1. religion and spirituality
2. judaism

‫הגדה של פסח‬
‫עם חידושי תורה‬
‫מאת תלמידי ישיבה הרבתי דמיאמי‬
‫ר' אלכסנדר גרוס ז''ל‬
‫פסח תשע''ג‬
‫‪1‬‬
Dear Family and Friends,
Every year as we approach Pesach and I have the opportunity to address you in
this Dvar Torah, I instinctively think of the years’ current events. We are still under
constant nuclear threat from Iran and North Korea. This past November the State of Israel
was involved in Operation Pillar of Defense and was close to entering Gaza with ground
troops as well. Although our prayers for the Ultimate Redemption and the building of the
Temple continue unabated I would like to highlight and contrast a different facet of the
news.
We have recently witnessed many countries gain their freedom and democracy to
varying degrees of success. In response, many leaders have killed their own people in
order to squash rebellions and maintain control. From Egypt and Syria to Venezuela and
Cuba, even experts do not know what to expect from one day to the next.
What makes the Jewish Peoples’ Exodus out of Egypt and into freedom unique?
The answer is that we used our freedom to connect to G-d and receive the Torah. We
sang songs to G-d by the Splitting of the Sea and we began our preparation for Mattan
Torah. This is what makes us special and this is an integral part of the education that we
must impart to the next generation. We can accomplish this by our own singing during
the Seder and by demonstrating that when we fulfill the Mitzvot by the Seder they are not
a burden, rather it is our most precious gift. Through this may we merit the ability to
partake in the actual Pascal Lamb in the Temple speedily in our days.
Sincerely,
Rabbi Dovid Wechsler
Mashgiach Ruchani
2
‫ַק ֵדּשׁ‪.‬‬
‫ְוּרחַ ץ‪.‬‬
‫כַּ ְרפַּ ס‪.‬‬
‫יַחַ ץ‪.‬‬
‫מַ גִּ יד‪.‬‬
‫ָר ְחצָ ה‪.‬‬
‫מו ִֹציא מַ צָּ ה‪.‬‬
‫מָ רוֹר‪.‬‬
‫כּו ֵֹר�‪.‬‬
‫שֻׁ לְ חָ ן עו ֵֹר�‪.‬‬
‫צָ פוּן‪.‬‬
‫בָּ ֵר�‪.‬‬
‫הַ לֵּל‪.‬‬
‫נ ְִרצָ ה‪.‬‬
‫‪3‬‬
The Seder Plate
Suri Brach
The Seder Plate consists of six different foods; the zeroah, beitzah, maror,
charoset, karpas, and chazeret. Why are these foods chosen? The Zeroah is a roasted bone
that is not eaten; rather a reminder that we used to give sacrifices in the Beit Hamikdash..
The Zeroah represents the Pesach Karbon that we used to sacrifice on Erev Pesach.
Second is the beitzah, which is an egg. The egg represents the Chagiga Korban we would
give on every Holiday during the time of the Beit Hamikdash. We also use an egg
because an egg is a food used during mourning, and we mourn the destruction of the Beit
Hamikdash. The egg also represents the cycle of life, due to the fact that it’s round.
Maror are bitter herbs. We eat Maror on Pesach so we can “taste” the bitterness of
slavery in Egypt. The word Maror comes from the root mor, which means bitterness. It
symbolizes the bitterness of slavery, which our ancestors went through. The word
charoset derives from the Hebrew word which means clay. Most of the work the Jews did
in Egypt had to do with bricks and clay, so we eat charoset to symbolize the work we did
in Egypt. "They [the Egyptians] made them lives bitter with hard labor in brick and
mortar and with all kinds of work in the fields; in all their hard labor the Egyptians used
them ruthlessly." We eat charoset on Pesach because it symbolizes the clay the Jews used
in Egypt. Karpas is a non-bitter vegetable we use at the seder. The karpas represents the
years before slavery in Egypt. Before Pharoh enslaved the Jews they prospered in Egypt,
this non-bitter vegetable represents those years. If you rearrange the letters of the word
Karpas, it spells Perech samech , and perech literally means back-breaking work.
4
The Laws Before Pesach
Daniel Fedida
The Shabbat before Pessach is called “Shabbat Hagadol.” This Shabbat
commemorates the taking of the lamb the Jews took on the 10th of Nissan. It is
customary to read a portion of the Haggadah on that Shabbat afternoon. One must make
sure to clean all the rooms in which we bring chametz during the year. The cleaning goes
on further such as emptying all the pockets of your clothes, examining the hems and the
back of your shoes….Places such as wine cellars must also be inspected only in the
accessible areas.
On the eve of Pessach we proceed with the Bedikat chametz which consists of
hiding 10 pieces of bread, sensitively wrapped. These pieces must be placed around the
house and the father of the house must recover all the places with the help of a single
candle. One recites the following blessing before the search of the chametz: AKBV al
Biur Chametz. Upon completing the Bedikat Chametz, we recite “Kol Chamirah.” It is
important not to talk or be interrupted from the very moment one says the blessing until
the completion of Kol Chamirah.
In the morning of the 14 of Nissan, first born (from natural birth) shall fast. However,
if one finishes a tractate of Mishnah/Talmud, he can break the fast upon completion. In
the fifth hour of the day, following dawn, we no longer eat chametz; in the sixth hour
following dawn, we proceed to the burning of the chametz that we recovered the night
before and recite the last “Kol Chamirah” a short prayer which consists of annulling all
chametz in our properties, even the chametz we are unaware of.
5
Parshat Zachor
Renat Lifshitz
On Shabbat Zachor we read the last three pesukim in Parashat Ki-Tezeh which
reminds us of the uncalled for attack when they left Egypt by Amalek. This attacked
happened in Refidim. The Sages say that it is called Refidim because Bnei Yisrael were
“Rafu Yedehem Min Ha’Torah” – they became lax in their engagement in Torah study.
Because of this, G-d brought upon us the attack of Amalek. The way we must remember
this incident is by thinking and saying, “Remember what Amalek did to you.” Even
though this incident was our own doing, a result of how we did not devote ourselves to
Torah the right way, the Torah describes the war as something brought upon us by
Amalek, rather than something that we brought upon ourselves. One Rabbi compared this
to a story. There was a king who had a good friend who he trusted with everything. The
friend, one night broke into the palace. The guard dogs heard the man and chased him
away. The king heard about this and told his friend to come to him immediately. He said,
“I’m really sorry about those dogs”. Even though it was the friends fault for what he did,
the king still apologized for the dogs that chased him away.” Rashi explains the phrase
“and not G-d-fearing” as Amalek, but the Or Ha’haim says that it is talking about Beneh
Yisrael’s behavior at that time. Either way our lessening of Torah study does not excuse
their behavior, however, this is the message of Shabbat Zachor – “the importance of
Torah learning as our source of protection against Amalek and our other foes.”
6
Erev Pesach Matzot
Elan Paul
The Shulchan Aruch (458) records that it is a custom to bake matzah specifically
on the afternoon of the eve of Pesach. The reason is because that is the time when the
Paschal lamb was offered and so it is a custom to bake the Matzah at that exact time.
Baking Matzah presents many practical and technical challenges. The normal challenges
are compounded on the eve of Pesach. Not only is that a time where many people are
busy preparing for the Seder, but also a time where the laws of chametz are even more
stringent. Prior to the afternoon of Pesach, a drop of chametz can be nullified if there is
the correct ratio of greater than 60 times the amount of Matzah to the chametz. Prior to
the afternoon of Pesach it is permitted to own chamtez, so it is permitted to own any
dough made in the baking process that does not become Matzah. But on the eve of
Passover it is prohibited to own any chametz and even one drop of chametz can make the
entire batch of matzot invalid. Why do people bake the Matzah on erev Pesach? Isn’t it
just too risky? After all, in the process of making Matzah we could inadvertently be
making chametz. But that is exactly the point of Matzah. The only grains that can be used
for the baking of Matzah are grains that can also become chametz. If the grain can’t
become chametz, then it can’t be used for Matzah. This shows us that the Matzah itself is
double edged. It will either be Matzah or chamtez, but it won’t be neutral like a piece of
fruit. What value is there in increasing the possibility that the mitzvah could fail? What is
the message here? The essence of the baking of the Matzah is to remind us to push
ourselves and to challenge ourselves spiritually. This is why we must specifically bake
matzah at the most intense and difficult time.
7
Preparation
Dean Meyerson
One of the special Haftorot that are read prior to Pesach is Parshat Parah. It
discusses the process of how to become pure after someone came in contact with a dead
person. There are many important details that are behind this process. The fact that we
committed the great sin of the golden calf with a calf is a reason why we use a cow. We
learn that we can always find forgiveness no matter how bad are our sins.
This year we read it the same Parsha of Ki Tissa. This sacrifice occurred 9 times
throughout history and it is said that the Messiah will do the tenth one. The particularity
of this sacrifice was that it took place outside the boundaries of the Temple so that it will
be also visible to all Jews. “Aduma” which signifies “red” takes its root from the word
“Edom.” Considering the fact that the Red Cow was taking place outside the temple
carries the same message of Ki Tissa: this means that even if a Jew is found in the level
of Edom and outside the boundaries of his Judaism, he or she will always be forgiven.
Most importantly we learn from the fact that the Torah is obligating us to
remember that Pesach is coming and we need to make sure we are pure. We cannot wake
up the last minute and bring the korbon, rather we must prepare ourselves. Even though
we do not have the Temple we still need tio prepare our homes and ourselves before
Pesach and cannot wake up right before.
8
The Seder Plate
Zahava Aronov
You should prepare the Seder plate before the Holiday starts to avoid any Halachic
questions. First you place three matzos on a napkin or plate and then covered; some
separate each matzo in a different sheet of napkin. They represent: Cohen, levy, Israel.
They also commemorate the three measures of fine flour that Avraham told Sarah to bake
into matzo when they were visited by the three angels. On a plate above the three matzos
we place a Seder plate with 6 items.
1.
Z’roah (arm, wing)
It’s a cooked thigh/neck of chicken broiled over a fire, we do this for the memory of the
pesach lamp. We call it Z’roah to remind us of the outstretched hand that Hashem gave
the Jewish people from bondage.
2. Egg
A hard boiled egg reminds us of the offering in honor of yom tov, Korban Chagiga that
the jews were required to bring when the beit Hamikdash still stood. An egg is used
because it’s something eaten by mourners, and the day on which the first night of Pesach
falls with the day the ninth of Av comes out.
3. Morror (bitter herbs)
Reminds us of the bitter life our anscestors experienced in Egypt. Some people prefer to
eating the bitter herbs with lettuce because its sweet at first. This can be compared to our
exile in Egypt, started with sweetness but then turned out to be very bitter.
9
4.
Charoset
A mixture of apples, filberts, ginger and red wine. Apples are used because the jewish
mothers went to give birth outside the ciry under the apple trees not to be mortar that the
Jewish people used for making the bricks that they used to build the Egyptian cities. The
red wine reminds us of the blood of the children that were hurled into the nile by
Egyptians. The charoset should be thick and before dipping the moror into the choroset,
make sure the charoset is more liquefied by adding red wine.
5. Karpas (celery, root, radishes, onions, parsley, potatoes)
Karpas should be a vegetable that’s not included in the family of bitter herbs that require
a bracha of ‘Haadama”. We dip the Karpas into salt water or vinegar as a symbol of the
tears and sweat that poured from the Jews during exile.
6. Bitter herbs (Chazeret)
This is used for the marror which is eaten with the matzo as a sandwich during the seder.
10
The Seder
Jonah Wachtel and Pesach Bixon
1. In the beginning of the Seder we make Kiddush to sanctify the day. Kiddush means
holy, so the first step is to realize you are special.
2. Uurchatz is without a blesssing to lead the children to ask questions.
3. We do karpas to show that those that seem sour and bitter are really for the good.
4. We break the matzah now and give a piece to the afikomen to show that we plan the
future. A sign of freedom is planning for the future.
5. Maggid is for free people to, because we have the power of speech
6. Ruchtza is washing our hands for the meal.
7. Motzi shows that we may make the break but G-d creates the wheat.
8. Matzah needs to be done in 18 minutes. Just like matzah, we don’t stall with a mitzvah.
9. We eat the marror to show that G-d isn’t only with us in good times
10. Korech is to show that we may be crushed and divided, but we will always be held
by our common links, which is torah and love of G-d.
11. Shulchan Orech is in the 15 steps because it shows how we need to take care of
ourselves physically and not just spiritually.
12. Tzafun- we enjoy that which was hidden “tzafun”
13. Barech is to show that we shouldn’t be constrained by the social standards. Because
when Avrohom used to bench with his guests they’d think he’s crazy but he’d still do it.
14. hallel- Singing shows freedom like the Jews sang Az Yashir.
15. Nirtzah represents for Jerusalem, the city of peace and where theres peace there is no
slavery.
11
What are the Mitzvoth of Pesach
Moshe Bauer
Pesach is eight days long including the middle days for Chol Hamoed. We have
the Seder for two nights. The Mitzvoth of Pesach begin with Bidekat Chametz. Bidekat
Chametz is done a day before Pesach starts. You search for Chametz with a light, feather,
and a spoon. The next morning you have to burn the Chametz and you nullify and make
ownerless any Chametz that you did not find.
The night of Pesach you have to have a Seder plate, and it has a shank bone, egg,
parsley, bitter herbs, charoset, and lettuce. Seder night and there are Kadesh -the
recitation of Kiddush. Urchatz -washing the hands. Karpas -eating a vegetable dipped in
salt-water. Yachatz -breaking of the middle matzo. Maggid -the recitation of the
Hagadah. Rachtzah -washing of the hands a second time. Motze Matzah -the recitation
of the blessing hamotzi and the blessing al Achilas matzo, eating the matzo. Morror eating the bitter herbs. Korech -eating a sandwich of matzo and bitter herbs. Shulchan
Oruch - eating the festive meal. Tzafun -eating the afikomen. Bayrech -the recitation of
grace. Hallel -the recitation of Hallel psalms of praise. Nirtzah -our prayer that G-d
accepts our service. You get a mitzvah for all.
One of the most important part in the Hagada is ‫מה נשתנה‬. ‫מה נשתנה‬- You have
the youngest person at your table and they get the honor of saying it. It is about why is
this night different from all the other nights? In my opinion ‫ מה נשתנה‬is by far the biggest
mitzvah during Pesach since that represents the connection from one generation to
another which is the key to the Pesach story.
12
Seder and the Seder Plate
Danny Abramowitz
The order and even the shape of the round Seder Plate teaches us about the
Exodus. It is round like a clock, reflecting the pilgrimage through time through which we
journey during the Seder. Placed in chronological order (i.e. Seder) going clockwise we
have the following:
Karpas – representing the initial fertility and growth of the Jewish people in Egypt
Charoset – symbolizing the mortar used in building (harsh labor)
Maror – bitter enslavement of the Jews. Chazeret (solid horseradish) the difference is
though maror can be eaten, chazeret cannot be swallowed. The Jews could tolerate the
enslavement, but the harshness of the decree of infanticide was not possible to swallow.
Zeroa (roasted bone) – Passover sacrifice roasted on the eve of the Exodus
Betzeh – roasted egg – roasted holiday sacrifice (korban chagigah), the final stage of the
redemption process, can only be brought to the Temple
Of all the items in the Seder, only the second one begins with the letter vav,
meaning “and”. Whenever someone writes “this and that”, the writer intends to forge a
connection between those items – in this case, between Kadesh and Urchatz, The
connection becomes even more pronounced by the absence of any grammatical
conjunctions between the remaining items in the Seder. Kadesh – Sanctification of time,
take us back to the time of the Exodus is connected to Urchatz – Sanctification of space.
Tied to ritual washing of the hands as in Temple times
We wear a kittel and wash our
hands before the service like a priest. With that spiritual and historical context, both mind
and body are prepared to enter the sacred precincts of the Exodus experience.
13
Free Choice
Ahava Smith
We see that G-d tells Avraham early on that his will be going into a foreign land it
in the future and will be slaves but will leave with great riches. The fundamental question
that needs to be asked is if it was already stated explicitly to Avrohom, what happened to
free choice? Is everything predetermined and predestined? Similarly we can ask the
famous question on the passuk that says G-d hardened Pharoh’s heart. Did ‫ פערה‬have free
choice when it says G-d hardened his heart?
In the case of ‫ פערה‬the answer is that ‫ פערה‬deep down wanted to be cruel to the Jews and
that was his inclination and true nature. He did not want to allow them to go free, so G-d
reinforced that true desire and hardened his heart. Later due to the plea of his people
having suffered many plagues, he reluctantly agreed to let the Jews go.
Regarding the first question, the Rambam and Ramban explain that the in life G-d has a
certain plan that is predesigned. The big picture has been created by Him, but the details
of how it happens and who it happens through is determined by us. The punishment of
the Egyptians was so harsh because of the harsh treatment they bestowed on the Jews. If
there treatment would have been lighter so would have G-d’s. All the passuk had said
was that the Jews will be in a foreign land and be slaves. Where they will be slaves and
how difficult their slavery will be was up to Pharoh’s free choice which is why they are
punished.
14
‫ַק ֵדּשׁ‬
‫אַרבַּ ע כּוֹסוֹת‬
‫וּמזוּמָּ ן לְ ַקיֵּם ִמ ְצוַ ת כּוֹס ִראשׁ ֹונָה מֵ ְ‬
‫ִה ְנ ִני מוּכָן ְ‬
‫)לשבת וַ יְ ִהי עֶ ֶרב וַ יְ ִהי ב ֶֹקר‬
‫�הים‬
‫אָרץ וְ ָכל‪ְ -‬צבָ אָם‪ :‬וַ יְ כַל אֱ ִ‬
‫יוֹם הַ ִשּׁ ִשּׁי‪ ,‬וַ יְ כֻלּוּ הַ ָשּׁמַ יִ ם וְ הָ ֶ‬
‫בַּ יּוֹם הַ ְשּׁ ִביעִ י‪ְ ,‬מלַאכְ תּ ֹו אֲ ֶשׁר עָ ָשׂה‪ ,‬וַ יִ ְשׁבֹּת בַּ יּוֹם הַ ְשּׁבִ יעִ י‪ִ ,‬מכָּל‪-‬‬
‫�הים אֶ ת‪-‬יוֹם הַ ְשּׁבִ יעִ י‪ ,‬וַ יְ ַק ֵדּשׁ‬
‫ְמלַאכְ תּ ֹו אֲ ֶשׁר עָ ָשׂה‪ :‬וַ יְ בָ ֵר� אֱ ִ‬
‫�הים ַלעֲשׂוֹת‪(:‬‬
‫אֹת ֹו‪ ,‬כִּ י ב ֹו ָשׁבַ ת ִמ ָכּל‪ְ -‬מלַאכְ תּ ֹו‪ ,‬אֲ ֶשׁר‪-‬בָּ ָרא אֱ ִ‬
‫סַ ְב ִרי מָ ָרנָן וְ ַרבָּ נָן וְ ַרבּו ַֹתי‪:‬‬
‫בָּ רוּ� אַ ָתּה יְ ָי‪ ,‬אֱ �הֵ ינוּ מֶ לֶ� הָ ע ֹולָם‪ ,‬בּו ֵֹרא פְּ ִרי הַ גָּפֶ ן‪:‬‬
‫בָּ רוּ� ַא ָתּה יְ ָי‪ ,‬אֱ �הֵ ינוּ מֶ לֶ� הָ ע ֹולָם‪ ,‬אֲ ֶשׁר בָּ חַ ר בָּ נוּ ִמ ָכּל‪-‬עָ ם‪,‬‬
‫וְ רו ְֹממָ נוּ ִמ ָכּל‪-‬לָשׁוֹן‪ ,‬וְ ִק ְדּ ָשׁנוּ בְּ ִמ ְצוֹתָ יו‪ ,‬וַ ִתּ ֶתּן‪-‬לָנוּ יְ ָי אֱ �הֵ ינוּ‬
‫בְּ אַהֲ בָ ה )לשבת ַשׁבָּ תוֹת לִ ְמנוּחָ ה וּ(מ ֹוע ֲִדים לְ ִשׂ ְמחָ ה‪ ,‬חַ גִּ ים‬
‫וּזְ מַ נִּים לְ ָשׂשׂוֹן ֶאת‪-‬יוֹם )לשבת הַ ַשּׁבָּ ת הַ זֶ ה וְ אֶ ת‪-‬יוֹם( חַ ג‬
‫רוּתנוּ‪) ,‬לשבת בְּ אַהֲ בָ ה‪ִ (,‬מ ְק ָרא ק ֶֹדשׁ‪ ,‬זֵ ֶכר‬
‫הַ מַּ צוֹת הַ זֶּ ה‪ .‬זְ ַמן חֵ ֽ ֵ‬
‫יציאַת ִמ ְצ ָריִ ם‪ .‬כִּ י בָ נוּ בָ חַ ְר ָתּ וְ או ָֹתנוּ ִק ַדּ ְשׁ ָתּ ִמ ָכּל‪-‬הָ עַ ִמים‪.‬‬
‫לִ ִ‬
‫)לשבת וְ ַשׁבָּ ת( וּמ ֹוע ֲֵדי ָק ְד ֽ ֶשׁ� )לשבת ְבּאַהֲ בָ ה וּבְ ָרצוֹן( בְּ ִשׂ ְמחָ ה‬
‫וּבְ ָשׂשׂוֹן ִהנְחַ לְ ָתּנוּ‪ :‬בָּ רוּ� אַ ָתּה יְ ָי‪ְ ,‬מ ַק ֵדּשׁ )לשבת הַ ַשׁבָּ ת‬
‫וְ (יִ ְשׂ ָראֵ ל וְ הַ זְ מַ נִּ ים‪:‬‬
‫)כשחל יו"ט במוצאי שבת מוסיפים כאן ברכות הבדלה‪.‬‬
‫בָּ רוּ� אַ ָתּה יְ ָי‪ ,‬אֱ �הֵ ינוּ מֶ לֶ� הָ ע ֹולָם‪ ,‬בּו ֵֹרא ְמאו ֵֹרי הָ אֵ שׁ‪:‬‬
‫בָּ רוּ� ַא ָתּה יְ ָי‪ ,‬אֱ �הֵ ינוּ מֶ לֶ� הָ ע ֹולָם‪ ,‬הַ מַּ בְ ִדּיל בֵּ ין ק ֶֹדשׁ לְ חֹל בֵּ ין‬
‫אוֹר לְ ח ֶֹשׁ�‪ ,‬בֵּ ין יִ ְשׂ ָראֵ ל לָעַ ִמים‪ ,‬בֵּ ין יוֹם הַ ְשּׁבִ יעִ י לְ ֵשׁ ֶשׁת יְ מֵ י‬
‫הַ מַּ ע ֲֶשׂה‪ .‬בֵּ ין ְקדֻּ ַשּׁת ַשׁבָּ ת לִ ְקדֻ ַשּׁת יוֹם טוֹב ִהבְ ַדּלְ ָתּ‪ .‬וְ אֶ ת‪-‬יוֹם‬
‫הַ ְשּׁבִ יעִ י ִמ ֵשּׁ ֶשׁת יְ מֵ י הַ מַּ ע ֲֶשׂה ִק ַדּ ְשׁ ָתּ‪ִ .‬הבְ ַדּלְ ָתּ וְ ִק ַדּ ְשׁ ָתּ ֶאת‪-‬עַ ְמּ�‬
‫יִ ְשׂ ָראֵ ל ִבּ ְקדֻ ָשּׁתֶ �‪ .‬בָּ רוּ� אַ ָתּה יְ ָי‪ ,‬הַ מַּ בְ ִדּיל בֵּ ין ק ֶֹדשׁ לְ ק ֶֹדשׁ‪(:‬‬
‫בָּ רוּ� ַא ָתּה יְ ָי‪ ,‬אֱ �הֵ ינוּ מֶ לֶ� הָ ע ֹולָם‪ֶ ,‬שׁהֶ חֱ יָנוּ וְ ִקיְּ מָ נוּ וְ ִהגִּ יעָ נוּ‬
‫לַזְּ מַ ן הַ זֶּ ה‪:‬‬
‫‪Step 1: Kiddush‬‬
‫‪15‬‬
On Friday night add:
(There was evening and there was morning.
On the sixth day, the heavens and the earth and all their hosts were completed. And God
completed, on the seventh day, His
work which He had made, and He ceased on the seventh day, all His work in which He
had been engaged. And God blessed the
seventh day and sanctified it; because on it He ceased all His work which He had
created.)
Blessed art Thou, Lord our God, King of the universe, who creates the fruit of the vine.
Blessed art Thou, Lord our God, King of the universe, who has chosen and exalted us
above all nations and has sanctified us
with Thy commandments. And Thou, Lord our God, has lovingly bestowed upon us
(Sabbaths for rest), appointed times for
happiness, holidays and seasons for joy, (this Sabbath day, and) this Feast of Matzot, our
season of freedom, a holy convocation
recalling the Exodus from Egypt. Thou did choose and sanctify us above all peoples. In
Thy gracious love, Thou did grant us
Thy (holy Sabbath, and) appointed times for happiness and joy. Blessed art Thou, O
Lord, who sanctifies (the Sabbath,) Israel,
and the appointed times.
On Saturday night add paragraphs in brackets:
[Blessed art Thou, Lord our God, King of the universe, who creates the light of the fire.
Blessed art Thou, Lord our God, King of the universe, who has distinguished between the
sacred and the secular, between light
and darkness, between Israel and the nations, between the seventh day and the six
working days. Thou has distinguished
between the holiness of the Sabbath and the holiness of the Festival, and has sanctified
the seventh day above the six working
days. Thou has distinguished and sanctified Thy people Israel with Thy holiness. Blessed
art Thou O Lord our God, who
distinguishes between the degrees of holiness.]
Blessed art Thou, Lord our God, King of the universe, who has granted us life and
sustenance and permitted us to reach this season.
16
Four or Five Cups?
Tzippi Bell
.
Before Hashem redeemed the Jewish people from Mitzrayim, He promised
Moshe four things; known as the four promises of redemption: V’hotzeti (I will bring
you out of Mitzrayim), V’hitzalti (I will save you from bondage), V’goalti (I will
redeem you with an outstretched hand), and V’lakachti (I will take you as a nation).
The first cup is poured after Kiddush because when we sanctify something, we remember
it; such as “Remember the Sabbath and keep it holy.”: by keeping Shabbat holy, we are
also remembering that Hashem rested on the 7th day. When we sanctify the first cup, or
the promise of V’hotzeti, we are remembering the Exodus. The second cup is poured
after Maggid- the telling of the Pesach story. Here, we are remembering Hashem’s
second promise: V’hotzeti, by telling the story of how He did take us out of slavery. The
third cup, symbolizing V’goalti is poured at the conclusion of thanking Hashem for our
food. This is because we are thanking Hashem for redeeming us. Lastly, the fourth cup is
poured after we say Hallel, because we are praising Hashem together, as a nation, just as
he promised: V’lakachti. There was an additional promise to Moshe afterward: V’heveti
(I will gather you) Since there are five promises that Hashem made to Moshe, we should
have five cup. Eliyahu HaNavi is commonly associated to the Mashiach, in the sense that
he will be the one to bring it forth. Therefore, we have established the tradition that
instead of pouring a fifth cup to drink, we pour it for Eliyahu HaNavi to drink. We do not
pour the fifth cup to enjoy it ourselves because we have not yet come to enjoy the
promise of being gathered in Eretz Yisrael. But, we put out a fifth cup to symbolize that
each year we inch closer to the coming of Mashiach; as the last words of the Haggadah
say: “Next year in Jerusalem!”
17
Four Cups
Erika Maman
Why do we drink 4 cups of wine at the Seder? On the nights of Pesach we drink
four glasses of wine at four different times during the night. There are several reasons
given. First of all, the reason we drink wine in the first place is because wine is a drink of
royalty, and since Hashem took us out from under the Egyptian rule, we were royalty.
When Hashem promised to take us out of Egypt he said it in four different ways. "
(Exodus 6:6-8): 1) "I shall take you out." 2) "I shall rescue you." 3) "I shall redeem you."
and 4) "I shall bring you." We recite Kiddush over the first cup, we read the Exodus story
from the Haggadah over the second cup, we recite Bircat Hamazon over the third cup,
and we sing Hallel over the fourth cup.
Another reason is that there were four ways we were saved. 1) Salvation from
harsh labor. 2) Salvation from servitude. 3) The splitting of the sea, after which the Jews
felt completely redeemed, without fear of the Egyptians recapturing them.4) Becoming a
nation at Sinai. During the Seder we can experience these elements of redemption in a
spiritual sense, by leaving our "Egypt" and our servitude to our egos.
There's actually a fifth verse that is said here. And I will bring you to the land which I
promised to Abraham, Isaac, and Jacob, and I will give it to you as an inheritance." I
honor of this, we have a fifth cup, the cup of Eliyahu Hanavi.
18
Why the Number Four?
Deena Sedighim
The number four is a prevalent factor of the Seder. The most popular appearance
of the number four is the four cups of wine. There is also Mah Nishtanah and the four
questions as well as the Four Sons. What is unique about the number four?
The four cups parallel the four expressions of redemption from Egypt:
1. I will bring out.
2. I will deliver.
3. I will redeem.
4. I will take. (exodus 6:6-7).
The four cups are also said to parallel the four worlds (Vilna Gaon):
1. This world
2. The world of Mashiach
3. The world of T'chiat Ha'maitim
4. The world to come (Olam Ha'bah).
Maharal says that the four cups resemble the four matriarchs: Sarah, Rivkah,
Rachel, and Leah. It is also proposed that the four cups reflect the four letters of
Hashem's name. We can definitely conclude the importance of the number four and how
it relates to the Jewish people.
19
More Reasons for the Number Four
Sefi Berkowitz
The reason that we drink wine is because it is considered a royal drink and
symbolizes freedom. There are many different reasons why we specifically drink four
cups. The first reason is from the four terms that G-d used to describe the Jews
redemption: 1. "I shall take you out" 2." I shall rescue you" 3." I shall redeem you" 4." I
shall bring you".
The second reason corresponds to Pharaoh’s four decrees:
1. slavery
2. Having the midwives kill all male Jew babies that are born
3. Throwing all male Jew babies in the Nile
4. Ordering all Jews to collect their own straw for production.
Another reason for the four cups is that they symbolize our freedom from our four exiles;
Egyptian, Babylonian, Greek, and the Roman Exile that were in now till Mashiach
comes.
Another reason for the four cups is because the words "cup of wine" is mentioned four
times in Pharaohs butlers dream.
The lat reason for the four cups is because according to Kabbalah there are four level of
impurity and Pesach is the time we pick ourselves out of the state of impurity.
20
‫ְוּרחַ ץ‬
‫קודם אכילת הכרפס מביאים מים ונוטלים ידים בלי ברכה‬
‫כּ ְַרפַּ ס‬
‫מטבילים כרפס במי‪-‬מלח ומברכים‬
‫בָּ רוּ� אַ ָתּה יְ ָי‪ ,‬אֱ �הֵ ינוּ מֶ לֶ� הָ ע ֹולָם‪ ,‬בּו ֵֹרא פְּ ִרי הָ אֲ ָדמָ ה‪:‬‬
‫יַחַ ץ‬
‫עורך הסדר פורס את המצה האמצעית שבקערה לשני חלקים‬
‫‪Step 2: Washing hands‬‬
‫‪Step 3: Dipping vegetable in salt water‬‬
‫‪Blessed art Thou, Lord our God, King of the universe, who creates the fruit of the earth.‬‬
‫‪Step 4: Breaking the middle Matzah‬‬
‫‪21‬‬
Dipping
Jessica Sepharti
There are two “dippings” done Pesach night; the Karpas and the Marror. What is
the significance of two dipping? The Ben Ish Chai says that it is to connect the two
dippings in our history. The descent of the Jews to Egypt began with the hatred of Yosef
by his brothers, and their selling him as a slave to Egypt. To cover up the sale, they
dipped his multi-colored coat into blood in order to trick Yaakov into thinking that Yosef
had been eaten alive by a wild beast. The coat was a symbol of the special love that
Yaakov had for his son, and therefore was the target of the brothers’ jealousy. By being
dipped in blood, it became a symbol of how jealousy and hatred resulted in slavery, not
just for Yosef, but ultimately, for all of the Jewish people.
Once in Egypt, Hashem asked the Jews to dip a cloth and smear the door posts
with blood. The commentators explain that a bundle is a symbol of unity. Therefore, this
dipping symbolized a rectification of the sin that caused the exile in the first place. That’s
the reason we dip twice on seder night: To commemorate the dipping of jealousy and
hatred that caused the exile, and the dipping of unification that gave us the merit to be
redeemed by Hashem. Our wanting for the redemption must be complimented with the
commitment to correct the sins that brought the destruction of The Bait Hamikdash and
our current Galut.
22
Insights
Ethan Danial
The Talmud and many commentators tell us that the stories of our fore fathers
foreshadow our future. Therefore the same way we were redeemed in the month of
Nissan we have more of a chance of being redeemed with the coming of Moshiach during
the month of Nissan.
Most of us are familiar with the epic scene in the Torah where Yaakov Avinu
(Israel) fights the angel or officer of Eisav. After a long battle, the officer realizes he
cannot defeat Yaakov and he resorts to injuring Yaakov on his hip. We therefore do not
eat the gid haneshe. Centuries later in our days the country of Israel faced numerous wars
with Arab nations and has emerged victorious in all wars thus far. Arab nations, realizing
that they cannot defeat us, injure us on the hip by maintaining a foothold on the Gaza
Strip (located on the hip or bend of the sliver of Israel) and firing rockets (nerve
damage?) towards Israel.
May this month of Nissan and season of freedom bring us true peace and the
building of the Beit Hamikdosh.
23
Lechem Oni
Julian Ohayon
The Haggadah opens up with the following words; "This is the bread of affliction which
our fathers ate in the land of Egypt. Let all who are hungry enter and eat, and all who are
needy come and celebrate Passover." However, this is more than just an opening; it is a
declaration. Why is there more of an obligation of hospitality on Pesach more than other
Jewish Holidays?
In Vilna Gaon's book called "Aderes Eliahu" he mentioned the three greatest events of
our world's history, the Creation of the World, The Redemption of Egypt, and the Giving
of the Torah. Not only were these events miracles, but they were ongoing processes that
have allowed us to grow as a people and gain freedom by Hashem's mighty hand.
There are people who need physical redemption and there are people who need spiritual
redemption. For physical redemption, we invite them in. For spiritual redemption we
teach them Torah. Redemption of both physical and spiritual is the true essence of
Pesach. Every time we redeem a person it is as if we are recreating that person and
redeeming that person in a physical and spiritual sense. That is why specificllly by the
holiday of Pesach where we celebrate our physical freedom from Egypt we focus on
hosting and helping people out as much as possible.
24
Yachatz
Joshua Davis
Why do we break the middle Matza NOW if we are going to eat the Afikomen
later? Shouldn’t we just break the Matza then?
The answer is as follows. Passover is about celebrating our freedom from Egypt,
and one of the keys to freedom is being able to anticipate the future so that you can make
it real. Real freedom means giving up something you could have at this very moment for
something even better in the long run. For example, if one invested in a stock worth
$1000 now, but the company was about to release a new product that was highly
anticipated by the public and would certainly increase the company’s stock, it would be a
good idea to hold off selling that stock when in the near future it could be worth $10,000.
The benefits of anticipating the future pay off. This is a trait many people lack, where in
most cases they are obsessed with instant-gratification. True freedom is when we can
choose to wait for our reward because we are positive it will come and we have the
ability to control ourselves in the meantime. In many ways our life should also run this
way. We do not necessarily see the reward G-d gives us right away, however, we know in
the future we will be rewarded.
As the Talmud says, “Who is wise? One who looks into the future”. That is the
reason we break the Matza at this stage. It’s not for now, but rather for later on in the
Sede. For true freedom is a long term intention.
25
Envisioning Freedom
Jacob Mitrani
When was the first Seder? Contrary to what you might assume the first Seder was
actually the night before they left Egypt. Would it make sense for the Baltimore Ravens
to celebrate their winning of the super bowl, the night BEFORE they won? Even if they
were confident they would win they definitely would not have paraded around with their
trophy? Why would God have the Jews make a Seder and celebrate being free, (with all
the Matzah etc.) when they weren’t even free?!
It was because he was giving them the power of visibilities. In science, it is
called Pygmalion Effect. If we can see ourselves as whom we want to be, it will help us
get there. It will literally transform our minds!! By Hashem giving us this Seder, he was
showing us what it really means to be free. Once we were able to visualize that freedom
then He was able to take us out. We see from here the importance of picturing ourselves
as the student, child and person we want to be and then aiming for that goal.
Eli Portnoy
The reason we recline is because we became free on Pesach, and free people can
recline. After leaving Egypt we became a free nation. However, freedom without laws is
meaningless. If two people have complete freedom then either one can infringe on the
others freedom hence neither has real freedom. It says that the Torah is Charoot
(engraved) on the Tablets. The Talmud tells us that the word can also be read Cheroot
(freedom) meaning that now that we have the Torah and there are laws we are really free.
26
Yachatz-Tzafun
Ruth Bibas
Why do we break the matzah? One reason is that this brings curiosity to the
children in the Seder and it gets them excited and involved and the children are an
integral role of the Seder.
Another answer is can be explained in a parable. Creatures that live in dry land
often forget the sources they receive water from even though they are not able to live
without that source of water. Animals that live in the sea are always reminded about the
water source they need. Just like the creatures in the land we sometimes might forget the
sources we get from the “water”, Jews need to be reminded about their life source. By
splitting the Matzah in half we are showing ourselves that without one half we wouldn’t
be complete. That other half refers to G-d and the need for all Jews to be united.
The custom is that the Matzah that is put away for Afikoman is hidden and then looked
for. Why is it hidden?
Now that we established that the Matzah refers to Hashem the fact that we look
for it is a symbol of the way we look and search for G-d when we thought he was hiding
from us in Egypt. After the Afikoman is found we all eat it together to demonstrate that
all the Jews are indeed united.
27
Yachatz
Alix Klein
Many people see yachatz, the fourth part of the Seeder, as just the breaking of a
single piece of matzah. The significance of this however, has more meaning that people
think. The reason for the breaking of the matzah is for lechem oni, just like a poor person
eats broken loafs of breads therefore, we must also eat the broken matzah.
The Rambam says that you break it before eating the matzah because the law of
lechem oni affects the blessing and eating so therefore, there is no reason to break it
before. The prevalent custom is to follow Rav Amaran Gaon who says that you break it
before Maggid. He says two reasons. One, in order to say ha lahcma anya on a broken
piece of matzah and second, there are those who say that if there are two whole matzot
before hamotzi, one would not be permitted to break it since it is preferred to recite a
blessing on non-broken food.
Looking ahead we also find an argument about how many matzot one recites the
blessing. Rashi and Tosafot say that one recites it over more than the typical number and
therefore it is said on two and a half matzot. This is because we are celebrating our
freedom from Egypt and therefore want more than usual. The Rif and Rambam say one
recites it over less than normal-and therefore it is said on one and half matzot. This is
because the lechem oni takes away from the full two loaves we normally use, being that a
poor person has less than others. There are actually two blessings recited before eating
matzah and we actually compromise between these two opinions and hold two and a half
matzot for the first brocha and one and a half for the second.
28
‫מַ גִּ יד‬
‫אַרעָ א ְד ִמ ְצ ֽ ָריִ ם‪ .‬כָּל‬
‫הָ א ל ְַחמָ א עַ ְניָא ִדּי אֲ ֽ ָכלוּ אַבְ הָ ֽ ָתנָא בְּ ְ‬
‫ִדּכְ פִ ין יֵיתֵ י וְ יֵכוֹל‪ָ ,‬כּל ִדּ ְצ ִרי� יֵיתֵ י וְ יִ פְ סַ ח‪ .‬הָ ַשּׁ ָתּא הָ כָא‪,‬‬
‫אַרעָ א ְדיִ ְשׂ ָראֵ ל‪ .‬הָ ַשּׁ ָתּא עַ בְ ֵדי‪ ,‬לְ ָשׁנָה הַ בָּ אָה‬
‫לְ ָשׁנָה הַ בָּ אָה בְּ ְ‬
‫בְּ נֵי חו ִֹרין‪:‬‬
‫מַ ה נּ ְִשׁ ַתּנָּה הַ ֽ ַלּיְ לָה הַ זֶּ ה ִמ ָכּל הַ לֵּילוֹת?‬
‫ֶשׁבְּ ָכל הַ לֵּילוֹת ֽ ָאנוּ אוֹכְ לִ ין חָ מֵ ץ וּמַ צָּ ה‪ .‬הַ ֽ ַלּיְ לָה הַ זֶּ ה כֻּלּ ֹו‬
‫מַ צָּ ה‪:‬‬
‫ֶשׁבְּ ָכל הַ ֵלּילוֹת ֽ ָאנוּ אוֹכְ לִ ין ְשׁאָר יְ ָרקוֹת הַ ֽ ַלּיְ לָה הַ זֶּ ה‬
‫מָ רוֹר‪:‬‬
‫ֶשׁבְּ ָכל הַ לֵּילוֹת אֵ ין ֽ ָאנוּ מַ ְטבִּ ילִ ין אֲ פִ ילוּ ֽ ַפּעַ ם אֶ חָ ת‪ .‬הַ ֽ ַלּ ְילָה‬
‫הַ זֶּ ה ְשׁ ֵתּי פְ עָ ִמים‪:‬‬
‫ֶשׁבְּ ָכל הַ לֵּילוֹת ֽ ָאנוּ אוֹכְ לִ ין בֵּ ין יו ְֹשׁבִ ין וּבֵ ין ְמסֻ בִּ ין‪ .‬הַ ֽ ַלּיְ ָלה‬
‫הַ זֶּ ה ֻכּ ֽ ָלּנוּ ְמסֻ בִּ ין‪:‬‬
‫יאנוּ יְ ָי אֱ �הֵ ינוּ ִמ ָשּׁם‪,‬‬
‫עֲבָ ִדים הָ יִ ינוּ לְ פַ ְרעֹה בְּ ִמ ְצ ֽ ָריִ ם‪ .‬וַיּו ִֹצ ֽ ֵ‬
‫בְּ יָד חֲ זָ ָקה וּבִ זְ ֽרוֹעַ נְטוּיָה‪ ,‬וְ ִאלּוּ �א הו ִֹציא הַ ָקּדוֹשׁ בָּ רוּ�‬
‫הוּא אֶ ת־אֲ בו ֽ ֵֹתינוּ ִמ ִמּ ְצ ֽ ַריִ ם‪ ,‬הֲ ֵרי ֽ ָאנוּ וּבָ נֵינוּ וּבְ נֵי בָ נֵינוּ‪,‬‬
‫ְמשֻׁ עְ בָּ ִדים הָ יִ ינוּ לְ פַ ְרעֹה בְּ ִמ ְצ ֽ ָריִם‪ .‬וַ אֲ פִ ילוּ ֻכּ ֽ ָלּנוּ חֲ כ ִָמים‪,‬‬
‫ֻכּ ֽ ָלּנוּ נְב ֹונִים‪ֻ ,‬כּ ֽ ָלּנוּ זְ ֵקנִים‪ֻ ,‬כּ ֽ ָלּנוּ יו ְֹדעִ ים אֶ ת־הַ תּו ָֹרה‪ִ ,‬מ ְצוָה‬
‫יציאַת‬
‫עָ ֽ ֵלינוּ לְ סַ פֵּ ר בִּ יצִ יאַת ִמ ְצ ֽ ָריִ ם‪ .‬וְ ָכל הַ מַּ ְרבֶּ ה לְ סַ פֵּ ר בִּ ִ‬
‫ִמ ְצ ֽ ַריִ ם‪ ,‬הֲ ֵרי זֶ ה ְמשֻׁ בָּ ח‪:‬‬
‫‪29‬‬
‫מַ ע ֲֶשׂה בְּ ַרבִּ י אֱ לִ יעֶ זֶ ר‪ ,‬וְ ַרבִּ י יְהוֹשֻֽׁ עַ ‪ ,‬וְ ַרבִּ י אֶ לְ עָ זָ ר בֶּ ן־עֲזַ ְריָה‪,‬‬
‫וְ ַרבִּ י ע ֲִקיבָ א‪ ,‬וְ ַרבִּ י טַ ְרפוֹן‪ֶ ,‬שׁהָ יוּ ְמסֻ בִּ ין בִּ בְ נֵי־בְ ַרק‪ ,‬וְ הָ יוּ‬
‫יציאַת ִמ ְצ ֽ ַריִ ם‪ָ ,‬כּל־אוֹת ֹו הַ לַּיְ לָה‪ ,‬עַ ד ֶשׁבָּ אוּ‬
‫ְמסַ פְּ ִרים בִּ ִ‬
‫אָמרוּ לָהֶ ם‪ַ :‬רבּו ֽ ֵֹתינוּ‪ִ ,‬ה ִֽגּיעַ זְ מַ ן ְק ִריאַת‬
‫ידיהֶ ם וְ ְ‬
‫תַ לְ ִמ ֵ‬
‫ְשׁמַ ע‪ֶ ,‬שׁל ַשׁחֲ ִרית‪:‬‬
‫אָמַ ר ַרבִּ י אֶ לְ עָ זָ ר בֶּ ן־עֲזַ ְריָה‪ .‬הֲ ֵרי אֲ נִי כְּ בֶ ן ִשׁבְ עִ ים ָשׁנָה‪,‬‬
‫יתי‪ֶ ,‬שׁ ֵתּאָמֵ ר יְ ִציאַת ִמ ְצ ֽ ַריִ ם בַּ לֵּילוֹת‪ .‬עַ ד ֶשּׁ ְדּ ָרשָׁ הּ‬
‫וְ �א זָ ִֽכ ִ‬
‫את� מֵ ֽ ֶא ֶרץ‬
‫בֶּ ן זוֹמָ א‪ֶ .‬שׁנֶּאֱ מַ ר‪ :‬לְ מַ עַ ן ִתּזְ כֹּר‪ ,‬אֶ ת יוֹם צֵ ְ‬
‫ִמ ְצ ֽ ַריִ ם‪ ,‬כֹּל יְ מֵ י חַ יֶּי�‪ .‬יְ מֵ י חַ יֶּי� הַ יּ ִָמים‪ .‬כֹּל יְ מֵ י חַ יֶּי�‬
‫הַ לֵּילוֹת‪ .‬וַחֲ כ ִָמים או ְֹמ ִרים‪ :‬יְמֵ י חַ יֶּי� הָ ע ֹולָם הַ זֶּ ה‪ .‬כֹּל‬
‫יְ מֵ י חַ יֶּי� לְ הָ בִ יא לִ ימוֹת הַ מָּ ִֽשׁיחַ ‪:‬‬
‫‪30‬‬
Step 5: Recite the Haggada
Raising the matzot, the leader declares:
This is the bread of affliction which our fathers ate in the land of Egypt. Let all who are
hungry come and eat. Let all who are
needy come and celebrate the Passover. At present we are here; next year may we be in
Israel. At present we are slaves; next
year may we be free men.
The second cup of wine is poured and the youngest present asks the four questions:
Why is this night different from all other nights?
1. On all other nights we eat chametz and matzo. Tonight, why do we eat only matzo?
2. On all other nights we eat any kind of herbs. Tonight, why do we eat the bitter herbs?
3. On all other nights we do not dip even once. Tonight, why do we dip the greens twice?
4. On all other nights we eat sitting or reclining. Tonight, why do we all recline?
The following reply is recited in unison:
We were slaves to Pharaoh in Egypt, but the Lord our God took us out of there with a
mighty hand and an outstretched arm.
Had not God taken our fathers out of Egypt, then we, our children and grandchildren
would still be enslaved to Pharaoh in
Egypt. Even if we all were wise, and perceptive, experienced, and versed in Torah, it
would still be our duty to tell about the
Exodus from Egypt. The more one talks about the Exodus, the more praise he deserves.
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 time for the recitation of the Shema."
Rabbi Elazar ben Azaryah said: "I am like a seventy-year old man and I have not
succeeded in understanding why the Exodus
from Egypt should be mentioned at night, until Ben Zoma explained it by quoting: "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.
31
Ha Lachma Anya
Eric Moyal
In the paragraph of Ha Lachma Anya we invite old and poor people to come in and
eat at the Seder. In fact the reason why it is said in Aramaic is to ensure that people
understood the invitation. The question is that you have to be invited and included to eat
the Korban Pesach before it was slaughtered. If so how can we first invite someone that
night?
There are several answers to this question:
1. Since we don’t have the Temple anymore the invitation is not a problem with the Korbon
Pesach.
2. The invitation is for the rest of the meal not just the Korban.
3. The idea is to train us to always invite people so that once the Temple is restored you will
be accustomed of sharing the Seder with others.
32
Ha Lachma Anya
Deborah Bortunk
In the beginning of the Haggadah we say, "All who are hungry come and eat; all
who are needy come and celebrate Passover." This is being said by each individual table,
however, the only people hearing it are people already seated at the table. We are making
an invitation to the needy, but they can’t hear it, so what is the purpose? The answer is
that the invitation is not meant for outsiders rather we are inviting ourselves and the
people around us to really be present at the Seder. While we may be sitting at the table,
our minds can be miles away. But then we might miss out on the most powerful spiritual
part, the Seder. Each person is hungry, and we are all needy. We hunger for inspiration,
and deep down we want to connect to G-d. But sometimes our soul is surrounded by
obstacles to stop it from being free. So at the beginning of the Seder we invite ourselves
to come to the Seder and experience freedom. It’s telling us not to let yourself be
enslaved to your Egypt any longer. "Whoever is hungry, come and eat. Whoever is
needy, come and celebrate Passover." If you want inspiration, come and learn from the
Haggadah's stories. Don't just sit there, but enter into the Passover experience with your
whole heart. Read the story, taste the Matzah, the food of faith, and drink in the wine of
freedom.
33
Ha Lachma Anya
Madison Emas
Ha Lachma Anya is translated as “the bread of affliction”, something that causes
pain and suffering. Why do we also refer to Matzah as the bread of affliction, and not
simply poor man’s bread?. The phrase itself is written in Aramaic, not Hebrew. It is
written this way to show that the Jews at that time were not worthy of Hebrew because
they lacked the will of Hashem. Aramaic was used during the exile after the destruction
of the first Bait Hamikdash. What does this have to do with Pesach? Why now are we
talking about this Exile? This is because their sins included not giving tzedakah to the
poor. This phrase is a Meda Caneged Meda, measure for measure. Hashem was saying
to the Jews that since they refused to give charity to the poor, then they were going to be
poor themselves. Since they did not eat matzah, they would have to eat this poor man’s
bread since they themselves would be poor. This is a warning to the Jews of today that
we need to remember the pain and suffering our ancestors, who did not remember that
Hashem took them out of Egypt, had when they did not keep Hashem’s mitzvot so that
we will not make the same mistake of being ungrateful. Using this we can now explain
the rest of the paragraph. When it says, “Kol dikhsif,etc. ,” “All who are hungry, come
and eat; All who are in need, come and partake in the Paschal offering,” it is referring to
how the Jews fixed their mistakes and began giving charity and eating matzah on Pasach.
When it says, “Hashata hakha, l'shana haba b'ar'a d'yisrael “Now we are here, next year
we will be in the Land of Israel” it is referring to how the Jews in exile were improving
themselves little by little and hoping that although they are in a land that is not their own
maybe the next year they will be.
34
Avadim Hayinu
Ariela Israelov
The Haggadah's interpretation of "Avadim Hayinu" says, "And had the Holy
One not taken us out of Egypt, then we, our children and grandchildren would still be
slaves to Pharaoh..." What does this mean? Even if the freedom had not occurred, how
can we make sure that we would still be slaves in Egypt? There is no present Pharaoh in
Egypt, and today, Egyptians do not practice slavery. Therefore, how can the Haggadah
say that we today would be enslaved if not for the escape out of Egypt?
The answer is that Bnei Yisroel would not have brought off the religious status
of Bnei Chorin which means "free people." If not for Yeztiat Mitzrayim, we would have
remained stuck in the spiritual state of being enslaved to Pharaoh. The escape from Egypt
changed us from "servants of servants" to "servants of God". Rashi quotes Chazal that the
beginning of Yetziat Mitzrayim marked the sealing of the birthright of which Yaakov
purchased from Eisav. This means that Bnei Yisroel's position of closeness to Hashem
and leadership in His avodah was all because of the Exodus. This changed our status to
avadim laMakom. Marked by a unique closeness and dedication to Hashem, we were
blessed with the title of Bnei Chorin.
During the Seder we recite the blessing of Ga'al Yisroel", thanking God for
redeeming us and our ancestors from Mitzrayim. Why do we thank Hashem for
redeeming us? The answer is the same, because we thank God for the geulah from
Mitzrayim as it directly affects us today.
35
Chametz
Avrohom Bibas
Pesach also known as Passover is a holiday that Jewish people celebrate because
we have been freed from slavery. During Passover we are not permitted to eat any
“chametz” leavened bread or food. This commemorates the fact that the Jews leaving
Egypt were in a hurry, and did not have time to let their bread rise. Not only are you not
allowed to eat chametz it is prohibited to even own chametz to remind us of what is was
like at that time since it is the only food we had and we were clearly reliant on Hashem.
It is also a symbolic way of removing the arrogance from our soulsthe same chametz
rises as opposed to matzah.
Chametz includes anything made from the five major grains (wheat, rye, barley, oats and
spelt) that have not been completely cooked within 18 minutes after first coming into
contact with water. You can’t derive benefit from chametz either. All chametz, including
utensils used to cook chametz, must either be given away or sold to a non-Jew, which can
then be repurchased.
36
The Rabbis
Raphael Cohen and Michael Bixon
There is a story about Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar Ben Azaria, Rabbi
Akiva, and Rabbi Tarfon who assembled in Bnei Brak. They were so absorbed in telling
the story of the Exodus from Egypt that the entire night passed when their students came
over and said to them; “Our masters, it is time to recite the morning SHEMA!”
The Haftora for Shabbos HaGadol talks about the great awesome day of
Moshiach and Eliyahu Hanavi. Rabbi Aaron Kotler ztl asked about this description
offered by the prophet Malachi, “What’s so great and awesome about that final day?”
Rabbi Kotler says that the awesomeness is described when one realizes how important
and vital his or her actions were. Torah and Teshuva are awesome because of its constant
influence and relevance. Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar Ben Azaria, Rabbi
Akiva, and Rabbi Tarfon were so enthused at the Seder, talking about the Exodus from
Egypt in order to keep its influence and importance. When the students told them that it is
morning it is also metaphorically referring to the final light of Moshoach when they see
how vital their actions were.
37
Avodim Hayinu
Ariel Ichak
The Hagadah says: "‫"ואילו לא הוציאנו ממצרים‬
"If we were not brought us out of Egypt"
The Brisker Rav asks the following. Why is the Haggadah so sure that if G-d had
not brought us out of Egypt then we would have remained slaves to Pharaoh till today?
Chances are that over the years with the development of democracy in so many countries
(even questionably Egypt) we would not have stayed slaves in Egypt.
His answer is that that really we would have been released at some point slavery of
Egypt, but it would have only been a release from physical slavery. Spiritually we would
have remained slaves to Pharaoh and Egypt even till today if not for G-d’s deliverance.
38
Avadim Hayinu
Racheli Matis
This statement is constantly relevant, although the dynasty of the Pharaohs has
disappeared and the empire of Egypt fell long ago. Egypt was the world center of culture
as the passuk says, “And Shlomo’s wisdom was greater than all the wisdom of Egypt!”
However, Egypt turned its knowledge and wisdom down the wrong path into impurity
and educated magicians and sorcerers. The Torah therefore warns us, “You shall not do
the deeds of the land of Egypt in which you dwelt.” Bnei Yisroel, while they were there,
had descended to the lowest level, which was the forty-ninth level and had almost
completely assimilated with the Egyptians. If they would have fell further then the world
would have continued to be swallowed by desire and defilement and we would have been
part of the impurity of Egypt under Pharaoh.
This would have been the case, “had not the Holy One, Blessed is He, taken our
fathers out of Egypt.” The Exodus implicated removing, “a Nation within a Nation”.
Even though we were not on such a high level we still had that spark of Avrohom,
Yitzchok and Yakov within us and that is why we were saved. It is this spark that keeps
the Jewish people alive even today. Even when we might not be most deserving and
possibly sinking further it is that connection that we have that keeps us alive and hopeful
for the future. With the help of Hashem, the same way we were saved from Egyptian
culture back then we should be fully redeemed speedily in our days.
39
The Chosen People
Daniel Ben Avner and Marcos Ayash
What does it mean that we are the Chosen People? Why did G-d take us
out of Egypt? There are a various amount of races, and all of have them have a good
amount of Jews in them. Jews are racially diverse. Even though the “Am Nivchar” (the
Chosen People) does not mean racial superiority we have uniqueness from other people.
We merited this from the fact that Avrohom not only believed in the one G-d but even
spread the belief of monotheism. G-d promised him that even though his descendants will
be slaves in a foreign land He will take them out. As Jews we need to continue in the
steps of Avrohom and believe in G-d and spread the belief to our Jewish brethren. We
also need to keep up the moral standing and responsibilities. That is the real meaning of
the “Chosen People”
40
Maggid
Avi Fox
Why is there no bracha on Maggid? The telling over of the story of the Jews
leaving Egypt is a major component of Pesach and is one of the mitzvot of the night. The
same way we recite a blessing before performing any commandment we should do the
same for Maggid.
One answer is that the bracha we recite at the end of Maggid is considered as the
bracha for fulfilling the Mitzvah of retelling Exodus. The difficulty with this is that the
blessing should be said beforehand.
Another answer is that since there is no limit to the amount of stuff one can say
about leaving Egypt, therefore there’s no bracha. We find this concept by the Mitzvah of
chessed and charity where no blessing is recited since there is no limit or completion of
the mitzvah.
The third and final answer is that since we are technically obligated to remember
the Exodus from Egypt every single day we don’t make a bracha on Pesach which would
make it seem that it is not mentioned the rest of the year.
41
The Four Questions
Bat-El Amsalem
Why do we ask the Four Questions on Pesach? The simple answer to this question
would be that we want to involve the children. If this were the case, then why don't we
include the children on Sukkot or any other holiday? On a deeper level, we celebrate our
freedom from slavery on Pesach. Slaves are forbidden to voice their thoughts, question
authority, and have no independent will. The Jews were now free men who had the
ability to question and speak their minds. Now when we think of Pesach on a personal
level, we are setting ourselves free from internal chains. Only by searching Judaism, and
probing around, one may become free from his current state, and reach a higher level.
1) On all nights we need not dip even once, on this night we do so twice!
Slavery: The saltwater that we dip our karpas in symbolizes our tears, just like the maror
that is dipped in the charoset represents the bricks in which the Jews were forced to use in
order to build pyramids and structures for the Egyptians. Freedom: Dipping is a luxury.
2) On all nights we eat chametz or matzah, and on this night only matzah!
Slavery: Matzah is the bread of the poor, because it was cheap and easy to make.
Freedom: Matzah commemorates the fact that the Jews did not have enough time to let
even their bread rise as they left Egypt.
3) On all nights we eat any kind of vegetables, and on this night maror!
Slavery: The maror reminds us of the bitter times the Jews had as slaves in Egypt.
4) On all nights we eat sitting upright or reclining, and on this night we all recline!
Freedom: We are now commemorating our freedom like kings reclining on their cushions
in luxury.
42
Ha Lachma Anya
Maor Shoshana
In Maggid, the fifth segment of the Seder, we invite any poor person who wishes
to join the Seder. The question is obvious! Why are we inviting people to the Seder now?
It is in the middle of Maggid and we have already said Kiddush, so why do we invite
people to the Seder now?
Usually when it comes to a gathering, the host or guest of honor are the ones who
invite the guests at the table. They’re usually the loudest voices of the table; after all,
they are the host and guest of honor. When it comes to the Seder table it is much
different. The Rabbis who made the Haggadah up in the precise order ask themselves,
“How are we supposed to get everybody involved in the conversation of Sippur Yitzias
Mitzrayim? As a solution they came up with ha Lachma Anya, guest of honor.
Everybody at the table can say the since I am “inviting” guest to partake in the Seder, I
guess that means I am a host. When everybody has that’s sense of feeling that they are
hosts they will want to partake in the conversation of the table, which is Sippur Yitzias
Mitzrayim.
43
Rabbi Elazar ben Azarya
Tamara Alishayev
Rabbi Elazar was a great teacher of the Mishnah (Tanna) and is also mentioned in
the Haggadah. He lived and taught in the years after the destruction of the second Beit
Hamikdosh. Rabban Yochanan ben Zakkai saved the city of Yavneh and established a
yeshiva there. After his death Rabban Gamliel the second became the Nassi for about
forty years. He was also the head of the Sanhedrin (the Supreme Court of seventy one
Sages), and a descendant of the royal family Dovid Hamelch. Rabbi Elazar was a student
in that Yeshiva, under the watch of Rabban Gamliel. Rabban Gamliel was a great scholar,
but he was very strict with his colleagues and students.
It was the time immediately after the destruction, and it was a hard time for the Jews.
He thought it was necessary to keep a strict discipline, to preserve the unity of the people
through his authority. In his strictness he kept many would-be students from the Yeshiva.
With his strictness a point was reached, and most specifically with Rabbi Yehoshua the
scholars of that time decided to replace him with Rabbi Elazar ben Azariah.
Rabbi Elazar went home that night and consulted his wife on whether he should accept
or not. Rabbi Elazar came from a very important, wealthy family. He was the tenth
generation in direct line from the great Ezra the Scribe, but what made people notice him
was his great wisdom and learning. He had everything except the age. He was only 18
years old then. It was here that the miracle happened and overnight he grew a long beard,
and became gray, so that everyone would respect him. This is what Rabbi Elazar ben
Azriah referred to when he said, “See, I am like one who is seventy years old, and I have
44
never been privileged to hear the story of the outgoing from Egypt related during the
nights, until Ben Zoma interpreted the words of the Torah.”
The day Rabbi Elazar took office 400 new benches were added for the new students
who were admitted into the Academy. On that day many important decisions were made
on the laws. Eventually Rabban Gamliel was reinstated, but on condition that Rabbi
Elazar share in the office, and run the Academy one week of the month.
Many of Rabbi Elazar ben Azriahs’s teachings are found all over the Talmud. Many
of his sayings are very familiar: (in Pirke-Aboth 3:17): "Where there is no bread, there is
no study of the Torah; where there is no study of the Torah, there is no bread.” This may
be understood to mean that the students of the Torah must be fed and given an
opportunity to study, for it is their sake that other people have bread and are blessed with
wealth, so that they might support the students of the Torah and therefore have a share in
it. "Of all your sins before G-d ye shall cleanse yourselves.”
Rabbi Elazar was also sent to Rome, with an assignment that included Rabban
Gamliel, Rabbi Joshua, and Rabbi Akiva, to plead with the Roman emperor to case the
predicament of the Jews. The Jews lived in a nightmare. Many were wondering how
Pesach could be celebrated with happiness at this time. However Rabbi Elazar had faith,
and thought it was even more necessary than ever to celebrate Pesach and to be filled
with faith. That is why he was so happy with the Liberation from Egypt should be
celebrated also during the dark "nights" of exile and suffering. Rabbi Elazar was
considered the “father” of his generation and Rabbi Joshua said to him: “The generation
in which Rabbi Elazar ben Azariah lives cannot be considered an orphan.”
45
Gabi Weiner
"In every generation, each person must regard himself or herself as if he or she had
personally come out of Egypt."
This is one of the most important lines in the Haggadah. It tells us that when we
celebrate Pesach and do the Seder, we must remember Yetzias Mitzrayim as if we were
there ourselves. We are supposed to try to feel and understand the experience of slavery
and liberation. But, how are we actually supposed to feel as though we had been slaves?
That is so different from our lives and experience today. How can we imagine ourselves
in Egypt-Mitzrayim? Clearly, this is very hard. But the Haggadah commands us to do it,
so it must be possible. Today, we live in an open, democratic society and we think of
ourselves as free. But are we really free, just because we are not physically bound as
slaves? What does being a slave really mean?
In Hebrew, Egypt is called Mitzrayim. According to the Zohar, the name
Mitrayim without vowels can be read as mitzarim, meaning "narrow straits" (mi, "from,"
tzar, "narrow" or "tight"). When Hashem took us out of Mitzrayim, He took us out of a
place of constricted opportunities, tight control, and narrow-mindedness, where
movement was severely limited.
Today, each of us lives in our own personal mitzrayim, the external or physical narrow
straits of society's values, financial constraints, bad habits, or the psychological burdens
we impose on ourselves, which limit our lives. For example, do we follow what is
46
popular just to fit in, even if it conflicts with our personal or religious values? Are we
afraid to speak up for ourselves or be individualistic? Do we dress a certain way or do
things because we are afraid that we won't be accepted? Believe it or not, that is a form
of slavery. Often, our own insecurities or fears actually prevent us from fully
participating in life or being the best we can be. Passover leads us to question these
values and attitudes and tells us to break free of our "mitzarim"- limitations.
Slavery does offer a certain freedom that can be attractive: the freedom from
responsibility for yourself and others, the freedom from having to establish goals, figure
out how to reach them, or think beyond the moment. That is why right after Yetzias
Mitrayim, Bnai Yisrael wanted to go back. They were afraid of the self-responsibility
that came with freedom. As painful as it was to be in slavery, at least it was a known
situation. It is human nature to want to stay within the stability of your comfort zone. But
this is so limiting.
So the message of Pesach--that in every generation we must regard ourselves as if
WE PERSONALLY came out of Egypt--tells us that like the Egyptian slaves, we can
escape from our narrow straits, our personal limitations. We can experience Ytzias
Mitrayim by personally trying to leave behind any of our negative values, habits, or
experiences that hold us back and enslave us. When we do, we will have fulfilled the
commandment to regard ourselves as if we had personally left Mitrayim, and we will
truly be free.
47
�‫ בָּ רוּ‬.‫ בָּ רוּ� ֶשׁנָּתַ ן תּו ָֹרה לְ עַ מּ ֹו יִ ְשׂ ָראֵ ל‬.‫ בָּ רוּ� הוּא‬.‫בָּ רוּ� הַ ָמּקוֹם‬
,‫ וְ אֶ חָ ד ָר ָשׁע‬,‫ אֶ חָ ד חָ ָכם‬.‫אַרבָּ עָ ה בָ נִ ים ִדּ ְבּ ָרה תו ָֹרה‬
ְ ‫הוּא כְּ ֶנגֶד‬
:‫ וְ אֶ חָ ד ֶשׁ ֵאינ ֹו יו ֽ ֵֹדעַ לִ ְשׁאוֹל‬,‫וְ אֶ חָ ד ָתּם‬
‫ אֲ ֶשׁר‬,‫חָ ָכם מַ ה הוּא אוֹמֵ ר? מָ ה הָ עֵ דֹת וְ הַ חֻ ִקּים וְ הַ ִמּ ְשׁפָּ ִטים‬
‫ אֵ ין‬:‫�הינוּ ֶא ְת ֶכם? וְ אַף אַ ָתּה אֱ מָ ר־ל ֹו כְּ ִהלְ כוֹת הַ פֶּ סַ ח‬
ֵ ֽ ֱ‫ִצוָּ ה יְ ָי א‬
:‫מַ פְ ִט ִירין אַחַ ר הַ פֶּ סַ ח אֲ פִ יקו ָֹמן‬
.‫ָר ָשׁע מַ ה הוּא אוֹמֵ ר? מָ ה הָ ֲעב ָֹדה הַ זֹּאת ָל ֶכם? ָל ֶכם ו�א ל ֹו‬
‫ וְ אַף אַ ָתּה הַ ְקהֵ ה‬.‫ כָּ פַ ר בָּ עִ ָקּר‬,‫וּלְ פִ י ֶשׁהו ִֹציא אֶ ת־עַ ְצמ ֹו ִמן הַ כְּ לָל‬
‫ לִ י‬,‫אתי ִמ ִמּ ְצ ֽ ָריִ ם‬
ִ ֵ‫ ְבּצ‬,‫ עָ ָשׂה יְ ָי לִ י‬,‫ בַּ עֲבוּר זֶ ה‬:‫ וֶ אֱ מָ ר־ל ֹו‬,‫ת־שׁנָּיו‬
ִ ֶ‫א‬
:‫ �א הָ יָה ִנגְ אָל‬,‫ ִאלּוּ הָ יָה ָשׁם‬.‫וְ �א־ל ֹו‬
‫יאנוּ‬
ָ ֽ ‫ בְּ ֹֽחזֶ ק יָד הו ִֹצ‬:‫אָמ ְר ָתּ אֵ לָיו‬
ַ ְ‫ָתּם מַ ה הוּא אוֹמֵ ר? מַ ה זֹּאת? ו‬
:‫יְ ָי ִמ ִמּ ְצ ֽ ַריִ ם ִמבֵּ ית עֲבָ ִדים‬
‫ בַּ יּוֹם‬,�ְ‫ וְ ִהגּ ְַד ָתּ לְ בִ נ‬:‫ ֶשׁנֶּאֱ מַ ר‬.‫ ַא ְתּ פְּ ַתח ל ֹו‬,‫וְ ֶשׁאֵ ינ ֹו יו ֽ ֵֹדעַ לִ ְשׁאוֹל‬
:‫אתי ִמ ִמּ ְצ ֽ ָריִ ם‬
ִ ֵ‫ בְּ צ‬,‫ בַּ עֲבוּר זֶ ה עָ ָשׂה יְ ָי לִ י‬:‫הַ הוּא לֵאמֹר‬
Blessed be the Omnipresent; blessed be He.Blessed be God who has given the Torah to
His people Israel; blessed be He. The Torah speaks of four sons; a wise one, a
wicked one, a simple one, and who is not able to ask a question.
The wise son asks: "What is the meaning of the testimonies, statutes, and laws which the
Lord our God has commanded us?"
Explain to him the laws of the Pesach: that "no dessert may be eaten after the Passover
sacrifice."
The wicked son asks: "What does this service mean to you?" By the words "to you" he
implies that this service is only for you-not for himself. By excluding himself from the community, he denies God. So tell him
bluntly: "This is done on account of what
the Lord did for me when I came out of Egypt." For me, not for him; had he been there,
he would not have been redeemed.
The simple son asks: "What is this all about?" Tell him, "With a strong hand the Lord
brought us out of Egypt from the house of
slavery."
As for the son who is unable to ask a question, you must open up the subject to him, as it
is written: "You shall tell your son on
that day: This is on account of what the Lord did for me when I came out of Egypt."
48
Education
Aryeh Frank
“Every child is unique and must be educated in his own way” is a common phrase
heard. All parents know that each child is unique and must be treated differently than
others. Given this, why on the Seder Night, a time devoted to educating children about
our past, do we begin a discussion about how all children fit into only 4 categories?
The answer is that the four sons are not meant to be specific categories and
different exclusive types of children. Rather, they are personalities that all children and
people have to one extent or another. The wise son is intrigued to know more and delve
further to find out what all of these laws mean. His ability to perceive and comprehend
knowledge is a trademark attribute of wisdom. The evil son questions to the extent of one
who shuts out Judaism as a whole and therefore denies G-d. The evil son who excludes
himself from the nation also absolves himself of the responsibility for his fellow man and
attempts to seclude himself as well and we must be for him as well. When the simple son
asks, “What is this?”, he is asking the most basic question of all. By doing this, he tries to
understand the most fundamental aspects of the Seder. What we learn from this is to
make sure you teach the basics and to never refrain from curiosity, lest you miss
something important. The son who does not know how to ask is listed last because of his
apathy. Apathy is the root cause of Jewish ignorance about their religion and is one of the
least desirable character traits.
All of these sons seem like categories that all children fit into, however, they
really are all different personalities and tendencies that all children have.
49
The Four Sons
Michelle Shakib
The Haggada refers to four sons: One wise, one wicked, one simple, and one who
does not know how to ask a question. The wicked son asks: ‫םכל תאזה הדובעה המ‬. What is
this work that you are doing? What is wrong with his question? The Rasha sees the work
as work that is impossible to do. He does not see the point in trying and thinks everyone
should just give up. That’s why he is the Rasha. He is not a rasha because he sins,
everyone sins, but he thinks it’s impossible and a waste of effort. His idea is completely
against what the Jewish people believe in. Hashem asks a lot from us, and although we
strive for perfection, Hashem knows we are not perfect, but that does not mean we can’t
try. The Rasha does not even try. This explains why the opposite of the Rasha is not
called a tzadick, he is called a Chacham, the son who is learned, who always asks
questions, and who always wants to learn more. The Chacham is perpetually admired
because of his quest for growth and for never giving up.
Why are the sons listed in that order? Some might think that it would go in order
of greatness, with the wise son being first and the wicked son being last. The reason for
the order is that all the sons have something to learn from each other. The wise son must
not become arrogant. He must realize that he is listed right next to the wicked son to tell
him that if he is not too careful, he can become wicked. Being good is something every
individual must constantly work on. By being listed right next to the wise son, the wicked
son must realize that he is so close to being righteous and that it is certainly something he
can achieve.
50
Baruch Hamokom
Andrea Weiss
There are many names for Hashem and each contains its own special meaning. The
name Elokim means judgment, while Havayah refers to Hashem as a Merciful God.
Another name of Hashem is Hamakom translating to “the place”, what meaning can we
draw out from this interesting title?
We see Hamakom in “Hamakom yerachem aleiham” in Yehi Ratzon. Here this title
of Hashem refers to the God who redeems us from trouble, darkness, and slavery.
Another place this name is seen is in “Hamakom yenachem eschem”, the pasuk that is
recited when one leaves the house of a mourner.
In both of these situations they are crying out to Hashem. In the first one they hope
and pray that Hamakom will save them and soon everything will be all right. This is
different with the mourner who cannot have these dreams. The mourner is sitting along
alone and crying for his loved one who passed away and his pain is still fresh. But
through these situations we see that it is the same Hamakom who is there for him. At
times He chooses to save and at times He must take away.
The births and the deaths, the joy and the sadness, the laughter and the pain are all
from Hashem. What we can remember from the name Hamakom is that throughout
Hashem’s vast universe he turns to us and is gracious to the people who declare the
oneness of His name and we in return must accept Him and fill His Makom.
51
The 4 Sons
Rachel Pinkhasov
Why does the Haggadah tell us to respond so harshly to the wicked
son’s use of the phrase, “for you,” and ignore the fact that wise son said the same thing?
The wicked son’s question is: “What is this service to you?” If you notice, both sons say
the same thing, “to you,” and both are asking about what is happening. To answer the
wise son, the Haggadah instructs us to reply, by teaching him the laws of Pesach and how
nothing should be eaten after eating the Paschal offering (in our case the afikoman, which
takes its place due to the lack of the Bait Hamikdash).But we answer the wicked son, in
that the Haggadah tells us to be very harsh. saying, “when he says “to you,” he is
implying “to you,” but not “to him”! Because he excludes himself from the rest of the
community he has denied a fundamental principle. You, in turn, should set his teeth on
edge and tell him, ‘Because of this Hashem did for me when I left Egypt’ – implying ‘for
me,’ but not ‘for him’! If he had been there he would not have been redeemed.”
One explanation can be that the difference between the two sons is in
the way they both asked the questions, rather than the question itself. The wise son
actually wants to know and he wants to learn. He points out that he notices that there are
details, “testimonies, statutes, and laws…” and he is willing to go through the trouble and
put in the effort and time so that he can know and understand. The wicked son, however,
just says, “This service.” He’s not interested in the details and doesn’t want to learn and
that is why he is answered so harshly.
52
The Four Expressions
Samson Schiff
The four expressions are the four terms God said to the Jewish people. In Shemot (6:6-7)
1. "I will take you out"- I think when it says this it means that God will save us from
Egypt. I can also be symbolized as, when we were being chased by the Egyptians,
God split the sea for us this showed he will take us where ever we need to go and
escape if we are in very big trouble.
2. "I shall save you"- I think this means that when the Jews were in Egypt they were
suffering so much God decided to save us. He did this in a way to punish the
Egyptians extremely harsh. He did it with the plagues. Every plague was worse
than the other and on the 10th plague is when Pharaoh decided let go the Jew
because he was a first born and the 10th plague was death to the first born.
3. "I shall redeem you"- I think that this means that when God took the Jews out of
Egypt and he opened the Red Sea. He made a clear path for the Jews and when
the Egyptians came he closed it on them and they all died.
4. "I shall take you"- I think this means that God wanted the Jews to be with him in a
holy land. This also continues on how he not only took us out of Egypt but gave
us the Torah and is always there for us.
5. The fifth expression, "I shall bring you to the land."- I think this refers to God
taking us to the land of Israel and the torah describes this land as “the land of milk
and honey” meaning that this land will always be flowing with great agriculture.
53
‫יָכוֹל מֵ רֹאשׁ ֹֽח ֶדשׁ‪ַ ,‬תּלְ מוּד לוֹמַ ר בַּ יּוֹם הַ הוּא‪ִ .‬אי בַּ יּוֹם הַ הוּא‪.‬‬
‫יָכוֹל ִמבְּ עוֹד יוֹם‪ַ .‬תּלְ מוּד לוֹמַ ר‪ .‬בַּ עֲבוּר זֶ ה‪ .‬בַּ עֲבוּר זֶ ה �א‬
‫אָמ ְר ִתּי‪ ,‬אֶ לָּא בְּ ָשׁעָ ה ֶשׁיֵּשׁ ַמצָּ ה וּמָ רוֹר מֻ נ ִָחים לְ פָ נֶי�‪:‬‬
‫ַֽ‬
‫ִמ ְתּ ִחלָּה עו ְֹב ֵדי עֲבו ָֹדה זָ ָרה הָ יוּ אֲ בו ֽ ֵֹתינוּ‪ .‬וְ עַ כְ ָשׁו ֵק ְר ֽ ָבנוּ הַ מָּ קוֹם‬
‫אָמר יְ ָי‬
‫אמר יְ הוֹשֻֽׁ עַ אֶ ל־כָּל־הָ עָ ם‪ .‬כֹּה ַ‬
‫ַלעֲבו ָֹדת ֹו‪ֶ .‬שׁנֶּאֱ מַ ר‪ :‬וַ ֽ ֹיּ ֶ‬
‫אֱ �הֵ י יִ ְשׂ ָראֵ ל‪ ,‬בְּ ֽ ֵעבֶ ר הַ נָּהָ ר י ְָשׁבוּ אֲ בוֹתֵ י ֶכם מֵ ע ֹולָם‪ֶ ֽ ,‬תּ ַרח אֲ בִ י‬
‫�הים אֲ חֵ ִרים‪ :‬וָ ֶא ַקּח אֶ ת־אֲ בִ י ֶכם‬
‫אַבְ ָרהָ ם וַ אֲ בִ י נָחוֹר‪ .‬וַ ַיּעַ בְ דוּ אֱ ִ‬
‫אַרבֶּ ה‬
‫ָל־א ֶרץ כְּ ֽ ָנעַ ן‪ .‬וָ ְ‬
‫אֶ ת־אַבְ ָרהָ ם מֵ ֽ ֵעבֶ ר הַ נָּהָ ר‪ ,‬וָ א ֹולֵ� אוֹת ֹו בְּ כ ֽ ֶ‬
‫אֶ ת־זַ ְרע ֹו‪ ,‬וָ אֶ ֶתּן ל ֹו ֶאת־יִ ְצחָ ק‪ :‬וָ אֶ ֵתּן לְ יִ ְצחָ ק אֶ ת־ ַי ֲעקֹב וְ אֶ ת־עֵ ָשׂו‪.‬‬
‫וָ אֶ ֵתּן לְ עֵ ָשׂו אֶ ת־הַ ר ֵשׂעִ יר‪ ,‬ל ֽ ֶָר ֶשׁת אוֹת ֹו‪ .‬וְ ַי ֲעקֹב וּבָ נָיו י ְָרדוּ‬
‫ִמ ְצ ֽ ָריִ ם‪:‬‬
‫בָּ רוּ� שׁוֹמֵ ר הַ ְבטָ חָ ת ֹו לְ יִ ְשׂ ָראֵ ל‪ .‬בָּ רוּ� הוּא‪ֶ .‬שׁהַ ָקּדוֹשׁ בָּ רוּ� הוּא‬
‫אָבינוּ בִּ בְ ִרית בֵּ ין‬
‫ִח ַשּׁב ֶאת־הַ ֵקּץ‪ַ ,‬לעֲשׂוֹת כְּ ָמה ֶשּׁאָמַ ר לְ אַבְ ָרהָ ם ִֽ‬
‫הַ בְּ תָ ִרים‪ֶ ,‬שׁנֶּאֱ מַ ר‪ :‬וַ ֽ ֹיּאמֶ ר לְ אַבְ ָרם ָי ֽ ֹדעַ ֵתּ ַדע‪ ,‬כִּ י־גֵר יִ ְהיֶה זַ ְרעֲ�‪,‬‬
‫אַרבַּ ע ֵמאוֹת ָשׁנָה‪ :‬וְ גַם‬
‫בְּ ֽ ֶא ֶרץ �א לָהֶ ם‪ ,‬וַ עֲבָ דוּם וְ עִ נּוּ א ָֹתם ְ‬
‫אֶ ת־הַ גּוֹי אֲ ֶשׁר ַי ֲעבֹדוּ ָדּן אָנֹכִ י‪ .‬וְ אַחֲ ֵרי ֵכן י ְֵצאוּ‪ ,‬בִּ ְרכֻשׁ גָּדוֹל‪:‬‬
‫מכסים את המצות ומגביהים את הכוס‬
‫וְ ִהיא ֶשׁעָ ְמ ָדה לַאֲ בו ֽ ֵֹתינוּ וְ ֽ ָלנוּ‪ֶ .‬שׁ�א אֶ חָ ד בִּ לְ בָ ד‪ ,‬עָ ַמד עָ ֽ ֵלינוּ‬
‫לְ כַלּו ֽ ֵֹתנוּ‪ .‬אֶ לָּא ֶשׁבְּ ָכל דּוֹר וָ דוֹר‪ ,‬עו ְֹמ ִדים עָ ֽ ֵלינוּ לְ כַלּו ֽ ֵֹתנוּ‪.‬‬
‫וְ הַ ָקּדוֹשׁ בָּ רוּ� הוּא מַ ִצּי ֽ ֵלנוּ ִמיּ ָָדם‪:‬‬
‫אָבינוּ‪ֶ .‬שׁפַּ ְרעֹה‬
‫צֵ א וּלְ מַ ד‪ַ ,‬מה בִּ ֵקּשׁ לָבָ ן הָ אֲ ַר ִמּי ַלעֲשׂוֹת לְ ַי ֲעקֹב ִֽ‬
‫�א גָזַ ר אֶ לָּא עַ ל הַ זְּ ָכ ִרים‪ ,‬וְ לָבָ ן בִּ ֵקּשׁ ַל ֲעקֹר ֶאת־הַ כֹּל‪ֶ ,‬שׁנֶּאֱ מַ ר‪:‬‬
‫אֲ ַר ִמּי אֹבֵ ד אָבִ י‪ ,‬וַ יּ ֵֶרד ִמ ְצ ֽ ַריְ מָ ה‪ ,‬וַ ָיּגָר ָשׁם בִּ ְמתֵ י ְמעָ ט‪.‬וַ יְ ִהי ָשׁם‬
‫לְ גוֹי גָּדוֹל‪ ,‬עָ צוּם וָ ָרב‪:‬‬
‫וַ ֵיּ ֶרד ִמ ְצ ֽ ַריְ ָמה‪ ,‬אָנוּס עַ ל פִּ י הַ ִדּבּוּר‪ .‬וַ ָיּגָר ָשׁם‪ְ .‬מלַמֵּ ד ֶשׁ�א י ַָרד‬
‫אָבינוּ לְ ִה ְשׁ ַתּ ֽ ֵקעַ ְבּ ִמ ְצ ֽ ַריִ ם‪ ,‬אֶ לָּא לָגוּר ָשׁם‪ֶ ,‬שׁנֶּאֱ מַ ר‪:‬‬
‫ַי ֲעקֹב ִֽ‬
‫ֹאמרוּ אֶ ל־פַּ ְרעֹה‪ ,‬לָגוּר בָּ ֽ ָא ֶרץ ֽ ָבּאנוּ‪ ,‬כִּ י אֵ ין ִמ ְרעֶ ה ַלצֹּאן אֲ ֶשׁר‬
‫וַ יּ ְ‬
‫‪54‬‬
‫ַל ֲעבָ ֽ ֶדי�‪ ,‬כִּ י כָבֵ ד הָ ָרעָ ב בְּ ֽ ֶא ֶרץ כְּ נָעַ ן‪ .‬וְ עַ ָתּה‪ ,‬י ְֵשׁבוּ־נָא עֲבָ ֽ ֶדי�‬
‫בְּ ֽ ֶא ֶרץ ֽ ֹגּ ֶשן‪:‬‬
‫בִּ ְמתֵ י ְמעָ ט‪ .‬כְּ מָ ה ֶשּׁנֶּאֱ מַ ר‪ :‬בְּ ִשׁבְ עִ ים נֶפֶ שׁ‪ ,‬י ְָרדוּ אֲ ב ֽ ֶֹתי�‬
‫�הי�‪ ,‬כְּ כוֹכְ בֵ י הַ ָשּׁ ֽ ַמיִ ם ָלרֹב‪.‬‬
‫ִמ ְצ ֽ ָריְ מָ ה‪ .‬וְ עַ ָתּה‪ָ ,‬שׂ ְמ� יְ ָי אֱ ֽ ֶ‬
‫וַ יְ ִהי ָשׁם לְ גוֹי‪ְ .‬מלַמֵּ ד ֶשׁהָ יוּ יִ ְשׂ ָראֵ ל ְמ ֻצ ָיּנִים ָשׁם‪:‬‬
‫וּבנֵי יִ ְשׂ ָראֵ ל‪ ,‬פָּ רוּ וַ יִּ ְשׁ ְרצוּ‪ ,‬וַ יִּ ְרבּוּ‬
‫גָּדוֹל עָ צוּם‪ ,‬כְּ מָ ה ֶשּׁנֶּאֱ מַ ר‪ְ :‬‬
‫וַ יַּעַ ְצמוּ‪ִ ,‬בּ ְמאֹד ְמאֹד‪ ,‬וַ ִתּמָּ לֵא הָ ֽ ָא ֶרץ אֹתָ ם‪:‬‬
‫וָ ָרב‪ .‬כְּ מָ ה ֶשּׁנֶּאֱ מַ ר‪ְ :‬רבָ בָ ה כְּ ֽ ֶצ ַמח הַ ָשּׂ ֶדה נְתַ ִתּי�‪ ,‬וַ ִתּ ְרבִּ י‪,‬‬
‫וּשׂעָ ֵר� ִצ ֽ ֵמּחַ ‪ ,‬וְ אַ ְתּ‬
‫וַ ִתּגְ ְדּלִ י‪ ,‬וַ ָתּ ֹֽב ִאי בַּ ע ֲִדי ע ֲָדיִ ים‪ָ :‬שׁ ֽ ַדיִ ם ָנ ֹֽכנוּ‪ְ ,‬‬
‫עֵ רֹם וְ עֶ ְריָה‪:‬‬
‫וָ אֶ ֱעבֹר עָ לַיִ � וָ אֶ ְראֵ � ִמ ְתבּוֹסֶ ֶסת ְבּ ָדמָ יִ � וָ א ַֹמר לָ� בְּ ָד ַמיִ � חֲ יִ י‬
‫אמַ ר לָ� ְבּ ָדמַ יִ � חֲ יִ י‪.‬‬
‫וָ ֹ‬
‫וַ יּ ֽ ֵָרעוּ א ֽ ָֹתנוּ הַ ִמּ ְצ ִרים וַ יְ עַ נּֽ וּנוּ‪ .‬וַ יִּ ְתּנוּ עָ ֽ ֵלינוּ ֲעב ָֹדה ָק ָשׁה‪ :‬וַ יּ ֽ ֵָרעוּ‬
‫א ֽ ָֹתנוּ הַ ִמּ ְצ ִרים‪ .‬כְּ מָ ה ֶשּׁנֶּאֱ מַ ר‪ָ ֽ :‬הבָ ה נ ְִתחַ כְּ ָמה ל ֹו‪ .‬פֶּ ן־יִ ְרבֶּ ה‪ ,‬וְ הָ יָה‬
‫ם־בּנוּ‬
‫י־ת ְק ֽ ֶראנָה ִמלְ חָ מָ ה‪ ,‬וְ נוֹסַ ף ַגּם הוּא עַ ל־שׂ ְנ ֽ ֵאינוּ‪ ,‬וְ נִלְ חַ ֽ ָ‬
‫כִּ ִ‬
‫וְ עָ לָה ִמן־הָ ֽ ָא ֶרץ‪:‬‬
‫וַ יְ עַ נּֽ וּנוּ‪ .‬כְּ מָ ה ֶשּׁנֶּאֱ מַ ר‪ :‬וַ יּ ִָֽשׂימוּ עָ לָיו ָשׂ ֵרי ִמ ִסּים‪ ,‬לְ ֽ ַמעַ ן עַ נֹּת ֹו‬
‫ת־רעַ ְמסֵ ס‪:‬‬
‫בְּ ִסבְ �תָ ם‪ :‬וַ יִּ בֶ ן עָ ֵרי ִמ ְסכְּ נוֹת לְ פַ ְרעֹה‪ ,‬אֶ ת־פִּ ֹתם וְ אֶ ַ‬
‫וַ יִּ ְתּנוּ עָ ֽ ֵלינוּ ֲעב ָֹדה ָק ָשׁה‪ .‬כְּ מָ ה ֶשּׁנֶּאֱ מַ ר‪ :‬וַ ַיע ֲִֽבדוּ ִמ ְצ ֽ ַריִ ם אֶ ת־בְּ נֵי‬
‫יִ ְשׂ ָראֵ ל בְּ ֽ ָפ ֶר�‪:‬‬
‫ק ֽ ֵלנוּ‪ ,‬וַ יּ ְַרא ֶאת־עָ ְניֵנוּ‪,‬‬
‫וַ נּ ְִצעַ ק אֶ ל־יְ ָי אֱ �הֵ י אֲ ב ֽ ֵֹתינוּ‪ ,‬וַ יִּ ְשׁמַ ע יְ ָי ֶאת־ ֹ‬
‫וְ אֶ ת־עֲמָ ֽ ֵלנוּ‪ ,‬וְ ֶאת לַחֲ ֽ ֵצנוּ‪ :‬וַ נּ ְִצעַ ק אֶ ל־יְ ָי אֱ �הֵ י אֲ ב ֽ ֵֹתינוּ‪ ,‬כְּ מָ ה‬
‫ֶשּׁנֶּאֱ מַ ר‪ :‬וַ יְ ִהי בַ יּ ִָמים הָ ַרבִּ ים הָ הֵ ם‪ ,‬וַ יּ ָָמת ֽ ֶמלֶ� ִמ ְצ ֽ ַריִ ם‪ ,‬וַ יֵּאָנְ חוּ‬
‫�הים‬
‫בְ נֵי־יִ ְשׂ ָראֵ ל ִמן־הָ ֲעב ָֹדה וַ יִּ זְ ֽ ָעקוּ‪ .‬וַ ֽ ַתּעַ ל ַשׁוְ עָ תָ ם אֶ ל־הָ אֱ ִ‬
‫ִמן־הַ ֲעב ָֹדה‪:‬‬
‫‪55‬‬
‫�הים אֶ ת־נַאֲ ָקתָ ם‪,‬‬
‫ק ֽ ֵלנוּ‪ .‬כְּ מָ ה ֶשּׁ ֶנּאֱ מַ ר‪ :‬וַ יִּ ְשׁמַ ע אֱ ִ‬
‫וַ יִּ ְשׁמַ ע יְ ָי אֶ ת־ ֹ‬
‫�הים אֶ ת־בְּ ִרית ֹו‪ֶ ,‬את־אַבְ ָרהָ ם‪ ,‬אֶ ת־יִ ְצחָ ק‪ ,‬וְ ֶאת ַי ֲעקֹב‪:‬‬
‫וַ יִּ זְ כֹּר אֱ ִ‬
‫וַ יּ ְַרא ֶאת־עָ נְ יֵנוּ‪ :‬ז ֹו פְּ ִרישׁוּת ֽ ֶדּ ֶר� ֽ ֶא ֶרץ‪ .‬כְּ מָ ה ֶשּׁנֶּאֱ מַ ר‪ :‬וַ יּ ְַרא‬
‫�הים ֶאת־בְּ נֵי יִ ְשׂ ָראֵ ל‪ .‬וַ יּ ֵַדע אֱ � ִהים‪:‬‬
‫אֱ ִ‬
‫וְ אֶ ת־עֲמָ ֽ ֵלנוּ‪ֵ ֽ .‬אלּוּ הַ בָּ נִים‪ .‬כְּ ָמה ֶשּׁנֶּאֱ מַ ר‪ָ :‬כּל‪-‬הַ בֵּ ן הַ יִּ לּוֹד הַ יְ ֹֽא ָרה‬
‫ַתּ ְשׁלִ י ֻֽכהוּ‪ ,‬וְ ָכל‪-‬הַ בַּ ת ְתּחַ יּוּן‪ְ :‬אֶ ת לַחֲ ֽ ֵצנוּ‪ .‬זֶ ה הַ ְדּחַ ק‪ .‬כְּ מָ ה‬
‫יתי ֶאת־הַ ֽ ַלּחַ ץ‪ ,‬אֲ ֶשׁר ִמ ְצ ֽ ַריִ ם �חֲ ִצים אֹתָ ם‪:‬‬
‫ַם־ר ִֽא ִ‬
‫ֶשּׁנֶּאֱ מַ ר‪ :‬וְ ג ָ‬
‫וּבמ ָֹרא גָדוֹל‬
‫וַ יּו ִֹצ ֽ ֵאנוּ יְ ָי ִמ ִמּ ְצ ֽ ַריִ ם‪ ,‬בְּ יָד חֲ זָ ָקה‪ ,‬וּבִ זְ ֽ ֹרעַ ְנטוּיָה‪ְ ,‬‬
‫וּבְ אֹתוֹת וּבְ מוֹפְ ִתים‪:‬‬
‫וַ יּו ִֹצ ֽ ֵאנוּ יְ ָי ִמ ִמּ ְצ ֽ ַריִ ם‪� .‬א עַ ל־יְ ֵדי ַמלְ אָ �‪ ,‬וְ �א עַ ל־יְ ֵדי ָשׂ ָרף‪ .‬וְ �א‬
‫עַ ל־יְ ֵדי ָשׁ ִֽליחַ ‪ .‬אֶ לָּא הַ ָקּדוֹשׁ בָּ רוּ� הוּא בִּ כְ בוֹד ֹו וּבְ עַ ְצמ ֹו‪.‬‬
‫יתי כָל־בְּ כוֹר‬
‫ֶשׁנֶּאֱ מַ ר‪ :‬וְ עָ בַ ְר ִתּי בְ ֽ ֶא ֶרץ ִמ ְצ ֽ ַריִ ם בַּ ֽ ַלּיְ לָה הַ זֶּ ה‪ ,‬וְ ִה ֵכּ ִ‬
‫אָדם וְ עַ ד בְּ הֵ מָ ה‪ ,‬וּבְ כָל־אֱ �הֵ י ִמ ְצ ֽ ַריִ ם אֶ ע ֱֶשׂה‬
‫בְּ ֽ ֶא ֶרץ ִמ ְצ ֽ ַריִ ם‪ ,‬מֵ ָ‬
‫ְשׁפָ ִטים אֲ נִ י יְ ָי‪:‬‬
‫יתי ָכל‬
‫ץ־מ ְצ ֽ ַריִ ם בַּ לַּיְ לָה הַ זֶּ ה‪ ,‬אֲ נִי וְ �א מַ לְ ָא�‪ .‬וְ ִה ֵכּ ִ‬
‫וְ עָ בַ ְר ִתּי בְ ֽ ֶא ֶר ִ‬
‫ץ־מ ְצ ֽ ַריִ ם‪ .‬אֲ נִי וְ �א ָשׂ ָרף‪ .‬וּבְ כָל־אֱ �הֵ י ִמ ְצ ֽ ַריִ ם אֶ ע ֱֶשׂה‬
‫בְּ כוֹר ְבּ ֽ ֶא ֶר ִ‬
‫ְשׁפָ ִטים‪ ,‬אֲ ִני וְ �א הַ ָשּׁ ִֽליחַ ‪ .‬אֲ ִני יְ ָי‪ .‬אֲ נִ י הוּא וְ �א אַחֵ ר‪:‬‬
‫בְּ יָד חֲ זָ ָקה‪ .‬ז ֹו הַ ֽ ֶדּבֶ ר‪ .‬כְּ מָ ה ֶשּׁנֶּאֱ ַמר‪ִ :‬הנֵּה יַד־יְ ָי ה ֹויָה‪ ,‬בְּ ִמ ְק ְנ�‬
‫סּוּסים בַּ חֲ מ ִֹרים בַּ גְּ מַ לִּ ים‪ ,‬בַּ בָּ ָקר וּבַ צֹּאן‪ֶ ֽ ,‬דּבֶ ר‬
‫אֲ ֶשׁר בַּ ָשּׂ ֶדה‪ ,‬בַּ ִ‬
‫כָּבֵ ד ְמאֹד‪:‬‬
‫וּבִ זְ ֽ ֹרעַ נְ טוּיָה‪ .‬ז ֹו הַ ֽ ֶח ֶרב‪ .‬כְּ מָ ה ֶשּׁנֶּאֱ מַ ר‪ :‬וְ חַ ְרבּ ֹו ְשׁלוּפָ ה ְבּיָד ֹו‪,‬‬
‫רוּשׁ ֽ ָליִ ם‪:‬‬
‫נְטוּיָה עַ ל־יְ ָ‬
‫�הים‪,‬‬
‫וּבְ מו ָֹרא גָּדוֹל‪ ,‬זֶ ה גִּ לּוּי ְשׁכִ ינָה‪ .‬כְּ מָ ה ֶשּׁנֶּאֱ מַ ר‪ :‬א ֹו הֲ נִ סָּ ה אֱ ִ‬
‫וּבמוֹפְ ִתים‬
‫לָבוֹא ל ֽ ַָקחַ ת ל ֹו גוֹי ִמ ֽ ֶקּ ֶרב גּוֹי‪ ,‬בְּ מַ סֹּת ְבּאֹתֹ ת ְ‬
‫וּבְ ִמלְ חָ מָ ה‪ ,‬וּבְ יָד חֲ זָ ָקה וּבִ זְ ֽרוֹעַ נְ טוּיָה‪ ,‬וּבְ מו ָֹר ִאים גְּ דֹלִ ים‪ .‬כְּ ֹכל‬
‫אֲ ֶשׁר־עָ ָשׂה ָל ֶכם יְ ָי אֱ �הֵ י ֶכם ְבּ ִמ ְצ ֽ ַריִ ם‪ ,‬לְ עֵ ינֶי�‪:‬‬
‫וּבְ אֹתוֹת‪ .‬זֶ ה הַ ַמּטֶּ ה‪ ,‬כְּ מָ ה ֶשּׁנֶּאֱ ַמר‪ :‬וְ ֶאת הַ מַּ ֶטּה הַ זֶּ ה ִתּ ַקּח‬
‫א ֹתת‪:‬‬
‫בְּ י ֽ ֶָד�‪ .‬אֲ ֶשׁר ַתּע ֲֶשׂה־בּ ֹו ֶאת־הָ ֹ‬
‫וּבְ מוֹפְ ִתים‪ .‬זֶ ה הַ ָדּם‪ .‬כְּ ָמה ֶשּׁנֶּאֱ ַמר‪ :‬וְ נָתַ ִתּי מוֹפְ ִתים‪ ,‬בַּ שָּׁ ֽ ַמיִם וּבָ ֽ ָא ֶרץ‬
‫‪56‬‬
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.
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."
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."
Raise the wine cup and say:
This promise has sustained our fathers and us. For not only one enemy has risen against
us to annihilate us, but in every
generation men rise against us. But the Holy One, Blessed be He, saves us from their
hand.
The wine cup is put down.
Learn what Laban the Syrian tried to do to our father Jacob. While Pharaoh decreed only
against the newborn males, Laban
tried to uproot all of Israel, as it is written: "The Aramaean sought to destroy my father,
however, he went down to Egypt and
sojourned there few in number and there he became a great, mighty, and numerous
nation."
57
He went down to Egypt, compelled by divine decree.
He sojourned there implies that he did not come down to settle in Egypt but only to live
there temporarily, as it is written:
"They (the sons of Jacob) said to Pharaoh: 'We have come to sojourn in this land because
there is no pasture for your servants'
flocks, for the famine is severe in the land of Canaan. For now, though, let your servants
dwell in the land of Goshen.' "
Few in number, as it is written: "With seventy souls your ancestors went down to Egypt,
and now the Lord your God has made
you as numerous as the stars in the sky."
There he became a nation means that they became a distinct people in Egypt.
Great, mighty, as it is written. "The children of Israel were fruitful and increased greatly;
they multiplied and became mighty,
and the land was full of them."
And numerous, as it is written: "I made you as populous as the plants of the field; you
grew up and wore choice adornments;
your breasts were firm and your hair grew long; yet, you were bare and naked."
"The Egyptians suspected us of evil and afflicted us; they imposed hard labor upon us."
The Egyptians suspected us of evil, as it is written: "Let us deal with them wisely lest
they multiply, and, if we happen to be at
war, they may join our enemies and fight against us and then leave the country."
And afflicted us, as it is written: "They set taskmasters over them in order to oppress
them with their burdens; the people of
Israel built Pithom and Raamses as storecities for Pharaoh."
They imposed hard labor upon us, as it is written: "They imposed back-breaking labor
upon the people of Israel."
"We cried to the Lord, the God of our fathers; the Lord heard our cry and saw our
affliction, our toil, and our oppression."
We cried to the Lord, the God of our fathers, as it is written: "It happened in the course of
those many days that the king of
Egypt died; the children of Israel sighed because of their labor and cried; their cry of
servitude reached God."
The Lord heard our cry, as it is written: "God heard their groaning; God remembered His
covenant with Abraham, with Isaac,
and with Jacob."
58
And saw our affliction, that is, the conjugal separation of husband and wife, as it is
written:"God saw the children of Israel and
God knew."
Our toil refers to the drowning of the sons, as it is written: "Every son that is born you
shall cast into the river, but you shall let
every daughter live"
Our oppression means the pressure used upon them, as it is written: "I have also seen how
the Egyptians are oppressing them."
"The Lord brought us out of Egypt with a mighty hand and outstretched arm, with great
awe, miraculous signs and wonders."
The Lord brought us out of Egypt not by an angel, not by a seraph, not by a messenger,
but by the Holy One, blessed be He,
Himself, as it is written: "I will pass through the land of Egypt on that night; I will smite
all the firstborn in the land of Egypt
from man unto beast; on all the gods of Egypt I will execute judgments; I am the Lord."
I will pass through the land of Egypt on that night, myself and not an angel; I will smite
all the firstborn in the land of Egypt,
myself and not a seraph; on all the gods of Egypt I will execute judgments, myself and
not a messenger; I am the Lord, I and
none other.
Mighty hand refers to the disease among the cattle, as it is written: "Behold the hand of
the Lord strikes your cattle which are in
the field, the horses, the donkeys, the camels, the herds, and the flocks--a very severe
pestilence."
Outstretched arm means the sword, as it is written: "His drawn sword in his hand,
outstretched over Jerusalem."
Great awe alludes to the divine revelation, as it is written: "Has God ever attempted to
take unto Himself, a nation from the
midst of another nation by trials, miraculous signs and wonders, by war and with a
mighty hand and outstretched arm and by
awesome revelations, just as you saw the Lord your God do for you in Egypt, before your
eyes?"
Miraculous signs refers to the miracles performed with the staff of Moses, as it is written:
"Take this staff in your hand, that you
may perform the miraculous signs with it."
Wonders alludes to the plague of blood, as it is written: "I will show wonders in the sky
and on the earth."
59
‫ וגם‬,‫נוהגים להטיף מעט מן הכוס בעת אמירת דם ואש‬
'‫ וגם באמירת דצ"ך עד"ש וכו‬,'‫ וכו‬,‫באמירת דם צפרדע‬
:‫ימרוֹת עָ ָשׁן‬
ְ ‫ וְ ִת‬.‫ וָ אֵ שׁ‬.‫ָדּם‬
‫ וּבְ מו ָֹרא‬.‫ וּבִ זְ ֽ ֹרעַ נְ טוּיָה ְשׁ ֽ ַתּיִ ם‬.‫ בְּ יָד חֲ זָ ָקה ְשׁ ֽ ַתּיִ ם‬.‫ָדּבָ ר אַחֵ ר‬
:‫וּבמֹפְ ִתים ְשׁ ֽ ַתּיִ ם‬
ְ .‫וּבאֹתוֹת ְשׁ ֽ ַתּיִ ם‬
ְ .‫גָּדוֹל ְשׁ ֽ ַתּיִ ם‬
‫אֵ לּוּ עֶ ֶשׂר מַ כּוֹת ֶשׁהֵ בִ יא הַ ָקּדוֹשׁ בָּ רוּ� הוּא עַ ל־הַ ִמּ ְצ ִרים‬
:‫ וְ ֽ ֵאלוּ הֵ ן‬,‫בְּ ִמ ְצ ֽ ַריִ ם‬
.‫אַרבֶּ ה‬
ְ .‫ בָּ ָרד‬.‫ ְשׁ ִחין‬.‫ ֽ ֶדּבֶ ר‬.‫ עָ רוֹב‬.‫ כִּ נִּים‬. ַ‫ ְצפַ ְר ֽ ֵדּע‬.‫ָדּם‬
:‫ מַ כַּת בְּ כוֹרוֹת‬.�‫ֹֽח ֶשׁ‬
:‫הוּדה הָ יָה נוֹתֵ ן בָּ הֶ ם ִסמָּ נִים‬
ָ ְ‫ַרבִּ י י‬
:‫ְדּצַ "� ע ֲַד"שׁ בְּ אַחַ "ב‬
As one spills three drops of wine, he declares:
"Blood, fire, and columns of smoke."
Another explanation of the preceding verse: Each two-word phrase represents two
plagues, hence strong hand, two:
outstretched arm, two: great awe, two: miraculous signs, two; wonders, two.
These are the ten plagues which the Holy One, blessed be He, brought upon the
Egyptians in Egypt, namely:
The Ten Plagues
1. Blood 2. Frogs 3. Vermin 4. Wild Animals 5. Cattle Disease 6. Boils 7. Hail
8. Locusts 9. Darkness 10. Death of the Firstborn
Rabbi Judah abbreviated the ten plagues by composing three words from their Hebrew
initials:
D'tzach, Adash, B'achab
60
Vahe She-amda
Adina Bronstein
In every generation, there are enemies who try to destroy the Jewish nation.
Aside from the ones we already know, there are people in every generation who secretly
plan to destroy us. Hashem saves us from them, even before we know that they are trying
to kill us.
This is demonstrated with Lavan. He chased Yakov to try to kill him and steal his
money, but Hashem stopped him even before Yakov knew. Why does Hashem always
protect us? This is because of the promise He made with Avraham, that we would always
be his nation.
The prayer begins with the words “ Va-He She-amda”, “And it was when he
stood up to our ancestors and G-d protected us… What is the “he” referring to?
Some Mefarshim say that “va-he” is actually referring to a cup of wine, which the custom
is to raise at this time. How does wine protect us in every generation?
Chazal prohibit Jews from drinking wine that has been touched by a non-Jew.
This helps all the Jews in every generation to stay separate from the other nations, since
we could never drink with them. This enables us to be protected and warrant our
continued closeness to G-d. In this way, we were able to stay a Holy nation, and stay
close to Hashem during the long and painful years of Exile.
61
Datzach Adash bachav
Morris Esformes
In the Haggadah we recite Rabbi Yehuda's mnemonic device of "D'TZ'CH,
A'D'SH, B'A'CH'V in order to recall the Ten Makkot. A mnemonic is necessary to help
us recall a matter which is not recorded or difficult to remember. The Ten Plagues are
written clearly in the Torah, and every child can recite them by heart. What need did
Rebbi Yehudah see to create a mnemonic to help us recall the Ten Plagues?
The most obvious suggestion is that Rebbi Yehudah was not trying to help us
remember the names of the plagues, rather, he was emphasizing that the plagues are to be
divided into three distinct set. Some commentators explain that the each set of plagues
occurred on different levels. The first set (blood, frogs and lice), are all things that
emanate from the ground. The second set (wild animals, pestilence and boils), affected
things at the ground level. While the third (hail, locusts, darkness and death of the first
born), all occurred above ground level. This distinction was necessary in order to show to
Pharaoh that Hashem's power is limitless. The Ritva answers:
-The first three plagues (Dezakh) are preceded by the verse "with this you shall know that
I am God" (Exodus 7:17), in order to teach the Egyptians that God exists.
-The second three plagues (Adash) are preceded by the verse "in order that you know that
I am the Lord in the midst of the land" (Exodus 8:18), in order to teach the Egyptians that
God watches over (hashgaha) the world.
-The last four plagues (B'ahav) are preceded by the verse "so that you should know that
there is none like me in the entire world" (Exodus 9:14), in order to teach the Egyptians
that God's power is unlimited.
62
Blood
Ariella Borochoff
Blood is the first of the Ten Makkot and is in fact one of the most disturbing
ones. Blood introduces death and horror. It also symbolizes that this'll be a bloody war
and a bloody process against the Egyptians. The Nile was filled with blood the same Nile
that had been the same source of blood through the Jewish babies. Despite filling the
whole Nile in blood the whole country was filled with blood. Wherever there were water
sources it was filled with blood. Even if an Egyptian drank out of the same cup as a Jew it
would come to them as blood, but not for the Jew. This whole process took away all of
their water source so it was very hard for them to survive. In Egypt it doesn't rain that
often, so they depended on the Nile for water. It’s a life source and all of the living
creatures in there were killed as well- including fish. It was so severe that people today
still question how they managed to survive through it.
63
Miracles
Rivka Friedman
The passuk says, “And God brought us out of Egypt with a mighty hand and an
outstretched arm and with awe and with signs and wonders." (Deut. 26:8)
As we focus on the many miracles that happened as we left Egypt we might wonder why
we do not witness miracles in our own daily life. The Talmud relates the story of a loving
father who raised his young son close to his side from the very beginning. He placed him
on his shoulders and took care of his every need, carrying his son along with him every
place he went and reaching up to give him food at every meal. One day as they passed a
fellow traveler on the street, the son called out, "Hey, have you seen my father?"
Unfortunately we look at miracles as natural occurrences or coincidences. We constantly
take for granted the wonderful things Hashem performs for us every day. The difference
between our everyday lives and the miracles we witnessed in and after Egypt is their
frequency. When the sea split just once, it was something hardly believable, never seen
before, however, if it would happen every day we would not think of it as miraculous.
We forget to appreciate the things that seem natural to us. Is the fact that trees breathe
carbon dioxide so that we can breathe oxygen not miraculous? If we keep these daily
miracles constantly on our mind we will merit further Redemptions.
64
Makkat Bechorot
Yosef Hochner
The Talmud tells us that during the plague of "makkat bechorot" the killing of the
firstborn - even those firstborn children of captured maids who were imprisoned in an
Egyptian dungeon were killed by G-d. What did they do wrong? Rashi tells us that their
crime was that they too were happy when the Jews suffered.
Everyone remembers how the Palestinians danced in the street when the Twin
Towers came crashing down. Palestinians don't just cheer, but their towns and villages
act as a haven for terrorists. The Palestinians use their own children as human shields, yet
cry out when their children get killed in the crossfire. The Torah teaches us that those
who are happy when others suffer are just as guilty as those that take part in the cruelty
itself. Even those that were in the Egyptian jails were punished for rejoicing at the
suffering Jews. On the flips side, we see the importance and value of rejoicing at the good
fortune of our friends and neighbors and how it can be considered our good fortune as
well.
65
Ten Makkot
Tomer Zilbershtein
We read on the first night of Pesach the Hagaddah in order to ensure the passing
on the history of our Exodus from Egypt. In the Hagaddah we also read about the ten
plagues. They were blood, frogs, lice, wild beasts, pestilence, boils, hail, locusts,
darkness, and the death of the first born of the Egyptian families, including the Pharoah’s
first born child.
The Ten Plagues increased in devastation in the sense that one was worse than the
one before it. Though the people of Egypt wanted it to stop and wanted their Pharoah to
let the Jews go Pharoah denied them and instead brought these horrors upon them. What
was unique about the last Plague?
The previous Pharoah held a decree to murder the male babies of the Jews,
therefore the measure for measure was that the first born of the Egyptians died. This was
the final straw for Pharoah and he let go fearing what else could happen, besides what
good would having these slaves be if there was no one to carry his legacy. He ultimately
changed his mind again and went after the Jews, but he let them out in a rush for a start
before so.
When we read the Hagaddah we understand the story as well as read it to grow an
appreciation for it.
66
Free Will
Noam de Roca
Pharaoh was told by his astrologers that a baby boy will be born who would
redeem the Jewish people from their terrible galus (exile). Pharoh ordered that every
baby boy born should be thrown into the Nile.
The Steipler Gaon teaches us that from here we learn that if God desires that a
certain event take place you can’t change His plans despite the greatest possible efforts. If
he were not intended to succeed then no effort could change that reality.
There is one way of changing the decree. The Steipler explains that the Gemara
tells us that prayer can change a decree. Additionally, repentance can make the decree
pan out in a way that reduces the damage of a negative decree. For example, if a small
amount of rain was decreed for the year because of one's sins, a person's repentance can
make that rain fall in a propitious fashion. Similarly, it would seem that if a person is
decreed a certain amount of money based on his spiritual level at Rosh Hashanah, his
subsequent repentance could make it so that that money arrive in a more beneficial
fashion and suffice to provide for his needs.
67
Kriat Yam Suf
Doreen Patichi
In Parshat Beshalach we read about the phenomenon of Kriat Yam Suf and the
miracle of the Mann. Besides for their chronological order, it seems to be that these two
occurrences have nothing to do with each other. On the other hand, Chazal says that they
are greatly connected. The Medrash says that through Kriat Yam Suf, we were zocheh to
have the Mann. What is its connection to Kriat Yam Suf and why did they merit it?
As the Jews were escaping their Egyptian oppressors, they were convinced that
they have reached their ultimate demise. The Jewish people’s new hope was lost when
they were trapped by the Red sea. With nowhere to run, the Jews grew with anger. They
yelled out to Hashem "Why were we taken out of Mitrayim to simply die right here and
now?" Hashem answered his nation's cries by telling them not to worry, because He will
capture their enemies in defeat. Bnei Yisroel was in awe when they watched the daring
Nachshon Ben Aminadav step into the sea. When the sea split at Nachshon Ben
Aminadavs neck the Jews recognized Hashem's hand. Bnei Yiroel realized that in time of
need, they always have Hashem to rely on. Every day we pray saying" ‫ועונה לעמו בעת שועם‬
‫"אליו‬- "HaShem answers when His nation screams to Him." It was not the growls of Bnei
Yisroel that appealed to Hashem, it was their passionate prayers. Our Emuna and belief
inclined Hashem to lift us back up when we were in despair. Every day, the Jews
received Mann from the heavens. Hashem gave Mann as a sign of his everlasting love to
Bnei Yisroel who in exchange gave their utmost Emuna to their G-d. The Jews were able
to merit the Mann because they instilled within them the lessons of belief and faith learnt
at Kriat Yam Suf.
68
‫ ֶשׁלָּקוּ הַ ִמּ ְצ ִרים‬,‫ ִמנַּיִ ן ַא ָתּה או ֵֹמר‬:‫ַרבִּ י יוֹסֵ י הַ גְּ לִ ילִ י אוֹמֵ ר‬
‫ לָקוּ חֲ ִמ ִשּׁים מַ כּוֹת? ְבּ ִמ ְצ ֽ ַריִ ם‬,‫ וְ עַ ל הַ יָּם‬,‫בְּ ִמ ְצ ֽ ַריִ ם עֶ ֶשׂר מַ כּוֹת‬
‫�הים‬
ִ ֱ‫ אֶ ְצבַּ ע א‬,‫ֹאמרוּ הַ חַ ְרטֻ ִמּם אֶ ל־פַּ ְרעֹה‬
ְ ‫ וַ יּ‬:‫מָ ה הוּא אוֹמֵ ר‬
,‫וְ עַ ל הַ יָּם מָ ה הוּא אוֹמֵ ר? וַ יּ ְַרא יִ ְשׂ ָראֵ ל אֶ ת־הַ יָּד הַ גְּ ֹדלָה‬.‫ִהוא‬
,‫ וַ יַּאֲ ִֽמינוּ בַּ יָי‬.‫ וַ יִּ ְיראוּ הָ עָ ם אֶ ת־יְ ָי‬,‫אֲ ֶשׁר עָ ָשׂה יְ ָי בְּ ִמ ְצ ֽ ַריִ ם‬
,‫ אֱ מוֹר מֵ עַ ָתּה‬:‫ ֽ ֶע ֶשׂר מַ כּוֹת‬,‫ כַּ מָּ ה לָקוּ בְּ ֶא ְצבַּ ע‬.‫וּבְ מ ֶֹשה עַ ְבדּ ֹו‬
:‫ לָקוּ חֲ ִמ ִשּׁים מַ כּוֹת‬,‫ וְ עַ ל־הַ יָּם‬,‫בְּ ִמ ְצ ֽ ַריִ ם לָקוּ ֽ ֶע ֶשׂר מַ כּוֹת‬
‫ ֶשׁהֵ בִ יא הַ ָקּדוֹשׁ‬,‫ָל־מכָּה וּמַ כָּה‬
ַ ‫ ִמנַּיִ ן ֶשׁכּ‬:‫יעזֶ ר אוֹמֵ ר‬
ֶ ֽ ִ‫ַרבִּ י אֱ ל‬
?‫אַרבַּ ע מַ כּוֹת‬
ְ ‫ הָ יְ תָ ה ֶשׁל‬,‫בָּ רוּ� הוּא עַ ל הַ ִמּ ְצ ִרים ְבּ ִמ ְצ ֽ ַריִ ם‬
‫ ִמ ְשׁ ֽ ַלחַ ת‬.‫ עֶ בְ ָרה וָ ֽ ַזעַ ם וְ צָ ָרה‬,‫ יְ ַשׁלַּח־בָּ ם חֲ רוֹן אַ פּ ֹו‬:‫ֶשׁנֶּאֱ מַ ר‬
‫ ִמ ְשׁ ֽ ַלחַ ת‬.‫ וְ צָ ָרה ָשׁ�ש‬.‫ וָ ֽ ַזעַ ם ְשׁ ַתּיִ ם‬.‫ עֶ בְ ָרה אַחַ ת‬.‫מַ לְ אֲ ֵכי ָרעִ ים‬
‫אַרבָּ עִ ים‬
ְ ‫ בְּ ִמ ְצ ֽ ַריִ ם לָקוּ‬,‫ אֱ מוֹר מֵ עַ ָתּה‬:‫אַרבַּ ע‬
ְ ‫מַ לְ אֲ ֵכי ָרעִ ים‬
:‫אתיִ ם מַ כּוֹת‬
ַ ֽ ‫ וְ עַ ל הַ יָּם לָקוּ ָמ‬,‫מַ כּוֹת‬
�‫ ֶשׁהֵ בִ יא הַ ָקּדוֹשׁ בָּ רוּ‬,‫ ִמנַּיִ ן ֶשׁכָּל־מַ כָּה וּמַ כָּה‬:‫ַרבִּ י ע ֲִקיבָ א או ֵֹמר‬
:‫ הָ יְ ָתה ֶשׁל חָ מֵ שׁ מַ כּוֹת? ֶשׁנֶּאֱ מַ ר‬,‫הוּא עַ ל הַ ִמּ ְצ ִרים בְּ ִמ ְצ ֽ ַריִ ם‬
.‫ ִמ ְשׁ ֽ ַלחַ ת מַ לְ אֲ כֵי ָרעִ ים‬.‫ עֶ בְ ָרה וָ ֽ ַזעַ ם וְ צָ ָרה‬,‫יְ ַשׁלַּח־בָּ ם חֲ רוֹן אַ פּ ֹו‬
.‫אַרבַּ ע‬
ְ ‫ וְ צָ ָרה‬.‫ וָ ֽ ַזעַ ם ָשׁ�ש‬.‫ עֶ בְ ָרה ְשׁ ַתּיִ ם‬.‫חֲ רוֹן אַ פּ ֹו אַחַ ת‬
‫ בְּ ִמ ְצ ֽ ַריִ ם לָקוּ‬,‫ אֱ מוֹר מֵ עַ ָתּה‬: ‫ִמ ְשׁ ֽ ַלחַ ת מַ לְ אֲ ֵכי ָרעִ ים חָ מֵ שׁ‬
:‫אתיִ ם מַ כּוֹת‬
ַ ֽ ָ‫ וְ עַ ל הַ יָּם לָקוּ חֲ ִמ ִשּׁים וּמ‬,‫חֲ ִמ ִשּׁים מַ כּוֹת‬
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.
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.
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.
69
‫כַּמָּ ה מַ עֲלוֹת טוֹבוֹת לַמָּ קוֹם עָ ֽ ֵלינוּ‪:‬‬
‫יאנוּ ִמ ִמּ ְצ ֽ ַריִ ם‪,‬‬
‫ִאלּוּ הו ִֹצ ֽ ָ‬
‫וְ �א עָ ָשׂה בָ הֶ ם ְשׁפָ ִטים‪,‬‬
‫ַדּיֵּנוּ‪:‬‬
‫ִאלּוּ עָ ָשׂה בָ הֶ ם ְשׁפָ ִטים‪,‬‬
‫וְ �א עָ ָשׂה בֵ א�הֵ יהֶ ם‪,‬‬
‫ַדּיֵּנוּ‪:‬‬
‫ִאלּוּ עָ ָשׂה בֵ א�הֵ יהֶ ם‪,‬‬
‫וְ �א הָ ַרג אֶ ת־בְּ כו ֵֹריהֶ ם‪,‬‬
‫ַדּיֵּנוּ‪:‬‬
‫ִאלּוּ הָ ַרג אֶ ת־בְּ כו ֵֹריהֶ ם‪,‬‬
‫וְ �א נָתַ ן ֽ ָלנוּ אֶ ת־מָ מ ֹונָם‪,‬‬
‫ַדּיֵּנוּ‪:‬‬
‫ִאלּוּ נָתַ ן ֽ ָלנוּ אֶ ת־מָ מ ֹונָם‪,‬‬
‫וְ �א ָק ַרע ֽ ָלנוּ ֶאת־הַ יָּם‪,‬‬
‫ַדּיֵּנוּ‪:‬‬
‫ִאלּוּ ָק ַרע ֽ ָלנוּ ֶאת־הַ יָּם‪,‬‬
‫ירנוּ ְבתוֹכ ֹו בֶ חָ ָרבָ ה‬
‫וְ �א הֶ ע ֱִב ֽ ָ‬
‫ַדּיֵּנוּ‪:‬‬
‫ירנוּ ְבתוֹכ ֹו בֶ חָ ָרבָ ה‪,‬‬
‫ִאלּוּ הֶ ע ֱִב ֽ ָ‬
‫וְ �א ִשׁ ַקּע צָ ֽ ֵרינוּ בְּ תוֹכ ֹו‪,‬‬
‫ַדּיֵּנוּ‪:‬‬
‫ִאלּוּ ִשׁ ַקּע צָ ֽ ֵרינוּ בְּ תוֹכ ֹו‪,‬‬
‫אַרבָּ עִ ים ָשׁנָה‪,‬‬
‫וְ �א ִספֵּ ק צָ ְר ֽ ֵכּנוּ בַּ ִמּ ְדבָּ ר ְ‬
‫ַדּיֵּנוּ‪:‬‬
‫אַרבָּ עִ ים ָשׁנָה‪,‬‬
‫ִאלּוּ ִספֵּ ק צָ ְר ֽ ֵכּנוּ בַּ ִמּ ְדבָּ ר ְ‬
‫וְ �א הֶ אֱ כִ י ֽ ָלנוּ אֶ ת־הַ מָּ ן‪,‬‬
‫ַדּיֵּנוּ‪:‬‬
‫ילָנוּ אֶ ת־הַ מָּ ן‪,‬‬
‫ִאלּוּ הֶ אֱ כִ ֽ‬
‫וְ �א נָתַ ן ֽ ָלנוּ אֶ ת־הַ ַשּׁבָּ ת‪,‬‬
‫ַדּיֵּנוּ‪:‬‬
‫ִאלּוּ נָתַ ן ֽ ָלנוּ אֶ ת־הַ ַשּׁבָּ ת‪,‬‬
‫וְ �א ֵק ְר ֽ ָבנוּ לִ פְ נֵי הַ ר ִסינַי‪,‬‬
‫ַדּיֵּנוּ‪:‬‬
‫ִאלּוּ ֵק ְר ֽ ָבנוּ לִ פְ נֵי הַ ר ִסינַי‪,‬‬
‫‪70‬‬
‫וְ �א נָתַ ן ֽלָּנוּ אֶ ת־הַ תּו ָֹרה‪,‬‬
‫ַדּיֵּנוּ‪:‬‬
‫ִאלּוּ נָתַ ן ֽ ָלנוּ אֶ ת־הַ תּו ָֹרה‪,‬‬
‫ִיסנוּ לְ ֽ ֶא ֶרץ יִ ְשׂ ָראֵ ל‪,‬‬
‫וְ �א ִהכְ נ ֽ ָ‬
‫ַדּיֵּנוּ‪:‬‬
‫ִיסנוּ לְ ֽ ֶא ֶרץ יִ ְשׂ ָראֵ ל‪,‬‬
‫ִאלּוּ ִהכְ נ ֽ ָ‬
‫ירה‪,‬‬
‫וְ �א ֽ ָב ָנה ֽ ָלנוּ אֶ ת־בֵּ ית הַ בְּ ִח ָ‬
‫ַדּיֵּנוּ‪:‬‬
‫וּמכ ֽ ֶֻפּלֶת לַמָּ קוֹם עָ ֽ ֵלינוּ‪:‬‬
‫עַ ל אַחַ ת כַּמָּ ה וְ כַ מָּ ה טוֹבָ ה כְ פוּלָה ְ‬
‫יאנוּ ִמ ִמּ ְצ ֽ ַריִ ם‪,‬‬
‫ֶשׁהו ִֹצ ֽ ָ‬
‫וְ עָ ָשׂה בָ הֶ ם ְשׁפָ ִטים‪,‬‬
‫וְ עָ ָשׂה בֵ א�הֵ יהֶ ם‪,‬‬
‫וְ הָ ַרג ֶאת־בְּ כו ֵֹריהֶ ם‪,‬‬
‫ת־ממ ֹונָם‪,‬‬
‫וְ נָתַ ן ֽ ָלנוּ ֶא ָ‬
‫וְ ָק ַרע ֽ ָלנוּ אֶ ת־הַ יָּם‪,‬‬
‫ירנוּ ְבתוֹכ ֹו בֶ חָ ָרבָ ה‪,‬‬
‫וְ הֶ עֱבִ ֽ ָ‬
‫וְ ִשׁ ַקּע צָ ֽ ֵרינוּ ְבּתוֹכ ֹו‪,‬‬
‫אַרבָּ עִ ים ָשׁנָה‪,‬‬
‫וְ ִספֵּ ק צָ ְר ֽ ֵכּנוּ בַּ ִמּ ְדבָּ ר ְ‬
‫וְ הֶ אֱ כִ י ֽ ָלנוּ אֶ ת־הַ מָּ ן‪,‬‬
‫וְ נָתַ ן ֽ ָלנוּ ֶאת־הַ ַשּׁבָּ ת‪,‬‬
‫וְ ֵק ְר ֽ ָבנוּ לִ פְ נֵי הַ ר ִסי ַני‪,‬‬
‫וְ נָתַ ן ֽ ָלנוּ ֶאת־הַ תּו ָֹרה‪,‬‬
‫יסנוּ לְ ֽ ֶא ֶרץ יִ ְשׂ ָראֵ ל‪,‬‬
‫וְ ִהכְ ִנ ֽ ָ‬
‫ירה‪,‬‬
‫וְ ֽ ָבנָה ֽ ָלנוּ אֶ ת־בֵּ ית הַ בְּ ִח ָ‬
‫לְ כַפֵּ ר עַ ל־כָּל־ ֲעוֹנו ֽ ֵֹתינוּ‪.‬‬
‫‪71‬‬
Dayyenu- God has bestowed many favors upon us.
Had He brought us out of Egypt, and not executed judgments against the Egyptians,
It would have been enough--Dayyenu
Had He executed judgments against the Egyptians, and not their gods, It would have been
enough--Dayyenu
Had He executed judgments against their gods and not put to death their firstborn, It
would have been enough--Dayyenu
Had He put to death their firstborn, and not given us their riches, It would have been
enough--Dayyenu
Had He given us their riches, and not split the Sea for us, It would have been enough-Dayyenu
Had He split the Sea for us, and not led us through it on dry land, It would have been
enough--Dayyenu
Had He led us through it on dry land, and not sunk our foes in it, It would have been
enough--Dayyenu
Had He sunk our foes in it, and not satisfied our needs in the desert for forty years, It
would have been enough--Dayyenu
Had He satisfied our needs in the desert for forty years, and not fed us the manna, It
would have been enough--Dayyenu
Had He fed us the manna, and not given us the Sabbath, It would have been enough-Dayyenu
Had He given us the Sabbath, and not brought us to Mount Sinai, It would have been
enough--Dayyenu
Had He brought us to Mount Sinai, and not given us the Torah, It would have been
enough--Dayyenu
Had He given us the Torah, and not brought us into Israel, It would have been enough-Dayyenu
Had He brought us into Israel, and not built the Temple for us, It would have been
enough--Dayyenu
How much more so, then should we be grateful to God for the numerous favors that He
bestowed upon us: He brought us out
of Egypt, and punished the Egyptians; He smote their gods, and slew their firstborn; He
gave us their wealth and split the Sea
for us; He led us through it on dry land, and sunk our foes in it; He sustained us in the
desert for forty years, and fed us with the
manna; He gave us the Sabbath, and brought us to Mount Sinai; He gave us the Torah,
and brought us to Israel; He built the
Temple for us, to atone for all our sins.
72
Dayenu – ‫דיינו‬
Rachel Magen
Dayenu is a poem or song about all the miracles G-d did for us from the time
being in Egypt until the time the Temple was build. The meaning of the word Dayenu is
“it would have been enough for us”. The question is why do we say the word Dayenu
after each line of the song? The reason we do so is to show G-d that we appreciate what
he did for us up till now and we don’t need him to do anything else for us and to
emphasize each specific point. Another reason we say Dayenu is to show the importance
of every moment .We want to show G-d that we thank Him for all that he did and that we
treasure every moment that he saved and helped us.
In Dayenu there is a line that says “‫”אלו קרבנו להר סיני ולא נתן לנו את התורה דיינו‬
which means “if he would have brought us to Mount Sinai and did not give us the Torah,
this would have been enough”. What would be the purpose of us to go to Mount Sinai but
not getting the Torah? We can answer by giving an example. If someone would have
entered into a perfume factory when he wakes in he is surrounded by an aroma of sweet
perfume. He may or may not buy anything but he was able to enjoy the smell by only
being there the same is with us. Even if G-d would have taken us to Mount Sinai and
would have not given us anything we will still would have enjoyed being there, and that
is the reason we say Dayenu in this line.
73
Dayeinu
Benji Kirshblum
The Haggadah says in Dayinu, elu natan et hatorah, “If Hashem had taken us
across the Red Sea and had not given us the Torah, it would have been enough.” How is
this true? What would have been the purpose without the Torah?
The Chofetz Chaim says that when it comes to examining what is enough, the
concept of “enough” is there to tell us we do not really have enough and to remind the
Jewish people to always reach their potential. According to the Chafetz Chaim, even a
person who constantly learns Torah, and strengthens his knowledge of Torah has to strive
to reach his maximum point and best of his abilities. Therefore what the Haggadah is
saying is that even with Torah we always have to feel that we need more since we are
lacking something.
Therefore, when we sit at the table and read the Hagadah and remember the story
of Pesach, it is the job of us as a nation to remember our “potential” and to increase our
potential in Torah every single day.
74
Remembering the Exodus
Elie Lefkowitz
There is a mitzvah on Pesach night to talk about the exodus of Egypt. The
question is we have an obligation twice a day to mention exodus, so what is do special
about tonight?
Additionally, the Rashba asks, why is there no bracha to talk about the
mitzva of leaving Egypt. He answers that since there's no minimum or maximum amount
to say you don't have to recite a bracha. However, the difficulty is that we say a bracha
for learning Torah even though there's no set amount.
The answer is as follows. The difference between every other night and
this night is on every other night you just have to remember that G-d took us out of Egypt
but on Pesach night you have to show your gratitude to God. Through this we can
explain the Rashba. Reciting a bracha makes it an obligation. If we mention the Exodus
solely because we are obligated then that is not genuine gratitude. Therefore there's no
bracha recited to show that we are full of true genuine thanks.
75
Korbon Pesach
Zac Hamburger
The Korban Pesach is quite distinctive and different from all the other korbanos.
The Korban Pesach is roasted over a fire. Plus, only a group that has already joined
together can eat the Korban. Also, a person is not allowed to crack any of the bones of the
Korban Pesach even if they want to eat morrow. All of these rules symbolize harmony
and unification. The way to accomplish freedom is to join, together as one. This is the
meaning of "Vayhei b'yeshuron melech b'hisasef roshei om yachad shiftei yisroel." Only
when there is peace and unity amongst us does G-d reign over us. There is no greater
strength than the power of togetherness. We therefore find that the Seder table includes
all four sons, even the wicked one."
The second explanation is mentioned in the Sefer Ha- chinuch. The prohibition
of breaking up the bones comes from mannerly reasons, because sucking the bones
symbolizes poorness. The prohibition of cooking the korban, here as well, symbolizes
poorness since poor people can cook so they can add more juices and ingredients, while
reducing the amount of meet. Therefore, roasting the meet is a symbol of wealth, and the
custom of kings. In regard to the leftovers, Sefer Ha-Chinuch gives us a simple
explanation; it is a poor person's customs to hand out leftovers from his meal to his
friends and neighbors, while kings never preserve their leftovers. Because of this
mitzvah, according to Sefer Ha-Chinuch , b'nei Israel felt the transition from slavery to
royalty.
76
Hakarat Hatov
Ari Rabinovich
On the first nights of Pesach Hashem commands us that we need to commemorate
and remember the Jewish Exile from the land of Egypt. The Haggada is full of the theme
of thanking Hashem for everything he did for us. A major goal of the Seder is to show
how thankful we are.
The sefer Chovot Halevovot (Rabbi Bachya Ibn Pekuda) talks about many great, amazing
things which Hashem gives to humankind. That chapter is followed by one speaking of
honoring and serving GH-d. What is the connection? These two chapters are connected
because it shows us that once someone finds out or knows about greatness and goodness
that is done for him, it is proper for him to be gracious and thankful for what he has
received. Once we realize everything that G-d did for us and still does for us, serving
Him is something that anyone can see has a clear reason and necessity. We should take to
heart what we learn from the Seder and the Haggadah to help us come to a clearer
understanding of why we owe our loyalty to Hashem, and why he deserves our
commitment.
77
‫�שה ְדבָ ִרים אֵ לּוּ‬
‫ַרבָּ ן גּ ְַמלִ יאֵ ל הָ יָה אוֹמֵ ר‪ :‬כָּל ֶשׁ�א אָמַ ר ְשׁ ָ‬
‫בַּ פֶּ סַ ח‪� ,‬א יָצָ א יְ ֵדי חוֹבָ ת ֹו‪ ,‬וְ ֽ ֵאלּוּ הֵ ן‪:‬‬
‫פֶּ סַ ח‪ .‬מַ צָּ ה וּמָ רוֹר‪:‬‬
‫פֶּ סַ ח ֶשׁהָ ָיוּ אֲ בוֹתֵ ינוּ א ֹוכְ לִ ים‪ ,‬בִּ זְ מַ ן ֶשׁבֵּ ית הַ ִמּ ְק ָדּשׁ הָ יָה ַקיָּם‪,‬‬
‫עַ ל שׁוּם מָ ה? עַ ל שׁוּם ֶשׁפָּ סַ ח הַ ָקּדוֹשׁ בָּ רוּ� הוּא‪ ,‬עַ ל בָּ ֵתּי‬
‫אֲ בו ֽ ֵֹתינוּ בְּ ִמ ְצ ֽ ַריִ ם‪ֶ ,‬שׁנֶּאֱ מַ ר‪ :‬וַ אֲ מַ ְר ֶתּם זֶ בַ ח פֶּ סַ ח הוּא ַליָּי‪ ,‬אֲ ֶשׁר‬
‫ת־מ ְצ ֽ ַריִ ם וְ ֶאת־בָּ ֽ ֵתּינוּ‬
‫פָּ סַ ח עַ ל בָּ ֵתּי בְ נֵי יִ ְשׂ ָראֵ ל ְבּ ִמ ְצ ֽ ַריִ ם‪ ,‬בְּ נָגְ פּ ֹו אֶ ִ‬
‫ִה ִצּיל‪ ,‬וַ יִּ קֹּד הָ עָ ם וַ יִּ ְשׁ ַתּחֲ ווּ‪.‬‬
‫יגביה המצה ויאמר‬
‫מַ צָּ ה ז ֹו ֶשׁאָנוּ אוֹכְ לִ ים‪ ,‬עַ ל שׁוּם מָ ה? עַ ל שׁוּם ֶשׁ�א ִה ְספִּ יק‬
‫בְּ צֵ ָקם ֶשׁל אֲ בוֹתֵ ינוּ לְ הַ חֲ ִמיץ‪ ,‬עַ ד ֶשׁ ִנּגְ לָה ֲעלֵיהֶ ם מֶ לֶ� מַ לְ כֵ י‬
‫הַ ְמּלָכִ ים‪ ,‬הַ ָקּדוֹשׁ בָּ רוּ� הוּא‪ ,‬וּגְ אָלָם‪ֶ ,‬שׁנֶּאֱ מַ ר‪ :‬וַ יֹּאפוּ‬
‫אֶ ת־הַ בָּ צֵ ק‪ ,‬אֲ ֶשׁר הו ִֹֽציאוּ ִמ ִמּ ְצ ֽ ַריִ ם‪ֻ ,‬עגֹת מַ צּוֹת‪ ,‬כִּ י �א חָ מֵ ץ‪ :‬כִּ י‬
‫ג ְֹרשׁוּ ִמ ִמּ ְצ ֽ ַריִ ם‪ ,‬וְ �א יָכְ לוּ לְ ִה ְתמַ ְה ֵמהַּ ‪ ,‬וְ גַם צֵ ָדה �א עָ שׂוּ לָהֶ ם‪.‬‬
‫יגביה המרור ויאמר‬
‫מָ רוֹר זֶ ה ֶשׁ ֽ ָאנוּ אוֹכְ לִ ים‪ ,‬עַ ל שׁוּם ָמה? עַ ל שׁוּם ֶשׁ ֵמּ ְררוּ הַ ִמּ ְצ ִרים‬
‫אֶ ת־חַ יֵּי אֲ בו ֽ ֵֹתינוּ בְּ ִמ ְצ ֽ ַריִ ם‪ֶ ,‬שׁנֶּאֱ מַ ר‪ :‬וַ יְ מָ ֲררוּ אֶ ת־חַ יֵּיהֶ ם בַּ ֲעב ָֹדה‬
‫ָק ָשׁה‪ ,‬בְּ ֹֽחמֶ ר וּבִ לְ בֵ נִים‪ ,‬וּבְ ָכל־ ֲעב ָֹדה בַּ ָשּׂ ֶדה‪ :‬אֵ ת ָכּל־ ֲעב ָֹדתָ ם‪,‬‬
‫אֲ ֶשׁר עָ בְ דוּ בָ הֶ ם בְּ ֽ ָפ ֶר�‪.‬‬
‫‪78‬‬
Rabbi Gamliel used to say: Anyone who has not discussed these three things on Passover
has not fulfilled his duty, namely:
Pesach, the Passover Offering;
Matzo, the Unleavened Bread;
Marror, the Bitter Herbs.
Pesach
Why did our fathers eat the Passover Offering during the period of the Temple? It is
because the Holy One, Blessed be He,
passed over the houses of our fathers in Egypt, as it is written: "You shall say: It is the
Passover offering for the Lord, who
passed over the houses of the children in Egypt when he smote the Egyptians and spared
our houses. The people knelt and
bowed down."
One raises the Matzo and says:
Matzo
Why do we eat this matzo? It is because the King of Kings, the Holy one, revealed
Himself to our fathers and redeemed them
before their dough had time to ferment, as it is written: "They baked the dough which
they had brought out of Egypt into
unleavened cakes; for they were driven out of Egypt and could not delay, nor had they
prepared any provision for their
journey."
One raises the Marror and says:
Maror
Why do we eat this bitter herb? It is because the Egyptians embittered the lives of our
fathers in Egypt, as it is written: "They
made life bitter for them with hard labor, with clay and bricks, and with all kinds of labor
in the field; whatever work tasks they
performed were backbreaking."
In every generation it is man's duty to regard himself as though he personally had come
out of Egypt, as it is written: "You shall
tell your son on that day: This is on account of what the Lord did for me when I came out
of Egypt." It was not only our fathers
whom the Holy One redeemed from slavery; we, too, were redeemed with them, as it is
written: "He took us out from there so
that He might take us to the land which He had sworn to our fathers."
79
‫אָדם לִ ְראוֹת אֶ ת־עַ ְצמ ֹו‪ ,‬כְּ ִאלּוּ הוּא יָצָ א‬
‫בְּ כָל־דּוֹר וָ דוֹר חַ יָּב ָ‬
‫ִמ ִמּ ְצ ֽ ָריִ ם‪ֶ ,‬שׁנֶּאֱ מַ ר‪ :‬וְ ִהגּ ְַד ָתּ לְ ִבנְ� בַּ יּוֹם הַ הוּא לֵאמֹר‪ :‬בַּ עֲבוּר זֶ ה‬
‫אתי ִמ ִמּ ְצ ֽ ָריִ ם‪� .‬א ֶאת־אֲ בו ֵֹתינוּ בִּ לְ בָ ד‪ ,‬גָּאַל‬
‫עָ ָשׂה יְ ָי לִ י‪ ,‬בְּ צֵ ִ‬
‫הַ ָקּדוֹשׁ בָּ רוּ� הוּא‪ ,‬אֶ לָּא אַף או ֽ ָֹתנוּ גָּאַל עִ ָמּהֶ ם‪ֶ ,‬שׁנֶּאֱ מַ ר‪:‬‬
‫וְ או ֽ ָֹתנוּ הו ִֹציא ִמ ָשׁם‪ ,‬לְ ֽ ַמעַ ן הָ בִ יא א ֽ ָֹתנוּ‪ָ ֽ ,‬לתֶ ת ֽ ָלנוּ ֶאת־הָ ֽ ָא ֶרץ‬
‫אֲ ֶשׁר ִנ ְשׁבַּ ע לַאֲ ב ֽ ֵֹתינוּ‪.‬‬
‫יגביה הכוס‪ ,‬יכסה המצות ויאמר‬
‫לְ פִ יכָ� אֲ ֽ ַנ ְחנוּ חַ יָּבִ ים לְ הוֹדוֹת‪ ,‬לְ הַ לֵּל‪ ,‬לְ ַשׁ ֽ ֵבּחַ ‪ ,‬לְ פָ אֵ ר‪ ,‬לְ רוֹמֵ ם‪,‬‬
‫לְ הַ ֵדּר‪ ,‬לְ בָ ֵר�‪ ,‬לְ עַ לֵּה וּלְ ַקלֵּס‪ ,‬לְ ִמי ֶשׁעָ ָשׂה לַאֲ בו ֽ ֵֹתינוּ וְ ֽ ָלנוּ‬
‫יאנוּ מֵ עַ ְבדוּת לְ חֵ רוּת‪ִ ,‬מ ָיּגוֹן לְ ִשׂ ְמחָ ה‪,‬‬
‫אֶ ת־כָּל־הַ נּ ִִסּים הָ אֵ לּוּ‪ .‬הו ִֹצ ֽ ָ‬
‫וּמ ִשּׁעְ בּוּד לִ גְ אֻ לָּה‪.‬‬
‫וּמאֲ פֵ לָה לְ אוֹר גָּדוֹל‪ִ ,‬‬
‫וּמֵ אֵ בֶ ל לְ יוֹם טוֹב‪ֵ ,‬‬
‫ירה חֲ ָד ָשׁה‪ .‬הַ לְ לוּיָהּ‪:‬‬
‫וְ נֹאמַ ר לְ פָ נָיו ִשׁ ָ‬
‫מניחים את הכוס ומגלים את המצות‬
‫ת־שׁם יְ ָי‪ .‬יְ ִהי ֵשׁם יְ ָי ְמב ָֹר�‬
‫הַ לְ לוּיָהּ‪.‬הַ לְ לוּ עַ בְ ֵדי יְ ָי‪ .‬הַ לְ לוּ אֶ ֵ‬
‫מֵ עַ ָתּה וְ עַ ד ע ֹולָם‪ִ :‬מ ִמּזְ ַרח ֽ ֶשׁמֶ שׁ עַ ד ְמבוֹא ֹו‪ְ .‬מהֻ לָּל ֵשׁם יְ ָי‪ָ .‬רם‬
‫יהי‬
‫�הינוּ‪ .‬הַ מַּ גְ בִּ ִ‬
‫עַ ל־כָּל־גּוֹיִ ם יְ ָי‪ .‬עַ ל הַ ָשּׁ ֽ ַמיִ ם כְּ בוֹד ֹו‪ִ :‬מי ַכּיָי אֱ ֽ ֵ‬
‫ימי מֵ עָ פָ ר ָדּל‪.‬‬
‫ל ֽ ָָשׁבֶ ת‪ :‬הַ מַּ ְשׁפִּ ילִ י לִ ְראוֹת בַּ ָשּׁ ֽ ַמיִ ם וּבָ ֽ ָא ֶרץ‪ְ :‬מ ִק ִ‬
‫יבי עִ ם־נ ְִדיבִ ים‪ .‬עִ ם נ ְִדיבֵ י עַ מּ ֹו‪:‬‬
‫מֵ אַ ְשׁפֹּת י ִָרים אֶ ְביוֹן‪ :‬לְ הו ִֹשׁ ִ‬
‫מו ִֹשׁיבִ י ע ֲֶק ֶרת הַ ֽ ַבּיִ ת אֵ ם הַ בָּ נִים ְשׂ ֵמחָ ה‪ .‬הַ לְ לוּיָהּ‪:‬‬
‫הוּדה‬
‫בְּ צֵ את יִ ְשׂ ָראֵ ל ִמ ִמּ ְצ ֽ ָריִ ם‪ ,‬בֵּ ית ַי ֲעקֹב מֵ עַ ם �עֵ ז‪ :‬הָ יְ תָ ה יְ ָ‬
‫לְ ָק ְדשׁ ֹו‪ .‬יִ ְשׂ ָראֵ ל מַ ְמ ְשׁלו ָֹתיו‪ :‬הַ יָּם ָראָה וַ ָיּנֹס‪ ,‬הַ יּ ְַר ֵדּן יִ סֹּב‬
‫לְ אָחוֹר‪ :‬הֶ הָ ִרים ָר ְקדוּ כְ ֵאילִ ים‪ .‬גְּ בָ עוֹת כִּ ְבנֵי־צֹאן‪:‬מַ ה־לְּ � הַ יָּם‬
‫כִּ י ָתנוּס‪ .‬הַ יּ ְַר ֵדּן ִתּסֹּב לְ אָחוֹר‪ :‬הֶ הָ ִרים ִתּ ְר ְקדו כְ ֵאילִ ים‪ .‬גְּ בָ עוֹת‬
‫אָרץ‪ִ .‬מלִּ פְ נֵי אֱ לֽ וֹהַּ ַי ֲעקֹב‪ :‬הַ הֹפְ כִ י‬
‫כִּ בְ נֵי־צֹאן‪ִ :‬מלִּ פְ נֵי אָדוֹן חוּלִ י ֶ‬
‫ֹ־מיִ ם‪.‬‬
‫ַם־מיִ ם‪ .‬חַ לּ ִָמישׁ לְ מַ עְ יְ נו ֽ ָ‬
‫הַ צּוּר אֲ ג ֽ ָ‬
‫‪80‬‬
‫כל אחד יקח כוסו בידו‬
‫�הינוּ ֽ ֶמלֶ� הָ ע ֹולָם‪ ,‬אֲ ֶשׁר גְּ אָ ֽ ָלנוּ וְ גָאַל‬
‫בָּ רוּ� אַ ָתּה יְ ָי‪ ,‬אֱ ֽ ֵ‬
‫יענוּ ַל ֽ ַלּיְ לָה הַ זֶּ ה‪ ,‬לֶאֱ כָל־בּ ֹו מַ צָּ ה‬
‫אֶ ת־אֲ בו ֽ ֵֹתינוּ ִמ ִמּ ְצ ֽ ַריִ ם‪ ,‬וְ ִהגִּ ֽ ָ‬
‫יענוּ לְ מ ֹוע ֲִדים‬
‫�הינוּ וֵ א�הֵ י אֲ בו ֽ ֵֹתינוּ‪ ,‬יַגִּ ֽ ֵ‬
‫וּמָ רוֹר‪ .‬כֵּן‪ ,‬יְ ָי אֱ ֽ ֵ‬
‫אתנוּ לְ ָשׁלוֹם‪ְ .‬שׂמֵ ִחים בְּ ִב ְניַן‬
‫וְ לִ ְרגָלִ ים אֲ חֵ ִרים‪ ,‬הַ בָּ ִאים לִ ְק ָר ֽ ֵ‬
‫וּמן הַ פְּ סָ ִחים‬
‫יר�‪ ,‬וְ ָשׂ ִשׂים בַּ עֲבו ָֹד ֽ ֶת�‪ ,‬וְ נֹא ַכל ָשׁם ִמן הַ זְּ בָ ִחים ִ‬
‫עִ ֽ ֶ‬
‫וּמן הַ זְּ בָ ִחים(‪ ,‬אֲ ֶשׁר י ִַֽגּיעַ‬
‫)במוצאי שבת אומרים ִמן הַ פְּ סָ ִחים ִ‬
‫ָדּמָ ם‪ ,‬עַ ל ִקיר ִמזְ בַּ חֲ � לְ ָרצוֹן‪ ,‬וְ נו ֶֹדה לְּ � ִשׁיר חָ ָדשׁ עַ ל גְּ אֻ לּ ֽ ֵָתנוּ‪,‬‬
‫וְ עַ ל פְּ דוּת נַפְ ֽ ֵשׁנוּ‪:‬בָ רוּ� אַ ָתּה יְ ָי‪ ,‬גָּאַל יִ ְשׂ ָראֵ ל‪:‬‬
‫כוס שני‬
‫אַרבַּ ע כּוֹסוֹת לְ ֵשׁם‬
‫וּמזֻמָּ ן לְ ַקיֵּם ִמ ְצוַ ת כּוֹס ְשׁ ִניָּה מֵ ְ‬
‫ִה ְנ ִני מוּ ָכן ְ‬
‫וּשׁכִ ינְ ֵתּיהּ עַ ל־יְ ֵדי הַ הוּא ְט ִמיר וְ נֶעְ לָם‬
‫קוּד ָשׁא ְבּ ִרי� הוּא ְ‬
‫יִ חוּד ְ‬
‫בְּ ֵשׁם כָּל־יִ ְשׂ ָראֵ ל‪.‬‬
‫�הינוּ ֽ ֶמלֶ� הָ ע ֹולָם‪ ,‬בּו ֵֹרא פְּ ִרי הַ ֽ ָגּפֶ ן‪:‬‬
‫בָּ רוּ� אַ ָתּה יְ ָי‪ ,‬אֱ ֽ ֵ‬
‫‪81‬‬
The matzo is covered and the cup of wine is raised until the conclusion of the blessing,
'Ga-al Yisrael', so that the Hallel is
recited over wine:
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
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
When Israel went out of Egypt, Jacob's household from a people of strange speech, Judah
became God's sanctuary, Israel His
kingdom. The sea saw it and fled; the Jordan turned backward. The mountains skipped
like rams, and the hills like lambs. Why is
it, sea, that you flee? Why, O Jordan, do you turn backward? You mountains, why do
you skip like rams? You hills, why do
you leap like lambs? O earth, tremble at the Lord's presence, at the presence of the God
of Jacob, who turns the rock into a
pond of water, the flint into a flowing fountain.
Blessed art Thou, Lord our God, King of the universe, who hast redeemed us and our
fathers from Egypt and enabled us to
reach this night that we may eat matzo and marror. So Lord our God and God of our
fathers, enable us to reach also the
forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion thy city,
and joyful at thy service. There we shall
eat of the offerings and Passover sacrifices (On Saturday night read: of the Passover
sacrifices and offerings) which will be
acceptably placed upon thy altar. We shall sing a new hymn of praise to Thee for our
redemption and for our liberation. Blessed
art Thou, O Lord, who hast redeemed Israel.
Over the second cup of wine, one recites:
Blessed art Thou, Lord our God, King of the universe, who createst the fruit of the vine.
82
‫ָר ְחצָ ה‬
‫�הינוּ ֽ ֶמלֶ� הָ ע ֹולָם‪ ,‬אֲ ֶשׁר ִק ְדּ ֽ ָשׁנוּ ְבּ ִמ ְצוֹתָ יו‪ ,‬וְ ִצוָּ נוּ‬
‫בָּ רוּ� ַא ָתּה יְ ָי אֱ ֽ ֵ‬
‫עַ ל נ ְִטילַת י ֽ ָָדיִ ם‪:‬‬
‫מו ִֹציא‪ .‬מַ צָּ ה‬
‫נוטל את המצות שעל הקערה ומברך‬
‫�הינוּ ֽ ֶמלֶ� הָ ע ֹולָם‪ ,‬הַ מּו ִֹציא ֽ ֶלחֶ ם ִמן הָ ֽ ָא ֶרץ‪:‬‬
‫ְ ָבּרוּ� אַ ָתּה יְ ָי‪ ,‬אֱ ֽ ֵ‬
‫מניח את המצה התחתונה ובעודו אוחז את העליונה ואת‬
‫הפרוסה מברך‬
‫�הינוּ ֽ ֶמלֶ� הָ ע ֹולָם‪ ,‬אֲ ֶשׁר ִק ְדּ ֽ ָשׁנוּ ְבּ ִמ ְצו ַָֹתיו וְ ִצ ֽ ָוּנוּ‬
‫בָּ רוּ� ַא ָתּה יְ ָי‪ ,‬אֱ ֽ ֵ‬
‫עַ ל אֲ כִ ילַת ַמצָּ ה‪:‬‬
‫מָ רוֹר‬
‫לוחק כזית מרור‪ ,‬טובלו בחרוסת ומברך ואוכלו‬
‫�הינוּ ֽ ֶמלֶ� הָ ע ֹולָם‪ ,‬אֲ ֶשׁר ִק ְדּ ֽ ָשׁנוּ בְּ ִמ ְצוֹתָ יו וְ ִצ ֽ ָוּנוּ‬
‫בָּ רוּ� ַא ָתּה יְ ַָי אֱ ֽ ֵ‬
‫עַ ל אֲ כִ ילַת ָמרוֹר‪:‬‬
‫כּו ֵֹר�‬
‫פורס כזית מהמצה השלישית וכזית מרור‪ ,‬טובלו בחרוסת‪,‬‬
‫כורכים יחד ואוכלם בהסיבה ואומר‬
‫זֵ כֶר לְ ִמ ְק ָדּשׁ כְּ ִהלֵּל‪ֵ :‬כּן עָ ָשׂה ִהלֵּל בִּ זְ מַ ן ֶשׁבֵּ ית הַ ִמּ ְק ָדּשׁ הָ יָה‬
‫ַקיָּם‪ .‬הָ יָה כּו ֵֹר� פֶּ סַ ח מַ צָּ ה וּמָ רוֹר וְ א ֹו ֵכל בְּ ֽ ַיחַ ד‪ .‬לְ ַקיֵּם מַ ה‬
‫וּמרו ִֹרים יֹאכְ ֻֽלהוּ‪:‬‬
‫ל־מצּוֹת ְ‬
‫ֶשּׁנֶּאֱ מַ ר‪ :‬עַ ַ‬
‫שֻׁ לְ חָ ן עו ֵֹר�‬
‫צָ פוּן‬
‫אוכלים את האפיקומן‬
‫‪83‬‬
Step 6: Wash the hands for the meal
Blessed art Thou, Lord our God, King of the universe, who hast sanctified us with thy
commandments, and commanded us
concerning the washing of the hands.
Step 7: Blessings over the matzo
Blessed art Thou, Lord our God, King of the universe, who bringest forth bread from the
earth.
Blessed art Thou, Lord our God, King of the universe, who hast sanctified us with thy
commandments, and commanded us
concerning the eating of matzo.
Step 8: Bitter herbs dipped in Charoseth
Blessed art Thou, Lord our God, King of the universe, who hast sanctified us with thy
commandments, and commanded us
concerning the eating of the bitter herbs.
Step 9: Marror and matzo sandwich
To remind us of the Temple we do as Hillel did in Temple times; he combined matzo and
marror in a sandwich and ate them
together, to fulfill what is written in the Torah: "They shall eat it with unleavened bread
and bitter herbs."
Step 10: Serve the meal
Step 11: Partaking of the Afikoman
84
Rachtzah
Inbal Patichi
One aspect of freedom is the ability to elevate ourselves above the lowest
common denominator of the world. We've all felt the influence of billboards, immodest
fashions, and violence on TV. At the Seder we wash our hands as a preparatory step
before the Matzah, in order to carefully consider what it is we're about to eat. One who is
concerned with spiritual and physical health is discriminating about which movies to
watch, which friends to spend time with, and what standards of business ethics to uphold.
The streets are filled with a multitude of options. But we must not consume
indiscriminately and without thought.. We "wash our hands" to cleanse and distance
ourselves from unhealthy influences. Freedom is the ability to say: "I choose not to
partake."
85
Matzah
Kobi Fox
Matzah, is called the poor mans bread. Why? Additionally, we refer to it as the
food we ate in Egypt, but didn’t we eat it after we left? Especially since we eat it leaning
which demonstrates it is a food of freedom.
The interesting answer is as follows. While the Jews were in Mitzraim doing
backbreaking work for the Egyptians, their meals had to be quick. There was not enough
time for the Jews to let the dough rise for the sufficient amount to make bread; therefore
they put the dough in the oven immediately to eat before they worked. When the Jews
were escaping the Egyptians it was the last time they were ever going to eat the "poor
man’s bread". This was a reminder that G-d took us out of Mitzraim in a hurry in order
that there was no Jew left behind in Egypt and that we would not sink any further in
spiritual impurity.
86
Korech
Hailey Dobin
At the Seder our first taste of Matzah is motzi matzah. We then dip our Matzah in
Marror, and following that we finally have our beloved Korech sandwich. Why do we
take plain Matzah, dip it in the Marror, and then make it into a sandwich?
The Korech sandwich represents all kinds of people. Strengths are expressed
through the Matzah, while weaknesses are expressed through Marror. A person has the
ability to overcome egocentricity and be able to give to others, and this is similar to the
Matzah does that not rise, but has the capability to do so.
While people have the capability to do well, they also can do evil. Everyone has
the “animal drive” which allows people to be selfish and have disruptive and
inappropriate behavior. This is the Marror. We eat Marror at the Seder because a human
is only capable of “true freedom” if that person is able to recognize his weaknesses, and
be capable of understanding that he must work to overcome them.
Every human lives with these two different kinds of personalities, and they are
both projected at certain times in life. We cannot escape either one, even though they are
complete opposites. We must “sandwich” them together in a balanced way, and
hopefully we can change our bitterness into strength.
87
Matzah
Mariah Lamm
The reason we eat Matzah on Passover is because when Hashem redeemed us we
didn’t have time for our dough to leaven. Matzah is a symbol of the “bare essentials”. It
doesn’t have yeast and it isn’t puffed up. Through eating Matzah we can really appreciate
our freedom and see what it is that is truly essential in our life; reliance and support from
Hashem.
The Jews also didn’t have time for their dough to rise. This is proven that since it
is such a short amount of time to leaven bread (eighteen minutes) they must have really
been rushing and did not even have 18 minutes to spare to leaven their challah.
Another reason is that the Torah commands us to eat Matzah every year on the
first night of Passover to commemorate leaving Egypt. Matzah symbolizes humility while
regular bread shows arrogance because it is all puffed up. When we take out all chametz
from our home, we are also taking out all the arrogance and egotism and leaving only
humility. Matzah is even made humbly. It has to be made by people not machines. You
also have to be really careful that the wheat and flour for making matzah doesn’t get wet
until you make the dough because otherwise it would rise and become chametz. So in the
end, matzah is a symbol of our humility and I hope that we are all able to take this lesson
to heart.
88
‫ָ ֹבּ ֵר�‬
‫ברכת המזון‬
‫ִשׁיר הַ מַּ עֲלוֹת בְּ שׁוּב יְ ָי אֶ ת ִשׁיבַ ת ִציּוֹן הָ ִֽיינוּ כְּ חֹלְ ִמים‪ :‬אָז יִ מָּ לֵא‬
‫ֹאמרוּ בַ גּוֹיִ ם ִהגְ ִדּיל יְ ָי ַלעֲשׂוֹת עִ ם‬
‫ְשׂחוֹק ִֽפּינוּ וּלְ שׁ ֹו ֽ ֵננוּ ִרנָּה אָז י ְ‬
‫ֽ ֵאלֶּה‪ִ :‬הגְ ִדּיל יְ ָי ַלעֲשׂוֹת עִ ֽ ָמּנוּ הָ ִֽיינוּ ְשׂמֵ ִחים‪ :‬שׁוּבָ ה יְ ָי אֶ ת‬
‫יקים בַּ ֽ ֶנּגֶב‪ :‬הַ זּ ְֹרעִ ים בְּ ִד ְמעָ ה בְּ ִרנָּה יִ ְק ֹֽצרוּ‪ :‬הָ לוֹ�‬
‫יתנוּ כַּ אֲ פִ ִ‬
‫ְשׁבִ ֽ ֵ‬
‫ֵילֵ� וּבָ כֹה נ ֵֹשׂא ֽ ֶמ ֶשׁ� הַ ֽ ָזּ ַרע בֹּא ָיבֹא בְ ִרנָּה נ ֵֹשׂא אֲ לֻמּ ָֹתיו‪:‬‬
‫המזמן‪ַ :‬רבּוֹתַ י ְנבָ ֵר�!‬
‫המסובין‪ :‬יְ ִהי ֵשׁם יְ ָי ְמב ָֹר� מֵ עַ ָתּה וְ עַ ד ע ֹולָם‪.‬‬
‫המזמן‪ :‬יְ ִהי ֵשׁם יְ ָי ְמב ָֹר� מֵ עַ ָתּה וְ עַ ד ע ֹולָם‪ִ .‬בּ ְרשׂוּת מָ ָרנָן וְ ַרבָּ נָן‬
‫�הינוּ( ֶשׁאָ ֽ ַכלְ נוּ ִמ ֶשּׁלּ ֹו‪.‬‬
‫וְ ַרבּו ַֹתי‪ ,‬נְ בָ ֵר� )אֱ ֽ ֵ‬
‫וּבטוּב ֹו חָ ִֽיינוּ‪.‬‬
‫�הינוּ( ֶשׁאָ ֽ ַכלְ נוּ ִמ ֶשּׁלּ ֹו ְ‬
‫המסובין‪ :‬בָּ רוּ� )אֱ ֽ ֵ‬
‫וּבטוּב ֹו חָ ִֽיינוּ‪.‬‬
‫�הינוּ( ֶשׁאָ ֽ ַכלְ נוּ ִמ ֶשּׁלּ ֹו ְ‬
‫המזמן‪ :‬בָּ רוּ� )אֱ ֽ ֵ‬
‫בָּ רוּ� הוּא וּבָ רוּ� ְשׁמ ֹו‪:‬‬
‫�הינוּ ֽ ֶמלֶך הָ ע ֹולָם‪ ,‬הַ זָּ ן אֶ ת הָ ע ֹולָם כֻּלּ ֹו ְבּטוּב ֹו‬
‫בָּ רוּ� ַא ָתּה יְ ָי‪ ,‬אֱ ֽ ֵ‬
‫בְּ חֵ ן בְּ ֽ ֶח ֶסד וּבְ ַרחֲ ִמים הוּא נוֹתֵ ן ֽ ֶלחֶ ם לְ כָל בָ ָשׂר כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪.‬‬
‫וּבְ טוּב ֹו הַ גָּדוֹל ָתּ ִמיד �א ֽ ָחסַ ר ֽ ָלנוּ‪ ,‬וְ אַל י ְֶחסַ ר ֽ ָלנוּ מָ זוֹן לְ ע ֹולָם‬
‫וּמפַ ְרנֵס ַלכֹּל וּמֵ ִטיב‬
‫וָ עֶ ד‪ .‬בַּ עֲבוּר ְשׁמ ֹו הַ גָּדוֹל‪ ,‬כִּ י הוּא אֵ ל זָ ן ְ‬
‫ַלכֹּל‪ ,‬וּמֵ כִ ין מָ זוֹן לְ כֹל בְּ ִריּוֹתָ יו אֲ ֶשׁר בָּ ָרא‪ .‬בָּ רוּ� ַא ָתּה יְ ָי‪ ,‬הַ זָּ ן‬
‫אֶ ת הַ כֹּל‪:‬‬
‫�הינוּ עַ ל ֶשׁ ִהנ ֽ ְַחלְ ָתּ לַאֲ בו ֽ ֵֹתינוּ‪ֶ ֽ ,‬א ֶרץ חֶ ְמ ָדּה טוֹבָ ה‬
‫נו ֶֹדה לְּ � יְ ָי אֱ ֽ ֵ‬
‫יתנוּ‪,‬‬
‫�הינוּ ֵמ ֽ ֶא ֶרץ ִמ ְצ ֽ ַרים‪ ,‬וּפְ ִד ֽ ָ‬
‫אתנוּ יְ ָי אֱ ֽ ֵ‬
‫ְוּרחָ בָ ה‪ ,‬וְ עַ ל ֶשׁהוֹצֵ ֽ ָ‬
‫ית� ֶשׁחָ ֽ ַת ְמ ָתּ בִּ בְ ָשׂ ֽ ֵרנוּ‪ ,‬וְ עַ ל תּו ָֹר ְת�‬
‫ִמבֵּ ית עֲבָ ִדים‪ ,‬וְ עַ ל בְּ ִר ְ‬
‫ֶשׁלִּ מַּ ְד ֽ ָתּנוּ‪ ,‬וְ עַ ל חֻ ֽ ֶקּי� ֶשׁהו ַֹדעְ ֽ ָתּנוּ וְ עַ ל חַ יִּ ים חֵ ן וָ ֽ ֶחסֶ ד ֶשׁח ֹונַנְ ֽ ָתּנוּ‪,‬‬
‫וּמפַ ְרנֵס או ֽ ָֹתנוּ ָתּ ִמיד‪ ,‬בְּ ָכל יוֹם וּבְ ָכל‬
‫וְ עַ ל אֲ כִ ילַת מָ זוֹן ָשׁ ַא ָתּה זָ ן ְ‬
‫עֵ ת וּבְ ָכל ָשׁעָ ה‪:‬‬
‫‪89‬‬
‫וּמבָ ְרכִ ים אוֹתָ �‪ ,‬יִ ְתבָּ ַר�‬
‫�הינוּ אֲ ֽ ַנ ְחנוּ מו ִֹדים לָ�‪ְ ,‬‬
‫וְ עַ ל הַ כֹּל יְ ָי אֱ ֽ ֵ‬
‫ִשׁ ְמ� בְּ פִ י כָּל חַ י ָתּ ִמיד לְ ע ֹולָם וָ עֶ ד‪ַ .‬כּ ָכּתוּב‪ ,‬וְ אָכַלְ ָתּ וְ ְ ָשׂ ֽ ָבעְ ָתּ‪,‬‬
‫�הי� עַ ל הָ ֽ ָא ֶרץ הַ טֹּבָ ה אֲ ֶשׁר ְֽ ָנ ַתן לָ�‪ .‬בָּ רוּ� ַא ָתּה‬
‫וּבֵ ַרכְ ָתּ אֶ ת יְ ָי אֱ ֽ ֶ‬
‫יְ ָי‪ ,‬עַ ל הָ ֽ ָא ֶרץ וְ עַ ל הַ מָּ זוֹן‪:‬‬
‫יר�‪ ,‬וְ עַ ל‬
‫רוּשׁ ֽ ַליִ ם עִ ֽ ֶ‬
‫�הינוּ‪ ,‬עַ ל יִ ְשׂ ָראֵ ל עַ ֽ ֶמּ�‪ ,‬וְ עַ ל יְ ָ‬
‫ַרחֵ ם נָא יְ ָי אֱ ֽ ֵ‬
‫יח�‪ ,‬וְ עַ ל הַ ֽ ַבּיִ ת‬
‫ִציּוֹן ִמ ְשׁ ַכּן כְּ בו ֽ ֶֹד�‪ ,‬וְ עַ ל מַ לְ כוּת בֵּ ית ָדּוִ ד ְמ ִשׁ ֽ ֶ‬
‫אָבינוּ‪ְ ,‬ר ֽ ֵענוּ‪ ,‬זוּ ֽ ֵננוּ‪,‬‬
‫�הינוּ‪ִֽ ,‬‬
‫הַ גָּדוֹל וְ הַ ָקּדוֹשׁ ֶשׁנּ ְִק ָרא ִשׁ ְמ� עָ לָיו‪ .‬אֱ ֽ ֵ‬
‫�הינוּ ְמהֵ ָרה ִמ ָכּל‬
‫יחנוּ‪ ,‬וְ הַ ְרוַ ח ֽ ָלנוּ יְ ָי אֱ ֽ ֵ‬
‫פַּ ְרנ ֽ ְֵסנוּ‪ ,‬וְ כַלְ כְּ ֽ ֵלנוּ‪ ,‬וְ הַ ְרוִ ֽ ֵ‬
‫ידי ַמ ְתּנַת בָּ ָשׂר‬
‫�הינוּ‪� ,‬א לִ ֵ‬
‫צָ רו ֽ ֵֹתינוּ‪ ,‬וְ נָא‪ ,‬אַל ַתּ ְַצ ִרי ֽ ֵכנוּ יְ ָי אֱ ֽ ֵ‬
‫וָ ָדם‪ ,‬וְ �א לִ י ֵדי הַ לְ וָ אָתָ ם‪ .‬כִּ י ִאם לְ י ְָד� הַ ְמּלֵאָה‪ ,‬הַ פְּ תוּחָ ה‪,‬‬
‫הַ ְקּדו ָֹשׁה וְ הָ ְרחָ בָ ה‪ֶ ,‬שׁ�א נֵבוֹשׁ וְ �א נִ ָכּלֵם לְ ע ֹולָם וָ עֶ ד‪:‬‬
‫וּב ִמ ְצוַ ת יוֹם‬
‫�הינוּ בְּ ִמ ְצו ֽ ֶֹתי� ְ‬
‫יצנוּ יְ ָי אֱ ֽ ֵ‬
‫לשבת ְרצֵ ה וְ הַ חֲ לִ ֽ ֵ‬
‫הַ ְשּׁבִ יעִ י הַ ַשּׁבָּ ת הַ גָּדוֹל וְ הַ ָקּדוֹשׁ הַ זֶ ה‪ .‬כִּ י יוֹם זֶ ה גָּדוֹל וְ ָקדוֹש‬
‫הוּא לְ פָ ֽ ֶני�‪ ,‬לִ ְשׁבָּ ת בּ ֹו וְ לָנֽ וּחַ בּ ֹו ְבּאַהֲ בָ ה כְּ ִמ ְצוַ ת ְרצ ֹו ֽ ֶנ� וּבִ ְרצ ֹו ְנ�‬
‫�הינוּ‪ֶ ,‬שׁ�א ְתהֵ א צָ ָרה וְ יָגוֹן וַ אֲ נָחָ ה בְּ יוֹם‬
‫הָ ִֽניחַ ֽ ָלנוּ יְ ָי אֱ ֽ ֵ‬
‫וּבבִ ְניַן‬
‫יר�‪ְ ,‬‬
‫�הינוּ ְבּנֶחָ מַ ת ִציּוֹן עִ ֽ ֶ‬
‫ְמנוּחָ ֽ ֵתנוּ‪ .‬וְ הַ ְר ֽ ֵאנוּ יְ ָי אֱ ֽ ֵ‬
‫וּבעַ ל‬
‫רוּשׁ ֽ ַליִ ם עִ יר ָק ְד ֽ ֶשׁ�‪ ,‬כִּ י אַ ָתּה הוּא ֽ ַבּעַ ל הַ יְ שׁוּעוֹת ֽ ַ‬
‫יְ ָ‬
‫הַ נֶּחָ מוֹת‪:‬‬
‫�הינוּ וֵ א�הֵ י אֲ בו ֽ ֵֹתינוּ‪ַ ,‬י ֲעלֶה וְ ָיבֹא וְ י ִַֽגּיעַ ‪ ,‬וְ י ֵָראֶ ה‪ ,‬וְ י ֵָרצֶ ה‪,‬‬
‫אֱ ֽ ֵ‬
‫וְ יִ ָשּׁמַ ע‪ ,‬וְ יִ פָּ ֵקד‪ ,‬וְ יִ זָּ כֵר זִ כְ ר ֹו ֽ ֵננוּ וּפִ ְקדּ ֹו ֽ ֵננוּ‪ ,‬וְ זִ כְ רוֹן אֲ בו ֽ ֵֹתינוּ‪,‬‬
‫רוּשׁ ֽ ַליִ ם עִ יר ָק ְד ֽ ֶשׁ�‪ ,‬וְ זִ כְ רוֹן‬
‫וְ זִ כְ רוֹן מָ ִֽשׁיחַ בֶּ ן ָדּוד עַ בְ ֶדּ�‪ ,‬וְ זִ כְ רוֹן יְ ָ‬
‫כָּל עַ ְמּ� בֵּ ית יִ ְשׂ ָראֵ ל לְ פָ ֽ ֶני�‪ ,‬לִ פְ לֵיטָ ה לְ טוֹבָ ה לְ חֵ ן וּלְ ֽ ֶחסֶ ד‬
‫וּלְ ַרחֲ ִמים‪ ,‬לְ חַ יִּ ים וּלְ ָשׁלוֹם בְּ יוֹם חַ ג הַ מַ צּוֹת הַ זֶּ ה‪ .‬זָ כְ ֽ ֵרנוּ יְ ָי‬
‫יענוּ ב ֹו לְ חַ יִּ ים‪,‬‬
‫�הינוּ בּ ֹו לְ טוֹבָ ה‪ .‬וּפָ ְק ֽ ֵדנוּ ב ֹו לִ ְב ָרכָה‪ .‬וְ הו ִֹשׁ ֽ ֵ‬
‫אֱ ֽ ֵ‬
‫יענוּ‪ ,‬כִּ י‬
‫וּבִ ְדבַ ר יְ שׁוּעָ ה וְ ַרחֲ ִמים‪ ,‬חוּס וְ חָ ֽ ֵנּנוּ‪ ,‬וְ ַרחֵ ם עָ ֽ ֵלינוּ וְ הו ִֹש ֽ ֵ‬
‫אֵ ֽ ֶלי� עֵ י ֽ ֵנינוּ‪ ,‬כִּ י אֵ ל ֽ ֶמלֶ� חַ נּוּן וְ ַרחוּם ֽ ָא ָתּה‪:‬‬
‫קּ ֶדשׁ בִּ ְמהֵ ָרה בְ י ֽ ֵָמינוּ‪ .‬בָּ רוּ� אַ ָתּה יְ ָי‪ ,‬בּ ֹונֵה‬
‫רוּשׁ ֽ ַליִ ם עִ יר הַ ֽ ֹ‬
‫וּבְ נֵה יְ ָ‬
‫רוּשׁ ֽ ָליִ ם‪ .‬אָמֵ ן‬
‫בְּ ַרחֲ מָ יו יְ ָ‬
‫‪90‬‬
‫ירנוּ‬
‫אַד ֽ ֵ‬
‫אָבינוּ‪ ,‬מַ לְ ֽ ֵכּנוּ‪ִ ,‬‬
‫�הינוּ ֽ ֶמלֶ� הָ ע ֹולָם‪ ,‬הָ אֵ ל ִֽ‬
‫בָּ רוּ� אַ ָתּה יְ ָי אֱ ֽ ֵ‬
‫בּו ְֹר ֽ ֵאנוּ‪ ,‬גּוֹאֲ ֽ ֵלנוּ‪ ,‬יו ְֹצ ֽ ֵרנוּ‪ְ ,‬קדו ֽ ֵֹשׁנוּ ְקדוֹשׁ ַי ֲעקֹב‪ ,‬רו ֽ ֵֹענוּ רוֹעֵ ה‬
‫יִ ְשׂ ָראֵ ל‪ .‬הַ ֽ ֶמּלֶ� הַ טּוֹב‪ ,‬וְ הַ ֵמּ ִטיב ַלכֹּל‪ֶ ,‬שׁבְּ כָל יוֹם וָ יוֹם הוּא הֵ ִטיב‪,‬‬
‫ֵיטיב ֽ ָלנו‪ .‬הוּא גְ מָ ֽ ָלנוּ‪ ,‬הוּא גו ְֹמ ֽ ֵלנוּ‪ ,‬הוּא‬
‫הוּא ֵמ ִטיב‪ ,‬הוּא י ִ‬
‫יִ גְ ְמ ֽ ֵלנוּ לָעַ ד לְ חֵ ן וּלְ ֽ ֶחסֶ ד וּלְ ַרחֲ ִמים וּלְ ֽ ֶרוַ ח הַ צָּ לָה וְ הַ ְצלָחָ ה בְּ ָר ָכה‬
‫וִ ישׁוּעָ ה‪ ,‬נֶחָ מָ ה‪ ,‬פַּ ְרנָסָ ה וְ כַלְ ָכּלָה‪ ,‬וְ ַרחֲ ִמים‪ ,‬וְ חַ יִּ ים וְ ָשׁלוֹם‪ ,‬וְ ָכל‬
‫וּמכָּל טוּב לְ ע ֹולָם אַל יְ חַ ְסּ ֽ ֵרנוּ‪:‬‬
‫טוֹב‪ִ ,‬‬
‫הָ ַרחֲ מָ ן‪ ,‬הוּא יִ ְמלוֹ� עָ ֽ ֵלינוּ לְ ע ֹולָם וָ עֶ ד‪.‬‬
‫הָ ַרחֲ מָ ן‪ ,‬הוּא יִ ְתבָּ ַר� בַּ ָשׁ ֽ ַמיִ ם וּבָ ֽ ָא ֶרץ‪.‬‬
‫הָ ַרחֲ מָ ן‪ ,‬הוּא יִ ְשׁ ַתּבַּ ח לְ דוֹר דּו ִֹרים‪ ,‬וְ יִ ְת ֽ ָפּאַר ֽ ָבּנוּ לָעַ ד וּלְ ֽ ֵנצַ ח‬
‫נְצָ ִחים‪ ,‬וְ יִ ְתהַ ַדּר ֽ ָבּנוּ לָעַ ד וּלְ עוֹלְ מֵ י ע ֹול ִָמים‪.‬‬
‫הָ ַרחֲ מָ ן‪ ,‬הוּא יְ פַ ְרנְ ֽ ֵסנוּ בְּ ָכבוֹד‪.‬‬
‫יכנוּ קו ְֹמ ִמיּוּת‬
‫ארנוּ וְ הוּא יוֹלִ ֽ ֵ‬
‫הָ ַרחֲ מָ ן‪ ,‬הוּא יִ ְשׁבּוֹר ֻע ֽ ֵלּנוּ מֵ עַ ל צַ וָּ ֽ ֵ‬
‫אַר ֽ ֵצנוּ‪.‬‬
‫לְ ְ‬
‫הָ ַרחֲ מָ ן‪ ,‬הוּא יִ ְשׁלַח ֽ ָלנוּ בְּ ָרכָה ְמ ֻרבָּ ה בַּ ֽ ַבּיִ ת הַ זֶּ ה‪ ,‬וְ עַ ל שֻׁ לְ חָ ן זֶ ה‬
‫ֶשׁאָ ֽ ַכלְ נוּ עָ לָיו‪.‬‬
‫הָ ַרחֲ מָ ן‪ ,‬הוּא יִ ְשׁלַח ֽ ָלנוּ ֶאת אֵ לִ ֽ ָיּהוּ הַ נָּבִ יא זָ כוּר לַטּוֹב‪ ,‬וִ יבַ ֶשּׂר‬
‫ֽ ָלנוּ בְּ שׂוֹרוֹת טוֹבוֹת יְ שׁוּעוֹת וְ נֶחָ מוֹת‪.‬‬
‫אָבי מו ִֹרי( ֽ ַבּעַ ל הַ ֽ ַבּיִ ת הַ זֶּ ה‪ ,‬וְ ֶאת ) ִא ִמּי‬
‫הָ ַרחֲ מָ ן‪ ,‬הוּא יְ בָ ֵר� ֶאת ) ִ‬
‫מו ָֹר ִתי( בַּ ֲעלַת הַ ֽ ַבּיִ ת הַ זֶּ ה‪,‬‬
‫הָ ַרחֲ מָ ן‪ ,‬הוּא יְ בָ ֵר� או ִֹתי )וְ אָבִ י וְ ִא ִמּי וְ ִא ְשׁ ִתּי וְ זַ ְרעִ י וְ ֶאת ָכּל‬
‫אַ ֶשׁר לִ י(‬
‫הָ ַרחֲ מָ ן‪ ,‬הוּא יְ בָ ֵר� ֶאת בַּ עַ ל הַ ֽ ַבּיִ ת הַ זֶּ ה‪ ,‬וְ ֶאת ִא ְשׁתּ ֹו בַּ ֲעלַת‬
‫הַ ֽ ַבּיִ ת הַ זֶּ ה‪.‬‬
‫אוֹתָ ם וְ ֶאת בֵּ יתָ ם וְ אֶ ת זַ ְרעָ ם וְ אֶ ת כָּל אַ ֶשׁר לָהֶ ם או ֽ ָֹתנוּ וְ אֶ ת‬
‫כָּל אֲ ֶשׁר ֽ ָלנוּ‪ ,‬כְּ מ ֹו ֶשׁנ ְִתבָּ ְרכוּ אֲ בו ֽ ֵֹתינוּ‪ ,‬אַבְ ָרהָ ם יִ ְצחָ ק וְ ַי ֲעקֹב‪:‬‬
‫בַּ כֹּל‪ִ ,‬מכֹּל‪ ,‬כֹּל‪ .‬כֵּן יְ בָ ֵר� או ֽ ָֹתנוּ ֻכּלָּנוּ ֽ ַיחַ ד‪ .‬בִּ בְ ָרכָה ְשׁלֵמָ ה‪ ,‬וְ נֹאמַ ר‬
‫אָמֵ ן‪:‬‬
‫‪91‬‬
‫בַּ מָּ רוֹם יְ ל ְַמּדוּ ֲעלֵיהֶ ם וְ עָ ֽ ֵלינוּ זְ כוּת‪ֶ ,‬שׁ ְתּהֵ א לְ ִמ ְשׁ ֽ ֶמ ֶרת ָשׁלוֹם‪,‬‬
‫וּצ ָד ָקה ֵמאֱ �הֵ י יִ ְשׁ ֽ ֵענוּ‪ ,‬וְ נִ ְמצָ א חֵ ן וְ ֽ ֵשׂ ֶכל‬
‫וְ ִנ ָשּׂא בְ ָרכָה מֵ ֵאת יְ ָי ְ‬
‫אָדם‪:‬‬
‫�הים וְ ָ‬
‫טוֹב בְּ עֵ ינֵי אֱ ִ‬
‫וּמנוּחָ ה לְ חַ יֵּי‬
‫לשבת הָ ַרחֲ מָ ן‪ ,‬הוּא ַי ְנ ִחי ֽ ֵלנוּ יוֹם ֶשׁכֻּלּ ֹו ַשׁבָּ ת ְ‬
‫הָ ע ֹול ִָמים‪.‬‬
‫הָ ַרחֲ ָמן‪ ,‬הוּא ַינ ְִחי ֽ ֵלנוּ יוֹם ֶשׁ ֻכּלּ ֹו טוֹב‪.‬‬
‫הָ ַרחֲ ָמן‪ ,‬הוּא יְ זַ ֽ ֵכּנוּ לִ ימוֹת הַ מָּ ִֽשׁיחַ וּלְ חַ יֵּי הָ ע ֹולָם הַ בָּ א‪.‬‬
‫ִמגְ דּוֹל יְ שׁוּעוֹת מַ לְ כּ ֹו‪ ,‬וְ ֹֽע ֶשׂה ֽ ֶחסֶ ד לִ ְמ ִשׁיח ֹו לְ ָדוִ ד וּלְ זַ ְרע ֹו עַ ד‬
‫ע ֹולָם‪ :‬ע ֶֹשׂה ָשׁלוֹם ִבּ ְמרוֹמָ יו‪ ,‬הוּא ַיע ֲֶשׂה ָשׁלוֹם‪ ,‬עָ ֽ ֵלינוּ וְ עַ ל ָכּל‬
‫יִ ְשׂ ָראֵ ל‪ ,‬וְ ִא ְמרוּ אָמֵ ן‪:‬‬
‫יראָיו‪ :‬כְּ פִ ִירים ָרשׁוּ‬
‫יְ ראוּ ֶאת יְ ָי ְקד ָֹשיו‪ ,‬כִּ י אֵ ין מַ ְחסוֹר לִ ֵ‬
‫וְ ָר ֽ ֵעבוּ‪ ,‬וְ דו ְֹר ֵשׁי יְ ָי �א י ְַח ְסרוּ כָל טוֹב‪ :‬הוֹדוּ ַליָי כִּ י טוֹב‪ ,‬כִּ י‬
‫לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬פּו ֽ ֵֹתחַ אֶ ת י ֽ ֶָד�‪ ,‬וּמַ ְשׂ ִֽבּיעַ לְ כָל חַ י ָרצוֹן‪ :‬בָּ רוּ�‬
‫יתי גַם זָ ֽ ַקנ ְִתּי‬
‫הַ ֽ ֶגּבֶ ר אֲ ֶשׁר יִ בְ טַ ח בַּ יְ ָי‪ ,‬וְ הָ יָה יְ ָי ִמבְ ַטח ֹו‪ַ ֽ :‬נעַ ר הָ ִֽי ִ‬
‫יתי צַ ִדּיק ֶנעֱזָ ב‪ ,‬וְ זַ ְרע ֹו ְמבַ ֵקשׁ ֽ ָלחֶ ם‪ :‬יְ ָי עֹז לְ עַ מּ ֹו יִ ֵתּן‪ ,‬יְ ָי‬
‫וְ �א ָר ִֽא ִ‬
‫יְ בָ ֵר� אֶ ת עַ מּ ֹו בַ ָשּׁלוֹם‪:‬‬
‫‪Step 12: Grace after meals‬‬
‫‪Psalm 126‬‬
‫‪A Song of Ascents. When the Lord brought the exiles back to Zion, we were like those‬‬
‫‪who dream. Then our mouth was filled‬‬
‫‪with laughter, and our tongue with glad song. Then it was said among the nations: "The‬‬
‫"‪Lord has done great things for them.‬‬
‫‪The Lord had done great things for us, and we rejoiced. Restore our captives, O Lord,‬‬
‫‪like streams in the Negev. Those who‬‬
‫‪sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in‬‬
‫‪sadness, he shall come home with joy,‬‬
‫‪bearing his sheaves.‬‬
‫‪92‬‬
The word "our" in parentheses is added if a minyan is present.
Seder leader:
Gentlemen, let us say grace.
Guests respond, then Seder leader continues:
Blessed be the name of the Lord from this time forth and forever.
Seder leader:
With your permission, let us now bless (our) God whose food we have eaten.
Guests respond, then Seder leader:
Blessed be (our) God whose food we have eaten and through whose goodness we live.
All:
Blessed be He and blessed be His name
Blessed art Thou, Lord our God, King of the universe, who nourishes the whole world
with grace, kindness and mercy. Thou
givest food to all creatures, for thy kindness endures forever. Through this great goodness
we have never been in want; may we
never be in want of sustenance for His great name's sake. He is the God who sustainest
all, doest good to all, and providest food
for all the creatures which He hast created. Blessed art Thou, O Lord, who sustains all.
We thank Thee, Lord our God, for having given a beautiful, good, and spacious land to
our fathers as a heritage; for having
taken us out, Lord our God, from the land of Egypt and redeemed us from the house of
slavery; thy covenant which thou hast
sealed in our
flesh; for thy Torah which Thou has taught us; for thy statues which Thou hast made
known to us; for the life, grace and
kindness Thou has bestowed on us; and for the food which Thou sustains us at all times.
For everything, Lord our God, we thank Thee and bless Thee. Be Thy name constantly
blessed by all forever, as it is written: "
After you have eaten and are satisfied, you shall bless the Lord your God for the good
land He has given you." Blessed art thou,
O Lord, for the land and the food.
Have mercy, Lord our God, on Israel thy people, on Jerusalem thy city, on Zion the
abode of thy glory, on the kingdom of the
house of David thy anointed one, and on the great and holy Temple that bears thy name.
Our God, our Father, tend and feed us;
sustained and support us and relieve us. Speedily, Lord our God, grant us relief from all
our troubles. Lord our God, O make us
not rely on the gifts and loans of men but rather on thy full, open and generous hand, that
we may never be put to shame and
disgrace.
93
On Sabbath add following paragraph:
(Favor us and strengthen us, Lord our God, with thy commandments-with the
commandment concerning the seventh day, this
great and holy Sabbath. This day is great and holy before Thee to abstain from work and
rest on it in love according to thy will.
In thy will, Lord our God, grant us rest so that there be nor sorrow and grief on our day of
rest. Let us, Lord our God, live to
see Zion thy city comforted, Jerusalem thy holy city rebuilt, for Thou art Master of all
salvation and consolation.)
Our God and God of our fathers, may the remembrance of us, of our fathers, of the
anointed son of David thy servant, of
Jerusalem thy holy city, and of all thy people the house of Israel, ascend, come, appear,
be heard, and be accepted before Thee
for deliverance and good, for grace, kindness and mercy, for life and peace, on this day of
the Feast of Matzot.
Remember us this day, Lord our God, for goodness; consider us for blessing; save us for
life. With a word of salvation and
mercy spare us and favor us; have pity on us and save us, for we look to Thee, for Thou
art a gracious and merciful God and
King.
Rebuild Jerusalem the holy city speedily in our days. Blessed art Thou, O Lord, who will
rebuild Jerusalem in mercy. Amen.
Blessed art Thou, Lord our God, King of the universe. God Thou art our Father, our King
and Sovereign, our Creator, our
Redeemer, our Maker, the Holy One of Jacob, the Shepherd of Israel, the good King who
does good to all and has done good,
is doing good, and will do good. Thou bestowest favors on us constantly. Thou dost ever
lavish on us kindness and mercy, relief
and deliverance, success, blessing, salvation, comfort, sustenance, support mercy, life and
peace and all goodness. Mayest Thou
never deprive us of any good thing.
May the Merciful One reign over us forever and ever.
May the Merciful One be blessed in heaven and on earth.
May the Merciful One be praised for all generations; may He be glorified in us forever
and ever; may He be honored in us to all
eternity.
May the Merciful One grant us an honorable livelihood.
May the Merciful One break the yoke from our neck; may He lead us upstanding into our
land.
94
May the Merciful One send ample blessing into this house and upon this table at which
we have eaten.
May the Merciful One send us Elijah the prophet of blessed memory who will bring us
good tidings of consolation and comfort.
May the Merciful One bless
At parents' table, add words in parenthesis:
(my revered father) the master of this house and (my revered mother) the mistress of this
house.
At own table, add:
myself (my wife/my husband and children) and all that belongs to me and all those who
are participating in this meal. May He
bless us all together and all our possessions just as He blessed our forefathers Abraham,
Isaac, and Jacob, with every blessing.
May He bless us all together with a perfect blessing, and let us say, Amen.
May they in heaven find merits with us so that we may enjoy a lasting peace. May we
receive blessings from the Lord, justice
from the God of our salvation, and may we find favor and good sense in the eyes of God
and men.
On Sabbath add sentence in parenthesis:
(May the Merciful One cause us to inherit the day which will be all Sabbath and rest in
the eternal life).
May the Merciful One cause us to inherit the day of total goodness.
May the Merciful One enable us to live in the days of the Messiah and in the world to
come.
He is the tower of salvation of His chosen king and shows kindness to His anointed
prince, to David and his descendents
forever.
He who creates peace in His heavenly heights, may He grant peace for us and for all
Israel; and say, Amen.
Revere the Lord, you His holy ones for those who revere him suffer no want. Lions may
be famishing and starving, but those
who seek the Lord shall not lack any good thing. Give thanks to the Lord, for He is good;
His kindness endures forever. Thou
openest thy hand and satisfiest the desire of every living thing. Blessed is the man who
trusts in the Lord, and whose trust is in
the Lord. I have been young and now I am old, but never have I seen the righteous man
forsaken, nor his children wanting
bread. The Lord will give strength to his people; the Lord will bless His people with
peace.
95
‫כוס שלישית‬
‫אַרבַּ ע כּוֹסוֹת‬
‫ישׁית ֵמ ְ‬
‫וּמז ָֻמּן לְ ַקיֵּם ִמ ְצוַ ת כּוֹס ְשׁלִ ִ‬
‫ִה ְננִי מוּכָן ְ‬
‫וּשׁכִ י ְנ ֵתּיהּ עַ ל־יְ ֵדי הַ הוּא ְט ִמיר‬
‫קוּד ָשׁא בְּ ִרי� הוּא ְ‬
‫לְ ֵשׁם יִ חוּד ְ‬
‫וְ נֶעְ לָם בְּ ֵשׁם כָּל־יִ ְשׂ ָראֵ ל‪.‬‬
‫�הינוּ ֽ ֶמלֶ� הָ ע ֹולָם‪ ,‬בּו ֵֹרא פְּ ִרי הַ ֽ ָגּפֶ ן‪:‬‬
‫בָּ רוּ� אַ ָתּה יְ ָי‪ ,‬אֱ ֽ ֵ‬
‫מוזגים כוס מיוחדת לאליהו הנביא‪ ,‬ופותחים את הדלת‬
‫ואומרים‬
‫ל־מ ְמלָכוֹת אֲ ֶשׁר‬
‫ְשׁפֹ� חֲ מָ ְת� אֶ ל־הַ גּוֹיִ ם‪ ,‬אֲ ֶשׁר �א יְ ָדעֽ וּ� וְ עַ ַ‬
‫בְּ ִשׁ ְמ� �א ָק ֽ ָראוּ‪ :‬כִּ י אָכַל ֶאת־ ַי ֲעקֹב‪ .‬וְ ֶאת־נ ֽ ֵָוהוּ הֵ ֽ ַשׁמּוּ‪:‬‬
‫ידם‪,‬‬
‫ְשׁפָ �־ ֲעלֵיהֶ ם זַ עְ ֽ ֶמ�‪ ,‬וַ חֲ רוֹן אַ פְּ � י ִַשּׂיגֵם‪ִ :‬תּ ְרדֹּף בְּ אַף וְ תַ ְשׁ ִמ ֵ‬
‫ִמ ֽ ַתּחַ ת ְשׁמֵ י יְ ָי‪:‬‬
‫‪Over the third cup of wine, say:‬‬
‫‪Blessed art Thou, Lord our God, King of the universe, who createst the fruit of the vine.‬‬
‫‪The Third Cup‬‬
‫‪A cup of wine is poured in honor of the Prophet Elijah. The door is opened and the Hallel‬‬
‫‪continues, introduced by the‬‬
‫‪paragraph 'Shfoch Chamatcha'.‬‬
‫‪96‬‬
‫שפוך חמתך‬
Amit Ben Hayoun
This paragraph refers to the non-Jews as goyim. Since it start with “goyim” in
plural, instead of “achal” (he devoured) it should say “achlu” (they have devoured)?
The world had many nations. Each of them have their own things that they
believe in, and compete against each other. The one thing that they all share in common
is there hatred towards Jewish people. When it comes to harm the Jews they all unite.
This is why we say “achal et Yaakov” (he has devoured Yaakov.)
Why do we open the doors?
Our Sages tell us that everything that Hashem tells the Jewish people to do he
does himself. So if Hashem tells us to open the door he must also be opening His door to
his heavenly doors to every one of us.
At this moment it is therefore an auspicious time to get close to Hashem and to leap to
great spiritual heights. This is what Pesach is all about. The word “Pesach” means to
“leap”.
97
Hallel
Avi Gottlieb
Why do we say Hallel? Why do we need to say it? "Hallel" means praise. This
section comes at the end of the Seder because really humanity was created to praise God.
However, it is not for Him, but for our own pleasure. Hallel consists of praising God
from freeing us from slavery. We say Hallel to celebrate God saving us from the
Egyptians in such an amazing way. It also represents that at any time He can save us from
anything, and turn us from a terrible situation to an amazing situation. The reason we
need to say Hallel is because it is our obligation to thank Hashem for saving us from
Egypt and saving us from Pharaoh. The reason we say Hallel at night is to show how God
saves us and turns the situation from dark to light. Hallel is also at the end of the meal
and is showing that we are ending the meal by tanking God, and we usually thank God at
the end of what we are doing. Overall Hallel is the prayer where we express our joy and
appreciate being free and showing that God is the one who gave us this freedom.
We don’t say complete Hallel the rest of Pesach because the Egyptians drowned
and we can be completely happy, when Gods creations, even when evil, are being
destroyed. This shows that God loves all his creatures no matter what.
98
Hallel
Sam Deutsch
What is the significance of Hallel and why is it needed?
Hallel is so important, because it is about praising G-d and being appreciative that he
freed us from Egypt. Similar to the Jews reciting songs of joy after crossing the Red Sea,
we too say Hallel to commemorate Hashem freeing us from the hardships of slavery.
In addition, Hallel shows that redemption and freedom can occur instantly. We see an
example of this when Joseph was imprisoned in Egypt. At first all he could wonder was
how could Hashem let this happen to him. However in the end through G-d’s great
strength and power, he became a ruler of Egypt. Therefore the Seder is at nighttime, to
symbolize the change from darkness to light. Hallel is an essential prayer where we show
our joy and appreciation for being freed from slavery in Egypt and a meaningful way to
conclude the Seder.
99
Nirtzah
Gil Lipkin
The Pesach Seder is concluded each year with the prayer “Next Year in
Jerusalem”. This does not mean only in a physical and geographical sense, rather in a
conceptual and metaphorical sense, as well. According to the Talmud, creation began in
the city of Jerusalem, and the world branched out onward from this location. It has a
prime location at practically the crossroads of Europe, Africa, and Asia. Jerusalem is
considered a physical and spiritual epicenter. The name of the city means “city of peace”.
This does not only mean the absence of conflict, but also the harmony of humanity
genuinely embracing a common vision. The ideal Jerusalem gives us the depiction of a
perfect world. It causes us to aspire to reach our goals and hope to achieve sanctification
of the world. In Egypt, The Jews were not able to absorb this lesson, due to
circumstance. However, in the time our redemption, we must strive to complete this task.
Each year, at the Seder, we are reminded of our need to “return to Jerusalem” in a
physical and metaphorical way.
100
Nirtza
Joshua Hayes
On the first night of Pesach we have a commandment to retell the story of our
Exodus from Egypt. Thankfulness is one of the goals of observing the Seder. We are here
to thank Hashem for our exodus from Egypt. When we realize what we receive from G-d
it is obvious that we shall serve him to our fullest potential. This is why G-d created good
and evil in the world. He gave us the opportunity to choose between the two so we could
earn the good from our deeds. Interestingly, we can conclude that G-d puts up with all of
the things in this world which occur against his will; just so we can work at doing right
towards him.. We recount the story of our exodus from Egypt and our birth as a nation of
servants of G-d. We internalize the teachings of the Seder, and we come to a greater
clarity and commitment to show G-d our recognition and appreciation for his actions. The
story of our exodus is iconic; it is the beginning of our nation. As religious Jews our goal
is not only to retell the story of exodus but to relive it through our daily lives; to allow it
to make us better people.
101
Chad Gadya
Shane Herskowitz
The Vilna Gaon explains Chad Gadya in a much deeper level.
One goat, one goat …The two goats represent the two goats that Yaakov brought to
Yiztchak to receive his blessings. It was erev-Pesach; korban pesach and the chagigah
The cat comes and eats the goat .…The cat represents the jealousy of Yoseph’s brothers.
They “ate” him up and sold him into slavery.
The dog comes and bites the cat ….. The dog represents Pharoh who was very cruel and
who enslaved us.
The stick comes and hits the dog ….The stick represents the staff of Moshe who
redeemed Am Yisrael, first with the 10 plagues and then the splitting of the Red Sea.
The fires come and burn the stick ….The fire represents the evil inclination that caused
us to serve idols and led to the destruction of the First Temple
The water comes and puts out the fire…..The water represents the Torah which saves us
from the evil inclination
The ox comes and drinks the water …..The ox represents Rome who made decrees
against us learning Torah and eventually destroys the Second Temple.
The shochet comes and slaughters the ox …..The shochet represents Moshiach ben
Yoseph who comes and makes war against Rome.
The Angel of Death comes and slaughters the shochet…..
Our tradition is that Moshiach ben Yoseph will be killed in action.
The Holy One, Blessed Be He comes and slaughters the Angel of Death …..
This is the final redemption which will lead to resurrection of the dead and eternal life
102
‫הַ לֵּל‬
‫�א ֽ ָלנוּ יְ ָי �א ֽ ָלנוּ כִּ י לְ ִשׁ ְמ� ֵתּן כָּבוֹד‪ ,‬עַ ל חַ ְס ְדּ� עַ ל אֲ ִמ ֽ ֶתּ�‪ָ ֽ .‬למָּ ה‬
‫א�הינוּ בַ ָשּׁ ֽ ָמיִ ם כֹּל אֲ ֶשׁר חָ פֵ ץ‬
‫ֹאמרוּ הַ גּוֹיִ ם‪ַ ,‬איֵּה נָא אֱ �הֵ יהֶ ם‪ .‬וֵ ֽ ֵ‬
‫י ְ‬
‫אָדם‪ .‬פֶּ ה לָהֶ ם וְ �א‬
‫עָ ָשׂה‪ .‬עֲצַ בֵּ יהֶ ם ֽ ֶכּסֶ ף וְ זָ הָ ב‪ ,‬מַ ע ֲֵשׂה יְ ֵדי ָ‬
‫יְ ַד ֽ ֵבּרוּ‪ ,‬עֵ י ֽ ַניִ ם לָהֶ ם וְ �א יִ ְראו‪ .‬אָזְ ֽ ַניִ ם לָהֶ ם וְ �א יִ ְשׁ ֽ ָמעוּ‪ ,‬אַף לָהֶ ם‬
‫וְ �א יְ ִריחוּן‪ .‬יְ ֵדיהֶ ם וְ �א יְ ִמישׁוּן‪ַ ,‬רגְ לֵיהֶ ם וְ �א יְ הַ ֽ ֵלּכוּ‪� ,‬א י ְֶהגּוּ‬
‫בִּ גְ ר ֹונָם‪ .‬כְּ מוֹהֶ ם יִ ְהיוּ ע ֵֹשׂיהֶ ם‪ ,‬כֹּל אֲ ֶשׁר בּ ֽ ֵֹטחַ בָּ הֶ ם‪ :‬יִ ְשׂ ָראֵ ל‬
‫בְּ טַ ח בַּ יָי‪ ,‬עֶ זְ ָרם וּמָ גִ נָּם הוּא‪ .‬בֵּ ית אַהֲ רֹן ִבּ ְטחוּ בַ יְ ָי‪ ,‬עֶ זְ ָרם וּמָ גִ נָּם‬
‫הוּא‪ .‬יִ ְראֵ י יְ ָי בִּ ְטחוּ בַ יְ ָי‪ ,‬עֶ זְ ָרם וּמָ גִ נָּם הוּא‪:‬‬
‫יְ ָי זְ כָ ֽ ָרנוּ יְ בָ ֵר�‪ ,‬יְ בָ ֵר� אֶ ת בֵּ ית יִ ְשׂ ָראֵ ל‪ ,‬יְ בָ ֵר� אֶ ת בֵּ ית אַהֲ רֹן‪.‬‬
‫יְ בָ ֵר� יִ ְראֵ י יְ ָי‪ ,‬הַ ְקּטַ נִּים עִ ם הַ גְּ דֹלִ ים‪ .‬יֹסֵ ף יְ ָי ֲעלֵי ֶכם‪ֲ ,‬עלֵי ֶכם וְ עַ ל‬
‫בְּ נֵי ֶכם‪ .‬בְּ רוּכִ ים אַ ֶתּם לַיְ ָי‪ ,‬ע ֵֹשׂה ָשּׁ ֽ ַמיִ ם וָ ֽ ָא ֶרץ‪ .‬הַ ָשּׁ ֽ ַמיִ ם ָשּׁ ֽ ַמיִ ם‬
‫אָדם‪� .‬א הַ ֵמּ ִתים יְ הַ לְ לוּ יָהּ‪ ,‬וְ �א כָּל י ְֹר ֵדי‬
‫לַיְ ָי‪ ,‬וְ הָ ֽ ָא ֶרץ נ ַָתן לִ בְ נֵי ָ‬
‫דוּמָ ה‪ .‬וַ אֲ ֽ ַנ ְחנוּ נְבָ ֵר� יָהּ‪ ,‬מֵ עַ ָתּה וְ עַ ד ע ֹולָם‪ ,‬הַ לְ לוּיָהּ‪:‬‬
‫וּבי ַָמי‬
‫אָהבְ ִתּי כִּ י יִ ְשׁמַ ע יְ ָי‪ ,‬אֶ ת קֹולִ י ַתּחֲ נוּנָי‪ .‬כִּ י ִהטָּ ה אָזְ נ ֹו לִ י ְ‬
‫ַֽ‬
‫וּמצָ ֵרי ְשׁאוֹל ְמצָ ֽאוּנִי צָ ָרה וְ יָגוֹן‬
‫אֶ ְק ָרא‪ :‬אֲ פָ ֽפוּ ִני חֶ בְ לֵי ֽ ָמוֶ ת‪ְ ,‬‬
‫אֶ ְמצָ א‪ .‬וּבְ ֵשׁם יְ ָי אֶ ְק ָרא‪ ,‬אָ נָּה יְ ָי ַמלְּ טָ ה נַפְ ִשׁי‪ .‬חַ נּוּן יְ ָי וְ צַ ִדּיק‪,‬‬
‫א�הינוּ ְמ ַרחֵ ם‪ .‬שֹׁמֵ ר פְּ תָ ִאים יְ ָי ַדּלּו ִֹתי וְ לִ י יְ הו ִֹֽשׁיעַ ‪ .‬שׁוּבִ י נַפְ ִשׁי‬
‫וֵ ֽ ֵ‬
‫נוּחיְ כִ י‪ ,‬כִּ י יְ ָי גָּמַ ל עָ ֽ ָליְ כִ י‪ .‬כִּ י ִח ֽ ַלּ ְצ ָתּ נַפְ ִשׁי ִמ ֽ ָמּוֶ ת ֶאת עֵ ינִ י ִמן‬
‫לִ ְמ ֽ ָ‬
‫אַרצוֹת הַ חַ יִּ ים‪.‬‬
‫ִדּ ְמעָ ה‪ֶ ,‬את ַרגְ לִ י ִמ ֽ ֶדּ ִחי‪ֶ .‬א ְתהַ לֵּ� לִ פְ נֵי יְ ָי‪ ,‬בְּ ְ‬
‫אָמ ְר ִתּי בְ חָ פְ זִ י ָכּל‬
‫יתי ְמאֹד‪ .‬אֲ נִ י ֽ ַ‬
‫הֶ אֱ ֽ ַמנְ ִתּי כִּ י אֲ ַדבֵּ ר‪ ,‬אֲ ִני ֽ ָע ִנ ִ‬
‫אָדם כֹּזֵ ב‪.‬‬
‫הָ ָ‬
‫מָ ה אָ ִשׁיב ַליָי‪ָ ,‬כּל ַתּגְ מוּלֽ ו ִֹהי עָ לָי‪ .‬כּוֹס יְ שׁוּעוֹת אֶ ָשּׂא‪ ,‬וּבְ ֵשׁם יְ ָי‬
‫אֶ ְק ָרא‪ .‬נְ ָד ַרי ַליָי אֲ ַשׁלֵּם‪ ,‬נֶגְ ָדה נָּא לְ ָכל עַ מּ ֹו‪ .‬י ָָקר בְּ עֵ ינֵי יְ ָי‬
‫ידיו‪ָ .‬אנָּה יְ ָי כִּ י אֲ ִני עַ בְ ֽ ֶדּ� אֲ ִני עַ בְ ְדּ�‪ ,‬בֶּ ן אֲ מָ ֽ ֶת�‬
‫הַ ֽ ָמּוְ תָ ה לַחֲ ִס ָ‬
‫פִּ ֽ ַתּ ְח ָתּ לְ מוֹסֵ ָרי‪ .‬לְ � אֶ זְ בַּ ח ֽ ֶזבַ ח תּו ָֹדה וּבְ ֵשׁם יְ ָי ֶא ְק ָרא‪ .‬נְ ָד ַרי לַיְ ָי‬
‫רוּשׁ ֽ ָליִ ם‬
‫אֲ ַשׁלֵּם נֶגְ ָדה נָּא לְ ָכל עַ מּ ֹו‪ .‬בְּ חַ ְצרוֹת בֵּ ית יְ ָי בְּ תו ֽ ֵֹככִ י יְ ָ‬
‫הַ לְ לוּיָהּ‪.‬‬
‫‪103‬‬
‫הַ לְ לוּ ֶאת יְ ָי‪ ,‬כָּל גּוֹיִ ם‪ַ ,‬שׁבְּ ֽחוּהוּ כָּל הָ אֻ ִמּים‪ .‬כִּ י גָבַ ר עָ ֽ ֵלינוּ‬
‫חַ ְסדּ ֹו‪ ,‬וֶ אֱ ֶמת יְ ָי לְ ע ֹולָם הַ לְ לוּיָהּ‪:‬‬
‫הוֹדוּ ַליָי כִּ י טוֹב‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪:‬‬
‫יֹאמַ ר נָא יִ ְשׂ ָראֵ ל‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪:‬‬
‫ֹאמרוּ נָא בֵ ית אַהֲ רֹן‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪:‬‬
‫י ְ‬
‫ֹאמרוּ נָא יִ ְראֵ י יְ ָי‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪:‬‬
‫י ְ‬
‫ירא‪ ,‬מַ ה‬
‫אתי יָּהּ‪ ,‬עָ ֽ ָנ ִני בַ מֶּ ְרחָ ב יָהּ‪ .‬יְ ָי לִ י �א ִא ָ‬
‫ִמן הַ ֵמּצַ ר ָק ֽ ָר ִ‬
‫אָדם‪ .‬יְ ָי לִ י בְּ עֹזְ ָרי‪ ,‬וַ אֲ ִני אֶ ְראֶ ה בְ שׂנְ אָי‪ .‬טוֹב לַחֲ סוֹת‬
‫ַיּע ֲֶשׂה לִ י ָ‬
‫טחַ בִּ ְנ ִדיבִ ים‪ָ .‬כּל גּוֹיִ ם‬
‫אָדם‪ .‬טוֹב לַחֲ סוֹת בַּ יְ ָי ִמבְּ ֽ ֹ‬
‫טחַ בָּ ָ‬
‫בַּ יְ ָי‪ִ ,‬מבְּ ֽ ֹ‬
‫ְסבָ ֽבוּנִ י בְּ ֵשׁם יְ ָי כִּ י אֲ ִמילַם‪ .‬סַ ֽבּוּנִי גַם ְסבָ ֽבוּנִי בְּ ֵשׁם יְ ָי כִּ י‬
‫אֲ ִמילַם‪ .‬סַ ֽבּוּ ִני כִ ְדב ִֹרים ֹדּעֲכוּ כְּ אֵ שׁ קו ִֹצים‪ ,‬בְּ ֵשׁם יְ ָי כִּ י אֲ ִמילַם‪.‬‬
‫יתנִ י לִ ְנפֹּל‪ ,‬וַ יְ ָי עֲזָ ֽ ָרנִי‪ .‬עָ זִּ י וְ זִ ְמ ָרת יָהּ‪ ,‬וַ יְ ִהי לִ י לִ ישׁוּעָ ה‪.‬‬
‫ָדּחֹה ְד ִח ֽ ַ‬
‫יקים‪ ,‬יְ ִמין יְ ָי ֹֽע ָשׂה ֽ ָחיִ ל‪ .‬יְ ִמין יְ ָי‬
‫קוֹל ִרנָּה וִ ישׁוּעָ ה בְּ אָהֳ לֵי צַ ִדּ ִ‬
‫רוֹמֵ מָ ה‪ ,‬יְ ִמין יְ ָי ֹֽע ָשׂה ֽ ָחיִ ל‪� .‬א אָמוּת כִּ י אֶ ְחיֶה‪ ,‬וַ אֲ סַ פֵּ ר מַ ע ֲֵשׂי‬
‫יָהּ‪ַ .‬יסֹּר יִ ְסּ ֽ ַרנִּ י יָּהּ‪ ,‬וְ ל ַָמּוֶ ת �א נְתָ ֽ ָננִי‪.‬‬
‫פִּ ְתחוּ לִ י ַשׁע ֲֵרי ֽ ֶצ ֶדק ‪,‬אָבֹא בָ ם או ֶֹדה יָהּ‪ .‬זֶ ה הַ ֽ ַשּׁעַ ר לַיְ ָי‪,‬‬
‫יקים ָי ֹֽבאוּ ב ֹו‪.‬‬
‫צַ ִדּ ִ‬
‫ִית ִני וַ ְתּ ִהי לִ י‬
‫ִיתנִי‪ ,‬וַ ְתּ ִהי לִ י לִ ישׁוּעָ ה‪ .‬או ְֹד� כִּ י ֲענ ֽ ָ‬
‫או ְֹד� כִּ י ֲענ ֽ ָ‬
‫לִ ישׁוּעָ ה‪ֶ ֽ .‬אבֶ ן ָמאֲ סוּ הַ בּוֹנִ ים‪ ,‬הָ יְ ָתה לְ רֹאשׁ פִּ נָּה‪ֶ ֽ .‬אבֶ ן מָ אֲ סוּ‬
‫הַ בּ ֹונִים‪ ,‬הָ יְ תָ ה לְ רֹאשׁ פִּ נָּה‪.‬‬
‫מֵ ֵאת יְ ָי ֽ ָהיְ תָ ה זֹּאת‪ִ ,‬היא נִפְ לָאת ְבּעֵ י ֽ ֵנינוּ‪ :‬מֵ ֵאת יְ ָי ֽ ָהיְ תָ ה זֹּאת‪,‬‬
‫ִהיא נִפְ לָאת בְּ עֵ י ֽ ֵנינוּ‪ .‬זֶ ה הַ יּוֹם עָ ָשׂה יְ ָי‪ ,‬נ ִָֽגילָה וְ ִנ ְשׂ ְמחָ ה ב ֹו‪ .‬זֶ ה‬
‫הַ יּוֹם עָ ָשׂה יְ ָי נ ִָֽגילָה וְ ִנ ְשׂ ְמחָ ה ב ֹו‪.‬‬
‫אָ נָּא יְ ָי הו ִֹֽשׁיעָ ה נָּא‪:‬‬
‫אָ נָּא יְ ָי הו ִֹֽשׁיעָ ה נָּא‪:‬‬
‫אָ נָּא יְ ָי הַ ְצלִ יחָ ה נָא‪:‬‬
‫אָ נָּא יְ ָי הַ ְצלִ יחָ ה נָא‪:‬‬
‫‪104‬‬
‫בָּ רוּ� הַ בָּ א בְּ ֵשׁם יְ ָי‪ ,‬בֵּ ַרכְ נוּ ֶכם ִמבֵּ ית יְ ָי‪ .‬בָּ רוּ� הַ בָּ א בְּ ֵשׁם יְ ָי‪,‬‬
‫בֵּ ַרכְ נוּ ֶכם ִמבֵּ ית יְ ָי‪ .‬אֵ ל יְ ָי וַ ֽ ָיּאֶ ר ֽ ָלנוּ‪ִ ,‬א ְסרוּ חַ ג בַּ ֲעב ִֹתים עַ ד‬
‫ַק ְרנוֹת הַ ִמּזְ ֽ ֵבּחַ ‪ .‬אֵ ל יְ ָי וַ ֽ ָיּ ֶאר ֽ ָלנוּ‪ִ ,‬א ְסרוּ חַ ג בַּ ֲעב ִֹתים‪ ,‬עַ ד ַק ְרנוֹת‬
‫הַ ִמּזְ ֽ ֵבּחַ ‪ .‬אֵ לִ י ַא ָתּה וְ או ֽ ֶֹד ָךּ אֱ �הַ י אֲ רו ְֹמ ֽ ֶמ ָךּ‪ .‬אֵ לִ י אַ ָתּה וְ או ֽ ֶֹד ָךּ‬
‫אֱ �הַ י אֲ רו ְֹמ ֽ ֶמ ָךּ‪ :‬הוֹדוּ ַליָי כִּ י טוֹב‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬הוֹדוּ ַליָי כִּ י‬
‫טוֹב‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪.‬‬
‫�הים‪ ,‬כִּ י‬
‫הוֹדוּ ַליָי כִּ י טוֹב‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬הוֹדוּ לֵא�הֵ י הָ אֱ ִ‬
‫לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬הוֹדוּ לַאֲ ֹדנֵי הָ אֲ ֹדנִים‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬לְ ע ֵֹשׂה‬
‫נִפְ לָאוֹת גְּ דֹל ֹות לְ בַ דּ ֹו‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬לְ ע ֵֹשׂה הַ ָשּׁ ֽ ַמיִ ם ִבּ ְתבוּנָה‪,‬‬
‫כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬לְ רו ַֹקע הָ ֽ ָא ֶרץ עַ ל הַ ֽ ָמּיִ ם‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪:‬‬
‫לְ ע ֵֹשׂה או ִֹרים גְּ דֹלִ ים‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬אֶ ת הַ ֽ ֶשּׁמֶ שׁ לְ ֶמ ְמ ֽ ֶשׁלֶת‬
‫בַּ יּוֹם‪ ,‬כִּ י לְ ע ֹו ָלם חַ ְסדּ ֹו‪ :‬אֶ ת הַ יּ ֽ ֵָרחַ וְ כ ֹוכָבִ ים לְ מֶ ְמ ְשׁלוֹת בַּ ֽ ָלּיְ לָה‪,‬‬
‫כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬לְ מַ ֵכּה ִמ ְצ ֽ ַריִ ם בִּ ְבכו ֵֹריהֶ ם‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪:‬‬
‫וַ יּוֹצֵ א יִ ְשׂ ָראֵ ל ִמתּ ֹו ָכם‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬בְּ יָד חֲ זָ ָקה וּבִ זְ ֽרוֹעַ‬
‫נְטוּיָה‪ ,‬כִּ י לְ ע ֹו ָלם חַ ְסדּ ֹו‪ :‬לְ גֹזֵ ר יַם סוּף לִ גְ זָ ִרים‪ ,‬כִּ י לְ ע ֹולָם‬
‫חַ ְסדּ ֹו‪ :‬וְ הֶ ע ֱִביר יִ ְשׂ ָראֵ ל ְבּתוֹכ ֹו‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬וְ נִעֵ ר פַּ ְרעֹה‬
‫וְ חֵ יל ֹו בְ יַם סוּף‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬לְ מוֹלִ י� עַ מּ ֹו בַ ִמּ ְדבָּ ר‪ ,‬כִּ י‬
‫לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬לְ מַ כֵּ ה ְמלָכִ ים גְּ דֹלִ ים‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬וַ יַּהֲ רֹג‬
‫ְמלָכִ ים ַא ִדּ ִירים‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬לְ ִסיחוֹן ֽ ֶמלֶ� הָ אֱ מ ִֹרי‪ ,‬כִּ י‬
‫אַרצָ ם‬
‫לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬וּלְ עוֹג ֽ ֶמלֶ� הַ בָּ ָשׁן‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬וְ נָתַ ן ְ‬
‫לְ נַחֲ לָה‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬נַחֲ לָה לְ יִ ְשׂ ָראֵ ל עַ בְ דּ ֹו‪ ,‬כִּ י לְ ע ֹולָם‬
‫חַ ְסדּ ֹו‪ֶ :‬שׁבְּ ִשׁפְ ֽ ֵלנוּ ֽ ָזכַ ר ֽ ָלנוּ‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬וַ יִּ פְ ְר ֽ ֵקנוּ ִמצָּ ֽ ֵרינוּ‪ ,‬כִּ י‬
‫לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬נו ֵֹתן ֽ ֶלחֶ ם לְ ָכל בָּ ָשׂר‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪ :‬הוֹדוּ לְ אֵ ל‬
‫הַ ָשּׁ ֽ ָמיִ ם‪ ,‬כִּ י לְ ע ֹולָם חַ ְסדּ ֹו‪:‬‬
‫‪105‬‬
Step 13: Hallel
Psalm 115:1-11
Nor for our sake, O Lord, not for our sake, but for thy name's sake give glory, because of
thy kindness and thy truth. Why
should the nations say: "Where is their God?" Our God is in the heavens; He does
whatever He pleases! Their idols are silver
and gold, the work of human hands. They have a mouth, but they cannot speak; they have
eyes, but they cannot see; they have
ears, but they cannot hear; they have a nose, but they cannot smell; they have hands, but
they cannot feel; they have feet, but
they cannot walk; nor can they utter a sound with their throat. Those who make them
shall become like them, whoever trusts in
them. O Israel, trust in the Lord! He is their help and shield. You who revere the Lord,
trust in the Lord! He is their help and
shield.
Psalm 115:12-18
The Lord who has remembered us will bless; He will bless the house of Israel; He will
bless the house of Aaron; He will bless
those who revere the Lord, the small with the great. May the Lord increase you, you and
your children. You are blessed by the
Lord, who made the heaven and earth. The heaven is the Lord's heaven, but He has given
the earth to mankind. The dead cannot
praise the Lord, nor can any who go down into silence. We will bless the Lord from this
time forth and forever. Halleluyah!
Psalm 116:1-11
I love that the Lord hears my supplications. Because He has inclined His ear to me, I will
call upon Him as long as I live. The
cords of death encircled me; the pains of the grave have overtaken me; I found trouble
and sorrow. Then I called upon the name
of the Lord: "O Lord, save my life!" Gracious is the Lord, and righteous and our God is
merciful. The Lord protects the simple;
I was brought low and He saved me. Return to thy rest, O my soul, for the Lord has been
kind to you. Thou hast delivered my
soul from death, my eyes from tears and my feet from stumbling. I shall walk before the
Lord in the lands of the living. I kept
faith even when I cry out: "I am greatly afflicted.' [I kept faith even when] I said in haste:
"All men are deceitful."
106
Psalm 116:12-19
How can I repay the Lord for all His kind acts toward me? I will raise the cup of
salvations, and call upon the name of the Lord.
My vows to the Lord I will pay in the presence of all His people. Precious in the sight of
the Lord is the death of His pious
followers. Please, O Lord, I am truly thy servant; I am thy servant, the son of thy
handmaid; Thou has loosened my bonds. To
Thee I sacrifice a thanksgiving offering, and call upon the name of the Lord. My vows to
the Lord I will pay in the presence of
all His people, in the courts of the Lord's house, in the midst of Jerusalem. Halleluyah!
Psalm 117
Give thanks to the Lord, all you nations; praise Him, all you peoples! For His kindness
overwhelms us, and the truth of the Lord
is forever, Halleluyah!
Psalm 118:1-4
Give thanks to the Lord, for He is good;
His kindness endures forever.
Let Israel say:
His kindness endures forever.
Let the house of Aaron say:
His kindness endures forever.
Let those who revere the Lord say:
His kindness endures forever.
Psalm 118:5-29
From the narrows I called upon the Lord; the Lord answered me by placing me in a great
expanse. The Lord is with me; I have
no fear of what man can do to me. The Lord is with me among my helpers; I shall see the
defeat of my foes. It is better to seek
refuge in the Lord than to trust in man. It is better to seek refuge in the Lord than to trust
in princes. All nations have
encompassed me; but in the name of the Lord, I routed them. They swarmed around me;
but in the name of the Lord, I cut them
down. They swarmed like bees about me, but they were extinguished like a fire of thorns;
but in the name of the Lord, I cut
them down. You pushed me that I might fall, but the Lord helped me. The Lord is my
strength and song; He has become my
salvation. The voice of rejoicing and salvation is heard in the tents of the righteous: "The
right hand of the Lord does valiantly.
107
The Lord's right hand is raised in triumph; the Lord's right hand does valiantly!" I shall
not die, but live to relate the deeds of the
Lord. The Lord has surely punished me, but He has not left me to die. Open for me the
gates of righteousness, that I may enter
and praise the Lord. This is the gate of the Lord; the righteous may enter through it.
Each verse is recited twice:
I thank Thee for Thou has answered me
and have become my salvation.
The stone which the builders rejected
has become the major cornerstone.
This the Lord's doing;
It is marvelous in our eyes.
This is the day which the Lord has made;
We will be glad and rejoice on it.
O Lord, please save us! O Lord, please save us!
O Lord, let us prosper! O Lord, let us prosper!
Each verse is recited twice:
Blessed be he who comes in the name of the Lord;
We bless you from the house of the Lord.
The Lord is God who has shown us light;
Bind the sacrifice with cords, up to the altar-horns.
Thou art my God, and I thank Thee;
Thou art my God, and I exalt Thee.
Give thanks to the Lord, for He is good;
His kindness endures forever.
Psalm 136
Give thanks to the Lord, for He is good,
His kindness endures forever;
Give thanks to the God above gods,
His kindness endures forever;
Give thanks to the Lord of lords,
His kindness endures forever;
To Him who alone does great wonders,
His kindness endures forever;
To Him who made the heavens with understanding,
His kindness endures forever;
To Him who stretched the earth over the waters,
His kindness endures forever;
To Him who made the great lights,
His kindness endures forever;
108
The sun to reign by day,
His kindness endures forever;
The moon and the stars to reign by night,
His kindness endures forever;
To Him who smote Egypt in their firstborn,
His kindness endures forever;
And took Israel out from among them,
His kindness endures forever;
With strong hand and outstretched arm,
His kindness endures forever;
To him who parted the Red Sea,
His kindness endures forever;
And caused Israel to pass through it,
His kindness endures forever;
And threw Pharaoh and his host in the Red Sea,
His kindness endures forever;
To Him who led His people through the wilderness,
His kindness endures forever;
To Him who smote great kings,
His kindness endures forever;
And slew mighty kings,
His kindness endures forever;
Sihon, king of the Amorites,
His kindness endures forever;
And Og, king of Bashan,
His kindness endures forever;
And gave their land as an inheritance,
His kindness endures forever;
An inheritance to Israel His servant,
His kindness endures forever;
Who remembered us in our low state,
His kindness endures forever;
And released us from our foes,
His kindness endures forever;
Who gives food to all creatures,
His kindness endures forever;
Give thanks to God of all heaven,
His kindness endures forever.
109
‫�הינוּ‪ .‬וְ ֽרוּחַ כָּל בָּ ָשׂר‪ְ ,‬תּפָ אֵ ר‬
‫ִנ ְשׁמַ ת כָּל חַ י‪ְ ,‬תּבָ ֵר� ֶאת ִשׁ ְמ� יְ ָי אֱ ֽ ֵ‬
‫וּתרוֹמֵ ם זִ כְ ְר� מַ לְ ֽ ֵכּנוּ ָתּ ִמיד‪ִ ,‬מן הָ ע ֹולָם וְ עַ ד הָ ע ֹולָם ַא ָתּה אֵ ל‪.‬‬
‫ְ‬
‫וּמפַ ְרנֵס‬
‫וּמבַּ לְ עָ ֽ ֶדי� אֵ ין ֽ ָלנוּ ֽ ֶמלֶ� גּ ֹואֵ ל וּמו ִֹֽשׁיעַ ‪ ,‬פּו ֶֹדה וּמַ ִצּיל ְ‬
‫ִ‬
‫צוּקה‪ֵ .‬אין ֽ ָלנוּ ֽ ֶמלֶ� אֶ לָּא ֽ ָא ָתּה‪ :‬אֱ �הֵ י‬
‫וּמ ַרחֵ ם‪ְ ,‬בּכָל עֵ ת צָ ָרה וְ ָ‬
‫ְ‬
‫הָ ִראשׁ ֹונִים וְ הָ אַחֲ רוֹנִ ים‪ ,‬אֱ לֽ וֹהַּ ָכּל בְּ ִריּוֹת‪ ,‬אֲ דוֹן כָּל תּ ֹולָדוֹת‪,‬‬
‫הַ ְמהֻ לָּל ְבּרֹב הַ ִתּ ְשׁבָּ חוֹת‪ ,‬הַ ְמנַהֵ ג ע ֹולָמ ֹו בְּ ֽ ֶחסֶ ד‪ ,‬וּבְ ִריּוֹתָ יו‬
‫ישׁן‪ ,‬הַ ְמעו ֵֹרר יְ ֵשׁנִ ים וְ הַ מֵּ ִקיץ‬
‫בְּ ַרחֲ ִמים‪ .‬וַ יְ ָי �א יָנוּם וְ �א יִ ָ‬
‫סוּרים‪ ,‬וְ הַ סּוֹמֵ � נוֹפְ לִ ים‪,‬‬
‫ִנ ְִר ָדּ ִמים‪ ,‬וְ הַ מֵּ ִֽשׂיחַ ִאלְּ ִמים‪ ,‬וְ הַ מַּ ִתּיר אֲ ִ‬
‫ירה‬
‫וְ הַ זּו ֵֹקף כְּ פוּפִ ים‪ ,‬לְ � לְ בַ ְדּ� אֲ ֽ ַנ ְחנוּ מ ֹו ִדים‪ִ .‬אלּוּ ִֽפינוּ מָ לֵא ִשׁ ָ‬
‫ַכּיָּם‪ ,‬וּלְ שׁ ֹו ֽ ֵננוּ ִרנָּה ַכּהֲ מוֹן ַגּלָּיו‪ ,‬וְ ִשׂפְ תו ֽ ֵֹתינוּ ֽ ֶשׁבַ ח כְּ מֶ ְרחֲ בֵ י ָר ִֽקֽיעַ ‪,‬‬
‫וְ עֵ י ֽ ֵנינוּ ְמ ִאירוֹת ַכּ ֽ ֶשּׁמֶ שׁ וְ כַ יּ ֽ ֵָרחַ ‪ ,‬וְ י ֽ ֵָדינוּ פְ רוּשׂוֹת כְּ ִנ ְשׁ ֵרי ָשׁ ֽ ָמיִ ם‪,‬‬
‫יקים‪ ,‬לְ הוֹדוֹת לְ � יְ ָי‬
‫וְ ַרגְ ֽ ֵלינוּ ַקלּוֹת ָכּאַ יָּלוֹת‪ ,‬אֵ ין אֲ ֽ ַנ ְחנוּ מַ ְספִּ ִ‬
‫�הינוּ וֵ א�הֵ י אֲ בו ֽ ֵֹתינוּ‪ ,‬וּלְ בָ ֵר� אֶ ת ְשׁ ֽ ֶמ� עַ ל אַחַ ת מֵ ֽ ָאלֶף ֽ ֶאלֶף‬
‫אֱ ֽ ֵ‬
‫אַלְ פֵ י אֲ לָפִ ים וְ ִרבֵּ י ְרבָ בוֹת פְּ עָ ִמים‪ ,‬הַ טּוֹבוֹת ֶשׁעָ ִֽשׂיתָ עִ ם‬
‫וּמבֵּ ית עֲבָ ִדים‬
‫�הינוּ‪ִ ,‬‬
‫אֲ בו ֽ ֵֹתינוּ וְ עִ ֽ ָמּנוּ‪ִ .‬מ ִמּ ְצ ֽ ַריִ ם גְּ אַלְ ֽ ָתּנוּ יְ ָי אֱ ֽ ֵ‬
‫וּמ ֽ ֶדּבֶ ר‬
‫יתנוּ‪ ,‬בְּ ָרעָ ב זַ נ ֽ ְָתּנוּ‪ ,‬וּבְ ָשׂבָ ע כִּ לְ ַכּלְ ֽ ָתּנוּ‪ ,‬מֵ ֽ ֶח ֶרב ִהצַּ לְ ֽ ָתּנוּ‪ִ ,‬‬
‫פְּ ִד ֽ ָ‬
‫יתנוּ‪ :‬עַ ד ֽ ֵהנָּה עֲזָ ֽרוּנוּ‬
‫ִמלּ ְַט ֽ ָתּנוּ‪ ,‬וּמֵ חֳ לָיִ ם ָרעִ ים וְ נֶאֱ ָמנִים ִדּלִּ ֽ ָ‬
‫�הינוּ ָל ֽ ֶנצַ ח‪ .‬עַ ל כֵּ ן‬
‫ַרחֲ ֽ ֶמי�‪ ,‬וְ �א עֲזָ ֽבוּנוּ חֲ ָס ֽ ֶדי� וְ אַל ִתּ ְטּ ֽ ֵשׁנוּ יְ ָי אֱ ֽ ֵ‬
‫אֵ בָ ִרים ֶשׁפִּ ֽ ַלּגְ ָתּ ֽ ָבּנוּ‪ ,‬וְ ֽרוּחַ וּ ְנ ָשׁמָ ה ֶשׁנּ ֽ ַָפ ְח ָתּ בְּ אַ ֽ ֵפּינוּ‪ ,‬וְ לָשׁוֹן אֲ ֶשׁר‬
‫ישׁבְּ חוּ וִ יפָ אֲ רוּ וִ ירו ְֹממוּ‬
‫ֽ ַשׂ ְמ ָתּ בְּ ִֽפינוּ‪ ,‬הֵ ן הֵ ם יוֹדוּ וִ יבָ ְרכוּ וִ ַ‬
‫וְ ַיע ֲִֽריצוּ וְ י ְַק ִֽדּישׁוּ וְ י ְַמ ִֽליכוּ ֶאת ִשׁ ְמ� מַ לְ ֽ ֵכּנוּ‪ ,‬כִּ י ָכל פֶּ ה לְ � יו ֶֹדה‪,‬‬
‫וְ כָל לָשׁוֹן לְ � ִת ָשּׁבַ ע‪ ,‬וְ ָכל ֽ ֶבּ ֶר� לְ � ִתכְ ַרע‪ ,‬וְ ָכל קוֹמָ ה לְ פָ ֽ ֶני�‬
‫יר ֽאוּ�‪ ,‬וְ ָכל ֽ ֶק ֶרב וּכְ לָיוֹת יְ זַ ְמּרוּ לִ ְשׁ ֽ ֶמ�‪.‬‬
‫ִת ְשׁ ַתּחֲ וֶ ה‪ ,‬וְ ָכל לְ בָ בוֹת יִ ָ‬
‫ֹאמ ְרנָה יְ ָי ִמי כָ ֽמוֹ�‪ַ .‬מ ִצּיל עָ נִ י‬
‫כּ ַָדּבָ ר ֶשׁכָּתוּב‪ ,‬כָּל עַ ְצמוֹתַ י תּ ֽ ַ‬
‫וּמי‬
‫וּמי יִ ְשׁוֶ ה לָּ� ִ‬
‫מֵ חָ זָ ק ִמ ֽ ֶמּנּוּ‪ ,‬וְ עָ ִני וְ אֶ בְ יוֹן ִמגֹּזְ ל ֹו‪ִ :‬מי יִ ְדמֶ ה לָּ�‪ִ ,‬‬
‫קנֵה ָשׁ ֽ ַמיִ ם‬
‫ַיע ֲָר� לָ�‪ :‬הָ אֵ ל הַ גָּדוֹל הַ גִּ בּוֹר וְ הַ נּו ָֹרא‪ ,‬אֵ ל עֶ לְ יוֹן ֹ‬
‫ת־שׁם ָק ְד ֽ ֶשׁ�‪ָ .‬כּאָמוּר‪,‬‬
‫וָ ֽ ָא ֶרץ‪ :‬נְהַ לֶּלְ � וּ ְנ ַשׁבֵּ חֲ � וּנְפָ אֶ ְר� וּנְ בָ ֵר� אֶ ֵ‬
‫לְ ָדוִ ד‪ ,‬בָּ ְרכִ י נַפְ ִשׁי ֶאת יְ ָי‪ ,‬וְ ָכל ְק ָרבַ י אֶ ת ֵשׁם ָק ְדש ֹו‪:‬‬
‫הָ אֵ ל בְּ תַ ֲעצֻמוֹת ע ֽ ֶֻזּ�‪ ,‬הַ גָּדוֹל בִּ כְ בוֹד ְשׁ ֽ ֶמ�‪ .‬הַ גִּ בּוֹר ָל ֽ ֶנצַ ח וְ הַ נּו ָֹרא‬
‫בְּ נו ְֹראו ֽ ֶֹתי�‪ .‬הַ ֽ ֶמּלֶ� הַ יּו ֵֹשׁב עַ ל כִּ סֵּ א ָרם וְ ִנ ָשּׂא‪:‬‬
‫‪110‬‬
‫יקים בַּ יְ ָי‪ ,‬לַיְ ָשׁ ִרים‬
‫שׁ ֹוכֵן עַ ד‪ ,‬מָ רוֹם וְ ָקדוֹש ְשׁמ ֹו‪ :‬וְ ָכתוּב‪ַ ,‬רנְּ נוּ צַ ִדּ ִ‬
‫יקים ִתּ ְתבָּ ַר�‪.‬‬
‫נָאוָ ה ְת ִהלָּה‪ .‬בְּ פִ י יְ ָשׁ ִרים ִתּ ְתהַ לָּל‪ .‬וּבְ ִדבְ ֵרי צַ ִדּ ִ‬
‫וּב ֽ ֶק ֶרב ְקדו ִֹשׁים ִתּ ְת ַק ָדּשׁ‪:‬‬
‫וּבִ לְ שׁוֹן חֲ ִס ִידים ִתּ ְתרוֹמָ ם‪ְ .‬‬
‫וּבְ מַ ְקהֲ לוֹת ִרבְ בוֹת עַ ְמּ� בֵּ ית יִ ְשׂ ָראֵ ל‪ ,‬בְּ ִרנָּה יִ ְתפָּ אַר ִשׁ ְמ� מַ לְ ֽ ֵכּנוּ‪,‬‬
‫�הינוּ‪,‬‬
‫צוּרים‪ ,‬לְ פָ ֽ ֶני� יְ ָי אֱ ֽ ֵ‬
‫בְּ כָל דּוֹר וָ דוֹר‪ֶ ,‬שׁ ֵכּן חוֹבַ ת ָכּל הַ יְ ִ‬
‫וֵ א�הֵ י אֲ בו ֽ ֵֹתינוּ‪ ,‬לְ הוֹדוֹת לְ הַ לֵּל לְ ַש ֽ ֵבּחַ לְ פָ אֵ ר לְ רוֹמֵ ם לְ הַ ֵדּר‬
‫לְ בָ ֵר� לְ עַ לֵּה וּלְ ַקלֵּס‪ ,‬עַ ל כָּל ִדּבְ ֵרי ִשׁירוֹת וְ ִת ְשׁבְּ חוֹת ָדּוִ ד בֶּ ן יִ ַשׁי‬
‫יח�‪:‬‬
‫עַ בְ ְדּ� ְמ ִשׁ ֽ ֶ‬
‫יִ ְשׁ ַתּבַּ ח ִשׁ ְמ� לָעַ ד מַ לְ ֵכּנוּ‪ ,‬הָ אֵ ל הַ ֽ ֶמּלֶ� הַ גָּדוֹל וְ הַ ָקּדוֹשׁ בַּ ָשּׁמַ יִ ם‬
‫וּשׁבָ חָ ה‪,‬‬
‫�הינוּ וֵ א�הֵ י אֲ בו ֽ ֵֹתינוּ‪ִ :‬שׁיר ְ‬
‫וּבָ ֽ ָא ֶרץ‪ .‬כִּ י לְ � נ ֶָאה‪ ,‬יְ ָי אֱ ֽ ֵ‬
‫בוּרה‪ְ ,‬תּ ִהלָּה וְ ִתפְ ֽ ֶא ֶרת‪,‬‬
‫הַ לֵּל וְ זִ ְמ ָרה‪ ,‬עֹז וּמֶ ְמ ָשׁלָה‪ֶ ֽ ,‬נצַ ח‪ ,‬גְּ דֻ לָּה וּגְ ַָ‬
‫ְקדֻ ָשּׁה וּמַ לְ כוּת‪ .‬בְּ ָרכוֹת וְ הו ָֹדאוֹת ֵמעַ ָתּה וְ עַ ד ע ֹולָם‪.‬‬
‫יקים עו ֵֹשׂי ְרצ ֹו ֽ ֶנ�‪,‬‬
‫ידי� צַ ִדּ ִ‬
‫�הינוּ ָכּל מַ ע ֽ ֲֶשׂי�‪ ,‬וַ חֲ ִס ֽ ֶ‬
‫יְ הַ לְ לֽ וּ� יְ ָי אֱ ֽ ֵ‬
‫ישׁבְּ חוּ וִ יפָ אֲ רוּ‬
‫וְ כָל עַ ְמּ� בֵּ ית יִ ְשׂ ָראֵ ל ְבּ ִרנָּה יוֹדוּ וִ יבָ ְרכוּ וִ ַ‬
‫וִ ירו ְֹממוּ וְ ַיע ֲִֽריצוּ וְ י ְַק ִֽדּישׁוּ וְ ַי ְמ ִֽליכוּ אֶ ת ִשׁ ְמ� מַ לְ ֽ ֵכּנוּ‪ ,‬כִּ י לְ � טוֹב‬
‫לְ הוֹדוֹת וּלְ ִשׁ ְמ� נ ֶָאה לְ זַ מֵּ ר‪ ,‬כִּ י מֵ ע ֹולָם וְ עַ ד ע ֹולָם אַ ָתּה אֵ ל‪.‬‬
‫בָּ רוּ� אַ ָתּה יְ ָי‪ֶ ֽ ,‬מלֶ� ְמהֻ לָּל בַּ ִתּ ְשׁבָּ חוֹת‪.‬‬
‫שותים כוס רביעית ומברכים ברכה אחרונה‬
‫�הינוּ ֽ ֶמלֶ� הָ ע ֹולָם‪ ,‬בּו ֵֹרא פְּ ִרי הַ ֽ ָגּפֶ ן‪:‬‬
‫בָּ רוּ� אַ ָתּה יְ ָי‪ ,‬אֱ ֽ ֵ‬
‫�הינוּ ֽ ֶמלֶ� הָ ע ֹולָם עַ ל הַ ֽ ֶגּפֶ ן וְ עַ ל פְּ ִרי הַ ֽ ֶגּפֶ ן‪.‬‬
‫בָּ רוּ� אַ ָתּה יְ ָי אֱ ֽ ֵ‬
‫ית‬
‫וְ עַ ל ְתּנוּבַ ת הַ ָשּׂ ֶדה‪ ,‬וְ עַ ל ֽ ֶא ֶרץ חֶ ְמ ָדּה טוֹבָ ה ְוּרחָ בָ ה‪ֶ ,‬שׁ ָר ִֽצ ָ‬
‫וְ ִהנ ֽ ְַחלְ ָתּ לַאֲ בו ֽ ֵֹתינוּ‪ ,‬לֶאֱ כוֹל ִמפִּ ְריָהּ וְ לִ ְשׂ ֽבּוֹעַ ִמטּוּבָ הּ‪ַ .‬רחֵ ם נָא יְ ָי‬
‫יר�‪ ,‬וְ עַ ל ִציּוֹן ִמ ְשׁ ַכּן‬
‫רוּשׁ ֽ ַליִ ם עִ ֽ ֶ‬
‫�הינוּ עַ ל יִ ְשׂ ָראֵ ל עַ מֶּ �‪ ,‬וְ עַ ל יְ ָ‬
‫אֱ ֽ ֵ‬
‫קּ ֶדשׁ‬
‫רוּש ֽ ַליִ ם עִ יר הַ ֽ ֹ‬
‫כְּ בו ֽ ֶֹד�‪ ,‬וְ עַ ל ִמזְ בְּ ֽ ֶח� וְ עַ ל הֵ י ָכ ֽ ֶל�‪ .‬וּבְ נֵה יְ ָ‬
‫בִּ ְמהֵ ָרה בְ י ֽ ֵָמינוּ‪ ,‬וְ הַ ֲע ֽ ֵלנוּ לְ ת ֹוכָהּ‪ ,‬וְ ַשׂ ְמּ ֽ ֵחנוּ בְּ ִב ְנ ָינָהּ וְ נֹא ַכל ִמפִּ ְריָהּ‬
‫וְ ִנ ְשׂבַּ ע ִמטּוּבָ הּ‪ ,‬וּ ְנבָ ֶרכְ � עָ ֽ ֶליהָ ִבּ ְקדֻ ָשּׁה וּבְ ָטהֳ ָרה‬
‫יצנוּ בְּ יוֹם הַ ַשּׁבָּ ת הַ זֶּ ה‪(.‬‬
‫)בשבת ְוּרצֵ ה וְ הַ חֲ לִ ֽ ֵ‬
‫וְ ַשׂ ְמּ ֽ ֵחנוּ ְבּיוֹם חַ ג הַ מַּ צּוֹת הַ זֶּ ה‪ .‬כִּ י אַ ָתּה יְ ָי טוֹב וּמֵ ִטיב ַלכֹּל‪,‬‬
‫וְ נו ֶֹדה לְּ � עַ ל הָ ֽ ָא ֶרץ וְ עַ ל פְּ ִרי הַ ֽ ָגּפֶ ן‪ .‬בָּ רוּ� אַ ָתּה יְ ָי‪ ,‬עַ ל הָ ֽ ָא ֶרץ וְ עַ ל‬
‫פְּ ִרי הַ ֽ ָגּפֶ ן‪:‬‬
‫‪111‬‬
NISHMATH
The soul of every living being shall bless thy name, Lord our God the spirit of all flesh
shall ever glorify and exalt thy
remembrance, our King. Throughout eternity Thou art God. Besides Thee we have no
king who redeems and saves, ransoms
and rescues, sustains and shows mercy in all times of trouble and distress. We have no
King but Thee-God of the first and of the
last, God of all creatures, Master of all generations, One acclaimed with a multitude of
praises, He who guides His world with
kindness and His creatures with mercy. The Lord neither slumbers nor sleeps; He rouses
those who sleep and wakens those who
slumber; He enables the speechless to speak and loosens the bonds of the captives; He
supports those who are fallen and raises
those who are bowed down. To Thee alone we give thanks.
Were our mouth filled with song as the ocean, and our tongue with joy as the endless
waves; were our lips full of praise as the
wide heavens, and our eyes shining like the sun or the moon; were our hands spread out
in prayer as the eagles of the sky and
our feet running as swiftly as the deer--we should still be unable to thank Thee and bless
thy name, Lord our God and God of
our fathers, for one of the thousands and even myriads of favors which Thou hast
bestowed on our fathers and on us. Thou hast
liberated us from Egypt, Lord our God, and redeemed us from the house of slavery. Thou
has fed us in famine and sustained us
with plenty. Thou hast saved us from the sword, helped us to escape the plague, and
spared us from severe and enduring
diseases. Until now Thy mercy has helped us, and Thy kindness has not forsaken us;
mayest Thou, Lord our God, never
abandon us.
Therefore, the limbs which Thou has given us, the spirit and soul which Thou has
breathed into our nostrils, and the tongue
which Thou hast placed in our mouth, shall all thank and bless, praise and glorify, exalt
and revere, sanctify and acclaim thy
name, our King. To Thee, every mouth shall offer thanks; every tongue shall vow
allegiance; every knee shall bend, and all who
stand erect shall bow. All hearts shall revere Thee, and men's inner beings shall sing to
thy name, as it is written: "all my bones
shall say: O Lord, who is like Thee? Thou savest the poor man from one that is stronger,
the poor and needy from one who
would rob him." Who may be likened to Thee? Who is equal to Thee? Who can be
compared to Thee? O Great, mighty and
revered God, supreme God is the Master of heaven and earth. Let us praise, acclaim and
glorify Thee and bless thy holy name,
112
as it is said: "A Psalm of David: Bless the Lord, O my soul, and let my whole inner being
bless His holy name."
O God in thy mighty acts of power, great in the honor of thy name, powerful forever and
revered for thy awe-inspiring acts, O
King seated upon a high and lofty throne!
He who abidest forever, exalted and holy is His name. And it is written: "Rejoice in the
Lord, you righteous; it is pleasant for the
upright to give praise." By the mouth of the upright you shall be praised; By the words of
the righteous you shall be blessed; By
the tongue of the pious you shall be exalted; And in the midst of the holy you shall be
sanctified.
In the assemblies of the multitudes of thy people, the house of Israel, with song shall thy
name, our King, be glorified in every
generation. For it is the duty of all creatures to thank, praise, laud, extol, exalt, adore, and
bless Thee; even beyond the songs
and praises of David the son of Jesse, thy anointed servant.
Praise be thy name forever, our King, who rules and is great and holy in heaven and on
earth; for to Thee, Lord our God, it is
fitting to render song and praise, hallel and psalms, power and dominion, victory, glory
and might, praise and beauty, holiness
and sovereignty, blessings and thanks, from now and forever.
All thy works praise Thee, Lord our God; thy pious followers who perform thy will, and
all thy people the house of Israel,
praise, thank, bless, glorify, extol, exalt, revere, sanctify, and coronate thy name, our
King. To Thee it is fitting to give thanks,
and unto thy name it is proper to sing praises, for Thou art God eternal.
The fourth cup
Blessed art Thou, Lord our God, King of the universe, who creates the fruit of the vine.
Blessed, art Thou, Lord our God, King of the universe, for the vine and its fruit, and for
the produce of the field, for the
beautiful and spacious land which Thou gave to our fathers as a heritage to eat of its fruit
and to enjoy its goodness. Have
mercy, Lord our God, on Israel thy people, on Jerusalem thy city, on Zion the abode of
thy glory, on thy altar and thy Temple.
Rebuild Jerusalem, the holy city, speedily in our days. Bring us there and cheer us with
its restoration; may we eat of its fruit and
enjoy of its goodness; may we bless Thee for it in holiness and purity. (On Sabbath add:
Favor us and strengthen us on this
Sabbath day) and grant us happiness on this Feast of Matzot; For Thou, O Lord, are good
and beneficent to all, and we thank
Thee for the land and the fruit of the vine. Blessed art Thou, O Lord for the land and the
fruit of the vine.
113
‫נ ְִרצָ ה‬
‫חֲ סַ ל ִסדּוּר פֶּ סַ ח כְּ ִהלְ כָ ת ֹו‪ ,‬כְּ כָל ִמ ְשׁפָּ ט ֹו וְ חֻ ָקּת ֹו‪ .‬כַּאֲ ֶשׁר זָ ִֽכינוּ‬
‫לְ סַ ֵדּר אוֹת ֹו‪ֵ ,‬כּן נִזְ כֶּ ה ַלעֲשׂוֹת ֹו‪ .‬זָ � שׁ ֹו ֵכן ְמע ֹונָה‪ ,‬קוֹמֵ ם ְקהַ ל‬
‫ע ֲַדת ִמי מָ נָה‪ְ .‬בּ ָקרוֹב נַהֵ ל נ ְִטעֵ י כַ נָּה‪ ,‬פְּ דוּיִ ם לְ ִציּוֹן ְבּ ִרנָּה‪.‬‬
‫ירוּשׁ ֽ ָליִ ם‪:‬‬
‫ָ‬
‫לְ ָשׁנָה הַ בָּ אָה בִּ‬
‫וּבְ כֵן "וַ יְ ִהי בַּ חֲ ִצי הַ לַּיְ לָה"‪.‬‬
‫ֹ‬
‫אָז רוֹב ִנ ִסּים ִהפְ לֵאתָ בַּ לַּיְ לָה‪ְ ,‬בּרֹאשׁ אַ ְשׁמוּרוֹת זֶ ה הַ לַּיְ לָה‪ ,‬גֵּר‬
‫צֶ ֶדק נִצַּ ְחתּ ֹו כְּ נֶחֶ לַק ל ֹו לַיְ לָה‪ ,‬וַ יְ ִהי בַּ חֲ ִצי הַ לַּיְ לָה‪.‬‬
‫ַדּנ ְָתּ מֶ לֶ� גְּ ָרר בַּ חֲ לוֹם הַ לַּיְ לָה‪ִ ,‬הפְ חַ ְד ָתּ אֲ ַר ִמּי בְּ ֶאמֶ שׁ לַיְ לָה‪ ,‬וַ יּ ַָשׁר‬
‫יִ ְשׂ ָראֵ ל לְ מַ לְ אָ � וַ יּוּכַל ל ֹו לַיְ לָה‪ ,‬וַ יְ ִהי בַּ חֲ ִצי הַ לַּיְ לָה‪.‬‬
‫זֶ ַרע בְּ כו ֵֹרי פַ ְתרוֹס מָ חַ ְצ ָתּ בַּ חֲ ִצי הַ לַּיְ לָה‪ ,‬חֵ ילָם �א ָמ ְצאוּ‬
‫ית בְ כוֹכְ בֵ י לַיְ לָה‪ ,‬וַ יְ ִהי‬
‫יסת ְנגִ יד חֲ ר ֶֹשׁת ִסלִּ ָ‬
‫בְּ קוּמָ ם בַּ לַּיְ לָה‪ִ ,‬ט ַ‬
‫בַּ חֲ ִצי הַ לַּיְ לָה‪.‬‬
‫יָעַ ץ ְמחָ ֵרף לְ נוֹפֵ ף ִאוּוּי‪ ,‬הוֹבַ ְשׁ ָתּ פְ ג ָָריו בַּ לַּיְ לָה‪ ,‬כּ ַָרע בֵּ ל וּמַ צָּ ב ֹו‬
‫בְּ ִאישׁוֹן לַיְ לָה‪ ,‬לְ ִאישׁ חֲ מוּדוֹת ִנגְ לָה ָרז חֲ זוֹת לַיְ לָה‪ ,‬וַ יְ ִהי בַּ חֲ ִצי‬
‫הַ לַּיְ לָה‪.‬‬
‫ִמ ְשׁ ַתּ ֵכּר בִּ כְ לֵי ק ֶֹדשׁ נֶהֱ ַרג בּ ֹו בַּ לַּיְ לָה‪ ,‬נו ַֹשׁע ִמבּוֹר אֲ ָריוֹת פּוֹתֵ ר‬
‫ֲתוּתי לַיְ לָה‪ִ .‬שׂנְ אָה נָטַ ר אֲ גָגִ י וְ כָ תַ ב ְספָ ִרים לַיְ לָה‪ ,‬וַ יְ ִהי בַּ חֲ ִצי‬
‫בִּ ע ֵ‬
‫הַ לַּיְ לָה‪.‬‬
‫פּוּרה ִת ְדרוֹ� לְ שׁוֹמֵ ר מַ ה‬
‫עו ַֹר ְר ָתּ נִ ְצחֲ � עָ לָיו בְּ נ ֶֶדד ְשׁנַת לַיְ לָה‪ָ ,‬‬
‫ִמּלַּיְ לָה‪ ,‬צָ ַרח ַכּשֹּׁמֵ ר וְ ָשׂח אָתָ א ב ֶֹקר וְ גַם לַיְ לָה‪ ,‬וַ יְ ִהי בַּ חֲ ִצי‬
‫הַ לַּיְ לָה‪.‬‬
‫‪114‬‬
‫ָק ֵרב יוֹם אֲ ֶשׁר הוּא �א יוֹם וְ �א לַיְ לָה‪ָ ,‬רם הו ַֹדע כִּ י לְ � הַ יּוֹם‬
‫אַף לְ � הַ לַּיְ לָה‪ ,‬שׁו ְֹמ ִרים הַ פְ ֵקד לְ עִ ְיר� כָּל הַ יוֹם וְ ָכל הַ לַּיְ לָה‪,‬‬
‫ָתּ ִאיר כְּ אוֹר יוֹם חֶ ְשׁכַּ ת לַיְ לָה‪ ,‬וַ יְ ִהי בַּ חֲ ִצי הַ לַּיְ לָה‪:‬‬
‫בליל סדר שני‬
‫וּבְ כֵן "וַ אֲ מַ ְר ֶתּם זֶ בַ ח פֶּ סַ ח"‪.‬‬
‫את פֶּ סַ ח‪,‬‬
‫אֹמֶ ץ גְּ בוּרוֹתֶ י� ִהפְ לֵאתָ בַּ פֶּ סַ ח‪ ,‬בְּ רֹאשׁ כָּל מ ֹועֲדוֹת ִנ ֵשּׂ ָ‬
‫גִּ לִּ יתָ לָאֶ זְ ָר ִחי חֲ צוֹת לֵיל פֶּ סַ ח‪ ,‬וַ אֲ ַמ ְר ֶתּם זֶ בַ ח פֶּ סַ ח‪.‬‬
‫ְדּלָתָ יו ָדּפַ ְק ָתּ כְּ חֹם הַ יּוֹם בַּ פֶּ סַ ח‪ִ ,‬ה ְסעִ יד נו ְֹצ ִצים עֻגוֹת ַמצּוֹת‬
‫בַּ פֶּ סַ ח‪ ,‬וְ אֶ ל הַ בָּ ָקר ָרץ זֵ כֶר לְ שׁוֹר עֵ ֶר� פֶּ סַ ח‪ ,‬וַ אֲ ַמ ְר ֶתּם זֶ בַ ח פֶּ סַ ח‪.‬‬
‫ֹזעֲמוּ ְסדו ִֹמים וְ �הֲ טוּ בָּ אֵ שׁ בַּ פֶּ סַ ח‪ ,‬חֻ לַּץ לוֹט מֵ הֶ ם‪ ,‬וּמַ צּוֹת אָפָ ה‬
‫אַד ַמת מֹף וְ נֹף בְּ עָ בְ ְר� בַּ פֶּ סַ ח‪ ,‬וַ אֲ מַ ְר ֶתּם‬
‫אטאתָ ְ‬
‫בְּ ֵקץ פֶּ סַ ח‪ִ ,‬ט ֵ‬
‫זֶ בַ ח פֶּ סַ ח‪.‬‬
‫יָהּ‪ ,‬רֹאשׁ כָּל אוֹן מָ חַ ְצ ָתּ בְּ לֵיל ִשׁמּוּר פֶּ סַ ח‪ַ ,‬כּ ִבּיר‪ ,‬עַ ל בֵּ ן בְּ כוֹר‬
‫פָּ סַ ְח ָתּ בְּ ַדם פֶּ סַ ח‪ ,‬לְ בִ לְ ִתּי ֵתת ַמ ְשׁ ִחית ָלבֹא בִ פְ תָ חַ י בַּ פֶּ סַ ח‪,‬‬
‫וַ אֲ מַ ְר ֶתּם זֶ בַ ח פֶּ סַ ח‪.‬‬
‫ְמסֻ ג ֶֶרת סֻ גּ ָָרה בְּ עִ תּוֹתֵ י פֶּ סַ ח‪ִ ,‬נ ְשׁ ְמ ָדה ִמ ְדיָן בִּ ְצלִ יל ְשׂעו ֵֹרי ע ֶֹמר‬
‫יקד יְ קוֹד פֶּ סַ ח‪ ,‬וַ אֲ מַ ְר ֶתּם זֶ בַ ח‬
‫שׂרפוּ ִמ ְשׁמַ נֵּי פּוּל וְ לוּד ִבּ ַ‬
‫פֶּ סַ ח‪ְ ,‬‬
‫פֶּ סַ ח‪.‬‬
‫עוֹד הַ יּוֹם בְּ נֹב ַלעֲמוֹד‪ ,‬עַ ד גָּעָ ה ע ֹונַת פֶּ סַ ח‪ ,‬פַּ ס יָד כָּ ְתבָ ה לְ ַקע ֲֵקעַ‬
‫צוּל בַּ פֶּ סַ ח‪ ,‬צָ פֹה הַ צָּ פִ ית עָ רוֹ� הַ שֻּׁ לְ חָ ן‪ ,‬בַּ פֶּ סַ ח‪ ,‬וַ אֲ מַ ְר ֶתּם זֶ בַ ח‬
‫פֶּ סַ ח‪.‬‬
‫ָקהָ ל כִּ נְּסָ ה הֲ ַדסָּ ה צוֹם לְ ַשׁלֵּשׁ בַּ פֶּ ַסח‪ ,‬רֹאשׁ ִמבֵּ ית ָר ָשׁע מָ חַ ְצ ָתּ‬
‫עוּצית בַּ פֶּ סַ ח‪ָ ,‬תּעוֹז‬
‫בְּ עֵ ץ חֲ ִמ ִשּׁים בַּ פֶּ סַ ח‪ְ ,‬שׁ ֵתּי אֵ לֶּה ֶרגַע‪ָ ,‬תּ ִביא לְ ִ‬
‫י ְָד� וְ תָ רוּם יְ ִמינְ�‪ ,‬כְּ לֵיל ִה ְת ַק ֵדּשׁ חַ ג פֶּ סַ ח‪ ,‬וַ אֲ מַ ְר ֶתּם זֶ בַ ח פֶּ סַ ח‪.‬‬
‫‪115‬‬
‫כִּ י ל ֹו נָאֶ ה‪ ,‬כִּ י ל ֹו יָאֶ ה‪.‬‬
‫ֹאמרוּ ל ֹו‪:‬‬
‫דוּדיו י ְ‬
‫אַ ִדּיר בִּ ְמלוּכָה‪ ,‬בָּ חוּר כַּהֲ לָכָ ה‪ ,‬גְּ ָ‬
‫לְ � וּלְ �‪ ,‬לְ � כִּ י לְ �‪ ,‬לְ � אַף לְ �‪ ,‬לְ � יְ ָי הַ מַּ ְמ ָלכָה‪.‬‬
‫כִּ י ל ֹו נָאֶ ה‪ ,‬כִּ י ל ֹו יָאֶ ה‪.‬‬
‫ֹאמרוּ ל ֹו‪:‬‬
‫יקיו י ְ‬
‫ָדּגוּל בִּ ְמלוּכָה‪ ,‬הָ דוּר כַּהֲ ָלכָה‪ ,‬וְ ִת ָ‬
‫לְ � וּלְ �‪ ,‬לְ � כִּ י לְ �‪ ,‬לְ � אַף לְ �‪ ,‬לְ � יְ ָי הַ מַּ ְמ ָלכָה‪.‬‬
‫כִּ י ל ֹו נָאֶ ה‪ ,‬כִּ י ל ֹו יָאֶ ה‪.‬‬
‫ֹאמרוּ ל ֹו‪:‬‬
‫זַ כַּאי בִּ ְמלוּכָה‪ ,‬חָ ִסין כַּ הֲ ָלכָה‪ ,‬טַ פְ ְס ָריו י ְ‬
‫לְ � וּלְ �‪ ,‬לְ � כִּ י לְ �‪ ,‬לְ � אַף לְ �‪ ,‬לְ � יְ ָי הַ מַּ ְמ ָלכָה‪.‬‬
‫כִּ י ל ֹו נָאֶ ה‪ ,‬כִּ י ל ֹו יָאֶ ה‪.‬‬
‫ֹאמרוּ ל ֹו‪:‬‬
‫מּוּדיו י ְ‬
‫י ִָחיד בִּ ְמלוּכָ ה‪ ,‬כַּבִּ יר כַּהֲ ָלכָה‪ ,‬לִ ָ‬
‫לְ � וּלְ �‪ ,‬לְ � כִּ י לְ �‪ ,‬לְ � אַף לְ �‪ ,‬לְ � יְ ָי הַ מַּ ְמ ָלכָה‪.‬‬
‫כִּ י ל ֹו נָאֶ ה‪ ,‬כִּ י ל ֹו יָאֶ ה‪.‬‬
‫ֹאמרוּ ל ֹו‪:‬‬
‫מו ֵֹשׁל בִּ ְמלוּכָה‪ ,‬נו ָֹרא כַּהֲ ָלכָה‪ְ ,‬סבִ יבָ יו י ְ‬
‫לְ � וּלְ �‪ ,‬לְ � כִּ י לְ �‪ ,‬לְ � אַף לְ �‪ ,‬לְ � יְ ָי הַ מַּ ְמ ָלכָה‪.‬‬
‫כִּ י ל ֹו נָאֶ ה‪ ,‬כִּ י ל ֹו יָאֶ ה‪.‬‬
‫ֹאמרוּ ל ֹו‪:‬‬
‫יקיו י ְ‬
‫עָ ָנו ִבּ ְמלוּכָה‪ ,‬פּו ֶֹדה כַּ הֲ ָלכָה‪ ,‬צַ ִדּ ָ‬
‫לְ � וּלְ �‪ ,‬לְ � כִּ י לְ �‪ ,‬לְ � אַף לְ �‪ ,‬לְ � יְ ָי הַ מַּ ְמ ָלכָה‪.‬‬
‫כִּ י ל ֹו נָאֶ ה‪ ,‬כִּ י ל ֹו יָאֶ ה‪.‬‬
‫ֹאמרוּ ל ֹו‪:‬‬
‫ָקדּוֹשׁ ִבּ ְמלוּכָה‪ַ ,‬רחוּם כַּהֲ ָלכָה‪ִ ,‬שׁ ְנ ַאנָּיו י ְ‬
‫לְ � וּלְ �‪ ,‬לְ � כִּ י לְ �‪ ,‬לְ � אַף לְ �‪ ,‬לְ � יְ ָי הַ מַּ ְמ ָלכָה‪.‬‬
‫כִּ י ל ֹו נָאֶ ה‪ ,‬כִּ י ל ֹו יָאֶ ה‪.‬‬
‫ֹאמרוּ ל ֹו‪:‬‬
‫ַתּ ִקּיף בִּ ְמלוּכָה‪ ,‬תּוֹמֵ � כַּהֲ ָלכָה‪ְ ,‬תּ ִמימָ יו י ְ‬
‫לְ � וּלְ �‪ ,‬לְ � כִּ י לְ �‪ ,‬לְ � אַף לְ �‪ ,‬לְ � יְ ָי הַ מַּ ְמ ָלכָה‪.‬‬
‫כִּ י ל ֹו נָאֶ ה‪ ,‬כִּ י ל ֹו יָאֶ ה‪.‬‬
‫‪116‬‬
‫אַ ִדּיר הוּא‪ ,‬יִ ְבנֶה בֵ ית ֹו בְּ ָקרוֹב‪ ,‬בִּ ְמהֵ ָרה בִּ ְמהֵ ָרה‪ְ ,‬בּי ֵָמינוּ בְּ ָקרוֹב‪.‬‬
‫ית� ְבּ ָקרוֹב‪.‬‬
‫אֵ ל בְּ נֵה‪ ,‬בְּ נֵה בֵ ְ‬
‫בָּ חוּר הוּא‪ ,‬גָּדוֹל הוּא‪ָ ,‬דּגוּל הוּא‪ ,‬יִ בְ נֶה בֵ ית ֹו ְבּ ָקרוֹב‪ ,‬בִּ ְמהֵ ָרה‬
‫ית� בְּ ָקרוֹב‪.‬‬
‫בִּ ְמהֵ ָרה‪ְ ,‬בּיָמֵ ינוּ בְ ָקרוֹב‪ .‬אֵ ל בְּ נֵה‪ֵ ,‬אל בְּ נֵה‪ְ ,‬בּ ֵנה בֵ ְ‬
‫הָ דוּר הוּא‪ ,‬וָ ִתיק הוּא‪ ,‬זַ כַּ אי הוּא‪ ,‬חָ ִסיד הוּא‪ ,‬יִ בְ נֶה בֵ ית ֹו‬
‫בְּ ָקרוֹב‪ ,‬בִּ ְמהֵ ָרה בִּ ְמהֵ ָרה‪ְ ,‬בּיָמֵ ינוּ ְב ָקרוֹב‪ .‬אֵ ל ְבּנֵה‪ ,‬אֵ ל בְּ נֵה‪ ,‬בְּ נֵה‬
‫ית� בְּ ָקרוֹב‪.‬‬
‫בֵ ְ‬
‫טָ הוֹר הוּא‪ ,‬י ִָחיד הוּא‪ ,‬כַּבִּ יר הוּא‪ ,‬לָמוּד הוּא‪ ,‬מֶ לֶ� הוּא‪ ,‬נו ָֹרא‬
‫הוּא‪ ,‬סַ גִּ יב הוּא‪ ,‬עִ זּוּז הוּא‪ ,‬פּו ֶֹדה הוּא‪ ,‬צַ ִדּיק הוּא‪ ,‬יִ ְבנֶה בֵ ית ֹו‬
‫בְּ ָקרוֹב‪ ,‬בִּ ְמהֵ ָרה בִּ ְמהֵ ָרה‪ְ ,‬בּיָמֵ ינוּ ְב ָקרוֹב‪ .‬אֵ ל ְבּנֵה‪ ,‬אֵ ל בְּ נֵה‪ ,‬בְּ נֵה‬
‫ית� בְּ ָקרוֹב‪.‬‬
‫בֵ ְ‬
‫ָקדוֹשׁ הוּא‪ַ ,‬רחוּם הוּא‪ַ ,‬שׁ ַדּי הוּא‪ַ ,‬תּ ִקּיף הוּא‪ ,‬יִ בְ נֶה בֵ ית ֹו‬
‫בְּ ָקרוֹב‪ ,‬בִּ ְמהֵ ָרה בִּ ְמהֵ ָרה‪ְ ,‬בּיָמֵ ינוּ ְב ָקרוֹב‪ .‬אֵ ל ְבּנֵה‪ ,‬אֵ ל בְּ נֵה‪ ,‬בְּ נֵה‬
‫ית� בְּ ָקרוֹב‪.‬‬
‫בֵ ְ‬
‫אָרץ‪.‬‬
‫אֶ חָ ד ִמי יו ֵֹדעַ ? אֶ חָ ד אֲ נִ י יו ֵֹדעַ ‪ :‬אֶ חָ ד אֱ �הֵ ינוּ ֶשׁבַּ ָשּׁמַ יִ ם וּבָ ֶ‬
‫ְשׁנַיִ ם ִמי יו ֵֹדעַ ? ְשׁנַיִ ם אֲ ִני יו ֵֹדע‪ְ :‬שׁנֵי לֻחוֹת הַ בְּ ִרית‪ ,‬אֶ חָ ד אֱ �הֵ ינוּ‬
‫אָרץ‪.‬‬
‫ֶשׁבַּ ָשּׁמַ יִ ם וּבָ ֶ‬
‫�שׁה אָבוֹת‪ְ ,‬שׁנֵי לֻחוֹת‬
‫�שה אֲ נִ י יו ֵֹדעַ ‪ְ :‬שׁ ָ‬
‫�שה ִמי יו ֵֹדעַ ? ְשׁ ָ‬
‫ְשׁ ָ‬
‫אָרץ‪.‬‬
‫הַ בְּ ִרית‪ ,‬אֶ חָ ד אֱ �הֵ ינוּ ֶשׁבַּ ָשּׁ ַמיִ ם וּבָ ֶ‬
‫�שׁה אָבוֹת‪,‬‬
‫אַרבַּ ע ִאמָּ הוֹת‪ְ ,‬שׁ ָ‬
‫אַרבַּ ע אֲ נִי יו ֵֹדעַ ‪ְ :‬‬
‫אַרבַּ ע ִמי יו ֵֹדעַ ? ְ‬
‫ְ‬
‫אָרץ‪.‬‬
‫ְשׁנֵי לֻחוֹת הַ בְּ ִרית‪ ,‬אֶ חָ ד אֱ �הֵ ינוּ ֶשׁבַּ ָשּׁמַ יִ ם וּבָ ֶ‬
‫אַרבַּ ע‬
‫חוּמ ֵשׁי תו ָֹרה‪ְ ,‬‬
‫חֲ ִמ ָשּׁה ִמי יו ֵֹדעַ ? חֲ ִמ ָשּׁה אֲ נִי יו ֵֹדעַ ‪ :‬חֲ ִמ ָשּׁה ְ‬
‫�שׁה אָבוֹת‪ְ ,‬שׁנֵי לֻחוֹת הַ בְּ ִרית‪ ,‬אֶ חָ ד אֱ �הֵ ינוּ‬
‫ִאמָּ הוֹת‪ְ ,‬שׁ ָ‬
‫אָרץ‪.‬‬
‫ֶשׁבַּ ָשּׁמַ יִ ם וּבָ ֶ‬
‫ִשׁ ָשּׁה ִמי יו ֵֹדעַ ? ִשׁ ָשּׁה אֲ נִי יו ֵֹדעַ ‪ִ :‬שׁ ָשּׁה ִס ְד ֵרי ִמ ְשׁנָה‪ ,‬חֲ ִמ ָשּׁה‬
‫�שׁה אָבוֹת‪ְ ,‬שׁנֵי לֻחוֹת הַ בְּ ִרית‪,‬‬
‫אַרבַּ ע ִא ָמּהוֹת‪ְ ,‬שׁ ָ‬
‫חוּמ ֵשׁי תו ָֹרה‪ְ ,‬‬
‫ְ‬
‫אָרץ‪.‬‬
‫אֶ חָ ד אֱ �הֵ ינוּ ֶשׁבַּ ָשּׁמַ יִ ם וּבָ ֶ‬
‫‪117‬‬
‫ִשׁבְ עָ ה ִמי יו ֵֹדעַ ? ִשׁבְ עָ ה אֲ נִי יו ֵֹדעַ ‪ִ :‬שׁבְ עָ ה יְ מֵ י ַשׁבַּ ָתּא‪ִ ,‬שׁ ָשּׁה ִס ְד ֵרי‬
‫�שׁה אָבוֹת‪ְ ,‬שׁנֵי‬
‫אַרבַּ ע ִאמָּ הוֹת‪ְ ,‬שׁ ָ‬
‫חוּמ ֵשׁי תו ָֹרה‪ְ ,‬‬
‫ִמ ְשׁנָה‪ ,‬חֲ ִמ ָשּׁה ְ‬
‫אָרץ‪.‬‬
‫לֻחוֹת הַ ְבּ ִרית‪ ,‬אֶ חָ ד אֱ �הֵ ינוּ ֶשׁבַּ ָשּׁמַ יִ ם וּבָ ֶ‬
‫ְשׁמ ֹונָה ִמי יו ֵֹדעַ ? ְשׁמ ֹונָה אֲ ִני יו ֵֹדע‪ְ :‬שׁמ ֹונָה יְ מֵ י ִמילָה‪ִ ,‬שׁבְ עָ ה‬
‫אַרבַּ ע‬
‫חוּמ ֵשׁי תו ָֹרה‪ְ ,‬‬
‫ְ‬
‫יְ מֵ י ַשׁבַּ ָתּא‪ִ ,‬שׁ ָשּׁה ִס ְד ֵרי ִמ ְשׁנָה‪ ,‬חֲ ִמ ָשּׁה‬
‫�שׁה אָבוֹת‪ְ ,‬שׁנֵי לֻחוֹת הַ בְּ ִרית‪ ,‬אֶ חָ ד אֱ �הֵ ינוּ‬
‫ִאמָּ הוֹת‪ְ ,‬שׁ ָ‬
‫אָרץ‪.‬‬
‫ֶשׁבַּ ָשּׁמַ יִ ם וּבָ ֶ‬
‫ִתּ ְשׁעָ ה ִמי יו ֵֹדעַ ? ִתּ ְשׁעָ ה אֲ נִי י ֹו ֵדעַ ‪ִ :‬תּ ְשׁעָ ה י ְַרחֵ י ל ֵָדה‪ְ ,‬שׁמ ֹונָה יְ מֵ י‬
‫חוּמ ֵשׁי‬
‫ְ‬
‫ִמילָה‪ִ ,‬שׁבְ עָ ה יְ ֵמי ַשׁבַּ ָתּא‪ִ ,‬שׁ ָשּׁה ִס ְד ֵרי ִמ ְשׁנָה‪ ,‬חֲ ִמ ָשּׁה‬
‫�שׁה אָבוֹת‪ְ ,‬שׁנֵי לֻחוֹת הַ בְּ ִרית‪ֶ ,‬אחָ ד‬
‫אַרבַּ ע ִאמָּ הוֹת‪ְ ,‬שׁ ָ‬
‫תו ָֹרה‪ְ ,‬‬
‫אָרץ‪.‬‬
‫אֱ �הֵ ינוּ ֶשׁבַּ ָשּׁמַ יִ ם וּבָ ֶ‬
‫ע ֲָשׂ ָרה ִמי יו ֵֹדעַ ? ע ֲָשׂ ָרה אֲ ִני יו ֵֹדעַ ‪ :‬ע ֲָשׂ ָרה ִדבְּ ַריָא‪ִ ,‬תּ ְשׁעָ ה י ְַרחֵ י‬
‫ל ֵָדה‪ְ ,‬שׁמ ֹונָה יְ מֵ י ִמילָה‪ִ ,‬שׁבְ עָ ה יְ מֵ י ַשׁבַּ ָתּא‪ִ ,‬שׁ ָשּׁה ִס ְד ֵרי ִמ ְשׁנָה‪,‬‬
‫�שׁה אָבוֹת‪ְ ,‬שׁנֵי לֻחוֹת‬
‫אַרבַּ ע ִאמָּ הוֹת‪ְ ,‬שׁ ָ‬
‫חוּמ ֵשׁי תו ָֹרה‪ְ ,‬‬
‫חֲ ִמ ָשּׁה ְ‬
‫אָרץ‪.‬‬
‫הַ בְּ ִרית‪ ,‬אֶ חָ ד אֱ �הֵ ינוּ ֶשׁבַּ ָשּׁ ַמיִ ם וּבָ ֶ‬
‫אַחַ ד עָ ָשׂר ִמי יו ֵֹדעַ ? אַחַ ד עָ ָשׂר אֲ נִ י יו ֵֹדעַ ‪ :‬אַחַ ד עָ ָשׂר כּוֹכְ בַ יָּא‪,‬‬
‫ע ֲָשׂ ָרה ִדבְּ ַריָא‪ִ ,‬תּ ְשׁעָ ה י ְַרחֵ י ל ֵָדה‪ְ ,‬שׁמ ֹונָה יְ מֵ י ִמילָה‪ִ ,‬שׁבְ עָ ה יְ מֵ י‬
‫אַרבַּ ע‬
‫חוּמ ֵשׁי תו ָֹרה‪ְ ,‬‬
‫ְ‬
‫ַשׁבַּ ָתּא‪ִ ,‬שׁ ָשּׁה ִס ְד ֵרי ִמ ְשׁנָה‪ ,‬חֲ ִמ ָשּׁה‬
‫�שׁה אָבוֹת‪ְ ,‬שׁנֵי לֻחוֹת הַ בְּ ִרית‪ ,‬אֶ חָ ד אֱ �הֵ ינוּ‬
‫ִאמָּ הוֹת‪ְ ,‬שׁ ָ‬
‫אָרץ‪.‬‬
‫ֶשׁבַּ ָשּׁמַ יִ ם וּבָ ֶ‬
‫ְשׁנֵים עָ ָשׂר ִמי יו ֵֹדעַ ? ְשׁנֵים עָ ָשׂר אֲ נִ י יו ֵֹדעַ ‪ְ :‬שׁנֵים עָ ָשׂר ִשׁבְ ַטיָּא‪,‬‬
‫אַחַ ד עָ ָשׂר כּוֹכְ בַ יָּא‪ ,‬ע ֲָשׂ ָרה ִדבְּ ַריָא‪ִ ,‬תּ ְשׁעָ ה י ְַרחֵ י ל ֵָדה‪ְ ,‬שׁמ ֹונָה‬
‫יְ מֵ י ִמילָה‪ִ ,‬שׁבְ עָ ה יְ מֵ י ַשׁבַּ ָתּא‪ִ ,‬שׁ ָשּׁה ִס ְד ֵרי ִמ ְשׁנָה‪ ,‬חֲ ִמ ָשּׁה‬
‫�שׁה אָבוֹת‪ְ ,‬שׁנֵי לֻחוֹת הַ בְּ ִרית‪,‬‬
‫אַרבַּ ע ִא ָמּהוֹת‪ְ ,‬שׁ ָ‬
‫חוּמ ֵשׁי תו ָֹרה‪ְ ,‬‬
‫ְ‬
‫אָרץ‪.‬‬
‫אֶ חָ ד אֱ �הֵ ינוּ ֶשׁבַּ ָשּׁמַ יִ ם וּבָ ֶ‬
‫�שׁה עָ ָשׂר‬
‫�שׁה עָ ָשׂר אֲ נִ י יו ֵֹדעַ ‪ְ :‬שׁ ָ‬
‫�שה עָ ָשׂר ִמי יו ֵֹדעַ ? ְשׁ ָ‬
‫ְשׁ ָ‬
‫ִמ ַדּיָּא‪ְ ,‬שׁנֵים עָ ָשׂר ִשׁבְ טַ יָּא‪ ,‬אַחַ ד עָ ָשׂר כּוֹכְ בַ יָּא‪ ,‬ע ֲָשׂ ָרה ִדבְּ ַריָא‪,‬‬
‫ִתּ ְשׁעָ ה י ְַרחֵ י ל ֵָדה‪ְ ,‬שׁמ ֹונָה יְ מֵ י ִמילָה‪ִ ,‬שׁבְ עָ ה יְ מֵ י ַשׁבַּ ָתּא‪ִ ,‬שׁ ָשּׁה‬
‫�שׁה‬
‫אַרבַּ ע ִאמָּ הוֹת‪ְ ,‬שׁ ָ‬
‫חוּמ ֵשׁי תו ָֹרה‪ְ ,‬‬
‫ְ‬
‫ִס ְד ֵרי ִמ ְשׁנָה‪ ,‬חֲ ִמ ָשּׁה‬
‫אָרץ‪.‬‬
‫אָבוֹת‪ְ ,‬שׁנֵי לֻחוֹת הַ בְּ ִרית‪ ,‬אֶ חָ ד אֱ �הֵ ינוּ ֶשׁבַּ ָשּׁמַ יִ ם וּבָ ֶ‬
‫‪118‬‬
‫חַ ד גּ ְַדיָא‪ ,‬חַ ד גּ ְַדיָא‬
‫ְדזַ בִּ ין אַ בָּ א בִּ ְת ֵרי זוּזֵ י‪ ,‬חַ ד גּ ְַדיָא‪ ,‬חַ ד גּ ְַדיָא‪.‬‬
‫אָתא שׁוּ ְנ ָרא‪ ,‬וְ אָכְ ָלה לְ ג ְַדיָא‪ְ ,‬דזַ בִּ ין אַ בָּ א בִּ ְת ֵרי זוּזֵ י‪ ,‬חַ ד גּ ְַדיָא‪,‬‬
‫וְ ָ‬
‫חַ ד גּ ְַדיָא‪.‬‬
‫אָתא כַלְ בָּ א‪ ,‬וְ נ ַָשׁ� לְ שׁוּנ ְָרא‪ְ ,‬דּאָכְ לָה לְ ג ְַדיָא‪ְ ,‬דזַ ִבּין אַ בָּ א בִּ ְת ֵרי‬
‫וְ ָ‬
‫זוּזֵ י‪ ,‬חַ ד גּ ְַדיָא‪ ,‬חַ ד גּ ְַדיָא‪.‬‬
‫חוּט ָרא‪ ,‬וְ ִהכָּ ה לְ כַלְ בָּ א‪ְ ,‬דּנ ַָשׁ� לְ שׁוּ ְנ ָרא‪ְ ,‬דּאָכְ לָה לְ ג ְַדיָא‪,‬‬
‫ְ‬
‫אָתא‬
‫וְ ָ‬
‫ְדזַ בִּ ין אַ בָּ א בִּ ְת ֵרי זוּזֵ י‪ ,‬חַ ד גּ ְַדיָא‪ ,‬חַ ד גּ ְַדיָא‪.‬‬
‫חוּט ָרא‪ְ ,‬ד ִהכָּ ה לְ כַלְ בָּ א‪ְ ,‬דּנ ַָשׁ� לְ שׁוּנ ְָרא‪,‬‬
‫נוּרא‪ ,‬וְ ָשׂ ַרף לְ ְ‬
‫אָתא ָ‬
‫וְ ָ‬
‫ְדּאָכְ לָה לְ ג ְַדיָא‪ְ ,‬דזַ ִבּין אַ בָּ א בִּ ְת ֵרי זוּזֵ י‪ ,‬חַ ד גּ ְַדיָא‪ ,‬חַ ד גּ ְַדיָא‪.‬‬
‫חוּט ָרא‪ְ ,‬ד ִהכָּה לְ כַלְ בָּ א‪ְ ,‬דּנ ַָשׁ�‬
‫נוּרא‪ְ ,‬דּ ָשׂ ַרף לְ ְ‬
‫אָתא מַ יָּא‪ ,‬וְ ָכבָ ה לְ ָ‬
‫וְ ָ‬
‫לְ שׁוּנ ְָרא‪ְ ,‬דּאָכְ לָה לְ ג ְַדיָא‪ְ ,‬דזַ ִבּין ַאבָּ א בִּ ְת ֵרי זוּזֵ י‪ ,‬חַ ד גּ ְַדיָא‪ ,‬חַ ד‬
‫גּ ְַדיָא‪.‬‬
‫חוּט ָרא‪,‬‬
‫נוּרא‪ְ ,‬דּ ָשׂ ַרף לְ ְ‬
‫אָתא תו ָֹרא‪ ,‬וְ ָשׁ ָתא לְ מַ יָּא‪ְ ,‬דּ ָכבָ ה לְ ָ‬
‫וְ ָ‬
‫ְד ִהכָּה לְ כַלְ בָּ א‪ְ ,‬דּנ ַָשׁ� לְ שׁוּנְ ָרא‪ְ ,‬דּאָכְ לָה לְ ג ְַדיָא‪ְ ,‬דזַ בִּ ין אַ בָּ א ִבּ ְת ֵרי‬
‫זוּזֵ י‪ ,‬חַ ד גּ ְַדיָא‪ ,‬חַ ד גּ ְַדיָא‪.‬‬
‫נוּרא‪,‬‬
‫אָתא הַ שׁוֹחֵ ט‪ ,‬וְ ָשׁחַ ט לְ תו ָֹרא‪ְ ,‬דּ ָשׁתָ א לְ ַמיָּא‪ְ ,‬דּכָבָ ה לְ ָ‬
‫וְ ָ‬
‫חוּט ָרא‪ְ ,‬ד ִה ָכּה לְ כַלְ בָּ א‪ְ ,‬דּנ ַָשׁ� לְ שׁוּ ְנ ָרא‪ְ ,‬דּאָכְ לָה לְ ג ְַדיָא‪,‬‬
‫ְדּ ָשׂ ַרף לְ ְ‬
‫ְדזַ בִּ ין אַ בָּ א בִּ ְת ֵרי זוּזֵ י‪ ,‬חַ ד גּ ְַדיָא‪ ,‬חַ ד גּ ְַדיָא‪.‬‬
‫אָתא מַ לְ אַ � הַ ָמּוֶ ת‪ ,‬וְ ָשׁחַ ט לְ שׁוֹחֵ ט‪ְ ,‬דּ ָשׁחַ ט לְ תו ָֹרא‪ְ ,‬דּ ָשׁ ָתא‬
‫וְ ָ‬
‫חוּט ָרא‪ְ ,‬ד ִה ָכּה לְ כַלְ בָּ א‪ְ ,‬דּנ ַָשׁ�‬
‫נוּרא‪ְ ,‬דּ ָשׂ ַרף לְ ְ‬
‫לְ מַ יָּא‪ְ ,‬דּכָבָ ה לְ ָ‬
‫לְ שׁוּנ ְָרא‪ְ ,‬דּאָכְ לָה לְ ג ְַדיָא‪ְ ,‬דזַ ִבּין ַאבָּ א בִּ ְת ֵרי זוּזֵ י‪ ,‬חַ ד גּ ְַדיָא‪ ,‬חַ ד‬
‫גּ ְַדיָא‪.‬‬
‫אָתא הַ ָקּדוֹשׁ בָּ רוּ� הוּא‪ ,‬וְ ָשׁחַ ט לְ ַמלְ אָ � הַ ָמּוֶ ת‪ְ ,‬דּ ָשׁחַ ט לְ תו ָֹרא‪,‬‬
‫וְ ָ‬
‫חוּט ָרא‪ְ ,‬דּ ִהכָּה לְ כַלְ בָּ א‪,‬‬
‫נוּרא‪ְ ,‬דּ ָשׂ ַרף לְ ְ‬
‫ְדּ ָשׁתָ א לְ מַ יָּא‪ְ ,‬דּכָבָ ה לְ ָ‬
‫ְדּנ ַָשׁ� לְ שׁוּנ ְָרא‪ְ ,‬דּאָכְ לָה לְ ג ְַדיָא‪ְ ,‬דזַ בִּ ין אַ בָּ א בִּ ְת ֵרי זוּזֵ י‪ ,‬חַ ד‬
‫גּ ְַדיָא‪ ,‬חַ ד גּ ְַדיָא‪.‬‬
‫‪119‬‬
Step 14: Acceptance
The Seder is accepted by God:
The Seder now concludes according to Halacha,
Complete in all laws and ordinances.
Just as we were privileged to arrange it tonight,
So may we be granted to perform it again.
O Pure One who dwellest in the heights above,
Establish us as a countless people once again,
Speedily guide thy plants Israel as a redeemed people,
To the land of Zion with song.
NEXT YEAR IN JERUSALEM
On the first night, recite:
IT CAME TO PASS AT MIDNIGHT
Thou didst perform most wonders at night,
In the early watches of this night; The righteous convert
Abraham didst Thou cause to triumph at night;
It came to pass at midnight.
Grar's king Abimelech, didst Thou judge in a dream by night;
Thou didst frighten Laban in the dark of night;
Israel overcame an angel and won by night;
It came to pass at midnight.
Egypt's firstborn didst Thou crush at midnight;
Their strength they found not when they rose at night;
Sisera, prince of Harashet, didst Thou rout through stars of the night;
It came to pass at midnight.
Senncherib, the blasphemer, didst Thou disgrace by night;
Babylon's idol fell in the dark of night;
Daniel was shown the secret of the king's dream of the night;
It came to pass at midnight.
Belshazzar, who drank from the Temple's vessel, was killed that same night;
Daniel who was saved from the lion's den interpreted the visions of night;
120
Hateful Haman the Agagite wrote letters in the night;
It came to pass at midnight.
Thou didst triumph against Haman in the king's sleepless night;
Trample the winepress and aid those who ask; "What of the night?"
The watchman responds: "Morning comes after night";
It came to pass at midnight.
Hasten the eternal day which is not really day or night;
Exalted One, proclaim that Thine are day and night;
Set guards about thy city all day and night;
Brighten as day the darkness of the night;
It came to pass at midnight.
On the second night, recite:
Thy wondrous powers didst Thou display on Pesach;
Chief of all feasts didst Thou make Pesach;
Thou didst reveal Thyself to Abraham on the midnight of Pesach;
And you shall say: It is the Pesach sacrifice.
To his door didst Thou come at noon on Pesach;
With matzot he served angels on Pesach;
To the herd he ran for the ox recalling Joseph on Pesach;
And you shall say: It is the Pesach sacrifice.
The men of Sodom were burned in wrath on Pesach;
Lot was saved, he baked matzot at the end of Pesach;
Thou didst sweep and destroy Egypt when passing on Pesach;
And you shall say: It is the Pesach sacrifice.
Lord, every Egyptian firstborn Thou didst crush on Pesach;
But thy firstborn Thou didst passover on the Pesach;
So that no evil destroyed Israel's homes on Pesach;
And you shall say: It is the Pesach sacrifice.
The well-locked city of Jericho fell on Pesach;
Midian was destroyed through a barley-cake from the Omer of Pesach;
Assyria's mighty armies were consumed by fire on Pesach;
And you shall say: It is the Pesach sacrifice;
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Senncherib would have held his ground at Nov but the siege on Pesach;
A hand inscribed Babylon's fate on Pesach;
Babylon's festive table was destroyed on Pesach;
And you shall say: It is the Pesach sacrifice.
Esther called a three-day fast on Pesach;
Thou didst hang the evil Haman on Pesach;
Doubly, wilt Thou punish Edom on Pesach;
Let Thy mighty arm save us from harm on the night of Pesach;
KI LO NAEH
Powerful in kingship, truly chosen, His troops sing to Him:
"Thine only Thine, O Lord, is the Majestic Kingdom."
Beautiful praises are His due
Famous in kingship, truly glorious, His faithful sing to Him:
"Thine only Thine, O Lord, is the Majestic Kingdom."
Beautiful praises are His due
Guiltless in kingship, truly strong, His angels sing to Him:
"Thine only Thine, O Lord, is the Majestic Kingdom."
Beautiful praises are His due
Alone in kingship, truly powerful, His scholars sing to Him:
"Thine only Thine, O Lord, is the Majestic Kingdom."
Beautiful praises are His due
Commanding in kingship, truly revered, His near ones sing to Him:
"Thine only Thine, O Lord, is the Majestic Kingdom."
Beautiful praises are His due
Humble in kingship, truly redeeming, His righteous sing to Him:
"Thine only Thine, O Lord, is the Majestic Kingdom."
Beautiful praises are His due
Holy in kingship, truly merciful, His angels sing to Him:
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"Thine only Thine, O Lord, is the Majestic Kingdom."
Beautiful praises are His due
Indomitable in kingship, truly sustaining, His innocent sing to Him:
"Thine only Thine, O Lord, is the Majestic Kingdom."
Beautiful praises are His due
ADIR HU
He is powerful, May He build His temple very soon. O God, build thy temple speedily.
He is chosen, great, and famous; May He build His temple very soon. O God, build thy
temple speedily.
He is glorious, pure and guiltless; May He build His temple very soon. O God, build thy
temple speedily.
He is pious, clean and unique; May He build His temple very soon. O God, build thy
temple speedily.
He is powerful, wise and majestic; May He build His temple very soon. O God, build thy
temple speedily.
He is revered, eminent and strong; May He build His temple very soon. O God, build thy
temple speedily.
He is redeeming, righteous and holy; May He build His temple very soon. O God, build
thy temple speedily.
He is merciful, omnipotent, and indomitable; May He build His temple very soon. O
God, build thy temple speedily.
ECHAD MI YODEA
Who knows one? I know one! One is our God in heaven and earth.
Who knows two? I know two! Two are the tablets of the covenant; One is our God in
heaven and earth.
Who knows three? I know three! Three are the fathers of Israel; Two are the tablets of the
covenant; One is our God in heaven
and earth.
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Who knows four? I know four! Four are the mothers of Israel; Three are the fathers of
Israel; Two are the tablets of the
covenant; One is our God in heaven and earth.
Who knows five? I know five! Five are the books of the Torah; Four are the mothers of
Israel; Three are the fathers of Israel;
Two are the tablets of the covenant; One is our God in heaven and earth.
Who knows six? I know six! Six are the orders of the Mishnah; Five are the books of the
Torah; Four are the mothers of Israel;
Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in
heaven and earth.
Who knows seven? I know seven! Seven are the days of the week; Six are the orders of
the Mishnah; Five are the books of the
Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets
of the covenant; One is our God in
heaven and earth.
Who knows eight? I know eight! Eight are the days to circumcision; Seven are the days
of the week; Six are the orders of the
Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the
fathers of Israel; Two are the tablets of
the covenant; One is our God in heaven and earth.
Who knows nine? I know nine! Nine are the months to childbirth; Eight are the days to
circumcision; Seven are the days of the
week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the
mothers of Israel; Three are the fathers
of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
Who knows ten? I know ten! Ten are the commandments; Nine are the months to
childbirth; Eight are the days to circumcision;
Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of
the Torah; Four are the mothers of
Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God
in heaven and earth.
Who knows eleven? I know eleven! Eleven are the stars in Joseph's dream; Ten are the
commandments; Nine are the months to
childbirth; Eight are the days to circumcision; Seven are the days of the week; Six are the
orders of the Mishnah; Five are the
books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two
are the tablets of the covenant; One is our God in heaven and earth.
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Who knows twelve? I know twelve! Twelve are the tribes of Israel; Eleven are the stars
in Joseph's dream; Ten are the
commandments; Nine are the months to childbirth; Eight are the days to circumcision;
Seven are the days of the week; Six are
the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of
Israel; Three are the fathers of Israel; Two
are the tablets of the covenant; One is our God in heaven and earth.
Who knows thirteen? I know thirteen! Thirteen are the attributes of God; Twelve are the
tribes of Israel; Eleven are the stars in
Joseph's dream; Ten are the commandments; Nine are the months to childbirth; Eight are
the days to circumcision; Seven are the
days of the week; Six are the orders of the Mishnah; Five are the books of the Torah;
Four are the mothers of Israel; Three are
the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and
earth.
HAD GADYA
One kid, one kid that Father bought for two zuzim; One kid, one kid.
The cat came and ate the kid that father bought for two zuzim; One kid, one kid.
The dog came and bit the cat that ate the kid that father bought for two zuzim; One kid,
one kid.
The stick came and beat the dog that bit the cat that ate the kid that father bought for two
zuzim; One kid, one kid.
The fire came and burned the stick that beat the dog that bit the cat that ate the kid that
father bought for two zuzim; One kid,
one kid.
The water came and quenched the fire that burned the stick that beat the dog that bit the
cat that ate the kid that father bought
for two zuzim; One kid, one kid.
The ox came and drank the water that quenched the fire that burned the stick that beat the
dog that bit the cat that ate the kid
that father bought for two zuzim; One kid, one kid.
The slaughterer came and killed the ox that drank the water that quenched the fire that
burned the stick that beat the dog that bit
the cat that ate the kid that father bought for two zuzim; One kid, one kid.
The angel of death came and slew the slaughterer that killed the ox that drank the water
that quenched the fire that burned the
stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim;
One kid, one kid.
The Holy One, blessed be He, came and slew the angel of death that slew the slaughterer
that killed the ox that drank the water
that quenched the fire that burned the stick that beat the dog that bit the cat that ate the
kid that father bought for two zuzim;
One kid, one kid.
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Miracles by the Sea
U
Jordana Rotenberg
The occurrence of Kriyat Yam Suf was perhaps the most unnatural phenomenon
to occur in history. The water of the Red Sea split in to two sides with a completely dry
area in the middle in which the Jews could walk. Some commentators say that there were
twelve different paths for each tribe to travel down and that there were fruit trees that
lined the path from which people could eat. All in all it was something truly spectacular
and defied nature completely. But if you look at a map, the Red Sea is not on the way to
Israel from Egypt. So why did the Jews cross it? What really happened on the way out
from Egypt?
G-d was originally supposed to lead the Jews in a direct path from Egypt in to
Israel which would bring them through the land of the Plishtim. This would constitute a
war with the Plishtim. Seeing as the Jews had just left such harsh oppression, one would
assume that the Jews would be happy to leave in any way possible. But in reality they had
developed something known as Stockholm Syndrome, they had taken a sort of comfort in
and liking to their Egyptian lifestyle and would view a war with the Plishtim as a reason
to return to Egypt. In response, G-d needed to destroy the Egyptians not only as a
punishment for their wrong-doings but also as a means to glorify Himself and show the
Jews that their Egyptian enslavement was not something to like. G-d led the Jews in a
roundabout way and had them camp in an area completely off the intended track. Pharaoh
had heard of their detour from messengers he had sent after the Jews and assumed they
were lost. In response, he decided to chase after the Jews with a multitude of chariots and
horsemen, with him as the leader and take advantage of their being lost. G-d had
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purposefully hardened Pharaoh’s heart so he would go after the Jews and then glorify
Him. Once the Jews came to the Red Sea, no one knew what to do. Until one man,
Nachshon Ben Aminadav, took the leap of faith and jumped in. As the waters split, the
Egyptians had advanced closer to the Jews. G-d had planned for this so that the Jews
would be able to see the destruction of the Egyptians.
But why in such an unnatural manner were the Egyptians killed? G-d created
nature for the specific purpose of carrying out miracles in an understated manner. So why
did He go all out? He did it in this way to show the Jews their enslavement was not
something to revert to in times of desperation, and even though they had deserved it, it
was over. They were no longer oppressed or doing back-breaking labor. By doing so, G-d
glorified Himself and gained the trust of the Jews.
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Show me the Light
Jordan Cohen
The First Mishna in Pesachim starts out with the words, “ ‫" אור לארבעה עשר בודקין‬
‫ את החמץ לאור הנר‬On the light of the 14th [of Nissan] we search for Chametz by
candlelight. In the Gemara, the Chachamim argue whether ‫אור‬, which means light, refers
to the night of the 14th of Nissan or the day of the 14th of Nissan. One proof for ‫אור‬
meaning the morning of the 14th is from the passuk says, “‫ ”וישכם אברהם בבקר‬And
Avraham got up early in the morning. This Passuk helps us learn the Halachic principle
of "‫“ זריזין מקדימין למצוות‬Those that are eager do the Mitzvos early.” This teaches us the
enthusiasm we should have when doing Mitzvos, and that doing Mitzvos at the earliest
possible time or an un-ideal time like sunrise is the best time to do Mitzvos. Although
this inspiring concept is accepted by the Gemara, the Gemara ultimately rejects the idea
of Bedikas Chametz being done in the morning. The Gemara finds two sources proving
that ‫ אור‬refers to the night. But why then does the Mishna use such a weird word, “light”
to refer to the nighttime as the time to do Bedikas Chametz? The Gemara gives two
answers. First, the word ‫ אור‬is more specific, by using this word, the Mishna is giving us
a hint to the most ideal time to do Bedika: after sunset, but before the stars come out, in
other words, when it is still a little light out. I think this could represent that the Jews
were freed from Egypt when they were spiritually at their lowest; they only had a little bit
of spiritual “light” left in them. The second reason the Gemara give is that ‫ אור‬is a more
positive word to use than ‫ ליל‬. ‫ ליל‬is associated with darkness which denotes fear and
confusion. The Mishna uses the word ‫ אור‬to teach us how we should celebrate in
happiness.
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Hebrew Academy is an Orthodox Jewish Day School serving students from
birth through Grade 12 that inspires and equips students to achieve their
greatest potential both academically and spiritually by focusing on their
individual attributes and instilling eternal Torah values in a changing world.
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College and Yeshiva Preparatory
Honors and AP Courses
Dual Enrollment with FIU
100% College-Bound
40-80% Yeshiva/Seminary-Bound annually
Dati Tzioni
New Gymnasium opening summer of 2013
Certified and credentialed faculty
Partnerships with Yeshiva University and
Touro College
Accredited by AISF and SACS
Member of Florida High School Athletic
Association
Enrichment in the Cultural Arts
Matmidim Accelerated Judaics Program
Hemshech Program with Kollel Rabbis
Trained security team and state of the art
security systems
All staff trained in CPR and First Aid
Bullying prevention and awareness
program
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Rich extracurricular and student activities
programs
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Miami Beach, FL 33140
(305) 532-6421