שבכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים שנאמר (שמות יג, ח) והגדת לבנך ביום ההוא לאמר בעבור זה עשה ה' לי בצאתי ממצרים
That in every generation and generation, one is obligated to see himself as if he went forth from Egypt. As it says (in Exodus 13:8) And thou shalt tell thy son in that day, saying: It is because of that which the LORD did for me when I came forth out of Egypt.
(8) And thou shalt tell thy son in that day, saying: It is because of that which the LORD did for me when I came forth out of Egypt.
רמבם ספר המצות מצות עשה קנז
בא הפירוש: "והגדת לבנך - יכול מראש החודש? תלמוד לומר: ביום ההוא, אי ביום ההוא - יכול מבעוד יום? תלמוד לומר: בעבור זה (שם): לא אמרתי אלא בשעה שיש מצה ומרור מנחין לפניך", כלומר: מתחילת הלילה חייב לספר
Rambam Sefer Hamitzvot Mitzvat Aseh 157
The Sages explain this verse: "'And you shall tell your child': One may think that [the discussion of the Exodus] must be from the first of the month. The Torahtherefore says, 'on that day.' But 'on that day' could mean while it is yet daytime; the Torah therefore says, 'It is because of this.' The expression 'because of this'can only be said when matzah and maror are placed before you." This means that at the beginning of the night one is obligated to discuss [the Exodus].
(א) בעבור זה. בעבור שאקים מצותיו, כגון פסח מצה ומרור הללו:
In order that I fulfill His commandments, such as these [commandments of] the Passover sacrifice, matzah, and bitter herbs.
(ו) בכל דור ודור חייב אדם להראות את עצמו כאילו הוא בעצמו יצא עתה משעבוד מצרים שנאמר ואותנו הוציא משם וגו'. ועל דבר זה צוה הקב"ה בתורה וזכרת כי עבד היית כלומר כאילו אתה בעצמך היית עבד ויצאת לחירות ונפדית.
In each and every generation, a person must present himself as if he, himself, has now left the slavery of Egypt, as [Deuteronomy 6:23] states: "He took us out from there." Regarding this manner, God commanded in the Torah: "Remember that you were a slave [Deuteronomy 5:15]" - i.e., as if you, yourself, were a slave and went out to freedom and were redeemed.
(ז) לפיכך כשסועד אדם בלילה הזה צריך לאכול ולשתות והוא מיסב דרך חירות. וכל אחד ואחד בין אנשים בין נשים חייב לשתות בלילה הזה ארבעה כוסות של יין. אין פוחתין לו מהם. ואפילו עני המתפרנס מן הצדקה לא יפחתו לו מארבעה כוסות. שיעור כל כוס מהן רביעית.
Therefore, when a person feasts on this night, he must eat and drink while he is reclining in the manner of free men. Each and every one, both men and women, must drink four cups of wine on this night. [This number] should not be reduced. Even a poor person who is sustained by charity should not have fewer than four cups. The size of each of these cups should be a quarter [of a log].
Interesting Sephardic Custom Connected to the Rambam's Interpretation of the Mitvzah of Sippur
Participants at a Sephardic Persian (or Iranian) Passover Seder will simultaneously chant the Passover song "Dayenu" and hold bunches of either celery, chives, leeks or scallions in their hands and lightly beat each other on the back and shoulders to symbolize the sting generated by the whip of the Egyptian taskmasters. A variation of this custom with Sephardic Persian Jewish families will have participants at the Passover Seder table take turns being an Egyptian taskmaster, lightly beating another person with the celery, chives, scallions, or leeks. Once one person is done, they then pass the chives, scallions, or leeks on to the next person at the table who will then repeat the custom, and so on until all at the table have had their turns.
Moroccan Sephardic Jews will hold the Passover Seder plate aloft and pass it over the heads of all those at the Passover Seder table while announcing to each participant that they have left Egypt and are now free.
Tunisian Sephardic Jews touch the heads of each person with the tray which serves as a reminder to each person that they once carried burdens upon their heads as slaves in Egypt.
(1) He removes the plate from the table. We pour a second cup of wine. The son then asks: (2) What differentiates this night from all [other] nights? On all [other] nights we eat chamets and matsa; this night, only matsa? On all [other] nights we eat other vegetables; tonight marror. On all [other] nights, we don't dip [our food], even one time; tonight [we dip it] twice. On [all] other nights, we eat either sitting or reclining; tonight we all recline.
הגדה מבית לוי–גר’ח
נראה שהנוסח "מה נשתנה" לא נתקן רק לתינוקות שישאלו, אלא שהוא חלק מסדר ההגדה ועל כל אחד לאמרו.
Haggadah Mi'Beis Levi-Rav Chaim Soloveitchik
It appears that the text of "Mah Nishtana" was not established solely for children so that they will ask, rather it is a part from the Haggadah and therefore everyone should say it.
רמבם ספר המצות מצות עשה קנז
ולשון המכילתא: "מכלל שנאמר 'והיה כי ישאלך בנך' (שם שם, יד) יכול אם ישאלך אתה מגיד לו: ואם לאו - אין אתה מגיד לו? תלמוד לומר: והגדת לבנך - אף על פי שלא שאלך. אין לי אלא בזמן שיש לו בן; בינו לבין עצמו, בינו לבין אחרים מנין? תלמוד לומר: ויאמר משה אל העם זכור את היום הזה" (שם שם, ג),
Rambam Sefer HaMitzvot Aseh 157
The Mechilta says: "Since the verse says, 'when your son will ask you,' you might think that you are required to discuss it only when he asks, and not otherwise. Therefore the Torah tells you, 'And you shall tell your child,' even if he doesn't ask. I only know [of the obligation to discuss the Exodus] when the person has a child. How do I know [this obligation applies] when he is by himself or with others? The verse says, 'And Moshe said to the people, "Remember this day" — that G‑d commanded us to remember the Exodus just as He commanded us,
(א) בָּרוּךְ הַמָּקוֹם, בָּרוּךְ הוּא, בָּרוּךְ שֶׁנָּתַן תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל, בָּרוּךְ הוּא. כְּנֶגֶד אַרְבָּעָה בָנִים דִּבְּרָה תוֹרָה: אֶחָד חָכָם, וְאֶחָד רָשָׁע, וְאֶחָד תָּם, וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל. (ב) חָכָם מָה הוּא אוֹמֵר? מָה הָעֵדוֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה ה' אֱלֹהֵינוּ אֶתְכֶם. וְאַף אַתָּה אֱמוֹר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן: (ג) רָשָׁע מָה הוּא אוֹמֵר? מָה הָעֲבוֹדָה הַזּאֹת לָכֶם. לָכֶם - וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר. וְאַף אַתָּה הַקְהֵה אֶת שִׁנָּיו וֶאֱמוֹר לוֹ: "בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם". לִי וְלֹא-לוֹ. אִלּוּ הָיָה שָׁם, לֹא הָיָה נִגְאָל: (ד) תָּם מָה הוּא אוֹמֵר? מַה זּאֹת? וְאָמַרְתָּ אֵלָיו "בְּחוֹזֶק יָד הוֹצִיאָנוּ ה' מִמִּצְרַיִם מִבֵּית עֲבָדִים". (ה) וְשֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל - אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר, וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם.
(1) Blessed is the Place [of all], Blessed is He; Blessed is the One who Gave the Torah to His people Israel, Blessed is He. Corresponding to four sons did the Torah speak; one [who is] wise, one [who is] evil, one who is innocent and one who doesn't know to ask. (2) What does the wise [son] say? "What are these testimonies, statutes and judgments that the Lord our God commanded you?" And accordingly you will say to him, as per the laws of the Pesach sacrifice, "We may not eat an afikoman [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice. (Pesachim 10:8)" (3) What does the evil [son] say? "What is this worship to you?" 'To you' and not 'to him.' And since he excluded himself from the collective, he denied a principle [of the Jewish faith]. And accordingly, you will blunt his teeth and say to him, "'For the sake of this, did the Lord do [this] for me in my going out of Egypt' (Exodus 13:8)." 'For me' and not 'for him.' If he had been there, he would not have been saved. (4) What does the innocent [son] say? "What is this?" And you will say to him, "'With the strength of [His] hand did the Lord take us out from Egypt, from the house of slaves' (Exodus 13:14).'" (5) And [regarding] the one who doesn't know to ask, you will open [the conversation] for him. As it is stated (Exodus 13:8), "And you will speak to your your son on that day saying, for the sake of this, did the Lord do [this] for me in my going out of Egypt."
(2) Rabbi Elazar ben Azariah said, "Behold I am like a man of seventy years and I have not merited [to understand why] the exodus from Egypt should be said at night until Ben Zoma explicated it, as it is stated (Deuteronomy 16:3), 'In order that you remember the day of your going out from the land of Egypt all the days of your life;' 'the days of your life' [indicates that the remembrance be invoked during] the days, 'all the days of your life' [indicates that the remembrance be invoked also during] the nights." But the Sages say, "'the days of your life' [indicates that the remembrance be invoked in] this world, 'all the days of your life' [indicates that the remembrance be invoked also in] the next world."
רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר: כָּל שֶׁלֹּא אָמַר שְׁלשָׁה דְּבָרִים אֵלּוּ בַּפֶּסַח, לא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלּוּ הֵן: פֶּסַח, מַצָּה, וּמָרוֹר.
פֶּסַח שֶׁהָיוּ אֲבוֹתֵינוּ אוֹכְלִים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם, עַל שׁוּם מָה? עַל שׁוּם שֶׁפָּסַח הַקָּדוֹשׁ בָּרוּךְ הוּא עַל בָּתֵּי אֲבוֹתֵינוּ בְּמִצְרַיִם, שֶׁנֶּאֱמַר: וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיי, אֲשֶׁר פָּסַח עַל בָּתֵּי בְנֵי יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת-מִצְרַיִם, וְאֶת-בָּתֵּינוּ הִצִּיל? וַיִּקֹּד הָעָם וַיִּשְׁתַּחווּ.
אוחז המצה בידו ומראה אותה למסובין:
מַצָּה זוֹ שֶׁאָנוֹ אוֹכְלִים, עַל שׁוּם מַה? עַל שׁוּם שֶׁלֹּא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא, וּגְאָלָם, שֶׁנֶּאֱמַר: וַיֹּאפוּ אֶת-הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹת מַצּוֹּת, כִּי לֹא חָמֵץ, כִּי גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ, וְגַם צֵדָה לֹא עָשׂוּ לָהֶם.
אוחז המרור בידו ומראה אותו למסובין:
מָרוֹר זֶה שֶׁאָנוּ אוֹכְלִים, עַל שׁוּם מַה? עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת-חַיֵּי אֲבוֹתֵינוּ בְּמִצְרַיִם, שֶׁנֶּאֱמַר: וַיְמָרְרוּ אֶת חַיֵּיהם בַּעֲבֹדָה קָשָה, בְּחֹמֶר וּבִלְבֵנִים וּבְכָל-עֲבֹדָה בַּשָּׂדֶה אֶת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ.
בְּכָל-דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת-עַצְמוֹ כְּאִלּוּ הוּא יָצָא מִמִּצְרַיִם, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרַיִם. לֹא אֶת-אֲבוֹתֵינוּ בִּלְבָד גָּאַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא אַף אוֹתָנוּ גָּאַל עִמָּהֶם, שֶׁנֶּאֱמַר: וְאוֹתָנוּ הוֹצִיא מִשָּׁם, לְמַעַן הָבִיא אוֹתָנוּ, לָתֶת לָנוּ אֶת-הָאָרֶץ אֲשֶׁר נִשָׁבַּע לַאֲבֹתֵינוּ.
Rabban Gamliel was accustomed to say, Anyone who has not said these three things on Pesach has not fulfilled his obligation, and these are them: the Pesach sacrifice, matsa and marror.
The Pesach [passover] sacrifice that our ancestors were accustomed to eating when the Temple existed, for the sake of what [was it]? For the sake [to commemorate] that the Holy One, blessed be He, passed over the homes of our ancestors in Egypt, as it is stated (Exodus 12:27); "And you shall say: 'It is the passover sacrifice to the Lord, for that He passed over the homes of the Children of Israel in Egypt, when He smote the Egyptians, and our homes he saved.’ And the people bowed the head and bowed."
He holds the matsa in his hand and shows it to the others there.
This matsa that we are eating, for the sake of what [is it]? For the sake [to commemorate] that our ancestors' dough was not yet able to rise, before the King of the kings of kings, the Holy One, blessed be He, revealed [Himself] to them and redeemed them, as it is stated (Exodus 12:39); "And they baked the dough which they brought out of Egypt into matsa cakes, since it did not rise; because they were expelled from Egypt, and could not tarry, neither had they made for themselves provisions."
He holds the marror in his hand and shows it to the others there.
This marror [bitter greens] that we are eating, for the sake of what [is it]? For the sake [to commemorate] that the Egyptians embittered the lives of our ancestors in Egypt, as it is stated (Exodus 1:14); "And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigor."
In each and every generation, a person is obligated to see himself as if he left Egypt, as it is stated (Exodus 13:8); "For the sake of this, did the Lord do [this] for me in my going out of Egypt." Not only our ancestors did the Holy One, blessed be He, redeem, but rather also us [together] with them did he redeem, as it is stated (Deuteronomy 6:23); "And He took us out from there, in order to bring us in, to give us the land which He swore unto our fathers."
(ז) בָּרוּךְ אַתָּה ה', אֱלהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בָּנוּ מִכָּל-עָם וְרוֹמְמָנוּ מִכָּל-לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ ה' אֱלֹהֵינוּ בְּאַהֲבָה (לשבת: שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשוֹן, (לשבת: אֶת יוֹם הַשַׁבָּת הַזֶּה וְ) אֶת יוֹם חַג הַמַּצּוֹת הַזֶּה זְמַן חֵרוּתֵנוּ, (לשבת: בְּאַהֲבָה) מִקְרָא קֹדֶשׁ זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (לשבת: וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶׁךָ (לשבת: בְּאַהֲבָה וּבְרָצוֹן) בְּשִׂמְחָה וּבְשָׂשוֹן הִנְחַלְתָּנוּ.
(7) Blessed are You, Lord our God, King of the universe, who has chosen us from all peoples and has raised us above all tongues and has sanctified us with His commandments. And You have given us, Lord our God, [Sabbaths for rest], appointed times for happiness, holidays and special times for joy, [this Sabbath day, and] this Festival of Matsot, our season of freedom [in love] a holy convocation in memory of the Exodus from Egypt. For You have chosen us and sanctified us above all peoples. In Your gracious love, You granted us Your [holy Sabbath, and] special times for happiness and joy.
הגדה מבית לוי–גר’ח
הוא גם שיזכיר ויאמר שהיום הוא היום שבו יצאו ממצרים, וכמו בזכירת יום השבת שצריך לומר שהיו הוא יום השבת, ואם לא אמר דבר זה לא קיים ולא יצא המצות עשה דסיפור יציאת מצרים.
Haggadah Mi'Beis Levi-Rav Chaim Soloveitchik
One also needs to remember and to say that this day is the day on which we left Egypt, And just like when we remember the day of Shabbos that you need to say that it is the day of Shabbos, and if you did not say this thing then you did not accept and you did not fulfill the positive commandment of the telling of the story of the Exodus from Egypt.
הגדה מבית לוי–גר’ח
דצריך לקדש בלילה דוקא, שהרי בקידוש מקיים הוא חלק מהמצות עשה דסיפור יציאת מצרים, וסיפור יציאת מצרים הרי צריך להיות בלילא דוקא
Haggadah Mi'Beis Levi-Rav Chaim Soleveitchik
One is required to say Kiddush specifically at night, because in Kiddush you are accepting part of the positive commandment of Sippur Yetziat Mitzraim which needs to be specifically at night
יניח הכוס מידו ויגלה אֶת הַמצות.
צֵא וּלְמַד מַה בִּקֵּשׁ לָבָן הָאֲרַמִּי לַעֲשׂוֹת לְיַעֲקֹב אָבִינוּ: שֶׁפַּרְעֹה לֹא גָזַר אֶלָּא עַל הַזְּכָרִים, וְלָבָן בִּקֵּשׁ לַעֲקֹר אֶת-הַכֹּל. שֶׁנֶּאֱמַר: אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט, וַיְהִי שָׁם לְגוֹי גָּדוֹל, עָצוּם וָרָב.
וַיֵּרֶד מִצְרַיְמָה - אָנוּס עַל פִּי הַדִּבּוּר. וַיָּגָר שָׁם. מְלַמֵּד שֶׁלֹא יָרַד יַעֲקֹב אָבִינוּ לְהִשְׁתַּקֵּעַ בְּמִצְרַיִם אֶלָּא לָגוּר שָׁם, שֶׁנֶּאֱמַר: וַיֹּאמְרוּ אֶל-פַּרְעֹה, לָגוּר בָּאָרֶץ בָּאנוּ, כִּי אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ, כִּי כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן. וְעַתָּה יֵשְׁבוּ-נָא עֲבָדֶיךָ בְּאֶרֶץ גֹּשֶן.
בִּמְתֵי מְעָט. כְּמָה שֶּׁנֶּאֱמַר: בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבוֹתֶיךָ מִצְרָיְמָה, וְעַתָּה שָׂמְךָ ה' אֱלֹהֶיךָ כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב.
וַיְהִי שָׁם לְגוֹי. מְלַמֵד שֶׁהָיוּ יִשְׂרָאֵל מְצֻיָּנִים שָׁם. גָּדוֹל עָצוּם - כְּמָה שֶּׁנֶּאֱמַר: וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד, וַתִּמָּלֵא הָאָרֶץ אֹתָם.
וָרָב. כְּמָה שֶּׁנֶּאֱמַר: רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ, וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים, שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ, וְאַתְּ עֵרֹם וְעֶרְיָה. וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי
וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ, וַיִתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים - כְּמָה שֶּׁנֶּאֱמַר: הָבָה נִתְחַכְּמָה לוֹ פֶּן יִרְבֶּה, וְהָיָה כִּי תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם הוּא עַל שֹׂנְאֵינוּ וְנִלְחַם-בָּנוּ, וְעָלָה מִן-הָאָרֶץ.
וַיְעַנּוּנוּ. כְּמָה שֶּׁנֶּאֱמַר: וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם. וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה. אֶת-פִּתֹם וְאֶת-רַעַמְסֵס.
וַיִתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה. כְּמָה שֶֹׁנֶּאֱמַר: וַיַּעֲבִדוּ מִצְרַיִם אֶת-בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ.
וַנִּצְעַק אֶל-ה' אֱלֹהֵי אֲבֹתֵינוּ, וַיִּשְׁמַע ה' אֶת-קֹלֵנוּ, וַיַּרְא אֶת-עָנְיֵנוּ וְאֶת עֲמָלֵנוּ וְאֶת לַחֲצֵנוּ.
וַנִּצְעַק אֶל-ה' אֱלֹהֵי אֲבֹתֵינוּ - כְּמָה שֶּׁנֶּאֱמַר: וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם, וַיֵּאָנְחוּ בְנֵי-יִשְׂרָאֵל מִ-הָעֲבוֹדָה וַיִּזְעָקוּ, וַתַּעַל שַׁוְעָתָם אֶל-הָאֱלֹהִים מִן הָעֲבֹדָה.
וַיִּשְׁמַע ה' אֶת קלֵנוּ. כְּמָה שֶּׁנֶּאֱמַר: וַיִּשְׁמַע אֱלֹהִים אֶת-נַאֲקָתָם, וַיִּזְכֹּר אֱלֹהִים אֶת-בְּרִיתוֹ אֶת-אַבְרָהָם, אֶת-יִצְחָק וְאֶת-יַעֲקֹב.
וַיַּרְא אֶת-עָנְיֵנוּ. זוֹ פְּרִישׁוּת דֶּרֶךְ אֶרֶץ, כְּמָה שֶּׁנֶּאֱמַר: וַיַּרְא אֱלֹהִים אֶת בְּנֵי-יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים.
וְאֶת-עֲמָלֵנוּ. אֵלּוּ הַבָּנִים. כְּמָה שֶּׁנֶּאֱמַר: כָּל-הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל-הַבַּת תְּחַיּוּן.
וְאֶת לַחָצֵנוּ. זֶו הַדְּחַק, כְּמָה שֶּׁנֶּאֱמַר: וְגַם-רָאִיתִי אֶת-הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם.
וַיּוֹצִאֵנוּ ה' מִמִצְרַיִם בְּיָד חֲזָקָה, וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל, וּבְאֹתוֹת וּבְמֹפְתִים.
וַיּוֹצִאֵנוּ ה' מִמִּצְרַיִם. לֹא עַל-יְדֵי מַלְאָךְ, וְלֹא עַל-יְדֵי שָׂרָף, וְלֹא עַל-יְדֵי שָׁלִיחַ, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ. שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה, וְהִכֵּיתִי כָּל-בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד בְּהֵמָה, וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים. אֲנִי ה'.
וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה - אֲנִי וְלֹא מַלְאָךְ;ְ וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ-מִצְרַים. אֲנִי וְלֹא שָׂרָף; וּבְכָל-אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים. אֲנִי וְלֹא הַשָּׁלִיחַ; אֲנִי ה'. אֲנִי הוּא וְלֹא אַחֵר.
בְּיָד חֲזָקָה. זוֹ הַדֶּבֶר, כְּמָה שֶּׁנֶּאֱמַר: הִנֵּה יַד-ה' הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה, בַּסּוּסִים, בַּחֲמֹרִים, בַּגְּמַלִים, בַּבָּקָר וּבַצֹּאן, דֶּבֶר כָּבֵד מְאֹד.
וּבִזְרֹעַ נְטוּיָה. זוֹ הַחֶרֶב, כְּמָה שֶּׁנֶּאֱמַר: וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ, נְטוּיָה עַל-יְרוּשָלָיִם.
וּבְמוֹרָא גָּדֹל. זוֹ גִּלּוּי שְׁכִינָה. כְּמָה שֶּׁנֶּאֱמַר, אוֹ הֲנִסָּה אֱלֹהִים לָבוֹא לָקַחַת לוֹ גּוֹי מִקֶּרֶב גּוֹי בְּמַסֹּת בְּאֹתֹת וּבְמוֹפְתִים וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְמוֹרָאִים גְּדוֹלִים כְּכֹל אֲשֶׁר-עָשָׂה לָכֶם ה' אֱלֹהֵיכֶם בְּמִצְרַיִם לְעֵינֶיךָ:.
וּבְאֹתוֹת. זֶה הַמַּטֶּה, כְּמָה שֶּׁנֶּאֱמַר: וְאֶת הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדְךָ, אֲשֶׁר תַּעֲשֶׂה-בּוֹ אֶת הָאֹתוֹת.
וּבְמֹפְתִים. זֶה הַדָּם, כְּמָה שֶּׁנֶּאֱמַר: וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ.
He puts down the cup from his hand and uncovers the matsa.
Go out and learn what what Lavan the Aramean sought to do to Ya'akov, our father; since Pharaoh only decreed [the death sentence] on the males but Lavan sought to uproot the whole [people]. As it is stated (Deuteronomy 26:5), "An Aramean was destroying my father and he went down to Egypt, and he resided there with a small number and he became there a nation, great, powerful and numerous."
"And he went down to Egypt" - helpless on account of the word [in which God told Avraham that his descendants would have to go into exile]. "And he resided there" - [this] teaches that Ya'akov, our father, didn't go down to settle in Egypt, but rather [only] to reside there, as it is stated (Genesis 47:4), "And they said to Pharaoh, to reside in the land have we come, since there is not enough pasture for your servant's flocks, since the the famine is heavy in the land of Canaan, and now please grant that your servants should dwell in the land of Goshen."
"As a small number" - as it is stated (Deuteronomy 10:22), "With seventy souls did your ancestors come down to Egypt, and now the Lord your God has made you as numerous as the stars of the sky."
"And he became there a nation" - [this] teaches that Israel [became] distinguishable] there. "Great, powerful" - as it is stated (Exodus 1:7), "And the children of Israel multiplied and swarmed and grew numerous and strong, most exceedingly and the land became full of them."
"And numerous" - as it is stated (Ezekiel 16:7), "I have given you to be numerous as the vegetation of the field, and you increased and grew and became highly ornamented, your breasts were set and your hair grew, but you were naked and barren;" "And I passed over you and I saw you wallowing in your blood, and I said to you, you shall live in your blood, and I said to you, you shall live in your blood" (Ezekiel 16:6).
"And the Egyptians did bad to us and afflicted us and put upon us hard work" (Deuteronomy 26:6). "And the Egyptians did bad to us" - as it is stated (Exodus 1:10), "Let us be wise towards him, lest he multiply and it will be that when war is called, he too will join with our enemies and fight against us and go up from the land."
"And afflicted us" - as is is stated (Exodus 1:11); "And they placed upon him leaders over the work-tax in order to afflict them with their burdens, and they built storage cities, Pitom and Ra'amses."
"And put upon us hard work" - as it is stated (Exodus 1:11), "And they enslaved the children of Israel with breaking work."
"And we we yelled out to the Lord, the God of our ancestors, and the Lord heard our voice, and He saw our affliction, and our toil and our duress" (Deuteronomy 26:7).
"And we yelled out to the Lord, the God of our ancestors" - as it is stated (Exodus 1:23); "And it was in those great days that the king of Egypt died and the Children of Israel sighed from the work and yelled out, and their supplication went up to God from the work."
"And the Lord heard our voice" - as it is stated (Exodus 1:24); "And God heard their groans and God remembered his covenant with Avraham and with Yitschak and with Ya'akov."
"And He saw our affliction" - this [refers to] the separation from the way of the world, as it is stated (Exodus 1:25); "And God saw the Children of Israel and God knew."
"And our toil" - this [refers to the killing of the] sons, as it is stated (Exodus 1:24); "Every boy that is born, throw him into the Nile and every girl you shall keep alive."
"And our duress" - this [refers to] the pressure, as it is stated (Exodus 3:19); "And I also saw the duress that the Egyptians are applying on them."
"And the Lord took us out of Egypt with a strong hand and with an outstretched forearm and with great awe and with signs and with wonders" (Deuteronomy 26:8).
"And the Lord took us out of Egypt" - not though an angel and not through a seraph and not through a messenger, but [directly by] the Holy One, blessed be He, Himself, as it is stated (Exodus 12:12); "And I will pass through the land of Egypt on that night and I will smite every firstborn in the land of Egypt, from men to animals; and with all the gods of Egypt, I will make judgements, I am the Lord."
"And I will pass through the land of Egypt" - I and not an angel. "And I will smite every firstborn" - I and not a seraph. "And with all the gods of Egypt, I will make judgements" - I and not a messenger. "I am the Lord" - I am He and there is no other.
"With a strong hand" - this [refers to] the pestilence, as it is stated (Exodus 9:3); "Behold the hand of the Lord is upon your herds that are in the field, upon the horses, upon the donkeys, upon the camels, upon the cattle and upon the flocks, [there will be] a very heavy pestilence."
"And with an outstretched forearm" - this [refers to] the sword, as it is stated (I Chronicles 21:16); "And his sword was drawn in his hand, leaning over Jerusalem:
"And with great awe" - this [refers to the revelation of] the Divine Presence, as it is stated (Deuteronomy 4:34); Or did God try to take for Himself a nation from within a nation with enigmas, with signs and with wonders and with war and with a strong hand and with an outstretched forearm and with great and awesome acts, like all that the Lord, your God, did for you in Egypt in front of your eyes?"
"And with signs" - this [refers to] the staff, as it is stated (Exodus 4:17); "And this staff you shall take in your hand, that with it you will preform signs."
"And with wonders" - this [refers to] the blood, as it is stated (Joel 3:3); "And I will place my wonders in the skies and in the earth:
יאחז הכוס בידו ויכסה המצות ויאמר:
לְפִיכָךְ אֲנַחְנוּ חַיָּבִים לְהוֹדוֹת, לְהַלֵּל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, לְבָרֵךְ, לְעַלֵּה וּלְקַלֵּס לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת-כָּל-הַנִסִּים הָאֵלּוּ: הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה. וְנֹאמַר לְפָנָיו שִׁירָה חֲדָשָׁה: הַלְלוּיָהּ.
הַלְלוּיָהּ הַלְלוּ עַבְדֵי ה', הַלְלוּ אֶת-שֵׁם ה'. יְהִי שֵׁם ה' מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ מְהֻלָּל שֵׁם ה'. רָם עַל-כָּל-גּוֹיִם ה', עַל הַשָּׁמַיִם כְּבוֹדוֹ.מִי כַּיי אֱלֹהֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת, הַמַּשְׁפִּילִי לִרְאוֹת בַּשָּׁמַיִם וּבָאָרֶץ? מְקִימִי מֵעָפָר דָּל, מֵאַשְׁפֹּת יָרִים אֶבְיוֹן, לְהוֹשִׁיבִי עִם-נְדִיבִים, עִם נְדִיבֵי עַמּוֹ. מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת, אֵם הַבָּנִים שְׂמֵחָה. הַלְלוּיָהּ.
בְּצֵאת יִשְׂרָאֵל מִמִצְרַיִם, בֵּית יַעֲקֹב מֵעַם לֹעֵז, הָיְתָה יְהוּדָה לְקָדְשׁוֹ, יִשְׂרָאֵל מַמְשְׁלוֹתָיו. הַיָּם רָאָה וַיַּנֹס, הַיַּרְדֵּן יִסֹּב לְאָחוֹר. הֶהָרִים רָקְדוּ כְאֵילִים, גְּבַעוֹת כִּבְנֵי צֹאן. מַה לְּךָ הַיָּם כִּי תָנוּס, הַיַּרְדֵּן - תִּסֹּב לְאָחוֹר, הֶהָרִים - תִּרְקְדוּ כְאֵילִים, גְּבַעוֹת כִּבְנֵי-צֹאן. מִלְּפְנֵי אָדוֹן חוּלִי אָרֶץ, מִלְּפְנֵי אֱלוֹהַ יַעֲקֹב. הַהֹפְכִי הַצּוּר אֲגַם-מָיִם, חַלָּמִיש לְמַעְיְנוֹ-מָיִם.
He holds the cup in his hand and and he covers the matsa and says:
Therefore we are obligated to thank, praise, laud, glorify, exalt, lavish, bless, raise high, and acclaim He who made all these miracles for our ancestors and for us: He brought us out from slavery to freedom, from sorrow to joy, from mourning to [celebration of] a festival, from darkness to great light, and from servitude to redemption. And let us say a new song before Him, Halleluyah!
Halleluyah! Praise, servants of the Lord, praise the name of the Lord. May the Name of the Lord be blessed from now and forever. From the rising of the sun in the East to its setting, the name of the Lord is praised. Above all nations is the Lord, His honor is above the heavens. Who is like the Lord, our God, Who sits on high; Who looks down upon the heavens and the earth? He brings up the poor out of the dirt; from the refuse piles, He raises the destitute. To seat him with the nobles, with the nobles of his people. He seats a barren woman in a home, a happy mother of children. Halleluyah! (Psalms 113)
In Israel's going out from Egypt, the house of Ya'akov from a people of foreign speech. The Sea saw and fled, the Jordan turned to the rear. The mountains danced like rams, the hills like young sheep. What is happening to you, O Sea, that you are fleeing, O Jordan that you turn to the rear; O mountains that you dance like rams, O hills like young sheep? From before the Master, tremble O earth, from before the Lord of Ya'akov. He who turns the boulder into a pond of water, the flint into a spring of water. (Psalms 114)