שִׁיר הַמַּעֲלוֹת לְדָוִד לוּלֵי ה ‘שֶׁהָיָה לָנוּ יֹאמַר-נָא יִשְׂרָאֵל לוּלֵי ה’ שֶׁהָיָה לָנוּ בְּקוּם עָלֵינוּ אָדָם

THE LEAGUE OF NATIONS

Once the First World War was over, the League of Nations was created. It was the first international organization in history, created to maintain world peace and prevent the emergence of other armed conflicts.

This League was headed by the nations that triumphed in the First World War: Great Britain, France, Italy, etc.

On April 23, 1920, almost 100 years ago, the League of Nations met in the Italian city of San Remo to reorganize the “world order” and promote peace. One of the issues they discussed was the division and administration of Middle East lands. Until 1918 the Middle East was part of the Ottoman Empire, which gave the local mandate to different heads of ethic grupos, clans or Arab tribes. There were no states like Syria, Iraq, Jordan or Saudi Arabia. The League of Nations sought to establish a political order to replace the governing structure of the Ottoman Empire. The Middle East was divided into a few areas, like Syria and Lebanon, were under the french mandate; Mesopotamia (Iraq) and Palestine, what today is Israel and Jordan, were under the British mandate.  

Why were the great superpowers interested in investing their efforts in the Middle East?  Before the end of the First World War, no one had much interest in these deserted lands, with little water, and useless for agriculture.

However, towards the end of the War it was discovered that these lands were rich in oil reserves, and thus interest in the Middle East increased.

SAN REMO AND THE TWO SIDES OF JORDAN RIVER

In the Balfour Declaration, 1917, England committed to the creation of a National Home for Jews in the Land of Israel, which back then was known as “Palestine”. The Balfour declaration was also legally validated by France (February 14, 1918), Italy (May 9, 1918), and the United States (August 31, 1918).

Now in San Remo the Balfour declaration was given its definitive international recognition.

I think the most remarkable thing of the San Remo resolution is that the Jewish Home in Palestine included what is now the state of Israel, with Gaza, Jerusalem, Judea, Samaria, etc. and it also included the entire territory of what is today Jordan (officially: The Hashemite Kingdom of Jordan).

As you can see in the map above, that was the territory conceived by the League of Nations in San Remo, 1921, to establish the Jewish State.

In San Remo, the nations also assigned to Great Britain the mandate to implementing the establishment of a Jewish Homeland. For this, England assigned a Jewish British High Commissioner  for Palestine: Sir Herbert Samuel (1870-1963), who was also the first observant Jew to become a member of the British cabinet (see this)

CHURCHILL and THE WHITE PAPER

But the Arab leaders were not happy. They did not accept the decision of the League of Nations and began to attack and kill Jewish civilians in Tel Hai, Yerushalayim and Yafo, etc. This terrorist tactic unfortunately worked out for them: on June 3, 1922, Britain wrote the White Paper. 

This document was signed by Winston Churchill, who visited Jerusalem in 1921 and met with Arab and Jewish representatives (see video below). Churchill decided that “Palestine” was going to be divided into two states: one, on the Eastern side of the Jordan River, which would be ceded to the Hashemite Arab clan to establish its kingdom there, and rule over the Arabs of the region. And the other state, on the Western margin of the Jordan River, would be the territory destined for all the Jews of the world.

The Zionist Organization complained to the English authorities who had yielded to Arab violence, establishing a dangerous precedent (whose echoes continue to this day). One of the voices that denounced this betrayal was that of the famous Jewish leader Zeev Jabotisnky. In those days they sang the famous BETAR movement song : שתי גדות לירדן, זו שלנו זו גם כן “The Jordan River has two banks (the eastern and western territories), one is ours and the other one too. “

This division that ceded to the Arabs two thirds of the territory promised to the Jews, was finally ratified by the League of Nations, as a way to reach a “peaceful compromise”, which would allow the two peoples, the Arab and the Jews, to live peacefully next to each other.

The Jews had no choice but to accept “the two states solution”, with the (naive!) hope that we would finally live in peace and harmony with our Arab neighbors ….

I hope we have learned the lesson!

To be continued…

[To clarify, “Palestine” is the name given at that time to the land of Israel and to the Jewish National Home under the British mandate. There never existed an Arab Palestinian State, a Palestinian nation or a Palestinian people, or anything like it. In any case, according to what we wrote today, “the designated land for Arabs in Palestine is ‘Jordan'”].

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JERUSALEM 1921

In this video you can see the Great Rabbis of Israel coming out of a conference with Winston Churchill. Rabbi Abraham Isaac Kook, Chief Rabbi of the Ashkenazi community in Israel (with a fur hat); Rabbi Yosef Chaim Zonnenfeld, Rabbi of the Eidah Haridit (with long white beard); Rabbi Yaacob Meir, Chief Rabbi of the Sephardic community (with a traditional turban).

חג שמח

In a few days we will celebrate Yom HaAtzmaut, Israel’s independence. In the next few days i would like to share with you a little about the history of modern Zionism, and how it happened that many Jews, despite not being observant, were part of the miraculous establishment of the State of Israel. As we learn more about what happened in the past, we will become more aware of our incredible privilege, and we will hopefully celebrate with greater gratitude to HaShem the miracle of the existence of the Jewish State.

NAPOLEON AND THE JEWS

To understand the impact of Zionism on modern Jewish history we must go back to the times of the French revolution in 1789. In the famous “Declaration of the Rights of Men and Citizens” France declared for the first time the freedom of worship, something that might seem natural to us today, but in those times it was an unprecedented event. A few years later the famous Napoleon Bonaparte designated Judaism as one of the official religions of France, and officially granted the Jews the right to French citizenship. Until then, Jews were “tolerated” as a non-grata minority, were discriminated against and had no access to education or to the exercise of the most common professions.

This great gesture of Napoleon, however, was not free of charge. Jews had to make some compromises. Jews had to commit to adopt the laws and the French constitution, as their highest authority, just as all other citizens did. To make this statement official by all Jews, Napoleon ordered the creation of a new institution, the Sanhedrin, which would become the official spokesman for the 40,000 French Jews.

THE GREAT SANHEDRIN

This Sanhedrin was com posed by 71 notable European Jews, most of them rabbis. The Sanhedrin had its first official meeting on February 9, 1807. The Sanhedrin had to make very difficult decisions to avoid any conflicts between Jewish law and French law. For example, in civil matters. A few illustrations: Polygamy, which anyways not longer applied since Rabenu Gershom, was formally prohibited. A Jewish man or woman that got divorced by a rabbinical court (get) was required to have a civil divorce in order to remarry. Civil marriages would be recognized, even mixed marriages. But most important to our subject, and to Napoleon, Jews now declared France as their only motherland, whom they would love and protect, even with arms if necessary. The Jews, now emancipated, “were no longer part of a nation” apart from France; and by accepting French citizenship “they renounced to their aspiration of a collective exodus that will take them back to the promised land”.

THE LAST ANTIDOTE TO ASSIMILATION?

Rabbi and historian Berel Wein explains that Napoleon was primarily interested in seeing Jews assimilating. Napoleon’s external tolerance and impartiality towards Jews was actually based on his grand plan for Jews to disappear entirely through assimilation, mixed marriages and conversion. And Napoleon’s plan seemed to be working perfectly. In fact, thousands of Jews abandoned religious practice, assimilated, and in many cases converted to Catholicism. And all to be fully accepted by the Gentile society.  But there was one element that Napoleon did not take into account in his plan: the depth of European anti-Semitism. For more than a thousand years Jews were accused of being the deicidal people (those who killed Yeshu); poisoning water wells to kill innocent Christians, and being parasites (since they didn’t work one day a week), etc. These anti-Semitic prejudices were not erased with the French revolution. And in this sense, as Rabbi Kook explained , anti-Semitism represented the last “Providential” barrier that avoided assimilation and the total disappearance of the people of Israel.

THE DREYFUS AFFAIR

One of the best examples of the social rejection of the Jews, however loyal they were to their homeland, is represented by the case of Captain Dreyfus. Alfred Dreyfus was a patriotic, loyal French Jew. From a young age he entered the French army where he made a great military career. In 1894 the French discovered that certain classified information was reaching the enemy side: Germany. The accused was Dreyfus. The evidence against him was very weak, but Dreyfus had already been found guilty because of his Jewish status. The French people had already condemned him in the streets shouting: Death to Dreyfus! Death to the Jews! Colonel Georges Picquart discovered that the real spy was Ferdinand Esterhazy, and that Dreyfus was innocent. But the High Command already got the “perfect culprit”, which French society easily accepted. Picquart was ordered to remain silent and upon his refusal he was sent to a military base in Tunis. Dreyfus was accused of treason, degraded militarily, humiliated and sent to the famous “Devil’s Island”, a penitentiary where prisoners were sent to die. Dreyfus was eventually exonerated. But the Dreyfus case left its mark.

It took practically a century for Western European Jews to learn the painful lesson: Abandoning Judaism or the idea of ​​”Jewish people”, or leaving aside the aspiration to return to the promised land, did not help Jews to be accepted as ordinary French citizens. No matter how much they did to become more French than the French, in the eyes of the Gentiles, they did not belong.

The Dreyfus affair had a very strong impact in a young Austrian Jewish lawyer, who realized that assimilation did not work to eliminate anti-Semitism. And he had a vision that, while secular, was prophetic. Biblical. That young man was Theodore Herzl. And his vision: a Jewish State.

To be continued

This is a very special  Shabbat. One that marks the transition between two very important historical milestones, diametrically opposed, that affected and profoundly changed the Jewish people.

On the one hand, this past Thursday we commemorated Yom HaShoah, the day of the remembrance of the Holocaust. On the other hand, this coming Wednesday night (May 4th), we will celebrate Yom ha’Atzmaut, the day of the Independence of the State of Israel.

We Jews have suffered countless persecutions, massacres, and pogroms. In all lands and at all times. But we never experienced anything as sinister as the Shoah. Both in absolute and relative terms, there was never such a devastating massacre of Jews, as the Holocaust that took place in Europe between 1940 and 1945.

Remember when no one dared to oppose the Third Reich, and the hesitations of Winston Churchill and the Allies who were about tom give up. Or when the Nazis exterminated half a million Hungarian Jews in just 6 months. Or when the Nazis were preparing the gas chambers in Tunisia to transport there and gas the Jews of North Africa, Palestine, Syria, Iran, and Iraq. The Jewish people never saw their end so close. We never ever had lost our hope so much. We never felt so clearly that we were irremediable, hopeless, and condemned to die.

Or already dead…

And then, in just 3 years, which in terms of the millennial Jewish history is less than the blink of an eye, the greatest miracle that the Tora (Debarim 30) and all our prophets had promised so long ago finally happened. The KIBBUTS GALUYOT – the return of the people of Israel to our land – began. HaShem, literally, opened our graves, He took us from below the ground, and brought us back home – to the beautiful land of Israel.

More than 2500 years ago, the prophet Ezekiel (Yehezqel) had a very special prophetic vision (nebua). In this vision Yehezqel finds himself transported to a valley. As he looks around him, he sees that the valley is filled with bones – dry, human bones.

Ezekiel sees it and remains silent. HaShem then asks him: “Son of a man: Do you believe that these bones can come back to life?”

Nothing is more dead than dry bones. Looking at them, with humility, perplexity, and common sense Yehezqel replied “HaShem, only You can know it “

Suddenly there was a deafening noise. The bones began to move. They joined with each other and formed skeletons. The skeletons then were covered with veins, then nerves, muscles, and flesh. And then they were covered by skin. Now they were not bones but human bodies. But without life. Corpses. HaShem told Ezekiel: “Prophesy so that these bodies will come to life … so a soul will enter these bodies and that they shall live again.” And so it was. “And a breath of life entered those bodies and they stood up. It was a great army, very numerous.” And HaShem said to Ezekiel, “Son of man, these bones are the house of Israel. They might say: ‘our bones have dried up, our hope is lost, we have been condemned [to disappear].’ Therefore, prophesy and tell [the people of Israel]: thus says HaShem, God: Behold, I will open your sepulchers, and I will raise you up from your graves and bring you to the land of Israel …

It is impossible not to connect this intense prophecy with 1945 and 1948.
In 1945 we were condemned to disappear. We were dry bones, or worse: ashes. And then, when everyone thought that we had disappeared for good; that we would never be a people again, and that all the ancient prophecies would never be fulfilled, the greatest miracle occurred: HaShem opened our graves,  our crematoriums, rescued us, and gave us back our lives. But His miracle did not end there. The inconceivable happened. HaShem fulfilled what He had promised us 3500 years ago: We returned to our land and established the State of Israel. We saw His Providence, and we become witnesses of His faithfulness to fulfill His promise. As Ezekiel had prophesied: “And when I open your graves, and take you out of them, My people, and lead you to your land, you will know that I, HaShem, I have promised, and I have delivered. “

SHABBAT SHALOM

THE CIRCLE CLOSES

The history of the Libyan Jewish community in the 20th century involves a lot of suffering. First under the dictatorship of Benito Mussolini, then under the Nazi regime, and at end of the Second World War, the Jews of Libya were also victims of attacks and programs by the local Arab population. Finally, in 1969 Libyan Jews suffered horrific discrimination imposed by General Muammar Gadaffi, which was exceptionally cruel to the few Jews who remained there.

On the other hand, the Libyan Jewish community had always a very important ally: the State of Israel, which even before it was born, was there to help. The brief history that I am about to tell you today represents a little of the spirit of these days in the Hebrew calendar: the transition from the Holocaust towards the creation of the Jewish State: Medinat Israel.

MUSSOLINI AND THE JEWS

There is evidence that Jews lived in Sirte, Libya, as early as the 13th century before the Common Era. This Jewish community was one of the oldest in the world. But we are focused now on the 20th century. From 1911 to 1951 when it gained its independence, Libya was an Italian protectorate. The early years of Mussolini were not so bad for the Jews of Italy and Libya. But their situation got worse in 1936 when Mussolini made a pact with Hitler. Anti-Jewish decrees were established in Italy and its protectorates. At the end of the 1930s there were more than 30,000 Jews in Libya, especially in the capital Tripoli, where Jews constituted 25% of the total population. They had 44 synagogues. Under Mussolini Jews were forced to open their businesses on Saturday, for the sake of “contributing to Italy’s economy”. Many objected, until the authorities, as an exemplary measure, executed two Jewish merchants. Italy’s infamous racial laws prohibited Jews from accessing high school or college education. Jews were also banned from working in government organizations, banks, or municipal offices. And all their official documents had to bear a stamp that said “Jew”.

In June 1940, Italy officially entered the war and sided with Germany. Thousands of Libyan Jews were sent to labor camps within Libya for construction work or to build military routes, just as had happened in Morocco and Algeria, and most survived. But Libyan Jews who had English citizenship were sent to death camps in Europe, such as Bergen-Belsen, where many died of starvation, typhus, or exhaustion.

A CONCENTRATION CAMP IN AN ISLAMIC COUNTRY

In February 1942 Mussolini ordered the establishment of a concentration camp in the city of Giado, 200 kilometers south of Tripoli, to take the Jews there. In June 1942, the Italians had already deported a total of 2,584 Jews to Giado. The conditions of life in the camp were impossible. The camp was crowded: dozens of families slept in a four-meter space and were separated only by bedding and blankets. The daily food rations consisted of a few grams of rice, oil, sugar, and coffee substitute. Men over the age of 18 were sent to forced labor every day. Water scarcity, malnutrition, overcrowding, and dirt intensified the spread of contagious diseases. And the Italian guards enjoyed humiliating the Jews. Of the nearly 2,600 Jews sent to Giado, 562 died of weakness and hunger, and especially of typhoid and typhus. The Giado concentration camp not only recruited workers but entire families. In this sense, this camp was the closest to a European concentration camp that could be found in North Africa. And it had the highest number of Jewish victims in Islamic countries during World War II.

THE BIG SURPRISE

In early 1943, British forces were defeating the Nazis and the fascists. The big surprise for Libya’s Jews was to encounter among the soldiers fighting to liberate Libya some “Israeli” soldiers, that is, young Jewish fighters coming from the Holy Land, then under British control, who had training in Jewish combat units, Lechi, Hagana, etc. After 1948 the fighters serving in those units formed the Israeli Army. The presence of these soldiers obviously created a great positive impact on the morale of the poor Jews of Tripoli and Benghazi. But the sufferings of the Libyan Jewish community did not end with the end of the Second World War.

In 1945, when the Jewish soldiers returned to Israel, there was a terrible pogrom carried out by the local Arabs in which close to 150 Jews were killed.

In 1948 some 3,000 Jews illegally escaped to Israel. This immigration started the redemption of the Libyan Jewish community towards a greater future!

In 1949, finally, England legalized immigration to Israel, and the remaining 30,000 Jews left. Only 700 Jews remained in Libya.

In 1967 during the Six-Day War 17 Jews were killed.

GADAFI BUILDS A CAMP

In 1969 when Muammar Gaddafi came to power, he decided to make life impossible for the few Jews who were still there. He did it the best Nazi-style. Jewish property was confiscated. The debts owed to the Jews were canceled. Jews were prohibited from leaving the country. And Gaddafi ordered the Jews to be taken to a detention camp where they were forced to stay for several months!

Yom HaShoah day of remembrance ended last night. However today I decided to write about what Libyan Jews suffered in the Holocaust and beyond because, despite all the pain and losses, the community had a happy ending. In the 1970s the Jews who remained in Libya were able to escape. Many settled in Rome, Milan, London, or New York. But the majority live nowadays in Medinat Israel.

Today, Baruch HaShem, there is not a single Jew left in Libya.

See the 2022 Guide for Pesach HERE

We want to begin by reminding everyone how important and critical it is to keep social distancing, even from our own family members, especially those who are above 60 or immunocompromised. Many of us will have to have this year Seder separated from our family members FOR THEIR OWN PROTECTION. And by protecting our loved ones this year,  B”H, next year, we can celebrate all together.  

We realize that in many household people will spend this Pesach with their nuclear family: father, mother, children. And for many parents, especially young parents, this will be the first time that they will be running the Seder on their own.  

The text of this Haggadah has been prepared for this particular scenario. And because not everyone is able to read the entire Haggadah in Hebrew, in this version we have preserved what I consider to be the most representative and known texts in the original Hebrew, and the rest we presented it in English. We also brought here an abbreviated version of Birkat haMazon. 

If for you this version of the Haggadah is still difficult to follow, you should know that under present circumstances you can surely rely on the plain halakha that allows to recite the entire Haggadah in English, or in any language that you understand. 

We hope that this text of the Haggadah will serve its purpose just for this year. 

We pray that next year, we will celebrate Pesach with all our family members and read and sing the entire Haggadah together, B”H, in Yerushalayim. 

 קדש

The cups are rinsed and then filled with wine (it is customary to add three drops of water to each cup of wine). Then, the Kiddush is said while standing 

אֵלֶּה מועֲדֵי ה’  מִקְרָאֵי קדֶשׁ, אֲשֶׁר תִּקְרְאוּ אתָם בְּמועֲדָם: וַיְדַבֵּר משֶׁה אֶת מעֲדֵי ה’  אֶל בְּנֵי יִשְׂרָאֵל:

סַבְרִי מָרָנָן:

עונים: לְחַיִּים

בָּרוּךְ אַתָּה יי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגֶּפֶן.

בָּרוּךְ אַתָּה יי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם, וְרוֹמְמָנוּ מִכָּל לָשׁוֹן, וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱ-לֹהֵינוּ בְּאַהֲבָה,  מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם חַג הַמַצּוֹת הַזֶה, וְאֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה, זְמַן חֵרוּתֵנוּ בְּאַהֲבָה, מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, מוֹעֲדֵי קָדְשֶךָ בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ  יִשְׂרָאֵל וְהַזְּמַנִּים.

בָּרוּךְ אַתָּה יי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה.

Now, sit down and drink the wine while leaning on your left side

ורחץ

Now, the hands are washed but the berakha “Al netilat Yadaim” is not said 

כרפס

Take a small amount of celery and dip it into vinegar and say the following berakha before eating it

בָּרוּךְ אַתָּה יי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה.

יחץ

Split the middle Matzah in two, and conceal the larger piece to use it for the afikoman.

מגיד 

Now, hold the broken Matza and recite the following (some hold the three matzot in their hands) 

הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא הָכָא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל בְּנֵי חוֹרִין.

Now, the cups and rinse and filled with wine for the second time. Put aside the seder plate.  The youngest person in the family should read the following

מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת, שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת והַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים.

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ אוֹ מַצָּה, והַלַּיְלָה הַזֶּה כּוּלוֹ מַצָּה.

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, והַלַּיְלָה הַזֶּה מָרוֹר.

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין ושוֹתִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, והַלַּיְלָה הַזֶּה כֻּלָנו מְסֻבִּין.

The Seder Plate is returned to its place and we continue reading the Haggada. The matzot should be covered when reading the Haggadah and covered when we lift the cups of wine

עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ יי אֱ-לֹהֵינוּ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה. וְאִלּוּ לֹא הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, עדֲיִן אֲנַחְנוּ וּבָנֵינוּ וּבְנֵי בָנֵינוּ מְשֻׁעְבָּדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם. וַאֲפִילוּ כֻּלָנוּ חֲכָמִים, כֻּלָנוּ נְבוֹנִים, כֻּלָנוּ יוֹדְעִים אֶת הַתּוֹרָה, מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם. וְכָל הַמַרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח.

THE STORY OF THE FIVE RABBIS

It happened once [on Pesach] that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva and Rabbi Tarfon were reclining in Bnei Brak and were telling the story of the exodus from Egypt that whole night, until their students came and said to them, “The time of [reciting] the morning Shema has arrived.”

Rabbi Elazar ben Azariah said, “Behold I am like a man of seventy years and I have not merited [to understand why] the exodus from Egypt should be said at night until Ben Zoma explicated it, as it is stated (Deuteronomy 16:3), ‘In order that you remember the day of your going out from the land of Egypt all the days of your life;’ ‘the days of your life’ [indicates that the remembrance be invoked during] the days, ‘all the days of your life’ [indicates that the remembrance be invoked also during] the nights.” But the Sages say, “‘the days of your life’ [indicates that the remembrance be invoked in] this world, ‘all the days of your life’ [indicates that the remembrance be invoked also] in the days of the Messiah.”

THE FOUR SONS 

Blessed be the Place [of all], Blessed be He; Blessed be the One who Gave the Torah to His people Israel, Blessed be He. Corresponding to four sons did the Torah speak; one [who is] wise, one [who is] evil, one who is innocent and one who doesn’t know to ask.

What does the wise [son] say? “‘What are these testimonies, statutes and judgments that the Lord our God commanded you?’ (Deuteronomy 6:20)” And accordingly you will say to him, as per the laws of the Pesach sacrifice, “We may not eat an afikoman [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice (Mishnah Pesachim 10:8).”

What does the evil [son] say? “‘What is this worship to you?’ (Exodus 12:26)” ‘To you’ and not ‘to him.’ And since he excluded himself from the collective, he denied a principle [of the Jewish faith]. And accordingly, you will blunt his teeth and say to him, “‘For the sake of this, did the Lord do [this] for me in my going out of Egypt’ (Exodus 13:8).” ‘For me’ and not ‘for him.’ If he had been there, he would not have been saved.

What does the innocent [son] say? “‘What is this?’ (Exodus 13:14)” And you will say to him, “‘With the strength of [His] hand did the Lord take us out from Egypt, from the house of slaves’ (Exodus 13:14).'”

And [regarding] the one who doesn’t know to ask, you will open [the conversation] for him. As it is stated (Exodus 13:8), “And you will speak to your son on that day saying, for the sake of this, did the Lord do [this] for me in my going out of Egypt.”

It could be from Rosh Chodesh [that one would have to discuss the Exodus. However] we learn [otherwise, since] it is stated, “on that day.” If it is [written] “on that day,” it could be from while it is still day [before the night of the fifteenth of Nissan. However] we learn [otherwise, since] it is stated, “for the sake of this.” I didn’t say ‘for the sake of this’ except [that it be observed] when [this] matza and maror are resting in front of you [meaning, on the night of the fifteenth].

מִתְּחִלָּה עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ אֲבוֹתֵינוּ, וְעַכְשָׁיו קֵרְבָנוּ הַמָּקוֹם לַעֲבוֹדָתוֹ, שֶׁנֶּאֱמַר: וַיֹאמֶר יְהוֹשֻעַ אֶל כָּל הָעָם, כֹּה אָמַר יי אֱלֹהֵי יִשְׂרָאֵל: בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם, תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר, וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים. וָאֶקַח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל אֶרֶץ כְּנָעַן, וָאַרְבֶּה אֶת זַרְעוֹ וָאֶתֵּן לוֹ אֶת יִצְחָק, וָאֶתֵּן לְיִצְחָק אֶת יַעֲקֹב וְאֶת עֵשָׂיו. וָאֶתֵּן לְעֵשָׂו אֶת הַר שֵּׂעִיר לָרֶשֶׁת אֹתוֹ, וְיַעֲקֹב וּבָנָיו יָרְדוּ מִצְרָיִם.

Blessed be the One who keeps His promise to Israel, blessed be He; since the Holy One, blessed be He, calculated the end [of the exile,] to do as He said to Avraham, our father, in the Covenant between the Pieces, as it is stated (Genesis 15:13-14), “And He said to Avram, ‘you should surely know that your seed will be a stranger in a land that is not theirs, and they will enslave them and afflict them four hundred years. And also that nation for which they shall toil will I judge, and afterwards they will go out with much property.'” 

Cover  the matza, lift up the cup and say:

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ, שֶׁלֹּא אֶחָד בִּלְבָד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם.

Put down the cup of wine from your hand and uncover the matza.

THE STORY OF CAPTIVITY AND REDEMPTION

Go out and learn what Lavan the Aramean sought to do to Ya’akov, our father; since Pharaoh only decreed [the death sentence] on the males but Lavan sought to uproot the whole [people]. As it is stated (Deuteronomy 26:5), “An Aramean was destroying my father and he went down to Egypt, and he resided there with a small number and he became there a nation, great, powerful and numerous.” 

“And he went down to Egypt” – helpless on account of the word [in which God told Avraham that his descendants would have to go into exile]. “And he resided there” – [this] teaches that Ya’akov, our father, didn’t go down to settle in Egypt, but rather [only] to reside there, as it is stated (Genesis 47:4), “And they said to Pharaoh, ‘To reside in the land have we come, since there is not enough pasture for your servant’s flocks, since the famine is heavy in the land of Canaan, and now please grant that your servants should dwell in the Land of Goshen.'” 

“As a small number” – as it is stated (Deuteronomy 10:22), “With seventy souls did your ancestors come down to Egypt, and now the Lord your God has made you as numerous as the stars of the sky.” 

“And he became there a nation” – [this] teaches that Israel [became] distinguishable there. “Great, powerful” – as it is stated (Exodus 1:7), “And the Children of Israel multiplied and swarmed and grew numerous and strong, most exceedingly and the land became full of them.” 

“And numerous” – as it is stated (Ezekiel 16:7), “I have given you to be numerous as the vegetation of the field, and you increased and grew and became highly ornamented, your breasts were set and your hair grew, but you were naked and barren.” 

“And the Egyptians did bad to us” (Deuteronomy 26:6) – as it is stated (Exodus 1:10), “Let us be wise towards him, lest he multiply and it will be that when war is called, he too will join with our enemies and fight against us and go up from the land.” 

“And afflicted us” – as is is stated (Exodus 1:11); “And they placed upon him leaders over the work-tax in order to afflict them with their burdens; and they built storage cities, Pithom and Ra’amses.” 

“And put upon us hard work” – as it is stated (Exodus 1:11), “And they enslaved the children of Israel with breaking work.” 

“And we we cried out to the Lord, the God of our ancestors, and the Lord heard our voice, and He saw our affliction, and our toil and our duress” (Deuteronomy 26:7). 

“And we cried out to the Lord, the God of our ancestors” – as it is stated (Exodus 2:23); “And it was in those great days that the king of Egypt died and the Children of Israel sighed from the work and yelled out, and their supplication went up to God from the work.” 

“And the Lord heard our voice” – as it is stated (Exodus 2:24); “And God heard their groans and God remembered His covenant with Avraham and with Yitschak and with Ya’akov.” 

“And He saw our affliction” – this [refers to] the separation from the way of the world, as it is stated (Exodus 2:25); “And God saw the Children of Israel and God knew.” 

“And our toil” – this [refers to the killing of the] sons, as it is stated (Exodus 1:24); “Every boy that is born, throw him into the Nile and every girl you shall keep alive.” 

“And our duress” – this [refers to] the pressure, as it is stated (Exodus 3:9); “And I also saw the duress that the Egyptians are applying on them.” 

“And the Lord took us out of Egypt with a strong hand and with an outstretched forearm and with great awe and with signs and with wonders” (Deuteronomy 26:8). 

“And the Lord took us out of Egypt” – not through an angel and not through a seraph and not through a messenger, but [directly by] the Holy One, blessed be He, Himself, as it is stated (Exodus 12:12); “And I will pass through the Land of Egypt on that night and I will smite every firstborn in the Land of Egypt, from men to animals; and with all the gods of Egypt, I will make judgments, I am the Lord.” 

“And I will pass through the Land of Egypt” – I and not an angel. “And I will smite every firstborn” – I and not a seraph. “And with all the gods of Egypt, I will make judgments” – I and not a messenger. “I am the Lord” – I am He and there is no other.

“With a strong hand” – this [refers to] the pestilence, as it is stated (Exodus 9:3); “Behold the hand of the Lord is upon your herds that are in the field, upon the horses, upon the donkeys, upon the camels, upon the cattle and upon the flocks, [there will be] a very heavy pestilence.” 

“And with an outstretched forearm” – this [refers to] the sword, as it is stated (I Chronicles 21:16); “And his sword was drawn in his hand, leaning over Jerusalem.” 

“And with great awe” – this [refers to the revelation of] the Divine Presence, as it is stated (Deuteronomy 4:34), “Or did God try to take for Himself a nation from within a nation with enigmas, with signs and with wonders and with war and with a strong hand and with an outstretched forearm and with great and awesome acts, like all that the Lord, your God, did for you in Egypt in front of your eyes?” 

“And with signs” – this [refers to] the staff, as it is stated (Exodus 4:17); “And this staff you shall take in your hand, that with it you will preform signs.” 

“And with wonders” – this [refers to] the blood, as it is stated (Joel 3:3); “And I will place my wonders in the skies and in the earth: 

THE TEN PLAGUES

And when he says, “blood and fire and pillars of smoke” and the ten plagues and “detsakh,” “adash” and “ba’achab,” he should pour out a little wine from his cup.

blood and fire and pillars of smoke.”

Another [explanation]: “With a strong hand” [corresponds to] two [plagues]; “and with an outstretched forearm” [corresponds to] two [plagues]; “and with great awe” [corresponds to] two [plagues]; “and with signs” [corresponds to] two [plagues]; “and with wonders” [corresponds to] two [plagues].

These are [the] ten plagues that the Holy One, blessed be He, brought on the Egyptians in Egypt and they are:

אֵלּוּ עֶשֶׂר מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִים בְּמִצְרַיִם, וְאֵלוּ הֵן:

דָּם. צְפַרְדֵּעַ. כִּנִּים. עָרוֹב. דֶּבֶר. שְׁחִין. בָּרָד. אַרְבֶּה. חֹשֶׁךְ. מַכַּת בְּכוֹרוֹת.

רַבִּי יְהוּדָה הָיָה נוֹתֵן בָּהֶם סִמָּנִים:

דְּצַ”ךְ. עַדַ”שׁ. בְּאַחַ”ב.

THE MIRACLES

Rabbi Yose Hagelili says, “From where can you [derive] that the Egyptians were struck with ten plagues in Egypt and struck with fifty plagues at the Sea? In Egypt, what does it state? ‘Then the magicians said unto Pharaoh: ‘This is the fingerof God’ (Exodus 8:15). And at the Sea, what does it state? ‘And Israel saw the Lord’s great handthat he used upon the Egyptians, and the people feared the Lord; and they believed in the Lord, and in Moshe, His servant’ (Exodus 14:31). How many were they struck with with the finger? Ten plagues. You can say from here that in Egypt, they were struck with ten plagues and at the Sea, they were struck with fifty plagues.” 

Rabbi Eliezer says, “From where [can you derive] that every plague that the Holy One, blessed be He, brought upon the Egyptians in Egypt was [composed] of four plagues? As it is stated (Psalms 78:49): ‘He sent upon them the fierceness of His anger, wrath, and fury, and trouble, a sending of messengers of evil.’ ‘Wrath’ [corresponds to] one; ‘and fury’ [brings it to] two; ‘and trouble’ [brings it to] three; ‘a sending of messengers of evil’ [brings it to] four. You can say from here that in Egypt, they were struck with forty plagues and at the Sea, they were struck with two hundred plagues.” 

Rabbi Akiva says, says, “From where [can you derive] that every plague that the Holy One, blessed be He, brought upon the Egyptians in Egypt was [composed] of five plagues? As it is stated (Psalms 78:49): ‘He sent upon them the fierceness of His anger, wrath, and fury, and trouble, a sending of messengers of evil.’ ‘The fierceness of His anger’ [corresponds to] one; ‘wrath’ [brings it to] two; ‘and fury’ [brings it to] three; ‘and trouble’ [brings it to] four; ‘a sending of messengers of evil’ [brings it to] five. You can say from here that in Egypt, they were struck with fifty plagues and at the Sea, they were struck with two hundred and fifty plagues.” 

כַּמָה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ!

אִלּוּ הוֹצִיאָנוּ מִמִּצְרַיִם וְלֹא עָשָׂה בָּהֶם שְׁפָטִים, דַּיֵינוּ.

אִלּוּ עָשָׂה בָּהֶם שְׁפָטִים, וְלֹא עָשָׂה בֵאלֹהֵיהֶם, דַּיֵינוּ.

אִלּוּ עָשָׂה בֵאלֹהֵיהֶם, וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם, דַּיֵינוּ.

אִלּוּ הָרַג אֶת בְּכוֹרֵיהֶם וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם, דַּיֵינוּ.

אִלּוּ נָתַן לָנוּ אֶת מָמוֹנָם וְלֹא קָרַע לָנוּ אֶת הַיָּם, דַּיֵינוּ.

אִלּוּ קָרַע לָנוּ אֶת הַיָּם וְלֹא הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה, דַּיֵינוּ.

אִלּוּ הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה וְלֹא שִׁקַּע צָרֵינוּ בְּתוֹכוֹ, דַּיֵינוּ.

אִלּוּ שִׁקַע צָרֵינוּ בְּתוֹכוֹ וְלֹא סִפֵּק צָרְכֵנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, דַּיֵינוּ.

אִלּוּ סִפֵּק צָרְכֵּנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה וְלֹא הֶאֱכִילָנוּ אֶת הַמָּן, דַּיֵינוּ.

אִלּוּ הֶאֱכִילָנוּ אֶת הַמָּן וְלֹא נָתַן לָנוּ אֶת הַשַׁבָּת, דַּיֵינוּ.

אִלּוּ נָתַן לָנוּ אֶת הַשַּׁבָּת, וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי, דַּיֵינוּ.

אִלּוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי, וְלֹא נָתַן לָנוּ אֶת הַתּוֹרָה, דַּיֵינוּ.

אִלּוּ נָתַן לָנוּ אֶת הַתּוֹרָה וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, דַּיֵינוּ.

אִלּוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל וְלֹא בָנָה לָנוּ אֶת בֵּית הַמִקְדָּשׁ, דַּיֵינוּ.

How much more so is the good that is doubled and quadrupled that the Place [of all bestowed] upon us [enough for us]; since he took us out of Egypt, and made judgments with them, and made [them] with their gods, and killed their firstborn, and gave us their money, and split the Sea for us, and brought us through it on dry land, and pushed down our enemies in [the Sea], and supplied our needs in the wilderness for forty years, and fed us the manna, and gave us the Shabbat, and brought us close to Mount Sinai, and gave us the Torah, and brought us into the land of Israel and built us the ‘Chosen House’ [the Temple] to atone upon all of our sins.

THE THREE THINGS WE NEED TO MENTION IN THE SEDER

רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר: כָּל מִי שֶׁלֹּא אָמַר שְׁלֹשָׁה דְּבָרִים אֵלּוּ בַּפֶּסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלוּ הֵן: פֶּסַח, מַצָה, וּמָרוֹר.

Look at the shank bone and say

The Pesach [passover] sacrifice that our ancestors were accustomed to eating when the Temple existed, for the sake of what [was it]? For the sake [to commemorate] that the Holy One, blessed be He, passed over the homes of our ancestors in Egypt, as it is stated (Exodus 12:27); “And you shall say: ‘It is the passover sacrifice to the Lord, for that He passed over the homes of the Children of Israel in Egypt, when He smote the Egyptians, and our homes he saved.’ And the people bowed the head and bowed.” 

Hold the matza in your hand and say 

This matza that we are eating, for the sake of what [is it]? For the sake [to commemorate] that our ancestors’ dough was not yet able to rise, before the King of the kings of kings, the Holy One, blessed be He, revealed [Himself] to them and redeemed them, as it is stated (Exodus 12:39); “And they baked the dough which they brought out of Egypt into matsa cakes, since it did not rise; because they were expelled from Egypt, and could not tarry, neither had they made for themselves provisions.” 

Hold the maror [lettuce] in your hand and say 

This maror [bitter greens] that we are eating, for the sake of what [is it]? For the sake [to commemorate] that the Egyptians embittered the lives of our ancestors in Egypt, as it is stated (Exodus 1:14); “And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigor.” 

בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִהַרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא יָצָא מִמִּצְרַיִם, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרַיִם. שֶׁלֹּא אֶת אֲבוֹתֵינוּ בִּלְבָד גָּאַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא אַף אוֹתָנוּ גָּאַל עִמָּהֶם, שֶׁנֶּאֱמַר: וְאוֹתָנוּ הוֹצִיא מִשָׁם, לְמַעַן הָבִיא אוֹתָנוּ, לָתֶת לָנוּ אֶת הָאָרֶץ אֲשֶׁר נִשָׁבַּע לַאֲבוֹתֵינוּ.

Cover the matzot , lift the cup of wine and say

לְפִיכָךְ אֲנַחְנוּ חַיָּבִים, לְהוֹדוֹת, לְהַלֵּל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, וּלְקַלֵּס, לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִסִּים הָאֵלּוּ. הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת, וּמִשִּׁעְבּוּד לִגְאֻלָּה, ומִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה. וְנֹאמַר לְפָנָיו הַלְלוּיָהּ.

הַלְלוּיָהּ. הַלְלוּ עַבְדֵי יי, הַלְלוּ אֶת שֵׁם יי. יְהִי שֵׁם יי מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ מְהֻלָּל שֵׁם יי. רָם עַל כָּל גּוֹיִם יי, עַל הַשָּׁמַיִם כְּבוֹדוֹ. מִי כַּיי אֱ-לֹהֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת, הַמַּשְׁפִּילִי לִרְאוֹת בַּשָּׁמַיִם וּבָאָרֶץ. מְקִימִי מֵעָפָר דָּל, מֵאַשְׁפֹּת יָרִים אֶבְיוֹן. לְהוֹשִׁיבִי עִם נְדִיבִים, עִם נְדִיבֵי עַמּוֹ. מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת, אֵם הַבָּנִים שְׂמֵחָה הַלְלוּיָהּ.

בְּצֵאת יִשְׂרָאֵל מִמִּצְרַיִם, בֵּית יַעֲקֹב מֵעַם לֹעֵז. הָיְתָה יְהוּדָה לְקָדְשׁוֹ, יִשְׂרָאֵל מַמְשְׁלוֹתָיו. הַיָּם רָאָה וַיָּנֹס, הַיַרְדֵּן יִסֹּב לְאָחוֹר. הֶהָרִים רָקְדוּ כְאֵילִים, גְּבָעוֹת – כִּבְנֵי צֹאן. מַה לְּךָ הַיָּם כִּי תָנוּס, הַיַּרְדֵן – תִּסֹּב לְאָחוֹר? הֶהָרִים – תִּרְקְדוּ כְאֵילִים, גְּבָעוֹת – כִּבְנֵי צֹאן? מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ, מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב. הַהֹפְכִי הַצּוּר אֲגַם מָיִם, חַלָּמִיש – לְמַעְיְנוֹ מָיִם.

בָּרוּךְ אַתָּה יי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרַיִם, וְהִגִּיעָנוּ הַלַּיְלָה הַזֶּה לֶאֱכָל בּוֹ מַצָּה וּמָרוֹר. כֵּן יי אֱ-לֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ הַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירָךְ, וְשָׂשִׂים בַּעֲבוֹדָתָךְ. וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים אֲשֶׁר יַגִּיעַ דָּמָם עַל קִיר מִזְבַּחֲךָ לְרָצוֹן, וְנוֹדֶה לְךָ שִׁיר חָדָש עַל גְּאֻלָּתֵנוּ וְעַל פְּדוּת נַפְשֵׁנוּ. בָּרוּךְ אַתָּה יי גָּאַל יִשְׂרָאֵל.

Drink the cup of wine while leaning on the left

Portions for the Seder

WINE: We drink 4 cups throughout the Seder, reclining on the left. Minimum quantity of wine per cup is rebi’it, approximately 3 oz. per cup. If needed, wine could be diluted 1/3 or if needed, grape juice could be used. 

MATZA: Minimum portion for Matza is kazayit. In abodat yad Matza, Circled Matza, that is 1/4 of matza per portion. Machine Matza, square matza, 1/3 per portion. We eat minimum 3 (or, preferable, 4) portions of Matza during the Seder, while reclining on the left.

MAROR: The minimum portion of Maror is also kazayit. That is, a whole large Romaine lettuce leaf, or two Romaine lettuce stems (or half of a medium size endive).

רחצה

Now, we wash the hands and recite the blessing.

בָּרוּךְ אַתָּה יי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם. 

מוציא מצה

Hold the two whole Matzot and the broken Matza together and say:

בָּרוּךְ אַתָּה יי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ

The broken matza is placed back on the table, and while holding the upper whole Matza and the broken middle matza say:  

בָּרוּךְ אַתָּה יי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה

Take a piece of matza of the upper Matza and the same amount from the broken Matza, dip them in salt and eat while leaning on the left. The extra Matzot on the table can also be used. Everyone has to eat at least the equivalent of one half (½) of a circle handmade Shemura Matza, or two thirds (2/3) of a regular square machine Shemura Matza to fulfill the mitzva at this point. 

מרור

Take a piece of lettuce (kazayit), dip it in the Charoset (Halig) and say the following berakha 

בָּרוּךְ אַתָּה יי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר

Eat the maror without leaning on the left side

כורך

Take a piece of the lower matza (minimum  ¼ Circle Shemura Matza or 1/3 of Square Machine Matza)   and a piece of lettuce (minimum equivalent of 1 large romaine lettuce), dip it in the Charoset, and eat leaning on the left,  after saying the following:

מַצָּה וּמָרוֹר בְּלֹא בְרָכָה, זֵכֶר לַמִּקְדָּשׁ, בְּיָמֵינוּ יְחֻדָּשׁ, כְּהִלֵּל הַזָּקֵן שֶׁהָיָה כּוֹרְכָן וְאוֹכְלָן בְּבַת אַחַת, לְקַיֵּים מַה שֶּׁנֶּאֱמַר: עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ

שולחן עורך

Now, dinner is served. We eat and drink at will. We also eat an egg in remembrance of Korban Chagiga. 

צפון

After dinner, we eat a portion (kazayit) of the Afikoman (the hidden half matza) after saying the following. The minimum to eat is ¼ Circle Shemura Matza or  1/3  of Square Machine Matza, other matza on the table may be used as well. 

זֵכֶר לְקָרְבַּן פֶּסַח הַנֶּאֱכָל עַל הַשָׂבָע

Now we rinse the cups, fill them with wine, and recite the Birkat haMazon, the grace after meal. This is an abbreviated version of Birkat haMazon that you can say,  if it is difficult for you to recite the normal Birkat haMazon. Birkat hamazon could also be said entirely in English. 

ברך

בִרְשׁוּתְכֶם 

נְבָרֵך (בעשרה: אֱ-לֹהינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ:

המסובים עונים: בָּרוּךְ (בעשרה: אֱ-לֹהינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִינוּ:

המזמן: בָּרוּךְ (אֱ-לֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ הַגָּדוֹל תָּמִיד חָיִינוּ

בָּרוּךְ אַתָּה יי אֱ–לֹהֵינוּ מֶלֶךְ הָעוֹלָם הָאֵל הַזָּן אוֹתָנוּ וְ אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד בְּרֶוַח וּבְרַחֲמִים רַבִּים נֹתֵן לֶחֶם לְכָל–בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן (תָּמִיד) לְעוֹלָם וָעֶד כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וְשֻׁלְחָנוֹ עָרוּךְ לַכֹּל וְהִתְקִין מִחְיָה וּ מָזוֹן לְכָל–בְּרִיּוֹתָיו אֲשֶׁר בָּרָא בְרַחֲמָיו וּבְרֹב חֲסָדָיו כָּאָמוּר פּוֹתֵחַ אֶת–יָדֶךָ וּמַשְׂבִּיעַ לְכָל–חַי רָצוֹן בָּרוּךְ אַתָּה יְיָ הַזָּן אֶת הַכֹּל.

נוֹדֶה לְּךָ יי אֱ–לֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה בְּרִית וְתוֹרָה חַיִּים וּמָזוֹן עַל שֶׁהוֹצֵאתָנוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ וְעַל חֻקֵּי רְצוֹנָךְ שֶׁהוֹדַעְתָּנוּ וְעַל חַיִּים וּמָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ

ועַל הַכֹּל יי אֱ–לֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אֶת שְׁמָךְ כָּאָמוּר וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יי אֱלֹהֶיךָ עַל–הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן–לָךְ בָּרוּךְ אַתָּה יי עַל הָאָרֶץ וְעַל הַמָּזוֹן

רַחֵם יי אֱ–לֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמָּךְ וְעַל יְרוּשָׁלַיִם עִירָךְ וְעַל הַר צִיּוֹן מִשְׁכַּן כְּבוֹדָךְ וְעַל הֵיכָלָךְ וְעַל מְעוֹנָךְ וְעַל דְּבִירָךְ וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו אָבִינוּ! רְעֵנוּ זוּנֵנוּ פַּרְנְסֵנוּ כַּלְכְּלֵנוּ הַרְוִיחֵנוּ הַרְוַח לָנוּ מְהֵרָה מִכָּל–צָרוֹתֵינוּ וְאַל תַּצְרִיכֵנוּ יי אֱ–לֹהֵינוּ לִידֵי מַתְּנוֹת בָּשָׂר וָדָם וְלֹא לִידֵי הַלְוָאָתָם אֶלָּא לְיָדְךָ הַמְּלֵאָה וְהָרְחָבָה הָעֲשִׁירָה וְהַפְּתוּחָה יְהִי רָצוֹן שֶׁלֹּא נֵבוֹשׁ בָּעוֹלָם הַזֶּה וְלֹא נִכָּלֵם לְעוֹלָם הַבָּא וּמַלְכוּת בֵּית דָּוִד מְשִׁיחָךְ תַּחֲזִירֶנָּה לִמְקוֹמָהּ בִּמְהֵרָה בְיָמֵינו.

אֱ-לֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, יַעֲלֶה וְיָבוֹא יַגִּיעַ יֵרָאֶה וְיֵרָצֶה יִשָּׁמַע יִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וְזִכְרוֹן אֲבוֹתֵינוּ, זִכְרוֹן יְרוּשָׁלַיִם עִירָךְ, וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדָּךְ, וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ, לִפְלֵטָה לְטוֹבָה לְחֵן לְחֶסֶד וּלְרַחֲמִים לְחַיִּים טוֹבִים וּלְשָׁלוֹם בְּיוֹם חַג הַמַּצּוֹת הַזֶּה בְּיוֹם טוב מִקְרָא קֹדֶשׁ הַזֶּה

זָכְרֵנוּ יי אֱ-לֹהֵינוּ בּוֹ לְטוֹבָה, וּפָּקְדֵנוּ בוֹ לִבְרָכָה, וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים טוֹבִים בִּדְבַר יְשׁוּעָה וְרַחֲמִים; חוּס וְחָנֵּנוּ, וַחֲמֹל וְרַחֵם עָלֵינוּ, וְהוֹשִׁיעֵנוּ כִּי אֵלֶיךָ עֵינֵינוּ כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה

וְתִבְנֶה יְרוּשָׁלַֽיִם עִירָךְ בִּמְהֵרָה בְיָמֵֽינוּ. בָּרוּךְ אַתָּה יְהֹוָה. בּוֹנֵה יְרוּשָׁלָֽיִם . אָמֵן:

בָּרוּךְ אַתָּה יי אֱ–לֹהֵינוּ מֶלֶךְ הָעוֹלָם, לָעַד הָאֵל אָבִינוּ, מַלְכֵּנוּ, אַדִּירֵנוּ, בּוֹרְאֵנוּ, גּוֹאֲלֵנוּ, קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקֹב, רוֹעֵנוּ רוֹעֵה יִשְׂרָאֵל, הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב לַכּל, שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵיטִיב לָנוּ, הוּא מֵיטִיב לָנוּ, הוּא יֵיטִיב לָנוּ, הוּא גְמָלָנוּ הוּא גוֹמְלֵנוּ הוּא יִגְמְלֵנוּ לָעַד, חֵן וָחֶסֶד וְרַחֲמִים וְרֶוַח וְהַצָּלָה וְכָל–טוֹב.

עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא בְרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל עַמּוֹ יִשְׂרָאֵל וְאִמְרוּ אָמֵן.

 כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יְהֹוָה אֶקְרָא.

סַבְרִי מָרָנָן. בָּרוּךְ אַתָּה יי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָּפֶן.

We drink the third cup of wine while reclining on our left side

Now, we pour the fourth cup of wine and we recite the Halel

הלל

שְׁפֹךְ חֲמָתְךָ אֶל הַגּוֹיִם אֲשֶׁר לֹא יְדָעוּךָ וְעַל מַמְלָכוֹת אֲשֶׁר בְּשִׁמְךָ לֹא קָרָאוּ. כִּי אָכַל אֶת יַעֲקֹב וְאֶת נָוֵהוּ הֵשַׁמּוּ.

Since they have consumed Ya’akov and laid waste his habitation (Psalms 79:6-7). Pour out Your fury upon them and the fierceness of Your anger shall reach them (Psalms 69:25)! You shall pursue them with anger and eradicate them from under the skies of the Lord (Lamentations 3:66). 

Not to us, not to us, but rather to Your name, give glory for your kindness and for your truth. Why should the nations say, “Say, where is their God?” But our God is in the heavens, all that He wanted, He has done. Their idols are silver and gold, the work of men’s hands. They have a mouth but do not speak; they have eyes but do not see. They have ears but do not hear; they have a nose but do not smell. Hands, but they do not feel; feet, but do not walk; they do not make a peep from their throat. Like them will be their makers, all those that trust in them. Israel, trust in the Lord; their help and shield is He. House of Aharon, trust in the Lord; their help and shield is He. Those that fear the Lord, trust in the Lord; their help and shield is He. 

יי זְכָרָנוּ יְבָרֵךְ, יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל, יְבָרֵךְ אֶת בֵּית אַהֲרֹן. יְבָרֵךְ יִרְאֵי יי, הַקְּטַנִים עִם הַגְּדֹלִים. יֹסֵף יי עֲלֵיכֶם, עֲלֵיכֶם וְעַל בְּנֵיכֶם. בְּרוּכִים אַתֶּם לַיי, עֹשֵׂה שָׁמַיִם וָאָרֶץ. הַשָּׁמַיִם שָׁמַיִם לַיי, וְהָאָרֶץ נָתַן לִבְנֵי אָדָם. לֹא הַמֵּתִים יְהַלְלוּ יָהּ וְלֹא כָּל יֹרדֵי דוּמָה. וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם. הַלְלוּיָהּ

I have loved the Lord – since He hears my voice, my supplications. Since He inclined His ear to me – and in my days, I will call out. The pangs of death have encircled me and the straits of the Pit have found me and I found grief. And in the name of the Lord I called, “Please Lord, Spare my soul.” Gracious is the Lord and righteous, and our God acts mercifully. The Lord watches over the silly; I was poor and He has saved me. Return, my soul to your tranquility, since the Lord has favored you. Since You have rescued my soul from death, my eyes from tears, my feet from stumbling. I will walk before the Lord in the lands of the living. I have trusted, when I speak – I am very afflicted. I said in my haste, all men are hypocritical. 

מָה אָשִׁיב לַיי כָּל תַּגְמוּלוֹהִי עָלָי. כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יי אֶקְרָא. נְדָרַי לַיי אֲשַׁלֵּם נֶגְדָה נָּא לְכָל עַמּוֹ. יָקָר בְּעֵינֵי יי הַמָּוְתָה לַחֲסִידָיו. אָנָא יי כִּי אֲנִי עַבְדֶּךָ, אֲנִי עַבְדְּךָ בֶּן אֲמָתֶךָ, פִּתַּחְתָּ לְמוֹסֵרָי. לְךָ אֶזְבַּח זֶבַח תּוֹדָה וּבְשֵׁם יי אֶקְרָא. נְדָרַי לַיי אֲשַׁלֵם, נֶגְדָה נָא לְכָל עַמוֹ. בְּחַצְרוֹת בֵּית יי, בְּתוֹכֵכִי יְרוּשָלַיִם. הַלְלוּיָהּ. 

הַלְלוּ אֶת יי כָּל גּוֹיִם, שַׁבְּחוּהוּ כָּל הָאֻמִּים. כִּי גָבַר עָלֵינוּ חַסְדוֹ, וֶאֱמֶת יי לְעוֹלָם. הַלְלוּיָהּ. 

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ.

יֹאמַר נָא יִשְׂרָאֵל, כִּי לְעוֹלָם חַסְדּוֹ. 

יֹאמְרוּ נָא בֵית אַהֲרֹן, כִּי לְעוֹלָם חַסְדּוֹ. 

יֹאמְרוּ נָא יִרְאֵי יי, כִּי לְעוֹלָם חַסְדּוֹ. 

מִן הַמֵּצַר קָרָאתִי יָּהּ, עָנָּנִי בַמֶרְחַב יָהּ. יי לִי, לֹא אִירָא – מַה יַּעֲשֶׂה לִי אָדָם. יי לִי בְּעֹזְרָי וַאֲנִי אֶרְאֶה בְּשֹׂנְאָי. טוֹב לַחֲסוֹת בַּיי מִבְּטֹחַ בָּאָדָם. טוֹב לַחֲסוֹת בַּיי מִבְּטֹחַ בִּנְדִיבִים. כָּל גּוֹיִם סְבָבוּנִי, בְּשֵׁם יי כִּי אֲמִילַם. סַבּוּנִי גַם סְבָבוּנִי, בְּשֵׁם יי כִּי אֲמִילַם. סַבּוּנִי כִדְבֹרִים, דֹּעֲכוּ כְּאֵשׁ קוֹצִים, בְּשֵׁם יי כִּי אֲמִילַם. דָּחֹה דְּחִיתַנִי לִנְפֹּל, וַיי עֲזָרָנִי. עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה. קוֹל רִנָּה וִישׁוּעָה בְּאָהֳלֵי צַדִּיקִים, יְמִין יי עֹשָׂה חָיִל. יְמִין יי רוֹמֵמָה, יְמִין יי עֹשָׂה חָיִל. לֹא אָמוּת כִּי אֶחְיֶה, וַאֲסַפֵּר מַעֲשֵׂי יָהּ. יַסֹּר יִסְּרַנִי יָּהּ, וְלַמָּוֶת לֹא נְתָנָנִי. פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק, אָבֹא בָם, אוֹדֶה יָהּ. זֶה הַשַּׁעַר לַיי, צַדִּיקִים יָבֹאוּ בוֹ. 

אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה.  אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה 

אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה. אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה 

מֵאֵת יהוה הָיְתָה זֹּאת הִיא נִפְלָאֹת בְּעֵינֵינוּ.  מֵאֵת יהוה הָיְתָה זֹּאת הִיא נִפְלָאֹת בְּעֵינֵינוּ 

זֶה הַיּוֹם עָשָׂה יְהוָה נָגִילָה וְנִשְׂמְחָה בוֹ.  זֶה הַיּוֹם עָשָׂה יְהוָה נָגִילָה וְנִשְׂמְחָה בוֹ

אָנָּא יי, הוֹשִיעָה נָּא. אָנָּא יי, הוֹשִיעָה נָּא. 

אָנָּא יי, הַצְלִיחָה נָא. אָנָּא יי, הַצְלִיחָה נָא. 

בָּרוּךְ הַבָּא בְּשֵׁם יי, בֵּרַכְנוּכֶם מִבֵּית יי. בָּרוּךְ הַבָּא בְּשֵׁם יי, בֵּרַכְנוּכֶם מִבֵּית יי 

אֵל יי וַיָּאֶר לָנוּ, אִסְרוּ חַג בַּעֲבֹתִים, עַד קַרְנוֹת הַמִּזְבֵּחַ. אֵל יי וַיָּאֶר לָנוּ. אִסְרוּ חַג בַּעֲבֹתִים, עַד קַרְנוֹת הַמִּזְבֵּחַ 

אֵלִי אַתָּה וְאוֹדֶךָּ, אֱלֹהַי – אֲרוֹמְמֶךָּ. אֵלִי אַתָּה וְאוֹדֶךָּ, אֱלֹהַי – אֲרוֹמְמֶךָּ

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ

Hallel HaGadol, Songs of Praise and Thanks

You can replace the English: “Since His kindness is forever” for כִּי לְעוֹלָם חַסְדּוֹ

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ Thank the Lord, since He is good, since His kindness is forever. Thank the Power of powers since His kindness is forever. To the Master of masters, since His kindness is forever. To the One who alone does wondrously great deeds, since His kindness is forever. To the one who made the Heavens with discernment, since His kindness is forever. To the One who spread the earth over the waters, since His kindness is forever. To the One who made great lights, since His kindness is forever. The sun to rule in the day, since His kindness is forever. The moon and the stars to rule in the night, since His kindness is forever. To the One that smote Egypt through their firstborn, since His kindness is forever. And He took Israel out from among them, since His kindness is forever. With a strong hand and an outstretched forearm, since His kindness is forever. To the One who cut up the Reed Sea into strips, since His kindness is forever. And He made Israel to pass through it, since His kindness is forever. And He jolted Pharaoh and his troop in the Reed Sea, since His kindness is forever. To the One who led his people in the wilderness, since His kindness is forever. To the One who smote great kings, since His kindness is forever. And he killed mighty kings, since His kindness is forever. Sichon, king of the Amorite, since His kindness is forever. And Og, king of the Bashan, since His kindness is forever. And he gave their land as an inheritance, since His kindness is forever. An inheritance for Israel, His servant, since His kindness is forever. That in our lowliness, He remembered us, since His kindness is forever. And he delivered us from our adversaries, since His kindness is forever. He gives bread to all flesh, since His kindness is forever. Thank the Power of the heavens, since His kindness is forever. (Psalms 136) 

The soul of every living being shall bless Your Name, Lord our God; the spirit of all flesh shall glorify and exalt Your remembrance always, our King. From the world and until the world, You are the Power, and other than You we have no king, redeemer, or savior, restorer, rescuer, provider, and merciful one in every time of distress and anguish; we have no king, besides You! God of the first ones and the last ones, God of all creatures, Master of all Generations, Who is praised through a multitude of praises, Who guides His world with kindness and His creatures with mercy. The Lord neither slumbers nor sleeps. He who rouses the sleepers and awakens the dozers; He who makes the mute speak, and frees the captives, and supports the falling, and straightens the bent. We thank You alone.

Were our mouth as full of song as the sea, and our tongue as full of joyous song as its multitude of waves, and our lips as full of praise as the breadth of the heavens, and our eyes as sparkling as the sun and the moon, and our hands as outspread as the eagles of the sky and our feet as swift as deers – we still could not thank You sufficiently, Lord our God and God of our ancestors, and to bless Your Name for one thousandth of the thousand of thousands of thousands, and myriad myriads, of goodnesses that You performed for our ancestors and for us. From Egypt, Lord our God, did you redeem us and from the house of slaves you restored us. In famine You nourished us, and in plenty you sustained us. From the sword you saved us, and from plague you spared us; and from severe and enduring diseases you delivered us.

Until now Your mercy has helped us, and Your kindness has not forsaken us; and do not abandon us, Lord our God, forever. Therefore, the limbs that You set within us and the spirit and soul that You breathed into our nostrils, and the tongue that You placed in our mouth – verily, they shall thank and bless and praise and glorify, and exalt and revere, and sanctify and coronate Your name, our King. For every mouth shall offer thanks to You; and every tongue shall swear allegiance to You; and every knee shall bend to You; and every upright one shall prostrate himself before You; all hearts shall fear You; and all innermost feelings and thoughts shall sing praises to Your name, as the matter is written (Psalms 35:10), “All my bones shall say, ‘Lord, who is like You? You save the poor man from one who is stronger than he, the poor and destitute from the one who would rob him.'” Who is similar to You and who is equal to You and who can be compared to You, O great, strong and awesome Power, O highest Power, Creator of the heavens and the earth. We shall praise and extol and glorify and bless Your holy name, as it is stated (Psalms 103:1), ” [A Psalm] of David. Bless the Lord, O my soul; and all that is within me, His holy name.” The Power, in Your powerful boldness; the Great, in the glory of Your name; the Strong One forever; the King who sits on His high and elevated throne. He who dwells always; lofty and holy is His name. And as it is written (Psalms 33:10), “Sing joyfully to the Lord, righteous ones, praise is beautiful from the upright.” By the mouth of the upright You shall be praised; By the lips of the righteous shall You be blessed; By the tongue of the devout shall You be exalted; And among the holy shall You be sanctified. 

And in the assemblies of the myriads of Your people, the House of Israel, in joyous song will Your name be glorified, our King, in each and every generation; as it is the duty of all creatures, before You, Lord our God, and God of our ancestors, to thank, to praise, to extol, to glorify, to exalt, to lavish, to bless, to raise high and to acclaim – beyond the words of the songs and praises of David, the son of Yishai, Your servant, Your anointed one.

יְהַלְלוּךָ יי אֱ-לֹהֵינוּ כָּל מַעֲשֶׂיךָ, וַחֲסִידֶיךָ וְצַדִּיקִים עוֹשֵׂי רְצוֹנֶךָ, וְעַמְךָ בֵּית יִשְׂרָאֵל, בְּרִנָה יוֹדוּ וִיבָרְכוּ וִישַׁבְּחוּ וִיפָאֲרוּ אֶת שׁם כְּבוֹדֶךָ. כִּי לְךָ טוֹב לְהוֹדוֹת וּלְשִׁמְךָ נָאֶה לְזַמֵּר, ומֵעוֹלָם וְעַד עוֹלָם אַתָּה אֵל: בָּרוּךְ אַתָּה יי מֶלֶךְ מְהֻלָּל בַּתִּשְׁבָּחוֹת

Drink the fourth cup while leaning to the left

The, recite last blessing. 

Blessed are You, Lord our God, King of the universe, for the vine and for the fruit of the vine; and for the bounty of the field; and for a desirable, good and broad land, which You wanted to give to our fathers, to eat from its fruit and to be satiated from its goodness. Please have mercy, Lord our God upon Israel Your people; and upon Jerusalem, Your city: and upon Zion, the dwelling place of Your glory; and upon Your altar; and upon Your sanctuary; and build Jerusalem Your holy city quickly in our days, and bring us up into it and gladden us in its building; and we shall eat from its fruit, and be satiated from its goodness, and bless You in holiness and purity. [On Shabbat:And may you be pleased to embolden us on this Shabbat day] and gladden us on this day of the Festival of Matsot. Since You, Lord, are good and do good to all, we thank You for the land and for the fruit of the vine. Blessed are You, Lord, for the land and for the fruit of the vine

נרצה

Completed is the Seder of Pesach according to its law, according to all its judgement and statute. Just as we have merited to arrange it, so too, may we merit to do [its sacrifice]. Pure One who dwells in the habitation, raise up the congregation of the community, which whom can count. Bring close, lead the plantings of the sapling, redeemed, to Zion in joy.

לְשָׁנָה הַבָּאָה בִּירוּשַָׁלָיִם

YOUR MISSION

April 15, Friday night, and April 16, Saturday night, we will celebrate the two PESACH SEDARIM (“Seder” in singular). These will probably be the two of the most important nights of the year. During those nights we will fulfill a very special Mitsva: והגדת לבנך, telling our children the story of Pesach: Our history. Our beginnings. Our identity.  To do that we have to recite and “teach” the Hagada to our children and our guests.  During these two nights, we become educators. And masters of ceremonies. As such, we need to organize and program the Seder in advance!

A few tips.

DIVIDE AND CONQUER 

My first recommendation is to divide the Hagada, so that everyone, children, family members, and guests, participate of the Seder. This is essential to capture and maintain the attention of our audience.

For that, we must do our homework ASAP.

1. First we have to divide the Hagada into sections or texts, like, “Abadim hayinu”, “The 4 sons,” “The 10 Plagues”, etc.

2. Once you divide the Hagada, you have to decide who can be the best candidate for each part of the Hagada. “Ma Nishtana” for example, is obviously a must for the kids. “The 4 sons” can be read, translated and / or explained by an adult. “The 10 plagues” can be played by children and adults, etc.

3. Once we are clear about our strategy for the Seder we have to text or WhatsApp asap to our guests and assign them the part of the Hagada we want them to read or explain.

For adults, for example, you may want to ask them to prepare a paragraph of the Hagada in Hebrew and English, and briefly discuss some of the ideas of the text. We should recommend them to search material for these texts, asking Rabbis, Tora scholars, and / or searching online). Apart from preparing the texts, adults can also present some interesting subjects such as “Why do drink 4 glasses of wine?, Why do we eat reclined? What does the Haroset represent” ?. etc. YOU CAN USE OUR WEBSITE FOR MANY OF THESE TOPICS: See here

Young children should be asked to sing (and perhaps explain) parts of the Hagada that are usually sung, as “Ma nishtana” or “Had Gadya”, etc. A good idea is to ask younger children, from 3 to 7 years old, to draw (before Pesah) some parts of the Hagada, bring their drawings to the Seder, and explain to their audience the significance of their artwork. This will make them feel very important.

THE SEDER MUST NOT BE BORING

The most important goal of the night is to engage the children. Ideally, they should remain awake “willingly” until the end of the Seder.

We try to achieve this by keeping the AFIQOMAN, and the prizes, for the end of the night.

Children should act and play certain parts of the Hagada, for example, the ten plagues. To make “visible” the 10 plagues we can bring plastic frogs, animal masks, ping pong balls for “hail”, black sunglasses for “darkness”, etc.

Organize educational games for children, apart from Afiqoman, like a Pesach treasure hunt. But the game has to be brief and limited to the place where the Seder is taking place. I also recommend, especially when there are many children in the Seder, to have 10-20 simple questions and answers ready, with small prizes, to reward the correct answers. Each time the Seder is about to spin out of control or is getting bored, or when everyone’s attention is needed, you can ask one of those questions, showing the prize first. In that way, you will regain control over the Seder whenever necessary. Examples of questions: “Who can say the 10 plagues? What was the name of Moshe’s Rabbenu’s grandfather?  Who can mention three foods that are Hamets?”

THE SECRET: 

The secret for a successful Seder is “anticipation and preparation”. We cannot improvise and divide the texts at the Seder night, or expect our guests to participate in an intelligent way, spontaneously, without giving them time to prepare.

Start TODAY, divide the Seder, knowing in advance who will be your guests, divide the roles, organize the plays, the texts, the songs, ask the children to do the drawings, buy the ping-pong balls, etc. and write to your guests and family, describing their specific mission.