Haggadah of Pesaj

7/30/2019 Haggadah of Pesaj

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IS to use two kezeitim: o n e kezizyit of the top mat /ah, an d one

kezuyzt of th e m iddle (br ok en ) matzah. However, by Biblical

precept only one kezayzt need be consumed, while the other

kezuyii is a Rabbinic precept (deri~b~tnuir) .ractically speak

ing this means:

O n e kezuyit matza h is a fraction less than on e oun ce (25.6gram ). I t is to be remembered, thou gh, that in chewing the

matzah, some particles will crumble, and some remain

between the teeth, and are not swallowed; thus one should

take a little bit m ore than the size stated to assu re the swallow-

ing of a whole kezuyit.

Ln terms of spatial dimensions:

Machlne-baked matzot are general ly of uniform m e an d

we ~g ht approxtmately 1.2 ounces, o~ 36 gram ). Hand-baked

matzot vary In bo th s i ~ end d ens~ ty. onetheless, the clvercage

hand-baked matzah has a d~a mc ter f 10-10 112 Inches, and

weighs 2.3 ounces (66 gram). On e kezuyit matzah (slightly

less than o ne o un ce ) 1s then a piece of 5 by 7 inches in 'ired.

If someone should find it difficult to consume two

kezeitinl of this size, one may use a snlaller amount for the

second kezuyir (which, as stated, is derubanut~), amely abou t

two-thirds of an ou nce (17.3 gram) , thus a third less than th e

first kezuyit (or roughly 4 by 6 inches).

2. The second time, is the rl~atzah sed for Korech-the

sandwich of matzah and maror. This, too, is a Rabbinic pre-

cept (derctbanun). Thu s here, too, if it is i i i f i ~ ~ c l to follow the

stricter measure of approximately on e ounc e, one may sufficewith just two-thirds of an oun ce (17.3 gram) of matzah.

3. Th e third t ime o ne is to eat matzah ia the afikoman, of

which on e should ideally consu me two kezeitirn. If this is dif-

ficult, on e kezuyit is eno ugh . Eating th e afikoman is also der-

ubunun, thus if una ble to c onsum e the full size for a kezuyit,

one may suffice with the smaller size of two-thirds of a n

ounce ( I 7.3 gram ) per kczuyit.

Note: In each of theae three cases onr should ~onip le te



On Saturday n~ght , dd the follow~ng

Glance at the festlval candles wh~ leecltlng the following blessing

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One who ha\ te( ~tedhe 11:nilw blessing dur~ ng andle l~ghttng hould not rrt tte 11

her?

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Drink the c3ntlre u p without pause whilp seated, reclining on the left side as a sign

oi reedom. i O n ~ho cannot drink the rnt lre cup should drink at least most oi it .)

The hands are now washed in the fo llowing manner:

Pick up the cup containing the water in the right hand. Pass it to the left hand,

and pour three times on the right hand. Then pass the cup to the right hand and

pour three times on the left hand. It is customary to h old the cup with a towel

when pouring on the left hand.

A little water frcrm the final pourlng should reniain in the left hand, which ic

then rubbed over both hands together.

Dry the hands. The lhlessing n>p pu, >y i 5 not said.



Take less than a kezayit of karpds, dip it into salt water or vinegar, and then recite

the iollo wing blessing. When recit ing the blessing, have in mind that it i s also tor thr

hitter herbs (of mdror and korech) to be eaten later.

7\73Blessed are You, GOD, our God, King of the

universe, who creates the fruit of the earth.

Thr karpar is now e.1tt.n without reclining

Break thp middle mat rali into two pleces Iwhrle still covered by the cloth], one Idrger

than the other. The larger piece is broken into iive pieces, and then wrapped in cloth

and set aside to serve as afikoman, The amaller piece is put back between the two

whole rnatrot

' s i l t { \ U~jcover h ~latzot ~,~rtrallvnd say

I! t ~ i i i K;t This is the bread of affliction tha t ou r fathers ate

fi 1 1 , I,!/, in the land of Egypt. Whoever is hungry, let himcome and eat; whoever is in need, let him come and

cond uct th e [Seder of ] Pesach. This year [we are] here;next year in the land of Israel. This year [we are]

slaves; next year [we will be] free people.

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, L \!t, 11"And we cried out to GOD, the God of our

fathersn-as it is said: "During tha t long period, the

king of Egypt died; an d the children of Israel groaned

because of the servitude, and they cried out. a nd their

cry for help from their servitude rose up to God."

"And G OD hea rd o u r voicen-as it is said: "And

God heard their groaning, and God remembered His

covenant with Abraham, Isaac and Jacob."

"And He saw o u r sufferingn-this refers to the

separation of husband and wife, as it is said: "God

saw the children of Israel, and God took note."

"O ur labor2'-this refers to the children, as it is

said: "Every boy that is born you shall throw into the

river, an d every girl you shall keep alive."<<And ou r oppressionn-this refers to the pressure,

as it is said: "I have seen the oppression with which

the Egyptians oppress them."

11H1X117 GOD took us o ut of Egypt with a strong

hand and an ou t s t re tched arm, a n d with a great

manifestation, an d with signs an d wonders."

"GOD too k us o ut of Egyptv-not through anangel, not through a seraph and not through a

messenger. The H oly One, blessed be He, did it in His

glory by Himself! Thus it is said: "On that night I will

pass through the land of Egypt, and I will smite every

first-born in the land of Egypt, from man to beast,

an d I will carry o ut judgments against all the gods ofEgypt, I-GOD." "I will pass through the land of

Egypt," I and not an angel. "And I will smite every

first-born in the land of Egypt," I and not a seraph.

"And I will carry out judgments against all the gods

of Egypt," I an d no t a messenger. "I-GOD," it is I,and none other!



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uh.11 was mentioned a h r~v f l .

Spill irom llie clip wh~lts dying t. 'ict, 01 Ihr i l ~ r t ~ r(ionynii:

Add wine t o lriill the ciip . ( ll ie apillt!d winks 1s di,c.~rdrd.!

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532 In every generation a person is obligated to

regard himself as if he had come o ut of Egypt, as it is

said: "You shall tell your child on that day, 'It is

because of this that GOD acted for me when I left

Egypt."' Th e Holy One, blessed be He, redeemed not

only our fathers from Egypt, but He redeemed also

us with them, as it is said: "It was us that He broughtout from there, so that He might bring us to give us

the land that He swore to our fathers."

Covr l Iht1 rndtzot

Hold the cup 111the palm ot the r~ght and for the foll ow~ ng aragraph

73955 Thu s it is ou r duty to thank, to laud, to praise,

to glorify, to exalt, to adore, to bless, to elevate and

to honor the One who did all these miracles for ourfathers and for us. He took us from slavery to

freedom, from sorrow to joy, from mourning to

festivity, from deep darkness to great light and frombondage to redemption. Let us therefore recite before

Him : Halleluyah-Praise God!

P l a < z thr c u p on thr lahlr

~ 1 5 5 3Halleluyah-Praise Go d! Offer praise, you

servants of GOD; praise the name of GOD. May

GOD's name be blessed from now and to all eternity.

From the rising of the sun to its setting, GOD's Nam e

is praised. G OD is high above all nations; His glory is

over the heavens. Who is like GOD, our God, who

dwells on high yet looks down so low upon heavenand earth! He raises the poor from the dust, He liftsthe needy from the dunghill, to seat them with

nobles, with the nobles of His people. He restores the

barren woman to the house, into a joyful mother ofchildren. Halleluyah-praise God!



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l'ic I< up the (~ mt ~i in ir iglie w,ater in tht, rs&;liL ~ar~cl .P.1,~ 11 10 IIIC, kit lh ~nil,II?<I11our three tinies on the right hantl. l h ~ n.1~5 hr ciip it ) thr, right hanil 2nd po u~

three tirnes on Ihr, left haid. It ih ,cizstc-ml,iry Ir, hir id t lir (cap wit11 a tr,wcl whcm

pouring on thr leit hdrld.

A l ~ t t l ~ ?~iter rorii the f i ~ i ~ q l<>uriI lg l i<~~rl~lI>II~~III 811ill(, lhari~l. t ~l io ul tle

rut~t~r-rllver both ha ~rd iogc,thc,~.whilr Ire il~ni: lit. Ikillowing l,lr \vr~ g

u ~ ? pT . . . ,&iy;i, . in,... ny$ i~ , m u- ~ n a

tlold the Ihrer ni.lt~ot rwhil(~ til l ~ o v r r r ~ l7) 111~. 1011I l ~ t ~ c l(, ( it f, Il it . t ~ l l o w i n ~

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nw'kn nmnw n:vn n i w J"Ji i ~ i

1s .rt n>ia maw a-c n:i~iyn: a :a i?uwarp.gun n h u nli

I'ut down the holtoni matz.lI1 an11 recltc thc ~ ~ l ~ f O \ ~ l l ~ ? :rlt.5airlg ovrr tlit, lop twl

niatmt. When reciti~ifihe? blrssina, lh,wr, in niincl lhdl il i b ,ilso lor the eating oi 117~

"aaridwiili" ~ r lornch-wvhi~ h wil l be rn,iilr~ wrlli Ih r Il-bird Ih ol ir ~n ~i.itz,*h -,iiirl

.il*o ior the rating of the afikom.in at ll ic crid ol i hr ii>r.,il.

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exile from o ur neck, and m ay He lead us upright to ou r

land. May the Merciful One send abundant blessing

into this house and upon this table at which we haveeaten. May the Merciful One send us Elijah the

prophet-may he be rem emb ered for good-and may

he bring us good tidings, salvations and consolations.

May the Merciful One bless my father, my teacher, the

master of this house, and my mother, my teacher, the

mistress of this house; them, their household, their

children, and all that is theirs; us, and all that is ours.

Just as He blessed our forefathers, Abraham, Isaac and

Jacob, "in everything," "from everything," with "every-

thing," so may He bless all of us (th e children of the

Covenant) together with a perfect blessing, and let us

say, Am en.

Diinn From On High, may there be invoked upon

him and upon us such merit which will bring a safe-guarding of peace. May we receive blessing from GOD

and just kindness from the God of our salvation, and

may we find grace and good u nderstanding in the eyes

of God and man.

O n Fr~day ~ght:

~ I X I ay the Merciful One cause us to inherit that day

which will be all Shabbat and rest for life everlasting.

Innin May the Merciful One cause us to inherit that

day which is all good.

pn ln May the Merciful One grant us the privilege ofj '(7fil~Ji reaching the days of Moshiach an d the life of the World

to Come. He is a tower of salvation to His king, andbestows kindness upon His anointed, to David and hisdescendants forever. He who makes peace in Hisheights, may He make peace for us and for all Israel;and say, Amen.



;Isam ;Inla>a im % 71x21The cup IS held In the palm ot thr rtght h1r1d t c i r ~ h t -ollow~ng)lr551ng

Or~nkhe entlre cup without pause while seatrti, I(,( Iinlnl: on tht? tltt 51tlc (Onra wlin

cdnfiot tlrlnk the entlre cup should drltlk a t least nir)st of tt I

:lami n%;l jnnm 013 pxin[he fourth cup IS pou t t~ i

All doo15bctween wl ii ~r rhe Stxtler I\ bong c o~idirc c t l111(l t l i i \ o(~t \ltI t, 1rCol)c~ncld

dnrl the following palagraph S re( ~ t t ~ l

Those scnt to open the doors re( Ite the pxdgrdph at tho tront tloor On uepknlghts11 1s customary to take ,I Ilt tantlle to the front tloor

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1NP Fear GOD, you His holy ones, for those who fear

Him suffer no want. Young lions are in need and go

hungry, but those who seek GOD shall not lack any

good. Give thanks to GOD, for He is good, for His

kindness is everlasting. You open Your hand and satisfy

the desire of every living thing. Blessed is the man who

trusts in GOD, and GOD will be his trust.

The cup IS held in the palm ~ ) ihe right hand for the follo wing blessing.

7113 Blessed are You, GOD, our God, King of the

universe, who creates the fruit of the vine.

Drink the entire cup without p,luse whil e seated, reclining on the left side. (One who

cannot drink the entire cup should d rink , ~t east most of it.)

The tourth cull 15 poured

All doors between where the Seder 15 belng conducted and the outslde are opened,

and the fol low ~ng aragraph IS reclted

Those sent to open the door5 reclte the paragraph at the front doo r O n weekn~ghts,

~t S custornarv to take a 11t cand le to the front door

71DV Pour out Your wrath upon the nations

that do not acknowledge You, and upon the

kingdoms that do not call upon Your Name.

For they have devoured Jacob and laid waste

his habitation. Pour out Your indignation upon

them, and let the wrath of Your anger overtake

them. Pursue them with anger, and destroy

them from beneath the heavens of GOD.

The doors 'are clo srd When Ihosr 5ent to open the doors return, contlnue btxlow

N$Not to us, GOD, not to us, but to Your Name give

glory, for the sake of Your kindness and Your truth.

Why should the nations say, "Where, now, is their



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1173 Blessed is he who comes in the Name of GOD;we' bless you from the Hou se of G OD. Blessed is he w ho

comes in the Name of GOD; we bless you from theHouse of GOD. GOD is Almighty, He gave us light;

bind the festival-offering with cords until [you bring it

to ] the horn s of the altar. GO D is Almighty, He gave us

light; bind the festival-offering with co rds unt il [youbring it to] the horns of the altar. You are my God andI will thank You; my God, I will exalt You. You are my

God and I will thank You; my God, I will exalt You.

Give thanks to GOD, for He is good, for His kindnessis everlasting. Give thanks to GOD, for He is good, for

His kindness is everlasting.

7'155;19 OD , ou r G od, all Your works shall praise You;

Your pious ones, the righteous who do Your will, andall Your people, the House of Israel, with joyous song

will thank and bless, laud and glorify, exalt and adore,

sanctify and proclaim the sovereignty of Your Name,our King. For it is good to thank You, and befitting to

sing to Your Name, for from the beginning to the endof the world You are Almighty God.There are tw~n ty- SIXerses In this Psalm, torespondlng to the numerical equ~valent

of the Tetragranirndton When saying the llrst ten verses, one should have In rn ~n tl

(but not art~culate)he letter, of the Tetragrammaton, for the next f ~ v e erses, have

I n m ~ n dhe letter ;1of the Tetragrammaton, for the next SI X verses, the letter of the

Tetragrammaton, and for the last flve verses, the second 2 of the Tetragrammaton

171; Give thanks to GOD, for He is good,

for His kindness is everlasting;

Give thanks to the God of gods,


Give thanks to the Lord of lords,kl i \ l l . / for His kindness is everlasting;

1 1 r 1 ( ! 1 1 1Who alone does great wonders,


Who made the heavens with understanding,for His kindness is everlasting;

Wh o stretched out th e earth above the waters,for His kindness is everlasting;



us, and the spirit and soul which You have breathed

into our nostrils, and the tongue which You have placed

in ou r mouth-they all shall than k, bless, praise, glorify,

exalt, adore, sanctify and proclaim the sovereignty of

Your Name, our King. For every mouth shall offer

thanks to You, every tongue shall swear by You, everyeye shall look to You, every knee shall bend to You, all

who stand erect shall bow down before You, all hearts

shall fear You, and every innermost part shall sing

praise to Your Name, as it is written: "All my bones will

say, GOD, who is like You; You save the poor fi-om one

stronger than he, the poor and the needy from on e who

would rob him!" Who can be likened to You, who is

equal to You, who can be compared to You, the great,

mighty, awesome God, God most high, Possessor of

heaven and earth! We will laud You, praise You and

glorify You, and we will bless Your holy Name, as it issaid: "[A Psalm] by David; bless GOD, O my soul, and

all that is within m e, [bles s] His holy Name."

SN3 You are the Almighty God in the power of Your

strength; the Great in the glory of Your Name; the

Mighty forever, and the Awesome in Your awesome

deeds; the King who sits upon a lofty an d exalted throne.

]2lV He who dwells for eternity, lofty and holy is His

Name. And it is written: "Sing joyously to GOD, you

righteous; it befits the upright to offer praise." By th e

mouth of the upright You are exalted; by the lips of the- i-( ~ ~ ~ ~ i ' lighteous You are blessed; by the to ngu e of th e pious You

i l l are sanctified; an d am ong the holy ones You are praised.

nl73pn2i In the assemblies of the myriads of Your

people, the House of Israel, Your Name, our King, shall

be glorified with song in every generation. For such is

the obligation of all creatures before You, GOD, our



God and God of our fathers, to thank, to laud, topraise, to glorify, to exalt, to adore, to bless, to elevate

and to honor You, even beyond all the words of songs

and praises of David son of Yishai, Your anointed

servant.

1311 And therefore may Your Name be praisedforever, our King, the great and holy God and King

in heaven and on earth. For to You, GOD, our God

and God of our fathers, forever befits song and

praise, laud and hymn, strength and dominion,

victory, greatness and might, glory, splendor, holiness

and sovereignty; blessings and thanksgivings to Your

great and holy Name; from the beginning to the end

of the world You are Almighty God. Blessed are You,

GOD, Almighty God, King, great and extolled in

praises, God of thanksgivings, Lord of wonders,

Creator of all souls, Master of all creatures, who takespleasure in songs of praise; the only King, the Life

of all worlds.

The cup IS held in the palm of the r~ght and for the following blessing

7173 Blessed are You, GOD, our God, King of the

universe, who creates the fruit of the vine.

Dr~nkhe entlrr cup w~thout ause wh ~l c ated, reclln~ ng n the left s~de O nr who

cannot dr~nkhr entlrc ( up should dunk at least most of 11

CONCLUDING BLE\SINC FOR WINE

O n Frlday n~ght, dt l tht' wolds In shaded parentheses

# ; i / \ ( * /7\73Blessed are You, GOD our God, King of the

+ I universe, for the vine and the fruit of the vine, for the' produce of the field, and for the precious, good and

spacious land which You have favored to give as a

heritage to our fathers, to eat of its fruit and be satiated

by its goodness. Have mercy, GOD our God, on Israel

Your people, o n Jerusalem Your city, on Zion th e abo de



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of Your glory, on Your altar and on Your Temple.

Rebuild Jerusalem, the holy city, speedily in our days,

and bring us up into it, and make us rejoice in it, and

we will bless You in holiness and purity. (May it please

You to strengthen us on this Shabbat day.) And remember

us for good on this day of the Festival of Matzot. For

You, GOD, are good and do good to all, and we thank

You for the land and for the fruit of the vine. Blessed

are You, GOD, for the land and for the fruit of the vine.

CONCLUDING BLESSING FO R OTHER DRINKS, IF APPLICABLE

Pl2 Blessed are You, GOD, our God, King of the universe,

Who created numerous living beings and their needs, for allthe things You have created with which to sustain the soul of

every living being. Blessed is He who is the Life of all worlds.

Atterw,lrds 5,ly

NEXT YEAR I N JERUSALEM!

Iht, wlrir In tht* "cup 01 Fl~j.th' 5 pourtvl back Into the bottle



Afikoman: Lit., "Dessert." Piece

of matzah taken from the

Seder plate at the b eginning of

the Seder and kept hidden

until the en d of the meal; it is

the last thing eaten before the

Blessing After Meals-to com-

mem orate the P esach-offering

(which was the last thing eaten

at the Seder in the time of th e

Beit Hamikdash), or the

matzah that had to be eaten

with th e P esach-offering.

Alter Rebbe: Lit., "Elder Rebbe,"R. Schneur Zalman of Liadi

(1745-1812),author of Tanya

and Shulchan Aruch, and

founder of Chabad Chasid-

ism.

Arizal: acronym for R. Yitzchak

Luria ( 1534-1572); universal-

ly accepted father of modern

Kabbalistic though t.

Beit Hamikdash: the Holy

Temple of Jerusalem.

substances. It is forbidden to

enjoy, or even possess, anychametz from the eve of

Pesach until the conclusion

of Pesach.

Charoset: Mixture of grated

apples, pears, nuts and red

wine. The color and con-

sistency of the charoset is to

remind us of the clay and

mortar with which our

ancestors were forced to work

in Egyp t. The charo set is used

as a dip for the maror andchazeret.

Chazeret: Com mon ly identified

as romaine lettuce; used as

one of the bitter herbs on the

Seder plate to fulfill the obli-

gations of Maror an d Korech.

Eruv T avshilin:Lit., "Mixture of

cooked dishes." Procedure

established by the Sages so

that one m ay prepare food on

a Festival for Shabb at.

Beitzah: Lit., "Egg." Hardboiled Haggadah: Lit., "Narrative"egg placed o n th e Seder plate ~ o o kontaining the servicein commemoration of the at th e Pesach Seder.Chagigah (festival-sacrifice )

Hallel: Lit., "Psalms of Praise."offered every festival in the

Generally referring to Psalmstime of the Beit Hamikdash. 13-1 ,More specifically

Chakal Tapuchin: Kabbalistic disting uish between"

term for a particular mani- ~ ~ 1 1 ~ 1j ~ ~ ~ it h e 1 3 ~ 1 1 ~ 1

festation of the Shechinah. related to the exodus) Psalms

Chametz : Leavened bread or 113- 118, and Hallel Hagadol



(the Great Hallel)-Psalm

137 which praises God

"enthroned in the heights of

the universe an d distributing

food for all creatures." The

unqualified term Hallel,

however, always refers toHullel Mitzri.]

Karpas: Umbelliferous veg-

etable like parsley, onion,

potato, etc. (though exclud-

ing those that fall into the

category of maro r). It is eaten

at the beginning of the Seder

for the purpose of making

the proceediilgs of the Seder

night different , and thu5

stimulate the children's

curiosity.

Ka'ara: Lit., "Tray" or "Platter."

Used at the Seder for holding

the matzo t and the o ther

requirements for the Seder.

Kelipah, pl . Kelipot: Lit.,

"Shell(s)." Kabbalistic term

signifying evil and inlpur~ty.

(For a detailed explanation

see Mystical Concepts irz

Chassidisrn, ch . 10).

Kezayit, pl. Kezeitzm: Lit., "Like

an olive." Halachic term

describing minim um s~ z e ramount for required con-

sum ption of certain edibles. At

the Sed er this measure is rele-

vant to the eating of the

matzah, maror, korech an d the

afikoman. It is also relevant to

the eating of the karpas-of

which o ne is to eat less than a

kezay~t. he dry measure o f ,I

kcza)ur i5 a fraction les5 than

dn ounce (nearly 26 grdm).

See Ternrs atzti Merrsllremeirts

for more detail\.

Kiddush: ht . , "Sancti ticat~on."

Blessing recited over a cup of

wine, to sanctify the Shdbbat

or ,I Festival.Kohen: Lit., "Pr~est."Member of

the "priestly" class, i.e.,

dcscendants of Aaron the

High Priest, in charge of the

Beit Hurnikdash and the sdc-

rifices offered there. See

below, under Matzah, 'ind

Ylsracl.

Korech: Combinat ion of

nlatzah an d rnaror, eaten l ~ k e

a ~andwich efore the medl ,

m memoryof

a procedurefollowed by Hillel the Elder

in the time of the Srrt

Hnmzkdush.

Levi: L.lt., "l,evite." Descendants

of the tribe o f 1,evi (exclud-

~ n g he Kohatzirri), charged

with mis t in g the Kohanirn in

the senrice dnd administrd-

tion of th e Bert Hanzzkdasl-1.

See below, under Matzah ,

and Yrsrael.

Luria, R. Yitzchak: See above,

under Arrzal.

Maror: Hitter herbs, to be con-

sunled at the Seder in com-

m em o ra t i o n o f t h e b ~ t t c r

times suffered by our ances-

tors in Egypt. Both pure

horseradish (cut into small

pieces or grated) and chu-

eret are used for Maror.

Matzah, pl. M(itzot: lrniedvened



bread. Three matzot are to be

placed on the Seder plate,

symbolic of the three groups

of Jews-Kohanim, Levi'im,

an d Yisraelim;or to recall our

three patriarchs (Abraham,

Isaac and Jaco b); etc. On

Pesach, at least for the Seder,one should use hand-baked

matzot.

Nissan: Hebrew month in the

spring.

Pesach: Passover.

Revi'it: Lit., "One fourth" [of a

log].Approximately 3.5 fluid

ounces (nearly 105 milli-

liters).

Seder: Lit., "Order." The home

service on the first two nights

of Pesach.Shechinah: Divine Presence or

Indwelling.

Shochet: Ritual slaughterer.

Sitra Achara: Lit., "Other side."

Kabbalistic term signifying

evil and impurity. (For a

detailed explanation see

Mystical Concepts in

Chassidism, ch . 10).

Yisrael: Israelite. Generally any

Jew, but in the very specific

sense one who is neitherKohen no r Levi, thus not a

descendant of the tribe of

Levi. In the context of the

Seder this term appears in

relation to the three matzot

on the Seder plate-which

are referred to as Kohen, Levi

an d Yisrael; see above, under

matzah.Z'eir Anpin: Kabbalistic term

for a particular manifestation

of the Shechinah.

Zeroa: Roasted bone of a lamb

or fowl with some m eat on it,

placed on the Seder plate in

commemoration of the

Pesach-sacrifice offered in

the time of the Beit

Hamikdash. This bone is to

be no more than a symbolic

reminder of the Pesach-offer-

ing, and all sim ilarities must

be avoided. Thus it is our

custom to use the neck of a

chicken (which could not

serve as a sacrifice), to re-

move most of its meat, and

not to eat it during the Seder.

For the same reason we do

not eat roasted meat at all

durin g the Seder.

Zimmun: Invitation recited

before the Blessing After

Meals, when at least threemen are present.



Sheb'chol halay-los ayn onu matbilin afilu pa-am echos, halai-lo ha-ze sh'-

tay f 'omim .

Sheb'chol halay-10s onu och'lin chomaytz o matzo, halai-lo ha-ze kulo

matzo.

Sheb'chol halay-10s Gnu och'lin sh'or y'rokos, halai-lo ha-ze m oror.

Sheb'chol halay-10s 6nu och'lin bayn yosh'vin uvayn m'subin, halai-lo ha-

ze kulonu m'subin.

': < / t i L 5 1 i c ' ~ ~ t ~ ~ t i ~ i / ~

V'hi she-om'do la-avosaynu v'llinu, shelo echod bil'vad omad ijlaynu

I'chalosaynu, elo sheb'chol dor vodor om'dim olaynu l'chalosaynu, v'hako-

dosh bliruch hu matzilaynu mi-yijdom.

Ilu hotzi-onu mimitzra-yim v'lo iiso vohem sh'fotirn, da-yaynu.

Ilu oso vohem sh'fotim v'lo oso vaylo-hayhem, da-yaynu.

Ilu oso vaylo-hayhem v'lo horag es b'chorayhem, da-yaynu.

Ilu horag es b'chorayhem v'lo nosan lonu es mom onom , da- yaynu.

Ilu nosan lonu es mom ono m v'lo kora lonu es ha-yom, da-yaynu.

Ilu kora lonu es ha-yom v'lo he-evironu v'socho bechorovo, da-yaynu.

Ilu he-evironu v'socho becherovo v'lo shika tzoraynu b'socho, da-yaynu.

Ilu shika tzoraynu b'socho v'lo sipayk tzorkaynu bam idbor arbo-im shono,

da-yaynu.

Ilu sipayk tzorkaynu bamidbor arb6- im shon o v'lo he-echilonu es ham on,

da- yaynu.

Ilu he-echilonu es hamon v'lo nosan lonu es ha-shabos, da- yaynu.

Ilu nosan lonu es ha-sh abos v'lo kayr'vonu lif'nay har sinai, da-yaynu.

Ilu kayr'vonu lif'nay har sinai v'lo niisan lon u es hator o, da-yaynu.

Ilu nosan lonu es hatoro v'lo hichnisonu l'eretz yisro-ayl, da-yaynu.

Ilu hichn isonu l'eretz yisro-avl v'lo v6 no lonu es bays hab'chiro, da-yaynu.

Boruch at6 adonijy elohaynu melech ho-o lom, asher kid"shonu

b'mitzvosov, v'tzivonu al n'tilas yodo-yim .

Boruch ato adonoy elohaynu melech ho-olom, hamotzi lechem min ho-

oret7.

< Vv~ljcllr

Boruch atii adon oy elohaynu melech ho-olo m, asher kid'shonu

b'mitzvosov, v'tzivonu a1 achilas matzo.



Boruchato adonoy elohaynu intlcch ho-olom, asher kid 'shonu

b'rnitzvosov, v'tzivonu a1 achilas rnoror.

Kayn oso hllayl blz'rnan shebays harnikdosh ho-yo ka-yorn, ho-yo koraych

pesach matzo urnoror v'ochdyl b'y~chnd,k'mo shene-emar a1 rn at ~o surn'rorirn yoch'lu-hu.

Leader Rabosai rnir vel'n bentsh'n.

Others Y'hi shaym adonoy rn'voroch may-dtoh v'dd olorn.

Leader Y'hi shaym adonoy rn'voroch may-atoh v'ad olom. Blr'shu~

rnoronon v'rabonon v'rabosa~, 'voraych (eb-haynu) she-ochalnu

mi-shelo.

Others who have eaten Boruch (elo-haynu) she-ochalnu rnl-shelo ~lv'tuvo

cho-yinu.

Leader: Boruch (ebhaynu) she-ochalnu mi-shelo uv'tuvo cho-yinu.

I

Ho du lad onoy ki tov, ki l'olom chasdo.

Yomar no yisro-ayl, ki I'olorn chasdo.

Hod u lado noy ki tov, ki l'olorn chasdo.

Yorn'ru no bays aharon, ki l'olonl chasdo.

Hodu ladonoy ki tov, ki I'olorn chasdo.

Yom'ru no yir'ay adonoy, ki I'olom chasdo.

Hodu ladonoy ki tov, ki I'olorn chasdo.

1 1 1 t i '

On o adonoy hoshl-o no. Ono adonoy hatzl~cho o

On o adonoy hoshi-o no. On o adonoy hatzlicho no.

\ t 1

Ayl ~ to v'odeko, el oha ~ rorn'meko

Hod u ladonoy ki tov, ki I'olorn chasdo.

> , t j l i a '

L'shono habo-o birusholo-y~ rn.



us, gives ample illustration of this. For the fate of our people

is determ ined by its adherence to G -d and His Prophets.

This lesson is emphasized by th e three principal symbols

of th e Seder, concerning which o ur Sages said that unless the

Jew explains their significance he has no t observed the Seder

fittingly: Pesach, Matzah and Maror. Using these symbols in

their chronological order and in accordance with the

Haggadah explanation we m ay say: the Jews avoid Maror (bit-

terness of life) only through Pesach (C-d's special care 'pass-

ing over' an d saving the Jewish homes even in th e midst of the

greatest plagu e), and Matzah-then the very catastro phe an d

the enem ies of the Jews will work for the benefit of th e Jews,

driving them in great haste out of 'Mitzitzruyim," the place of

perversion and darkness, and placing them under the beam

of light an d holiness.

On e other imp orta nt thing we mus t remember. 'The cel-

ebration of the festival of freedom must be connected withthe com ma ndm ent , "You shall relate it t o Your son." Th e for-

mation and existence of the Jewish home, as of the Jewish

people as a whole, is dependent upon the upbringing of the

young generation, both boys and girls: the wise and thc

wicked (temporarily), the simple and the on e who knows no t

what to ask. Just as we cannot shirk our responsibility

towards ou r child by the excuse that "my child is a wise one;

he will find his own way in life therefore n o edu cation is nec-

essary for him;" so we ~ n u s t ot despair by thinking "the child

is a wicked one; no education will help him." For, all lewish

children, boys and girls, are "G-d's children" and it is oursacred duty to see to it tha t they all live up to th eir above m en-

tioned title; and this we can achieve only through a kosher

Jewish education, in full adherence to 6 -d 's %ah. Then we

all will mer it the realization of o ur a rdent hopes: "In the next

Haggadah of Pesaj

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Transcript of Haggadah of Pesaj