ancestors as a heritage to eat of its fruit and to enjoy its goodness. Have mercy, L-rd our
G-d, on Israel your people, on Jerusalem your city, on Zion the abode of your glory, on
your altar and your Temple. Rebuild Jerusalem, the holy city, speedily in our days.
Bring us there and cheer us with its restoration; may we eat of its fruit and enjoy of its
goodness; may we bless You for it in holiness and purity. (On Sabbath add: Favor us
and strengthen us on this Sabbath day) and grant us happiness on this Feast of Matzot;
For You, O L-rd, are good and beneficent to all, and we thank You for the land and the
fruit of the vine. Blessed are You, O L-rd, for the land and the fruit of the vine.
kg±u
'ip®D©v h¦rP kg±u ip®D©v kg okIg¨v Qk¤n Ubh¥vO¡t v²u«v±h v¨T©t QUrC
¨Tk©j±b¦v±u ¨,hm¨r¤J 'vc¨j§rU vcIy v¨S§n¤j .¤r¤t kg±u 'v¤s¨¬©v ,cUb§T
kg Ubh¥vO¡t v²u«v±h t²b o¥j©r /VcUY¦n gIC§Gk±u V²h§rP¦n kIf¡tk 'Ubh¥,Ic£tk
W¤jC±z¦n kg±u 'W¤sIcF iF§J¦n iIHm kg±u 'W¤rhg o°hk¨JUr±h kg±u 'W¤Ng k¥t¨r§G°h
Ubkg©v±u 'Ubh¥n²hc v¨r¥v§nC J¤s«E©v rhg o°hk¨aUr±h v¯bcU /Wkfh¥v kg±u
¨vhkg Wf¤rc±bU 'VcUY¦n gC§G°b±u V²h§rP¦n kft«b±u V²b²h±bcC Ub¥j§N©G±u 'VfI,k
Ub¥j§N©G±u (/v®Z©v ,C© ©v oIhC Ubmhk£j©v±u vm§rU :,C©J¤C) v¨r¢v¨ycU v¨ ªs§eC
kg WK v¤sIb±u 'k«Fk ch¦y¥nU cIy v²u«v±h v¨T©t hF /v®Z©v ,IM©N©v d©j oIhC
:ip²D©v h¦rP kg±u .¤r¨t¨v kg 'v²u«v±h v¨T©t QUrC /ip²D©v h¦rP kg±u .¤r¨t¨v
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam al ha’gefen v’al p’ree
ha’gefen, v’al t’noo’vaht ha’sah’deh, v’al eretz chem’dah to’vah oo’r’chah’vah
sheh’rah’tzee’tah v’hin’chal’tah la’ah’vo’tay’noo, leh’eh’chol mee’pir’yah v’lis’bo’ah
mee’too’vah. Ra’chaym nah Ah’doh’nai Eh’lo’hay’nu ahl Yisrael ah’meh’chah, v’ahl
Yerushalayim ee’reh’chah, v’al Tzee’yohn mish’kan k’vo’deh’chah, v’al
miz’bah’chah’chah v’al hay’cha’leh’chah. Oo’v’nay Yerushalayim eer ha’kodesh
bim’hay’rah v’yah’may’noo, v’ha’ah’lay’noo l’toh’cha, v’sahm’chay’noo b’vin’yah’nah,
v’no’chal mee’pir’yah, v’nis’bah mee’too’vah, oo’n’vah’reh’ch’chah ah’leh’hah
bik’doo’shah oo’v’ta’ha’rah. (On Sabbath add: Oo’re’tzay v’ha’cha’lee’tzay’noo b’yom
ha’Shabbat ha’zeh) v’sahm’chay’noo b’yom chag ha’Matzot ha’zeh, kee ah’tah
Ah’doh’nai tov oo’may’tiv la’kol v’no’deh l’chah ahl ha’ah’retz v’ahl p’ree ha’gafen.
Ba’ruch Ah’tah Ah’doh’nai ahl ha’ah’retz v’ahl p’ree ha’gafen.
47
Nirtzah
Concluding Songs Are Sung
vm§r°b
Nirtza ends the Seder with a declaration that the Seder has now reached its
conclusion and an assertion of our hope that we will be able to celebrate the next
Passover as it was celebrated in the days of our ancestors, in Jerusalem. Then, just when
all the participants are tired and a bit tipsy, the songs begin. The end of the Seder is the
time for such Passover favorites as Who knows One and Chad Gad Yah?
The Seder now concludes according to Halacha (Jewish law), with all its ordinances and
statutes. Just as we were privileged to arrange it tonight, so may we be granted to perform it again. O Pure One who dwells in the heights above, establish us as a people
numerous beyond counting once again, speedily guide the off-shoots of Your planting
(Israel) as a redeemed people, to the land of Zion with song.
r¥S©xk Ubhf²z r¤J£tF /I,¨Eªj±u IyP§J¦n kfF 'I,fk¦vF j©xP rUS¦x k©x£j
/v²b¨n h¦n ,©sg k©v§e o¥nIe 'v²bIg§n ifIJ Q²z /I,IGgk vF±z°b iF 'I,It
/v²B¦rC iIHmk o°hUsP 'v²Bf hg§y°b k¥v³b cIr¨eC
Cha’sahl see’door Pesach k’hil’cha’to, k’chol mish’pah’to v’choo’ka’to. Ka’ah’sher
za’chee’noo l’sah’der oh’to, kain niz’keh la’ah’so’toh. Zahch sho’chain m’o’nah.
Ko’maim k’hal ah’daht mee ma’nah. B’ka’rov na’hail nit’ay cha’nah. P’doo’yim
l’Tzee’yon b’ree’nah.
Next year in Jerusalem!
:o°hk¨JUrhC v¨tC©v v²b¨Jk
L’shah’na ha’ba’ah bee’Yerushalayim.
What is the significance of saying
“Next Year in Jerusalem?” What is the
difference between the modern, physical
city and the spiritual ideal of Jerusalem?
_______________________________________________
_______________________________________________
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Please Do Not Write In Haggadah During The Holiday
48
On the first night, we recite:
IT CAME TO PASS AT MIDNIGHT
vk±hK©v hm£jC h¦v±h³u --Va’y’hee Ba’cha’tzee Ha’lai’lah.
This song describes various historical events that occured to the Jewish people at midnight.
You did perform most wonders at night,
In the early watches of this night; The righteous convert
Abraham did You cause to triumph at night;
It came to pass at midnight.
Grar’s king Abimelech, did You judge in a dream by night;
You did frighten Laban in the dark of night;
Israel overcame an angel and won by night;
It came to pass at midnight.
Egypt’s firstborn did You crush at midnight;
Their strength they found not when they rose at night;
Sisera, prince of Harashet, did You rout through stars of the night;
It came to pass at midnight.
Senncherib, the blasphemer, did You disgrace by night;
Babylon’s idol fell in the dark of night;
Daniel was shown the secret of the king’s dream of the night;
It came to pass at midnight.
Belshazzar, who drank from the Temple’s vessel, was killed that same night;
Daniel who was saved from the lion’s den interpreted the visions of night;
Hateful Haman the Agagite wrote letters in the night;
It came to pass at midnight.
You did triumph against Haman in the king’s sleepless night;
You will trample the winepress to aid those who ask; “What of the night?”
The watchman responds: “Morning comes after night;”
It came to pass at midnight.
Hasten the eternal day which is not really day or night;
Exalted One, proclaim that Yours are day and night;
Set guards about Your city all day and night;
Brighten as day the darkness of the night;
It came to pass at midnight.
On the second night, we recite:
AND YOU SHALL SAY: IT IS THE PASSOVER SACRIFICE
j©xP jc®z o¤T§r©n£t³u -- Va’ah’mar’tem Zev’ach Pesach.
This song describes various historical events that occured to the Jewish people on Passover.
Your wondrous powers did You display on Passover;
Chief of all feasts did You make Passover;
You did reveal Yourself to Abraham on the midnight of Passover;
And you shall say: It is the Passover sacrifice.
To his door did You come at noon on Passover;
With matzot he served angels on Passover;
To the herd he ran for the ox recalling the Chagiga sacrifice on Passover;
And you shall say: It is the Passover sacrifice.
The men of Sodom were burned in wrath on Passover;
Lot was saved, he baked matzot at the beginning of Passover;
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You did sweep and destroy Egypt when passing on Passover;
And you shall say: It is the Passover sacrifice.
L-rd, every Egyptian firstborn You did crush on Passover;
But Your firstborn You did pass over on Passover;
So that no evil destroyed Israel’s homes on Passover;
And you shall say: It is the Passover sacrifice.
The well-locked city of Jericho fell on Passover;
Midian was destroyed through a barley-cake from the Omer of Passover;
Assyria’s mighty armies were consumed by fire on Passover;
And you shall say: It is the Passover sacrifice;
Senncherib would have attacked Nov were it not that his army fell on Passover;
A hand inscribed Babylon’s fate on Passover;
Babylon’s festive table was destroyed on Passover;
And you shall say: It is the Passover sacrifice.
Esther called a three-day fast on Passover;
You did hang the evil Haman on Passover;
Doubly, will You punish Edom on Passover;
Let Your mighty arm save us from harm on the night of Passover;
What similarities do you see in these
two songs? _________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
On both nights, continue...
TO HIM IT IS DUE
v¤t²b Ik hF -- Kee Lo Na’eh
Powerful in kingship, truly chosen, His troops sing to Him:“Yours only Yours, O L-rd,
is the Majestic Kingdom.”
Beautiful praises are His due.
;©t Wk 'Wk hF Wk 'WkU Wk :Ik Ur§nt«h uh¨sUs±D 'vfk£vF rUjC 'vfUk§nC rh¦S©t
/v¤t²h Ik hF 'v¤t²b Ik hF
/vfk§n©N©v v²u«v±h Wk 'Wk
Ah’deer bim’loo’chah, bah’choor kah’ha’la’chah, g’doo’dav yom’roo lo, l’chah oo’l’chah, l’chah
kee l’chah, l’chah ahf l’chah, l’chah Ah’doh’nai ha’mam’la’cha,
Kee lo na’eh. Kee lo yah’eh.
Famous in kingship, truly glorious, His faithful sing to Him:“Yours only Yours, O L-rd,
is the Majestic Kingdom.”
Beautiful praises are His due.
;©t Wk 'Wk hF Wk 'WkU Wk :Ik Ur§nt«h uh¨eh¦,u 'vfk£vF rUs¨v 'vfUk§nC kUd¨S
/v¤t²h Ik hF 'v¤t²b Ik hF
/vfk§n©N©v v²u«v±h Wk 'Wk
Dah’gool bim’loo’cha, ha’door ka’ha’la’cha, vatee’kav yom’roo lo, l’chah oo’l’chah, l’chah kee
l’chah, l’chah ahf l’chah, l’chah Ah’doh’nai ha’mam’la’cha,
Kee lo na’eh. Kee lo yah’eh.
Guiltless in kingship, truly strong, His angels sing to Him:“Yours only Yours, O L-rd, is
the Majestic Kingdom.”
Beautiful praises are His due.
;©t Wk 'Wk hF Wk 'WkU Wk :Ik Ur§nt«h uh¨r§xp©y 'vfk£vF ih¦x¨j 'vfUk§nC htF³z
/v¤t²h Ik hF 'v¤t²b Ik hF
/vfk§n©N©v v²u«v±h Wk 'Wk
Zah’kai bim’loo’cha, cha’sin ka’ha’la’cha, taf ’s’rav yom’roo lo, l’chah oo’l’chah, l’chah kee
l’chah, l’chah ahf l’chah, l’chah Ah’doh’nai ha’mam’la’cha, Kee lo na’eh. Kee lo yah’eh.
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Alone in kingship, truly powerful, His scholars sing to Him:“Yours only Yours,
O L-rd, is the Majestic Kingdom.”
Beautiful praises are His due.
;©t Wk 'Wk hF Wk 'WkU Wk :Ik Ur§nt«h uh¨sUNk 'vfk£vF rhCF 'vfUk§nC sh¦j²h
/v¤t²h Ik hF 'v¤t²b Ik hF
/vfk§n©N©v v²u«v±h Wk 'Wk
Yah’chid bim’loo’chah, ka’beer ka’ha’la’cha, lee’moo’dav yom’roo lo, l’chah oo’l’chah, l’chah
kee l’chah, l’chah ahf l’chah, l’chah Ah’doh’nai ha’mam’la’cha, Kee lo na’eh. Kee lo yah’eh.
Commanding in kingship, truly revered, His near ones sing to Him: “Yours only
Yours, O L-rd, is the Majestic Kingdom.”
Beautiful praises are His due.
;©t Wk 'Wk hF Wk 'WkU Wk :Ik Ur§nt«h uhchc§x 'vfk£vF t¨rIb 'vfUk§nC k¥JIn
/v¤t²h Ik hF 'v¤t²b Ik hF
/vfk§n©N©v v²u«v±h Wk 'Wk
Mo’shayl bim’loo’cha, no’rah ka’ha’la’cha, s’vee’vav yom’roo lo, l’chah oo’l’chah, l’chah kee
l’chah, l’chah ahf l’chah, l’chah Ah’doh’nai ha’mam’la’cha, Kee lo na’eh. Kee lo yah’eh.
Humble in kingship, truly redeeming, His righteous sing to Him: “Yours only Yours,
O L-rd, is the Majestic Kingdom.”
Beautiful praises are His due.
;©t Wk 'Wk hF Wk 'WkU Wk :Ik Ur§nt«h uh¨eh¦Sm 'vfk£vF v¤sIP 'vfUk§nC u²bg
/v¤t²h Ik hF 'v¤t²b Ik hF
/vfk§n©N©v v²u«v±h Wk 'Wk
Ah’nav bim’loo’chah, po’deh ka’ha’la’cha, tza’dee’kav yom’roo lo, l’chah oo’l’chah, l’chah kee
l’chah, l’chah ahf l’chah, l’chah Ah’doh’nai ha’mam’la’cha,
Kee lo na’eh. Kee lo yah’eh.
Holy in kingship, truly merciful, His angels sing to Him: “Yours only Yours, O L-rd,
is the Majestic Kingdom.”
Beautiful praises are His due.
;©t Wk 'Wk hF Wk 'WkU Wk :Ik Ur§nt«h uh²B©t±b¦J 'vfk£vF oUj©r 'vfUk§nC JIS¨e
/v¤t²h Ik hF 'v¤t²b Ik hF
/vfk§n©N©v v²u«v±h Wk 'Wk
Kah’dosh bim’loo’cha, rah’choom ka’ha’la’cha, shin’ah’nav yom’roo lo, l’chah oo’l’chah, l’chah
kee l’chah, l’chah ahf l’chah, l’chah Ah’doh’nai ha’mam’la’cha, Kee lo na’eh. Kee lo yah’eh.
Indomitable in kingship, truly sustaining, His innocents sing to Him: “Yours only
Yours, O L-rd, is the Majestic Kingdom.”
Beautiful praises are His due.
;©t Wk 'Wk hF Wk 'WkU Wk :Ik Ur§nt«h uh¨nh¦n§T 'vfk£vF Q¥nIT 'vfUk§nC ;h¦E©T
/v¤t²h Ik hF 'v¤t²b Ik hF
/vfk§n©N©v v²u«v±h Wk 'Wk
Tah’kif bim’loo’cha, toh’maych ka’ha’la’cha, t’mee’mav yom’roo lo, l’chah oo’l’chah, l’chah
kee l’chah, l’chah ahf l’chah, l’chah Ah’doh’nai ha’mam’la’cha, Kee lo na’eh. Kee lo yah’eh.
HE IS MOST MIGHTY
tUv rh¦S©t -- Ah’deer Hoo
He is most mighty. May He soon rebuild His House, speedily, yes speedily, in our
days, soon. G-d rebuild, G-d rebuild, rebuild Your House soon!
'v¯bC k¥t /cIr¨eC Ubh¥n²hC 'v¨r¥v§nC v¨r¥v§nC 'cIr¨eC I,hc v®bc°h 'tUv rh¦S©t
/cIr¨eC W§,hc v¯bC' v¯bC k¥t
Ah’deer Hoo, yiv’neh vay’to b’kah’rov, bim’hay’rah, bim’hay’rah, b’yah’may’noo
b’kah’rov, Ayl b’nay, Ayl b’nay, b’nay vayt’cha b’ka’rov.
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He is distinguished, He is great, He is exalted. May He soon rebuild His House, speedily, yes speedily, in our days, soon. G-d rebuild, G-d rebuild, rebuild Your House soon!
'v¨r¥v§nC v¨r¥v§nC 'cIr¨eC I,hc v®bc°h 'tUv kUd¨S 'tUv kIs²D 'tUv rUjC
/cIr¨eC W§,hc v¯bC 'v¯bC k¥t 'v¯bC k¥t /cIr¨ec Ubh¥n²hC
Ba’choor Hoo, ga’doal Hoo, da’gool Hoo, yiv’neh vay’to b’kah’rov, bim’hay’rah,
bim’hay’rah, b’yah’may’noo b’kah’rov, Ayl b’nay, Ayl b’nay, b’nay vayt’cha b’ka’rov.
He is all glorious, He is faithful, He is faultless, He is righteous. May He soon rebuild
His House, speedily yes speedily, in our days, soon. G-d rebuild, G-d rebuild, rebuild
Your House soon.
v¨r¥v§nC 'cIr¨eC I,hc v®bc°h 'tUv sh¦x¨j 'tUv htF³z 'tUv eh¦,²u 'tUv rUs¨v
/cIr¨eC W§,hc v¯bC 'v¯bC k¥t 'v¯bC k¥t /cIr¨ec Ubh¥n²hC 'v¨r¥v§nC
Ha’door Hoo, va’tik Hoo, za’kai Hoo, cha’sid Hoo, yiv’neh vay’to b’kah’rov, bim’hay’rah,
bim’hay’rah, b’yah’may’noo b’kah’rov, Ayl b’nay, Ayl b’nay, b’nay vayt’cha b’ka’rov.
He is pure, He is unique, He is powerful, He is all-wise, He is King, He is awesome,
He is sublime, He is omnipotent, He is the Redeemer, He is the righteous. May He
soon rebuild His House, speedily, yes speedily, in our days, soon. G-d rebuild, G-d,
rebuild, rebuild Your House soon!
ch°D©x 'tUv t¨rIb 'tUv Qk¤n 'tUv sUnk 'tUv rhCF 'tUv sh¦j²h 'tUv rIv¨y
v¨r¥v§nC 'cIr¨eC I,hc v®bc°h 'tUv eh¦Sm 'tUv v¤sIP 'tUv zUZg 'tUv
/cIr¨eC W§,hc v¯bC 'v¯bC k¥t 'v¯bC k¥t /cIr¨ec Ubh¥n²hC 'v¨r¥v§nC
Ta’hor Hoo, yah’cheed Hoo, kah’beer Hoo, lah’mood Hoo, meh’lech Hoo, no’rah Hoo,
sah’giv Hoo, ee’zooz Hoo, po’deh Hoo, tza’dik Hoo, yiv’neh vay’to b’kah’rov, bim’hay’rah,
bim’hay’rah, b’yah’may’noo b’kah’rov, Ayl b’nay, Ayl b’nay, b’nay vayt’cha b’ka’rov.
He is holy, He is compassionate, He is Almighty, He is omnipotent. May He soon
rebuild His House, speedily, yes speedily, in our days, soon. G-d rebuild, G-d rebuild,
rebuild Your House soon!
v¨r¥v§nC 'cIr¨eC I,hc v®bc°h 'tUv ;h¦E©T 'tUv h©S©J 'tUv oUj©r 'tUv JIs¨e
/cIr¨eC W§,hc v¯bC 'v¯bC k¥t 'v¯bC k¥t /cIr¨ec Ubh¥n²hC 'v¨r¥v§nC
Ka’dosh Hoo, ra’choom Hoo, Sha’dai Hoo, ta’keef Hoo, yiv’neh vay’to b’kah’rov, bim’hay’rah,
bim’hay’rah, b’yah’may’noo b’kah’rov, Ayl b’nay, Ayl b’nay, b’nay vayt’cha b’ka’rov.
What benefit can we derive by singing
the praises of G-d as we do in Kee Lo
Na’eh and Ah’deer Hoo? ___________________
_______________________________________________
_______________________________________________
_______________________________________________
Please Do Not Write In Haggadah During The Holiday
52
WHO KNOWS ONE?
?g¥sIh h¦n s¨j¤t -- Echad Mi Yoday’a
Who knows one? I know one! One is our G-d in heaven and earth.
/.¤r¨tcU o°h©n¨ C¤J Ubh¥vO¡t s¨j¤t :g¥sIh h°b£t s¨j¤t ?g¥sIh h¦n s¨j¤t
Eh’chod mee yo’day’ah? Eh’chod ah’nee yo’day’ah. Eh’chod Eh’lo’hay’nu,
sheh’ba’sha’mah’yim oo’va’ah’retz.
Who knows two? I know two! Two are the tablets that Moses brought; One is our G-d
in heaven and earth.
Ubh¥vO¡t s¨j¤t ',h¦rC©v ,Ijk h¯b§J :g¥sIh h°b£t o°h³b§J ?g¥sIh h¦n o°h³b§J
/.¤r¨tcU o°h©n¨ C¤J
Sh’na’yim mee yo’day’ah? Sh’na’yim ah’nee yo’day’ah. Sh’nay loo’choht ha’brit, eh’chod
Eh’lo’hay’nu, sheh’ba’sha’mah’yim oo’va’ah’retz.
Who knows three? I know three! Three are the fathers; Two are the tablets that Moses
brought; One is our G-d in heaven and earth.
Who knows four? I know four! Four are the mothers; Three are the fathers; Two are the
tablets that Moses brought; One is our G-d in heaven and earth.
Who knows five? I know five! Five are the books of the Torah; Four are the mothers; Three
are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and
earth.
Who knows six? I know six! Six are the orders of the Mishnah; Five are the books of the
Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses brought;
One is our G-d in heaven and earth.
Who knows seven? I know seven! Seven are the days of the week; Six are the orders of the
Mishnah; Five are the books of the Torah; Four are the mothers; Three are the fathers; Two
are the tablets that Moses brought; One is our G-d in heaven and earth.
Who knows eight? I know eight! Eight are the days before a baby’s brit milah (circumcision); Seven are the days of the week; Six are the orders of the Mishnah; Five are the books
of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses
brought; One is our G-d in heaven and earth.
Who knows nine? I know nine! Nine are the months to childbirth; Eight are the days
before a baby’s brit milah; Seven are the days of the week; Six are the orders of the Mishnah;
Five are the books of the Torah; Four are the mothers; Three are the fathers; Two are the
tablets that Moses brought; One is our G-d in heaven and earth.
Who knows ten? I know ten! Ten are the commandments; Nine are the months to childbirth; Eight are the days before a baby’s brit milah; Seven are the days of the week; Six are
the orders of the Mishnah; Five are the books of the Torah; Four are the mothers; Three are
the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth.
Who knows eleven? I know eleven! Eleven are the stars in Joseph’s dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days before a baby’s brit
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milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books
of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses
brought; One is our G-d in heaven and earth.
Who knows twelve? I know twelve! Twelve are the tribes of Israel; Eleven are the stars in
Joseph’s dream; Ten are the commandments; Nine are the months to childbirth; Eight are
the days before a baby’s brit milah; Seven are the days of the week; Six are the orders of the
Mishnah; Five are the books of the Torah; Four are the mothers; Three are the fathers; Two
are the tablets that Moses brought; One is our G-d in heaven and earth.
Who knows thirteen? I know thirteen! Thirteen are the attributes of G-d’s mercy;
Twelve are the tribes of Israel; Eleven are the stars in Joseph’s dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days before a baby’s brit
milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the
books of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that
Moses brought; One is our G-d in heaven and earth.
oh¯b§J 't²H©S¦n r¨Gg v¨JO§J :g¥sIh
'v¨sk h¥j§r³h vg§J¦T 't²h©rC¦s
h¥J§nUj v¨ ¦n£j 'v²b§J¦n h¥r§s¦x v¨
Ubh¥vO¡t s¨j¤t ',h¦rC©v ,Ijk
h°b£t r¨Gg v¨JO§J ?g¥sIh h¦n r¨Gg v¨aO§J
v¨r¨Gg 't²HcfIF r¨Gg s©j©t 't²H©yc¦J r¨Gg
¦J 't¨TC©J h¥n±h vgc¦J 'vkh¦n h¥n±h v²bIn§J
h¯b§J ',Ic¨t v¨JO§J ',Iv¨N¦t gC§rt© 'v¨rI,
/.¤r¨tcU o°h©n¨ C¤J
Sh’lo’shah ah’sar mee yo’day’ah? Sh’lo’shah ah’sar ah’nee yo’day’ah. Sh’lo’shah ah’sar
mee’dah’yah, sh’naym ah’sar shiv’tah’yah, ah’chad ah’sar koch’va’yah, ah’sah’rah
dib’rah’yah, tish’ah yar’chay lay’dah, sh’mo’nah y’may mee’lah, shiv’ah y’may sha’bah’tah,
shee’sha sid’ray mish’nah, cha’mee’sha choom’shay Torah, ar’ba ee’mah’hoat, sh’lo’sha
ah’vot, sh’nay loo’choht ha’brit, eh’chod Eh’lo’hay’nu, sheh’ba’sha’mah’yim oo’va’ah’retz.
ONE LITTLE KID (GOAT)
t²h§s³D s©j -- Chahd Gad’ya
One kid, one kid that Father bought for two zuzim; One kid, one kid.
/t²h§s³D s©j 't²h§s³D s©j 'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³D s©j 't²h§s³D s©j
Chahd gad'yah, chahd gad'ya. D’zah’bin ah’bah bit’ray zoo’zay, chahd gad’yah,
chahd gad’ya.
The cat came and ate the kid, that father bought for two zuzim; One kid, one kid.
/t²h§s³D s©j 't²h§s³D s©j 'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk vkf¨t±u 't¨r±bUJ t¨,¨t±u
V’ah’tah shoon’rah, v’ach’lah l’gad’yah, d’zah’bin ah’bah bit’ray zoo’zay, chahd
gad’yah, chahd gad’ya.
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The dog came and bit the cat, that ate the kid, that father bought for two zuzim; One
kid, one kid.
s©j 'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk vkf¨t§S 't¨r±bUJk Q©J²b±u 'tCkf t¨,¨t±u
/t²h§s³D s©j 't²h§s³D
V’ah’tah chal’bah, v’nah’shach l’shoon’rah, d’ahch’la l’gad’yah, d’zah’bin ah’bah
bit’ray zoo’zay, chahd gad’yah, chahd gad’ya.
The stick came and beat the dog, that bit the cat, that ate the kid, that father bought
for two zuzim; One kid, one kid.
tC©t ihC³z§s 't²h§s³dk vkf¨t§S 't¨r±bUJk Q©J²b§S 'tCkfk vF¦v±u 't¨r§yUj t¨,¨t±u
t²h§s³D s©j 't²h§s³D s©j 'h¯zUz h¥r,
§ C
V’ah’tah choot’rah, v’hee’kah l’chal’bah, d’nah’shach l’shoon’rah, d’ahch’la
l’gad’yah, d’zah’bin ah’bah bit’ray zoo’zay, chahd gad’yah, chahd gad’ya.
The fire came and burned the stick, that beat the dog, that bit the cat, that ate the kid,
that father bought for two zuzim; One kid, one kid.
vkf¨t§S 't¨r±bUJk Q©J²b§S 'tCkfk vF¦v§s 't¨r§yUjk ;©r¨G±u 't¨rUb t¨,¨t±u
/t²h§s³D s©j 't²h§s³D s©j 'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk
V’ah’tah noo’rah, v’sah’rof l’choot’rah, d’hee’kah l’chal’bah, d’nah’shach l’shoon’rah,
d’ahch’la l’gad’yah, d’zah’bin ah’bah bit’ray zoo’zay, chahd gad’yah, chahd gad’ya.
The water came and quenched the fire, that burned the stick, that beat the dog, that bit
the cat, that ate the kid, that father bought for two zuzim; One kid, one kid.
't¨r±bUJk Q©J²b§S 'tCkfk vF¦v§s 't¨r§yUjk ;©r¨G§S 't¨rUbk vcf±u 't²H©n t¨,¨t±u
/t²h§s³D s©j 't²h§sD³ s©j 'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk vkf¨t§S
V’ah’tah mah’yah, v’cha’vah l’noo’rah, d’sah’raf l’choot’rah, d’hee’kah l’chal’bah,
d’nah’shach l’shoon’rah, d’ahch’la l’gad’yah, d’zah’bin ah’bah bit’ray zoo’zay, chahd
gad’yah, chahd gad’ya.
The ox came and drank the water, that quenched the fire, that burned the stick, that
beat the dog, that bit the cat, that ate the kid, that father bought for two zuzim; One
kid, one kid.
'tCkfk vF¦v§s 't¨r§yUjk ;©r¨G§S 't¨rUbk vcf§S 't²H©nk t¨,¨J±u 't¨rI, t¨,¨t±u
s©j 't²h§sD³ s©j 'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk vkf¨t§S 't¨r±bUJk Q©Jb² §S
/t²h§s³D
V’ah’tah toh’rah, v’sha’tah l’ma’yah, d’cha’vah l’noo’rah, d’sah’raf l’choot’rah,
d’hee’kah l’chal’bah, d’nah’shach l’shoon’rah, d’ahch’la l’gad’yah, d’zah’bin ah’bah
bit’ray zoo’zay, chahd gad’yah, chahd gad’ya.
55
The slaughterer came and killed the ox, that drank the water, that quenched the fire,
that burned the stick, that beat the dog, that bit the cat, that ate the kid, that father
bought for two zuzim; One kid, one kid.
;©r¨G§S 't¨rUbk vcf§S 't²H©nk t¨,¨J§S 't¨rI,k y©j¨J±u 'y¥jIJ©v t¨,¨t±u
tC©t ihC³z§s 't²h§s³dk vkf¨t§S 't¨r±bUJk Q©J²b§S 'tCkfk vF¦v§s 't¨r§yUjk
/t²h§s³D s©j 't²h§s³D s©j 'h¯zUz h¥r§,C
V’ah’tah ha’sho’chayt, v’sha’chat l’toh’rah, d’sha’tah l’ma’yah, d’cha’vah l’noo’rah,
d’sah’raf l’choot’rah, d’hee’kah l’chal’bah, d’nah’shach l’shoon’rah, d’ahch’la
l’gad’yah, d’zah’bin ah’bah bit’ray zoo’zay, chahd gad’yah, chahd gad’ya.
The angel of death came and slew the slaughterer, that killed the ox, that drank the
water, that quenched the fire, that burned the stick, that beat the dog, that bit the cat,
that ate the kid, that father bought for two zuzim; One kid, one kid.
vcf§S 't²H©nk t¨,¨J§S 't¨rI,k y©j¨J§S 'y¥jIJk y©j¨J±u ',®u¨N©v Q©tk©n t¨,¨t±u
't²h§s³dk vkf¨t§S 't¨r±bUJk Q©J²b§S 'tCkfk vF¦v§s 't¨r§yUjk ;©r¨G§S 't¨rUbk
/t²h§s³D s©j 't²h§s³D s©j 'h¯zUz h¥r§,C tC©t ihC³z§s
V’ah’tah mahl’ach ha’ma’vet, v’sha’chat l’sho’chayt, d’sha’chat l’toh’rah, d’sha’tah
l’ma’yah, d’cha’vah l’noo’rah, d’sah’raf l’choot’rah, d’hee’kah l’chal’bah, d’nah’shach
l’shoon’rah, d’ahch’la l’gad’yah, d’zah’bin ah’bah bit’ray zoo’zay, chahd gad’yah,
chahd gad’ya.
The Holy One, blessed be He, came and slew the angel of death, that slew the slaughterer, that killed the ox, that drank the water, that quenched the fire, that burned the
stick, that beat the dog, that bit the cat, that ate the kid, that father bought for two
zuzim; One kid, one kid.
y©j¨J§S 'y¥jIJk y©j¨J§S ',®u¨N©v Q¨tk©nk y©j¨J±u 'tUv QUrC JIs¨E©v t¨,¨t±u
'tCkfk vF¦v§S 't¨r§yUjk ;©r¨G§S 't¨rUbk vcf§S 't²H©nk t¨,¨J§S 't¨rI,k
s©j 't²h§s³D s©j 'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk vkf¨t§S 't¨r±bUJk Q©J²b§S
/t²h§s³D
V’ah’tah ha’Ka’dosh Ba’ruch Hu, v’sha’chat l’mal’ach ha’ma’vet, d’sha’chat
l’sho’chayt, d’sha’chat l’toh’rah, d’sha’tah l’ma’yah, d’cha’vah l’noo’rah, d’sah’raf
l’choot’rah, d’hee’kah l’chal’bah, d’nah’shach l’shoon’rah, d’ahch’la l’gad’yah,
d’zah’bin ah’bah bit’ray zoo’zay, chahd gad’yah, chahd gad’ya.
***POINTS TO PONDER***
The Little Goat of Passover
While at first glance this song may seem an odd choice for inclusion in the
Haggadah, in truth, it continues the overall theme of the Passover holiday and
Jewish life in general. No action goes unaccounted. For 210 years, the Jews
suffered Egyptian hardship, and for a time they were without hope, but G-d
heard their cries and responded. The exodus is the story of G-d remembering
that “one kid” -- the Children of Israel, with whose ancestors He had made a
covenant. G-d not only redeemed the Children of Israel, but “paid back” those
who had wronged them.
56
N OT E S A N D T H O U G H T S :
We hope that you have found the National Jewish Outreach Program Beginners
Haggadah useful both during your preparations for the holiday and on Passover itself.
Below we have included some possible answers to most of the questions presented in the
Haggadah.
Pg 9 - What is the significance of dipping vegetables into salt water and eating them at the Seder?
The customs of the Seder often have several purposes behind them. Beyond being an
unusual ritual meant to inspire questions from the children, dipping food into salt water
has dual symbolism. On the one hand, it is a symbol of freedom, for in ancient times only
the wealthy had condiments in which to dip their foods. On the other hand, the salt water
is meant to remind us of the tears of the Jewish slaves.
Pg 11 - Why do we invite “the poor” to come and eat with us? Especially as we are already sitting in our own
dining rooms ?
There are many explanations for the Hah lach'ma ahn'yah paragraph. According to
Shibbolei HaLeket (Rav Tzidkiyah HaRofei, Italy, 1230 -1300), this call to the poor is a
reminder of the formal invitation that was necessary in order to join in the Passover sacrifice
at the Temple. Thus, those who could afford a sacrifice were obligated to invite the poor to
join in the fulfillment of the mitzvah.
When reflecting on the significance of this paragraph in our own time, however, one
can, perhaps, view “the poor” not only as someone who is physically hungry, but as one
who is spiritually deprived. It is our responsibility to share with the other participants at our
Seder whatever “wealth of knowledge” we possess.
Pg 12 - We were slaves in Egypt? I don’t know about you, but I’ve never even been to Egypt! What does the
slavery in Egypt mean to us today?
In the writings of the Sages, Egypt is frequently seen as a metaphor for a nation/culture
that is steeped in materialism and immorality. The Midrash tells us that had the Jewish
nation remained in Egypt even a short time longer they would have become inextricably
mired in the idol worship of the Egyptians and enslaved to the divinity of Pharaoh. They
then would have lost any ability to be redeemed. The exodus from Egypt forged the Jewish
people into a nation whose mission was to bring spirituality into the world. When we
recount the exodus on Passover night, we are speaking of ourselves as one nation, unified
throughout history. In effect, the enslavement of my ancestors in Egypt is my enslavement,
and their freedom is my freedom.
On a personal level, however, we can reflect on the fact that we have all been slaves in a
modern day Egypt -- we have all been enslaved in the material world -- and our goal is to
free ourselves from that enslavement.
Pg 14 - What is the significance of the four children?
These four very different children are all part of one family -- the nation of Israel. Just
as one’s family would be incomplete if a single child were removed from it, so too the
Jewish nation would be incomplete if one of the diverse “personalities” was removed or lost.
The Wise Jew, the Rebellious Jew, the Simple Jew and the Jew who does not know how to
ask all serve a vital role in the composition of the Jewish nation.
The Haggadah’s inclusion of the four children teaches us that the Seder is important for
all Jews, and each Jew, no matter what their strengths or weaknesses, is welcome as part of
the whole. The section of the four children demonstrates how every individual must have
their unique questions answered in a way that is appropriate to them.
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Pg 14 - How do the “four children” relate to the greatest Jewish challenge of the 21st century?
In recent years, some rabbis have metaphorically referred to a fifth child...the child who
does not even come to the Seder. This is the greatest challenge that the Jewish nation faces
today -- the fact that we are losing Jews to sheer indifference. The Seder celebration is
meant to be all-inclusive and welcoming, especially to the “fifth child.” With its focus on
provoking questions and inspiring participation, it is a model for enriching Jewish life
towards which we should aspire all year round.
Each of the “four children” needs personal attention. A wise child’s questions must be
answered and a rebellious child’s challenges must be confronted. A simple child must be
included and a silent child must be drawn into the discussion. If a person does not feel that
their spiritual needs are being met, they will end up as the “fifth child” - isolated from their
beautiful heritage.
Pg 19 - The ten plagues were not random punishments. Commentators throughout the ages have demonstrated
the many ways in which the plagues were fair justice, both to avenge what the Egyptians did to the Jews and for
their unceasing idolatry. Try to think how each of the plagues was a quid pro quo for the Egyptians:
Blood - Pharaoh ordered Jewish baby boys to be thrown into the river, so the Nile
seethed with the blood of the murdered children.
Frogs - The hideous croaking of the frogs was reminiscent of the wailing of the
anguished Jewish mothers when their children were forcibly taken from them.
Lice - The Jews were forced to labor upon the dry, dusty land, therefore the dust
turned into lice.
Wild Beasts - The wild animals indiscriminately attacked the Egyptians, just as the
Egyptians had attacked Jews at random.
Pestilence - Since the Israelites were forced to work, they could not maintain their own
flocks and herds, thus impoverishing them. In return, the Egyptian livestock died
from the pestilence.
Boils - The Israelites were covered with bruises from the beatings of the task-masters.
Now the Egyptians suffered all over when their own bodies were covered with boils.
Hail - The Egyptians who had thrown stones at the Israelites, were hit, in return, with
giant hailstones.
Locusts - The Israelites had no time to grow and harvest their own crops, consequently
the locusts destroyed the Egyptians’ fields.
Darkness - The darkness in which the Israelites lived was the emotional darkness of
exile and despair. As slaves they were without freedom. The plague of darkness
plunged the Egyptians into a fear-filled world in which they were deprived of
movement as they were deprived of light.
Death of the First Born - The Egyptians tried to destroy the Children of Israel, who
had assumed the status of G-d’s firstborn. In retribution, G-d took their firstborn
children from them.
Pg 21 - What do you think is the purpose of the above debate between the three rabbis?
This form of discussion is common to Talmudic debate. By fine-tuning the severity of
plagues, the Rabbis are not only highlighting the awesome power of G-d, but are also
focusing on the depth of gratitude that the Jewish people should show Him.
58
Pg 41 - Eliyahu is also invited to join every brit milah (circumcision) celebration. Can you think of what ties these
two occasions together?
On the night of the exodus, the Israelites marked their doorposts with blood from the
Pascal lamb and were thus passed over during the death of the firstborn. The Midrash tells
us, however, that not all of the Jews marked their doorposts. Some Israelites were more
afraid of offending their Egyptian neighbors; and some Israelites were so deeply enmeshed
in Egyptian culture that they had no desire to free themselves. Those Israelites who marked
their doorposts chose to align themselves with G-d and Moses.
The commandment of brit milah was given to Abraham. This Covenant of
Circumcision sealed G-d’s promise to Abraham that in the future, his children would be
given the land of Israel. The brit milah, throughout the generations, has been an expression
of the Jewish desire to maintain our covenant with G-d.
The commandments of brit milah and the Passover sacrifice are the only two positive
commandments for which the punishment of not fulfilling them is karait, being cut off
from the people. This spiritual punishment is a direct result of one’s own actions. Partaking
in Passover and performing brit milah make one part of the nation. By choosing to forego
these commandments, one removes one’s self from the nation. Eliyahu’s rightful place is at
both these ceremonies, for he is the harbinger of the Messianic era -- a time when the
redemption will have been completed and the covenant fulfilled.
Pg 48 - What is the significance of saying Next Year in Jerusalem? What is the difference between the modern,
physical city and the spiritual, ideal of Jerusalem?
One could ask why we still say “Next Year in Jerusalem” when the city is once again in
Jewish hands and is only a plane flight away? When we utter this plaintive prayer, however,
we are not longing for the physical location, but for the spiritual restoration of the Jewish
people. “Next Year in Jerusalem” is actually a plea that next year we will be able to celebrate
a complete Seder -- including the Pascal sacrifice -- in the restored Temple.
Pg 50 - What similarities do you see between these two songs?
More than just a similar structure, both songs express the idea that G-d brings salvation
when it is most needed. Midnight is the apex of the night, the point of peak darkness from
which one again starts the journey toward light. So too, the Israelites left Egypt just as they
were reaching the lowest (darkest) level of spirituality -- just before they were lost to
assimilation.
Pg 52 - What benefit can we derive by singing the praises of G-d as we do in Kee Lo Na’eh and Ah’deer Hoo?
While we talk about the greatness of G-d throughout the Haggadah, these two songs
encapsulate our praises for G-d and our key hopes for the future...Kee lo na'eh. Kee lo yah'eh
reminds us that all things that happen are because, as the song says, “Yours only Yours, O
L-rd, is the Majestic Kingdom. Beautiful praises are His due.” Ah'deer Hu, on the other
hand, reminds us that we are not able to see the full Divine glory today. As mighty, great,
and glorious as we perceive G-d to be, we long for the rebuilding of His house (the Temple)
soon, so that we might truly comprehend His full omnipotence.
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The National Jewish Outreach Program was established by Rabbi Ephraim
Z. Buchwald in 1987, in response to the urgent need to address the critical issue
of the spiraling losses of Jews from Jewish life due to assimilation and lack of
Jewish knowledge. Since its founding, NJOP has become one of the largest and
most successful Jewish outreach organizations in the world.
Through attractive and exciting free programs, NJOP reaches out to
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NJOP sponsors the acclaimed SHABBAT ACROSS AMERICA/CANADA and READ HEBREW
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Friday Night Into Shabbat, PASSOVER ACROSS AMERICA and SUKKOT ACROSS AMERICA
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*As of November 2007
National Jewish Outreach Program
989 Sixth Avenue, 10th Floor
New York, NY 10018
800-44-HEBREW
www.njop.org
The National Jewish Outreach Program Presents Innovative National Programs
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A follow-up course to the Hebrew Reading Crash Course, the Level II Crash Course is offered to HRCC participants
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This free, high-energy, five week lecture series provides a basic introduction to Jewish philosophy and observance.
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SHABBAT ACROSS AMERICA/CANADA--Turn Friday Night Into Shabbat
These semi-annual nationwide Shabbat celebrations have been adopted by hundreds of synagogues throughout
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The Beginners Service
High Holiday Beginners Service--Days of Awe
Designed specifically for the novice worshipper, these explanatory prayer services are conducted in both Hebrew
and English, and provide a comfortable, non-judgmental opportunity for those with little synagogue experience to
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PASSOVER ACROSS AMERICA offers participating locations a choice of programs: a Passover Workshop, a Model Seder
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