HaggadahToruleallHaggadahs

Haggadah  
To Rule All Haggadahs 

(Yes, really)

By: Ezra Cohen, Matan Stray, Aden Bentov, Chana Lyubich, and Fagie Flamenbaum

2017

0

Dear Readers,

This Haggadah is brought to you by the students of the Jewish Academy of Suffolk
County. In creating this Haggadah we went through intensive learning through text
and supporting commentaries to better understand the text and develop our own
questions and opinions about it. Our ambition was to create a Haggadah with voice
and relevance, a Haggadah that encouraged discussion and debate, and reflected
the messages and meanings we uncovered. The process of noticing, questioning,
and researching allowed us to uncover the intentionality in between the lines. We
wanted to share that experience with you. This Haggadah is written in a style of
conversation, each of our contributions is in a manner designed to get you thinking,
wondering and arguing it out. Not all questions were answered, some are waiting
for your contribution. We invite you to join the conversation.
Morah Kasowitz and the students of 6-8 JA

1

Table of Contents

‫קדש‬
Kadesh -

‫ורחץ‬
Urchatz

‫כרפם‬
Karpas

‫יחץ‬
Yachatz

‫מגיד‬
Maggid

‫הא לחמה‬
The bread of affliction

‫מה נשתנה‬
The four questions

‫עבדים היינו‬
We were slaves to Pharaoh in Egypt

‫מעשה ברבי אליעזר‬
It once happened

‫ארבעה בנים‬
The four sons

‫מתחילה‬

2

In the beginning
‫והיא שעמדה‬

And it is this

‫ארמי אבד אבי‬
An Aramean sought to destroy my father

‫עשר מכות‬
These are the Ten Plagues

‫דינו‬
How many are the good things

‫פסח מצה מרור‬
Rabban Gamliel used to say

‫בכל דור ודור‬
In each and every generation

‫הללויה‬
Give praise

‫צפון‬
Eat the Afikoman

‫ברך‬
Grace after meal

‫הלל‬
Praise

‫נרצה‬
Acceptance

3

‫קדש‬

‫‪Pour the first cup. Say:‬‬

‫אתקינו סעודתא דמלכא עלאה‪ ,‬דא היא סעודתא דקודשא בריך הוא ושכינתיה‪.‬‬

‫‪Stand. Take the cup into the right hand, then into the left hand, and then into the palm of the‬‬
‫‪right hand. Hold it approximately 9 inches above the table.‬‬

‫‪On Friday night begin here:‬‬

‫יוֹם ַה ִשּׁ ִשּׁי‪ .‬וַיְֻכלּוּ ַה ָשַּׁמיִם וְָהאֶָרץ וְָכל‪ְ-‬צָבאָם‪ .‬וַיְַכל ֱאלִֹהים ַבּיּוֹם ַה ְשִּׁביִעי ְמַלאְכתּוֹ ֲא ֶשׁר ָע ָשׂה וַיִּ ְשׁבֹּת‬
‫ַבּיּוֹם ַה ְשִּׁביִעי ִמָכּל ְמַלאְכתּוֹ ֲא ֶשׁר ָע ָשׂה‪ .‬וַיְָבֵרְך ֱאלִֹהים ֶאת יוֹם ַה ְשִּׁביִעי וַיְַקֵדּשׁ אוֹתוֹ ִכּי בוֹ ָשַׁבת‬

‫ִמָכּל‪ְ-‬מַלאְכתּוֹ ֲא ֶשׁר ָבָּרא ֱאלִֹהים ַלֲעשׂוֹת‪.‬‬

‫‪On weeknights begin here:‬‬

‫ַסְבִרי ָמָרנָן‬
‫ָבּרוְּך אַָתּה ה'‪ֱ ,‬אלֵֹהינוּ ֶמֶלְך ָהעוָֹלם בּוֵֹרא ְפִּרי ַהָגֶּפן‪.‬‬

‫‪On Friday night add the words in parentheses.‬‬

‫ָבּרוְּך אַָתּה ה'‪ֱ ,‬אלֵהינוּ ֶמֶלְך ָהעוָֹלם ֲא ֶשׁר ָבַּחר ָבּנוּ ִמָכּל‪ָ-‬עם וְרוְֹמָמנוּ ִמָכּל‪ָ-‬לשׁוֹן וְִקְדּ ָשׁנוּ ְבִּמְצוָֹתיו‪ .‬וִַתֶּתּן‬
‫ָלנוּ ה' ֱאלֵֹהינוּ ְבּאֲַהָבה )​ ַשָׁבּתוֹת ִלְמנוָּחה וּ( מוֲֹעִדים ְל ִשְׂמָחה‪ַ ,‬חגִּים וּזְַמנִּים ְל ָשׂשוֹן‪ֶ​) ,‬את יוֹם ַה ַשָּׁבּת ַהזֶּה‬
‫וְ( ֶאת יוֹם ַחג ַהַמּצּוֹת ַהזֶּה זְַמן ֵחרוֵּתנוּ‪ְ)​ ,‬בּאֲַהָבה( ִמְקָרא קֶֹדשׁ זֵֶכר ִליִציאַת ִמְצָריִם‪ִ .‬כּי ָבנוּ ָבַחְרָתּ וְאוָֹתנוּ‬

‫ִקַדּ ְשָׁתּ ִמָכּל ָהַעִמּים‪) ,‬וְ ַשָׁבּת( וּמוֲֹעֵדי ָקְד ֶשָׁך )ְבּאֲַהָבה וְּבָרצוֹן( ְבּ ִשְׂמָחה וְּב ָשׂשוֹן ִהנְַחְלָתּנוּ‪.‬‬
‫ָבּרוְּך אַָתּה ה'‪ְ ,‬מַקֵדּשׁ )ַה ַשָׁבּת וְ( יִ ְשָׂרֵאל וְַהזְַּמנִּים‪.‬‬

‫‪On Saturday night add the following:‬‬

‫ָבּרוְּך אַָתּה ה'‪ֱ ,‬אלֵֹהינוּ ֶמֶלְך ָהעוָֹלם‪ ,‬בּוֵֹרא ְמאוֵֹרי ָהֵאשׁ‪.‬‬
‫ָבּרוְּך אַָתּה ה'‪ֱ ,‬אלֵֹהינוּ ֶמֶלְך ָהעוָֹלם ַהַמְּבִדיל ֵבּין קֶֹדשׁ ְלחֹל‪ֵ ,‬בּין אוֹר ְלח ֶשְׁך‪ֵ ,‬בּין יִ ְשָׂרֵאל ָלַעִמּים‪ֵ ,‬בּין יוֹם‬
‫ַה ְשִּׁביִעי ְל ֵשׁ ֶשׁת יְֵמי ַהַמֲּע ֶשׂה‪ֵ .‬בּין ְקֻד ַשּׁת ַשָׁבּת ִלְקֻד ַשּׁת יוֹם טוֹב ִהְבַדְּלָתּ‪ ,‬וְֶאת‪-‬יוֹם ַה ְשִּׁביִעי ִמ ֵשּׁ ֶשׁת יְֵמי‬

‫ַהַמֲּע ֶשׂה ִקַדּ ְשָׁתּ‪ִ .‬הְבַדְּלָתּ וְִקַדּ ְשָׁתּ ֶאת‪ַ-‬עְמָּך יִ ְשָׂרֵאל ִבְּקֻד ָשֶּׁתָך‪ָ .‬בּרוְּך אַָתּה ה'‪ַ ,‬הַמְּבִדיל ֵבּין קֶֹדשׁ ְלקֶֹדשׁ‪.‬‬
‫ָבּרוְּך אַָתּה ה'‪ֱ ,‬אלֵֹהינוּ ֶמֶלְך ָהעוָֹלם‪ֶ ,‬שֶׁהֱחיָנוּ וְִקיְָּמנוּ וְִהגִּיָענוּ ַלזְַּמן ַהזֶּה‪.‬‬

‫‪Drink the entire cup while seated and reclining to the left.‬‬

‫‪4‬‬

Kadesh

Pour the first cup. Say:

Prepare the meal of the supernal King. This is the meal of the Holy One, blessed be He, and His
Shechinah.

Stand. Take the cup into the right hand, then into the left hand, and then into the palm of the
right hand. Hold it approximately 9 inches above the table.

On Friday night begin here:
And there was evening and there was morning, the sixth day. And the heaven and the earth were
finished, and all their host. And on the seventh day God finished His work which He had done;
and He rested on the seventh day from all His work which He had done. And God blessed the
seventh day, and sanctified it; because He rested on it from all of His work which God created in
doing.

On weeknights begin here:
Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine.

On Friday night add the words in parentheses.
Blessed are You, Lord our God, King of the universe, who has chosen us from all peoples and
has raised us above all tongues and has sanctified us with His commandments. And You have
given us, Lord our God, [S​ abbaths for rest]​ , appointed times for happiness, holidays and special
times for joy, [​this Sabbath day, and​] this Festival of Matsot, our season of freedom [i​ n love​] a
holy convocation in memory of the Exodus from Egypt. For You have chosen us and sanctified
us above all peoples. In Your gracious love, You granted us Your [​holy Sabbath, and​] special
times for happiness and joy.

Blessed are You, O Lord, who sanctifies [t​ he Sabbath,​] Israel, and the appointed times.

On Saturday night add the following:
Blessed are You, Lord our God, King of the universe, who creates the light of the fire. Blessed
are You, Lord our God, King of the universe, who distinguishes between the holy and the
profane, between light and darkness, between Israel and the nations, between the seventh day
and the six working days. You have distinguished between the holiness of the Sabbath and the
holiness of the Festival, and You have sanctified the seventh day above the six working days.
You have distinguished and sanctified Your people Israel with Your holiness.Blessed are You, O
Lord, who distinguishes between the holy and the holy.

5

Blessed are You, Lord our God, King of the universe, who has granted us life and sustenance and
permitted us to reach this season.

Drink the entire cup while seated and reclining to the left.
______________________________________________________________________________

The Purpose and Reasoning Behind the Four Cups
The obligation for drinking the four cups of wine is for everyone including women, elderly, and
poor people, as opposed to on Shabbos where only the head of the table makes kiddush. What is
so significant about Kadesh and the four cups? We know Kadesh is the step in which we bless
G-D for wine. Still, we question, why is it is so important?
We have put together the fact that there are four cups of wine, four redemptions, and finally, four
decrees Pharaoh declared against us. The Shemos Rabbah states that we drink four cups of wine
because of the four redemptions,​ "I will take you out…I will save you…I will redeem you… and
I will take you as a nation…".​ While we have explained why four is a significant number, we
would like to still explore why it is so central to the Seder.
______________________________________________________________________________
 

‫ורחץ‬

Urchatz

Everyone now should wash their hands without saying the blessing ‫על נטילת ידים‬.

6

‫כּרפּס‬

Karpas

Take less than a kezayit (an ounce) of the karpas and dip it into the salt water. While saying the
blessing, keep in mind that the blessing also applies to the maror that will be eaten later.

.‫ בּוֵֹרא ְפִּרי ָהֲאָדָמה‬,‫ ֱאלֵֹהינוּ ֶמֶלְך ָהעוָֹלם‬,'‫ָבּרוְּך אַָתּה ה‬

Blessed are you, Lord our God, King of the Universe, who creates the fruit of the earth.
Eat without reclining.

‫יחץ‬

Yachatz

Break the middle Matzah in two. Set aside the larger piece to use for the afikoman.

‫מגיד‬

The leader uncovers the matzot, raises the Seder plate, and says:

‫ ָה ַשָּׁתּא‬.‫ ָכּל ִדְצִריְך יֵיֵתי וְיְִפַסח‬,‫ ָכּל ִדְכִפין יֵיֵתי וְיֵיכֹל‬.‫ָהא ַלְחָמא ַענְיָא ִדּי ֲאָכלוּ אְַבָהָתנָא ְבאְַרָעא ְדִמְצָריִם‬
.‫ ְל ָשׁנָה ַהָבּאָה ְבּנֵי חוִֹרין‬,‫ ָה ַשָּׁתּא ַעְבֵדי‬.‫ ְל ָשׁנָה ַהָבּאָה ְבּאְַרָעא ְדיִ ְשָׂרֵאל‬,‫ָהָכא‬

Remove the Seder plate from the table. Pour the second cup. The child asks:

7

‫ ֻכּלּוֹ‬- ‫ ַהַלּיְָלה ַהזֶּה‬,‫ַמה נִּ ְשַׁתּנָּה ַהַלּיְָלה ַהֶזּה ִמָכּל ַהֵלּילוֹת? ֶשְׁבָּכל ַהֵלּילוֹת אָנוּ אוְֹכִלין ָחֵמץ וַּמָצּה‬
‫ ֶשְׁבָּכל ַהֵלּילוֹת ֵאין אָנוּ ַמְטִבּיִלין‬.‫ ַהַלּיְָלה ַהזֶּה )ֻכּלּוֹ( ָמרוֹר‬- ‫ ֶשְׁבָּכל ַהֵלּילוֹת אָנוּ אוְֹכִלין ְשׁאָר יְָרקוֹת‬.‫ַמָצּה‬
‫ ַהַלּיְָלה‬- ‫ ֶשְׁבָּכל ַהֵלּילוֹת אָנוּ אוְֹכִלין ֵבּין יוֹ ְשִׁבין וֵּבין ְמֻסִבּין‬.‫ ַהַלּיְָלה ַהֶזּה ְשֵׁתּי ְפָעִמים‬- ‫ֲאִפילוּ ַפַּעם ֶאָחת‬

.‫ַהזֶּה ֻכָּלּנוּ ְמֻסִבּין‬
__________________________________________________________________

Slaves or not Slaves? That is the Question
In the text of ‫הא לחמא‬, it says, “Here is the bread of affliction that our ancestors ate in the land of Egypt.” This
statement brings up some questions such as, “Why is it saying that we ate matzah in Egypt? I thought we only ate
matzah out of Egypt.” The story goes on saying that the Jews left so quickly from Egypt so that the bread didn’t
have time to rise before it got baked in the hot sun in the desert. The answer to this, as many Rabbis have said, is
that the Jewish slaves also ate matzah in Egypt because the slave owners did not give the Jews enough time for their
bread to rise. The next question that I have is on the words, “Now we are here; next year we will be in the Land of
Israel. Now we are slaves; next year we will be free men.” The question I have on this is that it is saying that we are
slaves right now. Didn’t we already leave Egypt? Aren't we already free from Egypt? What does it mean that we are
slaves right now. To what?
The big answer to this is that we are not slaves but this is to be understood metaphorically. As long we are in exile,
we are still slaves of some sort.

-Matan Strey

Why do we eat matzah?
In Hei Lachma Anya it talks about the origins of matzah. Sources say that it was poor man’s bread eaten in Egypt
and therefore a food symbolizing slavery. We eat the matzah as a reminder of when we were in slavery, and our
journey to receiving the Torah.

Why does the Torah command us that we have to be in Jerusalem next year?
I would be mistaken to assume we should literally pack up and go to Israel for Passover next year. But before you
start making travel arrangements for the long and expensive trip, let me tell you another answer. The text is trying to
relate to us that next year we hope that we will have the Temple, Beit Hamikdash. The Beit Hamikdash was one
central synagogue where all the Jews people used to worship before we were exiled and banished from Israel and
when Moshiach and the time of our redemption comes it will be rebuilt.Then we will be obligated to spend
Passover in Israel due to the different commandments. For example, the Passover sacrifice that gives us a reason to
spend Passover in Israel. The Haggadah also says that the miracles of that time will make the Passover miracles look
insignificant.Which sounds like a very good reason to go to Israel. But unfortunately you will have to wait until
Hashem decides it’s time to rebuild the Temple.​

-Fagie Flamenbaum

The Ma Nishtana, four questions are questions asking why are we doing this different than any other nights. The Ma
Nishtana includes four questions supposedly the children will be asking, but what is the deeper meaning?

Why Do We Dip Twice?
Rebbe Rashab says that in previous exiles, the Jewish people (us), were not purified, we didn't have the
ability to cleanse ourselves (like “​ dipping” i​ n a ritual bath). This answers our question because by dipping twice, we
are completing what we weren't able to do before.

What Does Matzah Represent?
The Next Ma Nishtana comments on the matzah, and how we only are allowed to eat matzah when on all
other nights we eat chametz. On Passover, we remove all leavened bread. The risen leavened bread symbolizes
arrogance, and the flat matzah symbolizes humility. On Passover, we will rid our arrogance and purify our soul.

8

Maggid

The leader uncovers the matzot, raises the Seder plate, and says:

This is the bread of destitution that our ancestors ate in the land of Egypt. Anyone who is
famished should come and eat, anyone who is in need should come and partake of the Pesach
sacrifice. Now we are here, next year we will be in the land of Israel; this year we are slaves,
next year we will be free people.

Remove the Seder plate from the table. Pour the second cup. The child asks:

What differentiates this night from all [other] nights? On all [other] nights we eat ​chamets and
matzah; this night, only matzah? On all [other] nights we eat other vegetables; tonight (only)
marror​. On all [other] nights, we don't dip [our food], even one time; tonight [we dip it] twice.
On [all] other nights, we eat either sitting or reclining; tonight we all recline.
______________________________________________________________________________

Matzah also represents how being a slave felt, what it did to the Jewish people's mind, how they thought, and

anything else being a slave did to them mentally.

Why Do We Eat Maror?

We know that we eat the bitter herbs to commemorate the bitter lives of the Jewish slaves in Egypt, but

why maror and not a different substance? In the former exiles, there were many conflicts and envy between Torah

scholars, symbolized as green. That is why we eat the “green” maror not just because of the bitter life for the Jewish

slaves, but also for the scholar’s conflicts, answering our question.

Why Do We Lean? Why Does It Mention Recline?

Last we are commanded to recline throughout the Seder besides during the maror. ​‘O​ ne is required to see

himself as if he had just now left Egyptian slavery. Hence, when a person eats on this night, he is required to eat and

drink while reclining, as a sign of freedom.’ (Maimonides). ​Maimonides explains that reclining is supposed to

represent freedom so we should feel as if we had just left Egypt. We do it in this way because when we recline while

eating, We feel genuine pleasure while eating. One question my partner and I came across was that if it says we

recline, we are forced to lean to the left which may not be the most pleasurable position. This is clarified by

scientists who tell us that if we were to ​lean on the right is a choking hazard. Leaning to the left can prevent the

epiglottis from covering the trachea, allowing food to enter and stop the flow of oxygen.

-Aden Bentov and Ezra Cohen

9

Set the Seder plate is set back onto the table. Uncover the matzot.

‫ וְִאלּוּ לֹא הוִֹציא ַהָקּדוֹשׁ‬.‫ וַיּוִֹציֵאנוּ ה' ֱאלֵֹהינוּ ִמ ָשּׁם ְבּיָד ֲחזָָקה וִּבזְרַֹע נְטוּיָה‬,‫ֲעָבִדים ָהיִינוּ ְלַפְרעֹה ְבִּמְצָריִם‬
‫ וֲַאִפילוּ‬.‫ ֲהֵרי אָנוּ וָּבנֵינוּ וְּבנֵי ָבנֵינוּ ְמ ֻשְׁעָבִּדים ָהיִינוּ ְלַפְרעֹה ְבִּמְצָריִם‬,‫ָבּרוְּך הוּא ֶאת ֲאבוֵֹתינוּ ִמִמְּצָריִם‬
‫ וְָכל‬.‫ֻכָּלּנוּ ֲחָכִמים ֻכָּלּנוּ נְבוֹנִים ֻכָּלּנוּ זְֵקנִים ֻכָּלּנוּ יוְֹדִעים ֶאת ַהתּוָֹרה ִמְצוָה ָעֵלינוּ ְלַסֵפּר ִבּיִציאַת ִמְצָריִם‬

.‫ַהַמְּרֶבּה ְלַסֵפּר ִבּיִציאַת ִמְצַריִם ֲהֵרי זֶה ְמ ֻשָׁבּח‬

‫ֲעזְַריָה וְַרִבּי ֲעִקיָבא וְַרִבּי ַטְרפוֹן ֶשָׁהיוּ ְמֻסִבּין‬-‫ַמֲע ֶשׂה ְבַּרִבּי ֱאִליֶעזֶר וְַרִבּי יְהוֹ ֻשַׁע וְַרִבּי ֶאְלָעזָר ֶבּן‬
‫ ַעד ֶשָׁבּאוּ ַתְלִמיֵדיֶהם וְאְָמרוּ ָלֶהם ַרבּוֵֹתינוּ‬,‫אוֹתוֹ ַהַלּיְָלה‬-‫ְבַרק וְָהיוּ ְמַסְפִּרים ִבּיִציאַת ִמְצַריִם ָכּל‬-‫ִבְּבנֵי‬

.‫ִהגִּיַע זְַמן ְקִריאַת ְשַׁמע ֶשׁל ַשֲׁחִרית‬

‫ֲעזְַריָה ֲהֵרי ֲאנִי ְכֶּבן ִשְׁבִעים ָשׁנָה וְלֹא זִָכיִתי ֶשֵׁתּאֵָמר יְִציאַת ִמְצַריִם ַבֵּלּילוֹת ַעד‬-‫אַָמר ַרִבּי ֶאְלָעזָר ֶבּן‬
‫ כֹּל‬.‫ יְֵמי ַחיֶּיָך ַהיִָּמים‬.‫ ְלַמַען ִתּזְכֹּר ֶאת יוֹם ֵצאְתָך ֵמֶאֶרץ ִמְצַריִם כֹּל יְֵמי ַחיֶּיָך‬,‫ ֶשׁנֱֶּאַמר‬,‫ֶשְׁדָּר ָשׁהּ ֶבּן זוָֹמא‬

:‫ כֹּל יְֵמי ַחיֶּיָך ְלָהִביא ִלימוֹת ַהָמּ ִשׁיַח‬.‫ וֲַחָכִמים אוְֹמִרים יְֵמי ַחיֶּיָך ָהעוָֹלם ַהזֶּה‬.‫יְֵמי ַחיֶּיָך ַהֵלּילוֹת‬

______________________________________________________________________________

The Lesson with the Invisible Class
Here is what happened. Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azaryah, Rabbi Akiva
and Rabbi Tarfon were having a Passover Seder together during which they had lengthy
discussion about the obligation we have to remember the Exodus from Egypt, in which they
questioned what is the requirement of the obligation.. This debate lasted until their students came
in and told them that it was time for morning prayers.

Question: How can a seder last an entire night and still be valid?The Haggadah says that the
Seder should happen at night, not go from night till five it the morning. The reason it is allowed
is because the Rabbis were using this as a lesson for their students. Their students weren't even
there so how can it be a lesson if there are no students. In our time if you want to teach a lesson
and you have no students you simply take a video of yourself teaching a lesson and post it on
either a website or on social media.

According to the Kehot Haggadah the Seder lasted all night to show unity the Rabbis had since
they were all specialists in their field and came from different points of view it took them a long
time to debate and explain their point of view. When the students came in to break up the Seder
and get morning prayers started, they were showing the teachers honor and appreciation for all
they had taught them.

-Fagie Flamenbaum

10

Set the Seder plate is set back onto the table. Uncover the matzot.
We were slaves to Pharaoh in the land of Egypt. And the Lord, our G-d, took us out from there
with a strong hand and an outstretched forearm. And if the Holy One, blessed be He, had not
taken our ancestors from Egypt, behold we and our children and our children's children would
[all] be enslaved to Pharaoh in Egypt. And even if we were all sages, all discerning, all elders, all
knowledgeable about the Torah, it would be a commandment upon us to tell the story of the
exodus from Egypt. And anyone who adds [and spends extra time] in telling the story of the
exodus from Egypt, behold he is praiseworthy.
It happened once [on Pesach] that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah,
Rabbi Akiva and Rabbi Tarfon were reclining in Bnei Brak and were telling the story of the
exodus from Egypt that whole night, until their students came and said to them, "The time of
[reciting] the morning Shema has arrived."
Rabbi Elazar ben Azariah said, "Behold I am like a man of seventy years and I have not merited
[to understand why] the exodus from Egypt should be said at night until Ben Zoma explicated it,
as it is stated (D​ euteronomy 16:3​), 'In order that you remember the day of your going out from
the land of Egypt all the days of your life;' 'the days of your life' [indicates that the remembrance
be invoked during] the days, 'a​ ll the days of your life' [indicates that the remembrance be
invoked also during] the nights." But the Sages say, "'the days of your life' [indicates that the
remembrance be invoked in] this world, 'a​ ll the days of your life' [indicates that the
remembrance be invoked also in] the next world."

11

:‫ ְכּנֶגֶד אְַרָבָּעה ָבנִים ִדְּבָּרה תוָֹרה‬.‫ ָבּרוְּך הוּא‬,‫ ָבּרוְּך ֶשׁנַָּתן תּוָֹרה ְלַעמּוֹ יִ ְשָׂרֵאל‬,‫ ָבּרוְּך הוּא‬,‫ָבּרוְּך ַהָמּקוֹם‬
.‫ וְֶאָחד ֶשֵׁאינוֹ יוֵֹדַע ִל ְשׁאוֹל‬,‫ וְֶאָחד ָתּם‬,‫ וְֶאָחד ָר ָשׁע‬,‫ֶאָחד ָחָכם‬

‫ וְאַף אַָתּה ֱאמוֹר לוֹ‬.‫ָחָכם ָמה הוּא אוֵֹמר? ָמה ָהֵעדוֹת וְַהֻחִקּים וְַהִמּ ְשָׁפִּטים ֲא ֶשׁר ִצוָּה ה' ֱאלֵֹהינוּ ֶאְתֶכם‬
:‫ ֵאין ַמְפִטיִרין אַַחר ַהֶפַּסח ֲאִפיקוָֹמן‬:‫ְכִּהְלכוֹת ַהֶפַּסח‬

‫ וְּלִפי ֶשׁהוִֹציא ֶאת ַעְצמוֹ ִמן ַהְכָּלל ָכַּפר‬.‫ וְלֹא לוֹ‬- ‫ ָלֶכם‬.‫ָר ָשׁע ָמה הוּא אוֵֹמר? ָמה ָהֲעבוָֹדה ַהזּאֹת ָלֶכם‬
‫ ִאלּוּ‬.‫לוֹ‬-‫ ִלי וְלֹא‬."‫ "ַבֲּעבוּר זֶה ָע ָשׂה ה' ִלי ְבֵּצאִתי ִמִמְּצָריִם‬:‫ וְאַף אַָתּה ַהְקֵהה ֶאת ִשׁנָּיו וֱֶאמוֹר לוֹ‬.‫ְבִּעָקּר‬

:‫ לֹא ָהיָה נְִגאָל‬,‫ָהיָה ָשׁם‬

."‫ָתּם ָמה הוּא אוֵֹמר? ַמה זּאֹת? וְאַָמְרָתּ ֵאָליו "ְבּחוֹזֶק יָד הוִֹציאָנוּ ה' ִמִמְּצַריִם ִמֵבּית ֲעָבִדים‬

‫ ַבֲּעבוּר זֶה ָע ָשׂה ה' ִלי‬,‫ וְִהגְַּדָתּ ְלִבנְָך ַבּיּוֹם ַההוּא ֵלאמֹר‬,‫ ֶשׁנֱֶּאַמר‬,‫ אְַתּ ְפַּתח לוֹ‬- ‫וְ ֶשֵׁאינוֹ יוֵֹדַע ִל ְשׁאוֹל‬
.‫ְבֵּצאִתי ִמִמְּצָריִם‬

__________________________________________________________________

The Wicked’s Place on Pesach
This part of the Haggadah is a very packed part of Maggid. This section starts off with a
blessing to G-d, “Blessed is the all present one! Blessed is He! Blessed is He who gave the Torah
to His people Israel. Blessed is He!”
Next, the text goes away from the random blessing and comes to the main point. The text says,
“The Torah speaks of four sons: one wise, one wicked, one simple, and one clueless.” How is
this possible when the Torah never mentions four sons? This is answered by Rashi, who says that
the four sons in the Haggadah relate to the four places that the Torah says to tell the story of the
Exodus to your son. Another interesting question on this text is that the order of the “sons” in
the Torah is different than in the Haggadah.
After this introduction into the four sons, we finally get to the subject of the four sons.
The first son is the wise son. What he says is, “What are these commemorative laws,
suprarational laws and civil laws which G-d, our G-d, has commanded you?”. The wicked son is
considered the wicked son because he distances himself from the Jewish culture by saying “what
has G-d commanded you.” His question implies that he is not part of this group. The wise seems
to imply the exact same thing. He asks, “what are the laws which G-d has commanded you.”
Upon more scrutiny, since the wise son says “which G-d, our G-d, has commanded you,” he
includes himself in the community.

12

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

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

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

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

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

Now we come to the wicked son that distances himself from that community. In the text,
he asks, “What is this bothersome ritual service to you?” The question I have on this is, what is
his actual question? He says, “What is this bothersome ritual service to you? ” What is he trying
to
say? The answer to this is that he is askings why we are doing this ritual and he seems annoyed
that it is keeping us from eating. Blunting his teeth so that he will lose his desire to eat is the
proposed solution. This appears to shut down the wicked son by telling him that he would not
have been redeemed from Egypt. This seems counterproductive, seeing as it may only distancing
him further from Judaism. The commentary states that we are not trying to discourage the
wicked son, but trying to encourage him by also saying that he is a Jew and cannot change that,
so he will take part in the future redemption. Therefore he feels included.

-Matan Strey

13

- ‫ ִאי ַבּיּוֹם ַההוּא יָכוֹל ִמְבּעוֹד יוֹם? ַתְּלמוּד לוַֹמר ַבֲּעבוּר זֶה‬.‫יָכוֹל ֵמראשׁ חֶֹדשׁ? ַתְּלמוּד לוַֹמר ַבּיּוֹם ַההוּא‬
.‫ ֶאָלּא ְבּ ָשָׁעה ֶשׁיֵּשׁ ַמָצּה וָּמרוֹר ֻמנִָּחים ְלָפנֶיָך‬,‫ַבֲּעבוּר זֶה לֹא אַָמְרִתּי‬

‫ וַיֹאֶמר יְהוֹ ֻשַע‬:‫ ֶשׁנֱֶּאַמר‬,‫ וְַעְכ ָשׁיו ֵקְרָבנוּ ַהָמּקוֹם ַלֲעבָדתוֹ‬,‫ִמְתִּחָלּה עוְֹבֵדי ֲעבוָֹדה זָָרה ָהיוּ ֲאבוֵֹתינוּ‬
‫ ֶתַּרח ֲאִבי אְַבָרָהם וֲַאִבי‬,‫ ְבֵּעֶבר ַהנָָּהר יָ ְשׁבוּ ֲאבוֵֹתיֶכם ֵמעוָֹלם‬:‫ כֹּה אַָמר ה' ֱאלֵֹהי יִ ְשָׂרֵאל‬,‫ָהָעם‬-‫ָכּל‬-‫ֶאל‬

.‫ וַיַַּעְבדוּ ֱאלִֹהים ֲאֵחִרים‬,‫נָחוֹר‬

‫זְַרעוֹ וֶָאֵתּן לוֹ‬-‫ וָאְַרֶבּה ֶאת‬,‫ֶאֶרץ ְכּנַָען‬-‫אְַבָרָהם ֵמֵעֶבר ַהנָָּהר וָאוֵֹלְך אוֹתוֹ ְבָּכל‬-‫ֲאִביֶכם ֶאת‬-‫וֶָאַקּח ֶאת‬
‫ וְיֲַעקֹב וָּבנָיו יְָרדוּ‬,‫ַהר ֵשִּׂעיר ָלֶר ֶשׁת אתוֹ‬-‫ וֶָאֵתּן ְלֵע ָשׂו ֶאת‬.‫ֵע ָשׂו‬-‫יֲַעקֹב וְֶאת‬-‫ וֶָאֵתּן ְליְִצָחק ֶאת‬,‫יְִצָחק‬-‫ֶאת‬

.‫ִמ ְצ ָריִם‬

‫ ַלֲעשׂוֹת ְכּמוֹ ֶשּׁאַָמר‬,‫ַהֵקּץ‬-‫ ֶשַׁהָקּדוֹשׁ ָבּרוְּך הוּא ִח ַשּׁב ֶאת‬.‫ ָבּרוְּך הוּא‬,‫ָבּרוְּך שׁוֵֹמר ַהְבָטָחתוֹ ְליִ ְשָׂרֵאל‬
‫גֵר יְִהיֶה זְַרֲעָך ְבֶּאֶרץ לֹא‬-‫ יָדַֹע ֵתַּדע ִכּי‬,‫ וַיֹּאֶמר ְלאְַבָרם‬:‫ ֶשׁנֱֶּאַמר‬,‫ְלאְַבָרָהם אִָבינוּ ִבְּבִרית ֵבּין ַהְבָּתִרים‬
‫ֵכן יְֵצאוּ ִבְּרֻכשׁ‬-‫ַהגּוֹי ֲא ֶשׁר יֲַעבֹדוּ ָדּן אָנִֹכי וְאֲַחֵרי‬-‫ וְגַם ֶאת‬.‫ וֲַעָבדוּם וְִענּוּ אָֹתם אְַרַבּע ֵמאוֹת ָשׁנָה‬,‫ָלֶהם‬

.‫ָגּדוֹל‬
_________________________________________________________________

Meanings and Intentions
Why are we starting the story of the Exodus with saying that we were idol worshippers?
Maaseh Nissim explains: if we had started by telling how Yaakov and his family descended to
Egypt, we would have been under the impression that the Israelites were unfairly exiled and
punished. By starting with saying that we were once idol worshippers, it shows that we were
impure and the enslavement was necessary to purify us, just as the Talmud teaches, “we only
receive our most precious gifts from G-d through suffering (Yisurin).” The gifts we received
through this are Torah, the land of Israel, and the World to Come.

Yismach Yisrael: This passage is to discourage the Yetzer Hara. It will tell us, “look how many
bad things you do, aren’t you embarrassed to return to G-d? It is too late and is better for you to
not try to return in repentance.” This passage, however, shows that even when we were idol
worshippers, G-d still brought us close, so it is not too late to improve and better ourselves.

- Chana Lyubich

14

It could be from Rosh Chodesh [that one would have to discuss the Exodus. However] we learn
[otherwise, since] it is stated, "on that day." If it is [written] "on that day," it could be from while
it is still day [before the night of the fifteenth of Nissan. However] we learn [otherwise, since] it
is stated, "for the sake of this." I didn't say 'for the sake of t​ his​' except [that it be observed] when
[t​ his]​ matzah and m​ aror​ are resting in front of you [meaning, on the night of the fifteenth].
From the beginning, our ancestors were idol worshipers. And now, the Place [of all] has brought
us close to His worship, as it is stated (​Joshua 24:2-​ 4), "Yehoshua said to the whole people, so
said the Lord, G-d of Israel, 'over the river did your ancestors dwell from always, Terach the
father of Avraham and the father of Nachor, and they worshiped other gods."
And I took your father, Avraham from over the river and I made him walk in all the land of
Canaan and I increased his seed and I gave him Yitschak. And I gave to Yitschak, Ya'akov and
Esav, and I gave to Esav, Mount Seir [in order that he] inherit it; and Yaakov and his sons went
down to Egypt.'"
Blessed is the One who keeps his promise to Israel, blessed be He; since the Holy One, blessed
be He, calculated the end [of the exile,] to do as He said to Avraham, our father, in the Covenant
between the Pieces, as it is stated (G​ enesis 15:13​-14), "And He said to Avram, 'you should
surely know that your seed will be a stranger in a land that is not theirs, and they will enslave
them and afflict them four hundred years. And also that nation for which they shall toil will I
judge, and afterwards they will will go out with much property.'"

15

The leader covers the matzah and raises the cup and says:

‫ ֶאָלּא ֶשְׁבָּכל דּוֹר וָדוֹר עוְֹמִדים ָעֵלינוּ‬,‫ ֶשׁלֹּא ֶאָחד ִבְּלָבד ָעַמד ָעֵלינוּ ְלַכלּוֵֹתנוּ‬.‫וְִהיא ֶשָׁעְמָדה ַלֲאבוֵֹתינוּ וְָלנוּ‬
.‫וְַהָקּדוֹשׁ ָבּרוְּך הוּא ַמִצּיֵלנוּ ִמיָָּדם‬,‫ְלַכלוֵֹתנוּ‬

He puts the cup down and uncovers the matzah.

‫ וְָלָבן ִבֵּקּשׁ ַלֲעקֹר‬,‫ ֶשַׁפְּרעֹה לֹא גָזַר ֶאָלּא ַעל ַהזְָּכִרים‬:‫ֵצא וְּלַמד ַמה ִבֵּקּשׁ ָלָבן ָהֲאַרִמּי ַלֲעשׂוֹת ְליֲַעקֹב אִָבינוּ‬
.‫ ָעצוּם וָָרב‬,‫ וַיְִהי ָשׁם ְלגוֹי ָגּדוֹל‬,‫ וַיֵֶּרד ִמְצַריְָמה וַיָּגָר ָשׁם ִבְּמֵתי ְמָעט‬,‫ ֲאַרִמּי אֵֹבד אִָבי‬:‫ ֶשׁנֱֶּאַמר‬.‫ַהכֹּל‬-‫ֶאת‬

‫ ְמַלֵמּד ֶשׁלֹא יַָרד יֲַעקֹב אִָבינוּ ְלִה ְשַׁתֵּקַּע ְבִּמְצַריִם ֶאָלּא ָלגוּר‬.‫ וַיָּגָר ָשׁם‬.‫ אָנוּס ַעל ִפּי ַהִדּבּוּר‬- ‫וַיֵֶּרד ִמְצַריְָמה‬
‫ ִכּי ָכֵבד ָהָרָעב‬,‫ ִכּי ֵאין ִמְרֶעה ַלצֹּאן ֲא ֶשׁר ַלֲעָבֶדיָך‬,‫ ָלגוּר ָבּאֶָרץ ָבּאנוּ‬,‫ַפְּרעֹה‬-‫ וַיֹּאְמרוּ ֶאל‬:‫ ֶשׁנֱֶּאַמר‬,‫ָשׁם‬

.‫נָא ֲעָבֶדיָך ְבֶּאֶרץ גֶֹּשן‬-‫ וְַעָתּה יֵ ְשׁבוּ‬.‫ְבֶּאֶרץ ְכּנַָען‬

‫ וְַעָתּה ָשְׂמָך ה' ֱאלֶֹהיָך ְכּכוְֹכֵבי ַה ָשַּׁמיִם‬,‫ ְבּ ִשְׁבִעים נֶֶפשׁ יְָרדוּ ֲאבוֶֹתיָך ִמְצָריְָמה‬:‫ ְכָּמה ֶשּׁנֱֶּאַמר‬.‫ִבְּמֵתי ְמָעט‬
.‫ָלרֹב‬

__________________________________________________________________

Is Lavan Worse than Pharaoh?
Who is Lavan? Laven lived in the times of Yaakov approximately 3500 years ago. Sources say
that Lavan is worse than Pharaoh. Why? The answer is that Pharaoh only wanted to destroy the
boys, but Lavan wanted to destroy everyone overall. The reason why the Haggadah is not
centered around Lavan, as well as Pharaoh, is because every time Lavan was plotting his scheme,
Hashem knew and prevented it before it can happen. That brings up another question. If Hashem
knew everything, why didn't he stop Pharaoh? We are aware that Hashem hardened Pharaoh's
heart, thus leading to further suffering, unnecessary plagues and slain firstborns. Sages say that
the extra plagues were due from Pharaoh's previous actions. Another answer states that Hashem
did not take away Pharaoh's free will by hardening his heart, but merely showed him G-d exists
through the plagues and hardened his heart to restore him to his moral level before the suffering
of the plagues. Now we have the question, why didn't Hashem show Lavan of His existence?

 

-Aden Bentov

16

The leader covers the matzah and raises the cup and says:
And it is this that has stood for our ancestors and for us, since it is not [only] one [person or
nation] that has stood [against] us to destroy us, but rather in each generation, they stand
[against] us to destroy us, but the Holy One, blessed be He, rescues us from their hand.

He puts the cup down and uncovers the matzah.
Go out and learn what what Lavan the Aramean sought to do to Ya'akov, our father; since
Pharaoh only decreed [the death sentence] on the males but Lavan sought to uproot the whole
[people]. As it is stated (D​ euteronomy 26:5​), "An Aramean was destroying my father and he
went down to Egypt, and he resided there with a small number and he became there a nation,
great, powerful and numerous."
"And he went down to Egypt" - helpless on account of the word [in which G-d told Avraham that
his descendants would have to go into exile]. "And he resided there" - [this] teaches that
Ya'akov, our father, didn't go down to settle in Egypt, but rather [only] to reside there, as it is
stated (​Genesis 47:4​), "And they said to Pharaoh, to reside in the land have we come, since there
is not enough pasture for your servant’s flocks, since the the famine is heavy in the land of
Canaan, and now please grant that your servants should dwell in the land of Goshen."
"As a small number" - as it is stated (​Deuteronomy 10:22)​ , "With seventy souls did your
ancestors come down to Egypt, and now the Lord your G-d has made you as numerous as the
stars of the sky."

17

‫וַיְִהי ָשׁם ְלגוֹי‪ְ .‬מַלֵמד ֶשָׁהיוּ יִ ְשָׂרֵאל ְמֻציָּנִים ָשׁם‪ָ .‬גּדוֹל ָעצוּם ‪ְ -‬כָּמה ֶשּׁנֱֶּאַמר‪ :‬וְּבנֵי יִ ְשָׂרֵאל ָפּרוּ וַיִּ ְשְׁרצוּ‬
‫וַיְִּרבּוּ וַיַַּעְצמוּ ִבְּמאֹד ְמאֹד‪ ,‬וִַתָּמֵּלא ָהאֶָרץ אָֹתם‪.‬‬

‫וָָרב‪ְ .‬כָּמה ֶשּׁנֱֶּאַמר‪ְ :‬רָבָבה ְכֶּצַמח ַה ָשֶּׂדה נְַתִתּיְך‪ ,‬וִַתְּרִבּי וִַתְּגְדִּלי וַָתּבִֹאי ַבֲּעִדי ֲעָדיִים‪ָ ,‬שַׁדיִם נָכֹנוּ וּ ְשָׂעֵרְך‬
‫ִצֵמַּח‪ ,‬וְאְַתּ ֵערֹם וְֶעְריָה‪ .‬וֶָאֱעבֹר ָעַליְִך וֶָאְרֵאְך ִמְתבּוֶֹסֶסת ְבָּדָמיְִך‪ ,‬וָאַֹמר ָלְך ְבָּדַמיְִך ֲחיִי‪ ,‬וָאַֹמר ָלְך ְבָּדַמיְִך‬

‫ֲחיִי‪.‬‬
‫וַיֵָּרעוּ אָֹתנוּ ַהִמְּצִרים וַיְַענּוּנוּ‪ ,‬וַיְִתּנוּ ָעֵלינוּ ֲעבָֹדה ָק ָשׁה‪ .‬וַיֵָּרעוּ אָֹתנוּ ַהִמְּצִרים ‪ְ -‬כָּמה ֶשּׁנֱֶּאַמר‪ָ :‬הָבה‬

‫נְִתַחְכָּמה לוֹ ֶפּן יְִרֶבּה‪ ,‬וְָהיָה ִכּי ִתְקֶראנָה ִמְלָחָמה וְנוַֹסף גַּם הוּא ַעל שֹׂנְֵאינוּ וְנְִלַחם‪ָ-‬בּנוּ‪ ,‬וְָעָלה ִמן‪ָ-‬האֶָרץ‪.‬‬
‫וַיְַענּוּנוּ‪ְ .‬כָּמה ֶשּׁנֱֶּאַמר‪ :‬וַיָּ ִשׂימוּ ָעָליו ָשֵׂרי ִמִסּים ְלַמַען ַענֹּתוֹ ְבִּסְבלָֹתם‪ .‬וַיִֶּבן ָעֵרי ִמְסְכּנוֹת ְלַפְרעֹה‪ֶ .‬את‪ִ-‬פּתֹם‬

‫וְ ֶאת‪ַ -‬ר ַע ְמ ֵסס‪.‬‬
‫וַיְִתּנוּ ָעֵלינוּ ֲעבָֹדה ָק ָשׁה‪ְ .‬כָּמה ֶשֹׁנֱֶּאַמר‪ :‬וַיֲַּעִבדוּ ִמְצַריִם ֶאת‪ְ-‬בּנֵי יִ ְשָׂרֵאל ְבָּפֶרְך‬
‫וַנְִּצַעק ֶאל‪-‬ה' ֱאלֵֹהי ֲאבֵֹתינוּ‪ ,‬וַיִּ ְשַׁמע ה' ֶאת‪-‬קֵֹלנוּ‪ ,‬וַיְַּרא ֶאת‪ָ-‬ענְיֵנוּ וְֶאת ֲעָמֵלנוּ וְֶאת ַלֲחֵצנוּ‪.‬‬
‫וַנְִּצַעק ֶאל‪-‬ה' ֱאלֵֹהי ֲאבֵֹתינוּ ‪ְ -‬כָּמה ֶשּׁנֱֶּאַמר‪ :‬וַיְִהי ַביִָּמים ָהַרִבּים ָהֵהם וַיָָּמת ֶמֶלְך ִמְצַריִם‪ ,‬וַיֵּאָנְחוּ‬

‫ְבנֵי‪-‬יִ ְשָׂרֵאל ִמ‪ָ-‬הֲעבוָֹדה וַיִּזְָעקוּ‪ ,‬וַַתַּעל ַשׁוְָעָתם ֶאל‪ָ-‬הֱאלִֹהים ִמן ָהֲעבָֹדה‪.‬‬
‫וַיִּ ְשַׁמע ה' ֶאת קֵלנוּ‪ְ .‬כָּמה ֶשּׁנֱֶּאַמר‪ :‬וַיִּ ְשַׁמע ֱאלִֹהים ֶאת‪-‬נֲַאָקָתם‪ ,‬וַיִּזְכֹּר ֱאלִֹהים ֶאת‪ְ-‬בִּריתוֹ ֶאת‪-‬אְַבָרָהם‪,‬‬

‫ֶאת‪-‬יְִצָחק וְֶאת‪-‬יֲַעקֹב‪.‬‬
‫וַיְַּרא ֶאת‪ָ-‬ענְיֵנוּ‪ .‬זוֹ ְפִּרישׁוּת ֶדֶּרְך ֶאֶרץ‪ְ ,‬כָּמה ֶשּׁנֱֶּאַמר‪ :‬וַיְַּרא ֱאלִֹהים ֶאת ְבּנֵי‪-‬יִ ְשָׂרֵאל וַיֵַּדע ֱאלִֹהים‪.‬‬

‫‪18‬‬

"And he became there a nation" - [this] teaches that Israel [became] distinguishable there. "Great,
powerful" - as it is stated (E​ xodus 1:7​), "And the children of Israel multiplied and swarmed and
grew numerous and strong, most exceedingly and the land became full of them."

"And numerous" - as it is stated (​Ezekiel 16:7​), "I have given you to be numerous as the
vegetation of the field, and you increased and grew and became highly ornamented, your breasts
were set and your hair grew, but you were naked and barren;" "And I passed over you and I saw
you wallowing in your blood, and I said to you, you shall live in your blood, and I said to you,
you shall live in your blood" (​Ezekiel 16:6​).

"And the Egyptians did bad to us and afflicted us and put upon us hard work" (D​ euteronomy
26:6)​ . "And the Egyptians did bad to us" - as it is stated (E​ xodus 1:10)​ , "Let us be wise towards
him, lest he multiply and it will be that when war is called, he too will join with our enemies and
fight against us and go up from the land."

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

"And put upon us hard work" - as it is stated (E​ xodus 1:11)​ , "And they enslaved the children of
Israel with breaking work."

"And we we cried out to the Lord, the G-d of our ancestors, and the Lord heard our voice, and
He saw our affliction, and our toil and our duress" (D​ euteronomy 26:7​).

"And we cried out to the Lord, the G-d of our ancestors" - as it is stated (E​ xodus 2:23)​ ; "And it
was in those great days that the king of Egypt died and the Children of Israel sighed from the
work and yelled out, and their supplication went up to G-d from the work."

"And the Lord heard our voice" - as it is stated (​Exodus 2:24)​ ; "And G-d heard their groans and
G-d remembered his covenant with Avraham and with Yitschak and with Ya'akov."

"And He saw our affliction" - this [refers to] the separation from the way of the world, as it is
stated (​Exodus 2:25​); "And G-d saw the Children of Israel and G-d knew."

19

‫וְֶאת‪ֲ-‬עָמֵלנוּ‪ֵ .‬אלּוּ ַהָבּנִים‪ְ .‬כָּמה ֶשּׁנֱֶּאַמר‪ָ :‬כּל‪ַ-‬הֵבּן ַהיִּלּוֹד ַהיְאָֹרה ַתּ ְשִׁליֻכהוּ וְָכל‪ַ-‬הַבּת ְתַּחיּוּן‪.‬‬
‫וְֶאת ַלָחֵצנוּ‪ .‬זֶו ַהְדַּחק‪ְ ,‬כָּמה ֶשּׁנֱֶּאַמר‪ :‬וְגַם‪ָ-‬רִאיִתי ֶאת‪ַ-‬הַלַּחץ ֲא ֶשׁר ִמְצַריִם לֲֹחִצים אָֹתם‪.‬‬
‫וַיּוִֹצֵאנוּ ה' ִמִמְצַריִם ְבּיָד ֲחזָָקה‪ ,‬וִּבזְרַֹע נְטוּיָה‪ ,‬וְּבמָֹרא גָּדֹל‪ ,‬וְּבאֹתוֹת וְּבמְֹפִתים‪.‬‬

‫וַיּוִֹצֵאנוּ ה' ִמִמְּצַריִם‪ .‬לֹא ַעל‪-‬יְֵדי ַמְלאְָך‪ ,‬וְלֹא ַעל‪-‬יְֵדי ָשָׂרף‪ ,‬וְלֹא ַעל‪-‬יְֵדי ָשִׁליַח‪ֶ ,‬אָלּא ַהָקּדוֹשׁ ָבּרוְּך הוּא‬
‫ִבְּכבוֹדוֹ וְּבַעְצמוֹ‪ֶ .‬שׁנֱֶּאַמר‪ :‬וְָעַבְרִתּי ְבֶאֶרץ ִמְצַריִם ַבַּלּיְָלה ַהזֶּה‪ ,‬וְִהֵכּיִתי ָכּל‪ְ-‬בּכוֹר ְבֶּאֶרץ ִמְצַריִם ֵמאָָדם וְַעד‬

‫ְבֵּהָמה‪ ,‬וְּבָכל ֱאלֵֹהי ִמְצַריִם ֶאֱע ֶשׂה ְשָׁפִטים‪ֲ .‬אנִי ה'‪.‬‬
‫וְָעַבְרִתּי ְבֶאֶרץ ִמְצַריִם ַבַּלּיְָלה ַהֶזּה ‪ֲ -‬אנִי וְלֹא ַמְלאְָך; וְִהֵכּיִתי ָכל ְבּכוֹר ְבֶּאֶרץ‪ִ-‬מְצַרים‪ֲ .‬אנִי וְלֹא ָשָׂרף;‬

‫וְּבָכל‪ֱ-‬אלֵֹהי ִמְצַריִם ֶאֱע ֶשׂה ְשָׁפִטים‪ֲ .‬אנִי וְלֹא ַה ָשִּׁליַח; ֲאנִי ה'‪ֲ .‬אנִי הוּא וְלֹא אֵַחר‪.‬‬
‫ְבּיָד ֲחזָָקה‪ .‬זוֹ ַהֶדֶּבר‪ְ ,‬כָּמה ֶשּׁנֱֶּאַמר‪ִ :‬הנֵּה יַד‪-‬ה' הוֹיָה ְבִּמְקנְָך ֲא ֶשׁר ַבּ ָשֶּׂדה‪ַ ,‬בּסּוִּסים‪ַ ,‬בֲּחמִֹרים‪ַ ,‬בְּגַּמִלים‪,‬‬

‫ַבָּבָּקר וַּבצֹּאן‪ֶ ,‬דֶּבר ָכֵּבד ְמאֹד‪.‬‬

‫וִּבזְרַֹע נְטוּיָה‪ .‬זוֹ ַהֶחֶרב‪ְ ,‬כָּמה ֶשּׁנֱֶּאַמר‪ :‬וְַחְרבּוֹ ְשׁלוָּפה ְבּיָדוֹ‪ ,‬נְטוּיָה ַעל‪-‬יְרוּ ָשָליִם‪.‬‬
‫וְּבמוָֹרא גָּדֹל‪ .‬זוֹ ִגּלּוּי ְשִׁכינָה‪ְ .‬כָּמה ֶשּׁנֱֶּאַמר‪ ,‬אוֹ ֲהנִָסּה ֱאלִֹהים ָלבוֹא ָלַקַחת לוֹ גּוֹי ִמֶקֶּרב גּוֹי ְבַּמסֹּת ְבּאֹתֹת‬

‫וְּבמוְֹפִתים וְּבִמְלָחָמה וְּביָד ֲחזָָקה וִּבזְרוַֹע נְטוּיָה וְּבמוָֹרִאים גְּדוִֹלים ְכּכֹל ֲא ֶשׁר‪ָ-‬ע ָשׂה ָלֶכם ה' ֱאלֵֹהיֶכם‬
‫ְבִּמְצַריִם ְלֵעינֶיָך‪.‬‬

‫וְּבאֹתוֹת‪ .‬זֶה ַהַמֶּטּה‪ְ ,‬כָּמה ֶשּׁנֱֶּאַמר‪ :‬וְֶאת ַהַמֶּטּה ַהזֶּה ִתַּקּח ְבּיְָדָך‪ֲ ,‬א ֶשׁר ַתֲּע ֶשׂה‪-‬בּוֹ ֶאת ָהאֹתוֹת‪.‬‬
‫וְּבמְֹפִתים‪ .‬זֶה ַהָדּם‪ְ ,‬כָּמה ֶשּׁנֱֶּאַמר‪ :‬וְנַָתִתּי מוְֹפִתים ַבּ ָשַּׁמיִם וָּבאֶָרץ‪.‬‬

‫‪20‬‬

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

"And our duress" - this [refers to] the pressure, as it is stated (​Exodus 3:19​); "And I also saw the
duress that the Egyptians are applying on them."

"And the Lord took us out of Egypt with a strong hand and with an outstretched forearm and
with great awe and with signs and with wonders" (D​ euteronomy 26:8)​ .

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

"And I will pass through the land of Egypt" - I and not an angel. "And I will smite every
firstborn" - I and not a seraph. "And with all the gods of Egypt, I will make judgements" - I and
not a messenger. "I am the Lord" - I am He and there is no other.

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

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

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

"And with signs" - this [refers to] the staff, as it is stated (E​ xodus 4:17​); "And this staff you shall
take in your hand, that with it you will perform signs."

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

21

‫ ישפוך מן הכוס מעט יין‬- ‫ עשר המכות ודצ"ך עד"ש באח"ב‬,‫כשאומר דם ואש ותימרות עשן‬

‫ָדּם וֵָאשׁ וְִתיְמרוֹת ָע ָשׁן‬.
- ‫ וְּבמְֹפִתים‬,‫ ְשַׁתּיִם‬- ‫ וְּבאֹתוֹת‬,‫ ְשַׁתּיִם‬- ‫ וְּבמָֹרא ָגּדֹל‬,‫ וִּבזְרַֹע נְטוּיָה ְשַׁתּיִם‬,‫ ְבּיָד ֲחזָָקה ְשַׁתּיִם‬:‫ָדָבר אֵַחר‬

‫ וְֵאלוּ ֵהן‬,‫ַהִמְּצִרים ְבִּמְצַריִם‬-‫ֵאלּוּ ֶע ֶשׂר ַמכּוֹת ֶשֵׁהִביא ַהָקּדוֹשׁ ָבּרוְּך הוּא ַעל‬.‫ְשַׁתּיִם‬

‫ָדּם‬
‫ְצ ַפ ְרֵדּ ַע‬

‫ִכּנִּים‬

‫ָערוֹב‬
‫ֶדֶּבר‬
‫ְשִׁחין‬

‫ָבּ ָרד‬
‫אַ ְר ֶבּה‬
‫ח ֶשְׁך‬
‫ַמַכּת ְבּכוֹרוֹת‬
________________________________________________________________

Tough Love
Was it fair to keep on punishing Pharaoh if Hashem kept on hardening his heart (‫?)שמות פרק ז פסוק ג‬
The Sforno provides this answer: Hashem wanted Pharaoh to free the Israelites because he repented;
however, if Hashem had not hardened Pharaoh’s heart, then Pharaoh would have made his decision
because of his terror of what the next plague would bring. By hardening his heart, Hashem gave Pharaoh
the opportunity to truly repent. Since Pharaoh did not, the next plague was a just punishment.

By the same token, during ‫ַמַכּת ְבּכוֹרוֹת‬, soon after Pharaoh allowed the Jews to leave out of his
terror, Hashem once again hardened his heart, which sent the Egyptians chasing after the Israelites (‫שמות‬
‫)פרק ד פסוק ח‬.​ But, when Pharaoh finally did repent, he was not drowned like the rest, but rather was able
to return

-Chana Lyubich

22

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

"blood and fire and pillars of smoke."

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

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

Blood

Frogs

Lice

[The] Mixture [of Wild Animals]

Pestilence

Boils

Hail

Locusts

Darkness

Slaying of [the] Firstborn

__________________________________________________________________

Is there anything we can learn from the Ten Plagues that we can apply to our lives now?
The Rebbe brings a very interesting explanation. During the plague of blood, the cold water was
transformed to hot blood. This symbolizes the transformation of cold apathy to hot passion. By the same
token, during the plague of frogs, cold frogs were appearing everywhere, including the hot ovens. This
illustrates the change from hot passion to cold apathy. So, do we want hot passion or cold apathy? The
change from apathy to passion, represents the transformation of our apathy for sacred things to passion for
them. The frogs, on the other hand, represent our passion for unholy things becoming apathy for the
unholy. The Rebbe then explains the reason for the order. He brings the example of a room. Usually,
before we bring something new and nice to a room, we clean it and prepare it. With this, however, we

23

‫‪shouldn’t wait for the passion to turn into apathy, but rather already bring in the holy and sacred. “We‬‬
‫‪should ‘do good’ even before achieving a ‘complete turn from evil’...and in the end, the darkness of the‬‬
‫‪unholy that we may posses will be displaced by this increase in holy light…” (​Likkutei Sichot, v​ ol. 1, pp.‬‬
‫)‪123-124‬‬

‫‪-Chana Lyubich‬‬
‫_____________________________________________________________________________________‬
‫____‬

‫ַרִבּי יְהוָּדה ָהיָה נוֵֹתן ָבֶּהם ִסָמּנִים‪ְ :‬דַּצ"ְך ַעַד"שׁ ְבּאַַח"ב‬
‫ַרִבּי יוֵֹסי ַהגְִּליִלי אוֵֹמר‪ִ :‬מנַּיִן אַָתּה אוֵֹמר ֶשָׁלּקוּ ַהִמְּצִרים ְבִּמְצַריִם ֶע ֶשׂר ַמכּוֹת וְַעל ַהיָּם ָלקוּ ֲחִמ ִשּׁים‬
‫ַמכּוֹת? ְבִּמְצַריִם ַמה הוּא אוֵֹמר? וַיֹּאְמרוּ ַהַחְרֻטִמּם ֶאל ַפְּרעֹה‪ֶ :‬אְצַבּע ֱאלִֹהים ִהוא‪ ,‬וְַעל ַהיָּם ָמה הוּא‬
‫אוֵֹמר? וַיְַּרא יִ ְשָׂרֵאל ֶאת‪ַ-‬היָּד ַהגְּדָֹלה ֲא ֶשׁר ָע ָשׂה ה' ְבִּמְצַריִם‪ ,‬וַיִּיְראוּ ָהָעם ֶאת‪-‬ה'‪ ,‬וַיֲַּאִמינוּ ַבּיי וְּבמ ֶשׁה‬

‫ַעְבדוֹ‪ַ .‬כָּמה ָלקוּ ְבֶאְצַבּע? ֶע ֶשׂר ַמכּוֹת‪ֱ .‬אמוֹר ֵמַעָתּה‪ְ :‬בִּמְצַרים ָלקוּ ֶע ֶשׂר ַמכּוֹת וְַעל ַהיָּם ָלקוּ ֲחִמ ִשּׁים ַמכּוֹת‬
‫‪.‬‬

‫ַרִבּי ֱאִליֶעזֲר אוֵֹמר‪ִ :‬מנַּיִן ֶשָׁכּל‪ַ-‬מָכּה וַּמָכּה ֶשֵׁהִביא ַהָקּדוֹשׁ ָבּרוְּך הוּא ַעל ַהִמְּצִרים ְבִּמְצַריִם ָהיְָתה ֶשׁל‬
‫אְַרַבּע ַמכּוֹת? ֶשׁנֱֶּאַמר‪ :‬יְ ַשַׁלּח‪ָ-‬בּם ֲחרוֹן אַפּוֹ‪ֶ ,‬עְבָרה וָזַַעם וְָצָרה‪ִ ,‬מ ְשַׁלַחת ַמְלֲאֵכי ָרִעים‪ֶ .‬עְבָרה ‪ -‬אַַחת‪,‬‬
‫וָזַַעם ‪ְ -‬שַׁתּיִם‪ ,‬וְָצָרה ‪ָ -‬שׁלשׁ‪ִ ,‬מ ְשַׁלַחת ַמְלֲאֵכי ָרִעים ‪ -‬אְַרַבּע‪ֱ .‬אמוֹר ֵמַעָתּה‪ְ :‬בִּמְצַריִם ָלקוּ אְַרָבִּעים ַמכּוֹת‬

‫וְַעל ַהיָּם ָלקוּ ָמאַתיִם ַמכּוֹת‬
‫ַרִבּי ֲעִקיָבא אוֵֹמר‪ִ :‬מנַּיִן ֶשָׁכּל‪ַ-‬מָכּה וַּמָכּה ֶשֵהִביא ַהָקּדוֹשׁ ָבּרוְּך הוּא ַעל ַהִמְּצִרים ְבִּמְצַריִם ָהיְָתה ֶשׁל ָחֵמשׁ‬
‫ַמכּוֹת? ֶשׁנֱֶּאַמר‪ :‬יְִ ַשַׁלּח‪ָ-‬בּם ֲחרוֹן אַפּוֹ‪ֶ ,‬עְבָרה וָזַַעם וְַצָרה‪ִ ,‬מ ְשַׁלַחת ַמְלֲאֵכי ָרִעים‪ֲ .‬חרוֹן אַפּוֹ‪ -‬אַַחת‪ֶ ,‬עְבָרה ‪-‬‬
‫ְשָׁתּיִם‪ ,‬וָזַַעם ‪ָ -‬שׁלוֹשׁ‪ ,‬וְָצָרה ‪ -‬אְַרַבּע‪ִ ,‬מ ְשַׁלַחת ַמְלֲאֵכי ָרִעים ‪ָ -‬חֵמשׁ‪ֱ .‬אמוֹר ֵמַעָתּה‪ְ :‬בִּמְצַריִם ָלקוּ ֲחִמ ִשּׁים‬

‫ַמכּות וְַעל ַהיָּם ָלקוּ ֲחִמ ִשּׁים וָּמאַתיִם ַמכּוֹת‬

‫‪24‬‬

Rabbi Yehuda was accustomed to giving [the plagues] mnemonics: D​ etsakh [the Hebrew initials
of the first three plagues], A​ dash [the Hebrew initials of the second three plagues], B​ eachav [the
Hebrew initials of the last four plagues].
Rabbi Yose Hagelili says, "From where can you [derive] that the Egyptians were struck with ten
plagues in Egypt and struck with fifty plagues at the Sea? In Egypt, what does it state? 'Then the
magicians said unto Pharaoh: ‘This is the f​ inger of G-d' (​Exodus 8:15​). And at the Sea, what
does it state? 'And Israel saw the Lord's great h​ and that he used upon the Egyptians, and the
people feared the Lord; and they believed in the Lord, and in Moshe, His servant' (​Exodus
14:31)​ . How many were they struck with with the finger? Ten plagues. You can say from here
that in Egypt, they were struck with ten plagues and at the Sea, they were struck with fifty
plagues."
Rabbi Eliezer says, "From where [can you derive] that every plague that the Holy One, blessed
be He, brought upon the Egyptians in Egypt was [composed] of four plagues? As it is stated
(P​ salms 78:49)​ : 'He sent upon them the fierceness of His anger, wrath, and fury, and trouble, a
sending of messengers of evil.' 'Wrath' [corresponds to] one; 'and fury' [brings it to] two; 'and
trouble' [brings it to] three; 'a sending of messengers of evil' [brings it to] four. You can say from
here that in Egypt, they were struck with forty plagues and at the Sea, they were struck with two
hundred plagues."
.Rabbi Akiva says, "From where [can you derive] that every plague that the Holy One, blessed
be He, brought upon the Egyptians in Egypt was [composed] of five plagues? As it is stated
(​Psalms 78:49)​ : 'He sent upon them the fierceness of His anger, wrath, and fury, and trouble, a
sending of messengers of evil.' 'The fierceness of His anger' [corresponds to] one; 'wrath' [brings
it to] two; 'and fury' [brings it to] three; 'and trouble' [brings it to] four; 'a sending of messengers
of evil' [brings it to] five. You can say from here that in Egypt, they were struck with fifty
plagues and at the Sea, they were struck with two hundred and fifty plagues."

25

‫!ַכָּמה ַמֲעלוֹת טוֹבוֹת ַלָמּקוֹם ָעֵלינוּ‬
‫‪ִ.‬אלּוּ הוִֹציאָנוּ ִמִמְצַריִם וְלֹא ָע ָשׂה ָבֶהם ְשָׁפִטים‪ַ ,‬דּיֵּנוּ‬
‫‪ִ.‬אלּוּ ָע ָשׂה ָבֶהם ְשָׁפִטים‪ ,‬וְלֹא ָע ָשׂה ֵבאלֵֹהיֶהם‪ַ ,‬דּיֵּנוּ‬
‫‪ִ.‬אלּוּ ָע ָשׂה ֵבאלֵֹהיֶהם‪ ,‬וְלֹא ָהַרג ֶאת‪ְ-‬בּכוֵֹריֶהם‪ַ ,‬דּיֵּנוּ‬
‫‪ִ.‬אלּוּ ָהַרג ֶאת‪ְ-‬בּכוֵֹריֶהם וְלֹא נַָתן ָלנוּ ֶאת‪ָ-‬ממוֹנָם‪ַ ,‬דּיֵּנוּ‬
‫‪ִ.‬אלּוּ נַָתן ָלנוּ ֶאת‪ָ-‬ממוֹנָם וְלֹא ָקַרע ָלנוּ ֶאת‪ַ-‬היָּם‪ַ ,‬דּיֵּנוּ‬
‫‪ִ.‬אלּוּ ָקַרע ָלנוּ ֶאת‪ַ-‬היָּם וְלֹא ֶהֱעִביָרנוּ ְבּתוֹכוֹ ֶבָּחָרָבה‪ַ ,‬דּיֵּנוּ‬
‫‪ִ.‬אלּוּ ֶהֱעִביָרנוּ ְבּתוֹכוֹ ֶבָּחָרָבה וְלֹא ִשַׁקּע ָצֵרנוּ ְבּתוֹכוֹ ַדּיֵּנוּ‬
‫‪ִ.‬אלּוּ ִשַׁקּע ָצֵרנוּ ְבּתוֹכוֹ וְלֹא ִסֵפּק ָצְרֵכּנוּ ַבִּמְדָבּר אְַרָבִּעים ָשׁנָה ַדּיֵּנוּ‬
‫‪ִ.‬אלּוּ ִסֵפּק ָצְרֵכּנוּ ְבִּמְדָבּר אְַרָבִּעים ָשׁנָה וְלֹא ֶהֱאִכיָלנוּ ֶאת‪ַ-‬הָמּן ַדּיֵּנוּ‬
‫‪ִ.‬אלּוּ ֶהֱאִכיָלנוּ ֶאת‪ַ-‬הָמּן וְלֹא נַָתן ָלנוּ ֶאת‪ַ-‬ה ַשָׁבּת‪ַ ,‬דּיֵּנוּ‬
‫‪ִ.‬אלּוּ נַָתן ָלנוּ ֶאת‪ַ-‬ה ַשָׁבּת‪ ,‬וְלֹא ֵקְרָבנוּ ִלְפנֵי ַהר ִסינַי‪ַ ,‬דּיֵּנוּ‬
‫‪ִ.‬אלּוּ ֵקְרָבנוּ ִלְפנֵי ַהר ִסינַי‪ ,‬וְלא נַַתן ָלנוּ ֶאת‪ַ-‬התּוָֹרה‪ַ .‬דּיֵּנוּ‬
‫‪ִ.‬אלּוּ נַַתן ָלנוּ ֶאת‪ַ-‬התּוָֹרה וְלֹא ִהְכנִיָסנוּ ְלֶאֶרץ יִ ְשָׂרֵאל‪ַ ,‬דּיֵּנוּ‬
‫‪ִ.‬אלּוּ ִהְכנִיָסנוּ ְלֶאֶרץ יִ ְשָׂרֵאל וְלֹא ָבנָה ָלנוּ ֶאת‪ֵ-‬בּית ַהְבִּחיָרה ַדּיֵּנוּ‬

‫‪26‬‬

How many degrees of good did the Place [of all bestow] upon us!

If He had taken us out of Egypt and not made judgements on them; [it would have been] enough
for us.

If He had made judgments on them and had not made [them] on their gods; [it would have been]
enough for us.

If He had made [them] on their gods and had not killed their firstborn; [it would have been]
enough for us.

If He had killed their firstborn and had not given us their money; [it would have been] enough
for us.

If He had given us their money and had not split the Sea for us; [it would have been] enough for
us.

.If He had split the Sea for us and had not taken us through it on dry land; [it would have been]
enough for us.

If He had taken us through it on dry land and had not pushed down our enemies in [the Sea]; [it
would have been] enough for us.

If He had pushed down our enemies in [the Sea] and had not supplied our needs in the wilderness
for forty years; [it would have been] enough for us.

If He had supplied our needs in the wilderness for forty years and had not fed us the manna; [it
would have been] enough for us.

If He had fed us the manna and had not given us the Shabbat; [it would have been] enough for
us.

If He had given us the Shabbat and had not brought us close to Mount Sinai; [it would have
been] enough for us.

If He had brought us close to Mount Sinai and had not given us the Torah; [it would have been]
enough for us.

If He had given us the Torah and had not brought us into the land of Israel; [it would have been]
enough for us.

If He had brought us into the land of Israel and had not built us the 'Chosen House' [the Temple;
it would have been] enough for us.

27

,‫ וְָע ָשׂה ָבֶהם ְשָׁפִטים‬,‫ ֶשׁהוִֹציאָנוּ ִמִמְּצַריִם‬:‫ טוָֹבה ְכפוָּלה וְּמֻכֶפֶּלת ַלָמּקוֹם ָעֵלינוּ‬,‫ ַכָּמה וְַכָּמה‬,‫ַעל אַַחת‬
,‫ וְֶהֱעִביָרנוּ ְבּתוֹכוֹ ֶבָּחָרָבה‬,‫ַהיָּם‬-‫ וְָקַרע ָלנוּ ֶאת‬,‫ָממוֹנָם‬-‫ וְנַָתן ָלנוּ ֶאת‬,‫ְבּכוֵֹריֶהם‬-‫ וְָהַרג ֶאת‬,‫וְָע ָשׂה ֵבאלֵֹהיֶהם‬
‫ וְֵקְרָבנוּ‬,‫ַה ַשָּׁבּת‬-‫ וְנַָתן ָלנוּ ֶאת‬,‫ַהָמּן‬-‫ וְֶהֱאִכיָלנוּ ֶאת‬,‫ וְִסֵפּק ָצְרֵכּנוּ ַבִּמְדָבּר אְַרָבִּעים ָשׁנָה‬,‫וְ ִשַׁקּע ָצֵרנוּ ְבּתוֹכוֹ‬

‫ֵבּית ַהְבִּחיָרה ְלַכֵפּר‬-‫ וָּבנָה ָלנוּ ֶאת‬,‫ וְִהְכנִיָסנוּ ְלֶאֶרץ יִ ְשָׂרֵאל‬,‫ַהתּוָֹרה‬-‫ וְנַָתן ָלנוּ ֶאת‬,‫ִלְפנֵי ַהר ִסינַי‬
‫ ֲעוֹנוֹ ֵתינוּ‬-‫ ָכּל‬-‫ ַעל‬.

______________________________________________________________________________
Is There Ever too Many Gifts?

Dayenu explains various scenarios in which we would have been happy without some of the gifts
from Hashem. Some of the 15 gifts we mention we needed to have to be free and alive people,
but others we didn't need as much. For example, the Egyptians drowning, our needs were
supplied for 40 years in the desert, and manna were gifts we couldn't go without. If the Egyptians
had not drowned, the Jewish nation would’ve been slaves. If the Jewish people weren't supplied
with our needs and manna during the Jew's time in the desert, every Jew would have died. On the
other hand, there are things the Jew’s could've gone without of, including the Egyptian wealth
and smiting the firstborn. First, the Egyptian wealth was washed away in the Nile before the
Jew’s were able to spend any of it. During the ten plagues, Hashem smote the firstborn of
Pharaoh. Indeed we the Jewish people could have gone perfectly without killing Pharaoh's son
and the rest of the firstborn Egyptian boys, they could’ve grown up to be good people without
the decrees of Pharaoh. In conclusion, our question is why are these particular 15 gifts given to
us when it has a range of gifts we didn’t need and some our lives depended on.

-Aden Bentov and Ezra Cohen

28

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

29

,‫ ֶפַּסח‬:‫ וְֵאלּוּ ֵהן‬,‫ לא יָָצא יְֵדי חוָֹבתוֹ‬,‫ ָכּל ֶשׁלֹּא אַָמר ְשׁל ָשׁה ְדָּבִרים ֵאלּוּ ַבֶּפַּסח‬:‫ַרָבּן ַגְּמִליֵאל ָהיָה אוֵֹמר‬
‫ וָּמרוֹר‬,‫ַמָצּה‬.

‫ ַעל שׁוּם ָמה? ַעל שׁוּם ֶשָׁפַּסח ַהָקּדוֹשׁ ָבּרוְּך‬,‫ֶפַּסח ֶשָׁהיוּ ֲאבוֵֹתינוּ אוְֹכִלים ִבּזְַמן ֶשֵׁבּית ַהִמְּקָדּשׁ ָהיָה ַקיָּם‬
‫ ֲא ֶשׁר ָפַּסח ַעל ָבֵּתּי ְבנֵי יִ ְשָׂרֵאל‬,‫ וֲַאַמְרֶתּם זֶַבח ֶפַּסח הוּא ַליי‬:‫ ֶשׁנֱֶּאַמר‬,‫הוּא ַעל ָבֵּתּי ֲאבוֵֹתינוּ ְבִּמְצַריִם‬
‫ָבֵּתּינוּ ִהִצּיל? וַיִּקֹּד ָהָעם וַיִּ ְשַׁתּחווּ‬-‫ וְֶאת‬,‫ִמְצַריִם‬-‫ְבִּמְצַריִם ְבּנָגְפּוֹ ֶאת‬

‫אוחז המצה בידו ומראה אותה למסובין‬

‫ ַעל שׁוּם ַמה? ַעל שׁוּם ֶשׁלֹּא ִהְסִפּיק ְבֵּצָקם ֶשׁל ֲאבוֵֹתינוּ ְלַהֲחִמיץ ַעד ֶשׁנְִּגָלה ֲעֵליֶהם‬,‫ַמָצּה זוֹ ֶשׁאָנוֹ אוְֹכִלים‬
‫ַהָבֵּצק ֲא ֶשׁר הוִֹציאוּ ִמִמְּצַריִם ֻעגֹת‬-‫ וַיֹּאפוּ ֶאת‬:‫ ֶשׁנֱֶּאַמר‬,‫ וְּגאָָלם‬,‫ ַהָקּדוֹשׁ ָבּרוְּך הוּא‬,‫ֶמֶלְך ַמְלֵכי ַהְמָּלִכים‬
‫ וְגַם ֵצָדה לֹא ָעשׂוּ ָלֶהם‬,‫ ִכּי גְֹרשׁוּ ִמִמְּצַריִם וְלֹא יְָכלוּ ְלִהְתַמְהֵמַהּ‬,‫ ִכּי לֹא ָחֵמץ‬,‫ַמצּוֹּת‬.

‫אוחז המרור בידו ומראה אותו למסובין‬

:‫ ֶשׁנֱֶּאַמר‬,‫ַחיֵּי ֲאבוֵֹתינוּ ְבִּמְצַריִם‬-‫ ַעל שׁוּם ַמה? ַעל שׁוּם ֶשֵׁמְּררוּ ַהִמְּצִרים ֶאת‬,‫ָמרוֹר זֶה ֶשׁאָנוּ אוְֹכִלים‬
‫ֲעבָֹדה ַבּ ָשֶּׂדה ֶאת ָכּל ֲעבָֹדָתם ֲא ֶשׁר ָעְבדוּ ָבֶהם‬-‫ ְבּחֶֹמר וִּבְלֵבנִים וְּבָכל‬,‫וַיְָמְררוּ ֶאת ַחיֵּיהם ַבֲּעבָֹדה ָק ָשה‬
‫ וְִהגְַּדָתּ ְלִבנְָך ַבּיּוֹם‬:‫ ֶשׁנֱֶּאַמר‬,‫ַעְצמוֹ ְכִּאלּוּ הוּא יָָצא ִמִמְּצַריִם‬-‫דּוֹר וָדוֹר ַחיָּב אָָדם ִלְראוֹת ֶאת‬-‫ְבָּפֶרְךְבָּכל‬
‫ ֶאָלּא‬,‫ֲאבוֵֹתינוּ ִבְּלָבד גָּאַל ַהָקּדוֹשׁ ָבּרוְּך הוּא‬-‫ לֹא ֶאת‬.‫ ַבֲּעבוּר זֶה ָע ָשׂה ה' ִלי ְבֵּצאִתי ִמִמְּצַריִם‬,‫ַההוּא ֵלאמֹר‬
‫ָהאֶָרץ ֲא ֶשׁר נִ ָשַׁבּע‬-‫ ָלֶתת ָלנוּ ֶאת‬,‫ ְלַמַען ָהִביא אוָֹתנוּ‬,‫ וְאוָֹתנוּ הוִֹציא ִמ ָשּׁם‬:‫ ֶשׁנֱֶּאַמר‬,‫אַף אוָֹתנוּ גָּאַל ִעָמֶּהם‬

‫ַלֲאבֵֹתינוּ‬

______________________________________________________________________________

The Inner Secrets of Pesach, Matzah, Maror
Why would we fail Pesach if we didn’t follow the steps of Pesach, Matzah, and Maror?

Rabbi Gamliel said, “Whoever does not discuss the following three things on Pesach has not
properly fulfilled his duty to recount the Exodus. The Pesach offering, Matzah, and Maror”. During
Pesach, we fulfill our duty by combining these three mitzvot.

First, we commemorate the Korbon-Pesach. In the Exodus we remember the hard back-breaking
labor and the plagues as a punishment for the Egyptians. We eat the Korbon-Pesach (shank bone) as a
sign of freedom. Next, comes the Matzah. We eat the matzah to represent humility, and how it felt to be a
slave, mentally. Finally the Maror. Maror reminds us not to avoid obstacles but to recognize them as
necessary for success. Without suffering and tears, the Jewish Nation would not have been able to leave
Egypt. Another opinion states that we eat the maror because, by doing so we are feeding spiritual
nourishment to the children of Israel, steering them away from negative behaviors and bad deeds. In the
final analysis, we commemorate these mitzvos because Passover is about remembrance, and according to
Rabbi Gamliel these are the most important things to commemorate this Pesach and Pesachs to come.

30

Rabban Gamliel was accustomed to say, Anyone who has not said these three things on Pesach
has not fulfilled his obligation, and these are them: the Pesach sacrifice, matzah and m​ arror​.
.The Pesach [Passover] sacrifice that our ancestors were accustomed to eating when the Temple
existed, for the sake of what [was it]? For the sake [to commemorate] that the Holy One, blessed
be He, passed over the homes of our ancestors in Egypt, as it is stated (E​ xodus 12:27​); "And you
shall say: 'It is the Passover sacrifice to the Lord, for that He passed over the homes of the
Children of Israel in Egypt, when He smote the Egyptians, and our homes he saved.’ And the
people bowed the head and bowed."
He holds the matzah in his hand and shows it to the others there.
.This matzah that we are eating, for the sake of what [is it]? For the sake [to commemorate] that
our ancestors' dough was not yet able to rise, before the King of the Kings of Kings, the Holy
One, blessed be He, revealed [Himself] to them and redeemed them, as it is stated (​Exodus
12:39​); "And they baked the dough which they brought out of Egypt into matzah cakes, since it
did not rise; because they were expelled from Egypt, and could not tarry, neither had they made
for themselves provisions."
He holds the ​marror​ in his hand and shows it to the others there.
This ​marror [bitter greens] that we are eating, for the sake of what [is it]? For the sake [to
commemorate] that the Egyptians embittered the lives of our ancestors in Egypt, as it is stated
(E​ xodus 1:14)​ ; "And they made their lives bitter with hard service, in mortar and in brick, and in
all manner of service in the field; in all their service, wherein they made them serve with rigor."

31

‫ וְִהַגְּדָתּ ְלִבנְָך ַבּיּוֹם ַההוּא‬:‫ ֶשׁנֱֶּאַמר‬,‫ַעְצמוֹ ְכִּאלּוּ הוּא יָָצא ִמִמְּצַריִם‬-‫דּוֹר וָדוֹר ַחיָּב אָָדם ִלְראוֹת ֶאת‬-‫ְבָּכל‬
‫ ֶאָלּא אַף‬,‫ֲאבוֵֹתינוּ ִבְּלָבד גָּאַל ַהָקּדוֹשׁ ָבּרוְּך הוּא‬-‫ לֹא ֶאת‬.‫ ַבֲּעבוּר זֶה ָע ָשׂה ה' ִלי ְבֵּצאִתי ִמִמְּצַריִם‬,‫ֵלאמֹר‬
‫ָהאֶָרץ ֲא ֶשׁר נִ ָשַׁבּע‬-‫ ָלֶתת ָלנוּ ֶאת‬,‫ ְלַמַען ָהִביא אוָֹתנוּ‬,‫ וְאוָֹתנוּ הוִֹציא ִמ ָשּׁם‬:‫ ֶשׁנֱֶּאַמר‬,‫אוָֹתנוּ ָגּאַל ִעָמֶּהם‬

.‫ַלֲאבֵֹתינוּ‬

He holds the cup in his right hand, covers the matzah, and says:

‫ ְלַעֵלּה וְּלַקֵלּס ְלִמי ֶשָׁע ָשׂה‬,‫ ְלָבֵרְך‬,‫ ְלַהֵדּר‬,‫ ְלרוֵֹמם‬,‫ ְלָפֵאר‬,‫ ְל ַשֵׁבַּח‬,‫ ְלַהֵלּל‬,‫ְלִפיָכְך ֲאנְַחנוּ ַחיִָּבים ְלהוֹדוֹת‬
‫ וֵּמֲאֵפָלה‬,‫ וֵּמֵאֶבל ְליוֹם טוֹב‬,‫ הוִֹציאָנוּ ֵמַעְבדוּת ְלֵחרוּת ִמיָּגוֹן ְל ִשְׂמָחה‬:‫ַהנִִסּים ָהֵאלּוּ‬-‫ָכּל‬-‫ַלֲאבוֵֹתינוּ וְָלנוּ ֶאת‬

‫ ַהְללוּיָהּ‬:‫ וְנֹאַמר ְלָפנָיו ִשׁיָרה ֲחָד ָשׁה‬.‫ וִּמ ִשְּׁעבּוּד ִלגְֻאָלּה‬,‫ְלאוֹר גָּדוֹל‬.

‫ ִמִמּזְַרח ֶשֶׁמשׁ ַעד ְמבוֹאוֹ‬.‫ יְִהי ֵשׁם ה' ְמבָֹרְך ֵמַעָתּה וְַעד עוָֹלם‬.'‫ ֵשׁם ה‬-‫ ַהְללוּ ֶאת‬,'‫ַהְללוּיָהּ ַהְללוּ ַעְבֵדי ה‬
‫ ַהַמּ ְשִׁפּיִלי ִלְראוֹת‬,‫ִמי ַכּיי ֱאלֵֹהינוּ ַהַמּגְִבּיִהי ָל ָשֶׁבת‬.‫ ַעל ַה ָשַּׁמיִם ְכּבוֹדוֹ‬,'‫גּוֹיִם ה‬-‫ָכּל‬-‫ ָרם ַעל‬.'‫ְמֻהָלּל ֵשׁם ה‬
‫ מוֹ ִשׁיִבי‬.‫ ִעם נְִדיֵבי ַעמּוֹ‬,‫נְִדיִבים‬-‫ ְלהוֹ ִשׁיִבי ִעם‬,‫ ֵמאַ ְשׁפֹּת יִָרים ֶאְביוֹן‬,‫ַבּ ָשַּׁמיִם וָּבאֶָרץ? ְמִקיִמי ֵמָעָפר ָדּל‬

‫ ַהְללוּיָהּ‬.‫ ֵאם ַהָבּנִים ְשֵׂמָחה‬,‫ֲעֶקֶרת ַהַבּיִת‬.
,‫ ַהיָּם ָראָה וַיַּנֹס‬.‫ יִ ְשָׂרֵאל ַמְמ ְשׁלוָֹתיו‬,‫ ָהיְָתה יְהוָּדה ְלָקְדשׁוֹ‬,‫ ֵבּית יֲַעקֹב ֵמַעם לֵֹעז‬,‫ְבֵּצאת יִ ְשָׂרֵאל ִמִמְצַריִם‬
,‫ ִתּסֹּב ְלאָחוֹר‬- ‫ ַהיְַּרֵדּן‬,‫ ַמה ְלָּך ַהיָּם ִכּי ָתנוּס‬.‫ גְַּבעוֹת ִכְּבנֵי צֹאן‬,‫ ֶהָהִרים ָרְקדוּ ְכֵאיִלים‬.‫ַהיְַּרֵדּן יִסֹּב ְלאָחוֹר‬

‫ ַההְֹפִכי ַהצּוּר‬.‫ ִמְלְּפנֵי ֱאלוַֹה יֲַעקֹב‬,‫ ִמְלְּפנֵי אָדוֹן חוִּלי אֶָרץ‬.‫צֹאן‬-‫ ְגַּבעוֹת ִכְּבנֵי‬,‫ ִתְּרְקדוּ ְכֵאיִלים‬- ‫ֶהָהִרים‬
‫ָמיִם‬-‫ ַחָלִּמיש ְלַמְעיְנוֹ‬,‫ָמיִם‬-‫ֲאגַם‬.

______________________________________________________________________________

Reliving the Past
What does it mean, “a person is obligated to see himself as if he left Egypt”?
Maaseh Nissim provides the following answer: we should not understand the statement literally. We did
not personally experience slavery, but since we are able to live by the Torah due to the redemption, we are
connected to the Exodus. The slavery and redemption is what shaped our identity now as a Jewish people,
and therefore we must see ourselves as if we personally left Egypt.

Yismach Yisrael says this: the word “atzmo” which is generally translated as “himself” can also be
translated as “his essence”, which refers to the divine spark in all of us. In Egypt we were so impure that
we were hardly better than the Egyptians; however, Hashem saw the divine spark and strengthened it. So
too, all Jews in every generation must strengthen their spark.

The Rambam and Shulchan Aruch of Admor HaZaken say: the Exodus from Egypt is not a one time
occurrence. G-d is constantly taking us out of Egypt. What does this mean? Unless He is breaking nature,
it should not be a constant occurrence. For example: the splitting of the sea. To keep the sea up, G-d
needed to constantly keep it up, the moment He let go, it crashed back down. So why is the Exodus
unnatural? To understand this we need to understand what the experience was. The Egyptian exile was

32

In each and every generation, a person is obligated to see himself as if he left Egypt, as it is
stated (​Exodus 13:8​); "For the sake of this, did the Lord do [this] for me in m​ y going out of
Egypt." Not only our ancestors did the Holy One, blessed be He, redeem, but rather also us
[together] with them did he redeem, as it is stated (​Deuteronomy 6:23​); "And He took us out
from there, in order to bring us in, to give us the land which He swore unto our fathers."

He holds the cup in his right hand, covers the matzah, and says:

Therefore we are obligated to thank, praise, laud, glorify, exalt, lavish, bless, raise high,
and acclaim He who made all these miracles for our ancestors and for us: He brought us out
from slavery to freedom, from sorrow to joy, from mourning to [celebration of] a festival,
from darkness to great light, and from servitude to redemption. And let us say a new song
before Him, Halleluyah!

Halleluyah! Praise, servants of the Lord, praise the name of the Lord. May the Name of the
Lord be blessed from now and forever. From the rising of the sun in the East to its setting,
the name of the Lord is praised. Above all nations is the Lord, His honor is above the
heavens. Who is like the Lord, our G-d, Who sits on high; Who looks down upon the
heavens and the earth? He brings up the poor out of the dirt; from the refuse piles, He raises
the destitute. To seat him with the nobles, with the nobles of his people. He seats a barren
woman in a home, a happy mother of children. Halleluyah! (P​ salms 113​)

In Israel's going out from Egypt, the house of Ya'akov from a people of foreign speech. The
Sea saw and fled, the Jordan turned to the rear. The mountains danced like rams, the hills
like young sheep. What is happening to you, O Sea, that you are fleeing, O Jordan that you
turn to the rear; O mountains that you dance like rams, O hills like young sheep? From
before the Master, tremble O earth, from before the Lord of Ya'akov. He who turns the
boulder into a pond of water, the flint into a spring of water. (P​ salms 114)​

______________________________________________________________________________

the root of all exiles, and therefore the worst. This is because in our identity we were slaves. The Jews
were so deeply entrenched, that it was really who they were. They didn’t know how to break away from
being slaves. What Hashem did was miraculous because He changed their identity. Now as servants of
G-d we can never revert to that state. “At this point someone can control our body, but our soul will
always remain free” - the fifth Chabad Rebbe. This soul power is only because Hashem took us out. So,
the Exodus from Egypt is a continuous miracle because this soul power that Hashem gave to us is not a
natural thing. Therefore, even today, Hashem is still taking us out.

-Chana Lyubich

33

Lift the cup until the words “Gaal Yisroel”

‫ וְִהִגּיָענו‬,‫ֲאבוֵֹתינוּ ִמִמְּצַריִם‬-‫ ֲא ֶשׁר ְגּאָָלנוּ וְגָאַל ֶאת‬,‫ָבּרוְּך אַָתּה ה' ֱאלֵֹהינוּ ֶמֶלְך ָהעוָֹלם‬
‫ ֵכּן ה' ֱאלֵֹהינוּ וֵאלֵֹהי ֲאבוֵֹתינוּ יַגִּיֵענוּ ְלמוֲֹעִדים וְִלְרגִָלים‬.‫בּוֹ ַמָצּה וָּמרוֹר‬-‫ַהַלּיְָלה ַהזֶּה ֶלֱאָכל‬

‫ וְנֹאַכל ָשׁם ִמן‬.‫ ְשֵׂמִחים ְבִּבנְיַן ִעיֶרְך וְ ָשׂ ִשׂים ַבֲּעבוָֹדֶתָך‬,‫ֲאֵחִרים ַהָבִּאים ִלְקָראֵתנוּ ְל ָשׁלוֹם‬
‫ וְנוֶֹדה ְלָך ִשׁיר ָחָדש ַעל‬,‫ַהזְָּבִחים וִּמן ַהְפָּסִחים ֲא ֶשׁר יִַגּיַע ָדָּמם ַעל ִקיר ִמזְַבֲּחָך ְלָרצון‬
‫ גָּאַל יִ ְשָׂרֵאל‬,'‫ ָבּרוְּך אַָתּה ה‬.‫גְֻּאָלֵּתנוּ וְַעל ְפּדוּת נְַפ ֵשׁנוּ‬.

We say the blessing below and drink the cup while reclining to the left

‫ ֱאלֵֹהינוּ ֶמֶלְך ָהעוָֹלם בּוֵֹרא ְפִּרי ַהָגֶּפן‬,'‫ָבּרוְּך אַָתּה ה‬.

We raise the cup until we reach "who redeemed Israel"
Blessed are You, Lord our G-d, King of the universe, who redeemed us and redeemed our
ancestors from Egypt, and brought us on this night to eat matzah and ​marror;​ so too, Lord
our G-d, and G-d of our ancestors, bring us to other appointed times and holidays that will
come to greet us in peace, joyful in the building of your city and happy in your worship;
that we should eat there from the offerings and from the Pesach sacrifices, the blood of
which should reach the wall of your altar for favor, and we shall thank you with a new
song upon our redemption and upon the restoration of our souls. Blessed are you, Lord,
who redeemed Israel.

We say the blessing below and drink the cup while reclining to the left
Blessed are You, Lord our G-d, who creates the fruit of the vine.

34

‫רחצה‬

Rachtzah

We wash the hands and make the blessing.

‫ ֲא ֶשׁר ִקְדּ ָשׁנוּ ְבִּמְצוָֹתיו וְִצוָּנוּ ַעל נְִטיַלת יַָדיִם‬,‫ ֱאלֵֹהינוּ ֶמֶלְך ָהעוָֹלם‬,'‫ָבּרוְּך אַָתּה ה‬.

We wash the hands and make the blessing.
Blessed are You, Lord our G-d, King of the Universe, who has sanctified us with
His commandments and has commanded us on the washing of the hands.

‫מוִֹציא ַמָצּה‬

Motzi Matzah

The leader takes the three matzot, with the broken one in between the two whole ones. He
says the blessing “who brings forth the bread” on the top matzah, and the blessing “on
eating matzah” on the middle matzah. He then breaks off a piece (less than a kezayit)
from both matzot and eats them.

‫ ֱאלֵֹהינוּ ֶמֶלְך ָהעוָֹלם ַהמּוִֹציא ֶלֶחם ִמן ָהאֶָרץ‬,'‫ָבּרוְּך אַָתּה ה‬.
‫ ֲא ֶשׁר ִקְדּ ָשׁנוּ ְבִּמְצוָֹתיו וְִצוָּנוּ ַעל ֲאִכיַלת ַמָצּה‬,‫ ֱאלֵֹהינוּ ֶמֶלְך ָהעוָֹלם‬,'‫ָבּרוְּך אַָתּה ה‬.

Blessed are You, Lord our G-d, King of the Universe, who brings forth bread from the
ground.

35

Blessed are You, Lord our God, King of the Universe, who has sanctified us with His
commandments and has commanded us on the eating of matzo.

‫ָמרוֹר‬

Maror

Everyone should take a piece of maror and dip it in the charoset. Make the blessing and
then eat the maror without reclining.

.‫ ֲא ֶשׁר ִקְדּ ָשנוּ ְבִּמְצוָֹתיו וְִצוָּנוּ ַעל ֲאִכיַלת ָמרוֹר‬,‫ ֱאלֵֹהינוּ ֶמֶלְך ָהעוָֹלם‬,'‫ָבּרוְּך אַָתּה ה‬

Blessed are You, Lord our G-d, King of the Universe, who has sanctified us with
His commandments and has commanded us on the eating of maror.

‫כּוֹ ֵר ְך‬

Korech

Everyone should take a piece of the third matzah and a piece of matzah. Put them
together. Say:

:‫ ֵכּן ָע ָשׂה ִהֵלּל ִבּזְַמן ֶשֵׁבּית ַהִמְּקָדּשׁ ָהיָה ַקיָּם‬.‫זֵֶכר ְלִמְקָדּשׁ ְכִּהֵלּל‬
.‫ ַעל ַמצּוֹת וְּמרׂוִרים יֹאְכֻלהוּ‬:‫ ְלַקיֵּם ַמה ֶשּׁנֱֶּאַמר‬,‫ָהיָה כּוֵֹרְך ַמָצּה וָּמרוֹר וְאוֵֹכל ְבּיַַחד‬

In memory of the Temple according to Hillel. This is what Hillel would do when the
Temple existed:
He would wrap the matzah and ​maror and eat them together, in order to fulfill what is
stated, (E​ xodus 12:15​): "You should eat it upon matzot and marorim."

36

‫ֻשְׁלָחן עוֵֹרְך‬

Shulchan Orech

Eat the meal

‫ָצפוּן‬

Tzafun

Everyone should take a kezayit of matzah from the afikomen. Say:

.‫זֵֶכר ְלָקְרָבּן ֶפַּסח ָהנֱֶאַכל ַעל ָהשוַֹׁבע‬

In memory of the Pesach sacrifice that was eaten upon being satiated.
Eat the matzah while reclining to the left.

________________________________________________________________________
Understanding the Afikomen

The Afikomen is the larger half of matzah we put aside early on in the meal, that we eat
at the end of the Seder to mark the end of the meal.​ ​What does the afikomen represent? There are
two opinions on what the afikomen represents. Rashi’s opinion states that the afikomen
represents Korbon-Pesach. Rosh’s opinion states that the afikomen represents the matzah we eat
beside the Korbon-Pesach. We eat two kezaytim(A measure of about three ounces) each
representing one of the opinions, but if you only have one, it is acceptable as long as you keep in
mind that it represents the right opinion.

37

‫ָבּ ֵר ְך‬

‫‪Pour the third cup of wine.‬‬

‫ִשׁיר ַהַמֲּעלוֹת‪ְ ,‬בּשוּב ה' ֶאת ִשׁיַבת ִציּוֹן ָהיִינוּ ְכּחְֹלִמים‪ .‬אָז יִָמֵּלא ְשׂחוֹק ִפּינוּ וְּלשׁוֹנֵנוּ ִרנָּה‪.‬‬
‫אָז יֹאְמרוּ ַבגּוֹיִם‪ִ :‬הְגִדּיל ה' ַלֲעשׂוֹת ִעם ֵאֶלּה‪ִ .‬הגְִדּיל ה' ַלֲעשׂוֹת ִעָמּנוּ‪ָ ,‬היִינוּ ְשֵׂמִחים‪ .‬שׁוָּבה‬
‫ה' ֶאת ְשִׁביֵתנוּ ַכֲּאִפיִקים ַבּנֶֶּגב‪ַ .‬הזְֹּרִעים ְבִּדְמָעה‪ְ ,‬בִּרנָּה יְִקצֹרוּ‪ָ .‬הלוְֹך יֵֵלְך וָּבכֹה נֵֹשׂא ֶמ ֶשְך‬

‫ַהזַָּרע‪ ,‬בֹּא יָבֹא ְבִרנָּה נֵֹשׂא ֲאֻלמָֹּתיו‪.‬‬

‫‪If three men ate together the leader says:‬‬

‫ַרבּוַֹתי נְָבֵרְך‪:‬‬

‫‪The others respond:‬‬

‫יְִהי ֵשׁם ה' ְמבָֹרְך ֵמַעָתּה וְַעד עוָֹלם‪.‬‬

‫‪The leader says:‬‬

‫ִבְּרשׁוּת ָמָרנָן וְַרָבּנָן וְַרבּוַֹתי‪ ,‬נְָבֵרְך ]ֱאלֵֹהינוּ[ ֶשׁאַָכְלנוּ ִמ ֶשּׁלוֹ‪.‬‬

‫‪The others say:‬‬

‫ָבּרוְּך ]ֱאלֵֹהינוּ[ ֶשׁאַָכְלנוּ ִמ ֶשּׁלוֹ וְּבטוּבוֹ ָחיִינוּ‬

‫‪Leader repeats and says:‬‬

‫ָבּרוְּך ]ֱאלֵֹהינוּ[ ֶשׁאַָכְלנוּ ִמ ֶשּׁלוֹ וְּבטוּבוֹ ָחיִינוּ‬

‫‪38‬‬

Beirach

Pour the third cup of wine.
A Song of Ascents; When the Lord will bring back the captivity of Zion, we will be like
dreamers. Then our mouth will be full of mirth and our tongue joyful melody; then they
will say among the nations; "The Lord has done greatly with these." The Lord has done
great things with us; we are happy. Lord, return our captivity like streams in the desert.
Those that sow with tears will reap with joyful song. He who surely goes and cries, he
carries the measure of seed, he will surely come in joyful song and carry his
sheaves.(​Psalms 126)​

If three men ate together the leader says:
My masters, let us bless:
The others respond:

May the Name of the Lord be blessed from now and forever. (​Psalms 113:2)​
The leader says:

With the permission of our gentlemen and our teachers and my masters, let us bless
[our G-d] from whom we have eaten.

The others say:
Blessed is [our G-d] from whom we have eaten and from whose goodness we live.

Leader repeats and says:
Blessed is [our G-d] from whom we have eaten and from whose goodness we live.

39

‫‪Everyone says:‬‬

‫ָבּרוְּך אַָתּה ה'‪ֱ ,‬אלֵֹהינוּ ֶמֶלְך ָהעוָֹלם‪ַ ,‬הָזּן ֶאת ָהעוָֹלם ֻכּלּוֹ ְבּטוּבוֹ ְבֵּחן ְבֶּחֶסד וְּבַרֲחִמים‪ ,‬הוּא‬
‫נוֵֹתן ֶלֶחם ְלָכל ָבּ ָשׂר ִכּי ְלעוָֹלם ַחְסדוֹ‪ .‬וְּבטוּבוֹ ַהָגּדוֹל ָתִּמיד לֹא ָחַסר ָלנוּ‪ ,‬וְאַל יְֶחַסר ָלנוּ‬
‫ָמזוֹן ְלעוָֹלם וֶָעד‪ַ .‬בֲּעבוּר ְשׁמוֹ ַהגָּדוֹל‪ִ ,‬כּי הוּא ֵאל זָן וְּמַפְרנֵס ַלכֹּל וֵּמִטיב ַלכֹּל‪ ,‬וֵּמִכין ָמזוֹן‬

‫ְלָכל ְבִּריּוָֹתיו ֲא ֶשׁר ָבָּרא‪ָ .‬בּרוְּך אַָתּה ה'‪ַ ,‬הָזּן ֶאת ַהכֹּל‪.‬‬
‫נוֶֹדה ְלָך ה' ֱאלֵֹהינוּ ַעל ֶשִׁהנְַחְלָתּ ַלֲאבוֵֹתינוּ ֶאֶרץ ֶחְמָדה טוָֹבה וְּרָחָבה‪ ,‬וְַעל ֶשׁהוֵֹצאָתנוּ ה'‬
‫ֱאלֵֹהינוּ ֵמֶאֶרץ ִמְצַריִם‪ ,‬וְּפִדיָתנוּ ִמֵבּית ֲעָבִדים‪ ,‬וְַעל ְבִּריְתָך ֶשָׁחַתְמָתּ ְבְּב ָשֵׂרנוּ‪ ,‬וְַעל תּוָֹרְתָך‬
‫ֶשִׁלַּמְּדָתּנוּ‪ ,‬וְַעל ֻחֶקּיָך ֶשׁהוַֹדְעָתּנוּ‪ ,‬וְַעל ַחיִּים ֵחן וֶָחֶסד ֶשׁחוֹנַנְָתּנוּ‪ ,‬וְַעל ֲאִכיַלת ָמזוֹן ָשׁאַָתּה זָן‬

‫וְּמַפְרנֵס אוָֹתנוּ ָתִּמיד‪ְ ,‬בָּכל יוֹם וְּבָכל ֵעת וְּבָכל ָשָׁעה‪:‬‬
‫וְַעל ַהכּל ה' ֱאלֵֹהינוּ‪ֲ ,‬אנְַחנוּ מוִֹדים ָלְך וְּמָבְרִכים אוָֹתְך‪ ,‬יְִתָבַּרְך ִשְׁמָך ְבִּפי ָכּל ַחי ָתִּמיד‬
‫ְלעוָֹלם וֶָעד‪ַ .‬כָּכּתוּב‪ :‬וְאַָכְלָתּ וְ ָשַׂבְעָתּ וֵּבַרְכָתּ ֶאת ה' ֱאלֵֹהיָך ַעל ָהאֶָרץ ַהטּוָֹבה ֲא ֶשּׁר נַָתן ָלְך‪.‬‬

‫ָבּרוְּך אַָתּה ה'‪ַ ,‬על ָהאֶָרץ וְַעל ַהָמּזוֹן‪:‬‬
‫ַרֵחם נָא ה' ֱאלֵֹהינוּ ַעל יִ ְשָׂראַל ַעֶמָּך וְַעל יְרוּ ָשַׁליִם ִעיֶרָך וְַעל ִציּוֹן ִמ ְשַׁכּן ְכּבוֶֹדָך וְַעל ַמְלכוּת‬
‫ֵבּית ָדּוִד ְמ ִשׁיֶחָך וְַעל ַהַבּיִת ַהגָּדוֹל וְַהָקּדוֹשׁ ֶשׁנְִּקָרא ִשְׁמָך ָעָליו‪ֱ :‬אלֵֹהינוּ אִָבינוּ‪ְ ,‬רֵענוּ זוּנֵנוּ‬
‫ַפְרנְֵסנוּ וְַכְלְכֵּלנוּ וְַהְרוִיֵחנוּ‪ ,‬וְַהְרוַח ָלנוּ ה' ֱאלֵֹהינוּ ְמֵהָרה ִמָכּל ָצרוֵֹתינוּ‪ .‬וְנָא אַל ַתְּצִריֵכנוּ ה'‬
‫ֱאלֵֹהינוּ‪ ,‬לֹא ִליֵדי ַמְתּנַת ָבּ ָשׂר וָָדם וְלֹא ִליֵדי ַהְלוָאָתם‪ִ ,‬כּי ִאם ְליְָדָך ַהְמֵּלאָה ַהְפּתוָּחה‬

‫ַהְקּדוֹ ָשׁה וְָהְרָחָבה‪ֶ ,‬שׁלֹא נֵבוֹשׁ וְלֹא נִָכֵּלם ְלעוָֹלם וֶָעד‪.‬‬

‫‪40‬‬

Everyone says:

Blessed are You, Lord our G-d, King of the Universe, who nourishes the entire world
in His goodness, in grace, in kindness and in mercy; He gives bread to all flesh since
His kindness is forever. And in His great goodness, we always have not lacked, and
may we not lack nourishment forever and always, because of His great name. Since
He is a Power that feeds and provides for all and does good to all and prepares
nourishment for all of his creatures that he created. Blessed are You, Lord, who
sustains all.

We thank you, Lord our G-d, that you have given as an inheritance to our ancestors a
lovely, good and broad land, and that You took us out, Lord our G-d, from the land of
Egypt and that You redeemed us from a house of slaves, and for Your covenant which
You have sealed in our flesh, and for Your Torah that You have taught us, and for
Your statutes which You have made known to us, and for life, grace and kindness that
You have granted us and for the eating of nourishment that You feed and provide for
us always, on all days, and at all times and in every hour.

And for everything, Lord our G-d, we thank You and bless You; may Your name be
blessed by the mouth of all life, constantly forever and always, as it is written
(D​ euteronomy 8:10)​ ; "And you shall eat and you shall be satiated and you shall bless
the Lord your G-d for the good land that He has given you." Blessed are You, Lord,
for the land and for the nourishment.

Please have mercy, Lord our G-d, upon Israel, Your people; and upon Jerusalem,
Your city; and upon Zion, the dwelling place of Your Glory; and upon the monarchy
of the House of David, Your appointed one; and upon the great and holy house that
Your name is called upon. Our G-d, our Father, tend us, sustain us, provide for us,
relieve us and give us quick relief, Lord our G-d, from all of our troubles. And please
do not make us needy, Lord our G-d, not for the gifts of flesh and blood, and not for
their loans, but rather from Your full, open, holy and broad hand, so that we not be
embarrassed and we not be ashamed forever and always.

41

‫‪On Shabbat add:‬‬

‫ְרֵצה וְַהֲחִליֵצנוּ ה' ֱאלֵֹהינוּ ְבִּמְצוֶֹתיָך וְּבִמְצוַת יוֹם ַה ְשִּׁביִעי ַה ַשָּׁבּת ַהָגּדול וְַהָקּדוֹשׂ ַהזֶּה‪ִ .‬כּי יוֹם‬
‫זֶה ָגּדוֹל וְָקדוֹשׁ הוּא ְלָפנֶיָך ִל ְשָׁבּת בּוֹ וְָלנוַּח בּוֹ ְבּאֲַהָבה ְכִּמְצוַת ְרצוֹנֶָך‪.‬וִּבְרצוֹנְָך ָהנִיַח ָלנוּ ה'‬
‫ֱאלֵֹהינוּ ֶשׁלֹּא ְתֵהא ָצָרה וְיָגוֹן וֲַאנָָחה ְבּיוֹם ְמנוָּחֵתנוּ‪ .‬וְַהְרֵאנוּ ה' ֱאלֵֹהינוּ ְבּנֶָחַמת ִציּוֹן ִעיֶרָך‬

‫וְּבִבנְיַן יְרוּ ָשַׁליִם ִעיר ָקְד ֶשָׁך ִכּי אַָתּה הוּא ַבַּעל ַהיְשׁוּעוֹת וַּבַעל ַהנֶָּחמוֹת‪.‬‬
‫ֱאלֵֹהינוּ וֵאלֵֹהי ֲאבוֵֹתינוּ‪ ,‬יֲַעֶלה וְיָבֹא וְיִַגּיַע וְיֵָרֶאה וְיֵָרֶצה וְיִ ָשַּׁמע וְיִָפֵּקד וְיִָזֵּכר זְִכרוֹנֵנוּ‬
‫וִּפְקדּוֹנֵנוּ‪ ,‬וְזְִכרוֹן ֲאבוֵֹתינוּ‪ ,‬וְזְִכרוֹן ָמ ִשׁיַח ֶבּן ָדּוִד ַעְבֶדָּך‪ ,‬וְזְִכרוֹן יְרוּ ָשַׁליִם ִעיר ָקְד ֶשָׁך‪ ,‬וְזְִכרוֹן‬
‫ָכּל ַעְמָּך ֵבּית יִ ְשָׂראַל ְלָפנֶיָך‪ִ ,‬לְפֵליָטה ְלטוָֹבה ְלֵחן וְּלֶחֶסד וְּלַרֲחִמים‪ְ ,‬לַחיִּים וְּל ָשׁלוֹם ְבּיוֹם ַחג‬
‫ַהַמּצּוֹת ַהזֶּה זְָכֵרנוּ ה' ֱאלֵֹהינוּ בּוֹ ְלטוָֹבה וָּפְקֵדנוּ בוֹ ִלְבָרָכה וְהו ִשׁיֵענוּ בוֹ ְלַחיִּים‪ .‬וִּבְדַבר יְשׁוָּעה‬
‫וְַרֲחִמים חוּס וְָחנֵּנוּ וְַרֵחם ָעֵלינוּ וְהוֹ ִשׁיֵענוּ‪ִ ,‬כּי ֵאֶליָך ֵעינֵינוּ‪ִ ,‬כּי ֵאל ֶמֶלְך ַחנּוּן וְַרחוּם אָָתּה‪.‬‬

‫וְּבנֵה יְרוּ ָשַׁליִם ִעיר ַהקֶֹּדשׁ ִבְּמֵהָרה ְביֵָמינוּ‪ָ .‬בּרוְּך אַָתּה ה'‪ ,‬בּוֹנֶה ְבַרֲחָמיו יְרוּ ָשַׁליִם‪ .‬אֵָמן‪.‬‬
‫ָבּרוְּך אַָתּה ה'‪ֱ ,‬אלֵֹהינוּ ֶמֶלְך ָהעוָֹלם‪ָ ,‬הֵאל אִָבינוּ ַמְלֵכּנוּ אִַדיֵרנוּ בּוְֹרֵאנוּ גּוֲֹאֵלנוּ יוְֹצֵרנוּ ְקדוֹ ֵשׁנוּ‬
‫ְקדוֹשׁ יֲַעקֹב רוֵֹענוּ רוֵֹעה יִ ְשָׂראַל ַהֶמֶּלְך ַהטּוֹב וְַהֵמִּטיב ַלכּל ֶשְׁבָּכל יוֹם וָיוֹם הוּא ֵהִטיב‪ ,‬הוּא‬
‫ֵמִטיב‪ ,‬הוּא יֵיִטיב ָלנוּ‪ .‬הוּא גְָמָלנוּ הוּא גוְֹמֵלנוּ הוּא יִגְְמֵלנוּ ָלַעד‪ְ ,‬לֵחן וְּלֶחֶסד וְּלַרֲחִמים וְּלֶרוַח‬
‫ַהָצָּלה וְַהְצָלָחה‪ְ ,‬בָּרָכה וִישׁוָּעה נֶָחָמה ַפְּרנָָסה וְַכְלָכָּלה וְַרֲחִמים וְַחיִּים וְ ָשׁלוֹם וְָכל טוֹב‪ ,‬וִּמָכּל‬

‫טוּב ְלעוָֹלם ַעל יְַחְסֵּרנוּ‪.‬‬

‫‪42‬‬

On Shabbat add:

May You be pleased to embolden us, Lord our G-d, in your commandments and in the
command of the seventh day, of this great and holy Shabbat, since this day is great
and holy before You, to cease work upon it and to rest upon it, with love, according to
the commandment of Your will. And with Your will, allow us, Lord our G-d, that we
should not have trouble, and grief and sighing on the day of our rest. And may You
show us, Lord our G-d, the consolation of Zion, Your city; and the building of
Jerusalem, Your holy city; since You are the Master of salvations and the Master of
consolations.

G-d and G-d of our ancestors, may there ascend and come and reach and be seen and
be acceptable and be heard and be recalled and be remembered - our remembrance
and our recollection; and the remembrance of our ancestors; and the remembrance of
the messiah, the son of David, Your servant; and the remembrance of Jerusalem, Your
holy city; and the remembrance of all Your people, the house of Israel - in front of
You, for survival, for good, for grace, and for kindness, and for mercy, for life and for
peace on this day of the Festival of Matsot. Remember us, Lord our G-d, on it for
good and recall us on it for survival and save us on it for life, and by the word of
salvation and mercy, pity and grace us and have mercy on us and save us, since our
eyes are upon You, since You are a graceful and merciful Power. And may You build
Jerusalem, the holy city, quickly and in our days. Blessed are You, Lord, who builds
Jerusalem in His mercy. Amen.

Blessed are You, Lord our G-d, King of the Universe, the Power, our Father, our
King, our Mighty One, our Creator, our Redeemer, our Shaper, our Holy One, the
Holy One of Ya'akov, our Shepherd, the Shepherd of Israel, the good King, who does
good to all, since on every single day He has done good, He does good, He will do
good, to us; He has granted us, He grants us, He will grant us forever - in grace and in
kindness, and in mercy, and in relief - rescue and success, blessing and salvation,
consolation, provision and relief and mercy and life and peace and all good; and may
we not lack any good ever.

43

‫ָהַרֲחָמן הוּא יְִמלוְֹך ָעֵלינוּ ְלעוָֹלם וֶָעד‪ָ .‬הַרֲחָמן הוּא יְִתָבַּרְך ַבּ ָשַּׁמיִם וָּבאֶָרץ‪ָ .‬הַרֲחָמן הוּא‬
‫יִ ְשַׁתַּבּח ְלדוֹר דּוִֹרים‪ ,‬וְיְִתָפּאַר ָבּנוּ ָלַעד וְּלנֵַצח נְָצִחים‪ ,‬וְיְִתַהַדּר ָבּנוּ ָלַעד וְּלעוְֹלֵמי עוָֹלִמים‪.‬‬
‫ָהַרֲחָמן הוּא יְַפְרנְֵסנוּ ְבָּכבוֹד‪ָ .‬הַרֲחָמן הוּא יִ ְשׁבּוֹר ֻעֵלּנוּ ֵמַעל ַצּוָּאֵרנוּ‪ ,‬וְהוּא יוִֹליֵכנוּ קוְֹמִמיּוּת‬
‫ְלאְַרֵצנוּ‪ָ .‬הַרֲחָמן הוּא יִ ְשַׁלח ָלנוּ ְבָּרָכה ְמ ֻרָבּה ַבַּבּיִת ַהזֶּה‪ ,‬וְַעל ֻשְׁלָחן זֶה ֶשׁאַָכְלנוּ ָעָליו‪ָ .‬הַרֲחָמן‬
‫הוּא יִ ְשַׁלח ָלנוּ ֶאת ֵאִליָּהוּ ַהנִָּביא זָכוּר ַלטּוֹב‪ ,‬וִיַב ֶשּׂר ָלנוּ ְבּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶָחמוֹת‪.‬‬
‫ָהַרֲחָמן הוּא יְָבֵרְך ֶאת ַבֲּעִלי ‪ִ /‬א ְשִתּי‪ָ .‬הַרֲחָמן הוּא יְָבֵרְך ֶאת ]אִָבי מוִֹרי[ ַבַּעל ַהַבּיִת ַהֶזּה‪ .‬וְֶאת‬
‫]ִאִמּי מוָֹרִתי[ ַבֲּעַלת ַהַבּיִת ַהֶזּה‪ ,‬אוָֹתם וְֶאת ֵבּיָתם וְֶאת זְַרָעם וְֶאת ָכּל ֲא ֶשׁר ָלֶהם‪ .‬אוָֹתנוּ וְֶאת‬
‫ָכּל ֲא ֶשׁר ָלנוּ‪ְ ,‬כּמוֹ ֶשׁנְִּתָבְּרכוּ ֲאבוֵֹתינוּ אְַבָרָהם יְִצָחק וְיֲַעקֹב ַבּכֹּל ִמכֹּל כֹּל‪ֵ ,‬כּן יְָבֵרְך אוָֹתנוּ ֻכָּלּנוּ‬
‫יַַחד ִבְּבָרָכה ְשֵׁלָמה‪ ,‬וְנֹאַמר‪ ,‬אֵָמן‪ַ .‬בָּמּרוֹם יְַלְמּדוּ ֲעֵליֶהם וְָעֵלינוּ זְכוּת ֶשְׁתֵּהא ְלִמ ְשֶׁמֶרת ָשׁלוֹם‪.‬‬
‫וְנִ ָשּׂא ְבָרָכה ֵמֵאת ה'‪ ,‬וְּצָדָקה ֵמאלֵֹהי יִ ְשֵׁענוּ‪ ,‬וְנְִמָצא ֵחן וְ ֵשֶׂכל טוֹב ְבֵּעינֵי ֱאלִֹהים וְאָָדם‪ .‬בשבת‪:‬‬
‫ָהַרֲחָמן הוּא יַנְִחיֵלנוּ יוֹם ֶשֻׁכּלּוֹ ַשָׁבּת וְּמנוָּחה ְלַחיֵּי ָהעוָֹלִמים‪ָ .‬הַרֲחָמן הוּא יַנְִחיֵלנוּ יוֹם ֶשֻׁכּלוֹ‬
‫טוֹב‪].‬יוֹם ֶשֻׁכּלוֹ אָרוְּך‪ .‬יוֹם ֶשַׁצִּדּיִקים יוֹ ְשִׁבים וְַעְטרוֵֹתיֶהם ְבָּרא ֵשׁיֶהם וְנֱֶהנִים ִמזִּיו ַה ְשִּׁכינָה‬
‫וִיִהי ֶחְלֵקינוּ ִעָמֶּהם[‪ָ .‬הַרֲחָמן הוּא יְזֵַכּנוּ ִלימוֹת ַהָמּ ִשׁיַח וְּלַחיֵּי ָהעוָֹלם ַהָבּא‪ִ .‬מגְדּוֹל יְשׁוּעוֹת‬
‫ַמְלכּוֹ וְעֶֹשׂה ֶחֶסד ִלְמ ִשׁיחוֹ ְלָדוִד וְּלזְַרעוֹ ַעד עוָֹלם‪ .‬ע ֶשׂה ָשׁלוֹם ִבְּמרוָֹמיו‪ ,‬הוּא יֲַע ֶשׂה ָשׁלוֹם‬
‫ָעֵלינוּ וְַעל ָכּל יִ ְשָׂראַל וְִאְמרוּ‪ ,‬אֵָמן‪ .‬יְִראוּ ֶאת ה' ְקדָֹשׁיו‪ִ ,‬כּי ֵאין ַמְחסוֹר ִליֵראָיו‪ְ .‬כִּפיִרים ָרשׁוּ‬
‫וְָרֵעבוּ‪ ,‬וְדְֹר ֵשׁי ה' לֹא יְַחְסרוּ ָכל טוֹב‪ .‬הוֹדוּ ַליי ִכּי טוֹב ִכּי ְלעוָֹלם ַחְסדּוֹ‪ .‬פּוֵֹתַח ֶאת יֶָדָך‪,‬‬
‫וַּמ ְשִׂבּיַע ְלָכל ַחי ָרצוֹן‪ָ .‬בּרוְּך ַהֶגֶּבר ֲא ֶשׁר יְִבַטח ַבּיי‪ ,‬וְָהיָה ה' ִמְבַטחוֹ‪ .‬נַַער ָהיִיִתי גַם זַָקנְִתּי‪,‬‬

‫וְלֹא ָרִאיִתי ַצִדּיק נֱֶעזָב‪ ,‬וְזְַרעוֹ ְמַבֶקּשׁ ָלֶחם‪.‬יי עֹז ְלַעמּוֹ יִֵתּן‪ ,‬ה' יְָבֵרְך ֶאת ַעמּוֹ ַב ָשּׁלוֹם‪.‬‬
‫ָבּרוְּך אַָתּה ה'‪ֱ ,‬אלֵהינוּ ֶמֶלְך ָהעוָֹלם בּוֵֹרא ְפִּרי ַהגֶָּפן‪.‬‬

‫‪Drink the third cup of wine while reclining. Do not recite a blessing afterwards.‬‬

‫‪44‬‬

May the Merciful One reign over us forever and always. May the Merciful One be
blessed in the heavens and in the earth. May the Merciful One be praised for all
generations, and exalted among us forever and ever, and glorified among us always
and infinitely for all infinities. May the Merciful One sustain us honorably. May the
Merciful One break our yoke from upon our necks and bring us upright to our land.
May the Merciful One send us multiple blessing, to this home and upon this table
upon which we have eaten. May the Merciful One send us Eliyahu the prophet - may
he be remembered for good - and he shall announce to us tidings of good, of salvation
and of consolation. May the Merciful One bless my husband/my wife. May the
Merciful One bless [my father, my teacher,] the master of this home and [my mother,
my teacher,] the mistress of this home, they and their home and their offspring and
everything that is theirs. Us and all that is ours; as were blessed Avraham, Yitschak
and Ya'akov, in everything, from everything, with everything, so too should He bless
us, all of us together, with a complete blessing and we shall say, Amen. From above,
may they advocate upon them and upon us merit, that should protect us in peace; and
may we carry a blessing from the Lord and charity from the God of our salvation; and
find grace and good understanding in the eyes of God and man. [​On Shabbat, we say:
May the Merciful One give us to inherit the day that will be completely Shabbat and
rest in everlasting life.​] May the Merciful One give us to inherit the day that will be
all good. [The day that is all long, the day that the righteous will sit and their crowns
will be on their heads and they will enjoy the radiance of the Divine presence and my
our share be with them.] May the Merciful One give us merit for the times of the
messiah and for life in the world to come. A tower of salvations is our King; may He
do kindness with his Messiah, with David and his offspring, forever (I​ I Samuel
22:51)​ . The One who makes peace above, may He make peace upon us and upon all
of Israel; and say, Amen. Fear the Lord, His holy ones, since there is no lacking for
those that fear Him. Young lions may go without and hunger, but those that seek the
Lord will not lack any good thing (P​ salms 34:10-​ 11). Thank the Lord, since He is
good, since His kindness is forever (P​ salms 118:1​). You open Your hand and satisfy
the will of all living things (​Psalms 146:16)​ . Blessed is the man that trusts in the Lord
and the Lord is his security (​Jeremiah 17:7​). I was a youth and I have also aged and I
have not seen a righteous man forsaken and his offspring seeking bread (P​ salms
37:25​). The Lord will give courage to His people. The Lord will bless His people with
peace (​Psalms 29:11)​ .

Blessed are You, Lord our G-d, King of the universe, who creates the fruit of the vine.

Drink the third cup of wine while reclining. Do not recite a blessing.

45

We pour the cup of Eliyahu and open the door.

‫יֲַעקֹב‬-‫ ִכּי אַָכל ֶאת‬.‫ַמְמָלכוֹת ֲא ֶשׁר ְבּ ִשְׁמָך לֹא ָקָראוּ‬-‫ַהגּוֹיִם ֲא ֶשׁר לֹא יְָדעוָּך וְַעל‬-‫ְשׁפְֹך ֲחָמְתָך ֶאל‬
.'‫ ִתְּרדֹף ְבּאַף וְַת ְשִׁמיֵדם ִמַתַּחת ְשֵׁמי ה‬.‫ֲעֵליֶהם זֲַעֶמָך וֲַחרוֹן אְַפָּך יַ ִשּׂיגֵם‬-‫ ְשָׁפְך‬.‫נָוֵהוּ ֵה ַשׁמּוּ‬-‫וְֶאת‬
___________________________________________________________

Welcoming Eliyahu
After Beirach we pour a special cup for Eliyahu Hanavi, Elijah the prophet. We open the door
for Eliyahu Hanavi and recite the paragraph “Shefoch Chamatcha - G-d pour your anger”.The
prophet comes in and takes a small sip. No, it is not the end of the Seder. We still have to drink
the fourth cup and say Hallel and only then comes Nirtzah, which is the last step. So stay awake!
But here is a spoiler alert. Nirtzah is already getting ready for the next Seder next year saying
that we have completed this year's Seder and we ask Hashem that next year we will be in
Jerusalem

My questions are:

1. Isn't the paragraph that we recite “G-d pour your anger” a little off topic from welcoming
Eliyahu Hanavi? Isn't this an example of very bad manners? When someone comes to your house
don't you come to the door to greet them? Here we are talking to G-d about the other nations.

2. According to the principle “Do unto others, as you want done to you-‫ ” מדא כנגד מדא‬it seems
like we are ​not​ supposed to get back at other nations.

3. If we cannot see Elijah physically, and it seems like he is a spiritual presence, why do we
bother opening the door for Elijah at all?

4. How does Hallel Nirtza connect to Elijah what does he represent? Why does he come and
visit us tonight?

Answer to question 2- Why are we opening the door for Eliyahu?

This answer may come as a surprise. According to Rabbi Yosef Yitzchak of Lubavitch, we don't
have to let Eliyahu in because he can just let himself in. So why when we are so close to the end
of the Seder do we get up from our nice cozy chairs and walk all the way to the door and open it?
To answer that question the Rabbi’s father said, “To welcome a fellow Jew into your home
requires exertion” meaning that in order to make someone feel welcomed at your house you
can’t be lazy, you have to put in the effort for it.

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We pour the cup of Eliyahu and open the door.
Pour your wrath upon the nations that did not know You and upon the kingdoms that
did not call upon Your Name! Since they have consumed Ya'akov and laid waste his
habitation (​Psalms 79:6​-7). Pour out Your fury upon them and the fierceness of Your
anger shall reach them (​Psalms 69:25)​ ! You shall pursue them with anger and
eradicate them from under the skies of the Lord (L​ amentations 3:66)​ .
_____________________________________________________________________
Another reason we open our door is connected to the tenth plague when it hit the people in Egypt
and Hashem spared the Jewish People from the plague. So we open the door to help us remember
that Hashem protected us and to show that we still trust in His protection we get up and go to the
door. This answers our first question about why recite the passage “G-d pour your anger”
because we are remembering how G-d did it in the past and requesting his continued protection.

Another reason which answers question four: When the Jews were leaving Egypt, none
of the Jewish men and boys had had a Brit Milah before and they were commanded to do so
before eating any of the Passover offering or leaving Egypt. It is said that Elijah is present at
every bris, so then too he was present and nowadays Eliyahu comes to see how everyone is doing
and to help confirm that everyone at the Seder table can participate in that mitzvah of having a
Bris Milah. So here are several different answers that will hopefully satisfy everyone at your
passover table.

-Fagie Flamenbaum

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‫ַהֵלּל‬

‫לֹא ָלנוּ‪ ,‬ה'‪ ,‬לֹא ָלנוּ‪ִ ,‬כּי ְל ִשְׁמָך ֵתּן ָכּבוֹד‪ַ ,‬על ַחְסְדָּך ַעל ֲאִמֶתָּך‪ָ .‬לָמּה יֹאְמרוּ ַהגּוֹיִם אַיֵּה נָא ֱאלֵֹהיֶהם‪.‬‬
‫וְֱאלֵֹהינוּ ַבּ ָשַּׁמיִם‪ ,‬כֹּל ֲא ֶשׁר ָחֵפץ ָע ָשׂה‪ֲ .‬עַצֵבּיֶהם ֶכֶּסף וְזָָהב ַמֲע ֵשׂה יְֵדי אָָדם‪ֶ .‬פּה ָלֶהם וְלֹא יְַדֵבּרוּ‪,‬‬
‫ֵעינַיִם ָלֶהם וְלֹא יְִראוּ‪ .‬אָזְנָיִם ָלֶהם וְלֹא יִ ְשָׁמעוּ‪ ,‬אַף ָלֶהם וְלֹא יְִריחוּן‪ .‬יְֵדיֶהם וְלֹא יְִמישׁוּן‪ַ ,‬רְגֵליֶהם‬
‫וְלֹא יְַהֵלּכוּ‪ ,‬לׁא יְֶהגּוּ ִבּגְרוֹנָם‪ְ .‬כּמוֶֹהם יְִהיוּ עֵֹשׂיֶהם‪ ,‬כֹּל ֲא ֶשׁר בֵֹּטַח ָבֶּהם‪ .‬יִ ְשָׂרֵאל ְבַּטח ַבּיי‪ֶ ,‬עזְָרם‬
‫וָּמגִנָּם הוּא‪ֵ .‬בּית אֲַהרֹן ִבְּטחוּ ַביי‪ֶ ,‬עזְָרם וָּמגִנָּם הוּא‪ .‬יְִרֵאי ה' ִבְּטחוּ ַביי‪ֶ ,‬עזְָרם וָּמגִנָּם הוּא‪ .‬יי זְָכָרנוּ‬
‫יְָבֵרְך‪ .‬יְָבֵרְך ֶאת ֵבּית יִ ְשָׂרֵאל‪ ,‬יְָבֵרְך ֶאת ֵבּית אֲַהרֹן‪ ,‬יְָבֵרְך יְִרֵאי ה'‪ַ ,‬הְקַּטנִים ִעם ַהגְּדִֹלים‪ .‬יֵֹסף ה'‬
‫ֲעֵליֶכם‪ֲ ,‬עֵליֶכם וְַעל ְבּנֵיֶכם‪ְ .‬בּרוִּכים אֶַתּם ַליי‪ ,‬עֵֹשׂה ָשַׁמיִם וָאֶָרץ‪ַ .‬ה ָשַּׁמיִם ָשַׁמיִם ַליי וְָהאֶָרץ נַָתן‬

‫ִלְבנֵי אָָדם‪ .‬לֹא ַהֵמִּתים יְַהְללוּ יָהּ וְלֹא ָכּל יְֹרֵדי דוָּמה‪ .‬וֲַאנְַחנוּ נְָבֵרְך יָהּ ֵמַעָתּה וְַעד עוָֹלם‪ַ .‬הְללוּיָהּ‪.‬‬
‫אַָהְבִתּי ִכּי יִ ְשַׁמע ה' ֶאת קוִֹלי ַתֲּחנוּנָי‪ִ .‬כּי ִהָטּה אָזְנוֹ ִלי וְּביַָמי ֶאְקָרא‪ֲ .‬אָפפוּנִי ֶחְבֵלי ָמוֶת וְּמָצֵרי ְשׁאוֹל‬
‫ְמָצאוּנִי‪ָ ,‬צָרה וְיָגוֹן ֶאְמָצא‪ .‬וְּב ֵשׁם ה' ֶאְקָרא‪ :‬אָנָּא ה' ַמְלָּטה נְַפ ִשׁי‪ַ .‬חנוּן ה' וְַצִדּיק‪ ,‬וֱֵאלֵֹהינוּ ְמַרֵחם‪.‬‬
‫שֵֹׁמר ְפָּתִאים ה'‪ַ ,‬דּלוִֹתי וְִלי יְהו ִשׁיַע‪ .‬שׁוִּבי נְַפ ִשׁי ִלְמנוָּחיְִכי‪ִ ,‬כּי ה' ָגַּמל ָעָליְִכי‪ִ .‬כּי ִחַלְּצָתּ נְַפ ִשׁי ִמָמּוֶת‪,‬‬
‫ֶאת ֵעינִי ִמן ִדְּמָעה‪ֶ ,‬את ַרְגִלי ִמֶדִּחי‪ֶ .‬אְתַהֵלְך ִלְפנֵי ה' ְבּאְַרצוֹת ַהַחיִּים‪ֶ .‬הֱאַמנְִתּי ִכּי ֲאַדֵבּר‪ֲ ,‬אנִי ָענִיִתי‬

‫ְמאֹד‪ֲ .‬אנִי אַָמְרִתּי ְבָחְפזִי ָכּל ָהאָָדם כּזֵֹב‪.‬‬
‫ָמה אָ ִשׁיב ַליי כֹּל ַתּגְמוּלוִֹהי ָעָלי‪ .‬כּוֹס יְשׁוּעוֹת ֶא ָשּׂא וְּב ֵשׁם ה' ֶאְקָרא‪ .‬נְָדַרי ַליי ֲא ַשֵׁלּם נְֶגָדה נָּא ְלָכל‬
‫ַעמּוֹ‪ .‬יָָקר ְבֵּעינֵי ה' ַהָמּוְָתה ַלֲחִסיָדיו‪ .‬אָנָּה ה' ִכּי ֲאנִי ַעְבֶדָּך‪ֲ ,‬אנִי ַעְבְדָּך ֶבּן ֲאָמֶתָך‪ִ ,‬פַּתְּחָתּ ְלמוֵֹסָרי‪ְ .‬לָך‬
‫ֶאזְַבּח זֶַבח תּוָֹדה וְּב ֵשׁם ה' ֶאְקָרא‪ .‬נְָדַרי ַליי ֲא ַשֵׁלּם נֶגְָדה נָּא ְלָכל ַעמּוֹ‪ְ .‬בַּחְצרוֹת ֵבּית ה'‪ְ ,‬בּתוֵֹכִכי‬

‫יְרוּ ָשַליִם‪ַ .‬הְללוּיָהּ‪.‬‬

‫‪48‬‬

Hallel

Not to us, not to us, but rather to Your name, give glory for your kindness and for your
truth. Why should the nations say, "Say, where is their G-d?" But our G-d is in the heavens,
all that He wanted, He has done. Their idols are silver and gold, the work of men's hands.
They have a mouth but do not speak; they have eyes but do not see. They have ears but do
not hear; they have a nose but do not smell. Hands, but they do not feel; feet, but do not
walk; they do not make a peep from their throat. Like them will be their makers, all those
that trust in them. Israel, trust in the Lord; their help and shield is He. House of Aharon,
trust in the Lord; their help and shield is He. Those that fear the Lord, trust in the Lord;
their help and shield is He. The Lord who remembers us, will bless; He will bless the
House of Israel; He will bless the House of Aharon. He will bless those that fear the Lord,
the small ones with the great ones. May the Lord bring increase to you, to you and to your
children. Blessed are you to the Lord, the maker of the heavens and the earth. The heavens,
are the Lord's heavens, but the earth He has given to the children of man. It is not the dead
that will praise the Lord, and not those that go down to silence. But we will bless the Lord
from now and forever. Halleluyah! (​Psalms 115)​

I have loved the Lord - since He hears my voice, my supplications. Since He inclined His
ear to me - and in my days, I will call out. The pangs of death have encircled me and the
straits of the Pit have found me and I found grief. And in the name of the Lord I called,
"Please Lord, Spare my soul." Gracious is the Lord and righteous, and our G-d acts
mercifully. The Lord watches over the silly; I was poor and He has saved me. Return, my
soul to your tranquility, since the Lord has favored you. Since You have rescued my soul
from death, my eyes from tears, my feet from stumbling. I will walk before the Lord in the
lands of the living. I have trusted, when I speak - I am very afflicted. I said in my haste, all
men are hypocritical. (P​ salms 116:1​-11)

What can I give back to the Lord for all that He has favored me? A cup of salvations I will
raise up and I will call out in the name of the Lord. My vows to the Lord I will pay, now in
front of His entire people. Precious in the eyes of the Lord is the death of His pious ones.
Please Lord, since I am Your servant, the son of Your maidservant; You have opened my
chains. To You will I offer a thanksgiving offering and I will call out in the name of the
Lord. My vows to the Lord I will pay, now in front of His entire people. In the courtyards
of the house of the Lord, in your midst, Jerusalem. Halleluyah! (​Psalms 116:12​-19)

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