הלכות ליל הסדר Shana Ba'aretz מלוקט ע"י הרב דוד ספרלינג on Behalf of the Overachievers, the Outspoken, the out of the Box, the 1

בס"ד Midreshet Nishmat March 2012 · אלול תשע"ג הלכות ליל הסדר Shana Ba'aretz מלוקט ע"י הרב דוד ספרלינג On behalf of the overachievers, the outspoken, the out of the box, the 1. לפני כניסת החג יש 1( לערוך את השולחן 2( להפריש חלה מהמצות )אם לא הופרשה( 3( Volozhin wannabes, the quirky, the sleep deprived, the feminists, the לבדוק את המרור והכרפס מתולעים 4( להכין מי מלח 5( להכין חרוסת 6( לצלות את הזרוע והביצה 7(לפתוח את בקבוקי היין 8(להכין נרות לחג )ונר 24 שעות לצורכי אש בחג, ולהדלקת shteigers, the vegetarians, and the children who ask, we have compiled this נרות יו"ט שני בחו"ל(. Hagaddah. At Nishmat we’ve been taught to love and revere tradition. We have been קדש : inculcated with a respect for boundaries. At the same time, we have been 2. לא להתחיל קידוש לפני צאת הכוכבים. challenged to challenge the complicated, the controversial, and even the 3. שיהיה לכל אחד כוס )נקי ושטוף( שמכיל רביעית )לפחות(. יש מחלוקת במדידת רביעית generally accepted. This simultaneity, we discovered, is reflected in the במידות של היום, ורוב הספרדים, וחלק גדול של האשכנזים, נוהגים כשיטת הגרא"ח נאה כ- 87 סמ"ק. ויש נוהגים כשיטת החז"א 150 סמ"ק. ]ויש עוד שיטות[. יש למלא את הכוס )אפילו basic structure of this project. We have included the sacred text that has כשהוא מכיל יותר מרביעית(, אבל אין צורך שישפך מעל גדותיו. been passed down from generation to generation, while also producing 4. יש לתת גם לילדים שהגיעו לגיל חינוך )5-6( כוס שמכיל לפחות רביעית. .our own commentaries 5. נוהגים שמישהו אחר ימזוג את היין עבור בעל הבית, ושהוא לא ימזוג בעצמו. We would first like to thank our Rosh Tochnit Rav Yehoshua Weisberg 6. יש להעדיף שתיית יין ]ויש להעדיף יין אדום, אלא אם כן יש לו יין לבן יותר משובח[, ואם for giving us the idea of creating a Hagaddah, and for teaching us that we קשה לו אפשר לדללו עם מיץ ענבים. ואם גם זה קשה לו, מותר לשתות רק מיץ ענבים ]וי"א gotta be honest”. We would also like to thank our Rav and Posek, Rav“ שאין עדיפות ליין מעל מיץ ענבים[. במקרה שאי אפשר לו לשתות יין או מיץ ענבים, יש לשאול רב איך אפשר לצאת ידי חובת ארבעה כוסות בחמר המדינה )שתיות חשובות אחרות(. Sperling, for supplying us with the halachot of the Seder and teaching us 7. יש להתכוון לקיים שתי מצוות, קידוש היום וכוס ראשון מארבע הכוסות. ויש הנוהגים ל�ה the meaning of “Aseh lecha Rav”. For the tangible Hagaddah now in your ביע כוונות אלו בפה לפני אמירת הקידוש. נוסח הקידוש וברכת שהחיינו מודפסים בהגדה. hands, thanks must be given to both Tzippy and Tzipora and the entire 8. יש לשתות בהסבה. יש להסב לצד שמאל, אפילו איטר יד. אם שכח ולא הסב אין לשתות עוד .Nishmat office הפעם. ,Finally, we would like to thank the Rabbanit for guiding us, teaching us 9. בכל פעם שצריך להסב בליל הסדר, לפי מנהג הספרדים וחלק מהאשכנזים, גם נשים מ�ס and being our friend, and especially for creating and providing us with an בות למרות שרוב נשי אשכנז אינן מסבות. .environment that has inspired this project and our future growth 10. אם יש בכוס רק רביעית עדיף לשתות כל הכוס, אבל יוצאים ידי חובה על ידי שתית רוב הכוס. ואם יש יותר מרביעית בכוס, עדיף לשתות רוב הכוס, ויוצאים ידי חובה בשתיית רוב Thank you to the girls of Shana Baaretz who weathered endless Facebook רביעית. בכל מקרה יש להעדיף לשתות את השיעור של רוב הרביעית בבת אחת ולגמור את posts and especially to those who submitted these thought-provoking הרביעית בלגימה השניה. והמקשה בזה ישתה בכל הפחות בתוך 9 דקות )וכמה שיותר מהר ,divrei Torah. Thank you to Rinatte Gruen for creating our stunning cover יותר טוב(. and finally, a very large and special thank you to our layout editor Ariela 11. מותר לשתות חוץ מיין דברים אחרים בין הכוס הראשון לשני, ועדיף שיהיו על השולחן )או בדעתו( בזמן של קידוש, ואז אין צורך לברך עליהם, והם כלולים בתוך ברכת הקידוש )אפילו Weinberger for putting up with us, pushing us, pushing herself, and pulling שברכתם "שהכל"(. ואדם רעב מותר לאכול קצת פירות וירקות או ביצה וכו' אחרי קידוש, .this beautiful hagaddah together בתנאי שלא ימלא כרסו וישאר מקום למצות ולמרור )וכן יש לתת לילדים אגוזים וממתקים כדי שישאלו "מה נשתנה", וגם כדי שיהיו ערים(. !Leshana (bet) haba beyerushalayim ורחץ : ,Chag Sameach 12.נוטלים ידים כמו שנוטלים ללחם, אבל לא מברכים. כולם נוטלים, ויש בתים שרק בעל הבית נוטל, או רק הגברים נוטלים, ויש בסיס למנהגים האלו. Tova Kamioner and Daniella Greenbaum כרפס :

iii ii 13. לוקחים פחות מכזית של ירק, ונוהגים להשתמש עבור זה בפטרוזיליה, סלרי או תפוחי 29. מאמירת "לפיכך" מכסים את המצות, עד ברכת המוציא, וכל אחד מגביה את כוסו עד אדמה, אבל מותר בכל ירק שברכתו "בורא פרי האדמה" )אין להשתמש במרור(, וטובלים אותו שתיית כוס שני. ויש שאינם מגביהים את הכוס במשך כל זה, אלא מניחים אותו לאמירת ההלל במי מלח )ויש שטובלים בחומץ, יין או שאר משקים(. אחרי "לפיכך" כשמגיעים ל"הללוי-ה", ומגביהים אותו שוב בתחילת הברכה "אשר גאלנו". 14. יש להתכוון בברכת "בורא פרי האדמה" גם על המרור שיאכל אותו מאוחר יותר בתוך 30. האשכנזים מברכים "בורא פרי הגפן" על כוס שני, והספרדים יוצאים בברכה שברכו בק�י הסעודה. דוש. ושותים בהסבה באותה דרך של שתיית כוס ראשון. 15. יש מחלוקת אם אוכלים הכרפס בהסבה או לא. ונראה שאם אין מנהג אחר, יש לאכלו בהסבה. רחצה : יחץ : 31. נוטלים ידים עם ברכה כמו לכל סעודה. 16. יש לשבור את המצה האמצעי לשנים. את החלק היותר גדול יש לעטוף במפה ולהצניע מוציא מצה : לאכילת האפיקומן. החלק הנשאר יש להחזיר בין שתי המצות השלמות. 32. יש לאכול "מצה שמורה" לקיום המצוות בליל הסדר. ואם אין לו, יוצאים בכל מצה כשרה 17. יש נוהגים לתת לילדים "לגנוב" את המצה המוצנעת, ושורש המנהג הוא כדי שהילדים יהיו לפסח. יש אומרים שעדיף להשתמש במצות יד, ולא במצות מכונה, ורק כשאין לו מצות יד יש ערים למשך הסדר לשמוע סיפור יציאת מצרים. ולכן יש לוודא שהתעסקות ב"אפיקומן" לא להשתמש במצות מכונה. ויש אומרים שיש להעדיף מצות מכונה. וכל זה רק לקיום המצוות תגנוב יותר מדי תשומת לב של הילדים כך שלא ישתתפו בקריאת ההגדה. )ואם זאת אין לבטל בליל הסדר, אבל לשאר מצה שאוכלים בסדר, ובמשך החג, מעיקר הדין מותר לאכול כל מצה את המנהג(. כשרה, ויש מחמירים לאכול רק מצה שמורה, ורק מצות יד, כל החג. 33. עורך הסדר נוטל כל שלוש מצות בידו )הפרוס בין שתי השלמות(, ומברך "המוציא לחם מן מגיד : הארץ". ואז יש להניח את המצה התחתונה, ועל הפרוסה והשלמה העליונה, הוא מברך "על אכילת מצה". בברכתו יש לו לכוון להוציא את כולם, וכולם מתכוונים לצאת ידי חובתם, ולכן 18. יש להתכוון למצות עשה של סיפור יציאת מצרים. ויש נוהגים לומר את הכוונה הזאת בפה אין לענות "ברוך הוא וברוך שמו". לפני אמירת מגיד. 34. יש לשבור שתי המצות כאחד, ולתת קצת לכל אחד. לשו"ע טובלים המצה במלח, ולרמ"א 19. יש לגלות ולהרים את המצות לאמירת "הא לחמא עניא". אין נוהגים טבילה במלח בליל הסדר. ואוכלים בהסבה, ואם לא אכל בהסבה יש לו לחזור ולאה 20. אחרי אמירת "הא לחמא עניא", מסלקים את קערת הסדר עם המצות מהשלחן כדי כול מצה פעם שניה. שהילדים ישאלו "למה אנו גומרים את הסעודה לפני האכילה" ? יש מקומות שממש מסלקים 35. שיעור המצה – מן התורה חייב כל אחד לאכול כזית מצה בלילה זה, ודרבנן יש חיוב לאכול את הקערה מהשלחן, ויש מקומות שרק מכסים אותה. יש להחזיר אותה אחרי "מה נשתנה" עוד כזית ל"כורך" וכזית ל"אפיקומן" )ויש אומרים שאפיקומן גם כן דאורייתא(. בנוסף לזה ולפני "עבדים היינו". ראוי להחמיר ולאכול עוד כזית ב"המוציא" )אחד לברכת המוציא ואחד לברכת על אכילת 21. יש למזוג כוס שני )בדרך של כוס ראשון(. מצה(, וכן ראוי להחמיר ולאכול שתי כזיתים לאפיקומן )אחד זכר לקרבן פסח, ואחד זכר למצה(. יש כמה מחלוקות בענין גודל שיעור כזית היום, ורבו הדעות בזה. והדעות העיקריות 22. שואלים "מה נשתנה". יש מקומות שרק הילד שואל )ואם אין ילדים, מבוגר או אשתו הן לאכול בין שני שליש למצה שלמה )של מצה מכונה רגילה – ואדם שאוכל מצות יד ישער שואלים וגם אדם לבד שואל את עצמו(, ויש מקומות שבעל הבית חוזר על השאלות גם כן. חתיכה יותר קטנה, מפני שמצות יד הם יותר עבות( להמוציא וגם לאפיקומן. ובין שליש לחצי 23. אין להשכיב את הקטנים מיד אחרי "מה נשתנה", אלא יש לספר להם גם מסיפור יציאת פרוסת מצה לכורך. ]וכל זה לכתחילה, אבל אדם שקשה לו לאכול שיעור כזה, או חולה וכו' יש מצרים ולהאכילם מצה. )ונוהגים לתת להם ממתקים כדי שיהיו ערים לשמיעת ההגדה(. לשאול רב איך לקיים את המצוות בשיעורים מינימאליים[. 24. מחזירים את הקערה ומגלים את המצות. אומרים "עבדים היינו". 36. יש לאכול כל כזית בתוך זמן "אכילת פרס" שהוא כ2 דקות )ובשעת הצורך עד 9 דקות(. ואין להפסיק באמצע האכילה. ואין להוסיף שום דבר אחר למצות )כממרח וכו'( אלא לאכול 25. יש לומר ולהסביר את כל ההגדה בלשון שכל המסובים מבינים. ולפחות יש לוודא שכל אותן לבדן. אחד ישמע ויבין התוכן של קידוש, ומ"רבן גמליאל אומר... " עד אחר כוס שני, )ונוהגים שכולם ישמעו עשר מכות(. וכמובן שבנוסף לחיוב זה של מצות מגיד, כל אחד חייב במצות של קידוש, 37. כל השיעורים האלו באות להגדיר לנו "אכילה" רגילה של אדם. ולכן אין שום צורך, וגם מצה, מרור, אפיקומן, ברכת המזון, הלל, ארבעה כוסות, וברכה אחרונה. לפעמים יש איסור, באכילה גסה או במהירות רבה וכו'. ויש לאכול כבני חורין. 26. יש נוהגים שבעל הבית קורא ומסביר את ההגדה וכולם יוצאים ידי חובתם בזה. ויש 38. יש לאכול מצה )וכן לכתחילה גם אפיקומן ואמירת הלל( לפני חצות הלילה )12.38תשס"ה מקומות שכולם קוראים ביחד. ובמקומות שנותנים לכל אחד ואחד לקרוא קצת עבור כולם, בירושלים(, ואם בדיעבד עבר חצות יש לאכול בלי ברכת "על אכילת מצה". יש אומרים שאשה או ילד לא יקראו מ"רבן גמליאל אומר... " עד אחר כוס שני. ויש שמתירים לאשה וגם לילד לקרוא ולהוציא את כולם. מרור: 27. באמירת "דם, ואש, ותמרות עשן", וכן באמירת עשר המכות, נוהגים לשפוך קצת יין עם 39. חייב כל אדם לאכול כזית מרור )ועוד כזית לכורך(. גם בזה יש מחלוקת במדידה של האצבע או לשפוך ישר מן הכוס. הכזית. ויש אומרים שהוא בערך 28 סמ"ק ]קרוב לקצת פחות מקופסת גפרורים רגילה בארץ 28. מדברי רבן גמליאל "כל שלא אמר שלשה דברים אלו בפסח" יש לוודא שכל אחד ישמע ויבין היום[ – שהוא שווה לכ20- גרם חסה. ויש אומרים ששיעורו יותר גדול. נראה שאם מדובר משמעות הדברים. באמירת "מצה זו" מגביהים המצה האמצעית השבורה, וכן ב"מרור זה" בעלים הגדולים שבשכבות החיצוניות של חסה רגילה, יש בוודאי כזית בכל עלה. מגביהים את המרור. אבל באמירת "פסח שהיו וכו'" לא מגביהים את העצם שבקערה )ולא 40. עדיף להשתמש בחסה למרור )למרות שאין טעמו מר ביותר, נחשב מרור מפני שתחילתו מצביעים עליו(. מתוק ובהמשך גידולו נעשה יותר ויותר מר, המסמל שיעבוד עם ישראל במצרים(. אבל גם v iv אפשר להשתמש בחזרת )חריי"ן( חייה טחונה, אבל לא בחזרת כבושה )כמו שמוכרים לאכול 56. שותים כוס רביעי. האשכנזים מברכים "בורא פרי הגפן" והספרדים אינם מברכים. יש עם דגים( – ואפשר גם לערבב שני המינים לשיעור אחד. לשתות בהסבה. 41. יש לבדוק שאין בחסה שום תולעים, ואם אפשר יש לקנות חסה "בלי תולעים" מגוש קטיף. 57. בכוס רביעי יש לשתות רביעית שלימה,כדי לברך ברכה אחרונה בלי ספק. 42. טובלים את כל המרור בחרוסת, ויש שרק טובלים מקצתו. יש לנער את כל החרוסת מעל המרור. נרצה : 43. יש להתכוון לצאת ידי חיוב מרור. מברכים ואוכלים לא בהסבה.יש ללעוס את המרור ולא 58. נוהגים לומר "חסל סידור פסח" וכו', ו"לשנה הבאה בירושלים ]הבנויה[". וכן לשיר עוד רק לבלוע. ויש לאכול אותו בתוך כ2 דקות, ולפחות בתוך 9 דקות. )ואם אוכלים אחרי חצות שירי החג, כמו חד גדיא ועוד, כל אחד לפי מנהגו )ויש שאינם אומרים(. יש שנוהגים לומר שיר לא מברכים(. השירים בגמר הסדר. 59. יש לעסוק בהלכות הפסח וביציאת מצרים ולספר בנסים ובנפלאות שעשה הקב"ה לאב�ו כורך : תינו עד שתחטפנו שינה. 44. לוקחים כזית מרור וטובלים אותו בחרוסת )ויש שאינם נוהגים לטבול מרור זה(. יש אומרים 60. ליל זה נקרא "ליל שימורים" ולכן נוהגים לומר רק פרק ראשון של קריאת שמע וברכת שצריך גם בכורך לנער את החרוסת מעל המרור, ויש אומרים שאין צורך בזה, ואוכלים את הכוה המפיל,ולא שאר הדברים שבקריאת שמע על המטה. ויש נוהגים לא לנעול את הבית, אבל רך עם חרוסת בפנים. אוכלים את המרור ביחד עם כזית מצה בהסבה. יש אומרים "זכר למקדש במקום שמצויים שם גנבים וסכנות אחרות , ל"ע, אין סומכים על הנס, ונועלים את הדלת. כהלל" לפני האכילה, ויש האומרים אותו אחר האכילה. 45. גם את הכורך יש לאכול בתוך כ2 דקות, )ובשעת הצורך עד 9 דקות(. שולחן ערוך : 46. יש לשים לב מראש להשאיר מקום לאכילת האפיקומן בסוף הסעודה. 47. ראוי לאכול את כל הסעודה בהסבה. יש נוהגים לאכול ביצה קשה בתחילת הסעודה. אין לאכול בשר צלי בליל הסדר )וגם לא עוף צלוי – דג צלוי מותר(. ויש שלא אוכלים אוכל בטיבול. צפון : 48. אוכלים כזית מצה בסוף הסעודה זכר לקרבן פסח הנאכל על השובע – וראוי להחמיר ולאכול עוד כזית לשם מצה )שיש אומרים שקיום מצות אכילת מצה הוא במצה הנאכלת בסוף הסעודה(. 49. אם אין שיעור לכל אחד מתוך ה"אפיקומן" שהצניעו, יש להשלים את השיעור ע"י מצות אחרות. ואם לא מצאו את ה"אפיקומן", לוקחים מצה אחרת. 50. יש לאכול בהסבה, ולכתחילה יש לאכול לפני חצות הלילה. 51. אחרי אכילת האפיקומן אסור לאכול כל דבר. לגבי שתיה )חוץ משני כוסות של יין בהמשך הסדר(, עדיף לא לשתות שום דבר חוץ ממים. ויש מתירים תה וקפה ושאר משקאות קלים, אבל ראוי להחמיר בזה. ברך : 52. מוזגים כוס שלישי, ומברכים ברכת המזון. נוהגים שבעל הבית יזמן. ואחריו מברכים בורא פרי הגפן )גם הספרדים( ושותים כוס שלישי בהסבה. 53. פותחים את הדלת לאמירת "שפוך חמתך". 54. מוזגים כוס רביעי )ויש שמוזגים לפני אמירת "שפוך חמתך"(, וגם כוס חמישי לכוסו של אליהו הנביא. הלל : 55. אם יש שלושה או יותר בסדר )גם ביחד עם נשים או ילדים שהגיעו לחינוך( יש לומר את החלקים של "הודו לה'" ו"אנא ה'" כמו שאומרים אותם בבית הכנסת ע"י אמירה של אחד )מבוגר, איש או אשה(, וחזרה של הפזמון ע"י האחרים. vii vi KADESH 13 Contents קדש 15 12 URCHATZ ורחץ 15 14 KARPAS כרפס 17 14 YACHATZ י ַ חַ ץ 17 16 MAGGID מגיד 39 16 RACHTZAH רחצה 39 38 MOTZI מוציא 39 38 MATZAH מצה 41 38 MARROR מרור 41 40 KORECH כורך 41 40 SHULCHAN ORECH שולחן עורך 43 40 TZAFUN צפון 43 42 BARECH ברך 51 42 HALLEL הלל 59 50 NIRTZAH נרצה 70 58 TRADITIONS סימני ההגדה STEPS OF THE SEDER קדש Kadesh ורחץ Urchatz כרפס Karpas יחץ Yachatz מגיד Magid רחצה Rachtzah מוציא Motzi מצה Matzah מרור Maror כורך Korech שולחן עורך Shulchan Orech צפון Tzafun ברך Barech הלל Hallel נרצה Nirtzah

11 10 KADESH בְ ּ ׁשַ בָּ ת מַ תְ חִ י לִ י ן קדש :On Shabbat, start here וַיְהִי עֶרֶ ב וַיְהִ י בֹקֶ ר מַ םֹיו יִם ׁי.ּהַשִ ּׁשִ וַיְכֻ ּל ּוְהָאָרֶ וץׁ הַשָוְכָל צְבָאָ ם. וַיְכַל אֱ לֹהִ ים בַּ םֹיו ּׁהַשְ ה And it was evening and it was morning... The sixth day. And the heavens and the earth and ְ all their hosts were completed. And on the seventh day G-d finished His work which He had בִ יעִי מְ לַ אכְ ּ ת ֹור ׁאֲשֶעָשָה ׂ וַיִּׁשְבֹּת בַּ םֹיו בִ ּׁהַשְיעִי מִ כָּל מְ לַ אכְ ּ ת ֹור ׁאֲשֶה. עָשָ ׂוַיְבָרֶ ך אֱ לֹהִ ים made, and He rested on the seventh day from all His work which He had made. And G-d אֶ ת םֹיו בִ יעִ ּׁהַשְי וַיְקַדֵ ּׁש ֹאו ֹתו כִּ י ֹבוׁבַתשָ מִ כָּל מְ לַ אכְ ּ רת ֹוׁאֲשֶבָּרָא אֱ לֹהִ ים לַעֲ ׂש ֹות. blessed the seventh day and made it holy, for on it He rested from all His work which G-d בַּ ֹחול מַתְחִ ילִ ין: .created to make סַ בְרִי מָרָ נָן וְרַ בָּנָן וְרַ בּ ֹותַ י :On a weekday begin here Attention Gentlemen: בָּ ּרו ְך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ְךהָ ֹעולָם בּרִ ֹורֵ י א הַ ּפְגָפֶ ן. ְ ְ .Blessed are You, L-rd, our G-d, King of the universe, who creates the fruit of the vine בָּ ּרוך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ךהָ לָ ֹעום, ר ׁאֲשֶבָּחַ ר מִ בָּ ּנוכָּל עָ ם וְ ֹרו מִמְמָ ּנוכָּל לָ ׁש ֹון וְקִדְ ּׁשָ ּנו Blessed are You, L-rd, our G-d, King of the universe, who has chosen us from among all בְּמִ צְתָ ֹויו. ּוַתִ ן ּתֶ לָ ּנויְיָ אֱ לֹהֵ ּינובְּאַהֲ בָה ׁבָּ )בְּשַת: ׁשַבָּ ֹתות לִמְ ּנוחָ ה ּו ֹ(מועֲדִ ים לְשִ ׂמְחָ ה, people, and raised us above all tongues, and made us holy through His commandments. And חַ גִּים ּוזְמַ נִּים לְשָ ׂ ׂן,ש ֹ ואֶ ם ת ֹיובָּת ּׁ)הַשַהַ זֶה וְאֶ ם( ת ֹיוחַג הַמַּ ת ּצ ֹוהַ זֶ ּה, זְמַן חֵ ּרותֵ ּנו You, G-d, our G-d, have given us in love (Shabbaths for rest) and festivals for happiness, feasts and festive seasons for rejoicing (this Shabbat-day and the day of) this Feast of Matzot and )בְּאַהֲ בָ ה(, מִ קְרָ , א זֵכֶ קֹדֶ רׁ לִ שיצִ יאַת מִ צְרָ יִ ם. כִּי בָ ּנו ּבָחַרְתָ וְ ֹאותָ ּנו מִ קִדַ ּׁשְ ּתָכָּל הָעַמִּ ים, ָ ְ ,this Festival of holy convocation, the Season of our Freedom (in love), a holy convocation ׁ)וְשַבָּ ת( ּועֲדֵי ֹ מו קָדְשֶ ך)בְּאַהֲ בָ ה ּובְרָ ֹצון,( בְּשִ ׂמְחָ ה ּובְשָן ׂהִ ׂש ֹונְחַ ּלְתָ . ּנובָּ ּרוך ּאַתָה יְיָ, commemorating the departure from Egypt. For You have chosen us and sanctified us from all מְקַדֵ ּׁש ּׁ)הַשַבָּת וְ (יִשְרָאֵ ׂל וְהַ זְ ּמַ נִּים. the nations, and You have given us as a heritage Your holy (Shabbat and) Festivals (in love and בְּ מ ֹו צָ אֵ י ׁשַ בָּ ת מ ֹו סִ י פִ ן : favor), in happiness and joy. Blessed are You, G-d, who sanctifies (the Shabbat and) Israel and בָּ ּרו ְך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ְךהָ ֹעולָ ם, בּ ֹורֵא מְ רֵ ֹיאו הָאֵ ׁש. .the festive seasons ְ ְ ְ :On Saturday night add the following בָּ ּרוך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ךהָ לָם ֹעוהַמַּ בְדִ ּיל בֵּ ין קֹדֶ ׁש לְ חֹל, בֵּ ין ר ֹ אולְ ׁחשֶ ך, בֵּ ין יִשְ ׂרָאֵ ל .Blessed are You, L-rd, our G-d, King of the universe, who creates the lights of fire Blessed are You, L-rd, our G-d, King of the universe, who makes a distinction between sacred happened and putting it all in a perspective of our connection with Hashem, we allow .Tova Kamioner this connection and ourselves to be saved - קדש Regardless of whether Shabbos falls on Pesach or not, the Kiddush recited on Leil Perhaps the Seder sets the tone with Kadesh to highlight this inherent necessity of our Shabbat evokes a remarkable parallel to the themes of Pesach. One of the strongest relationship with Hashem. ThePesach Seder is not just about looking back on what was links is found in the words “vayichal” and “vayichulu” in Kiddush Leil Shabbat, which done for us, about stopping our regular workweek to drink some wine. It’s about learning are generally translated as “he/they stopped,” as in “Hashem stopped creating on the to yearn for that relationship with Hashem as Hashem chose to do after creating us, as seventh day,” and “the skies and the earth and all the creations stopped.” However, the we did right before we were saved from Egypt. Kadesh is about taking a deep breath, Tzor HaMaor cites a Midrash that translates these words as “he/they longed,” using leaning a bit to our side, and striving for a relationship with Hashem in which he will the same root from Tehillim 84:3, “Calta nafshi lichatzrot Hashem”- “my soul longed once again catch us if we ever lean too far. Roxane Julié - קדש for the courtyards of Hashem.” Thus, theTzor HaMaor reads that the skies and earth קידוש actually longed for Shabbos, for this ultimate time of holiness. Hashem, meanwhile, Contrary to popular belief, one does not recite on the meal, but on the day itself. יום טוב שבת קידוש also yearned for “His work that He had done”- for this opportunity to stop working is meant to separate and from days of chol. But the night of leil haseder and delve into a relationship with what He had just created. has already been chosen, it's already special, it's been established either by the calendar קידוש ראש חודש The holiday Kiddush furthers this, emphasizing that Hashem chose the Jews out of all or by counting the days from . Rather, we say to make ourselves realize of His creations and gave us His love and mitzvot. By acknowledging this bond in both that this day is special, to create a special atmosphere, and to acknowledge the essence of חג המצות הזה זמן חרותנו types of Kiddush, we enter a commitment to reciprocate and deepen our relationship. the day: , the time of our freedom. This theme is recurrent from the beginning of the story ofYitziat Mitzrayim; According We use wine to achieve this goal. Wine represents the pleasure of the celebration of the חג to the Zohar, at the time of their redemption, Bnei Yisrael had almost fallen to lowest , the joy of drinking with friends/family. We honor the holiness of the day by drinking level of Kedusha. Hashem saves them when, within the pasuk in Shemot 2:23, Bnei yisrael wine for various reason: because it's a refined drink, because it’s hard to get, and because .בית המקדש קורבנות transition from the passive “vayayanchu” (they groaned) to “vayizaku vataal shavatam it was the drink Jews brought with the during the time of the קידוש el haElo-kim” (they cried out and their outcry went up to Hashem). Once they turn While saying , we must be aware of what we are doing and be sure to not simply to Hashem, Hashem immediately chooses to save them. By looking back on what has recite without meaning. Similarly, throughout the entire Chag we are meant to fully understand the prayers we recite, the actions that we take, and the songs that we sing. 13 12 לָעַמִּ ים, בֵּ ין םֹיו ּׁהַשְ בִ יעִ י ת ׁלְשֵׁיְמֵישֶ ה. הַמַּעֲשֶבֵּ ׂין ּׁקְדֻשַת ׁבָּתשַ ּׁלִקְדֻשַ ת ֹיום ב ֹ טוהִ בְדַ ּ ה and profane, between light and darkness, between Israel and the nations, between the seventh , ּלְתָ וְאֶ ת םֹיו ּׁהַשְ בִ יעִי ת ּׁמִשֵׁיְמֵישֶ הַמַּעֲשֶה ׂ קִדַ ּׁשְ . ּתָ הִ בְדַ ּ ּלְתָוְקִדַ ּ ׁשְ ּתָאֶת עַמְּ ָך יִשְ ׂרָאֵ ל day and the six work-days. You have made a distinction between the holiness of the Shabbat ָ ְ -and the holiness of the festival, and You have sanctified the seventh day above the six work ּׁבִּקְדֻשָתֶ . ךבָּ ה ּרוךיְיָ ּאַתָהַמַּ בְדִ יל בֵּ ין קֹדֶ ׁלְ שקֹדֶ ׁש. ,days. You have set apart and made holy Your people Israel with Your holiness. Blessed are You כֹּ ל ֹיום: .G-d, who makes a distinction between holy and holy בָּ ּרו ְך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ְךהָ לָ ֹעום, ׁשֶהֶחֱ ּיָנו וְקִ יְּמָ ּנו וְהִ גִּיעָ ּנומַןלַ זְ ּהַ זֶ ה. :Every day שותֶ ה רֹב כּ וס הַ יַיִן בְּהַסָ בָּ ה. Blessed are You, L-rd, our G-d, King of the universe, who has granted us life, sustained us, and ׁ ֹ ֹ .enabled us to reach this occasion Drink most of the cup of wine while reclining. ורחץ URCHATZ ֹנוטְ לִ ין אֶת הַ יָדַ יִם וְאֵ ין מְ בָרְ כִ ין "עַ ל נְטִ ילַ ת יָדַ יִם". .Ritually wash hands without reciting the blessing כרפס KARPAS ֹטובְ לִ ין כַּרְפַּ ס פָּ ֹחות מִ כְּזַיִת בְּמֵי מֶ לַ ח, וּמְ בָרְ כִ ין: :Dip less than a Kezayit of the Karpas into salt-water and recite the following blessing בָּ ּרו ְך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ְךהָ ֹעולָ ם, בּרִ ֹורֵ י א ּפְהָאֲדָמָ ה. .Blessed are You, L-rd, our G-d, King of the universe, who creates the fruit of the earth

Gavriela Pearl interpretation, the Seder foods were not put out on the table before Kiddush. The Karpas - ורחץ The Talmud explains that we wash our hands at this point in the Seder because it was put out after Kiddush, then after Kiddush, "the matzah, chazeret, etc." were put out. refers to the table, meaning "הביאו לפניו" is an unexpected activity that prompts the children to ask questions. This gives us the The Tosafot quotes Rabbeinu Chananel that opportunity to fulfill the commitment, “You should tell your child on that day, ‘When I that they brought the table (with the Karpas on it) in only after Kiddush. Apparently, in left Egypt, G-d did miracles for me.’” the times of the Mishna, it was customary for each person to have had their own small Fruits or vegetables dipped in water can acquire ritual impurity (Lev. 11:34), so table. washing before eating vegetables which have come into contact with water is a tradition Clearly, our Seder tables today are quite large. The Tosafot recognizes this, and says from Talmudic times. In that period, many Rabbis attempted to eat all their foods in that the custom instead is to bring our Matzot out before Kiddush and cover them. Our a state of ritual purity. To emphasize that this is only a pious custom, and not even a large tables allow large groups to sit together and have more intimate conversations, and rabbinic requirement, no blessing is recited. The custom has fallen into general disuse, give us space to put large dishes with all of our favorite Pesach foods. Yet, as I sit around even among the strictly observant, but on Seder night we wash at the beginning of the the large Pesach table after Kiddush watching first cup of grape juice doubtlessly spill evening to create the spirit of a sacred gathering conducted in purity and devotion. next to me, the ancient custom of individual tables becomes more and more appealing. Meital Sapir - כרפס Leora Raskas - כרפם In the dramatization of the Pesach story, Karpas plays a significant role as the opening :דף קיד One of the Mishnayot that describes Karpas is found in Pesachim number of the culinary act. Tradition has it that Karpas is tasked with engaging the הביאו לפניו מטבל בחזרת עד שמגיע לפרפרת הפת הביאו לפניו מצה וחזרת וחרוסת ושני people around the Seder table, arousing their curiosity so that they pay close attention תבשילין אע"פ שאין חרוסת מצוה ר"א בן ]ברבי[ צדוק אומר מצוה ובמקדש היו מביאין לפניו .to the story of redemption that is about to unfold :גופו של פסח Rashbam: referring to Rashi makes a linguistic connection between Joseph's striped tunic and Achashverosh's) עד שמגיע לפרפרת הפתThey brought before him lettuce" marror). They brought before him matzah, lettuce, and charozet, and two cooked foods, drapery that offers an explanation to the relationship between Karpas and the story of the cloak of fine wool -- כתונת פסים we learn about the בראשית לג:ג even though charozet is not a mitzvah. R' Elazar the son of Tzadok says charozet is a our enslavement. In mitzvah and in the times of the Mishna they used to bring with the Korban Pesach." – that Yaakov gives to Joseph. This gift is the catalyst to Joseph being sold to Ishmaelites The first ritual described in this Mishna is known from context to be Karpas. and subsequently arriving in Egypt. Rashi then takes us to Megilat Ester where we get Both the Rashbam and Tosafot explain the practice of Karpas as it was done in the a designer's description of the fine linen, drapes, and furniture in Achasverosh's palace. hangings of fine white cotton. When we link these – " חור כרפס" describes פרק א פסוק ו ,as referring to the vegetables "הביאו לפניו "times of the Mishna. The Rashbam describes takes on a new name in the כתונת פסים meaning that the vegetables for Karpas were brought before him. According to his sources, we could say that the fine wool of the 15 14 י ַ חַ ץ YACHATZ בַּעַ ל הַבַּיִת יִבְצַע אֶת הַמַּצָ ּה הָאֶמְ צָעִ ית ׁלִשְ תַ יִם ומַ צְפִּ ין אֶת הַחֵצִי הַ גָ ֹדול לַאֲפִ ֹיקומָ ן. The head of the household will break the middle Matzah into two. The larger piece is set aside ּ ּ .to serve as Aafikoman. The smaller piece is put back, between the two Matzot מגיד MAGGID מְ גַלֶּה אֶת הַמַּ ּצ ֹות, מַ גְבִּיהַ אֶת הַקְּ עָרָ ה וְ ֹאומֵ ר בְּ ֹקול רָ ם: :Raise the tray with the matzot and say in a loud voice הָ א לַחְמָא עַ אַ נְיָ אדִיבְהָתָ אֲ כָ נָא ּלובְּאַרְעָא דְמִ צְרָ יִ ם. כָּל דִ כְפִ ין יֵ יתֵ י וְ יֵ יכֹל, כָּ ל This is the bread of affliction that our fathers ate in the land of Egypt. Whoever יֵדִ יתֵ צְרִ י וְ ְיךיִפְסַ ח. א ׁהָשַהָ ּתָכָ נָה א, הַ ׁלְשָבָּאָ ה בְּאַרְעָא דְ רָאֵ יִשְ ׂל. ׁאהָשַ ּתָעַ בְדֵ י, ׁלְשָנָ ה is hungry, let him come and eat; whoever is in need, let him come and conduct the Seder of Passover. This year [we are] here; next year in the land of Israel. This year [we are] slaves; next הַ בָּאָ ה בְּנֵ י ֹחורִ ין. .year [we will be] free people

We also derive lessons from the juxtaposition of Karpas and Yachatz in the order of .כרפס :Persian palace The plot thickens when we check the Greek and Persian dictionaries. In addition to the Seder. Yachatz means “divide,” and follows karpas, which can also mean “livelihood.” meaning “fine fabric” in the Persian vernacular, the Greek meaning of karpas is “fresh, We learn from this that we should divide our pursuits between the material and the raw vegetable.” So when we dip the karpas into salt water (or vinegar, or charoset, or spiritual realms of our lives, and not reject one in favor of the other. your family's traditional dipping sauce), we are reminded of Joseph's brothers dipping Throughout the Seder we share spiritually with one another, especially with the his wool coat into animal’s blood before taking it home to Yaakov. This action led to children at the table, as the story of yetziat mitzrayim is retold and they are encouraged the beginning of the galut, slavery in Mitzrayim, and the Jews’ eventual redemption by to ask questions. Sharing materially is also a value of the Seder as evidenced by our Hashem. invitation the poor to come join us in our meal at the beginning of Maggid. Thus, in This complicated transmutation of a garment or fine fabric into a celery stick is Yachatz, not only do we learn about the spirit of the Seder through one small act of more than an etymological web. It helps the karpas fulfill its role of prompting deeper breaking a matzah, but we are also able to take the lessons of the past and bring them reflection about the Pesach story. into our daily lives. Tova Kamioner - הא לחמא עניא Aviva Friedman - יחץ Throughout theSeder we associate ideas and emotions with tangible objects and In literature, whether secular or in Tanach, the first words of a story set the tone for gestures in order to help internalize our understanding of the story of Pesach. This is the content. Why, then, would we start out telling the Pesach story by pointing out the epitomized in Yachatz, where a myriad of explanations are found as to why the middle “Lachma Anya” in front of us? Of all first words, shouldn’t we start the story by, say, matzah is broken into two pieces, the larger of which is then tucked away as the starting the story? Furthermore, some sources have suggested that the first words should aphikoman. Some say that the split matzah symbolizes Hashem's splitting of the yam instead be “caha lachma anya,” “this is like the bread of affliction,” because the bread in suf as Bnei Yisrael left Egypt. Another interpretation views the two pieces of matzah as front of us is not actually the bread that our ancestors ate in Egypt. the two parts of our redemption: the night the Jews left Egypt and Hashem's subsequent In fact, however, the first words are essential the way they are. There are two ways splitting of the sea. Some explain that we hide away a piece of the matzah for later to to fulfill the mitzvah ofSipur Yitziat Mitzrayim: one, by simply reciting the narrative, resemble the way a poor person would save a portion for later. In this way we emulate and two, by engaging ourselves in the story as if we were there. This second way of our forefathers and embody the spirit of the Seder, acting as poor men before we are experiencing the narrative is stressed by many poskim as essential when reading the freed and dine like royalty. Haggaddah. These opening words work to throw us into the story; “This is not just the While Yachatz can be viewed as a reflection of our past, it can also be seen as a metaphor matzah you picked up from the Kosher Market around the corner! This is not like the for the present. TheSefat Emet, who views the matzah as symbolizing the redemption, bread of affliction. This is the bread of our affliction!” Once the stage is set to seeYitziat explains that we hide away the larger piece to remind us that we have not yet achieved Mitzrayim as more than a storybook tale, we may completely immerse ourselves into the final redemption. Another view understands the breaking of the matzah as a lesson Maggid. in mussar: just as we break the matzah, we should break our bad character traits.

17 16 מֵסִיר הַקְּ עָרָה מֵעַ ל ּׁהַשֻ לְחָ ן, ֹמוזְגִין ֹכוס ׁשֵ נִי וְכַ אן הַבֵּ ן ֹאו אֶחָד מִן הַמְסֻ בִּ ים ׁש ֹואֵ ל: .The tray with the matzot is moved aside,and the second cup is poured The youngest child or one of the guests asks: מַ ה נִ ּּשְתַ נָ הַ היְלָהלַּ הַ ה מִ זֶ ּכָּל הַ לֵּ ֹילות? ׁ ּ ?What makes this night different from all other nights ְ ּ ב ׁשֶכָ ל הַ ֵ ּל י ל ֹו תאָ ּנו כְ ֹאולִ ין חָמֵ מַ ץ ּוה, צָּהַ יְלָהלַּ הַ הזֶ ּ - כֻּ ּמַ ל ֹוצָּה! .On all nights we eat Chametz or Matzah, on this night only Matzah ְ ּ ב ׁשֶכָ ל הַ ֵ ּל י ל ֹו תאָ ּנו ֹאוכְ לִ ין אָ ׁשְר יְרָ ת, -ֹקו הַ יְלָהלַּ הַ הזֶ ּ מָ ֹרור! !On all nights we eat any kind of vegetables, on this night Maror ְ ּ ב ׁשֶכָ ל הַ ֵ ּל י ל ֹו אֵ תין אָ ּנומַטְ בִּ ילִ ין אֲפִ עַם ּילו ּפַאֶחָ ת, - הַ יְלָהלַּ הַ זֶ ּה ׁשְ י ּתֵפְעָמִ ים! !On all nights we need not dip even once, on this night we do so twice On all nights we eat sitting upright or reclining, on this night we all recline! ְ ּ ב ׁשֶכָ ל הַ ֵ ּל י ל ֹו ת אָ ּנו ֹאוכְ לִ ין בֵּ ין ֹיובֵ ׁשְיןבִ ין ּומְסֻ בִּ ין, - הַ יְלָהלַּ הַ ה זֶ ּכֻּלָּ ּנומְסֻ בִּ ין! The Sederplate is placed on the table. The Matzot are partly uncovered as we say the מֵ נִיחַ אֶת הַקְּ עָרָה עַ ל ּׁהַשֻ לְחָ ן. הַמַ ֹצות תִּ הְ יֶינָה מְ גֻ ּל ֹות ׁבִּשְ עַת אֲמִירַת הַהַ גָּדָ ה. .Haggadah מה נשתנה - Lizzy Klein This newfound strengthened connection between Hashem and the nation is described The Four Questions may seem random, but they actually correspond to the Four The paragraph starts off with the seemingly obvious .עבדים היינו multiple times in Sons mentioned later in the Seder. Each son seems to be asking one of the questions. statement that we were slaves in Egypt. This statement shows the transition from the The chacham asks the first question: why do we eat matzah as opposed to bread?. The to the voluntary worship of Hashem. There are three פרעה enslavement of the Jews by chacham sees what is going on at the seder and he is prompted to ask a halachik question ,one, we were strangers in a strange land : פרעהdifferent ways that we were enslaved by about the chukim and mishpatim. Therasha asks about maror. He is interested only in his owning nothing; two, we were an enslaved people, powerless to use our own energy comfort and therefore asks why he should put himself through any suffering by eating and capabilities; and three, we were physically afflicted, deprived of any joy. These three something unpleasant. Similarly, later in the seder, he asks about the avodah for “you,” ,one :פסח on חמץ aspects of our slavery correspond directly to the three prohibitions of as in the general am yisroel, excluding himself so he can understand the reason behind ;much like we were not allowed to have belongings ,חמץ we are not allowed to own any something before he includes himself in that mitzvah. Theshe’aino yodea lish’ol asks similar to the fact that we were powerless to use ,חמץ two, we can't use or benefit from about the oddity of dipping. Thetam , or simple son, only notices the externals and asks just as we ,חמץ our own energy; and three, we can't eat or get physical pleasure from simply about why we recline. were physically afflicted by the Egyptians. This connection shows that we came out of and became servants of Hashem. Another aspect of our relationship פרעה Levie the slavery of עֲ בָ Ariella דִ - י ם הָ י ִ י נ ּו ,This phrase seems redundant .יד חזקה ובזרוע נטויה we start with Hashem appears when it says :מתחיל בגנות ומסיים בשבח we recall the outline as ,מגיד Each year as we begin the story with shame and finish with praise. The Gemara explains that the shame is the that we were freed with a strong hand and an outstretched arm, yet the phrase comes the fact that our fathers started off as to show us that while Hashem freed us with a strong hand against Egypt, He lovingly ,מתחילה היו אבותינו עובדי עבודה זרה paragraph of and kept us safe. The statement "And if the Holy בני ישראל idol worshippers. If we believe that the story of our enslavement and redemption begins outstretched His arm toward serves as a preface to the story. So what exactly One, blessed be He, had not taken our fathers out of Egypt, then we, our children, and עבדים היינו with this passage, then clearly is not telling us part of the story, then our children's children would still have been slaves to Pharaoh in Egypt" is declaring עבדים היינו is the purpose of this preface? And if what is it telling us? the purpose of our obligation to recount the Exodus -- if not for ourselves, then for The sentence “We were slaves unto Pharaoh in Egypt, and Hashem our God took us our children who were also affected by the event. Thus this shows the importance of out from there with a strong hand and an outstretched arm” is not the beginning of the recounting the story, no matter how well-versed we are in the story and no matter how story of the Exodus. Rather, it is the declaration of the fundamental reason why we are many times we have told it before. is בני ישראל between Hashem and עבדים היינו all obligated to recount the Exodus story. We recount the story of the Exodus because This relationship that is articulated in it can also be brought into our daily lives ;פסח of סדר we are obligated to remember the details of what occurred when Hashem redeemed us not only an introduction to the from the harsh hand of the Egyptians. Still, there seems to be something more to this as a template for our connection to Hashem. On one hand, we relate to Hashem with mitzvah, for if its purpose was solely to remember the story, then why are the wisest, fear and reverence; we try our hardest every day to abide by every law He has set out to form a personal תפילה most righteous Jews, who are well-versed in the story obligated to recount the Exodus? for us. Yet on the other hand, we take time out of our day for The root of our obligation comes from the fact that the object of retelling the story is connection with Hashem and beg Him to listen to our needs and to change His will to not just to remember the facts and retell them, but also to strengthen and deepen our let us experience joy. connection with Hashem.

19 18 עֲ בָ דִ י ם הָ ִ י י נ לְפַרְ ּועֹה בְּמִ צְרָ יִ ם, וַ ּי ֹוצִ יאֵ ּנויְיָ אֱ לֹהֵ ם ּינו ּׁמִשָבְּיָד חֲ זָקָ ה ּובִ זְ ֹרועַ We were slaves to Pharaoh in Egypt, and the L-rd, our G-d, took us out from there נְ טויָה. וְאִ ּלו צִ לֹא יאֹ הוהַקָּ ֹדו ׁשבָּ רו ְך אהו אֶת אֲ ֹבו תֵ מִמִּ ינוצְרָ יִ ם, הֲרֵי אָ נו ובָנֵ ינו ובְנֵ י with a strong hand and with an outstretched arm. If the Holy One, blessed be He, had not ּ ּ ּ ּ ּ ּ ּ ּ ּ taken our fathers out of Egypt, then we, our children and our children's children would have בָנֵ ּינועְ ׁמְשֻבָּדִ ים הָ יִ לְפַרְ ּינועֹה בְּמִ צְרָ יִ ם. וַאֲפִ ּחֲ ילוכֻּלָּ ּנוכָמִ ים, כֻּלָּ ּנונִ נְ ים,ֹבו כֻּלָ ּנו זְקֵ ה remained enslaved to Pharaoh in Egypt. Even if all of us were wise, all of us understanding, all נִ ים, כֻּלָ ּדְעִ נו ֹיוים אֶת הַ ּרָה,ת ֹ ומִ ר צְוָהבִּ יצִ עָ לֵ ּינויאַת מִ ּלְסַפֵצְרַ יִ ם. וְכָל הַמַּרְ בֶּה ּלְסַפֵ ר of us knowing the Torah, we would still be obligated to discuss the Exodus from Egypt; and בִּ יצִ יאַת מִ צְרַ יִם הֲרֵ י זֶה ׁמְשֻבָּ ח. .everyone who discusses the Exodus from Egypt at length is praiseworthy It happened that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azaryah, Rabbi Akiva and מַ העֲ בְּ שֶרַ ׂבִּ שֻעַ י אֱ ִ ל י וְרַ עֶ בִּי ז ֶאֶ ר וְרַ לְעָ בִּי יְ ֹזָרהו בֶּן עֲ זַרְ יָה וְרַ בְּי עֲקִ יבָא וְרַ בִּי ןטַרְ ֹפושֶהָ ּיו Rabbi Tarphon were reclining [at a Seder] in B'nei Berak. They were discussing the Exodus מְסֻ בִּ ין בִּבְנֵי בְרַ ק, וְהָ רִ ּיוים בִּ ּמְסַפְיצִ יאַת מִ צְרַ יִם כָּ ל ֹאוהַ ֹתויְלָהלַּ עַד ׁשֶ בָּ תַ ּאולְמִ ידֵ יהֶ ם from Egypt all that night, until their students came and told them: "Our Masters! The time has וְאָמְ ּרולָהֶם: רַ בּ ֹותֵ ּינו,יעַ הִ גִּזְמַן קְרִ יאַת ׁשְמַע ׁשֶל ׁשַ חֲרִ ית. "!come for reciting the morning Shema אָמַר רַ בִּי אֶ לְעָ זָר בֶּן עֲ זַרְ יָ ה: הֲרֵי אֲ נִי כְבֶן ׁשִבְעִ ים ׁנָה,שָ וְ לֹא זָכִ יתִי ׁשֶ ּתֵאָמֵ ר יְצִ יאַת מִ ְ צה Rabbi Eleazar ben Azaryah said: "I am like a man of seventy years old, yet I did not succeed in proving that the Exodus from Egypt must be mentioned at night-until Ben Zoma explained it: רַ יִם בַּלֵּת ֹילועַד ׁשֶ דְ ּׁרָשָ ּהבֶּ ן ֹזומָא: ׁשֶאֱמַ נֶּר, לְמַעַן זְ ּתִכֹּר אֶ ת ֹיום צֵאתְ ָךמֵאֶרֶץ מִ צְרַ יִ ם ָ ָ ָ ָ It is said, `That you may remember the day you left Egypt all the days of your life;' now `the" כֹּל יְמֵי חַ , יֶּ -יְמֵייך הַחַ יֶּיָמִ יךים, כָּל יְמֵי חַ יֶּ - יךהַ לֵּת. ֹילווַחֲ כָמִ יםמְרִ ֹאוים: יְמֵי חַ יֶּיך - days of your life' refers to the days, [and the additional word] àll' indicates the inclusion of the הָ לָם ֹעוהַ ה, זֶ ּכֹּל יְמֵי חַ יֶּ -ָ יךלְהָ בִ יא לִ ת ֹימו ׁהַמָשִיחַ . nights!" The sages, however, said: "`The days of your life' refers to the present-day world; and àll' indicates the inclusion of the days of Mashiach." ְ , בָּ ּרו ְך ּהוא. בָּ ּרו ְךׁשֶנָּתַ ן רָ ּת ֹוה לְעַמּ ֹו יִשְרָאֵ ׂל, בָּ ּרו ְך ּהוא. בָּ ּרוךהַמָּ ֹקום Blessed is the Omnipresent One, blessed be He! Blessed is He who gave the Torah to כְּנֶגֶד אַרְ בָּעָ ה בָנִ ים דִ ּ. בְּרָ ה ּאֶחָד ת ֹורָ חָ הכָ ם, וְאֶחָד ע, ׁרָשָוְאֶחָד ּתָ ם, !His people Israel, blessed be He וְאֶחָד ׁשֶ אֵ ֹינו ֹיודֵעַ ׁלִשְ ֹאול. The Torah speaks of four sons. One wise, one wicked, one simple, and one who does not know how to ask. חָ כָם מָ ה ּהוא ֹאומֵ ר? מַה הָעֵ ת ֹדו ּוְהַחֻקִים ׁוְהַמִשְטִ ּפָים ׁאֲשֶר הצִוָּ יְיָ אֱ לֹהֵ ּינו אֶתְ כֶ ם? וְאַף ּאַתָה אֱמָ ר ֹלו כְּהִ תלְ סַח: ֹאֵ כוין ּהַפֶמַפְטִ ירִ ין אַחַר ּהַפֶסַח אֲפִ ֹיקומָ ן. The wise one, what does he say? "What are the testimonies, the statutes and the laws which the L-rd, our G-d, has commanded you?" You, in turn, shall instruct him in the laws of ׁרָשָע מָ ה ּהוא ֹאומֵ מָה ר?הָעֲ אתבֹדָה הַ ּזֹלָכֶ ם? לָכֶם - וְ לֹא ֹלו. ּולְפִי ׁשֶ צִ ֹהויא אֶ ת '.Passover, [up to] òne is not to eat any dessert after the Passover-lamb מִן עַ הַ צְ ֹמוכְּלָל כָּפַר ר. בְּעִקָּוְאַף ה ּאַתָהַקְהֵה אֶת שִ יונָּ וֶאֱ מֹר : ֹלור בַּעֲ ּבוזֶה עָשָה ׂ יְיָ לִ י The wicked one, what does he say? "What is this service to you?!" He says `to you,' but בְּצֵאתִי מִמִּ צְרָ יִ ם. לִי - וְ לֹא ֹלו. אִ הָ ּיל ּויָהם, ׁשָלֹא הָ יָה נִגְאָ ל. not to him! By thus excluding himself from the community he has denied that which is ּתָם מָ ה ּהוא ֹאומֵ ר?מַ את?ה ּזֹ אֵ לָ ּוְאָמַרְתָיו: בְּ חֹזֶק יָ ד צִ ֹהו יאָ יְיָּנו מִמִּ צְרָ יִ ם, fundamental. You, therefore, blunt his teeth and say to him: "It is because of this that the L-rd did for me when I left Egypt"; `for me' - but not for him! If he had been there, he would not מִ בֵּ י ת עֲ בָ דִ י ם . "!have been redeemed ָ ׁוְשֶ אֵ ֹינו ֹיודֵעַ ׁלִשְ ֹאו - ל ּאַתְ ּפְתַ ח , ֹלוׁשֶנֶּאֱמַ ר: וְהִ גַּ ּדְתָ לְבִנְ ךבַּ םֹיו הַ ּהוא לֵ אמֹר, The simple one, what does he say? "What is this?" Thus you shall say to him: "With a ר בַּעֲ ּבוזֶה ה עָשָ ׂיְיָ לִי בְּצֵאתִי מִמִּ צְרָ יִ ם. ".strong hand the L-rd took us out of Egypt, from the house of slaves And the one who does not know how to ask, you must initiate him, as it is said: "You shall tell your child on that day, Ìt is because of this that the L-rd did for me when I left Egypt.'" understand the passage of avadim hayinu. Whilst in the Nazi labor camp of Bergen Belsen she, her mother (my namesake), sister and a few inmates were sitting and having Greenbaum whatever semblance of a Seder they could scrap together from memory. When they עֲ בָ Daniella דִ - י ם הָ י ִ י נ ּו One of the first things we learn about the Seder is that we are supposed to try and got up to avadim hayinu, one of the inmates exclaimed at the irony of what they were imagine that we ourselves have just left the oppressiveMitzrayim . As young children, we about to do. Sitting in tattered, filthy uniforms, with shaven heads and broken bodies, learn how to at least attempt to be empathetic. This proves itself more difficult during they were going to sing about being freed from slavery? They were going to sing about certain parts of the Seder. When we sing “avadim hayinu,” we are supposed to imagine the redemption that God delivered? No, said the inmate, and the people that got up and that we ourselves were slaves in Egypt, and that God has just rescued us from enemy left with him. But my grandmother, her mother, sister and a few others, stayed and sang hands. all night of the redemption they hoped was imminent. And two weeks later, on April My paternal grandmother Masha Greenbaum Shlita had the misfortune to truly 15th, when the British entered Bergen Belsen and liberated it, that Seder carried special meaning. 21 20 יָ ֹכול מֵ ׁרֹאשחֹדֶ ,ׁ ש ּתַ ּלְמוד מַ ֹלור בַּ םֹיו הַ ּהוא, אִ י בַּ םֹיו הַ א ּהו יָ ֹכול מִ בְּ ֹעוד ֹיום, ּתַ ּלְמוד One may think that [the discussion of the Exodus] must be from the first of the month. The מַ ֹלור בַּעֲ ר ּבוזֶה - ר בַּעֲ זֶ ּבוה לֹא י אֶ ּאָמַרְתִלָא ׁבְּשָעָה ׁ שֶ יֵּׁמַ שצָּה ּורמָ ֹרומֻ חִ נָּים לְפָ נֶ ָיך. ;Torah therefore says, Òn that day.' Òn that day,' however, could mean while it is yet daytime the Torah therefore says, Ìt is because of this.' The expression `because of this' can only be said חִ ּמִתְלָּ ה ֹעודָ בְדֵי העֲ ֹבוזָרָה הָ ּיו אֲ ֹבו,תֵ ּינו ׁוְעַכְשָיו קֵרְ בָ ּנוהַמָּ ם ֹקולַעֲ בֹדָ , ֹתוׁשֶנֶּאֱמַ ר: .when Matzah and Maror are placed before you שֻעַוַ אֶ ליֹאמֶ ר יְ כָּל ֹ הוהָעָ ם, כֹּה אָמַ ר יְיָ אֱ לֹהֵ רָאֵי ל: יִשְ ׂבְּעֵ בֶר הַ הָ נָּר ׁיָשְ ּבו אֲ תֵ ֹבויכֶ ם In the beginning our fathers served idols; but now the Omnipresent One has brought us close מֵ רַחלָ אֲ ֹעום, בִי ּתֶאַ בְרָהָ ם וַאֲ בִי נָ ר, ֹחו וַיַאֱ ּעַ בְ לֹהִ ּדוים אֲחֵרִ ים. ח וָאֶקַּאֶת אֲ בִ יכֶם אֶ ת ,to His service, as it is said: "Joshua said to all the people: Thus said the L-rd, the G-d of Israel ְ Your fathers used to live on the other side of the river - Terach, the father of Abraham and` אַ בְרָהָם מֵעֵ בֶר הַ הָ נָּבְּכָל ר וָ ֹאֶרֶ אולֵ ץך ֹאו ֹתוכְּנָעַ ן, וָאַרְ בֶּה אֶ ת זַרְ ֹעו ּוָאֶתֵ ן אֶ ֹלות יִצְחָ ק, the father of Nachor, and they served other gods. "And I took your father Abraham from ן ּוָאֶתֵלְיִצְחָק אֶ ת יַעֲ קֹב וְאֶת ו. עֵשָ ׂ ן ּוָאֶתֵ ו לְעֵשָ ׂאֶת עִ יר הַר ּשֵ ׂ ׁלָרֶשֶ ת , וְ ֹאֹתויַעֲ קֹב ּובָנָ יו beyond the river, and I led him throughout the whole land of Canaan. I increased his seed and י ָ רְ מִד ּוצְ רָ ִ י ם . gave him Isaac, and to Isaac I gave Jacob and Esau. To Esau I gave Mount Seir to possess it, and Jacob and his sons went down to Egypt." בָּ ּרו ְמֵרך ׁש ֹהַ ובְטָחָ ֹתו לְיִשְרָאֵ ׂל, בָּ ּרו ְך ּהוא. ׁשֶהַקָּ ֹדו ׁשבָּ ּרו ְך א ּהו ב ּׁחִשַאֶת הַקֵּץ, לַעֲ ׂש ֹות Blessed is He who keeps His promise to Israel, blessed be He! For the Holy One, blessed be He, אָמַ כְּמַהר ּׁשֶלְאַ בְרָהָם אָ בִ בִּבְרִ ּינוית בֵּ ין הַ בְּתָרִ ים, ׁשֶנֶּאֱמַ ר:אמֶ ר וַ ּיֹלְאַ בְרָ ם, יָ דֹע ּתֵדַ ע כִּ י ָ calculated the end [of the bondage], in order to do as He had said to our father Abraham at the גֵר יִהְ יֶה בְּאֶרֶ ץזַרְעֲ ךלֹא לָהֶ ם, וַעֲ בָ ּדו ם וְעִ ּנ ּואֹתָם אַרְ בַּע מֵ תֹאו נָה. ׁשָוְגַם אֶת הַ יּ ג ֹו ׁאֲשֶ ר Covenant between the Portions," as it is said: "And He said to Abraham, `You shall know that" יַעֲ ן ּבֹדודָ ּאָ נֹכִי וְאַחֲרֵ י כֵ ן יֵצְ ּאובִּרְ כֻ ׁשגָּ ֹדול. your seed will be strangers in a land that is not theirs, and they will enslave them and make them suffer, for four hundred years. But I shall also judge the nation whom they shall serve, מְ כַסֶּ ה אֶת הַמַּ ּצ ֹות וּמַ גְבִּיהַ אֶת הַ כּ ֹוס. "'.and after that they will come out with great wealth The Matzot are covered and the wine cup is raised. ְ ו הִ י א עָ ׁשֶמְ דָ הלַאֲ ֹבותֵ א ּינווְלָ ! ּנואֶחָ ׁשֶד ּלֹבִּלְבָד עָמַד עָ לֵ ּינולְכַ ּל ֹ,ו תֵ אֶ ּנולָּ א ׁשֶבְּכָ ל ּרד ֹ ווָ ֹדור ֹמְדִ עוים עָ לֵ ּינולְכַ ּל ֹ,ו תֵ ּנווְהַקָּ ֹדו ׁשבָּ ּרו ְך א ּהו מַ צִּילֵ מִ ּנויָּדָ ם. This Promise is what has stood by our fathers and us! For not just one alone has risen against us to destroy us, but in every generation they rise against us to destroy us; and the יַנִּיחַ הַ כּ ֹוס מִ ֹיָדו וִ יגַלֶּה אֶת הַמַּ ּצ ֹות. !Holy One, blessed be He, saves us from their hand Put down the wine cup and uncover the Matzah. צֵ א ְ ל ּומַ ש דמַ ה בִּקֵּלָבָן הָאֲרַמִ י לַעֲ ת ׂש ֹולְיַעֲקֹב אָ רְ בִ . ּינועֹה ׁשֶלֹאּפַ גָזַר אֶ לָאּ עַ ל כָרִ הַ זְ ּים וְלָבָן בִּקֵּ ׁשר לַעֲ ֹקואֶת הַ כֹּ ל, אֱמַ ׁשֶר:נֶ ּאֲרַמִּ י אֹבֵד אָ בִ רֶד מִ י, וַיֵּצְרַ יְמָ ה וַיָּגָר ׁשָ ם Go forth and learn what Laban the Aramean wanted to do to our father Jacob. Pharaoh had issued a decree against the male children only, but Laban wanted to uproot everyone - as it בִּמְתֵי מְעָ ט, וַיְהִי ׁשָ ם לְ י ֹגוגָּ ֹל,דו עָ ם ּצווָרָ ב. is said: "The Aramean wished to destroy my father; and he went down to Egypt and sojourned there, few in number; and he became there a nation - great and mighty and numerous." distressing and comforting quotes in our liturgy. It encompasses all the hardships, .Sandra Soltz struggles, rewards and protection that come along with being part of the chosen nation - ְ ו הִ י א ׁשֶ עָ מְ דָ ה Vehi Sheamdah - This short passage includes many themes we see throughout Jewish Countless times in our history, nations which were stronger than us, larger than us, literature: oppression, belief in God, connection to our past, and our ultimate redemption. and more powerful than us tried to annihilate us. Countless times in our history, those Every year my family sings these words with Yaakov Shwekey's tune, emphasizing "Shelo nations disappeared, disintegrated and dissolved into non-being, while we continued to Echad Bilvad!", not just one enemy has tried to eradicate us, not just one generation has thrive. suffered. But perhaps we can read this line differently: Shelo Echad Bilvad, that because Mark Twain was not composing fiction when he wrote “The Egyptians, the Babylonians we are not one, Amad Alainu L'chalotainu, they have risen against us to destroy us. and the Persians rose, filled the planet with sound and splendor, then faded to dream- Today, we see how fragmented the Jewish people are. Can we really ever be considered stuff and passed away; the Greeks and Romans followed and made a vast noise, and one nation? When the Jewish people are united, the Torah refers to them in the singular: they were gone; other people have sprung up and held their torch high for a time but it “and he camped at the mountain, and he left the mountain, and he sang out to the lord burned out, and they sit in twilight now, and have vanished. (az yashir).” Yet in Vehi Sheamdah, we are referred to in the plural, because we are not The Jew saw them all, survived them all, and is now what he always was, exhibiting no united. Perhaps if we all unite and really become one Am, one nation, we will finally be decadence, no infirmaties, of age, no weakening of his parts, no slowing of his energies, redeemed. V'Hakadosh Baruch Hu matzilainu miyadam. no dulling of his alert but aggressive mind. All things are mortal but the Jews; all other forces pass, but he remains. What is the secret of his immortality?” ,Daniella Greenbaum We are a nation protected by God, in whose covenant we have partaken. Babylonians - ְ ו הִ י א ׁשֶ עָ מְ דָ ה Greeks, Egyption pharaohs, Spanish Inquisitors, German Nazis- they are all powerless וְהִ יא עָמְ ׁשֶדָ ה לַאֲ ֹבותֵ א וְ ּינואֶ לָ ! ּנוחָ ׁשֶד בִּ ּלֹלְבָד עָמַ ד עָ לֵ ּינולְכַ ּל ֹ,ו תֵ אֶ ּנולָאּ ׁשֶבְּכָ ל ּרד ֹ ווָ ֹדור ֹעומְ דִ ים .is one of the most accurate, inspirational, against Hashem, and that, time and time again, will be our saving grace ּעָלֵינולְכַ ּלֹ,ו תֵ ּנווְהַקָּ ֹדו ׁש ּבָּרו ְך אּהו מַצִּ מִ ּילֵנויָּדָ ם 23 22 וַיֵרֶד מִ צְרַ יְמָה - אָ סּנו עַל י ּפִהַדִ ּ בּ ּור. .And he went down to Egypt" forced by Divine decree" "And he sojourned there" - this teaches that our father Jacob did not go down to Egypt to וַיָּגָר ם ׁ-שָ מְ לֹא לַמֵּד ׁשֶיָרַ ד יַעֲקֹב אָ בִ ּינו עַ ׁ לְהִשְ ּתַבְּמִ קֵּצְרַ יִם אֶ לָאּ לָ ר ּגוׁשָם, ׁשֶנֶּאֱמַ ר: ָ settle, but only to live there temporarily. Thus it is said, "They said to Pharaoh, We have come וַ ּיֹ אמְ ּרואֶל רְ ּפַ ר עֹה, לָ ּגובָּאָרֶ ץ בָּ , כִּי ּאנואֵ ין מִרְעֶ ה לַ ּצֹאן ר ׁאֲשֶלַעֲ , כִּי בָדֶ יךכָבֵד הָרָעָ ב to sojourn in the land, for there is no pasture for your servants' flocks because the hunger is בְּאֶרֶ ץ כְּנָעַ ן. ּוְעַתָ ה ׁיֵשְנָא ּבועֲ בָדֶ ָיךבְּאֶרֶ ץ ּגֹשֶ ן. ".severe in the land of Canaan; and now, please, let your servants dwell in the land of Goshen ָ ָ ,Few in number" as it is said: "Your fathers went down to Egypt with seventy persons, and now" בִּמְתֵי מְעָט - כְּמַה ּׁשֶנֶּאֱמַ ר: בְעִ ׁבְּשִים נֶפֶ ׁשיָרְ ּ דומִ אֲ ֹבותֶ צְרָ יךיְמָ ה, ּוְעַתָה שָ ׂמְ ךיְיָ ".the L-rd, your G-d, has made you as numerous as the stars of heaven אֱ לֹהֶ ָיך כְּ כְבֵי ֹ כו מַ ּׁהַשָיִם לָ רֹב. "And he became there a nation" this teaches that Israel was distinctive there. וַיְהִי ׁשָ םי לְ - מְ ֹגולַמֵּד ׁשֶהָ ּיו יִשְרָאֵלׂ מְ צֻ נִ יָּים ׁשָ ם. ,Great, mighty," as it is said: "And the children of Israel were fruitful and increased abundantly“ and multiplied and became very, very mighty, and the land became filled with them." גָּ ֹל,דו עָ םּצו - כְּמה ּׁשֶנֶּאֱמַ ר: ּובְנֵי יִשְ ׂרָאֵל ּפָ ּרווַיִּׁשְ רְ ּצווַיִ ּרְ בּ ּווַיַּעַ צְ ּמו בִּמְ אֹד מְ אֹד, מָּ לֵא ּוַתִהָאָרֶ ץ אֹתָ ם. And numerous," as it is said: "I passed over you and saw you wallowing in your bloods, and" I said to you `By your blood you shall live,' and I said to you `By your blood you shall live!' I וָרָ ב - אֱמַ ר: רְ כְּמַה ּׁשֶנֶּבָבָה כְּצֶמַח דֶ ּהַשָ ׂה ּנְתַתִ , ְיך רְ ּוַתִבִּי ּוַתִלִי גְדְ ּ בֹאִ ּוַתָי בַּעֲדִי עֲדָ יִ ים, caused you to thrive like the plants of the field, and you increased and grew and became very beautiful your bosom fashioned and your hair grown long, but you were naked and bare." And דַ ׁשָיִם נָ ּכֹנו ּושְ ׂ עָרֵ עֵ ְךצִמֵּחַ רֹם , וְעֶרְ ּוְאַתְיָה. וָאֶעֱ בֹר עָ לַ יִ ְךוָאֶרְאֵ ְך מִתְ סֶסֶ בּ ֹות בְּדָמָ יִ ְך, ְ ְ ְ ְ I passed over you and saw you wallowing in your blood and I said through your blood shall וָ אֹמַ ר לָ ך חֲ יִ בְּדָמַ י,יִ ךוָ אֹמַ ר לָ ךבְּדָמַ יִ ך חֲ יִ י. .you live, and I said through your blood shall you live ּ וַיְעַ ּנ ּו, ּנו ּוַיִתְ ּ נועֲ עָ לֵ ּינובֹדָה ׁקָשָ ה. וַיָ רֵ ּעואֹתָ ּנוהַמִּ צְרִ ים The Egyptians treated us badly and they made us suffer, and they put hard work וַיָּרֵ ּעואֹתָ הַמִּ ּנוצְרִ ים - אֱמַ כְּמָה ר: ׁשֶנֶּהָ בָה נִתְחַ ן יִרְ כְמָ ה ֹלובֶּה, ּפֶוְהָ יָה כִּי תִקְרֶ אנָ ה ".upon us מִ לְחָמָ ה וְ סַ ֹנוף גַ ם א ּהו עַ ל ׂש נְאֵ ּינו, וְנִלְחַ וְעָ ם בָּ ּלָהנו מִן הָאָרֶ ץ. The Egyptians treated us badly," as it is said: Come, let us act cunningly with [the people] lest" they multiply and, if there should be a war against us, they will join our enemies, fight against וַיְעַ ּ-נ ּו ּנוכְּמָה ׁשֶאֱמַ נֶּר: וַיָּשִ ׂעָ ּימולָ יו שָ ׂיםרֵי ּמִסִלְמַעַן עַ ּנֹבְּסִ ֹבְ תולֹתָ ם. וַיִּבֶן עָרֵי מִסְ כְּ ה ".us and leave the land ת ֹנולְפַרְ עֹה. תֹם אֶת ּפִוְאֶת רַעַמְסֵ ס. And they made us suffer," as it is said: "They set taskmasters over [the people of Israel] to" ְ make them suffer with their burdens, and they built storage cities for Pharaoh, Pitom and ּוַיִתְ ּ נועֲ עָ לֵ ּינובֹדָה ה ׁ-קָשָ כְּמָה ׁשֶאֱמַ נֶּר: וַיַעֲ מִ בִ ּדוצְרַ יִם אֶ ת בְּנֵי רָאֵיִשְלׂ בְּפָרֶ ך. ".Ramses "And they put hard work upon us," as it is said: "The Egyptians made the children of Israel work with rigor. צְ עַ וַ נִ ּק אֶ ל יְ יָ אֱ לֹהֵי אֲ בֹתֵ , ּינומַ וַיִּׁעשְ יְיָ אֶ ת , קֹלֵ ּנורְא וַיַּאֶת עָ ּנְיֵנווְאֶת עֲמָ לֵ ּנווְאֶ ת And we cried out to the L-rd, the G-d of our fathers, and the L-rd heard our voice, לַ חֲ צֵ נ ּו . .and he saw our suffering, our labor, and our oppression ְ וַנִּצְעַק אֶ ל יְיָ אֱ לֹהֵי אֲ בֹתֵ - ּינוכְּמָה אֱמַ ׁשֶר:נֶ ּ מִ וַיְהִ יים בַ יָּהָרַ בִּ ים הָהֵ ם מָת וַיָּמֶ לֶ ך מִ צְ ה ,And we cried out to the L-rd, the G-d of our fathers," as it is said: "During that long period" רַ יִ ם, וַיֵּאָ נְ ּחו בְנֵי יִשְ ׂרָאֵל מִן הָעֲ דָ ֹבוה וַיִּ ,זְעָ ּקו ּוַתַעַל וְעָתָם ׁשַאֶל הָאֱ לֹהִ ים מִן הָעֲ בֹדָ ה. the king of Egypt died; and the children of Israel groaned because of the servitude, and they cried out. And their cry for help from their servitude rose up to G-d." מַ וַיִּׁעשְ יְיָ אֶ ת -קֹלֵ ּנוכְּמָה ׁשֶנֶּאֱמַ מַע אֱ ר: לֹהִ וַיִּׁשְים אֶ ת נַאֲקָתָ ם, וַיִּזְכּ ר ֹ ואֱ לֹהִ ים אֶ ת אֶת אַ בְּרִ ֹיתובְרָהָ ם, אֶ ת יִצְחָ ק וְאֶ ת יַעֲ קֹב. And the L-rd heard our voice" as it said: "And G-d heard their groaning, and G-d" remembered His covenant with Abraham, Isaac and Jacob." ּ ְ ּ רְא וַיַאֶת עָ ּנְיֵנו - ֹזו ּפְ רִ ׁ ישתּו דֶ ּרֶ אֶרֶ ךץ, כְּמָה ׁשֶאֱמַ נֶּר: וַיַרְא אֱ לֹהִ ים אֶ ת בְּ ני יִשְ ׂרָאֵ ל And he saw our suffering," this refers to the separation of husband and wife, as it is said: "G-d" ו ַ ֵ ּי דַ ע אֱ ל ֹ הִ י ם . ".saw the children of Israel and G-d took note וְאֶת עֲמָ לֵ ּנוהַ - אֵ ּלבָּנִ ּוים. כְּמָה אֱמַ ׁשֶר:נֶ ּכָּל הַ בֵּן ד הַ יִּהַ ּליְ ֹואֹרָה ּתַׁלִ שְ יכֻ וְכָלּהו הַ בַּ ת Our labor," this refers to the "children," as it is said: "Every boy that is born, you shall throw" ּתְחַ ּי ּו ן . ".into the river and every girl you shall keep alive וְאֶ ת -לַחֲצֵ ּנוזֶה חַ הַדְק,ּ אֱמַ כְּמָהר: ׁשֶנֶּוְגַם רָאִ יתִי אֶת הַ לַּחַץ ׁאֲשֶר מִ צְרַ יִ ם לֹחֲצִ ים And our oppression," this refers to the pressure, as it is said: "I have seen the oppression with" אֹ תָ ם . ".which the Egyptians oppress them 25 24 וַ ּי ֹו צִ יְ אֵ יָ ּנו מִ מִ צְ רַ יִ בְּיָדם חֲ זָקָ הבִ זְ ּורֹעַ נְ ּטויָ בְ ה, ּומֹרָ א גָּדֹל, ּובְ ֹאֹתות ּובְ מֹפְתִ ים. The L-rd took as out of Egypt with a strong hand and an outstretched arm, and" with a great manifestation, and with signs and wonders." ְ יְיָוַ ּי ֹומִמִ צִאֵ ּנוצְרַ יִ ם - לֹא עַ ל יְדֵי מַ , וְ לְאָ ךלֹא עַ ל יְדֵירָ ף,שָ וְ ׂלֹא עַ ל לִ יְדֵי ׁשָיחַ, אֶ א לָּהַקָּ ה The L-rd took us out of Egypt," not through an angel, not through a seraph and not through" ֹדו ׁשבָּ ּרו ְך ּהוא בִּכְ ֹבו ֹדו ּובְעַ צְ , ֹמוׁשֶאֱמַ נֶּר: י וְעָ ּבַרְתִבְאֶרֶץ מִ צְרַ יִם יְלָהבַּלַּ הַ זֶ ּה, וְהִ כֵּ יתִ י a messenger. The Holy One, blessed be He, did it in His glory by Himself! Thus it is said: "In ר כָּל בְּאֶרֶץבְּ מִ ֹכוצְרַ יִם מֵאָדָ ם וְעַ ד בְּהֵמָ בְכָל ה,אֱ ּולֹהֵי מִ צְרַ יִם אֶעֱשֶ ׂה ׁשְפָטִ ים. אֲ נִי יְיָ. that night I will pass through the land of Egypt, and I will smite every first-born in the land of Egypt, from man to beast, and I will carry out judgments against all the gods of Egypt, I the L-rd." י וְעָ ּבַרְתִבְאֶרֶץ מִ צְרַ יִם יְלָהבַּלַּ הַ ה - זֶ ּאֲ נִי וְ לֹא מַ לְאָ ְך "I will pass through the land of Egypt," I and not an angel; וְהִ כֵּ יתִ י ר כָּל בְ ֹכובְּאֶרֶץ מִ צְרַ יִם - אֲ נִי וְ לֹא שָ ׂרָ ף ;And I will smite every first-born in the land of Egypt," I and not a seraph" בְכָל אֱ ּולֹהֵי מִ צְרַ יִם אֶעֱשֶ ׂהפָטִ ׁשְים - אֲ נִ י ולֹא ׁלִ ּהַשָיחַ . ;And I will carry out judgments against all the gods of Egypt," I and not a messenger" "I- the L-rd," it is I, and none other! אֲ נִי יְיָ - אֲ נִ י א ּהו ולֹא אַחֵ ר. "With a strong hand," this refers to the dever (pestilence) as it is said: "Behold, the hand of the בְּיָד חֲ זָקָ ה - ֹבֶ זור,הַדֶ ּכְּמָה ׁשֶנֶּאֱמַ ר:ה הִ נֵּיַד יְיָ ֹהויָה בְּמִ קְ נְ ָךר ׁאֲשֶ דֶ ּבַּשָ ׂה, בַּ ּס ּוסִ ים, L-rd will be upon your livestock in the field, upon the horses, the donkeys, the camels, the בַ ּ חֲ מ ֹ רִ י ם , י בַ ּ ם ,גְ ּ מַ ּלִבַּ בָּ קָ א רן , ּובַ דֶ ּצ ֹבֶ ר כָּ בֵ ד מְ אֹ ד . ".herds and the flocks, a very severe pestilence "And with an outstretched arm," this refers to the sword, as it is said: "His sword was drawn, in בִ זְ ּורֹעַ נְ ּטויָה - ֹהַחֶרֶ זוב, כְּמָה ׁשֶנֶּאֱמַ ר: וְחַרְ בּ ֹו ׁשְ ּלופָה בְּיָ ֹדו, נְ ּטויָה עַ ל יְ שָ ּרולַ יִ ם. ".his hand, stretched out over Jerusalem בְ ּומֹרָ א גָּדֹל - ֹזו כִגִ ּל ּוי ׁשְינָה, כְּמָה ׁשֶנֶּאֱמַ ר: ה אֱ הֲ ֹאולֹהִ ּנִסָים לָ בֹא לָקַחַ ת ֹלו ֹגוי And with a great manifestation," this refers to the revelation of the Shechinah (Divine" Presence), as it is said: "Has any G-d ever tried to take for himself a nation from the midst מִקֶרֶ ב יּ ג ֹובְּמַ ּסֹת בְּ אֹתֹת ּובְ ֹמופְתִ בְמִ ים, ּו בְ לְחָמָ היָד ּוחֲ זָקָ ה ּובִ זְ ֹרועַ נְ ּטויָ ה, ּובְ ֹמורָאִ ים ָ of another nation, with trials, signs and wonders, with war and with a strong hand and an גְּדֹלִ ים, כְּ הכֹל ר ׁאֲשֶלָכֶ ם עָשָ ׂיְיָ אֱ לֹהֵ יכֶם בְּמִ צְרַ יִם לְעֵ ינֶ יך. outstretched arm, and with great manifestations, like all that the L-rd your G-d, did for you in Egypt before your eyes!" ת ּ-ובְ ֹזֶהאֹתו ה, הַמַּטֶּ אֱמַ כְּמָה ר: ׁשֶנֶּוְאֶת ה הַמַּטֶּהַ זֶ ּה ּתִקַּח בְּיָדְ , ָך ׁאֲשֶר ּתַעֲשֶ ׂה בּ ֹואֶ ת "And with signs," this refers to the staff, as it is said: "Take into your hand this staff with which הָ אֹ תֹ ת . ".you shall perform the signs בְ מֹפְתִ ּוים - זֶה ם, הַדָ ּכְּמָה ׁשֶאֱמַ נֶּר: ּוְנָתַתִ י פְתִ ֹמוים ּׁבַּשָמַ יִ ם ּובָאָרֶ ץ And wonders," this refers to the blood, as it is said: "And I shall show wonders in heaven and" on earth.” ֹנוהֲ גִין לְהַטִּ יף טִפָּ ה מִן הַ כּ ֹוס בַּאֲמִירַ ת 'דָ ם', 'וָאֵ ׁש', 'ותימרות עשן', עֶשֶ ׂר הַמַ כּ ֹות, When saying "blood, and fire, and pillars of smoke," the ten plagues, and the acronyms spill 'דְצַ ְ"ך', 'עַ דַ ׁ"ש', 'בְּאַחַ "ב', בְּיַחַ ד ט"ו פַּ עַ ם. .wine in the cup דם ואש ותמרות עשן Blood, and fire and pillars of smoke

Rinatte Gruen of destruction paving the way to the final redemption and the plagues and cataclysmic - דם ואש ותמרות עשן I will place wonders wonders performed by God in order to redeem Bnei Yisrael from Egypt reflect the" ",ונתתי מופתים בשמים ובארץ דם ואש ותימרות עשן" The pasuk in the sky and on earth: blood and fire and pillars of smoke" is quoted from the third necessity to identify and uproot the detrimental aspects of society for a nation to reach we remove ",דם ואש ותימרות עשן" chapter of Sefer Yoel, in the prophet's depiction of the final redemption. Yoel describes its greatest periods of growth. As we read the words the physical and spiritual greatness that will be experienced by mankind in the Messianic drops of wine from our glasses. We repeat this same act a few lines later as we list the Ten Era, but warns of the destruction that will come to all who do not call out in the name of Plagues. In both cases, we are acknowledging the loss and suffering that facilitated--and God in this time. On the surface, this pasuk only seems to be brought in the Haggadah will facilitate--redemption. blood). Many commentators explain that the plagues performed against Mitzrayim targeted) "דם" wonders) and) "מופתים" to show the connection between the term However, further examination reveals a deep connection between this pasuk and the the Egyptian gods and served to overthrow the nation’s skewed sense of morality. For story of Yetziyat Mitzrayim and calls attention the running theme of growth through example, some explain that since the Egyptians worshipped many gods of the Nile, destruction that fills our observance of Pesach. The parallel stories of the messianic days Hashem immediately reveals the worthlessness of these gods by turning the Nile to 27 26 דָ בָר אַחֵ ר: בְּיָד חֲ זָקָה - ׁשְ ּתַ יִ ם,בִ זְ ּורֹעַ נְ ּטויָה - ׁשְ ּתַ יִ בְ ם, ּומֹרָ א גָּדֹל - ׁשְ ּתַ יִ ם, ּובְ ֹאֹתות ;Another explanation: "Strong hand" indicates two [plagues]; "Outstretched arm," another two - ׁשְ ּתַ יִ ם, ּובְ מֹפְתִ ים - ׁשְ ּתַ יִ ם. אֵ ּל ּועֶשֶר ׂמַ כּ תֹו הֵ בִ ׁשֶיא הַקָּ ֹדו ׁשבָּ ּרו ְךא ּהועַל הַמִּ צְרִ ים .Great manifestation," another two; "Signs," another two; and "Wonders," another two" בְּמִ צְרַ יִ ם, וְאֵ ּל ּו הֵ ן: ,These are the Ten Plagues which the Holy One, blessed be He, brought upon the Egyptians דָ ּם, צְפַרְדֵ ּעַ , כִּנִּים, עָ ֹב,רו חִ דֶ ּין,בֶ ר, ׁשְבָּרָ ד, אַרְ בֶּ ה, :namely as follows ְ .Blood. Frogs. Lice. Wild Beasts. Pestilence. Boils. Hail. Locust , ׁחֹשֶמַ ךכַּת בְּ ֹכו ֹרות. .Darkness. Slaying of the First-born רַ בִּי יְ דָה הוהָ תֵ יָ ן ה נובָּהֶם סִמָּ נִ ים: ּ ְ ֹ :Rabbi Yehudah referred to them by acronyms דְ ּ צַ "ךעַדַ ׁ"שבְּאַחַ "ב. DeTzaCh; ADaSh; BeAChaV

Similar explanations can also be brought for the other and not another. Finally, the third group, containing hail, locusts, darkness, and death .מכת דם ,blood in the first plague plagues. According to Rashi, the Jews who had fully assimilated to Egyptian culture and of the firstborn, depicts that God is indeed unique among all the powers of the universe ,darkness). By eliminating the because these plagues highlighted the weaknesses of the prominent Egyptian deities Ra) מכת חושך did not want to leave Egypt were killed during negative elements of society, God prepared the slave family of Bnei Yisrael to leave Egypt god of the sun, and the constellation of Aries, considered to be the “firstborn” of all the and form a strong Jewish nation. In effect, the Ten Plagues enabled the nation to receive zodiac signs. the Ten Commandments. Even the number ten of the makot symbolizes God’s power since it reminds us of the Further connections can be made when we look at the time frames in which Ten Sayings of Creation and the Ten Commandments. God created the world, and while transformative historical events are said to have occurred. Mitzrayim’s punishment is in the hierarchy of nature man is the highest, man is as important as everything else God thought to have taken place over the course of 12 months. Similarly, the great flood in created. Conversely, the giving of the Ten Commandments marks the moment when .God separated the Jews from the other nations and chose us to be his special people רשע the time of Noah is said to have lasted 12 months. Furthermore, even a complete for no more than 12 months. The identical time But before doing so, God had to send the makot, the marking of the transformation of גיהנום wicked person) is said to sit in) frame of all three of these events highlights our theme of intense suffering and loss, Hashem’s relationship with the Jews, to Egypt. The makot also brought the Jews closer and its purpose in enabling a nation--or a person--to reach tremendous growth. As we to God, convinced them He was listening to their prayers, and mentally prepared them celebrate Pesach, we must look to ourselves as microcosms of God's actions on behalf of to become a free people. our nation. In preparing for Pesach, we cleaned our homes of chametz, which is often Dalia Wolfson - דצ"ך עד"ש באח"ב evil inclination) and the materialistic, gluttonous) יצר הרע viewed as representing our aspects of our personalities. So too, throughout Pesach and the entirety of our lives, we Rav Yehudah’s acronym of Dtzach Adash B’Achav is a very helpful way to remember must strive to identify and uproot our own personal weaknesses. This process will be the makkot, and may serve other purposes. Da'at Zekeinim notes that in Tehillim 105, the hard at times, and as we struggle we may feel loss and suffering. For this same reason, plagues are out of order, and that perhaps Rav Yehuda is just trying to maintain order in we remove wine from our glasses at the Seder to commemorate past and future times of the face of King David’s psalm. destruction. Still, in the end, the deepest struggles enable the greatest growth. Knowing TheAbarbanel offers another interpretation: these three groups show a three-step plan this, our glasses of wine are refilled, and we are ready to keep moving forward. towards revealing G-d’s existence, intervention and presence in this world. The heads of each three plagues bear the clues: Dam (blood) starts its section so that “thou shalt know, Ilana Lehmann that I am the L-rd” (Shmot 7:17); Arov (wild beasts) has the purpose of “that thou will - עשר מכות One of the reasons God sent the makot upon Egypt was to assert His dominance over know, that I am the L-rd that dwells on earth” (Shemot 8:18); and prior to the strike of the world. There is evidence for this in the splitting of the plagues into three groups, the Barad (flaming hail), G-d says: “so that thou will know, that there is none other like each group depicting a different level of God’s power. The first group, consisting of Me in all the earth” (Shemot 9:14) blood, frogs, and lice, the simply demonstrates the existence of God; the first two proved The plagues serve as upheavals of the words of the ultimate heretic, Pharoah, but they God’s ultimate power over the Nile and the third stressed the limitations of Pharaoh’s are also representatives of important ideas that we ourselves must learn and discover. magicians, as they failed to replicate the lice. The second group, wild beasts, cattle The existence, providence and presence of G-d are three concepts that are integral to plague, and boils, illuminates that God not only reigns in Heaven, but also on earth; Judaism: faith in G-d, belief in His involvement in the world and a relationship with the God inflicted Egypt with these plagues only so that the Egyptians suffered and not the Shechina are vital to our souls and crucial to remember. Jews, and this clearly validates that He can direct the forces of nature against one people

29 28 רַ בִּ י ֹיוסֵי הַ גְּלִ ילִ י מֵ ֹאור: מִ יִן נַּ ּאַתָ ה ֹאומֵר ׁשֶהַמִּ לָּצְרִ ּקוים בְּמִ צְרַ יִם עֶשֶר ׂת מַ כּ ֹווְעַל הַ יָּם Rabbi Yosi the Gallilean said: How do you know that the Egyptians were stricken by ten לָ ּקו ּׁחֲמִשִים מַ כּ ת? ֹובְּמִ צְרַ יִם מָ ה ּהוא מֵ ֹאו ר? וַ ּיֹאמְ ּרוהַחַרְטֻמִּ ים אֶלרְ ּפַעֹה: אֶ צְבַּ ע ,plagues in Egypt, and then were struck by fifty plagues at the sea? In Egypt it says of them אֱ לֹהִ ים הִ וא, וְעַל הַ םיָּ מָ ה הומֵ א ֹר?או וַיַּרְ רָאֵל א יִשְ ׂאֶת הַ יָד הַ גְּדֹלָה ר ׁאֲשֶעָשָה ׂ יְיָ The magicians said to Pharaoh `This is the finger of G-d.'” At the sea it says, "Israel saw the" ּ great hand that the L-rd laid against Egypt; and the people feared the L-rd, and they believed בְּמִ צְרַ יִ ם, וַיִּירְ הָעָם ּאואֶ ת יְיָ, וַיַּ אֲמִ ּינובַּיְיָ ּו ׁבְמשֶה . עַ בְ ֹדוכַּמָּ ה בְאֶ לָ ּקוצְבַּ ע? עֶשֶר ׂמַ כּ ֹות. in the L-rd and in His servant Moses." Now, how often were they smitten by `the finger'? Ten אֱ ר ֹמו ה: ּמֵעַתָבְּמִ צְרַ יִם לָ ּקועֶשֶר ׂת מַ כּ ֹווְעַל הַ םיָּ לָ ּקו ּׁחֲמִשִים מַ כּ ֹות. plagues! Thus you must conclude that in Egypt they were smitten by ten plagues, at the sea they were smitten by fifty plagues! רַ בִּי אֱ לִ יעֶ זֶ ר מֵ ֹאור: מִ יִןנַּ כָּלׁ שֶמַ מַכָּ ה ּוכָּה הֵ בִ ׁשֶיא הַקָּ ֹדו ׁשבָּ ּרו ְךא ּהועַל הַמִּ צְרִ ים בְּמִ צְ ה Rabbi Eliezer said: How do we know that each individual plague which the Holy One, blessed רַ יִם הָ ל יְתָה ׁשֶאַרְ בַּע מַ כּ ֹות? ׁשֶנֶּאֱמַ ר: ׁיְשַלַחּ , עֶ בָּם חֲ ןבְרָ ֹרוה אַ ּוָ פ ֹוזַעַ ם וְצָרָה, ׁמִשְלַחַ ת be He, brought upon the Egyptians in Egypt consisted of four plagues? For it is said: "He sent מַ לְאֲ כֵי רָעִ ים. עֶ בְרָה - אַחַ ת, וָ יִ זַעַם -ם, ׁ שְ ּתַוְצָרָה - ׁשָ ׁלש, ׁמִשְלַחַת מַ לְאֲ כֵי רָעִ ים - against them His fierce anger, fury, and indignation, and trouble, a discharge of messengers אַרְ בַּ ע. אֱ ר ֹמו ה: ּמֵעַתָבְּמִ צְרַ יִם לָ אַרְ ּקובָּעִ ים ת מַ כּ ֹווְעַל הַ םיָּ לָ ּקומָאתַ יִם מַ כּ ֹות. of evil": `Fury,' is one; `Indignation,' makes two; `Trouble,' makes three; `Discharge of messengers of evil,' makes four. Thus you must now say that in Egypt they were struck by forty רַ בִּי עֲקִ יבֶ א מֵ ֹאור: מִ יִןנַּ כָּלׁ שֶמַ מַכָּ ה ּוכָּה הֵ בִ ׁשֶיא הַקָּ ֹדו ׁשבָּ ּרו ְךא ּהועַל הַמִּ צְרִ ים בְּמִ צְ ה .plagues, and at the sea they were stricken by two hundred plagues רַ יִם הָ יְתָה ׁשֶל חָמֵ ׁשמַ כּ ֹות? ׁשֶנֶּאֱמַ ר: ׁיְשַלַחּ , עֶ בָּם חֲ ןבְרָ ֹרוה אַ ּוָ פ ֹוזַעַ ם וְצָרָה, ׁמִשְלַחַ ת Rabbi Akiva said: How do we know that each individual plague which the Holy One, blessed מַ לְאֲ כֵי רָעִ ים. חֲ - ן ֹרואַ ּפאַחַ ֹות, עֶ יִ ם,בְרָה - ׁוָ שְ ּתַזַעַם ,- ׁשָ ׁלֹשוְצָרָה - אַרְ בַּ ע, ׁמִשְלַחַ ת be He, brought upon the Egyptians in Egypt consisted of five plagues? For it is said: "He sent מַ לְאֲ כֵי רָעִ ים - חָמֵ ׁש. אֱ ר ֹמו ה: ּמֵעַתָבְּמִ צְרַ יִם לָ ּקו ּׁחֲמִשִים ת מַ כּ ֹווְעַל הַ םיָּ לָ ּקו ּׁחֲמִשִ ים against them his fierce anger, fury, and indignation, and trouble, a discharge of messengers of מָ א ּותַ ִ י ם מַ ּ כ ֹו ת . evil": "His fierce anger," is one; "fury," makes two; "indignation," makes three; "trouble," makes four; "discharge of messengers of evil," makes five. Thus you must now say that in Egypt they were struck by fifty plagues, and at the sea they were stricken by two hundred and fifty plagues. כַּמָּה מַעֲ ֹלות תֹטו ֹבולַמָּ םֹקו עָ לֵ ּינו! !How many levels of favors has the Omnipresent bestowed upon us אִ ּל ּו צִ ֹ הומִמִּ יאָ ּנוצְרַ יִם וְ לֹא ה עָשָ ׂבָהֶם ׁשְפָטִ ים, דַ ּ יֵּ ּינו. If He had brought us out from Egypt, and had not carried out judgments against them, it would have sufficed us! אִ ּל ּוה עָשָ ׂבָהֶםפָטִ ׁשְים, וְ לֹא ה בֵ עָשָ ׂאלֹהֵ יהֶ ם, דַ ּ יֵּ ּינו. If He had carried out judgments against them, and not against their idols, it would have sufficed us! האִ בֵ ּל ּואלֹהֵ עָשָ ׂיהֶ ם, וְ לֹא הָרַג אֶ תרֵ בְּ ֹכויהֶ ם, דַ ּ יֵּ ּינו. If He had destroyed their idols, and had not smitten their first-born, it would have sufficed us! אִ ּל ּוהָרַג רֵ אֶ תיהֶ בְּ ם ֹוְ כולֹא נָתַ ן לָ ּנואֶת מָ נָ ֹמום, דַ ּ יֵּ ּינו. !If He had smitten their first-born, and had not given us their wealth, it would have sufficed us If He had given us their wealth, and had not split the sea for us, it would have sufficed us! אִ ּל ּונָתַ ן לָ ּנואֶת נָםמָ וְ ֹמולֹא קָרַ ע לָ אֶתּנו הַ יָּם, דַ ּ יֵּ ּינו. If He had split the sea, and had not taken us through it on dry land, it would have sufficed us!

!Gavriela Pearl Furthermore, our mere being at Mount Sinai is likened to the giving of the Torah - דיינו How is this so? During Maggid, while enumerating fifteen acts of kindness that G-d bestowed upon The story is told of a convert who asked Hillel to teach him the whole Torah “standing us, we use the refrain “If He hadn’t [insert act of kindness], it would have been enough!” on one leg,” in the simplest and shortest manner possible. Hillel responded, “Do not This phraseology raises some crucial questions: do unto others what you would not want them to do unto you. This is the entire Torah. “If He had brought us to Mount Sinai, and had not given us the Torah”- would that The rest is commentary. Now go and learn!” Similarly, Rabbi Akiva said, “Love your have indeed been enough? What good would it have done for us to simply be at Mount neighbor as you love yourself- this is the guiding principle of all the Torah!” Sinai if we had not been given the Torah there? Our Sages teach us that the Jews who left Egypt actually achieved this feeling for one In fact, many commentators explain the great inherent benefit in being brought to another as soon as they came to the foot of Mount Sinai. Prior to this wondrous event, Mount Sinai. According to the Machzor Vitry, there the entire nation was cured of the Torah refers to the nation as “they”: “And they traveled from Refidim… and they all illnesses. According to the Sefer haMichtam, Bnei Yisrael learned many mystical came to the Sinai desert…and they camped in the desert.” However, now we are told secrets at Mount Sinai during the three days that preceded the giving of the Torah. The in singular form: “And there Israel encamped before the mount.” As Rashi explains, the Avudraham explains that they were cleansed of the corruption that remained in all Jews had become “as one man, with one heart!” This level of love and concern for one’s people since Adam and Chava ate from the Tree of Knowledge, thereby granting them fellow teaches the person the Ten Commandments, and from these, he arrives at the the faith to accept the Torah. entire Torah. (Source: The Heritage Haggadah) 31 30 אִ ּל ּוקָרַ ע לָ אֶתּנו הַ ם וְ יָּלֹא הֶעֱ בִ ירָ ּנו בְ ֹתובֶּחָרָ ֹכובָה, דַ ּ יֵּ ּינו. If He had taken us through the sea on dry land, and had not drowned our oppressors in it, it would have sufficed us! אִ ּל ּוהֶעֱ בִ ירָ ּנו בְ ֹתו ֹכובֶּחָרָ בָה וְ לֹא ׁשִקַּע צָרֵ ּנו בְּ ֹתו, ֹכודַ ּ יֵּ ּינו. If He had drowned our oppressors in it, and had not supplied our needs in the desert for forty years, it would have sufficed us! אִ ּל ּו ׁשִקַּע צָרֵ ּנו בְּ ֹתו ֹכו וְ לֹא ּסִפֵק בַּמִּדְ צָרְ כֵּ ּנובָּר אַרְ בָּעִ ים ׁשָנָה, דַ ּ יֵּ ּינו. If He had supplied our needs in the desert for forty years, and had not fed us the manna, it אִ ּל ּו ּסִפֵק בַּמִּדְ צָרְ כֵּ ּנובָּר אַרְ בָּעִ יםנָ הׁ שָולֹא הֶאֱ כִ אֶתילָ ּנוהַמָּ ן, דַ ּ יֵּ ּינו. !would have sufficed us If He had fed us the manna, and had not given us the Shabbat, it would have sufficed us! ּ אִ ּל ּוהֶאֱ אֶתכִ ילָ ּנוהַמָּ ן וְ לֹא נָתַ ן לָ אֶתּנו ׁבָּ הַשַת, דַ ּ יֵ ּינו. If He had given us the Shabbat, and had not brought us before Mount Sinai, it would have אִ ּל ּונָתַ ן לָ אֶתּנו ׁבָּ הַשַת, וְ לֹא קֵרְ לִפְ בָ נֵי ּנוהַר סִ ינַ י, דַ ּ יֵּ ּינו. !sufficed us If He had brought us before Mount Sinai, and had not given us the Torah, it would have אִ לִפְ ּל ּוקֵרְ נֵי בָ הַרּנו סִ ינַ י, וְ לֹא נָתַ ן לָ ּנואֶת הַ ּת ֹורָה, דַ ּ יֵּ ּינו. !sufficed us If He had given us the Torah, and had not brought us into the land of Israel, it would have אִ ּל ּונָתַ ן לָ ּנואֶת הַ רָ ּת ֹוה וְ לֹא הִ כְנִ יסָ ּנולְאֶרֶ ץ יִשְרָאֵ ׂל, דַ ּ יֵ ּינו. !sufficed us אִ ּלהִ ּוכְנִ יסָ ּנולְאֶרֶ רָאֵ ץ ל וְ יִשְ ׂלֹא בָנָהאֶ תלָ בֵּ ּנוית הַ בְּחִ ירָה, דַ ּ יֵּ ּינו. If He had brought us into the land of Israel, and had not built for us the Beit Habechirah, it would have sufficed us! Thus how much more so should we be grateful to the Omnipresent One for the עַל אַחַ ת, כַּמָּ ה וְכַמָּ ה, ֹטובָה כְ ּפומְלָ ה ּולֶת ּ כֻפֶלַמָּ םֹקו עָ לֵ : ּינוׁשֶ צִ ֹהויאָ ּנו doubled and redoubled goodness that He has bestowed upon us; for He has brought us out מִמִּ צְרַ יִ ם, ה וְעָשָ ׂבָהֶםפָטִ ׁשְים, ה בֵ אלֹהֵ וְעָשָ ׂיהֶ ם, וְהָרַג רֵ אֶ תיהֶ בְּ ם,ֹ כווְנָתַ ן לָ ּנואֶ ת of Egypt, and carried out judgments against them, and against their idols, and smote their נָ מָ ם, ֹמווְקָרַ ע לָ אֶתּנו הַ ם, יָּוְהֶעֱ בִ ירָ ּנו בְ ֹתו ֹכובֶּחָרָ בָה, ׁוְשִקַּע צָרֵ ּנו בְּ ֹתו ֹכו, ּוְסִפֵק צָרְ כֵּ ּנו ,first-born, and gave us their wealth, and split the sea for us, and took us through it on dry land בַּמִּדְ בָּר אַרְ בָּעִ ים ׁנָה,שָ וְהֶאֱ אֶתכִ ילָ ּנוהַמָּ ן, וְנָתַ ן לָ אֶתּנו ׁבָּ הַשַת, וְקֵרְ בָ לִפְ ּנונֵי הַר סִ ינַ י, and drowned our oppressors in it, and supplied our needs in the desert for forty years, and fed וְנָתַ ן לָ ּנואֶת הַ רָ ּת ֹוה, וְהִ כְנִ יסָ ּנולְאֶרֶ ץ יִשְ ׂרָאֵ ל, ּובָנָהאֶ תלָ בֵּ ּנוית הַ בְּחִ ירָ ה ר ּלְכַפֵעַ ל כָּ ל us the manna, and gave us the Shabbat, and brought us before Mount Sinai, and gave us the Torah, and brought us into the land of Israel and built for us the Beit Habechirah to atone for עֲ ֹו ֹנותֵ ּינו. .all our sins רַ בָּןמְ לִ גַּיאֵל הָ יָ מֵ ה ר:ֹאו כָּל אׁשֶ ּלֹאָמַר ׁשְ ׁלשָ ה דְ ּבָרִ ים אֵ ּל ּו ּבַּפֶסַ ח, לֹא Rabban Gamliel used to say: Whoever does not discuss the following three things on Passover has not fulfilled his duty, namely: Passover Sacrifice, Matzah, and Maror. יָצָ א יְדֵ י ֹחובָ ֹתו, וְאֵ ּל ּו הֵ סַ ן: ּפֶח, מַ צָ ה, ּומָ ֹרור. Danielle Orenshein - פםח מצה ומרור Ricki Silber - פםח מצה ומרור .From the times of Noach, we see individuals serving G-d through bringing korbanot This act of bringing sacrifices is continued by the avot as well. Then, right before the Jews Interestingly, when we state the three pillars of the seder (Pesach, Matzah and Maror), leave Egypt, they again bring korbanot, here for the first time as a nation. Today however, we state them in the reverse order of their occurrence. Shouldn’t this be a moment of in our galut, we cannot bring korbanot as our ancestors have done as part of their service realizing how far we have come instead of looking back at the hard times and starting with to G-d for generations. Yet at the Seder, we are given the remarkable opportunity to once Maror? And if it’s called a Seder, which is translated as order, why are we remembering again fulfill our obligation of theKorban Pesach. things out of order? We learn this from the pasuk in Shemot 12:27 that includes the commandment, Rabbi Yehoshua Rokeach, the second Chassidic Rabbi of Belz, explains that Rabbi "viaamertem zevach pesach la hashem"-- you shall say zevach pesach. Today, we can no Gamliel instituted this order to show the pattern of past and future redemptions. Each longer bring the Korban Pesach, so how then are we truly able to fulfill our obligation pillar represents a different phase in the Geulah process. The Korban Pesach is the ending of the korban? And why are we obligated to say these words? Why doesn't the pasuk that we all hope for; a clear and easy connection and closeness to G-d; the matzah is the simply say "remember the Korban Pesach”? In fact, the fulfillment is more real than transitional phase, the dichotomy of the slave on his way to freedom, and our darkest merely remembering. It is written in Hoshea 14:3, "may the statements of our lips take time; and the maror, the point where we feel no hope, no plan, and doubt in G-d himself place of sacrifices." Rav Yitzchak of Neshschiz therefore concludes that by simply saying is the last thing emphasized. Rav Gamliel, the Nasi of the diaspora Jews in our longest the verse of zevach pesach, we are actually fulfilling our obligation of the Korban Pesach. exile yet, was trying to show that the darkest point in history was ultimately good too. Although we can't physically bring the Korban Pesach today, we are still able to fulfill the The hardship, the pain and the bitterness that brought the Jews to cry out to G-d was the obligation through our words. ticket to G-d remembering us and bringing about the redemption. So too he emphasizes the maror to show that this too is only a phase, and that with faith in G-d we will graduate 33 32 יִזָ ּהֵר ׁשֶ לֹא לְהַ גְבִּיהַ אֶת הַ זְ ּ ֹרועַ . .Look at the shank-bone and be cautious not to lift it Passover - the Passover-lamb that our fathers ate during the time of the Beit Hamikdash - ּפֶסַ חׁשֶהָ ּיו אֲ ֹבותֵ כְ ּינו לִ ֹאוים בִּזְמַן בֵּ ׁשֶית הַמִּ הָ קְדָ ּׁשיָה קַ יָּם, עַ לם ׁ ש ּומָה? עַ ל ׁש ּום for what reason [did they do so]? Because the Omnipresent passed over our fathers' houses in ְ ׁשֶסַחּפָ הַקָּ ֹדו ׁשבָּ ּרוךא ּהועַ ל ּבָּתֵ י אֲ ֹבו תֵ בְּמִ ּינוצְרַ יִ ם, אֱמַ ׁשֶר:נֶ ּ ם ּוַאֲמַרְתֶזֶבַח ּפֶסַ ח ּהוא Egypt, as it is said: "You shall say, It is a Passover-offering to the L-rd, because He passed over לַ יי, ׁאֲשֶר סַחּפָ עַ ל ּבָּתֵ י בְנֵי רָאֵיִשְלׂ בְּמִ צְרַ יִם בְּנָגְ אֶת ּמִ פ ֹוצְרַ יִ ם, וְאֶ ת ּבָּתֵ ּינו הִצִּיל, וַיִּ ּקֹד the houses of the children of Israel in Egypt when He struck the Egyptians with a plague, and הָ עָ ם ו ַ ִ ּי ּׁשְ ּתַ חֲ ו ּו . ".He saved our houses. And the people bowed and prostrated themselves Take the broken Matzah into your hand and say: מַ רְ אֶ ה אֶ ת הַ מַּ ּצ ֹו ת לַ מְ סֻ בִּ י ם וְ א ֹו מֵ ר : This Matzah that we eat for what reason? Because the dough of our fathers did not have מַ צָ ה ֹזוׁשֶאָ ּנו כְ ֹאולִ ים, עַ לם ׁ ש ּומָה? עַ ל ׁשםּו ׁשֶ לֹא יק ּהִסְפִבְּצֵקָם ׁשֶ ל אֲ ֹבותֵ ּינו ,time to become leavened before the King of the kings of kings, the Holy One, blessed be He ּ ְ ְ revealed Himself to them and redeemed them. Thus it is said: "They baked Matzah-cakes לְהַחֲמִ יץ עַד גְלָהׁ שֶעֲ נִּלֵ יהֶם מַ מֶ לְכֵי לֶ ךהַמְּ לָכִ ים, הַקָּ ֹדו ׁשבָּ ּרוך ּהוגְאָ א, ּולָ ם, ׁשֶנֶּאֱמַ ר: from the dough that they had brought out of Egypt, because it was not leavened; for they had וַ ּיֹאֶת ּאפוהַ בָּצֵק ׁאֲשֶ ר ֹהוצִ מִמִּ ּיאוצְרַ יִם עֻ גֹת מַ ּצ ֹות, כִּ י לֹא חָמֵ ץ, כִּ י גֹרְ ׁ ש ּומִמִּ צְרַ יִם וְ לֹא [been driven out of Egypt and could not delay, and they had also not prepared any [other יָכְ ּלו , לְהִתְמַהְמֵהַּם וְגַּצֵדָ ה לֹא ו עָ ׂשלָהֶ ם. ".provisions Take the Maror into your hand and say: מַ רְ אֶ ה אֶ ת הַ מָּ ר ֹו ר לַ מְ סֻ בִּ י ם וְ א ֹו מֵ ר : This Maror that we eat for what reason? Because the Egyptians embittered our fathers' מָ ר ֹו ר זֶ הׁשֶאָ ּנו כְ ֹאולִ ים, עַ לם ׁ ש ּומָה? עַ ל ׁשםּו ׁשֶ מֵּרְ הַמִּ ּרוצְרִ ים אֶת חַ יֵּי אֲ ֹבותֵ ּינו lives in Egypt, as it is said: "They made their lives bitter with hard service, with mortar and בְּמִ צְרַ יִ ם, ׁשֶאֱמַ נֶּר: וַיְמָרֲ יהֶ ּםרו אֶת בַּעֲ חַ יֵּבֹדָה קָשָ ה, בְּ חֹמֶ ר ּובִלְבֵנִ בְכָל יםעֲ ּובֹדָ ה ּבַּשָ ׂדֶ ה with bricks, and with all manner of service in the field; all their service which they made them אֶ ת כָּל עֲ בֹדָתָם ׁ אֲשֶר עָ בְ בָהֶ ּדום בְּפָרֶ ְך. ".serve with rigor In every generation a person is obligated to see himself as if he had come out of Egypt, בְּכָ ל ּרד ֹ ווָ ֹדוחַ בר יָּאָדָ ם לִרְ ת ֹאואֶת עַ צְ ֹמו א כְּאִ ּל ּו ּהויָצָא מִמִּ צְרַ יִ ם, ׁשֶנֶּאֱמַ ר: as it is said: "You shall tell your child on that day, it is because of this that the L-rd did for me וְהִ גַּ ּדְתָ לְבִנְ ָךבַּ םֹיו הַ א ּהו לֵ אמֹר, ר בַּעֲ ּבוזֶה ה יְיָעָשָ ׂ לִי בְּצֵאתִי מִמִּ צְרָ יִ ם. לֹא אֶת אֲ ֹבותֵ יה ,when I left Egypt." The Holy One, blessed be He, redeemed not only our fathers from Egypt ּנובִּלְבָד אַל גָּהַקָּ ֹדו ׁשבָּ ּרו ְך א, ּהואֶ לָאּ אַ ף ֹאותָ אַל ּנוגָּעִמָּהֶ ם, ׁשֶנֶּאֱמַ ר: וְ ֹאותָ ּנו ֹהוצִ יא but He redeemed also us with them, as it is said: "It was us that He brought out from there, so that He might bring us to give us the land that He swore to our fathers." ם, ׁמִשָלְמַעַן הָ בִ יא , אֹתָ ּנולָתֶ ת אֶת לָ ּנוהָאָרֶ ץ ׁאֲשֶ ר ׁנִשְבַּע לַאֲ בֹתֵ ּנו. to the next stage. Every year while we sit around the seder table, we speak about the redemption story. bitter herbs and matzas and say: "ba'avur ze"- for these, we were redeemed. In every Only sixty years ago we were in “Maror”, and today we can proudly say that we are well generation, we must see ourselves - we shouldn't just remember the Exodus, we must into the phase of Matzah; one foot in the diaspora the other in the door of Geulah. May experience it. The Haggadah carries us through Maggid, from oppression to freedom, next year be the first year where we feel we are in the third and final stage and may we from a repetition of the Exodus to its integration in reality. look back at the Maror of Jewish History with the clarity that the Jews leaving Egypt felt! (credit: a Pesach supplement by Rav Reuven Taragin) Betsy Morgan - בכל דור ודור !Leshana habaah beYerushalayim saying that רבן שמעון בן גמליאל from משנה we learn a ,פסחים of פרק Dalia Wolfson In the 10th - בכל דור ודור Each of these three entities .מרור and ,מצה, פסח :The Seder night is a night of memory that turns into experience. One of the places one must say three things on Pesach ,explaining its importance to the holiday. He goes on to say פסוק where one can feel the Haggadah as not just historical text but as a national, ongoingg is accompanied by a בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים שנאמר )שמות יג( והגדת“ .narrative is in this particular point in Maggid and therefore we must praise ,’לבנך ביום ההוא לאמר בעבור זה עשה ה' לי בצאתי ממצרים Earlier this evening, we remember in Vehi She'amda that "b'chol dor v'dor omdim צריך שיאמר ואותנו הוציא“ ,saying רבא are משנה on this גמרא aleinu l'chaloteinu" – in every generation, our enemies rise against us to “finish us off”, so God. The first words of the .דברים כג:ו he is quoting is in פסוק and the ”,משם to speak. We're describing a recurring event, an Egypt that rises in every age to oppress בכל brought by our sages to explain the concept of פסוקים us. Our current problems are reframed in the language of the Exodus. I want to look at these two when the Jews are מכת בכורות after ספר שמות פרק י"ג The first is found in . דור ודור Yet by the time we arrive at “b'chol dor v'dor", the imperative to understand those and what it means, and being פסחwords is more experiential-minded: "B'chol dor vador chayav adam li'rot et atzmo keilu receiving their first laws, being told how to celebrate This is .”והגדת לבנך ביום ההוא לאמר: בעבור זה עשה ה' לי בצאתי ממצרים“ ,yatza miMizraim." Suddenly we are not speaking of an ancient event that seems to repeat commanded as the source for the obligation to see oneself רבן שמעון בן גמליאל brought by פסוק itself – we are entering the narrative in real-time. We sit at the seder table, point to our the 35 34 מַ גְבִּיהִים אֶת הַ כּ ֹוס עַ ד הַ לְ לוּיָה )ויש המגביהים עד גאל ישראל(. .The cup is to be held in until Halleluyah ְ ְ Thus it is our duty to thank, to laud, to praise, to glorify, to exalt, to adore, to bless, to elevate לְפִ יכָ אֲ ך נַחְ חַ ּנויָּבִ ים לְ ֹהו ֹדות, לְהַ לֵּל, ׁלְשַבֵּחַ , לְפָאֵ ר, לְ מֵ ֹרום, לְהַדֵר,ּ לְבָרֵ , ךלְעַ לֵּ ה ּולְקַ לֵּ ס and to honor the One who did all these miracles for our fathers and for us. He took us from לְמִי ׁשֶעָשָה ׂ לַאֲ ֹבותֵ ּינואֶ וְלָ תּנו כָּל הַ ּנִסִים הָאֵ ּלו: צִ ֹהויאָ ּנומֵעַ בְ ּדות לְחֵ תּרו מִ יָּ ֹגון slavery to freedom, from sorrow to joy, and from mourning to festivity, and from deep לְשִ ׂמְחָ ה, ּומֵאֵ בֶל לְ ֹיום ֹטוב, ּומֵאֲפֵלָ ה לְ ר ֹ אוגָּ ֹדול, ּוּׁמִשִ עְ ד בּ ּו ה.לִגְאֻ וְ לָּנֹאמַ ר לְפָ נָ יו ׁשִירָ ה darkness to great light and from bondage to redemption. Let us therefore recite before Him חֲ דָ ׁשָה : הַ ְ ל י ל ּוָ ּה . ,Halleluyah ְ .Halleluyah - Praise G-d! Offer praise, you servants of the L-rd; praise the Name of the L-rd הַ לְ ּלויָ ּ ההַ עַ לְ בְדֵ ּלוי יְהוָה הַ לְ ּלואֶת ׁשֵם יְהוָה. םיְהִי ׁשֵיְהוָה מְ בֹרָ ך ּמֵעַתָה וְעַ ד ֹעולָ ם. May the L-rd's Name be blessed from now and to all eternity. From the rising of the sun to מִמִּ זְרַח ׁשֶמֶ ׁשעַד מְ ֹבו ֹאומְהֻ ם לָּ ל ׁשֵיְהוָה. רָם עַ ל יִם כָּ ל ּג ֹויְהוָה עַל ּׁהַשָמַ יִם כְּ ֹבו ֹדו. its setting, the L-rd's Name is praised. The L-rd is high above all nations, His glory is over מִ י כַּ יהוָה אֱ לֹהֵ הַמַּ ּינוגְבִּ יהִ י בֶ ׁלָשָת. ׁהַמַּשְ ּפִ ילִי לִרְ ת ֹאו ּׁבַּשָמַ יִ םבָאָרֶ ּוץ. מְ קִ ימִי מֵעָפָ ר the heavens. Who is like the L-rd, our G-d, who dwells on high yet looks down so low upon דָל ּ ׁתמֵאַשְ ּפֹיָרִ ים אֶ בְ ֹיון. לְ ֹהוׁשִיבִי עִ ם נְדִ יבִ ים עִ ם נְדִ יבֵי עַמּ יבִיֹו . ֹמוׁשִעֲקֶרֶת הַ בַּיִת אֵ ם heaven and earth! He raises the poor from the dust, He lifts the needy from the dunghill, to seat them with nobles, with the nobles of His people. He restores the barren woman to the הַ בָּנִ ים שְ ׂמֵחָה הַ לְ ּלויָ ּה. )תהלים קיג,( .house, into a joyful mother of children. Halleluyah - praise G-d בְּצֵ רָאֵל מִמִּ את יִשְ ׂצְרָ יִם בֵּ ית יַעֲקֹב מֵעַ ם לֹעֵ ז. הָ יְתָ ה יְ דָ ּהוה לְקָדְ ׁש ֹו יִשְ ׂרָאֵל ׁמַמְשְ ֹלותָ יו. ,When Israel went out of Egypt, the House of Jacob from a people of a foreign language ם הַ יָּרָאָ ה נֹס וַיָּהַ יַּרְדֵ ּ ן יִ ּב סֹ ר. לְאָ ד ֹחוהֶהָרִ ים רָ קְ ּדו כְאֵ ילִ ים גְּבָ תֹעו כִּבְנֵ י צֹאן. מַ ה ּלְ ָך Judah became His holy one, Israel His dominion. The sea saw and fled, the Jordan turned הַ םיָּ כִּי תָ ס נוהַ יַּרְדֵ ן תִ ּב סֹלְאָ ר. ֹחוהֶהָרִ ים תִ רְ קְ דו כְאֵ ילִ ים גְּבָ ֹעות כִּבְנֵ י צֹאן. מִ פְ ּלִנֵי אָ ֹדון backward. The mountains skipped like rams, the hills like young sheep. What is with you, O ּ ּ ּ ּ ּ ,sea, that you flee; Jordan, that you turn backward? Mountains, why do you skip like rams; hills לִי ּחואָרֶץ מִ ּלִ פְ נֵי אֱ יַעֲ ֹלוהַּקֹב. הַ ר הֹפְכִיאֲ הַ ּצגַםּו מָ יִם חַ לָּ מִ ׁישלְמַעְ ֹיְנומָ יִ ם. .like a pool of water, the flint-stone into a spring of water מַ גְבִּיהִים אֶת הַ כּ ֹוס עַ ד גָּאַ ל יִשְ ׂרָאֵ ל. ”.Lift the cup until “who redeemed Israel

s statement to be that this future member of the’רבא explains רש"י .taken out of Egypt future generation: “What are these laws and rules and statutes? Why do you do these ואותנו הוציא משם--למען “ ,Jewish nation should say to express his current liberation is Moshe things God commands?” The answer is in the relationship. We do these things because פסוק The context of this ”.הביא אתנו לתת לנו את-הארץ אשר נשבע לאבתינו telling the nation of Israel to do the various laws of God, to fear and love Him, not to God told us to. Who is God that we do what He says? He is the God who took us out of forget God in the land of Israel, not to stray, and when their son asks “what are these laws slavery to fulfill His promise. He fulfilled, we will fulfill, and it will be good for us —that that God commanded you?” to answer him, “We were slaves to Pharaoh in Egypt, God is the relationship. took us out with a strong hand, and showed great wonders upon Pharaoh, his house, and So what does it mean that in every generation a person must believe that God took Egypt, and He took us out of there in order to bring us to, and give us, the land promised him or her personally out of Egypt? It means we are active agents of our present, to to our fathers.” the extent that it defines the significance of our past; it means every “I” is part of a “we” deal with the tension of relating to one’s history while living in that extends through space and time; it means we are continuing the relationship of פסוקים Both of these one’s present. Transmitting the significance of being taken of Egypt is a true challenge. exchanging the tyranny of a foreign reigning power in a foreign land for the laws of a מעבדות לחרות, מיגון לשמחה, the God who acts on behalf of His people—delivering them , פסוקHow does a nation propel a single experience across generations? In the first .ומאבל ליום טוב, ומאפלה לאור גדול, ומשעבוד לגאולה parent initiates the conversation, declaring that “it is because of this that God took me Rena Gluck - הלל This approach .פסח, מצה, ומרור this” is the mitzvah of“ רש"י out of Egypt.” According to V'nomar lifanav shirah chadasha”-- Because Hashem redeemed us from Egypt, “we“ חידוש gives a causal relationship between one’s current action and one’s past, with the that it is the present affecting the past as opposed to the opposite. It is because I do this will sing before Him a new song”. now that I was placed in a situation that allowed me to do such. The dilemma of relating What is this new song? Hallel, which was first recited byMoshe and Bnei Yisrael at the to a remote past is solved by making the person actively affect their past. In this we see time of Kriyat Yam Suf (Psachim 117a), is clearly not a new song; it's thousands of years ourselves as freed, because we affect our past. old. Rather, the Hallel we sing encompasses all miracles: past, present and future. When adds a step to seeing ourselves as freed. We must say that God took us out. The we retell the story of leaving Egypt, we must feel like we are reliving it. By retelling, we רבא important message is in the plurality, that this event is communal and thus one relates gain new insights into our destiny and new levels of spirituality. Every time we relive the the personal, particular experiences to that of one’s greater characters—the Jewish story of the Exodus, our Hallel is opens up new perspectives into our lives (Sfat Emet). is a reply to a fundamental question from a son, the And because we have just experienced the Geula of Yitziat Mitzrayim for ourselves, we פסוקnation. Significantly, this must say Hallel immediately. 37 36 בָּ ּרו ְך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ְךהָ לָ ֹעום, ׁאֲשֶ ראָ גְּלָ ּנווְגָאַל אֶת אֲ ֹבותֵ ּינומִמִּ צְרַ יִ ם, וְהִ גִּיעָ ּנו Blessed are You, L-rd, our G-d, King of the universe, who has redeemed us and redeemed our יְלָהלַלַּ הַ ה זֶ ּלֶאֱ כָל בּ מַ ֹוצָּה ּומָ ר.ֹרו כֵּ ן יְיָ אֱ לֹהֵ ּינו וֵ אלֹהֵי אֲ ֹבותֵ ּינויַגִּיעֵ ּנו ֹעֲדִ לְמוים וְ לִרְ גָ ה ,fathers from Egypt, and enabled us to attain this night to eat Matzah and Maror. So too, L-rd לִ ים אֲחֵרִ ים הַ בָּאִ ים לִקְרָאתֵ נוׁלְשָ ֹלום,מֵחִ שְ ׂים בְּבִנְיַן עִ ירֶ ָךוְשָ ׂשִ ׂים בַּעֲ ֹבודָתֶ . וְ ָךנֹאכַ ל our G-d and G-d of our fathers, enable us to attain other holidays and festivals that will come ּ to us in peace with happiness in the rebuilding of Your city, and with rejoicing in Your service ׁשָם מִן הַ זְ ּבָחִ ים ּומִן ּהַפְסָחִ ים ׁאֲשֶר יעַיַגִּ מָםדָ ּ עַל קִ יר מִ זְבַּחֲ ָךלְרָ ֹצון, וְ ֹנודֶ ה לְ ָך ׁשִ יר ְ in the Bet Hamikdash]. Then we shall eat of the sacrifices and of the Passover-offerings whose] חָדָש עַ לאֻ גְּלָּ תֵ ּנווְעַל ּפְ תּדו ׁנַפְשֵ . ּנובָּ ּרוךה ּאַתָיְיָ גָּאַ ל יִשְ ׂרָאֵ ל. blood shall be sprinkled on the wall of Your altar for acceptance; and we shall thank You with ְ ְ a new song for our redemption and for the deliverance of our souls. Blessed are You, G-d, who בָּ ּרוך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ךהָ ֹעולָם בּ ֹורֵ רִ יא ּפְהַ גָּפֶ ן. .redeemed Israel ׁש ֹותִ ין אֶת הַ כּ ֹוס בְּהַסָ בַּת שְ ׂמֹאל. .Blessed are You, L-rd, our G-d, King of the universe, who creates the fruit of the vine Drink the cup in the reclining position. רחצה RACHTZAH ֹנוטְ לִים אֶת הַ יָדַ יִם וּמְ בָרְ כִ ים .Hands are washed with recital of the blessing ְ ְ Blessed are You, L-rd, our G-d, King of the universe, who has sanctified us with His בָּ ּרוך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ךהָ לָ ֹעום, ׁאֲשֶ ר קִדְ ּׁשָ ּנו בְּמִ צְתָ ֹו יו עַ ל וְצִוָּנְטִ ּנוילַ ת יָדָ יִ ם. .commandments and commanded us concerning the washing of the hands מוציא MOTZI יִקַּ ח הַמַּ ּצ ֹות בְּסֵדֶר ׁשֶ הִ נִּיחָ ן, הַפְּ רוּסָ ה בֵּ ין ׁשְ תֵּ י ּׁהַשְ לֵ ֹמות, וְ יֹאחַז ׁשְ ׁלָשְ תָּ ן ֹבְּיָדו וִ יבָרֵ ְך Take the Matzot in the order that they are lying on the tray - the broken piece between the "הַמּ ֹוצִ יא", יניח מידיו את התחתונה ויברך "עַל אֲ כִ ילַת מַ צָ ּה" עַ ל השלמה והַפְּ רוּ־ two whole Matzot; hold them in your hand and recite the blessing of Hamotzei. Do not break סָ ה. אַחַר כָּ ְך יִבְצַע כְּזַיִת מִן הָעֶ לְ יונָה ּהַשְ לֵמָ ה וְכַ זַ יִת שֵ נִי מִן הַפְ רוסָ ה וְ יִטְבְּלֵם בְּמֶ לַ ח, anything off the Matzot. First put down the third Matzah (the bottom one), and recite the ֹ ׁ ּ ׁ ּ ּ blessing “Al Achilat Matzah” over the broken Matzah and the top one.Now break off a kezayit וְ יֹאכַל בְּהַסָ בָּה ׁשְ נֵי הַ זֵ ּיתִ ים the volume of one olive) of the two Matzot held, and eat the 2 pieces together in reclining) position. בָּ ּרו ְך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ְךהָ צִ ֹעויאלָם הַמּ ֹולֶחֶם מִן הָאָרֶ ץ. Blessed are You, L-rd, our G-d, King of the universe, who brings forth bread from the earth. מצה MATZAH בָּ ּרו ְך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ְךהָ לָ ֹעום, ׁאֲשֶ ר קִדְ ּשָ ּנו בְּמִ צְתָ ֹו יו עַל וְצִוָּאֲ כִ ּנוילַת מַ צָּה. Blessed are You, L-rd, our G-d, King of the universe, who has sanctified us with His commandments and commanded us concerning the eating of Matzah.

But how can we justify splitting up the Hallel between different parts of the Seder? The the phrase in Tanach; reciting a "shir chadash" is almost always what follows any Yishuat Vilna Gaon explains that there are in fact two separate parts of Hallel. The first section of Hashem. "Shiru l'Hashem shir chadash" is one of the most popular responses in Tehilim Hallel, which is comprised of the first two paragraphs that we say before eating the meal, to being saved, in the past or in the future, (see Tehillim 33, 40, 96, 98, 144, 149) and is corresponds to Geulat Yitziat Mitzrayim, the story which we have just finished recounting. also in Yishayahu’s prophesy for the time of Geula (Yishayahu 42:10). Every Shabbat we The second part of the recitation ofHallel corresponds to the final redemption, after sing, "Yibane Hamikdash ir tzion timaleh, v'sham nashir shir chadash, u'birnana na'aleh!" Hashem has "poured out His anger to the nations." Rav Shlomo Aviner explains that, on Clearly, “chadash” is not to be taken literally, but means “with new meaning” or “with the night of the Seder, Hallel is recited “around” the meal, thereby including the meal in new emphasis.” When the Beit Hamikdash is rebuilt during the final Geula, we will sing the Hallel process. The seudah is infused with kedusha and thanksgiving and is therefore a "shirah chadasha," just as we did at the time of Yitziat Mitzrayim, the original Geula. a continuation of Hallel rather than an interruption. Bimhera Biyamenu Amen. Ariela Weinberger - מצה The phrase "shirah chadasha" that is found in Lifichach also appears in a number of places throughout Tanach. During the Seder, Hallel is referred to as a "shirah chadasha," We were commanded to eat the Korban Pesach with matzah and marror. What is the a new song giving thanks to Hashem for saving us and redeeming us. The same goes for 39 38 מרור MARROR כָּל אֶחָד מֵהַמְסֻ בִּ ים ֹלוקֵחַ כְּזַיִת מָ ֹרור וּמַטְבִּ ֹלו בַּחֲ ֹרוסֶ ת, ֹחוזֵר וּמְ נַעֵ ר הַחֲ ֹרוסֶ ת, מְ בָרֵ ְך Now take a kezayit (the volume of one olive) of the Maror, dip it into the Charoset -- but then וְ א ֹו כֵ ל בְ ּ לִ י הַ סָ בָ ּ ה . shake off the Charoset that stuck to it, so that the bitter taste will not be neutralized. Recite the blessing and eat the Maror without reclining: ְ ְ בָּ ּרוך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ךהָ לָ ֹעום, ׁאֲשֶ ר קִדְ ּשָ ּנו בְּמִ צְתָ ֹויו וְצִוָּעַל ּנואֲ כִ ילַת מָ ֹרור. Blessed are You, L-rd, our G-d, King of the universe, who has sanctified us with His commandments and commanded us concerning the eating of Maror. כורך KORECH כָּל אֶחָד מֵהַמְסֻ בִּ ים ֹלוקֵחַ כְּזַיִת מִן הַמַ צָ ּה ּׁהַשְ לִ ׁישִ ית עִ ם כְּזַיִת מָ ֹרור וְ ֹכורְ כִ ים יַחַ ד, Take the third Matzah, and also a Kezayit (the volume of one olive) of the Chazeret - which ֹאוכְ לִים בְּהַסָ בָּ ה וּבְּלִי בְּרָ כָ ה. לִפְ נֵי אָ כְ ֹלו ֹאומֵ ר: is to be dipped into Charoset. Combine the two together [like a sandwich] and eat them in the reclining position after say the following paragraph: ְ זֵכֶ ר לְמִ קְדָ ּׁש ל.כְּהִ לֵּכֵּן עָשָ ׂהל הִ לֵּבִּזְמַן בֵּ ׁשֶית הַמִּ הָ קְדָ ּׁשיָה קַ ם: יָּהָ יָה כּ ֹורֵ ךפסח מַ צָּה ,Thus did Hilel do at the time of the Bet HaMikdash: He would combine Passover -- lamb ּומָ ֹרוכֵלר וְ ֹאובְּיַחַ ד, ם לְקַ יֵּמַה ׁשֶאֱמַ נֶּר: עַל מַ ּצ ֹו מְ ת ּורֹרִ ים יֹאכְלֻ ּהו. Matzah and Maror and eat them together, as it said: "They shall eat it with Matzah and bitter herbs." שולחן עורך SHULCHAN ORECH ֹאוכְ לִים וְ ׁש ֹותִים הַסְּ עוּדָה הָעֲ רוּכָה וְ ֹנוהֲ גִים לֶאֱ ֹכול תְּ חִ לָּה בֵּ יצִים מְ ּׁבֻשָ ֹלות. ולֹא יֹאכַ ל Eat and drink the meal. It is customary to begin the meal by eating a cooked egg. Be sure not ֹיותֵר מִ דֵ ּי, שלֹא תִהְ יֶה עָ לָ יו אֲ כִ ילַת אֲפִ ֹיקומָן אֲ כִ ילָה גַּסָּ ה. ..to eat to much so that you’ll have a desire for the Afikoman significance of the matzah? that happened in the past, but stories that will happen in the future, and what the future The obvious answer, the one given in theHaggadah , is that, in our rush to leave Egypt, will hold for us. The commandments have no time constraint; they are as eternal as the the dough did not have time to rise: G-d who created them. מַ ”צָּה ֹזוׁשֶאָ ּנו כְ ֹאולִ ים, עַ לם ׁ ש ּומָה? עַ ל ׁשםּו ׁשֶ לֹא יק ּהִסְפִבְּצֵקָם ׁשֶ ל אֲ ֹבותֵ ּינולְהַחֲמִ יץ..“ Roxane Julié - מרור There is a fundamental problem with this answer: Bnei Yisrael were commanded Why do we have four cups of wine? They stand for the four Promises of Redemption to bring the Korban Pesach a month before they actually left Egypt. Why does G-d : שמות ו ו that find in command Bnei Yisrael to eat matzah before matzah gained any level of significance to והוצאתי אתכם מתחת סבלות מצרים them? Admittedly, the matzah was already meaningful to Bnei Yisrael as the bread of והצלתי אתכם מעבודתם affliction, the bread that they ate while they were slaves in Egypt, but this is not the וגאלתי אתכם בזרוע נטויה ובמשפטים גדולים reason the Haggadah chooses to cite. This choice is significant. ולקחתי אתכם לי לעם Rav Yehudah Gilad of Yeshivat Ma'aleh Gilboa offers a fascinating explanation. He :our freedom. This raises a question ,זמן חרותנו we celebrate ,פסח So we see that on points out that the story of the Exodus is considered part of the Jewish collective memory. if we're celebrating, why should we eat Maror? Maror reminds us of slavery, not liberty! We are commanded to remember the Exodus every day, and on Pesach in particular, we פסח מצה“ Why is the Maror so important that if we don't eat and mention it (with are supposed to feel as if we have just been freed from slavery. He then notes that the ?Rabban Gamliel says that we haven't fulfilled our obligation ,(”מרור first time the story of the Exodus is interrupted in Tanach is in Shemot 12, when G-d When a population gets liberated from slavery, they have nothing. Everything must gives the commandment of Korban Pesach. This commandment that appears right in the be built, everything must begin from scratch. A nation is not truly free when it gets middle of the story of the Exodus represents a synthesis between the stories of the Torah liberated; it only gains true freedom after rebuilding itself. The Jewish people gained and the Torah's commandments. The commandments are part of the Jewish collective their freedom when G-d took them as His people. Maror stands for the bitterness of narrative just as much as our history. G-d gave the commandment to eat matzah before servitude, and is part of the process of redemption, a crucial part of getting the ball of the Exodus took place to show that the commandments are not only relevant to stories redemption rolling. 41 40 צפון TZAFUN אַחַ ר גְּמַר הַסְּ עֻ דָ ּה ֹלוקֵחַ כָּל אֶחָד מֵהַמְּסֻ בִּים כְּזַיִת מֵהַמַּצָ ּה ׁשֶ הָ יְתָה צְ פוּנָה לַאֲפִ ֹיקומָ ן After the meal, take the Afikoman and divide it among all the members of the household, by וְ ֹאוכֵל מִמֶּ נָּה כַ זַ ּיִת בְּהַסִּ בָּ ה. וְצָרִ ְיך לְאָ כְלָ ּה קֹדֶם חֲ ֹצות הַלַּ יְלָ ה. giving everyone a Kezayit (the volume of one olive). It is to be eaten in the reclining position and this ought to be done before midnight. ברך BARECH ֹמוזְגִין כּ ֹוס שלִ ׁישִ י וּמְ בָרְ כִ ין בִּרְ כַּת הַמָ ֹזון. .The third cup is poured now, and recite Birkat Hamazon (Blessing after the Meal) over it A Song of Ascents. When the L-rd will return the exiles of Zion, we will have been like יר ׁשִהַמַּעֲ ֹלות בְּ ב ׁש ּויְיָ אֶת ׁשִיבַת צִ ן ּי ֹוהָ יִכְּ ּינוחֹלְמִ ים. אָ ז יִמָּ לֵא שְ ׂ ֹחוק ּפִ ּינו dreamers. Then our mouth will be filled with laughter, and our tongue with joyous song. Then ּולְ ׁש ֹונֵ רִ ּנו הנָּ אָ ז יֹאמְ ּרובַ ּג ֹויִם הִ יל גְדִ ּיְיָ לַעֲ ׂשתֹו עִם אֵ לֶּ ה. הִ יל גְדִ ּיְיָ לַעֲ ׂש ֹות will they say among the nations, "The L-rd has done great things for these." The L-rd has done עִמָּ ּנוהָ יִ ּינו שְ ׂמֵחִ בָ ים. ׁהש ּויְיָ אֶת ׁשְ בִ יתֵ ּנוכַּאֲפִ יקִ ים גֶ בַּנֶּב. הַ רְעִ ּזֹים בְּדִמְעָ ה great things for us, we were joyful. L-rd, return our exiles as streams in the Negev. Those who ְ ְ ְ בְּרִ נָּה יִקְ . ּצֹרוהָ ֹלוך יֵלֵ ך ּובָ כֹהא נֹשֵ ׂ ׁמֶשֶהַ ךרַ זָ ּע בֹּ א אֹיָבו בְרִ נָּהא אֲ נֹשֵ ׂלֻ מֹּתָ יו. sow in tears will reap with joyous song. He goes along weeping, carrying the bag of seed; he will surely come [back] with joyous song, carrying his sheaves. ׁשְ ׁלשָ ה ׁשֶ אָ כְ לו כְּאֶחָד חֲ יָבִ ין לְזֵמֵ ן וְהַמְ זַמֵ ן ּפ ֹו : תֵחַרַ תַבּ ֹוי, נְבָרֵ ְך! ּ !If there is a quorum of three males then the leader begins: Gentlemen, let us say Grace ְ הַמְסֻ בִּ ים ֹעונִים: םיְהִי ׁשֵיְיָ מְ בֹרָ ך ּמֵעַתָה וְעַ ד ֹעולָ ם. .The others respond: May the Name of the L-rd be blessed from now and forever הַ מְ ַ ז מֵ ן ת א ֹו מֵ רמְרָ : בִּרְ ׁנָן ש ּווְרַ בָּנָן וְרַ תַבּ ֹוי, נְבָרֵ ְך )בעשרה אֱ לֹהֵ ( ּינואָ ׁשֶכַ לְ ּנו The leader repeats the response and continues: With thepermission of the masters, teachers מִ ּׁשֶ ל ֹו . .and gentlemen, let us bless our G-d He of whose bounty we have eaten ְ .The others respond: Blessed be (our G-d) He of whose bounty we have eaten הַמְסֻ בִּ ים ֹעונִים:בָּ ּרוך)אֱ לֹהֵ ינו( אָ ׁשֶכַ לְ ּנו ּׁמִשֶ ֹלו ּובְ ּטו ֹבוחָ יִ ּינו. .The leader repeats this response: Blessed be (our G-d) He of whose bounty we have eaten הַ מְ ַ ז מֵ ן ח ֹו ֵ ז ר וְ א ֹו מֵ : רבָּ ּרו ְך )אֱ לֹהֵ ( ּינואָ ׁשֶכַ לְ ּנו ּׁמִשֶ ֹלו ּובְ ּטו ֹבוחָ יִ ּינו. ְ Blessed are You, L-rd, our G-d, King of the universe, who, in His goodness, feeds the whole בָּ ר ּו ך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ְךלָ הָ ם, ֹ עוהַ ן זָ ּאֶת הָ ֹעולָם כֻּ ּל ֹו בְּ ּטובְּחֵ ֹבון בְּחֶסֶ ד world with grace, with kindness and with mercy. He gives food to all flesh, for His kindness ּו א בְרַחֲמִנֹתֵ ן ים, ּהולֶחֶ ם לְכָל-בָּשָ ׂר כִּי לְ ֹעולָם חַסְ ּד ֹו, ּובְ ּטוהַ ֹבוגָּל ֹ דו ּתָ מִ יד is everlasting. Through His great goodness to us continuously we do not lack food, and may לֹא חָסַ ר וְאַ לָ ל ּנויֶחְסַ ר לָ ּנומָ ֹזון לָםלְ ֹעווָעֶ ד, בַּעֲ ּבור ׁ שְהַ ֹמוגָּ ֹדול, כִּ י ּהוא אֵ ל we never lack it, for the sake of His great Name. For He is a [benevolent] G-d who feeds and זָ ן ּומְפַרְ נֵס לַ כֹּ ל, ּומֵטִ יב לַ כֹּ מֵ ל ּוכִ ין מָ ן ֹזולְכָל-בְּרִ תָ ּי ֹויו ר ׁאֲשֶבָּרָ א. בָּ ּרו ְך ּאַתָ ה sustains all, does good to all, and prepares food for all His creatures whom He has created, as יְיָ הַ ן זָ ּאֶת הַ כֹּ ל ,it is said: You open Your hand and satisfy the desire of every living thing. Blessed are You L-rd who provides food for all.

Ilana Teicher - צפון .is the stage of the Seder in which we eat the second half of the middle matzah that ask Hashem for in the latter part of the Seder צפון we split earlier in the meal. Rav Hirsch believed that this matzah represents the Korban The Afikoman can represent all of these things. The purpose of eating theAfikoman Pesach, when our ancestors slaughtered a lamb (an Egyptian God) then declared their last, according to Rav Yitzchak Sender, is that the taste lingers in our mouths; that we faith in Hashem by painting its blood on their doorposts, clearly visible to their Egyptian should take its message and keep that with us after the seder and into our ordinary oppressors. By doing so, they signified that they were abandoning their previous lives of lives. So if we combine Rav Hirsch and the Chatam Sofer, we learn that we should ,and completely dedicating themselves to God. leave the seder with the memories of Hashem’s miracles, and our own participation מצרים servitude to the The Chatam Sofer explains differently that each half of the middlematzah has some that brought us to Yitziat Mitzrayim. We should take this enthusiasm and inspiration to significance. The first half refers to the beginning of the Seder, in which we thanked being Hashem’s nation to our everyday lives, and hopefully with this, bring the future hidden) date of the) צפון Hashem for picking us as his chosen nation and taking us out of Egypt. The second half, Redemption to which the Afikoman alludes, bringing us to the .גאולה that we ultimate גאולה the Afikoman, alludes to the second Redemption in our history, the future 43 42 נ ֹודֶ ה ּלְ ָךיְיָ אֱ לֹהֵ ּינועַל הִ ׁשֶנְחַ ּלְתָ לַאֲ ֹבותֵ אֶרֶ ּינוץ חֶמְדָ ּ ה ֹטובָ רְחָ ה ּובָה, וְעַ ל ,We thank You, L-rd, our G-d, for having given as a heritage to our fathers a precious ׁשֶ ֹהוצֵאתָ ּנויְיָ אֱ לֹהֵ ּינומֵאֶרֶץ מִ צְרַ יִ ם פְדִ ּו מִ יתָ בֵּ ּנוית עֲ בָדִ ים, וְעַ ל בְּרִ יתְ ָך good and spacious land; for having brought us out, L-rd our G-d, from the land of Egypt and שֶ חָתַמְתָבִּבְשָ רֵ נווְעַ ל תורָתְ ָךשֶ ּלִ מַּדְתָוְעַלנו חֻקֶּ ָיךשֶ הו , דַעְתָ נווְעַל חַ יִּים ;redeemed us from the house of slaves; for Your covenant which You have sealed in our flesh ׁ ּ ׂ ּ ּ ֹ ׁ ּ ּ ׁ ֹ ּ ּ ;for Your Torah which You have taught us; for Your statutes which You have made known to us חֵ ן וָחֶסֶד ׁשֶ ,ֹחו ּנַנְתָ ּנווְעַל אֲ כִ ילַת מָ ן ֹזוׁשָ ּאַתָה זָ ן ּומְפַרְ נֵ ס ֹאותָ ּנומִ ּתָיד, בְּכָ ל for the life, favor and kindness which You have graciously bestowed upon us; and for the food ֹיום ּובְכָל עֵ ת ּובְכָל ׁשָעָ ה. .we eat with which You constantly feed and sustain us every day, at all times, and at every hour ְ ְ ְ ָ For all this, L-rd our G-d, we thank You and bless You. May Your Name be blessed by the יְיָ אֱ לֹהֵ אֲ ּינונַחְ ּנו דִ ֹמוים לָ מְ ך ּובָרְ כִ ים , ֹאותָ יִתְ ךבָּרַ ך ׁשִ מְ ך בְּפִ י mouth of every living being, constantly and forever. As it is written: When you have eaten וְ עַ ל הַ ֹּ כ ל ָ כָּל חַי ּתָ מִ לָם יד לְ ֹעווָעֶ ד, ב: כַּכָּ ּתו"וְאָ כַ ּלְתָוְשָ ׂ ּבַעְתָ , בֵרַ ּואֶ ּכְתָת יְיָ אֱ לֹהֶ יךעַ ל .and are satiated, you shall bless the L-rd your G-d, for the good land which He has given you ְ ְ הָאָרֶ ץ הַ ּט ֹובָה ר ּׁאֲשֶנָתַ ןה לָ ".יְיָ,ך בָּ עַלּרו ך ּאַתָהָאָרֶ ץ וְעַל הַמָ ֹזון. .Blessed are You, L-rd, for the land and for the food ָ ָ Have mercy, L-rd our G-d, upon Israel Your people, upon Jerusalem Your city, upon Zion נָ א יְיָ אֱ לֹהֵ ּינועַ ל יִשְרָאֵלׂ עַמֶּ , ךוְעַ ל יְ ּרולַ ׁשָיִם עִ ירֶ , ךוְעַל צִ ּי ֹון ׁמִשְכַּ ן the abode of Your glory, upon the kingship of the house of David Your anointed, and upon the רַ חֶ ָם ָ כְּ , ֹבודֶ ךוְעַל מַ לְ תּכו בֵּ ית דָ,ּ וִד ׁמְשִוְעַל יחֶ הַ ךבַּיִת הַ לגָ ֹדווְהַקָ ֹדו ׁשׁשֶ נִּקְרָ א great and holy House which is called by Your Name. Our G-d, our Father, Our Shepherd, feed ׁשִ מְ עָ ָךלָ יו. אֱ לֹהֵ , ּינואָ בִ ּינו, רְעֵ ּנו, ּזונֵ , ּנופַרְ נְסֵ ּנווְכַ לְכְּלֵ ּנווְהַרְ , וִ יחֵ וְהַרְ ּנווַח לָ ּנו us, sustain us, nourish us and give us comfort; and speedily, L-rd our G-d, grant us relief from יְיָ אֱ לֹהֵ ּינומְהֵרָה מִ כָּל צָ . ֹרותֵ ּינווְנָא אַל ּתַ צְרִ יכֵ ּנויְיָ אֱ לֹהֵ , ּינולֹא לִ ידֵי ּמַתְנַ ת all our afflictions. L-rd, our G-d, please do not make us dependent upon the gifts of mortal ר וָדָ ם וְ בָּשָלֹא ׂלִ ידֵי הַ לְוָאָתָ ם, כִּי אִ ם לְיָדְ הַמְּ ָךלֵאָה ּהַפְ ּתוחָה ּהַקְ ֹדוׁשָה וְהָרְ ה men nor upon their loans, but only upon Your full, open, holy and generous hand, that we may חָ בָה, ׁשֶ לֹא נֵ ֹבו ׁוְ שלֹא נִכָּלֵם לְ לָם ֹעווָעֶ ד. .not be shamed or disgraced forever and ever On Shabbat add: בְ ּ ׁשַ בָּ ת מ ֹו סִ י פִ י ן : May it please You, L-rd, our G-d, to strengthen us through Your commandments, and רְ צֵה וְהַחֲ לִ יצֵ ּנויְיָ אֱ לֹהֵ ּינו בְּמִ צְ ֹותֶ ָיך ּבְמִ וצְ וַ ת םֹיו בִ ׁהַשְיעִי ׁבָּתהַשַ הַ גָּ ֹדול through the precept of the Seventh Day, this great and holy Shabbat. For this day is great וְהַקָ ֹדוהַ ׂשזֶ ּה. כִּ ם י ֹיוזֶה גָּל ֹ דווְקָ ֹדוׁשא ּהולְפָ נֶ ָיך ׁלִשְבָּת בּ ֹווְלָ ּנו חַ בּ ֹובְּאַהֲ בָ ה and holy before You, to refrain from work and to rest thereon with love, in accordance with כְּמִ צְ וַת רְ ֹצונֶ ָך. ּו בִרְ הָ ֹצונְנִ ָךיחַ לָ ּנויְיָ אֱ לֹהֵ א ּינוׁשֶ ּלֹתְהֵא צָרָ הן וְ וַאֲ ֹיָגונָחָ ה the commandment of Your will. In Your will, L-rd, our G-d, bestow upon us tranquility, that בְּ ֹיום מְ ּנוחָתֵ . ּנווְהַרְאֵ ּנויְיָ אֱ לֹהֵ ּינובְּנֶחָמַ ת צִ ן ֹעִ יוירֶ ָך ּובְבִנְיַן יְ ּרוׁשָלַ יִם עִ יר there shall be no trouble, sadness or grief on the day of our rest. L-rd, our G-d, let us see the ָ consolation of Zion Your city, and the rebuilding of Jerusalem Your holy city, for You are the ׁקָדְשֶכִּי ך ּאַתָא ה ּהובַּעַל הַ יְ ׁש ּו ֹעות בַעַלּו הַ נֶּחָ ֹמות. .Master of [all] salvations and the Master of [all] consolations אֱ ל ֹ הֵ י נ ּו וֵ א ל ֹ הֵ י אֲ , ב ֹויַ תֵ עֲ י נ ּלֶ וה וְ יעַ יָ , וְֹ ב א וְ יֵרָ יַ גִ ּאֶ ה וְ יֵרָ צֶ ה וְ יִ ּׁשָמַ ע , Our G-d and G-d of our fathers, may there ascend, come and reach, be seen and וְ קֵ ּיִפָד וְ יִזָ ּכֵ ר זִכְ ֹרונֵ ּנו ּופִקְ ֹדונֵ ּנו וְ זִכְ ֹרון אֲ ֹבותֵ ּינו, וְ זִכְ ן ֹרויחַ ׁמָשִבֶּן וִד דָ ּעַ בְדֶ ּ ָך, accepted, heard, recalled and remembered before You, the remembrance and recollection of ָ ָ ָ us, the remembrance of our fathers, the remembrance of Mashiach the son of David Your וְ זִכְ ֹרון יְ לַ ּרוׁשָיִם עִ יר ׁקָדְשֶ ך, וְ ן זִכְ ֹרוכָּל עַמְּ ך בֵּ ית רָאֵיִשְלׂ לְפָ נֶ יךלִפְלֵטָ ה, servant, the remembrance of Jerusalem Your holy city, and the remembrance of all Your people לְ ֹטובָ ה, לְחֵ ן ּולְחֶסֶ ד ּולְרַחֲמִ ים, לְחַ יִּים ּוׁלְשָ ֹלום ם, בְּ ֹיוחַג ת הַמַּ הַ ּצ ֹוזֶה. זָכְרֵ ּנו ,the House of Israel, for deliverance, well-being, grace, kindness, mercy, good life and peace יְיָ אֱ לֹהֵ ּינו בּ ֹו לְ ֹטובָ ה, ּו ּפָ קְדֵ ּנו ֹבולִבְרָ כָה, וְ ֹהוׁשִ יעֵ ּנו ֹבולְחַ יִּים ; בּדְ ּובַ ר יְ ׁש ּועָ ה ָ ְ on this day of the Festival of Matzot, on this Festival of holy convocation. Remember us on וְרַחֲמִ ים סּחו ,וְחָ נֵּ ּנווְרַחֵם עָ לֵ ּינו וְ ֹהוׁשִ יעֵ , ּנוכִּי אֵ לֶ יך עֵ , ינֵ כִּי ּינואֵל מֶ לֶ ךחַ ּנ ּון [this [day], L-rd, our G-d, for good; recollect us on this [day] for blessing; help us on this [day וְרַ ם ּחו ּאָתָ ה. for good life. With the promise of deliverance and compassion, spare us and be gracious to us; have mercy upon us and deliver us; for our eyes are directed to You, for You, G-d, are a ּובְ נֵ ה יְ ּרוׁשָלַ יִ עִ םיר הַ ּ קֹדֶ ׁשבִּמְהֵרָ ה בְ יָמֵ . ּינובָּ ּרו ְך ּאַתָה יְיָ, נֵהבּ ֹובְרַחֲמָ יו .gracious and merciful King יְ ּרולָ ׁשָיִ ם. אָ מֵ ן. Rebuild Jerusalem the holy city speedily in our days. Blessed are You, L-rd, who in His mercy rebuilds Jerusalem. Amen. ְ ,are You, L-rd, our G-d, King of the universe, benevolent G-d, our Father, our King בָּ ר ּו ך ּאַתָה יְיָ, אֱ לֹהֵ מֶ ּינולֶ ְךלָ הָ ם, ֹ עוהָאֵל אָ בִ , ּינומַ לְכֵּ , ּנואַדִ ירֵ ּנו, בּ ֹורְאֵ ּנו, Blessed ּגֹאֲ לֵ נו, יוצְרֵ נו, קְ דושֵ נו קְ דו שיַעֲ קֹב, רועֵ נו רועֵ רָאַ ה ל, יִשְהַמֶּ לֶ ְךהַ ּבט ווְהַמֵּ ה ,our Might, our Creator, our Redeemer, our Maker, our Holy One, the Holy One of Jacob ּ ֹ ּ ֹׁ ּ ֹׁ ֹ ּ ֹ ׂ ֹ our Shepherd, the Shepherd of Israel, the King who is good and does good to all, each and טִ יב לַ כֹּ ל, ׁשֶבְּכָ ל םֹיו וָ ֹיום ּהוא הֵטִ יב, ּהוא מֵטִ יב, א ּהו יֵ יטִ יב לָ ּנו.א ּהוגְמָ לָ ּנו every day. He has done good for us, He does good for us, and He will do good for us; He ּהוא ֹגומְ לֵ ּנו ּהוא יִגְמְ לֵ ּנולָעַ ד, לְחֵ ן ּולְחֶסֶ ד ּו לְרֶלְרַחֲמִ ים ּווַח לָה הַצָּוְהַצְלָחָ ה, ,has bestowed, He bestows, and He will forever bestow upon us grace, kindness and mercy בְּרָ עָ ה כָה וִ רְ ׁיש ּונָסָ נֶחָמָ ה ה וְכַ ּפַלְכָּלָה, וְרַחֲמִ ים וְחַ יִּים ׁוְשָ םֹלו וְכָ ל ֹטוב; 45 44 מִ ּוכָּ ל ּטוב לְ לָם ֹעועַ ל ּיְחַסְ רֵ ּנו. ,relief, salvation and success, blessing and help, consolation, sustenance and nourishment compassion, life, peace and all goodness; and may He never cause us to lack any good. ְ הָרַחֲמָ ן ּהוא יִמְ ֹלוךעָ לֵ ּינו לְ לָם ֹעווָעֶ ד. .May the Merciful One reign over us forever and ever ְ הָרַחֲמָ ןא יִתְ ּהו בָּרַ ךּׁבַּשָמַ יִ ם ּובָאָרֶ ץ. .May the Merciful One be blessed in heaven and on earth

הָרַחֲמָ ן ּהוא ׁיִשְ ּתַבַּח לְ ֹדור רִ ּד ֹוים, וְ אַ ּיִתְפָר בָּ ּנולָעַלְנֵצַ דח ּונְצָחִ ים, וְ יִתְהַדַ ּ ר May the Merciful One be praised for all generations, and be glorified in us forever and all בָּ ּנולָעַ ד ּולְ ֹעולְמֵ י ֹעולָמִ ים. .eternity, and honored in us forever and ever הָרַחֲמָ ן א ּהו יְפַרְ נְסֵ ּנובְּכָ ֹבוד. .May the Merciful One sustain us with honor הָרַחֲמָ ן ּהוא ׁיִשְ בּ ר ֹ ועֻ לֵּ ּנומֵעַל צַּוָּארֵ ּנו, וְ ּהוא ֹיולִ יכֵ ּנו ֹקומְמִ תּיו לְאַרְ צֵ ּנו. May the Merciful One break the yoke of exile from our neck and may He lead us upright to our land. הָרַחֲמָ ן בְּרָ ּהוא ׁיִשְכָה לַח לָ מְרֻ ּנובָּה בַּבַּיִת הַ ה, זֶ ּוְעַל לְחָ ׁשֻן זֶה אָ ׁשֶכַ לְ עָ ּנולָ יו. May the Merciful One send abundant blessing into this house and upon this table at which we הָרַחֲמָ ן ּהוא ׁיִשְלַח לָ ּנואֶת אֵ לִיָּהַ ּהו בִ נָּיא זָ ר ּכולַ ּט ֹב,ו וִ ּיבַשֵר ׂלָ ּנו בְּ ׂש ֹו ֹרות .have eaten ֹטו ֹבות יְ ׁשתּו ֹעווְנֶחָ ֹמות. May the Merciful One send us Elijah the Prophet may he be remembered for good and may he הָרַחֲמָ ן א ּהו יְבָרֵ ְךאֶ ת)בבית אביו רִ י : אומראָ בִ י בַּעַל ֹמוהַ בַּיִת הַ זֶ ּה, וְאֶ ת .bring us good tidings, salvation and consolation רָתִ י אִמִּבַּעֲ י מולַת הַ בַּיִת הַ זֶ ה.נשוי אומר: תִ אוי, וְאֶת י,אִשְ תִוְאֶ ת זַרְעִ י, ֹ ּ ֹ ׁ ּ ,May the Merciful One bless (in parents house: father, my teacher, the master of this house וְאֶ ת כָּל ׁאֲשֶ ר :לִ י.אורח בַּעַל אומרהַ ה וְאֶ בַּיִת ת הַ בַּעֲ זֶ ּלַת הַ בַּיִת הַ זֶ ּה, ֹאותָ ם and my mother, my teacher, the mistress of this house; at your own table: me, my wife, my וְאֶ ת בֵּ יתָ ם וְאֶ ת זַרְעָ ם וְאֶ ת כָּל ר ׁאֲשֶלָהֶ ם.בסעודה משותפת : אומראֶ ת כָּ ל ;children, and all that I have; Guest: them, their household, their children, and all that is theirs הַמְּסֻ בִּ ין כַּ אן( (at a family meal: and everyone that is gathered here

תָ ם וְאֶ ת בֵּ יתָ ֹאום וְאֶ ת זַרְעָ ם וְאֶ ת כָּל ר ׁאֲשֶלָהֶ ם, ֹאותָ וְאֶ ּנות כָּל ׁאֲשֶר לָ ּנו, Us, and all that is ours. Just as He blessed our forefathers, Abraham, Isaac and Jacob, "in כְּ ֹמוׁשֶתְ נִּ בָּרְ אַ ּכו אֲ ֹבותֵ בְרָהָ ּינום יִצְחָ ק וְ יַעֲ קֹב "בַּ כֹּ ל"-"מִ כֹּ ל"-"כֹּ ל" – כֵּ ן ְ everything," "from everything," with "everything," so may He bless all of us (the children of the יְבָרֵ ך ֹ או תָ ּנוכֻּלָּיַחַ ּדנו בִּבְרָ כָהלֵמָ ׁשְה. וְ נֹאמַ ר: "אָמֵ ן". .Covenant) together with a perfect blessing, and let us say, Amen בַּמָ םֹרו יְלַמְּעֲ לֵ ּדויהֶ ם וְעָ לֵ ּינו זְ תּכו ׁשֶ ּתְ הֵ א ׁלְמִשְמֶרֶת ׁשָ ֹלום. א וְנִשָ ׂבְרָ כָ ה From On High, may there be invoked upon him and upon us such merit which will bring מֵאֵ ת יְיָ, ּוצְדָקָה מֵ אלֹהֵ י ׁיִשְ עֵ , ּנווְנִמְ צָא חֵ ן וְשֵ ׂכֶ בל בְּעֵ ֹטוינֵי אֱ לֹהִ ים וְאָדָ ם. a safeguarding of peace. May we receive blessing from the L-rd and just kindness from the G-d of our salvation, and may we find grace and good understanding in the eyes of G-d and man.

: בשבתהַרָחֲמָ ן א ּהו יַנְחִ ילֵ ּנו םֹיו ׁשֶכֻּ ֹלוׁשַבָּ ת ּומְ חָ ּנוה לְחַ י יֵּהָ ֹעולָמִ ים. On Shabbat add: May the Merciful One cause us to inherit that day which will be all Shabbat and rest for life everlasting. הַרָחֲמָ ן א ּהו יַנְחִ ילֵ ּנו םֹיו ׁשֶכֻּ ֹלו ֹטוב,הָרַחֲמָ ן א ּהו יְזַכֵּ ּנו לִ ת ֹימו ׁהַמָּשִיחַ ּולְחַ יֵּי .May the Merciful One cause us to inherit that day which is all good לָ הָ םע והַ בָּ א . ֹ May the Merciful One grant us the privilege of reaching the days of the Mashiach and the life מִ גְ ּד ֹול יְ ׁש ּותֹעו מַ ,לְכּ וְ ֹו ה עֹשֶ ׂחֶסֶ ד ׁלִמְשִ , ֹיחולְדָ וִ ד ּולְזַרְ ֹעועַ ד לָ ֹעום. עֹשֶ ׂה .of the World to Come ׁשָ ֹלום בִּמְ ֹרומָ יו,א ּהויַעֲשֶה ׂ ׁשָ םֹלו עָ לֵ ּוְעַ ינול כָּל יִשְ ׂרָאַ ל. וְאִמְ : ּרו"אָמֵ ן". He is a tower of salvation to His king, and bestows kindness upon His anointed, to David and his descendants forever. He who makes peace in His heights, may He make peace for us and אֶ ת יְיָ קְ ׁדֹשָיו, כִּי אֵ ין מַחְ ר לִ ֹסוירֵאָ יו. כְּפִ ירִ ים רָ ׁ ש ּווְרָעֵ ּבו, וְ יׁדֹרְשֵ יְיָ לֹא .for all Israel; and say, Amen יְ ר א ּו ָ יַחְסְ ּרוכָ ל ֹטוב. ֹהולַ ּדויְיָ כִּ י ֹטוב, כִּי לְ ֹעולָם חַסְ ּדתֵחַֹו. ּפ ֹואֶ ת יָדֶ ך, ּו בִּ מַשְ ׂיעַ Fear the L-rd, you His holy ones, for those who fear Him suffer no want. Young lions are in לְכָל חַי רָ ן. ֹ צו רבָּ ּרוהַ ְךיִבְטַ גֶּבֶרח ׁאֲשֶבַּיְיָ, וְהָ יָה יְיָ מִ . בְטַ ֹחונַעַר הָ יִ יתִ י גַ ם ְ need and go hungry, but those who seek the L-rd shall not lack any good. Give thanks to the י, וְ לֹא זָקַ ּנְתִרָאִ יתִ י צַדִ יק נֶעֱ זָ ב, וְ זַרְ מְ ֹעובַקֶּלָחֶ ׁשם. יְיָ עֹז לְעַ ֹן,מו ּיִתֵיְיָ יְבָרֵ ך L-rd for He is good, for His kindness is everlasting. You open Your hand and satisfy the desire אֶת עַ ֹמוׁבַשָ ֹלום. .of every living thing. Blessed is the man who trusts in the L-rd, and the L-rd will be his trust

47 46 בָּ ּרו ְך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ְךהָ ֹעולָם בּרִ ֹורֵ י א הַ ּפְגָפֶ ן. .Blessed are You, L-rd, our G-d, King of the universe, who creates the fruit of the vine ׁש ֹותִ ין בַּהֲסָ בַת שְ ׂמֹאל. .Drink leaning left נוהגים לפתוח הדלת, למזוג כוס )לכבודו של אליהו הנביא( ולהכריז: :Some say the fourth cup (and fifth cup) is poured and the door is opened. Say the following ׁשְ ְפֹך חֲמָתְ ָךאֶל הַ ּג ֹויִם ׁאֲשֶר לֹא יְדָ ּעו ָוְעַלך מַמְ לָ תֹכו ׁאֲשֶ ר ׁבְּשִ מְ לֹא ָ ךקָרָ ּאו. Pour out Your wrath upon the nations that do not acknowledge You, and upon the כִּי אָ כַל אֶ ת יַעֲ קֹב וְאֶ ת נָוֵ ּהו ׁהֵשַ מּ ּועֲ . ׁלֵ שְ ְפֹךיהֶ ם זַעְמֶ ָךוַחֲ ן ֹרו ּאַפְ ָךיַשִ ׂיגֵ ם. kingdoms that do not call upon Your Name. For they have devoured Jacob and laid waste his ּתִףרְ ּדֹבְּאַ ף מִ ׁוְתַשְידֵם ּמִתַחַת מֵ ׁשְי יְיָ. habitation. Pour out Your indignation upon them, and let the wrath of Your anger overtake them. Pursue them with anger, and destroy them from beneath the heavens of the L-rd.

.Mallika Viswanath alongside Avraham Avinu, the distinct notion of a monotheistic people - ד כוסות Some people drink in order to become happy. Yet we drink four cups of wine at the Next, the second Kos is brought forth alongside the section of "beginning with disgrace Seder because we are already happy. Why? What do the four cups symbolize? and completing with praise," "mat'chil b'gnut u'mesayem b'shevach," and specifically The Gemara Yerushalmi in Pesachim 10 lists several reasons for the cups. The classic alongside the recording of "Arami Oved Avi." This part of theHaggadah's narrative explanation from Shmot 6:6-7, is that they are the daled lishonot geula – vehotseiti, frames Am Yisrael's murky history and eventual transcendence to spiritual realization. vihitsalti, vigaalti, vilakachti – four words that express the greatness and the extent of In this vein, Rivka was raised in the house of Lavan, a deceitful idolator. Despite her Hashem’s taking us out of Egypt. Similarly, Yechezkel 34:13 also contains four different background, Rivka pushed forward as a leader. So too, we remind ourselves of our words of geula: vihotseitim, vikibatstim, viheveitim, and vireitim. obligation to realize our personal and Jewish potential, regardless of our circumstances. However, the cups don’t just symbolize yitsiyat mitsrayim; rather, they also relate to The third cup is juxtaposed to Birkat Hamazon, in which we express gratitude for all of our history - past, present, and future. R’ Levy says that they allude to the four our physical sustenance. Rachel is credited with imbuing her cherished son, Yosef, with kingdoms that subjugated Bnei Yisrael (after yitsiyat mitsrayim): Babylon, Persia, Greece, the value of providing food to others. Yosef demonstrated this in the times of Egypt's and Rome. Others say they are connected to different kinds of punishment Hashem will famine, during which he found ways to ration food for the masses. Therefore, through mete out on the nations of the world. Abarbanel points to four redemptions, which Rachel's guidance, the notion of bringing forth bounty into the world was presented and span almost the whole length of Jewish history, from Avraham to the Final Redemption. is recalled at our Sedarim. Similarly, the Vilna Gaon writes that they represent four worlds: that of today, the Days of Mashiach, tchiyat hameitim, and olam haba. Therefore, if we are careful to fulfill all The Fifth Child (the One Who Cannot Ask) - Atara Steinhart the Seder’s requirements, we are assured a chelek in all 4 worlds. This is read before opening the door for Eliyahu. From all these opinions, we see that the four cups are meant to commemorate not On this night, we remember a fifth child. This is the child of the Shoah who did not only yitsiyat mitsrayim, but also to serve as a reminder of our never-ending relationship survive to ask. Therefore, we ask for this child: why? with Hashem. Just like we are supposed to conduct the Seder as if we ourselves were We are like the small child. We have no answer. We can only follow in the footsteps taken out of Egypt, so too, the daled kosot are a way of thanking Hashem for all our past, of Rebbi Elazar Ben Azarya, who could not bring himself to mention the Exodus present, and future redemptions. Therefore, we drink the four cups of wine in order to at night until Ben Zoma explained it to him through the verse: “In order that you enhance our joy of having a G-d who is always looking out for us. REMEMBER it, all the days of your life”; "The days of your life" indicates the daylight and goodness of life. "ALL the days of your life" means even in the darkest nights when .Liz Kirshner we had lost our first born, we must rememberYetsiat Mitzrayim - ד כוסות Although the four cups are known to represent aspects of future redemption ("Arbaah We answer this child's question with silence. In silence we remember the dark times. L'shonot Geulah"), the Alshi”ch explains that these kosot can also symbolize the pieces of In silence we remember that Jews preserved their image of Hashem in their struggle for our collective past that have built the foundation for our Jewish legacy. Through the lens life. In silence we remember the Seder nights spent in the forests, ghettos, and camps; of the Imahot's (matriarchs') influence, the seder is framed in a new dimension. we remember the Seder night when the Warsaw Ghetto rose in revolt. The first cup is poured forKiddush , which includes the idea of our nation's special We now open the door to invite Eliyahu, who will bring an end to the galut of our destiny and chosenness, as in "asher bachar banu," "Who has chosen us." Sarah, the people. We sing as they did: אני מאמין באמונה שלמה בביאת המשיח ואף אל פי שיתמהמה אם כל זה אחכה לו. ,original matriarch, paved such a path, through her lifetime dedication to establishing

49 48 הלל HALLEL מוזגים כוס רביעי ואומרים עליו את ההלל: Not to us, L-rd, not to us, but to Your Name give glory, for the sake of Your kindness and ָ ָ ָ ,Your truth. Why should the nations say, "Where, now, is their G-d?" Our G-d is in heaven ל ֹ א לָ נ יְיָ ּו לֹא לָ ּנו, כִּי ׁלְשִ מְ ך ן ּתֵ כָּ ד, ֹבועַל , חַסְדְ ּ ךעַל . ּאֲמִתֶ ךלָמָּ ה יֹאמְ ּרוהַ ּג ֹויִם אַ יֵּה :whatever He desires, He does. Their idols are of silver and gold, the product of human hands נָא אֱ לֹהֵ יהֶ ם, וֵ אלֹהֵ ּינומָ ּׁבַשָיִ ם, כֹּל ר ה. עֲ ׁאֲשֶחָפֵץ צַבֵּ יהֶ עָשָ ׂם כֶּסֶ ף וְ זָהָב מַעֲשֵ ׂה יְדֵ י they have a mouth, but cannot speak; they have eyes, but cannot see; they have ears, but cannot אָדָ ה ם. ּפֶלָהֶ ם וְ לֹא , עֵ יְדַ בֵּ ּרוינַיִם לָהֶ ם וְ . לֹאאָ יִרְ ּאוזְנַיִם לָהֶ ם וְ לֹא , ׁיִשְמָ אַ ףּעו לָהֶ ם וְ לֹא hear; they have a nose, but cannot smell; their hands cannot feel; their feet cannot walk; they יְרִ ן. ּיחויְדֵ יהֶ ם וְ לֹא ן, יְמִ ׁרַ יש ּוגְלֵ יהֶ ם וְ לֹא יְהַ לֵּ , ּכולֹא יֶהְ ּג ּו בִּגְ ֹרונָ ם. כְּ ֹמוהֶ ם יִהְ ּיו עֹשֵ ׂיהֶ ם, can make no sound with their throat. Like them should be their makers, everyone that trusts in them. Israel, trust in the L-rd! He is their help and their shield. House of Aaron, trust in the כֹּל ר ׁאֲשֶבֹּטֵחַ רָאֵ לבָּהֶ ם. בְּטַ יִשְ ׂח בַּיְיָ, עֶ זְרָ מָ ם ּוגִנָּם ּהוא. בֵּ ית אַהֲ רֹן בִּטְ בַּיְיָ,ּחו עֶ זְרָ ם L-rd! He is their help and their shield. You who fear the L-rd, trust in the L-rd! He is their help מָ ּוגִנָּם ּהוא. יִרְאֵ י יְיָ בִּטְ בַּיְיָ,ּחו עֶ זְרָ מָ ם ּוגִנָּם ּהוא. .and their shield ְ יְ יָ זְ כָ רָ יְ ּנובָ רֵ ך,יְבָרֵ ְךאֶ ת בֵּ ית יִשְרָאֵ ׂל, אֶ יְבָרֵ תְך בֵּ ית אַהֲ רֹן. יְבָרֵ יִרְאֵ ְךי יְיָ, ּהַקְטַ נִ ים The L-rd, mindful of us, will bless. He will bless the House of Israel; He will bless דֹלִ עִםים. יֹסֵ הַ ףגְּ יְיָ עֲ לֵ יכֶ ם, עֲ לֵ יכֶם וְעַ ל בְּנֵ יכֶ ם.כִ בְּ יםרו ם אַתֶלַ יְיָ, מַ עֹשֵה יִם שָוָאָרֶ ץ. the House of Aaron; He will bless those who fear the L-rd, the small with the great. May the ּ ּ ׂ ׁ L-rd increase [blessing] upon you, upon you and upon your children. You are blessed unto the מַ יִם לַ יְיָ מַ ּׁהַשָיִם ׁשָוְהָאָרֶ ץ נָתַ ן לִבְנֵי אָדָ ם. לֹא הַמֵּתִ ים יְהַ לְ ּלויָ וְ ּהלֹא כָּ ל יֹרְדֵ י ּדומָ ה. ְ L-rd, the Maker of heaven and earth. The heavens are the heavens of the L-rd, but the earth He וַאֲ נַחְ ּנונְבָרֵ ךיָ ּה ּמֵעַתָה וְעַ ד לָ ֹעום. הַ לְ ּלויָ ּה: gave to the children of man. The dead do not praise G-d, nor do those that go down into the silence [of the grave]. But we will bless G-d, from now to eternity. Halleluyah Praise G-d. כִּ מַ י ׁעיִשְ יְיָ אֶ ת לִ ֹקוי, ּתַ חֲ נָ ּי.נו כִּי הִטָּה בְ אָ זְ ֹנו לִ יָמַי י ּואֶקְרָ א. אֲפָ נִי ּפו חֶ בְלֵ י אָ הַ בְ ּתִ י I love the L-rd, because He hears my voice, my prayers. For He turned His ear to me; all מָ וֶ מְ ת ּוצָרֵי ׁשְ ל ֹ אומְ נִ י, צָ ּאוצָרָ ה וְ ן ֹיָגואֶמְ ם צָ יְיָא. ּוׁבְשֵאֶקְרָ א, אָ א נָּיְיָ מַ טָ ּלְה ׁי.נַפְשִ חַ ּנון my days I will call [upon Him]. The pangs of death encompassed me, and the agonies of the יְיָ וְצַדִ יק, וֵ אלֹהֵ ּינומְרַחֵ ם. ׁשֹמֵ תָ ר ּפְאיִם יְיָ, דַ ּל ֹותִ י וְ לִי יְ ֹהוׁשִיעַ . ׁש ּבִיו ׁנַפְשִ י לִמְ ּנוחָ יְכִ י, כִּ י :grave came upon me, trouble and sorrow I encounter and I call u upon the Name of the L-rd יְיָמַל גָּעָ לָ יְכִ י. כִּי חִ לַּ ּיצְתָ ׁנַפְשִמִמָּ וֶ ת, אֶת עֵ ינִי מִן מְעָה,דִ ּאֶת רַ גְלִי חִ י. מִדֶ ּאֶתְהַ לֵּ ְךלִפְ נֵי יְיָ Please, L-rd, deliver my soul! The L-rd is gracious and just, our G-d is compassionate. The L-rd בְּאַרְ ת ֹצוהַחַ ים. יִּ י כִּי הֶאֱמַ ּנְתִאֲדַ בֵּ ר, אֲ נִי עָ נִ יתִי מְ אֹד. אֲ נִי י בְחָפְ זִ ּאָמַרְתִי, כָּל הָאָדָ ם כֹּ זֵ ב. watches over the simpletons; I was brought low and He saved me. Return, my soul, to your rest, for the L-rd has dealt kindly with you. For You have delivered my soul from death, my מָ ה אָ יב ׁשִלַ יְ יָכָּל ּתַ גְ ּמוהִי ֹלועָ לָ י. כּ ֹוס יְ ׁשתּו ם ֹעויְיָ ּאֶשָ ׂא ּוׁאֶקְרָ בְשֵא. נְדָרַ י לַ יְיָ eyes from tears, my foot from stumbling. I will walk before the L-rd in the lands of the living. I ם ׁאֲשַ. לֵּנֶגְדָ יָקָ ה א ר נָּבְּעֵ ינֵילְכָל יְיָ עַמּ ֹוהַמָּ וְתָ ה לַחֲסִ ידָ יו. אאָ יְיָנָּ כִּי אֲ נִי עַ בְדֶ ּ ָך, אֲ נִ י had faith even when I said, "I am greatly afflicted;" [even when] I said in my haste, "All men are deceitful." עַ בְדְ ּבֶּן ָךאֲמָתֶ ָך, ּפִ ּתַ ּחְתָ ֹלְמוסֵרָאֶ י. לְ ָךזְבַּח ם זֶבַ יְיָ ח ּת ֹודָ ה ּאֶקְרָ וׁבְשֵא. נְדָרַ י לַ יְיָ ׁאֲשַ לֵ ם נֶגְדָ ה נָא לְכָל עַ . ֹמובְּחַצְ תֹרו בֵּ ית יְיָ, בְּ ֹתוכֵכִ י יְ ּרולָ ׁשָיִ ם, הַ לְ ּלויָ ּה: What can I repay the L-rd for all His kindness to me? I will raise the cup of salvation and call upon the Name of the L-rd. I will pay my vows to the L-rd in the presence of all His tells the story of the feast that Hashem will make for : קיטpeople. Precious in the eyes of the L-rd is the death of His pious ones. I thank you, L-rd, for I The Gemara in Pesachim am Your servant. I am Your servant the son of Your handmaid, You have loosened my bonds. the righteous in the future. After eating and drinking, when it is time to lead theBirkat To You I will bring an offering of thanksgiving, and I will call upon the Name of the L-rd. I will to Avraham who will decline because כוס של ברכה Hamazon, Hashem will first hand the pay my vows to the L-rd in the presence of all His people, in the courtyards of the House of the L-rd, in the midst of Jerusalem. Halleluyah Praise G-d. Ishmael came from him. Yitzchak will then be offered, and he too will decline because Eisav came from him. On and on the offers will go through the chain of thetzadikim , Arielle Ross each of whom will decline for whatever he feels is his own personal shortcoming: Yaakov - הלל Throughout our reading of theHaggada , we have told the story of our redemption because he married two sisters in their lifetime which will later be outlawed by the Torah; and hoped for the ultimate redemption. Thus there is no better way to Moshe because he was not privileged to enter Eretz Yisrael; Yehoshua because he did not מצרים from לברך נאה“ ,and praise to Hashem for the have a son; until finally Hashem reaches David. Unlike the rest, David says הודעה of תפילה the - הלל continue the Seder than with thereby accepting the offer to lead Birkat Hamazon. The gemara brings in ”ולא אברך אני redemption He has performed for us and the redemption we hope He will perform for us Let’s .(… קטז:יג—ישועות כוס) now. However, Hallel is more than just a validation of Hashem’s worth. Through praising a proof for this from David’s own words in Tehillim 116:13 Hashem, a person is forced to see and bear testimony to all of the beautiful things in understand the Gemara in the following way: the world, all of the amazing things Hashem has done and continues to do. Simply put, For two and a half years, Beit Shamai and Beit Hillel argued over a major philosophical praising Hashem can turn anyone into an optimist. question: Should man have been created? Beit Shamai was of the opinion that even with the good in the world, there is bad ...מה אשיב לה

51 50 הַ ְ ל אֶ ל ת ּו יְיָ כָּ ליִ ּג ֹום, ׁכָּלשַ בְּ ּחו ּהוהָאֻמִּ ים. כִּי גָבַר עָ לֵ ּינו, חַסְ ּד ֹווֶאֱמֶ ת יְיָ לְ ֹעולָ ם, Praise the L-rd, all nations! Extol Him, all peoples! For His kindness was mighty over us, and הַ ְ ל י ל ּוָ ּה : .the truth of the L-rd is everlasting. Halleluyah Praise G-d Give thanks to the L-rd for He is good, for His kindness is everlasting. ֹ הולַ ּדויְיָ כִּ י ֹטוב כִּי לְ ֹעולָם חַסְ ּד ֹו. .Let Israel say [it], for His kindness is everlasting יֹאמַ ר נָ א יִשְ ׂרָאֵ ל כִּי לְ ֹעולָם חַסְ ּד ֹו. .Let the House of Aaron say [it], for His kindness is everlasting Let those who fear the L-rd say [it], for His kindness is everlasting. יֹאמְ ּרונָא בֵ ית אַהֲ רֹן כִּי לְ ֹעולָם חַסְ ּד ֹו. Out of narrow confines I called to G-d; G-d answered me with abounding relief. The יֹאמְ נָ ּרוא יִרְאֵ י יְיָ כִּי לְ ֹעולָם חַסְ ּד ֹו. L-rd is with me, I will not fear what can man do to me? The L-rd is with me, through my helpers, and I can face my enemies. It is better to rely on the L-rd, than to trust in man. It is , עָ קָרָאתִ י נָנִי יָ ּה .בַּמֶּרְחָ ב יְיָ לִ יָ י ּ הלֹא אִ ירָ א, מַ ה ה יַּלִי עֲשֶ ׂאָדָ ם. יְיָ לִי בְּ ע�ֹ better to rely on the L-rd, than to trust in nobles. All nations surround me, but I cut them מִ ן הַ מֵּ ַצר down in the Name of the L-rd. They surrounded me, they encompassed me, but I cut them זְרָ י וַאֲ נִי אֶרְאֶ ה בְּ ׂשנְאָ ת י. ב ֹ טובַּיְיָלַחֲ מִ בְּ ֹסוטֹחַ בָּאָדָ ם. ב ֹ טו ת לַחֲ ֹסובַּיְיָ מִ בְּ טֹחַ בִּנְדִ יבִ ים. down in the Name of the L-rd. They surrounded me like bees, yet they are extinguished like כָּ ל ּג ֹויִם סְ בָ ּבונִ ם י, ׁיְיָבְּשֵ כִּי אֲמִ ילַ ם. סַ נִי בּ ּוגַם סְ בָ ּבונִ ם י, ׁיְיָבְּשֵ כִּי אֲמִ ילַ ם. סַ בּ ּונִי כִדְ ּ בֹה a fire of thorns; I cut them down in the Name of the L-rd. You [my foes] pushed me again רִ ים, ּדֹעֲ ּכו כְּאֵ ׁש ֹקוצִ ם ים, ׁיְיָבְּשֵ כִּי אֲמִ ילַ ם. דָ ּ חֹהחִ דְ ּל, יתַ נִי וַיְיָלִנְ ּעֲ פֹזָרָ נִ י. עָ י וְ זִ ּזִמְרָ ת and again to fall, but the L-rd helped me. G-d is my strength and song, and this has been my יָ ּהוַיְהִ י לִי לִ ׁיש ּועָ ה. ל ֹ קורִ נָּה וִ עָ ׁהיש ּובְּאָהֳ לֵי יקִ צַדִ ּים, יְמִ ין יְיָ עֹשֵ ה ָׂחָ יִ ל. יְמִ ין יְיָ ֹרומֵמָ ה, salvation. The sound of joyous song and salvation is in the tents of the righteous: "The right יְמִ ין יְיָ עֹשֵ ה ָׂחָ יִ ל. תלֹא כִּי אָ ּמואֶחְ יֶה, רּוַאֲסַפֵ ימַעֲשֵ ׂיָ . ּהיַ ּ,סֹ ר רַ ּיִסְנִי וְלַמָּ יָּ ּהוֶ ת לֹא נְתָ נָנִ י. hand of the L-rd performs deeds of valor. The right hand of the L-rd is exalted; the right ּפִ תְ עֲרֵ יּחו לִי ׁשַצֶדֶק, אָ בֹא בָ ם, דֶ ֹ.או ה יָ ּזֶה העַ ר ּׁהַשַלַ יְיָ, צַדִיקִ ּים ּיָבֹאו ֹבו. ֹאודְ ָךכִּי עֲ נִ יתָ ה hand of the L-rd performs deeds of valor!" I shall not die, but I shall live and relate the deeds ָ of G-d. G-d has chastised me, but He did not give me over to death. Open for me the gates נִי ּוַתְ הִ י לִי לִ ׁיש ּועָ ה. ֹאודְ כִּי עֲ ךנִ יתָ נִי ּוַתְ הִ י לִי לִ עָה.ׁ יש ּואֶ בֶן מָאֲ ּסונִ הַ בּ ים ֹוהָ יְתָ ה לְ ׁרֹאש of righteousness; I will enter them and give thanks to G-d. This is the gate of the L-rd, the ה. ּפִאֶ נָּבֶן מָאֲ ּסונִ הַ בּ ים ֹוהָ יְתָ ה לְ ׁה. רֹאש ּפִמֵאֵ נָּת יְיָ הָ יְתָ ה ּזֹאת הִ יא נִפְלָאת בְּעֵ ינֵ ּינו. .righteous will enter it. I thank You for You have answered me, and You have been a help to me מֵאֵ ת יְיָ הָ יְתָ ה ּזֹאת הִ יא נִפְלָאת בְּעֵ . ינֵ ּינוזֶה םהַ ּי ֹוה יְיָעָשָ ׂ נָגִ ילָה וְנִשְ ׂמְחָ . ה ֹבוזֶה הַ ּי ֹום 2x) The stone scorned by the builders has become the main cornerstone. (2x) This was indeed) ה יְיָעָשָ ׂ נָגִ ילָה וְנִשְ ׂמְחָ ה ֹבו. from the L-rd, it is wondrous in our eyes. (2x) This day the L-rd has made, let us be glad and rejoice on it.(2x) אָ אנָּ שִ יְיָ, ֹהויעָ ה נָּ א. אָ אנָּ שִ יְיָ, ֹהויעָ ה נָּ א. (O L-rd, please help us! (2x א אָ יְיָ, נָּהַצְ לִ יחָ ה נָ א. א אָ יְיָ, נָּהַצְ לִ יחָ ה נָ א. (O L-rd, please grant us success! (2x everywhere, thus concluding that man should not have been created. Beit Hillel, on the In both the Rambam’s codified Halacha and in the Sefer Hachinuch this Hallel is other hand, was of the opinion that even with all of the bad infused within the world, explained as part of the commandment to tell the story of the Exodus. That’s the reason there was enough good to make it worthwhile for the world to have been created. we sit- because as part of the story, it should be said while seated. How exactly does We might say that Avraham and the other tzadikim who declined were of the mindset Hallel tell the story of the Exodus and why is it split in two? of Beit Shamai- “How could I say my life is a blessing, when I have [insert shortcoming The answer to the first question is simple: it literally tells the story of leaving Egypt in here]?” Yet David Hamelech, even with all of his suffering and troubles, saw all of his “Btzeit Yisrael MiMitrayim.” The answer to the second question is a little more complex. accomplishments and realized that even with all of the bad, he was constantly bearing The Talmud Yerushalmi discusses the idea that the Seder itself transitions from thanking testimony to the fact that life is worthwhile. Our attitudes towards life, despite its Hashem for what He did for us in the past to thinking about how to apply the story of difficulties, should be that ofDavid Hamelech: “I will lift up the cup of salvation and call the start of our nationhood to our lives today. This transition happens with the two upon the name of Hashem.” sections of Hallel. The conclusion of first section,“asher ge’alanu,” is about the past, and .Avigayil Unterberg the conclusion of the second half, “yehalelukha,” is related to the present and future - הלל: Hallel on Pesach is one of the most confusing and exciting parts of Leil haSeder. Two The balance between thanking Hashem for the past, applying that to the present, main things differentiate thisHallel from all the other Hallels of the year. First of all, this and looking towards the future is really what Pesach is all about. Thanking Hashem for is the only Hallel that is said while sitting, and second of all, this Hallel is broken up into Yetziat Mitzrayim is not worth anything unless we apply that gratitude to our lives and two parts: one before and one after the meal. What makes thisHallel different from all futures. This message is exemplified in the confusing, exciting, and beautifulHallel of other Hallels? Leil haSeder. 53 52 ְ בָּ ר ּוהַ ךבָ ּ א בְ ּ ׁשֵם יְ , יָבֵּרַ כְ כֶם ּנומִ בֵּ ית יְיָ. בָּ ּרוהַ ְךבָּא ם ׁבְּשֵיְיָ, בֵּרַ כְ ּנוכֶם מִ בֵּ ית יְיָ. Blessed is he who comes in the Name of the L-rd; we bless you from the אֵ ל יְיָ אֶ וַיָּר לָ ּנו.חַ גאִסְ ּרובַּעֲ בֹתִ ים ת עַד הַמִּ קַרְ ֹנוזְבֵּחַ. אֵ ל יְיָ אֶ וַיָּר לָ ּנו. אִסְ חַ ּרוג בַּעֲ בֹתִ ים House of the L-rd. The L-rd is Almighty, He gave us light; bind the festival-offering until [you ָ ָ ָ ָ bring it to] the horns of the altar. You are my G-d and I will thank You; my G-d, I will exalt עַדת קַרְ הַמִּ ֹנוזְבֵּחַ. אֵ לִי ּאַתָ ה וְ ֹאודֶ , אֱ ּךלֹהַי אֲ ֹרו. אֵ מְמֶ ּךלִי ּאַתָ ה וְ ֹאודֶ , אֱ ּךלֹהַי אֲ ֹרומְמֶ ּך. .You. Give thanks to the L-rd, for He is good, for His kindness is everlasting ֹהולַ ּדויְיָ כִּ י ֹטוב, כִּי לְ ֹעולָם חַסְ ּד ֹו. ֹהולַ ּדויְיָ כִּ י ֹטוב, כִּי לְ ֹעולָם חַסְ ּד ֹו. L-rd, our G-d, all Your works shall praise You; Your pious ones, the righteous who do Your יְהַ לְ ּלו ָך יי אֱ לֹהֵ כָּל ּינו , מַעֲשֶ ׂ ָיךוַחֲסִ ידֶ ָיךצַדִ ּ יקִ ים ֹעושֵ ׂי רְ , ֹצונֶ ָךוְכָל עַמְ ָך בֵּ ית יִשְרָאֵ ׂל בְּרִ נָ ה will, and all Your people, the House of Israel, with joyous song will thank and bless, laud and ֹיו וִ ּדויבָרְ , וִ ּכו ׁישַ בְּ וִ ּחויפָאֲ ּרו, וִ ֹירומְ וְ ּמויַעֲרִ , וְ ּיצויַקְדִ ּׁ וְ יש ּויַמְ לִ ּיכואֶת ׁשִ מְ , ָךמַ לְכֵּ ּנו. כִּי לְ ָך glorify, exalt and adore, sanctify and proclaim the sovereignty of Your Name, our King. For it ֹטוב לְ ֹהו ֹדות ּוׁלְשִ מְ ָךנָאֱ ה לְזַמֵ ר, כִּי מֵ ֹעולָם וְעַ ד לָם ֹעו ּאַתָ ה אֵ ל. is good to thank You, and befitting to sing to Your Name, for from the beginning to the end of the world You are Almighty G-d. הודו ליי כי טוב - כי לעולם חסדו Give thanks to the L-rd, for He is good - for His kindness is everlasting; הודו לאלוהי אלוהים - כי לעולם חסדו Give thanks to the G-d of gods - for His kindness is everlasting; ֹהו ּדולַאֲ דֹנֵי הָאֲ דֹנִ ים - כִּי לְ ֹעולָם חַסְ ּד ֹו Give thanks to the L-rd of lords - for His kindness is everlasting; לְ עֹשֵה ׂ נִפְלָ ֹאות גְ תֹדֹלו לְבַ ּד ֹו - כִּי לְ ֹעולָם חַסְ ּד ֹו Who alone does great wonders - for His kindness is everlasting; לְ ה עֹשֵ ׂ ּׁהַשָמַ יִם בִּתְ ּבונָה - כִּי לְ ֹעולָם חַסְ ּד ֹו Who made the heavens with understanding - for His kindness is everlasting; קַע לְ ֹרוהָאָרֶ ץ עַל הַמָּ יְם - כִּי לְ ֹעולָם חַסְ ּד ֹו Who stretched out the earth above the waters - for His kindness is everlasting; לְ עֹשֵ ׂה ֹאורִ ים גְּדֹלִ ים - כִּי לְ ֹעולָם חַסְ ד ֹו ּ ;Who made the great lights - for His kindness is everlasting אֶת ּהַשֶ מֶ שלְמֶמְשֶלֶת בַּ יום - כִּי לְ עולָם חַסְ דו ׁ ׁ ׁ ֹ ֹ ּ ֹ ;The sun, to rule by day - for His kindness is everlasting אֶת הַ יָּרֵחַ וְ כוכָבִ ים לְמֶמְשְת לובַּלַּיְלָה - כִּי לְ עולָם חַסְ דו ֹ ׁ ֹ ֹ ּ ֹ ;The moon and stars, to rule by night - for His kindness is everlasting

לְמַ כֵּה מִ צְרַ יִם בִּבְ רֵ ֹכויהֶ ם - כִּי לְ ֹעולָם חַסְ ּד ֹו ;Who struck Egypt through their first-born - for His kindness is everlasting

וַ ֹיוצֵ א יִשְ ׂרָאֵל מִ ּת ֹוכָם - כִּי לְ ֹעולָם חַסְ ּד ֹו ;And brought Israel out of their midst - for His kindness is everlasting

בְּיָד חֲ זָקָ ה ּובִ זְ ֹרועַ נְ ּטויָה - כִּי לְ ֹעולָם חַסְ ּד ֹו ;With a strong hand and with an outstretched arm - for His kindness is everlasting

לְ גֹזֵר יַ ם ף ּסולִגְזָרִ ים - כִּי לְ ֹעולָם חַסְ ּד ֹו ;Who split the Sea of Reeds into sections - for His kindness is everlasting

וְהֶעֱ בִ יר יִשְ ׂרָאֵ ל בְּ ֹתו ֹכו - כִּי לְ ֹעולָם חַסְ ּד ֹו ;And led Israel through it - for His kindness is everlasting

וְנִעֵר ּפַ רְ עֹה וְחֵ בְ ֹילויַ ם ּסוף - כִּי לְ ֹעולָם חַסְ ּד ֹו ;And cast Pharaoh and his army into the Sea of Reeds - for His kindness is everlasting ְ ֹלְמולִ יך עַמּ ֹובַּמִּדְ בָּר - כִּי לְ ֹעולָם חַסְ ּד ֹו ;Who led His people through the desert - for His kindness is everlasting

לְמַ כֵּה מְ לָכִ ים גְּדֹלִ ים - כִּי לְ ֹעולָם חַסְ ּד ֹו ;Who struck great kings - for His kindness is everlasting

הֲ רֹגוַיַּ מְ לָכִ ים אַדִ ירִ ים - כִּי לְ ֹעולָם חַסְ ּד ֹו ;And slew mighty kings - for His kindness is everlasting ְ לְסִ ן ֹמֶ יחולֶ ךהָאֱ מֹרִ י - כִּי לְ ֹעולָם חַסְ ּד ֹו ;Sichon, king of the Amorites - for His kindness is everlasting ְ ּוגלְ ֹ עומֶ הַ לֶ ך ׁבָּשָ ן - כִּי לְ ֹעולָם חַסְ ּד ֹו ;And Og, king of Bashan - for His kindness is everlasting

55 54 וְנָתַן אַרְ צָ ם לְנַחֲ לָה - כִּי לְ ֹעולָם חַסְ ּד ֹו ;And gave their land as a heritage - for His kindness is everlasting נַחֲ לָ ה לְיִשְ ׂרָאֵל עַ בְ ּד ֹו - כִּי לְ ֹעולָם חַסְ ּד ֹו ;A heritage to Israel, His servant - for His kindness is everlasting ׁשֶ ׁ בְּשִ פְלֵ ּנוזָכַר לָ ּנו - כִּי לְ ֹעולָם חַסְ ּד ֹו ;Who remembered us in our lowliness - for His kindness is everlasting וַיִפְרְקֵ מִ ּנוצָּרֵ ּינו - כִּי לְ ֹעולָם חַסְ ּד ֹו ;And delivered us from our oppressors - for His kindness is everlasting נֹתֵ ן לֶחֶ ם לְכָל בָּשָ ׂר - כִּי לְ ֹעולָם חַסְ ּד ֹו ;Who gives food to all flesh - for His kindness is everlasting ֹהו ּדולְאֵל ּׁהַשָמָ יִם - כִּי לְ ֹעולָם חַסְ ּד ֹו: .Thank the G-d of heaven - for His kindness is everlasting ְ ָ ָ The soul of every living being shall bless Your Name, L-rd, our G-d; and the spirit נשמתכָּל חַ י ּתְבָרֵ ךאֶת ׁשִ מְ , ךיְיָ אֱ לֹהֵ חַ ּינו, וְ ּרוכָּל בָּשָ ׂר לְ ך ּתְפָאֵ ר ּותְ ֹרומֵ ם of all flesh shall always glorify and exalt Your remembrance, our King. From the beginning to אֶ ת זִכְרְ , ָךמַ לְכֵּ , ּנו מִ ּתָיד. מִן הָ לָם ֹעווְעַד הָ לָם ֹעו ּאַתָ מִ ה אֵ ל, ּובַּלְעָדֶ אֵ ָיךין לָ מֶ ּנולֶ ְך ּג ֹואֵ ל the end of the world You are Almighty G-d; and other than You we have no King, Redeemer ּושִ ֹמויעַ , ּפ ֹודֶ ה ּומַ צִּיל ּומְפַרְ נֵס וְ ֹעונֶ מְרַחֵ ה םּו בְּכָל עֵת צָרָ ה וְ ּצוקָה. אֵ ין לָ מֶ ּנולֶ ְך ֹעוזֵ ר and Savior who delivers, rescues, sustains, answers and is merciful in every time of trouble וְ ֹסומֵ אֶ ְךא לָּ ּאָתָה. אֱ לֹהֵי הָרִ נִ ׁיםאש ֹווְהָאַחֲ נִ ֹרוים, אֱ לֹהַּכָּל בְּרִ ֹיות, אֲ ן ֹדוכָּ ל ּת ֹולָ ֹדות, ,[and distress; we have no King but You.You are the G-d of the first and of the last [generations הַמְּהֻ לָל בְּ רֹב הַתִ שְבָּ ת, חוהַמְ נַהֵ ג עו לָ מו תָבְּחֶסֶ דיו ובְרִ ּיובְּרַחֲמִ ים. וַיְיָ לֹא יָנום וְ לֹא G-d of all creatures, L-rd of all events, who is extolled with manifold praises, who directs His ּׁ ֹ ֹ ֹ ּ ֹ ּ world with kindness and His creatures with compassion. Behold, the L-rd neither slumbers יִ ׁןישָ הַמְּ ֹעורֵ נִ ר ׁיםיְשֵ וְהַמֵּ קִ יץ מִ נִרְדָ ּים, וְהַמֵּשִ ׂיחַמִ אִ ּלְים ּוְהַמַּתִ יר אֲ רִ ּסוים וְהַ ּס ֹומֵ ְך ָ ָ ,nor sleeps. He arouses the sleepers and awakens the slumberous, gives speech to the mute פְ ֹנולִ ים וְהַ ּז ֹוקֵ ף כְּ ּפופִ ים. ּולְ ךלְבַדְ ּ אֲ ךנַחְ ּנו ֹמודִ ים.וְאִ ּל ּו פִ ּינומָ ירָ לֵא ׁשִה כַּ יָּם, ּולְ ׁש ֹוה releases the bound, supports the falling and raises up those who are bowed. To You alone we נֵ רִ ּנו הנָּ כַּהֲ ן ֹמוגַּלָּ יו, וְשִ ׂפְ ֹתותֵ בַח ּינוׁשֶכְּמֶרְחֲ בֵי רָ קִ יעַ , וְעֵ ינֵ ּינו מְאִ ת ֹירו ׁכַּשֶ מֶ ׁשוְכַ יָּרֵחַ , give thanks. Even if our mouths were filled with song as the sea, and our tongues with joyous וְ יָדֵ ּינו פְ ּרו ׂש ֹות כְּנִשְרֵיׂ מַ ׁשָיִ ם, וְרַ גְלֵ ת ּ ינוקַ ּל ֹוכָּאַ יָּתֹלו אֵ ין אֲ נַחְ ּנו ּמַסְפִ יקִ ים לְ ֹהו ֹדות לְ ָך, ;singing like the multitudes of its waves, and our lips with praise like the expanse of the sky יְיָ אֱ לֹהֵ ּינו וֵ אלֹהֵי אֲ ֹבותֵ ּינו, ּולְבָרֵ , ְך אֶת ׁשִעַל מְ ָךמַ אַחַלְכֵּ ּנות, מֵאָ לֶ ף, אַ לְפֵי אֲ לָפִ ים וְרִ בֵּ י and our eyes shining like the sun and the moon, and our hands spread out like the eagles of heaven, and our feet swift like deer we would still be unable to thank You L-rd, our G-d and רְ בָ ֹבות ּפְעָמִ ים, הַ ּט ֹותֹבו ׁשֶעָשִ ׂיתָ עִם אֲ ֹבותֵ ּינווְעִמָּ . ּנומִמִּ צְרַ יִםאַ גְּ ּלְתָ , ּנויְיָ אֱ לֹהֵ ּינו, G-d of our fathers, and to bless Your Name, for even one of the thousands of millions, and מִ ּובֵּ ית עֲ בָדִ ,ים דִ ּפְיתָ ּנובְּרָעָ ב ּזַנְתָ ּנו ּובָעבְשָ ׂ , ּכִּלְכַּלְתָ ּנומֵחֶרֶב הִצַּ ּלְתָ ּנו ּומִדֶ ּבֶר מִ לַּ ּטְתָ ּנו, ָ ָ myriads of myriads, of favors, miracles and wonders which You have done for us and for our מֵחָ לָ יִם ּורָעִ ים וְרַ בִּ ים וְנֶאֱמָ נִ ים דִ ּ ּלִ. יתָ ּנועַד הֵ הנָּ עֲ זָ ּרו ּנורַחֲמֶ וְ יךלֹא עֲ זָ ּבו ּנוחֲסָדֶ יך, fathers before us. L-rd, our G-d. You have redeemed us from Egypt, You have freed us from the נוסח ספרד: יְיָ אֱ לֹהֵ ּינווְאַל ּתִ טְּׁשֵ, , ּנויְיָ אֱ לֹהֵ לָנֶצַ ּינוח. עַ ל כֵּן אֵ בָרִ ים ׁשֶ ּפִלַּ ּגְתָבָּ ּנו וְ ּרוחַ house of bondage, You have fed us in famine and nourished us in plenty; You have saved us ּוׁנְשָמָה ׁשֶנָּ ּפַחְתָ ּבְּאַפֵ ּינווְלָ ׁןש ֹו ׁאֲשֶר שַ ׂ ּמְתָ בְּפִ ּינו הֵן הֵ ם ֹיו וִ ּדויבָרְ וִ ּכו ׁישַ בְּ וִ ּחויפָאֲ ּרו .from the sword and delivered us from pestilence, and raised us from evil and lasting maladies וִ ׁיש ֹורְ ּרו וִ ֹירומְ וְ ּמויַעֲרִ וְ ּיצויַקְדִ ּׁ וְ יש ּויַמְ לִ ּיכואֶת ׁשִ מְ ָךמַ לְכֵּ מִ ּנו ּתָיד. כִּי כָל ּפֶ ה לְ ָך ֹיודֶ ה, Until now Your mercies have helped us, and Your kindnesses have not forsaken us; and do not abandon us, L-rd our G-d, forever! Therefore, the limbs which You have arranged within us, וְכָל לָ ׁש ֹון בַלְ ָךע, ּׁתִשָוְכָל בֶּרֶ ְךתִ לְ ָךכְרַ ע, וְכָ מָ ל ה ֹקולְפָ נֶ ָחֲ יך ׁתִשְ ּתַוֶה, וְכָ ל לְבָ ֹבות ָ ָ ָ and the spirit and soul which You have breathed into our nostrils, and the tongue which You יִ , ירָ ּאוךוְכָל קֶרֶ ב ּוכְלָ תֹיו יְזַמְּ , ּרו ׁלִשְמֶ כַּדָ ךבָר ׁשֶב, כָּ ּתוכָּל עַ צְ מֹתַ אמַרְ י ּתֹנָ ה: יְיָ, מִ י כָ ֹמוך have placed in our mouth they all shall thank, bless, praise, glorify, exalt, adore, sanctify and יל עָ מַ נִיצִּ מֵחָ זָק מִמֶּ ּוְעָ נונִי וְאֶ בְ ֹיון מִ . ּ גֹזְמִ י ֹ לויִדְמֶ ה לָּ ְך ּומִ י ׁיִשְוֶה מִ לָּיְך ּויַעֲרָ ְךלָ ְךהָאֵ ל ,proclaim the sovereignty of Your Name, our King. For every mouth shall offer thanks to You הַ גָּ ֹל,דו הַ גִּ בּ ר ֹ ווְהַ רָ ּנ ֹוא, אֵל עֶ לְ מַן, ֹ יויִם קֹנֵה ׁשָוָאָרֶ ץ. נְהַ לֶּ לְ ָך ּוׁנְשַ בֵּחֲ ָך ּונְפָאֶרְ ָך ּונְבָרֵ ְךאֶ ת every tongue shall swear by You, every eye shall look to You, every knee shall bend to You, all ם ׁשֵ , ׁקָדְשֶ ָךר: כָּאָ ּמולְדָ וִ ד, י בָּרְ אֶ כִי ת יְיָ ׁנַפְשִוְכָל קְרָ בַי אֶת ׁשֵם קָדְ ׁש ֹו. who stand erect shall, l bow down before You, all hearts shall fear You, and every innermost part shall sing praise to Your Name, as it is written: "All my bones will say, L-rd, who is like הָאֵ ל בְּתַעֲ צֻ ת ֹמועֻ , זֶ ּ ָהַ ךגָּ ֹדול בִּכְ ֹבוד ׁשְמֶ ,ר ָךהַ גִּ בּ ֹולָנֶצַח וְהַ ּנ ֹורָ א בְּ ֹנורְ , ֹאותֶ ָיךהַמֶּ לֶ ְך You; You save the poor from one stronger than he, the poor and the needy from one who הַ ּיושֵב עַ ל א ּכִּסֵרָ ם וְנִשָ א. would rob him!" Who can be likened to You, who is equal to You, who can be compared ׁ ּ ׂ to You, the great, mighty, awesome G-d, G-d most high, Possessor of heaven and earth! We כֵן שועַד מָּ םרו וְקָּ דוש שְ מו. will laud You, praise You and glorify You, and we will bless Your holy Name, as it is said: "[A ׁ ֹ ֹ ֹׁׁ ֹ ".Psalm] by David; bless the L-rd, O my soul, and all that is within me [bless] His holy Name וְכָ ּב:תו רַ נְּ יקִ ּנוים צַדִ ּבַּ יהוה, רִ לַ ים ׁיְשָנָאוָה תְהִ לָּ ה.ןבדברי צדיקים תתברך ובלשון ;You are the Almighty G-d in the power of Your strength; the Great in the glory of Your Name צדיקים תתרומם ובקרב קדושים תתקדש. the Mighty forever, and the Awesome in Your awesome deeds; the King who sits upon a lofty and exalted throne. He who dwells for eternity, lofty and holy is His Name. And it is written: ּובְמַ קְהֲ ֹלות רִ בְ תֹבו עַמְּ ָך בֵּ ית יִשְרָאֵ ׂל בְּרִ הנָּ ּיִתְפָ אֵר ׁשִ מְ , ָךמַ לְכֵּ , ּנובְּכָ ל ּרד ֹ ווָ ר,ֹדו ׁשֶ כֵּ ן ".Sing joyously to the L-rd, you righteous; it befits the upright to offer praise" בַת ֹחוכָּל רִ הַ יְ ים ּ צולְפָ נֶ , ָיךיְיָ אֱ לֹהֵ ּינו וֵ אלֹהֵי אֲ ֹבותֵ ּינו, לְ ֹהותֹדו לְהַ ללֵּ ׁלְשַבֵּחַ , לְפָאֵ ר By the mouth of the upright You are exalted; by the lips of the righteous You are blessed; by the 57 56 מֵ לְ ם ֹרולְהַדֵ ר לְבָרֵ , ְךלְעַ לֵּ ה ּוסלְקַ לֵּעַ ל כָּל דִ ּ בְרֵי ׁשִ ֹירות ׁוְתִשְ בְּ תֹחו וִד דָ ּבֶּן יׁיִשַ עַ בְדְ ּ ָך, .tongue of the pious You are sanctified; and among the holy ones You are praised ָ מְ י ׁשִחֶ ך . ,In the assemblies of the myriads of Your people, the House of Israel, Your Name, our King shall be glorified with song in every generation. For such is the obligation of all creatures before You, L-rd, our G-d and G-d of our fathers, to thank, to laud, to praise, to glorify, to ִ י ׁשְ ּתַב ַּ ח ׁשִ מְ ָךלָעַד , מַ לְכֵּ הָאֵל ּנוהַמֶ לֶ הַ ְך לגָ ּ ֹדווְהַקָּ ֹדוׁשּׁבַּשָמַ יִ ם ּובָאָרֶ ץ, כִּי לְ ָךנָאֶ ה, exalt, to adore, to bless, to elevate and to honor You, even beyond all the words of songs and יְיָ אֱ לֹהֵ ּינו וֵ אלֹהֵי אֲ ֹבותֵ ּינו, ׁשִ יר ּוׁשְבָחָה, הַ ללֵּ וְ זִמְרָ ה, עֹז ּו ׁמֶמְשָלָה, נֶצַ דֻ ח, גְּלָּ ה ּוגְ ּבורָ ה, .praises of David son of Yishai, Your anointed servant הִ לָה ּתְוְתִפְאֶרֶ ת, ּׁקְדֻשָ ה ּומַ לְ ּכות, בְּרָ ֹכות וְ ֹהודָ ת ֹאו ּמֵעַתָה וְעַ ד לָ ֹעום. . בָּ ּרו ְך ּאַתָה יְיָ, May Your Name be praised forever, our King, the great and holy G-d and King in אֵל מֶ לֶ ְךגָּל ֹ דו ּבַּתִׁשְבָּ ֹחות, אֵל הַ ֹהודָ ֹאות, ןאֲ ֹדוהַ נִפְלָ ֹאות, הַ בּ ֹוחֵ ירֵ יר ׁבְּשִזִמְרָה, מֶ לֶ ְך אֵ ל heaven and on earth. For to You, L-rd, our G-d and G-d of our fathers, forever befits song and חֵ י הָ ע ֹולָ מִ י ם . ,praise, laud and hymn, strength and dominion, victory, greatness and might, glory, splendor holiness and sovereignty; blessings and thanksgivings to Your great and holy Name; from the ְ ְ ,beginning to the end of the world You are Almighty G-d. Blessed are You, L-rd, Almighty G-d בָּ ּרוך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ךהָ ֹעולָם בּ ֹורֵ רִ יא ּפְהַ גָּפֶ ן. ,King, great and extolled in praises, G-d of thanksgivings, L-rd of wonders, Creator of all souls Master of all creatures, who takes pleasure in songs of praise; the only King, the Life of all וְ ׁש ֹותֶ ה בַּהֲסָ בַת שְ ׂמֹאל .worlds Blessed are You, L-rd, our G-d, King of the universe, who creates the fruit of the vine. בָּ ּרו ְך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ לָ ְךהָ ם, ֹעועַל הַ פֶ גֶּן רִ יוְעַל ּפְהַ פֶ גֶּן, עַל ּתְבַת ּנודֶ ה ּהַשָ ׂוְעַל אֶרֶ ץ Drink in reclining to the left. חֶמְדָ ּ ה ֹטובָ רְחָ ה ּורָ בָהצִ ׁשֶיתָ וְהִ נְחַ ּלְתָלַאֲ ֹבותֵ ּינולֶאֱ כֹל רְ ּמִפִיָ ּה וְ לִשְ ׂבֹּעַ מִ ּט ּובָ ּהרַחֶ ם נָ א יי אֱ לֹהֵ ּינועַ ל יִשְרָאֵלׂ עַמֶּ ָךוְעַ ל יְ ּרולַ ׁשָיִם עִ ירֶ ָךוְעַל צִ ּי ֹון ׁמִשְכַּן כְּ ֹבודֶ ָךוְעַל מִ זְבְּחֶ ָך ,Blessed are You, L-rd our G-d, King of the universe, for the vine and for the fruit of the vine ָ for the produce of the field, and for the precious, good, and spacious land which You have וְעַל הֵ יכָלֶ ך ּובְנֵה יְ לַ ּרוׁשָיִם עִ יר הַ קֹדֶ ׁשבִּמְהֵרָ ה בְ יָמֵ ּינווְהַעֲ לֵ ּנו לְ ֹתוכָ ּהוְשַ ׂ מְחֵ ּנובְּבִנְיָנָ ּה graciously given as a heritage to our ancestors, to eat of its fruit and to be satiated with its וְ נֹאכַל רְ ּמִפִיָ ּה וְנִשְ ׂבַּע מִ ּט ּו בָ ּהעָ ּולֶנְבָרֶ כְ ָךיהָ ׁבִּקְדֻשָ ה ּובְטָהֳרָ ה ׁ)בְּשַבָּ רְ ת: ּוצֵה וְהַחֲ לִ יצֵ ּנו ָ goodness. Have mercy, L-rd our G-d, on Israel Your people, on Jerusalem Your city, on Zion םבְּ ֹיו ׁבָּתהַשַ הַ זֶ ּה( וְשַ ׂמְחֵ ם ּנו בְּ ֹיוחַג הַמַּ ת ּצ ֹוהַ ה, זֶ ּכִּי ּאַתָ ה יי ֹטוב ּומֵטִ יב לַ כֹּל וְ ֹנודֶ ה ּלְ ך ,the abode of Your glory, on Your altar, and on Your Temple. Rebuild Jerusalem, the holy city עַל הָאָרֶ ץ רִ יוְעַל ּפְהַ פֶ גָּן. ה בָּ יי ּרו ְךעַל ּאַתָהָאָרֶ ץ רִ יוְעַל ּפְהַ גָּפֶ ן. speedily in our days, and bring us up to it and make us rejoice in it, and we will bless You in holiness and purity. Remember us for good on this day of the festival of Matzot. For You, L-rd, are good and do good to all, and we offer thanks to You for the land and for the fruit of the vine. Blessed are You L-rd, for the land and for the fruit of the vine. נרצה NIRTZAH חֲ סַ ל סִ ּרד ּו ּפֶסַ כְּ חהִ לְ כָ , ת ֹכְ ּ וכָ ל מִ ׁשְ וְ ּפָ ט ֹוחֻ קָ ת ֹו . .The Passover Seder is concluded, As all its laws and rules are fulfilled ׁכַּאֲשֶר זָכִ ּינולְסַדֵ ּ ר ֹאוכֵּן ֹתונִזְכֶּה לַעֲ ׂש ֹו ֹתו. .Just as we have merited to order it, so too may we merit to do it Pure One dwelling in Ma'on Creator of Congregation Who Can Count Them זָ ְך ׁש ֹוכֵן מְ מֵ ֹעונָ ם ה, ֹקוקְהַל עֲדַת מִי מָ נָ ה. Soon guide the new shoots of this people Liberated to Zion with shouts of joy. ב בְּקָ נַהֵ ֹרול נִטְעֵ י כַנָּה ּפְ ּדויִם לְצִ ן ֹיובְּרִ נָּה. נ ָ ְ ל ה ׁשָהַ ב ָּ אָ ה ִּ ב י ר ּוׁשָל ָ ִ י ם . !Next year in Jerusalem ׁיֵש ֹנוהֲ גִין בְּ חוּץ לָאָרֶ ץ בְּלֵ יל ׁשֵ נִי ּׁשֶ ל פֶּ סַ ח לִסְ ּפֹר כַּ אן סְפִירַת הָ עֹמֶ ר: Outside of Israel on the second night of Pesach some count Sephirat HaOmer at this point ְ ְ Blessed are You, O Hashem, King of the world, who made us holy with his commandments בָּ ּרוך ּאַתָה יְיָ אֱ לֹהֵ מֶ ּינולֶ ךהָ לָ ֹעום, ׁאֲשֶ ר קִדְ ּׁשָ ּנו בְּמִ צְ תָ ֹוו יו עַל וְצִוָ סְפִ ּנוירַת הָ עֹמֶ ר. .and commanded us concerning the counting of the Omer ם הַ ּי ֹום ֹיואֶחָ ד בָּ עֹמֶ ר. .Today is the first day of the Omer On the first night say: בְּלֵ יל רִ ֹאשון ֹאומְרִ ים: 59 58 ּו בְ וַיְהִ כֵ י ןבַּחֲצִי הַ לַּיְלָ ה !And so it happened in the middle of the night The many miracles were performed by you at night; at the beginning of watches on this very אָ ז ֹרוים ב ּנִסִהִפְלֵאתָ בַּלַּיְלָה, בְּ ׁרֹאשרֶ ׁתאַשְ ֹמוזֶה הַ יְלָה, לַּגֵר צֶדֶ ק נִצַּ חְ ּת ֹוכְּנֶחֱ לַ ק ֹלו night; You made the righteous convert win (when Abraham) divided his men at night; And so לַ יְלָה, וַיְהִ י בַּחֲצִי הַ לַּיְלָ ה. !it happened in the middle of the night ְ ְ (You judged the king of Gerar (Avimelech) in a dream at night; You made the Syrian (Lavan דַ ּ ּנְתָמֶ לֶ רָ ך גְּר בַּחֲ ם ֹלוהַ לַּיְלָה, ּהִפְחַדְתָאֲרַמִ י לַ בְּאֶמֶ ׁשיְלָה, וַיָּשַ ׂר רָאֵיִשְלׂ לְמַ לְאָ ךוַ ּיוכַ ל tremble in the deep darkness of night; and Israel struggled with an angel, and overcame him at לַ יְלָה, ֹלווַיְהִ י בַּחֲצִי הַ לַּיְלָ ה. !night; And so it happened in the middle of the night זֶרַ ע בְּ רֵ ֹיכו ס פַתְ ֹרו ּמָחַצְתָבַּחֲצִי הַ לַּיְלָה, חֵ ילָ ם לֹא מָ צְ ּאומָ בְּ ם ּקובַּלַּיְלָה, טִ יסַ ת נְגִ יד The firstborn of Pathros you smote at midnight; they could not find their strength when they woke up at night; the forces of the prince of Charosheth were swept away by the stars of night; חֲ ׁרשֶת סִ כְבֵילִ לַ יתָ בְּ ֹכויְלָה, וַיְהִ י בַּחֲצִי הַ לַּיְלָ ה. !And so it happened in the middle of the night יָעַץ מְחָרֵ ף לְ ֹנופֵף אִ ּו ּו יפְ ֹהוׁבַשְ ּגָרָ תָיו בַּלַּיְלָה, כָּרַ ע בֵּ מַ ל ּוצָ ֹבו בְּאִ ן ׁיש ֹלַ ויְלָ ה, לְאִ ׁיש Without respect (Sennacherib) besieged Jerusalem but you dried up his corpse at night; to the חֲ תּמו ֹדו ת נִגְלָה לַ רָ ז חֲ יְלָה, ֹ זווַיְהִ י בַּחֲצִי הַ לַּיְלָ ה. beloved (Daniel) you revealed mysteries in a vision at night; And so it happened in the middle of the night! ׁמִשְ ּתַכֵּר בִּכְלֵ י קֹדֶ ׁשנֶהֱרַ ג בּ ֹובַּלַּיְלָ ה, ֹנוׁשַ ע מִ בּ ר ֹ ואֲרָ ֹיות ּפ ֹותֵ ר תֵ בִּעֲ י ּתולַ יְלָה, שִ ׂנְאָ ה He drank from the holy vessels and so (Belshazzar) was killed at night; (Daniel) was saved נָטַר אֲ גָגִי וְכָתַב סְפָרִ ים יְלָה, בַּלַּוַיְהִ י בַּחֲצִי הַ לַּיְלָ ה. from the lion’s den and interpreted fearsome dreams of the night; (Haman) of Agag nurtured hate and wrote letters at night; And so it happened in the middle of the night! ָ ְ ֹעו ּרַרְתָעָ נִצְחֲ לָ ךיו בְּנֶדֶד נַתׁ שְלַ יְלָ ה, ּפ ּורָה מֵר תִדְ ֹרוךמַה לְ מִּ ׁש ֹולַ יְלָה, צָרַ ח כַּ ׁש ֹומֵ ר You rose and beat Haman by not letting the king sleep at night; you crushed the wicked to ח אָתָ א בֹּקֶ ר וְשָ ׂוְגַם לַ יְלָה, וַיְהִ י בַּחֲצִי הַ לַּיְלָ ה. protect us from the forces at night; you cried out like the watchman: morning is coming and also.... the night; And so it happened in the middle of the night! קָרֵ ב םֹיו ׁאֲשֶ ר ּהוא ם וְ לֹא לֹאֹיו לַ יְלָה, רָ ם ֹהודַ ע כִּי לְ ָךהַ םֹיו אַ ף לְ הַ ָךלַּיְלָ ה, ׁש ֹומְרִ ים ָ ,May the day soon come that is neither day nor night; so that all shall know that day is Yours הַפְקֵ ד לְעִ ירְ ךכָּל ם הַ ֹיווְכָל הַ לַּיְלָה, ּתָ אִ יר כְּ כַּת ֹ אור לַ םֹיו ׁחֶשְיְלָה, וַיְהִ י בַּחֲצִי הַ לַּיְלָ ה. and also the night, set up guards for Your city for all the day and all the night; that bright as day may shine the darkness of night; And so it happened in the middle of the night! בְּלֵ יל שֵ נִי ֹאומְרִ ים: On the second night say: relationship with Hashem, may we be "keyn nizkeh la’asoto." Mallika Viswanath - נרצה Danielle Orenshein - נרצה By the time Nirtzah rolls around, we're pretty tired – we've had four cups of wine, eaten a big meal, discussed sipur yetsiyat mitsrayim in great detail, and sung Hallel. Therefore, Mark Twain once asked, "All things are mortal but the Jew, all other forces pass, but he Nirtzah is often overlooked, despite it being an important bookend to our Seder. We remains. What is the secret of his immortality?" Throughout history, the Jewish people recite that just like we've merited completing the Pesach Seder according to halacha, have been persecuted, wandered from place to place, forced to hide their religion, and so too we should merit bringing the Korban Pesach. Thekorban is commemorated at forbidden from practicing. Yet the spark of the Jewish people has remained alive and both ends of the Haggadah – here in Chasal, and also at the beginning of the Seder in vibrant against all odds throughout time. Twain continued, "if the statistics are right, ha lachma: “kol ditsrich yeitey viyifsach.” This is a bittersweet ending to the Pesach Seder, the Jews constitute but one percent of the human race... Properly the Jew ought hardly as we are only able to offer a symbol of sacrifice, and not the actualPesach . Therefore, to be heard of..... But he is as prominent on the planet as any other people.... The Jew Chasal is immediately followed by “lishana habaa biyirushalayim” – even though we saw the Egyptians, Babylonians, Persians, Greeks and Romans, and beat them all. And didn't merit bringing the Korban Pesach, we will be able to do so next year, in the rebuilt is now what he always was." The Exodus from Egypt marked the first redemption and Yerushalayim. the creation of the Jewish nation. Today, we live each day with hope, striving for the The only other time we say lishana“ habaa biyirushalayim” is on Yom Kippur. After a final redemption, keeping the spark of the nation alive through the knowledge that The day of spiritual cleansing, we ask Hashem to make our tshuva complete by "returning" Final Redemption is coming. Rav Soloveitchik wrote, "the Patriarchic Covenant created us to our rebuilt Beit HaMikdash. On Pesach, we do so after a night of becoming more this new concept of historical destiny. It promised Israel faith, a land, and a future aware of Hashem's presence in our lives. Coincidentally, Yom Kippur and Pesach redemption. It pledged, ‘and I shall make of thee a great nation, and I will bless thee are "bookends" of sorts to our year in Israel (though don't worry, we still have time and make thy name great, and thou shalt be a blessing... And all the families of the earth after Pesach as well). Therefore, after a whole year of learning and strengthening our shall bless themselves through you’ (Bereishit 12:2-3). It forged a people with a great נָ לְ ה ׁשָהַ בָּ אָ ה בִּ י ר ּולָ ׁשָיִ ם הַ בְּ נ ּויָ ה! ”.destination 61 60 So declare the Pesach feast! ּו בְ כֵ וַאֲמֶ ן ם ַּרְתֶזֶבַח ּפֶסַ ח Might acts of power were done by You on Pesach; to the first of all festivals You raised the feast אֹמֶ ץ גְּ ּבו ֹרותֶ ָיךהִפְלֵאתָ ּבַּפֶסַ ח, בְּ ׁרֹאשכָּ ל ֹמועֲ ֹדות ּנִשֵ ׂאתָ ּפֶלִ סַ יתָ ח, גִּ לְאֶ זְרָחִי חֲ ֹצות of Pesach; You revealed Yourself to the Oriental (Abraham) on the midnight of Pesach; So לֵ סַ יל ח, ּפֶ ם ּוַאֲמַרְתֶזֶבַח ּפֶסַ ח. !declare the Pesach feast You knocked on Abraham’s door in the heat of the day on Pesach; He fed the angels cakes of דְ ּלָתָ יו דָ ּ ּפַקְתָכְּחֹם םהַ ֹיו ּבַּפֶסַ ח, הִסְעִ יד ֹצְצִ נוים עֻ תֹגו מַ סַ ת ּצ ֹוח, ּבַּפֶוְאֵל הַ בָּקָר רָ ץ matzah on Pesach; He ran to the cattle recalling the ox prepared on Pesach; So declare the זֵכֶ ר לְ ׁרש ֹ וסַ עֵרֶ ח,ְך ּפֶ ם ּוַאֲמַרְתֶזֶבַח ּפֶסַ ח. !Pesach feast The men of Sodom angered (Hashem) and were destroyed by fire on Pesach; Lot escaped ֹזועֲ ּמו סְ ֹדומִ ים וְ ֹלוהֲ ּטו בָּאֵ ׁסַ ש ּבַּפֶח, חֻ לַּ ץ טֹלו מֵהֶ םת ּומַ ּצ ֹואָפָה בְּקֵץ סַ ּפֶח, טִ אטֵאתֶ ָ from them and baked matzot on Pesach; You swept the land of Mof and Nof when you passed אַדְמַ ת מֹף וְ נֹף בְּעָ סַבְרְ ךח, ּבַּפֶ ם ּוַאֲמַרְתֶזֶבַח ּפֶסַ ח. !through (Egypt) on Pesach; So declare the Pesach feast יָ ּה ׁרֹאשן כָּ ל ֹאו ּמָחַצְתָ בְּלֵ יל ׁשִ מּ ר ּסַ ו ּפֶח, כַּבִּ יר, עַ ל בֵּן בְּ ר ֹ כו ּפָ ּסַחְתָבְּדַם ּפֶסַ ח, ּלְבִלְתִ י Hashem, You smote the firstborn on the guarded night of Pesach; You let no destruction enter חִ יתּתֵ ת לָ ׁמַשְבֹא בִּפְתָחַ י סַ ח, ּבַּפֶ ם ּוַאֲמַרְתֶזֶבַח ּפֶסַ ח. !our doors on Pesach; So declare the Pesach feast The strong walled city (Jericho fell) at the season of Pesach; Midian was destroyed (by Gideon) מְסֻ רֶת גֶּסֻ גָּרָ ה בְּעִ ּת ֹותֵי ּפֶסַ ח, ׁנִשְמְדָה מִדְ יָן בִּצְ לִ יל רֵשְ ׂי ֹעועֹמֶ ר ּפֶסַ ח, ׂש ֹו ּרפו ׁמִשְמַ נֵ י through a dream of barley loaf on Pesach; The fat Pul and Lud (Sennacherib’s chiefs) were ּפ ּול וְ ד ּלובִּ יקַ ד יְ סַ ד ֹ קוח, ּפֶ ם ּוַאֲמַרְתֶזֶבַח ּפֶסַ ח. !burned in a blazing flame on Pesach; So declare the Pesach feast (Sennacherib) stood and waited in Nob for a day until the feast of Pesach; a hand wrote (for ד ֹ עוהַ םֹיו בְּ נֹב לַעֲ ד ֹמועַ ד גָּעָ ה ֹעונַת ס סַ ּפֶיַדח, ּפַכָּתְ בָ ה לְקַעֲקֵעַ ל ּצו סַ ּבַּפֶח, צָ פֹה Belshazzar) tattooing a shadow on the wall on Pesach; they lit the lamps and prepared the table פִ הַצָּית עִָ ֹרו ְךלְחָ ּׁהַשֻן סַ ח, ּבַּפֶ ם ּוַאֲמַרְתֶזֶבַח ּפֶסַ ח. !on Pesach; So declare the Pesach feast Hadassah (Esther) gathered a congregation for a three day fast on Pesach the head of the evil קָהָ ל סָה כִּנְּ ּהֲדַסָה ׁלְשַ לֵּׁשם ֹצו ּבַּפֶסַ ח, מִ ׁבֵּ רֹאשית ע ׁרָשָ ּמָחַצְתָ בְּעֵץ יםׁ ּחֲמִשִ ּבַּפֶסַ ח, ָ ָ house (Haman) was hanged on a fifty foot gallows on Pesach; two punishments You shall ׁשְ י ּתֵהאֵ רֶ לֶּגַע ּתָ בִ יא לְ יתּעו צִּ סַ ּבַּפֶח, ּתָעֹז יָדְ ךוְתָ ּרום יְמִ ינְ ךכְּלֵ יל הִתְקַדֵ ּׁשחַג ּפֶסַ ח, suddenly bring on the wicked kingdom on Pesach; raise Your mighty hand in strength as on ם ּוַאֲמַרְתֶזֶבַח ּפֶסַ ח. !the night You made holy on Pesach; So declare the Pesach feast כִּ י ֹלונָאֶ ה, כִּ י ֹלויָאֶ ה. !For His delight and for His right אַדִ יר בִּמְ ּלוכָה, ר בָּ כַּהֲ ּחולָכָה, גְּ ּדודָ יו יֹאמְ ּרו ֹלו: לְ ָך ּולְ ָך, לְ ָך כִּי לְ ָך, לְ ָךאַ ף לְ ָך, לְ ָךיְיָ Mighty as a King, Supreme in everything, His armies say to Him: To You and just You. To You הַמַּמְ לָכָה, כִּ י ֹלונָאֶ ה, כִּ י ֹלויָאֶ ה . for just You. To You, yes just You. To You oh Hashem the throne is due for His delight and for His right! דָ ּ ּגול בִּמְ ר ּלוכָה, כַּהֲ הָ ּדולָכָה, וָתִ יקָ יו יֹאמְ ּרו ֹלו: לְ ָך ּולְ ָך, לְ ָך כִּי לְ ָך, לְ ָךאַ ף לְ ָך, לְ ָךיְיָ Famous as a King, Brilliant in everything, His good ones say to Him: To You and just You. To הַמַּמְ לָכָה, כִּ י ֹלונָאֶ ה, כִּ י ֹלויָאֶ ה. You for just You. To You, yes just You. To You oh Hashem the throne is due for His delight and for His right! ָ ָ ָ ָ ָ ָ ָ כָה, זַכַּ אי חָסִ בִּמְ ין ּלוכַּהֲ לָכָה טַפְסְרָ יו יֹאמְ ּרו ֹלו: לְ ך ּולְ ך, לְ ך כִּי לְ ך, לְ ךאַ ף לְ ך, לְ ךיְיָ Purest as a King, Sturdy in everything, His servants say to Him: To You and just You. To You הַמַּמְ לָכָה, כִּ י ֹלונָאֶ ה, כִּ י ֹלויָאֶ ה. for just You. To You, yes just You. To You oh Hashem the throne is due for His delight and for His right! יָחִ יד כָה, בִּמְ לוכַּבִּ יר כַּהֲ לָכָ ה לִמודָ יו יֹאמְ רו לו: לְ ָך ולְ ָך, לְ ָך כִּי לְ ָך, לְ ָךאַ ף לְ ָך, לְ ָךיְיָ ּ ּ ּ ֹ ּ Alone as a King, Strongest in everything, His wise ones say to Him: To You and just You. To הַמַּמְ לָכָה, כִּ י ֹלונָאֶ ה, כִּ י ֹלויָאֶ ה. You for just You. To You, yes just You. To You oh Hashem the throne is due for His delight and for His right! ֹמוׁשֵ ל בִּמְ רָ ּלואכָ ה, כַּהֲ ֹנולָכָה סְ בִ יבָ יו יֹאמְ ּרו ֹלו: לְ ָך ּולְ ָך, לְ ָך כִּי לְ ָך, לְ ָךאַ ף לְ ָך, לְ ָךיְיָ הַמַּמְ לָכָה, כִּ י ֹלונָאֶ ה, כִּ י ֹלויָאֶ ה. .Ruling as a King, Fearsome in everything, those around him say to Him: To You and just You To You for just You. To You, yes just You. To You oh Hashem the throne is due for His delight עָ נָ יו בִּמְ דֶ ּלוכָ ה ה, ּפכַּהֲ ֹולָכָה, צַדִ ּיקָ יו יֹאמְ ּרו ֹלו: לְ ָך ּולְ ָך, לְ ָך כִּי לְ ָך, לְ ָךאַ ף לְ ָך, לְ ָךיְיָ !and for His right הַמַּמְ לָכָה, כִּ י ֹלונָאֶ ה, כִּ י ֹלויָאֶ ה. Humble as a King, Helping in everything, His righteous say to Him: To You and just You. To You for just You. To You, yes just You. To You oh Hashem the throne is due for His delight and for His right! 63 62 קָּ ֹדוׁש בִּמְ ּלוכָה, ם רַ ּחוכַּהֲ לָכָה ׁשִנְאַ נָ יו יֹאמְ ּרו ֹלו: לְ ָך ּולְ ָך, לְ ָך כִּי לְ ָך, לְ ָךאַ ף לְ ָך, לְ ָךיְיָ Holy as a King, Tender in everything, His angels say to Him: To You and just You. To You for הַמַּמְ לָכָה, כִּ י ֹלונָאֶ ה, כִּ י ֹלויָ אה. just You. To You, yes just You. To You oh Hashem the throne is due for His delight and for His right! ְ ָ ָ ָ ָ ָ ָ ָ ּתַ קִ יף בִּמְ ּלוכָ ה, ּת ֹומֵ כַּהֲ ךלָכָה מִ ּתְימָ יו יֹאמְ ּרו ֹלו: לְ ך ּולְ ך, לְ ך כִּי לְ ך, לְ ךאַ ף לְ ך, לְ ךיְיָ Forceful as a King, Support in everything, His pure ones say to Him: To You and just You. To הַמַּמְ לָכָה, כִּ י ֹלונָאֶ ה, כִּ י ֹלויָאֶ ה. You for just You. To You, yes just You. To You oh Hashem the throne is due for His delight and for His right! אַדִ ּ יר ּהו יִ אבְ נֶ ה בֵּ י תבְּ ֹוקָ ר ֹו ב . He is Mighty Mighty One, Build Your Temple soon בִּמְהֵרָ ה, בִּמְהֵרָ ה, בְּיָמֵ ּינובְּקָ ֹרוב. אֵ ל בְּנֵה, אֵ ל בְּנֵה, בְּנֵה בֵּ יתְ ָךבְּקָ ֹרוב. .Mighty One, Mighty One, Build Your Temple soon, Speedily, speedily in our time, soon בָּ ּחור ּהוא, גָּ ֹדול ּהוא, דָ ּ ּגול א ּהו יִבְנֶה בֵּ ֹיתוב. בְּקָ ֹרובִּמְהֵרָ ה, בִּמְהֵרָ ה, בְּיָמֵ ּינובְּקָ ֹרוב. !God - build; God - build, Build your Temple soon ָ אֵ ל בְּנֵה, אֵ ל בְּנֵה, בְּנֵה בֵּ יתְ ךבְּקָ ֹרוב. Chosen One, Greatest One, Famous One, Build Your Temple soon, Speedily, speedily in our time, soon. God - build; God - build, Build your Temple soon! הָ ּדור ּהוא, וָתִ יק א, ּהוזַכַּ אי ּהוא, חָסִ יד א ּהו יִבְנֶה בֵּ ֹיתובְּקָ ב. ֹרובִּמְהֵרָ ה, בִּמְהֵרָ ה, בְּיָמֵ ּינובְּקָ ֹרוב. אֵ ל בְּנֵה, אֵ ל בְּנֵה, בְּנֵה בֵּ יתְ ָךבְּקָ ֹרוב. ,Brilliant One, Faithful One, Blameless One, Kindest One, Build Your Temple soon, Speedily speedily in our time, soon. God - build; God - build, Build your Temple soon! טָ ֹהור ּהוא, יָחִ יד ּהוא, כַּבִּ יר ּהוא, לָ ּמוד א, ּהומֶ לֶ ְך א ּהו יִבְנֶה בֵּ ֹיתובְּקָ ֹב.רו בִּמְהֵרָ ה, בִּמְהֵרָ ה, בְּיָמֵ ּינובְּקָ ֹרוב. אֵ ל בְּנֵה, אֵ ל בְּנֵה, בְּנֵה בֵּ יתְ ָךבְּקָ ֹרוב. ,Purest One, Only One, Sturdy One, Wisest One, Royal One, Build Your Temple soon, Speedily speedily in our time, soon. God - build; God - build, Build your Temple soon! ֹנורָ א ּהוא, סַ גִּיב ּהוא, עִ ּז ּוז ּהוא, ּפ ֹודֶ ה ּהוא, צַדִ יק א ּהו יִבְנֶה בֵּ ֹיתובְּקָ ֹב.רו בִּמְהֵרָ ה, ָ Fearsome One, Highest One, Boldest One, Saving One, Righteous One, Build Your Temple בִּמְהֵרָ ה, בְּיָמֵ ּינובְּקָ ֹרוב. אֵ ל בְּנֵה, אֵ ל בְּנֵה, בְּנֵה בֵּ יתְ ךבְּקָ ֹרוב. !soon, Speedily, speedily in our time, soon. God - build; God - build, Build your Temple soon

קָּ ֹדוׁש ּהוא, רַ ּחום ּהוא, ׁשַדַ ּ י ּהוא, ּתַ ּקִ יף א ּהו יִבְנֶה בֵּ ֹיתובְּקָ ב. ֹרובִּמְהֵרָ ה, בִּמְהֵרָ ה, ,Holy One, Tender One, Almighty One, Forceful One, Build Your Temple soon, Speedily בְּיָמֵ ּינובְּקָ ֹרוב. אֵ ל בְּנֵה, אֵ ל בְּנֵה, בְּנֵה בֵּ יתְ ָךבְּקָ ֹרוב. !speedily in our time, soon. God - build; God - build, Build your Temple soon אֶחָד מִ י ֹיודֵעַ , אֶחָד אֲ נִ י ֹיודֵעַ .. !Who knows one? I know one אֶ חָ ד אֱ ל ֹ הֵ י נ ּובַּׁ שֶ ּׁשָמַ בָ ִ י ם ּאָ ורֶ ץ : .One is Our God who is in the heavens and on earth Who knows two? I know two! ׁשְנַיִם מִ י ֹיודֵעַ, ׁשְנַיִם אֲ נִ י ֹיודֵעַ . Two are the tablets of the commandments, One is Our God who is in the heavens and on ׁשְנֵי ת לֻ הַ ֹחובְּרִ ית. אֶחָד אֱ לֹהֵ ּינוׁשֶ ּׁבַּשָמַ יִ ם ּובָאָרֶ ץ: .earth

ׁשְ ׁלשָ ה מִ י ֹיודֵעַ, ׁשְ ׁלשָ ה אֲ נִ י ֹיודֵעַ . !Who knows three? I know three ׁשְ ׁלשָה אָ ֹבות, ׁשְנֵי ת לֻ הַ ֹחובְּרִ ית, אֶחָד אֱ לֹהֵ ּינוׁשֶ ּׁבַּשָמַ יִ ם ּובָאָרֶ ץ: Three are our forefathers, Two are the tablets of the commandments, One is Our God who is in the heavens and on earth. אַרְ בַּע מִ י דֵעַ,ֹ יואַרְ בַּע אֲ נִ י ֹיודֵעַ . Who knows four? I know four! אַרְ בַּע אִמָ ֹהות, ׁשְ ׁלשָה אָ ֹבות, ׁשְנֵי ת לֻ הַ ֹחובְּרִ ית, אֶחָד אֱ לֹהֵ ּינוׁשֶ ּׁבַּשָמַ יִ ם ּובָאָרֶ ץ: Four are our matriarchs, Three are our forefathers, Two are the tablets of the commandments, ּׁחֲמִשָ ה מִ י ֹיודֵעַ, ּׁחֲמִשָ ה אֲ נִ י ֹיודֵעַ . .One is Our God who is in the heavens and on earth Who knows five?I know five! ּׁחֲמִשָ ה ּחוׁמְשֵ ירָה, ֹתואַרְ בַּע אִמָ ֹהות, ׁשְ ׁלשָה אָ ֹבות, ׁשְנֵי ת לֻ הַ ֹחובְּרִ ית, אֶחָד אֱ לֹהֵ ּינו Five are the books of the Torah, Four are our matriarchs, Three are our forefathers, Two are the ב ַּׁ שֶ ּׁשָ ב מַ ָ ִ י ם ּאָ ורֶ ץ : .tablets of the commandments, One is Our God who is in the heavens and on earth 65 64 ׁשִּׁשָ ה מִ י ֹיודֵעַ, ׁשִּׁשָ ה אֲ נִ י ֹיודֵעַ . !Who knows six? I know six Six are the orders of the Mishnah, Five are the books of the Torah, Four are our matriarchs, ׁשִּׁשָ ה סִדְרֵי ׁמִשְנָה, ׁחֲמִשָ ה ּחוׁמְשֵ ירָה, ֹתואַרְ בַּע אִמָ ֹהות, ׁשְ ׁלשָה אָ ֹבות, ׁשְנֵי לֻ ֹחות Three are our forefathers, Two are the tablets of the commandments, One is Our God who is הַ בְּרִ ית, אֶחָד אֱ לֹהֵ ּינוׁשֶ ּׁבַּשָמַ יִ ם ּובָאָרֶ ץ: .in the heavens and on earth ׁשִבְעָה מִ י ֹיודֵעַ, ׁשִבְעָה אֲ נִ י ֹיודֵעַ . !Who knows seven? I know seven Seven are the days in a week till Shabbat, Six are the orders of the Mishnah, Five are the books ׁשִבְעָ ה יְמֵי ׁשַ ּבַּתָ א, ׁשִּׁשָ ה סִדְרֵי ׁמִשְנָה, ׁחֲמִשָ ה ּחוׁמְשֵ ירָה, ֹתואַרְ בַּע אִמָ ֹהות, ׁשְ ׁלשָ ה of the Torah, Four are our matriarchs, Three are our forefathers, Two are the tablets of the אָ ֹבות, ׁשְנֵי ת לֻ הַ ֹחובְּרִ ית, אֶחָד אֱ לֹהֵ ּינוׁשֶ ּׁבַּשָמַ יִ ם ּובָאָרֶ ץ: .commandments, One is Our God who is in the heavens and on earth Who knows eight? I know eight! ׁשְ ֹמונָה מִ י ֹיודֵעַ, ׁשְ ֹמונָה אֲ נִ י ֹיודֵעַ . Eight are the days to the brit milah, Seven are the days in a week till Shabbat, Six are the ׁשְ ֹמונָה יְמֵי מִ ילָה, ׁשִבְעָ ה יְמֵי ׁשַ ּבַּתָ א, ׁשִּׁשָ ה סִדְרֵי ׁמִשְנָה, ׁחֲמִשָ ה ּחוׁמְשֵ י רָה, ֹ תואַרְ בַּ ע orders of the Mishnah, Five are the books of the Torah, Four are our matriarchs, Three are our forefathers, Two are the tablets of the commandments,One is Our God who is in the heavens אִמָ ֹהות, ׁשְ ׁלשָה אָ ֹבות, ׁשְנֵי ת לֻ הַ ֹחובְּרִ ית, אֶחָד אֱ לֹהֵ ּינוׁשֶ ּׁבַּשָמַ יִ ם ּובָאָרֶ ץ: .and on earth ּתִׁשְעָה מִ י ֹיודֵעַ, ּתִׁשְעָה אֲ נִ י ֹיודֵעַ . !Who knows nine? I know nine Nine are the months before birth, Eight are the days to the brit milah, Seven are the days in a עָ ּתִׁהשְ יַרְחֵ י לֵדָה, ׁשְ ֹמונָה יְמֵי מִ ילָה, ׁשִבְעָ ה יְמֵי ׁשַ ּבַּתָ א, ׁשִּׁשָ ה סִדְרֵי ׁמִשְנָה, ׁחֲמִשָ ה week till Shabbat, Six are the orders of the Mishnah, Five are the books of the Torah, Four are ּחוׁמְשֵ ירָה, ֹתואַרְ בַּע אִמָ ֹהות, ׁשְ ׁלשָה אָ ֹבות, ׁשְנֵי ת לֻ הַ ֹחובְּרִ ית, אֶחָד אֱ לֹהֵ ּינוׁשֶ ּׁבַּשָמַ יִ ם our matriarchs, Three are our forefathers, Two are the tablets of the commandments, One is ב ָ ּאָ ורֶ ץ : .Our God who is in the heavens and on earth Who knows ten? I know ten! עֲשָ ׂרָה מִ י ֹיודֵעַ, עֲשָ ׂרָה אֲ נִ י ֹיודֵעַ . Ten are the commandments, Nine are the months before birth, Eight are the days to the brit רָהעֲשָ דִ ׂבְּרַ יָ א,עָ ּתִׁהשְ יַרְחֵ י לֵדָה, ׁשְ ֹמונָה יְמֵי מִ ילָה, ׁשִבְעָ ה יְמֵי ׁשַ ּבַּתָ א, ׁשִּׁשָ ה סִדְרֵ י milah, Seven are the days in a week till Shabbat, Six are the orders of the Mishnah, Five are the ׁמִשְנָה, ׁחֲמִשָ ה ּחוׁמְשֵ ירָה, ֹתואַרְ בַּע אִמָ ֹהות, ׁשְ ׁלשָה אָ ֹבות, ׁשְנֵי ת לֻ הַ ֹחובְּרִ ית, אֶחָ ד books of the Torah, Four are our matriarchs, Three are our forefathers, Two are the tablets of the commandments, One is Our God who is in the heavens and on earth. אֱ ל ֹ הֵ י נ ב ּוַּׁ שֶ ּׁשָ ב מַ ָ ִ י ם ּאָ ורֶ ץ : Who knows eleven? I know eleven! אַחַד עָשָ ׂרדֵעַ, מִ י ֹיואַחַד עָשָ ׂר אֲ נִ י ֹיודֵעַ . Eleven are the stars in Joseph's dream, Ten are the commandments, Nine are the months before birth, Eight are the days to the brit milah, Seven are the days in a week till Shabbat, Six אַחַד עָשָ ׂר כּ ֹוכְבַ יָּא, רָהעֲשָ דִ ׂבְּרַ יָ א,עָ ּתִׁהשְ יַרְחֵ י לֵדָה, ׁשְ ֹמונָה יְמֵי מִ ילָה, ׁשִבְעָ ה יְמֵ י are the orders of the Mishnah, Five are the books of the Torah, Four are our matriarchs, Three ׁשַ ּבַּתָ א, ׁשִּׁשָ ה סִדְרֵי ׁמִשְנָה, ׁחֲמִשָ ה ּחוׁמְשֵ ירָה, ֹתואַרְ בַּע אִמָ ֹהות, ׁשְ ׁלשָה אָ ֹבות, ׁשְ נֵ י are our forefathers, Two are the tablets of the commandments, One is Our God who is in the ת לֻ הַ ֹחובְּרִ ית, אֶחָד אֱ לֹהֵ ּינוׁשֶ ּׁבַּשָמַ יִ ם ּובָאָרֶ ץ: .heavens and on earth Who knows twelve? I know twelve! נֵ ׁיםשְ עָשָ ׂר מִ י ֹיו נֵ דֵעַ, ׁיםשְ עָשָ ׂר אֲ נִ י ֹיודֵעַ . Twelve are the Tribes of Israel, Eleven are the stars in Joseph's dream, Ten are the נֵ ׁיםשְ בְטַ יָ עָשָ ׂא,ר ׁשִאַחַד עָשָ ׂר כּ ֹוכְבַ יָּא, רָהעֲשָ דִ ׂבְּרַ יָ א,עָ ּתִׁהשְ יַרְחֵ י לֵדָה, ׁשְ ֹמונָה יְמֵ י commandments, Nine are the months before birth, Eight are the days to the brit milah, Seven מִ ילָה, שִבְעָ ה יְמֵי שַבַּתָ א, שִשָ ה סִדְרֵי מִשְנָה, חֲמִשָ ה חומְשֵ ירָה, תואַרְ בַּע אִמָ הות, are the days in a week till Shabbat, Six are the orders of the Mishnah, Five are the books ׁ ׁ ּ ּׁׁ ׁ ׁ ּׁ ֹ ֹ of the Torah, Four are our matriarchs, Three are our forefathers, Two are the tablets of the ׁשְ ׁלשָה אָ ֹבות, ׁשְנֵי ת לֻ הַ ֹחובְּרִ ית, אֶחָד אֱ לֹהֵ ּינוׁשֶ ּׁבַּשָמַ יִ ם ּובָאָרֶ ץ: .commandments, One is Our God who is in the heavens and on earth ׁ שְ ה לׁשָעָ שָ ׂ ר מִ י דֵ י ֹועַ , ׁשְל ׁשָעָ ה שָ ׂ ר אֲ ִ נ י דֵ י ֹועַ . !Who knows Thirteen? I know thirteen Thirteen are the attributes of God, Twelve are the Tribes of Israel, Eleven are the stars in ׁשְה ׁלשָעָשָר ׂמִדַ ּיָ נֵ א. ׁיםשְ בְטַ יָ עָשָ ׂא,ר ׁשִאַחַד עָשָ ׂר כּ ֹוכְבַ יָּא, רָהעֲשָ דִ ׂבְּרַ יָ א, ּתִעָ ׁשְה יַרְחֵ י Joseph's dream, Ten are the commandments, Nine are the months before birth, Eight are לֵדָה, ׁשְ ֹמונָה יְמֵי מִ ילָה, ׁשִבְעָ ה יְמֵי ׁשַ ּבַּתָ א, ׁשִּׁשָ ה סִדְרֵי ׁמִשְנָה, ׁחֲמִשָ ה ּחוׁמְשֵ י ֹתורָ ה, the days to the brit milah, Seven are the days in a week till Shabbat, Six are the orders of the אַרְ בַּע אִמָ ֹהות, ׁשְ ׁלשָה אָ ֹבות, ׁשְנֵי ת לֻ הַ ֹחובְּרִ ית, אֶחָד אֱ לֹהֵ ּינוׁשֶ ּׁבַּשָמַ יִ ם ּובָאָרֶ ץ: ,Mishnah, Five are the books of the Torah, Four are our matriarchs, Three are our forefathers Two are the tablets of the commandments,One is Our God who is in the heavens and on earth. 67 66 חַ ד ג דְ ַ ּי ,ָ חַ אד דְ גַּיָ א .One Little Goat, one little goat זַבִּ דְיןּ אַ בָּא בִּתְרֵ זֵ יי, ּזו דְחַ ד יָ גַּא, חַ ד דְ גַּיָ א. .That Father bought for two zuzim, one little goat, one little goat Then came a cat and ate the goat, That Father bought for two zuzim, one little goat, one little נְרָ וְאָתָ א א ׁשוְאָ ּוכְלָ ה לְגַדְ יָ זַבִּ א, דְיןּ אַ בָּא בִּתְרֵ זֵ יי, ּזו דְחַ ד יָ גַּא, חַ ד דְ גַּיָ א. .goat ְ וְאָתָ א כַ לְבָּא ׁוְנָשַ ך לְ ׁש ּואָ נְרָ א, דְכְלָ ּה לְגַדְ יָ זַבִּ א, דְיןּ אַ בָּא בִּתְרֵ זֵ יי, ּזו דְחַ ד יָ גַּא, חַ ד דְ גַּיָ א. Then came a dog and bit the cat, that ate the goat, That Father bought for two zuzim, one little ְ goat, one little goat. Then came a stick and beat the dog, that bit the cat, that ate the goat, That וְאָתָ טְרָ א א ּחווְהִ כָּ ה לְכַ לְבָּ א, דְ ּׁנָשַ ך לְ ׁש ּואָ נְרָ א, דְכְלָ ּה לְגַדְ יָ זַבִּ א, דְיןּ אַ בָּא בִּתְרֵ י ּזוזֵ י, .Father bought for two zuzim, one little goat, one little goat דְחַ ד יָ גַּא, חַ ד דְ גַּיָ א.. Then came fire and burnt the stick, that beat the dog, that bit the cat, that ate the goat, That וְאָתָ ארָ ּנוא וְשָ ׂרַ ף לְ ּחו הִ טְרָ א,כָּ דְ ּה לְכַ לְבָּ א, דְ ּׁנָשַ ְך לְ ׁש ּואָ נְרָ א, דְכְלָ ּה לְגַדְ יָ א, דְ ּזַבִּ ין .Father bought for two zuzim, one little goat, one little goat אַ בָּא בִּתְרֵ זֵ יי, ּזו דְחַ ד יָ גַּא, חַ ד דְ גַּיָ א. ,Then came water and quenched the fire, that burnt the stick, that beat the dog, that bit the cat that ate the goat, That Father bought for two zuzim, one little goat, one little goat. וְאָתָא מַ יָא וְכָבָ ה לְ ּנורָ א, דְ ּשָ ׂרַ ף לְ ּחו הִ טְרָ א,כָּ דְ ּה לְכַ לְבָּ א, דְ ּׁנָשַ ְך לְ ׁש ּונְרָ א,אָ דְ ּכְלָ ה לְגַדְ יָ זַבִּ א, דְיןּ אַ בָּא בִּתְרֵ זֵ יי, ּזו דְחַ ד יָ גַּא, חַ ד דְ גַּיָ א. Then came the ox and drank the water, that quenched the fire, that burnt the stick, that beat ְ the dog, that bit the cat, that ate the goat, That Father bought for two zuzim, one little goat, one וְאָתָ א רָ ֹתוא תָ ׁהוְשָ לְמַ יָ א, דְ ּכָבָ ה לְ ּנורָ א, דְ ּשָ ׂרַ ף לְ ּחו הִ טְרָ א,כָּ דְ ּה לְכַ לְבָּ א, דְ ּׁנָשַ ך לְ ׁש ּונְ ה .little goat אָ רָ א, דְכְלָ ּה לְגַדְ יָ זַבִּ א, דְיןּ אַ בָּא בִּתְרֵ זֵ יי, ּזו דְחַ ד יָ גַּא, חַ ד דְ גַּיָ א. Then came the slaughterer and slaughtered the ox, that drank the water, that quenched the fire, וְאָתָא הַ ׁחֵ ש ֹוט ׁוְשָחַ ט לְ ֹתורָ א,תָ דְ ּּׁהשָ לְמַ יָ א, דְ ּכָבָ ה לְ ּנורָ א, דְ ּשָ ׂרַ ף לְ ּחוטְרָ א,הִ דְ ּכָּ ה that burnt the stick, that beat the dog, that bit the cat, that ate the goat, That Father bought for לְכַ לְבָּ א, דְ ּׁנָשַ ְך לְ ׁש ּואָ נְרָ א, דְכְלָ ּה לְגַדְ יָ זַבִּ א, דְיןּ אַ בָּא בִּתְרֵ זֵ יי, ּזו דְחַ ד יָ גַּא, חַ ד דְ גַּיָ א. .two zuzim, one little goat, one little goat Then came the Angel of Death and killed the slaughterer, that slaughtered the ox, that drank וְאָתָא מַ לְאָ הַמָּ ְךוֶת ׁוְשָחַ ט לְ ׁש ֹוחֵ ט, דְ ּׁשָחַ ט לְ ֹתורָ א,תָ דְ ּּׁהשָ לְמַ יָ א, דְ ּכָבָ ה לְ ּנורָ א, ְ the water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate דְ ּשָ ׂרַ ף לְ ּחו הִ טְרָ א,כָּ דְ ּה לְכַ לְבָּ א, דְ ּׁנָשַ ך לְ ׁש ּואָ נְרָ א, דְכְלָ ּה לְגַדְ יָ זַבִּ א, דְיןּ אַ בָּא בִּתְרֵ י ּזוזֵ י, .the goat, That Father bought for two zuzim,one little goat, one little goat דְחַ ד יָ גַּא, חַ ד דְ גַּיָ א. Then came the Holy One, Blessed be He and slew the the Angel of Death, that killed the וְאָתָא הַקָּ ֹדו ׁשבָּ ּרו ְך א ּהו חַ ׁטוְשָ לְמַ לְאַ ְךהַמָּ וֶ ת, דְ ּׁשָחַ ט לְ ׁש ֹוחֵ ט, דְ ּׁשָחַ ט לְ ֹתורָ א, slaughterer, that slaughtered the ox, that drank the water, that quenched the fire, that burnt the תָ דְ ּּׁהשָ לְמַ יָ א, דְ ּכָבָ ה לְ ּנורָ א, דְ ּשָ ׂרַ ף לְ ּחו הִ טְרָ א,כָּ דְ ּה לְכַ לְבָּ א, דְ ּׁנָשַ ְך לְ ׁש ּונְרָ א,אָ דְ ּכְלָ ה ,stick, that beat the dog, that bit the cat, that ate the goat, That Father bought for two zuzim one little goat, one little goat. לְגַדְ יָ זַבִּ א, דְיןּ אַ בָּא בִּתְרֵ זֵ יי, ּזו דְחַ ד יָ גַּא, חַ ד דְ גַּיָ א. In Kriyat Shema al Hamita read only the first paragraph of Shema because it is the night of בקריאת שמע שעל המיטה קורין רק פרשה ראשונה בקריאת שמע כיון שהוא ליל watchings שמורים

69 68 TRADITIONS Meital Sapir My Saba Zechariyah and Savta Tamar, who came to Israel from Yemen as little kids in 1949, hold loyally to the minhagim that their parents and extended community practiced in the “old country”. Year after year when they conduct Pesach Seder in their home in Pardes Chanah, they include these Yemenite traditions: • Saying a bracha over only the first and last cups of wine. The first is the initial bracha during Kadesh and the final one is after theBirkat Hamazon (a hefsek) during Hallel. • Themaror on the Yemenite seder plate is generally a grain, rather than lettuce. The charoset is a paste made of dates, nuts, sesame, cinnamon, and hawaij (Savta Tamar's is the best). From the beginning of the seder, the table is dressed with vegetables. • During the recitation of Dayenu, the seder plate is lifted to show all the mesubim its contents and mitzvot represented by them. • The person leading the Seder covers the Afikomen in a cloth, puts it on his back and informs the rest of the people present at the table that he is leaving at that moment to go up to Yerushalayim. He does not want to miss the coming of Eliyahu Hanavi, so he is making a trip up to Ir Hakodesh at that moment. Everyone present has to convince him to wait until after the chag is over to do so. This mini-play is meant to awaken themesubim - especially the children. • Yemenites eat matzah shluyah and kitniyot all of Pesach. The primary food group during the chag for Yemenites is kitniyot. • To ensure fresh matzah, Yemenites are accustomed to making a new batch every day of the chag in a taboon (oven located outside of the house, to which one sticks the dough to bake bread). Atara Steinhart • My cousins before Maggid get up and physically act out the story with costumes • There is a custom to make each cup at the Seder a darker shade of red. Some people start with fully white wine, mix red wine into the second cup of white wine, mix more red into the next cup of white wine, and fill the last cup with fully red wine.