Jewish family education passover haggadah

Vayishma Adonai et koleinu. Kmah shene-emar: vayishma Elohim et na-akatam, vayizkor Elohim et b'rito, et avraham, et yitzchak, v'et ya-akov.

oh¦vO¡t t§r³H³u :r©n¡t®B¤­ v¨n‰F /.¤rœ¤t Q¤rœ¤S ,UJh¦r‰P Iz :Ub¯h±bŠg›,¤t t§r³H³u

:oh¦vO¡t g©s¯H³u /k¥t¨r§G°h h¯b‰C›,¤t

Vayar et on'yeinu. Zo p'rishut derech eretz. K'mah shene-emar: vayar Elohim et b'nei yisra-eil. vayeida Elohim.
'UvœŒfhˆk§J©T v¨r«œt±h©v sIK°H©v i‡C©v-kŠF :r©n¡t®B¤­ v¨n‰F /oh°bŠC©v UKœ¥t/Ubœ‡k¨n…g›,¤t±u

:iUH©j§T ,‹C©v-kŠf±u

V'et amaleinu. Eilu ha-banim. Kmah shene-emar: kol habein hayilod hay’orah tashlichu-hu, v’chol-habat t'chayun.
r¤J£t '.©jœ‹K©v›,¤t h¦,hœ¦t¨r›o³d±u :r©n¡t®B¤­ v¨n‰F /e©j§S©v v®z /Ubœ‡m£j‹k ,¤t±u

:o¨,«t ohˆm£jO o°hœ©r‰m¦n

V'et lachatzeinu. Zeh had'chak. K'mah shene-emar: v'gam ra-iti et ha-lachatz, asher mitzrayim lochatzim otam.
,I,«t‰cU kIs²d t¨r«n‰cU 'v²hUy±b ‹gœ«r±zˆcU 'v¨e²z£j s²h‰C 'o°hœ©r‰m¦N¦n ²h±h Ubœ¥tˆmIH³u

:oh¦,‰pIn‰cU

Vayotzi-einu Adonai mimitzrayim, b'yad chazakah, uvizroa n'tuyah, uv'mora gadol uv'otot uv'mof'tim.
h¥s±h›k‹g tO±u /;¨r¨G h¥s±h›k‹g tO±u 'Q¨t‰k©n h¥s±h›k‹g tO /o°hœ©r‰m¦N¦n ²h±h Ubœ¥tˆmIH³u

.¤rœ¤t‰c h¦T§r‹cŠg±u :r©n¡t®B¤J /In‰m‹g‰cU IsIc‰fˆC tUv QUrŠC JIs¨E©v tŠK¤t /©jhœˆk¨J

'v¨n¥v‰C s‹g±u o¨s¨t¥n 'o°hœ©r‰m¦n .¤rœ¤t‰C rIf‰C›kŠf h¦,h‡F¦v±u 'v®Z©v vŠk±hœ‹K‹C o°hœ©r‰m¦n

:²h±h h°b£t oh¦yŠp§J v¤Gƒg¤t o°hœ©r‰m¦n h¥vO¡t›kŠf‰cU

Vayotzi-einu Adonai mimitzrayim. Lo al ydei malach, v'lo al y’dei saraf. V'lo al y’dei shali-ach. Ela hakadosh Baruch hu bichvodo uv'atzmo. Shene-emar: v'avarti v'eretz mitzrayim ba-laylah hazeh, v'hikeiti chol b'chor b'eretz mitzrayim, mei-adam v'ad b'heimah, uv’chol elohei mitzrayim e-eseh sh'fatim ani Adonai.
rIf‰C kŠf h¦,h‡F¦v±u /Q¨t‰k©n tO±u h°b£t 'v®Z©v vŠk±h‹K‹C o°hœ©r‰m¦n›.¤rœ¤t‰c h¦T§r‹cŠg±u

h°b£t 'oh¦yŠp§J v¤Gƒg¤t o°hœ©r‰m¦n h¥vO¡t›kŠf‰cU /;¨r¨G tO±u h°b£t /o°hœ©r‰m¦n›.¤rœ¤t‰C

:r¥j©t tO±u tUv h°b£t /²h±h h°b£t /©jhœˆk¨­©v tO±u
V'avarti v'eretz mitzrayim balaylah hazeh, ani v'lo malach. V'hikeiti chol

b'chor b'eretz mitzrayim. ani v'lo saraf. Uv’chol elohei mitzrayim e-eseh sh'fatim, ani v'lo hashali-ach. Ani Adonai. Ani hu v'lo acheir.

'v¤s¨¬‹C r¤J£t W±b§e¦n‰C 'v²hIv ²h±h›s³h v¯B¦v :r©n¡t®B¤­ v¨n‰F /r†cœ¤S©v Iz /v¨e²z£j s²h‰C

:s«t§n s‡cŠF r†cœ¤S 'it«M‹cU r¨eŠC‹C 'ohˆK©n±D‹C oh¦r«n£j‹C oh¦xUX‹C

B'yad chazakah. Zo ha-dever. K’mah shene-emar: hineih yad Adonai hoyah, b'mikn'cha asher basadeh, basusim bachamorim bag'malim, babakar uvatzon, dever kaveid m'od.

v²hUy±b 'Is²h‰C vŠpUk§J IC§r©j±u :r©n¡t®B¤­ v¨n‰F /c¤rœ¤j©v Iz /v²hUy±b ‹gœ«r±zˆcU

:o°hœŠk¨JUr±h›k‹g
Uvizroa n'tuyah. Zo ha-cherev. K'mah shene-emar: v'charbo sh'lufah b'yado, n'tuyah al y’rushalayim.
tIcŠk 'oh¦vO¡t v¨X°b£v It :r©n¡t®B¤­ v¨n‰F /v²bhˆf§J hUK°D v®z 'kIs²D t¨rIn‰cU

s²h‰cU 'v¨n¨j‰k¦n‰cU oh¦,‰pIn‰cU ,«,«t‰C ,«X©n‰C 'hID c¤rœ¤E¦n hId Ik ,©jœ©eŠk

²h±h o†fŠk v¨GŠg›r¤J£t k«f‰F /ohˆk«s±D oh¦t¨rIn‰cU 'v²hUy±b ‹gIœr±zˆcU v¨e²z£j

:Wh®bh‡g‰k 'o°hœ©r‰m¦n‰C o†fh¥vO¡t

Uv'mora gadol. Zeh giluy sh'chinah. K'mah shene-emar: o hanisah Elohim, lavo lakachat lo goy mikerev goy, b'masot b'otot uv'mof'tim uv'milchamah, uv'yad chazakah uvizroa n'tuyah, uv'moraim g'dolim. K'chol asher asah lachem Adonai eloheichem b'mitzrayim, l'einecha.
r¤J£t /Wœ¤s²h‰C j©E¦T v®Z©v v¤Y©N©v ,¤t±u :r©n¡t®B¤­ v¨n‰F 'v¤Y©N©v v®z /,I,«t‰cU

h¦T©,²b±u :r©n¡t®B¤­ v¨n‰F /o¨S©v v®z /oh¦,‰pIn‰cU :,«,«t¨v›,¤t IC›v¤G…g©T

.¤rœ¨tŠcU o°hœ©n¨­‹C 'oh¦,‰pIn
Uv'otot. Zeh hamateh, k'mah shene-emar: v'et hamateh hazeh tikach b'yadecha, asher ta-aseh bo et ha-otot.

[There is a custom of removing a drop from one’s cup of wine when we say “Dam Va-esh,” “Dam, Tz’fardeah, etc.” and then when we recite the acronymn. This is the first occasion:]

:i¨JŠg ,Ir§nh¦,±u /J¥t²u /o¨S
Dam V’eish V’tim’ro ashan
,I,«t‰cU /o°hœ©T§J kIs²D t¨rIn‰cU /o°hœ©T§J v²hUy±b ‹gœ«r±zˆcU /o°hœ©T§J v¨e²z£j s²h‰C /r¥j©t rŠc¨S

:o°hœ©T§J oh¦,‰p«n‰cU /o°hœ©T§J

Davar acheir. B'yad chazakah sh'tayim. Uvizroa n'tuyah sh'tayim. Uv'mora gadol sh'tayim. Uv'otot sh'tayim. Uv'mof'tim sh'tayim.
8. ESER MAKOT - ,IF©n r¤G†g

The Ten Plagues
:i¥v Ukœ¥t±u 'o°hœ©r‰m¦n‰C oh¦r‰m¦N©v›k‹g tUv QUrŠC JIs¨E©v thˆc¥v¤J ,IF©n r¤G†g UK¥t
Eilu eser makot sheheivi hakadosh Baruch hu al hamitzrim b'mitzrayim, v'eilu hein:
[Since our "cup of salvation" cannot be regarded as full when we recall the suffering of the Egyptians, a drop of wine is removed from the cup with the mention of each plague.]
/v†C§r©t /s¨rŠC /ih¦j§J /r†cœ¤S /cIrŠg /oh°BˆF /‹gœ¥S§r‹p‰m /o¨S

:,IrIf‰C ,‹F©n /Q¤Jœ«j

Dam,

Tzfardeah,

Kinim,

Arov,

Dever,

Sh’hin,

Barad,

Arbeh,

Hoshekh,

Makat B’khorot

Blood,

Frogs,

Lice,

Beasts,

Cattle Plague

Boils

Hail

Locusts

Darkness

Slaying of First Born

[Similarly we remove a drop as we recite the three-word acronym of Rabbi Yehudah:]
:oh°b¨N¦x o¤vŠC i¥,Ib v²h¨v v¨sUv±h hˆC©r
Rabi Y'hudah hayah notein bahem simanim.
*Rabbi Yehuda would assign the plagues three mnenomic signs:

:c"©j©t‰C J"©s…g Q"‹m§S

D’TZ”KH A-Da”SH B’AH”V

[Moses Isserles teaches that because we are speaking of the “finger of God” one should use one’s forefinger to spill out the wine from your cup, and not the little finger that some suggest. Isaac Luria recommends that we should not use any finger at all but spill out wine from the cup onto the saucer. All agree that we should not lick our fingers when we have completed the ritual.]

Our Sages Elaborate on the Miracle of the Exodus:
r¤G†g o°hœ©r‰m¦n‰C oh¦r‰m¦N©v UeŠK¤J 'r¥nIt v¨T©t i°h³B¦n :r¥nIt hˆkhˆk±D©v h¥xIh hˆC©r

Ur§nt«H³u :r¥nIt tUv v¨n o°hœ©r‰m¦n‰C ?,IF©n oh¦­¦n£j UeŠk 'o²H©v k‹g±u ',IF©n

t§r³H³u ?r¥nIt tUv v¨n o²H©v k‹g±u/tu¦v oh¦vO¡t g‹C‰m¤t 'v«g§r‹P›k¤t o¦Nªy§r©j©v

/²h±h›,¤t oŠg¨v Ut§rh°H³u 'o°hœ©r‰m¦n‰C ²h±h v¨GŠg r¤J£t 'vŠk«s±D©v s²H©v›,¤t k¥t¨r§G°h

'v¨T‹g¥n rIn¡t :,IF©n r¤Gœ†g 'g‹C‰m¤t‰C UeŠk v¨N‹F /IS‰c‹g v¤a«n‰cU 'h²h‹C Ubhœ¦n£t³H³u

:,IF©n oh¦­¦n£j UeŠk 'o²H©v›k‹g±u ',IF©n r¤Gœ†g UeŠk o°hœ©r‰m¦n‰C

Rabbi Yose the Galilean says: How does one derive that, after the ten plagues in Egypt, the Egyptians suffered fifty plagues at the Sea? Concerning the plagues in Egypt the Torah states that "the magicians said to Pharaoh, it is the finger of God." However, at the Sea, the Torah relates that "Israel saw the great hand which the Lord laid upon the Egyptians, and the people revered the Lord and they believed in the Lord and in His servant Moses." It reasons that if they suffered ten plagues in Egypt, they must have been made to suffer fifty plagues at the Sea.

k‹g tUv QUrŠC JIs¨E©v thˆc¥v¤J 'vŠF©nU vŠF©n›kŠF¤J i°h³B¦n :r¥nIt r®zœ†ghˆk¡t hˆC©r

iIr£j oŠC›j‹K©J±h :r©n¡t®B¤J ?,IF©n g‹C§r©t k¤J v¨,±h¨v 'o°hœ©r‰m¦n‰C oh¦r‰m¦N©v

o‹gœ³z²u /,©j©t v¨r‰c†g /ohˆg¨r h‡f£t‰k©n ,©jœ‹k§J¦n /v¨rŠm±u o‹gœ³z²u v¨r‰c†g 'IP©t

'v¨T‹g¥n rIn¡t :g‹C§r©t ohˆg¨r h‡f£t‰k©n ,©jœ‹k§J¦n /aO¨J v¨rŠm±u /o°h©T§J

:,IF©n o°hœ©,t¨n UeŠk o²H©v k‹g±u ',IF©n ohˆgŠC§r©t UeŠk o°hœ©r‰m¦n‰C

Rabbi Eliezer says: How does one derive that every plague that God inflicted upon the Egyptians in Egypt was equal in intensity to four plagues? It is written: "He sent upon them his fierce anger, wrath, fury and trouble, a band of evil messengers." Since each plague was comprised of 1)wrath, 2)fury, 3)trouble and 4)a band of evil messengers, they must have suffered forty plagues in Egypt and two hundred at the Sea.

k‹g tUv QUrŠC JIs¨E©v thˆc¥v¤J 'vŠF©nU vŠF©n›kŠF¤J i°h³B¦n :r¥nIt tŠch¦e…g hˆC©r

iIr£j oŠC›j‹K©J±h :r©n¡t®B¤J ?,IF©n J¥n¨j k¤J v¨,±h¨v 'o°hœ©r‰m¦n‰C oh¦r‰m¦N©v

v¨r‰c†g /,©j©t IP©t iIr£j /ohˆg¨r h‡f£t‰k©n ,©jœ‹k§J¦n /v¨rŠm±u o‹gœ³z²u v¨r‰c†g 'IP©t

rIn¡t : J¥n¨j ohˆg¨r h‡f£t‰k©n ,©jœ‹k§J¦n /g‹C§r©t v¨rŠm±u /aO¨J o‹gœ³z²u /o°h©T§J

o°hœ©,t¨nU oh¦­¦n£j UeŠk o²H©v k‹g±u ',IF©n oh¦­¦n£j UeŠk o°hœ©r‰m¦n‰C 'v¨T‹g¥n

:,IF©n

Rabbi Akiva says: How does one derive that every plague that God inflicted upon the Egyptians in Egypt was equal in intensity to five plagues? It is written: "He sent upon them his fierce anger, wrath, fury and trouble, a band of evil messengers." Since each plague was comprised of 1)fierce anger 2)wrath 3)fury 4)trouble and 5) a band of evil messengers, they must have suffered fifty plagues in Egypt and two hundred and fifty at the Sea.

9. DAYENU - :Ub¯H©S

“It Would Have Been Sufficient”

( Let all present join in singing.)
[According to the Vilna Gaon, just as there are 15 verses to Dayenu there are 15 benefits of God’s deliverance with a number of meanings attached to “15”: (1) the 15 Psalms known as Shir HaMa’a lot; (2) the 15 generations from Abraham to Solomon; (3) the 15 praises in Emet V’yatziv following the Shema; (4) the 15 blessings in the Birkot Hashahar. Why is there such a concern with the number “15”?]
'o°hœ©r‰m¦N¦n Ubœ¨thˆmIv UK¦t

:Ub¯H©S 'oh¦yŠp§J o¤vŠc v¨GŠg tO±u

'oh¦yŠp§J o¤vŠc v¨GŠg UK¦t

:Ub¯H©S 'o¤vh¥vOt‡c v¨GŠg tO±u

'o¤vh¥vOt‡c v¨GŠg UK¦t

:Ub¯H©S 'o¤vh¥rIf‰C›,¤t d©r¨v tO±u

'o¤vh¥rIf‰C›,¤t d©r¨v UK¦t

:Ub¯H©S 'o²bIn¨n›,¤t UbœŠk i©,²b tO±u

'o²bIn¨n›,¤t UbœŠk i©,²b UK¦t

:Ub¯H©S 'o²H©v›,¤t UbœŠk g©r¨e tO±u

'o²H©v›,¤t UbœŠk g©r¨e UK¦t

:Ub¯H©S vŠc¨r¨j†c IfI,‰c Ubœ¨rhˆcƒg¤v tO±u

'vŠc¨r¨j†c IfI,‰c Ubœ¨rhˆcƒg¤v UK¦t

:Ub¯H©S 'IfI,‰C Ubhœ¥rŠm g©E¦J tO±u

'IfI,‰C Ubhœ¥rŠm g©E¦J UK¦t

:Ub¯H©S 'v²b¨J ohˆgŠC§r©t rŠC§s¦N‹C Ubœ‡F§rŠm e‡P¦x tO±u

'v²b¨J ohˆgŠC§r©t rŠC§s¦N‹C Ubœ‡F§rŠm e‡P¦x UK¦t

:Ub¯H©S 'i¨N©v›,¤t UbœŠkhˆf¡t¤v tO±u

'i¨N©v›,¤t UbŠœkhˆf¡t¤v UK¦t

:Ub¯H©S ',ŠC©­©v›,¤t UbœŠk i©,²b tO±u

',ŠC©­©v›,¤t UbœŠk i©,²b UK¦t

:Ub¯H©S 'h³bh¦x r©v h¯b‰pˆk UbœŠc§r¥e tO±u

'h³bh¦x r©v h¯b‰pˆk UbœŠc§r¥e UK¦t

:Ub¯H©S 'v¨rIT©v›,¤t UbŠœK i©,²b tO±u

'v¨rIT©v›,¤t UbœŠk i©,²b UK¦t

:Ub¯H©S 'k¥t¨r§G°h .¤rœ¤t‰k Ubœ¨xh°b‰f¦v tO±u

'k¥t¨r§G°h .¤rœ¤t‰k Ubœ¨xh°b‰f¦v UK¦t

:Ub¯H©S 'v¨rh¦j‰C©v ,h‡C›,¤t UbœŠk v²bœŠc tO±u

Ilu hotzi-anu mimitzrayim, v'lo asah vahem sh'fatim, dayeinu.

IIu asah vahem sh'fatim, v'lo asah veiloheihem, dayeinu.

Ilu asah veiloheihem, v'lo harag et b'choreihem, dayeinu.

Ilu harag et b'choreihem, v'lo natan lanu et mamonam, dayeinu.

Ilu natan lanu et mamonam, v'lo kara lanu et hayam, dayeinu.

Ilu kara lanu et hayam, v'lo he-eviranu v'tocho vecharavah, dayeinu.

Ilu he-eviranu v'tocho vecharavah, v'lo shika tzareinu b'tocho, dayeinu.

Ilu shika tzareinu b'tocho, v'lo sipeik tzor'keinu bamidbar arbaim shanah, dayeinu.

Ilu sipeik tzor'keinu bamidbar arbaim shanah, v'lo he-echilanu et ha-man, dayeinu.

Ilu he-echilanu et ha-man, v'lo natan lanu et hashabat, dayeinu.

Ilu natan lanu et hashabat, v'lo keir'vanu lifnei har sinai, dayeinu.

Ilu keir'vanu lifnei har sinai, v'lo natan lanu et hatorah, dayeinu.

Ilu natan lanu et hatorah, v'lo hichnisanu l'eretz yisra-eil, dayeinu.

Ilu hichnisanu l'eretz yisra-eil, v'lo vanah lanu et beit hab'chirah, dayeinu.
10. RABBAN GAMLIEL - k¥thˆk§n³D iŠC©r
[Rabban Gamliel taught that before we proceed further that we must understand the three principal symbols of the Seder meal:]

h¥s±h tŠm²h tO 'j©x†P‹C UK¥t oh¦rŠc§s v¨aO§J r©n¨t t‚¤J kŠF :r¥nIt v²h¨v k¥thˆk§n³D iŠC©r*

:rIr¨nU vŠM©n /j©x†P :i¥v UKœ¥t±u 'I,ŠcIj
Raban Gamli-eil hayah omeir: Kol shelo amar sh'loshah d'varim eilu bapesach, lo yatza y'dei chovato, v'eilu hein. Pesach. Matzah, U-maror
*Rabban Gamliel would teach that all those who had not spoken of three words on Passover had not fulfilled their obligation to tell the story, and these three words are: Pesah [Paschal Lamb], Matzah and Maror [Bitter Herb].

j©x†P

[Everyone’s attention is now drawn to the shankbone on the Seder Plate, but it is not touched or raised:]
k‹g ?v¨n oUJ k‹g 'o²H©e v²h¨v J¨S§e¦N©v ,h‡C¤J i©n±zˆC 'ohˆk‰fIt Ubh¥,Ic£t Uh¨¨v¤J j©x†P*

o¤T§r©n£t³u :r©n¡t®B¤J 'o°hœ©r‰m¦n‰C Ubhœ¥,Ic£t h¥TŠC k‹g 'tUv QUrŠC JIs¨E©v j©xŠP¤J oUJ

o°hœ©r‰m¦n›,¤t IP±d²b‰C 'o°hœ©r‰m¦n‰C k¥t¨r§G°h h¯b‰c h¥TŠC k‹g j©xŠP r¤J£t 'h²H‹k tUv j©x†P j‹c®z

/Uu£j©T§J°H³u oŠg¨v s«E°H³u 'khˆM¦v Ubhœ¥TŠC›,¤t±u

Pesach she-hayu avoteinu och'lim, bizman shebeit hamikdash hayah kayam, al shum mah? Al shum she-pasach hakadosh Baruch hu, al batei avoteinu b'mitzrayim, shene-emar: va-amartem zevach pesach hu l’Adonai, asher pasach al batei v'nei yisra-eil b'mitzrayim, b'nag'po et mitzrayim v'et bateinu hitzil, vayikod ha-am vayishtachavu.

*The Pesah which our ancestors ate when the Second Temple stood: what is the reason for it? They ate the Pesah because the Holy One, Blessed be He “passed over” the houses of our ancestors in Egypt, as it is written in the Torah: “And You shall say, ‘It is the Passover offering for Adonai, who passed over the houses of the Israelites saving us in Mitzrayim but struck the houses of the Egyptians. . . .’”

vŠM©n

[The plate of Matzah is raised.]
'.h¦n£j©v‰k Ubh¥,Ic£t k¤J o¨e‡m‰C ehˆP§x¦v t‚¤J oUJ k‹g ?v¨n oUJ k‹g 'ohˆk‰fIt Ub¨t¤J Iz vŠM©n

Upt«H³u :r©n¡t®B¤J 'oŠk¨t±dU 'tUv QUrŠC JIs¨E©v 'ohˆfŠk§N©v h‡f‰k©n Q†k¤n o¤vh‡k…g vŠk±d°B¤J s‹g

Uk‰f²h tO±u 'o°hœ©r‰m¦N¦n UJ§r«d hˆF :.¥n¨j tO hˆF ',IM©n ,«dŒg 'o°hœ©r‰m¦N¦n UthœˆmIv r¤J£t 'e‡mŠC©v›,¤t

/o¤vŠk UGŠg tO v¨s‡m o³d±u '©V¥n§v©n§,¦v‰k

Matzah zo she-anu och'lim, al shum mah? Al shum shelo hispik b'tzeikam shel avoteinu l'hachamitz, ad sheniglah aleihem melech malchei ham'lachim, hakadosh Baruch hu, ug'alam, shene-emar: vayofu et habatzeik, asher hotzi-u mimitzrayim, ugot matzot, ki lo chameitz ki gor'shu mimitzrayim, v'lo yach'lu l'hitmahmeiha, v'gam tzeidah lo asu lahem.

*Matzah - what does it symbolize in the Seder? There was insufficient time for the dough of our ancestors to rise when the Holy One, Blessed be He was revealed to us and redeemed us, as it is written in the Torah: “And they baked the dough which they brought forth out o Egypt into matzah - cakes of unleavened bread - which had not risen, for having been driven out of Egypt they could not tarry, and they had mad no provisions for themselves.”

[The plate of Matzah is lowered.]

rIr¨n

[The Maror is raised.]
h¯H©j›,¤t oh¦r‰m¦N©v Ur§r¥N¤J oUJ k‹g ?v¨n oUJ k‹g 'ohˆk‰fIt Ubœ¨t¤J v®z rIr¨n

'oh°b‡c‰kˆcU r¤nœ«j‰C 'v¨J¨e v¨s«c…g‹C o¤vh¯H©j›,¤t Ur£r¨n±h³u :r©n¡t®B¤J 'o°hœ©r‰m¦n‰C Ubhœ¥,Ic£t

/Q¤rœŠp‰C o¤vŠc Us‰cŠg r¤J£t 'o¨,¨s«c…g›kŠF ,¥t :v¤s¨¬‹C v¨s«c…g›kŠf‰cU

Maror zeh she-anu och'lim, al shum mah? al shum shemeir'ru hamitzrim et chayei avoteinu b'mitzrayim, shene-emar. Vay'mararu et chayeihem ba-avodah kashah, b'chomer uvilveinim, uv’chol avodah basadeh, eit kol avodatam, asher av'du vahem b'farech.

*Why do we eat Maror? For the reason that the Egyptians embitter the lives of our ancestors in Mitzrayim, as the Torah states: “And they embittered their lives with servitude, with mortar and bricks without straw, with every form of slavery in the field and with great torment.”

[The Maror is lowered.]
11. B’KHOL DOR VADOR - rusu rus-kfc

“In Every Generation”

[Can we ever really identify and empathize with a generation of our ancestors who lived over 3000 years ago? Rabbi Jeffrey Cohen brings an illustration: “Shortly after the discover in Cornwall, England, in 1994, the body of a man preserved in ice for over 5000 years. A DNA search revealed that a young Cornish lady shared a direct genetic relationship. In an interview she stated: “One normally thinks only of one’s parents and grandparents as members of one’s family. I now feel that sense of identity with someone two hundred generations back!”
Note that while she identified through DNA, the Jewish People have identified with their historical ancestors in a constant literary tradition of names, activities, Talmud and codes, and the rich spiritual heritage of laws, customs, ceremonies and symbols that is constantly evolving and growing in meaning and depth.]
¨T§s³D¦v±u :r©n¡t®B¤J 'o°hœ¨r‰m¦N¦n tŠm²h tUv UK¦t‰F 'In‰m‹g›,¤t ,It§rˆk o¨s¨t c²H©j rIs²u rIS›kŠf‰C

'sŠc‰kˆC Ubh¥,Ic£t›,¤t tO /o°hœ¨r‰m¦N¦n h¦,t‡m‰C 'hˆk ²h±h v¨GŠg v®z rUc…g‹C :r«nt‡k tUv©v oIH‹C W±bˆc‰k

i‹gœ©n‰k 'o¨J¦n thˆmIv Ubœ¨,It±u :r©n¡t®B¤J 'o¤v¨Nˆg k©t²D Ubœ¨,It ;©t tŠK¤t 'tUv QUrŠC JIs¨E©v k©t²D

/Ubhœ¥,«c£t‹k g‹C§J°b r¤J£t .¤rœ¨t¨v›,¤t UbœŠk ,¤,œŠk 'Ubœ¨,«t thˆc¨v

B'chol dor vador chayav adam lirot et atzmo, k'ilu hu yatza mimitzrayim, shene-emar: v'higadta l'vincha bayom hahu leimor: ba-avur zeh asah Adonai li, b'tzeiti mimitzrayim. Lo et avoteinu bilvad, ga-al hakadosh Baruch hu, ela af otanu ga-al imahem, shene-emar: v'otanu hotzi misham, l'ma-an havi otanu, latet lanu et ha-aretz asher nishba la-avoteinu.
*Therefore we are obligated, to thank, sing the Hallel, praise, glorify, exalt, honor, bless, elevate and raise our voices for joy to the Holy One, Blessed be He, Who performed all these miracles for our ancestors and therefore for us!

You brought us from human servitude to freedom,

from sorrow to joy,

for a time of mourning to a festive day,

from deep darkness to great light

and from slavery to redemption!

In Your presence we renew our singing as in ancient days:

Hallel-lu-yah

Sing Hallel to God.

HALLEL kkv

[Therefore, we are obliged to praise God, which we do in the Psalms of Hallel: We raise our glasses of wine and we cover the Matzot:]
v‡K‹g‰k 'Q¥rŠc‰k 'r¥S©v‰k 'o¥nIr‰k 'r¥tŠp‰k '©jœ‡C©J‰k 'k‡K©v‰k ',IsIv‰k ohˆc²H©j Ub§jœ³b£t QŠfhˆp‰k

,Us‰c‹g¥n Ubœ¨thˆmIv /UK¥t¨v oh¦X°B©v›kŠF›,¤t UbœŠk±u Ubhœ¥,Ic£t‹k v¨GŠg¤J h¦n‰k 'x‡K©e‰kU

sUC‰g¦­¦nU 'kIs²D rIt‰k vŠk‡p£t¥nU 'cIy oIh‰k k†c¥t¥nU 'v¨j§n¦G‰k iId²H¦n ',Ur¥j‰k

:V²hUk‰k©v /v¨J¨s£j v¨rh¦J uh²bŠp‰k r©nt«b±u /vŠKªt±dˆk

Therefore it is our duty to thank and praise, pay tribute and glorify, exalt and honor, bless and acclaim the One who performed all these miracles for our fathers and for us. He took us out of slavery into freedom, out of grief into joy, out of mourning into a festival, out of darkness into a great light, out of slavery into redemption. We will recite a new song before Him! Halleluyah!
PSALM 113
:oŠkIg s‹g±u v¨T‹g¥n Q¨r«c§n ²h±h o¥J h¦v±h /²h±h o¥J›,¤t Uk‰k©v /²h±h h¥s‰c‹g Uk‰k©v /V²hUk‰k©v

:IsIc‰F o°hœ©n¨­©v k‹g /²h±h o°hID›kŠF›k‹g o¨r /²h±h o¥J kŠKªv§n /ItIc§n s‹g J¤nœ¤J j©r±z¦N¦n

h¦nh¦e§n :.¤rœ¨tŠcU o°hœ©n¨­‹C ,It§rˆk hˆkhˆP§J©N©v :,†cœ¨JŠk h¦vhˆC±d©N©v /Ubhœ¥vO¡t h²h‹F h¦n

hˆch¦JIn :IN‹g h‡ch¦s±b oˆg /ohˆch¦s±b›oˆg hˆch¦JIv‰k :iIh‰c¤t oh¦r²h ,«P§J©t¥n /k¨S rŠpŠg¥n

V²hUk‰k©v /v¨j¥n§G oh°bŠC©v o¥t ,°hœ‹C©v ,¤r¤e…g

Praise the Lord! Praise, you servants of the Lord, praise the name of the Lord. Blessed be the name of the Lord from this time forth and forever.

From the rising of the sun to its setting, the Lord's name is to be praised. High above all nations is the Lord; above the heavens is His glory.

Who is like the Lord our God, who though enthroned on high, looks down upon heaven and earth?

He raises the poor man out of the dust and lifts the needy one out of the trash heap, to seat them with nobles, with the nobles of His people.

He turns the barren wife into a happy mother of children. Halleluyah!

PSALM 114
[The cup is again lifted in joy, thankful for God's deliverance, ready to praise Him with words of praise from Hallel. The Hallel Psalms are divided perhaps because during the period of the second Temple, Hallel was recited during the afternoon slaughtering of the Paschal lamb and then again at night during its eating.]
:z‡gO o‹g¥n c«e…g³h ,h‡C 'o°hœ¨r‰m¦N¦n k¥t¨r§G°h ,t‡m‰C*

:uh¨,Ik§J§n©n k¥t¨r§G°h /IJ§s¨e‰k v¨sUv±h v¨,±h¨v

:rIj¨t‰k c«X°h i¥S§r³H©v 'x«b²H³u v¨t¨r o²H©v

:it«m›h¯b‰cˆF ,IgŠc±D /ohˆkh¥t‰f Us§e¨r oh¦r¨v¤v

:rIj¨t‰k c«X¦T i¥S§r³H©v /xUb¨, hˆF o²H©v W‰K›v©n

:it«m›h¯b‰cˆF ,IgŠc±D /ohˆkh¥t‰f us§e§r¦T oh¦r¨v¤v

:c«e…g³h ©VIœk¡t h¯b‰pˆK¦n /.¤r¨t hˆkUj iIs¨t h¯b‰pˆK¦n

/o°hœ¨n›Ib±h‰g©n‰k Jh¦nŠK©j /o°hœ¨n›o³d£t rUM©v hˆf‰p«v©v

*When Israel went out of Egypt,

When the household of Jacob left a people with a strange tongue,

Judah became the place from which God’s holiness went fort,

Israel became the seat from which the world would know of Gods rule.

The sea looked and fled,

The Jordan reversed its curse.

Mountains skipped like rams

and the hills jumped about like young lambs.

What is happening that you turn back, O sea,

Jordan, why do you reverse your course?

Mountains, why do you skip like rams

And hills why do you jump like lambs?

You are beholding the face of your Creator,

Before God, before the God of Jacob,

Turing rocks into swirling waters and stone into a flowing spring.

B'tzeit yisra-eil mimitzrayim, beit ya-akov mei-am loeiz.

Hay'tah y'hudah l'kod'sho, yisra-eil mamsh'lotav.

Hayam ra-ah vayanos, hayardein yisov l'achor.

Heharim rak'du ch'eilim, g'va-ot kivnei tzon.

Mah l'cha hayam ki tanus, hayardein tisov l'achor.

He-harim tirk'du ch'eilim, g'va-ot kivnei tzon.

Milifnei adon chuli aretz, milifnei eloha ya-akov.

Hahof'chi hatzur agam mayim, chalamish l'may'no mayim.
12. KOS SHEINEE - hba xuf

Second Cup of Wine
[Drink the wine, with a blessing. Sefardim according to the Shulhan Arukh drink the second cup but without a blessing; the gloss of Isserles adds the Ashkenazi practice “to recite a blessing before each and every cup, and such is the custom of the Geonim.” The wonder of the Seder is how many variations there are on a single theme of freedom.]

'o°hœ©r‰m¦N¦n Ubhœ¥,Ic£t›,¤t k©t²d±u UbœŠk¨t±D r¤J£t 'oŠkIg¨v Q†kœ¤n Ubh¥œvO¡t '²h±h v¨T©t QUrŠC

Ubœ‡gh°D³h 'Ubhœ¥,Ic£t h¥vOt¯u Ubhœ¥vO¡t ²h±h 'i‡F /rIr¨nU vŠM©n IC›kŠf¡t†k 'v®Z©v vŠk±hœ‹K‹k UbœŠgh°D¦v±u

'Wœ¤rhˆg i³h±bˆc‰C oh¦j¥n§G /oIk¨J‰k Ubœ¥,t¨r§eˆk oh¦tŠC©v 'oh¦r¥j£t ohˆk²d§rˆk±u oh¦s…gIn‰k

ohrnut ,ca htmunc) oh¦j¨x‰P©v i¦nU oh¦jŠc±Z©v i¦n o¨J k‹ft«b±u 'Wœ¤,¨sIc…g‹C oh¦G¨G±u

W‰K v¤sIb±u 'iIm¨r‰k W£j‹C±z¦n rh¦e k‹g 'o¨n¨S ‹ghœ°D³h r¤J£t '(oh¦jŠc±Z©v i¦nU oh¦j¨x‰P©v i¦n

:k¥t¨r§G°h k©t²D '²h±h v¨T©t QUrŠc:Ubœ¥J‰p³b ,Us‰P k‹g±u 'Ubœ¥,ŠKªt±D k‹g J¨s¨j rh¦J
Baruch atah Adonai, Eloheinu melech ha-olam, asher g'alanu v'ga-al et avoteinu mimitzrayim, v'higi-anu l’lalaylah hazeh, le-echol bo matzah u-maror. Kein, Adonai Eloheinu veilohei avoteinu, yagi-einu l'moadim v'lirgalim acheirim, ha-ba-im likrateinu l'shalom. S'meichim b'vinyan irecha, v'sasim ba-avodatecha, v'nochal sham min haz'vachim umin hap'sachim (On Saturday night substitute: min hap'sachim umin haz'vachim), asher yagi-a damam, al kir mizbachacha l'ratzon, v'nodeh l'cha shir chadash al g'ulateinu, v'al p'dut nafsheinu. Baruch atah Adonai, ga-al yisra-eil.
:i†pœ²D©v h¦r‰P t¥rIC 'oŠkIg¨v Q†kœ¤n Ubhœ¥vO¡t '²h±h v¨T©t QUrŠC*
Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.
*Praised are You, Adonai, Lord of the Universe, who has created the fruit of the vine.