Nazarene Passover Haggadah© - B'nai Avraham … · The Passover Seder holds within it and its elements the keys that open the doors to our personal freedom. Each step of the Seder

Nazarene

Haggadah©

Rabbi Edward Lewis Nydle

Copyright 2009 Rabbi Edward L. Nydle

Nazarene Passover

Haggadah©

Second Edition Written by

Rabbi Edward Lewis Nydle (Levi bar Ido)

B’nai Avraham

Po Box 556

Ottumwa, IA 52591

Copyright 2009 Rabbi Edward L. Nydle

1

Passover

2

ORDER OF THE SEARCH AND REMOVAL OF CHAMETZ

One of the central laws of Passover is the removal of all leaven or chametz from our homes or dwellings places. It is

customary to put pieces of hard bread in various places some time before (usually the night before Pesach) the search, so

that the one who searches will find them. This serves as a great lesson of slavery and freedom. According to the tradition,

one should place 10 pieces around the house. There are 4 steps to the removal of chametz.

1. Bedikat Chametz-the search 2. Bittul Chametz- Nullifying 3. Bi’ur Chametz- Burning 4.Mekhirat chametz- Selling

You will need a feather, a spoon, matches, candle, and a paper bag.

Before starting the search light the candle, and the following blessing is recited:

Baruk atah YHWH, Eloheinu Melek haolam asher kid’shanu b’mitzvotav v’tzivanu al bi’ur chametz.

Blessed are You, YHWH, our Elohim, King of the universe, who has sanctified us with His commandments and com-

manded us concerning the removal of chametz.

One is to search by candlelight in all hidden places, even cracks in the floor. One is not to speak between the blessing and

the beginning of the search, even concerning the search itself. Throughout the search one should not speak about anything

that is not relevant to the search. Members of the household should stand nearby to hear the blessing, with each one then

searching his own place without speaking in between. Take heed to search first in the room nearest the place where the

blessing was heard, and not to go to another room immediately after the blessing. When the chametz is found use the

feather to sweep it into the spoon and then place the chametz in the paper bag. Be sure all 10 pieces are found.

After the search one must be careful that the chametz retained to be eaten or to be burnt in the morning, be put in a safe

place, so that it not be carried about and thereby crumbled and spread by children or rodents.

After the search one must also nullify [the chametz he may have overlooked] and say:

Kol chamira vachami’a d’ika vir’shuti, d’al chamitei ud’la vaaritei, ud’la yadana lei, liv’til v’le’hevei hefker k’afra

d’ara.

All leaven and anything leavened that is in my possession, which I have neither seen nor removed, and about which I

am unaware, shall be considered nullified and ownerless as the dust of the earth.

On the fourteenth of Nissan; in the fifth hour of the day, one should make a special fire and burn the chametz and nullify

it. For the nullification of the daytime say:

Kol Chamira va-chami’a d’ika vir’shuti, da-chamitei u-d’la chamitei d’va-aritei u-d’la va-aritei, livtil v’lehevei hefker

k’afra d’ara.

All leaven and anything leavened that is in my possession, whether I have seen it or not, whether I have observed it or

not, whether I have removed it or not, shall be considered nullified and ownerless as the dust of the earth.

The ten pieces are to be burnt along with the feather and the spoon, and the following is said during the burning of the

chametz:

May it be Your will, YHWH, our Elohim and Elohim of our fathers, that just as I remove the chametz from my house

and from my possession, so shall You remove all the extraneous forces. Remove the spirit of impurity from the earth,

remove our evil inclination from us, and grant us a heart of flesh to serve You in truth. Make all the sitra achara, all

the kelipot, and all wickedness be consumed in smoke, and remove the dominion of evil from the earth. Remove with a

spirit of destruction and a spirit of judgment all that distress the Shekinah, just as You destroyed Egypt and its idols in

those days, at this time. Amen, Selah.

Pesach teaches us to be free from the things that hold us in slavery or bondage. The chametz represents “pride” and the

yetzer hara or evil inclination within us. We all have within us the capacity for the negative. Chametz is the embodiment

of this side of our personalities. We eat chametz for 51 weeks of the year, but during this 8-day period we are FREE from

its influence and experience the FREEDOM of the Messianic Redemption!

3

Introduction:

The Hebrew word “Mitzrayim” has its root in the Hebrew word “meitzar” which means “boundaries, limits, restrictions, a

restrained place, walled city or fortress.” Egypt thus represents all forms of restraints, constraints, and confinements or

prisons whether are they psychological, physical, spiritual, or emotional. Any trap or bondage from Hasatan, our adver-

sary (the yetzer harah) from within or without that inhibits our free expression is a form of Mitzrayim. Our personal Ex-

odus from Egypt is the single most important element of our lives. Passover gives us the ability to be free from our own

confinements and traps. This Passover is the best time to reaffirm and actually relive the promise from YHWH to our fa-

ther Avraham that His people Yisrael would be free from Egypt and would come out with great wealth.

• Thus said YHWH to Avraham, “Know this for certain: your descendants will be foreigners in a land that is not

theirs. They will be slaves and held in oppression for four hundred years. But I will judge that nation, the one who

makes them slaves. Afterwards, they will leave with many possessions.” Bereshith 15:13-14

• “Every generation and every day one must envision himself as if he just left Mitzrayim.”

During this Passover time, from the heavens a new energy enters into this in which we live. It is the energy of freedom

from any bondage. We can draw towards us that strength by observing the mitzvah (meaning connection) of the Feast of

Passover. The Passover Seder holds within it and its elements the keys that open the doors to our personal freedom. Each

step of the Seder connects us with that energy from Above.

The Seder plate is a microcosm of our life and the physical and the spiritual worlds. We are the plate and the items on the

plate correspond to the 10 Sefirot and the 10 plagues that hit Egypt. Each tool on the plate is an instrument that allows us

to tap into these 10 spiritual forces.

Get ready to step into the realm of miracles, freedom, and redemption that started more than 3,500 years ago with our

forefathers. The exile into Egypt was not just a physical exile, but also a spiritual exile. The story of Passover is about

freedom from self and our own ego (pride). Tonight we will break free from the chaos and disorder we have created in our

lives.

Matzah (unleavened bread) - Represents Chochmah

Roasted shank bone of a lamb- Represents Chesed

Roasted Egg – Represents Gevurah (judgment)

Bitter herbs (horseradish)-Represents Tiferet

Charoset (mixture of apples, cinnamon, nuts)

Karpas (parsley dipped in salt water) - Represents

Romaine Lettuce- Yesod (reservoir of all the upper

The Seder plate- Malchut (the physical world)

1 Karpas can be rearranged in the Hebrew to spell

YOUR SEDER PLATE

Chochmah, Binah, and Da’at the upper three Sefirot.

Chesed (mercy-loving kindness)

(judgment)

Tiferet (beauty –balance-harmony)

(mixture of apples, cinnamon, nuts)-Represents Netzach (victory-overcoming)

Represents Hod1

of all the upper Sefirot)

(the physical world)

can be rearranged in the Hebrew to spell Samech Perakh which refers to the hard work of the Yisraelites in Egypt.

4

which refers to the hard work of the Yisraelites in Egypt.

Blowing of t

The Torah instructs us to blow the shofar on all the New

Moon of Abib) Tehillim 81:4

The Festive Lights of Pesach

• “Your Torah is a lamp unto my feet and a light unto my path.”

• “I am the light of the world. He w

life.”-Yochanan 8:12

Father: As we light the Festival lights we anticipate that the Spirit of YHWH will illuminate this Dwelling Place tonight,

and grant us wisdom, understanding, knowledge, and insight as we perform the mitzvah of YHWH’s Passover together as

the Children of Yisrael and Believers in Moshiach.

Mother (with head-covering3 light candles and draw light towards herself three times and cover

YHWH, Eloheinu Melek haolam, asher kidshanu bidevaro uvishmo anaknu madlikim haneryot shel yom tov.

Blessed are You YHWH, our Elohim, King of the universe, Who has set us apart by His Word, and in Whose Name we

light the festival lights.

Reader: Tehillim 27:1

• “They saw not one another, neither rose any from his place for three days: but the Children of Yisrael had light in

their dwellings.” Shemot 10:23

• “While you have the Light, believe in the Light, that you may be Children of Light.”

• “I have come as a Light into the world, so that no one who believes in Me should stay in darkness.”

12:46

• “ Giving thanks to the Father who has made us fit to share in the inheritance of the set

who HAS delivered us from the authorit

Colossians 1:12-13

2 The full moon represents all Yisrael reunited as One Body. This n

this time. The door is open to be set free from the prison of the ego and bondages 3 Only married women need to wear the head-covering

Blowing of the Ram’s Horn (shofar)

The Torah instructs us to blow the shofar on all the New Moons, and Full Moon Festival Days 2

The Festive Lights of Pesach

“Your Torah is a lamp unto my feet and a light unto my path.” Tehillim 119:105

“I am the light of the world. He who follows Me shall by no means walk in darkness, but possess the light of

As we light the Festival lights we anticipate that the Spirit of YHWH will illuminate this Dwelling Place tonight,

knowledge, and insight as we perform the mitzvah of YHWH’s Passover together as

the Children of Yisrael and Believers in Moshiach.

light candles and draw light towards herself three times and cover

nu Melek haolam, asher kidshanu bidevaro uvishmo anaknu madlikim haneryot shel yom tov.


saw not one another, neither rose any from his place for three days: but the Children of Yisrael had light in

“While you have the Light, believe in the Light, that you may be Children of Light.” Yochanan 12:36

a Light into the world, so that no one who believes in Me should stay in darkness.”

“ Giving thanks to the Father who has made us fit to share in the inheritance of the set

who HAS delivered us from the authority of darkness, and transferred us into the reign of the Son of his love.”

The full moon represents all Yisrael reunited as One Body. This night opens a door of opportunity to tap into the energy available at

this time. The door is open to be set free from the prison of the ego and bondages of life to live as a free person.

covering

5

2(Passover falls on the Full

ho follows Me shall by no means walk in darkness, but possess the light of

As we light the Festival lights we anticipate that the Spirit of YHWH will illuminate this Dwelling Place tonight,

knowledge, and insight as we perform the mitzvah of YHWH’s Passover together as

light candles and draw light towards herself three times and cover eyes): Baruk atah

nu Melek haolam, asher kidshanu bidevaro uvishmo anaknu madlikim haneryot shel yom tov.


saw not one another, neither rose any from his place for three days: but the Children of Yisrael had light in

Yochanan 12:36

a Light into the world, so that no one who believes in Me should stay in darkness.” – Yochanan

“ Giving thanks to the Father who has made us fit to share in the inheritance of the set-apart ones in the LIGHT,

y of darkness, and transferred us into the reign of the Son of his love.”

ight opens a door of opportunity to tap into the energy available at

to live as a free person.

6

The reason we celebrate the Feast

Father: Let us read together from the Scriptures of Yisrael-Yahudah and Ephraim. We will see the Passover is an ap-

pointed time of YHWH that was established for all His people for all eternity.

Reader 1: Shemot 12:14-20

Reader 2: 1 Corinthians 5:6-8

Father: Let us rejoice in the Messiah Yahshua, on this special Passover evening, realizing that He gave His life as the

Passover Lamb sacrifice so that we might have this time of fellowship together as Yisrael. We reach out in unity to both

Yahudah and Ephraim in His mercy, love and Truth.

Reader: Yechezqel 37:19; Ivrim 4: 1-11

Kadesh-The First Cup (World of Atzilut)

There are four cups of wine poured during the Seder. These allow us to connect with the four letter Name YHWH-hvhy –hvhy- the Tetragrammaton and the four Upper Worlds- Atzilut, Beriah, Yetzirah, and Assiyah. The time of our redemp-

tion is now! We are connecting with the energy that brought forth the Passover over 3,000 years ago. Since time is an illu-

sion, past, present, and future are all connected as one unity in a deeper level of reality.4 Since we are connecting with Ein

Sof, we are connecting with the unified realm of Nothingness or wholeness. All miracles, freedom, and fulfillment origi-

nate from this realm.

We start with Kadesh from the word “kedushah”. It means to set-apart or separate. This refers to the separation or divid-

ing of good and evil, the Light from the darkness, Yisrael from the other nations, and the holy from the profane. This first

step creates a new space so that our journey to true freedom may begin. We separate ourselves from the past that enslaves

us and begin to enter the spiritual journey of the Seder, which frees us from the former life. The word “holy” could be

read “whole”. Wholeness means there is no fragmentation or disharmony in a person. In the realm of the Ein Sof (The

Eternal) there is no time or detachment. There exists only wholeness and oneness (echad). That is what we are connecting

with during the Passover Seder.

Messiah Yahshua asked those who needed healing, “Will you be made complete?” He also said, “Be complete as your

Father in the heavens is complete.” We can experience this completeness or wholeness by connecting to the Eternal One,

blessed be He.

L’Shem Yichud prayer-

All pray: For the sake of unifying the Holy One, blessed be He, and the Shekinah, with fear and mercy, and with mer-

cy and fear, to unify the Y-H-W-H completely, in the name of all Yisrael, I am ready and willing to apply the connec-

tion of observing the Passover. May the pleasantness of YHWH, our Elohim, be upon us all and establish the action of our hands and our hearts. Amein.

4 Time is like a revolving wheel. The same spoke of freedom that occurred 3, ooo years ago in Egypt is coming around again tonight.

Events do not pass us by like a one –way train. We move through the wheel of time, revisiting the same moments each year. The only

things that change are the settings that give the illusion of a new year.

7

Kiddush: Sanctification-The First Cup

• “Say, therefore to the Children of Yisrael, I am YHWH, and I shall BRING YOU OUT from under the burdens of

the Mitzrites...” Shemot 6:6a

If on an Erev Shabbat (Friday evening) begin here:

Father: And it was the evening and it was morning, the sixth day. Thus the heavens and the earth were finished, and all

the host of them.

• Shemot 20:8 -11 Remember the Shabbat day, to keep it holy. Six days shalt thou labour, and do all thy work; but

the seventh day is a Shabbat unto YHWH thy Elohim, in it thou shalt not do any manner of work, thou, nor thy

son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within

thy gates;

• And on the seventh day Elohim had finished His work, which he had made: and He rested on the seventh day from

all His work which He had done. And YHWH blessed the seventh day, and set it apart; because on it He rested

from all His work, which YHWH had created in order to fulfill its purpose.

On weekdays begin here: Take the cup in your right hand and say:

Father: Baruk atah YHWH, Eloheinu Melek haolam boray pri hagafen.

Blessed are You YHWH our Elohim, King of the universe Who creates the fruit of the vine.

Blessed are You YHWH, our Elohim, King of the universe, Who selected us from all the people and exalted us among

the nations and did set us apart with His commandments. And Thou, O YHWH our Elohim, has given us (on Shabbat-

Sabbath days for rest and) Festival days for joy, (this Shabbat and the day of) this Feast of Unleavened Bread, the time

of our deliverance (in love), a holy assembly, in remembrance of the departure from Egypt. For You have selected us

and set us apart from all the nations, and have caused us to inherit Your set-apart (Shabbat and) Festival Days (in love

and favor). Blessed are You, O YHWH, Who sets apart (the Shabbat and) Yisrael and the Festival Days.

(On Shabbat evening add)

Blessed are You, YHWH our Elohim, king of the universe, Creator of the lights of fire. Blessed are You, YHWH our

Elohim, King of the universe, Who distinguishes between the set-apart and the profane, between light and darkness,

between Yisrael and the other nations, between the Shabbat and the other six days of work. You made a division be-

tween the set-apartness of the Shabbat and the set-apartness of the Festival Day, as You have made the seventh day

more set-apart than the six days of work. You set-apart Your people, Yisrael with your set-apartness. Blessed are You,

YHWH, Who divided between different levels of set-apartness.

Continue on ALL nights:

Baruk atah YHWH Eloheinu melek haolam shekechyanu vekiymanu vehigiyanu lazeman hazeh

Blessed are You YHWH our Elohim, King of the universe, Who has kept us alive, and has preserved us, and enabled

us to reach this season.

Reader: “...And you shall be sorrowful, but your sorrow shall be turned to joy.” Yochanan 16:20

Drink the First Cup of the Passover while reclining to the left

Urechatz: Washing of the hands

This is the second step of the Seder. We wash our hands before di

submerge our hands in water (as the priests did in the Temple as an act of ritual purification), cleansing our “tools” for re

of the Seder. This is creating a transition from the profane to the holy

our negative deeds. By immersing them in water we are destroying the negativity that has rested upon them.

word Urechatz has the same Hebrew letters as

forces that have been created in our lives by the actions of our hands. There is an extra

indicates the importance of physically washing our hands.

Reader: Shemot 19:4-6; 1 Kepha 2:5-10

• “He that has clean hands, and a pure heart; who has not lifted his soul unto vanity, nor has sworn deceitfully .He

shall receive the blessing from YHWH

• “Cleanse FIRST that which is within the cup and platter, that the outside of them may be clean

hu 23:26

• “And I will cleanse them from all their iniquity

(Wash hands WITHOUT saying the blessing)

Karpas: Eating of green vegetable dipped in salt water

The dipping of an earthy vegetable represents the body,

the tears shed in times of anguish and affliction in this world. The body is dipped in the tears that we shed. Salt is a clea

sing agent and tears represent the inner expression of our soul

(the ego)5. We can only be free if we are freed from the bondage of this material world. Our physical needs sometime co

sume us to the point we are totally dependent upon them rather than the spir

in itself. The true purpose of the body is to transcend this material world and connect to the soul, thus elevating and fre

ing both body and soul. As long as one has the slave (victim) mentality they will nev

tions. It is easier to be a victim than to accept responsibility for life’s problems.

Notice we dip the body twice.

All dip a small piece of parsley into the saltwater twice and recite

Father: Baruk atah YHWH, Eloheinu Melek haolam boray pri ha

Blessed are You YHWH, our Elohim, King of the universe, Who creates the fruits of the earth.

All eat the parsley that has been dipped in the salt

5 The Hebrew word karpas can be rearranged as

Urechatz: Washing of the hands

This is the second step of the Seder. We wash our hands before dipping a vegetable (parsley-karpas

submerge our hands in water (as the priests did in the Temple as an act of ritual purification), cleansing our “tools” for re

of the Seder. This is creating a transition from the profane to the holy. Hands represent judgment because they carry out

our negative deeds. By immersing them in water we are destroying the negativity that has rested upon them.

has the same Hebrew letters as Rotzeach, which means “murderer”. We want

forces that have been created in our lives by the actions of our hands. There is an extra vav- v –

indicates the importance of physically washing our hands.

has clean hands, and a pure heart; who has not lifted his soul unto vanity, nor has sworn deceitfully .He

YHWH.” Tehillim 24:3-4

“Cleanse FIRST that which is within the cup and platter, that the outside of them may be clean

“And I will cleanse them from all their iniquity...”Yirmeyahu 33:8

saying the blessing)


The dipping of an earthy vegetable represents the body, which comes from the dust of the earth. The saltwater symbolizes

the tears shed in times of anguish and affliction in this world. The body is dipped in the tears that we shed. Salt is a clea

and tears represent the inner expression of our soul and the hard labor that is required in working for Pharaoh

. We can only be free if we are freed from the bondage of this material world. Our physical needs sometime co

sume us to the point we are totally dependent upon them rather than the spiritual. The body (flesh) is a means, not an end

in itself. The true purpose of the body is to transcend this material world and connect to the soul, thus elevating and fre

As long as one has the slave (victim) mentality they will never take responsibility for their a

It is easier to be a victim than to accept responsibility for life’s problems.

the saltwater twice and recite

Melek haolam boray pri ha-adamah


s been dipped in the salt

can be rearranged as Samech Perach- “the hard work of the 600,000 people in Egypt.”

8

karpas) in the saltwater. We

submerge our hands in water (as the priests did in the Temple as an act of ritual purification), cleansing our “tools” for rest

. Hands represent judgment because they carry out

our negative deeds. By immersing them in water we are destroying the negativity that has rested upon them. The Hebrew

which means “murderer”. We want to destroy the negative

–in the word Urechatz that

has clean hands, and a pure heart; who has not lifted his soul unto vanity, nor has sworn deceitfully .He

“Cleanse FIRST that which is within the cup and platter, that the outside of them may be clean also.” Mattitaya-


which comes from the dust of the earth. The saltwater symbolizes

the tears shed in times of anguish and affliction in this world. The body is dipped in the tears that we shed. Salt is a clean-

and the hard labor that is required in working for Pharaoh

. We can only be free if we are freed from the bondage of this material world. Our physical needs sometime con-

itual. The body (flesh) is a means, not an end

in itself. The true purpose of the body is to transcend this material world and connect to the soul, thus elevating and free-

er take responsibility for their ac-


“the hard work of the 600,000 people in Egypt.”

Yachatz: Breaking of the middle piece of Matzah

Matzah is made of water and flour. Water is the soul and the Torah, and the flour represents the body. Leaven allows

bread to rise (puff up, pride, and ego, self). It is added to the bread and causes it to be leavened. Our own pride and ego i

the harshest slave master we have and blinds us to seeing any other perspective or truth.

the higher reality or truth. Breaking the matzah

this physical world. Our Master warned us to beware of the leaven of the Pharisees or any doctrines that cause self

righteousness and pride. We are told by tradition that the three matzoth represent Avraham,

always break Yitzkak, the Son of Promise, as He is a type of Moshiach.

Yachatz means to split. We take the matzah

plate. This teaches us that half of our nature is the

Afikomen is the positive half. It is always bigger than the other to show us that if we do a positive action, we can

everything over to the positive side.6

Leader takes middle matzah and breaks it into two pieces, leaves one half betwe

and wraps the larger half in a cloth or Afikomen

DO NOT EAT ANY MATZAH AT THIS TIME!

Magid

Magid is a derivative of the Hebrew word for “speaki

plate of with the matzot, we are elevating this material world to a higher level of spirituality.

The matzot7 are lifted as we recite the following

Father: Ha-lachmah anay deachalu avahhas

This matzah is the bread of affliction which our ancestors ate in the land of Egypt; let all those who are hungry, enter

and eat of it; and all who are in distress, come and celebrate the Passover

but next year we hope to celebrate it in the Eretz Yisrael. This year we are servants here, but next year we hope to be

free men in the land of Yisrael.

All: We thank you Elohim for Your goodness shown to our forefathers and to us. May we lea

another.

As we see the matzot in the unity bag, we are reminded of how good it is for brethren to dwell in unity.

As the prophet Zechariyah said, “and YHWH will be king over all the earth; in that day YHWH will be One and His N

One.”

6 The three matzot represent the three levels of the soul

ruach and have the free will to choose which side we want to connect ourselves to

mah). 7 The Seder plate represents the Malkuth (the physical

Yachatz: Breaking of the middle piece of Matzah-the Afikomen

is made of water and flour. Water is the soul and the Torah, and the flour represents the body. Leaven allows

bread to rise (puff up, pride, and ego, self). It is added to the bread and causes it to be leavened. Our own pride and ego i

ve master we have and blinds us to seeing any other perspective or truth. Matzah

matzah is a breaking of self (pride and ego). It is bread without any attachments to

Our Master warned us to beware of the leaven of the Pharisees or any doctrines that cause self

righteousness and pride. We are told by tradition that the three matzoth represent Avraham, Yitzk

as He is a type of Moshiach.

matzah and break it in two. One is called the Afikomen.

This teaches us that half of our nature is the yetzer harah (negative) and the other is the yetzer hatov

It is always bigger than the other to show us that if we do a positive action, we can

and breaks it into two pieces, leaves one half between the two whole ones in the

Afikomen bag to set aside for the AFIKOMEN

DO NOT EAT ANY MATZAH AT THIS TIME!

gid: Retelling the Passover Story

is a derivative of the Hebrew word for “speaking” and “to say”, signifying the power of speech. By elevating the

, we are elevating this material world to a higher level of spirituality.

fted as we recite the following

lachmah anay deachalu avahhasahnah b’arah d’Mitzrayim.


and eat of it; and all who are in distress, come and celebrate the Passover. At present we celebrate it here


We thank you Elohim for Your goodness shown to our forefathers and to us. May we learn to show goodness to one

in the unity bag, we are reminded of how good it is for brethren to dwell in unity.

and YHWH will be king over all the earth; in that day YHWH will be One and His N

represent the three levels of the soul- the neshamah, the ruach, and the nefesh. We want to walk in the realm of the

ruach and have the free will to choose which side we want to connect ourselves to-the lower level (nefesh

physical world) being elevated to the level of the Shekinah.

9

Afikomen

is made of water and flour. Water is the soul and the Torah, and the flour represents the body. Leaven allows

bread to rise (puff up, pride, and ego, self). It is added to the bread and causes it to be leavened. Our own pride and ego is

Matzah gives us the ability to see

is a breaking of self (pride and ego). It is bread without any attachments to

Our Master warned us to beware of the leaven of the Pharisees or any doctrines that cause self-

Yitzkak, and Ya’akov. We

. The other remains on the

yetzer hatov (positive).The

It is always bigger than the other to show us that if we do a positive action, we can move

en the two whole ones in the unity bag

ng” and “to say”, signifying the power of speech. By elevating the


At present we celebrate it here in the exile,


rn to show goodness to one

in the unity bag, we are reminded of how good it is for brethren to dwell in unity.

and YHWH will be king over all the earth; in that day YHWH will be One and His Name

We want to walk in the realm of the

nefesh) or the top level (Nesha-

Place matzot back on the table; Fill cups for the second time

youngest present now asks the four questions

We begin by having a young child recite the four questi

probe, challenge, and explore new truths. Questions are an expression of the search and striving for something higher. If

you are complacent and not asking questions, then you are stagnant and c

perience and recognizing how the events play out in our own lives on a daily basis. It is the story of our lives. The story o

our own harsh Mitsrayim’s and our liberation from them. First, we must be aware t

we define the perimeters of our “bondages”, then we can start the process of redemption.

The Four Questions: Manishtanah

Child: Ma nishtanah halyalah hazeh mikal halaylot? She

hazeh kulo matzah? She-b’chol halalot o-

o-nu mat-bee-leen afee-lu pa-am echot, halailoh hazeh sh

veen u-vayn m’sh-been, halailo hazeh ku-lo

Why is this night different from all other nights?

Sheb’chal halalot ahu och’leen chamatz umatzah, halaylah hazeh kulo matzah;

Any other night we may eat either leavened or unleavened bread, but on this

Shebachol halylot anu o’chleen shaar y’rahkot, halaylah hazeh maror.

All other nights we may eat any species of herbs, but this night only bitter herbs.

Shebachol halaylot ayn anu matbilin afeelu paam echot, halaylah hazeh sht

All other nights we do not dip even once, but on this night twice.

Shebachol halaylot anu o’ch’leen bayn yosh’veen uvayn m’subeen, halaylah hazeh kulanu m’subeen

All other nights we eat and drink either sitting or reclining, but on this night

back on the table; Fill cups for the second time in preparation for the second cup (the world of

ent now asks the four questions

The Maggid-The Story

We begin by having a young child recite the four questions. The greatest freedom is the freedom to ask questions. To


you are complacent and not asking questions, then you are stagnant and cannot grow. Telling the story is reliving the e

perience and recognizing how the events play out in our own lives on a daily basis. It is the story of our lives. The story o

our own harsh Mitsrayim’s and our liberation from them. First, we must be aware that we are in prison or bondage. Once

we define the perimeters of our “bondages”, then we can start the process of redemption.

The Four Questions: Manishtanah

: Ma nishtanah halyalah hazeh mikal halaylot? She-b’chol halayot o-nu och-leen chomyt

-nu och-leen sh’or y’rokot, halai-lo hazen mor-ror? She’b’chol halailot ayn

am echot, halailoh hazeh sh-tay f’o-meem? She’b’chol halaylot o

lo-nu m’su-been?

Why is this night different from all other nights?

Sheb’chal halalot ahu och’leen chamatz umatzah, halaylah hazeh kulo matzah;

Any other night we may eat either leavened or unleavened bread, but on this night only unleavened bread.

Shebachol halylot anu o’chleen shaar y’rahkot, halaylah hazeh maror.

All other nights we may eat any species of herbs, but this night only bitter herbs.

Shebachol halaylot ayn anu matbilin afeelu paam echot, halaylah hazeh shtay f’ahmeem.

All other nights we do not dip even once, but on this night twice.

Shebachol halaylot anu o’ch’leen bayn yosh’veen uvayn m’subeen, halaylah hazeh kulanu m’subeen

All other nights we eat and drink either sitting or reclining, but on this night all of us recline.

10

in preparation for the second cup (the world of Beriah). The

ons. The greatest freedom is the freedom to ask questions. To


annot grow. Telling the story is reliving the ex-

perience and recognizing how the events play out in our own lives on a daily basis. It is the story of our lives. The story of

hat we are in prison or bondage. Once

leen chomytz umatzot, ha-lai-loh

ror? She’b’chol halailot ayn

meem? She’b’chol halaylot o-nu ochleen bayn yosh-

night only unleavened bread.

Shebachol halaylot anu o’ch’leen bayn yosh’veen uvayn m’subeen, halaylah hazeh kulanu m’subeen.

11

Answer: This night is different from all other nights because it is YHWH’s Passover. On this night our ancestors sat in

their houses with the blood of the lamb on the doorpost and lintel. The Death Angel passed over our houses and spared the

first-born of Yisrael. But the Egyptians suffered great judgments. On the next morning, we left Mitzrayim and were a free

people. We eat unleavened bread because the bread did not have time to rise. We eat bitter herbs to remind us of the bit-

terness of our bondage in Egypt. We dip twice to remind us how we were born of tears and our crossing the Red Sea to

salvation. We recline and relax to enjoy our freedom, which YHWH gave us.

The Telling of the Story-The Magid

Leader: Because we were slaves to Pharaoh in Egypt, and YHWH, our Elohim, brought us out with a mighty outstretched

arm (Moshiach). And YHWH, blessed be he, had not brought forth our ancestors from Egypt, our children and we and our

children’s children would still be in bondage to the Pharaohs of Egypt. Therefore, even if we were all wise, all of us men

of understanding, all of us learned in the Torah, it nevertheless would be incumbent upon us to speak of the exodus from

Egypt; and all those who speak of the exodus from Egypt, are accounted praiseworthy.

Hebrew: Baruk Hamaqom Baruk Hu’. Baruk Shennatan Torah Le’Amo Yisrael, Baruk Hu’. KeNeged ‘Adeba’ah Va-

niym DiBbedah Torah.’Echad Chakam, Ve’Echad Dasha’ Ve’Echad Tom, Ve’Echad She’eynu Yode’a LiShe’ol:

Blessed be the Omnipotent. Blessed be He Who has given Torah to His people Yisrael. Blessed be He whose Torah

speaks distinctly of the four different characters of children: viz.: The wise, the wicked, the simple, and the one who

has no capacity to inquire.

The Four Sons

• “A wise son makes a father rejoice, but a foolish son is his mother’s sorrow.” Mishle 10:1

• “Therefore everyone who hears these words of Mine, and does them, shall be like a wise man who built his house

on the rock.” Yahshua Mattitayahu 7:24

What says the wise son? He asks: “What are the testimonies, statutes, and judgments which YHWH, our Elohim has

commanded you?” Then you shall instruct him in the Torah of Passover, teaching him that after the Paschal lamb no

desert ought to be set on the table.

What says the wicked son? He asks: “What means you by this service?” By the word “you”, it is clear he does not include

himself, and thus has withdrawn himself from the community; it is therefore proper to retort upon him by saying: “This is

done, because of what YHWH did for me, when I went forth from Egypt;” for me and not for him; for had he been there,

he would not have been thought worthy to be redeemed.

What does the simple son say? He asks; “What is this?” Then you shall tell him: “With a mighty hand did YHWH bring

us out from Egypt, from the house of bondage.”

But as for him that has no capacity to inquire you must begin the narration as it is said: “And you shall relate to your son

on that day, this done because of what YHWH did for me, when I went forth from Egypt.”

Begin reading:

Bereshith (Genesis) 11:31-7: Bereshith 15:5-14: Bereshith 26:1-5: Bereshith 28:13-14: Bereshith 46:1-6

Leader: Blessed be He, who keeps His pledge to all Yisrael. Blessed be YHWH who was mindful of the end of the bon-

dage in order to fulfill His oath to our father Avraham at the covenant between the parts.

12

Pick up the second cup in the right hand and say:

And it is that promise which has been the support of our ancestors and of ourselves, for not only one has risen up against

us, but in every generation some have arisen against us to annihilate us, but YHWH, blessed be He, always delivers us out

of their hands.

Put down the cup and say:

Go forth and inquire what Laban, the Syrian, intended to do to our father Ya’akov. Pharaoh decreed the destruction of the

males only, as it said: “A Syrian had nearly caused my father to perish”; and he went down to Egypt and sojourned there

with a few persons, and there became a nation, great, mighty, and numerous.”

Read: Shemot (Exodus) 1:1-22

Leader: And we cried out to YHWH, the Elohim of our fathers, and YHWH heard our voice, saw our affliction, our sor-

row, and our oppression.

Read: Shemot 3:1-22

Leader: And YHWH brought us out from Egypt with a strong hand and with an outstretched arm, with great terror, and

signs and wonders.

The 10 plagues

The term 10 plagues is a code for the 10 levels of energy that sustain the klippot (the husks). Klippot are shells of negativi-

ty created by negative actions. They trap the sparks of Light. Each of the plagues removes the Light from the klippot in all

10 dimensions. With their source of food cut off, the klippot will die off, freeing us from their grasp.

The Egyptians represent the klippot. They acted in a negative manner towards Yisrael, and failed to treat another human

being with respect and dignity. If we do not treat others with dignity, then there will never be true freedom, fulfillment, or

peace upon the earth.

Read: Shemot 7:1-5

Leader: An explanation is thus: With a strong hand denotes two plagues, with an outstretched arm, two more, with great

terror, two more, with signs, two more, and with wonders, two more. These are the 10 plagues, which YHWH brought

upon the Egyptians in Egypt:

At the mention of each plague, take a drop of wine from the cup with little finger and drop on plate.

Blood-Dam; Frogs-tz’fardaya; Vermin-keemin; Wild Beasts-Arov; Pestilence-dever; Boils-sh’cheen; Hail-barad; Lo-

custs-arbeh; Darkness-choshek; Death of the first-born-makat b’cohrot!

Leader: How many abundant favors has YHWH performed upon us!

13

DAYENU! -It would have been sufficient! (All recite in unison)

YHWH always gives us what we truly need and not want we want. We learn to appreciate what we have in order not to

lose it.

Hebrew: Ilu hotzi, hotzi-anu, Hotzianu Mimitzrayim, mitzrayim, hotzi-anu Da-yay-nu

Chorus: Da-da-yaynu, da-da-yaynu, da-da-yaynu da-yaynu-dayaynu

Ilu natan lanu, natan lanu et haTorah, et hatorah, natan lanu, da-yaynu (chorus)

Ilu natan lanu, natan lanu et hashabbat, et haShabbat, natan lanu, da-yaynu (chorus)

Ilu natan, natan lanu, natan lanu et Moshiach, et Moshiach, Mishe-kanu, Da-yaynu (chorus)

If He had not brought us out from Egypt, and had not inflicted judgment upon the Egyptians, DAYENU!

If He had inflicted justice on them, and had not executed judgment upon their mighty ones-DAYENU!

If He had executed judgment upon their mighty ones, and had not slain their first-born-DAYENU!

If He had slain their first-born, and had not bestowed their wealth upon us-DAYENU!

If He had given us their wealth and had not divided the sea for us-DAYENU!

If He had divided the sea for us, and had not made us to pass through on dry land-DAYENU!

If He had made us pass through it on dry land, and had not drowned our oppressors in the sea-DAYENU!

If He had drowned our oppressors in it, and had not helped us in the desert for forty years-DAYENU!

If He had helped us in the desert for forty years, and had not fed us with manna-DAYENU!

If He had fed us with manna, and had not given us the Shabbat-DAYENU!

If He had given us the Shabbat, and had not brought us to Mt.Sinai-DAYENU!

If He had brought us to Mt.Sinai, and had not given us the Torah-DAYENU!

If He had given us the Torah, and had not led us to Eretz Yisrael-DAYENU!

If He had led us to Eretz Yisrael, and had not built the Beit HaMikdash (Temple)-DAYENU!

If He had built the Temple, and had not given us Yahshua HaMoshiach-DAYENU!

We praise YHWH He has provided atonement for all our sins through the sacrifice of His Son-Yahshua!

How much more so do we have to be thankful to YHWH for the manifold blessings He has bestowed upon us in Mo-

shiach Yahshua!

14

Leader: Rabbi Gamaliel used to say: “Whoever has not made mention of these three things on Passover has not fulfilled

his duty, namely: the Passover sacrifice, the unleavened bread, and the bitter herbs.”

The Passover Sacrifice (Pesach)

Show the shank bone of the lamb-zarowah

Leader: Why did our forefathers eat the Passover sacrifice during the existence of the Temple? Because YHWH, blessed

be He, passed over the houses of the Yisraelites in Egypt, as it is said: “You shall say, it is a sacrifice of YHWH’s Passov-

er, for He passed over the houses of the children of Yisrael when He struck the Egyptians, and spared our houses. And the

people bowed themselves and worshipped.”

Reader: Yochanan 1:29; Ivrim 9:12

Matzah8

Show the plate of matzah

Why do we eat this unleavened bread? The dough our forefathers did not have sufficient time to be leavened, when the

King of kings, YHWH, revealed Himself to them and redeemed them.

As it is said: “They baked the dough which they had taken out of Egypt as matzah cakes, for it was not leavened, for they

were driven out of Egypt and could not tarry, neither had they made any provision for themselves.”

Maror9

Show the bitter herbs-maror

Why do we eat these bitter herbs? The Egyptians embittered the lives of our forefathers in Egypt. As it is said: “They em-

bittered their lives with hard bondage, in mortar and brick, and in all manner of labor in the field. All their labor was im-

posed upon them with rigor.”

Show the beitzah or egg

The egg can represent the additional burnt offering called Hagigah, which was brought to the

Temple on Pesach. The egg is now a symbol of the Temple, which no longer stands in Yahrushalyim. The egg represents

the hardness of Pharaoh’s heart. Let us not harden our hearts to YHWH.As we humble ourselves before Elohim; let us

allow Him to write the Torah on our hearts.

Show the charoset

The charoset represents the mortar and straw that was used to make the bricks. We have sweetened it with apples.

In every generation each individual is bound to regard himself as if he had gone personally forth from Egypt. As it is said:

“And you shall tell your son on that day: This is on account of what YHWH did for me when I went out of Egypt.” It was

not our forefathers alone that YHWH, blessed be He, then redeemed, He redeemed us too, with them as it says:”And He

brought US out from there, in order to give US the land which He had sworn to our fathers.”

8 Matzah is the bread without ego. Bread with leaven expands and rises (as does our ego) because it contains great spiritual energy.

Eating the matzah helps us to restrict our ego rest of the year. 9 Maror has the same gematria as death. The maror allows us to taste death. We embrace the pain it generates and thus proactively

taste death and gradually remove it from our lives.

15

Read: 1 Corinthians 5:7-8; Romans 6:14-23

Lift the cup of wine and uncover the matzah

Therefore, we are bound to thank, praise, laud, glorify, uplift, extol, honor, bless, exalt, and reverence Him Who did all

these miracles for our forefathers and for us. He has brought us forth from slavery to freedom, from sorrow to joy, from

mourning to festivity, and from darkness to great Light, and from bondage to redemption. Let us therefore sing a new

song in His presence. Halleluyah.

Read: Tehillim (Psalm) 149

Leader: When Yisrael went forth from Egypt, the House of Ya’akov from a people of a strange tongue, the Yahudah be-

came His Sanctuary, Yisrael His dominion. The sea beheld it and fled, the Yarden turned back. The mountains skipped

like rams, the hills like lambs. Why did this happen? From the presence of YHWH the earth shrunk back and trembled,

from the presence of YHWH Who turns the Rock into a pool of water, the flint into a Fountain of waters.

Lift cup and say

Blessed are You, YHWH, our Elohim, King of the universe, Who has redeemed us and our ancestors from Egypt and has

enabled us to live unto this night, to eat unleavened bread and the bitter herbs. So may You, YHWH, our Elohim and the

Elohim of our ancestors, let us live to enjoy the other solemn Feasts and set-apart seasons, which come to us in Your sha-

lom; that we may rejoice in the building of Your city and exult in Your worship; That we may there eat of the sacrifices

and the set-apart Passover offerings, whose blood shall be sprinkled on Your altar for acceptance. Then we shall with a

new song for our redemption and the liberation give thanks to You for our deliverance, and for the redemption of our

souls. Blessed are You, YHWH, Who has redeemed Your people Yisrael.

Read: Revelation 5:1-14; 14:1-5

Second Cup-The cup of Deliverance

Read: Shemot 6:6 “And I shall DELIVER you from their enslaving...”

Lift cup in right hand and say

Baruk atah YHWH, Eloheinu Melek Haolam, Boray pree hagaffen

Blessed are You, YHWH, our Elohim, King of the universe Who creates the fruit of the vine.

Drink second cup of wine reclining to the left and refill

Second Rachtzah (washing of the hands)

We once again submerge our hands in water to purify, thus preparing ourselves for the next stage of freedom and growth.

Freedom must be expressed and experience in a real and tangible way, where this material world no longer holds us hos-

tage to the 1% visible material world. Thus the material becomes a vehicle to experience the spiritual worlds.

Leader: wash hands and recite blessing

16

Baruk atah YHWH, Eloheinu Melek haolam asher kid-d’shanu b’mitzvotav v’tzeevanu al n’tilat yadayim

Blessed are You, YHWH, our Elohim King of the universe, Who has set us apart by Your commandments and com-

manded us to wash the hands.

Motzi (Blessing over the unleavened bread)

This blessing emphasizes the earthiness of matzah (the body). The matzah expresses the positive side of materialism; the

great potential to release the spark (life) that is within it. Sometimes the lowest form contains the highest light. Lechem

also means, “battle”. A meal is a war between the material and spiritual that lie hidden in the food we eat. When we ele-

vate the bread by releases the light in it, lechem turns into cholom, the power to dream and reach a higher plane of exis-

tence.

Take the two whole matzot and the broken one and say

Baruk atah YHWH, Eloheinu Melek haolam hamotzi lechem meen haeretz

Blessed are You, YHWH, our Elohim Who brings forth bread from the earth.

Matzah

We now emphasize the spirit and selflessness. We eat the matzah and it becomes part of us! We assume its qualities. It

actually becomes the “bread of freedom”. We are now learning to experience true freedom, integrating the material and

the spiritual, the body and the soul.

Baruk atah YHWH, Eloheinu Melek haolam asher kid-d’shanu b’mitzvatov v’tzeevanu al acheelat matzah.

Blessed are You, YHWH, our Elohim king of the universe, Who has set us apart by Your commandments and com-

manded us to eat unleavened bread.

(All eat a small piece of the matzah)

Maror (bitter herbs)

By eating the bitter herbs, we are reminded that we are still enslaved by the material world. We are still in a world of sel-

fishness, and the result is bitterness.

We are transferring the bitterness of our lives into a tangible experience. We must be aware of the bitterness our ego caus-

es in our lives and the lives of those we love. Bitterness can lead to growth. Its purpose is to reach a greater freedom from

self. The bitterer the lives of the Yisraelites grew in Egypt, the more they proliferated and grew.

Baruk atah YHWH, Eloheinu Melek haolam asher kid-d’shanu b’mitzvatov v’tzeevanu al acheeat maror.

Blessed are You, YHWH our Elohim king of the universe, Who has set us apart by Your commandments and com-

manded us to eat bitter herbs.

(Take some bitter herbs and place them on the matzah and eat them together)

Korech (combining the matzah and bitter herbs with the charoset)

We now learn to combine the bitter and the sweet. The Scriptures teach us that there is a time to sing and a time to cry or a

time for every purpose under heaven. We must learn to join them both into one seamless experience in order to truly ex

rience freedom. It is not through denial of the bitter, but by embracing it and integrating it with the sweet into one whole

unit called –life!

In memory of the Temple-according to the custom of Rabbi Hillel: He used to combine the unleavened bread and b

herbs and eat them together to perform the law, “With unleavened bread and bitter herbs shall they eat it.”

(Take a piece of matzah and place the bitter herbs and the charoset on it together and eat)

Shulchan Orech-The Festive Meal

A meal is an experience. We recognize that we have been blessed and have received much from Father. Moshe was told to

present the Torah as a “set table” to Yisrael. We have the responsibility to “set the table” for others to learn and partake

the meal (both physical and spiritual).

Read: Shemot 12:14; Tehillim 113 and 114

Prayer: Blessed are You, YHWH our Father and King, Who provides food for all;

Meal is served

Tzafun-eating the Afikomen

Tzafun means “whatever is hidden will be revealed

been eaten in a spiritual manner, and now we have received the power to reveal, that which is hidden, from

mind-Tzafun- within those and ourselves around us. It is power to conquer, not just the revealed, but also the hidden d

mensions of Hasatan in our lives. The Afikomen

place where even our pleasures become permeated with a higher purpose, set

only when we have been freed not just on the conscience levels but also the

10

The gematria of Afikomen is deception. This connects us to Ya’akov, who used deception aga

Korech (combining the matzah and bitter herbs with the charoset)-


time for every purpose under heaven. We must learn to join them both into one seamless experience in order to truly ex


according to the custom of Rabbi Hillel: He used to combine the unleavened bread and b


(Take a piece of matzah and place the bitter herbs and the charoset on it together and eat)

The Festive Meal –Time to eat the Festive meal


present the Torah as a “set table” to Yisrael. We have the responsibility to “set the table” for others to learn and partake

Shemot 12:14; Tehillim 113 and 114

Blessed are You, YHWH our Father and King, Who provides food for all; whose mercy endures forever.

the Afikomen-Father hides the Afikomen during the meal.

will be revealed”. We have eaten the festive meal as free people. A material meal has

been eaten in a spiritual manner, and now we have received the power to reveal, that which is hidden, from

within those and ourselves around us. It is power to conquer, not just the revealed, but also the hidden d

Afikomen10

is eaten as a “dessert” or that which comes after. We are now at the

sures become permeated with a higher purpose, set-apartness. Complete freedom is achieved

only when we have been freed not just on the conscience levels but also the unconscious and hidden ones.

This connects us to Ya’akov, who used deception against his evil twin

17

-Hillel sandwich


time for every purpose under heaven. We must learn to join them both into one seamless experience in order to truly expe-


according to the custom of Rabbi Hillel: He used to combine the unleavened bread and bitter


Festive meal


present the Torah as a “set table” to Yisrael. We have the responsibility to “set the table” for others to learn and partake of

mercy endures forever.

fikomen during the meal.

”. We have eaten the festive meal as free people. A material meal has

been eaten in a spiritual manner, and now we have received the power to reveal, that which is hidden, from our conscience

within those and ourselves around us. It is power to conquer, not just the revealed, but also the hidden di-

is eaten as a “dessert” or that which comes after. We are now at the

apartness. Complete freedom is achieved

and hidden ones.

inst his evil twin-Esav.

18

(After the meal, the half of the matzah that was put aside at the beginning of the Seder is found by one of the children and

redeemed back by the host– and is distributed among all who are present). Also the third cup-the cup of redemption is

filled)

Leader: Baruk atah YHWH Eloheinu Melek haolam hamotzi lechem meen ha Eretz.

Blessed are You, YHWH our Elohim King of the universe Who brings forth bread from the earth.

Eat the Afikomen leaning to the left

Berach: Grace after meals (Birkat HaMazon)

Saying the blessing after the meal elevated the sparks within the food we eat and connects it to the upper Worlds. It helps

to remove the physical aspect of the meal, leaving us with the spiritual sustenance that is eternal and everlasting. There are

four blessings in the Birkat HaMazon that connect us with the Four Worlds. The leader of the Seder now gathers all our

efforts and energy into one force and elevates it into the Upper Worlds as the blessing is said.

Read: Tehillim 126

Leader: Read: Devarim (Deut.) 8:10

Prayer: Gentlemen, let us say grace after meals: Rabosay n’vaw-raych.

The Name of YHWH be blessed from now and unto eternity. Let us bless our Elohim, of whose gifts we have partaken.

Hebrew: Y’hee shaym YHWH m’vo-rawch may-a-taw v’ad olam.

Blessed be He, and blessed be His Name!

Let us bless Him Whose gifts we have partaken.

Blessed are You, YHWH, our Elohim, King of the universe, Who feeds the world(Atzilut) with Your goodness, grace,

loving-kindness, and pity, gives food to every creature. He supplies bread to all flesh, for His loving-kindness endures

forever. Because of His great goodness, we have never lacked food, nor will we ever lack it-for the sake of His great

Name, for he feeds and supports all, and benefits all, and prepares food for all His creatures, which He brought into

being. Blessed are You, YHWH, Who provides food for all.

We thank you (Beriah),YHWH, our Elohim, because you have given to our forefathers as a heritage a desirable, good,

and spacious land; because you removed us, YHWH, our Elohim, from the land of Egypt and You redeemed us from

the house of bondage; for Your covenant which You sealed in our flesh ;for Your Torah which You taught us and

Your statutes which You made known to us; for life, grace, and loving-kindness which You granted us; and for the

provision of food with which You nourish and sustain us constantly, in every day, in every season, and in every hour

.For all, YHWH, we thank You and bless You .May Your Name be blessed by the mouth of all the living, continuously,

for all eternity. Blessed are You, YHWH, for the land and for the nourishment.

19

Have mercy, please YHWH, our Elohim, on Yisrael (Yetzirah)Your people, on Jerusalem, Your city Tzion, the resting

place of Your glory; on the monarchy of the House of David ,Your Moshiach, and on the great and Holy House upon

which Your Name is called. Our Elohim, our Father, tend us, nourish us, sustain us, support us, relieve us, YHWH,

our Elohim, and grant us speedy relief from all our troubles. And please, YHWH, our Elohim, do not make us needful

of gifts of human hands, nor their loans. But only of Your Hand that is full, open, holy, and generous, so that we shall

gain no shame nor insult forever, and ever.

Our Elohim and the Elohim of our forefathers, may there rise, come, reach, be noted, be favored, be heard, be consi-

dered, and be remembered the remembrance of our forefathers; the remembrance of the Moshiach, Son of David,

Your Servant Yahshua; remembrance of Jerusalem, the City of Your holiness; the remembrance of Your entire people,

the House of Yisrael-before You; for deliverance, for goodness, for grace, for kindness, and for compassion, for good

life and for peace, on this Day of Matzot Festival. Remember us on it, YHWH, our Elohim, for goodness; consider us

on it for blessing; and help us on it for good life. And in the matter of salvation and compassion, pity, pardon us, have

mercy upon us, and save us; for our eyes are turned to You, because-You are Elohim, gracious and compassionate

King.

Blessed are You, YHWH, our Elohim, our King, our Mighty One, our Creator, our Redeemer, our Maker, our Holy

One, the Holy One of Yisrael, the Shepherd of all Yisrael-the good King, Who does good to all, He Who each and every

day has done good, is doing good, and will do good to us(Assiyah). May He never let us lack for anything that is good.

May the Merciful One reign over us forever. The Compassionate One! May He be praised throughout all generations,

may It be glorified through us forever to the ultimate ends, and be honored through us forever and for all eternity. The

compassionate One! May He sustain us in honor. The compassionate One! May He break the yoke of oppression from

our necks and guide us erect to our land. The compassionate One! May the Merciful One send blessing on this house

and the whole house of Yisrael. The compassionate One! May He send Eliyahu, HaNavi, so he may bring us glad tid-

ings, salvations, and consolations in Moshiach Yahshua. The compassionate One! May He bless my teacher, the mas-

ter of this house, their families, and all that is theirs. All our friends, wherever they are; them, their house, their family,

and all that is theirs. The compassionate One! May He bless me, my wife, children, rest my family, and all that is mine.

All the guests, their families, their houses, and all that is theirs, just as our forefathers Avraham, Yitzkak, and Ya’akov

were blessed in everything, from everything, and with everything. So may He bless us all together with a perfect bless-

ing, and let us say: Amein !May we receive blessing from YHWH, and the favor from the Elohim of our salvation, and

find the secrets of the Torah and common sense in the eyes of Elohim and man. The compassionate One! May He

make us worthy of the Days of Moshiach, and life in the World to Come. The One Who makes peace in His heights

shall make peace upon us and upon all Yisrael. Now say: Amein!

The third cup-cup of Redemption (Yetzirah)

Read: Shemot 6:6 “And shall REDEEM you with an outstretched arm, and with great judgments...”

Take cup in right hand and say

Leader: Baruk atah YHWH, Eloheinu Melek Haolam boray pri hagafen.

Blessed are You, YHWH, our Elohim King of the universe Who creates the fruit of the vine.

20

Shfoch Chamatcha

Fill the cup of Eliyahu

We invite Eliyahu HaNavi because he is the one who has greeted the Moshiach and will greet the Moshiach upon His re-

turn. He serves as a bridge between the Worlds for all mankind. The reason Eliyahu must come before Moshiach returns

is to teach us that we must first learn to feel the Light and the presence of Elohim in our lives, before the personal and the

global return of Moshiach.

Read: Malaki (Malachi) 4:5-6; Mattitayahu 11:10-14; Mark 1:1-8; Yochanan 1:19-23

Invite Eliyahu to the Seder; send a child to the open door and say:

Leader: Pour out Your wrath upon the nations who will not acknowledge You, and upon the kingdoms who invoke not

Your Name-the Name of YHWH, for they have devoured Ya’akov, and laid waste his dwelling into a wilderness. Pour

out Your indignation upon them, and let Your fierce anger overtake them. Pursue them in wrath and annihilate them from

under the heavens of YHWH. Shemot 17:13-16

Sing: Eliyahu HaNavi

Eliyahu HaNavi, Eliyahu HaTishbi, Eliyahu (x3), HaGiladi:

Bimheirah b’yameinu yavo eileinu, im Moshiach Ben David (x2)

Close the open door

Drink third cup reclining to the left and pour the fourth cup for the Hallel

Hallel-High Praises

Hallel means, “to shine” from the expression “behilo nero-when his candle shone forth”. The Hallel connects us to Mal-

kut. The gematria of Hallel is the same as hll , one of the 72 Names. 11

It is the same gematria as y n d a – Adonai, the

Name that transmits energy into Malkuth.

Hallel is recited when YHWH’s Truth is shining forth into this material world, revealing and manifesting that which is the

ultimate reality. By reciting these Tehillim, we are placing ourselves into YHWH’s hands. We surrender to Him, to con-

clude the journey of complete freedom.

Read: Tehillim 115-118

The Fourth cup-The cup of Praise or completion (Asiyah)

Reader: Shemot 6:6 “And I shall TAKE you as My people, and I shall be your Elohim.”

The Hebrew word “take” is the same word that is used in Hebrew when a Bridegroom takes a Bride for a wife. YHWH is

promising to take Yisrael as His Bride.

Luke 22:17; Tehillim 136; Hoshea 1:10-11; Romans 9:25-27; 2 Corinthians 6:16-18

11

The 72 Names is a formula Moshe used to do the miracles in Egypt. It consists of 72 three letter combinations encoded in the Ex-

odus story. Each of the Names connect us with a specific aspect of YHWH to overcome certain negative traits of human nature.

21

Leader: (Place cup in right hand and say)

Baruk atah YHWH Eloheinu Melek haolam borey pri hagaffen

Blessed are You, YHWH our Elohim King of the universe Who creates the fruit of the vine.

Drink the fourth cup of wine reclining to the left

Have compassion upon us, YHWH, our Elohim, and upon all Yisrael Your people, upon Yerushalayim Your city, on

Tzion the place of Your glory, and upon Your altar and Your Temple; rebuild Yerushalayim, Your set apart city, speedily

in our days (on Shabbat add-Be gracious to us and give us strength) and cheer us on this day of Unleavened Bread, For

You, O YHWH, are good and merciful to all, and therefore we do give thanks to You for the Land, and for the fruit of the

vine. Blessed are You, YHWH, for the Land and the fruit of the vine. Amein.

Also: Let us not forget to remember those still in bondage, who have not yet tasted the freedom of redemption:

• “Remember those in prison and being mistreated, as if you were in prison with them and undergoing their torture

yourselves.” Hebrews /Ivrim 13:3

• “I was in prison, and you visited me.”-Mattitayahu 25:36

• “The Spirit of YHWH is upon me; therefore He has anointed Me to announce Good News to the poor; he has sent

Me to proclaim freedom for the imprisoned...” –Luke 4:18

Note: Some believe a fifth cup should be added at this point, as a fulfillment of Shemot 6:8 which says, “ And I shall

BRING you into the land which I swore to Avraham, to Yitzdak, and to Ya’akov, to GIVE it to you as an inheritance, I am

YHWH.”

Nirtzah12

-Acceptance of the service

Through the actions of the Nirtzah, we are ensuring that all our efforts and requests made thus far are accepted into the

Upper World. This is the power of certainty to make our Exodus out of chaos (Egypt).

Leader: The observance of the Passover has now been accomplished according to its order; all the ordinances and cus-

toms of the Feast. As we have now been deemed worthy to prepare it now, grant also that we may be worthy to fulfill it.

You, O Pure One, Which dwells on high, raise up the countless congregation, Your people Yisrael, the innumerable seed

of Avraham. O hasten to conduct us the branches of Your Vineyard once more redeemed to Tzion with joyful singing.

L’Shanah

ALL RECITE TOGETHER IN HEBREW AND ENGLISH:

Leshannah HaBa’ah BiYahrushalayim!

“NEXT YEAR IN JERUSALEM!” repeat three times

12

* Rabbi Schneur Zalman, the Alter Rebbe, did not include the Nirtzah at the end of his Seder. His reasoning was that

the Passover never ends. Our journey into freedom continues throughout the whole year.

Birkat

Leader or Cohen:

Place tallit over your head and your spread h

Face right

Yevarechcha YHWH v’yish m’recha

Face left

Ya’ar YHWH panavalecha veechunecha

Face Center

Yisa YHWH panav aelecha V’yasaeml’cha

English

YHWH bless you and keep you

YHWH make His face to shine upon you and be gracious to you

YHWH lift up His countenance upon you, and give you PEACE

Birkat Kohenim (Priesthood Blessing)

hands according to custom

Yisa YHWH panav aelecha V’yasaeml’cha- SHALOM

YHWH make His face to shine upon you and be gracious to you

YHWH lift up His countenance upon you, and give you PEACE

22

23

Documents

Nazarene Passover Haggadah© - B'nai Avraham … · The Passover Seder holds within it and its elements the keys that open the doors to our personal freedom. Each step of the Seder