Aramaic liturgy

May salvation arise from heaven, favour and kindness and mercy and long life and ample sustenance and the aid of heaven and bodily health and sublime light, living and enduring offspring, offspring that will not end and that will not cease from the matters of the Torah, for our lords and our masters, the burial societies that are in the Land of Israel and those in Babylonia, for the rashei kalla and for the exilarchs and for the rashei yeshiva and for the judges of the court, for all their students and for all their students’ students and for all those who occupy themselves with the Torah. May the King of the world bless them, may he expand their life and increase their days and grant length to their years. And may they be saved and rescued from every disaster and from all bad diseases. May our Lord who is in heaven be at their aid at every time and moment. And let us say amen.

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

...

Then came the Holy One, blessed be He and slaughtered the angel of death, who slaughtered the schochet, who slaughtered the bull, that drank the water, that extinguished the fire, that burnt the stick, that hit the dog, that bit the cat, that ate the kid that my father bought for two zuz, one kid, one kid.

(7) All vows,⁵The prototypical vow is as follows: “This item shall be forbidden to me just as a sacrifice” (See Ritva, Ran Nedarim 2a). and things we have made forbidden on ourselves, and oaths,⁶An oath is a declaration made by someone to do, or not to do something. The difference between a vow and an oath is that a vow makes an object forbidden whereas an oath makes some action forbidden (or obligatory) on the part of the person who makes the oath. and items we have consecrated to the Temple,⁷During the times Holy Temple, people could dedicate anything to the Temple. It henceforth became forbidden to anyone, and allowed to be used only for the Temple. and vows issued with the expression “konum,”⁸The prototypical expression above (in note 5) ends with “as a sacrifice” which in Hebrew is “as a korban.” In place of the word “korban” the word “konam” was frequently used. There is a dispute in Maseches Nedarim as to the origin of the word. and vows which are abbreviated,⁹This means that the entire prototypical expression as given in note 5 is not used. and vows issued with the expression “kanos,”¹⁰See note 7 above. In this case the word “korban” is replaced with “kanos.” that we have vowed, and sworn, and dedicated,¹¹This refers to things dedicated to the Holy Temple. and made forbidden upon ourselves; from this Yom Kippur until next Yom Kippur— may it come to us at a good time— We regret having made them; may they all be permitted,¹²Only vows or oaths made by an individual concerning himself can be nullified, but not those made by others even though they effect him. He also cannot nullify oaths that he took at the behest of a Beth Din or by a second party.—Tur 619 forgiven, eradicted and nullified, and may they not be valid or exist any longer. Our vows shall no longer be vows, and our prohibitions shall no longer be prohibited, and our oaths are no longer oaths.

(4) On the... [day] in the week, in the... month, the year, 57... from the creation of the world, according to the count that we are counting here... , ... the son of... said to this... the daughter of..., "Be my wife, according to the law of Moses and Israel. And I will work to honor , feed, and support you, according to the laws of Jewish men, who faithfully work to honor, feed and support their wives. And I will give you... silver zuz... , which is due to you...; and your food, clothing and needs and to live with you in the manner of the whole world." And Miss ... here agreed and became his wife. And this dowry that she brought in to him from the house of... - whether in silver, in gold, in jewelry, in clothing apparel, in houseware or in bedclothes - our groom has assumed upon himself for... pieces of refined silver. And our groom... agreed and added another... pieces of refined silver from his own corresponding to them - all in all... pieces of refined silver. And our groom... said as follows, "I accept responsibility upon myself and upon my inheritors after me for this marriage contract, for this dowry and for this addition (to the dowry), to be paid from all the best of my properties and possessions under all the skies, that I have acquired or that I will acquire in the future. Whether they are properties that are liened or are not liened, they are all liable and guarantee payment of this marriage contract, this dowry and this addition from me - and even from the cloak on my shoulder. [This holds] during my lifetime and after my lifetime, from today and forever." And our groom... has accepted responsibility and the stringencies of this marriage contract, this dowry and this addition, in accordance with the stringencies of all marriage contracts, dowries and additions customary with regards to the daughters of Israel that are made according to the ordinance of our Sages, may their memory be blessed. This is not like a conjectural agreement nor like a contract template. And it has been validated by our groom... the son of... towards... the daughter of... here about everything that is written and specified above with an object fit to make such a validation (kinyan). It is all binding and established.