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{
"title": "Shibolei HaLeket on Pesach Haggadah",
"language": "en",
"versionTitle": "merged",
"versionSource": "https://www.sefaria.org/Shibolei_HaLeket_on_Pesach_Haggadah",
"text": {
"Kadesh": [],
"Urchatz": [],
"Karpas": [],
"Yachatz": [],
"Magid": {
"Ha Lachma Anya": [
[],
[],
[
"<b>Why is matzah called lechem oni</b>?<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Deuteronomy 16:3 You shall eat unleavened bread, the bread of distress – for you departed hurriedly from the land of Egypt – so that you will remember the day of your departure all the day of your life.</i> It is taught: Lechem oni – because you answer with many words<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Oni has the same root as the word oneh, to answer or respond.</i>. Oni has the same root as the word oneh, to answer or respond. Explanation: the reading of the Haggadah and the recitation of Hallel over the eating of the meal.<br>Another Interpretation: Just as it is the practice of a poor man to eat only part of a loaf so too we recite this declaration over a broken piece of matzah.<br><b>Explanation:</b> We recite the Motzi over a broken piece of matzah as we shall explain…<br>Another Interpretation. Just as a poor person kneads the dough and his wife bakes it, so too, it is the custom for one person to knead the dough and another to bake it (in order to finish within the prescribed time.)<br><b>Explanation:</b> Since the poor person has no one to help him, he makes bread along with his spouse, so on Passover it is customary for even the rich person to do so before Passover so that the dough does not become chametz.<br>There are those who explain it differently: Why is matzah called <i>lechem oni</i>? Since it is baked according to the measure of the sacrifice which was offered by a poor person which is an Omer or one tenth of an eyfah as it is explained in Leviticus 5:11<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">But if his means suffice not for two turtledoves, or two young pigeons, then he shall bring his offering for that wherein he hath sinned, the tenth part of an ephah of fine flour for a sin-offering; he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering. And he shall bring it to the priest, and the priest shall take his handful of it as the memorial-part thereof, and make it smoke on the altar, upon the offerings of the Lord made by fire; it is a sin-offering. </i>. This is the offering of the poorest of the poor.",
"<b>All who are hungry come and eat: </b>Rabbi <i>Yeshiah D’Trani</i> of blessed memory explained. Since every person has an obligation to eat matzah on the first night of Pesach, therefore we invite anyone who does not have.<br><b>There are those who explain it this way:</b> Do people really open their door on the eve of Passover and invite the needy? This is surprising! Rather it means: “Anyone who has fasted on the eve of Passover in order to increase his desire for matzah, come and eat…as in the case of Rava who used to drink extra wine on the eve of Passover in order to increase his appetite<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Pesachim 107b</i>. ",
"<b>All who are needy come and celebrate the Pesach: </b>Rabbi Yeshiah said we do not say this statement since we do not eat the Pesach offering anymore on the eve of Passover. Even if we did we could not invite anyone to join us since they have to be assigned to the group before hand as the sages have explained.",
"<b>Rabbi Benjamin said</b> that we don’t have to worry about taking it out of the <i>Haggadah</i> since we are inviting one another (at the table) to join in the Passover meal. Certainly this was originally said before the <i>Pesach</i> offering was sacrificed, and it was included in the Haggadah as a reminder. Similarly we explain the Pesach in Rabban Gamliel’s statement even though we no longer have the offering. Similarly we make a sandwich as a reminder of the offering and the <i>Afikomen</i> is also in place of the <i>Pesach</i> offering. We also place a bone on the Seder plate. It is appropriate therefore for us to explain why we do all these things.<br>Actually in this Paragraph we mention all three items, Pesach, Matzah and Maror.<br><b>This is the bread of affliction</b> – <i>Matzah</i><br><b>All who are hungry come and eat</b> – This is a reference to the maror since there is nothing more bitter in life than hunger and poverty.<br><b>All who are need come (join in) the Pesach </b>– The Passover offering.<br>Concerning these three items the Torah says: Exodus 13:8 “And thou shall tell your son in that day, saying: It is because of this which the Lord did for me when I came forth out of Egypt.” The Haggadah explains, ““It is because of this” means when matzah and maror were in front of you.” In the time of the Temple they would say “When matzah maror and pesach were in front of you.” ",
"Another explanation: everyone should act like a poor person on Pesach. No one should say I am rich enough to buy my own Pesach offering and I will eat it by myself, since it says gather to you and take a sheep for YOUR Family. (Exodus 12:21)...",
"<b> Now we are here, next year in the land of Israel; now we are slaves next year in the land of Israel free</b>: Having mentioned the Pesach offering we now offer words of comfort for the reader of the Haggadah. Even though we are in the exile and enslaved so that we can’t offer the Pesach sacrifice, we know that that the Omnipresent has promised to take us out of this exile and to bring us back to the land of Israel. May it be God’s will to fulfill His promise this year that we make next years offering in Jerusalem!",
" <b>There are those who explain:</b> Why do we open the Haggadah with a passage in Aramaic? Since people spoke Aramaic in Jerusalem, it was considered the language of rejoicing<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">That way everyone would understand and could rejoice.</i>. Another explanation: We recite this invitation in Aramaic because of the evil spirits. They only understand Hebrew and by beginning in Aramaic they will not know what we are doing. When we say all who are hungry, we do so in Aramaic so they will not gather together and mess up the meal. There are six characteristics of evil spirits. Three of them make them like angels and three like mortals: They speak Hebrew like angels. If we read the passage in Hebrew they would understand!<br><b>Rabbi Judah my brother taught</b> we say this passage in Aramaic because this is the colloquial language which everyone spoke, and it was decreed that we say this in Babylonia. IT was said in the common language so women and children would understand it. We also said it to give people another reason to ask questions and free us from the obligation of saying Mah Nishtanah, How is this night different from all other night.",
"<b>Rabbi Benjamin explains it differently</b>: Why do we recite this in Aramaic? Because of the exposition in Lamentations Rabba: (Lamentations 1:3 “Judah was exiled because of <i>Oni</i> (affliction): Israel was not exiled to Babylonia until they ate Chametz on Passover, as it said “Judah was exiled because of (lechem) Oni.” – Therefore we recite this passage in Aramaic to reveal the sin to our children that caused us to be in exile so that we can avoid it. In effect we are saying, “This is the bread which our ancestors ate when they left Egypt.” Because of it we were exiled – therefore we must be cautious (in fulfilling this mitzvah). Then we remind people all who are hungry make sure you eat only matzah! And conclude now we are here - that is because of our sins – May it be your will to bring back your redeemed ones since we no longer have this sin to prevent us from returning to the land of Israel. We conclude this passage in Hebrew since we are talking about redemption from slavery to freedom. We say it in Hebrew so the Angels will understand. We are taught that one should never petition God in Aramaic since the angels do not understand this language!"
]
],
"Four Questions": [],
"We Were Slaves in Egypt": [],
"Story of the Five Rabbis": [],
"The Four Sons": [],
"Yechol Me'rosh Chodesh": [],
"In the Beginning Our Fathers Were Idol Worshipers": [],
"First Fruits Declaration": [],
"The Ten Plagues": [],
"Dayenu": [
[
"<b>Dayyenu:</b> <b>How many favors (<i>ma’alot</i>) has the omnipresent bestowed upon us:</b> There are those who explain that since these <i>Tana’im</i><sup class=\"footnote-marker\">6</sup><i class=\"footnote\">They are Rabbi Yosi, Rabbi Eliezer, and Rabbi Akiva. The word <i>Tana’im</i> refers to those sages who lived in the period prior to or contemporary with Rabbi Judah the prince (200 CE), the author of the <i>Mishnah.</i> These three sages appeared in the passages prior to this with. They are famous for having multiplied the number of plagues to 50, 200, and 250. </i> multiplied (<i>ma’alim</i>) the number each of the plagues and miracles, therefore the <i>Maggid</i> said “How many favors (<i>ma’alot</i>)…” That is, (even with all the miracles we have mentioned), we can still increase and speak of the favors and miracles that omnipresent did for us and how great is God’s love for us. "
],
[
"This explanation continues: “<b>If he took us out of Egypt and did not pass judgment</b>,”<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Note that the way Shibbolei Haleket reads dayyenu is not the standard way IF God had done A and not done B, it would have been enough. Instead he read it If God had done A and B and not done C it would have been enough for us! </i> it would have been a great miracle and it would have been enough for us as it is explained in the Midrash, “Has God ever come to take a nation out of another nation? (Deut. 4:34) What does the text mean when it says “a nation out of another nation?” This like one who takes a fetus out of its mother before its time, when it is was not ready yet. Israel was not ready yet since the attribute of justice could accuse Israel and say: “These (the Egyptians) are idolaters and these (the Israelites) are idolaters<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The idea here is that the Israelites were not worthy of being redeemed since they were still copying their idolatrous neighbors.</i>. These commit acts of sexual immorality and these commit acts of sexual immorality.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">One version of this statement suggests that it should read, “These wear their hair in the manner of the gentiles (<i>migadlay b’lorit</i>) and these wear their hair in the manner of the gentile.” <i>Migadlay b’lorit and migalei arayot</i> are similar to one another.</i> "
],
[
"So he multiplied the miracles by both taking us out and passing judgment on those who subjugated us, now we say, “<b>Had God passed judgment on them but not passed judgment on their gods</b>,” this too would have been enough for us! "
],
[
"After God multiplied the miracles in Egypt by passing judgment on the Egyptians, he then passed judgment on their Gods so that the Egyptians could not say that the plagues were a product of their gods and that they were not being punished for oppressing and subjugating the Israelites, “<b>Had God passed judgment on their gods but not killed their first born,”</b> this would have been enough of a miracle for us. Judging the gods of Egypt is mentioned in connection with their first born because there were really two plagues in Egypt on the night of the tenth plague which were really like one. As it is written, “And I will pass judgment on the gods of Egypt” (Exodus 12:12) All of the idols of Egypt were destroyed on this night; the wood shattered, the metal melted, and the stone fell and broke.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Mechilta, Pasha, chapter 7</i> Similarly regarding the first born, since it was the custom in Egypt to place the image of the first born on a wall or a stone when they had died, on the night of the tenth plague all the images disappeared and were erased. This was as difficult for the Egyptians as if it were the day of their burial. "
],
[
"So God passed judgment on their Gods and killed their first born because they enslaved Israel who was kicked their first born (of God), as it is written “Israel is my first born son.” (Exodus 4:22) This is also how God warned the Egyptians at first: “Behold I will kill your first born sons” (Exodus 4:23). So <b>“If they had killed their first born and not given us their wealth, it would have been enough of a miracle for us!”</b>"
],
[
"After he multiplied their miracles by killing their first born and giving us their wealth, by allowing us to inherit their wealth in place of the first born, and paying us for the years of service in Egypt, as he had promised us, “And afterwards you shall leave with great wealth.” (Genesis 15:14). “<b>If God had given us their wealth</b> (in Egypt) <b>but not split the sea,” </b>it would have been enough of a miracle for us. "
],
[
"God multiplied the miracles by giving us the wealth in Egypt and then God split the sea so that He could exact punishment on the Egyptians for casting their Israelite children into the Nile. Also God multiplied the booty which the Israelite received in Egypt at the shore of the Red Sea,<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">According to the Midrash when the Egyptians drowned in the sea, all the gold and silver they were carrying (many times what they took in Egypt) washed up on the shore for the taking!</i> as it said, “We will add wreaths of gold to your spangles of silver” (Song of Songs 1:11) So, <b>“If God had split the sea and not caused us to pass through the sea on dry ground,”</b> it would have been enough of a miracle for us."
],
[
"After God continued to multiply the miracles by splitting the sea and bringing them through on dry ground even though they carried away the idols of the Egyptians, as it is said, “A hemmed-in forced shall pass over the sea – this is a reference to the idol of Micah. Therefore they were not worthy of passing through the sea<b>. “If he caused us to pass through the sea on dry ground but not caused our enemies to drown in it,” </b>it would have been enough of a miracle for us."
],
[],
[
"God again multiplied the miracle by drowning our enemies in the sea and taking us round about away from the land of the Philistines through the wilderness and provided us for forty years with all our provisions for forty years that we would need as it said, “God has watched over your wanderings through this great wilderness; (Deuteronomy 2:7). The Aramaic translation is, “God has provided all your needs.” “The Lord, you God, has been with you these past forty years; you have lacked for nothing.” (Deuteronomy 2:7) And it is written, “Your clothing did not wear out and your feet did not crack these forty years.” In the Midrash<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Pesikta D’rav Kahanah , a Midrashic work Vayehi bishalah</i> it says, “Rabbi Layzer ben Shimon asked Rabbi Shimon ben Rabbi Yossi ben L’kunya, his father in law, “What is the meaning of the verse, ‘Your clothing did not wear out?’ Could it be that their clothes were made of leather in the wilderness. (Rabbi Shimon) answered him, “The clouds of glory were wrapped around them so that their clothes would not wear out.” Rabbi Layzer said to him, But does it not say, ‘Your clothes did not wear out?’ Did they not grow?<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">That is, how could the people wear the same clothes for forty years since they would have not been the same size – they grew older and larger.</i>” He answered, “Each person had a special snail (that could weave material) so that as much as each person grew, the clothes grew with them!” Rabbi Layzer said to him, “Did the clothing not need cleaning?” He answered, “The clouds of glory would scrub the clothing clean with fire. Don’t be surprised at this – their clothing was like the asbestos linen which was cleansed by throwing it into fire. He said to him, “their was a moistening spray near the well which made the clothing fragrant), as it said, “The fragrance of your garments is like the fragrance of Mount Lebanon,” (Song of Songs 4:11) <b>Had he provided all our need in the wilderness for forty years</b> – which refers to the other - needs<b> and not fed us manna</b>, this would have been enough of a miracle for us."
],
[
"Have multiplied the miracles by giving us all our needs in the wilderness and having also fed us manna which could have any taste one desired, and having performed other miracles with the manna, <b>if he had fed us manna and not given us the Sabbath,</b> it would have been enough of a miracle for us."
],
[
"After he multiplied the miracles by feeding us manna and giving us the Sabbath, the day on which manna did not fall as well as a day of rest similar to the world to come, "
],
[
"Then he brought us close to Mount Sinai and allowed us to see His divine presence with our own eyes, and allowed us to hear his voice unlike anyone who heard it and lived. (That is the meaning of,) <b>If He brought us to Mount Sinai, but had he not given us the Torah,</b> this would have been enough of a miracle for us!"
],
[
"After he multiplied the miracle by bring us close to Mount Sinai with the revelation of the Decalogue and God also gave us the 613 commandments, statutes, and righteous judgment by which we were to live in this world and the world to come, and <b>if he had given us the Torah but not brought us into the land of Israel, </b>this would have been enough love for us. "
],
[
"After he multiplied even this of the Torah whose reward is the inheritance of the land of Israel, as it said, “He gave them the land of nations; they inherited the wealth of peoples, that they might keep His laws and observe His teachings.” (Psalm 105:44-45) <b>If he brought us into the land of Israel and had not built the Temple for us,</b> this would have been enough love for us."
],
[
"And after he Multiplied even this by bringing us into the land of Israel and building for us This sanctuary, that is the Tent of meeting which remained in Nob and Shiloh as it said, “Make for me a sanctuary that I might dwell among them.” (Exodus 25:8)<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">In other words it would have been enough if God had given us the Tabernacle but not allowed us to build the Temple in Jerusalem.</i> If He had Built the Sanctuary for us but not built the Temple (<i>Beit Habehirah</i>). The <i>Beit Habehirah</i> is a reference to the Temple which Solomon built which is called the “Eternal House”<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">See Hulin 24a</i> since there would be no other like it afterwards, (or the <i>Beit Habehirah, the chosen house, </i>based on the expression “to the place that I will choose.” (Deuteronomy 12:5) it would have been a sign of God’s great love and enough for us. "
]
],
"Rabban Gamliel's Three Things": [],
"First Half of Hallel": [
[],
[
"",
"",
"",
"",
"<b>Blessed art Thou, Lord our God, King of the universe, who has redeemed us: </b>This blessing begins and ends with the words <i>Baruch attah…</i>The Jerusalem Talmud says that this passage must be an extended blessing (one beginning and ending Baruch attah) because in it we give thanks for two things – for the past redemption and for the hope of future redemption. That is, first we speak about the Exodus from Egypt in the past and then we speak about the future as we have explained. This agrees with what we have find in the Midrash Sifre, “Great is praise that contains the past, the present and the future, which contains reference to this world and the world to come.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Sifre Haazinu 333</i>” Since we recited the blessing for Hallel in synagogue<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">It was customary to recite part of the Hallel in synagogue along with the blessing before Hallel. Since we don’t recite the subsequent blessing until we recite the Hallel again at home we do it with an extended form of the blessing. There are three forms of blessings in the prayer book: Extended blessings which begin and end with Baruch, short blessings which begin but do not end with Baruch , and connected blessing which end with Baruch but do not begin with the common formula. Depending where they appear usually affects what type of blessing we use.</i>, we don’t say it again before Hallel at the Seder and we recite an extended form of the blessing here. ",
"One concludes with a blessing mentioning redemption. Rabbi Tarfon adds to the blessing “Who redeemed us and redeemed our ancestors from Egypt,” and Rabbi Akiva adds “So Adonai, our God and God of our fathers, enable us to reach also the forthcoming holidays and festivals in peace.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">The Mishnah in Pesachim presents these different statements as the opinion of these rabbis but leaves it as if they are simply differences of opinion and not additions as they appear in the Haggadah. The Mishnah says: One concludes with redemption. Rabbi Tarfon says…Rabbi Akiva Says </i>”<br>This is surprising! Since it says in the Talmud that in the month of <i>Nissan </i>Israel was redeemed and in <i>Nissan</i> Israel will be redeemed in the future,<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Rosh Hashanah 11a</i> how can the blessing say, “enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion, thy city, and joyful at thy service.” This passage implies Shavuot and Sukkot which means that we are praying that redemption should occur in the meantime before next Passover! It seems to me that we are meant to read this passage in this way: “Just as we eat matzah and maror so may we celebrate future holidays in peace and free from the nations so that we can fulfill the commandments appropriate to each festival with noting to prevent us just as nothing is preventing us right now.. Furthermore, may we reach and may we be worthy of this festival rejoicing in the rebuilding of your Temple and the renewal of your holy house.”<br>The proof of this explanation is in the expression, “and there we will eat the <i>Pesach </i>offering and the sacrificial offerings.” This can only be a reference to Pesach. My brother, Benjamin, of blessed memory explained that “forthcoming holidays and festivals” is a reference to <i>Rosh Hashanah</i>, <i>Yom Kippur </i>and <i>Sukkot</i> and it follows the opinion of Rabbi Eliezer who said in <i>Talmud Rosh Hashanah </i>(11a) in “<i>Nisan </i>we were redeemed and in <i>Tishri</i> we will be redeemed in the future.” That is why we mention both the <i>Regalim</i>, festivals, and <i>Mo’adim,</i> holidays<i>. Mo’adim</i> is a reference to<i> Rosh Hashanah and Yom Kippur</i> as it says, “These are the holidays of the <i>Adonai</i>” (Leviticus 23:4) and <i>Regalim</i> which is plural is a reference to <i>Sukkot and Shemini Atzeret</i> which is a holiday unto itself. And there we will eat <i>Zevachim</i> and <i>Pesachim</i> – we mention the <i>Zevachim,</i> the offerings, first because we eat the festive offering before we eat the <i>Pesach </i>offering. "
]
],
"Second Cup of Wine": []
},
"Rachtzah": [],
"Motzi Matzah": [],
"Maror": [],
"Korech": [],
"Shulchan Orech": [],
"Tzafun": [],
"Barech": {
"Birkat Hamazon": [],
"Third Cup of Wine": [],
"Pour Out Thy Wrath": []
},
"Hallel": {
"Second Half of Hallel": [],
"Songs of Praise and Thanks": [],
"Fourth Cup of Wine": []
},
"Nirtzah": {
"Chasal Siddur Pesach": [],
"L'Shana HaBaa": [],
"And It Happened at Midnight": [],
"Zevach Pesach": [],
"Ki Lo Na'e": [],
"Adir Hu": [],
"Sefirat HaOmer": [],
"Echad Mi Yodea": [],
"Chad Gadya": []
}
},
"versions": [
[
"Rabbi Mark Greenspan",
"www.oceansidejewishcenter.org"
]
],
"heTitle": "שבלי הלקט על הגדה של פסח",
"categories": [
"Liturgy",
"Haggadah",
"Commentary"
],
"schema": {
"heTitle": "שבלי הלקט על הגדה של פסח",
"enTitle": "Shibolei HaLeket on Pesach Haggadah",
"key": "Shibolei HaLeket on Pesach Haggadah",
"nodes": [
{
"heTitle": "קדש",
"enTitle": "Kadesh"
},
{
"heTitle": "ורחץ",
"enTitle": "Urchatz"
},
{
"heTitle": "כרפס",
"enTitle": "Karpas"
},
{
"heTitle": "יחץ",
"enTitle": "Yachatz"
},
{
"heTitle": "מגיד",
"enTitle": "Magid",
"nodes": [
{
"heTitle": "הא לחמא עניא",
"enTitle": "Ha Lachma Anya"
},
{
"heTitle": "מה נשתנה",
"enTitle": "Four Questions"
},
{
"heTitle": "עבדים היינו",
"enTitle": "We Were Slaves in Egypt"
},
{
"heTitle": "מעשה שהיה בבני ברק",
"enTitle": "Story of the Five Rabbis"
},
{
"heTitle": "כנגד ארבעה בנים",
"enTitle": "The Four Sons"
},
{
"heTitle": "יכול מראש חודש",
"enTitle": "Yechol Me'rosh Chodesh"
},
{
"heTitle": "מתחילה עובדי עבודה זרה היו אבותינו",
"enTitle": "In the Beginning Our Fathers Were Idol Worshipers"
},
{
"heTitle": "ארמי אבד אבי",
"enTitle": "First Fruits Declaration"
},
{
"heTitle": "עשר המכות",
"enTitle": "The Ten Plagues"
},
{
"heTitle": "דיינו",
"enTitle": "Dayenu"
},
{
"heTitle": "פסח מצה ומרור",
"enTitle": "Rabban Gamliel's Three Things"
},
{
"heTitle": "חצי הלל",
"enTitle": "First Half of Hallel"
},
{
"heTitle": "כוס שניה",
"enTitle": "Second Cup of Wine"
}
]
},
{
"heTitle": "רחצה",
"enTitle": "Rachtzah"
},
{
"heTitle": "מוציא מצה",
"enTitle": "Motzi Matzah"
},
{
"heTitle": "מרור",
"enTitle": "Maror"
},
{
"heTitle": "כורך",
"enTitle": "Korech"
},
{
"heTitle": "שולחן עורך",
"enTitle": "Shulchan Orech"
},
{
"heTitle": "צפון",
"enTitle": "Tzafun"
},
{
"heTitle": "ברך",
"enTitle": "Barech",
"nodes": [
{
"heTitle": "ברכת המזון",
"enTitle": "Birkat Hamazon"
},
{
"heTitle": "כוס שלישית",
"enTitle": "Third Cup of Wine"
},
{
"heTitle": "שפוך חמתך",
"enTitle": "Pour Out Thy Wrath"
}
]
},
{
"heTitle": "הלל",
"enTitle": "Hallel",
"nodes": [
{
"heTitle": "מסיימים את ההלל",
"enTitle": "Second Half of Hallel"
},
{
"heTitle": "מזמורי הודיה",
"enTitle": "Songs of Praise and Thanks"
},
{
"heTitle": "כוס רביעית",
"enTitle": "Fourth Cup of Wine"
}
]
},
{
"heTitle": "נרצה",
"enTitle": "Nirtzah",
"nodes": [
{
"heTitle": "חסל סידור פסח",
"enTitle": "Chasal Siddur Pesach"
},
{
"heTitle": "לשנה הבאה",
"enTitle": "L'Shana HaBaa"
},
{
"heTitle": "ויהי בחצי הלילה",
"enTitle": "And It Happened at Midnight"
},
{
"heTitle": "זבח פסח",
"enTitle": "Zevach Pesach"
},
{
"heTitle": "אדיר במלוכה",
"enTitle": "Ki Lo Na'e"
},
{
"heTitle": "אדיר הוא",
"enTitle": "Adir Hu"
},
{
"heTitle": "ספירת העומר",
"enTitle": "Sefirat HaOmer"
},
{
"heTitle": "אחד מי יודע",
"enTitle": "Echad Mi Yodea"
},
{
"heTitle": "חד גדיא",
"enTitle": "Chad Gadya"
}
]
}
]
}
} |