Jewish family education passover haggadah

IV. YAHATZ / Divide - .©j³h
[Divide the middle Matzah into two parts, and there is no berakhah. Take the larger part, wrap it in napkin and save it for the conclusion of the meal as the Afikoman. Try - but don't try too hard -to keep it from being stolen by the children because it must be available for the end of the meal. For the sake of the children – and “a night of watching” – use a special Afikoman cover to identify it throughout the Seder and meal.]
The top matzah and a middle smaller portion is to be used later for the “motzee-matzah” blessing recited for bread, and the bottom matzah is for “Korech,” the Hillel sandwich.
The Afikoman traditionally was placed or concealed under a pillow near the master of the house (or the one leading the Seder). Another suggestion for its being wrapped separately and removed from the table is to prevent against the possibility of eating the piece designated Afikoman before the proper time.
Another current practice in many homes is for the master of the house to rise from the table at some point during the course of the meal and hide the Afikoman somewhere in the home, and that when it is needed, the children are sent to “find” it, the successful one being rewarded with a prize or “redemption-gift.” Whether the master of the house hides the Afikoman or conceals it near him against theft, the additional purpose is clear today: to keep the attention of children in the Seder as long as possible, especially during late hours when normally they would have been asleep.
One of the first references to stealing the matzah comes from the Mishneh Torah of Maimonides, who states: “One should make some change in procedure on this night of the 15^th of Nisan in order that his sons should notice it and ask ‘How is this night different….’ In what way might the procedure be changed? By distributing parched grain or nuts to the children, by having the table removed before the meal would normally begin, by each trying to snatch away the other’s unleavened bread, and so on.” [Seasons “Leavened and Unleavened Bread”]
The best rewards are not money – contrary to many Sedarim. It is just easier to give children money than to spend some time and effort planning on gifts that will bind them to the memories you have shared with them across the generations at the Seder service: (1) books – especially Haggadot that they can pass on to their children in time; (2) their own special Seder silver cup that can even be inscribed; (3) a piece of Jewish software for their computer; (4) or Seder toys that they can save for their children and grandchildren. Creativity and the age and interests of the child are the cornerstones for an appropriate reward.
V. MAGID / Narrate - sh°D©n
1. HA LAHMAH ANYAH - t²h±b‹g t¨n§j‹k t¨v
[The traditional invitation for all to join the Seder. Some also open the door at this point in the Seder, similar to when it is opened later in the Seder, as a sign of welcoming guests to the Seder:]
Emphasizing the Symbols of Passover.

Some lift up the plate as if it were going to be removed from the table to keep the attention of the children and then point out the symbols of affliction. Some will uncover the matzot during the recitation of the story of the Exodus. Others hold the matzot over the heads of the Seder participants, just as the Angel of Death passed over the homes of the Israelites on the night of the 10^th plague.
kŠF 'kIf¯h±u h¥,h¯h ihˆp‰f¦S kŠF /o°hœ¨r‰m¦n§s tŠg§r©t‰C t²bœ¨,¨v‰c©t UkœŠf£t h¦S t²h±b‹g t¨n§j‹k t¨v*

'h¥s‰c‹g t¨T©­¨v /k¥t¨r§G°h§s tŠg§r©t‰C v¨tŠC©v v²b¨J‰k 'tŠf¨v t¨T©­¨v /j©x‰p°h±u h¥,h¯h Qh¦r‰m¦S

:ih¦rIj h¯b‰C v¨tŠC©v v²b¨J‰k
Ha lachma anya di achalu avhatana b'ara d'mitzrayim. Kol dichfin yeitei v'yeichol, kol ditzrich yeitei v'yifsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra-eil. Hashata avdei, l'shanah haba-ah b'nei chorin.
This is the bread of affliction, which our ancestors ate in the land of Egypt.

Let all who are hungry come and eat.

Let all who are in need, come and celebrate Passover.

Today, we are here. Next year, in the land of Israel.

Today, we are slaves. Next year, we will be free.


2. Refill the wine cups
3. MAH NISTANAH - v²B©T§J°B v©n

“Four Questions.”

The Childrens’ Role on the Night of Passover Children are assigned a special place of love and honor on Passover eve and that includes asking the “Four Questions.” The youngest child in the participants who is able to recite the Four Questions does so, in order that we might fulfill the Biblical injunction to tell our children about the flight from slavery to freedom redeemed by the hand of God; and, should the child not ask, we are told to give him the questions to ask, in order that we might tell him the answers.
The normal pattern of eating and sitting at the table was changed in order to prompt questions from the children, encouraging them to note the difference between the normal and the Passover evening patterns. Such distinctions are noted in the various texts of the Four Questions. When a difference was historically no longer relevant, it was abandoned [e.g. the roasted flesh] and when other practices came into existence, they were added to the Seder liturgy [reclining which was a post-Talmudic custom].

?,Ikh‡K©v kŠF¦n v®Z©v vŠk±hœ‹K©v v²B©T§J°B v©n*

Mah nishtanah ha-laylah hazeh mikol ha-leilot?
*Why is this night of Passover different from all other nights of the year?

:vŠM©n IKŒF v®Z©v vŠk±hœ‹K©v /vŠM©nU .¥n¨j ihˆk‰fIt Ubœ¨t ,Ikh‡K©v kŠf‰C¤J 1

Sheb'chol ha-leilot anu och'lin chameitz umatzah. Ha-laylah hazeh kulo matzah.
*On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?

:rIr¨n v®Z©v vŠk±hœ‹K©v ,Ie¨r±h r¨t§J ihˆk‰fIt Ubœ¨t ,Ikh‡K©v kŠf‰C¤J 2

Sheb'chol ha-leilot anu och'lin sh'ar y'rakot. Ha-laylah hazeh maror.
*On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?
:oh¦nŠg‰p h¥T§J v®Z©v vŠk±hœ‹K©v /,¨j¤t o‹gœ‹P Ukhˆp£t ihˆkhˆC§y©n Ubœ¨t ih¥t ,Ikh‡K©v kŠf‰C¤J 3
Sheb'chol ha-leilot ein anu matbilin afilu pa-am echat.Ha-laylah hazeh sh'tei f'amim.
*On all other nights, we do not dip vegetables even once, why on this night do we dip greens into salt water and bitter herbs into sweet haroset?
:ihˆCªx§n UbœŠKŒF v®Z©v vŠk±hœ‹K©v /ihˆCªx§n ih‡cU ihˆc§JIh ih‡C ihˆk‰fIt Ubœ¨t ,Ikh‡K©v kŠf‰C¤J 4
Sheb’khol ha-leilot anu okhlim bein yoshvin uvein m’subin, halailah hazeh kuland m’subin.
*On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?

4. AVADEEM HAYINU - Ubh°h¨v oh¦sŠc…g

Storytelling: “We were slaves”
[Read in unison, Hebrew or English, or ask different individuals at the table moving right to left.]
‹gIœr±zˆcU v¨e²z£j s²h‰C 'o¨­¦n Ubh¥vO¡t ²h±h Ubœ¥thˆmIH³u /o°hœ¨r‰m¦n‰C v«g§r‹p‰k Ubh°h¨v oh¦sŠc…g

Ubh¯bŠcU Ubœ¨t h¥r£v 'o°hœ©r‰m¦N¦n Ubhœ¥,Ic£t›,¤t tUv QUrŠC JIs¨E©v thˆmIv tO UK¦t±u 'v²hUy±b

'oh°bIc±b UbœŠKŒF 'oh¦nŠf£j UbœŠKŒF Ukhˆp£t³u /o°hœ¨r‰m¦n‰C v«g§r‹p‰k Ubh°h¨v oh¦sŠC‰gªJ§n 'Ubh¯bŠc h¯b‰cU

kŠf±u /o°hœ¨r‰m¦n ,©thˆmhˆC r‡P©x‰k Ubhœ‡kŠg v²u‰m¦n 'v¨rIT©v›,¤t ohˆg§sIh UbœŠKŒF 'oh°b¥e±z UbœŠKŒF

:jŠCªJ§n v®z h¥r£v 'o°hœ©r‰m¦n ,©thˆmhˆC r‡P©x‰k v†C§r©N©v
Avadim hayinu l'faroh b'mitzrayim. Vayotzi-einu Adonai Eloheinu misham, b'yad chazakah uvizroa n'tuyah, v'ilu lo hotzi hakadosh Baruch hu et avoteinu mimitzrayim, harei anu uvaneinu uv'nei vaneinu, m'shubadim hayinu l'faroh b'mitzrayim. Va-afilu kulanu chachamim, kulanu n'vonim, kulanu z'keinim, kulanu yod'im et hatorah, mitzvah aleinu l'sapeir bitzi-at mitzrayim. V’chol hamarbeh l'sapeir bitzi-at mitzrayim, harei zeh m'shubach.
*We were slaves in Egypt and the Lord freed us from Egypt with a mighty hand. Had not the Holy One liberated our people from Egypt, then we, our children and our children's children would still be enslaved.
A Moment from a Seder of our Sages:
'tŠch¦e…g hˆC©r±u 'v²h§r³z…g›i†C r²zŠg‰k¤t hˆC©r±u '‹gœªJIv±h hˆC©r±u 'r®z†ghˆk¡t hˆC©r‰C v¤G…g©n

'o°hœ©r‰m¦n ,©thˆmhˆC oh¦r‰P©x§n Uh¨v±u 'e©r‰c›h¯b‰cˆC ihˆCªx§n Uh¨v¤J 'iIp§r©y hˆC©r±u

i©n±z ‹ghœ°D¦v 'Ubhœ¥,IC©r :o¤vŠk Ur§n¨t±u o¤vh¥sh¦n‰k©, UtŠC¤J s‹g 'vŠk±h‹K©v I,It›kŠF

:,h¦r£j©J k¤J 'g©n§J ,©th¦r§e

Ma-aseh b'rabi Eli-ezer, v'rabi Y'hoshua, v'rabi Elazar ben azaryah, v'rabi Akiva, v'rabi Tarfon, she-hayu m'subin bivnei vrak, v'hayu m'sap'rim bitzi-at mitzrayim, kol oto halaylah, ad sheba-u talmideihem v'am'ru lahem. Raboteinu, higi-a z'man k'ri-at sh'ma, shel shacharit.
It happened that Rabbis Eliezer, Joshua, Elazar ben Azaryah, Akiva and Tarfon were reclining at the seder table in Bnei Brak. They spent the whole night discussing the Exodus until their students came and said to them: "Rabbis, it is ime for us to recite the Shema.”
'h¦,hœˆf²z tO±u 'v²b¨J ohˆg‰c¦J i†c‰F h°b£t h¥r£v /v²h§r³z…g›i†C r²zŠg‰k¤t hˆC©r r©n¨t

i‹g©n‰k :r©n¡t®B¤J /t¨nIz i†C V¨J¨r§S¤­ s‹g /,Ikh‡K‹C o°hœ©r‰m¦n ,©thˆm±h r¥n¨t¥T¤J

k«F /oh¦n²H©v Wh®H©j h¥n±h /Wh®H©j h¥n±h k«F 'o°hœ©r‰m¦n .¤rœ¤t¥n W§,t‡m oIh ,¤t 'r«F±z¦T

Wh®H©j h¥n±h k«F /v®Z©v oŠkIg¨v Wh®H©j h¥n±h :oh¦r§nIt oh¦nŠf£j³u /,Ikh‡K©v Wh®H©j h¥n±h

:©jhœ¦J¨N©v ,Inhˆk thˆc¨v‰k
Amar rabi Elazar ben Azaryah. Harei ani k'ven shivim shanah, v'lo zachiti, shetei-ameir y'tzi-at mitzrayim baleilot. Ad shed'rashah ben zoma. Shene-emar: l'ma-an tizkor, et yom tzeitcha mei-eretz mitzrayim, kol y'mei chayecha. Y'mei chayecha hayamim. Kol y'mei chayecha haleilot. Vachachamim om'rim. Y'mei chayecha ha-olam hazeh. Kol y'mei chayecha l'havi limot hamashi-ach.
Rabbi Elazar ben Azaryah said: "I am like a seventy-year old man and I have not succeeded in understanding why the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it by quoting: "In order that you may remember the day you left Egypt all the days of your life." The Torah adds the world all to the phrase the days of your life to indicate that the nights are meant as well. The sages declare that "the days of your life" means the present world and "all " includes the messianic era.

5. THE FOUR CHILDREN - oh°bŠc vŠgŠC§r©t

[This is an opportunity to discuss not only types of children but different Jews and different reactions to Pesah and Judaism throughout Jewish history.]
s®d®b‰F /tUv QUrŠC /k¥t¨r§G°h IN‹g‰k v¨rIT i©,²B¤J QUrŠC /tUv QUrŠC /oIe¨N©v QUrŠC

‹gœ¥sIh Ibh¥t¤J s¨j¤t±u 'o¨T s¨j¤t±u 'g¨J¨r s¨j¤t±u 'oŠf¨j s¨j¤t /v¨rI, v¨r‰C¦S oh°bŠc vŠgŠC§r©t

:kIt§Jˆk
Baruch hamakom, baruch hu. Baruch shenatan torah l'amo yisra-eil, baruch hu. K'neged arba-ah vanim dib'rah torah. Echad chacham, v'echad rasha, v'echad tam, v'echad she-eino yodei-a lishol.
*The Torah speaks of four types of children: one is wise, one is wicked, one is simple, and one does not know how to ask.
Ubhœ¥vO¡t ²h±h v²Uˆm r¤J£t 'oh¦yŠP§J¦N©v±u oh¦Eªj©v±u ,«s‡g¨v v¨n ?r¥nIt tUv v©n oŠf¨j*

:i¨nIehˆp£t j©x†P©v r©j©t ih¦rh¦y‰p©n ih¥t :j©x†P©v ,If‰k¦v‰F Ik›r¨n¡t v¨T©t ;©t±u ?o†f§,¤t

Chacham mah hu omeir? Mah ha-eidot v'hachukim v'hamishpatim, asher tzivah Adonai Eloheinu etchem? V'af atah emor lo k'hilchot hapesach. Ein maftirin achar hapesach afikoman.
*The Wise One asks: "What is the meaning of the laws and traditions God has commanded?" (Deuteronomy 6:20) You should teach him all the traditions of Passover, even to the last detail.
thˆmIv¤J hˆp‰kU /Ik tOu o†fŠk ?o†fŠk ,t«Z©v v¨s«c…g¨v v¨n ?r¥nIt tUv v©n g¨J¨r*

rUc…g‹C :Ik›r¨n¡t®u 'uh²B¦J›,¤t v¥v§e©v v¨T©t ;©t±u /r¨EˆgŠC r‹pŠF 'kŠk‰F©v i¦n In‰m‹g›,¤t

:k¨t±d°b v²h¨v tO 'o¨J v²h¨v UK¦t /Ik›tO±u hˆk 'o°hœ¨r‰m¦N¦n h¦,t‡m‰C 'hˆk ²h±h v¨GŠg 'v®z

Rasha, mah hu omer? Mah ha-avodah ha-zot lachem? Lachem v’lo lo. Ul'fi shehotzi et atzmo min hak'lal, kafar ba-ikar. V'af atah hakheih et shinav, ve-emor lo.

Ba-avur zeh, asah Adonai li, b'tzeiti mimitzrayim, li v'lo lo. Ilu hayah sham, lo hayah nigal.
*The Wicked One asks: "What does this ritual mean to you?" (Exodus 12:26) By using the expression "to you" he excludes himself from his people and denies God. Shake his arrogance and say to him: "It is because of what the Lord did for me when I came out of Egypt..." (Exodus 13:8) "For me" and not for him -- for had he been in Egypt, he would not have been freed.
o°hœ©r‰m¦N¦n ²h±h Ubœ¨thˆmIv s²h e®zœ«j‰C :uhŠk¥t ¨T§r©n¨t±u ?,t«Z v©n ?r¥nIt tUv v©n o¨T*

:oh¦sŠc…g ,h‡C¦n

Tam mah hu omeir? Mah zot? V'amarta eilav. B'chozek yad hotzi-anu Adonai mimitzrayim mibeit avadim.
*The Simple One asks: "What is all this?" You should tell him: "It was with a mighty hand that the Lord took us out of Egypt, out of the house of bondage."
:r«nt‡k tUv©v oIH‹C 'W±bˆc‰k ¨T§s³D¦v±u :r©n¡t®B¤J /Ik j©,‰P §T©t 'kIt§Jˆk ‹gœ¥sIh Ibh¥t¤J±u*

:o°hœ¨r‰m¦N¦n h¦,t‡m‰C 'hˆk ²h±h v¨GŠg v®z rUc…g‹C

V'she-eino yodei-a lishol, at p'tach lo. Shene-emar. V'higadta l'vincha, bayom hahu leimor. Ba-avur zeh asah Adonai li, b'tzeiti mimitzrayim.
*As for the One Who Does Not Know How To Ask, you should open the discussion for him, as it is written: "And you shall explain to your child on that day, 'It is because of what the Lord did for me when I came out of Egypt." (Exodus 13:8)
[There are a variety of different children who have been created to supplement the traditional characters, including the Holocaust Child who is missing, the Child who has chosen to absent himself from the family or the Jewish People, the Child who has chosen another religious path, etc. It’s food for thought as well as an opportunity for family recognition of the blessings they do have.]
/oIh sIg‰C¦n kIf²h /tUv©v oIH‹C h¦t /tUv©v oIH‹C r©nIk sUn‰k©T 'J¤sœ«j Jt«r¥n kIf²h

rIr¨nU vŠM©n J¯H¤J vŠg¨J‰C tŠK¤t 'h¦T§rœ©n¨t tO v®z rUc…g‹C /v®z rUc…g‹C /r©nIk sUn‰k©T

:Wh®bŠp‰k oh¦j²bªn
Yachol meirosh chodesh, talmud lomar bayom hahu. Iy bayom hahu, yachol mib'od yom. Talmud lomar ba-avur zeh. Ba-avur zeh lo amarti, ela b'sha-ah sheyeish matzah u-maror munachim l'fanecha.
One might think that the Haggada should be recited on the first day of the month of Nisan, but the Torah says: "You shall tell your son on that day" [the first day of Passover]. One might think that the phrase on that day means that the story of the Exodus should be recited in the daytime; therefore, the Torah says: "This is on account of what the Lord did for me." The word this refers to the time when this matzo and this marror are placed before you--on Passover night when you are obliged to eat them

[First the Haggadah describes how we should recount the story of the Exodus. Now, with this section, the actual account of the Exodus truly begins, reminding us of how we were first in Egypt and enslaved.]
/I,¨sIc…g‹k oIe¨N©v UbœŠc§r¥e u¨J‰f‹g±u /Ubhœ¥,Ic£t Uh¨v v¨r²z v¨sIc…g h¥s‰cIg vŠK¦j§T¦n

r¨v²B©v r†cœ‡g‰C 'k¥t¨r§G°h h¥vO¡t ²h±h r©n¨t v«F /oŠg¨v›kŠF›k¤t ‹gœªJIv±h r¤ntœ«H³u :r©n¡t®B¤J

:oh¦r¥j£t oh¦vO¡t Us‰c‹g³H³u /rIj²b hˆc£t³u o¨v¨r‰c©t hˆc£t j©rœ¤T 'oŠkIg¥n o†fh¥,Ic£t Uc§J²h

/i‹gœ²b‰F .¤rœ¤t›kŠf‰C I,It Q‡kIt²u 'r¨v²B©v r†cœ‡g¥n o¨v¨r‰c©t›,¤t o†fhˆc£t›,¤t j©E¤t²u

i¥T¤t²u /u¨G‡g›,¤t±u c«e…g³h›,¤t e¨j‰m°h‰k i¥T¤t²u :e¨j‰m°h›,¤t Ik i¤T¤t²u 'Ig§r³z›,¤t v†C§r©t²u

:o°hœ¨r‰m¦n Us§r²h uh²bŠcU c«e…g³h±u /I,It ,¤Jœ¤rŠk 'rhˆg¥G r©v›,¤t u¨G‡g‰k

Mit'chilah ov'dei avodah zarah hayu avoteinu. V'achshav keir'vanu hamakom la-avodato. Shene-emar: Vayomer Y'hoshua el kol ha-am. Koh amar Adonai Elohei yisra-eil, b'eiver hanahar yash'vu avoteichem mei-olam, Terach avi avraham va-avi nachor. Vaya-avdu Elohim acheirim. Va-ekach et avichem et avraham mei-eiver ha-nahar, va-oleich oto b'chol eretz k'na-an. Va-arbeh et zaro, va-eten lo et Yitzchak. Va-etein l'yitzchak et Ya-akov v'et Eisav. Va-etein l'eisav et har sei-ir, lareshet oto. V'ya-akov uva-nav yar'du mitzrayim.

At first our forefathers worshiped idols, but now the Omnipresent has brought us near to His service, as it is written: "Joshua said to all the people: so says the Lord God of Israel--your fathers have always lived beyond the Euphrates River, Terah the father of Abraham and Nahor; they worshipped other gods. I took your father Abraham from the other side of the river and led him through all the land of Canaan. I multiplied his family and gave him Isaac. To Isaac I gave Jacob and Esau; to Esau I gave Mount Seir to inherit, however Jacob and his children went down to Egypt."

'.¥E©v›,¤t c©­¦j tUv QUrŠC JIs¨E©v¤J /tUv QUrŠC /k¥t¨r§G°h‰k I,¨j¨y‰c©v r¥nIJ QUrŠC

r¤ntœ«H³u :r©n¡t®B¤J 'oh¦r¨,‰C©v ih‡C ,h¦r‰cˆC Ubhœˆc¨t o¨v¨r‰c©t‰k r©n¨t¤­ v¨n‰F ,IG…g‹k

g‹C§r©t o¨,«t UBˆg±u oUsŠc…g³u 'o¤vŠk tO .¤rœ¤t‰C 'W…g§r³z v®h§v°h r¯d›hˆF 'g©s¥T ‹gœ«s²h o¨r‰c©t‰k

:kIs²D JŒf§rˆC 'Ut‰m¯h i‡f h¥r£j©t±u /hˆf«b¨t i¨S Us«c…g³h r¤J£t hID©v›,¤t o³d±u :v²b¨J ,It¥n

Baruch shomeir havtachato l'yisra-eil. Baruch hu. Shehakadosh Baruch hu chishav et hakeitz, la-asot k'mah she-amar l'avraham avinu bivrit bein hab'tarim. Shene-emar: vayomer l'avram yadoa teida, ki geir yihyeh zaracha, b'eretz lo lahem, va-avadum v'inu otam arba meiot shanah. V'gam et hagoy asher ya-avodu dan anochi. V'acharei chein yeitz'u, birchush gadol.
Blessed be He who keeps His promise to Israel; blessed be He. The Holy One, blessed be he, predetermined the time for our final deliverance in order to fulfill what He had pledged to our father Abraham in a covenant, as it is written: "He said to Abram, Your descendants will surely sojourn in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."


6. V’HEE SHE-AMDAH - v¨s§nŠg¤J th¦v±u
[Since the cup of wine represents the "cup of salvation", we lift up a cup of wine as we recite the following and recall God's promise to Abraham, emphasizing His eternal watchfulness.]
tŠK¤t /Ubœ¥,IK‹f‰k Ubhœ‡kŠg s©nŠg 'sŠc‰kˆC s¨j¤t tO¤J /UbœŠk±u Ubhœ¥,Ic£t‹k v¨s§nŠg¤J th¦v±u*

:o¨s²H¦n Ubœ‡khˆM©n tUv QUrŠC JIs¨E©v±u /Ubœ¥,IK‹f‰k Ubhœ‡kŠg oh¦s§nIg 'rIs²u rIS kŠf‰C¤J

V'hi she-am'dah la-avoteinu v'lanu. Shelo echad bilvad, amad aleinu l'chaloteinu. Ela sheb'chol dor vador, om'dim aleinu l'chaloteinu, v'hakadosh Baruch hu matzileinu mi-yadam.

*This covenant that remained constant for our ancestors and for us has saved us against any who arose to destroy us in every generation, and throughout history when any stood against us to annhilate us, the Kadosh Barukh Hu kept saving us from them.

7. ARAMEE OVED AVI - hˆc¨t s‡c«t h¦N©r£t

My Ancestor Was A Wandering Jew
k‹g tŠK¤t r³z²d tO v«g§r‹P¤J /Ubhœˆc¨t c«e…g³h‰k ,IG…g‹k h¦N©r£t¨v iŠcŠk J¥EˆC v©n 's©n‰kU t‡m

'v¨n±hœ©r‰m¦n s¤r¯H³u 'hˆc¨t s‡c«t h¦N©r£t :r©n¡t®B¤J 'k«F©v›,¤t r«e…g‹k J¥EˆC iŠcŠk±u 'oh¦rŠf±Z©v

:c¨r²u oUmŠg 'kIs²D hId‰k o¨J h¦v±h³u/yŠg§n h¥,§nˆC o¨J r²d²H³u
Tzei ul'mad, mah bikeish lavan ha-arami la-asot l'ya-akov avinu. She-paroh lo gazar ela al haz'charim, v'lavan bikeish la-akor et hakol, shene-emar: Arami oveid avi, vayeired mitzraymah, vayagor sham bimtei m'at. Vay'hi sham l'goy gadol, atzum varav.

*Go and learn: A wandering Aramean was my father, who went down to Egypt and sojourned there, few in number. And there we multiplied becoming a great people, strong and numerous. But the Egyptians deal ills with us and afflicted us, setting us to hard labour. Finally, when we cried out to Adonai, the God of our ancestors, Adonai heard our voice, saw our affliction, saw our toil and our oppression. Then Adonai brought us out from Egypt with a strong hand and an outstretched arm; with great awe, marvelous signs and with wonders.

(The biblical verses (Deuteronomy 26: 5-8) are now elaborated upon, phrase by phrase.)
/rUC¦S©v hˆP k‹g xUb¨t 'v¨n±hœ©r‰m¦n s¤r¯H³u
Vayeired mitzraymah. Anus al pi hadibur.
rUdŠk tŠK¤t 'o°hœ©r‰m¦n‰C ‹gœ¥e©T§J¦v‰k Ubhœˆc¨t c«e…g³h s©r²h t‚¤J s¥N‹k§n /o¨J r²d²H³u

it«M‹k v†g§r¦n ih¥t hˆF 'UbtœŠC .¤rœ¨tŠC rUdŠk 'v«g§r‹P›k¤t Ur§nt«H³u :r©n¡t®B¤J 'o¨J

.¤rœ¤t‰C Whœ¤sŠc…g t²b›Uc§J¯h 'v¨T‹g±u /i‹g²b‰F .¤rœ¤t‰C cŠg¨r¨v s‡cŠf hˆF 'Whœ¤sŠc…g‹k r¤J£t

:i¤aœ«D
Vayagor sham. M'lameid shelo yarad ya-akov avinu l'hishtakei-a b'mitzrayim, ela lagur sham, shene-emar: vayomru el paroh, lagur ba-aretz banu, ki ein mireh latzon asher la-a-vadecha, ki chaveid hara-av b'eretz k'na-an. V'atah, yeish'vu na avadecha b'eretz goshen.

'v¨T‹g±u /v¨n±hœ¨r‰m¦n Whœ¤,«c£t Us§r²h 'J†p®b ohˆg‰c¦J‰C :r©n¡t®B¤­ v¨n‰F /yŠg§n h¥,§nˆC

/c«rŠk o°hœ©n¨­©v h‡c‰fIf‰F 'Whœ¤vO¡t ²h±h W§n¨G

Bimtei m'at. K'mah shene-emar: b'shivim nefesh, yar'du avotecha mitzray'mah. V'atah, sam'cha Adonai elohecha, k'choch'vei hashamayim larov.

:o¨J oh°b²HŒm§n k¥t¨r§G°h Uh¨v¤J s¥N‹k§n /hId‰k o¨J h¦v±h³u

Vay'hi sham l'goy. M'lameid shehayu yisra-eil m'tzuyanim sham.
'Un‰m‹g³H³u UC§r°H³u 'Um§r§J°H³u UrŠP 'k¥t¨r§G°h h¯b‰cU :r©n¡t®B¤­ v¨n‰F 'oUmŠg kIs²D

:o¨,«t .¤rœ¨t¨v t‡k¨N¦T³u 's«t§n s«t§nˆC

Gadol atzum. K'mah shene-emar: uv'nei yisra-eil, paru vayishr'tzu, vayirbu vaya-atzmu, bimod m'od, vatimalei ha-aretz otam.
h¦tœ«c¨T³u 'hˆk§S±d¦T³u 'hˆC§r¦T³u 'Qh¦T©,±b v¤s¨¬©v j©nœ†m‰F vŠcŠc§r :r©n¡t®B¤­ v¨n‰F /c¨r²u

:v²h§r†g±u o«r‡g §T©t±u '©jœ¥Nˆm Q¥rŠg§GU 'Ubœ«f²b o°hœ©s¨J :oh°h¨s…g h¦s…g‹C

Varav. K'mah shene-emar: R'vavah k'tzemach ha-sadeh n'tatich, vatirbi, vatigd'li, vatavo-i ba-adi adayim. Shadayim nachonu, us'areich tzimei-ach, v'at eirom v'eryah.
h°h£j Q°h©n¨s‰C QŠk r©n«t²u Q°h¨n¨s‰C ,¤x¤xIC§,¦n Q¥t§r¤t²u Q°h‹kŠg r«cƒg¤t²u

/h°h£j Q°h©n¨s‰C QŠk r©n«t²u

Va-e-evor alayich va-ereich mitboseset b'damayich va-omar lach b'damayich chayi va-omar lach b'damayich chayi.
:v¨J¨e v¨s«c…g Ubhœ‡kŠg Ub§T°H³u /UbUœB‹g±h³u oh¦r‰m¦N©v Ubœ¨,«t Ugœ¥r²H³u
Vayarei-u otanu hamitzrim vay'anunu, Vayit'nu aleinu avodah kashah.
v²h¨v±u 'v†C§r°h›i†P /Ik v¨n‰F©j§,°b vŠcœ¨v:r©n¡t®B¤­ v¨n‰F /oh¦r‰m¦N©v Ubœ¨,«t Ugœ¥r²H³u

vŠkŠg±u UbœŠC›o©j‰k°b±u 'Ubhœ¥t±bG›k‹g tUv o³D ;©xIb±u 'v¨n¨j‰k¦n v²btœ¤r§e¦,›hˆF

:.¤rœ¨t¨v›i¦n
Vayarei-u otanu hamitzrim. K’mah shene-emar: havah nitchak'mah lo, pen yirbeh, v'hayah ki tikrenah milchamah, v'nosaf gam hu al soneinu, v'nilcham banu v'alah min ha-aretz.
:o¨,O‰c¦x‰C I,«B‹g i‹gœ©n‰k 'oh¦X¦n h¥r¨G uhŠkŠg Unhœ¦G²H³u :r©n¡t®B¤­ v¨n‰F /UbUœB‹g±h³u

:x¥x§n‹g©r›,¤t±u o«,ˆP›,¤t 'v«g§r‹p‰k ,Ib‰F§x¦n h¥rŠg i†c°H³u

Vay'anunu. K'mah shene-emar: vayasimu alav sarei misim, l'ma-an anoto b'sivlotam, va-yiven arei misk'not l'faroh, et pitom v'et raamseis.
k¥t¨r§G°h h¯b‰C›,¤t o°hœ©r‰m¦n Usœˆc…g³h³u :r©n¡t®B¤­ v¨n‰F /v¨J¨e v¨s«c…g Ubhœ‡kŠg Ub§T°H³u

:Q¤rœŠp‰C

Vayit'nu aleinu avodah kashah. K'mah shene-emar: vaya-avidu mitzrayim et b'nei yisra-eil b'farech.

'Ub¯h±bŠg›,¤t t§r³H³u 'Ubœ‡k«e›,¤t ²h±h g©n§J°H³u 'Ubhœ¥,«c£t h¥vO¡t ²h±h›k¤t e‹g‰m°B³u

h¦v±h³u :r©n¡t®B¤­ v¨n‰F 'Ubhœ¥,«c£t h¥vO¡t ²h±h›k¤t e‹g‰m°B³u :Ubœ‡m£j‹k ,¤t±u 'Ubœ‡k¨n…g›,¤t±u

v¨s«c…g¨v›i¦n k¥t¨r§G°h›h¯b‰c Uj±b¨t¯H³u 'o°hœ©r‰m¦n Q†kœ¤n ,¨n²H³u 'o¥v¨v ohˆC©r¨v oh¦n²H‹c

:v¨s«c…g©v›i¦n oh¦vO¡t¨v›k¤t o¨,Šg±u©J k‹gœ©T³u /UeœŠg±z°H³u
Vanitzak el Adonai elohei avoteinu, vayishma Adonai et koleinu, vayar et on'yeinu, v'et amaleinu, v'et lachatzeinu. Vanitzak el Adonai elohei avoteinu. K'mah shene-emar: vay'hi va-yamim harabim ha-heim, va-yamot melech mitzrayim, va-yei-an'chu v'nei yisra-eil min ha-avodah vayizaku. Vata-al shavatam el ha-Elohim min ha-avodah.
r«F±z°H³u 'o¨,¨e£t³b›,¤t oh¦vO¡t g©n§J°H³u :r©n¡t®B¤­ v¨n‰F /Ubœ‡k«e›,¤t ²h±h g©n§J°H³u

:c«e…g³h ,¤t±u 'e¨j‰m°h›,¤t 'o¨v¨r‰c©t›,¤t 'I,h¦r‰C›,¤t oh¦vO¡t