The Haggadah and Its Ritual<\/p>\n
The Sources<\/p>\n
The evening in which the paschal meal is eaten and the haggadah is recited is called the night of the \u201cseder,\u201d meaning \u201corder,\u201d because the various actions and recitations comprising it must be performed according to a prescribed sequence. The Passover haggadah is the text that is read during the evening, and it contains texts to be read during each part of the celebration and, usually, instructions for performance of the ritual. Thus the text should not be thought of as a separate entity but rather as the script of a play, which, like the script of a play, includes not only the words said but also the instructions for the performance of the drama. The necessity of ensuring that the detailed rite of the evening is conducted in the correct order brought about the composition of a number of mnemonic devices for the order. Kasher lists fourteen such devices. The most famous of these is kaddesh urechatz, karpas, yahatz, maggid, rahtzah, motzi matzah, maror, korekh, shulchan orekh, tzafun, barekh hallel, nirtzah. This device is reputed to have been composed by Rashi or by Rabbi Samuel ben Solomon of Falaise, a French tosafist, and I will return to this device later, using it as a basis for our discussion.
\nThe earliest sources that help us understand the modern seder are those found in talmudic literature. Although these sources were created during the period that stretched from sometime before the destruction of the Second Temple until the beginning of the sixth century, they were apparently not written down until the eighth century. These sources emphasize the ritual and present few details about the text. From the eighth century on, the sources generally present both aspects of the script: the text to be read and the instructions for its performance. However, some of the sources give more details about the text and skimp on the instructions, whereas others deal at length with the instructions and take the text for granted. The sources may be divided into two types: haggadot, which give all the texts and some of the instructions, and rabbinical literature, both rabbinic books of law, which give general instructions, and rabbinic responses, which deal with specific questions about the law.
\nThe earliest extant haggadot are divided into two major versions: the Babylonian version and the Eretz Yisra\u2019el version. The modern text is a direct descendant of the Babylonian version. The earliest complete Babylonian haggadot are found in the siddur of R. Amram Gaon and the siddur of R. Saadiah Gaon, although doubt has been raised about the authenticity of these texts, especially that of R. Amram Gaon. The Eretz Yisra\u2019el version was completely forgotten some time after the Crusades and has only again become known relatively recently, through discoveries in the Cairo Genizah. The identification of the genizah haggadot as Eretz Yisra\u2019el tradition is based, mainly, on two factors: one negative and one positive. The negative factor is that a responsum of a Babylonian Ga\u2019on, R. Natronai (853\u2013858), vehemently rejects the type of haggadah found in the genizah, going so far as calling any one who uses this haggadah an apostate. This would seem to show that this text was not prevalent in Babylon, and by process of elimination we are left with an Eretz Yisra\u2019el provenance for this type of haggadah. The positive factor is the fact that some of the halakhic instructions about blessings over food found in these haggadot follow the Eretz Yisra\u2019el tradition as known to us from the Jerusalem Talmud. We may assume that elements common to both traditions reflect practice before amoraic times, before the division between Eretz Yisra\u2019el and Babylon became so pronounced. It has been estimated that about 10 percent of the haggadot found in the Cairo Genizah represent the Eretz Yisra\u2019el custom, whereas the rest follow the Babylonian tradition. Some of the Eretz Yisra\u2019el haggadot show evidence of Babylonian influence. The text of the haggadah was part of the anti-Karaite polemic in gaonic times, and in their controversy with the Karaites, the Ge\u2019onim attempted to stamp out any text or ritual that did not follow the Babylonian custom. In their zeal, the Ge\u2019onim regarded those who used the Eretz Yisra\u2019el haggadah as Jews who rejected the Oral Law and the gaonic tradition. This was one of the major reasons that these haggadot fell out of use and became known again only after the discovery of the Cairo Genizah.
\nThe post-talmudic Babylonian version spread throughout the Jewish world and split into various subversions: mainly Ashkenazic, Sephardic, and Yemenite. There are several personalities who have left indelible imprints on the haggadah. Besides Maimonides, whose instructions are almost precisely followed still today by the Yemenites of the Baladi rite, I must mention three other figures. The first is Rabbenu Tam, one of the greatest of the tosafists, the influential grandson of Rashi, whose decisions were accepted throughout almost all the Jewish world. The second figure is Rabbi Meir of Rothenburg (d. 1298), whose decisions were followed in western Germany. The third figure is Rabbi Isaac Luria (d. 1532), commonly known as the Ari, whose kabbalistic ideas and their implementation in the paschal ritual spread throughout the Jewish world. Finally, I must mention the Shulchan Arukh of Rabbi Joseph Caro, published with the glosses of Rabbi Moses Isserles. This work is the basis of modern traditional Judaism.
\nThe three main versions noted above have, in turn, split into many branches and some of these branches have reunited. I will not go into the subbranches because there is relatively little difference in the basic text of the haggadah within the descendants of the Babylonian versions.<\/p>\n
From the Bible to the Mishnah<\/p>\n
Our history of the paschal ritual begins at the end of the Second Temple period, some years before the destruction of the Temple and the cessation of the Temple-centered paschal sacrifice. We have very little information about how the ritual was celebrated until then, but we may assume that the rules prescribed by the Torah for this ritual were observed, as they were understood at those times. The only rule that the Torah gives for the consumption of the paschal sacrifice is: \u201cThis is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly: it is a passover offering to the Lord\u201d (Exod. 12:11). The few surviving Samaritans consider this instruction applicable today, and they continue to eat the paschal lamb in this way. However, rabbinical sages considered this a onetime instruction for the first paschal meal, the \u201cEgyptian Passover,\u201d and that rule would not apply to the Passover meal in following generations. In post-Exodic times, the Passover meal was presumably celebrated as a festive meal at which people were not hurried but rather took their time. The Torah itself prescribed no such distinction between two types of paschal meals; it distinguished only between the Passover sacrifice as celebrated before the establishment of God\u2019s central shrine and the Passover sacrifices celebrated following this event. The Torah declared that once the People of Israel had settled in the Promised Land and God had selected a site for the temple, the Passover sacrifice could be offered only at that temple (Deut. 16:2). This directive meant a significant change in the nature of the ritual. The Egyptian Passover was a home ceremony, the entrance of the home being a quasi altar as the site of the sprinkling of the blood of the sacrifice. After God had selected the central shrine, the ritual became a Temple-oriented sacrifice.
\nAs I have noted, the Torah does not prescribe exactly how the post-Exodic paschal meal should be eaten nor does it prescribe any ceremony connected with it. From what we know of patriarchal societies, it is hard to imagine that the meal in which the family sacrifice was consumed was not accompanied by some verbal elaboration on either the history of the celebration or its significance. This is especially true, as the Torah does prescribe, on several occasions, that the paschal sacrifice should be used as an opportunity to transmit historical traditions to the younger generations. In one case, this prescription appears as a response to a child\u2019s question \u201cWhat do you mean by this rite?\u201d The answer is \u201cYou shall say, \u2018It is the passover sacrifice to the LORD, because He passed over the houses of the Israelites in Egypt when He smote the Egyptians, but saved our houses\u2019 \u201d (Exod. 12:26\u201327). In another instance, the Torah demands that the significance of the matzah festival be explained to the children \u201cAnd you shall explain to your son on that day, \u2018It is because of what the LORD did for me when I went free from Egypt\u2019 \u201d (Exod. 13:8). This latter command appears in the context of the seven-day feast of unleavened bread and the paschal lamb is not mentioned in this commandment. Nevertheless, specifying \u201cthat day\u201d would seem to refer to the first day of the feast, which was the time that the paschal lamb was eaten. Although we have no idea what text was used, if any, for these purposes or how the story was combined with the meal, it is hard to imagine that a meal in memory of the Exodus would not be used by parents to transmit the story of the Exodus to the younger generation\u2014even if there were no specific Torah mandate. Some scholars suggest that the original context of various psalms may have been the Passover evening. Among those mentioned in this connection we may count Psalms 77, 78, 105, and 106. However, any suggestion about what form this took in the years before the construction of the Second Temple is pure speculation, as we have no sources.
\nThere are some sources from the Second Temple period that discuss the paschal sacrifice. Among these sources there is the book of Jubilees, written several centuries before the destruction of the Second Temple. This book follows the biblical pattern of giving us extended details about the sacrifice and very little information about its consumption at the meal. The book of Jubilees refers to the Jews eating the meal: \u201cAnd all Israel was eating the flesh of the paschal lamb, and drinking the wine, and was lauding and blessing, and giving thanks to the LORD God of their fathers, and was ready to go forth from under the yoke of Egypt, and from the evil bondage\u201d (Jub. 49:9). The presumption is that this is an anachronistic description and that it shows that, at the time of the composition of this book, drinking wine was an essential part of the evening and that there were texts associated with the meal.
\nAnother apocryphal book, The Wisdom of Solomon, composed around the beginning of the first century C.E., portrays the Jews participating in the Egyptian paschal meal as \u201cSinging the while the fathers\u2019 songs of praise\u201d (Wis. of Sol. 18:9). Philo, several decades later, reports that the content of the evening is \u201cprayers and hymns\u201d and that \u201cthose who are to share in the feast come together not as they do at other symposiums, to gratify their bellies with wine and meat, but to fulfill their hereditary custom with prayer and songs of praise\u201d (De Specialibus Legibus 2:148). However, we have no idea what type of prayers or songs he had in mind.
\nOther writings of the Second Temple period, scrolls from Qumran, and Josephus provide interesting information about the paschal sacrifice but they add no details about the meal. Therefore, when I talk about the paschal ritual before the first century C.E., I cannot go beyond generalizations and there is no evidence that the texts used in the haggadah today antedate the end of the Second Temple period.<\/p>\n
From the Mishnah Until the Modern Seder<\/p>\n
An Overview of the Seder and Its History<\/p>\n
This brings us to the earliest detailed description of the paschal meal, the description found in the tenth chapter of tractate Pesachim of the Mishnah, finally redacted by R. Judah the Prince at the beginning of the third century C.E., some 150 years after the destruction of the Temple and the cessation of the paschal sacrifice in Jerusalem. Scholars are divided on the value of this description for understanding how the meal was conducted during the Second Temple period. Many agree that some of it does represent practice during the Second Temple, but there is disagreement about the details.
\nAny attempt to present the Mishnah as a source for Second Temple practice must take into consideration the fact that there are details in the Mishnah\u2019s portrayal of the seder that were introduced after the destruction of the Temple. In the following presentation of the Mishnah, an attempt has been made to remove these details in order to get a clearer picture of the early practice. One of the methods used for identifying the details added later is syntactical analysis. Examination of the sentence structure in the Mishnah will enable us to discover the earliest layer of the Mishnah and thus find out what details were included in this layer. We find that the basic structure of the Mishnah consists of a series of sentences in which an action portrayed in the past tense is followed by an action portrayed in the present tense. Portraying the action in the past tense is meant not only to inform one that the action is done but also to present its completion as the time for doing the next action. If we remove all the text that does not fit into this pattern, we find that what is left is the earliest detailed depiction of how the paschal lamb was eaten on Passover eve (the numbers are those in standard texts of the Mishnah):<\/p>\n
2. They poured him the first cup \u2026 he recites the blessing for the day.
\n3. They brought him unleavened bread, lettuce, and haroset (fruit puree or relish) \u2026 they bring him the paschal lamb.
\n4. They poured him the second cup, he begins with the disgrace (or: lowly status) [of our ancestors], and concludes with glory and he expounds the biblical passage \u201cmy father was a fugitive Aramean\u201d until the end of the section.
\n5. They poured him the third cup; he recites the grace after meals.
\n8. The fourth [cup], he recites the Hallel, and says over it the blessing of the song.<\/p>\n
One of the most interesting observations based on this text is the interconnection between wine and texts. Here we have the evening organized around four cups of wine, and each cup of wine has a text attached to it. The texts of the first and third cup are ordinary texts, used on other days of the year. The text of the first cup, known as Kiddush, is customarily recited at the beginning of the meal on the eve of every Shabbat and every festival, whereas the text of the third cup, the grace after meals, is customary at the conclusion of every meal. Both of these texts are the subjects of disagreements between the Houses of Hillel and Shammai, who flourished during the last decades before the destruction of the Second Temple, and this fact is further evidence to the antiquity of this section of the Mishnah. The texts of the second cup, which embodies the story of the Exodus, and those of the fourth cup, Hallel or songs, are unique to this evening. Some of these texts belong to the tannaitic stratum of the haggadah, having been added between the destruction of the Second Temple (c. 70 C.E.) and the redaction of the Mishnah (c. 220 C.E.), while others were added even later.<\/p>\n
Food at the Seder<\/p>\n
What is presumably the major event of the evening\u2014the meal\u2014is unaccompanied, at least at this stage in history, by any texts. This is most remarkable when we realize that the paschal lamb was brought in whole. Bringing a whole animal before the participants must have been a dramatic event. Nevertheless, it is not marked by any text and the texts that we have are focused on the cups of wine. Modern scholarship has pointed out the resemblance of the way the paschal ritual was conducted to the way a symposium was conducted in late antiquity. Then, a symposium was a dinner at which people, usually scholars and intellectuals, gathered to share a meal and sophisticated discourse. The discourse was at least as important as the food. A large number of literary works that describe dinners eaten by a company of scholars who devoted time to discussions on various topics have survived from antiquity. The earliest literature portrays discussions that were conducted over wine after the conclusion of the meal. The most notable of these are the descriptions of symposiums in which Socrates participated, one composed by Plato and a very different one composed by Xenophon. Later sympotic literature portrays the discussions as arising during the meal\u2014very often associated with foods brought to the table or to events that occurred during the meal.<\/p>\n
Haroset<\/p>\n
A further point that must be elucidated here is that the foods mentioned in the Mishnah, the paschal lamb, together with the matzah bread and the lettuce, were the meal in its entirety. These were the foods ordained in the Bible for the paschal meal. The presence of the nonmandatory haroset in the Passover meal is very significant. The Mishnah reports that R. Eleazar ben Zadok did maintain that haroset was mandatory (a mitzvah), but the significance of this statement is unclear. The opinion of the sages, that haroset was brought to the table even though it is not mandatory, was accepted. The Mishnah does not tell us what haroset was or when it was eaten. It is only in talmudic sources that we learn that it was a dip for the lettuce. The Babylonian Talmud tells us that haroset was a sort of antidote to lettuce, necessary to cancel the effect of something called kappa (BT Pesachim 115b). Early commentators disagree about the meaning of \u201ckappa.\u201d Although Rashi thinks that the kappa is the harmful juice of the lettuce, scholarly consensus accepts the opinion of Rabbenu Hananel that it is a type of worm that infests the lettuce. Of the composition of haroset we know, from the Babylonian Talmud, that it included apples\u2014although an anonymous remark in the Babylonian Talmud (Pesachim 116a) seems to understand that it was tart or sour like apples but did not actually include them. Both Talmuds tell us that the haroset had the consistency of clay. However, another opinion found in the Jerusalem Talmud (JT Pesachim 10:3, 37d) maintains that the haroset was much more liquid like. The only other thing we know about the composition of the haroset is that it is mentioned in the Mishnah, together with mustard, as something that causes flour to ferment very rapidly (M. Pesachim 2:8). One of the main ingredients of haroset today is nuts and it has been pointed out that Greek literature tells us that nuts were eaten before a drinking bout to offset the side effects of the alcohol. However, we have no evidence from antiquity that the haroset contained nuts.
\nHaroset took on symbolic meaning already in amoraic times. The apple ingredient enabled it to be considered a reference to the verse \u201cUnder the apple tree I roused you; It was there your mother conceived you, There she who bore you conceived you\u201d (Songs 8:5; BT Pesachim 115b). The significance of this verse was explained in a midrash that understood this verse as a reference to the way Jewish women had aroused their husbands to procreate under Egyptian rule. Its claylike consistency was considered to be a remembrance of the clay that the Jews used to build Pithom and Ramses. R. Yochanan adds that the spice that was included in the haroset was considered a remembrance of the straw that was part of the clay bricks (BT Pesachim 115b). Those who thought of it as having a more liquid consistency said it was a remembrance of blood but it is not clear which blood is meant here. It may have been thought to be a remembrance of persecution, the blood of Jewish children killed by Pharaoh, or a remembrance of the redemption, the blood either of the circumcision or the blood of the paschal lamb that was smeared on the doorposts. A compromise was accepted by R. Moses Isserles who said that one should make the haroset thick, in remembrance of the clay, and then add red wine or vinegar in memory of the blood.
\nWe do not know exactly why haroset was part of the menu but its use seems to show that the meal was to be eaten according to the food customs prevalent at the time. The story told in talmudic times of the way Hillel ate a sandwich of matzah and maror (bitter herbs) (possibly together with the flesh of the sacrifice) in the time of the Temple doesn\u2019t mention the use of haroset at all. In spite of the symbolism attached to the haroset in later sources, it seems more reasonable to assume that the haroset was not originally a symbolic food but was brought to the table as part of normal food patterns of the time. It is noteworthy that the main known ingredient of haroset, apple, was considered a typical dessert in Roman times. The phrase \u201cfrom eggs to apples\u201d (ab ovo ad malum) expressed a complete meal in the same way that its modern counterpart, \u201cfrom soup to nuts,\u201d expresses this today.<\/p>\n
The Hagigah Sacrifice<\/p>\n
It is important to stress that Pesach, matzah, and maror made up the main course of the evening, in contradiction to later rabbinical theory, that maintained that these items, especially the paschal lamb, were not the main fare of the evening. According to the rabbinical understanding, these foods were eaten ceremoniously after the meal, which consisted of the meat of another sacrifice known as the Hagigah. The reason given by the rabbis for the need of another sacrifice was so that the paschal lamb should be eaten when one was no longer ravenous or hungry. Several reasons have been offered to explain why the paschal lamb should be eaten only when one was no longer hungry. One of these, suggested in the Jerusalem Talmud (JT Pesachim 6:4, 33c), involved the prohibition against breaking a bone of the paschal lamb. By eating the lamb when one was no longer hungry, there was less danger of breaking a bone by gnawing on it. However, according to the Babylonian Talmud, all sacrificial meat was to be eaten when one was not hungry, perhaps to show that the eating was done to fulfill a commandment of God and not in order to fill one\u2019s stomach (see Philo, De Specialibus Legibus 2:148). In spite of these rationales for the offering of the Hagigah, the sages admitted that there were a number of circumstances in which the Hagigah sacrifice would not be offered. It could not be offered when the fourteenth of Nisan fell on Shabbat or when the people who were to offer the sacrifice were ritually impure. The paschal sacrifice was offered in those circumstances, but the rabbis thought that this permission did not extend to the Hagigah sacrifice.
\nA more significant limitation of the Hagigah sacrifice was based on the number of participants in the paschal meal. If the paschal lamb supplied a sufficient quantity of meat for the participants, the Hagigah was not offered. In that case, serving the Hagigah sacrifice as the main meal would mean that some of the meat of the paschal lamb would not be consumed, whereas the Torah prescribed that no meat should be left over. Analysis of the size of lambs in the spring and the evidence that we have about the size of the group show that it would be a rare occurrence, if at all, when the lamb did not provide sufficient meat for everybody. Thus the theory about the Hagigah sacrifice seems to be more theoretical than practical, and there is no evidence that a Hagigah was ever eaten at the paschal meal. Nevertheless, this theory was an important one for it influenced the way that the seder was conducted in later times.<\/p>\n
The Timing of the Meal<\/p>\n
Another interesting point is based on that which the Mishnah leaves unsaid. It does not tell us at what point in the evening the meal was consumed. It must have been eaten after it had been brought to the table, as prescribed in Mishnah 3, and before the grace after meals, as prescribed in Mishnah 5. The question that the Mishnah leaves unresolved is whether the recital of the text, prescribed in Mishnah 4, took place before eating the food or after the meal. In later practice, the text was recited before the consumption of the meal, and this practice continues today. There is reason to assume, however, that in earlier times the meal was consumed before the recital of the text, giving the text the nature of an after-dinner speech. This was, indeed, the practice in the earlier classical symposiums, where speeches and discussions were conducted after the meal. It is even possible that the reason that the Mishnah gives us no clear indication of when the meal was consumed is that the redactor of the Mishnah knew that a change had taken place from meal-text to text-meal and, therefore, chose not to deal with this issue.
\nAfter the destruction of the Second Temple, it was no longer possible to continue the sacrificial tradition, but the problem of conducting a paschal meal without a sacrificial lamb was not a new one. Presumably, people who were not able to come to Jerusalem for the festival had some sort of festive meal wherever they were. However, we have no sources that deal with this issue and so we have no way of knowing whether the postdestruction practices were a continuation of the predestruction practice outside of Jerusalem. We do know that some people continued the paschal tradition, as much as possible, by serving a whole roast lamb at the table\u2014even though it could not be considered a sacrificial lamb. This was actually frowned on by the sages who were afraid that people might mistake the symbol for reality and think that they were actually continuing the paschal sacrifice\u2014without a Temple and outside of Jerusalem. For those who did not try to retain the sacrificial tradition or some sort of surrogate, the cessation of the paschal sacrifice meant that the paschal meal was replaced by an ordinary meal, although of a festive nature. In these circumstances, the meal became of lesser religious importance, and the story of the Exodus became a more prominent feature of the evening. It is likely that one of the ways that this was shown was by postponing the meal until after the recital of the story of the Exodus.
\nThe meal itself took on some of the aspects of festive meals according to the customs of the times. The most notable of these is the custom of \u201cdipping\u201d before all festive meals, described at length in the Tosefta (Berachot 8\u20139, p. 20). From it we learn that the function of this ritual at normative festal meals was much the same as the similar ritual of smorgasbord or buffet before a festive dinner, such as a wedding. The guests gathered together informally, partaking of light refreshments, while they waited for the arrival of all the other guests. Usual social custom, as derived from the Mishnah and classical sources, was for this gathering to take place in an anteroom where people sat upright on ordinary chairs. When the main meal was to begin, they entered the dining room, which was furnished with couches on which they reclined during the meal. A similar custom still prevails among some Yemenites, who regularly gather for Kiddush on Shabbat and eat a variety of nuts, cakes, and fruits before the main meal.
\nAs we have noted, these hors d\u2019oeuvres were ordinarily served in an anteroom where people sat on chairs before entering the dining room with its couches for reclining. This knowledge may help us understand a ruling about the necessity for reclining while drinking the wine during the seder. Conflicting reports about the ruling of R. Nachman, the third-generation Babylonian amora, in this matter were reconciled, in an anonymous passage, by declaring that reclining was necessary for only two cups, whereas the other two cups could be drunk while sitting up straight (BT Pesachim 108a). Based on the similarity to the Greco-Roman meal, it would seem that the first two cups were drunk while sitting up, and reclining was customary only for the last cups. However, the anonymous talmudic passage did not take this into consideration. Although it accepted the reconciliation of the two statements of R. Nachman\u2014that reclining was necessary only for two cups\u2014it could not decide if this referred to the first two cups or to the last cups. Due to this doubt, it was decided that one should not be lenient in this matter and that one should recline for all four cups. A lenient decision would have meant that it was not necessary to recline for any of the cups, and this ancient custom would have totally disappeared.<\/p>\n
Matzah, maror, and Karpas<\/p>\n
A further distinction related to reclining is connected to the eating of maror. The Talmud rules that, while one is required to recline while eating matzah, one is not required to recline while eating maror (BT Pesachim 108a). One may suspect that the origin for this distinction is based on meal patterns. The vegetable eaten as hors d\u2019oeuvres was ordinarily consumed in the anteroom, where people sat on chairs. It was only after entering the main dining room that people reclined. Thus maror, which was the vegetable used by many for both dippings in talmudic times, would not require one to recline while eating it. However, Rashi, in his commentary to the Talmud, explained that the difference between matzah and maror was conceptual. Reclining was an expression of freedom for only free men reclined. Matzah, which was a symbol of redemption, should be eaten while reclining; maror was a commemoration of slavery and, as such, did not have to be consumed while reclining.
\nA further limitation of the demand for reclining is related to the eating of karpas. Evidence has been brought from the Jerusalem Talmud that implies that one did not recline during the first dipping. Shibbolei ha-Leket, a thirteenth-century Italian halakhic work, states specifically that it is not necessary to recline while eating karpas. We may assume that this is a tradition based on the custom that the first dipping was not eaten in the dining room where the reclining couches were, but it is possible that this was just an expression of the unimportance of this dipping.
\nAlthough the first dipping is apparently based on the custom of eating hors d\u2019oeuvres while seated in the anteroom, there is no evidence that the first part of the haggadah, as preserved in traditional sources, was ever conducted in a separate room. Indeed, the session in the anteroom on normal festive occasions was an informal session, whereas the first part of the haggadah has a very structured form. One must assume that the imitation of Greco-Roman customs was done selectively. Customs were copied that lent an atmosphere of festivity and a feeling of being in high society. But these customs had to take second place both to what was physically feasible and to what was spiritually necessary.
\nThe cessation of the paschal sacrifice meant that the paschal meal was replaced by a normal festive meal, appropriate to any holiday. The instruction to serve a festive meal appears in talmudic sources as \u201cthey should bring him lettuce, haroset, and two dishes\u201d (BT Pesachim 114b). The \u201ctwo dishes\u201d mentioned here are simply the minimum fare of a festive meal, as opposed to an ordinary meal in which only one dish was served. Babylonian amoraim gave examples of foods that were considered as two dishes, such as beets and rice. They understood the \u201ctwo dishes\u201d as being the fare of the evening. The two dishes were a minimum, and R. Saadiah suggests three or four dishes, among them something salty and eggs. In the process of time, the \u201ctwo dishes\u201d became part of the ceremony and were considered to be remembrances of the two sacrifices, the Hagigah and the paschal lamb, that had both been offered on this evening\u2014at least theoretically.<\/p>\n
The Food\u2019s Symbolic Significance<\/p>\n
Another major change that occurred about the time of the destruction of the Second Temple was the introduction of texts relating to the foods that were eaten during the evening. The haggadah contains two texts of this type. The text most obviously connected with the foods is the statement of R. Gamliel: \u201cWhoever did not recite [or, perhaps, explain] these three things at the paschal meal has not fulfilled his duty: pesach, matzah, and merorim.\u201d 1. Pesach (paschal lamb) because the Makom (an appellation for God) skipped over the houses of our ancestors in Egypt, 2. merorim (bitter herbs) because the Egyptians embittered the lives of our ancestors in Egypt, and 3. matzah (unleavened bread) because they were redeemed.
\nR. Gamliel stressed that it was not enough to eat the foods\u2014their significance had to be explained. The dating of R. Gamliel\u2019s statement is of great importance for understanding its context. It is generally assumed that the R. Gamliel of our Mishnah is the one who flourished somewhat after the destruction of the Second Temple. Thus his statement should either be considered as a postdestruction addition to the evening ritual or as a codification of a custom that had arisen some time before him\u2014possibly even before the destruction of the Temple.
\nWhile we may find its parallel in the sympotic tradition discussed above, scholars have pointed out that there may be a connection between his explanations of the significance of these foods and the explanations of the significance of the bread and wine consumed at the last supper of Jesus, whether it was a paschal meal or not. Indeed, some scholars have thought that R. Gamliel\u2019s stress on the proper meaning of these foods was meant to oppose Christian explanations of the bread and wine used in their rituals. However, there has never been an attempt to include in the text of the haggadah any explanation of the significance of the wine drunk during the evening. The earliest mention of any symbolic significance attached to the wine is found in the Or Zaru\u2018a (whose author died in 1260), who mentions that the use of red wine is meant to signify blood\u2014either the blood of suffering or the blood of redemption. The blood of suffering referred to the blood of Jewish children shed by Pharaoh, whereas the blood of redemption referred to the blood of circumcision and the blood of the paschal lamb. The use of red wine was first mandated by Rabbi Jeremiah, a fourth-generation Eretz Yisra\u2019el amora (JT Pesachim 10:1, 37c), but the reason given is that only red wine really looks like wine. In this context the Talmud quotes the verse \u201cDo not ogle that red wine as it lends its color to the cup\u201d (Prov. 23:31).
\nLess obviously connected with the foods eaten at the seder are the four questions that are asked by the child. These questions may be presented schematically as: Why do we eat matzah? Why do we eat maror? Why do we dip? Why do we eat while leaning? Traditional commentaries considered the text that follows these questions\u2014\u201cWe were slaves in Egypt and God redeemed us from there\u201d\u2014as the answer to these questions. Some haggadot even have a subtitle immediately following these questions that states: \u201cThis is the answer.\u201d However, the text immediately following has no answer to these questions. \u201cLeaning\u201d is nowhere else referred to in the haggadah and even matzah and maror are mentioned in the following text only as a sidebar in the answer to the child who does not know what to ask. The verse quoted in this answer is \u201cIt is because of this that the LORD did for me when I went free from Egypt\u201d (Exod. 13:8) and \u201cthis\u201d was explained by the sages as a reference to matzah and maror.
\nThe lack of an answer to the questions is due to the fact that changes in the text of the questions have obscured the fact that the questions of the child refer to the same foods whose explanations are mandated by R. Gamliel. Examination of the best manuscripts of the Mishnah and early haggadot show that there were originally only three questions, which may be summarized as \u201cWhy do we eat only matzah? Why do we dip (referring to the dipping of the maror)? Why do we eat only roasted meat?\u201d Thus it seems to be a reasonable assumption that R. Gamliel\u2019s explanations of the significance of Pesach, matzah, and maror are the answers to the three questions, although distanced from them in the haggadah. This type of discussion, that is, questions and answers about foods consumed during the meal and\/or about events that occur during the meal, is characteristic of later sympotic literature. To cite one example, Athenaeus (flourished around the time of R. Judah the Prince, about one hundred years after R. Gamliel) writes that the bringing of fish to the table was the occasion for a lengthy discussion about fish that took up the better part of two volumes. A cynical participant in one of his symposiums complained that they spent more time talking about the food than actually eating it. If we accept the connection between the statement of R. Gamliel and the questions asked at the beginning of the evening, especially the question about dipping at the seder, this would support the postdestruction dating of R. Gamliel\u2019s statement as the dipping seems to be a feature of the seder that was added only after the destruction.<\/p>\n
The Afikoman<\/p>\n
There was one aspect of the Greco-Roman festive meal that was specifically mentioned as being forbidden. The Mishnah declares that, after the paschal meal, one may not declare afikoman. This is to be understood as a reference to the revelry (epikomos) that was a common after-dinner feature at Greco-Roman meals. The mishnaic term was explained by Rav, in a sense close to its original connotation, as meaning that one should not leave the paschal fellowship for another group. However, other sages reinterpreted this statement, in terms of meal customs of their times, as meaning that one should not eat dessert after the paschal meal. Although the original purpose of this ruling was probably to retain the solemn and serious nature of the evening, the reinterpretation brought about a new understanding of the reason. It was assumed, in late talmudic times, that the reason for the prohibition of dessert was to retain the taste of the paschal lamb in one\u2019s mouth. Although there was disagreement among the sages as to whether this ruling applied only to the flesh of the paschal lamb or also to the matzah, which was the most significant food eaten at the post-destruction meal, the consensus was that even if there was no paschal lamb one should not eat dessert in order to retain the taste of matzah in one\u2019s mouth. This, in turn, led to the custom of closing the meal with a piece of matzah, so that matzah would be the last taste in one\u2019s mouth. It was only in the thirteenth century that the piece of matzah that concluded the meal was first termed the afikoman, changing the term from something that was forbidden to something that was a positive requirement.
\nThe children\u2019s game of looking for the afikoman is not documented in early sources. Putting aside the piece of matzah, which had been broken off from the whole for later consumption after the meal, is first documented in Machzor Vitry, compiled in France in the thirteenth century. According to this work, the broken piece should be placed under the tablecloth for use as afikoman. The reason for putting it under the tablecloth is not mentioned, but it seems that the main concern was that it should not be eaten by mistake, before the proper time. R. Eliezer ben Joel Ha-Levi of Bonn (1140\u20131215, commonly known as Ravyah), considers it sufficient to put the piece of matzah at the foot of the table. Nevertheless, in some places at least, the \u201chiding\u201d of the matzah was considered a significant event as the afikoman is referred to in the mnemonic device karpas, yahatz \u2026 as tzafun (what is hidden). Perhaps connected with this is the fact that the tablecloth under which the matzah was hidden also began to take on symbolic significance. It was considered as a remembrance of the cloaks in which the kneading bowls had been wrapped at the time of the Exodus (Exod. 12:34). Based on this explanation, a custom developed of wrapping the afikoman in a napkin and walking around with it\u2014to symbolize the Jews leaving Egypt with their bundles on their shoulders.<\/p>\n
Structure and Symmetry<\/p>\n
The structure of the seder took on a tripartite nature with the meal in the center. If we take an overview of the modern seder, we find that it presents an integrative whole that is constructed of three parts: (1) the story of the Exodus from Egypt, (2) a festive meal with special foods, and (3) songs that are meant both to praise God and to create a general feeling of festivity. This introduction will focus on the ritual as a whole, demonstrating the interaction between the text and the ritual and showing the history of this interaction\u2014based on examination of the sources. There is symmetry between the premeal rite and the postmeal rite as there are a number of details in the premeal rite that are repeated, with variations, in the postmeal rite. The basic order of the seder prescribes two cups of wine before the meal and two cups of wine after the meal. There were a series of texts to be read over the first two cups of wine that were drunk before the meal and a series of texts to be read over the second two cups of wine after the meal. Immediately before the meal, over the second cup, Hallel is recited and immediately after the meal, over the fourth cup, additional chapters of Hallel are recited. At the beginning of the seder, the wish is expressed, in Aramaic, that next year the seder will be celebrated in Jerusalem. The seder closes with the reiteration of this wish\u2014this time in Hebrew. There are two Aramaic passages in the haggadah: one opens the evening (ha lahma anya) and one closes it (Had Gadya). Questions are asked twice during the seder: the four questions at the beginning and thirteen questions at the end (Ehad Mi Yode\u2018a). There are two litanies in the haggadah: the Dayenu before the meal and hodu after the meal.
\nThere is also symmetry in the central part of the evening\u2014the meal itself. The opening ritual of the meal is mirrored in its closing ritual. The meal opens with a cup of wine, followed by washing of hands, followed by a symbolic eating of matzah. It closes with eating matzah, followed by washing of hands (no longer customary among all), followed by the cup of wine accompanying the grace after the meal.<\/p>\n
Beginning the meal
\nEnding the meal
\n1. wine (the second cup)
\n3. matzah (afikoman)
\n2. hand washing
\n2. hand washing
\n3. matzah
\n1. wine (the third cup)
\nMore significant is the symmetric structure found in the first part of the evening, shown here:
\nWine (first cup)
\nWine (second cup)
\nWashing hands
\nHaggadah
\nWashing hands
\nMatzah (breaking but not eating)
\nMatzah
\nVegetable (karpas)
\nVegetable (maror)<\/p>\n
The symmetry here is truly parallel. We find that the rituals performed at the beginning of the evening are repeated just before the meal. It is as if to say that the rituals performed at the beginning of the evening, before the reading of the haggadah, must be performed again after the recitation of the haggadah, but this time with increased significance and greater emphasis on the Exodus from Egypt. The blessing recited over the first cup is the ordinary Kiddush, recited on all festivals, whereas the blessing recited over the second cup is focused on the Exodus. The first washing of the hands is merely ceremonial, unaccompanied, in modern times, by any blessing, and in some communities it is not performed by all of the participants. The second washing is halakhically required of all the participants and is accompanied by a blessing. The matzah presented in the beginning is only presented and not eaten, but at the end it is eaten, accompanied by two blessings. Finally, the vegetable used for the first dipping has no halakhic significance, whereas the vegetable used in the second dipping fulfills the halakhic obligation of eating bitter herbs.<\/p>\n
The Order of the Evening<\/p>\n
Sanctifying the Day (Kaddesh)<\/p>\n
The first instruction for the evening is Kaddesh\u2014sanctify the day. This refers to the Kiddush blessing over the first cup of wine, as is customary on every Shabbat and festival. The minimal Kiddush consists of two blessings: the ordinary blessing over wine and a blessing that refers to the sanctity of the day. It is this latter blessing that gives the Kiddush its name. Although the Kiddush is a feature of every Sabbath eve and holiday eve meal, there are several aspects that need to be elucidated.
\nThe blessing over wine was considered, in rabbinical terminology, a short blessing. It opened with the standard praise of God: \u201cBlessed art Thou, O Lord our God, King of the Universe,\u201d followed immediately by the praise specific to the wine: \u201cCreator of the fruit of the vine.\u201d In gaonic times we find that this blessing was expanded considerably, on special occasions, by the addition of a long praise of the beneficial aspects of wine. This expansion began \u201cwho has created sweet wine (yayin asis)\u201d and it spoke of wine as causing one to rejoice, comforting mourners, healing the ill, and so on. This expansion changed it from a short blessing to a long blessing, requiring the addition of a closing formula, \u201cBlessed art Thou, O Lord our God, the King who is exalted alone, the holy Lord, Creator of the fruit of the vine.\u201d As far as we know, this expanded version was used only on Sabbaths and festivals. We know that Ge\u2019onim objected to the use of this blessing, considering it a violation of the rules of blessings. Ray Saadiah Gaon mentioned the fact that people used this blessing and said that this was incorrect. It has effectively disappeared from the ritual, and the full text is known today only from the discovery of a manuscript in the Cairo Genizah. A scholarly assumption is that this expanded blessing belonged to the Eretz Yisra\u2019el tradition, but there may be a reference to its use in Babylon in the Babylonian Talmud.
\nThe main blessing of the Kiddush, the blessing of the sanctity of the day, was recited at the beginning of every Shabbat and festival. The standard Kiddush for Passover follows the normal pattern. It opens with the election of Israel, followed by the mention of the sanctity of the day. In some ancient texts of the Kiddush for Passover, the text of both of these ideas was expanded. The election of Israel was expanded by about one hundred words, and then, following the standard mention of the sanctity of the day, about seventy words were added, expanding on the uniqueness of the day of Passover. These two expansions, considered as one unit, are quoted in full in the siddur of Rav Saadiah Gaon, as an appendix to his instructions for the celebration of the evening. This expansion is considered by him as \u201cpermissible,\u201d and it is used even now by certain Yemenite communities.
\nThe conclusion of the blessing of \u201cthe sanctity of the day\u201d follows the pattern of the body of the blessing. It blesses God for sanctifying Israel and for sanctifying the day. However, there was a major difference between the closing formula and the body of the blessing. Although the body of the blessing used a formula that was common to all festivals, it also mentioned specifically the particular holiday on which the Kiddush was being said. The holiday was marked by its name and a designation of one of its major aspects. Passover, for instance, was referred to as the \u201cfestival of matzot, the time of our freedom.\u201d The closing formula, however, was generic\u2014the same for all the festivals. One praised God in general, \u201csanctifier of Israel and the festivals (zemanim)\u201d and this formula was used for all festivals. The most distinctive difference between this Babylonian tradition and the Eretz Yisra\u2019el tradition was that the closing formula of the Eretz Yisra\u2019el tradition was not generic but rather mentioned specifically the day on which the blessing was said. The closing formula was rather lengthy and included redundant terms: \u201cBlessed art Thou, God, sanctifier of Israel and the matzot festival and times of joy and times and pilgrimage festivals and holy assemblies\u201d (Baruch atah Adonai, mekaddesh yisrael vehag hamatzot umo\u2019adei simhah vehazemanim veharegalim umikr\u2018aei kodesh).
\nBesides the two basic blessings of the Kiddush, wine and the sanctity of the day, it was customary also to recite the Shehecheyanu blessing as part of the Kiddush. This blessing is an expression of thanks for the joy felt at reaching this point in time and it is independent of the Kiddush. According to the sages, one could recite this blessing at any point of the day. However, it was customary to recite it when one was performing a specific act mandated by the holiday, such as reciting the Kiddush. On Hanukkah and Purim, when there was no Kiddush since the days were not sanctified, the blessing was said at the lighting of candles or before reading the Scroll of Esther. In later times, women used to say the blessing while lighting the candles.
\nThe conjunction of Shabbat and Passover had its impact on the Kiddush. When Passover began on Friday night, mention of the incoming Shabbat was integrated into the blessing that dealt with the sanctification of Passover. This was a reasonable decision since the blessing already dealt with the sanctity of time. However, there was a basic difference about the closing formula between the Eretz Yisra\u2019el tradition and that of Babylon on every Shabbat. According to the Eretz Yisra\u2019el tradition, the closing formula for every Shabbat paralleled that of festivals: \u201csanctifier of Israel and Shabbat,\u201d expressing both of the ideas that were included in the body of the blessing. But the Babylonians maintained that the sanctity of Israel should not be mentioned in the closing formula on Shabbat since the sanctity of Shabbat preceded the sanctity of Israel and was independent of it. The sanctity of Israel was relevant only to the festivals for these were dependent on Israel. Unless Israel declared the beginning of the month, there would be no festivals. This disagreement about the closing formula on Shabbat was reflected in the Passover Kiddush when Passover fell on Shabbat. The Babylonians mentioned the sanctity of Shabbat before the sanctity of Israel thus: \u201csanctifier of Shabbat, Israel, and the festivals.\u201d But the Eretz Yisra\u2019el tradition just added the mention of Shabbat after the mention of the sanctity of Israel: \u201csanctifier of Israel, Shabbat, the matzah festival.\u201d
\nWhen Passover fell on Saturday night, it was necessary to add another blessing, Havdalah, which dealt with the separation or differentiation of the sanctified time of Shabbat from ordinary times or even of the differentiation of Shabbat from times of lesser sanctity. Although Passover itself is a sanctified time, its sanctity was considered less than that of Shabbat for it is permitted to do certain types of work on a festival that are forbidden on Shabbat. The standard blessing said when an ordinary day began at the close of Shabbat was \u201cBlessed art Thou, O Lord our God, who separates holy from secular\u201d; but when a festival followed the Shabbat, the closing formula was \u201cwho separates holy from holy.\u201d Although there was a tradition that this was the complete text of the Havdalah blessing, which would have been a short blessing, the Babylonian Talmud required one to lengthen the blessing by including from three to seven references to other separations (BT Pesachim 103b\u2013104a). The text that became customary at the conclusion of Shabbat mentioned four separations: \u201cbetween holy and secular, between light and darkness, between Israel and the nations, between Shabbat and workdays\u201d and then concluded with the closing formula. When a festival began at the conclusion of the Shabbat, the body of the blessing was further expanded to include the following three phrases: \u201cYou have separated between the sanctity of Shabbat and the sanctity of festivals, and You have sanctified the seventh day from the six days of activity, You have separated and sanctified Your people, Israel, in Your Holiness.\u201d The first of the three was a necessary addition to reflect the special circumstances of the day. The two final clauses were rejected by some medieval authorities who felt that the first of the three, which expressed the idea of the closing formula, should be followed immediately by the closing formula. However, Rabbenu Tam justified the custom, explaining that the second and third clauses were not referring to separation of sanctity from secular but were referring to separation of various degrees of sanctity, just like the closing formula. He explained that the distinction between six days and the seventh was not referring to the ordinary six-day week but to the festival week, the intermediate days of which had some sanctity. Continuing this thought, he maintained that the separation of Israel was not referring to the division between Israel and the nations but to the internal division of Israel into different grades of sanctity\u2014priests, Levites, and laymen.
\nThe regular Saturday night Havdalah included a blessing over a candle and one for the smelling of spices. When Saturday night was the beginning of a festival, the blessing for the candle was retained although the blessing for spices was omitted. The blessing for the candle was retained because one of the major differences between Shabbat and festival was that one was permitted to light fires on a festival (with certain reservations). The omission of spices is somewhat complex, and it would seem to be closely connected with the reason for smelling spices during Havdalah. Scholars assume that the custom is connected to the Greco-Roman custom of burning incense at the end of the meal. This could, of course, not be done on Shabbat so it was done immediately after Shabbat. There was a disagreement about whether incense could be burned on festivals and the custom that developed was to refrain from it. So there could be no incense on Saturday night if it was the beginning of a festival, nor would one smell spices as a substitute for the incense. However, the original reason for the spices at Havdalah was reinterpreted as a support for the loss of the added spirit (neshamah yeteirah) that one had acquired on Shabbat. It was now necessary to give a new reason for the omission of the blessing of spices when Saturday night was the beginning of a festival. We find in Machzor Vitry two explanations for this. The first is that one receives sufficient fortification for the loss of the added spirit by the special foods that are served on festivals. The other reason is that it is actually forbidden to smell spices on festivals for fear that one might pluck them.
\nDue to the complexity of the integration of the Kiddush for festivals with the Havdalah rite on Saturday night\u2014a total of five blessings\u2014a mnemonic device to remember the blessings and their order appears in the Babylonian Talmud: YaKNeHaZ (Yayin, Kiddush, Ner, Havdalah, Zeman). It has often been suggested that the illustration of a hare hunt that appears in some Ashkenazic haggadot is meant to remind one of this device because YaKNeHaZ sounds similar to the German or Yiddish term for hare hunt: yagen haz.<\/p>\n
Washing the Hands (Urechatz)<\/p>\n
Washing one\u2019s hands before eating is a basic hygienic requirement, and it is customary, and even mandatory, in many societies. In Jewish tradition, hand washing took on a religious, halakhic aspect that determined exactly how one was to wash one\u2019s hands and what foods required washing of hands before eating them. In addition, washing of hands was also required before religious ceremonies, specifically before prayer. This aspect was a continuation of biblical tradition, which required the priests to wash their hands and feet before their service in the Temple (Exod. 29:4, 40:12). The outcome of this is that washing one\u2019s hands was required three times during the seder: once before the first dipping, the second time before the main meal, and the third time before reciting the grace after meals. In a tradition found in gaonic times, it was customary to make a separate blessing for each washing. The first blessing was al netilat yadayim (about pouring water over the hands; this is not an exact translation but the traditional translation for this blessing, \u201cabout washing the hands,\u201d is also not exact and, in this context, it is also misleading); the second al rehitzat yadayim (about washing the hands), and the third, al shetifat yadayim (which may be translated as \u201cabout laving the hands\u201d). The existence of three distinct blessings, one for each washing, emphasizes the fact that each one of these washings had a slightly different rationale. The different rationales affected the way these washings were performed and the way that the custom was preserved at the seder. I shall, therefore, discuss the history of these lavings and their blessings separately, following the order in which they take place at the seder.
\nThe first hand washing was considered a requirement for any food that had been dipped in liquid. The main social context of dipping solid foods in liquids was the prologue to the meal, the smorgasbord or buffet. From a rabbinical anecdote about R. Akiva we learn that, in the social context of this dipping, only one hand was washed. R. Akiva invited two students to his home to test their social skills. At the premeal part of the evening he served some sort of long food. One of the students took the food and, when he started pulling it, realized that he was unable to break it with one hand and that it would be uncouth to eat it in one piece. So he withdrew his hand from the plate. The second student used his other hand to break the food into a manageable size. R. Akiva remarked, sarcastically, that the student should have stepped on it to break it. The point of the remark was that only one hand had been washed and, therefore, touching food with the unwashed hand was just as objectionable as touching it with one\u2019s foot (Massekhet Derekh Eretz 7:2, pp. 215\u2013217).
\nThe rabbinical rationale for this washing was part of their general theory of impurity of liquids. Any liquid removed from its source that came into contact with any source of impurity received a high degree of impurity. If one should touch a liquid with hands that had not been washed, which were automatically presumed impure, the hands would defile the liquid, which would, in turn, defile the food. Since the rationale for this washing was clearly connected to a prohibition of eating impure foods, the custom fell into desuetude when people were no longer able to observe all the rules about impure foods\u2014although some modern authorities thought that this washing was still mandated (see Arukh ha-Shulchan, Orach Chayyim 158:4). This washing has become a traditional feature of the seder ritual; and it is preserved by most traditional Jews, even those who do not ordinarily wash their hands to eat fruits and vegetables that have been in contact with liquid. The halakhic rationale for the custom of washing hands before karpas in modern times was the subject of much debate. Nevertheless, the custom continued to be observed at the seder because of the special nature of the Passover ceremony. On the one hand, it was meant to do things as they had been done in Temple times, and on the other hand, it was meant to do things as they would be done in future times, after the restoration of the sacrificial order. Besides these learned reasons, an important reason for preserving this tradition was because it was part of the traditional way of doing things. It has even been suggested that the purpose of this custom is to present the children with another oddity of the seder that is meant to arouse their curiosity.
\nA complication of this seder ritual appeared in Ashkenazic Jewry. Ashkenazic Jews developed a custom, on regular Shabbatot and holidays, of washing their hands for the bread before the Kiddush. This was probably done, originally, to avoid having to get up from the table to wash their hands after Kiddush. There was some deliberation about what they should do at the seder. A compromise was reached according to which everybody would wash their hands before Kiddush, but the master of ceremonies would wash his hands again after Kiddush. Eventually, it seems, most people refrained from washing before Kiddush at the seder, but many Jews of Ashkenazic origin retain the custom that only the master of ceremonies would wash before the eating of karpas.
\nThe first washing was accompanied by a blessing, as noted above. This blessing was widespread. It is found in French, German, and Spanish communities; in Yemen; and in ancient China. Objection to the blessing over the first washing is first found in the writings of the students of Rabbi Meir of Rothenburg. Although the blessing is mentioned in the mnemonic device for the Passover order attributed to R. Meir, his students reported that he himself did not recite the blessing. The reason given for this is that the hand washing itself was obligatory only when people were careful about following the laws of food purity. Nevertheless, the blessing survived for many years. It is found in the haggadah printed in Prague in 1527 and in some later editions. In the early seventeenth century, Rabbi David ha-Levi, from Poland, called on people not to recite this blessing, even though it is printed in the siddurim (Turei Zahav on the Shulchan Arukh 473:7). Since then, it has disappeared, and even among Yemenite Jews it is no longer universally recited.
\nThe second washing, before eating the matzah, is not unique to the seder evening for all traditional Jews wash their hands, with a blessing, before eating bread. There are no special traditions connected with Passover attached to it. The prevalent form for this blessing is al netilat yadayim, which does not follow the Eretz Yisra\u2019el tradition.
\nThe third hand washing, before reciting the grace after meals, also has a parallel in non-Jewish social customs, being simply comparable to the use of a finger bowl between courses and at the end of a meal, to remove grease and fat from one\u2019s fingers. This was especially necessary when people ate mostly with their fingers. The rabbis gave two rationales for this blessing: one theological and one hygienic. The theological rationale, which was supported by a biblical midrash, required washing one\u2019s hands before reciting grace as a way to reach the measure of sanctity required for reciting a blessing\u2014much as hand washing was required before prayer. Perhaps it was thought that cleanliness is next to Godliness. The hygienic rationale was based on the fear the one might touch one\u2019s eyes with one\u2019s hands, which might have become contaminated during the meal. The rabbis even mentioned a specific substance, salt from the Dead Sea Valley, which was considered particularly dangerous to the eyes. These two reasons were the basis for discussions about the continuing necessity of washing hands before grace. We find strict constructionists, who insist that everyone must wash his or her hands before grace, and more limited opinions from those who say that only the one who says grace for a group of people must wash his hands. Many argued that the hygienic reason was the main reason, and in locales where this particular type of salt was not found, it was not necessary to wash before grace. Here too we find that a practice retained at the seder was originally an everyday custom that was abandoned. A student of Maharil, the fifteenth-century German rabbi, reports that his master did not ordinarily wash before grace but he did so at the seder (Leket Yosher, p. 36).<\/p>\n
Dipping the Greens\/Vegetable (Karpas)<\/p>\n
The original custom of the first dipping, as evidenced in the Mishnah, was to dip some of the lettuce, which was later to be used for bitter herbs, into the haroset. The use of lettuce and haroset for the first dipping apparently evolved from the fact that these were what had traditionally been brought to the table at the time that the first dipping was instituted. Nevertheless, we should point out that lettuce was a standard appetizer in Roman times, so much so that one scholar, describing the festive Roman meal, writes that the appetizers served at the beginning of a meal included \u201cvegetables and legumes of every kind\u2014especially the tart ones, raw or cooked, among which lettuce is almost indispensable.\u201d Consumption of lettuce during the first dipping was apparently the most prevalent tradition, although a parallel source in the Tosefta implies that some meat from the internal organs of an animal was eaten then. In the Eretz Yisra\u2019el tradition, as evidenced in haggadot found in the Cairo Genizah, this dipping evolved into a very elaborate course\u2014including not only vegetables but eggs and fruits and even cakes\u2014accompanied by an elaborate series of blessings both before and after the consumption of these items.
\nThe custom of using lettuce for the first dipping presented a halakhic anomaly. The lettuce was to be used later in the evening, just before the meal, for fulfilling the commandment of eating bitter herbs, and then it was to be accompanied by a special blessing for this commandment. It seemed somewhat absurd to make a special blessing over the lettuce after one had already eaten lettuce. Therefore, a fourth-century Babylonian sage decided to substitute some other vegetable for the lettuce of the first dipping. The halakhic ruling, as later formulated, was that any vegetable could be used, as long as it was not one of the types of vegetables that could be used for bitter herbs. Rabbinical literature of gaonic times gives lists of various vegetables that are suitable for the rite. One of the most common vegetables used was karpas, which was apparently a generic name for a number of leafy vegetables such as parsley, and it was from this vegetable that the rite took its name. The use of this name for the ritual first appears in thirteenth-century France, but shortly thereafter, this name was homiletically explained as referring to the hard labor performed by the sixty myriads of Jewish slaves in Egypt (k-r-p-s = s p-r-k = 60 [myriads] hard work; the s [samekh] is the numerical equivalent of 60 and p-r-k is a Hebrew root meaning hard labor [parekh]). Since the karpas was one of the obligatory foods of the seder, early decisors ruled that one should eat a significant amount of it, at least the size of an olive (Hilkhot Hametz u-Matzah 8:2). However, the question of whether to recite a blessing after this dipping caused later decisors to rule that one should eat only a small quantity of the vegetable, less than the size of an olive, to obviate the necessity for a blessing after the karpas.
\nHaroset continued to be the relish of choice for the dipping. However, Rabbenu Tam and his brother, Rashbam, French sages of the twelfth century, thought that an analysis of the Mishnah showed that haroset had not been brought to the table before the meal. Therefore, it would have been impossible to use haroset for the first dip. In consequence, they ruled that one should not use haroset but some other liquid. They themselves used vinegar, but in later times, some used salt water. In Spain, the thirteenth-century rabbi David Abudarham knew that the great French sages were accustomed to use vinegar, but he remarked that most people followed the ancient custom of dipping the vegetable in haroset. Today, only some of the Yemenites still use haroset for the first dipping.<\/p>\n
The Breaking of the Matzah (Yahatz)<\/p>\n
After the first dipping, it is the custom of most Jewish communities to break the middle matzah of the three matzot into two pieces and put one aside to be eaten at the end of the meal. This custom, termed yahatz in the ancient mnemonic devices for the order of the evening, is not mentioned by Rav Saadiah Gaon, was unknown to Maimonides, and is not practiced by Yemenite communities that follow Maimonides.
\nThere were two explanations for this custom. One explanation was that a broken matzah was considered more appropriate than a whole matzah as a broken one emphasized the idea that matzah was the \u201cbread of distress\u201d (Deut. 16:3). Distressed or poor people eat broken bread or half loaves rather than whole loaves. This idea is mentioned in the Babylonian Talmud in support of the ruling that on Pesach one is not required to prefer reciting the blessing over bread on a whole loaf (BT Berachot 39b). It is said that R. Hai Gaon understood the passage as meaning that there was no preference on Passover; one may recite the blessing over a whole loaf or over a broken one. He actually spoke against the custom of breaking the matzah before the blessing, thinking it unnecessary. Maimonides accepted the principle that the blessing over the matzah should be said over a broken loaf rather than a whole one, but he considered it sufficient to break one of the matzot later in the evening\u2014just before reciting the blessing over bread. The blessing was then recited over two matzot, but one of them was broken. Maimonides gives no special instruction about what to do with the piece that had been broken off (Hilkhot Hametz u-Matzah 8:6). Traditional Yemenites follow the instructions of Maimonides but most communities now break the matzah at the beginning of the evening, apparently thinking that the haggadah itself should be recited over broken bread.
\nThe other reason for breaking the matzah at this point is that this serves as an additional opportunity to arouse the curiosity of the children. Breaking the matzah would seem to mean that it was going to be distributed for eating. In other words, this would seem to be part of the pattern of a regular meal. However, instead of eating the matzah, one removes the seder plate and begins the story of the redemption. It may be that a somewhat obscure passage in the Tosefta refers to a custom of giving matzah to the children at this point in the seder.<\/p>\n
The Story of the Redemption (Maggid)<\/p>\n
The Structure<\/p>\n
The heart of the haggadah is the section referred to as maggid. This section is a conglomerate of passages that have been added, and occasionally changed, throughout the generations. Nevertheless, we can discern a structure to this section, at least post facto.
\nThe section begins with the four questions and concludes with the blessing over the second cup of wine. For this reason, the second cup is sometimes referred to as the cup of the haggadah. The connection between the second cup and maggid is illustrated by the instruction, already found in the Mishnah, to fill the second cup at the beginning of maggid, even though it will be drunk much later. The connection between the cup and the haggadah is further emphasized by the instruction of Maimonides to remove the table or tray (Hilkhot Hametz u-Matzah 8:2), which includes the matzah, before the questions. According to Maimonides, the tray or table is returned only at the presentation of matzah and maror (Hilkhot Hametz u-Matzah 8:4) just before the conclusion of the maggid section. Therefore, just the wine is left on the table during maggid.
\nHowever, rabbinical tradition connected the matzah with the story of the Exodus. Samuel expounded the biblical term \u201clehem oni\u201d (bread of distress: Deut. 16:3) to mean \u201cbread over which one recites many things\u201d (BT Pesachim 36b). This is based on a play of words, reading \u201coni\u201d as if derived from the root o-n-h (answer or recite). According to this theory, the matzah is the focus of the maggid section. This merged with yet another homiletic explanation of the term \u201clehem oni,\u201d that the matzah of the seder should be broken bread, which was discussed above.
\nUsing the bread as the focus of the maggid underlines the intrinsic difference between the first part of the maggid text and its final passages. The first part talks of the Exodus, expands on biblical passages connected to it, and explains its symbols. Matzah, which is a symbol both of slavery and of redemption, is a suitable focal point for this part of the maggid. The second part consists of songs of praise or Hallel\u2014two chapters of Psalms (113, 114). The first of these psalms doesn\u2019t even have any specific mention of the Egypt or the Exodus. This difference between the two parts of maggid is first mentioned in twelfth-century French sources. These sources state that one is to lift up the cup of wine just before the Hallel as song is connected to wine. Although this instruction is late, the distinction between the chapters of Hallel and the texts that precede it is clear and intrinsic.
\nThere are two exceptions to the focus on matzah that are inherent in the performance of the seder. One is related to the passage ve-hi she-amdah, which refers to the covenant between God and Abraham. According to Rabbi Isaiah Horowitz (1565\u20131630), one should raise up the cup while reciting this passage, for unexplained kabbalistic reasons. The corollary of this is that the matzah should be covered while holding the cup\u2014because matzah, representing the staff of life, is more important than wine. Emphasizing the wine in the presence of matzah is considered disrespectful to the matzah.
\nThe second exception to the focus on matzah comes when reciting the Ten Plagues. A custom arose of spilling out some wine at each of the plagues. This custom, first noted in Ashkenazic sources of the twelfth century, is explained, in the earliest sources, as an expression of the idea that these plagues are not applicable to the participants but only to the enemies of Israel. Later sources explained that the reason for this was to express the idea that the participant\u2019s cup is not full when troubles befall others\u2014even enemies. Later discussions of this custom refined this notion by stating that wine should not be spilled from the cup but should rather be sprinkled into a dish from a finger that had been dipped in the cup. These sources even defined which finger should be used to remove the wine from the cup, whereas other sources, perhaps more fastidious, thought that the wine should be spilled directly from the cup. A further modification was to remove drops from a surrogate cup, filled with vinegar. Modern scholars have noticed a similarity between the custom of spilling of wine into a cup and an ancient Sicilian game called cottabos, in which the participants flicked wine into a basin. However, there is no mention of this custom in ancient sources so one should rather look to medieval Germany for its origin.
\nAlthough these two exceptions give the appearance that the maggid section is not to be considered as a single unit focused on the matzah, the lateness of the connection of these two passages specifically with wine, rather than matzah, justifies our consideration of this whole unit as a single entity. This does not mean, of course, that all the passages included in this section were introduced at the same time or even at the same place. Nevertheless, it is not out of place to understand the whole unit as a structured unit. It opens with questions about the food and it closes with R. Gamliel\u2019s explanations of the foods. Between the opening and closing food statements, we find four main units: three versions of the Exodus story and a recapitulation of God\u2019s grace. Between the first and second stories of the Exodus we find passages that serve as transitions. A structured table of contents of the whole unit may help to clarify this.<\/p>\n
A. The questions about the foods
\n1. First version of the Exodus story (avadim hayyinu: Deut. 6:21)
\nThe way the seder was conducted by the sages
\nThe way the message is to be explained to the four children
\n2. Second version of the Exodus story (mitehilah ovdei avodah zarah: Josh. 24:2)
\n(mention of the covenant of Abraham)
\n3. The bikkurim story of the Exodus and its midrash (arami oved avi: Deut. 26:5)
\n4. A recapitulation of God\u2019s grace (Dayenu and al ahat kamah vekhamah)<\/p>\n
B. R. Gamliel\u2019s explanation of the foods
\nWe notice that passage A is responded to in B, forming an envelope around the various stories of the Exodus. We may also discern an order in the way that the various stories of the Exodus are arranged. The first story, based on Deuteronomy 6:21, deals with the most immediate sense of the Exodus: we were slaves and now we are free. The second story, based on Joshua 24, expands on the spiritual meaning of the story: at first we were idol worshipers and now God has brought us into His service. The third, final story, based on the declaration of one who brings first fruits to the Temple in Deuteronomy 26, is open to interpretation\u2014depending on how we translate the first verse. According to what we have assumed to be the earliest interpretation, this story tells of the ancestor of the Jewish people who was a homeless wanderer, and it ends with the settlement of the Jews in the Land of Israel. This, of course, broadens the story historically as the first story ends with physical freedom, achieved immediately at the Exodus; the second ends with spiritual freedom, reaching its peak at Mount Sinai; and the third ends with the settling of the Land of Israel, years later. However, as this story has been reinterpreted, its general message is one for the future: enemies have always risen against the Jewish people and God has always been there to save them from their enemies. This is followed by a recapitulation of the great things that God has done for the Jewish people, culminating in the building of the Temple, which, in this context, is clearly meant for the future.
\nFinally, the passages between the first and second story and the passage between the second and third story serve as transitions between the stories; their significance will be explained in context.<\/p>\n
Questions and Answers\u2014Paschal Foods<\/p>\n
We have already noted the connection between the questions asked at the beginning of the evening and the declaration of R. Gamliel that comes shortly before the meal. This connection between the questions and the three main foods of the evening has become obscured due to the fact that the text of the questions in the haggadah has undergone a number of changes. As noted above, the earliest texts of the Mishnah have only three questions that relate to the three foods required to be eaten during the evening: Why matzah? Why dipping? Why roast meat? The questions relate to the superficial aspects of these foods, inquiring what the reason is for eating these foods and what their significance is. Despite the similarities between the questions, the everyday custom presumed by each is distinctly different.
\nThe three foods that were required to be eaten were not special foods. In modern times, the matzah eaten at the seder is distinct from the foods usually served at the table. However, in talmudic times, unleavened bread, such as modern pita bread, may have been served frequently. It was easily prepared, as one did not have to go through the fermenting process, waiting for the dough to rise. Thus a question about this had to be formulated in a negative way: not \u201cWhy do we eat matzah?\u201d but \u201cWhy don\u2019t we eat any other kind of bread?\u201d The same is true of the roast meat eaten at the meal. Meat is often eaten roasted. What was unique was that the menu consisted of only roasted meat, either the meat of the paschal lamb or roast meat eaten in commemoration of the paschal lamb. So the question took the form of \u201cWhy don\u2019t we eat meat prepared in any other way?\u201d The preferred vegetable for maror, lettuce, was neither unique nor served in any special way. The only way to make the eating of lettuce distinctive was by serving or eating it in a different fashion from what was done regularly. Since everyday customs changed from place to place and from time to time, we find that early sources present us with different versions for the question of dipping.
\nWhat is probably the earliest version of the dipping question is found in the manuscripts of the Mishnah. The question was: \u201cOn all other nights we dip but once and tonight we dip twice.\u201d This version shows that the normal custom was to dip once. It is not clear exactly which dipping was the additional one but we might assume, based on Roman custom, that the dipping before the meal was usual, whereas the additional dipping was the one done at the beginning of the meal. The Eretz Yisra\u2019el Talmud tells of the existence of another version of this question: \u201cOn all other nights we dip [or: eat] it with bread and tonight we dip it by itself.\u201d Babylonian sages also had to change the version of the question as it appeared in the Mishnah in order to make it appropriate for their customs. After several attempts at revising this question, the version finally accepted was that which appears in modern haggadot: \u201cOn all other nights we do not dip even once, tonight we dip twice.\u201d
\nA fourth question was added to the original three in amoraic times. This question is: \u201cOn all other nights we eat all kinds of vegetables, on this night maror.\u201d This is clearly a later question as it appears neither in the best manuscripts of the Mishnah nor in early manuscripts of the haggadah. The reason for adding this question was, apparently, the recognition that the questions should relate to the special foods of the evening, coupled with the difficulty of connecting the question of dipping vegetables specifically with bitter herbs. This latter difficulty was enhanced by the substitution of a vegetable other than lettuce for the first dipping, as noted above. The formulation of this question followed the pattern of the questions about matzah and roast meat\u2014even though, at least in later times, it was no longer accurate: other vegetables were eaten at the seder and the first dipping itself was with an \u201cother\u201d vegetable.
\nThe final change in these questions occurred in gaonic times. The campaign to eliminate roast meat from the meal succeeded and the question about roast meat was no longer relevant. It seems that by this time the number of four questions had become a canonic number, so the elimination of the question about roast meat required the addition of another question. The question added was: \u201cOn all other nights we eat either sitting or reclining, on this night we all recline.\u201d The custom of reclining at meals was no longer prevalent, and it was preserved only as a halakhic requirement at the seder. In earlier times it could not have been marked as a unique feature of the seder, but in gaonic times it was appropriate for an additional question. This question is not found in any text of the Mishnah or in early haggadot. The great majority of texts of any type have either the question about roast meat or the question about reclining, showing that \u201creclining\u201d was a substitute for the question about roast meat. Nevertheless there are several haggadot from the Cairo Genizah that include both questions, such as TS H 152, making a total of five questions for the evening.
\nR. Gamliel provides the answers to the questions: \u201cWhoever did not say these three things on Passover has not fulfilled their obligation: Pesach, matzah, and maror.\u201d It is unlikely that R. Gamliel meant that one just had to say these three words. The word \u201camar,\u201d translated here as \u201csay,\u201d might be better translated here as \u201cexplain,\u201d as it used in Aramaic. The explanations following this statement should also be attributed to R. Gamliel. The version of these explanations found in the Mishnah differs from that found in the haggadot in a number of major points. I present the text of the explanations as it appears in the best manuscripts of the Mishnah:<\/p>\n
Passover\u2014for the Makom passed over the home of our ancestors in Egypt; bitter herbs\u2014for the Egyptians embittered the lives of our ancestors in Egypt; matzah\u2014for they were redeemed.<\/p>\n
The most significant difference between this text and the text preserved in the haggadot is the explanation of the matzah. The haggadah states that the reason for eating matzah is because \u201cthe dough of our ancestors had not risen before the King of Kings, the Holy one Blessed be He, appeared before them and redeemed them, as it is said: \u2018And they baked unleavened cakes of the dough that they had taken out of Egypt, for it was not leavened, since they had been driven out of Egypt and could not delay; nor had they prepared any provisions for themselves\u2019 (Exod. 12:39).\u201d This explanation seems clear and reasonable, and Naomi Cohen has claimed to have found a parallel to this in the writings of Philo.
\nThe stark explanation given in the Mishnah, \u201cfor they were redeemed,\u201d is not clear. Some scholars have suggested that this explanation is based on a play on words\u2014matzah sounds like motzi (brings out). The only justification for this interpretation of the explanation is that the explanations for Passover and bitter herbs are also based on wordplays. Indeed, the element of wordplay is most obvious in connection with the sacrifice for there is no other reason for calling this sacrifice \u201cPassover\u201d but for the fact that it celebrates the passing over. Nevertheless, the interpretation of the explanation for matzah is not satisfying, and no better explanation has been offered.
\nThere are two major differences in the structure of the explanation between the Mishnah and the haggadah. The first is that the Mishnah gives direct explanations and is satisfied with that. The haggadah turns each explanation into the form of question and answer, that is: \u201cFor what reason do we eat this matzah? Because \u2026\u201d The second is that the haggadah is not satisfied with a simple answer but it supplies a biblical prooftext for each explanation. The formulation of the statements as questions and answers and the addition of biblical prooftexts in midrashic form give these statements the nature of other parts of the haggadah. There are some texts that retain the original explanation of the matzah with the prooftext: \u201cAnd they baked unleavened cakes of the dough that they had taken out of Egypt, for it was not leavened, since they had been driven out of Egypt and could not delay; nor had they prepared any provisions for themselves\u201d (Exod. 12:39). This biblical prooftext is not really appropriate for there is no clear-cut relationship between the explanation, \u201cfor they were redeemed,\u201d and the biblical verse, which just points out that they had been driven out of Egypt before they managed to bake leavened bread. It was necessary to add a verse, since the other two foods also had verses attached to them. However, no more appropriate verse could be found. It is possible that its addition, necessary for structural reasons, was the cause of changing the explanation.
\nThere are several other variants between the two texts that are of interest. One of the most significant is the actualization of the foods. In the Mishnah, the foods are discussed abstractly: Pesach, matzah, and maror. The haggadah, however, emphasizes that these foods are eaten by the participants. The question is not \u201cFor what reason is matzah?\u201d but \u201cFor what reason do we eat this matzah?\u201d In some manuscripts, this actualization appears only in connection with matzah and maror. The paschal lamb is not actualized for it could not be eaten after the destruction of the Second Temple. The traditional text presents a compromise: the paschal lamb is referred to as that \u201cwhich our ancestors ate when the Temple existed.\u201d Perhaps connected with this is the substitution of \u201cHoly One, Blessed be He\u201d instead of the ha-Makom as the appellation of God.<\/p>\n
The Story: From Lowliness to Glory<\/p>\n
The Mishnah prescribes that the story of the Exodus should present a contrast: beginning with disgrace or lowly status and ending with glory and pride. The Mishnah does not prescribe any specific text for this story, other than the midrashic explanation of Deuteronomy 26:1\u20135. Our first evidence for the first two stories of the Exodus in the traditional haggadah is from amoraic times. Rav is quoted as saying that one should recapitulate Jewish history as was done in the beginning by Joshua, that is, \u201cIn olden times, your forefathers\u2014Terah, father of Abraham and father of Nahor\u2014lived beyond the Euphrates and worshiped other gods\u201d (Josh. 24:2; JT Pesachim 10:5; 37d). The passage suggested by Rav appears in both the Babylonian and Eretz Yisra\u2019el versions of the haggadah.
\nA somewhat different form of Rav\u2019s suggestion appears in the Babylonian Talmud (BT Pesachim 116a). Here we find a disagreement with Samuel over the definition of the mishnaic rubric for the haggadah that one \u201cstarts with disgrace.\u201d Rav states that one should begin \u201cOriginally, our forefathers were idol worshipers,\u201d which seems to be a paraphrase of the verse from Joshua quoted above. However, Samuel offered another suggestion\u2014that one should use the recapitulation of Jewish history found in a Deuteronomic passage: \u201cWe were slaves to Pharaoh in Egypt\u201d (Deut. 6:21). This passage is actually prescribed by the Torah as the beginning of a lesson to children who ask about the significance of the commandments. Samuel\u2019s suggestion was accepted in the traditional haggadah but it does not appear in the Eretz Yisra\u2019el haggadah as defined by the haggadot found in the Cairo Genizah.
\nApparently, neither Rav nor Samuel felt that the demand that the pattern of \u201cshame and glory\u201d should appear in the haggadah was fulfilled by expounding the above-mentioned Deuteronomic verses (or, perhaps, was no longer fulfilled by it; see below). Their alternatives described the shame but neglected to describe the glory with which one was to conclude. The traditional haggadah completes this pattern for Rav by noting that God has led us to His worship and, for Samuel, it notes that God has freed us from slavery. It is interesting to note that both biblical passages, that of Deuteronomy and that of Joshua, conclude the recapitulation of Jewish history with the gift of the Land of Israel to the Children of Israel. Traditional haggadot do not contain the complete biblical passages. This gives meaning to the statement of Rava, two generations after Samuel, that one must say \u201cand us He freed from there\u201d (Deut. 6:23). This is the final verse of the passage considered mandatory by Samuel. It would seem that people refrained from citing this verse as its conclusion\u2014\u201cthat He might take us and give us the land that He had promised on oath to our fathers\u201d\u2014was not relevant to Diaspora Jewry. Therefore, Rava found it necessary to insist that at least the first part of this verse must be said.<\/p>\n
The Midrash<\/p>\n
The mishnaic description of the early paschal ritual tells us that \u201che begins with the disgrace (or: lowly status), and concludes with glory; and he expounds the biblical passage \u2018my father was a fugitive Aramean\u2019 until the end of the section.\u201d The specific passage denoted by the Mishnah to be part of the haggadah is the passage from Deuteronomy (26:5ff.), which was the declaration required by the Torah for one who brought first fruits to the Temple. The Mishnah marks the beginning of the passage by its opening phrase, but its definition of the end is not totally clear. All three clauses of the mishnaic prescription have been the subject of vast amounts of scholarly discussion. For purposes of clarity, I will deal with them in reverse order.
\nI will first deal with the interpretation of the closing phrase of the instructions: \u201cuntil he concludes the portion.\u201d This phrase cannot be taken literally, in its present context, for the portion concludes with the verse \u201cWherefore I now bring the first fruits of the soil which You, O Lord, have given me\u201d (Deut. 26:10). This verse is obviously irrelevant and inappropriate for the seder evening. The question of the inclusion of the penultimate verse, \u201cHe brought us to this place and gave us this land, a land flowing with milk and honey\u201d (Deut. 26:9), has been the subject of much scholarly discussion. This verse is not included, in rabbinical tradition, as part of the haggadah. However, it would have been appropriate for the people who ate the paschal lamb in Jerusalem, especially according to the rabbinical midrash that \u201cthis place\u201d refers to the Temple (Sifrei Devarim 301, p. 319). Therefore, it has been suggested that this last verse was originally part of the haggadah of those who celebrated the Passover in Jerusalem, and possibly for all the residents of Eretz Yisra\u2019el. This verse was eliminated from the haggadah after the destruction of the Second Temple, or perhaps even earlier\u2014by people who conducted a paschal meal outside of Jerusalem and the Land of Israel.
\nWe may now turn to an understanding of the correct translation of the opening biblical verse. The translation cited above, \u201cMy father was a fugitive Aramean\u201d (Deut. 26:5), is the modern JPS translation. Rabbinical tradition, as preserved in the haggadah, translates this verse as \u201cAn Aramean (Laban) tried to destroy my father.\u201d Something of a compromise between these two understandings is found in the Sifrei Devarim, which expounds this verse as \u201cthis teaches us that Jacob went to Aram as a wanderer and the Torah considers Laban as if he had destroyed him\u201d (Sifrei Devarim 301, p. 319). Some medieval commentators and many modern scholars have tended to accept the first translation as the correct meaning of this verse. Modern scholars have shown that this explanation was also known in antiquity, and scholars have tried to explain why the rabbis reinterpreted this passage. It is possible that the two issues, the use of the penultimate verse and the understanding of the first verse, are related. While the Temple existed, people who included the penultimate verse of this portion in their haggadah understood the whole passage as truly representing their radical change in status. The people had started out as fugitives or wandering nomads, and now they stood in their permanent home, the land given to them by God. This interpretation fits in well with the Mishnah\u2019s description of the text as \u201cbeginning with disgrace and ending with praise.\u201d After the destruction of the Temple, the penultimate verse, no longer relevant, was omitted. It is possible that this verse was never part of the haggadah outside of Jerusalem. Without this verse, the portion closed with the salvation from Egyptian oppression. There was no longer any parallelism between the lowly beginning as nomads and their present status as people saved from persecution. Perhaps this was the reason that the first verse was reinterpreted to deal with oppression rather than with landlessness. In this way, the rhetorical pattern was retained: we began as persecuted by Laban and now we have been saved from persecution and slavery.
\nAlthough the Mishnah demands the exposition of this biblical portion, it does not give any details about the nature of this exposition. We have three midrashim on this chapter: one found in the halakhic midrash to the book of Deuteronomy (Sifrei Devarim 301, p. 318), a second one found in the traditional haggadot, and a third in Cairo Genizah haggadot. Although the Sifrei Devarim might be thought of as the earliest of the three, its great similarity to the version found in the traditional versions of the haggadah has suggested to scholars that it is an interpolation in the Sifrei Devarim from the haggadah. Be that as it may, the similarity between the two eliminates the necessity to deal separately with the version in Sifrei Devarim.
\nThe two versions found in the haggadot apparently reflect differences between the Babylonian version of the haggadah, found in the traditional haggadot, and the Eretz Yisra\u2019el version as found in the genizah haggadot. The Eretz Yisra\u2019el version of this midrash has very little midrashic material. In fact, this midrash consists only of a few midrashic explanations of the opening verse and an expansion of the closing verse. There are only two comments that are common to both traditions. The first is the opening comment that the meaning of this biblical passage is that Laban tried to destroy Jacob. The second is an expansion of the verse \u201cAnd he went down to Egypt\u201d (Deut. 26:5), explaining that Jacob did not do so by choice but rather that he was forced to do so by the word of God (see p. 90).
\nThere is one other comment that seems to be common to both traditions and that is the midrashic expansion to the verse \u201cThe Lord freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents\u201d (Deut. 26:8). The midrash took this to be a hint to the Ten Plagues. The first three terms (\u201cmighty hand, by an outstretched arm and awesome power\u201d) refer to six plagues, as each term consists of two words, and the final two terms (\u201csigns and portents\u201d) refer to four plagues as each of the two terms appears in plural form. Although this explanation appears in both traditions, in the Babylonian tradition it follows another, less fanciful explanation to this verse, and it is preceded by the words \u201canother explanation\u201d (davar acher). Thus this explanation may be an addition to the Babylonian tradition and an example of the influence of the Eretz Yisra\u2019el tradition on that of Babylon. The traditional haggadah, in turn, enhanced this explanation with the addition of an expanded numerical midrash counting the plagues, an explanation that was yet considered by R. Saadiah, in the tenth century, as a permissible option but not necessary.
\nThe midrash of the Deuteronomic passage in the traditional haggadah has been shown to be of two distinct patterns. The more common pattern does not really expound on the biblical passages but just quotes biblical prooftexts that substantiate the Deuteronomic passage. Thus, for instance, the verse that states that the Jews went to Egypt \u201cwith meager numbers\u201d (Deut. 26:5) is substantiated by quoting another verse, \u201cYour ancestors went down to Egypt seventy persons in all; and now the Lord your God has made you as numerous as the stars of heaven\u201d (Deut. 10:22). The prooftext is introduced by \u201cas it is said\u201d and there is no further explanation. It is noteworthy that this type of midrash, which might be called \u201cprimitive midrash,\u201d does not appear in the Eretz Yisra\u2019el version. It has been suggested that this form of midrash is actually the later one.
\nThe other pattern follows more traditional midrash, adding explanations to the main text without prooftexts. An example of this is a text that we have mentioned above. The haggadah adds to the verse \u201cAnd he went down into Egypt\u201d (Deut. 26:5) the explanation: \u201ccompelled by the [Divine] word.\u201d This is a remarkable example as there is nothing in the verse itself that mandates this interpretation and the interpretation cries out for a prooftext to verify its statement. Another example of this type of midrash is the opening passage of our midrash, identifying the biblical Aramean as Laban, attempting to destroy the incipient Jewish nation, which is also explanatory, without any prooftext at all. However, this example does not follow the regular pattern of first quoting the verse and then giving the explanation but instead reverses it by first quoting the explanation and then bringing the biblical verse as a quasi prooftext for the explanation.
\nMany of the expositions are conflations of the two methods. Thus we read \u201c \u2018and sojourned there\u2019 (Deut. 26:5)\u2014this teaches that Jacob our father did not go down to settle but to sojourn there, as it is said: \u2018For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen\u2019 (Gen. 47:4).\u201d Here we have an explanation about the intent of Jacob, followed by a verse that seems to have been meant to justify the explanation, but really adds nothing.
\nWe have one example of a parallel between the Babylonian version and the Eretz Yisra\u2019el version that demonstrates clearly the issue of conflated midrash. The Babylonian text reads: \u201c \u2018And the Lord brought us forth out of Egypt\u2019 (Deut. 26:8)\u2014not by an angel; not by a seraph; nor by a messenger but the Holy One, Blessed be He, in His own glory and He alone as it says: \u2018For that night I will go through the land of Egypt and strike down every first-born in the land of Egypt, both man and beast; and I will mete out punishments to all the gods of Egypt, I the LORD\u2019 (Exod. 12:12).\u201d The Eretz Yisra\u2019el version lacks the prooftext, ending with \u201cHe alone.\u201d We cannot be sure what this comparison implies. On the one hand, we might think that the original version of this text was an ordinary midrashic text, as it appears in the Eretz Yisra\u2019el version, and the Babylonian version added a prooftext to make its pattern conform to the pattern of the majority of the other midrashim. On the other hand, it is possible that the Eretz Yisra\u2019el version eliminated this prooftext. This passage has been discussed as a component of the Jewish-Christian polemic in its stressing that Moses was not the redeemer, \u201cthereby refuting the view that Moses is an archetype of Jesus.\u201d It is noteworthy that the polemic, if it really exists, is much stronger in the Babylonian version, where anti-Christian polemic would seem much less important than it is in the Eretz Yisra\u2019el version, the home of such polemic as existed.
\nWe may now turn to the opening phrase of the Mishnah, which calls on the reader to begin with lowly origins and end with glory. This rhetorical pattern, beginning with lowly origin to stress the heights to which one has risen, is obvious and was well known in antiquity. However, it is not clear whether the mishnaic call to use this pattern is meant to describe the exposition of the biblical bikkurim passage mentioned in the Mishnah immediately afterward or rather calls to recite another text, only after which one is to expound the biblical passage. The presumed original interpretation of this bikkurim passage, that the ancestors were wandering nomads who have finally, through the grace of God, reached their homeland, fits well with this pattern. The interpretation preserved in the traditional haggadah, that the ancestors were persecuted by Laban and finally rescued by God from the hands of Pharaoh, does not fit the rhetoric pattern as well as the other.<\/p>\n
The Other Maggid Texts That Are in Common Use<\/p>\n
I will now turn to the other, ancillary, texts of the maggid section. The section opens with an Aramaic presentation of the matzah used at the seder as the \u201cbread of distress (or: affliction) eaten by our ancestors in Egypt.\u201d The opening of the maggid with an explanation of the significance of the matzah has been considered as of great antiquity. Attempts have been made to show a parallel to this statement in Philo, and others have discerned in it an anti-Christian polemic. However, the fact that this introduction does not appear in Eretz Yisra\u2019el versions of the haggadah suggests that it is late material and of Babylonian origin. It does not appear in the siddur of Rav Saadiah Gaon, but the conclusion of the passage, expressing the hope that the participants will yet be free men and will return to the Land of Israel, does appear in his siddur. The expression of this hope also argues for a non\u2014Eretz Yisra\u2019el provenance.<\/p>\n
The Passover of the Sages
\nThe next texts to be considered are the texts that come between the story of the Exodus as suggested by Samuel and the story of the Exodus as suggested by Rav. Here we find two interpolations. The first interpolation consists of two units. The first unit consists of two stories about sages who discussed the Exodus. These two stories are introduced by the statement that \u201ceven if we are all wise, we are all understanding, we are all elders, we all know the Torah, we are obligated to tell the story of the Exodus from Egypt. Everyone who lengthens the discussion is praiseworthy.\u201d These passages are not found in Eretz Yisra\u2019el haggadot or in the haggadah of Rav Saadiah Gaon. They are found in the haggadot of Rav Natronai, Ray Amram, and Maimonides and in all later haggadot that have been examined.
\nAlthough the two stories come from different sources, they combine in a thematic whole. The first story tells us of sages who were discussing the story of the Exodus throughout the night until their students came and told them that it was time to recite the morning Shema:<\/p>\n
One time R. Eliezer, R. Joshua, R. Eliezer b. Azaryah, R. Akiva, and R. Tarfon were participating in a festive meal in B\u2019nei B\u2019rak and were discussing the Exodus throughout the night, until their students came and said to them: \u201cOur masters, it is time to recite the morning Shema.\u201d (See p. 85)<\/p>\n
This passage is not found in any rabbinical source other than the haggadah. There is a similar story in the Tosefta (Pesachim 10:11, pp. 198\u2013199) that also tells of a banquet of sages that seems to have taken place on Passover eve. This story reads:<\/p>\n
Once R. Gamliel and sages were gathered together in the home of Ben Zonin in Lydda and they were engaged in the laws of Passover all night until the cock crowed. The tables were removed and they went to the bet midrash.<\/p>\n
The Toseftan story has several points in common with the story in the haggadah. Both stories took place in the land of Judaea, not far from each other, in the first decades after the destruction of the Second Temple, and they both purport to tell us how the sages celebrated the Passover eve. They both tell of a banquet of sages, without telling us whether others, such as women and children, were present. Both tell us that the sages\u2019 discussion continued until the morning, although one version implies that they would have continued on if the students had not interrupted them. The significant difference is that the story in the Tosefta tells us that the sages devoted themselves to the study of law whereas the story in the haggadah tells us that they talked about the Exodus. These two versions seem to reflect two different approaches to what type of discussion was appropriate for the evening. The approach that was accepted in the standard haggadah was to deal with history and legend rather than with halakhah. However, the halakhic approach appears even in the standard haggadah: the response to the wise child is to teach him the laws of Passover.
\nThis unit continues with a second story, taken from the Mishnah (Berachot 1:5). This story tells us of a discussion by rabbis whether there was an obligation to remember the Exodus in the evening. The context of the story is ambiguous. In the context of the Mishnah it is clear that this discussion has nothing to do with Passover but is rather a discussion about the obligation to remember the Exodus on every night of the year. It is brought in the Mishnah to document how the sages reached the decision, stated in the prior Mishnah, that one is obligated to remember the Exodus in the evening. In the present-day evening prayer there are two mentions of the Exodus. The first is found in the third chapter of the Shema and the second is found in the penultimate blessing of the Shema. In the Eretz Yisra\u2019el version of the Shema, the third chapter was not recited in the evening and, therefore, the ruling of the Mishnah must be referring to the mention of the Shema in the penultimate blessing. However, many commentators, neglecting to take the Eretz Yisra\u2019el custom into consideration, thought that the reference in the Mishnah was to the mention of the Exodus in the third chapter of the Shema. Be that as it may, the context of the story in the haggadah makes it seem as if this story were a continuation of the prior story about the Passover celebration of the sages. Indeed, some versions add the words \u201cto them,\u201d reading: \u201cRabbi Eleazar ben Azariah said to them,\u201d making it very clear that this story is a continuation of the prior story. Although the composition is historically inaccurate, the combination of the two stories offers us a narrative that is typical of later sympotic literature. The sages were discussing the Exodus when their students arrived to tell them that it was time to recite the morning Shema. Rather than getting up to recite the Shema, the incident provoked a discussion about proper times for the fulfillment of the commandment to remember the Exodus. It is instructive to note that the discussion in the second story is not of the Exodus but of the laws related to the Exodus. Similar stories, in which events at the meal provoke discussion connected with those events, are found in sympotic literature. The purpose of this combined story, within the framework of the haggadah, is to tell us that one should discuss the Exodus at length and, therefore, although the bare history of the Exodus has already been completed, the haggadah now turns to other versions of the story.<\/p>\n
The Four Children
\nThe second interpolation is also a composite passage, presenting us with four different types of children and explaining how one should relate to each type. The function of this interpolation here may be understood as a justification for continuing with different versions of the Exodus as each individual must understand the message of the Exodus in his own way. The previous passage focused on sages and their lengthy discussions even though they are presumed to know it all. Now it is necessary to explain the story to everyone according to his understanding and tendencies. This is exemplified by the various types of individuals found in each family.
\nThe passage about the four children is found in all Babylonian versions of the haggadah and, with minor variations, in the Mekhilta de-Rabbi Ishmael (Pisha 18, ed. Lauterbach, pp. 166\u2013167), the midrash halakhah to Exodus. We shall refer to it as a baraita, a term commonly used for material that is assumed to be of tannaitic origin even though it is not found in the Mishnah. This baraita is found also in the Jerusalem Talmud (JT Pesachim 10:4, 37d), with greater variations. Nevertheless, it is not found in the Eretz Yisra\u2019el haggadot.
\nMost of the haggadot introduce this interpolation with an expression of thanks to God who has given the Torah to His people: \u201cBlessed is the Makom, Blessed is He; Blessed is He who gave the Torah to His people, Blessed is He.\u201d
\nThe baraita of the four children is a complex passage based on biblical interpretation and rabbinical patterns of rhetoric. The Torah contains five passages that talk about transmitting the message of the Exodus and the events connected with it to future generations. Three of these passages utilize the Exodus in contexts that are not connected to Passover. In one of them, a parent is commanded to respond to a child\u2019s question about the redemption of firstborn boys with the statement that God took the Children of Israel out of Egypt with force, killing the Egyptian\u2019s firstborn when Pharaoh refused to let the people go (Exod. 13:14\u201316). The second verse tells a parent to respond to the child\u2019s question about the meaning of the commandments with the statement that God freed the Jews from Egyptian slavery and gave them the Land of Israel, which justifies His demand to observe all the commandments (Deut. 6:21). The third verse is an aside about the purpose of hardening the heart of Pharaoh \u201cthat you may recount in the hearing of your sons and of your sons\u2019 sons how I made a mockery of the Egyptians \u2026 in order that you may know that I am the Lord\u201d (Exod. 10:1\u20132). None of these three verses specifies that these statements are to be used at the paschal celebration. Nevertheless, the first two are included in the baraita of the four children as responses to children whereas the third is totally ignored in the haggadah.
\nThe two other verses are more directly connected to Passover. The first (Exod. 12:26\u201327) talks about the sacrifice of the paschal lamb in the Land of Israel. When the children ask, \u201cWhat do you mean by this rite?\u201d you should reply, \u201cIt is the Passover sacrifice to the LORD, because He passed over the houses of the Israelites in Egypt when He smote the Egyptians, but saved our houses.\u201d The final verse tells us that, while observing the seven-day matzah festival, \u201cyou shall explain to your son on that day, \u2018It is because of what the LORD did for me when I went free from Egypt\u201d (Exod. 13:8).
\nThe four verses that serve as the base of this baraita do not explicitly distinguish between the types of children who are the springboard for the discussion. However, some linguistic and stylistic differences between the passages may be the source of the rabbinical exegesis. The clearest example of this is the passage \u201cAnd you shall explain to your son on that day, \u2018It is because of what the LORD did for me when I went free from Egypt\u2019 \u201d (Exod. 13:8). Since this passage contains nothing about this statement being a response to the child\u2019s asking, it was clear to the sages that this child was not capable of asking questions.
\nIt is also fairly easy to understand how the sages assumed that one of the three remaining passages referred to a wicked child. Two of the three begin with a child\u2019s asking (yishal) while one begins with a child\u2019s saying (yomru; Exod. 12:26). This fact may have been joined with the content of the statement, \u201cWhat do you mean by this rite?\u201d to facilitate the understanding that the inquirer is a difficult child. Comparing this question to the similar question, \u201cWhat does this mean?\u201d (Exod. 13:14) could bring us to understand, as the sages did, that the first question shows a lack of personal interest and involvement in what is going on.
\nFinally, we are left with two questions in which the Torah actually uses the verb \u201cask.\u201d They are \u201cWhat does this mean?\u201d (Exod. 13:14) and \u201cWhat mean the decrees, laws, and rules that the Lord our God has enjoined upon you?\u201d (Deut. 6:21). If we have to assign one question to a wise person and one to a less sophisticated questioner, the choice is clear.
\nThe question that remains to be asked is why there have to be four children. Why not three (not distinguishing between the two who ask) or five (including the verse that is ignored)? This question is related to another problem connected with the division of the four children. The division into four is not on the same level. Two of the four children are clearly graded according to their intellectual level: wise, and one who is not capable of framing a question. The place of the \u201csimple\u201d child is ambiguous. Does \u201csimple\u201d (tam) represent simple piety or does it represent a simple mind? The Jerusalem Talmud has, in this place, a \u201cfoolish\u201d (tippesh) child, which is clearly an intellectual attribute. The wicked child clearly represents a personality characteristic and should be in apposition to a good or pious child. This has led scholars to posit that our text is a conflated one composed of two earlier texts. One of the earlier texts referred to the wicked child alone, or perhaps compared the wicked one to a pious child. Another text referred to three children of various intellectual levels: a wise child who asks intelligent questions, an intermediate child who asks innocuous questions, and a simple child who does not know how to inquire at all. In the conflation of these texts, the wise child and the pious child were coalesced into one figure.
\nSeveral scholars have offered another theory. The typology of four children is based on a pattern common among the sages of listing four combinations of two qualities. In this case, the qualities under consideration are wisdom and piety. The wise child has it all; the wicked child is intelligent but impious; the third child is pious but has no wisdom and so cannot ask intelligent questions; the fourth child is a blank slate from both standpoints. This approach helps explain the order of the children, which does not follow the biblical order. The list starts with one who has all the good qualities, followed by the two who have one good quality apiece, ending with the one who has no qualities at all. This approach also explains why one verse was totally ignored. The starting point of the baraita is not the Bible but rather a list of four types of children for whom appropriate verses were found in the Bible.
\nWe may now turn to the response given to each child, noting that the text of the haggadah strays from the biblical text. The answer to each statement in the haggadah is usually different from the answer given in the Torah. Much of the commentary on this passage attempts to explain why this is so. I will describe the problem and suggest a solution based on a historical-critical approach.
\nThe most obvious discrepancies between the responses in the haggadah and those in the Torah relate to the wise child and to the wicked child. The response to the wise child in the Torah is:<\/p>\n
We were slaves to Pharaoh in Egypt and the LORD freed us from Egypt with a mighty hand. The LORD wrought before our eyes marvelous and destructive signs and portents in Egypt, against Pharaoh and all his household; and us He freed from there, that He might take us and give us the land that He had promised on oath to our fathers (Deut. 6:21\u201323).<\/p>\n
But the haggadah ignores this and tells us that the proper response to the wise child is to teach him the laws of Passover. The haggadah mentions the prohibition of eating after the meal as an example of the laws of Passover, and it has often been suggested that the intention was to demand the teaching of all the laws of Passover, ending with the last detail\u2014that one is not to eat after the paschal meal. Some texts actually add the word \u201cuntil,\u201d reading: \u201cteach him the laws of Passover, until \u2018one may not eat after the paschal meal.\u2019 \u201d
\nThe response to the wicked child in the Torah is \u201cIt is the passover sacrifice to the LORD, because He passed over the houses of the Israelites in Egypt when He smote the Egyptians, but saved our houses\u201d (Exod. 12:27). This is replaced in the haggadah by the verse \u201cIt is because of what the LORD did for me when I went free from Egypt\u201d (Exod. 13:8), which is the statement to be made to the child who does not ask anything. This verse appears again in this baraita in its proper place, apparently as the statement to be made to the child who does not ask. However, a significant number of haggadot lack a definite response to this child, satisfying themselves with the statement \u201cYou should begin [the explanation] as it says: \u2018And you should tell your child on that day.\u2019 \u201d
\nIt is noteworthy that the verses that are omitted, the responses to the wise child and to the wicked child, appear prominently elsewhere in the haggadah. The response to the wise child is the first version of the story that appears in the haggadah, and the response to the wicked child is used as the prooftext for R. Gamliel\u2019s explanation of the significance of the paschal sacrifice. It is thus conceivable that the compiler of this baraita did not wish to use verses that appear elsewhere in the haggadah as a general text in the context of a specific response to one of the children. In the case of the response to the wise child, the response selected by the sages was eminently appropriate to the question\u2014perhaps even more appropriate than the response supplied by the Torah. The sages interpreted the question not as \u201cWhat mean the decrees, laws, and rules that the LORD our God has enjoined upon you?\u201d but as \u201cWhat are the decrees, laws, and rules that the LORD our God has enjoined upon you?\u201d The obvious response is to teach him the laws of Passover.
\nThis explanation, that the biblical response to the wise child was ignored because it appears elsewhere in the haggadah, fits in well with the observation that this baraita appears only in haggadot that begin the maggid section with this verse. The corollary to this is that this baraita was created within the framework of the haggadah and that its appearance in the midrash to the book of Exodus is secondary.
\nWe have noted that the baraita of the four children is found in the Mekhilta de-Rabbi Ishmael (Pisha 18, ed. Lauterbach, pp. 166\u2013167) with only minor variations. However, two of the variations are of great interest. One is just stylistic. Where the haggadah expounds the response to the wicked child as \u201cto me and not to him, if he had been there he would not have been redeemed,\u201d the Mekhilta reads this in a more confrontational way: \u201cto me and not to you; if you had been there you would not have been redeemed.\u201d
\nThe other difference seems to be much more significant. The Mekhilta quotes the wise child\u2019s question as: \u201cWhat mean the decrees, laws, and rules that the LORD our God has enjoined upon us?\u201d However, the masoretic text of the Bible reads here \u201cenjoined upon you.\u201d The reading of the Mekhilta helps resolve an exegetical problem. The fault of the wicked child, as expounded in the text of the haggadah, is that he talks to his parents in an excluding manner: \u201cWhat do you mean by this rite?\u201d emphasizing that he has nothing to do with it. However, according to the standard texts, the wise child also speaks in an excluding manner: \u201cWhat mean the decrees, laws, and rules that the LORD our God has enjoined upon you?\u201d It is true that this statement is not as confrontational as that of the wicked child for the wise child includes himself among the others by recognizing that it is \u201cour God\u201d who has commanded these things. Nevertheless, commentators have thought that the reading of the Mekhilta is the one on which this exposition is based, strengthening this position by noting that other texts also have this reading. Many copies of the Maimonidean text have this reading, and it is also the reading of the parallel text in the Jerusalem Talmud. Most notably, this is also the reading of the Septuagint, which is followed by the Vulgate. This point is also meant to enhance the antiquity of the midrash by making it rely on a Septuagint type of Hebrew text that had long disappeared. However, it has been argued that the reading of the Septuagint is an internal error, based on the similarity of \u201cupon us\u201d and \u201cupon you\u201d in Greek. If this is true, the changed version of the biblical text would be additional proof that this baraita is not really biblical exegesis but is rather a type of rabbinical rhetoric.
\nAs we have noted, this baraita also appears in the Jerusalem Talmud. There are some minor differences between the sources. One of the more interesting ones is that the statement of the wicked child is expanded more defiantly: \u201cWhat is this inconvenience (or \u2018trouble\u2019) with which you inconvenience us every year?\u201d More significant is a change in the answers to the wise child and the simple child. The response to the simple child, here called \u201cfoolish\u201d (tippesh), is to teach him the laws of Passover, whereas the wise child receives the answer assigned to the simple child in the other sources: \u201cIt was with a mighty hand that the LORD brought us out from Egypt, the house of bondage.\u201d The reason for this change is not obvious. It is possible that this change reflects the difference regarding what is thought to be the proper mode of discussion on the Passover eve, as we noted above. The standard haggadah texts think that wise people should discuss the laws of Passover, whereas the Jerusalem Talmud thinks that even wise people should talk about the miracles of the Exodus. This left the answer about teaching the laws to the foolish child, presumably one who does not have the basic knowledge of how to fulfill the commandments of Passover.
\nFor the most part, the baraita of the four children consists of quotes from biblical verses. Only in the section about the wicked child do we find midrashic expansion, and here we find it both in the question and the answer. An explanation is added to the question, enabling us to understand why his question entitles him to the title of wicked child, and an explanation is added to the answer, explaining how vitriolic it is. At the conclusion of the baraita we have a midrashic expansion of the verse about the child who does not know how to ask. This midrash, which explains that the proper time to tell about the Exodus is when matzah and maror are on the table, does not appear as a continuation of the baraita of the four children in either the Jerusalem Talmud or in the Mekhilta mentioned above, However, it does appear in another section of the Mekhilta (Pisha 17, p. 149) as an independent midrash on this verse.
\nAs noted above, the Eretz Yisra\u2019el version of the haggadah does not have this baraita, nor does it have the texts that preceded it. In the place of the baraita\u2014that is, as an introduction to the story of the Exodus based on Joshua\u2014the Eretz Yisra\u2019el text has a quote from the Mishnah: \u201cOne teaches the child according to the child\u2019s ability.\u201d Functionally, this serves the same purpose as the baraita, explaining why various versions of the Exodus story are necessary. In a way, the baraita may be considered as just an expansion of this text.<\/p>\n
The Plagues at the Sea
\nThe midrash of Deuteronomy 26 ends by expounding the last verse as a reference to the Ten Plagues. In the associative manner common to talmudic literature, the haggadah appends here another midrash that compares the Ten Plagues to the breaching the sea for the crossing of the Jews. The thrust of the passage is that the affliction of the Egyptians at the breaching of the sea was much greater than their suffering during the Ten Plagues. This passage is found in the Mekhilta and it is presented by Rav Saadiah Gaon as a passage that people were accustomed to reciting at this point in the seder. This is one of the three passages that Rav Saadiah notes that one is permitted to add, although he remarks that it is not obligatory.<\/p>\n
The List of Thanksgiving (Dayenu)
\nThe midrash that compares the breaching of the sea to the Ten Plagues is followed by an itemized list of the good things that God did for His people, beginning with the Exodus and concluding with the building of the Temple. The list appears not in the form of a story but rather in the form of an expression of thanksgiving to God for all the benefits He bestowed on His people. The list appears twice, first as a litany in which every phrase ends with the response Dayenu (It would have been sufficient), and the second time as prose. A litany is \u201cA liturgical prayer consisting of a series of petitions recited by a leader alternating with fixed responses by the congregation.\u201d A litany is thus a communal song; and, at times, the sense of the text takes second place to the musical requirements. Thus the litany ends with the statement that it would have been sufficient for the Jews if God had brought them to the Land of Israel but had not built the Holy Temple. Some versions added an additional member to the list, inserting the Meeting Tent between the entrance into the Land of Israel and the building of the Temple. In either case, there is no formal expression of thanks for the final good\u2014that is, the building of the Temple. Indeed, in this form of the litany the final statement would always include some benefice for which no gratitude would be expressed. Perhaps it was this that made it necessary to repeat the whole list in prose form.
\nAlthough the list begins with the Exodus, and would thus seem to be a continuation of that story, it includes a number of flashbacks that describe events immediately preceding the Exodus. A similar list appears in Psalm 136, also in the form of a litany, and it is part of the closing section of the haggadah.
\nIt had been assumed for many years that the dayenu passage is one of the earliest elements of the haggadah. The reason for this assumption is that the list of benefits given by God concludes with the entrance into the Land of Israel and the building of the Temple. It was taken for granted that this meant that the list must have been composed while the Temple still existed for, otherwise, it was inconceivable that no mention would be made here of expectations for the return to Israel and the reconstruction of the Temple. Eric Werner, convinced of the antiquity of this passage, thought that a portion of Christian liturgy, known as the Improperia or Reproaches, was based on Dayenu. The Improperia, sung on Good Friday, were a reproach to the Jewish people for repaying the good things done by God for the Jews with evil actions. These reproaches were presented as the words of Jesus, dying on the cross. Thus, for instance, they were reproached: \u201cI have opened the sea for you; and you have opened my body with a lance.\u201d The refrain of the litany was \u201cMy people, what have I done to you \u2026?\u201d (Mic. 6:3). The good things listed were mostly connected with the Exodus from Egypt. Werner was the first to call attention to the similarity of this list of benefits to the list of benefits given by God to the Jews in Dayenu and, due to his dating, considered the Improperia as actually a Christian parody of this passage. Recently, Yisrael Yuval rejected Werner\u2019s claim, noting that Dayenu is first documented in the tenth-century siddur of Rav Saadiah Gaon\u2014as a voluntary text\u2014making it very unlikely that a Christian text dated much earlier is a response to the presumably late Dayenu. Yuval accepted the connection between the texts but, due to his dating, argued that the relationship should be reversed: Dayenu is a response to the Reproaches. However, since the text of Dayenu has not been found in any Eretz Yisra\u2019el haggadot, its appearance in the Babylonian haggadot of the tenth century seems to imply that it is of Babylonian provenance. It is unlikely that Babylonian Jewry, who lived first under Sassanian rule and then under Muslim rule, should be involved in responses to Christian liturgy.<\/p>\n
The Other Maggid Texts That Are Specific to Certain Communities<\/p>\n
This section mentions expansions of the maggid section that are in use, or have been in use, in various communities but have not been universally accepted. It is the nature of the haggadah that people add selections from other texts and their own explanations that may, at times, become part of the family tradition. We discuss here only passages that have achieved broader acceptance, either by being included in manuscripts that have survived or by being printed in published haggadot. The order of the discussion follows the order in which the passages appear in the haggadah.<\/p>\n
Mah Chbar
\nMany communities translated the haggadah into the vernacular. The Yemenite community added a section in Arabic that immediately followed the questions asked at the seder. It opened Mah chbar hada elleila min gamia allieali (How is this night different from all other nights?) and continued with a short description (less than a hundred words) of the suffering in Egypt, the Ten Plagues and the redemption. It closed with the introduction to the continuation of the haggadah: \u201cThis is the answer.\u201d<\/p>\n
Utkol
\nIn some Tunisian communities, a long passage dealing with Abraham\u2019s recognition of God was inserted immediately after the declaration that our forefathers were idol worshipers. There are two versions of this text, both in Arabic. Both texts begin with Utkol (And you shall say) and they are cited by this word. The longer version began with the creation of the world, described how humanity descended into idolatry, and concluded with the recognition of God by Abraham. This version was common in Gafsa, on the northeast coast of Tunisia near Gabes, and was known as Utkol Gafsa. The shorter version began with Enosh, in whose time idol worship began, and skipped to Abraham. This version was common in Jerba, an island off the coast of Tunisia that harbored an important Jewish community, and was known as Utkol Jerba. Both texts have been translated into English by Guggenheimer and the Jerban text has been translated into Hebrew in a modern haggadah published in Israel.<\/p>\n
I Am the Lord
\nFollowing the passage in the Arami oved avi midrash that proclaims that God Himself saved the Jews in Egypt, we find a passage that portrays the attempt of the angels to punish Egypt. God rejects their attempt, stating that He wishes to avenge His children personally. This passage was known in France, as Rashi rejects it since it does not appear in the Mekhilta and it is not part of the haggadah. Rashi\u2019s authority was very great and it is very likely that his rejection is the reason that this text does not appear in European haggadot. But it does appear in the Old English haggadah, and it later appears in a Baghdad haggadah. Goldschmidt (p. 86) published the text with variant readings from the various sources.<\/p>\n
He Gave Us Their Money
\nA text that discusses the booty taken from Egypt is interpolated into the dayenu text, in the passage where it says, \u201cIf he had just given us their money.\u201d It is thus an interpolation into an addition. The passage is a conflation of two midrashim. The first midrash explains that the Jews cleaned out Egypt, and the second explains why the booty taken at the sea was more highly thought of than that taken from Egypt. The first midrash is found in the Babylonian Talmud (BT Berachot 9b), whereas the complete midrash is found in the Mekhilta of Rabbi Shimon b. Yohai (p. 32). The passage is found in the siddur of R. Saadiah Gaon as an integral part of Dayenu, and it appears in haggadot of Yemen, Baghdad, India, and other communities.<\/p>\n
Emunim Arckhu Shevah
\nOne of the most recent expansions of the haggadah is a poem by Aharon Cohen, who is otherwise unknown. Goldschmidt surmises that he lived in the fifteenth or sixteenth century. His poem Emunim arkhu shevah (Goldschmidt, p. 105) is based on the verse, va\u2019amartem zevah pesach (Exod. 12:27), and it was recited immediately after the reading of this verse. It is found in a haggadah used by the Jews of Baghdad and in haggadot printed in Leghorn and Jerusalem, all with translations into Arabic.<\/p>\n
The Psalms Before the Meal<\/p>\n
Two psalms are sung or recited at the end of the maggid section: Psalms 113 and 114. In modern liturgy, these psalms are the first two psalms in the liturgical unit known as Hallel, which consists of Psalms 113\u2013118. The recitation of these two psalms during the paschal evening belongs to one of the earliest strata of the haggadah, as they are both mentioned in the description of the seder in the Mishnah. The Mishnah tells us that a psalm beginning \u201cHallelujah\u201d was sung or recited during the evening ceremony. From the continuation of the Mishnah, it is clear that the Mishnah is referring to Psalm 113, which begins \u201cHallelujah. O servants of the LORD, give praise; praise the name of the LORD.\u201d This psalm is a generic praise of God and has no clear connection with the Exodus. It calls on all servants of God to praise God and continues with general praises of God. Rabbinical interpretation connected it with the Exodus by explaining that the term \u201cservants of God\u201d is meant to imply that the singers are no longer servants or slaves of Pharaoh (JT Pesachim 5:5, 32c).
\nThe second psalm has a more direct connection with the Exodus as it begins: \u201cWhen Israel went forth from Egypt.\u201d However, its main content deals not with the Exodus but with the events that came after the Exodus. This psalm was the subject of a disagreement between the houses of Hillel and Shammai. The house of Hillel thought that this psalm should be included in the Hallel of the evening, but the house of Shammai objected to this. The reason for this objection is not given in the Mishnah. However, the Tosefta (Pesach 10:9, p. 198) reports that the Shammaites responded to the Hillelites: \u201cHave they already left Egypt, that they mention the Exodus?\u201d In other words, this psalm refers to the Exodus, which had not yet taken place at the original paschal celebration and so it should not be said. This response shows that there was a fundamental difference between the houses in the understanding of the paschal meal. The Shammaites assumed that the meal was not a celebration of the Exodus but rather a reenactment of the first paschal meal. The Hillelites answered that the Shammaites were being inconsistent. According to their reasoning, they should not recite the blessing of redemption either.
\nThe Mishnah does not give us sufficient information to determine whether this psalm was said before eating the paschal meal or afterward. However, the continuation of the toseftan dialogue between the houses implies that both houses were arguing about the place of Psalm 114. The Shammaites did not totally reject the reading of Psalm 114 but thought that it should be postponed until after the meal. The Hillelites held that the postponement was pointless since the Exodus did not take place immediately after the meal but only in the morning. Although there is little doubt that the Mishnah presents an authentic disagreement between the houses, it is possible, and even likely, that the toseftan dialogue reflects later thought about the organization of the seder.
\nOne of the important implications of the disagreement between the houses of Hillel and Shammai about the extent of the Hallel that was to be sung at the paschal celebration is that it aids us in dating this ritual. Since the houses flourished during the last century of the Second Temple, we may assume that these psalms were part of the paschal liturgy, while the Temple still existed. This fits in well with the other evidence from the time of the Second Temple, which spoke mostly of song during the evening.
\nIt should be noted, in this context, that the Mishnah tells us that Hallel was also recited in the Temple when the paschal lamb was being slaughtered. Although the Mishnah uses the generic term \u201cHallel,\u201d which might refer to any collection of psalms, the Mishnah mentions, in a side remark, that Psalm 116 was part of the Hallel sung at this occasion. It is thus reasonable to assume that, according to the Mishnah, the Hallel sung during the sacrifice consisted of, at least, Psalms 113\u2013116.<\/p>\n
The Blessing over Wine: The Blessing of Redemption<\/p>\n
The blessing over the second cup is known as the blessing of redemption since its main theme is praise of God for redeeming Israel. The closing formula is \u201cBlessed art Thou, God, Redeemer of Israel.\u201d This blessing is mentioned in the Mishnah as the subject of a disagreement between R. Tarfon and R. Akiva. According to R. Tarfon, the text of this blessing was \u201c[Blessed art Thou, O God, our LORD,] who has redeemed us and our ancestors from Egypt and has brought us to this night.\u201d Some of the ancient Mishnah manuscripts have a continuation \u201cto eat matzah and maror.\u201d In any case, this is a short blessing with no additional closing formula. The purpose of this blessing is not clear, and it may have been thought necessary just to give a spiritual meaning to the second cup of wine. This cup may be considered as concluding the story of the Exodus or as ending the Hallel that had just preceded it. The content of this blessing is actually double. On the one hand, it is specifically a blessing of thanks and praise for the redemption of the People of Israel. On the other hand, it seems to be a type of Shehecheyanu blessing; expressing personal gratitude for having lived to this time of the year. Both motifs repeat ideas mentioned in the Kiddush but with further refinement. The Exodus is no longer an ancient event that is commemorated; it is turned into a present event. The Shehecheyanu is not tied to a present, unmodified time but is related to the performance of specific commandments.
\nR. Akiva\u2019s version of this blessing is presented as \u201cSo may our LORD and the LORD of our ancestors bring us to coming pilgrimage festivals in peace, rejoicing in the eternal Temple, to eat of the paschal sacrifices and of other sacrifices whose blood will be dashed against the sides of the altar acceptably and we shall thank you for our redemption. Blessed art Thou, O God, Redeemer of Israel.\u201d R. Akiva\u2019s version is apparently an addition to R. Tarfon\u2019s version and an expansion of it. It would seem that R. Tarfon\u2019s version reflects a version that existed before the destruction of the Temple, and thus it did not contain a prayer for the future restoration. If his version included the words \u201cto eat matzah and maror;\u201d it must have been edited to remove the reference to the flesh of the paschal lamb. R. Akiva, who lived in the time of Bar Kokhba and was active in the rebellion, felt it necessary to include a prayer for the redemption in the ancient version. The addition of this prayer lengthened the blessing to an extent that it was necessary to add a closing formula.
\nThe expression \u201cof the paschal sacrifices and of other sacrifices\u201d (min hapesahim u-min ha-zevahim) has been the subject of much discussion. The expression seems to refer to the hope that the paschal sacrifice will be restored together with the restoration of the sacrificial ritual. However, many commentators thought that the \u201cother sacrifices\u201d that were referred to were the Hagigah sacrifices that accompanied the paschal sacrifice. Since, according to theory, the Hagigah should be eaten before the paschal lamb, many preferred the reverse order \u201cthe other sacrifices and the paschal sacrifices.\u201d This, in turn, led to a distinction between the reading of this text when Passover fell on a weekday and when it fell on a Shabbat. Since the Hagigah was not offered in the latter case, some thought that, in this case, the paschal sacrifice should take precedence in the order of the words.
\nThe text of the concluding formula was the subject of a grammatical comment by Rava, a third-generation Babylonian sage. He thought that the Hebrew participle go\u2019el, meant \u201cwho redeems\u201d rather than \u201cRedeemer of Israel.\u201d Since he thought that this blessing was primarily thanks for the past redemption, he insisted on using a past verbal form, ga\u2019al. His demand was accepted in the Babylonian tradition, and we even have earlier texts that read go\u2019el and that have been emended to read ga\u2019al.<\/p>\n
The Rituals of the Meal<\/p>\n
Before the Meal (Rahtzah, Motzi, Matzah, Maror, Korekh)<\/p>\n
When the paschal lamb was no longer offered, the meal itself lost its sacramental character. Although it was, of course, a festive meal, its festive nature was not really different from the festive nature of meals served at other holidays and on special occasions. The meal began with hand washing, just like any other meal. The only real difference between this meal and other festive meals was the consumption of matzah rather than leavened bread. However, the beginning of the meal was marked by special rites. To the blessing recited over bread (Motzi) at the beginning of every meal was added a blessing praising God for the commandment to eat matzah. The bitter herbs commanded by the Torah were no longer a side dish to be eaten together with the meat of the paschal lamb, but they were ceremoniously eaten at the beginning of the meal, also accompanied by a blessing praising God for the commandment to eat bitter herbs. Indeed, the sages understood that the Torah did not command one to eat bitter herbs without the flesh of the sacrifice. The postdestruction custom of eating bitter herbs was considered a rabbinical ordination.
\nAnother custom enacted as a symbolic memorial for the paschal sacrifice is connected to the name of Hillel, who flourished approximately a century before the destruction of the Temple. Both Talmuds report that Hillel was accustomed to making a sandwich of matzah and maror (korekh) and eating them together (JT Challah 1:1 57b; BT Pesachim 115a). We should point out that Athenaeus, who lived at the end of the second century C.E. (i.e., about two hundred years after Hillel but some decades before those who documented Hillel\u2019s custom), tell us that the Greeks had a kind of bread called \u201clettuce bread\u201d, which is translated as sandwich bread. The assumption is that the bread was meant for eating with lettuce in it, and one may assume that it might have had the shape of lettuce, somewhat similar to the idea of a modern hot dog roll or hamburger bun. Although one might suspect that Hillel\u2019s custom was just a convenient way of eating the food, the Babylonian Talmud maintains that he ate the food this way in order to fulfill the commandment: \u201cThey shall eat it with unleavened bread and bitter herbs\u201d (Num. 9:11). Although the Jerusalem Talmud mentions specifically that Hillel\u2019s sandwich included the meat of the sacrifice, the implication of the Babylonian Talmud is that his sandwich consisted solely of matzah and maror. The Jerusalem Talmud reports that R. Yochanan, a sage who lived in the third century C.E., used to make a sandwich of matzah and maror; omitting the flesh of the sacrifice only because at that time there was no longer a sacrifice (JT Challah 1:1, 57b).
\nAccording to the Babylonian Talmud (Pesachim 115a), eating matzah and maror as a sandwich was feasible only while the Temple existed. After its destruction, one could not eat such a sandwich because the two foods were no longer of equal status. maror was an adjunct of the paschal sacrifice, which was performed in the Temple. Without the Temple, eating maror was considered a rabbinical commandment. Therefore, the status of maror was diminished, so it had to be eaten separately from the matzah. Once they were eaten separately, the obligation to eat both matzah and maror was fulfilled, so eating a sandwich of both foods together became unnecessary. Thus the eating of such a sandwich was solely a commemoration of a Temple custom.
\nAlthough Eretz Yisra\u2019el haggadot do not include instructions for eating a sandwich, the blessings that appear in some of these haggadot imply that they did eat the foods together. The Dropsie Haggadah, for instance, includes the following blessing: \u201cBlessed art Thou, O LORD, our God, King of the Universe, who has commanded us to eat matzah and maror on this night, to remember the power of the King of Kings, Blessed be He, who has performed miracles for our ancestors at this time for the sake of Abraham, Isaac, and Jacob. Blessed art Thou, who remembers the covenant.\u201d Blessings of this type appear, with several variations, in a number of ancient haggadot. The most important variation is the inclusion of \u201croasted meat\u201d in the blessing, together with the matzah and maror. This shows that roast meat was eaten at the seder in commemoration of the paschal sacrifice, as is evidenced also by the retention of the question about roast meat until gaonic times.
\nIt is not clear whether the maror eaten as part of the sandwich must also be dipped in haroset. The cultural milieu of eating a sandwich seems very different from that of the hors d\u2019oeuvres. However, according to the talmudic rationale for the haroset, maror would always require haroset. Opinions differed about this and the final decision was that this sandwich was to be eaten belo tibbul uvelo brakha (without dipping and without a blessing). This instruction was included in many haggadot and became an expression for something that was completely unembellished.<\/p>\n
The Meal (Shulchan Orekh)<\/p>\n
The meal itself is mostly an ordinary festive meal. Ashkenazim are accustomed to begin the meal with eggs in salt water. We have already noted that the Roman equivalent of the phrase \u201cfrom soup to nuts\u201d is \u201cfrom eggs to apples.\u201d It has been suggested that the Ashkenazic custom derives from this Roman table custom. Others thought that the egg that was to be eaten was the one that was found on the seder plate, and it was eaten in commemoration of the Hagigah sacrifice symbolized by this egg. The earliest documentation of this custom is by Rabbi Moses Isserles, in Shulchan Arukh (Orach Chayyim 476:2); Isserles reports that it is the custom in some places.
\nThe custom of eating roast meat persevered in some communities, especially among the Sephardim. However, even they refrained from roasting a whole lamb for this might be misunderstood as a paschal lamb. The Ashkenazic custom was not to eat any roasted flesh, even roast chicken (see Shulchan Arukh, Orach Chayyim 476).<\/p>\n
After the Meal (Tzafun, Baruch)<\/p>\n
There are two rituals performed at the end of the meal: (1) the eating of the afikoman and (2) the reciting of the grace and drinking the cup of wine associated with it.
\nThe consumption of the piece of matzah called afikoman as the last thing eaten at the meal has been discussed above. Although the original theory for this requirement was to retain the taste of the matzah in one\u2019s mouth until the end of the evening, it gained an additional significance as a surrogate for the paschal lamb. This custom is known as tzafun, which means \u201chidden\u201d (see above, p. 15).
\nThe recitation of grace is often preceded by washing hands, which has been discussed above (p. 21). The grace is said over a cup of wine, just like the Kiddush of the first cup and the blessing of redemption of the second cup. The practice of reciting the grace over a cup of wine was, at one time, the general practice at every meal. However, this custom is no longer generally practiced but remains at the seder for it is counted as one of the four obligatory cups.<\/p>\n
The After-Dinner Songs (Hallel, Nirtzah)<\/p>\n
1. Shfokh Chamatkha
\nThe after-dinner program of the seder begins, in later tradition, with four verses (a typological number in the haggadah) that call on God to wreak vengeance on the gentiles. These are:<\/p>\n
Pour out Your fury on the nations that do not know You, upon the kingdoms that do not invoke Your name, for they have devoured Jacob and desolated his home (Ps. 79:6\u20137). Pour out Your wrath on them; may Your blazing anger overtake them (Ps. 69:25); O, pursue them in wrath and destroy them from under the heavens of the LORD (Lam. 3:66).<\/p>\n
The earliest mention of this custom is probably the version of the haggadah found in Machzor Vitry (p. 296). In this version, we find an additional six verses before the final verse from Lamentations: five from Psalms and one from Hosea. This version seems to be a later addition to the Machzor Vitry as there is no mention of this custom in the description of the seder attributed to Rashi in this same work (p. 282). It is difficult to determine when this addition was incorporated into the Machzor Vitry. The earliest appearance of these verses that can be dated with some certainty is in the work of Eleazar ben Judah of Worms. He mentions them as an aside, considering them an accepted custom. There is, as yet, no evidence for the recital of these verses outside of Germany or France earlier than this, although they have been interpolated into one of the manuscripts of the siddur of R. Amram Gaon.
\nThe recital of these verses in the thirteenth century is well documented. They appear in an old English haggadah, written sometime before the exile in 1270, and they are referred to in the writings of the Provencal Menahem Meiri (1249\u20131315) and in the writings of the thirteenth-century Spaniards: Bahya ben Asher (Commentary to Exodus, 6:8 and 12:23) and David Abudarham. These facts would support a theory that the call for vengeance was instituted in Germany or France in response to the massacres of the Crusaders. This would have been especially appropriate at the seder, as the massacres began at Easter time.
\nAlthough the custom has spread throughout the Jewish world, even in late Yemenite haggadot, we find a large number of variations in this custom. Machzor Roma has only the first verse of the four and the Spanish and later Yemenite customs have just the first two verses. On the other hand, the old English haggadah, mentioned above, has a total of seventeen such verses.
\nOf interest is the note of Rabbi Eleazar ben Judah of Worms, in his commentary to the haggadah. He remarks that it was customary to precede these verses with the verse \u201cDisplay Your faithfulness in wondrous deeds, You who deliver with Your right hand those who seek refuge from assailants\u201d (Ps. 17:7). The purpose of starting with this verse was to prevent beginning this section of the haggadah with affliction. No testimony to this custom has been found in any haggadah to date. Indeed, even his own derashah does not mention any verses before shfokh hamatkha. However, modern sensibilities have caused even more radical reactions to these verses. Israel Levi, a nineteenth-century Jewish scholar living in Germany, thought that these verses were inappropriate in modern times and he replaced them with verses that call for all nations to return to God. A similar sensibility seems to be behind what one could almost call a hoax. Chayyim Bloch (1881\u20131973) reported that he found an unusual version of this prayer in a manuscript haggadah that had been compiled in 1521. He states that this manuscript, which included other poems that are not found in standard haggadot and differing versions of the text, had disappeared during the Holocaust without a trace. Fortunately, he claims, he retained some notes with this prayer. The text he cites is, in English translation, as follows.<\/p>\n
Pour out Your love on the nations who have known You and on the kingdoms who call upon Your name. For they show lovingkindness to the seed of Jacob, and they defend Your people Israel from those who would devour them alive. May they live to see the prosperity of Your chosen ones and to participate in the joy of Your nation.
\nPour out Your fury on the nations that do not know You, and upon the kingdoms that do not invoke Your name, may they be embarrassed and ashamed of all their evil. Vent upon them their malicious acts; rebuke them and lead them in the vastness of the desert and they will no longer be prickling briers and lacerating thorns from their surroundings, for they shall perish forever.<\/p>\n
Unlike the original prayer, which is just a collection of biblical verses, this is a free composition, although replete with biblical allusions. Chayyim Bloch has a reputation for presenting new texts as ancient documents, and it is very likely that this prayer is his own composition, expressing his own feelings in the wake of the Holocaust. (He left Vienna and immigrated to the United States in 1938\u2014after he had been arrested by the Gestapo and freed, with the help of an influential non-Jew). Nevertheless, some people recite the first part of his prayer instead of the traditional verses.
\nOn the other hand, after the Holocaust, some people have used the traditional verses as a background for a memory of the Holocaust at the seder. The noted Jewish-American writer Rufus Learsi (pen name of Israel Goldberg) promulgated a text, which he had composed, that concluded with the singing of Ani Ma\u2019amin.
\nA number of homiletic explanations have been given for the origin and meaning of this custom. The custom presents us with two questions: (1) Why are these verses recited, and (2) Why are they recited just before the reading of the second part of the Hallel? Most of the explanations assume that the beginning of the second part of the Hallel was thought to require the sentiments expressed in these verses. Modern scholars have suggested that since the second part of the Hallel talks of the future redemption, it was thought appropriate to preface this with the call to God to avenge His people as part of the future redemption. The attitude of Israel Levi exemplifies the alternate rabbinical approach to the future redemption\u2014that it will come together with the salvation of the nations.<\/p>\n
The Structure of the After-Dinner Songs<\/p>\n
The fourth cup of the seder is known as the cup of Hallel. Hallel is a term for praise of God; and the after-dinner songs are, mostly, praises of God. It seems natural that the spiritual experience of the seder and the festive meal would create an atmosphere that people would try to prolong by singing after the meal. The character of song in the traditional seder is sometimes distorted by hasty reading but this cannot alter the fact that this section consists of songs. Indeed, it is common for people to sing additional songs that are not prescribed in the haggadah. Some people continue with songs about the beginning of the spring season while many end the seder with \u201cHatikvah,\u201d a song that expresses hope of a coming redemption. These songs, like the other songs included in the final portion of the seder, are of different natures and have become part of the seder at different historic times.
\nThe earliest unit of song is the Hallel itself. Although Hallel is a generic term for praise of God, the term is used specifically to designate chapters 113\u2013118 of the book of Psalms, These psalms are sung several times a year, as part of the morning liturgy of the festivals. There is reason to assume that these psalms were not originally an organic unit. Tannaitic evidence implies that Psalm 118 was sung on Tabernacles and Psalms 113\u2013114 were specific for Passover. However, these psalms coalesced into a single unit that was recited whenever Hallel was called for. Since Psalms 113\u2013114 had been sung before the meal, it would have been natural to complete the Hallel by singing Psalms 115\u2013118 after the meal.
\nThese psalms were followed by a blessing. The mishnah that describes the seder prescribes that the blessing of the song\u201d (birkat ha-shir) should be said after the Hallel. Two amoraim disagreed about the identity of the blessing referred to here (BT Pesachim 118a). They both agreed that the blessing referred to here was not one that was unique to the seder but one that was used on other occasions as the final blessing after reading a section of Psalms. A Babylonian amora, R. Judah, was of the opinion that the blessing referred to was the one that began with Yehallelucha, whereas R. Yochanan, an Eretz Yisra\u2019el amora, was of the opinion that the blessing referred to was the one that began with Nishmat. Both of these blessings are well known outside the haggadah as blessings recited after the reading of Psalms. Yehallelucha is the standard blessing recited today after reading of the Hallel psalms on festivals; and, in the Eretz Yisra\u2019el tradition, it is the blessing that was recited after the daily psalm reading (pesukei dezimra). \u201cNishmat\u201d is the opening word of the poetic introduction to the Yishtabach blessing that is used today as the final blessing for the reading of psalms on Shabbat and festivals. A blessing beginning with \u201cNishmat\u201d appears in the Eretz Yisra\u2019el tradition as the closing blessing in the special ritual known as the prayer of the shir that was conducted on Shabbat mornings. In the siddurim of the Ge\u2019onim, the Yishtabach blessing, without the extended poetic introduction, was the closing blessing of the psalm reading on weekdays. Scholarly theory would tend to reconcile the disagreement between the amoraim by suggesting that there were various traditions: some closed with one blessing while others closed with the alternate blessing. Nevertheless, early haggadot, both Babylonian and Eretz Yisra\u2019el, include only the Yehallelucha blessing for the conclusion of the Hallel. The opinion of R. Judah was the one followed in all traditions, although R. Yochanan\u2019s explanation was not without influence, as we shall see below.
\nThis blessing was immediately followed by drinking the fourth cup; and at one time, this concluded the seder. However, some people were not satisfied with this. They extended the seder by singing another chapter of Psalms and drinking a fifth cup of wine. It is not clear what the true motivation was for adding the fifth cup and its accompanying psalm. Rabbinical sources present this arrangement as a solution for those who wished to drink more wine after finishing the fourth cup. This is based on the premise that it was forbidden to drink wine after the conclusion of the seder, a premise whose basis is somewhat shaky. It is possible that it was an attempt to extend the spiritual experience of the seder.
\nThe psalm chosen for the fifth cup was Psalm 136, a litany of praise to God known as the Great Hallel. This litany has a universal framework: it opens with a description of the creation of the world and closes with praise of God who sustains all living things. But the heart of this litany consists of specific deeds that God did for His people. The list starts with the destruction of the Egyptian firstborn and culminates in the grant of the Land of Israel to the Jewish people. This is, of course, what made this psalm so appropriate here as an addition to the seder. It was not considered sufficient just to say the psalm. It was felt necessary to close this singing of a psalm with a blessing, just as the singing of the two psalms over the fourth cup concluded with a blessing. Indeed, the original blessing used in this place was the same Yehallelukha that had been recited just before drinking the fourth cup.
\nThere have been recent attempts to revive the custom of drinking a fifth cup, basing it on a midrash. The four cups were related to four expressions of redemption found in the Bible: \u201cI will free you \u2026 and deliver you \u2026 I will redeem you.\u2026 And I will take you to be My people\u201d (Exod. 6:6\u20137). However, there is a fifth expression of redemption: \u201cI will bring you into the land\u201d (Exod. 6:8), and modern attempts to revive the custom of drinking the fifth cup have based themselves on the idea that this cup is reminiscent of the fifth expression of the redemption: it celebrates the return to the Land of Israel.
\nIn spite of rabbinical statements that the fifth cup is just a concession to those who wish to drink another cup of wine, the custom was widespread and is documented in Spain, France, and Germany. Until the custom eventually died out, it underwent some changes that left their impression on the text of the haggadah.
\nThe first of these changes was the blessing that was recited just before drinking the fifth cup. We have noted that this was just a repetition of the blessing recited before drinking the fourth cup. Repetition of an identical blessing in such a short space of time was anomalous. A substitute was sought for this blessing and the substitute was the birkat ha-shir as defined by R. Yochanan\u2014Nishmat. In a way that may be considered typical of the development of Jewish customs, the cup of wine disappeared from the table but the psalm remained. The drinking of the fourth cup was postponed until after reciting Psalm 136 and its accompanying blessing.
\nThe text of the fourth cup now presented an unusual situation as far as the blessings were concerned. This text now consisted of two chapters of Psalms, a concluding blessing (Yehallelukha), another chapter of Psalms, and another concluding blessing (Nishmat). Although there couldn\u2019t be too many psalms, there were clearly too many concluding blessings. This was especially anomalous as the doxologies that closed both blessings were identical (\u201cBlessed art Thou, God, King who is acclaimed by praises\u201d). Several solutions to this problem appear in the sources. The most obvious solution was to skip the concluding blessing after the first two psalms: this is found in a number of sources. However, this solution conflicted with the natural tendency to do things as they had always been done and never to eliminate texts. A more moderate solution was just to eliminate the closing doxology of the intermediate blessing while retaining its body. Although this still presented an anomaly, at least it prevented saying unnecessary blessings and this solution is found in many modern haggadot.
\nThe solutions suggested above were found unsatisfactory by many as it meant that the traditional blessing for closing the Hallel (Yehallelukha) was eliminated, either partially or in entirety, from the text. An alternate solution was to postpone the Yehallelukha until the end, just before drinking the fourth cup. This solution, by itself, was not sufficient as it would mean that the two closing blessings, Nishmat and Yehallelukha, were read one immediately after the other. Although the obvious solution would be to eliminate Nishmat, which was now redundant, this was not satisfactory as it would mean eliminating a text that had become traditional. The arrangement that was arrived at was to switch the blessings, reciting Nishmat after the first two psalms (without its concluding doxology), followed by the Great Hallel that concluded with Yehallelukha.
\nTraditional haggadot have not arrived at a standard solution to this problem and both of the solutions mentioned above may be found in them. If the participants are using different haggadot, some confusion may arise when they reach this point in the haggadah.<\/p>\n
The Additional Songs in the Ashkenazic Tradition<\/p>\n
We have already remarked that there was a tendency to extend the experience of the seder by adding additional material, notably songs, at the conclusion of the evening. Rabbi Zidkiah b. Abraham (thirteenth century, Italy) writes that it is customary to recite rahitim and piyyutim (types of synagogal poetry) after the fourth cup.
\nRabbi Zidkiah did not mention any specific poems and various communities added different poems. The Ashkenazic community added seven songs that became part of their standard haggadah, and some of them were eventually adopted into the customs of other Jewish communities. One of them, beginning \u201cchasal seder pesach,\u201d which was considered a declaration that the seder had ended, was always said after the drinking of the fourth cup. The other six may be categorized in three pairs. The first pair consists of two poems taken from the synagogue liturgy that have, as their refrain, a biblical verse relating to Pesach. The custom was to recite one on the first night of Pesach and the other on the second night.
\nThe following two pairs have nothing to do with Passover. They may be classified as general songs meant to praise God, and they served to enhance the feelings of festivity. The first of these final two pairs consists of two litanies that are basically a list of attributes of God. The final pair consists of two folkloric types of songs: a number song and Had Gadya.
\nThese songs were adopted as part of the haggadah in various times. In modern tradition, they songs are all sung after the drinking of the fourth cup. However, in an earlier Ashkenazic custom, from western Germany, when the only additions were the first three songs (besides Hasal Seder Pesach), the custom of singing them before drinking the fourth cup developed. This was reported as the custom of Rabbi Meir of Routenburg (Tashbetz Qatan 99). The rationale given for this was that he wished to drink the final cup as close to bedtime as possible, as it was considered forbidden to drink after this cup. However, postponing the cup until after the poems also had the effect of making these poems part of the official rite, which was only concluded after drinking the fourth cup. In this western German tradition the fourth cup was drunk after the liturgical poem, and it was followed immediately by Hasal Seder Pesach, which was either preceded by the call \u201cnext year in Jerusalem\u201d or followed by it.
\nThe popularity of this custom was great enough that even when they added another song to the seder, Addir Hu, many haggadot include it also before the fourth cup. However, the custom of postponing the fourth cup until after these poems had been recited was rejected by the Polish rabbi Solomon Luria (c. 1510\u20131574), whose words were quoted and accepted by Rabbi Joel Sirkes (1561\u20131640). The extent to which the custom was common may be implied by the stricture of Rabbi Luria that one should not follow the printed editions of siddurim and machzorim in this. The reason that Rabbi Luria rejected the custom was because he felt that the fourth cup was mandated for the blessing that came immediately after the Hallel. Postponing drinking it until after the additional poems had been sung would distort the meaning of the fourth cup.
\nThe custom eventually disappeared from the eastern European tradition, although it still appears in some haggadot of the western Ashkenazic tradition. Others of the western tradition have restored the drinking of the cup to its original position but have retained a vestige of the western Ashkenazic custom by retaining the Hasal Seder Pesach after the additional songs, rather than immediately after drinking the fourth cup. It is most noteworthy that Goldschmidt\u2019s introduction to the haggadah follows the western order, even though the text itself follows the eastern order.
\nI will now turn to a study of the individual songs.
\nThe first of these songs, in the modern traditional haggadah, is Hasal Seder Pesach (The order of the Passover is concluded), which is taken from a lengthy poem of Joseph ben Samuel Bonfils, a French poet of the eleventh century. The complete poem was composed as an addition to the Amidah of Shacharit on the Great Shabbat before Passover. Bonfils composed a poetic summary of the laws of Passover that was to be said just before the Kedushah. This summary concluded with the wish: \u201cThe order of the Passover is concluded; just as we have been privileged to arrange it [the laws], so may we be privileged to fulfill it.\u201d In its context, this wish meant that they hoped to properly observe the Passover ceremony in the coming week. The adoption of this passage into the haggadah gave it a new meaning: \u201cJust as we have been privileged to arrange it [the practice of the seder in the Diaspora], so may we be privileged to fulfill it [the paschal sacrifice in the Temple].\u201d This reinterpretation makes it a suitable conclusion to the seder and fits in well with the theme of \u201cnext year in Jerusalem.\u201d This passage from the lengthy poem was apparently introduced into the haggadah by Rabbi Shalom of Neustadt, an Austrian scholar who died in the second decade of the fifteenth century. Rabbi Isaac of Tyrnau, a student of Rabbi Shalom, is apparently the first to mention that one says \u201cnext year in Jerusalem\u201d at this point, immediately before Hasal Seder Pesach. Modern practice puts \u201cnext year in Jerusalem\u201d immediately after Hasal Seder Pesach.
\nThe second poem included in the haggadah, Oz Rov Nissim, is taken from a poem of Yannai, an Eretz Yisra\u2019el poet of the sixth century. The complete poem, which begins Onei pitrei rahamatayim, was originally written as a poetic expansion of the Amidah for the Shabbat on which the Torah reading began with Exodus 12:29: \u201cIn the middle of the night.\u201d This, of course, explains the use of this verse as the refrain of this poem. However, this verse is not the beginning of a weekly reading according to the Babylonian cycle of completing the reading of the Torah once a year, but it was the beginning of a weekly portion in the Eretz Yisra\u2019el three-year cycle, for which Yannai wrote his poetry. The complete poem appears in Ashkenazic machzorim as part of the Amidah of the Great Shabbat. The custom was to say this poem only at the first seder, which was apparently the reason that Davidson thought that this poem might have been said by Ashkenazim on the first day of Passover. The section of the poem that was adopted into the haggadah expounds the opening verse of the reading, recounting other events that occurred in the middle of the night, beginning with the battle of Abraham against the four kings and ending with the sleeplessness of Ahasuerus, even if there is no evidence that all of these events took place on Passover.
\nThe third poem taken from the liturgy is Ometz G\u2019vurotekha. This poem is part of a larger poetic expansion of the Amidah, which begins Asirim asher bakosher, which was written by Rabbi Eleazar Kallir, a disciple of the above-mentioned Yannai. This poem was written for the day on which the Torah reading began with Leviticus 22:26\u201327 (\u201cWhen an ox or a sheep or a goat is born\u201d). In the Eretz Yisra\u2019el custom, for which Rabbi Eleazar Kallir wrote, this portion of the Torah was read on the first day of Passover. However, the custom outside of Eretz Yisra\u2019el, where they observed the second festive day known as the second day of the exiles, was to read this portion on the second day of Passover. So the Ashkenazic custom was to relegate this poem to the second day. This explains the custom found in some haggadot that this poem was to be said only at the second seder.
\nThe fourth poem, Addir Bimlukhah, is known by the ending of its refrain as Ki lo na\u2019eh. This poem is the first of those that have no direct connection with Passover. It is an alphabetical litany with each strophe consisting of three terms. The first two terms are appellations of God and the third is an appellation of the congregation, either angels or humans, telling us that they praise God by saying lekha ulekha. The refrain has an additional sentence telling us that it is fit to praise God. In the final strophe, the letter tav is used three times to round out the total of appellations to 24. The affinity of this poem to Heikhalot literature is well known. Heikhalot literature is one of the earliest genres of Jewish mystical literature, and we find in it many examples of this type of poem: a series of alphabetical appellations of God and descriptions of how the angels praise God. Nevertheless, this particular poem is not found in any source other than the haggadah. Its earliest appearance is at the end of the haggadah found in the Etz Hayim, the work of the English tosafist, Rabbi Yaakov of London, active in the middle of the thirteenth century. The version found here lacks two letters of the alphabet (kaf and lamed), although the basic structure is not affected. The requisite multiple of three is retained by adding four terms at the end, which form the acrostic of the name Yaakov. It would thus seem that this version has been composed, or at least revised, by Rabbi Yaakov himself This haggadah has no other poem following the Great Hallel and the fourth cup.
\nThe refrain of this poem is particularly problematic. It reads, \u201cTo You, and to You; to You for You; to You also for You; to You, God, belongs kingship; for to Him it is fit, to Him it is appropriate\u201d (Lekha ulekha, lekha ki lekha, lekha af lekha, lekha Adonai ha-mamlakhah, ki lo na\u2019eh, ki lo ya\u2019eh). Over a hundred years ago it was suggested that the four phrases that begin with \u201clecha\u201d are truncated references to biblical verses that contain this word. An appropriate biblical passage for the first phrase is either 1 Chronicles 29:11\u201319 \u201cYours, LORD, are greatness \u2026 and it is all Yours,\u201d or Psalms 65:2: \u201cPraise befits You in Zion, O God; vows are paid to You.\u201d For the second phrase Jeremiah 10:7 has been suggested: \u201cWho would not revere You, O King of the nations? For that is appropriate for You\u201d (ki lecha ya\u2019atah). Although this passage does not contain an opening lecha, it seems appropriate for the end of the refrain is a paraphrase of it: \u201cfor Him it is appropriate.\u201d For the third phrase we have two possible verses: \u201cThe day is Yours, the night is also Yours\u201d (Ps. 74:16) or \u201cThe heaven is Yours, the earth is also Yours\u201d (Ps. 89:12). The first verse is cited in the poem of Yannai quoted above. Finally, the fourth phrase is clearly a reference to 1 Chronicles 29:11\u201319: \u201cTo You, God, belong kingship,\u201d which is part of one of the passages suggested as referenced by the first phrase.
\nThe song Addir Hu was added to the haggadah at a later period than the prior ones. Its earliest appearance may be in the fourteenth-century manuscript haggadah found in Darmstadt. It appears in a number of fifteenth-century haggadot. Unlike the prior songs, it has never been included as part of the \u201cofficial\u201d ritual. In the Darmstadt haggadah, for instance, Hasal Seder Pesach is said just before this song. It might be considered as a semi-official addition, because haggadot that include the counting of the Omer on the second night of Passover schedule the counting after this poem\u2014before Ehad Mi Yode\u2018a and Had Gadya.
\nIt has already been noted that the Addir Hu song has nothing to do with Passover. Zunz noted that this song, together with Ehad Mi Yode\u2018a, was a table song for holidays in Avignon. This fact has often been cited with the implication that it was originally a table song for the holidays and from there it was adopted into the haggadah. However, Zunz\u2019s source for this was a collection of prayers and songs for the table that was printed in 1765. This collection includes late material, such as poems by Israel Najara (c. 1555\u2013c. 1625). Addir Hu actually appears after a song for Shabbat Hanukkah under the rubric \u201canother piyyut (poem).\u201d It thus seems most likely that the people of Avignon took this song from the haggadah for a festival table song.
\nThe structure of this poem is very similar to Ki Lo Na\u2019eh. It is an alphabetical list of appellations of God, but without any reference to the congregation. The affinity of this poem with Ki Lo Na\u2019eh is emphasized by the fact that the alphabetical list of appellations of God is almost identical in both poems, even though there are some variations between the manuscripts. Of course, the appellations of the congregation in Ki Lo Na\u2019eh have been replaced by appellations of God. But even in this we find an affinity between the two poems. We find, for instance, that \u201cHis righteous ones say to Him\u201d has been replaced by \u201cHe is righteous.\u201d Even more striking is the replacement of limudav yomru lo, with lamud hu. Limudav is based on Isaiah 54:13: limudei Adonai, which is translated \u201cdisciples of God.\u201d Converting this into an appellation of God would give us lamud, which would best be translated as \u201che is learned,\u201d which is not very appropriate. In fact, the Hatam Sofer has said that this appellation is actually heresy. It would seem that the composition of this poem was strongly influenced by the prior poem, at the expense of appropriateness. Nevertheless, it has its own independent existence. We have already noted that this poem is included among table songs for festivals in the Avignon custom.
\nAfter each appellation, or after a series of them, there is a refrain. The refrain expresses the wish that He may build His Temple speedily. In the modern tradition, this is followed by a direct request to God to do so. However, in the Darmstadt haggadah, the direct request is not part of the repeated refrain but it appears at the end of the complete poem. In a fourteenth-century manuscript of the haggadah found in Nuremberg, the direct request is totally lacking.
\nAny discussion of this poem must note that it appeared also in a translation to Yiddish. Instead of being a slavish translation of the Hebrew, the Yiddish version was a reworking of the Hebrew text. The most notable difference is that the list of appellations was not translated, which would have impaired the alphabetical order, but was replaced by Yiddish appellations. Thus the first two are almechtiger Got, barimdiger Got (almighty God, merciful God), preserving the order of the Hebrew alphabet. Another notable difference is that the poem is directed to God. The refrain is not in third person: \u201cMay He build His Temple\u201d but only in first person: \u201cbuild Thy Temple.\u201d Thus the appellations of God in the Yiddish version should not be thought of as descriptive but should rather be considered as vocatives. This poem is found in a sixteenth-century illuminated manuscript (Paris, 1333) and appears in early printed haggadot (Prague, 1527; Mantova, 1560). One might suspect that the Yiddish version is a more likely the original one and the Hebrew version a clumsy attempt to translate it into Hebrew. However, the fact that the Hebrew version appears in earlier sources than the Yiddish version argues against this.
\nThe pair of songs Ehad Mi Yode\u2018a and Had Gadya is among the most recent additions to the haggadah. Neither of them appears in any of the manuscripts of the haggadot written before the sixteenth century, and it is has been assumed that they were both added, if not composed, in the sixteenth century.
\nThe first of the two, Ehad Mi Yode\u2018a, is a counting song. It gives a list of numbers, from one to thirteen, finding something of Jewish significance for each number. Most of the song is in Hebrew, but there are some Aramaic forms for some of the items. A special feature of this song is its cumulative nature. At each number, it recounts backward all the numbers that have been counted until now. This feature is not found in all counting songs.
\nThe song has nothing to do with Passover, and it also appears as a table song for festivals in Avignon. To be more precise, it appears there between the Kiddush for the first day of Sukkot and the Kiddush for Shemini Atzeret. Goldschmidt noted that it was also sung at weddings in Cochin and Senegal, as evidenced in a volume printed in Amsterdam in 1757 for the use of those communities. Records of the Inquisition, from Majorca in 1678, show that this song was considered sort of a Jewish catechism. Some fragments of this song from the Cairo Genizah show that Shema Yisra\u2019el was said as a refrain after each number. Although the first publisher of one of these fragments tried to explain why this refrain was used at the seder, it is more likely that this refrain is further evidence that the song was used outside the seder framework. The refrain gives it a catechetical character. These facts emphasize the lack of any connection between this song and Passover but, since they all relate to late evidence, they contribute nothing to the dating of the song.
\nThis song has intrigued folklorists and has been the subject of much study and speculation. One of the reasons for the great interest in this song is its many parallels in different cultures. This has led to a number of attempts to discover which culture was the source for this. All that can be said for certain is that this song first appears in the Prague edition of the haggadah of 1590, printed in the house of Mordechai Cohen, the son of the great printer Gershom Cohen. This haggadah has a translation into Yiddish of the three final poems of the haggadah: Addir Hu, Ehad Mi Yode\u2018a, and Had Gadya. Versions of the text have been found in the Cairo Genizah, which would seem to date the text much earlier, although we cannot say anything definite, for the Cairo Genizah includes much late material, even printed books. It is reported that one of the texts is written on parchment, which would tend to point to an earlier date, but not much earlier for parchment was still used in the fifteenth century, especially in Italy and apparently in Ashkenaz also.
\nSome of the introductions to the haggadah date this song to the thirteenth century. The evidence for this is remarkable. Rabbi Tia Weill, who served as a rabbi in Karlsruhe in the late eighteenth century, published, in 795, a commentary on the haggadah called Marbeh Ledaber. In it he reported that he had heard that the songs Ehad Mi Yode\u2018a and Had Gadya were found on a parchment hidden in the study hall of Rabbi Eleazar Rokeah (c. 1185\u2013c. 1230). This would date these poems earlier than the middle of the fourteenth century, when that study hall was rebuilt. So far, this is based on a hearsay statement that first appears in the end of the eighteenth century. However, Rabbi Weill mentions, in another context, that he used a siddur written in 1406 as an aid in writing his commentary. It was assumed that what he had heard about the dating of these songs was actually seen by him in the 1406 siddur. This would date the first report about the finding of the song to some fifty years after the song had presumably been found. The chain of evidence is flimsy and not very compelling, but this dating nonetheless is found in some modern scholarly works.
\nSome of the numbered items in Ehad Mi Yode\u2018a appear in a midrash that has been suggested as a source, or at least a precedent, for our text. According to this midrash, Rabbi Shimon bar Yochai said that thirty-six hours of retribution had been declared when David conducted a census of the people of Israel. This was considered a sin as the people of Israel should not be counted. However, the people of Israel had great credits, which limited the retribution. These credits were the seven days of Shabbat, the eight days of circumcision, the five books of the Torah, and the three Patriarchs. To this list were added either the twelve tribes or the Ten Commandments and the two tablets on which they were written. This gave a total of thirty-five credits so the retribution lasted but one hour instead of thirty-six (Midrash Shemuel 31:3, ed. Buber, pp. 137\u2013138).
\nA more cogent parallel to Ehad Mi Yode\u2018a in western culture is found in the Formulae of Eucherius, bishop of Lyons in the middle of the fifth century. He gives a list of numbers, explaining their importance and significance. His list is complete for the first fourteen numbers (although he skips number thirteen) and then continues sporadically until one hundred. Some of his interpretations of the number are identical with those of Ehad Mi Yode\u2018a. One is God; five refers to the books of Moses; seven refers to the Sabbath; ten refers to the Decalogue. Most of the others are all christological, although there are some that are neutral: six refers to the six days of Creation. Interestingly, this explanation for six is also the one found in the inquisitory source mentioned above and in an Islamic list of numbers.
\nOne of the important aspects of our song is that it is composed as questions and answers. Number riddles are not a modern invention. Parallels to number songs, composed in the form of questions and answers, have been found in many cultures. A number riddle appears in an ancient midrash. Schoolchildren in Jerusalem posed a riddle to an Athenian: \u201cWhat is \u2018nine go out; eight go in; two pour; one drinks; twenty-four serve?\u2019 \u201d The Athenian did not know the answer and the explanation was given to him by R. Yochanan: nine months of pregnancy, eight days until the circumcision, two breasts give milk, one child drinks for twenty-four months.
\nA large number of parallels have been collected from many cultures: Islamic and Christian, Persian and Kirghese, European and American. Some are of religious content and some are of frivolous nature. Some of those of Christian religious nature have items in common with the Hebrew song. The outcome of it all is that the idea of a number riddle of this sort appears in many communities and it is usually difficult, if not impossible, to determine the directions of influence.
\nFinally, some mention should be made of the differences between the version of this song found in the haggadah and the versions found in the Cairo Genizah fragments that have been published by Sharvit and Fuchs. Sharvit pointed out that some of the variants also appear in the version used for weddings in Cochin, and he therefore referred to these versions as the \u201cOriental version.\u201d In these versions, God is described as \u201cGod in heaven\u201d and His presence on earth is ignored. Instead of the Hebrew expression yarchei leidah, for the nine-month period of pregnancy, they use the Aramaic expression yarchei bitna. Sharvit points out that this is a common saying in Aramaic but not in Hebrew. The number eleven, as used here, refers to the eleven brothers of Joseph, but in the standard version, this number refers to eleven stars (although, there is one genizah fragment that contains has the standard version). The meaning is probably the same, as most commentators explain that the eleven stars are the ones seen by Joseph in his dream. Finally, we may note that the eastern version has only twelve stanzas compared to the thirteen of the standard version.
\nThe final song in the Ashkenazic tradition is Had Gadya. This song belongs to the genre of cumulative songs, each stanza adding something before repeating the whole series. One of the most famous of these is the Mother Goose rhyme \u201cThis Is the House That Jack Built.\u201d The basic idea of the version of the song in the haggadah is that every deed will find its retribution and for every strong thing there is something stronger. A parallel to this last motif is found in the midrash. When Nimrod asked Abraham to worship fire, Abraham replied that water is stronger than fire for it extinguishes fire. Nimrod was agreeable and suggested that they should worship water. Abraham responded that clouds should be worshiped as they contain water and that wind should be worshiped because it moves the clouds and that humans should be worshiped as they contain the wind (a play on Hebrew ruach). At which point Nimrod lost his patience and tried to show Abraham the power of fire by throwing him into the fire (Bereshit Rabbah 38:28, p. 363).
\nThis song, as the prior one, has many parallels in different cultures. One of the most pertinent is a version found in New England. It tells of a peasant woman who, while cleaning her house, found two pennies with which she decided to buy a pig. The pig balked at crossing a stile on the way home so she ordered a dog to bite the pig. The dog refused so she ordered a stick to beat the dog, followed by fire, water, an ox, a butcher, a rope to hang the butcher, a rat to gnaw the rope, and a cat to kill the rat. The cat asks for milk, which the woman gives to it, and then the cat proceeds to kill the rat, who reconsiders and gnaws the rope \u2026 until the pig decides to go over the stile and the woman reaches home. In other versions, the pig is replaced by a kid. All the documentation for these tales is late and it is conceivable that they were all based on the Jewish tale, although a scholar has suggested that the original form of this song originated in France in the twelfth century. It is remarkable that the Jewish tale has a final end that provides vengeance but does not resolve the injury done to the kid, while the other versions return to the original problem and present a resolution.
\nUntil the middle of the twentieth century, it was thought that the first appearance of this song in the haggadah was in the same 1590 edition in which Ehad Mi Yode\u2018a first appeared. However, Chone Szmeruk discovered a manuscript haggadah that is dated between the beginning of the fifteenth century and the beginning of the sixteenth century that contains this song (but not Ehad Mi Yode\u2018a). The song appears here in Aramaic and in Yiddish. Szmeruk maintains, based on linguistic analysis of the two versions, that the Aramaic version has been translated from the Yiddish. An interesting difference between this version and the standard version is that the goat is eaten by a mouse, rather than a cat, and the mouse is eaten by the cat. The strength of the association of this song with the seder is shown by the fact that the words \u201chasal seder pesach\u201d appear after this song\u2014a phenomena that I have not found in any other haggadah.
\nAnother manuscript that contains this song, dated about the same time as the other but representing the Provencal custom, was discovered by Harry Fox. Here we find a version, in good Aramaic only, and the chain is slightly different. We have a kid, a dog, a stick, fire, water, an ox, a rope, a rat, and a cat. Here the song breaks off and it is not clear whether there was a continuation. Fox argues that this song was the source for the standard tradition. However, the theosophic end of the standard tradition would be a major change.
\nHad Gadya has become a major symbol of the Passover seder. Some thought it frivolous. Rabbi Chayim Yosef David Azulai, known as the Chida, one of the great Sephardic sages of the eighteenth century, railed against someone who had belittled Had Gadya, claiming that he who did so was belittling tens of thousands of Jews in Poland and Ashkenaz, among them Torah giants (Chayim Sha\u2019al 1:28). Defending the poem, many people have found hidden significance in the song and at least thirteen monographs have been written for this purpose. Nathan Alterman wrote a poem about this poem, ending with the father and the kid waiting for a better time, which will surely arrive. The kid has entered the haggadah in many non-Ashkenazic communities who have not absorbed any of the other Ashkenazic songs. It has been translated into Ladino and into Greek.<\/p>\n
Additional Songs in Other Traditions<\/p>\n
Other communities also added songs after the conclusion of the official seder. In France, before the exile, they used to say a poem that compared the Passover at the Exodus with the Passover that was being celebrated, expressing the difficult times in which they were living. The refrain of the poem called on God to awaken and see their tribulation. The poem, which begins \u201cPesach mitzrayim asirai yazeu hofshim,\u201d was republished by Goldschmidt (p. 99). A poem found in the custom of Avignon and Carpentras is Mibet aven shevet medanai. The poem is based on the verse from the Song of Songs: \u201cArise, my darling; My fair one, go!\u201d (Songs 2:13). The first part of each line opens with a description of the exile and ends with \u201cArise [from there], my darling.\u201d The second part has a description of the Land of Israel and concludes: \u201cMy fair one, go!\u201d This poem has also been republished by Goldschmidt (pp. 101\u2013102).
\nRomaniot communities ended the seder with a poem taken from the next morning\u2019s prayer book, Oseh Fele Be-Mitzrayim. The poem was a piyyut that expanded the blessing of redemption that is said just before the Amidah. It described the wonders that God had done to save the Jews from Egypt, and it implored Him to do similar wonders to save them from the yoke of Edom (Goldschmidt, p. 104).
\nMany people, especially in Sephardic communities, read the Song of Songs after the seder. This book of the Bible is printed in many Sephardic haggadot; and, in some of them, it appears before Had Gadya. This custom was accepted by many Ashkenazim. However, in the Ashkenazic haggadot Song of Songs follows Had Gadya. Others read the short midrashic work known as Sefer ha-Yashar
\nSeveral modern haggadot end the seder with \u201cHatikvah.\u201d The earliest source in which I found this is a haggadah printed in the United States in 1927 with the compliments of a commercial bank. For proper balance, \u201cThe Star-Spangled Banner\u201d also appears here. \u201cHatikvah\u201d appears also in a haggadah printed in Italy in 1948 and in a haggadah printed in the United States in 1953. The inclusion of \u201cHatikvah\u201d is meant to symbolize the idea that the redemption is not just a past event but one toward which Jews look eagerly. Thus they restore the original paschal meal in Egypt. The ceremony is not just a remembrance of the past; it is also a step toward the future.<\/p>\n
The Passover Haggadah and Commentary<\/p>\n
A Note About the Translation<\/p>\n
The translation is a new translation, trying to use modern English, but it does retain some archaic language, based on traditional English translations. Biblical texts are quoted from the NJPS translation, except where the text of the haggadah reflects a different understanding of the biblical passages. In those cases, the translation has been adapted accordingly.
\nThe translation of the name of God has been a problem since antiquity. The unique name of the God of the Jews, who is the God of all humanity, is the Tetragrammaton (YHVH). All the other terms for God, such as Adonai, El\/Elohim, Tzevaot, and so on, are names that are used also for human entities. Their use as terms for God is meant to imply that God is the Supreme Being. However, already in ancient times, it was considered improper to pronounce the Tetragrammaton and the term LORD (Adonai) was substituted for it. The Septuagint consistently translates the Tetragrammaton by kurios (LORD), using theos (God) to translate Elohim. This is reflected in English translations that use \u201cLORD\u201d as the substitute for the Tetragrammation and \u201cGod\u201d for \u201cElohim.\u201d Some early Greek manuscripts used a different method, actually copying the Hebrew letters of the Tetragrammaton within the Greek text. I have decided to follow this convention in a more modern form, as practiced in a recent translation of the siddur, transliterating the Hebrew substitute for the Tetragrammaton, Adonai. This enables us to use the term \u201cLORD\u201d as the translation of \u201cElohim,\u201d which better reflects its true meaning.
\nThe translation of \u201cmelekh ha-olam\u201d is also problematic as it is not absolutely clear whether \u201colam\u201d is spatial, and the term should be translated \u201cKing of the universe,\u201d or \u201colam\u201d is temporal and the term should be translated \u201cEternal King.\u201d We have accepted the traditional English translation: King of the universe.
\nTraditional blessings end with a praise of God in a participial form. Thus, for instance, the blessing before eating vegetables ends with \u201cborei p\u2019ri haadamah.\u201d This may be translated either as \u201cwho creates fruit of the ground\u201d or as \u201ccreator of the fruit of the ground.\u201d Although traditional translations generally used the first form, I think that the second form reflects more accurately the idea that the sages were trying to convey.<\/p>\n
Preparing for the Seder<\/p>\n
Traditional haggadot begin the instructions for the evening with instructions for the preparation of the seder plate. The plate has its own history. In the times of the Mishnah and Talmud, people reclined either before small tables or before bases for tables. The food for each course was brought either on a tray that was placed on the table or on a tabletop that was placed on the base. The removal of the tray or tabletop after the first dipping was meant to provoke the children to wonder why the food was being removed before they had eaten. When people began to use big tables that were set before the people sat down, they retained the custom of removing the food by placing the special foods that were to be used at the seder on a tray or in a basket that could then be brought in and removed as part of the ritual. Rav Saadiah Gaon prescribes bringing a table (that is, tray) with only the vegetables and the dip necessary for the first dipping. Afterward, he writes that they should bring the matzah and the other foods on a separate table or they should put these things on the table in front of them.
\nThe first one to suggest any particular arrangement for the foods on the table was apparently Maharil (Germany, ?1360\u20131427). Maharil addressed two issues. His first requirement was that all the special foods should be on the tray that was to be removed. For example, one should not put some of the matzah on the table, rather than on the tray, for then those matzot would not be removed when it was time to remove the food. The second issue was how the foods should be arranged on the tray. Here he merely insisted that the vegetable for the first dipping should be closer to the master of ceremonies than was the matzah. The reason for this was not practical but halakhic. One should not pass over a mitzvah that is in front of one for the sake of another mitzvah. Thus if the matzah were closer to the master of ceremonies than the vegetable, one would be required to take the matzah before the vegetable, disrupting the planned order of the seder. This idea was further developed by R. Moses Isserles (Poland, d. 1572), who added that the matzah should be closer than the maror and the haroset while farthest should be the egg (which was often eaten at the meal) and the shank bone (which was, in his time, primarily for display) (Shulchan Arukh, Orach Chayyim 473:4). This led to the development of artistic seder plates, which were decorated in a way that enabled one to see exactly where each item should be put.
\nThe arrangement would be as follows:<\/p>\n
There is no preference expressed, in the early sources, between the right-hand side of the plate and the left side. Presumably, the items used first should be on the right side. Maharil did not mention the liquid (salt water\/vinegar) that was used for dipping the karpas and, therefore, it was not included in the plate. Others who felt that it should be included reached the following arrangement:<\/p>\n
In practice, the matzah was often put in the center of the plate with the other items surrounding it in the prescribed order. Due to the size of the matzah, it was not always feasible or practical to include it on the plate and some place it on separate plates.
\nRabbi Isaac Luria (Ari), the renowned sixteenth-century kabbalist, suggested another arrangement of the plate. His arrangement was based on the idea that the plate and its items represent the Ten Emanations of God. The number ten was reached by adding together the three matzot, the other six food items, and the plate itself as an organizing principle. One of the basic principles of the Ten Emanations was that there was an emanation from the right, followed by one from the left, followed by a third that mediated between them or synthesized them. This gives us the following arrangement:<\/p>\n
Note that, according to the Ari, there is no salt water on the plate but there is hazeret. This follows the European custom of using two different kinds of vegetables as bitter herbs. Due to the difficulty of getting lettuce at the paschal season in northern Europe, people used horseradish to supplement the lettuce. One vegetable was used when the bitter herbs were eaten by themselves, immediately after eating the matzah, and the other was used when they ate the bitter herbs as part of the korech sandwich. As noted above, the three matzot were placed under these foods.
\nAnother arrangement was suggested by the Vilna Gaon. The karpas itself was not included on the plate for, according to the Gaon, the plate was brought to the table only after dipping the karpas. The remaining four items were arranged at the four corners of the plate, around the matzah. The maror and haroset were above the matzah and the shank bone and egg were below the matzah, actually underneath the matzah.<\/p>\n
It is customary to arrange three matzot on the seder plate. In gaonic times only two matzot were used and this is the custom prescribed by Maimonides. It was customary, at all Shabbat and festival meals, to set the table with two loaves of bread. This was explained as a commemoration of the double portion of manna that the Jews received on Friday during their forty years in the desert. It was assumed that a double portion was received also on the eve of festivals. The Talmud mentioned that on Passover it was not necessary to have whole loaves at the table since the matzah commemorated the bread of affliction, and a broken loaf was appropriate. For this reason, it was customary to break one of the two loaves before the meal, either immediately before reciting the blessing over the matzah, according to Maimonides, or just before beginning the reading of the main part of the haggadah, according to most customs. However, this presented a problem when Passover fell on Friday night, as it was felt that a broken loaf was not appropriate for Shabbat. To solve this problem, an additional matzah was added when Passover fell on Shabbat, giving a total of three matzot. Eventually, putting three matzot on the table became customary at every seder. Some Yemenites still follow the custom of Maimonides and set the table with two matzot, and the Vilna Gaon also restored the ancient ruling that only two matzot should be included on the seder plate. Nevertheless, it is almost a universal custom to use three loaves, utilizing the broken half for the afikoman.<\/p>\n
The Passover Seder<\/p>\n
Recite the Kiddush \/ \u05e7\u05b7\u05d3\u05b5\u05e9\u05c1<\/p>\n
One recites the Kiddush over the first of the four cups of wine. The basic Kiddush consists of two blessings: a short one over wine and a long one about the sanctity of the day. It is of interest to note that the long blessing begins by addressing God in the second person, continues addressing Him in the third person, and returns to the second person. When Passover falls on Friday night, mention of the Shabbat is integrated into the blessing about the sanctity of the day. When Passover falls on Saturday night, two blessings are added. The first is a blessing whose motif is the distinction between sacred and secular on the one hand, and between various degress of sanctity on the other hand. The second is a blessing over a candle, which may be lit when Shabbat is over. In all cases, the Kiddush closes with the Shehecheyanu blessing, thanking God for having survived to participate in this joyous event. (For further details on the structure of the Kiddush, see pp. 17\u201321.)
\nThere is an introductory sentence, starting with \u201cPay attention,\u201d which is meant to call the participants to listen to the Kiddush. When everybody recites the Kiddush together, as is often done at the seder, this sentence is unnecessary.
\nWhen Passover falls on Friday night, it is customary to preface the Friday night Kiddush with the recital of Genesis 2:1\u20133, which tells of the first Shabbat of Creation. It is a kabbalistic custom to say, before beginning these sentences, the closing words of the previous sentence (yom ha-shishi; Gen. 1:31). The reason for this is that the first letters of these two words, taken together with the first letters of the first two words of Genesis 2:1, form an acrosticon of the Tetragrammaton. To avoid saying two words out of context, some begin several words before this: \u201cand it was evening and it was morning.\u201d The nature of this passage as an addition is emphasized by the fact that the call to attention is still recited before the blessing over the wine, after reading this paragraph.
\nWhen Passover falls on a Friday night, begin here. On any other day, skip to the next paragraph.<\/p>\n
Genesis 2:1\u20133<\/p>\n
The sixth day. The heaven and the earth were finished, and all their array. On the seventh day the LORD finished the work that He had been doing, and He ceased on the seventh day from all the work that He had done. And the LORD blessed the seventh day and declared it holy, because on it the LORD ceased from all the work of creation that He had done.
\n\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05b4\u05bc\u05c1\u05e9\u05b4\u05bc\u05c1\u05d9 \u05d5\u05b7\u05d9\u05b0\u05db\u05bb\u05dc\u05bc\u05d5\u05bc \u05d4\u05b7\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05b0\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d5\u05b0\u05db\u05b8\u05dc \u05e6\u05b0\u05d1\u05b8\u05d0\u05b8\u05dd\u05c3 \u05d5\u05b7\u05d9\u05b0\u05db\u05b7\u05dc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d1\u05b7\u05bc\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05b0\u05bc\u05c1\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05de\u05b0\u05dc\u05b7\u05d0\u05db\u05b0\u05ea\u05bc\u05d5\u05b9 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d5\u05b7\u05d9\u05b4\u05bc\u05e9\u05b0\u05c1\u05d1\u05b9\u05bc\u05ea \u05d1\u05b7\u05bc\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05b0\u05bc\u05c1\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05de\u05b4\u05db\u05b8\u05bc\u05dc \u05de\u05b0\u05dc\u05b7\u05d0\u05db\u05b0\u05ea\u05bc\u05d5\u05b9 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4\u05c3 \u05d5\u05b7\u05d9\u05b0\u05d1\u05b8\u05e8\u05b6\u05da\u05b0 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05b0\u05bc\u05c1\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05d5\u05b7\u05d9\u05b0\u05e7\u05b7\u05d3\u05b5\u05bc\u05e9\u05c1 \u05d0\u05b9\u05ea\u05d5\u05b9 \u05db\u05b4\u05bc\u05d9 \u05d1\u05d5\u05b9 \u05e9\u05b8\u05c1\u05d1\u05b7\u05ea \u05de\u05b4\u05db\u05b8\u05bc\u05dc \u05de\u05b0\u05dc\u05b7\u05d0\u05db\u05b0\u05ea\u05bc\u05d5\u05b9 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d1\u05b8\u05bc\u05e8\u05b8\u05d0 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea\u05c3<\/p>\n
Attention, Ladies and Gentlemen<\/p>\n
Blessed art Thou, Adonai our LORD, creator of the fruit of the vine.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d1\u05bc\u05d5\u05b9\u05e8\u05b5\u05d0 \u05e4\u05b0\u05bc\u05e8\u05b4\u05d9 \u05d4\u05b7\u05d2\u05b8\u05bc\u05e4\u05b6\u05df.<\/p>\n
On Shabbat, one adds the words in parentheses:<\/p>\n
Blessed art Thou, Adonai, our LORD, King of the universe, who has chosen us among the nations and has exalted us from all languages and has sanctified us by His commandment. And You have given us, Adonai our LORD, in love, (Sabbaths for rest and) appointed times for joy, festivals and times for rejoicing, (this day of Sabbath and) this day of the matzah festival, the time of our freedom, (in love,) a holy convocation, a memorial of the Exodus from Egypt. For You have chosen us and it us whom You have sanctified from the nations and You have granted us (Sabbath and) Your holy appointed times in (love and in grace), in joy and in gladness. Blessed art Thou, Adonai Sanctifier of Israel and the [special] times.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d1\u05b8\u05bc\u05d7\u05b7\u05e8 \u05d1\u05b8\u05bc\u05e0\u05d5\u05bc \u05de\u05b4\u05db\u05b8\u05bc\u05dc \u05e2\u05b8\u05dd \u05d5\u05b0\u05e8\u05d5\u05b9\u05de\u05b0\u05de\u05b8\u05e0\u05d5\u05bc \u05de\u05b4\u05db\u05b8\u05bc\u05dc \u05dc\u05b8\u05e9\u05c1\u05d5\u05b9\u05df \u05d5\u05b0\u05e7\u05b4\u05d3\u05b0\u05bc\u05e9\u05b8\u05c1\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5. \u05d5\u05b7\u05ea\u05b4\u05bc\u05ea\u05b6\u05bc\u05df \u05dc\u05b8\u05e0\u05d5\u05bc \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u05e9\u05b7\u05c1\u05d1\u05b8\u05bc\u05ea\u05d5\u05b9\u05ea \u05dc\u05b4\u05de\u05b0\u05e0\u05d5\u05bc\u05d7\u05b8\u05d4 \u05d5\u05bc) \u05de\u05d5\u05b9\u05e2\u05b2\u05d3\u05b4\u05d9\u05dd \u05dc\u05b0\u05e9\u05b4\u05c2\u05de\u05b0\u05d7\u05b8\u05d4, \u05d7\u05b7\u05d2\u05b4\u05bc\u05d9\u05dd \u05d5\u05bc\u05d6\u05b0\u05de\u05b7\u05e0\u05b4\u05bc\u05d9\u05dd \u05dc\u05b0\u05e9\u05b8\u05c2\u05e9\u05c2\u05d5\u05b9\u05df, \u05d0\u05b6\u05ea (\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05b7\u05bc\u05c1\u05d1\u05b8\u05bc\u05ea \u05d4\u05b7\u05d6\u05b6\u05d4 \u05d5\u05b0\u05d0\u05b6\u05ea) \u05d9\u05d5\u05b9\u05dd \u05d7\u05b7\u05d2 \u05d4\u05b7\u05de\u05b7\u05bc\u05e6\u05bc\u05d5\u05b9\u05ea \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4, \u05d6\u05b0\u05de\u05b7\u05df \u05d7\u05b5\u05e8\u05d5\u05bc\u05ea\u05b5\u05e0\u05d5\u05bc (\u05d1\u05b0\u05bc\u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4), \u05de\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1, \u05d6\u05b5\u05db\u05b6\u05e8 \u05dc\u05b4\u05d9\u05e6\u05b4\u05d9\u05d0\u05b7\u05ea \u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd. \u05db\u05b4\u05bc\u05d9 \u05d1\u05b8\u05e0\u05d5\u05bc \u05d1\u05b8\u05d7\u05b7\u05e8\u05b0\u05ea\u05b8\u05bc \u05d5\u05b0\u05d0\u05d5\u05b9\u05ea\u05b8\u05e0\u05d5\u05bc \u05e7\u05b4\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05ea\u05b8\u05bc \u05de\u05b4\u05db\u05b8\u05bc\u05dc \u05d4\u05b8\u05e2\u05b7\u05de\u05b4\u05bc\u05d9\u05dd, (\u05d5\u05b0\u05e9\u05b7\u05c1\u05d1\u05b8\u05bc\u05ea) \u05d5\u05bc\u05de\u05d5\u05b9\u05e2\u05b2\u05d3\u05b5\u05d9 \u05e7\u05b8\u05d3\u05b0\u05e9\u05b0\u05c1\u05da\u05b8 (\u05d1\u05b0\u05bc\u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b0\u05e8\u05b8\u05e6\u05d5\u05b9\u05df), \u05d1\u05b0\u05bc\u05e9\u05b4\u05c2\u05de\u05b0\u05d7\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b0\u05e9\u05b8\u05c2\u05e9\u05c2\u05d5\u05b9\u05df \u05d4\u05b4\u05e0\u05b0\u05d7\u05b7\u05dc\u05b0\u05ea\u05b8\u05bc\u05e0\u05d5\u05bc. \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9, \u05de\u05b0\u05e7\u05b7\u05d3\u05b5\u05bc\u05e9\u05c1 (\u05d4\u05b7\u05e9\u05b7\u05bc\u05c1\u05d1\u05b8\u05bc\u05ea \u05d5\u05b0) \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b0\u05d4\u05b7\u05d6\u05b0\u05bc\u05de\u05b7\u05e0\u05b4\u05bc\u05d9\u05dd.<\/p>\n
When Passover falls on any night except Saturday night, skip to the last blessing. When Passover falls on Saturday night, the following two blessings (one for the lighting of the candle and the second to separate the outgoing Shabbat from the incoming festival) are added to the above:<\/p>\n
Blessed art Thou, Adonai our LORD, King of the universe, creator of the lights of the fire.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, \u05d1\u05bc\u05d5\u05b9\u05e8\u05b5\u05d0 \u05de\u05b0\u05d0\u05d5\u05b9\u05e8\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b5\u05e9\u05c1.<\/p>\n
Blessed art Thou, Adonai our LORD, King of the universe, who separates (or distinguishes) between holy and profane, between light and darkness, between Israel and the nations, between the seventh day of the week and the six days of activity. You have distinguished between the sanctity of Shabbat and the sanctity of the festival and you have sanctified the seventh day of the week over the six days of activity. You have separated your people, Israel, from the nations and have sanctified them with Your sanctity. Blessed art Thou, LORD, who distinguishes between sanctity and sanctity.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d4\u05b7\u05de\u05b7\u05bc\u05d1\u05b0\u05d3\u05b4\u05bc\u05d9\u05dc \u05d1\u05b5\u05bc\u05d9\u05df \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05dc\u05b0\u05d7\u05b9\u05dc, \u05d1\u05b5\u05bc\u05d9\u05df \u05d0\u05d5\u05b9\u05e8 \u05dc\u05b0\u05d7\u05e9\u05b6\u05c1\u05da\u05b0, \u05d1\u05b5\u05bc\u05d9\u05df \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05dc\u05b8\u05e2\u05b7\u05de\u05b4\u05bc\u05d9\u05dd, \u05d1\u05b5\u05bc\u05d9\u05df \u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05b0\u05bc\u05c1\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05dc\u05b0\u05e9\u05b5\u05c1\u05e9\u05b6\u05c1\u05ea \u05d9\u05b0\u05de\u05b5\u05d9 \u05d4\u05b7\u05de\u05b7\u05bc\u05e2\u05b2\u05e9\u05b6\u05c2\u05d4. \u05d1\u05b5\u05bc\u05d9\u05df \u05e7\u05b0\u05d3\u05bb\u05e9\u05b7\u05bc\u05c1\u05ea \u05e9\u05b7\u05c1\u05d1\u05b8\u05bc\u05ea \u05dc\u05b4\u05e7\u05b0\u05d3\u05bb\u05e9\u05b7\u05bc\u05c1\u05ea \u05d9\u05d5\u05b9\u05dd \u05d8\u05d5\u05b9\u05d1 \u05d4\u05b4\u05d1\u05b0\u05d3\u05b7\u05bc\u05dc\u05b0\u05ea\u05b8\u05bc, \u05d5\u05b0\u05d0\u05b6\u05ea \u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05b0\u05bc\u05c1\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05de\u05b4\u05e9\u05b5\u05bc\u05c1\u05e9\u05b6\u05c1\u05ea \u05d9\u05b0\u05de\u05b5\u05d9 \u05d4\u05b7\u05de\u05b7\u05bc\u05e2\u05b2\u05e9\u05b6\u05c2\u05d4 \u05e7\u05b4\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05ea\u05b8\u05bc. \u05d4\u05b4\u05d1\u05b0\u05d3\u05b7\u05bc\u05dc\u05b0\u05ea\u05b8\u05bc \u05d5\u05b0\u05e7\u05b4\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05ea\u05b8\u05bc \u05d0\u05b6\u05ea \u05e2\u05b7\u05de\u05b0\u05bc\u05da\u05b8 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d1\u05b4\u05bc\u05e7\u05b0\u05d3\u05bb\u05e9\u05b8\u05bc\u05c1\u05ea\u05b6\u05da\u05b8. \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d4\u05b7\u05de\u05b7\u05bc\u05d1\u05b0\u05d3\u05b4\u05bc\u05d9\u05dc \u05d1\u05b5\u05bc\u05d9\u05df \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05dc\u05b0\u05e7\u05b9\u05d3\u05b6\u05e9\u05c1.<\/p>\n
The last blessing:<\/p>\n
Blessed art Thou, Adonai our LORD, King of the universe, who has kept us alive, sustained us, and brought us to this time.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, \u05e9\u05b6\u05c1\u05d4\u05b6\u05d7\u05b1\u05d9\u05b8\u05e0\u05d5\u05bc \u05d5\u05b0\u05e7\u05b4\u05d9\u05b0\u05bc\u05de\u05b8\u05e0\u05d5\u05bc \u05d5\u05b0\u05d4\u05b4\u05d2\u05b4\u05bc\u05d9\u05e2\u05b8\u05e0\u05d5\u05bc \u05dc\u05b7\u05d6\u05b0\u05bc\u05de\u05b7\u05df \u05d4\u05b7\u05d6\u05b6\u05d4.<\/p>\n
One should drink most of the cup while leaning.<\/p>\n
\u05d5\u05bc\u05e8\u05b0\u05d7\u05b7\u05e5<\/p>\n
One washes one\u2019s hands without reciting a blessing.<\/p>\n
\u05db\u05b7\u05bc\u05e8\u05b0\u05e4\u05b7\u05bc\u05e1<\/p>\n
One should dip a vegetable that requires the adamah blessing in a liquid, customarily vinegar or salt water, and recite the blessing over the vegetable:<\/p>\n
Blessed art Thou, Adonai our LORD, King of the universe, creator of the fruit of the land.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, \u05d1\u05bc\u05d5\u05b9\u05e8\u05b5\u05d0 \u05e4\u05b0\u05bc\u05e8\u05b4\u05d9 \u05d4\u05b8\u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05d4.<\/p>\n
\u05d9\u05b7\u05d7\u05b7\u05e5<\/p>\n
The master of ceremonies breaks the middle matzah into two parts and puts away the larger part for later consumption as the afikoman.<\/p>\n
\u05de\u05b7\u05d2\u05b4\u05bc\u05d9\u05d3<\/p>\n
This is the beginning of the story of slavery and redemption:<\/p>\n
,Behold, the bread of distress that our ancestors ate while in Egypt.
\n,\u05d4\u05b8\u05d0 \u05dc\u05b7\u05d7\u05b0\u05de\u05b8\u05d0 \u05e2\u05b7\u05e0\u05b0\u05d9\u05b8\u05d0 \u05d3\u05b4\u05d9 \u05d0\u05b2\u05db\u05b7\u05dc\u05d5\u05bc \u05d0\u05b7\u05d1\u05b8\u05d4\u05b8\u05ea\u05b8\u05e0\u05b8\u05d0 \u05d1\u05b0\u05bc\u05d0\u05b7\u05e8\u05b0\u05e2\u05b8\u05d0 \u05d3\u05b0\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd.
\nLet anyone who is hungry come and eat.
\n\u05db\u05b8\u05bc\u05dc \u05d3\u05b4\u05db\u05b0\u05e4\u05b4\u05d9\u05df \u05d9\u05b5\u05d9\u05ea\u05b5\u05d9 \u05d5\u05b0\u05d9\u05b5\u05d9\u05db\u05bb\u05dc, \u05db\u05b8\u05bc\u05dc \u05d3\u05b4\u05e6\u05b0\u05e8\u05b4\u05d9\u05da\u05b0 \u05d9\u05b5\u05d9\u05ea\u05b5\u05d9 \u05d5\u05b0\u05d9\u05b4\u05e4\u05b0\u05e1\u05b7\u05d7.
\nLet anyone who wishes to observe the paschal ritual come and participate.
\n\u05d4\u05b8\u05e9\u05b7\u05c1\u05ea\u05b8\u05bc\u05d0 \u05d4\u05b8\u05db\u05b8\u05d0, \u05dc\u05b0\u05e9\u05b8\u05c1\u05e0\u05b8\u05d4 \u05d4\u05b7\u05d1\u05b8\u05bc\u05d0\u05b8\u05d4 \u05d1\u05b0\u05bc\u05d0\u05b7\u05e8\u05b0\u05e2\u05b8\u05d0 \u05d3\u05b0\u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc.
\nToday we are here; next year in the Land of Israel.
\n\u05d4\u05b8\u05e9\u05b7\u05c1\u05ea\u05b8\u05bc\u05d0 \u05e2\u05b7\u05d1\u05b0\u05d3\u05b5\u05d9, \u05dc\u05b0\u05e9\u05b8\u05c1\u05e0\u05b8\u05d4 \u05d4\u05b7\u05d1\u05b8\u05bc\u05d0\u05b8\u05d4 \u05d1\u05b0\u05bc\u05e0\u05b5\u05d9 \u05d7\u05d5\u05b9\u05e8\u05b4\u05d9\u05df.
\nToday we are slaves; next year we shall be free.<\/p>\n
One removes the seder plate, fills the cup for the second time, and then one of the children, or another person, asks the following questions.<\/p>\n
Why is this night different from all other nights?
\n\u05de\u05b7\u05d4 \u05e0\u05b4\u05bc\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05e0\u05b8\u05bc\u05d4 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4 \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4 \u05de\u05b4\u05db\u05b8\u05bc\u05dc \u05d4\u05b7\u05dc\u05b5\u05bc\u05d9\u05dc\u05d5\u05b9\u05ea?
\nOn all other nights we may eat both leavened bread and matzah; on this night we eat only matzah.
\n\u05e9\u05b6\u05c1\u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05d4\u05b7\u05dc\u05b5\u05bc\u05d9\u05dc\u05d5\u05b9\u05ea \u05d0\u05b8\u05e0\u05d5\u05bc \u05d0\u05d5\u05b9\u05db\u05b0\u05dc\u05b4\u05d9\u05df \u05d7\u05b8\u05de\u05b5\u05e5 \u05d5\u05bc\u05de\u05b7\u05e6\u05b8\u05bc\u05d4, \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4 \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4\u2014\u05db\u05bb\u05bc\u05dc\u05bc\u05d5\u05b9 \u05de\u05b7\u05e6\u05b8\u05bc\u05d4.
\nOn all other nights, we eat all kinds of vegetables; on this night we eat bitter herbs.
\n\u05e9\u05b6\u05c1\u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05d4\u05b7\u05dc\u05b5\u05bc\u05d9\u05dc\u05d5\u05b9\u05ea \u05d0\u05b8\u05e0\u05d5\u05bc \u05d0\u05d5\u05b9\u05db\u05b0\u05dc\u05b4\u05d9\u05df \u05e9\u05b0\u05c1\u05d0\u05b8\u05e8 \u05d9\u05b0\u05e8\u05b8\u05e7\u05d5\u05b9\u05ea, \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4 \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4\u2014\u05de\u05b8\u05e8\u05d5\u05b9\u05e8.
\nOn all other nights we do not dip even once; on this night we dip twice [once we dip karpas in either salt water or vinegar and the second time we dip bitter herbs in haroset].
\n\u05e9\u05b6\u05c1\u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05d4\u05b7\u05dc\u05b5\u05bc\u05d9\u05dc\u05d5\u05b9\u05ea \u05d0\u05b5\u05d9\u05df \u05d0\u05b8\u05e0\u05d5\u05bc \u05de\u05b7\u05d8\u05b0\u05d1\u05b4\u05bc\u05d9\u05dc\u05b4\u05d9\u05df \u05d0\u05b2\u05e4\u05b4\u05d9\u05dc\u05d5\u05bc \u05e4\u05b7\u05bc\u05e2\u05b7\u05dd \u05d0\u05b6\u05d7\u05b8\u05ea, \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4 \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4\u2014\u05e9\u05b0\u05c1\u05ea\u05b5\u05bc\u05d9 \u05e4\u05b0\u05e2\u05b8\u05de\u05b4\u05d9\u05dd.
\nOn all other nights we may eat either sitting or leaning; on this night we all eat only while leaning.
\n\u05e9\u05b6\u05c1\u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05d4\u05b7\u05dc\u05b5\u05bc\u05d9\u05dc\u05d5\u05b9\u05ea \u05d0\u05b8\u05e0\u05d5\u05bc \u05d0\u05d5\u05b9\u05db\u05b0\u05dc\u05b4\u05d9\u05df \u05d1\u05b5\u05bc\u05d9\u05df \u05d9\u05d5\u05b9\u05e9\u05b0\u05c1\u05d1\u05b4\u05d9\u05df \u05d5\u05bc\u05d1\u05b5\u05d9\u05df \u05de\u05b0\u05e1\u05bb\u05d1\u05b4\u05bc\u05d9\u05df, \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4 \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4\u2014\u05db\u05bb\u05bc\u05dc\u05b8\u05bc\u05e0\u05d5\u05bc \u05de\u05b0\u05e1\u05bb\u05d1\u05b4\u05bc\u05d9\u05df.<\/p>\n
The seder plate is returned to the table and the matzot are uncovered.<\/p>\n
,We were slaves to Pharaoh in Egypt and Adonai, our LORD, freed us from Egypt with a mighty hand (Deut. 6:21) and an outstretched arm (Deut. 5:15).
\n,\u05e2\u05b2\u05d1\u05b8\u05d3\u05b4\u05d9\u05dd \u05d4\u05b8\u05d9\u05b4\u05d9\u05e0\u05d5\u05bc \u05dc\u05b0\u05e4\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4 \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd, \u05d5\u05b7\u05d9\u05bc\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0\u05b5\u05e0\u05d5\u05bc \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05dd \u05d1\u05b0\u05bc\u05d9\u05b8\u05d3 \u05d7\u05b2\u05d6\u05b8\u05e7\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b4\u05d6\u05b0\u05e8\u05d5\u05b9\u05e2\u05b7 \u05e0\u05b0\u05d8\u05d5\u05bc\u05d9\u05b8\u05d4.
\nAnd if the Holy One, blessed be He, had not taken our ancestors out of Egypt, we, our children, and our children\u2019s children would be subjugated to Pharaoh.
\n\u05d5\u05b0\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05dc\u05b9\u05d0 \u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0 \u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0 \u05d0\u05b6\u05ea \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05d4\u05b2\u05e8\u05b5\u05d9 \u05d0\u05b8\u05e0\u05d5\u05bc \u05d5\u05bc\u05d1\u05b8\u05e0\u05b5\u05d9\u05e0\u05d5\u05bc \u05d5\u05bc\u05d1\u05b0\u05e0\u05b5\u05d9 \u05d1\u05b8\u05e0\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b0\u05e9\u05bb\u05c1\u05e2\u05b0\u05d1\u05b8\u05bc\u05d3\u05b4\u05d9\u05dd \u05d4\u05b8\u05d9\u05b4\u05d9\u05e0\u05d5\u05bc \u05dc\u05b0\u05e4\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4 \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd.
\nTherefore, even if we are all wise, we are all understanding, we are all elders, we all know the Torah, we are obligated to tell the story of the Exodus from Egypt.
\n\u05d5\u05b7\u05d0\u05b2\u05e4\u05b4\u05d9\u05dc\u05bc\u05d5\u05bc \u05db\u05bb\u05bc\u05dc\u05b8\u05bc\u05e0\u05d5\u05bc \u05d7\u05b2\u05db\u05b8\u05de\u05b4\u05d9\u05dd, \u05db\u05bb\u05bc\u05dc\u05b8\u05bc\u05e0\u05d5\u05bc \u05e0\u05b0\u05d1\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd, \u05db\u05bb\u05bc\u05dc\u05b8\u05bc\u05e0\u05d5\u05bc \u05d6\u05b0\u05e7\u05b5\u05e0\u05b4\u05d9\u05dd, \u05db\u05bb\u05bc\u05dc\u05b8\u05bc\u05e0\u05d5\u05bc \u05d9\u05d5\u05b9\u05d3\u05b0\u05e2\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05d4\u05b7\u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4, \u05de\u05b4\u05e6\u05b0\u05d5\u05b8\u05d4 \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc \u05dc\u05b0\u05e1\u05b7\u05e4\u05b5\u05bc\u05e8 \u05d1\u05b4\u05bc\u05d9\u05e6\u05b4\u05d9\u05d0\u05b7\u05ea \u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd.
\nEveryone who lengthens the discussion is praiseworthy.
\n\u05d5\u05b0\u05db\u05b8\u05dc \u05d4\u05b7\u05de\u05b7\u05bc\u05e8\u05b0\u05d1\u05b6\u05bc\u05d4 \u05dc\u05b0\u05e1\u05b7\u05e4\u05b5\u05bc\u05e8 \u05d1\u05b4\u05bc\u05d9\u05e6\u05b4\u05d9\u05d0\u05b7\u05ea \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d4\u05b2\u05e8\u05b5\u05d9 \u05d6\u05b6\u05d4 \u05de\u05b0\u05e9\u05bb\u05c2\u05d1\u05b8\u05bc\u05d7.<\/p>\n
One time R. Eliezer, R. Joshua, R. Eleazar ben Azariah, R. Akiva, and R. Tarfon were participating in a festive meal in B\u2019nei B\u2019rak and were discussing the Exodus throughout the night, until their students came and said to them: \u201cOur masters, it is time to recite the morning Shema.\u201d
\n\u05de\u05b7\u05e2\u05b2\u05e9\u05b6\u05c2\u05d4 \u05d1\u05b0\u05bc\u05e8\u05b7\u05d1\u05b4\u05bc\u05d9 \u05d0\u05b1\u05dc\u05b4\u05d9\u05e2\u05b6\u05d6\u05b6\u05e8 \u05d5\u05b0\u05e8\u05b7\u05d1\u05b4\u05bc\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b9\u05e9\u05bb\u05e2\u05b7 \u05d5\u05b0\u05e8\u05b7\u05d1\u05b4\u05bc\u05d9 \u05d0\u05b6\u05dc\u05b0\u05e2\u05b8\u05d6\u05b8\u05e8 \u05d1\u05b6\u05bc\u05df \u05e2\u05b2\u05d6\u05b7\u05e8\u05b0\u05d9\u05b8\u05d4 \u05d5\u05b0\u05e8\u05b7\u05d1\u05b4\u05bc\u05d9 \u05e2\u05b2\u05e7\u05b4\u05d9\u05d1\u05b8\u05d0 \u05d5\u05b0\u05e8\u05b7\u05d1\u05b4\u05bc\u05d9 \u05d8\u05b7\u05e8\u05b0\u05e4\u05d5\u05b9\u05df \u05e9\u05b6\u05d4\u05b8\u05d9\u05d5\u05bc \u05de\u05b0\u05e1\u05bb\u05d1\u05b4\u05bc\u05d9\u05df \u05d1\u05b4\u05bc\u05d1\u05b0\u05e0\u05b5\u05d9 \u05d1\u05b0\u05e8\u05b7\u05e7, \u05d5\u05b0\u05d4\u05b8\u05d9\u05d5\u05bc \u05de\u05b0\u05e1\u05b7\u05e4\u05b0\u05bc\u05e8\u05b4\u05d9\u05dd \u05d1\u05b4\u05bc\u05d9\u05e6\u05b4\u05d9\u05d0\u05b7\u05ea \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05db\u05b8\u05bc\u05dc \u05d0\u05d5\u05b9\u05ea\u05d5\u05b9 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4 \u05e2\u05b7\u05d3 \u05e9\u05b6\u05c1\u05d1\u05b8\u05bc\u05d0\u05d5\u05bc \u05ea\u05b7\u05dc\u05b0\u05de\u05b4\u05d9\u05d3\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b0\u05d0\u05b8\u05de\u05b0\u05e8\u05d5\u05bc \u05dc\u05b8\u05d4\u05b6\u05dd\u05c3 \u05e8\u05b7\u05d1\u05bc\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc, \u05d4\u05b4\u05d2\u05b4\u05bc\u05d9\u05e2\u05b7 \u05d6\u05b0\u05de\u05b7\u05df \u05e7\u05b0\u05e8\u05b4\u05d9\u05d0\u05b7\u05ea \u05e9\u05b0\u05c1\u05de\u05b7\u05e2 \u05e9\u05b6\u05c1\u05dc \u05e9\u05b7\u05c1\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea.
\nR. Eleazar ben Azariah said: I am about seventy years old and I had never convinced anyone that the Exodus should be mentioned every evening until Ben Zoma expounded this, as it says: \u201cso that you may remember the day of your departure from the land of Egypt all the days of your life\u201d (Deut. 16:3); \u201cthe days of your life\u201d\u2014daytimes; \u201call the days of your life\u201d\u2014nighttimes. But the sages say: \u201cthe days of your life\u201d\u2014this world; \u201call the days of your life\u201d\u2014to include the world to come.
\n\u05d0\u05b8\u05de\u05b7\u05e8 \u05e8\u05b7\u05d1\u05b4\u05bc\u05d9 \u05d0\u05b6\u05dc\u05b0\u05e2\u05b8\u05d6\u05b8\u05e8 \u05d1\u05b6\u05bc\u05df \u05e2\u05b2\u05d6\u05b7\u05e8\u05b0\u05d9\u05b8\u05d4\u05c3 \u05d4\u05b2\u05e8\u05b5\u05d9 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05db\u05b0\u05bc\u05d1\u05b6\u05df \u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b4\u05d9\u05dd \u05e9\u05b8\u05c1\u05e0\u05b8\u05d4, \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d6\u05b8\u05db\u05b4\u05d9\u05ea\u05b4\u05d9 \u05e9\u05b6\u05c1\u05ea\u05b5\u05bc\u05d0\u05b8\u05de\u05b5\u05e8 \u05d9\u05b0\u05e6\u05b4\u05d9\u05d0\u05b7\u05ea \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05dd \u05d1\u05b7\u05bc\u05dc\u05b5\u05bc\u05d9\u05dc\u05d5\u05b9\u05ea \u05e2\u05b7\u05d3 \u05e9\u05b6\u05c1\u05d3\u05b0\u05bc\u05e8\u05b8\u05e9\u05b8\u05c1\u05d4\u05bc \u05d1\u05b6\u05bc\u05df \u05d6\u05d5\u05b9\u05de\u05b8\u05d0\u05c3 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8 \u05f4\u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df \u05ea\u05b4\u05bc\u05d6\u05b0\u05db\u05b9\u05bc\u05e8 \u05d0\u05b6\u05ea \u05d9\u05d5\u05b9\u05dd \u05e6\u05b5\u05d0\u05ea\u05b0\u05da\u05b8 \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b0\u05dd \u05db\u05b9\u05bc\u05dc \u05d9\u05b0\u05de\u05b5\u05d9 \u05d7\u05b7\u05d9\u05b6\u05bc\u05d9\u05da\u05b8\u05f4; \u05d9\u05b0\u05de\u05b5\u05d9 \u05d7\u05b7\u05d9\u05b6\u05bc\u05d9\u05da\u05b8\u2014\u05d4\u05b7\u05d9\u05b8\u05bc\u05de\u05b4\u05d9\u05dd, \u05db\u05b9\u05bc\u05dc \u05d9\u05b0\u05de\u05b5\u05d9 \u05d7\u05b7\u05d9\u05b6\u05bc\u05d9\u05da\u05b8\u2014\u05d4\u05b7\u05dc\u05b5\u05bc\u05d9\u05dc\u05d5\u05b9\u05ea. \u05d5\u05b7\u05d7\u05b2\u05db\u05b8\u05de\u05b4\u05d9\u05dd \u05d0\u05d5\u05b9\u05de\u05b0\u05e8\u05b4\u05d9\u05dd\u05c3 \u05d9\u05b0\u05de\u05b5\u05d9 \u05d7\u05b7\u05d9\u05b6\u05bc\u05d9\u05da\u05b8\u2014\u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4, \u05db\u05b9\u05bc\u05dc \u05d9\u05b0\u05de\u05b5\u05d9 \u05d7\u05b7\u05d9\u05b6\u05bc\u05d9\u05da\u05b8\u2014\u05dc\u05b0\u05d4\u05b8\u05d1\u05b4\u05d9\u05d0 \u05dc\u05b4\u05d9\u05de\u05d5\u05b9\u05ea \u05d4\u05b7\u05de\u05b8\u05bc\u05e9\u05b4\u05c1\u05d9\u05d7\u05b7.<\/p>\n
Blessed is the Omnipresent, blessed is He. Blessed is He who gave the Torah to His people, Israel, blessed is He.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05b7\u05de\u05b8\u05bc\u05e7\u05d5\u05b9\u05dd, \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0. \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05e9\u05b6\u05c1\u05e0\u05b8\u05bc\u05ea\u05b7\u05df \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 \u05dc\u05b0\u05e2\u05b7\u05de\u05bc\u05d5\u05b9 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc, \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0.
\nThe Torah refers to four children:
\n\u05db\u05b0\u05bc\u05e0\u05b6\u05d2\u05b6\u05d3 \u05d0\u05b7\u05e8\u05b0\u05d1\u05b8\u05bc\u05e2\u05b8\u05d4 \u05d1\u05b8\u05e0\u05b4\u05d9\u05dd \u05d3\u05b4\u05bc\u05d1\u05b0\u05bc\u05e8\u05b8\u05d4 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4.
\none\u2014wise;
\n\u05d0\u05b6\u05d7\u05b8\u05d3 \u05d7\u05b8\u05db\u05b8\u05dd,
\none\u2014wicked;
\n\u05d5\u05b0\u05d0\u05b6\u05d7\u05b8\u05d3 \u05e8\u05b8\u05e9\u05b8\u05c1\u05e2,
\none\u2014simple;
\n\u05d5\u05b0\u05d0\u05b6\u05d7\u05b8\u05d3 \u05ea\u05b8\u05bc\u05dd,
\nand one who does not know how to ask a question.
\n\u05d5\u05b0\u05d0\u05b6\u05d7\u05b8\u05d3 \u05e9\u05b6\u05c1\u05d0\u05b5\u05d9\u05e0\u05d5\u05b9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7 \u05dc\u05b4\u05e9\u05b0\u05c1\u05d0\u05d5\u05b9\u05dc.
\nWhat does the wise one say?
\n\u05d7\u05b8\u05db\u05b8\u05dd \u05de\u05b8\u05d4 \u05d4\u05d5\u05bc\u05d0 \u05d0\u05d5\u05b9\u05de\u05b5\u05e8?
\n\u201cWhat are the decrees, laws, and rules that Adonai our LORD has enjoined upon you?\u201d (Deut. 6:20). And you should say to him, according to the laws of Passover, \u201cone may not indulge in revelry after the paschal meal.\u201d
\n\u05de\u05b8\u05d4 \u05d4\u05b8\u05e2\u05b5\u05d3\u05d5\u05b9\u05ea \u05d5\u05b0\u05d4\u05b7\u05d7\u05bb\u05e7\u05b4\u05bc\u05d9\u05dd \u05d5\u05b0\u05d4\u05b7\u05de\u05b4\u05bc\u05e9\u05b0\u05c1\u05e4\u05b8\u05bc\u05d8\u05b4\u05d9\u05dd \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e6\u05b4\u05d5\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea\u05b0\u05d1\u05b6\u05dd? \u05d5\u05b0\u05d0\u05b7\u05e3 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d0\u05b1\u05de\u05b9\u05e8 \u05dc\u05d5\u05b9 \u05db\u05b0\u05bc\u05d4\u05b4\u05dc\u05b0\u05db\u05d5\u05b9\u05ea \u05d4\u05b7\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7\u05c3 \u05d0\u05b5\u05d9\u05df \u05de\u05b7\u05e4\u05b0\u05d8\u05b4\u05d9\u05e8\u05b4\u05d9\u05df \u05d0\u05b7\u05d7\u05b7\u05e8 \u05d4\u05b7\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7 \u05d0\u05b2\u05e4\u05b4\u05d9\u05e7\u05d5\u05b9\u05de\u05b8\u05df.<\/p>\n
What does the wicked one say?
\n\u05e8\u05b8\u05e9\u05b8\u05c1\u05e2 \u05de\u05b8\u05d4 \u05d4\u05d5\u05bc\u05d0 \u05d0\u05d5\u05b9\u05de\u05b5\u05e8?
\n\u201cWhat does this rite mean to you?\u201d (Exod. 12:26). \u201cTo you\u201d and not to him. And since he excluded himself from the community, he is a heretic. And you should blunt his teeth and say to him, \u201cIt is because of what Adonai did for me when I went free from Egypt\u201d (Exod. 13:8); \u201cfor me\u201d and not for him\u2014if he had been there he would not have been redeemed.
\n\u05de\u05b8\u05d4 \u05d4\u05b8\u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4 \u05d4\u05b7\u05d6\u05b9\u05bc\u05d0\u05ea \u05dc\u05b8\u05db\u05b6\u05dd? \u05dc\u05b4\u05db\u05b6\u05dd\u2014\u05d5\u05b0\u05dc\u05b9\u05d0 \u05dc\u05d5\u05b9. \u05d5\u05bc\u05dc\u05b0\u05e4\u05b4\u05d9 \u05e9\u05b6\u05c1\u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0 \u05d0\u05b6\u05ea \u05e2\u05b7\u05e6\u05b0\u05de\u05d5\u05b9 \u05de\u05b4\u05df \u05d4\u05b7\u05db\u05b0\u05bc\u05dc\u05b8\u05dc\u2014\u05db\u05b8\u05bc\u05e4\u05b7\u05e8 \u05d1\u05b8\u05bc\u05e2\u05b4\u05e7\u05b8\u05bc\u05e8. \u05d5\u05b0\u05d0\u05b7\u05e3 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d4\u05b7\u05e7\u05b0\u05d4\u05b5\u05d4 \u05d0\u05b6\u05ea \u05e9\u05b4\u05e0\u05b8\u05bc\u05d9\u05d5 \u05d5\u05b6\u05d0\u05b1\u05de\u05b9\u05e8 \u05dc\u05d5\u05b9\u05c3 \u05d1\u05b7\u05bc\u05e2\u05b2\u05d1\u05d5\u05bc\u05e8 \u05d6\u05b6\u05d4 \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d9\u05d9 \u05dc\u05b4\u05d9 \u05d1\u05b0\u05bc\u05e6\u05b5\u05d0\u05ea\u05b4\u05d9 \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd. \u05dc\u05b4\u05d9\u2014\u05d5\u05b0\u05dc\u05b9\u05d0 \u05dc\u05d5\u05b9. \u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05d4\u05b8\u05d9\u05b8\u05d4 \u05e9\u05b8\u05c1\u05dd, \u05dc\u05b9\u05d0 \u05d4\u05b8\u05d9\u05b8\u05d4 \u05e0\u05b4\u05d2\u05b0\u05d0\u05b8\u05dc.
\nWhat does the simple one say?
\n\u05ea\u05b8\u05bc\u05dd \u05de\u05b8\u05d4 \u05d4\u05d5\u05bc\u05d0 \u05d0\u05d5\u05b9\u05de\u05b5\u05e8?
\n\u201cWhat does this mean?\u201d And you shall say to him: \u201cIt was with a mighty hand that Adonai brought us out from Egypt, the house of bondage\u201d (Exod. 13:14).
\n\u05de\u05b7\u05d4 \u05d6\u05b9\u05bc\u05d0\u05ea? \u05d5\u05b0\u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05b8\u05bc \u05d0\u05b5\u05dc\u05b8\u05d9\u05d5\u05c3 \u05d1\u05b0\u05bc\u05d7\u05b9\u05d6\u05b6\u05e7 \u05d9\u05b8\u05d3 \u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0\u05b8\u05e0\u05d5\u05bc \u05d9\u05d9 \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05de\u05b4\u05d1\u05b5\u05bc\u05d9\u05ea \u05e2\u05b2\u05d1\u05b8\u05d3\u05b4\u05d9\u05dd.
\nAnd to the one who does not know how to ask a question\u2014
\n\u05d5\u05b0\u05e9\u05b6\u05c1\u05d0\u05b5\u05d9\u05e0\u05d5\u05b9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7 \u05dc\u05b4\u05e9\u05b0\u05c1\u05d0\u05d5\u05b9\u05dc\u2014
\nyou take the initiative, as it says: \u201cAnd you shall explain to your son on that day, \u2018It is for this that Adonai did [these things] for me when I went free from Egypt\u2019 \u201d (Exod. 13:8).
\n\u05d0\u05b7\u05ea\u05b0\u05bc \u05e4\u05b0\u05bc\u05ea\u05b7\u05d7 \u05dc\u05d5\u05b9, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b0\u05d4\u05b4\u05d2\u05b7\u05bc\u05d3\u05b0\u05ea\u05b8\u05bc \u05dc\u05b0\u05d1\u05b4\u05e0\u05b0\u05da\u05b8 \u05d1\u05b7\u05bc\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05d4\u05d5\u05bc\u05d0 \u05dc\u05b5\u05d0\u05de\u05b9\u05e8, \u05d1\u05b7\u05bc\u05e2\u05b2\u05d1\u05d5\u05bc\u05e8 \u05d6\u05b6\u05d4 \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d9\u05d9 \u05dc\u05b4\u05d9 \u05d1\u05b0\u05bc\u05e6\u05b5\u05d0\u05ea\u05b4\u05d9 \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd.
\n,One could think that it [the obligation to tell the story of the Exodus] begins on the first of the month, therefore it says: \u201con that day.\u201d Based on this, I could think that it begins during the day, therefore its says: \u201cfor this.\u201d I cannot say \u201cfor this\u201d except \u2018\u2014when I have the matzah and maror [\u201cthis\u201d] before me.
\n,\u05d9\u05b8\u05db\u05d5\u05b9\u05dc \u05de\u05b5\u05e8\u05b9\u05d0\u05e9\u05c1 \u05d7\u05b9\u05d3\u05b6\u05e9\u05c1\u2014\u05ea\u05b7\u05bc\u05dc\u05b0\u05de\u05d5\u05bc\u05d3 \u05dc\u05d5\u05b9\u05de\u05b7\u05e8 \u05d1\u05b7\u05bc\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05d4\u05d5\u05bc\u05d0; \u05d0\u05b4\u05d9 \u05d1\u05b7\u05bc\u05d9\u05d5\u05bc\u05dd \u05d4\u05b7\u05d4\u05d5\u05bc\u05d0, \u05d9\u05b8\u05db\u05d5\u05b9\u05dc \u05de\u05b4\u05d1\u05b0\u05bc\u05e2\u05d5\u05b9\u05d3 \u05d9\u05d5\u05b9\u05dd\u2014\u05ea\u05b7\u05bc\u05dc\u05b0\u05de\u05d5\u05bc\u05d3 \u05dc\u05d5\u05b9\u05de\u05b7\u05e8 \u05d1\u05b7\u05bc\u05e2\u05b2\u05d1\u05d5\u05bc\u05e8 \u05d6\u05b6\u05d4\u2014\u05d1\u05b7\u05bc\u05e2\u05b2\u05d1\u05d5\u05bc\u05e8 \u05d6\u05b6\u05d4 \u05dc\u05b9\u05d0 \u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05b4\u05bc\u05d9, \u05d0\u05b6\u05dc\u05b8\u05d0 \u05d1\u05b0\u05bc\u05e9\u05b8\u05c1\u05e2\u05b8\u05d4 \u05e9\u05b6\u05c1\u05de\u05b7\u05bc\u05e6\u05b8\u05bc\u05d4 \u05d5\u05bc\u05de\u05b8\u05e8\u05d5\u05b9\u05e8 \u05de\u05bb\u05e0\u05b8\u05bc\u05d7\u05b4\u05d9\u05dd \u05dc\u05b0\u05e4\u05b8\u05e0\u05b6\u05d9\u05da\u05b8.<\/p>\n
In the beginning, our ancestors were idol worshipers and now the Omnipresent has drawn us to His worship. As it says: \u201cThen Joshua said to all the people, \u2018Thus said Adonai, the LORD of Israel: In olden times, your forefathers, Terah, father of Abraham and father of Nahor, lived beyond the Euphrates and worshiped other gods. But I took your father Abraham from beyond the Euphrates and led him through the whole land of Canaan and multiplied his offspring. I gave him Isaac, and to Isaac I gave Jacob and Esau. I gave Esau the hill country of Seir as his possession, while Jacob and his children went down to Egypt\u2019 (Josh. 24:2\u20134).\u201d
\n\u05de\u05b4\u05ea\u05b0\u05bc\u05d7\u05b4\u05dc\u05b8\u05bc\u05d4 \u05e2\u05d5\u05b9\u05d1\u05b0\u05d3\u05b5\u05d9 \u05e2\u05b2\u05d1\u05d5\u05b9\u05d3\u05b8\u05d4 \u05d6\u05b8\u05e8\u05b8\u05d4 \u05d4\u05b8\u05d9\u05d5\u05bc \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc, \u05d5\u05b0\u05e2\u05b7\u05db\u05b0\u05e9\u05b8\u05c1\u05d9\u05d5 \u05e7\u05b5\u05e8\u05b0\u05d1\u05b8\u05e0\u05d5\u05bc \u05d4\u05b7\u05de\u05b8\u05bc\u05e7\u05d5\u05b9\u05dd \u05dc\u05b7\u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05ea\u05d5\u05b9, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b7\u05d9\u05b9\u05d0\u05de\u05b6\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b9\u05e9\u05bb\u05e2\u05b7 \u05d0\u05b6\u05dc \u05db\u05b8\u05bc\u05dc \u05d4\u05b8\u05e2\u05b8\u05dd, \u05db\u05b9\u05bc\u05d4 \u05d0\u05b8\u05de\u05b7\u05e8 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc\u05c3 \u05d1\u05b0\u05bc\u05e2\u05b5\u05d1\u05b6\u05e8 \u05d4\u05b7\u05e0\u05b8\u05bc\u05d4\u05b8\u05e8 \u05d9\u05b8\u05e9\u05b0\u05c1\u05d1\u05d5\u05bc \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd \u05de\u05b5\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, \u05ea\u05b6\u05bc\u05e8\u05b7\u05d7 \u05d0\u05b2\u05d1\u05b4\u05d9 \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05d5\u05b7\u05d0\u05b2\u05d1\u05b4\u05d9 \u05e0\u05b8\u05d7\u05d5\u05b9\u05e8, \u05d5\u05b7\u05d9\u05b7\u05bc\u05e2\u05b7\u05d1\u05b0\u05d3\u05d5\u05bc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b2\u05d7\u05b5\u05e8\u05b4\u05d9\u05dd. \u05d5\u05b8\u05d0\u05b6\u05e7\u05b7\u05d7 \u05d0\u05b6\u05ea \u05d0\u05b2\u05d1\u05b4\u05d9\u05db\u05b6\u05dd \u05d0\u05b6\u05ea \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05de\u05b5\u05e2\u05b5\u05d1\u05b6\u05e8 \u05d4\u05b7\u05e0\u05b8\u05bc\u05d4\u05b8\u05e8 \u05d5\u05b8\u05d0\u05d5\u05b9\u05dc\u05b5\u05da\u05b0 \u05d0\u05d5\u05b9\u05ea\u05d5\u05b9 \u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05d0\u05b6\u05e8\u05b6\u05e5 \u05db\u05b0\u05bc\u05e0\u05b8\u05e2\u05b7\u05df, \u05d5\u05b8\u05d0\u05b7\u05e8\u05b0\u05d1\u05b6\u05bc\u05d4 \u05d0\u05b6\u05ea \u05d6\u05b7\u05e8\u05b0\u05e2\u05d5\u05b9 \u05d5\u05b8\u05d0\u05b6\u05ea\u05b5\u05bc\u05df \u05dc\u05d5\u05b9 \u05d0\u05b6\u05ea \u05d9\u05b4\u05e6\u05b0\u05d7\u05b8\u05e7, \u05d5\u05b8\u05d0\u05b6\u05ea\u05b5\u05bc\u05df \u05dc\u05b0\u05d9\u05b4\u05e6\u05b0\u05d7\u05b8\u05e7 \u05d0\u05b6\u05ea \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05d5\u05b0\u05d0\u05b6\u05ea \u05e2\u05b5\u05e9\u05b8\u05c2\u05d5. \u05d5\u05b8\u05d0\u05b6\u05ea\u05b5\u05bc\u05df \u05dc\u05b0\u05e2\u05b5\u05e9\u05b8\u05c2\u05d5 \u05d0\u05b6\u05ea \u05d4\u05b7\u05e8 \u05e9\u05b5\u05c2\u05e2\u05b4\u05d9\u05e8 \u05dc\u05b8\u05e8\u05b6\u05e9\u05b6\u05c1\u05ea \u05d0\u05b9\u05ea\u05d5\u05b9, \u05d5\u05b0\u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05d5\u05bc\u05d1\u05b8\u05e0\u05b8\u05d9\u05d5 \u05d9\u05b8\u05e8\u05b0\u05d3\u05d5\u05bc \u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd.<\/p>\n
Blessed is He who keeps His promise to Israel, Blessed is He. For the Holy one, blessed be He, calculated the end, to do as He had promised Abraham in the covenant between the pieces. As it says: \u201cAnd He said to Abram, \u2018Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years; but I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth\u2019 \u201d (Gen. 15:13\u201314).
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05e9\u05c1\u05d5\u05b9\u05de\u05b5\u05e8 \u05d4\u05b7\u05d1\u05b0\u05d8\u05b8\u05d7\u05b8\u05ea\u05d5\u05b9 \u05dc\u05b0\u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc, \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0. \u05e9\u05b6\u05c1\u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0 \u05d7\u05b4\u05e9\u05b7\u05bc\u05c1\u05d1 \u05d0\u05b6\u05ea \u05d4\u05b7\u05e7\u05b5\u05bc\u05e5, \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea \u05db\u05b0\u05bc\u05de\u05d5\u05b9 \u05e9\u05b6\u05c1\u05d0\u05b8\u05de\u05b7\u05e8 \u05dc\u05b0\u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05d0\u05b8\u05d1\u05b4\u05d9\u05e0\u05d5\u05bc \u05d1\u05b4\u05bc\u05d1\u05b0\u05e8\u05b4\u05d9\u05ea \u05d1\u05b5\u05bc\u05d9\u05df \u05d4\u05b7\u05d1\u05b0\u05bc\u05ea\u05b8\u05e8\u05b4\u05d9\u05dd, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b7\u05d9\u05b9\u05bc\u05d0\u05de\u05b6\u05e8 \u05dc\u05b0\u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05dd, \u05d9\u05b8\u05d3\u05b9\u05e2 \u05ea\u05b5\u05bc\u05d3\u05b7\u05e2 \u05db\u05b4\u05bc\u05d9 \u05d2\u05b5\u05e8 \u05d9\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4 \u05d6\u05b7\u05e8\u05b0\u05e2\u05b2\u05da\u05b8 \u05d1\u05b0\u05bc\u05d0\u05b6\u05e8\u05b6\u05e5 \u05dc\u05b9\u05d0 \u05dc\u05b8\u05d4\u05b6\u05dd, \u05d5\u05b7\u05e2\u05b2\u05d1\u05b8\u05d3\u05d5\u05bc\u05dd \u05d5\u05b0\u05e2\u05b4\u05e0\u05bc\u05d5\u05bc \u05d0\u05b9\u05ea\u05b8\u05dd \u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05de\u05b5\u05d0\u05d5\u05b9\u05ea \u05e9\u05b8\u05c1\u05e0\u05b8\u05d4. \u05d5\u05b0\u05d2\u05b7\u05dd \u05d0\u05b6\u05ea \u05d4\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d9\u05b7\u05e2\u05b2\u05d1\u05b9\u05d3\u05d5\u05bc \u05d3\u05b8\u05bc\u05df \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d5\u05b0\u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9 \u05db\u05b5\u05df \u05d9\u05b5\u05e6\u05b0\u05d0\u05d5\u05bc \u05d1\u05b4\u05bc\u05e8\u05b0\u05db\u05bb\u05e9\u05c1 \u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc.<\/p>\n
According to a late tradition (see the introduction), the following statement is made after covering the matzah and holding the cup in one\u2019s hand.<\/p>\n
And it is this promise that has sustained us, for not just once did somebody try to destroy us for in every generation they have tried to destroy us, but the Holy One, blessed be He, saves us from them.
\n\u05d5\u05b0\u05d4\u05b4\u05d9\u05d0 \u05e9\u05b6\u05c1\u05e2\u05b8\u05de\u05b0\u05d3\u05b8\u05d4 \u05dc\u05b7\u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05d5\u05b0\u05dc\u05b8\u05e0\u05d5\u05bc, \u05e9\u05b6\u05c1\u05dc\u05bc\u05e9\u05c1 \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d1\u05b4\u05bc\u05dc\u05b0\u05d1\u05b8\u05d3 \u05e2\u05b8\u05de\u05b7\u05d3 \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc \u05dc\u05b0\u05db\u05b7\u05dc\u05bc\u05d5\u05b9\u05ea\u05b5\u05e0\u05d5\u05bc, \u05d0\u05b6\u05dc\u05b8\u05bc\u05d0 \u05e9\u05b6\u05c1\u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05d3\u05bc\u05d5\u05b9\u05e8 \u05d5\u05b8\u05d3\u05d5\u05b9\u05e8 \u05e2\u05d5\u05b9\u05de\u05b0\u05d3\u05b4\u05d9\u05dd \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc \u05dc\u05b0\u05db\u05b7\u05dc\u05bc\u05d5\u05b9\u05ea\u05b5\u05e0\u05d5\u05bc, \u05d5\u05b0\u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0 \u05de\u05b7\u05e6\u05b4\u05bc\u05d9\u05dc\u05b5\u05e0\u05d5\u05bc \u05de\u05b4\u05d9\u05b8\u05bc\u05d3\u05b8\u05dd.<\/p>\n
Put down the cup and uncover the matzah.<\/p>\n
Go forth and see what Laban the Aramean tried to do to our ancestor, Jacob. For Pharaoh\u2019s decree was only against the males while Laban tried to destroy everything. As it is said:
\n\u05e6\u05b5\u05d0 \u05d5\u05bc\u05dc\u05b0\u05de\u05b7\u05d3 \u05de\u05b7\u05d4 \u05d1\u05b4\u05bc\u05e7\u05b5\u05bc\u05e9 \u05dc\u05b8\u05d1\u05b8\u05df \u05d4\u05b8\u05d0\u05b2\u05e8\u05b7\u05de\u05b4\u05d9 \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea \u05dc\u05b0\u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05d0\u05b8\u05d1\u05b4\u05d9\u05e0\u05d5\u05bc. \u05e9\u05b6\u05c1\u05e4\u05b7\u05bc\u05e8\u05b0\u05e2\u05b9\u05d4 \u05dc\u05b9\u05d0 \u05d2\u05b8\u05d6\u05b7\u05e8 \u05d0\u05b6\u05dc\u05b8\u05bc\u05d0 \u05e2\u05b7\u05dc \u05d4\u05b7\u05d6\u05b0\u05bc\u05db\u05b8\u05e8\u05b4\u05d9\u05dd \u05d5\u05b0\u05dc\u05b8\u05d1\u05b8\u05df \u05d1\u05b4\u05bc\u05e7\u05b5\u05bc\u05e9\u05c1 \u05dc\u05b7\u05e2\u05b2\u05e7\u05d5\u05b9\u05e8 \u05d0\u05b6\u05ea \u05d4\u05b7\u05db\u05b9\u05bc\u05dc, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3
\n\u201cAn Aramean tried to destroy my father. He went down to Egypt and sojourned there with meager numbers; but there he became a great and very populous nation\u201d (Deut. 26:5).
\n\u05d0\u05b2\u05e8\u05b7\u05de\u05b4\u05bc\u05d9 \u05d0\u05b9\u05d1\u05b5\u05d3 \u05d0\u05b8\u05d1\u05b4\u05d9, \u05d5\u05b7\u05d9\u05b4\u05e8\u05b6\u05d3 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b0\u05de\u05b8\u05d4 \u05d5\u05b7\u05d9\u05b8\u05bc\u05d2\u05b8\u05e8 \u05e9\u05b8\u05c1\u05dd \u05d1\u05b4\u05bc\u05de\u05b0\u05ea\u05b5\u05d9 \u05de\u05b0\u05e2\u05b8\u05d8, \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05e9\u05b8\u05c1\u05dd \u05dc\u05b0\u05d2\u05d5\u05b9\u05d9 \u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc, \u05e2\u05b8\u05e6\u05d5\u05bc\u05dd \u05d5\u05b8\u05e8\u05b8\u05d1.
\nHe went down to Egypt\u2014forced to do so by the word [of God]
\n\u05d5\u05b7\u05d9\u05b5\u05e8\u05b6\u05d3 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b0\u05de\u05b8\u05d4\u2014\u05d0\u05b8\u05e0\u05d5\u05bc\u05e1 \u05e2\u05b7\u05dc \u05e4\u05b4\u05bc\u05d9 \u05d4\u05b7\u05d3\u05b4\u05bc\u05d1\u05bc\u05d5\u05bc\u05e8.
\nand sojourned there\u2014this teaches us that our forefather Jacob did not intend to settle in Egypt but just to live there temporarily. As it is said: \u201c \u2018We have come,\u2019 they told Pharaoh, \u2018to sojourn in this land, for there is no pasture for your servants\u2019 flocks, the famine being severe in the land of Canaan. Pray, then, let your servants stay in the region of Goshen\u2019 \u201d (Gen. 47:4).
\n\u05d5\u05b7\u05d9\u05b8\u05bc\u05d2\u05b8\u05e8 \u05e9\u05b8\u05c1\u05dd\u2014\u05de\u05b0\u05dc\u05b7\u05de\u05b5\u05bc\u05d3 \u05e9\u05b6\u05c1\u05dc\u05b9\u05d0 \u05d9\u05b8\u05e8\u05b7\u05d3 \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05d0\u05b8\u05d1\u05b4\u05d9\u05e0\u05d5\u05bc \u05dc\u05b0\u05d4\u05b4\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05e7\u05b5\u05bc\u05e2\u05b7 \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d0\u05b6\u05dc\u05b8\u05bc\u05d0 \u05dc\u05b8\u05d2\u05d5\u05bc\u05e8 \u05e9\u05b8\u05c1\u05dd, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b7\u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05d0\u05b6\u05dc \u05e4\u05b7\u05bc\u05e8\u05b0\u05e2\u05b9\u05d4, \u05dc\u05b8\u05d2\u05d5\u05bc\u05e8 \u05d1\u05b8\u05bc\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d1\u05b8\u05bc\u05d0\u05e0\u05d5\u05bc, \u05db\u05b4\u05bc\u05d9 \u05d0\u05b5\u05d9\u05df \u05de\u05b4\u05e8\u05b0\u05e2\u05b6\u05d4 \u05dc\u05b7\u05e6\u05b9\u05bc\u05d0\u05df \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05dc\u05b7\u05e2\u05b2\u05d1\u05b8\u05d3\u05b6\u05d9\u05da\u05b8, \u05db\u05b4\u05bc\u05d9 \u05db\u05b8\u05d1\u05b5\u05d3 \u05d4\u05b8\u05e8\u05b8\u05e2\u05b8\u05d1 \u05d1\u05b0\u05bc\u05d0\u05b6\u05e8\u05b6\u05e5 \u05db\u05b0\u05bc\u05e0\u05b8\u05e2\u05b7\u05df, \u05d5\u05b0\u05e2\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05b5\u05e9\u05b0\u05c1\u05d1\u05d5\u05bc \u05e0\u05b8\u05d0 \u05e2\u05b2\u05d1\u05b8\u05d3\u05b6\u05d9\u05da\u05b8 \u05d1\u05b0\u05bc\u05d0\u05b6\u05e8\u05b6\u05e5 \u05d2\u05bc\u05e9\u05b6\u05c1\u05df.
\nwith meager numbers\u2014as it is said: \u201cYour ancestors went down to Egypt seventy persons in all; and now Adonai your LORD has made you as numerous as the stars of heaven\u201d (Deut. 10:22).
\n\u05d1\u05b4\u05bc\u05de\u05b0\u05ea\u05b5\u05d9 \u05de\u05b0\u05e2\u05b8\u05d8\u2014\u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c2\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d1\u05b0\u05bc\u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b4\u05d9\u05dd \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05d9\u05b8\u05e8\u05b0\u05d3\u05d5\u05bc \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b6\u05d9\u05da\u05b8 \u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b0\u05de\u05b8\u05d4, \u05d5\u05b0\u05e2\u05b7\u05ea\u05b8\u05bc\u05d4 \u05e9\u05b8\u05c2\u05de\u05b0\u05da\u05b8 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05db\u05b0\u05bc\u05db\u05d5\u05b9\u05db\u05b0\u05d1\u05b5\u05d9 \u05d4\u05b7\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05dc\u05b8\u05e8\u05b9\u05d1.
\nbut there he became a \u2026 nation\u2014this teaches us that the Israelites were distinguished there.
\n\u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05e9\u05b8\u05c1\u05dd \u05dc\u05b0\u05d2\u05d5\u05b8\u05d9\u2014\u05de\u05b0\u05dc\u05b7\u05de\u05b5\u05bc\u05d3 \u05e9\u05b6\u05c1\u05d4\u05b8\u05d9\u05d5\u05bc \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05de\u05b0\u05e6\u05bb\u05d9\u05b8\u05bc\u05e0\u05b4\u05d9\u05dd \u05e9\u05b8\u05c1\u05dd.
\ngreat\u2014as it is said: \u201cBut the Israelites were fertile and prolific; they multiplied and increased very greatly, so that the land was filled with them\u201d (Exod. 1:7).
\n\u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc, \u05e2\u05b8\u05e6\u05d5\u05bc\u05dd\u2014\u05db\u05b0\u05bc\u05de\u05d5\u05b9 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05bc\u05d1\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05e4\u05b8\u05bc\u05e8\u05d5\u05bc \u05d5\u05b7\u05d9\u05b4\u05e9\u05b0\u05c1\u05e8\u05b0\u05e6\u05d5\u05bc \u05d5\u05b7\u05d9\u05b4\u05e8\u05b0\u05d1\u05bc\u05d5\u05bc \u05d5\u05b7\u05d9\u05b7\u05e2\u05b7\u05e6\u05b0\u05de\u05d5\u05bc \u05d1\u05b4\u05bc\u05de\u05b0\u05d0\u05b9\u05d3 \u05de\u05b0\u05d0\u05b9\u05d3, \u05d5\u05b7\u05ea\u05b4\u05bc\u05de\u05b8\u05bc\u05dc\u05b5\u05d0 \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d0\u05b9\u05ea\u05b8\u05dd.
\nand very populous\u2014as it is said: \u201cI let you grow like the plants of the field; and you continued to grow up until you attained to womanhood, until your breasts became firm and your hair sprouted. You were still naked and bare\u201d (Ezek. 16:7). \u201cWhen I passed by you and saw you wallowing in your blood, I said to you: \u2018Live in spite of your blood.\u2019 Yea, I said to you: \u2018Live in spite of your blood\u2019 \u201d (Ezek. 16:6).
\n\u05d5\u05b8\u05e8\u05b8\u05d1\u2014\u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05e8\u05b0\u05d1\u05b8\u05d1\u05b8\u05d4 \u05db\u05b0\u05bc\u05e6\u05b6\u05de\u05b7\u05d7 \u05d4\u05b7\u05e9\u05b8\u05bc\u05c2\u05d3\u05b6\u05d4 \u05e0\u05b0\u05ea\u05b7\u05ea\u05b4\u05bc\u05d9\u05da\u05b0, \u05d5\u05b7\u05ea\u05b4\u05bc\u05e8\u05b0\u05d1\u05b4\u05bc\u05d9 \u05d5\u05b7\u05ea\u05b4\u05bc\u05d2\u05b0\u05d3\u05b0\u05bc\u05dc\u05b4\u05d9 \u05d5\u05b7\u05ea\u05b8\u05bc\u05d1\u05b9\u05d0\u05b4\u05d9 \u05d1\u05b7\u05bc\u05e2\u05b2\u05d3\u05b4\u05d9 \u05e2\u05b2\u05d3\u05b8\u05d9\u05b4\u05d9\u05dd, \u05e9\u05b8\u05c1\u05d3\u05b7\u05d9\u05b4\u05dd \u05e0\u05b8\u05db\u05b9\u05e0\u05d5\u05bc \u05d5\u05bc\u05e9\u05b0\u05c2\u05e2\u05b8\u05e8\u05b5\u05da\u05b0 \u05e6\u05b4\u05de\u05b5\u05bc\u05d7\u05b7, \u05d5\u05b0\u05d0\u05b7\u05ea\u05b0\u05bc \u05e2\u05b5\u05e8\u05b9\u05dd \u05d5\u05b0\u05e2\u05b6\u05e8\u05b0\u05d9\u05b8\u05d4. \u05d5\u05b8\u05d0\u05b6\u05e2\u05b1\u05d1\u05b9\u05e8 \u05e2\u05b8\u05dc\u05b7\u05d9\u05b4\u05da\u05b0 \u05d5\u05b8\u05d0\u05b6\u05e8\u05bc\u05d0\u05b5\u05da\u05b0 \u05de\u05b4\u05ea\u05b0\u05d1\u05bc\u05d5\u05b9\u05e1\u05b6\u05e1\u05b6\u05ea \u05d1\u05b0\u05bc\u05d3\u05b8\u05de\u05b7\u05d9\u05b4\u05da\u05b0, \u05d5\u05b8\u05d0\u05b9\u05de\u05b7\u05e8 \u05dc\u05b8\u05da \u05d1\u05b0\u05bc\u05d3\u05b8\u05de\u05b7\u05d9\u05b4\u05da\u05b0 \u05d7\u05b2\u05d9\u05b4\u05d9, \u05d5\u05b8\u05d0\u05b9\u05de\u05b7\u05e8 \u05dc\u05b8\u05da \u05d1\u05b0\u05bc\u05d3\u05b8\u05de\u05b7\u05d9\u05b4\u05da\u05b0 \u05d7\u05b2\u05d9\u05b4\u05d9.<\/p>\n
The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us (Deut. 26:6).
\n\u05d5\u05b7\u05d9\u05b8\u05bc\u05e8\u05b5\u05e2\u05d5\u05bc \u05d0\u05b9\u05ea\u05b8\u05e0\u05d5\u05bc \u05d4\u05b7\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b4\u05d9\u05dd \u05d5\u05b7\u05d9\u05b0\u05e2\u05b7\u05e0\u05bc\u05d5\u05bc\u05e0\u05d5\u05bc, \u05d5\u05b7\u05d9\u05b4\u05ea\u05b0\u05bc\u05e0\u05d5\u05bc \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc \u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4 \u05e7\u05b8\u05e9\u05b8\u05c1\u05d4.
\nThe Egyptians dealt harshly with us\u2014as it is said: \u201cLet us deal shrewdly with them, so that they may not increase; otherwise in the event of war they may join our enemies in fighting against us and rise from the ground\u201d (Exod. 1:10).
\n\u05d5\u05b7\u05d9\u05b8\u05bc\u05e8\u05b5\u05e2\u05d5\u05bc \u05d0\u05b9\u05ea\u05b8\u05e0\u05d5\u05bc \u05d4\u05b7\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b4\u05d9\u05dd\u2014\u05db\u05b0\u05bc\u05de\u05d5\u05b9 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d4\u05b8\u05d1\u05b8\u05d4 \u05e0\u05b4\u05ea\u05b0\u05d7\u05b7\u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05dc\u05d5\u05b9 \u05e4\u05b6\u05bc\u05df \u05d9\u05b4\u05e8\u05b0\u05d1\u05b6\u05bc\u05d4, \u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05db\u05b4\u05bc\u05d9 \u05ea\u05b4\u05e7\u05b0\u05e8\u05b6\u05d0\u05e0\u05b8\u05d4 \u05de\u05b4\u05dc\u05b0\u05d7\u05b8\u05de\u05b8\u05d4 \u05d5\u05b0\u05e0\u05d5\u05b9\u05e1\u05b7\u05e3 \u05d2\u05b7\u05dd \u05d4\u05d5\u05bc\u05d0 \u05e2\u05b7\u05dc \u05e9\u05c2\u05e0\u05b0\u05d0\u05b5\u05d9\u05e0\u05d5\u05bc \u05d5\u05b0\u05e0\u05b4\u05dc\u05b0\u05d7\u05b7\u05dd \u05d1\u05b8\u05bc\u05e0\u05d5\u05bc, \u05d5\u05b0\u05e2\u05b8\u05dc\u05b8\u05d4 \u05de\u05b4\u05df \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nand oppressed us\u2014as it is said: \u201cSo they set taskmasters over them to oppress them with forced labor; and they built garrison cities for Pharaoh: Pithom and Raamses\u201d (Exod. 1:11).
\n\u05d5\u05b7\u05d9\u05b0\u05e2\u05b7\u05e0\u05bc\u05d5\u05bc\u05e0\u05d5\u05bc\u2014\u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b7\u05d9\u05b8\u05bc\u05e9\u05b4\u05c2\u05d9\u05de\u05d5\u05bc \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05e9\u05b8\u05c2\u05e8\u05b5\u05d9 \u05de\u05b4\u05e1\u05b4\u05bc\u05d9\u05dd \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df \u05e2\u05b7\u05e0\u05b9\u05bc\u05ea\u05d5\u05b9 \u05d1\u05b0\u05bc\u05e1\u05b4\u05d1\u05b0\u05dc\u05b9\u05ea\u05b8\u05dd. \u05d5\u05b7\u05d9\u05b4\u05d1\u05b6\u05df \u05e2\u05b8\u05e8\u05b5\u05d9 \u05de\u05b4\u05e1\u05b0\u05db\u05b0\u05bc\u05e0\u05d5\u05b9\u05ea \u05dc\u05b0\u05e4\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4, \u05d0\u05b6\u05ea \u05e4\u05b4\u05bc\u05ea\u05b9\u05dd \u05d5\u05b0\u05d0\u05b6\u05ea \u05e8\u05b7\u05e2\u05b7\u05de\u05b0\u05e1\u05b5\u05e1.
\nthey imposed heavy labor upon us\u2014as it is said: \u201cThe Egyptians ruthlessly imposed upon the Israelites the various labors that they made them perform\u201d (Exod. 1:13\u201314).
\n\u05d5\u05b7\u05d9\u05b4\u05ea\u05b0\u05bc\u05e0\u05d5\u05bc \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc \u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4 \u05e7\u05b8\u05e9\u05b8\u05c1\u05d4\u2014\u05db\u05b0\u05bc\u05de\u05d5\u05b9 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b7\u05d9\u05b7\u05e2\u05b2\u05d1\u05b4\u05d3\u05d5\u05bc \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d0\u05b6\u05ea \u05d1\u05b0\u05bc\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e4\u05b8\u05e8\u05b6\u05da\u05b0.
\nWe cried to Adonai, the LORD of our fathers, and Adonai heard our plea and saw our plight, our misery, and our oppression (Deut. 26:7).
\n\u05d5\u05b7\u05e0\u05b4\u05bc\u05e6\u05b0\u05e2\u05b7\u05e7 \u05d0\u05b6\u05dc \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d0\u05b2\u05d1\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc, \u05d5\u05b7\u05d9\u05b4\u05bc\u05e9\u05b0\u05c1\u05de\u05b7\u05e2 \u05d9\u05d9 \u05d0\u05b6\u05ea \u05e7\u05b9\u05dc\u05b5\u05e0\u05d5\u05bc, \u05d5\u05b7\u05d9\u05b7\u05bc\u05e8\u05b0\u05d0 \u05d0\u05b6\u05ea \u05e2\u05b8\u05e0\u05b0\u05d9\u05b5\u05e0\u05d5\u05bc \u05d5\u05b0\u05d0\u05b6\u05ea \u05e2\u05b2\u05de\u05b8\u05dc\u05b5\u05e0\u05d5\u05bc \u05d5\u05b0\u05d0\u05b6\u05ea \u05dc\u05b7\u05d7\u05b2\u05e6\u05b5\u05e0\u05d5\u05bc.
\nWe cried to Adonai, the LORD of our fathers\u2014as it is said: \u201cA long time after that, the king of Egypt died. The Israelites were groaning under the bondage and cried out; and their cry for help from the bondage rose up to the LORD\u201d (Exod. 2:23).
\n\u05d5\u05b7\u05e0\u05b4\u05bc\u05e6\u05b0\u05e2\u05b7\u05e7 \u05d0\u05b6\u05dc \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d0\u05b2\u05d1\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc\u2014\u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d1\u05b7\u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05d4\u05b8\u05e8\u05b7\u05d1\u05b4\u05bc\u05d9\u05dd \u05d4\u05b8\u05d4\u05b5\u05dd \u05d5\u05b7\u05d9\u05b8\u05bc\u05de\u05b8\u05ea \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05dd, \u05d5\u05b7\u05d9\u05b5\u05d0\u05b8\u05e0\u05b0\u05d7\u05d5\u05bc \u05d1\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05de\u05b4\u05df \u05d4\u05b8\u05e2\u05b2\u05d1\u05d5\u05b9\u05d3\u05b8\u05d4 \u05d5\u05b7\u05d9\u05b4\u05bc\u05d6\u05b0\u05e2\u05b8\u05e7\u05d5\u05bc, \u05d5\u05b7\u05ea\u05b7\u05bc\u05e2\u05b7\u05dc \u05e9\u05b7\u05c1\u05d5\u05b0\u05e2\u05b8\u05ea\u05b8\u05dd \u05d0\u05b6\u05dc \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05de\u05b4\u05df \u05d4\u05b8\u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4.
\nand Adonai heard our plea\u2014as it is said: \u201cThe LORD heard their moaning, and the LORD remembered His covenant with Abraham and Isaac and Jacob\u201d (Exod. 2:24).
\n\u05d5\u05b7\u05d9\u05b4\u05bc\u05e9\u05b0\u05c1\u05de\u05b7\u05e2 \u05d9\u05d9 \u05d0\u05b6\u05ea \u05e7\u05b9\u05dc\u05b5\u05e0\u05d5\u05bc\u2014\u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c2\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b7\u05d9\u05b4\u05bc\u05e9\u05b0\u05c1\u05de\u05b7\u05e2 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05e0\u05b7\u05d0\u05b2\u05e7\u05b8\u05ea\u05b8\u05dd, \u05d5\u05b7\u05d9\u05b4\u05bc\u05d6\u05b0\u05db\u05bc\u05d5\u05b9\u05e8 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea\u05d5\u05b9 \u05d0\u05b6\u05ea \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd, \u05d0\u05b6\u05ea \u05d9\u05b4\u05e6\u05b0\u05d7\u05b8\u05e7 \u05d5\u05d0\u05b6\u05ea \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1.
\nand saw our plight\u2014this is the cessation of family life, as it is said: \u201cthe LORD looked upon the Israelites, and the LORD took notice of them\u201d (Exod. 2:25).
\n\u05d5\u05b7\u05d9\u05b7\u05bc\u05e8\u05b0\u05d0 \u05d0\u05b6\u05ea \u05e2\u05b8\u05e0\u05b0\u05d9\u05b5\u05e0\u05d5\u05bc\u2014\u05d6\u05d5\u05b9 \u05e4\u05b0\u05bc\u05e8\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05ea \u05d3\u05b6\u05bc\u05e8\u05b6\u05da\u05b0 \u05d0\u05b6\u05e8\u05b6\u05e5, \u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b7\u05d9\u05b7\u05e8\u05b0\u05d0 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05d1\u05b0\u05bc\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b7\u05d9\u05b5\u05bc\u05d3\u05b7\u05e2 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd.
\nour misery\u2014these are the children, as it is said: \u201cEvery boy that is born you shall throw into the Nile, but let every girl live\u201d (Exod. 1:22).
\n\u05d5\u05b0\u05d0\u05b6\u05ea \u05e2\u05b2\u05de\u05b8\u05dc\u05b5\u05e0\u05d5\u05bc\u2014\u05d0\u05b5\u05dc\u05bc\u05d5\u05bc \u05d4\u05b7\u05d1\u05b8\u05bc\u05e0\u05b4\u05d9\u05dd. \u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05db\u05b8\u05bc\u05dc \u05d4\u05b7\u05d1\u05b5\u05bc\u05df \u05d4\u05b7\u05d9\u05b4\u05bc\u05dc\u05bc\u05d5\u05b9\u05d3 \u05d4\u05b7\u05d9\u05b0\u05d0\u05b9\u05e8\u05b8\u05d4 \u05ea\u05b7\u05bc\u05e9\u05b0\u05c1\u05dc\u05b4\u05d9\u05db\u05bb\u05d4\u05d5\u05bc \u05d5\u05b0\u05db\u05b8\u05dc \u05d4\u05b7\u05d1\u05b7\u05bc\u05ea \u05ea\u05b0\u05bc\u05d7\u05b7\u05d9\u05bc\u05d5\u05bc\u05df.
\nand our oppression\u2014this is the persecution, as it is said: \u201cMoreover, I have seen how the Egyptians oppress them\u201d (Exod. 3:9).
\n\u05d5\u05b0\u05d0\u05b6\u05ea \u05dc\u05b7\u05d7\u05b2\u05e6\u05b5\u05e0\u05d5\u05bc\u2014\u05d6\u05b6\u05d4 \u05d4\u05b7\u05d3\u05b9\u05bc\u05d7\u05b7\u05e7, \u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b0\u05d2\u05b7\u05dd \u05e8\u05b8\u05d0\u05b4\u05d9\u05ea\u05b4\u05d9 \u05d0\u05b6\u05ea \u05d4\u05b7\u05dc\u05b7\u05bc\u05d7\u05b7\u05e5 \u05d0\u05b2\u05e9\u05b6\u05c2\u05e8 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05dc\u05b9\u05d7\u05b2\u05e6\u05b4\u05d9\u05dd \u05d0\u05b9\u05ea\u05b8\u05dd.
\nAdonai freed us from Egypt by a mighty hand, by an outstretched arm and by awesome power, and by signs and portents (Deut. 26:8).
\n\u05d5\u05b7\u05d9\u05bc\u05d5\u05b9\u05e6\u05b4\u05d0\u05b5\u05e0\u05d5\u05bc \u05d9\u05d9 \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d1\u05b0\u05bc\u05d9\u05b8\u05d3 \u05d7\u05b2\u05d6\u05b8\u05e7\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b4\u05d6\u05b0\u05e8\u05b9\u05e2\u05b7 \u05e0\u05b0\u05d8\u05d5\u05bc\u05d9\u05b8\u05d4, \u05d5\u05bc\u05d1\u05b0\u05de\u05b9\u05e8\u05b8\u05d0 \u05d2\u05b8\u05bc\u05d3\u05b9\u05dc, \u05d5\u05bc\u05d1\u05b0\u05d0\u05b9\u05ea\u05d5\u05b9\u05ea \u05d5\u05bc\u05d1\u05b0\u05de\u05b9\u05e4\u05b0\u05ea\u05b4\u05d9\u05dd.
\nAdonai freed us from Egypt\u2014not by an angel, not by a seraph, not by an agent, but the Holy One, blessed be He, in His glory and by Himself, as it is said: \u201cFor that night I will go through the land of Egypt and I will strike down every first-born in the land of Egypt, both man and beast; and I will mete out punishments to all the gods of Egypt, I am Adonai\u201d (Exod. 12:12).
\n\u05d5\u05b7\u05d9\u05bc\u05d5\u05b9\u05e6\u05b4\u05d0\u05b5\u05e0\u05d5\u05bc \u05d9\u05d9 \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd\u2014\u05dc\u05b9\u05d0 \u05e2\u05b7\u05dc \u05d9\u05b0\u05d3\u05b5\u05d9 \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0, \u05d5\u05b0\u05dc\u05b9\u05d0 \u05e2\u05b7\u05dc \u05d9\u05b0\u05d3\u05b5\u05d9 \u05e9\u05b8\u05c2\u05e8\u05b8\u05e3, \u05d5\u05b0\u05dc\u05b9\u05d0 \u05e2\u05b7\u05dc \u05d9\u05b0\u05d3\u05b5\u05d9 \u05e9\u05b8\u05c1\u05dc\u05b4\u05d9\u05d7\u05b7, \u05d0\u05b6\u05dc\u05b8\u05bc\u05d0 \u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0 \u05d1\u05b4\u05bc\u05db\u05b0\u05d1\u05d5\u05b9\u05d3\u05d5\u05b9 \u05d5\u05bc\u05d1\u05b0\u05e2\u05b7\u05e6\u05b0\u05de\u05d5\u05b9, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b0\u05e2\u05b8\u05d1\u05b7\u05e8\u05b0\u05ea\u05b4\u05bc\u05d9 \u05d1\u05b0\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d1\u05b7\u05bc\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4 \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4, \u05d5\u05b0\u05d4\u05b4\u05db\u05b5\u05bc\u05d9\u05ea\u05b4\u05d9 \u05db\u05b8\u05dc \u05d1\u05b0\u05bc\u05db\u05d5\u05b9\u05e8 \u05d1\u05b0\u05bc\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05de\u05b5\u05d0\u05b8\u05d3\u05b8\u05dd \u05d5\u05b0\u05e2\u05b7\u05d3 \u05d1\u05b0\u05bc\u05d4\u05b5\u05de\u05b8\u05d4, \u05d5\u05bc\u05d1\u05b0\u05db\u05b8\u05dc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d0\u05b6\u05e2\u05b1\u05e9\u05b6\u05c2\u05d4 \u05e9\u05b0\u05c1\u05e4\u05b8\u05d8\u05b4\u05d9\u05dd. \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d9.
\nFor that night I will go through the land of Egypt: I\u2014and not an angel. and I will strike down every first-born in the land of Egypt: I\u2014and not a seraph. And I will mete out punishments to all the gods of Egypt: I\u2014and not an agent.
\n\u05d5\u05b0\u05e2\u05b8\u05d1\u05b7\u05e8\u05b0\u05ea\u05b4\u05bc\u05d9 \u05d1\u05b0\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d1\u05b7\u05bc\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4 \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4\u2014\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0; \u05d5\u05b0\u05d4\u05b4\u05db\u05b5\u05bc\u05d9\u05ea\u05b4\u05d9 \u05db\u05b8\u05dc \u05d1\u05b0\u05bc\u05db\u05d5\u05b9\u05e8 \u05d1\u05b0\u05bc\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd\u2014\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05e9\u05b8\u05c2\u05e8\u05b8\u05e3; \u05d5\u05bc\u05d1\u05b0\u05db\u05b8\u05dc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d0\u05b6\u05e2\u05b1\u05e9\u05b6\u05c2\u05d4 \u05e9\u05b0\u05c2\u05e4\u05b8\u05d8\u05b4\u05d9\u05dd\u2014\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d5\u05dc\u05b9\u05d0 \u05d4\u05b7\u05e9\u05b8\u05bc\u05c1\u05dc\u05b4\u05d9\u05d7\u05b7.
\nI am Adonai: I am He, and no other.
\n\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d9\u2014\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d4\u05d5\u05bc\u05d0 \u05d5\u05dc\u05b9\u05d0 \u05d0\u05b7\u05d7\u05b5\u05e8.
\nby a mighty hand\u2014this is the pestilence, as it is said: \u201cthen the hand of Adonai will strike your livestock in the fields-the horses, the asses, the camels, the cattle, and the sheep\u2014with a very severe pestilence\u201d (Exod. 9:3).
\n\u05d1\u05b0\u05bc\u05d9\u05b8\u05d3 \u05d7\u05b2\u05d6\u05b8\u05e7\u05b8\u05d4\u2014\u05d6\u05d5\u05b9 \u05d4\u05b7\u05d3\u05b6\u05bc\u05d1\u05b6\u05e8, \u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d4\u05b4\u05e0\u05b5\u05bc\u05d4 \u05d9\u05b7\u05d3 \u05d9\u05d9 \u05d4\u05d5\u05b9\u05d9\u05b8\u05d4 \u05d1\u05b0\u05bc\u05de\u05b4\u05e7\u05b0\u05e0\u05b0\u05da\u05b8 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c2\u05d3\u05b6\u05d4, \u05d1\u05b7\u05bc\u05e1\u05bc\u05d5\u05bc\u05e1\u05b4\u05d9\u05dd, \u05d1\u05b7\u05bc\u05d7\u05b2\u05de\u05b9\u05e8\u05b4\u05d9\u05dd, \u05d1\u05b7\u05bc\u05d2\u05b0\u05bc\u05de\u05b7\u05dc\u05b4\u05d9\u05dd, \u05d1\u05b7\u05bc\u05d1\u05b8\u05bc\u05e7\u05b8\u05e8 \u05d5\u05bc\u05d1\u05b7\u05e6\u05b9\u05bc\u05d0\u05df, \u05d3\u05b6\u05d1\u05b6\u05e8 \u05db\u05b8\u05bc\u05d1\u05b5\u05d3 \u05de\u05b0\u05d0\u05b9\u05d3\u05bc
\nby an outstretched arm\u2014this is the sword, as it is said: \u201cwith a drawn sword in his hand directed against Jerusalem\u201d (1 Chron. 21:16).
\n\u05d5\u05bc\u05d1\u05b4\u05d6\u05b0\u05e8\u05b9\u05e2\u05b7 \u05e0\u05b0\u05d8\u05d5\u05bc\u05d9\u05b8\u05d4\u2014\u05d6\u05d5\u05b9 \u05d4\u05b7\u05d7\u05b6\u05e8\u05b6\u05d1, \u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b0\u05d7\u05b7\u05e8\u05b0\u05d1\u05bc\u05d5\u05b9 \u05e9\u05b0\u05c1\u05dc\u05d5\u05bc\u05e4\u05b8\u05d4 \u05d1\u05b0\u05bc\u05d9\u05b8\u05d3\u05d5\u05b9, \u05e0\u05b0\u05d8\u05d5\u05bc\u05d9\u05b8\u05d4 \u05e2\u05b7\u05dc \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05b8\u05c1\u05dc\u05b8\u05d9\u05b4\u05dd.
\nby awesome power\u2014this is the revelation of the Divine presence, as it is said: \u201cOr has any god ventured to go and take for himself one nation from the midst of another by prodigious acts, by signs and portents, by war, by a mighty and an outstretched arm and awesome power, as Adonai your LORD did for you in Egypt before your very eyes?\u201d (Deut. 4:34).
\n\u05d5\u05bc\u05d1\u05b0\u05de\u05b9\u05e8\u05b8\u05d0 \u05d2\u05b8\u05bc\u05d3\u05b9\u05dc\u2014\u05d6\u05b6\u05d4 \u05d2\u05b4\u05dc\u05bc\u05d5\u05bc\u05d9 \u05e9\u05b0\u05c1\u05db\u05b4\u05d9\u05e0\u05b8\u05d4, \u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d0\u05d5\u05b9 \u05d4\u05b2\u05e0\u05b4\u05e1\u05b8\u05bc\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05dc\u05b8\u05d1\u05b9\u05d0 \u05dc\u05b8\u05e7\u05b7\u05d7\u05b7\u05ea \u05dc\u05d5\u05b9 \u05d2\u05d5\u05b9\u05d9 \u05de\u05b4\u05e7\u05b6\u05bc\u05e8\u05b6\u05d1 \u05d2\u05bc\u05d5\u05b9\u05d9 \u05d1\u05b0\u05bc\u05de\u05b7\u05e1\u05b9\u05bc\u05ea \u05d1\u05b0\u05bc\u05d0\u05b9\u05ea\u05b9\u05ea \u05d5\u05bc\u05d1\u05b0\u05de\u05d5\u05b9\u05e4\u05b0\u05ea\u05b4\u05d9\u05dd, \u05d5\u05bc\u05d1\u05b0\u05de\u05b4\u05dc\u05b0\u05d7\u05b8\u05de\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b0\u05d9\u05b8\u05d3 \u05d7\u05b2\u05d6\u05b8\u05e7\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b4\u05d6\u05b0\u05e8\u05d5\u05b9\u05e2\u05b7 \u05e0\u05b0\u05d8\u05d5\u05bc\u05d9\u05b8\u05d4, \u05d5\u05bc\u05d1\u05b0\u05de\u05d5\u05b9\u05e8\u05b8\u05d0\u05b4\u05d9\u05dd \u05d2\u05b0\u05bc\u05d3\u05b9\u05dc\u05b4\u05d9\u05dd, \u05db\u05b0\u05bc\u05db\u05b9\u05dc \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05dc\u05b8\u05db\u05b6\u05dd \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05db\u05b6\u05dd \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05dd \u05dc\u05b0\u05e2\u05b5\u05d9\u05e0\u05b6\u05d9\u05da\u05b8.
\nand by signs\u2014this is the staff, as it is said: \u201cAnd take with you this rod, with which you shall perform the signs\u201d (Exod. 4:17).
\n\u05d5\u05bc\u05d1\u05b0\u05d0\u05b9\u05ea\u05d5\u05b9\u05ea\u2014\u05d6\u05b6\u05d4 \u05d4\u05b7\u05de\u05b7\u05bc\u05d8\u05b6\u05bc\u05d4, \u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b0\u05d0\u05b6\u05ea \u05d4\u05b7\u05de\u05b7\u05bc\u05d8\u05b6\u05bc\u05d4 \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4 \u05ea\u05b4\u05bc\u05e7\u05b7\u05bc\u05d7 \u05d1\u05b0\u05bc\u05d9\u05b8\u05d3\u05b6\u05da\u05b8, \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05ea\u05b7\u05bc\u05e2\u05b2\u05e9\u05b6\u05c2\u05d4 \u05d1\u05bc\u05d5\u05b9 \u05d0\u05b6\u05ea \u05d4\u05b8\u05d0\u05b9\u05ea\u05b9\u05ea.<\/p>\n
A custom first found in twelfth-century Ashkenazic pietist sources is to spill some of the wine at the mention of the plagues. Three drops are spilled when mentioning \u201cblood, fire, andpillars of smoke,\u201d one drop for each of the Ten Plagues, and a final three drops when mentioning the three words of R. Judah\u2019s mnemonic device for the plagues. The total number of drops is sixteen, which is given various mystical explanations. Others skip the first three drops for a total ofthirteen drops. The early sources do not specifY how the wine should be spilledand various traditions developed. Some spilled the wine directly from the cup while others thought that a specific finger should be used to drip the wine from the cup: the index finger, the ring finger, or the little finger. (See also pp. 44\u201345.)
\nand portents\u2014this is the blood, as it is said: \u201cI will set portents in the sky and on earth: Blood and fire and pillars of smoke\u201d (Joel 3:3).
\n\u05d5\u05bc\u05d1\u05b0\u05de\u05b9\u05e4\u05b0\u05ea\u05b4\u05d9\u05dd\u2014\u05d6\u05b6\u05d4 \u05d4\u05b7\u05d3\u05b8\u05bc\u05dd, \u05db\u05b0\u05bc\u05de\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b0\u05e0\u05b8\u05ea\u05b7\u05ea\u05b4\u05bc\u05d9 \u05de\u05d5\u05b9\u05e4\u05b0\u05ea\u05b4\u05d9\u05dd \u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d3\u05b8\u05bc\u05dd \u05d5\u05b8\u05d0\u05b5\u05e9\u05c1 \u05d5\u05b0\u05ea\u05b4\u05d9\u05de\u05b0\u05e8\u05d5\u05b9\u05ea \u05e2\u05b8\u05e9\u05b8\u05c1\u05df.
\nAnother explanation [of the verse from Deuteronomy]: by a mighty hand\u2014two; by an outstretched arm\u2014two, and by awesome power\u2014two; and by signs\u2014two; and portents\u2014two.
\n\u05d3\u05b8\u05d1\u05b8\u05e8 \u05d0\u05b7\u05d7\u05b5\u05e8\u05c3 \u05d1\u05b0\u05bc\u05d9\u05b8\u05d3 \u05d7\u05b2\u05d6\u05b8\u05e7\u05b8\u05d4\u2014\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05d9\u05b4\u05dd, \u05d5\u05bc\u05d1\u05b4\u05d6\u05b0\u05e8\u05b9\u05e2\u05b7 \u05e0\u05b0\u05d8\u05d5\u05bc\u05d9\u05b8\u05d4\u2014\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05d9\u05b4\u05dd, \u05d5\u05bc\u05d1\u05b0\u05de\u05b9\u05e8\u05b8\u05d0 \u05d2\u05b8\u05bc\u05d3\u05b9\u05dc\u2014\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05d9\u05b4\u05dd, \u05d5\u05bc\u05d1\u05b0\u05d0\u05b9\u05ea\u05d5\u05b9\u05ea\u2014\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05d9\u05b4\u05dd, \u05d5\u05bc\u05d1\u05b0\u05de\u05b9\u05e4\u05b0\u05ea\u05b4\u05d9\u05dd\u2014\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05d9\u05b4\u05dd.
\nThese are the Ten Plagues that the Holy One, blessed be He, brought upon the Egyptians in Egypt.
\n\u05d0\u05b5\u05dc\u05bc\u05d5\u05bc \u05e2\u05b6\u05e9\u05b6\u05c2\u05e8 \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea \u05e9\u05b6\u05c1\u05d4\u05b5\u05d1\u05b4\u05d9\u05d0 \u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0 \u05e2\u05b7\u05dc \u05d4\u05b7\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b4\u05d9\u05dd \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05d5\u05b0\u05d0\u05b5\u05dc\u05bc\u05d5\u05bc \u05d4\u05b5\u05df\u05c3
\nBlood, frogs, lice, swarms of insects,
\n\u05d3\u05b8\u05bc\u05dd, \u05e6\u05b0\u05e4\u05b7\u05e8\u05b0\u05d3\u05b5\u05bc\u05e2\u05b7, \u05db\u05b4\u05bc\u05e0\u05b4\u05bc\u05d9\u05dd, \u05e2\u05b8\u05e8\u05d5\u05b9\u05d1,
\npestilence, boils, hail, locusts,
\n\u05d3\u05b6\u05bc\u05d1\u05b6\u05e8, \u05e9\u05b0\u05c1\u05d7\u05b4\u05d9\u05df, \u05d1\u05b8\u05bc\u05e8\u05b8\u05d3, \u05d0\u05b7\u05e8\u05b0\u05d1\u05b6\u05bc\u05d4,
\ndarkness, death of the first-born.
\n\u05d7\u05e9\u05b6\u05c1\u05da\u05b0, \u05de\u05b7\u05db\u05b7\u05bc\u05ea \u05d1\u05b0\u05bc\u05db\u05d5\u05b9\u05e8\u05d5\u05b9\u05ea
\nR. Judah referred to them by an acrosticon:
\n\u05e8\u05b7\u05d1\u05b4\u05bc\u05d9 \u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4 \u05d4\u05b8\u05d9\u05b8\u05d4 \u05e0\u05d5\u05b9\u05ea\u05b5\u05df \u05d1\u05b8\u05bc\u05d4\u05b6\u05dd \u05e1\u05b4\u05d9\u05de\u05b8\u05bc\u05e0\u05b4\u05d9\u05dd\u05c3
\ndetzakh, adash, be-ahab.
\n\u05d3\u05b0\u05bc\u05e6\u05b7\u05f4\u05da\u05b0 \u05e2\u05b7\u05d3\u05b7\u05f4\u05e9\u05c1 \u05d1\u05b0\u05bc\u05d0\u05b7\u05d7\u05b7\u05f4\u05d1.
\nR. Yose ha-Galili said: How do you know that the Egyptians suffered ten plagues in Egypt and they suffered fifty plagues at the sea? What does it say in Egypt? \u201cAnd the magicians said to Pharaoh, \u201cThis is the finger of God!\u201d (Exod. 8:15). But what does it say at the sea? \u201cAnd when Israel saw the powerful hand which Adonai had wielded against the Egyptians, the people feared Adonai; they had faith in Adonai and in His servant Moses\u201d (Exod. 14:31). How much did they suffer from a finger? Ten plagues! Say, therefore, that in Egypt they suffered ten plagues and at the sea they suffered fifty plagues.
\n\u05e8\u05b7\u05d1\u05b4\u05bc\u05d9 \u05d9\u05d5\u05b9\u05e1\u05b5\u05d9 \u05d4\u05b7\u05d2\u05b0\u05bc\u05dc\u05b4\u05d9\u05dc\u05b4\u05d9 \u05d0\u05d5\u05b9\u05de\u05b5\u05e8\u05c3 \u05de\u05b4\u05e0\u05b7\u05bc\u05d9\u05b4\u05df \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d0\u05d5\u05b9\u05de\u05b5\u05e8 \u05e9\u05b6\u05c1\u05dc\u05b8\u05e7\u05d5\u05bc \u05d4\u05b7\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b4\u05d9\u05dd \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05e2\u05b6\u05e9\u05b6\u05c1\u05e8 \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea \u05d5\u05b0\u05e2\u05b7\u05dc \u05d4\u05b7\u05d9\u05b8\u05bc\u05dd \u05dc\u05b8\u05e7\u05d5\u05bc \u05d7\u05b2\u05de\u05b4\u05e9\u05b4\u05bc\u05c1\u05d9\u05dd \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea? \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05de\u05b7\u05d4 \u05d4\u05d5\u05bc\u05d0 \u05d0\u05d5\u05b9\u05de\u05b5\u05e8? \u05d5\u05b7\u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05d4\u05b7\u05d7\u05b7\u05e8\u05b0\u05d8\u05bb\u05de\u05b4\u05bc\u05d9\u05dd \u05d0\u05b6\u05dc \u05e4\u05b7\u05bc\u05e8\u05b0\u05e2\u05b9\u05d4\u05c3 \u05d0\u05b6\u05e6\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d4\u05b4\u05d5\u05d0, \u05d5\u05b0\u05e2\u05b7\u05dc \u05d4\u05b7\u05d9\u05b8\u05bc\u05dd \u05de\u05b7\u05d4 \u05d4\u05d5\u05bc\u05d0 \u05d0\u05d5\u05b9\u05de\u05b5\u05e8? \u05d5\u05b7\u05d9\u05b7\u05bc\u05e8\u05b0\u05d0 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d0\u05b6\u05ea \u05d4\u05b7\u05d9\u05b8\u05bc\u05d3 \u05d4\u05b7\u05d2\u05b0\u05bc\u05d3\u05b9\u05dc\u05b8\u05d4 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d9\u05d9 \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05d5\u05b7\u05d9\u05b4\u05bc\u05d9\u05e8\u05b0\u05d0\u05d5\u05bc \u05d4\u05b8\u05e2\u05b8\u05dd \u05d0\u05b6\u05ea \u05d9\u05d9, \u05d5\u05b7\u05d9\u05b7\u05bc\u05d0\u05b2\u05de\u05b4\u05d9\u05e0\u05d5\u05bc \u05d1\u05b7\u05bc\u05d9\u05d9 \u05d5\u05bc\u05d1\u05b0\u05de\u05b7\u05e9\u05b6\u05c1\u05d4 \u05e2\u05b7\u05d1\u05b0\u05d3\u05d5\u05b9. \u05db\u05b7\u05bc\u05de\u05b8\u05bc\u05d4 \u05dc\u05b8\u05e7\u05d5\u05bc \u05d1\u05b0\u05d0\u05b6\u05e6\u05b0\u05d1\u05b7\u05bc\u05e2? \u05e2\u05b6\u05e9\u05b6\u05c2\u05e8 \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea. \u05d0\u05b1\u05de\u05d5\u05b9\u05e8 \u05de\u05b5\u05e2\u05b7\u05ea\u05b8\u05bc\u05d4\u05c3 \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05dc\u05b8\u05e7\u05d5\u05bc \u05e2\u05b6\u05e9\u05b6\u05c2\u05e8 \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea \u05d5\u05b0\u05e2\u05b7\u05dc \u05d4\u05b7\u05d9\u05b8\u05bc\u05dd \u05dc\u05b8\u05e7\u05d5\u05bc \u05d7\u05b2\u05de\u05b4\u05e9\u05b4\u05bc\u05c1\u05d9\u05dd \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea.
\nR. Eliezer says: How do we know that each and every plague that the Holy One, blessed be He, brought upon the Egyptians was composed of four plagues? As it is said: \u201cHe inflicted His burning anger upon them, wrath, indignation, trouble, a band of deadly messengers\u201d (Ps. 78:49\u201350); wrathone, indignation\u2014two, trouble\u2014three, a band of deadly messengers\u2014four. Say, therefore, that in Egypt they suffered forty plagues and at the sea they suffered two hundred plagues.
\n\u05e8\u05b7\u05d1\u05b4\u05bc\u05d9 \u05e2\u05b2\u05e7\u05b4\u05d9\u05d1\u05b8\u05d0 \u05d0\u05d5\u05b9\u05de\u05b5\u05e8\u05c3 \u05de\u05b4\u05e0\u05b7\u05bc\u05d9\u05b4\u05df \u05e9\u05b6\u05c1\u05db\u05b8\u05bc\u05dc \u05de\u05b7\u05db\u05b8\u05bc\u05d4 \u05d5\u05bc\u05de\u05b7\u05db\u05b8\u05bc\u05d4 \u05e9\u05b6\u05c1\u05d4\u05b5\u05d1\u05b4\u05d9\u05d0 \u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0 \u05e2\u05b7\u05dc \u05d4\u05b7\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b4\u05d9\u05dd \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4 \u05e9\u05b6\u05c1\u05dc \u05d7\u05b8\u05de\u05b5\u05e9\u05c1 \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea? \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d9\u05b0\u05e9\u05b7\u05c1\u05dc\u05b7\u05bc\u05d7 \u05d1\u05b8\u05bc\u05dd \u05d7\u05b2\u05e8\u05d5\u05b9\u05df \u05d0\u05b7\u05e4\u05bc\u05d5\u05b9, \u05e2\u05b6\u05d1\u05b0\u05e8\u05b8\u05d4 \u05d5\u05b8\u05d6\u05b7\u05e2\u05b7\u05dd \u05d5\u05b0\u05e6\u05b8\u05e8\u05b8\u05d4, \u05de\u05b4\u05e9\u05b0\u05c1\u05dc\u05b7\u05d7\u05b7\u05ea \u05de\u05b7\u05dc\u05b0\u05d0\u05b2\u05db\u05b5\u05d9 \u05e8\u05b8\u05e2\u05b4\u05d9\u05dd. \u05d7\u05b2\u05e8\u05d5\u05b9\u05df \u05d0\u05b7\u05e4\u05bc\u05d5\u05b9\u2014\u05d0\u05b7\u05d7\u05b7\u05ea, \u05e2\u05b6\u05d1\u05b0\u05e8\u05b8\u05d4\u2014\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05d9\u05b4\u05dd, \u05d5\u05b8\u05d6\u05b7\u05e2\u05b7\u05dd\u2014\u05e9\u05b8\u05c1\u05dc\u05d5\u05b9\u05e9\u05c1, \u05d5\u05b0\u05e6\u05b8\u05e8\u05b8\u05d4\u2014\u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2, \u05de\u05b4\u05e9\u05b0\u05c1\u05dc\u05b7\u05d7\u05b7\u05ea \u05de\u05b7\u05dc\u05b0\u05d0\u05b2\u05db\u05b5\u05d9 \u05e8\u05b8\u05e2\u05b4\u05d9\u05dd\u2014\u05d7\u05b8\u05de\u05b5\u05e9\u05c1. \u05d0\u05b1\u05de\u05d5\u05b9\u05e8 \u05de\u05b5\u05e2\u05b7\u05ea\u05b8\u05bc\u05d4\u05c3 \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05dc\u05b8\u05e7\u05d5\u05bc \u05d7\u05b2\u05de\u05b4\u05e9\u05b4\u05bc\u05c1\u05d9\u05dd \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea \u05d5\u05b0\u05e2\u05b7\u05dc \u05d4\u05b7\u05d9\u05b8\u05bc\u05dd \u05dc\u05b8\u05e7\u05d5\u05bc \u05d7\u05b2\u05de\u05b4\u05e9\u05b4\u05bc\u05c1\u05d9\u05dd \u05d5\u05bc\u05de\u05b8\u05d0\u05ea\u05b7\u05d9\u05b4\u05dd \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea.
\nR. Akiva says: How do we know that each and every plague that the Holy One, blessed be He, brought upon the Egyptians was composed of five plagues? As it said: \u201cHe inflicted His burning anger upon them, wrath, indignation, trouble, a band of deadly messengers\u201d (Ps. 78:49\u201350); burning anger\u2014one, wrath\u2014two, indignation three, trouble\u2014four, a band of deadly messengers\u2014five. Say, therefore, that in Egypt they suffered fifty plagues and at the sea they suffered two hundred and fifty plagues.
\n\u05e8\u05b7\u05d1\u05b4\u05bc\u05d9 \u05e2\u05b2\u05e7\u05b4\u05d9\u05d1\u05b8\u05d0 \u05d0\u05d5\u05b9\u05de\u05b5\u05e8\u05c3 \u05de\u05b4\u05e0\u05b7\u05bc\u05d9\u05b4\u05df \u05e9\u05b6\u05c1\u05db\u05b8\u05bc\u05dc \u05de\u05b7\u05db\u05b8\u05bc\u05d4 \u05d5\u05de\u05b7\u05db\u05b8\u05bc\u05d4 \u05e9\u05b6\u05c1\u05d4\u05b5\u05d1\u05b4\u05d9\u05d0 \u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0 \u05e2\u05b7\u05dc \u05d4\u05b7\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b4\u05d9\u05dd \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4 \u05e9\u05b6\u05c1\u05dc \u05d7\u05b8\u05de\u05b5\u05e9\u05c1 \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea? \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d9\u05b0\u05e9\u05b7\u05c1\u05dc\u05b7\u05bc\u05d7 \u05d1\u05b8\u05bc\u05dd \u05d7\u05b2\u05e8\u05d5\u05b9\u05df \u05d0\u05b7\u05e4\u05bc\u05d5\u05b9, \u05e2\u05b6\u05d1\u05b0\u05e8\u05b8\u05d4 \u05d5\u05b8\u05d6\u05b7\u05e2\u05b7\u05dd \u05d5\u05b0\u05e6\u05b8\u05e8\u05b8\u05d4, \u05de\u05b4\u05e9\u05b0\u05c1\u05dc\u05b7\u05d7\u05b7\u05ea \u05de\u05b7\u05dc\u05b0\u05d0\u05b2\u05db\u05b5\u05d9 \u05e8\u05b8\u05e2\u05b4\u05d9\u05dd. \u05d7\u05b2\u05e8\u05d5\u05b9\u05df \u05d0\u05b7\u05e4\u05bc\u05d5\u05b9\u2014\u05d0\u05b7\u05d7\u05b7\u05ea, \u05e2\u05b6\u05d1\u05b0\u05e8\u05b8\u05d4\u2014\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05d9\u05b4\u05dd, \u05d5\u05b8\u05d6\u05b7\u05e2\u05b7\u05dd\u2014\u05e9\u05b8\u05c1\u05dc\u05d5\u05b9\u05e9\u05c1, \u05d5\u05b0\u05e6\u05b8\u05e8\u05b8\u05d4\u2014\u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2, \u05de\u05b4\u05e9\u05b0\u05c1\u05dc\u05b7\u05d7\u05b7\u05ea \u05de\u05b7\u05dc\u05b0\u05d0\u05b2\u05db\u05b5\u05d9 \u05e8\u05b8\u05e2\u05b4\u05d9\u05dd\u2014\u05d7\u05b8\u05de\u05b5\u05e9\u05c1. \u05d0\u05b1\u05de\u05d5\u05b9\u05e8 \u05de\u05b5\u05e2\u05b7\u05ea\u05b8\u05bc\u05d4\u05c3 \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05dc\u05b8\u05e7\u05d5\u05bc \u05d7\u05b2\u05de\u05b4\u05e9\u05b4\u05bc\u05c1\u05d9\u05dd \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea \u05d5\u05b0\u05e2\u05b7\u05dc \u05d4\u05b7\u05d9\u05b8\u05bc\u05dd \u05dc\u05b8\u05e7\u05d5\u05bc \u05d7\u05b2\u05de\u05b4\u05e9\u05b4\u05bc\u05c1\u05d9\u05dd \u05d5\u05bc\u05de\u05b8\u05d0\u05ea\u05b7\u05d9\u05b4\u05dd \u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea.<\/p>\n
The following passage is a litany that is meant to be sung or read by a reader and the choir of listeners. The leader reads a changing list of things that had been done by God and the listeners respond with a fixed text: dayenu (it would have been sufficient). It is possible that the leader may have improvised additional things that had been done by God for which one should be grateful. An early source, the Midrash Sekhel Tov, requires one to list at least fifteen deeds, symbolic of the fifteen chapters of Psalms that begin with \u201cA song for ascents. \u201cSome texts do include an additional stanza. The nature of the litany is poetic and rhythmic and, at times, the content itself is subjugated to the form. Thus, for instance, it is not easily understandable why one should respond to the statement \u201cIf He had brought us before Mount Sinai and had not given us the Torah\u201d that that would have been sufficient, as if arriving at Mount Sinai were, in itself, a benefit for which one should be grateful. Commentators have suggested, in this case, that the feeling of unity that the people sensed at Mount Sinai, as reported by a midrash, is the justification for considering this, in itself, as being a grant of God.<\/p>\n
For how many good deeds are we obligated to the Omnipresent!
\n\u05db\u05b7\u05bc\u05de\u05b8\u05bc\u05d4 \u05de\u05b7\u05e2\u05b2\u05dc\u05d5\u05b9\u05ea \u05d8\u05d5\u05b9\u05d1\u05d5\u05b9\u05ea \u05dc\u05b7\u05de\u05b8\u05bc\u05e7\u05d5\u05b9\u05dd \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc!
\nIf He had taken us out of Egypt but had not punished them
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0\u05b8\u05e0\u05d5\u05bc \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b7\u05d9\u05dd,
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d1\u05b8\u05d4\u05b6\u05dd \u05e9\u05b0\u05c1\u05e4\u05b8\u05d8\u05b4\u05d9\u05dd
\nIf He had punished them but had not destroyed their gods
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d1\u05b8\u05d4\u05b6\u05dd \u05e9\u05b0\u05c1\u05e4\u05b8\u05d8\u05b4\u05d9\u05dd,
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05dc\u05b9\u05d0 \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d1\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9\u05d4\u05b6\u05dd
\nIf He had destroyed their gods but had not killed their first-born
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d1\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9\u05d4\u05b6\u05dd,
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05d4\u05b8\u05e8\u05b7\u05d2 \u05d0\u05b6\u05ea \u05d1\u05b0\u05bc\u05db\u05d5\u05b9\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd
\nIf He had killed their first-born but had not given us their money
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05d4\u05b8\u05e8\u05b7\u05d2 \u05d0\u05b6\u05ea \u05d1\u05b0\u05bc\u05db\u05d5\u05b9\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd,
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05de\u05b8\u05de\u05d5\u05b9\u05e0\u05b8\u05dd
\nIf He had given us their money but had not separated the sea for us
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05de\u05b8\u05de\u05d5\u05b9\u05e0\u05b8\u05dd,
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05e7\u05b8\u05e8\u05b7\u05e2 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05d9\u05b8\u05bc\u05dd
\nIf He had separated the sea for us but had not brought us through it on dry land
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05e7\u05b8\u05e8\u05b7\u05e2 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05d9\u05b8\u05bc\u05dd,
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05d4\u05b6\u05e2\u05b1\u05d1\u05b4\u05d9\u05e8\u05b8\u05e0\u05d5\u05bc \u05d1\u05b0\u05ea\u05d5\u05b9\u05db\u05d5\u05b9 \u05d1\u05b6\u05bc\u05d7\u05b8\u05e8\u05b8\u05d1\u05b8\u05d4
\nIf He had brought us through it on dry land but had not drowned our enemies in it
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05d4\u05b6\u05e2\u05b1\u05d1\u05b5\u05d9\u05e8\u05b8\u05e0\u05d5\u05bc \u05d1\u05b0\u05ea\u05d5\u05b9\u05db\u05d5\u05b9 \u05d1\u05b6\u05bc\u05d7\u05b8\u05e8\u05b8\u05d1\u05b8\u05d4,
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05e9\u05b4\u05c1\u05e7\u05b7\u05bc\u05e2 \u05e6\u05b8\u05e8\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05ea\u05d5\u05b9\u05db\u05d5\u05b9
\nIf He had drowned our enemies in it but had not provided our needs in the desert for forty years
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05e9\u05b4\u05c1\u05e7\u05b7\u05bc\u05e2 \u05e6\u05b8\u05e8\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05ea\u05d5\u05b9\u05db\u05d5\u05b9, \u05d5\u05b0\u05dc\u05b9\u05d0 \u05e1\u05b4\u05e4\u05b5\u05bc\u05e7 \u05e6\u05b8\u05e8\u05b0\u05db\u05b5\u05bc\u05e0\u05d5\u05bc \u05d1\u05b7\u05bc\u05de\u05b4\u05bc\u05d3\u05b0\u05d1\u05b8\u05bc\u05e8
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d0\u05b7\u05e8\u05b0\u05d1\u05b8\u05bc\u05e2\u05b4\u05d9\u05dd \u05e9\u05b8\u05c1\u05e0\u05b8\u05d4
\nIf He had provided our needs in the desert for forty years but had not fed us manna
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05e1\u05b4\u05e4\u05b5\u05bc\u05e7 \u05e6\u05b8\u05e8\u05b0\u05db\u05b5\u05bc\u05e0\u05d5\u05bc \u05d1\u05b7\u05bc\u05de\u05b4\u05bc\u05d3\u05b0\u05d1\u05b8\u05bc\u05e8 \u05d0\u05b7\u05e8\u05b0\u05d1\u05b8\u05bc\u05e2\u05b4\u05d9\u05dd
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05e9\u05b8\u05c1\u05e0\u05b8\u05d4, \u05d5\u05dc\u05b9\u05d0 \u05d4\u05b6\u05d0\u05b1\u05db\u05b4\u05d9\u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05de\u05b8\u05bc\u05df
\nIf He had fed us manna but had not given us the Shabbat
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05d4\u05b6\u05d0\u05b1\u05db\u05b4\u05d9\u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05de\u05b8\u05bc\u05df,
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05b7\u05bc\u05c1\u05d1\u05b8\u05bc\u05ea
\nIf He had given us the Shabbat and had not brought us before Mount Sinai
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05b7\u05bc\u05c1\u05d1\u05b8\u05bc\u05ea,
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05e7\u05b5\u05e8\u05b0\u05d1\u05b8\u05e0\u05d5\u05bc \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d4\u05b7\u05e8 \u05e1\u05b4\u05d9\u05e0\u05b7\u05d9
\nIf He had brought us before Mount Sinai and had not given us the Torah
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05e7\u05b5\u05e8\u05b0\u05d1\u05b8\u05e0\u05d5\u05bc \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d4\u05b7\u05e8 \u05e1\u05b4\u05d9\u05e0\u05b7\u05d9,
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4
\nIf He had given us the Torah and had not brought us to the Land of Israel
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05d4\u05b4\u05db\u05b0\u05e0\u05b4\u05d9\u05e1\u05b8\u05e0\u05d5\u05bc \u05dc\u05b0\u05d0\u05b6\u05e8\u05b6\u05e5 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc
\nIf He had brought us to the Land of Israel but had not built the Temple for us
\n\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05d4\u05b4\u05db\u05b0\u05e0\u05b4\u05d9\u05e1\u05b8\u05e0\u05d5\u05bc \u05dc\u05b0\u05d0\u05b6\u05e8\u05b6\u05e5 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc
\nit would have been sufficient
\n\u05d3\u05b7\u05bc\u05d9\u05b5\u05bc\u05e0\u05d5\u05bc.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05d1\u05b8\u05e0\u05b8\u05d4 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d1\u05b5\u05bc\u05d9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05d7\u05b4\u05d9\u05e8\u05b8\u05d4<\/p>\n
How much more so are we obligated to the Omnipresent!
\n\u05e2\u05b7\u05dc \u05d0\u05b7\u05d7\u05b7\u05ea \u05db\u05b7\u05bc\u05de\u05b8\u05bc\u05d4 \u05d5\u05b0\u05db\u05b7\u05de\u05b8\u05bc\u05d4, \u05d8\u05d5\u05b9\u05d1\u05b8\u05d4 \u05db\u05b0\u05e4\u05d5\u05bc\u05dc\u05b8\u05d4 \u05d5\u05bc\u05de\u05b0\u05db\u05bb\u05e4\u05b6\u05bc\u05dc\u05b6\u05ea \u05dc\u05b7\u05de\u05b8\u05bc\u05e7\u05d5\u05b9\u05dd \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc\u05c3
\nHe took us out of Egypt, and punished the Egyptians, and destroyed their gods, and killed their first-born and gave us their money, and separated the sea for us, and brought us through it on dry land, and drowned our enemies in it, and provided our needs in the desert for forty years, and fed us manna, and gave us the Shabbat, and brought us before Mount Sinai, and gave us the Torah, and brought us to the Land of Israel, and built the Temple for us to atone for our sins.
\n\u05e9\u05b6\u05c1\u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0\u05b8\u05e0\u05d5\u05bc \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05d5\u05b0\u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d1\u05b8\u05d4\u05b6\u05de \u05e9\u05b0\u05c1\u05e4\u05b8\u05d8\u05b4\u05d9\u05dd, \u05d5\u05b0\u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d1\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9\u05d4\u05b6\u05dd, \u05d5\u05b0\u05d4\u05b8\u05e8\u05b7\u05d2 \u05d0\u05b6\u05ea \u05d1\u05b0\u05bc\u05db\u05d5\u05b9\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd, \u05d5\u05b0\u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05de\u05b8\u05de\u05d5\u05b9\u05e0\u05b8\u05dd, \u05d5\u05b0\u05e7\u05b8\u05e8\u05b7\u05e2 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05d9\u05b8\u05bc\u05dd, \u05d5\u05b0\u05d4\u05b6\u05e2\u05b1\u05d1\u05b4\u05d9\u05e8\u05b8\u05e0\u05d5 \u05d1\u05b0\u05ea\u05d5\u05b9\u05db\u05d5\u05b9 \u05d1\u05b6\u05bc\u05d7\u05b8\u05e8\u05b8\u05d1\u05b8\u05d4, \u05d5\u05b0\u05e9\u05b4\u05c1\u05e7\u05b7\u05bc\u05e2 \u05e6\u05b8\u05e8\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05ea\u05d5\u05b9\u05db\u05d5\u05b9, \u05d5\u05b0\u05e1\u05b4\u05e4\u05b5\u05bc\u05e7 \u05e6\u05b8\u05e8\u05b0\u05db\u05b5\u05bc\u05e0\u05d5\u05bc \u05d1\u05b7\u05bc\u05de\u05b4\u05bc\u05d3\u05b0\u05d1\u05b8\u05bc\u05e8 \u05d0\u05b7\u05e8\u05b0\u05d1\u05b8\u05bc\u05e2\u05b4\u05d9\u05dd \u05e9\u05b8\u05c1\u05e0\u05b8\u05d4, \u05d5\u05b0\u05d4\u05b6\u05d0\u05b1\u05db\u05b4\u05d9\u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05de\u05b8\u05bc\u05df, \u05d5\u05b0\u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05b7\u05bc\u05c1\u05d1\u05b8\u05bc\u05ea, \u05d5\u05b0\u05e7\u05b5\u05e8\u05b0\u05d1\u05b8\u05e0\u05d5\u05bc \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d4\u05b7\u05e8 \u05e1\u05b4\u05d9\u05e0\u05b7\u05d9, \u05d5\u05b0\u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4, \u05d5\u05b0\u05d4\u05b4\u05db\u05b0\u05e0\u05b4\u05d9\u05e1\u05b8\u05e0\u05d5\u05bc \u05dc\u05b0\u05d0\u05b6\u05e8\u05b6\u05e5 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc, \u05d5\u05bc\u05d1\u05b8\u05e0\u05b8\u05d4 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d1\u05b5\u05bc\u05d9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05d7\u05b4\u05d9\u05e8\u05b8\u05d4 \u05dc\u05b0\u05db\u05b7\u05e4\u05b5\u05bc\u05e8 \u05e2\u05b7\u05dc \u05db\u05b8\u05bc\u05dc \u05e2\u05b2\u05d5\u05b9\u05e0\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc.<\/p>\n
At this point in the text the meaning of the food that is about to be eaten is explained. It is customary to hold the matzah and the maror to display them while reciting their explanations. The meat or bone, which is symbolic of the paschal sacrifice, is not held to avoid the possibility that people might think of it as a real paschal lamb.
\nR. Gamliel used to say: Whoever did not explain these three things on Passover has not fulfilled his duty. They are: Pesach, matzah and maror.
\n\u05e8\u05b7\u05d1\u05b8\u05bc\u05df \u05d2\u05b7\u05bc\u05de\u05b0\u05dc\u05b4\u05d9\u05d0\u05b5\u05dc \u05d4\u05b8\u05d9\u05b8\u05d4 \u05d0\u05d5\u05b9\u05de\u05b5\u05e8\u05c3 \u05db\u05b8\u05bc\u05dc \u05e9\u05b6\u05c1\u05dc\u05b9\u05bc\u05d0 \u05d0\u05b8\u05de\u05b7\u05e8 \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d3\u05b0\u05bc\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd \u05d0\u05b5\u05dc\u05bc\u05d5\u05bc \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7, \u05dc\u05b9\u05d0 \u05d9\u05b8\u05e6\u05b8\u05d0 \u05d9\u05b0\u05d3\u05b5\u05d9 \u05d7\u05d5\u05b9\u05d1\u05b8\u05ea\u05d5\u05b9, \u05d5\u05b0\u05d0\u05b5\u05dc\u05bc\u05d5\u05bc \u05d4\u05b5\u05df\u05c3 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7, \u05de\u05b7\u05e6\u05b8\u05bc\u05d4, \u05d5\u05bc\u05de\u05b8\u05e8\u05d5\u05b9\u05e8.
\nThe passover lamb that our ancestors ate when the Temple existed\u2014for what reason? Because the Holy One, blessed be He, passed over the homes of our ancestors in Egypt, as it is said: \u201cYou shall say, \u2018It is the passover sacrifice to Adonai, because He passed over the houses of the Israelites in Egypt when He smote the Egyptians, but saved our houses.\u2019 \u201d The people then bowed low in homage (Exod. 12:27).
\n\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7 \u05e9\u05b6\u05c1\u05d4\u05b8\u05d9\u05d5\u05bc \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05d0\u05d5\u05b9\u05db\u05b0\u05dc\u05b4\u05d9\u05dd \u05d1\u05b4\u05bc\u05d6\u05b0\u05de\u05b7\u05df \u05e9\u05b6\u05c1\u05d1\u05b5\u05bc\u05d9\u05ea \u05d4\u05b7\u05de\u05b4\u05bc\u05e7\u05b0\u05d3\u05b8\u05bc\u05e9\u05c1 \u05d4\u05b8\u05d9\u05b8\u05d4 \u05e7\u05b7\u05d9\u05b8\u05bc\u05dd, \u05e2\u05b7\u05dc \u05e9\u05c1\u05d5\u05bc\u05dd \u05de\u05b8\u05d4? \u05e2\u05b7\u05dc \u05e9\u05c1\u05d5\u05bc\u05dd \u05e9\u05b6\u05c1\u05e4\u05b8\u05bc\u05e1\u05b7\u05d7 \u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0 \u05e2\u05b7\u05dc \u05d1\u05b8\u05bc\u05ea\u05b5\u05bc\u05d9 \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05dd, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b7\u05d0\u05b2\u05de\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05d6\u05b6\u05d1\u05b7\u05d7 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7 \u05d4\u05d5\u05bc\u05d0 \u05dc\u05b7\u05d9\u05d9, \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e4\u05b8\u05bc\u05e1\u05b7\u05d7 \u05e2\u05b7\u05dc \u05d1\u05b8\u05bc\u05ea\u05b5\u05bc\u05d9 \u05d1\u05b0\u05ea\u05b5\u05bc\u05d9 \u05d1\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d1\u05b0\u05bc\u05e0\u05b8\u05d2\u05b0\u05e4\u05bc\u05d5\u05b9 \u05d0\u05b6\u05ea \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05d5\u05b0\u05d0\u05b6\u05ea \u05d1\u05b8\u05bc\u05ea\u05b5\u05bc\u05d9\u05e0\u05d5\u05bc \u05d4\u05b4\u05e6\u05b4\u05bc\u05d9\u05dc. \u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b9\u05bc\u05d3 \u05d4\u05b8\u05e2\u05b8\u05dd \u05d5\u05b7\u05d9\u05b4\u05bc\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05d7\u05b2\u05d5\u05d5\u05bc.
\nThis matzah that we eat\u2014for what reason? Because the dough of our ancestors had not fermented before the King of kings, the Holy One, blessed be He, appeared before them and redeemed them. As it is said: \u201cAnd they baked unleavened cakes of the dough that they had taken out of Egypt, for it was not leavened, since they had been driven out of Egypt and could not delay; nor had they prepared any provisions for themselves\u201d (Exod. 12:39\u201340).
\n\u05de\u05b7\u05e6\u05b8\u05bc\u05d4 \u05d6\u05d5 \u05e9\u05b6\u05c1\u05d0\u05b8\u05e0\u05d5\u05bc \u05d0\u05d5\u05b9\u05db\u05b0\u05dc\u05b4\u05d9\u05dd, \u05e2\u05b7\u05dc \u05e9\u05c1\u05d5\u05bc\u05dd \u05de\u05b8\u05d4? \u05e2\u05b7\u05dc \u05e9\u05c1\u05d5\u05bc\u05dd \u05e9\u05b6\u05c1\u05dc\u05b9\u05d0 \u05d4\u05b4\u05e1\u05b0\u05e4\u05b4\u05bc\u05d9\u05e7 \u05d1\u05b0\u05bc\u05e6\u05b5\u05e7\u05b8\u05dd \u05e9\u05b6\u05c1\u05dc \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05dc\u05b0\u05d4\u05b7\u05d7\u05b2\u05de\u05b4\u05d9\u05e5 \u05e2\u05b7\u05d3 \u05e9\u05b6\u05c1\u05e0\u05b4\u05bc\u05d2\u05b0\u05dc\u05b8\u05d4 \u05e2\u05b2\u05dc\u05b5\u05d9\u05d4\u05b6\u05dd \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05de\u05b7\u05dc\u05b0\u05db\u05b5\u05d9 \u05d4\u05b7\u05de\u05b0\u05bc\u05dc\u05b8\u05db\u05b4\u05d9\u05dd, \u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0, \u05d5\u05bc\u05d2\u05b0\u05d0\u05b8\u05dc\u05b8\u05dd, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b7\u05d9\u05b9\u05bc\u05d0\u05e4\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05d1\u05b8\u05bc\u05e6\u05b5\u05e7 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0\u05d5\u05bc \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05e2\u05bb\u05d2\u05b9\u05ea \u05de\u05b7\u05e6\u05bc\u05d5\u05b9\u05ea, \u05db\u05b4\u05bc\u05d9 \u05dc\u05b9\u05d0 \u05d7\u05b8\u05de\u05b5\u05e5, \u05db\u05b4\u05bc\u05d9 \u05d2\u05b9\u05e8\u05b0\u05e9\u05c1\u05d5\u05bc \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b8\u05db\u05b0\u05dc\u05d5\u05bc \u05dc\u05b0\u05d4\u05b4\u05ea\u05b0\u05de\u05b7\u05d4\u05b0\u05de\u05b5\u05d4\u05b7\u05bc, \u05d5\u05b0\u05d2\u05b7\u05bc\u05dd \u05e6\u05b5\u05d3\u05b8\u05d4 \u05dc\u05b9\u05d0 \u05e2\u05b8\u05e9\u05c2\u05d5 \u05dc\u05b8\u05d4\u05b6\u05dd.
\nThis maror that we eat\u2014for what reason? Because the Egyptians embittered the lives of our ancestors in Egypt, as it is said: \u201cRuthlessly they made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field\u201d (Exod. 1:14).
\n\u05de\u05b8\u05e8\u05d5\u05b9\u05e8 \u05d6\u05b6\u05d4 \u05e9\u05b6\u05c1\u05d0\u05b8\u05e0\u05d5\u05bc \u05d0\u05d5\u05b9\u05db\u05b0\u05dc\u05b4\u05d9\u05dd, \u05e2\u05b7\u05dc \u05e9\u05c1\u05d5\u05bc\u05dd \u05de\u05b8\u05d4? \u05e2\u05b7\u05dc \u05e9\u05c1\u05d5\u05bc\u05dd \u05e9\u05b6\u05c1\u05de\u05b5\u05bc\u05e8\u05b0\u05e8\u05d5\u05bc \u05d4\u05b7\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05d7\u05b7\u05d9\u05b5\u05d9 \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b7\u05d9\u05b0\u05de\u05b8\u05e8\u05b2\u05e8\u05d5\u05bc \u05d0\u05b6\u05ea \u05d7\u05b7\u05d9\u05b5\u05d9\u05d4\u05b6\u05dd \u05d1\u05b7\u05bc\u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4 \u05e7\u05b8\u05e9\u05b8\u05c1\u05d4, \u05d1\u05b0\u05bc\u05d7\u05b9\u05de\u05b6\u05e8 \u05d5\u05bc\u05d1\u05b4\u05dc\u05b0\u05d1\u05b5\u05e0\u05b4\u05d9\u05dd \u05d5\u05bc\u05d1\u05b0\u05db\u05b8\u05dc \u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4 \u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c2\u05d3\u05b6\u05d4 \u05d0\u05b5\u05ea \u05db\u05b8\u05bc\u05dc \u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05ea\u05b8\u05dd \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e2\u05b8\u05d1\u05b0\u05d3\u05d5\u05bc \u05d1\u05b8\u05d4\u05b6\u05dd \u05d1\u05b0\u05bc\u05e4\u05b8\u05e8\u05b6\u05da\u05b0.
\nIn every generation one is required to see oneself as if he had gone out of Egypt. As it is said: \u201cIt is because of what Adonai did for me when I went free from Egypt\u201d (Exod. 13:8). Not only our ancestors were redeemed by the Holy One, blessed be He, but we were also redeemed by Him. As it is said: \u201cand us He freed from there, that He might take us and give us the land that He had promised on oath to our fathers\u201d (Deut. 6:23).
\n\u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05d3\u05bc\u05d5\u05b9\u05e8 \u05d5\u05b8\u05d3\u05d5\u05b9\u05e8 \u05d7\u05b7\u05d9\u05b8\u05bc\u05d1 \u05d0\u05b8\u05d3\u05b8\u05dd \u05dc\u05b4\u05e8\u05b0\u05d0\u05d5\u05b9\u05ea \u05d0\u05b6\u05ea \u05e2\u05b7\u05e6\u05b0\u05de\u05d5\u05b9 \u05db\u05b0\u05bc\u05d0\u05b4\u05dc\u05bc\u05d5\u05bc \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b8\u05e6\u05b8\u05d0 \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b0\u05d4\u05b4\u05d2\u05b7\u05bc\u05d3\u05b0\u05ea\u05b8\u05bc \u05dc\u05b0\u05d1\u05b4\u05e0\u05b0\u05da\u05b8 \u05d1\u05b7\u05bc\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05d4\u05d5\u05bc\u05d0 \u05dc\u05b5\u05d0\u05de\u05b9\u05e8, \u05d1\u05b7\u05bc\u05e2\u05b2\u05d1\u05d5\u05bc\u05e8 \u05d6\u05b6\u05d4 \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d9\u05d9 \u05dc\u05b4\u05d9 \u05d1\u05b0\u05bc\u05e6\u05b5\u05d0\u05ea\u05b4\u05d9 \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd. \u05dc\u05b9\u05d0 \u05d0\u05b6\u05ea \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b4\u05bc\u05dc\u05b0\u05d1\u05b7\u05d3 \u05d2\u05b8\u05bc\u05d0\u05b7\u05dc \u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0, \u05d0\u05b6\u05dc\u05b8\u05bc\u05d0 \u05d0\u05b7\u05e3 \u05d0\u05d5\u05b9\u05ea\u05b8\u05e0\u05d5\u05bc \u05d2\u05b8\u05bc\u05d0\u05b7\u05dc \u05e2\u05b4\u05de\u05b8\u05bc\u05d4\u05b6\u05dd, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05d5\u05b0\u05d0\u05d5\u05b9\u05ea\u05b8\u05e0\u05d5\u05bc \u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0 \u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05dd, \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df \u05d4\u05b8\u05d1\u05b4\u05d9\u05d0 \u05d0\u05b9\u05ea\u05b8\u05e0\u05d5\u05bc, \u05dc\u05b8\u05ea\u05b6\u05ea \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e0\u05b4\u05e9\u05b0\u05c1\u05d1\u05b7\u05bc\u05e2 \u05dc\u05b7\u05d0\u05b2\u05d1\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc.<\/p>\n
This concludes the story of the Exodus and now one begins the praise of God, with two chapters of psalms that are the opening chapters of the unit known as Hallel. The praise of God is in the form of song, and wine and song go together. Therefore, one should hold the cup of wine until the conclusion of this section.<\/p>\n
The following is an introduction to the Hallel, which serves as a transition between the story and the praise.<\/p>\n
Therefore, we are obligated to thank, to acclaim, to praise, to laud, to exalt, to extol, to bless, to applaud, Him who performed all these miracles for our ancestors and for us: He took us from slavery to freedom, from suffering to joy, form mourning to celebration, from darkness to great light, and from subjection to redemption. And we shall sing for Him a new song: Halleluyah.
\n\u05dc\u05b0\u05e4\u05b4\u05d9\u05db\u05b8\u05da\u05b0 \u05d0\u05b2\u05e0\u05b7\u05d7\u05b0\u05e0\u05d5\u05bc \u05d7\u05b7\u05d9\u05b8\u05bc\u05d1\u05b4\u05d9\u05dd \u05dc\u05b0\u05d4\u05d5\u05b9\u05d3\u05d5\u05b9\u05ea, \u05dc\u05b0\u05d4\u05b7\u05dc\u05b5\u05bc\u05dc, \u05dc\u05b0\u05e9\u05b7\u05c1\u05d1\u05b5\u05bc\u05d7\u05b7, \u05dc\u05b0\u05e4\u05b8\u05d0\u05b5\u05e8, \u05dc\u05b0\u05e8\u05d5\u05b9\u05de\u05b5\u05dd, \u05dc\u05b0\u05d4\u05b7\u05d3\u05b5\u05bc\u05e8, \u05dc\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0, \u05dc\u05b0\u05e2\u05b7\u05dc\u05b5\u05bc\u05d4 \u05d5\u05bc\u05dc\u05b0\u05e7\u05b7\u05dc\u05b5\u05bc\u05e1 \u05dc\u05b0\u05de\u05b4\u05d9 \u05e9\u05b6\u05c1\u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05dc\u05b7\u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05d5\u05b0\u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05db\u05b8\u05bc\u05dc \u05d4\u05b7\u05e0\u05b4\u05bc\u05e1\u05b4\u05bc\u05d9\u05dd \u05d4\u05b8\u05d0\u05b5\u05dc\u05bc\u05d5\u05bc\u05c3 \u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0\u05b8\u05e0\u05d5\u05bc \u05de\u05b5\u05e2\u05b7\u05d1\u05b0\u05d3\u05d5\u05bc\u05ea \u05dc\u05b0\u05d7\u05b5\u05e8\u05d5\u05bc\u05ea, \u05de\u05b4\u05d9\u05b8\u05bc\u05d2\u05d5\u05b9\u05df \u05dc\u05b0\u05e9\u05b4\u05c2\u05de\u05b0\u05d7\u05b8\u05d4, \u05d5\u05bc\u05de\u05b5\u05d0\u05b5\u05d1\u05b6\u05dc \u05dc\u05b0\u05d9\u05d5\u05b9\u05dd \u05d8\u05d5\u05b9\u05d1, \u05d5\u05bc\u05de\u05b5\u05d0\u05b2\u05e4\u05b5\u05dc\u05b8\u05d4 \u05dc\u05b0\u05d0\u05d5\u05b9\u05e8 \u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc, \u05d5\u05bc\u05de\u05b4\u05e9\u05b4\u05bc\u05c1\u05e2\u05b0\u05d1\u05bc\u05d5\u05bc\u05d3 \u05dc\u05b4\u05d2\u05b0\u05d0\u05bb\u05dc\u05b8\u05bc\u05d4. \u05d5\u05b0\u05e0\u05b9\u05d0\u05de\u05b7\u05e8 \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9\u05d5 \u05e9\u05b4\u05c1\u05d9\u05e8\u05b8\u05d4 \u05d7\u05b2\u05d3\u05b8\u05e9\u05b8\u05c1\u05d4\u05c3 \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc\u05d9\u05b8\u05d4\u05bc.<\/p>\n
Psalm 113<\/p>\n
Hallelujah. O servants of Adonai, give praise; praise the name of Adonai. Let the name of Adonai be blessed now and forever. From east to west the name of Adonai is praised. Adonai is exalted above all nations; His glory is above the heavens. Who is like Adonai our LORD, who, enthroned on high, sees what is below, in heaven and on earth? He raises the poor from the dust, lifts up the needy from the refuse heap to set them with the great, with the great men of His people. He sets the childless woman among her household as a happy mother of children. Hallelujah.
\n\u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc\u05d9\u05b8\u05d4\u05bc \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc \u05e2\u05b7\u05d1\u05b0\u05d3\u05b5\u05d9 \u05d9\u05d9, \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc \u05d0\u05b6\u05ea \u05e9\u05b5\u05c1\u05dd \u05d9\u05d9. \u05d9\u05b0\u05d4\u05b4\u05d9 \u05e9\u05b5\u05c1\u05dd \u05d9\u05d9 \u05de\u05b0\u05d1\u05b9\u05e8\u05b8\u05da\u05b0 \u05de\u05b5\u05e2\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d5\u05b0\u05e2\u05b7\u05d3 \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd. \u05de\u05b4\u05de\u05b4\u05bc\u05d6\u05b0\u05e8\u05b7\u05d7 \u05e9\u05b6\u05c1\u05de\u05b6\u05e9\u05c1 \u05e2\u05b7\u05d3 \u05de\u05b0\u05d1\u05d5\u05b9\u05d0\u05d5\u05b9 \u05de\u05b0\u05d4\u05bb\u05dc\u05b8\u05bc\u05dc \u05e9\u05b5\u05c1\u05dd \u05d9\u05d9. \u05e8\u05b8\u05dd \u05e2\u05b7\u05dc \u05db\u05b8\u05bc\u05dc \u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd \u05d9\u05d9, \u05e2\u05b7\u05dc \u05d4\u05b7\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05db\u05b0\u05bc\u05d1\u05d5\u05b9\u05d3\u05d5\u05b9. \u05de\u05b4\u05d9 \u05db\u05b7\u05bc\u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d4\u05b7\u05de\u05b7\u05bc\u05d2\u05b0\u05d1\u05b4\u05bc\u05d9\u05d4\u05b4\u05d9 \u05dc\u05b8\u05e9\u05b8\u05c1\u05d1\u05b6\u05ea, \u05d4\u05b7\u05de\u05b7\u05bc\u05e9\u05b0\u05c1\u05e4\u05b4\u05bc\u05d9\u05dc\u05b4\u05d9 \u05dc\u05b4\u05e8\u05b0\u05d0\u05d5\u05b9\u05ea \u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5? \u05de\u05b0\u05e7\u05b4\u05d9\u05de\u05b4\u05d9 \u05de\u05b5\u05e2\u05b8\u05e4\u05b8\u05e8 \u05d3\u05b8\u05bc\u05dc, \u05de\u05b5\u05d0\u05b7\u05e9\u05b0\u05c1\u05e4\u05b9\u05bc\u05ea \u05d9\u05b8\u05e8\u05b4\u05d9\u05dd \u05d0\u05b6\u05d1\u05b0\u05d9\u05d5\u05b9\u05df, \u05dc\u05b0\u05d4\u05d5\u05b9\u05e9\u05b4\u05c1\u05d9\u05d1\u05b4\u05d9 \u05e2\u05b4\u05dd \u05e0\u05b0\u05d3\u05b4\u05d9\u05d1\u05b4\u05d9\u05dd, \u05e2\u05b4\u05dd \u05e0\u05b0\u05d3\u05b4\u05d9\u05d1\u05b5\u05d9 \u05e2\u05b7\u05de\u05bc\u05d5\u05b9. \u05de\u05d5\u05b9\u05e9\u05b4\u05c1\u05d9\u05d1\u05b4\u05d9 \u05e2\u05b2\u05e7\u05b6\u05e8\u05b6\u05ea \u05d4\u05b7\u05d1\u05b7\u05bc\u05d9\u05b4\u05ea, \u05d0\u05b5\u05dd \u05d4\u05b7\u05d1\u05b8\u05bc\u05e0\u05b4\u05d9\u05dd \u05e9\u05b0\u05c2\u05de\u05b5\u05d7\u05b8\u05d4. \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc\u05d9\u05b8\u05d4\u05bc,<\/p>\n
Psalm 114<\/p>\n
When Israel went forth from Egypt,
\n\u05d1\u05b0\u05bc\u05e6\u05b5\u05d0\u05ea \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd,
\nthe house of Jacob from a people
\n\u05d1\u05b5\u05bc\u05d9\u05ea \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05de\u05b5\u05e2\u05b7\u05dd \u05dc\u05b9\u05e2\u05b5\u05d6,
\nof strange speech,
\n\u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4 \u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4 \u05dc\u05b0\u05e7\u05b8\u05d3\u05b0\u05e9\u05c1\u05d5\u05b9,
\nJudah became His holy one,
\n\u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05de\u05b7\u05de\u05b0\u05e9\u05b0\u05c1\u05dc\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5.
\nIsrael, His dominion.
\n\u05d4\u05b7\u05d9\u05b8\u05bc\u05dd \u05e8\u05b8\u05d0\u05b8\u05d4 \u05d5\u05b7\u05d9\u05b8\u05bc\u05e0\u05b9\u05e1,
\nThe sea saw them and fled,
\n\u05d4\u05b7\u05d9\u05b7\u05bc\u05e8\u05b0\u05d3\u05b5\u05bc\u05df \u05d9\u05b4\u05e1\u05b9\u05bc\u05d1 \u05dc\u05b0\u05d0\u05b8\u05d7\u05d5\u05b9\u05e8.
\nJordan ran backward,
\n\u05d4\u05b6\u05d4\u05b8\u05e8\u05b4\u05d9\u05dd \u05e8\u05b8\u05e7\u05b0\u05d3\u05d5\u05bc \u05db\u05b0\u05d0\u05b5\u05d9\u05dc\u05b4\u05d9\u05dd,
\nmountains skipped like rams,
\n\u05d2\u05b0\u05bc\u05d1\u05b8\u05e2\u05d5\u05b9\u05ea\u2014\u05db\u05b4\u05bc\u05d1\u05b0\u05e0\u05b5\u05d9 \u05e6\u05b9\u05d0\u05df.
\nhills like sheep.
\n\u05de\u05b7\u05d4 \u05dc\u05b0\u05bc\u05da\u05b8 \u05d4\u05b7\u05d9\u05b8\u05bc\u05de \u05db\u05b4\u05bc\u05d9 \u05ea\u05b8\u05e0\u05d5\u05bc\u05e1,
\nWhat alarmed you, O sea,
\n\u05d4\u05b7\u05d9\u05b7\u05bc\u05e8\u05b0\u05d3\u05b5\u05df\u2014\u05ea\u05b4\u05bc\u05e1\u05b9\u05bc\u05d1 \u05dc\u05b0\u05d0\u05b8\u05d7\u05d5\u05b9\u05e8,
\nthat you fled,
\n\u05d4\u05b6\u05d4\u05b8\u05e8\u05b4\u05d9\u05dd\u2014\u05ea\u05b4\u05bc\u05e8\u05b0\u05e7\u05b0\u05d3\u05d5\u05bc \u05db\u05b0\u05d0\u05b5\u05d9\u05dc\u05b4\u05d9\u05dd,
\nJordan, that you ran backward,
\n\u05d2\u05b0\u05bc\u05d1\u05b8\u05e2\u05d5\u05b9\u05ea\u2014\u05db\u05b4\u05bc\u05d1\u05b0\u05e0\u05b5\u05d9 \u05e6\u05b9\u05d0\u05df?
\nmountains, that you skipped like rams,
\n\u05de\u05b4\u05dc\u05b4\u05bc\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b8\u05d3\u05d5\u05b9\u05e0 \u05d7\u05d5\u05bc\u05dc\u05b4\u05d9 \u05d0\u05b8\u05e8\u05b6\u05e5,
\nhills, like sheep?
\n\u05de\u05b4\u05dc\u05b4\u05bc\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b1\u05dc\u05d5\u05b9\u05d4\u05b7\u05bc \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1.
\nTremble, O earth,
\n\u05d4\u05b7\u05d4\u05b9\u05e4\u05b0\u05db\u05b4\u05d9 \u05d4\u05b7\u05e6\u05bc\u05d5\u05bc\u05e8 \u05d0\u05b2\u05d2\u05b7\u05dd \u05de\u05b8\u05d9\u05b4\u05dd,
\nat the presence of Adonai,
\n\u05d7\u05b7\u05dc\u05b8\u05bc\u05de\u05b4\u05d9\u05e9\u2014\u05dc\u05b0\u05de\u05b7\u05e2\u05b0\u05d9\u05b0\u05e0\u05d5\u05b9 \u05de\u05b8\u05d9\u05b4\u05dd.
\nat the presence of the God of Jacob,
\nwho turned the rock
\ninto a pool of water,
\nthe flinty rock into a fountain.<\/p>\n
One raises the cup until completing the blessing.
\nBlessed art Thou, Adonai our LORD, King of the universe, who redeemed us and redeemed our ancestors from Egypt, and brought us to this night to eat matzah and maror. So may Adonai, our LORD and the LORD of our ancestors, bring us to other festivals and other pilgrimage festivals, may they come to us in peace, rejoicing in the building of Your city and delighting in Your worship. And we shall eat there from the sacrifices and the paschal lambs whose blood will be sprinkled on Your altar according to Your wish, and we shall praise You with a new song about our redemption and the salvation of our souls. Blessed art Thou, Adonai, redeemer of Israel.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d2\u05b0\u05bc\u05d0\u05b8\u05dc\u05b8\u05e0\u05d5\u05bc \u05d5\u05b0\u05d2\u05b8\u05d0\u05b7\u05dc \u05d0\u05b6\u05ea \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b4\u05de\u05b4\u05bc\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05d5\u05b0\u05d4\u05b4\u05d2\u05b4\u05bc\u05d9\u05e2\u05b8\u05e0\u05d5\u05bc \u05dc\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4 \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4 \u05dc\u05b6\u05d0\u05b1\u05db\u05b8\u05dc \u05d1\u05bc\u05d5\u05b9 \u05de\u05b7\u05e6\u05b8\u05bc\u05d4 \u05d5\u05bc\u05de\u05b8\u05e8\u05d5\u05b9\u05e8. \u05db\u05b5\u05bc\u05df \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d5\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05d9\u05b7\u05d2\u05b4\u05bc\u05d9\u05e2\u05b5\u05e0\u05d5\u05bc \u05dc\u05b0\u05de\u05d5\u05b9\u05e2\u05b2\u05d3\u05b4\u05d9\u05dd \u05d5\u05b0\u05dc\u05b4\u05e8\u05b0\u05d2\u05b8\u05dc\u05b4\u05d9\u05dd \u05d0\u05b2\u05d7\u05b5\u05e8\u05b4\u05d9\u05dd \u05d4\u05b7\u05d1\u05b8\u05bc\u05d0\u05b4\u05d9\u05dd \u05dc\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0\u05ea\u05b5\u05e0\u05d5\u05bc \u05dc\u05b0\u05e9\u05b8\u05c1\u05dc\u05d5\u05b9\u05dd, \u05e9\u05b0\u05c2\u05de\u05b5\u05d7\u05b4\u05d9\u05dd \u05d1\u05b0\u05bc\u05d1\u05b4\u05e0\u05b0\u05d9\u05b7\u05df \u05e2\u05b4\u05d9\u05e8\u05b6\u05da\u05b8 \u05d5\u05b0\u05e9\u05b8\u05c2\u05e9\u05b4\u05c2\u05d9\u05dd \u05d1\u05b7\u05bc\u05e2\u05b2\u05d1\u05d5\u05b9\u05d3\u05b8\u05ea\u05b6\u05da\u05b8, \u05d5\u05b0\u05e0\u05b9\u05d0\u05db\u05b7\u05dc \u05e9\u05b8\u05c1\u05dd \u05de\u05b4\u05df \u05d4\u05b7\u05d6\u05b0\u05bc\u05d1\u05b8\u05d7\u05b4\u05d9\u05dd \u05d5\u05bc\u05de\u05b4\u05df \u05d4\u05b7\u05e4\u05b0\u05bc\u05e1\u05b8\u05d7\u05b4\u05d9\u05dd \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d9\u05b7\u05d2\u05b4\u05bc\u05d9\u05e2\u05b7 \u05d3\u05b8\u05bc\u05de\u05b8\u05dd \u05e2\u05b7\u05dc \u05e7\u05b4\u05d9\u05e8 \u05de\u05b4\u05d6\u05b0\u05d1\u05b7\u05bc\u05d7\u05b2\u05da\u05b8 \u05dc\u05b0\u05e8\u05b8\u05e6\u05d5\u05b9\u05df, \u05d5\u05b0\u05e0\u05d5\u05b9\u05d3\u05b6\u05d4 \u05dc\u05b0\u05da\u05b8 \u05e9\u05b4\u05c1\u05d9\u05e8 \u05d7\u05b8\u05d3\u05b8\u05e9 \u05e2\u05b7\u05dc \u05d2\u05b0\u05bc\u05d0\u05bb\u05dc\u05b8\u05bc\u05ea\u05b5\u05e0\u05d5\u05bc \u05d5\u05e2\u05b7\u05dc \u05e4\u05b0\u05bc\u05d3\u05d5\u05bc\u05ea \u05e0\u05b7\u05e4\u05b0\u05e9\u05b5\u05c1\u05e0\u05d5\u05bc. \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d2\u05b8\u05bc\u05d0\u05b7\u05dc \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc.
\nBlessed art Thou, Adonai our LORD, King of the universe, creator of the fruit of the vine.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d1\u05bc\u05d5\u05b9\u05e8\u05b5\u05d0 \u05e4\u05b0\u05bc\u05e8\u05b4\u05d9 \u05d4\u05b7\u05d2\u05b8\u05e4\u05b6\u05df.<\/p>\n
One should drink most of the cup, at least, while reclining on the left.<\/p>\n
The following rubrics of the haggadah, rachtzah and motzi matzah, must be treated as one since it is not proper to talk between washing of the hands and eating the matzah. One washes one\u2019s hands for eating breadand recites the appropriate blessing. After this, one takes the three matzot in hand and recites the blessing for eating bread. The three matzot are held so that one has two whole matzot in hand, besides the broken one, as festival meals require two whole loaves (lechem mishneh). After reciting this blessing, the lowest matzah is released. One whole matzah and one broken matzah remain and the blessing for eating matzah is then recited. Use of a broken matzah is consideredproper for this blessing as a broken loafrepresents bread of distress. Although it is customary to salt the bread eaten after the blessing for eating matzah, it is the Ashkenazic tradition to eat unsalted matzah at the seder. Sephardim usually salt the matzah. One should eat, at least, a quantity of matzah equal to the size ofan olive.<\/p>\n
\u05e8\u05b7\u05d7\u05b2\u05e6\u05b8\u05d4<\/p>\n
The blessing for washing one\u2019s hands:
\nBlessed art Thou, Adonai our LORD, King of the universe, who has sanctified us by His commandments and commanded us about washing hands.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e7\u05b4\u05d3\u05b0\u05bc\u05e9\u05b8\u05c1\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5 \u05d5\u05b0\u05e6\u05b4\u05d5\u05b8\u05bc\u05e0\u05d5\u05bc \u05e2\u05b7\u05dc \u05e0\u05b0\u05d8\u05b4\u05d9\u05dc\u05b7\u05ea \u05d9\u05b8\u05d3\u05b8\u05d9\u05b4\u05dd.<\/p>\n
\u05de\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0<\/p>\n
The blessings recited before eating the matzah (see instructions above):
\nBlessed art Thou, Adonai our LORD, King of the universe, who brings forth bread from the earth.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d4\u05b7\u05de\u05bc\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0 \u05dc\u05b6\u05d7\u05b6\u05dd \u05de\u05b4\u05df \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.<\/p>\n
\u05de\u05b7\u05e6\u05b8\u05bc\u05d4
\nBlessed art Thou, Adonai our LORD, King of the universe, who has sanctified us by His commandments and commanded us about eating matzah.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e7\u05b4\u05d3\u05b0\u05bc\u05e9\u05b8\u05c1\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5 \u05d5\u05b0\u05e6\u05b4\u05d5\u05b8\u05bc\u05e0\u05d5\u05bc \u05e2\u05b7\u05dc \u05d0\u05b2\u05db\u05b4\u05d9\u05dc\u05b7\u05ea \u05de\u05b7\u05e6\u05b8\u05bc\u05d4.<\/p>\n
\u05de\u05b8\u05e8\u05d5\u05b9\u05e8<\/p>\n
One takes the bitter herbs (lettuce or other suitable vegetable) and dips it into the haroset. The main flavor should be that of the bitter herbs so it is the Ashkenazic tradition to shake off the haroset from bitter herbs after dipping. One should eat a quantity of the bitter herbs equal to the size ofan olive. Since the bitter herbs are a symbol ofsuffering and slavery, it is not necessary to recline while eating them.
\nBlessed art Thou, Adonai our LORD, King of the universe, who has sanctified us by His commandments and commanded us about eating maror.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e7\u05b4\u05d3\u05b0\u05bc\u05e9\u05b8\u05c1\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5 \u05d5\u05b0\u05e6\u05b4\u05d5\u05b8\u05bc\u05e0\u05d5\u05bc \u05e2\u05b7\u05dc \u05d0\u05b2\u05db\u05b4\u05d9\u05dc\u05b7\u05ea \u05de\u05b8\u05e8\u05d5\u05b9\u05e8.<\/p>\n
\u05db\u05bc\u05d5\u05b9\u05e8\u05b5\u05da\u05b0<\/p>\n
One prepares a sandwich ofbitter herbs (according to Ashkenazic tradition, one should not dip the bitter herbs in haroset) on matzah and says the following:
\nIn commemoration of the Temple, according to Hillel. Thus did Hillel when the Temple still existed: he would wrap matzah and maror together and eat them to fulfill what is said: \u201cThey shall eat it with unleavened bread and bitter herbs\u201d (Num. 9:11).
\n\u05d6\u05b5\u05db\u05b6\u05e8 \u05dc\u05b0\u05de\u05b4\u05e7\u05b0\u05d3\u05b8\u05bc\u05e9\u05c1 \u05db\u05b0\u05bc\u05d4\u05b4\u05dc\u05b5\u05bc\u05dc. \u05db\u05b5\u05bc\u05df \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d4\u05b4\u05dc\u05b5\u05bc\u05dc \u05d1\u05b4\u05bc\u05d6\u05b0\u05de\u05b7\u05df \u05e9\u05b6\u05c1\u05d1\u05b5\u05bc\u05d9\u05ea \u05d4\u05b7\u05de\u05b4\u05bc\u05e7\u05b0\u05d3\u05b8\u05bc\u05e9\u05c1 \u05d4\u05b8\u05d9\u05b8\u05d4 \u05e7\u05b7\u05d9\u05b8\u05bc\u05dd\u05c3 \u05d4\u05b8\u05d9\u05b8\u05d4 \u05db\u05bc\u05d5\u05b9\u05e8\u05b5\u05da\u05b0 \u05de\u05b7\u05e6\u05b8\u05bc\u05d4 \u05d5\u05bc\u05de\u05b8\u05e8\u05d5\u05b9\u05e8 \u05d5\u05b0\u05d0\u05d5\u05b9\u05db\u05b5\u05dc \u05d1\u05b0\u05bc\u05d9\u05b7\u05d7\u05b7\u05d3, \u05dc\u05b0\u05e7\u05b7\u05d9\u05b5\u05bc\u05dd \u05de\u05b7\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8\u05c3 \u05e2\u05b7\u05dc \u05de\u05b7\u05e6\u05bc\u05d5\u05b9\u05ea \u05d5\u05bc\u05de\u05b0\u05e8\u05b9\u05e8\u05b4\u05d9\u05dd \u05d9\u05b9\u05d0\u05db\u05b0\u05dc\u05bb\u05d4\u05d5\u05bc.<\/p>\n
One now eats the sandwich. It is customary to recline while eating this sandwich.<\/p>\n
\u05e9\u05bb\u05c1\u05dc\u05b0\u05d7\u05b8\u05e0 \u05e2\u05d5\u05b9\u05e8\u05b5\u05da\u05b0<\/p>\n
One eats and drinks, taking into consideration that one has to eat the final matzah known as afikoman.<\/p>\n
\u05e6\u05b8\u05e4\u05d5\u05bc\u05df<\/p>\n
After the meal, each person should eat a piece of matzah, equal in size to at least an olive. This is done for two reasons. One is to ensure fulfillment of the requirement that the taste of matzah be left in one\u2019s mouth. The second reason is in commemoration of the paschal lamb, which, according to rabbinical theory, was the last food eaten at the meal<\/p>\n
\u05d1\u05b8\u05bc\u05e8\u05b5\u05da\u05b0<\/p>\n
One pours the third cup for grace after the meal. It is customary to sing or recite the following psalm before grace on Sabbath and festivals.<\/p>\n
Psalm 126:1\u20136
\nA song of ascents. When Adonai restores the fortunes of Zion\u2014we see it as in a dream\u2014our mouths shall be filled with laughter, our tongues, with songs of joy. Then shall they say among the nations, \u201cAdonai has done great things for them!\u201d Adonai will do great things for us and we shall rejoice. Restore our fortunes, Adonai, like watercourses in the Negeb. They who sow in tears shall reap with songs of joy. Though he goes along weeping, carrying the seed-bag, he shall come back with songs of joy, carrying his sheaves.
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\nBlessed art Thou, Adonai our LORD, King of the universe, who nourishes the entire world in His goodness, with grace and charity and mercy He gives bread to all flesh, for His steadfast love is eternal. And in His great goodness we have never lacked, nor will we lack food, forever, for the sake of His great name, for He is a LORD who nourishes and supports all and is good to all, and He prepares food for all His creatures that He has created. Blessed art Thou, Adonai, who nourishes all.
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\nWe thank you, Adonai our LORD, for giving our ancestors a desirous, good, and spacious land, and for bringing us out of Egypt, and for redeeming us from a house of slavery, and for the covenant that You have engraved in our flesh, and for Your Torah that You have taught us, and for Your laws that You have informed us, and for life, grace, and charity that You have granted us, and for the eating of food by which You nourish and support us constantly, every day, every time, and every moment. And for all, Adonai our LORD, we thank You and we bless You, may Your name be blessed by all life constantly and forever as it says: \u201cWhen you have eaten your fill, give thanks to Adonai your LORD, for the good land which He has given you\u201d (Deut. 8:10). Blessed art Thou, Adonai, for the land and for the food.
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\nHave mercy, Adonai our LORD, on Your people Israel and on Your city, Jerusalem, and on Zion, the abode of Your glory, and on the kingdom of the house of David, Your anointed one, and on the great and holy house that is called by Your name. Our LORD, our Father, shepherd us, nourish us, support us and help us prosper, and relieve us, Adonai our LORD, from all our troubles. And please, Adonai our LORD, do not put us in need of gifts from humans nor of their loans, but only Your full hand, holy and vast, that we may never be shamed or embarrassed.
\n\u05e8\u05b7\u05d7\u05b5\u05dd \u05e0\u05b8\u05d0 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e2\u05b7\u05dc \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05e2\u05b7\u05de\u05b6\u05bc\u05da\u05b8 \u05d5\u05b0\u05e2\u05b7\u05dc \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05b8\u05c1\u05dc\u05b7\u05d9\u05b4\u05dd \u05e2\u05b4\u05d9\u05e8\u05b6\u05da\u05b8 \u05d5\u05b0\u05e2\u05b7\u05dc \u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05df \u05de\u05b4\u05e9\u05b0\u05c1\u05db\u05b7\u05bc\u05df \u05db\u05b0\u05bc\u05d1\u05d5\u05b9\u05d3\u05b6\u05da\u05b8 \u05d5\u05b0\u05e2\u05b7\u05dc \u05de\u05b7\u05dc\u05b0\u05db\u05d5\u05bc\u05ea \u05d1\u05b5\u05bc\u05d9\u05ea \u05d3\u05b8\u05bc\u05d5\u05bc\u05d3 \u05de\u05b0\u05e9\u05b4\u05c1\u05d9\u05d7\u05b6\u05da\u05b8 \u05d5\u05b0\u05e2\u05b7\u05dc \u05d4\u05b7\u05d1\u05b7\u05bc\u05d9\u05b4\u05ea \u05d4\u05b7\u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc \u05d5\u05b0\u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05e9\u05b6\u05c1\u05e0\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0 \u05e9\u05b4\u05c1\u05de\u05b0\u05da\u05b8 \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5\u05c3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d0\u05b8\u05d1\u05b4\u05d9\u05e0\u05d5\u05bc, \u05e8\u05b0\u05e2\u05b5\u05e0\u05d5\u05bc \u05d6\u05d5\u05bc\u05e0\u05b5\u05e0\u05d5\u05bc \u05e4\u05b7\u05e8\u05b0\u05e0\u05b0\u05e1\u05b5\u05e0\u05d5\u05bc \u05d5\u05b0\u05db\u05b7\u05dc\u05b0\u05db\u05b0\u05bc\u05dc\u05b5\u05e0\u05d5\u05bc \u05d5\u05b0\u05d4\u05b7\u05e8\u05b0\u05d5\u05b4\u05d9\u05d7\u05b5\u05e0\u05d5\u05bc, \u05d5\u05b0\u05d4\u05b7\u05e8\u05b0\u05d5\u05b7\u05d7 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4 \u05de\u05b4\u05db\u05b8\u05bc\u05dc \u05e6\u05b8\u05e8\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc. \u05d5\u05b0\u05e0\u05b8\u05d0 \u05d0\u05b7\u05dc \u05ea\u05b7\u05bc\u05e6\u05b0\u05e8\u05b4\u05d9\u05db\u05b5\u05e0\u05d5\u05bc \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc, \u05dc\u05b9\u05d0 \u05dc\u05b4\u05d9\u05d3\u05b5\u05d9 \u05de\u05b7\u05ea\u05b0\u05bc\u05e0\u05b7\u05ea \u05d1\u05b8\u05bc\u05e9\u05b8\u05c2\u05e8 \u05d5\u05b8\u05d3\u05b8\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05dc\u05b4\u05d9\u05d3\u05b5\u05d9 \u05d4\u05b7\u05dc\u05b0\u05d5\u05b8\u05d0\u05ea\u05b8\u05dd, \u05db\u05b4\u05bc\u05d9 \u05d0\u05b4\u05dd \u05dc\u05b0\u05d9\u05b8\u05d3\u05b0\u05da\u05b8 \u05d4\u05b7\u05de\u05b0\u05bc\u05dc\u05b5\u05d0\u05b8\u05d4 \u05d4\u05b7\u05e4\u05b0\u05bc\u05ea\u05d5\u05bc\u05d7\u05b8\u05d4 \u05d4\u05b7\u05e7\u05b0\u05bc\u05d3\u05d5\u05b9\u05e9\u05b8\u05c1\u05d4 \u05d5\u05b0\u05d4\u05b8\u05e8\u05b0\u05d7\u05b8\u05d1\u05b8\u05d4, \u05e9\u05b6\u05c1\u05dc\u05b9\u05d0 \u05e0\u05b5\u05d1\u05d5\u05b9\u05e9\u05c1 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05e0\u05b4\u05db\u05b8\u05bc\u05dc\u05b5\u05dd \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d5\u05b8\u05e2\u05b6\u05d3.<\/p>\n
On the Sabbath the following paragraph is added:
\nAccept and strengthen us, Adonai our LORD, in Your commandments and in the commandment of the seventh day, this great and holy Shabbat, for it is a great and holy day before You, to cease from work and to rest on it, in love, according to the commandment of Your will. And, in Your will, allow us, Adonai our LORD, to have no distress or suffering or sighing on our day of rest. And show us, Adonai our LORD, the comforting of Zion, Your city, and the building of Jerusalem, Your Holy City, for You are the master of salvations and the master of comforts.
\n\u05e8\u05b0\u05e6\u05b5\u05d4 \u05d5\u05b0\u05d4\u05b7\u05d7\u05b2\u05dc\u05b4\u05d9\u05e6\u05b5\u05e0\u05d5\u05bc \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05d5\u05b9\u05ea\u05b6\u05d9\u05da\u05b8 \u05d5\u05bc\u05d1\u05b0\u05de\u05b4\u05e6\u05b0\u05d5\u05b7\u05ea \u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05b0\u05bc\u05c1\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05d4\u05b7\u05e9\u05b7\u05bc\u05c1\u05d1\u05b8\u05bc\u05ea \u05d4\u05b7\u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc \u05d5\u05b0\u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4, \u05db\u05b4\u05bc\u05d9 \u05d9\u05d5\u05b9\u05dd \u05d6\u05b6\u05d4 \u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc \u05d5\u05b0\u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d4\u05d5\u05bc\u05d0 \u05dc\u05b0\u05e4\u05b8\u05e0\u05b6\u05d9\u05da\u05b8 \u05dc\u05b4\u05e9\u05b0\u05c1\u05d1\u05b8\u05bc\u05ea \u05d1\u05bc\u05d5\u05b9 \u05d5\u05b0\u05dc\u05b8\u05e0\u05d5\u05bc\u05d7\u05b7 \u05d1\u05bc\u05d5\u05b9 \u05d1\u05b0\u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 \u05db\u05b0\u05bc\u05de\u05b4\u05e6\u05b0\u05d5\u05b7\u05ea \u05e8\u05b0\u05e6\u05d5\u05b9\u05e0\u05b6\u05da\u05b8. \u05d5\u05bc\u05d1\u05b4\u05e8\u05b0\u05e6\u05d5\u05b9\u05e0\u05b0\u05da\u05b8 \u05d4\u05b8\u05e0\u05b4\u05d9\u05d7\u05b7 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05dc\u05b9\u05bc\u05d0 \u05ea\u05b0\u05d4\u05b5\u05d0 \u05e6\u05b8\u05e8\u05b8\u05d4 \u05d5\u05b0\u05d9\u05b8\u05d2\u05d5\u05b9\u05df \u05d5\u05b7\u05d0\u05b2\u05e0\u05b8\u05d7\u05b8\u05d4 \u05d1\u05b0\u05bc\u05d9\u05d5\u05b9\u05dd \u05de\u05b0\u05e0\u05d5\u05bc\u05d7\u05b8\u05ea\u05b5\u05e0\u05d5\u05bc. \u05d5\u05b0\u05d4\u05b7\u05e8\u05b0\u05d0\u05b5\u05e0\u05d5\u05bc \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05e0\u05b6\u05d7\u05b8\u05de\u05b7\u05ea \u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05df \u05e2\u05b4\u05d9\u05e8\u05b6\u05da\u05b8 \u05d5\u05bc\u05d1\u05b0\u05d1\u05b4\u05e0\u05b0\u05d9\u05b7\u05df \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05b8\u05c1\u05dc\u05b7\u05d9\u05b4\u05dd \u05e2\u05b4\u05d9\u05e8 \u05e7\u05b8\u05d3\u05b0\u05e9\u05b6\u05c1\u05da\u05b8 \u05db\u05b4\u05bc\u05d9 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d4\u05d5\u05bc\u05d0 \u05d1\u05b7\u05bc\u05e2\u05b7\u05dc \u05d4\u05b7\u05d9\u05b0\u05bc\u05e9\u05c1\u05d5\u05bc\u05e2\u05d5\u05b9\u05ea \u05d5\u05bc\u05d1\u05b7\u05d0\u05b7\u05dc \u05d4\u05b7\u05e0\u05b6\u05bc\u05d7\u05b8\u05de\u05d5\u05b9\u05ea.
\nOur LORD and the LORD of our ancestors, may our memory and our recollection, and the memory of the anointed son of your servant, David, and the memory of Jerusalem Your Holy City, and the memory of all of Your people, the house of Israel, arise and come, and reach and be seen and be accepted and be heard and be recollected and remembered before You for salvation, for good and grace, for mercy and compassion, for life and peace, on this day of the matzah festival. Remember us on it, Adonai our LORD, for good and recollect us for blessing and save us for life. As for salvation and compassion, spare us, be graceful to us, be compassionate to and save, for our eyes are turned to You, for You are a graceful and compassionate LORD and King.
\n\u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d5\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc, \u05d9\u05b7\u05e2\u05b2\u05dc\u05b6\u05d4 \u05d5\u05b0\u05d9\u05b8\u05d1\u05b9\u05d0 \u05d5\u05b0\u05d9\u05b7\u05d2\u05b4\u05bc\u05d9\u05e2\u05b7 \u05d5\u05b0\u05d9\u05b5\u05e8\u05b8\u05d0\u05b6\u05d4 \u05d5\u05b0\u05d9\u05b5\u05e8\u05b8\u05e6\u05b6\u05d4 \u05d5\u05b0\u05d9\u05b4\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05e2 \u05d5\u05b0\u05d9\u05b4\u05e4\u05b8\u05bc\u05e7\u05b5\u05d3 \u05d5\u05b0\u05d9\u05b4\u05d6\u05b8\u05bc\u05db\u05b5\u05e8 \u05d6\u05b4\u05db\u05b0\u05e8\u05d5\u05b9\u05e0\u05b5\u05e0\u05d5\u05bc \u05d5\u05bc\u05e4\u05b4\u05e7\u05b0\u05d3\u05d5\u05b9\u05e0\u05b5\u05e0\u05d5\u05bc, \u05d5\u05b0\u05d6\u05b4\u05db\u05b0\u05e8\u05d5\u05b9\u05df \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc, \u05d5\u05b0\u05d6\u05b4\u05db\u05b0\u05e8\u05d5\u05b9\u05df \u05de\u05b8\u05e9\u05b4\u05c1\u05d9\u05d7\u05b7 \u05d1\u05b6\u05bc\u05df \u05d3\u05b8\u05bc\u05d5\u05b4\u05d3 \u05e2\u05b7\u05d1\u05b0\u05d3\u05b6\u05bc\u05da\u05b8, \u05d5\u05b0\u05d6\u05b4\u05db\u05b0\u05e8\u05d5\u05b9\u05df \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05b8\u05c1\u05dc\u05b7\u05d9\u05b4\u05dd \u05e2\u05b4\u05d9\u05e8 \u05e7\u05b8\u05d3\u05b0\u05e9\u05b6\u05c1\u05da\u05b8, \u05d5\u05b0\u05d6\u05b4\u05db\u05b0\u05e8\u05d5\u05b9\u05df \u05db\u05b8\u05bc\u05dc \u05e2\u05b7\u05de\u05b0\u05bc\u05da\u05b8 \u05d1\u05b5\u05bc\u05d9\u05ea \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b7\u05dc \u05dc\u05b0\u05e4\u05b8\u05e0\u05b6\u05d9\u05da\u05b8, \u05dc\u05b4\u05e4\u05b0\u05dc\u05b5\u05d9\u05d8\u05b8\u05d4 \u05dc\u05b0\u05d8\u05d5\u05b9\u05d1\u05b8\u05d4 \u05dc\u05b0\u05d7\u05b5\u05df \u05d5\u05bc\u05dc\u05b0\u05d7\u05b6\u05e1\u05b6\u05d3 \u05d5\u05bc\u05dc\u05b0\u05e8\u05b7\u05d7\u05b2\u05de\u05b4\u05d9\u05dd, \u05dc\u05b0\u05d7\u05b7\u05d9\u05b4\u05bc\u05d9\u05dd \u05d5\u05bc\u05dc\u05b0\u05e9\u05b8\u05c1\u05dc\u05d5\u05b9\u05dd \u05d1\u05b0\u05bc\u05d9\u05d5\u05b9\u05dd \u05d7\u05b7\u05d2 \u05d4\u05b7\u05de\u05b7\u05bc\u05e6\u05bc\u05d5\u05b9\u05ea \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4 \u05d6\u05b8\u05db\u05b0\u05e8\u05b5\u05e0\u05d5\u05bc \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05bc\u05d5\u05b9 \u05dc\u05b0\u05d8\u05d5\u05b9\u05d1\u05b8\u05d4 \u05d5\u05bc\u05e4\u05b8\u05e7\u05b0\u05d3\u05b5\u05e0\u05d5\u05bc \u05d1\u05d5\u05b9 \u05dc\u05b4\u05d1\u05b0\u05e8\u05b8\u05db\u05b8\u05d4 \u05d5\u05b0\u05d4\u05d5\u05e9\u05b4\u05c1\u05d9\u05e2\u05b5\u05e0\u05d5\u05bc \u05d1\u05d5\u05b9 \u05dc\u05b0\u05d7\u05b7\u05d9\u05b4\u05d9\u05dd. \u05d5\u05bc\u05d1\u05b4\u05d3\u05b0\u05d1\u05b7\u05e8 \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05d4 \u05d5\u05b0\u05e8\u05b7\u05d7\u05b2\u05de\u05b4\u05d9\u05dd \u05d7\u05d5\u05bc\u05e1 \u05d5\u05b0\u05d7\u05b8\u05e0\u05b5\u05bc\u05e0\u05d5\u05bc \u05d5\u05b0\u05e8\u05b7\u05d7\u05b5\u05dd \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc \u05d5\u05b0\u05d4\u05d5\u05e9\u05b4\u05c1\u05d9\u05e2\u05b5\u05e0\u05d5\u05bc, \u05db\u05b4\u05bc\u05d9 \u05d0\u05b5\u05dc\u05b6\u05d9\u05da\u05b8 \u05e2\u05b5\u05d9\u05e0\u05b5\u05d9\u05e0\u05d5\u05bc, \u05db\u05b4\u05bc\u05d9 \u05d0\u05b5\u05dc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d7\u05b7\u05e0\u05bc\u05d5\u05bc\u05df \u05d5\u05b0\u05e8\u05b7\u05d7\u05d5\u05bc\u05dd \u05d0\u05b8\u05ea\u05b8\u05bc\u05d4.
\nAnd build Jerusalem, the Holy City, speedily in our own days. Blessed art Thou, Adonai our LORD, builder of Jerusalem in His mercy. Amen.
\n\u05d5\u05bc\u05d1\u05b0\u05e0\u05b5\u05d4 \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05b8\u05c1\u05dc\u05b7\u05d9\u05b4\u05dd \u05e2\u05b4\u05d9\u05e8 \u05d4\u05b7\u05e7\u05b9\u05bc\u05d3\u05b6\u05e9\u05c1 \u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4 \u05d1\u05b0\u05d9\u05b8\u05de\u05b5\u05d9\u05e0\u05d5\u05bc. \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d1\u05bc\u05d5\u05b9\u05e0\u05b6\u05d4 \u05d1\u05b0\u05e8\u05b7\u05d7\u05b2\u05de\u05b8\u05d9\u05d5 \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05b8\u05c1\u05dc\u05b8\u05d9\u05b4\u05dd. \u05d0\u05b8\u05de\u05b5\u05df.
\nBlessed art Thou, Adonai our LORD, King of the universe, the LORD, our Father, our King, our Powerful One, our Creator, our Redeemer, He who formed us, our Holy One, the Holy One of Jacob, our Shepherd, Shepherd of Israel, the King who is good and is good to all. For on every day He did good, He does good, and He will do good for us. He has granted us, He grants us, and He will grant us grace, mercy, compassion, prosperity, safety and success, blessing and salvation, comfort, support, and maintenance, compassion and life and peace and all good things and He will never deprive us of any good thing.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, \u05d4\u05b8\u05d0\u05b5\u05dc \u05d0\u05b8\u05d1\u05b4\u05d9\u05e0\u05d5\u05bc \u05de\u05b7\u05dc\u05b0\u05db\u05b5\u05bc\u05e0\u05d5\u05bc \u05d0\u05b7\u05d3\u05b4\u05d9\u05e8\u05b5\u05e0\u05d5\u05bc \u05d1\u05bc\u05d5\u05b9\u05e8\u05b0\u05d0\u05b5\u05e0\u05d5\u05bc \u05d2\u05b9\u05bc\u05d0\u05b2\u05dc\u05b5\u05e0\u05d5\u05bc \u05d9\u05d5\u05b9\u05e6\u05b0\u05e8\u05b5\u05e0\u05d5\u05bc \u05e7\u05b0\u05d3\u05d5\u05b9\u05e9\u05b5\u05c1\u05e0\u05d5\u05bc \u05e7\u05b0\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05e8\u05d5\u05b9\u05e2\u05b5\u05e0\u05d5\u05bc \u05e8\u05d5\u05b9\u05e2\u05b5\u05d4 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d4\u05b7\u05de\u05b6\u05bc\u05dc\u05b6\u05da\u05b0 \u05d4\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1 \u05d5\u05b0\u05d4\u05b7\u05de\u05b5\u05bc\u05d8\u05b4\u05d9\u05d1 \u05dc\u05b7\u05db\u05b9\u05bc\u05dc \u05e9\u05b6\u05c1\u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05d9\u05d5\u05b9\u05dd \u05d5\u05b8\u05d9\u05d5\u05b9\u05dd \u05d4\u05d5\u05bc\u05d0 \u05d4\u05b5\u05d8\u05b4\u05d9\u05d1, \u05d4\u05d5\u05bc\u05d0 \u05de\u05b5\u05d8\u05b4\u05d9\u05d1, \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b5\u05d9\u05d8\u05b4\u05d9\u05d1 \u05dc\u05b8\u05e0\u05d5\u05bc. \u05d4\u05d5\u05bc\u05d0 \u05d2\u05b0\u05de\u05b8\u05dc\u05b8\u05e0\u05d5\u05bc \u05d4\u05d5\u05bc\u05d0 \u05d2\u05d5\u05b9\u05de\u05b0\u05dc\u05b5\u05e0\u05d5\u05bc \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05d2\u05b0\u05de\u05b0\u05dc\u05b5\u05e0\u05d5\u05bc \u05dc\u05b8\u05e2\u05b7\u05d3, \u05dc\u05b0\u05d7\u05b5\u05df \u05d5\u05bc\u05dc\u05b0\u05d7\u05b6\u05e1\u05b6\u05d3 \u05d5\u05bc\u05dc\u05b0\u05e8\u05b7\u05d7\u05b2\u05de\u05b4\u05d9\u05dd \u05d5\u05bc\u05dc\u05b0\u05e8\u05b6\u05d5\u05b7\u05d7 \u05d4\u05b7\u05e6\u05b8\u05bc\u05dc\u05b8\u05d4 \u05d5\u05b0\u05d4\u05b7\u05e6\u05b0\u05dc\u05b8\u05d7\u05b8\u05d4, \u05d1\u05b0\u05bc\u05e8\u05b8\u05db\u05b8\u05d4 \u05d5\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05d4 \u05e0\u05b6\u05d7\u05b8\u05de\u05b8\u05d4 \u05e4\u05b7\u05bc\u05e8\u05b0\u05e0\u05b8\u05e1\u05b8\u05d4 \u05d5\u05b0\u05db\u05b7\u05dc\u05b0\u05db\u05b8\u05bc\u05dc\u05b8\u05d4 \u05d5\u05b0\u05e8\u05b7\u05d7\u05b2\u05de\u05b4\u05d9\u05dd \u05d5\u05b0\u05d7\u05b7\u05d9\u05b4\u05bc\u05d9\u05dd \u05d5\u05b0\u05e9\u05b8\u05c1\u05dc\u05d5\u05b9\u05dd \u05d5\u05b0\u05db\u05b8\u05dc \u05d8\u05d5\u05b9\u05d1, \u05d5\u05bc\u05de\u05b4\u05db\u05b8\u05bc\u05dc \u05d8\u05d5\u05bc\u05d1 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05e2\u05b7\u05dc \u05d9\u05b0\u05d7\u05b7\u05e1\u05b0\u05bc\u05e8\u05b5\u05e0\u05d5\u05bc.
\nThe compassionate one, may He rule over us forever.
\n\u05d4\u05b8\u05e8\u05b7\u05d7\u05b7\u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05de\u05b0\u05dc\u05d5\u05b9\u05da\u05b0 \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d5\u05b8\u05e2\u05b6\u05d3.
\nThe compassionate one, may He be blessed in heaven and earth.
\n\u05d4\u05b8\u05e8\u05b7\u05d7\u05b2\u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05ea\u05b0\u05d1\u05b8\u05bc\u05e8\u05b7\u05da\u05b0 \u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nThe compassionate one, may He be praised for all generations, and may He take pride in us for all eternity, and may He glory in us forever.
\n\u05d4\u05b8\u05e8\u05b7\u05d7\u05b2\u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05d1\u05b7\u05bc\u05d7 \u05dc\u05b0\u05d3\u05d5\u05b9\u05e8 \u05d3\u05bc\u05d5\u05b9\u05e8\u05b4\u05d9\u05dd, \u05d5\u05b0\u05d9\u05b4\u05ea\u05b0\u05e4\u05b8\u05bc\u05d0\u05b7\u05e8 \u05d1\u05b8\u05bc\u05e0\u05d5\u05bc \u05dc\u05b8\u05e2\u05b7\u05d3 \u05d5\u05bc\u05dc\u05b0\u05e0\u05b5\u05e6\u05b7\u05d7 \u05e0\u05b0\u05e6\u05b8\u05d7\u05b4\u05d9\u05dd, \u05d5\u05b0\u05d9\u05b4\u05ea\u05b0\u05d4\u05b7\u05d3\u05b7\u05bc\u05e8 \u05d1\u05b8\u05bc\u05e0\u05d5\u05bc \u05dc\u05b8\u05e2\u05b7\u05d3 \u05d5\u05bc\u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b0\u05de\u05b5\u05d9 \u05e2\u05d5\u05b9\u05dc\u05b8\u05de\u05b4\u05d9\u05dd.
\nThe compassionate one, may He support us in honor.
\n\u05d4\u05b8\u05e8\u05b7\u05d7\u05b7\u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b0\u05e4\u05b7\u05e8\u05b0\u05e0\u05b0\u05e1\u05b5\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05db\u05b8\u05d1\u05d5\u05b9\u05d3.
\nThe compassionate one, may He shatter the yoke from our necks, may He lead us, upright, to our land.
\n\u05d4\u05b8\u05e8\u05b7\u05d7\u05b7\u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05e9\u05b0\u05c1\u05d1\u05bc\u05d5\u05b9\u05e8 \u05e2\u05bb\u05dc\u05b5\u05bc\u05e0\u05d5\u05bc \u05de\u05b5\u05e2\u05b7\u05dc \u05e6\u05b7\u05d5\u05b8\u05bc\u05d0\u05e8\u05b5\u05e0\u05d5\u05bc, \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0 \u05d9\u05d5\u05b9\u05dc\u05b4\u05d9\u05db\u05b5\u05e0\u05d5\u05bc \u05e7\u05d5\u05b9\u05de\u05b0\u05de\u05b4\u05d9\u05d5\u05bc\u05ea \u05dc\u05b0\u05d0\u05b7\u05e8\u05b0\u05e6\u05b5\u05e0\u05d5\u05bc.
\nThe compassionate one, may He send us abundant blessing to this house and to the table on which we have eaten.
\n\u05d4\u05b8\u05e8\u05b7\u05d7\u05b2\u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05e9\u05b0\u05c1\u05dc\u05b7\u05d7 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05e8\u05b8\u05db\u05b8\u05d4 \u05de\u05b0\u05e8\u05bb\u05d1\u05b8\u05bc\u05d4 \u05d1\u05b7\u05bc\u05d1\u05b7\u05bc\u05d9\u05b4\u05ea \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4, \u05d5\u05b0\u05e2\u05b7\u05dc \u05e9\u05bb\u05c1\u05dc\u05b0\u05d7\u05b8\u05df \u05d6\u05b6\u05d4 \u05e9\u05b6\u05c1\u05d0\u05b8\u05db\u05b7\u05dc\u05b0\u05e0\u05d5\u05bc \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5.
\nThe compassionate one, may He send us His prophet Elijah, of blessed memory, and announce good news, salvation, and comfort.
\n\u05d4\u05b8\u05e8\u05b7\u05d7\u05b2\u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05e9\u05b0\u05c1\u05dc\u05b7\u05d7 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d0\u05b5\u05dc\u05b4\u05d9\u05b8\u05bc\u05d4\u05d5\u05bc \u05d4\u05b7\u05e0\u05b8\u05bc\u05d1\u05b4\u05d9\u05d0 \u05d6\u05b8\u05db\u05d5\u05bc\u05e8 \u05dc\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1, \u05d5\u05b4\u05d9\u05d1\u05b7\u05e9\u05b6\u05bc\u05c1\u05e8 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05e9\u05c2\u05d5\u05b9\u05e8\u05d5\u05b9\u05ea \u05d8\u05d5\u05b9\u05d1\u05d5\u05b9\u05ea \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05d5\u05b9\u05ea \u05d5\u05b0\u05e0\u05b6\u05d7\u05b8\u05de\u05d5\u05b9\u05ea.<\/p>\n
It is customary to insert here a blessing for the host. Children who are at their parents\u2019 home say the following version. Others should adapt the blessing to fit the occasion.
\nThe compassionate one, may He bless my father, my teacher, master of this house and my mother, my teacher, mistress of this house, them, their family and all their offspring and all that they have, us and all that we have, as He blessed our forefathers, Abraham, Isaac, and Jacob, with all and with everything, so may He bless us all together with a complete blessing and let us say: Amen.
\n\u05d4\u05b8\u05e8\u05b7\u05d7\u05b2\u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0 \u05d0\u05b6\u05ea \u05d0\u05b8\u05d1\u05b4\u05d9 \u05de\u05d5\u05b9\u05e8\u05b4\u05d9 \u05d1\u05b7\u05bc\u05e2\u05b7\u05dc \u05d4\u05b7\u05d1\u05b7\u05bc\u05d9\u05b4\u05ea \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4, \u05d5\u05b0\u05d0\u05b6\u05ea \u05d0\u05b4\u05de\u05b4\u05bc\u05d9 \u05de\u05d5\u05b9\u05e8\u05b8\u05ea\u05b4\u05d9 \u05d1\u05b7\u05bc\u05e2\u05b2\u05dc\u05b7\u05ea \u05d4\u05b7\u05d1\u05b7\u05bc\u05d9\u05b4\u05ea \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4, \u05d0\u05d5\u05b9\u05ea\u05b8\u05dd \u05d5\u05b0\u05d0\u05b6\u05ea \u05d1\u05b5\u05bc\u05d9\u05ea\u05b8\u05dd \u05d5\u05b0\u05d0\u05b6\u05ea \u05d6\u05b7\u05e8\u05b0\u05e2\u05b8\u05dd \u05d5\u05b0\u05d0\u05b6\u05ea \u05db\u05b8\u05bc\u05dc \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05dc\u05b8\u05d4\u05b6\u05dd. \u05d0\u05d5\u05b9\u05ea\u05b8\u05e0\u05d5\u05bc \u05d5\u05b0\u05d0\u05b6\u05ea \u05db\u05b8\u05bc\u05dc \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05dc\u05b8\u05e0\u05d5\u05bc, \u05db\u05b0\u05bc\u05de\u05d5\u05b9 \u05e9\u05b6\u05c1\u05e0\u05b4\u05bc\u05ea\u05b0\u05d1\u05b8\u05bc\u05e8\u05b0\u05db\u05d5\u05bc \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05d9\u05b4\u05e6\u05b0\u05d7\u05b8\u05e7 \u05d5\u05b0\u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05d1\u05b7\u05bc\u05db\u05b9\u05bc\u05dc \u05de\u05b4\u05db\u05b9\u05bc\u05dc \u05db\u05b9\u05bc\u05dc, \u05db\u05b5\u05bc\u05df \u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0 \u05d0\u05d5\u05b9\u05ea\u05b8\u05e0\u05d5\u05bc \u05db\u05bb\u05bc\u05dc\u05b8\u05bc\u05e0\u05d5\u05bc \u05d9\u05b7\u05d7\u05b7\u05d3 \u05d1\u05b4\u05bc\u05d1\u05b0\u05e8\u05b8\u05db\u05b8\u05d4 \u05e9\u05b0\u05c1\u05dc\u05b5\u05de\u05b8\u05d4, \u05d5\u05b0\u05e0\u05b9\u05d0\u05de\u05b7\u05e8, \u05d0\u05b8\u05de\u05b5\u05df.
\nMay those on high present them and us in a most favorable light that will bring us an era of peace. We shall receive blessing from Adonai and justice from our saving LORD, and we shall find favor and grace in the eyes of the LORD and of humanity.
\n\u05d1\u05b7\u05bc\u05de\u05b8\u05bc\u05e8\u05d5\u05b9\u05dd \u05d9\u05b0\u05dc\u05b7\u05de\u05b0\u05bc\u05d3\u05d5\u05bc \u05e2\u05b2\u05dc\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b0\u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc \u05d6\u05b0\u05db\u05d5\u05bc\u05ea \u05e9\u05b6\u05c1\u05ea\u05b0\u05bc\u05d4\u05b5\u05d0 \u05dc\u05b0\u05de\u05b4\u05e9\u05b0\u05c1\u05de\u05b6\u05e8\u05b6\u05ea \u05e9\u05b8\u05c1\u05dc\u05d5\u05b9\u05dd. \u05d5\u05b0\u05e0\u05b4\u05e9\u05b8\u05bc\u05c2\u05d0 \u05d1\u05b0\u05e8\u05b8\u05db\u05b8\u05d4 \u05de\u05b5\u05d0\u05b5\u05ea \u05d9\u05d9, \u05d5\u05bc\u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 \u05de\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c1\u05e2\u05b5\u05e0\u05d5\u05bc, \u05d5\u05b0\u05e0\u05b4\u05de\u05b0\u05e6\u05b8\u05d0 \u05d7\u05b5\u05df \u05d5\u05b0\u05e9\u05b5\u05c2\u05db\u05b6\u05dc \u05d8\u05d5\u05b9\u05d1 \u05d1\u05b0\u05bc\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d5\u05b0\u05d0\u05b8\u05d3\u05b8\u05dd.
\nThe compassionate one, may He grant us a day that is totally good.
\n\u05d4\u05b8\u05e8\u05b7\u05d7\u05b7\u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b7\u05e0\u05b0\u05d7\u05b4\u05d9\u05dc\u05b5\u05e0\u05d5\u05bc \u05d9\u05d5\u05b9\u05dd \u05e9\u05b6\u05c1\u05db\u05bb\u05bc\u05dc\u05bc\u05d5\u05b9 \u05d8\u05d5\u05b9\u05d1.
\nThe compassionate one, may He grant us the Messianic Era and the life of the world to come.
\n\u05d4\u05b8\u05e8\u05b7\u05d7\u05b2\u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b0\u05d6\u05b7\u05db\u05b5\u05bc\u05e0\u05d5\u05bc \u05dc\u05b4\u05d9\u05de\u05d5\u05b9\u05ea \u05d4\u05b7\u05de\u05b8\u05bc\u05e9\u05b4\u05c1\u05d9\u05d7\u05b7 \u05d5\u05bc\u05dc\u05b0\u05d7\u05b7\u05d9\u05b5\u05bc\u05d9 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d4\u05b7\u05d1\u05b8\u05bc\u05d0.<\/p>\n
He accords great victories to His king, keeps faith with His anointed, with David and his offspring forever (Ps. 18:51). He who imposes peace in His heights (Job 25:2), may he impose peace upon us and all of Israel and say: Amen (2 Sam. 22:51).
\n\u05de\u05b4\u05d2\u05b0\u05d3\u05bc\u05d5\u05b9\u05dc \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05d5\u05b9\u05ea \u05de\u05b7\u05dc\u05b0\u05db\u05bc\u05d5\u05b9 \u05d5\u05b0\u05e2\u05b9\u05e9\u05b6\u05c2\u05d4 \u05d7\u05b6\u05e1\u05b6\u05d3 \u05dc\u05b4\u05de\u05b0\u05e9\u05b4\u05c1\u05d9\u05d7\u05d5\u05b9 \u05dc\u05b0\u05d3\u05b8\u05d5\u05b4\u05d3 \u05d5\u05bc\u05dc\u05b0\u05d6\u05b7\u05e8\u05b0\u05e2\u05d5\u05b9 \u05e2\u05b7\u05d3 \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd. \u05e2\u05b9\u05e9\u05b6\u05c2\u05d4 \u05e9\u05b8\u05c1\u05dc\u05d5\u05b9\u05dd \u05d1\u05b4\u05bc\u05de\u05b0\u05e8\u05d5\u05b9\u05de\u05b8\u05d9\u05d5, \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b7\u05e2\u05b2\u05e9\u05b6\u05c2\u05d4 \u05e9\u05b8\u05c1\u05dc\u05d5\u05b9\u05dd \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc \u05d5\u05b0\u05e2\u05b7\u05dc \u05db\u05b8\u05bc\u05dc \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b0\u05d0\u05b4\u05de\u05b0\u05e8\u05d5\u05bc, \u05d0\u05b8\u05de\u05b5\u05df.
\nFear Adonai, you His consecrated ones, for those who fear Him lack nothing (Ps. 34:10). Lions have been reduced to starvation, but those who turn to Adonai shall not lack any good (Ps. 34:11). Praise Adonai, for He is good, His steadfast love is eternal (Ps. 118:1). You give it openhandedly, feeding every creature to its heart\u2019s content (Ps. 145:16).
\n\u05d9\u05b0\u05e8\u05d0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d9\u05d9 \u05e7\u05b0\u05d3\u05e9\u05b8\u05c1\u05d9\u05d5, \u05db\u05b4\u05bc\u05d9 \u05d0\u05b5\u05d9\u05df \u05de\u05b7\u05d7\u05b0\u05e1\u05d5\u05b9\u05e8 \u05dc\u05b4\u05d9\u05e8\u05b5\u05d0\u05b8\u05d9\u05d5. \u05db\u05b0\u05bc\u05e4\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd \u05e8\u05b8\u05e9\u05c1\u05d5\u05bc \u05d5\u05b0\u05e8\u05b8\u05e2\u05b5\u05d1\u05d5\u05bc, \u05d5\u05b0\u05d3\u05b9\u05e8\u05b0\u05e9\u05b5\u05c1\u05d9 \u05d9\u05d9 \u05dc\u05b9\u05d0 \u05d9\u05b7\u05d7\u05b0\u05e1\u05b0\u05e8\u05d5\u05bc \u05db\u05b8\u05dc \u05d8\u05d5\u05b9\u05d1. \u05d4\u05d5\u05b9\u05d3\u05d5\u05bc \u05dc\u05b7\u05d9\u05d9 \u05db\u05b4\u05bc\u05d9 \u05d8\u05d5\u05b9\u05d1 \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9. \u05e4\u05bc\u05d5\u05b9\u05ea\u05b5\u05d7\u05b7 \u05d0\u05b6\u05ea \u05d9\u05b8\u05d3\u05b6\u05da\u05b8, \u05d5\u05bc\u05de\u05b7\u05e9\u05b0\u05c2\u05d1\u05b4\u05bc\u05d9\u05e2\u05b7 \u05dc\u05b0\u05db\u05b8\u05dc \u05d7\u05b7\u05d9 \u05e8\u05b8\u05e6\u05d5\u05b9\u05df.
\nBlessed is he who trusts in Adonai, whose trust is Adonai alone (Jer. 17:7). I have been young and am now old, but I have never seen a righteous man abandoned, or his children seeking bread (Ps. 37:25). May Adonai grant strength to His people; may Adonai bestow on His people well-being (Ps. 29:11).
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05b7\u05d2\u05b6\u05bc\u05d1\u05b6\u05e8 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d9\u05b4\u05d1\u05b0\u05d8\u05b7\u05d7 \u05d1\u05b7\u05bc\u05d9\u05d9, \u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05d9\u05d9 \u05de\u05b4\u05d1\u05b0\u05d8\u05b7\u05d7\u05d5\u05b9. \u05e0\u05b7\u05e2\u05b7\u05e8 \u05d4\u05b8\u05d9\u05b4\u05d9\u05ea\u05b4\u05d9 \u05d2\u05b7\u05dd \u05d6\u05b8\u05e7\u05b7\u05e0\u05b0\u05ea\u05b4\u05bc\u05d9, \u05d5\u05b0\u05dc\u05b9\u05d0 \u05e8\u05b8\u05d0\u05b4\u05d9\u05ea\u05b4\u05d9 \u05e6\u05b7\u05d3\u05b4\u05d9\u05e7 \u05e0\u05b6\u05e2\u05b1\u05d6\u05b8\u05d1, \u05d5\u05b0\u05d6\u05b7\u05e8\u05b0\u05e2\u05d5\u05b9 \u05de\u05b0\u05d1\u05b7\u05e7\u05b6\u05bc\u05e9\u05c1 \u05dc\u05b8\u05d7\u05b6\u05dd. \u05d9\u05d9 \u05e2\u05b9\u05d6 \u05dc\u05b0\u05e2\u05b7\u05de\u05bc\u05d5\u05b9 \u05d9\u05b4\u05ea\u05b5\u05bc\u05df, \u05d9\u05d9 \u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0 \u05d0\u05b6\u05ea \u05e2\u05b7\u05de\u05bc\u05d5\u05b9 \u05d1\u05b7\u05e9\u05b8\u05c1\u05dc\u05d5\u05b9\u05dd.<\/p>\n
Recite the blessing over the third cup of wine.
\nAt least most of the cup should be drunk while reclining on the left side.<\/p>\n
Blessed art Thou, Adonai our LORD, King of the universe, creator of the fruit of the vine.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d1\u05bc\u05d5\u05b9\u05e8\u05b5\u05d0 \u05e4\u05b0\u05bc\u05e8\u05b4\u05d9 \u05d4\u05b7\u05d2\u05b8\u05bc\u05e4\u05b6\u05df.<\/p>\n
It is customary to open the door before reciting these verses.
\nSome people commemorate the Holocaust at this point.<\/p>\n
Pour out Your fury on the nations that do not know You, upon the kingdoms that do not invoke Your name, for they have devoured Jacob and desolated his home (Ps. 79:6\u20137). Pour out Your wrath on them; may Your blazing anger overtake them (Ps. 69:25); Oh, pursue them in wrath and destroy them from under the heavens of Adonai (Lam. 3:66).
\n\u05e9\u05b0\u05c1\u05e4\u05b9\u05da\u05b0 \u05d7\u05b2\u05de\u05b8\u05ea\u05b0\u05da\u05b8 \u05d0\u05b6\u05dc \u05d4\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05dc\u05b9\u05d0 \u05d9\u05b0\u05d3\u05b8\u05e2\u05d5\u05bc\u05da\u05b8 \u05d5\u05b0\u05e2\u05b7\u05dc \u05de\u05b7\u05de\u05b0\u05dc\u05b8\u05db\u05d5\u05b9\u05ea \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b4\u05c1\u05de\u05b0\u05da\u05b8 \u05dc\u05b9\u05d0 \u05e7\u05b8\u05e8\u05b8\u05d0\u05d5\u05bc. \u05db\u05b4\u05bc\u05d9 \u05d0\u05b8\u05db\u05b7\u05dc \u05d0\u05b6\u05ea \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05d5\u05b0\u05d0\u05b6\u05ea \u05e0\u05b8\u05d5\u05b5\u05d4\u05d5\u05bc \u05d4\u05b5\u05e9\u05b7\u05c1\u05de\u05bc\u05d5\u05bc. \u05e9\u05b0\u05c1\u05e4\u05b8\u05da\u05b0 \u05e2\u05b2\u05dc\u05b5\u05d9\u05d4\u05b6\u05dd \u05d6\u05b7\u05e2\u05b0\u05de\u05b6\u05da\u05b8 \u05d5\u05b7\u05d7\u05b2\u05e8\u05d5\u05b9\u05df \u05d0\u05b7\u05e4\u05b0\u05bc\u05da\u05b8 \u05d9\u05b7\u05e9\u05b4\u05bc\u05c2\u05d9\u05d2\u05b5\u05dd. \u05ea\u05b4\u05bc\u05e8\u05b0\u05d3\u05b9\u05e3 \u05d1\u05b0\u05bc\u05d0\u05b7\u05e3 \u05d5\u05b0\u05ea\u05b7\u05e9\u05b0\u05c1\u05de\u05b4\u05d9\u05d3\u05b5\u05dd \u05de\u05b4\u05ea\u05b7\u05bc\u05d7\u05b7\u05ea \u05e9\u05b0\u05c1\u05de\u05b5\u05d9 \u05d9\u05d9.<\/p>\n
Hallel \u05d4\u05b7\u05dc\u05b5\u05bc\u05dc<\/p>\n
Psalm 115:1\u201318
\nNot to us, Adonai, not to us
\n\u05dc\u05b9\u05d0 \u05dc\u05b8\u05e0\u05d5\u05bc, \u05d9\u05d9, \u05dc\u05b9\u05d0 \u05dc\u05b8\u05e0\u05d5\u05bc,
\nbut to Your name bring glory
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e9\u05b4\u05c1\u05de\u05b0\u05da\u05b8 \u05ea\u05b5\u05bc\u05df \u05db\u05b8\u05bc\u05d1\u05d5\u05b9\u05d3,
\nfor the sake of Your love and Your faithfulness.
\n\u05e2\u05b7\u05dc \u05d7\u05b7\u05e1\u05b0\u05d3\u05b0\u05bc\u05da\u05b8, \u05e2\u05b7\u05dc \u05d0\u05b2\u05de\u05b4\u05ea\u05b6\u05bc\u05da\u05b8.
\n2 Let the nations not say,
\n\u05dc\u05b8\u05de\u05b8\u05bc\u05d4 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05d4\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd\u05c3
\n\u201cWhere, now, is their God?\u201d
\n\u05d0\u05b7\u05d9\u05b5\u05bc\u05d4 \u05e0\u05b8\u05d0 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05d4\u05b6\u05dd?
\n3 when our God is in heaven
\n\u05d5\u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b7\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd,
\nand all that He wills He accomplishes.
\n\u05db\u05b9\u05bc\u05dc \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d7\u05b8\u05e4\u05b5\u05e5 \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4.
\n4 Their idols are silver and gold,
\n\u05e2\u05b2\u05e6\u05b7\u05d1\u05b5\u05bc\u05d9\u05d4\u05b6\u05dd \u05db\u05b6\u05bc\u05e1\u05b6\u05e3 \u05d5\u05b0\u05d6\u05b8\u05d4\u05b8\u05d1
\nthe work of men\u2019s hands.
\n\u05de\u05b7\u05e2\u05b2\u05e9\u05b5\u05c2\u05d4 \u05d9\u05b0\u05d3\u05b5\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd.
\n5 They have mouths, but cannot speak,
\n\u05e4\u05b6\u05bc\u05d4 \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05d3\u05b7\u05d1\u05b5\u05bc\u05e8\u05d5\u05bc,
\neyes, but cannot see;
\n\u05e2\u05b5\u05d9\u05e0\u05b7\u05d9\u05b4\u05dd \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b4\u05e8\u05b0\u05d0\u05d5\u05bc.
\n6 they have ears, but cannot hear,
\n\u05d0\u05b8\u05d6\u05b0\u05e0\u05b7\u05d9\u05b4\u05dd \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b4\u05e9\u05b0\u05c1\u05de\u05b8\u05e2\u05d5\u05bc,
\nnoses, but cannot smell;
\n\u05d0\u05b7\u05e3 \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05e8\u05b4\u05d9\u05d7\u05d5\u05bc\u05df.
\n7 they have hands, but cannot touch,
\n\u05d9\u05b0\u05d3\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05de\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05df,
\nfeet, but cannot walk;
\n\u05e8\u05b7\u05d2\u05b0\u05dc\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05d4\u05b7\u05dc\u05b5\u05bc\u05db\u05d5\u05bc,
\nthey can make no sound in their throats.
\n\u05dc\u05b9\u05d0 \u05d9\u05b6\u05d4\u05b0\u05d2\u05bc\u05d5\u05bc \u05d1\u05b4\u05bc\u05d2\u05b0\u05e8\u05d5\u05b9\u05e0\u05b8\u05dd.
\n8 Those who fashion them,
\n\u05db\u05b0\u05bc\u05de\u05d5\u05b9\u05d4\u05b6\u05dd \u05d9\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc
\nall who trust in them,
\n\u05e2\u05b9\u05e9\u05b5\u05c2\u05d9\u05d4\u05b6\u05dd,
\nshall become like them.
\n\u05db\u05b9\u05bc\u05dc \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d1\u05b9\u05bc\u05d8\u05b5\u05d7\u05b7 \u05d1\u05b8\u05bc\u05d4\u05b6\u05dd.
\n9 O Israel, trust in Adonai!
\n\u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05d8\u05b7\u05d7 \u05d1\u05b7\u05bc\u05d9\u05d9,
\nHe is their help and shield.
\n\u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05dd \u05d5\u05bc\u05de\u05b8\u05d2\u05b4\u05e0\u05b8\u05bc\u05dd \u05d4\u05d5\u05bc\u05d0.
\n10 O house of Aaron, trust in Adonai!
\n\u05d1\u05b5\u05bc\u05d9\u05ea \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df \u05d1\u05b4\u05bc\u05d8\u05b0\u05d7\u05d5\u05bc \u05d1\u05b7\u05d9\u05d9,
\nHe is their help and shield.
\n\u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05dd \u05d5\u05bc\u05de\u05b8\u05d2\u05b4\u05e0\u05b8\u05bc\u05dd \u05d4\u05d5\u05bc\u05d0.
\n11 O you who fear Adonai, trust in Adonai!
\n\u05d9\u05b4\u05e8\u05b0\u05d0\u05b5\u05d9 \u05d9\u05d9 \u05d1\u05b4\u05bc\u05d8\u05b0\u05d7\u05d5\u05bc \u05d1\u05b7\u05d9\u05d9,
\nHe is their help and shield.
\n\u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05dd \u05d5\u05bc\u05de\u05b8\u05d2\u05b4\u05e0\u05b8\u05bc\u05dd \u05d4\u05d5\u05bc\u05d0.
\n12 Adonai is mindful of us.
\n\u05d9\u05d9 \u05d6\u05b0\u05db\u05b8\u05e8\u05b8\u05e0\u05d5\u05bc
\nHe will bless us;
\n\u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0,
\nHe will bless the house of Israel;
\n\u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0 \u05d0\u05b6\u05ea \u05d1\u05b5\u05bc\u05d9\u05ea \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc,
\nHe will bless the house of Aaron;
\n\u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0 \u05d0\u05b6\u05ea \u05d1\u05b5\u05bc\u05d9\u05ea \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df,
\n13 He will bless those who fear Adonai,
\n\u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0 \u05d9\u05b4\u05e8\u05b0\u05d0\u05b5\u05d9 \u05d9\u05d9,
\nsmall and great alike.
\n\u05d4\u05b7\u05e7\u05b0\u05bc\u05d8\u05b7\u05e0\u05b4\u05d9\u05dd \u05e2\u05b4\u05dd \u05d4\u05b7\u05d2\u05b0\u05bc\u05d3\u05b9\u05dc\u05b4\u05d9\u05dd.
\n14 May Adonai increase your numbers,
\n\u05d9\u05b9\u05e1\u05b5\u05e3 \u05d9\u05d9 \u05e2\u05b2\u05dc\u05b5\u05d9\u05db\u05b6\u05dd,
\nyours and your children\u2019s also.
\n\u05e2\u05b2\u05dc\u05b5\u05d9\u05db\u05b6\u05dd \u05d5\u05b0\u05e2\u05b7\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d9\u05db\u05b6\u05dd.
\n15 May you be blessed by Adonai,
\n\u05d1\u05b0\u05bc\u05e8\u05d5\u05bc\u05db\u05b4\u05d9\u05dd \u05d0\u05b7\u05ea\u05b6\u05bc\u05dd \u05dc\u05b7\u05d9\u05d9,
\nMaker of heaven and earth.
\n\u05e2\u05b9\u05e9\u05b5\u05c2\u05d4 \u05e9\u05b8\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\n16 The heavens belong to Adonai,
\n\u05d4\u05b7\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05e9\u05b8\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05dc\u05b7\u05d9\u05d9
\nbut the earth He gave over to man.
\n\u05d5\u05b0\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b4\u05d1\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd.
\n17 The dead cannot praise Adonai,
\n\u05dc\u05b9\u05d0 \u05d4\u05b7\u05de\u05b5\u05bc\u05ea\u05b4\u05d9\u05dd \u05d9\u05b0\u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc \u05d9\u05b8\u05d4\u05bc
\nnor any who go down into silence.
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05db\u05b8\u05bc\u05dc \u05d9\u05b9\u05e8\u05b0\u05d3\u05b5\u05d9 \u05d3\u05d5\u05bc\u05de\u05b8\u05d4.
\n18 But we will bless Adonai
\n\u05d5\u05b7\u05d0\u05b2\u05e0\u05b7\u05d7\u05b0\u05e0\u05d5\u05bc \u05e0\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0 \u05d9\u05b8\u05d4\u05bc
\nnow and forever.
\n\u05de\u05b5\u05e2\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d5\u05b0\u05e2\u05b7\u05d3 \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd.
\nHallelujah.
\n\u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc\u05d9\u05b8\u05d4\u05bc.<\/p>\n
Psalm 116
\nI love Adonai
\n\u05d0\u05b8\u05d4\u05b7\u05d1\u05b0\u05ea\u05b4\u05bc\u05d9 \u05db\u05b4\u05bc\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c1\u05de\u05b7\u05e2 \u05d9\u05d9
\nfor He hears my voice, my pleas;
\n\u05d0\u05b6\u05ea \u05e7\u05d5\u05b9\u05dc\u05b4\u05d9, \u05ea\u05b7\u05bc\u05d7\u05b2\u05e0\u05d5\u05bc\u05e0\u05b8\u05d9.
\n2 for He turns His ear to me
\n\u05db\u05b4\u05bc\u05d9 \u05d4\u05b4\u05d8\u05b8\u05bc\u05d4 \u05d0\u05b8\u05d6\u05b0\u05e0\u05d5\u05b9 \u05dc\u05b4\u05d9
\nwhenever I call.
\n\u05d5\u05bc\u05d1\u05b0\u05d9\u05b8\u05de\u05b7\u05d9 \u05d0\u05b6\u05e7\u05b0\u05e8\u05b8\u05d0.
\n3 The bonds of death encompassed me;
\n\u05d0\u05b2\u05e4\u05b8\u05e4\u05d5\u05bc\u05e0\u05b4\u05d9 \u05d7\u05b6\u05d1\u05b0\u05dc\u05b5\u05d9 \u05de\u05b8\u05d5\u05b6\u05ea
\nthe torments of Sheol overtook me.
\n\u05d5\u05bc\u05de\u05b0\u05e6\u05b8\u05e8\u05b5\u05d9 \u05e9\u05b0\u05c1\u05d0\u05d5\u05b9\u05dc \u05de\u05b0\u05e6\u05b8\u05d0\u05d5\u05bc\u05e0\u05b4\u05d9,
\nI came upon trouble and sorrow
\n\u05e6\u05b8\u05e8\u05b8\u05d4 \u05d5\u05b0\u05d9\u05b8\u05d2\u05d5\u05b9\u05df \u05d0\u05b6\u05de\u05b0\u05e6\u05b8\u05d0.
\n4 and I invoked the name of Adonai,
\n\u05d5\u05bc\u05d1\u05b0\u05e9\u05b5\u05c1\u05dd \u05d9\u05d9 \u05d0\u05b6\u05e7\u05b0\u05e8\u05b8\u05d0\u05c3
\n\u201cAdonai, save my life!\u201d
\n\u05d0\u05b8\u05e0\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05de\u05b7\u05dc\u05b0\u05bc\u05d8\u05b8\u05d4 \u05e0\u05b7\u05e4\u05b0\u05e9\u05b4\u05c1\u05d9!
\n5 Adonai is gracious and beneficent;
\n\u05d7\u05b7\u05e0\u05bc\u05d5\u05bc\u05df \u05d9\u05d9 \u05d5\u05b0\u05e6\u05b7\u05d3\u05b4\u05bc\u05d9\u05e7,
\nour LORD is compassionate.
\n\u05d5\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b0\u05e8\u05b7\u05d7\u05b5\u05dd.
\n6 Adonai protects the simple;
\n\u05e9\u05b9\u05c1\u05de\u05b5\u05e8 \u05e4\u05b0\u05bc\u05ea\u05b8\u05d0\u05b4\u05d9\u05dd \u05d9\u05d9,
\nI was brought low and He saved me.
\n\u05d3\u05b7\u05bc\u05dc\u05b9\u05bc\u05ea\u05b4\u05d9 \u05d5\u05b0\u05dc\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b9\u05e9\u05b4\u05c1\u05d9\u05e2\u05b7.
\n7 Be at rest, once again,
\n\u05e9\u05c1\u05d5\u05bc\u05d1\u05b4\u05d9 \u05e0\u05b7\u05e4\u05b0\u05e9\u05b4\u05c1\u05d9 \u05dc\u05b4\u05de\u05b0\u05e0\u05d5\u05bc\u05d7\u05b8\u05d9\u05b0\u05db\u05b4\u05d9,
\nO my soul, for Adonai has been good to you.
\n\u05db\u05b4\u05bc\u05d9 \u05d9\u05d9 \u05d2\u05b8\u05bc\u05de\u05b7\u05dc \u05e2\u05b8\u05dc\u05b8\u05d9\u05b0\u05db\u05b4\u05d9.
\n8 You have delivered me from death,
\n\u05db\u05b4\u05bc\u05d9 \u05d7\u05b4\u05dc\u05b7\u05bc\u05e6\u05b0\u05ea\u05b8\u05bc \u05e0\u05b7\u05e4\u05b0\u05e9\u05b4\u05c1\u05d9 \u05de\u05b4\u05de\u05b8\u05bc\u05d5\u05b6\u05ea,
\nmy eyes from tears,
\n\u05d0\u05b6\u05ea \u05e2\u05b5\u05d9\u05e0\u05b4\u05d9 \u05de\u05b4\u05df \u05d3\u05b4\u05bc\u05de\u05b0\u05e2\u05b8\u05d4,
\nmy feet from stumbling.
\n\u05d0\u05b6\u05ea \u05e8\u05b7\u05d2\u05b0\u05dc\u05b4\u05d9 \u05de\u05b4\u05d3\u05b6\u05bc\u05d7\u05b4\u05d9.
\n9 I shall walk before Adonai
\n\u05d0\u05b6\u05ea\u05b0\u05d4\u05b7\u05dc\u05b5\u05da\u05b0 \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d9\u05d9
\nin the lands of the living.
\n\u05d1\u05b0\u05bc\u05d0\u05b7\u05e8\u05b0\u05e6\u05d5\u05b9\u05ea \u05d4\u05b7\u05d7\u05b7\u05d9\u05b4\u05bc\u05d9\u05dd.
\n10 I trust in Adonai;
\n\u05d4\u05b6\u05d0\u05b1\u05de\u05b7\u05e0\u05b0\u05ea\u05b4\u05bc\u05d9 \u05db\u05b4\u05bc\u05d9 \u05d0\u05b2\u05d3\u05b7\u05d1\u05b5\u05bc\u05e8,
\nout of great suffering I spoke
\n\u05d0\u05b2\u05e0\u05b4\u05d9 \u05e2\u05b8\u05e0\u05b4\u05d9\u05ea\u05b4\u05d9 \u05de\u05b0\u05d0\u05b9\u05d3.
\n11 and said rashly,
\n\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05b4\u05bc\u05d9 \u05d1\u05b0\u05d7\u05b8\u05e4\u05b0\u05d6\u05b4\u05d9\u05c3
\n\u201cAll men are false.\u201d
\n\u05db\u05b8\u05bc\u05dc \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd \u05db\u05b9\u05bc\u05d6\u05b5\u05d1.
\n12 How can I repay Adonai
\n\u05de\u05b8\u05d4 \u05d0\u05b8\u05e9\u05b4\u05c1\u05d9\u05d1 \u05dc\u05b7\u05d9\u05d9
\nfor all His bounties to me?
\n\u05db\u05b9\u05bc\u05dc \u05ea\u05b7\u05bc\u05d2\u05b0\u05de\u05d5\u05bc\u05dc\u05d5\u05b9\u05d4\u05b4\u05d9 \u05e2\u05b8\u05dc\u05b8\u05d9.
\n13 I raise the cup of deliverance
\n\u05db\u05bc\u05d5\u05b9\u05e1 \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05d5\u05b9\u05ea \u05d0\u05b6\u05e9\u05b8\u05bc\u05c2\u05d0
\nand invoke the name of Adonai.
\n\u05d5\u05bc\u05d1\u05b0\u05e9\u05b5\u05c1\u05dd \u05d9\u05d9 \u05d0\u05b6\u05e7\u05b0\u05e8\u05b8\u05d0.
\n14 I will pay my vows to Adonai
\n\u05e0\u05b0\u05d3\u05b8\u05e8\u05b7\u05d9 \u05dc\u05b7\u05d9\u05d9 \u05d0\u05b2\u05e9\u05b7\u05c1\u05dc\u05b5\u05bc\u05dd
\nin the presence of all His people.
\n\u05e0\u05b6\u05d2\u05b0\u05d3\u05b8\u05d4 \u05e0\u05b8\u05bc\u05d0 \u05dc\u05b0\u05db\u05b8\u05dc \u05e2\u05b7\u05de\u05bc\u05d5\u05b9.
\n15 The death of His faithful ones
\n\u05d9\u05b8\u05e7\u05b8\u05e8 \u05d1\u05b0\u05bc\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9 \u05d9\u05d9
\nis grievous in Adonai\u2019s sight.
\n\u05d4\u05b7\u05de\u05b8\u05bc\u05d5\u05b0\u05ea\u05b8\u05d4 \u05dc\u05b7\u05d7\u05b2\u05e1\u05b4\u05d9\u05d3\u05b8\u05d9\u05d5.
\n16 Adonai,
\n\u05d0\u05b8\u05e0\u05b8\u05d0 \u05d9\u05d9
\nI am Your servant,
\n\u05db\u05b4\u05bc\u05d9 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05e2\u05b7\u05d1\u05b0\u05d3\u05b6\u05bc\u05da\u05b8,
\nYour servant, the son of Your maidservant;
\n\u05d0\u05b2\u05e0\u05b4\u05d9 \u05e2\u05b7\u05d1\u05b0\u05d3\u05b0\u05bc\u05da\u05b8 \u05d1\u05b6\u05bc\u05df \u05d0\u05b2\u05de\u05b8\u05ea\u05b6\u05da\u05b8,
\nYou have undone the cords that bound me.
\n\u05e4\u05b4\u05bc\u05ea\u05b7\u05bc\u05d7\u05b0\u05ea\u05b8\u05bc \u05dc\u05b0\u05de\u05d5\u05b9\u05e1\u05b5\u05e8\u05b8\u05d9.
\n17 I will sacrifice a thank offering to You
\n\u05dc\u05b0\u05da\u05b8 \u05d0\u05b6\u05d6\u05b0\u05d1\u05b7\u05bc\u05d7 \u05d6\u05b6\u05d1\u05b7\u05d7 \u05ea\u05bc\u05d5\u05b9\u05d3\u05b8\u05d4
\nand invoke the name of Adonai.
\n\u05d5\u05bc\u05d1\u05b0\u05e9\u05b5\u05c1\u05dd \u05d9\u05d9 \u05d0\u05b6\u05e7\u05b0\u05e8\u05b8\u05d0.
\n18 I will pay my vows to Adonai
\n\u05e0\u05b0\u05d3\u05b8\u05e8\u05b7\u05d9 \u05dc\u05b7\u05d9\u05d9 \u05d0\u05b2\u05e9\u05b7\u05c1\u05dc\u05b5\u05bc\u05dd
\nin the presence of all His people,
\n\u05e0\u05b6\u05d2\u05b0\u05d3\u05b8\u05d4 \u05e0\u05b8\u05d0 \u05dc\u05b0\u05db\u05b8\u05dc \u05e2\u05b7\u05de\u05d5\u05b9.
\n19 in the courts of the house of Adonai,
\n\u05d1\u05b0\u05bc\u05d7\u05b7\u05e6\u05b0\u05e8\u05d5\u05b9\u05ea \u05d1\u05b5\u05bc\u05d9\u05ea \u05d9\u05d9,
\nin the midst of Jerusalem.
\n\u05d1\u05b0\u05bc\u05ea\u05d5\u05b9\u05db\u05b5\u05db\u05b4\u05d9 \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05b8\u05dc\u05b8\u05d9\u05b4\u05dd.
\nHallelujah.
\n\u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc\u05d9\u05b8\u05d4\u05bc.<\/p>\n
Psalm 117
\nPraise Adonai, all you nations;
\n\u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc \u05d0\u05b6\u05ea \u05d9\u05d9 \u05db\u05b8\u05bc\u05dc \u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd,
\nextol Him, all you peoples,
\n\u05e9\u05b7\u05c1\u05d1\u05b0\u05bc\u05d7\u05d5\u05bc\u05d4\u05d5\u05bc \u05db\u05b8\u05bc\u05dc \u05d4\u05b8\u05d0\u05bb\u05de\u05b4\u05bc\u05d9\u05dd.
\n2 for great is His steadfast love toward us;
\n\u05db\u05b4\u05bc\u05d9 \u05d2\u05b8\u05d1\u05b7\u05e8 \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9,
\nthe faithfulness of Adonai endures forever.
\n\u05d5\u05b6\u05d0\u05b1\u05de\u05b6\u05ea \u05d9\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd.
\nHallelujah.
\n\u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc\u05d9\u05b8\u05d4\u05bc.<\/p>\n
Psalm 118
\nPraise Adonai, for He is good,
\n\u05d4\u05d5\u05b9\u05d3\u05d5\u05bc \u05dc\u05b7\u05d9\u05d9 \u05db\u05b4\u05bc\u05d9 \u05d8\u05d5\u05b9\u05d1
\nHis steadfast love is eternal.
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n2 Let Israel declare,
\n\u05d9\u05b9\u05d0\u05de\u05b7\u05e8 \u05e0\u05b8\u05d0 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc
\n\u201cHis steadfast love is eternal.\u201d
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n3 Let the house of Aaron declare,
\n\u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05e0\u05b8\u05d0 \u05d1\u05b5\u05d9\u05ea \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df
\n\u201cHis steadfast love is eternal.\u201d
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n4 Let those who fear Adonai declare,
\n\u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05e0\u05b8\u05d0 \u05d9\u05b4\u05e8\u05b0\u05d0\u05b5\u05d9 \u05d9\u05d9
\n\u201cHis steadfast love is eternal.\u201d
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05d0\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n5 In distress I called on Adonai;
\n\u05de\u05b4\u05df \u05d4\u05b7\u05de\u05b5\u05bc\u05e6\u05b7\u05e8 \u05e7\u05b8\u05e8\u05b8\u05d0\u05ea\u05b4\u05d9 \u05d9\u05b8\u05bc\u05d4\u05bc,
\nAdonai answered me and brought me relief.
\n\u05e2\u05b8\u05e0\u05b8\u05e0\u05b4\u05d9 \u05d1\u05b7\u05de\u05b6\u05e8\u05b0\u05d7\u05b7\u05d1 \u05d9\u05b8\u05d4\u05bc.
\n6 Adonai is on my side,
\n\u05d9\u05d9 \u05dc\u05b4\u05d9,
\nI have no fear;
\n\u05dc\u05b9\u05d0 \u05d0\u05b4\u05d9\u05e8\u05b8\u05d0\u2014
\nwhat can man do to me?
\n\u05de\u05b7\u05d4 \u05d9\u05b7\u05bc\u05e2\u05b2\u05e9\u05b6\u05c2\u05d4 \u05dc\u05b4\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd?
\n7 With Adonai on my side as my helper,
\n\u05d9\u05d9 \u05dc\u05b4\u05d9 \u05d1\u05b0\u05bc\u05e2\u05b9\u05d6\u05b0\u05e8\u05b8\u05d9
\nI will see the downfall of my foes.
\n\u05d5\u05b7\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4 \u05d1\u05b0\u05e9\u05c2\u05e0\u05b0\u05d0\u05b8\u05d9.
\n8 It is better to take refuge in Adonai
\n\u05d8\u05d5\u05b9\u05d1 \u05dc\u05b7\u05d7\u05b2\u05e1\u05d5\u05b9\u05ea \u05d1\u05b7\u05bc\u05d9\u05d9
\nthan to trust in mortals;
\n\u05de\u05b4\u05d1\u05b0\u05bc\u05d8\u05b9\u05d7\u05b7 \u05d1\u05bc\u05d0\u05b8\u05d3\u05b8\u05dd.
\n9 it is better to take refuge in Adonai
\n\u05d8\u05d5\u05b9\u05d1 \u05dc\u05b7\u05d7\u05b2\u05e1\u05d5\u05b9\u05ea \u05d1\u05b7\u05bc\u05d9\u05d9
\nthan to trust in the great.
\n\u05de\u05b4\u05d1\u05b0\u05bc\u05d8\u05b9\u05d7\u05b7 \u05d1\u05b4\u05bc\u05e0\u05b0\u05d3\u05b4\u05d9\u05d1\u05b4\u05d9\u05dd.
\n10 All nations have beset me;
\n\u05db\u05b8\u05bc\u05dc \u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd \u05e1\u05b0\u05d1\u05b8\u05d1\u05d5\u05bc\u05e0\u05b4\u05d9,
\nby the name of Adonai I will surely cut them down.
\n\u05d1\u05b0\u05bc\u05e9\u05b5\u05c1\u05dd \u05d9\u05d9 \u05db\u05b4\u05bc\u05d9 \u05d0\u05b2\u05de\u05b4\u05d9\u05dc\u05b7\u05dd.
\n11 They beset me, they surround me;
\n\u05e1\u05b7\u05d1\u05bc\u05d5\u05bc\u05e0\u05b4\u05d9 \u05d2\u05b7\u05dd \u05e1\u05b0\u05d1\u05b8\u05d1\u05d5\u05bc\u05e0\u05b4\u05d9,
\nby the name of Adonai I will surely cut them down.
\n\u05d1\u05b0\u05bc\u05e9\u05b5\u05c1\u05dd \u05d9\u05d9 \u05db\u05b4\u05bc\u05d9 \u05d0\u05b2\u05de\u05b4\u05d9\u05dc\u05b7\u05dd.
\n12 They have beset me like bees;
\n\u05e1\u05b7\u05d1\u05bc\u05d5\u05bc\u05e0\u05b4\u05d9 \u05db\u05b4\u05d3\u05b0\u05bc\u05d1\u05d5\u05b9\u05e8\u05b4\u05d9\u05dd,
\nthey shall be extinguished like burning thorns;
\n\u05d3\u05b9\u05bc\u05e2\u05b2\u05db\u05d5\u05bc \u05db\u05b0\u05bc\u05d0\u05b5\u05e9\u05c1 \u05e7\u05d5\u05b9\u05e6\u05b4\u05d9\u05dd,
\nby the name of Adonai I will surely cut them down.
\n\u05d1\u05b0\u05bc\u05e9\u05b5\u05c1\u05dd \u05d9\u05d9 \u05db\u05b4\u05bc\u05d9 \u05d0\u05b2\u05de\u05b4\u05d9\u05dc\u05b7\u05dd.
\n13 You pressed me hard,
\n\u05d3\u05b8\u05bc\u05d7\u05b9\u05d4 \u05d3\u05b0\u05bc\u05d7\u05b4\u05d9\u05ea\u05b7\u05e0\u05b4\u05d9
\nI nearly fell;
\n\u05dc\u05b4\u05e0\u05b0\u05e4\u05b9\u05bc\u05dc,
\nbut Adonai helped me.
\n\u05d5\u05b7\u05d9\u05d9 \u05e2\u05b2\u05d6\u05b8\u05e8\u05b8\u05e0\u05b4\u05d9.
\n14 Adonai is my strength and might;
\n\u05e2\u05b8\u05d6\u05b4\u05bc\u05d9 \u05d5\u05b0\u05d6\u05b4\u05de\u05b0\u05e8\u05b8\u05ea \u05d9\u05b8\u05d4\u05bc
\nHe has become my deliverance.
\n\u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05dc\u05b4\u05d9 \u05dc\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05d4.
\n15 The tents of the victorious resound with joyous
\n\u05e7\u05d5\u05b9\u05dc \u05e8\u05b4\u05e0\u05b8\u05bc\u05d4 \u05d5\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05d4 \u05d1\u05b0\u05bc\u05d0\u05b8\u05d4\u05b3\u05dc\u05b5\u05d9
\nshouts of deliverance,
\n\u05e6\u05b7\u05d3\u05b4\u05bc\u05d9\u05e7\u05b4\u05d9\u05dd\u05c3
\n\u201cThe right hand of Adonai is triumphant!
\n\u05d9\u05b0\u05de\u05b4\u05d9\u05df \u05d9\u05d9 \u05e2\u05b9\u05e9\u05b8\u05c2\u05d4 \u05d7\u05b8\u05d9\u05b4\u05dc,
\n16 The right hand of Adonai is exalted!
\n\u05d9\u05b0\u05de\u05b4\u05d9\u05df \u05d9\u05d9 \u05e8\u05d5\u05b9\u05de\u05b5\u05de\u05b8\u05d4,
\nThe right hand of Adonai is triumphant!\u201d
\n\u05d9\u05b0\u05de\u05b4\u05d9\u05df \u05d9\u05d9 \u05e2\u05b9\u05e9\u05b8\u05c2\u05d4 \u05d7\u05b8\u05d9\u05b4\u05dc.
\n17 I shall not die but live
\n\u05dc\u05b9\u05d0 \u05d0\u05b8\u05de\u05d5\u05bc\u05ea \u05db\u05b4\u05bc\u05d9 \u05d0\u05b6\u05d7\u05b0\u05d9\u05b6\u05d4,
\nand proclaim the works of Adonai.
\n\u05d5\u05b7\u05d0\u05b2\u05e1\u05b7\u05e4\u05b5\u05bc\u05e8 \u05de\u05b7\u05e2\u05b2\u05e9\u05b5\u05c2\u05d9 \u05d9\u05b8\u05d4\u05bc.
\n18 Adonai punished me severely,
\n\u05d9\u05b7\u05e1\u05b9\u05bc\u05e8 \u05d9\u05b4\u05e1\u05b0\u05bc\u05e8\u05b7\u05e0\u05b4\u05d9 \u05d9\u05b8\u05bc\u05d4\u05bc,
\nbut did not hand me over to death.
\n\u05d5\u05b0\u05dc\u05b7\u05de\u05b8\u05bc\u05d5\u05b6\u05ea \u05dc\u05b9\u05d0 \u05e0\u05b0\u05ea\u05b8\u05e0\u05b8\u05e0\u05b4\u05d9.
\n19 Open the gates of victory for me
\n\u05e4\u05b4\u05bc\u05ea\u05b0\u05d7\u05d5\u05bc \u05dc\u05b4\u05d9 \u05e9\u05b7\u05c1\u05e2\u05b2\u05e8\u05b5\u05d9 \u05e6\u05b6\u05d3\u05b6\u05e7,
\nthat I may enter them and praise Adonai.
\n\u05d0\u05b8\u05d1\u05b9\u05d0 \u05d1\u05b8\u05dd, \u05d0\u05d5\u05b9\u05d3\u05b6\u05d4 \u05d9\u05b8\u05d4\u05bc.
\n20 This is the gateway to Adonai\u2014
\n\u05d6\u05b6\u05d4 \u05d4\u05b7\u05e9\u05b7\u05bc\u05c1\u05e2\u05b7\u05e8 \u05dc\u05b7\u05d9\u05d9,
\nthe victorious shall enter through it.
\n\u05e6\u05b7\u05d3\u05b4\u05bc\u05d9\u05e7\u05b4\u05d9\u05dd \u05d9\u05b8\u05d1\u05b9\u05d0\u05d5\u05bc \u05d1\u05d5\u05b9.
\n21 I praise You, for You have answered me,
\n\u05d0\u05d5\u05b9\u05d3\u05b0\u05da\u05b8 \u05db\u05b4\u05bc\u05d9 \u05e2\u05b2\u05e0\u05b4\u05d9\u05ea\u05b8\u05e0\u05b4\u05d9
\nand have become my deliverance.
\n\u05d5\u05b7\u05ea\u05b0\u05bc\u05d4\u05b4\u05d9 \u05dc\u05b4\u05d9 \u05dc\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05d4.
\n22 The stone that the builders rejected
\n\u05d0\u05b6\u05d1\u05b6\u05df \u05de\u05b8\u05d0\u05b2\u05e1\u05d5\u05bc \u05d4\u05b7\u05d1\u05bc\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd
\nhas become the chief cornerstone.
\n\u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4 \u05dc\u05b0\u05e8\u05b9\u05d0\u05e9\u05c1 \u05e4\u05b4\u05bc\u05e0\u05b8\u05bc\u05d4.
\n23 This is Adonai\u2019s doing;
\n\u05de\u05b5\u05d0\u05b5\u05ea \u05d9\u05d9 \u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4 \u05d6\u05b9\u05bc\u05d0\u05ea
\nit is marvelous in our sight.
\n\u05d4\u05b4\u05d9\u05d0 \u05e0\u05b4\u05e4\u05b0\u05dc\u05b8\u05d0\u05ea \u05d1\u05b0\u05bc\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9\u05e0\u05d5\u05bc.
\n24 This is the day that Adonai has made\u2014
\n\u05d6\u05b6\u05d4 \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u05d9\u05d9
\nlet us exult and rejoice on it.
\n\u05e0\u05b8\u05d2\u05b4\u05d9\u05dc\u05b8\u05d4 \u05d5\u05b0\u05e0\u05b4\u05e9\u05b0\u05c2\u05de\u05b0\u05d7\u05b8\u05d4 \u05d1\u05d5\u05b9.
\n25 Adonai, deliver us!
\n\u05d0\u05b8\u05e0\u05b8\u05bc\u05d0 \u05d9\u05d9, \u05d4\u05d5\u05b9\u05e9\u05b4\u05d9\u05e2\u05b8\u05d4 \u05e0\u05b8\u05bc\u05d0.
\nAdonai, let us prosper!
\n\u05d0\u05b8\u05e0\u05b8\u05bc\u05d0 \u05d9\u05d9, \u05d4\u05b7\u05e6\u05b0\u05dc\u05b4\u05d9\u05d7\u05b8\u05d4 \u05e0\u05b8\u05bc\u05d0.
\n26 May he who enters be blessed in the name of Adonai;
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05b7\u05d1\u05b8\u05bc\u05d0 \u05d1\u05b0\u05bc\u05e9\u05b5\u05c1\u05dd \u05d9\u05d9,
\nwe bless You from the House of Adonai.
\n\u05d1\u05b5\u05bc\u05e8\u05b7\u05db\u05b0\u05e0\u05d5\u05bc\u05db\u05b6\u05dd \u05de\u05b4\u05d1\u05b5\u05bc\u05d9\u05ea \u05d9\u05d9.
\n27 Adonai is the LORD
\n\u05d0\u05b5\u05dc \u05d9\u05d9
\nHe has given us light;
\n\u05d5\u05b7\u05d9\u05b8\u05bc\u05d0\u05b6\u05e8 \u05dc\u05b8\u05e0\u05d5\u05bc,
\nbind the festal offering to the horns of the altar with cords.
\n\u05d0\u05b4\u05e1\u05b0\u05e8\u05d5\u05bc \u05d7\u05b7\u05d2 \u05d1\u05b7\u05bc\u05e2\u05b2\u05d1\u05b9\u05ea\u05b4\u05d9\u05dd \u05e2\u05b7\u05d3 \u05e7\u05b7\u05e8\u05b0\u05e0\u05d5\u05b9\u05ea
\n28 You are my LORD and I will praise You;
\n\u05d0\u05b5\u05dc\u05b4\u05d9 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d5\u05b0\u05d0\u05d5\u05b9\u05d3\u05b6\u05da\u05b8\u05bc,
\nYou are my LORD and I will extol You.
\n\u05d0\u05b1\u05dc\u05b9\u05d4\u05b7\u05d9\u2014\u05d0\u05b2\u05e8\u05d5\u05b9\u05de\u05b0\u05de\u05b6\u05da\u05b8\u05bc.
\n29 Praise Adonai for He is good,
\n\u05d4\u05d5\u05b9\u05d3\u05d5\u05bc \u05dc\u05b7\u05d9\u05d9 \u05db\u05b4\u05bc\u05d9 \u05d8\u05d5\u05b9\u05d1,
\nHis steadfast love is eternal.
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.<\/p>\n
The following is the beginning of the blessing that is said after Hallel. Some people skip it here and recite it below (there is an appropriate note below). For the history of this custom, see pp. 56\u201359.<\/p>\n
All your creations will praise You, Adonai our LORD, and Your pious ones, righteous ones who do Your will, and all Your people, the house of Israel, with song will praise and bless, sanctify and enthrone Your name, our King, for it is good to praise You and it is fit to sing to Your name, for You are the LORD forever and ever.
\n\u05d9\u05b0\u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc\u05da\u05b8 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05db\u05b8\u05bc\u05dc \u05de\u05b7\u05e2\u05b2\u05e9\u05b6\u05c2\u05d9\u05da\u05b8, \u05d5\u05b7\u05d7\u05b2\u05e1\u05b4\u05d9\u05d3\u05b6\u05d9\u05da\u05b8 \u05e6\u05b7\u05d3\u05b4\u05bc\u05d9\u05e7\u05b4\u05d9\u05dd \u05e2\u05d5\u05b9\u05e9\u05b5\u05c2\u05d9 \u05e8\u05b0\u05e6\u05d5\u05b9\u05e0\u05b6\u05da\u05b8, \u05d5\u05b0\u05db\u05b8\u05dc \u05e2\u05b7\u05de\u05b0\u05bc\u05da\u05b8 \u05d1\u05b5\u05bc\u05d9\u05ea \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e8\u05b4\u05e0\u05b8\u05bc\u05d4 \u05d9\u05d5\u05b9\u05d3\u05d5\u05bc \u05d5\u05b4\u05d9\u05d1\u05b8\u05e8\u05b0\u05db\u05d5\u05bc, \u05d5\u05b4\u05d9\u05e9\u05b7\u05c1\u05d1\u05b0\u05bc\u05d7\u05d5\u05bc \u05d5\u05b4\u05d9\u05e4\u05b8\u05d0\u05b2\u05e8\u05d5\u05bc, \u05d5\u05b4\u05d9\u05e8\u05d5\u05b9\u05de\u05b0\u05de\u05d5\u05bc \u05d5\u05b0\u05d9\u05b7\u05e2\u05b2\u05e8\u05b4\u05d9\u05e6\u05d5\u05bc, \u05d5\u05b0\u05d9\u05b7\u05e7\u05b0\u05d3\u05b4\u05bc\u05d9\u05e9\u05c1\u05d5\u05bc \u05d5\u05b0\u05d9\u05b7\u05de\u05b0\u05dc\u05b4\u05d9\u05db\u05d5\u05bc \u05d0\u05b6\u05ea \u05e9\u05b4\u05c1\u05de\u05b0\u05da\u05b8, \u05de\u05b7\u05dc\u05b0\u05db\u05b5\u05bc\u05e0\u05d5\u05bc. \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05da\u05b8 \u05d8\u05d5\u05b9\u05d1 \u05dc\u05b0\u05d5\u05b9\u05d3\u05d5\u05b9\u05ea \u05d5\u05bc\u05dc\u05b0\u05e9\u05b4\u05c1\u05de\u05b0\u05da\u05b8 \u05e0\u05b8\u05d0\u05b6\u05d4 \u05dc\u05b0\u05d6\u05b7\u05de\u05b5\u05bc\u05e8, \u05db\u05b4\u05bc\u05d9 \u05de\u05b5\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d5\u05b0\u05e2\u05b7\u05d3 \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d0\u05b5\u05dc.<\/p>\n
Psalm 136
\n1 Praise Adonai; for He is good,
\nHis steadfast love is eternal.
\n\u05d4\u05d5\u05b9\u05d3\u05d5\u05bc \u05dc\u05b7\u05d9\u05d9 \u05db\u05b4\u05bc\u05d9 \u05d8\u05d5\u05b9\u05d1
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n2 Praise the LORD of lords,
\nHis steadfast love is eternal.
\n\u05d4\u05d5\u05b9\u05d3\u05d5\u05bc \u05dc\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n3 Praise the Master of masters,
\nHis steadfast love is eternal;
\n\u05d4\u05d5\u05b9\u05d3\u05d5\u05bc \u05dc\u05b7\u05bc\u05d0\u05b2\u05d3\u05b9\u05e0\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b2\u05d3\u05b9\u05e0\u05b4\u05d9\u05dd
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n4 Who alone works great marvels,
\nHis steadfast love is eternal;
\n\u05dc\u05e2\u05b9\u05e9\u05b5\u05c2\u05d4 \u05e0\u05b4\u05e4\u05b0\u05dc\u05b8\u05d0\u05d5\u05b9\u05ea \u05d2\u05b0\u05d3\u05b9\u05dc\u05d5\u05b9\u05ea \u05dc\u05b0\u05d1\u05b7\u05d3\u05bc\u05d5\u05b9
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n5 Who made the heavens with wisdom,
\nHis steadfast love is eternal;
\n\u05dc\u05e2\u05b9\u05e9\u05b5\u05c2\u05d4 \u05d4\u05b7\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d1\u05b4\u05bc\u05ea\u05b0\u05d1\u05d5\u05bc\u05e0\u05b8\u05d4
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n6 Who spread the earth over the water,
\nHis steadfast love is eternal;
\n\u05dc\u05b0\u05e8\u05d5\u05b9\u05e7\u05b7\u05e2 \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05e2\u05b7\u05dc \u05d4\u05b7\u05de\u05b8\u05bc\u05d9\u05b4\u05dd
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n7 Who made the great lights,
\nHis steadfast love is eternal;
\n\u05dc\u05b0\u05e2\u05b9\u05e9\u05b5\u05c2\u05d4 \u05d0\u05d5\u05b9\u05e8\u05b4\u05d9\u05dd \u05d2\u05b0\u05bc\u05d3\u05b9\u05dc\u05b4\u05d9\u05dd
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n8 the sun to dominate the day,
\nHis steadfast love is eternal;
\n\u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05b6\u05bc\u05c1\u05de\u05b6\u05e9\u05c1 \u05dc\u05b0\u05de\u05b6\u05de\u05b0\u05e9\u05b6\u05c1\u05dc\u05b6\u05ea \u05d1\u05b7\u05bc\u05d9\u05bc\u05d5\u05b9\u05dd
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n9 the moon and the stars to dominate the night,
\nHis steadfast love is eternal;
\n\u05d0\u05b6\u05ea \u05d4\u05b7\u05d9\u05b8\u05bc\u05e8\u05b5\u05d7\u05b7 \u05d5\u05b0\u05db\u05d5\u05b9\u05db\u05b8\u05d1\u05b4\u05dd \u05dc\u05b0\u05de\u05b6\u05de\u05b0\u05e9\u05b0\u05c1\u05dc\u05d5\u05b9\u05ea \u05d1\u05b7\u05bc\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n10 Who struck Egypt through their first-born,
\nHis steadfast love is eternal;
\n\u05dc\u05b0\u05de\u05b7\u05db\u05b5\u05bc\u05d4 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d1\u05b4\u05bc\u05d1\u05b0\u05db\u05d5\u05b9\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n11 and brought Israel out of their midst,
\nHis steadfast love is eternal;
\n\u05d5\u05b7\u05d9\u05d5\u05b9\u05e6\u05b5\u05d0 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05de\u05b4\u05ea\u05bc\u05d5\u05b9\u05db\u05b8\u05dd
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n12 with a strong hand and outstretched arm,
\nHis steadfast love is eternal;
\n\u05d1\u05b0\u05bc\u05d9\u05b8\u05d3 \u05d7\u05b2\u05d6\u05b8\u05e7\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b4\u05d6\u05b0\u05e8\u05d5\u05b9\u05e2\u05b7 \u05e0\u05b0\u05d8\u05d5\u05bc\u05d9\u05b8\u05d4
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n13 Who split apart the Sea of Reeds,
\nHis steadfast love is eternal;
\n\u05dc\u05b0\u05d2\u05b9\u05d6\u05b5\u05e8 \u05d9\u05b7\u05dd \u05e1\u05d5\u05bc\u05e3 \u05dc\u05b4\u05d2\u05b0\u05d6\u05b8\u05e8\u05b4\u05d9\u05dd
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n14 and made Israel pass through it,
\nHis steadfast love is eternal;
\n\u05d5\u05b0\u05d4\u05b6\u05e2\u05b1\u05d1\u05b4\u05d9\u05e8 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05ea\u05d5\u05b9\u05db\u05d5\u05b9
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n15 Who hurled Pharaoh and his army into the Sea of Reeds,
\nHis steadfast love is eternal;
\n\u05d5\u05b0\u05e0\u05b4\u05e2\u05b5\u05e8 \u05e4\u05b7\u05bc\u05e8\u05b0\u05e2\u05b9\u05d4 \u05d5\u05b0\u05d7\u05b5\u05d9\u05dc\u05d5\u05b9 \u05d1\u05b0\u05d9\u05b7\u05dd \u05e1\u05d5\u05bc\u05e3
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n16 Who led His people through the wilderness,
\nHis steadfast love is eternal;
\n\u05dc\u05b0\u05de\u05d5\u05b9\u05dc\u05b4\u05d9\u05da\u05b0 \u05e2\u05b7\u05de\u05bc\u05d5\u05b9 \u05d1\u05b7\u05bc\u05de\u05b4\u05bc\u05d3\u05b0\u05d1\u05b8\u05bc\u05e8
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n17 Who struck down great kings,
\nHis steadfast love is eternal;
\n\u05dc\u05b0\u05de\u05b7\u05db\u05b5\u05bc\u05d4 \u05de\u05b0\u05dc\u05b8\u05db\u05b4\u05d9\u05dd \u05d2\u05b0\u05bc\u05d3\u05b9\u05dc\u05b4\u05d9\u05dd
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n18 and slew mighty kings,
\nHis steadfast love is eternal;
\n\u05d5\u05b7\u05d9\u05b7\u05d4\u05b2\u05e8\u05b9\u05d2 \u05de\u05b0\u05dc\u05b8\u05db\u05b4\u05d9\u05dd \u05d0\u05b7\u05d3\u05b4\u05bc\u05d9\u05e8\u05b4\u05d9\u05dd
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n19 Sihon, king of the Amorites,
\nHis steadfast love is eternal;
\n\u05dc\u05b0\u05e1\u05b4\u05d9\u05d7\u05d5\u05b9\u05df \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05d0\u05b1\u05de\u05b9\u05e8\u05b4\u05d9
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n20 Og, king of Bashan,
\nHis steadfast love is eternal;
\n\u05d5\u05bc\u05dc\u05b0\u05e2\u05d5\u05b9\u05d2 \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b7\u05d1\u05b8\u05bc\u05e9\u05b8\u05c1\u05df
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n21 and gave their land as a heritage,
\nHis steadfast love is eternal;
\n\u05d5\u05b0\u05e0\u05b8\u05ea\u05b7\u05df \u05d0\u05b7\u05e8\u05b0\u05e6\u05b8\u05dd \u05dc\u05b0\u05e0\u05b7\u05d7\u05b2\u05dc\u05b8\u05d4
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n22 a heritage to His servant Israel,
\nHis steadfast love is eternal;
\n\u05e0\u05b7\u05d7\u05b2\u05dc\u05b8\u05d4 \u05dc\u05b0\u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05e2\u05b7\u05d1\u05b0\u05d3\u05d5\u05bc
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n23 Who took note of us in our degradation,
\nHis steadfast love is eternal;
\n\u05e9\u05b6\u05c1\u05d1\u05b0\u05bc\u05e9\u05b4\u05c1\u05e4\u05b0\u05dc\u05b5\u05e0\u05d5\u05bc \u05d6\u05b8\u05db\u05b7\u05e8 \u05dc\u05b8\u05e0\u05d5\u05bc
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n24 and rescued us from our enemies,
\nHis steadfast love is eternal;
\n\u05d5\u05b7\u05d9\u05b4\u05e4\u05b0\u05e7\u05b5\u05e0\u05d5\u05bc \u05de\u05b4\u05e6\u05b8\u05bc\u05e8\u05b5\u05d9\u05e0\u05d5\u05bc
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n25 Who gives food to all flesh,
\nHis steadfast love is eternal.
\n\u05e0\u05b9\u05ea\u05b5\u05df \u05dc\u05b6\u05d7\u05b6\u05dd \u05dc\u05b0\u05db\u05b8\u05dc \u05d1\u05b8\u05bc\u05e9\u05b8\u05c2\u05e8
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\n26 Praise the LORD of heaven,
\nHis steadfast love is eternal.
\n\u05d4\u05d5\u05b9\u05d3\u05d5\u05bc \u05dc\u05b0\u05d0\u05b5\u05dc \u05d4\u05b7\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9.
\nThe soul of every living thing will bless Your name, Adonai our LORD, and the spirit of all flesh will glorify your fame, our King, constantly, eternally, You are the LORD and other than You we have no king, redeemer, and savior, supporter and compassionate in all times of trouble and distress. LORD of the first and the last, LORD of all creatures, LORD of all history, praised with a multitude of praises, who conducts His world with mercy and His creatures with compassion. And Adonai will neither sleep nor slumber\u2014He who awakes sleepers and arouses slumberers, who gives speech to the dumb and frees the fettered and braces the fallen and supports the bowed. To You only we give thanks. If our mouths were full of song as the sea, and our tongues\u2014music as the multitude of the waves, and our lips\u2014praise as the expanse of the firmament, our eyes shining like the sun and the moon, our hands outstretched like those of the eagles of the heaven, our legs nimble as antelope, we would not be capable of thanking You, Adonai, our LORD and the LORD of our fathers, or to bless Your name for one thousandth, one hundred thousandth, of all the good that that You did for our ancestors and for us. You redeemed us from Egypt, Adonai our LORD, and You saved us from the house of slavery, You nourished us in times of famine, and You supported us in times of prosperity, You saved us from the sword and You rescued us from plague and You delivered us from all real evil diseases. Until now, Your compassion has succored us and Your mercy has not abandoned us and do not abandon us, Adonai our LORD\u2014ever. Therefore, all the limbs that You have created in our body, the spirit and the soul that You have breathed into us, and the tongue that You have put in our mouth\u2014they will praise, bless, laud and extol, exalt and adore, sanctify and enthrone Your name, our King. For every mouth will thank You, and every tongue will swear by You, every knee will kneel to You, and all our internal organs will sing praise of Your name, as it is written: \u201cAll my bones shall say, \u2018Adonai, who is like You? You save the poor from one stronger than he, the poor and needy from his despoiler\u2019 \u201d (Ps. 35:10). Who can compare to You, who can equal You, who can match You, the LORD, great, mighty, and awesome, supreme LORD, Creator of heaven and earth. We shall praise You, we shall extol You, we shall glorify You, and we shall bless the name of Your holiness, as it is said: \u201cOf David. Bless Adonai, O my soul, all my being, His holy name\u201d (Ps. 103:1). \u201cThe LORD\u201d\u2014in the might of Your power; \u201cgreat\u201d\u2014in the glory of Your name; \u201cmighty\u201d\u2014forever; \u201cand awesome\u201d\u2014in Your awe-inspiring acts; the King who sits on a high and exalted throne. He who high aloft forever dwells, whose name is holy (cf. Isa. 57:15). And it says: \u201cSing forth, O you righteous, to Adonai, it is fit that the upright acclaim Him\u201d (Ps. 33:1).
\n\u05e0\u05b4\u05e9\u05b0\u05c1\u05de\u05b7\u05ea \u05db\u05b8\u05bc\u05dc \u05d7\u05b7\u05d9 \u05ea\u05b0\u05bc\u05d1\u05b8\u05e8\u05b5\u05da\u05b0 \u05d0\u05b6\u05ea \u05e9\u05b4\u05c1\u05de\u05b0\u05da\u05b8, \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc, \u05d5\u05b0\u05e8\u05d5\u05bc\u05d7\u05b7 \u05db\u05b8\u05bc\u05dc \u05d1\u05b8\u05bc\u05e9\u05b8\u05c2\u05e8 \u05ea\u05b0\u05bc\u05e4\u05b8\u05d0\u05b5\u05e8 \u05d5\u05bc\u05ea\u05b0\u05e8\u05d5\u05b9\u05de\u05b5\u05dd \u05d6\u05b4\u05db\u05b0\u05e8\u05b0\u05da\u05b8, \u05de\u05b7\u05dc\u05b0\u05db\u05b5\u05bc\u05e0\u05d5\u05bc, \u05ea\u05b8\u05bc\u05de\u05b4\u05d9\u05d3, \u05de\u05b4\u05df \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d5\u05b0\u05e2\u05b7\u05d3 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d0\u05b5\u05dc, \u05d5\u05bc\u05de\u05b4\u05d1\u05b7\u05bc\u05dc\u05b0\u05e2\u05b8\u05d3\u05b6\u05d9\u05da\u05b8 \u05d0\u05b5\u05d9\u05df 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\u05de\u05b7\u05e6\u05b4\u05bc\u05d9\u05dc \u05e2\u05b8\u05e0\u05b4\u05d9 \u05de\u05b5\u05d7\u05b8\u05d6\u05b8\u05e7 \u05de\u05b4\u05de\u05b6\u05bc\u05e0\u05bc\u05d5\u05bc \u05d5\u05b0\u05e2\u05b8\u05e0\u05b4\u05d9 \u05d5\u05b0\u05d0\u05b6\u05d1\u05b0\u05d9\u05d5\u05b9\u05df \u05de\u05b4\u05d2\u05b9\u05bc\u05d6\u05b0\u05dc\u05d5\u05b9\u05bc. \u05de\u05b4\u05d9 \u05d9\u05b4\u05d3\u05b0\u05de\u05b6\u05d4 \u05dc\u05b8\u05bc\u05da\u05b0 \u05d5\u05bc\u05de\u05b4\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c1\u05d5\u05b6\u05d4 \u05dc\u05b8\u05bc\u05da\u05b0 \u05d5\u05bc\u05de\u05b4\u05d9 \u05d9\u05b7\u05e2\u05b2\u05e8\u05b8\u05da\u05b0 \u05dc\u05b8\u05da\u05b0 \u05d4\u05b8\u05d0\u05b5\u05dc \u05d4\u05b7\u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc, \u05d4\u05b7\u05d2\u05b4\u05bc\u05d1\u05bc\u05d5\u05b9\u05e8 \u05d5\u05b0\u05d4\u05b7\u05e0\u05bc\u05d5\u05b9\u05e8\u05b8\u05d0, \u05d0\u05b5\u05dc \u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u05e7\u05b9\u05e0\u05b5\u05d4 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\u05e8\u05b7\u05e0\u05b0\u05bc\u05e0\u05d5\u05bc \u05e6\u05b7\u05d3\u05b4\u05bc\u05d9\u05e7\u05b4\u05d9\u05dd \u05d1\u05b7\u05bc\u05d9\u05d9, \u05dc\u05b7\u05d9\u05b0\u05e9\u05b8\u05c1\u05e8\u05b4\u05d9\u05dd \u05e0\u05b8\u05d0\u05d5\u05b8\u05d4 \u05ea\u05b0\u05d4\u05b4\u05dc\u05b8\u05bc\u05d4.
\nIn the mouths of the upright
\n\u05d1\u05b0\u05bc\u05e4\u05b4\u05d9 \u05d9\u05b0\u05e9\u05b8\u05c1\u05e8\u05b4\u05d9\u05dd \u05ea\u05b4\u05bc\u05ea\u05b0\u05d4\u05b7\u05dc\u05b8\u05bc\u05dc,
\nYou shall be praised;
\nIn the words of the righteous
\n\u05d5\u05bc\u05d1\u05b0\u05d3\u05b4\u05d1\u05b0\u05e8\u05b5\u05d9 \u05e6\u05b7\u05d3\u05b4\u05bc\u05d9\u05e7\u05b4\u05d9\u05dd \u05ea\u05b4\u05bc\u05ea\u05b0\u05d1\u05b8\u05bc\u05e8\u05b7\u05da\u05b0,
\nYou shall be blessed;
\nIn the tongue of the pious
\n\u05d5\u05bc\u05d1\u05b4\u05dc\u05b0\u05e9\u05c1\u05d5\u05b9\u05df \u05d7\u05b2\u05e1\u05b4\u05d9\u05d3\u05b4\u05d9\u05dd \u05ea\u05b4\u05bc\u05ea\u05b0\u05e8\u05d5\u05b9\u05de\u05b8\u05dd,
\nYou shall be exalted;
\nAmong the holy
\n\u05d5\u05bc\u05d1\u05b0\u05e7\u05b6\u05e8\u05b6\u05d1 \u05e7\u05b0\u05d3\u05d5\u05b9\u05e9\u05b4\u05c1\u05d9\u05dd \u05ea\u05b4\u05bc\u05ea\u05b0\u05e7\u05b7\u05d3\u05b8\u05bc\u05e9\u05c1.
\nYou shall be sanctified.
\nIn the choirs of the myriads of Your people, the house of Israel, Your name will be glorified in song, our King, in every generation. For it is the obligtion of all creatures to thank, to acclaim, to praise, to laud, to exalt, to extol, to bless, to applaud, to eulogize beyond all the songs and praises of David son of Jesse, Your servant, Your anointed.
\n\u05d5\u05bc\u05d1\u05b0\u05de\u05b7\u05e7\u05b0\u05d4\u05b2\u05dc\u05d5\u05b9\u05ea \u05e8\u05b4\u05d1\u05b0\u05d1\u05d5\u05b9\u05ea \u05e2\u05b7\u05de\u05b0\u05bc\u05da\u05b8 \u05d1\u05b5\u05bc\u05d9\u05ea \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e8\u05b4\u05e0\u05b8\u05bc\u05d4 \u05d9\u05b4\u05ea\u05b0\u05e4\u05b8\u05bc\u05d0\u05b5\u05e8 \u05e9\u05b4\u05c1\u05de\u05b0\u05da\u05b8, \u05de\u05b7\u05dc\u05b0\u05db\u05b5\u05bc\u05e0\u05d5\u05bc, \u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05d3\u05bc\u05d5\u05b9\u05e8 \u05d5\u05b8\u05d3\u05d5\u05b9\u05e8, \u05e9\u05b6\u05c1\u05db\u05b5\u05bc\u05df \u05d7\u05d5\u05b9\u05d1\u05b7\u05ea \u05db\u05b8\u05bc\u05dc \u05d4\u05b7\u05d9\u05b0\u05bc\u05e6\u05d5\u05bc\u05e8\u05b4\u05d9\u05dd \u05dc\u05b0\u05e4\u05b8\u05e0\u05b6\u05d9\u05da\u05b8, \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d5\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc, \u05dc\u05b0\u05d4\u05d5\u05b9\u05d3\u05d5\u05b9\u05ea \u05dc\u05b0\u05d4\u05b7\u05dc\u05b5\u05bc\u05dc \u05dc\u05b0\u05e9\u05b7\u05c1\u05d1\u05b5\u05bc\u05d7\u05b7, \u05dc\u05b0\u05e4\u05b8\u05d0\u05b5\u05e8 \u05dc\u05b0\u05e8\u05d5\u05b9\u05de\u05b5\u05dd \u05dc\u05b0\u05d4\u05b7\u05d3\u05b5\u05bc\u05e8 \u05dc\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0, \u05dc\u05b0\u05e2\u05b7\u05dc\u05b5\u05bc\u05d4 \u05d5\u05bc\u05dc\u05b0\u05e7\u05b7\u05dc\u05b5\u05bc\u05e1 \u05e2\u05b7\u05dc \u05db\u05b8\u05bc\u05dc \u05d3\u05b4\u05bc\u05d1\u05b0\u05e8\u05b5\u05d9 \u05e9\u05b4\u05c1\u05d9\u05e8\u05d5\u05b9\u05ea \u05d5\u05b0\u05ea\u05b4\u05e9\u05b0\u05c1\u05d1\u05b0\u05bc\u05d7\u05d5\u05b9\u05ea \u05d3\u05b8\u05bc\u05d5\u05b4\u05d3 \u05d1\u05b6\u05bc\u05df \u05d9\u05b4\u05e9\u05b7\u05c1\u05d9 \u05e2\u05b7\u05d1\u05b0\u05d3\u05b0\u05bc\u05da\u05b8, \u05de\u05b0\u05e9\u05b4\u05c1\u05d9\u05d7\u05b6\u05da\u05b8.
\nMay Your name be praised forever, our King, the LORD, the great and holy King in heaven and earth because for You are all appropriate, our LORD and the LORD of our ancestors, song and praise, psalm and melody, might and government, eternity, greatness, and power, fame and glory, holiness and kingdom, blessings and thanks for ever and ever. Blessed art Thou, Adonai, LORD King great in praise, LORD of thanks, Master of wonders, who chooses melodious song, king LORD, life of the universe.
\n\u05d9\u05b4\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05d1\u05b7\u05bc\u05d7 \u05e9\u05b4\u05c1\u05de\u05b0\u05da\u05b8 \u05dc\u05b8\u05e2\u05b7\u05d3 \u05de\u05b7\u05dc\u05b0\u05db\u05b5\u05bc\u05e0\u05d5\u05bc, \u05d4\u05b8\u05d0\u05b5\u05dc \u05d4\u05b7\u05de\u05b6\u05bc\u05dc\u05b6\u05da\u05b0 \u05d4\u05b7\u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc \u05d5\u05b0\u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5, \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05da\u05b8 \u05e0\u05b8\u05d0\u05b6\u05d4, \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d5\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc, \u05e9\u05b4\u05c1\u05d9\u05e8 \u05d5\u05bc\u05e9\u05b0\u05c1\u05d1\u05b8\u05d7\u05b8\u05d4, \u05d4\u05b7\u05dc\u05b5\u05bc\u05dc \u05d5\u05b0\u05d6\u05b4\u05de\u05b0\u05e8\u05b8\u05d4, \u05e2\u05b9\u05d6 \u05d5\u05bc\u05de\u05b6\u05de\u05b0\u05e9\u05b8\u05c1\u05dc\u05b8\u05d4, \u05e0\u05b6\u05e6\u05b7\u05d7, \u05d2\u05b0\u05bc\u05d3\u05bb\u05dc\u05b8\u05bc\u05d4 \u05d5\u05bc\u05d2\u05b0\u05d1\u05d5\u05bc\u05e8\u05b8\u05d4, \u05ea\u05b0\u05bc\u05d4\u05b4\u05dc\u05b8\u05d4 \u05d5\u05b0\u05ea\u05b4\u05e4\u05b0\u05d0\u05b6\u05e8\u05b6\u05ea, \u05e7\u05b0\u05d3\u05bb\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d5\u05bc\u05de\u05b7\u05dc\u05b0\u05db\u05d5\u05bc\u05ea, \u05d1\u05b0\u05bc\u05e8\u05b8\u05db\u05d5\u05b9\u05ea \u05d5\u05b0\u05d4\u05d5\u05b9\u05d3\u05b8\u05d0\u05d5\u05b9\u05ea \u05de\u05b5\u05e2\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d5\u05b0\u05e2\u05b7\u05d3 \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd. \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9, \u05d0\u05b5\u05dc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc \u05d1\u05b7\u05bc\u05ea\u05b4\u05bc\u05e9\u05b0\u05c1\u05d1\u05b8\u05bc\u05d7\u05d5\u05b9\u05ea, \u05d0\u05b5\u05dc \u05d4\u05b7\u05d4\u05d5\u05b9\u05d3\u05b8\u05d0\u05d5\u05b9\u05ea, \u05d0\u05b2\u05d3\u05d5\u05b9\u05df \u05d4\u05b7\u05e0\u05b4\u05bc\u05e4\u05b0\u05dc\u05b8\u05d0\u05d5\u05b9\u05ea, \u05d4\u05b7\u05d1\u05bc\u05d5\u05b9\u05d7\u05b5\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b4\u05c1\u05d9\u05e8\u05b5\u05d9 \u05d6\u05b4\u05de\u05b0\u05e8\u05b8\u05d4, \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d0\u05b5\u05dc \u05d7\u05b5\u05d9 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05de\u05b4\u05d9\u05dd.
\nBlessed art Thou, Adonai our LORD, King of the universe, creator of the fruit of the vine.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d1\u05bc\u05d5\u05b9\u05e8\u05b5\u05d0 \u05e4\u05b0\u05bc\u05e8\u05b4\u05d9 \u05d4\u05b7\u05d2\u05b8\u05bc\u05e4\u05b6\u05df.<\/p>\n
One drinks the wine while reclining on the left side. After drinking, one recites the following blessing: grace after partaking of one of the seven varieties of grains and fruits that are the pride of the Land of Israel.
\nBlessed art Thou, Adonai our LORD, King of the universe, for the vine and the fruit of the vine, for the produce of the field and for the lovely, good, and spacious land that You have desired and granted to our ancestors, to eat of its fruits and to be satisfied through its bounty. Please have mercy, Adonai our LORD, on Your people Israel, on Your city, Jerusalem, on Zion the abode of Your glory, on Your altar and Your palaces, and build Jerusalem, the Holy City, speedily in our days, and bring us there and make us rejoice in its building and we shall eat of its fruit and be satisfied with its bounty and we shall bless You for it in sanctity and purity, and make us rejoice on the day of the matzah festival for You are Adonai, good and beneficial to all, and we shall thank you for the land and the fruits of the vine. Blessed art Thou, Adonai, for the vine and the fruit of the vine.
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, \u05e2\u05b7\u05dc \u05d4\u05b7\u05d2\u05b6\u05bc\u05e4\u05b6\u05df \u05d5\u05b0\u05e2\u05b7\u05dc \u05e4\u05b0\u05bc\u05e8\u05b4\u05d9 \u05d4\u05b7\u05d2\u05b6\u05bc\u05e4\u05b6\u05df, \u05e2\u05b7\u05dc \u05ea\u05b0\u05bc\u05e0\u05d5\u05bc\u05d1\u05b7\u05ea \u05d4\u05b7\u05e9\u05b8\u05bc\u05c2\u05d3\u05b6\u05d4 \u05d5\u05b0\u05e2\u05b7\u05dc \u05d0\u05b6\u05e8\u05b6\u05e5 \u05d7\u05b6\u05de\u05b0\u05d3\u05b8\u05bc\u05d4 \u05d8\u05d5\u05b9\u05d1\u05b8\u05d4 \u05d5\u05bc\u05e8\u05b0\u05d7\u05b8\u05d1\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e8\u05b8\u05e6\u05b4\u05d9\u05ea\u05b8 \u05d5\u05b0\u05d4\u05b4\u05e0\u05b0\u05d7\u05b7\u05dc\u05b0\u05ea\u05b8\u05bc \u05dc\u05b7\u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05dc\u05b6\u05d0\u05b1\u05db\u05b9\u05dc \u05de\u05b4\u05e4\u05b4\u05bc\u05e8\u05b0\u05d9\u05b8\u05d4\u05bc \u05d5\u05b0\u05dc\u05b4\u05e9\u05b0\u05c2\u05d1\u05b9\u05bc\u05e2\u05b7 \u05de\u05b4\u05d8\u05bc\u05d5\u05bc\u05d1\u05b8\u05d4\u05bc. \u05e8\u05b7\u05d7\u05b6\u05dd \u05e0\u05b8\u05d0 \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e2\u05b7\u05dc \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05e2\u05b7\u05de\u05b6\u05bc\u05da\u05b8 \u05d5\u05b0\u05e2\u05b7\u05dc \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05b8\u05c1\u05dc\u05b7\u05d9\u05b4\u05dd \u05e2\u05b4\u05d9\u05e8\u05b6\u05da\u05b8 \u05d5\u05b0\u05e2\u05b7\u05dc \u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05df \u05de\u05b4\u05e9\u05b0\u05c1\u05db\u05b7\u05bc\u05df \u05db\u05b0\u05bc\u05d1\u05d5\u05b9\u05d3\u05b6\u05da\u05b8 \u05d5\u05b0\u05e2\u05b7\u05dc \u05de\u05b4\u05d6\u05b0\u05d1\u05b7\u05bc\u05d7\u05b2\u05da\u05b8 \u05d5\u05b0\u05e2\u05b7\u05dc \u05d4\u05b5\u05d9\u05db\u05b8\u05dc\u05b6\u05da\u05b8 \u05d5\u05bc\u05d1\u05b0\u05e0\u05b5\u05d4 \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05b8\u05c1\u05dc\u05b7\u05d9\u05b4\u05dd \u05e2\u05b4\u05d9\u05e8 \u05d4\u05b7\u05e7\u05b9\u05bc\u05d3\u05b6\u05e9\u05c1 \u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4 \u05d1\u05b0\u05d9\u05b8\u05de\u05b5\u05d9\u05e0\u05d5\u05bc \u05d5\u05b0\u05d4\u05b7\u05e2\u05b2\u05dc\u05b5\u05e0\u05d5\u05bc \u05dc\u05b0\u05ea\u05d5\u05b9\u05db\u05b8\u05d4\u05bc \u05d5\u05b0\u05e9\u05b7\u05c2\u05de\u05b0\u05d7\u05b5\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05d1\u05b4\u05e0\u05b0\u05d9\u05b8\u05e0\u05b8\u05d4\u05bc \u05d5\u05b0\u05e0\u05b9\u05d0\u05db\u05b7\u05dc \u05de\u05b4\u05e4\u05b4\u05bc\u05e8\u05b0\u05d9\u05b8\u05d4\u05bc \u05d5\u05b0\u05e0\u05b4\u05e9\u05b0\u05c2\u05d1\u05b7\u05bc\u05e2 \u05de\u05b4\u05d8\u05bc\u05d5\u05bc\u05d1\u05b8\u05d4\u05bc \u05d5\u05bc\u05e0\u05b0\u05d1\u05b8\u05e8\u05b6\u05db\u05b0\u05da\u05b8 \u05e2\u05b8\u05dc\u05b6\u05d9\u05d4\u05b8 \u05d1\u05b4\u05bc\u05e7\u05b0\u05d3\u05bb\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d5\u05bc\u05d1\u05b0\u05d8\u05b8\u05d4\u05b3\u05e8\u05b8\u05d4 (\u05d5\u05bc\u05e8\u05b0\u05e6\u05b5\u05d4 \u05d5\u05b0\u05d4\u05b7\u05d7\u05b2\u05dc\u05b4\u05d9\u05e6\u05b5\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05b7\u05bc\u05c1\u05d1\u05b8\u05bc\u05ea \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4) \u05d5\u05b0\u05e9\u05b7\u05c2\u05de\u05b0\u05bc\u05d7\u05b5\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05d9\u05d5\u05b9\u05dd \u05d7\u05b7\u05d2 \u05d4\u05b7\u05de\u05b7\u05e6\u05bc\u05d5\u05b9\u05ea \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4, \u05db\u05b4\u05bc\u05d9 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05d8\u05d5\u05b9\u05d1 \u05d5\u05bc\u05de\u05b5\u05d9\u05d8\u05b4\u05d9\u05d1 \u05dc\u05b7\u05db\u05b9\u05bc\u05dc \u05d5\u05b0\u05e0\u05d5\u05b9\u05d3\u05b6\u05d4 \u05dc\u05b0\u05bc\u05da\u05b8 \u05e2\u05b7\u05dc \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d5\u05b0\u05e2\u05b7\u05dc \u05e4\u05b0\u05bc\u05e8\u05b4\u05d9 \u05d4\u05b7\u05d2\u05b8\u05bc\u05e4\u05b6\u05df. \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d9\u05d9 \u05e2\u05b7\u05dc \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d5\u05b0\u05e2\u05b7\u05dc \u05e4\u05b0\u05bc\u05e8\u05b4\u05d9 \u05d4\u05b7\u05d2\u05b8\u05bc\u05e4\u05b6\u05df.<\/p>\n
\u05e0\u05b4\u05d3\u05b0\u05e6\u05b8\u05d4<\/p>\n
The completion of the ritual is marked by our confidence that God accepts our worship of Him.
\nThe order of the Pesach ritual has been completed according to law, in accordance with all its rules and regulations.
\n\u05d7\u05b2\u05e1\u05b7\u05dc \u05e1\u05b4\u05d3\u05bc\u05d5\u05bc\u05e8 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7 \u05db\u05b0\u05bc\u05d4\u05b4\u05dc\u05b0\u05db\u05b8\u05ea\u05d5\u05b9, \u05db\u05b0\u05bc\u05db\u05b8\u05dc \u05de\u05b4\u05e9\u05b0\u05c1\u05e4\u05b8\u05bc\u05d8\u05d5\u05b9 \u05d5\u05b0\u05d7\u05bb\u05e7\u05b8\u05bc\u05ea\u05d5\u05b9.
\nAs we have been privileged to arrange it, so may we be privileged to perform it.
\n\u05db\u05b7\u05bc\u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d6\u05b8\u05db\u05b4\u05d9\u05e0\u05d5\u05bc \u05dc\u05b0\u05e1\u05b7\u05d3\u05b5\u05bc\u05e8 \u05d0\u05d5\u05b9\u05ea\u05d5\u05b9, \u05db\u05b5\u05bc\u05df \u05e0\u05b4\u05d6\u05b0\u05db\u05b6\u05bc\u05d4 \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea\u05d5\u05b9.
\nPure One, who dwells on high, restore the community that cannot be counted.
\n\u05d6\u05b8\u05da\u05b0 \u05e9\u05c1\u05d5\u05b9\u05db\u05b5\u05df \u05de\u05b0\u05e2\u05d5\u05b9\u05e0\u05b8\u05d4, \u05e7\u05d5\u05b9\u05de\u05b5\u05dd \u05e7\u05b0\u05d4\u05b7\u05dc \u05e2\u05b2\u05d3\u05b7\u05ea \u05de\u05b4\u05d9 \u05de\u05b8\u05e0\u05b8\u05d4.
\nSoon, lead the planted stock, redeemed, to Zion with song.
\n\u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1 \u05e0\u05b7\u05d4\u05b5\u05dc \u05e0\u05b4\u05d8\u05b0\u05e2\u05b5\u05d9 \u05db\u05b7\u05e0\u05b8\u05bc\u05d4, \u05e4\u05b0\u05bc\u05d3\u05d5\u05bc\u05d9\u05b4\u05dd \u05dc\u05b0\u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05df \u05d1\u05b0\u05bc\u05e8\u05b4\u05e0\u05b8\u05bc\u05d4.
\nNext year in (rebuilt) Jerusalem.
\n\u05dc\u05b0\u05e9\u05b8\u05c1\u05e0\u05b8\u05d4 \u05d4\u05b7\u05d1\u05b8\u05bc\u05d0\u05b8\u05d4 \u05d1\u05b4\u05bc\u05d9\u05e8\u05d5\u05bc\u05e9\u05b8\u05c1\u05dc\u05b7\u05d9\u05b4\u05dd (\u05d4\u05b7\u05d1\u05b0\u05bc\u05e0\u05d5\u05bc\u05d9\u05b8\u05d4).
\nAnd so, \u201cit was in the middle of the night\u201d (Exod. 12:29)
\n\u05d5\u05bc\u05d1\u05b0\u05db\u05b5\u05df \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d1\u05b7\u05bc\u05d7\u05b2\u05e6\u05b4\u05d9 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4
\nThen You performed many miracles at night
\n\u05d0\u05b8\u05d6 \u05e8\u05d5\u05b9\u05d1 \u05e0\u05b4\u05e1\u05b4\u05bc\u05d9\u05dd \u05d4\u05b4\u05e4\u05b0\u05dc\u05b5\u05d0\u05ea\u05b8 \u05d1\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4,
\nAt the beginning of the watch of the night
\n\u05d1\u05b0\u05bc\u05e8\u05b9\u05d0\u05e9\u05c1 \u05d0\u05b7\u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e8\u05b6\u05ea \u05d6\u05b6\u05d4 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4,
\nA righteous convert You caused to be victorious at the division of the night
\n\u05d2\u05b5\u05e8 \u05e6\u05b6\u05d3\u05b6\u05e7 \u05e0\u05b4\u05e6\u05b7\u05bc\u05d7\u05b0\u05ea\u05bc\u05d5\u05b9 \u05db\u05b0\u05bc\u05e0\u05b6\u05d7\u05b1\u05dc\u05b7\u05e7 \u05dc\u05b9\u05d5 \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\n\u201cit was in the middle of the night\u201d (Exod. 12:29).
\n\u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d1\u05b7\u05bc\u05d7\u05b2\u05e6\u05b4\u05d9 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4.
\nyou judged the king of Gerar in a dream at night
\n\u05d3\u05b7\u05bc\u05e0\u05b0\u05ea\u05b8\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d2\u05b0\u05bc\u05e8\u05b8\u05e8 \u05d1\u05b7\u05bc\u05d7\u05b2\u05dc\u05b9\u05d5\u05dd \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4,
\nyou frightened the Aramean at night
\n\u05d4\u05b4\u05e4\u05b0\u05d7\u05b7\u05d3\u05b0\u05ea\u05b8\u05bc \u05d0\u05b2\u05e8\u05b7\u05de\u05b4\u05bc\u05d9 \u05d1\u05b0\u05bc\u05d0\u05b6\u05de\u05b6\u05e9\u05c1 \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\nIsrael struggled with the angel and he defeated him at night
\n\u05d5\u05b7\u05d9\u05b8\u05bc\u05e9\u05b7\u05c2\u05e8 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05dc\u05b0\u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0 \u05d5\u05b7\u05d9\u05bc\u05d5\u05bc\u05db\u05b7\u05dc \u05dc\u05b9\u05d5 \u05d1\u05b7\u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\n\u201cit was in the middle of the night\u201d (Exod. 12:29).
\n\u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d1\u05b7\u05bc\u05d7\u05b2\u05e6\u05b4\u05d9 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4.
\nThe seed of the first-born of Pathros you crushed at midnight
\n\u05d6\u05b6\u05e8\u05b7\u05e2 \u05d1\u05b0\u05bc\u05db\u05d5\u05b9\u05e8\u05b5\u05d9 \u05e4\u05b7\u05ea\u05b0\u05e8\u05d5\u05b9\u05e1 \u05de\u05b8\u05d7\u05b7\u05e6\u05b0\u05ea\u05b8\u05bc \u05d1\u05b7\u05bc\u05d7\u05b2\u05e6\u05b4\u05d9 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4,
\nThey did not find their forces when they rose in the night
\n\u05d7\u05b5\u05d9\u05dc\u05b8\u05dd \u05dc\u05b9\u05d0 \u05de\u05b8\u05e6\u05b0\u05d0\u05d5\u05bc \u05d1\u05b0\u05bc\u05e7\u05d5\u05bc\u05de\u05b8\u05dd \u05d1\u05b7\u05bc\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4,
\nThe flight of the prince of Haroshet You crushed with the stars of the night
\n\u05d8\u05b4\u05d9\u05e1\u05b7\u05ea \u05e0\u05b0\u05d2\u05b4\u05d9\u05d3 \u05d7\u05b2\u05e8\u05e9\u05b6\u05c1\u05ea \u05e1\u05b4\u05dc\u05b4\u05bc\u05d9\u05ea\u05b8 \u05d1\u05b0\u05bc\u05db\u05d5\u05b9\u05db\u05b0\u05d1\u05b5\u05d9 \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\n\u201cit was in the middle of the night\u201d (Exod. 12:29).
\n\u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d1\u05b7\u05bc\u05d7\u05b2\u05e6\u05b4\u05d9 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4.
\nThe blasphemer threatened to stretch his hand over the desired place [Jerusalem], and You dried his corpses at night
\n\u05d9\u05b8\u05e2\u05b7\u05e5 \u05de\u05b0\u05d7\u05b8\u05e8\u05b5\u05e3 \u05dc\u05b0\u05e0\u05d5\u05b9\u05e4\u05b5\u05e3 \u05d9\u05b8\u05d3 \u05dc\u05d0\u05b4\u05d9\u05d5\u05bc\u05d5\u05bc\u05d9, \u05d5\u05d4\u05d5\u05b9\u05d1\u05b7\u05e9\u05b0\u05c1\u05ea\u05b8\u05bc \u05e4\u05b0\u05d2\u05b8\u05e8\u05b8\u05d9\u05d5 \u05d1\u05b7\u05bc\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4,
\nBel and his base collapsed at night
\n\u05db\u05b8\u05bc\u05e8\u05b7\u05e2 \u05d1\u05b5\u05bc\u05dc \u05d5\u05bc\u05de\u05b7\u05e6\u05b8\u05d1\u05d5\u05b9 \u05d1\u05b0\u05bc\u05d0\u05b4\u05d9\u05e9\u05c1\u05d5\u05b9\u05df \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\nTo the beloved man was revealed the secret of the vision at night
\n\u05dc\u05b0\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d7\u05b2\u05de\u05d5\u05bc\u05d3\u05d5\u05b9\u05ea \u05e0\u05b4\u05d2\u05b0\u05dc\u05b8\u05d4 \u05e8\u05b8\u05d6 \u05d7\u05b2\u05d6\u05d5\u05b9\u05ea \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\n\u201cit was in the middle of the night\u201d (Exod. 12:29).
\n\u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d1\u05b7\u05bc\u05d7\u05b2\u05e6\u05b4\u05d9 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4.
\nThe one who got drunk from the holy vessels was killed at night
\n\u05de\u05b4\u05e9\u05b0\u05c1\u05ea\u05b7\u05bc\u05db\u05b5\u05bc\u05e8 \u05d1\u05b4\u05bc\u05db\u05b0\u05dc\u05b5\u05d9 \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05e0\u05b6\u05d4\u05b1\u05e8\u05b7\u05d2 \u05d1\u05bc\u05d5\u05b9 \u05d1\u05b7\u05bc\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4,
\nThe one who was saved from the lion\u2019s den solves the frights of night
\n\u05e0\u05d5\u05b9\u05e9\u05b7\u05c1\u05e2 \u05de\u05b4\u05d1\u05bc\u05d5\u05b9\u05e8 \u05d0\u05b2\u05e8\u05b8\u05d9\u05d5\u05b9\u05ea \u05e4\u05bc\u05d5\u05b9\u05ea\u05b5\u05e8 \u05d1\u05b4\u05bc\u05e2\u05b2\u05ea\u05d5\u05bc\u05ea\u05b5\u05d9 \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\nAgagi bided his hate and wrote letters at night
\n\u05e9\u05b4\u05c2\u05e0\u05b0\u05d0\u05b8\u05d4 \u05e0\u05b8\u05d8\u05b7\u05e8 \u05d0\u05b2\u05d2\u05b8\u05d2\u05b4\u05d9 \u05d5\u05b0\u05db\u05b8\u05ea\u05b7\u05d1 \u05e1\u05b0\u05e4\u05b8\u05e8\u05b4\u05d9\u05dd \u05d1\u05b7\u05bc\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4,
\n\u201cit was in the middle of the night\u201d (Exod. 12:29).
\n\u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d1\u05b7\u05bc\u05d7\u05b2\u05e6\u05b4\u05d9 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4.
\nYou aroused Your victory over him by disturbing the sleep of the night
\n\u05e2\u05d5\u05b9\u05e8\u05b7\u05e8\u05b0\u05ea\u05b8\u05bc \u05e0\u05b4\u05e6\u05b0\u05d7\u05b2\u05da\u05b8 \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05d1\u05b0\u05bc\u05e0\u05b6\u05d3\u05b6\u05d3 \u05e9\u05b0\u05c1\u05e0\u05b7\u05ea \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\nYou will trod the vintage for the watchman who calls, \u201cWhat of the night?\u201d
\n\u05e4\u05bc\u05d5\u05bc\u05e8\u05b8\u05d4 \u05ea\u05b4\u05d3\u05b0\u05e8\u05d5\u05b9\u05da\u05b0 \u05dc\u05b0\u05e9\u05c1\u05d5\u05b9\u05de\u05b5\u05e8 \u05de\u05b7\u05d4 \u05de\u05b4\u05bc\u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\nHe called like the watchman and said, \u201cDay has come and also night\u201d
\n\u05e6\u05b8\u05e8\u05b7\u05d7 \u05db\u05b7\u05bc\u05e9\u05bc\u05c1\u05d5\u05b9\u05de\u05b5\u05e8 \u05d5\u05b0\u05e0\u05b8\u05dd \u05d0\u05b8\u05ea\u05b8\u05d0 \u05d1\u05b9\u05e7\u05b6\u05e8 \u05d5\u05b0\u05d2\u05b7\u05dd \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\n\u201cit was in the middle of the night\u201d (Exod. 12:29).
\n\u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d1\u05b7\u05bc\u05d7\u05b2\u05e6\u05b4\u05d9 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4.
\nThe day is coming that will be neither day nor night
\n\u05e7\u05b8\u05e8\u05b5\u05d1 \u05d9\u05d5\u05b9\u05dd \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d4\u05d5\u05bc\u05d0 \u05dc\u05b9\u05d0 \u05d9\u05d5\u05b9\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\nO High One, announce it for day is Yours and also night
\n\u05e8\u05b8\u05dd \u05d4\u05d5\u05b9\u05d3\u05b7\u05e2 \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05da\u05b8 \u05d4\u05b7\u05d9\u05d5\u05b9\u05dd \u05d0\u05b7\u05e3 \u05dc\u05b0\u05da\u05b8 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4,
\nAppoint watchmen over Your city all day and all night
\n\u05e9\u05c1\u05d5\u05b9\u05de\u05b0\u05e8\u05b4\u05d9\u05dd \u05d4\u05b7\u05e4\u05b0\u05e7\u05b5\u05d3 \u05dc\u05b0\u05e2\u05b4\u05d9\u05e8\u05b0\u05da\u05b8 \u05db\u05b8\u05bc\u05dc \u05d4\u05b7\u05d9\u05d5\u05b9\u05dd \u05d5\u05b0\u05db\u05b8\u05dc \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4,
\nLight as the light of the day the darkness of the night
\n\u05ea\u05b8\u05bc\u05d0\u05b4\u05d9\u05e8 \u05db\u05b0\u05bc\u05d0\u05d5\u05b9\u05e8 \u05d9\u05d5\u05b9\u05dd \u05d7\u05b6\u05e9\u05b0\u05c1\u05db\u05b7\u05bc\u05ea \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4,
\n\u201cit was in the middle of the night\u201d (Exod. 12:29).
\n\u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d1\u05b7\u05bc\u05d7\u05b2\u05e6\u05b4\u05d9 \u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4.
\nAnd so, \u201cyou shall say, \u2018It is the passover sacrifice\u2019 \u201d (Exod. 12:27)
\n\u05d5\u05bc\u05d1\u05b0\u05db\u05b5\u05df \u05d5\u05b7\u05d0\u05b2\u05de\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05d6\u05b6\u05d1\u05b7\u05d7 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7
\nYou wondrously showed Your might on Passover
\n\u05d0\u05b9\u05de\u05b6\u05e5 \u05d2\u05b0\u05bc\u05d1\u05d5\u05bc\u05e8\u05d5\u05b9\u05ea\u05b6\u05d9\u05da\u05b8 \u05d4\u05b4\u05e4\u05b0\u05dc\u05b5\u05d0\u05ea\u05b8 \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nFirst of all festivals You celebrated the Passover
\n\u05d1\u05b0\u05bc\u05e8\u05b9\u05d0\u05e9\u05c1 \u05db\u05b8\u05bc\u05dc \u05de\u05d5\u05b9\u05e2\u05b2\u05d3\u05d5\u05b9\u05ea \u05e0\u05b4\u05e9\u05b5\u05bc\u05c2\u05d0\u05ea\u05b8 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nYou disclosed to the one from the Orient at midnight on Passover
\n\u05d2\u05b4\u05bc\u05dc\u05b4\u05d9\u05ea\u05b8 \u05dc\u05b0\u05d0\u05b6\u05d6\u05b0\u05e8\u05b8\u05d7\u05b4\u05d9 \u05d7\u05b2\u05e6\u05d5\u05b9\u05ea \u05dc\u05b5\u05d9\u05dc \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nYou shall say, \u201cIt is the passover sacrifice\u201d (Exod. 12:27).
\n\u05d5\u05b7\u05d0\u05b2\u05de\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05d6\u05b6\u05d1\u05b7\u05d7 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7.
\nYou knocked at his door, at the heat of the day, on Passover
\n\u05d3\u05b0\u05bc\u05dc\u05b8\u05ea\u05b8\u05d9\u05d5 \u05d3\u05b8\u05bc\u05e4\u05b7\u05e7\u05b0\u05ea\u05b8\u05bc \u05db\u05b0\u05bc\u05d7\u05b9\u05dd \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nHe fed the shining ones matzah cakes on Passover
\n\u05d4\u05b4\u05e1\u05b0\u05e2\u05b4\u05d9\u05d3 \u05e0\u05d5\u05b9\u05e6\u05b0\u05e6\u05b4\u05d9\u05dd \u05e2\u05bb\u05d2\u05d5\u05b9\u05ea \u05de\u05b7\u05e6\u05bc\u05d5\u05b9\u05ea \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nHe ran to the cattle, to commemorate the ox, the passage of Passover
\n\u05d5\u05b0\u05d0\u05b6\u05dc \u05d4\u05b7\u05d1\u05b8\u05bc\u05e7\u05b8\u05e8 \u05e8\u05b8\u05e5 \u05d6\u05b5\u05db\u05b6\u05e8 \u05dc\u05b0\u05e9\u05c1\u05d5\u05b9\u05e8 \u05e2\u05b5\u05e8\u05b6\u05da\u05b0 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nYou shall say, \u201cIt is the passover sacrifice\u201d (Exod. 12:27).
\n\u05d5\u05b7\u05d0\u05b2\u05de\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05d6\u05b6\u05d1\u05b7\u05d7 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7.
\nThe Sodomites were angry and burned with fire on Passover
\n\u05d6\u05d5\u05b9\u05e2\u05b2\u05de\u05d5\u05bc \u05e1\u05b0\u05d3\u05d5\u05b9\u05de\u05b4\u05d9\u05dd \u05d5\u05b0\u05dc\u05d5\u05b9\u05d4\u05b2\u05d8\u05d5\u05bc \u05d1\u05b8\u05bc\u05d0\u05b5\u05e9\u05c1 \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nLot was saved from them and he baked matzah at the time of Passover
\n\u05d7\u05bb\u05dc\u05b7\u05bc\u05e5 \u05dc\u05d5\u05b9\u05d8 \u05de\u05b5\u05d4\u05b6\u05dd \u05d5\u05bc\u05de\u05b7\u05e6\u05bc\u05d5\u05b9\u05ea \u05d0\u05b8\u05e4\u05b8\u05d4 \u05d1\u05b0\u05bc\u05e7\u05b5\u05e5 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nYou swept away the land of Moph and Noph when You passed by on Passover
\n\u05d8\u05b4\u05d0\u05d8\u05b5\u05d0\u05ea\u05b8 \u05d0\u05b7\u05d3\u05b0\u05de\u05b7\u05ea \u05de\u05b9\u05e3 \u05d5\u05b0\u05e0\u05b9\u05e3 \u05d1\u05b0\u05bc\u05e2\u05b8\u05d1\u05b0\u05e8\u05b0\u05da\u05b8 \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nYou shall say, \u201cIt is the passover sacrifice\u201d (Exod. 12:27).
\n\u05d5\u05b7\u05d0\u05b2\u05de\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05d6\u05b6\u05d1\u05b7\u05d7 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7.
\nAdonai, the first seed You crushed on the night of watching of Passover,
\n\u05d9\u05b8\u05d4\u05bc, \u05e8\u05b9\u05d0\u05e9\u05c1 \u05db\u05b8\u05bc\u05dc \u05d0\u05d5\u05b9\u05df \u05de\u05b8\u05d7\u05b7\u05e6\u05b0\u05ea\u05b8\u05bc \u05d1\u05b0\u05bc\u05dc\u05b5\u05d9\u05dc \u05e9\u05b4\u05c1\u05de\u05bc\u05d5\u05bc\u05e8 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nMighty one, You passed over the first-born son for the blood of Passover
\n\u05db\u05b7\u05bc\u05d1\u05b4\u05bc\u05d9\u05e8, \u05e2\u05b7\u05dc \u05d1\u05b5\u05bc\u05df \u05d1\u05b0\u05bc\u05db\u05d5\u05b9\u05e8 \u05e4\u05b8\u05bc\u05e1\u05b7\u05d7\u05b0\u05ea\u05b8\u05bc \u05d1\u05b0\u05bc\u05d3\u05b7\u05dd \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nTo prevent the destroyer from entering my doors on Passover
\n\u05dc\u05b0\u05d1\u05b4\u05dc\u05b0\u05ea\u05b4\u05bc\u05d9 \u05ea\u05b5\u05bc\u05ea \u05de\u05b7\u05e9\u05b0\u05c1\u05d7\u05b4\u05d9\u05ea \u05dc\u05b8\u05d1\u05b9\u05d0 \u05d1\u05b4\u05bc\u05e4\u05b0\u05ea\u05b8\u05d7\u05b7\u05d9 \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nYou shall say, \u201cIt is the passover sacrifice\u201d (Exod. 12:27).
\n\u05d5\u05b7\u05d0\u05b2\u05de\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05d6\u05b6\u05d1\u05b7\u05d7 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7.
\nThe besieged one fell at the time of Passover
\n\u05de\u05b0\u05e1\u05bb\u05d2\u05b6\u05bc\u05e8\u05b6\u05ea \u05e1\u05bb\u05d2\u05b8\u05bc\u05e8\u05b8\u05d4 \u05d1\u05b0\u05bc\u05e2\u05b4\u05ea\u05bc\u05d5\u05b9\u05ea\u05b5\u05d9 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nMidian was destroyed by a loaf of barley bread of the omer on Passover
\n\u05e0\u05b4\u05e9\u05b0\u05c1\u05de\u05b0\u05d3\u05b8\u05d4 \u05de\u05b4\u05d3\u05b0\u05d9\u05b8\u05df \u05d1\u05b4\u05bc\u05e6\u05b0\u05dc\u05b4\u05d9\u05dc \u05e9\u05b0\u05c2\u05e2\u05d5\u05b9\u05e8\u05b5\u05d9 \u05e2\u05b9\u05de\u05b6\u05e8 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nThe fat of Pul and Lud were burned in the burning of the fire on Passover
\n\u05e9\u05c2\u05d5\u05b9\u05e8\u05b0\u05e4\u05d5\u05bc \u05de\u05b7\u05e9\u05b0\u05c1\u05de\u05b7\u05e0\u05b5\u05d9 \u05e4\u05d5\u05bc\u05dc \u05d5\u05b0\u05dc\u05d5\u05bc\u05d3 \u05d1\u05b4\u05bc\u05d9\u05e7\u05b7\u05d3 \u05d9\u05b0\u05e7\u05d5\u05b9\u05d3 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nYou shall say, \u201cIt is the passover sacrifice\u201d (Exod. 12:27).
\n\u05d5\u05b7\u05d0\u05b2\u05de\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05d6\u05b6\u05d1\u05b7\u05d7 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7.
\nThis same day at Nob He shall stand (Isa. 10:32) until the arrival of the time of Passover
\n\u05e2\u05d5\u05b9\u05d3 \u05d4\u05b7\u05d9\u05d5\u05b9\u05dd \u05d1\u05b0\u05bc\u05e0\u05b9\u05d1 \u05dc\u05b7\u05e2\u05b2\u05de\u05d5\u05b9\u05d3 \u05e2\u05b7\u05d3 \u05d2\u05b8\u05bc\u05e2\u05b8\u05d4 \u05e2\u05d5\u05b9\u05e0\u05b7\u05ea \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nA palm of the hand wrote to destroy Babylon on Passover
\n\u05e4\u05b7\u05bc\u05e1 \u05d9\u05b7\u05d3 \u05db\u05b8\u05bc\u05ea\u05b0\u05d1\u05b8\u05d4 \u05dc\u05b0\u05e7\u05b7\u05e2\u05b2\u05e7\u05b5\u05e2\u05b7 \u05e6\u05d5\u05bc\u05dc \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\n\u201cLight the candle,\u201d \u201cSet the table!\u201d (cf. Isa. 21:5) on Passover
\n\u05e6\u05b8\u05e4\u05b9\u05d4 \u05d4\u05b7\u05e6\u05b8\u05bc\u05e4\u05b4\u05d9\u05ea \u05e2\u05b8\u05e8\u05d5\u05b9\u05da\u05b0 \u05d4\u05b7\u05e9\u05bb\u05bc\u05c1\u05dc\u05b0\u05d7\u05b8\u05df \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nYou shall say, \u201cIt is the passover sacrifice\u201d (Exod. 12:27).
\n\u05d5\u05b7\u05d0\u05b2\u05de\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05d6\u05b6\u05d1\u05b7\u05d7 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7.
\nHadassah gathered the community for a three-day fast on Passover
\n\u05e7\u05b8\u05d4\u05b8\u05dc \u05db\u05b4\u05bc\u05e0\u05b0\u05bc\u05e1\u05b8\u05d4 \u05d4\u05b2\u05d3\u05b7\u05e1\u05b8\u05bc\u05d4 \u05dc\u05b0\u05e9\u05b7\u05c1\u05dc\u05b5\u05bc\u05e9\u05c1 \u05e6\u05d5\u05b9\u05dd \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nThe head of the house of evil you destroyed by a fifty-cubit tree on Passover
\n\u05e8\u05b9\u05d0\u05e9\u05c1 \u05de\u05b4\u05d1\u05b5\u05bc\u05d9\u05ea \u05e8\u05b8\u05e9\u05b8\u05c1\u05e2 \u05de\u05b8\u05d7\u05b7\u05e6\u05b0\u05ea\u05b8\u05bc \u05d1\u05b0\u05bc\u05e2\u05b5\u05e5 \u05d7\u05b2\u05de\u05b4\u05e9\u05b4\u05bc\u05c1\u05d9\u05dd \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nThese two things you shall suddenly bring upon Uzit on Passover
\n\u05e9\u05b0\u05c1\u05ea\u05b5\u05bc\u05d9 \u05d0\u05b5\u05dc\u05b6\u05bc\u05d4 \u05e8\u05b6\u05d2\u05b7\u05e2 \u05ea\u05b8\u05bc\u05d1\u05b4\u05d9\u05d0 \u05dc\u05b0\u05e2\u05d5\u05bc\u05e6\u05b4\u05bc\u05d9\u05ea \u05d1\u05b7\u05bc\u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nLet your hand be strong; Your right hand, exalted as on the night of the hallowing of the festival of Passover
\n\u05ea\u05b8\u05bc\u05e2\u05b9\u05d6 \u05d9\u05b8\u05d3\u05b0\u05da\u05b8 \u05d5\u05b0\u05ea\u05b8\u05e8\u05d5\u05bc\u05dd \u05d9\u05b0\u05de\u05b4\u05d9\u05e0\u05b0\u05da\u05b8 \u05db\u05b0\u05bc\u05dc\u05b5\u05d9\u05dc \u05d4\u05b4\u05ea\u05b0\u05e7\u05b7\u05d3\u05b5\u05bc\u05e9\u05c1 \u05d7\u05b7\u05d2 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7,
\nYou shall say, \u201cIt is the passover sacrifice\u201d (Exod. 12:27).
\n\u05d5\u05b7\u05d0\u05b2\u05de\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05d6\u05b6\u05d1\u05b7\u05d7 \u05e4\u05b6\u05bc\u05e1\u05b7\u05d7.
\nFor to Him is it fitting, for to Him is it suitable
\n\u05db\u05b4\u05bc\u05d9 \u05dc\u05b9\u05d5 \u05e0\u05b8\u05d0\u05b6\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05b9\u05d5 \u05d9\u05b8\u05d0\u05b6\u05d4.
\nPowerful in kingdom, properly chosen, His legions say to Him:
\n\u05d0\u05b7\u05d3\u05b4\u05bc\u05d9\u05e8 \u05d1\u05b4\u05bc\u05de\u05b0\u05dc\u05d5\u05bc\u05db\u05b8\u05d4, \u05d1\u05b8\u05bc\u05d7\u05d5\u05bc\u05e8 \u05db\u05b7\u05bc\u05d4\u05b2\u05dc\u05b8\u05db\u05b8\u05d4, \u05d2\u05b0\u05bc\u05d3\u05d5\u05bc\u05d3\u05b8\u05d9\u05d5 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05dc\u05b9\u05d5\u05c3
\nTo You and to You, to You for to You, to You even to You, to You, Adonai, is the kingdom, For to Him is it fitting, for to Him is it suitable.
\n\u05dc\u05b0\u05da\u05b8 \u05d5\u05bc\u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d0\u05b7\u05e3 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d9\u05d9 \u05d4\u05b7\u05de\u05b7\u05bc\u05de\u05b0\u05dc\u05b8\u05db\u05b8\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05b9\u05d5 \u05e0\u05b8\u05d0\u05b6\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05b9\u05d5 \u05d9\u05b8\u05d0\u05b6\u05d4.
\nExalted in kingdom, properly glorified, His faithful say to Him:
\n\u05d3\u05b8\u05bc\u05d2\u05d5\u05bc\u05dc \u05d1\u05b4\u05bc\u05de\u05b0\u05dc\u05d5\u05bc\u05db\u05b8\u05d4, \u05d4\u05b8\u05d3\u05d5\u05bc\u05e8 \u05db\u05b7\u05bc\u05d4\u05b2\u05dc\u05b8\u05db\u05b8\u05d4, \u05d5\u05b8\u05ea\u05b4\u05d9\u05e7\u05b8\u05d9\u05d5 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05dc\u05b9\u05d5\u05c3
\nTo You and to You, to You for to You, to You even to You, to You, Adonai, is the kingdom, For to Him is it fitting, for to Him is it suitable.
\n\u05dc\u05b0\u05da\u05b8 \u05d5\u05bc\u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d0\u05b7\u05e3 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d9\u05d9 \u05d4\u05b7\u05de\u05b7\u05bc\u05de\u05b0\u05dc\u05b8\u05db\u05b8\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05b9\u05d5 \u05e0\u05b8\u05d0\u05b6\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05b9\u05d5 \u05d9\u05b8\u05d0\u05b6\u05d4.
\nPure in kingdom, properly faithful, His angels say to Him:
\n\u05d6\u05b7\u05db\u05b7\u05bc\u05d0\u05d9 \u05d1\u05b4\u05bc\u05de\u05b0\u05dc\u05d5\u05bc\u05db\u05b8\u05d4, \u05d7\u05b8\u05e1\u05b4\u05d9\u05df \u05db\u05b7\u05bc\u05d4\u05b2\u05dc\u05b8\u05db\u05b8\u05d4, \u05d8\u05b7\u05e4\u05b0\u05e1\u05b0\u05e8\u05b8\u05d9\u05d5 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05dc\u05b9\u05d5\u05c3
\nTo You and to You, to You for to You, to You even to You, to You, Adonai, is the kingdom, For to Him is it fitting, for to Him is it suitable.
\n\u05dc\u05b0\u05da\u05b8 \u05d5\u05bc\u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d0\u05b7\u05e3 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d9\u05d9 \u05d4\u05b7\u05de\u05b7\u05bc\u05de\u05b0\u05dc\u05b8\u05db\u05b8\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05b9\u05d5 \u05e0\u05b8\u05d0\u05b6\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05d5\u05b9 \u05d9\u05b8\u05d0\u05b6\u05d4.
\nUnique in kingdom, properly mighty, His disciples say to Him:
\n\u05d9\u05b8\u05d7\u05b4\u05d9\u05d3 \u05d1\u05b4\u05bc\u05de\u05b0\u05dc\u05d5\u05bc\u05db\u05b8\u05d4, \u05db\u05b7\u05bc\u05d1\u05b4\u05bc\u05d9\u05e8 \u05db\u05b7\u05bc\u05d4\u05b2\u05dc\u05b8\u05db\u05b8\u05d4, \u05dc\u05b4\u05de\u05bc\u05d5\u05bc\u05d3\u05b8\u05d9\u05d5 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05dc\u05d5\u05b9\u05c3
\nTo You and to You, to You for to You, to You even to You, to You, Adonai, is the kingdom, For to Him is it fitting, for to Him is it suitable.
\n\u05dc\u05b0\u05da\u05b8 \u05d5\u05bc\u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d0\u05b7\u05e3 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d9\u05d9 \u05d4\u05b7\u05de\u05b7\u05bc\u05de\u05b0\u05dc\u05b8\u05db\u05b8\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05d5\u05b9 \u05e0\u05b8\u05d0\u05b6\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05d5\u05b9 \u05d9\u05b8\u05d0\u05b6\u05d4.
\nGovernor in kingdom, properly awesome, His environs say to Him:
\n\u05de\u05d5\u05b9\u05e9\u05b5\u05c1\u05dc \u05d1\u05b4\u05bc\u05de\u05b0\u05dc\u05d5\u05bc\u05db\u05b8\u05d4, \u05e0\u05d5\u05b9\u05e8\u05b8\u05d0 \u05db\u05b7\u05bc\u05d4\u05b2\u05dc\u05b8\u05db\u05b8\u05d4, \u05e1\u05b0\u05d1\u05b4\u05d9\u05d1\u05b8\u05d9\u05d5 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05dc\u05b9\u05d5\u05c3
\nTo You and to You, to You for to You, to You even to You, to You, Adonai, is the kingdom, For to Him is it fitting, for to Him is it suitable.
\n\u05dc\u05b0\u05da\u05b8 \u05d5\u05bc\u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d0\u05b7\u05e3 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d9\u05d9 \u05d4\u05b7\u05de\u05b7\u05bc\u05de\u05b0\u05dc\u05b8\u05db\u05b8\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05d5\u05b9 \u05e0\u05b8\u05d0\u05b6\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05b9\u05d5 \u05d9\u05b8\u05d0\u05b6\u05d4.
\nModest in kingdom, properly redeeming, His righteous say to Him:
\n\u05e2\u05b8\u05e0\u05b8\u05d9\u05d5 \u05d1\u05b4\u05bc\u05de\u05b0\u05dc\u05d5\u05bc\u05db\u05b8\u05d4, \u05e4\u05bc\u05d5\u05b9\u05d3\u05b6\u05d4 \u05db\u05b7\u05bc\u05d4\u05b2\u05dc\u05b8\u05db\u05b8\u05d4, \u05e6\u05b7\u05d3\u05b4\u05bc\u05d9\u05e7\u05b8\u05d9\u05d5 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05dc\u05b9\u05d5\u05c3
\nTo You and to You, to You for to You, to You even to You, to You, Adonai, is the kingdom, For to Him is it fitting, for to Him is it suitable.
\n\u05dc\u05b0\u05da\u05b8 \u05d5\u05bc\u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d0\u05b7\u05e3 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d9\u05d9 \u05d4\u05b7\u05de\u05b7\u05bc\u05de\u05b0\u05dc\u05b8\u05db\u05b8\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05d5\u05b9 \u05e0\u05b8\u05d0\u05b6\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05d5\u05b9 \u05d9\u05b8\u05d0\u05b6\u05d4.
\nHoly in kingdom, properly compassionate, His hosts say to Him:
\n\u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b4\u05bc\u05de\u05b0\u05dc\u05d5\u05bc\u05db\u05b8\u05d4, \u05e8\u05b7\u05d7\u05d5\u05bc\u05dd \u05db\u05b7\u05bc\u05d4\u05b2\u05dc\u05b8\u05db\u05b8\u05d4, \u05e9\u05b4\u05c1\u05e0\u05b0\u05d0\u05b7\u05e0\u05b8\u05bc\u05d9\u05d5 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05dc\u05d5\u05b9\u05c3
\nTo You and to You, to You for to You, to You even to You, to You, Adonai, is the kingdom, For to Him is it fitting, for to Him is it suitable.
\n\u05dc\u05b0\u05da\u05b8 \u05d5\u05bc\u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d0\u05b7\u05e3 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d9\u05d9 \u05d4\u05b7\u05de\u05b7\u05bc\u05de\u05b0\u05dc\u05b8\u05db\u05b8\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05d5\u05b9 \u05e0\u05b8\u05d0\u05b6\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05d5\u05b9 \u05d9\u05b8\u05d0\u05b6\u05d4.
\nPowerful in kingdom, properly supportive, His perfect ones say to Him:
\n\u05ea\u05b7\u05bc\u05e7\u05b4\u05d9\u05e3 \u05d1\u05b4\u05bc\u05de\u05b0\u05dc\u05d5\u05bc\u05db\u05b8\u05d4, \u05ea\u05bc\u05d5\u05b9\u05de\u05b5\u05da\u05b0 \u05db\u05b7\u05bc\u05d4\u05b2\u05dc\u05b8\u05db\u05b8\u05d4, \u05ea\u05b0\u05bc\u05de\u05b4\u05d9\u05de\u05b8\u05d9\u05d5 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05dc\u05d5\u05b9\u05c3
\nTo You and to You, to You for to You, to You even to You, to You, Adonai, is the kingdom, For to Him is it fitting, for to Him is it suitable.
\n\u05dc\u05b0\u05da\u05b8 \u05d5\u05bc\u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05db\u05b4\u05bc\u05d9 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d0\u05b7\u05e3 \u05dc\u05b0\u05da\u05b8, \u05dc\u05b0\u05da\u05b8 \u05d9\u05d9 \u05d4\u05b7\u05de\u05b7\u05bc\u05de\u05b0\u05dc\u05b8\u05db\u05b8\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05d5\u05b9 \u05e0\u05b8\u05d0\u05b6\u05d4, \u05db\u05b4\u05bc\u05d9 \u05dc\u05d5\u05b9 \u05d9\u05b8\u05d0\u05b6\u05d4.
\nHe is powerful, He will build His house soon, speedily, speedily, in our times, soon.
\n\u05d0\u05b7\u05d3\u05b4\u05bc\u05d9\u05e8 \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05d1\u05b0\u05e0\u05b6\u05d4 \u05d1\u05b5\u05d9\u05ea\u05d5\u05b9 \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1. \u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4, \u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4, \u05d1\u05b0\u05bc\u05d9\u05b8\u05de\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nLORD, build; LORD, build; build Your house soon.
\n\u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4, \u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4, \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4 \u05d1\u05b5\u05d9\u05ea\u05b0\u05da\u05b8 \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nHe is chosen, He is great; He is exalted;
\n\u05d1\u05b8\u05bc\u05d7\u05d5\u05bc\u05e8 \u05d4\u05d5\u05bc\u05d0, \u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc \u05d4\u05d5\u05bc\u05d0, \u05d3\u05b8\u05bc\u05d2\u05d5\u05bc\u05dc \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05d1\u05b0\u05e0\u05b6\u05d4 \u05d1\u05b5\u05d9\u05ea\u05d5\u05b9 \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nHe will build His house soon, speedily, speedily, in our times, soon.
\n\u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4, \u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4, \u05d1\u05b0\u05bc\u05d9\u05de\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nLORD, build; LORD, build; build Your house soon.
\n\u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4, \u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4, \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4 \u05d1\u05b5\u05d9\u05ea\u05b0\u05da\u05b8 \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nHe is glorious, He is faithful; He is pure;
\n\u05d4\u05b8\u05d3\u05d5\u05bc\u05e8 \u05d4\u05d5\u05bc\u05d0, \u05d5\u05b8\u05ea\u05b4\u05d9\u05e7 \u05d4\u05d5\u05bc\u05d0, \u05d6\u05b7\u05db\u05b7\u05bc\u05d0\u05d9 \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05d1\u05b0\u05e0\u05b6\u05d4 \u05d1\u05b5\u05d9\u05ea\u05d5\u05b9 \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nHe will build His house soon, speedily, speedily, in our times, soon.
\n\u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4, \u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4, \u05d1\u05b0\u05bc\u05d9\u05b8\u05de\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nLORD, build; LORD, build; build Your house soon.
\n\u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4, \u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4, \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4 \u05d1\u05b5\u05d9\u05ea\u05b0\u05da\u05b8 \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nHe is pious, He is pure; He is unique; He will build His house soon, speedily, speedily, in our times, soon.
\n\u05d7\u05b8\u05e1\u05b4\u05d9\u05d3 \u05d4\u05d5\u05bc\u05d0, \u05d8\u05b8\u05d4\u05d5\u05b9\u05e8 \u05d4\u05d5\u05bc\u05d0, \u05d9\u05b8\u05d7\u05b4\u05d9\u05d3 \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05d1\u05b0\u05e0\u05b6\u05d4 \u05d1\u05b5\u05d9\u05ea\u05d5\u05b9 \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nLORD, build; LORD, build; build Your house soon.
\n\u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4, \u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4, \u05d1\u05b0\u05bc\u05d9\u05b8\u05de\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1. \u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4, \u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4, \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4 \u05d1\u05b5\u05d9\u05ea\u05b0\u05da\u05b8 \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nHe is mighty, He is wise; He is king, He is awesome; He is protective; He is strong; He is the redeemer; He is righteous, He is holy, He is compassionate, He is Almighty; He is powerful; He will build His house soon, speedily, speedily, in our times, soon.
\n\u05db\u05b7\u05bc\u05d1\u05b4\u05bc\u05d9\u05e8 \u05d4\u05d5\u05bc\u05d0, \u05dc\u05b8\u05de\u05d5\u05bc\u05d3 \u05d4\u05d5\u05bc\u05d0, \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0, \u05e0\u05d5\u05b9\u05e8\u05b8\u05d0 \u05d4\u05d5\u05bc\u05d0, \u05e1\u05b7\u05d2\u05b4\u05bc\u05d9\u05d1 \u05d4\u05d5\u05bc\u05d0, \u05e2\u05b4\u05d6\u05bc\u05d5\u05bc\u05d6 \u05d4\u05d5\u05bc\u05d0, \u05e4\u05bc\u05d5\u05b9\u05d3\u05b6\u05d4 \u05d4\u05d5\u05bc\u05d0, \u05e6\u05b7\u05d3\u05b4\u05bc\u05d9\u05e7 \u05d4\u05d5\u05bc\u05d0, \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d4\u05d5\u05bc\u05d0, \u05e8\u05b7\u05d7\u05d5\u05bc\u05dd \u05d4\u05d5\u05bc\u05d0, \u05e9\u05b7\u05c1\u05d3\u05b7\u05bc\u05d9 \u05d4\u05d5\u05bc\u05d0, \u05ea\u05b7\u05bc\u05e7\u05b4\u05bc\u05d9\u05e3 \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05d1\u05b0\u05e0\u05b6\u05d4 \u05d1\u05b5\u05d9\u05ea\u05d5\u05b9 \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1. \u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4, \u05d1\u05b4\u05bc\u05de\u05b0\u05d4\u05b5\u05e8\u05b8\u05d4, \u05d1\u05b0\u05bc\u05d9\u05b8\u05de\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nLORD, build; LORD, build; build Your house soon.
\n\u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4, \u05d0\u05b5\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4, \u05d1\u05b0\u05bc\u05e0\u05b5\u05d4 \u05d1\u05b5\u05d9\u05ea\u05b0\u05da\u05b8 \u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1.
\nWho knows one?
\n\u05d0\u05b6\u05d7\u05b8\u05d3 \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know one. One is God in heaven and on earth.
\n\u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows two?
\n\u05e9\u05b4\u05c1\u05e0\u05b7\u05d9\u05b4\u05dd \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know two. Two tables of the law; One is God in heaven and on earth.
\n\u05e9\u05b0\u05c1\u05e0\u05b7\u05d9\u05b4\u05dd \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows three?
\n\u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know three. Three fathers; two tables of the law; One is God in heaven and on earth.
\n\u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05e9\u05b0\u05c1\u05dc\u05b9\u05e9\u05b8\u05d4 \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows four?
\n\u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know four. Four mothers; three fathers; two tables of the law; One is God in heaven and on earth.
\n\u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b4\u05de\u05b8\u05bc\u05d4\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows five?
\n\u05d7\u05b2\u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know five. Five books of the Torah; four mothers; three fathers; two tables of the law; One is God in heaven and on earth.
\n\u05d7\u05b2\u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05d7\u05b2\u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d7\u05d5\u05bc\u05de\u05b0\u05e9\u05b5\u05c1\u05d9 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, \u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b4\u05ea\u05b8\u05bc\u05d4\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows six?
\n\u05e9\u05b4\u05c1\u05e9\u05b4\u05bc\u05c1\u05d4 \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know six. Six orders of the Mishnah; five books of the Torah; four mothers; three fathers; two tables of the law; One is God in heaven and on earth.
\n\u05e9\u05b4\u05c1\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05e9\u05b4\u05c1\u05e9\u05b8\u05bc\u05c1\u05d4 \u05e1\u05b4\u05d3\u05b0\u05e8\u05b5\u05d9 \u05de\u05b4\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4, \u05d7\u05b2\u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d7\u05d5\u05bc\u05de\u05b0\u05e9\u05b5\u05c1\u05d9 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, \u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b4\u05de\u05b8\u05bc\u05d4\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows seven?
\n\u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b8\u05d4 \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know seven. Seven days of the week; six orders of the Mishnah; five books of the Torah; four mothers; three fathers; two tables of the law; One is God in heaven and on earth.
\n\u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b8\u05d4 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05e9\u05b7\u05c1\u05d1\u05b0\u05bc\u05ea\u05b8\u05d0, \u05e9\u05b4\u05c1\u05e9\u05b8\u05bc\u05c1\u05d4 \u05e1\u05b4\u05d3\u05b0\u05e8\u05b5\u05d9 \u05de\u05b4\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4, \u05d7\u05b2\u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d7\u05d5\u05bc\u05de\u05b0\u05e9\u05b5\u05c1\u05d9 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, \u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b4\u05de\u05b8\u05bc\u05d4\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows eight?
\n\u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b8\u05d4 \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know eight. Eight days till circumcision; seven days of the week; six orders of the Mishnah; five books of the Torah; four mothers; three fathers; two tables of the law; One is God in heaven and on earth.
\n\u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b8\u05d4 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05de\u05b4\u05d9\u05dc\u05b8\u05d4, \u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05e9\u05b7\u05c1\u05d1\u05b0\u05bc\u05ea\u05b8\u05d0, \u05e9\u05b4\u05c1\u05e9\u05b8\u05bc\u05c1\u05d4 \u05e1\u05b4\u05d3\u05b0\u05e8\u05b5\u05d9 \u05de\u05b4\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4, \u05d7\u05b2\u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d7\u05d5\u05bc\u05de\u05b0\u05e9\u05b5\u05c1\u05d9 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, \u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b4\u05de\u05b8\u05bc\u05d4\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d7\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows nine?
\n\u05ea\u05b4\u05bc\u05e9\u05b0\u05c1\u05e2\u05b8\u05d4 \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know nine. Nine months of pregnancy; eight days till circumcision; seven days of the week; six orders of the Mishnah; five books of the Torah; four mothers; three fathers; two tables of the law; One is God in heaven and on earth.
\n\u05ea\u05b4\u05bc\u05e9\u05b0\u05c1\u05e2\u05b8\u05d4 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05ea\u05b4\u05bc\u05e9\u05b0\u05c1\u05e2\u05b8\u05d4 \u05d9\u05b7\u05e8\u05b0\u05d7\u05b5\u05d9 \u05dc\u05b5\u05d9\u05d3\u05b8\u05d4, \u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05de\u05b4\u05d9\u05dc\u05b8\u05d4, \u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05e9\u05b7\u05c1\u05d1\u05b0\u05bc\u05ea\u05b8\u05d0, \u05e9\u05b4\u05c1\u05e9\u05b8\u05bc\u05c1\u05d4 \u05e1\u05b4\u05d3\u05b0\u05e8\u05b5\u05d9 \u05de\u05b4\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4, \u05d7\u05b2\u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d7\u05d5\u05bc\u05de\u05b0\u05e9\u05b5\u05c1\u05d9 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, \u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b4\u05de\u05b8\u05bc\u05d4\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows ten?
\n\u05e2\u05b2\u05e9\u05b8\u05c2\u05e8\u05b8\u05d4 \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know ten. Ten commandments; nine months of pregnancy; eight days till circumcision; seven days of the week; six orders of the Mishnah; five books of the Torah; four mothers; three fathers; two tables of the law; One is God in heaven and on earth.
\n\u05e2\u05b2\u05e9\u05b8\u05c2\u05e8\u05b8\u05d4 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05e2\u05b2\u05e9\u05b8\u05c2\u05e8\u05b8\u05d4 \u05d3\u05b4\u05bc\u05d1\u05b0\u05e8\u05b7\u05d9\u05b8\u05bc\u05d0, \u05ea\u05b4\u05bc\u05e9\u05b0\u05c1\u05e2\u05b8\u05d4 \u05d9\u05b7\u05e8\u05b0\u05d7\u05b5\u05d9 \u05dc\u05b5\u05d9\u05d3\u05b8\u05d4, \u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05de\u05b4\u05d9\u05dc\u05b8\u05d4, \u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05e9\u05b7\u05c1\u05d1\u05b0\u05bc\u05ea\u05b8\u05d0, \u05e9\u05b4\u05c1\u05e9\u05b8\u05bc\u05c1\u05d4 \u05e1\u05b4\u05d3\u05b0\u05e8\u05b5\u05d9 \u05de\u05b4\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4, \u05d7\u05b2\u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d7\u05d5\u05bc\u05de\u05b0\u05e9\u05b5\u05c1\u05d9 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, \u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b4\u05de\u05b8\u05bc\u05d4\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows eleven?
\n\u05d0\u05b7\u05d7\u05b7\u05d3 \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know eleven. Eleven stars; ten commandments; nine months of pregnancy; eight days till circumcision; seven days of the week; six orders of the Mishnah; five books of the Torah; four mothers; three fathers; two tables of the law; One is God in heaven and on earth.
\n\u05d0\u05b7\u05d7\u05b7\u05d3 \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05d0\u05b7\u05d7\u05b7\u05d3 \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05db\u05bc\u05d5\u05b9\u05db\u05b0\u05d1\u05b7\u05d9\u05b8\u05bc\u05d0, \u05e2\u05b2\u05e9\u05b8\u05c2\u05e8\u05b8\u05d4 \u05d3\u05b4\u05d1\u05b0\u05bc\u05e8\u05b7\u05d9\u05b8\u05bc\u05d0, \u05ea\u05b4\u05bc\u05e9\u05b0\u05c1\u05e2\u05b8\u05d4 \u05d9\u05b7\u05e8\u05b0\u05d7\u05b5\u05d9 \u05dc\u05b5\u05d9\u05d3\u05b8\u05d4, \u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05de\u05b4\u05d9\u05dc\u05b8\u05d4, \u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05e9\u05b7\u05c1\u05d1\u05b0\u05bc\u05ea\u05b8\u05d0, \u05e9\u05b4\u05c1\u05e9\u05b8\u05bc\u05c1\u05d4 \u05e1\u05b4\u05d3\u05b0\u05e8\u05b5\u05d9 \u05de\u05b4\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4, \u05d7\u05b2\u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d7\u05d5\u05bc\u05de\u05b0\u05e9\u05b5\u05c1\u05d9 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, \u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b4\u05de\u05b8\u05bc\u05d4\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows twelve?
\n\u05e9\u05b0\u05c1\u05e0\u05b5\u05d9\u05dd \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05de\u05b4\u05d9 \u05d9\u05d5\u05d3\u05e2?
\nI know twelve. Twelve tribes; eleven stars; ten commandments; nine months of pregnancy; eight days till circumcision; seven days of the week; six orders of the Mishnah; five books of the Torah; four mothers; three fathers; two tables of the law; One is God in heaven and on earth.
\n\u05e9\u05b0\u05c1\u05e0\u05b5\u05d9\u05dd \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9\u05dd \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05e9\u05b4\u05c1\u05d1\u05b0\u05d8\u05b7\u05d9\u05b8\u05bc\u05d0, \u05d0\u05b7\u05d7\u05b7\u05d3 \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05db\u05bc\u05d5\u05b9\u05db\u05b0\u05d1\u05b7\u05d9\u05b8\u05bc\u05d0, \u05e2\u05b2\u05e9\u05b8\u05c2\u05e8\u05b8\u05d4 \u05d3\u05b4\u05d1\u05b0\u05bc\u05e8\u05b7\u05d9\u05b8\u05bc\u05d0, \u05ea\u05b4\u05bc\u05e9\u05b0\u05c1\u05e2\u05b8\u05d4 \u05d9\u05b7\u05e8\u05b0\u05d7\u05b5\u05d9 \u05dc\u05b5\u05d9\u05d3\u05b8\u05d4, \u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05de\u05b4\u05d9\u05dc\u05b8\u05d4, \u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05e9\u05b7\u05c1\u05d1\u05b0\u05bc\u05ea\u05b8\u05d0, \u05e9\u05b4\u05c1\u05e9\u05b8\u05bc\u05c1\u05d4 \u05e1\u05b4\u05d3\u05b0\u05e8\u05b5\u05d9 \u05de\u05b4\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4, \u05d7\u05b2\u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d7\u05d5\u05bc\u05de\u05b0\u05e9\u05b5\u05c1\u05d9 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, \u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b4\u05de\u05b8\u05bc\u05d4\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nWho knows thirteen?
\n\u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7?
\nI know thirteen. Thirteen attributes; twelve tribes; eleven stars; ten commandments; nine months of pregnancy; eight days till circumcision; seven days of the week; six orders of the Mishnah; five books of the Torah; four mothers; three fathers; two tables of the law; One is God in heaven and on earth.
\n\u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7\u05c3 \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05de\u05b4\u05d3\u05b7\u05bc\u05d9\u05b8\u05bc\u05d0. \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9\u05dd \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05e9\u05b4\u05c1\u05d1\u05b0\u05d8\u05b7\u05d9\u05b8\u05bc\u05d0, \u05d0\u05b7\u05d7\u05b7\u05d3 \u05e2\u05b8\u05e9\u05b8\u05c2\u05e8 \u05db\u05bc\u05d5\u05b9\u05db\u05b0\u05d1\u05b7\u05d9\u05b8\u05bc\u05d0, \u05e2\u05b2\u05e9\u05b8\u05c2\u05e8\u05b8\u05d4 \u05d3\u05b4\u05d1\u05b0\u05bc\u05e8\u05b7\u05d9\u05b8\u05bc\u05d0, \u05ea\u05b4\u05bc\u05e9\u05b0\u05c1\u05e2\u05b8\u05d4 \u05d9\u05b7\u05e8\u05b0\u05d7\u05b5\u05d9 \u05dc\u05b5\u05d9\u05d3\u05b8\u05d4, \u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05de\u05b4\u05d9\u05dc\u05b8\u05d4, \u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b8\u05d4 \u05d9\u05b0\u05de\u05b5\u05d9 \u05e9\u05b7\u05c1\u05d1\u05b0\u05bc\u05ea\u05b8\u05d0, \u05e9\u05b4\u05c1\u05e9\u05b8\u05bc\u05c1\u05d4 \u05e1\u05b4\u05d3\u05b0\u05e8\u05b5\u05d9 \u05de\u05b4\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4, \u05d7\u05b2\u05de\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d7\u05d5\u05bc\u05de\u05b0\u05e9\u05b5\u05c1\u05d9 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, \u05d0\u05b7\u05e8\u05b0\u05d1\u05b7\u05bc\u05e2 \u05d0\u05b4\u05de\u05b8\u05bc\u05d4\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05dc\u05e9\u05b8\u05c1\u05d4 \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea, \u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05dc\u05bb\u05d7\u05d5\u05b9\u05ea \u05d4\u05b7\u05d1\u05b0\u05e8\u05b4\u05d9\u05ea, \u05d0\u05b6\u05d7\u05b6\u05d3 \u05d0\u05b5\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5.
\nOne kid, one kid, that father bought for two zuzim, one kid, one kid.
\n\u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0 \u05d3\u05b4\u05d6\u05b0\u05d1\u05b7\u05df \u05d0\u05b7\u05d1\u05b8\u05bc\u05d0 \u05d1\u05b4\u05bc\u05ea\u05b0\u05e8\u05b5\u05d9 \u05d6\u05d5\u05bc\u05d6\u05b5\u05d9, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0.
\nAnd then came the cat, that ate the kid, that father bought for two zuzim, one kid, one kid.
\n\u05d5\u05b0\u05d0\u05b8\u05ea\u05b8\u05d0 \u05e9\u05c1\u05d5\u05bc\u05e0\u05b0\u05e8\u05b8\u05d0 \u05d5\u05b0\u05d0\u05b8\u05db\u05b0\u05dc\u05b8\u05d4 \u05dc\u05b0\u05d2\u05b7\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d3\u05b4\u05d6\u05b0\u05d1\u05b7\u05df \u05d0\u05b7\u05d1\u05b8\u05bc\u05d0 \u05d1\u05b4\u05bc\u05ea\u05b0\u05e8\u05b5\u05d9 \u05d6\u05d5\u05bc\u05d6\u05b5\u05d9, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0.
\nAnd then came the dog, that bit the cat, that ate the kid, that father bought for two zuzim, one kid, one kid.
\n\u05d5\u05b0\u05d0\u05b8\u05ea\u05b8\u05d0 \u05db\u05b7\u05dc\u05b0\u05d1\u05b8\u05bc\u05d0 \u05d5\u05b0\u05e0\u05b8\u05e9\u05b7\u05c1\u05da\u05b0 \u05dc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e0\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d0\u05b8\u05db\u05b0\u05dc\u05b8\u05d4 \u05dc\u05b0\u05d2\u05b7\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d3\u05b4\u05d6\u05b0\u05d1\u05b7\u05df \u05d0\u05b7\u05d1\u05b8\u05bc\u05d0 \u05d1\u05b4\u05bc\u05ea\u05b0\u05e8\u05b5\u05d9 \u05d6\u05d5\u05bc\u05d6\u05b5\u05d9, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0.
\nAnd then came the stick, that hit the dog, that bit the cat, that ate the kid, that father bought for two zuzim, one kid, one kid.
\n\u05d5\u05b0\u05d0\u05b8\u05ea\u05b8\u05d0 \u05d7\u05d5\u05bc\u05d8\u05b0\u05e8\u05b8\u05d0 \u05d5\u05d4\u05b4\u05db\u05b8\u05bc\u05d4 \u05dc\u05b0\u05db\u05b7\u05dc\u05b0\u05d1\u05b8\u05bc\u05d0, \u05d3\u05b0\u05bc\u05e0\u05b8\u05e9\u05b7\u05c1\u05da\u05b0 \u05dc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e0\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d0\u05b8\u05db\u05b0\u05dc\u05b8\u05d4 \u05dc\u05b0\u05d2\u05b7\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d3\u05b4\u05d6\u05b0\u05d1\u05b7\u05df \u05d0\u05b7\u05d1\u05b8\u05bc\u05d0 \u05d1\u05b4\u05bc\u05ea\u05b0\u05e8\u05b5\u05d9 \u05d6\u05d5\u05bc\u05d6\u05b5\u05d9, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0.
\nAnd then came the fire, that burned the stick, that hit the dog, that bit the cat, that ate the kid, that father bought for two zuzim, one kid, one kid.
\n\u05d5\u05b0\u05d0\u05b8\u05ea\u05b8\u05d0 \u05e0\u05d5\u05bc\u05e8\u05b8\u05d0 \u05d5\u05b0\u05e9\u05b8\u05c2\u05e8\u05b7\u05e3 \u05dc\u05b0\u05d7\u05d5\u05bc\u05d8\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d4\u05b4\u05db\u05b8\u05bc\u05d4 \u05dc\u05b0\u05db\u05b7\u05dc\u05b0\u05d1\u05b8\u05bc\u05d0, \u05d3\u05b0\u05bc\u05e0\u05b8\u05e9\u05b7\u05c1\u05da\u05b0 \u05dc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e0\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d0\u05b8\u05db\u05b0\u05dc\u05b8\u05d4 \u05dc\u05b0\u05d2\u05b7\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d3\u05b4\u05d6\u05b0\u05d1\u05b7\u05df \u05d0\u05b7\u05d1\u05b8\u05bc\u05d0 \u05d1\u05b4\u05bc\u05ea\u05b0\u05e8\u05b5\u05d9 \u05d6\u05d5\u05bc\u05d6\u05b5\u05d9, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0.
\nAnd then came the water, that extinguished the fire, that burned the stick, that hit the dog, that bit the cat, that ate the kid, that father bought for two zuzim, one kid, one kid.
\n\u05d5\u05b0\u05d0\u05b8\u05ea\u05b8\u05d0 \u05de\u05b7\u05d9\u05b8\u05bc\u05d0 \u05d5\u05b0\u05db\u05b8\u05d1\u05b8\u05d4 \u05dc\u05b0\u05e0\u05d5\u05bc\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05e9\u05b8\u05c2\u05e8\u05b7\u05e3 \u05dc\u05b0\u05d7\u05d5\u05bc\u05d8\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d4\u05b4\u05db\u05b8\u05bc\u05d4 \u05dc\u05b0\u05db\u05b7\u05dc\u05b0\u05d1\u05b8\u05bc\u05d0, \u05d3\u05b0\u05bc\u05e0\u05b8\u05e9\u05b7\u05c1\u05da\u05b0 \u05dc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e0\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d0\u05b8\u05db\u05b0\u05dc\u05b8\u05d4 \u05dc\u05b0\u05d2\u05b7\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d3\u05b4\u05d6\u05b0\u05d1\u05b7\u05df \u05d0\u05b7\u05d1\u05b8\u05bc\u05d0 \u05d1\u05b4\u05bc\u05ea\u05b0\u05e8\u05b5\u05d9 \u05d6\u05d5\u05bc\u05d6\u05b5\u05d9, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0.
\nAnd then came the ox, that drank the water, that extinguished the fire, that burned the stick, that hit the dog, that bit the cat, that ate the kid, that father bought for two zuzim, one kid, one kid.
\n\u05d5\u05b0\u05d0\u05b8\u05ea\u05b8\u05d0 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d0 \u05d5\u05b0\u05e9\u05b8\u05c1\u05ea\u05b8\u05d4 \u05dc\u05b0\u05de\u05b7\u05d9\u05b8\u05bc\u05d0, \u05d3\u05b0\u05bc\u05db\u05b8\u05d1\u05b8\u05d4 \u05dc\u05b0\u05e0\u05d5\u05bc\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05e9\u05b8\u05c2\u05e8\u05b7\u05e3 \u05dc\u05b0\u05d7\u05d5\u05bc\u05d8\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d4\u05b4\u05db\u05b8\u05bc\u05d4 \u05dc\u05b0\u05db\u05b7\u05dc\u05b0\u05d1\u05b8\u05bc\u05d0, \u05d3\u05b0\u05bc\u05e0\u05b8\u05e9\u05b7\u05c1\u05da\u05b0 \u05dc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e0\u05b8\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d0\u05b8\u05db\u05b0\u05dc\u05b8\u05d4 \u05dc\u05b0\u05d2\u05b7\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d3\u05b4\u05d6\u05b0\u05d1\u05b7\u05df \u05d0\u05b7\u05d1\u05b8\u05bc\u05d0 \u05d1\u05b4\u05bc\u05ea\u05b0\u05e8\u05b5\u05d9 \u05d6\u05d5\u05bc\u05d6\u05b5\u05d9, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0.
\nAnd then came the slaughterer, who slaughtered the ox, that drank the water, that extinguished the fire, that burned the stick, that hit the dog, that bit the cat, that ate the kid, that father bought for two zuzim, one kid, one kid.
\n\u05d5\u05b0\u05d0\u05b8\u05ea\u05b8\u05d0 \u05d4\u05b7\u05e9\u05bc\u05c1\u05d5\u05b9\u05d7\u05b5\u05d8 \u05d5\u05b0\u05e9\u05b8\u05c1\u05d7\u05b7\u05d8 \u05dc\u05b0\u05ea\u05d5\u05b9\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05e9\u05b8\u05c1\u05ea\u05b8\u05d4 \u05dc\u05b0\u05de\u05b7\u05d9\u05b8\u05bc\u05d0, \u05d3\u05b0\u05bc\u05db\u05b8\u05d1\u05b8\u05d4 \u05dc\u05b0\u05e0\u05d5\u05bc\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05e9\u05b8\u05c2\u05e8\u05b7\u05e3 \u05dc\u05b0\u05d7\u05d5\u05bc\u05d8\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d4\u05b4\u05db\u05b8\u05bc\u05d4 \u05dc\u05b0\u05db\u05b7\u05dc\u05b0\u05d1\u05b8\u05bc\u05d0, \u05d3\u05b0\u05bc\u05e0\u05b8\u05e9\u05b7\u05c1\u05da\u05b0 \u05dc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e0\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d0\u05b8\u05db\u05b0\u05dc\u05b8\u05d4 \u05dc\u05d2\u05b7\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d3\u05b4\u05d6\u05b0\u05d1\u05b7\u05df \u05d0\u05b7\u05d1\u05b8\u05bc\u05d0 \u05d1\u05b4\u05bc\u05ea\u05b0\u05e8\u05b5\u05d9 \u05d6\u05d5\u05bc\u05d6\u05b5\u05d9, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0.
\nAnd then came the Angel of Death, who slaughtered the slaughterer, who slaughtered the ox, that drank the water, that extinguished the fire, that burned the stick, that hit the dog, that bit the cat, that ate the kid, that father bought for two zuzim, one kid, one kid.
\n\u05d5\u05b0\u05d0\u05b8\u05ea\u05b8\u05d0 \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0 \u05d4\u05b7\u05de\u05b8\u05bc\u05d5\u05b6\u05ea \u05d5\u05b0\u05e9\u05b8\u05c1\u05d7\u05b7\u05d8 \u05dc\u05b0\u05e9\u05c1\u05d5\u05b9\u05d7\u05b5\u05d8, \u05d3\u05b0\u05bc\u05e9\u05b8\u05c1\u05d7\u05b7\u05d8 \u05dc\u05b0\u05ea\u05d5\u05b9\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05e9\u05b8\u05c1\u05ea\u05b8\u05d4 \u05dc\u05b0\u05de\u05b7\u05d9\u05b8\u05bc\u05d0, \u05d3\u05b0\u05bc\u05db\u05b8\u05d1\u05b8\u05d4 \u05dc\u05b0\u05e0\u05d5\u05bc\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05e9\u05b8\u05c2\u05e8\u05b7\u05e3 \u05dc\u05b0\u05d7\u05d5\u05bc\u05e4\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d4\u05b4\u05db\u05b8\u05bc\u05d4 \u05dc\u05b0\u05db\u05b7\u05dc\u05b0\u05d1\u05b8\u05bc\u05d0, \u05d3\u05b0\u05bc\u05e0\u05b8\u05e9\u05b7\u05c1\u05da\u05b0 \u05dc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e0\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d0\u05b8\u05db\u05b0\u05dc\u05b8\u05d4 \u05dc\u05b0\u05d2\u05b7\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d3\u05b4\u05d6\u05b0\u05d1\u05b7\u05df \u05d0\u05b7\u05d1\u05b8\u05bc\u05d0 \u05d1\u05b4\u05bc\u05ea\u05b0\u05e8\u05b5\u05d9 \u05d6\u05d5\u05bc\u05d6\u05b5\u05d9, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0.
\nAnd then came the Holy One, blessed be He, and slaughtered the Angel of Death, who slaughtered the slaughterer, who slaughtered the ox, that drank the water, that extinguished the fire, that burned the stick, that hit the dog, that bit the cat, that ate the kid, that father bought for two zuzim, one kid, one kid.
\n\u05d5\u05b0\u05d0\u05b8\u05ea\u05b8\u05d0 \u05d4\u05b7\u05e7\u05b8\u05bc\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d4\u05d5\u05bc\u05d0 \u05d5\u05b0\u05e9\u05b8\u05c1\u05d7\u05b7\u05d8 \u05dc\u05b0\u05de\u05b7\u05dc\u05b0\u05d0\u05b7\u05da\u05b0 \u05d4\u05b7\u05de\u05b8\u05bc\u05d5\u05b6\u05ea, \u05d3\u05b0\u05bc\u05e9\u05b8\u05c1\u05d7\u05b7\u05d8 \u05dc\u05b0\u05e9\u05c1\u05d5\u05b9\u05d7\u05b5\u05d8, \u05d3\u05b0\u05bc\u05e9\u05b8\u05c1\u05d7\u05b7\u05d8 \u05dc\u05b0\u05ea\u05d5\u05b9\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05e9\u05b8\u05c1\u05ea\u05b8\u05d4 \u05dc\u05b0\u05de\u05b7\u05d9\u05b8\u05bc\u05d0, \u05d3\u05b0\u05bc\u05db\u05b8\u05d1\u05b8\u05d4 \u05dc\u05b0\u05e0\u05d5\u05bc\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05e9\u05b8\u05c2\u05e8\u05b7\u05e3 \u05dc\u05b0\u05d7\u05d5\u05bc\u05d8\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d4\u05b4\u05db\u05b8\u05bc\u05d4 \u05dc\u05b0\u05db\u05b7\u05dc\u05b0\u05d1\u05b8\u05bc\u05d0, \u05d3\u05b0\u05bc\u05e0\u05b8\u05e9\u05b7\u05c1\u05da\u05b0 \u05dc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e0\u05b0\u05e8\u05b8\u05d0, \u05d3\u05b0\u05bc\u05d0\u05b8\u05db\u05b0\u05dc\u05b8\u05d4 \u05dc\u05b0\u05d2\u05b7\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d3\u05b4\u05d6\u05b0\u05d1\u05b7\u05df \u05d0\u05b7\u05d1\u05b8\u05bc\u05d0 \u05d1\u05b4\u05bc\u05ea\u05b0\u05e8\u05b5\u05d9 \u05d6\u05d5\u05bc\u05d6\u05b5\u05d9, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0, \u05d7\u05b7\u05d3 \u05d2\u05b7\u05bc\u05d3\u05b0\u05d9\u05b8\u05d0.<\/p>\n
@book{Tabory_2008,
\nplace={Philadelphia, PA},
\ntitle={JPS Commentary on the Haggadah: Historical Introduction, Translation, and Commentary},
\npublisher={The Jewish Publication Society},
\nauthor={Tabory, Joseph},
\nyear={2008}}<\/p>\n
Exportiert aus Verbum, 14:32 11. April 2019.<\/p>\n","protected":false},"excerpt":{"rendered":"
The Haggadah and Its Ritual The Sources The evening in which the paschal meal is eaten and the haggadah is recited is called the night of the \u201cseder,\u201d meaning \u201corder,\u201d because the various actions and recitations comprising it must be performed according to a prescribed sequence. The Passover haggadah is the text that is read … <\/p>\n