Traditionally, a series of prayers and blessings after eating are now recited in Hebrew. Together we say:
We have eaten this Passover meal as a free people and we give thanks to God for his many blessings. Preserve us in life, sustain us with good and honorable work and make us worthy. Bless this home, this table, and all assembled here; may all our loved ones share our blessings.
Our Seder now ends. Together we say, “Next year in Jerusalem. Next year may all men and women everywhere be free!”
It is customary to begin the Passover meal with hard-boiled eggs flavored with salt water. The egg is symbolic of new life, and of hope; the salt water, a symbol of tears. Eggs, unlike other foods, harden when they are cooked, sym- bolic of our faith being tempered and hardened by the forces of our history.
May we reflect on our lives this year and soften our hearts to those around us. Another year has passed since we gathered at the Seder table and we are once again reminded that life is fleeting. We are reminded to use each pre- cious moment wisely so that no day will pass without bringing us closer to some worthy achievement as we all take a moment to be aware of how truly blessed and fortunate we are.
Our faith gives us many holidays to celebrate throughout the year and they are all times for self reflection, gently guiding us to a better path in life. We are each given a chance to reflect on our past year; to think about where we have been and how we will live our lives in the year to come. We reaffirm our com- mitment to lead good and meaningful lives, making peace wherever we go.
Questioning is a healthy sign of freedom. Asking questions is so fundamen- tal that, according to the rabbis, even if one finds oneself alone on Passover, the Four Questions should be asked aloud.
Traditionally, the youngest child is called upon to ask these four questions about the differences that mark this night. We encourage children to question and all who are present may ask the Four Questions.
Ma nish-ta-na ha-lyla ha-zeh meekol ha-lailot?
She-be-chol ha-lay-lot anu ochlin chamaytz u-matzo, ha-laila ha-zeh kulo matzo
She-be-chol ha-lay-lot anu ochlin sh’or y’rokot, ha-laila ha-zeh maror
She-be-chol ha-lay-lot ayn anu mat-beeleen afeelu pa-am e-chat ha-laila ha-zeh shetay f’amim
She-be-chol ha-lay-lot anu ochlin bayn yoshvin u-vayn m’subin ha-laila ha-zeh kulanu m’subin
Why is this night different from all other nights?
On all other nights, we eat either leavened bread or matzoh; why, on this night, do we eat only matzoh?
On all other nights, we eat all kinds of herbs; why, on this night, do we especially eat bitter herbs?
On all other nights, we do not dip herbs at all; why, on this night, do we dip twice?
On all other nights, we eat in an ordinary manner; why, tonight, do we recline and dine with a special ceremony?
On all other nights, we eat either leavened bread or matzoh; why, on this night, do we eat only matzoh?
On all other nights, we eat all kinds of herbs; why, on this night, do we especially eat bitter herbs?
On all other nights, we do not dip herbs at all; why, on this night, do we dip twice?
On all other nights, we eat in an ordinary manner; why, tonight, do we recline and dine with a special ceremo
The Haggadah sets forth the theme that we — not just our ancestors — were slaves to Pharaoh but God delivered each of us “with a mighty hand and an outstretched arm.” We tell the story of the Exodus and search its meaning to better understand and appreciate its message.
We have an obligation to retell and expand upon the story of our Exodus from Egypt in order to remind ourselves that the struggle for freedom is a constant one. Over the years, Rabbis reasoned that since the Torah com- mands us to retell the story, this must be done creatively, in a way that is compelling to the next generation. The Torah directs us to say, “My father was a wandering Aramean,” but traditional Haggadot translate the verse as “The Aramean wanted to destroy my father.” This was done as a warning to be on guard against two types of enemies who would take away our freedom — the enemy without and the enemy within, posing as a friend and betraying us.
We are also asked to be mindful of two kinds of slavery: physical bondage and spiritual bondage. We must strive to be free in body, but also free in spirit, careful not to destroy ourselves and our people by turning from God and the faith of our ancestors. Throughout the ages, our people have been oppressed and attacked by outside forces, but there is an equal risk of destroy- ing ourselves by abandoning our traditions and repudiating who we are.
All raise their cups of wine, but do not drink
In every generation enemies rise up against us, seeking to destroy us, and in every generation God delivers us from their hands into freedom.
All replace their cups untasted
The wine glasses are filled — including the wine glass for Elijah, which is now filled to the top
We fulfill our obligations to God through Torah study and prayer but also through our daily lives — how we make a living, how we conduct our affairs, how we reach out to those around us.
In the center of our table is a cup of wine called “Kos Eliyahu;” the cup of Elijah. Elijah was a Prophet who is said to return in each generation disguised as a poor or oppressed person. He comes to people’s doors to see how he will be treated in order to determine if the people are ready to be redeemed.
Let us now open the door for Elijah!
A child is sent to open the door
Traditionally, a series of prayers and blessings after eating are now recited in Hebrew. Together we say:
We have eaten this Passover meal as a free people and we give thanks to God for his many blessings. Preserve us in life, sustain us with good and honorable work and make us worthy. Bless this home, this table, and all assembled here; may all our loved ones share our blessings.
Our Seder now ends. Together we say, “Next year in Jerusalem. Next year may all men and women everywhere be free!”
It is customary to begin the Passover meal with hard-boiled eggs flavored with salt water. The egg is symbolic of new life, and of hope; the salt water, a symbol of tears. Eggs, unlike other foods, harden when they are cooked, sym- bolic of our faith being tempered and hardened by the forces of our history.
May we reflect on our lives this year and soften our hearts to those around us. Another year has passed since we gathered at the Seder table and we are once again reminded that life is fleeting. We are reminded to use each pre- cious moment wisely so that no day will pass without bringing us closer to some worthy achievement as we all take a moment to be aware of how truly blessed and fortunate we are.
Our faith gives us many holidays to celebrate throughout the year and they are all times for self reflection, gently guiding us to a better path in life. We are each given a chance to reflect on our past year; to think about where we have been and how we will live our lives in the year to come. We reaffirm our com- mitment to lead good and meaningful lives, making peace wherever we go.
Questioning is a healthy sign of freedom. Asking questions is so fundamen- tal that, according to the rabbis, even if one finds oneself alone on Passover, the Four Questions should be asked aloud.
Traditionally, the youngest child is called upon to ask these four questions about the differences that mark this night. We encourage children to question and all who are present may ask the Four Questions.
Ma nish-ta-na ha-lyla ha-zeh meekol ha-lailot?
She-be-chol ha-lay-lot anu ochlin chamaytz u-matzo, ha-laila ha-zeh kulo matzo
She-be-chol ha-lay-lot anu ochlin sh’or y’rokot, ha-laila ha-zeh maror
She-be-chol ha-lay-lot ayn anu mat-beeleen afeelu pa-am e-chat ha-laila ha-zeh shetay f’amim
She-be-chol ha-lay-lot anu ochlin bayn yoshvin u-vayn m’subin ha-laila ha-zeh kulanu m’subin
Why is this night different from all other nights?
On all other nights, we eat either leavened bread or matzoh; why, on this night, do we eat only matzoh?
On all other nights, we eat all kinds of herbs; why, on this night, do we especially eat bitter herbs?
On all other nights, we do not dip herbs at all; why, on this night, do we dip twice?
On all other nights, we eat in an ordinary manner; why, tonight, do we recline and dine with a special ceremony?
On all other nights, we eat either leavened bread or matzoh; why, on this night, do we eat only matzoh?
On all other nights, we eat all kinds of herbs; why, on this night, do we especially eat bitter herbs?
On all other nights, we do not dip herbs at all; why, on this night, do we dip twice?
On all other nights, we eat in an ordinary manner; why, tonight, do we recline and dine with a special ceremo
The Haggadah sets forth the theme that we — not just our ancestors — were slaves to Pharaoh but God delivered each of us “with a mighty hand and an outstretched arm.” We tell the story of the Exodus and search its meaning to better understand and appreciate its message.
We have an obligation to retell and expand upon the story of our Exodus from Egypt in order to remind ourselves that the struggle for freedom is a constant one. Over the years, Rabbis reasoned that since the Torah com- mands us to retell the story, this must be done creatively, in a way that is compelling to the next generation. The Torah directs us to say, “My father was a wandering Aramean,” but traditional Haggadot translate the verse as “The Aramean wanted to destroy my father.” This was done as a warning to be on guard against two types of enemies who would take away our freedom — the enemy without and the enemy within, posing as a friend and betraying us.
We are also asked to be mindful of two kinds of slavery: physical bondage and spiritual bondage. We must strive to be free in body, but also free in spirit, careful not to destroy ourselves and our people by turning from God and the faith of our ancestors. Throughout the ages, our people have been oppressed and attacked by outside forces, but there is an equal risk of destroy- ing ourselves by abandoning our traditions and repudiating who we are.
All raise their cups of wine, but do not drink
In every generation enemies rise up against us, seeking to destroy us, and in every generation God delivers us from their hands into freedom.
All replace their cups untasted
The wine glasses are filled — including the wine glass for Elijah, which is now filled to the top
We fulfill our obligations to God through Torah study and prayer but also through our daily lives — how we make a living, how we conduct our affairs, how we reach out to those around us.
In the center of our table is a cup of wine called “Kos Eliyahu;” the cup of Elijah. Elijah was a Prophet who is said to return in each generation disguised as a poor or oppressed person. He comes to people’s doors to see how he will be treated in order to determine if the people are ready to be redeemed.
Let us now open the door for Elijah!
A child is sent to open the door
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