The ritual meal on Passover night is commonly referred to as the “Seder,” which means “order.” Indeed, not only is every detail of the Seder dripping with meaning and profound lessons, but the specific order in which it is done is significant.

Thus, many great rabbis formulated simanim (mnemonics or “signposts”) to help people remember the 15 steps of the Seder.

The classic and most widely used version (found in Ashkenazic, Sephardic and even some Yemenite Haggadot1 ) goes like this:

1) Kadesh (Sanctify) 2) Urchatz (Wash)
3) Karpas (Appetizer) 4) Yachatz (Halve)
5) Maggid (Tell) 6) Rachtzah (Wash)
7) Motzi (Hamotzi) 8) Matzah (Blessing and Eating Matzah)
9) Maror (Bitter Herb) 10) Korech (Wrap)
11) Shulchan Orech (Set Table)
12) Tzafun (Hidden Afikoman) 13) Beirach (Bless)
14) Hallel (Praise) 15) Nirtzah (Desired)

This classic version, which rhymes nicely, is attributed to Rabbi Shlomo Yitzchaki, known as Rashi (1040–1105 CE), by his student Rabbi Simcha of Vitri.2 (Some attribute this version to Rabbi Shmuel Falaise (12th-13th century), one of the authors of the Tosafot.3 )

One reason why this version became more popular than others is that the Kabbalists, including Rabbi Yitzchak Luria (Arizal), saw deep, esoteric meanings and lessons embedded in its seemingly simple words.4

Many, including Chabad, have the custom of reciting these simanim right before starting the Seder, and before each step we proclaim its name, signifying that the step is full of meaning.

Fifteen Steps of Divine Service

The following is just one homiletic explanation, given by Rabbi Moshe Alshich (1508–1593) and cited by many (including the Rebbe in his Haggadah), of how these simanim represent one’s divine service:5

  • First comes Kadesh, which means “sanctification” or “separation.” If you have sinned and feel impure but wish to come close to G‑d, you should begin by sanctifying yourself and separating (Kadesh) even from the pleasures permitted to you.
  • Only afterward should you cleanse yourself (Urchatz) of all your faults by going through the process of teshuvah.
  • After doing teshuvah, you should acquire good character traits and not chase after luxuries. Rather, you should be satisfied with a simple meal of vegetables (Karpas).
  • If you cannot afford to give money to the poor, you should fulfill the verse “Surely, you should break your bread for the hungry,”6 which hints that you should divide (Yachatz) your food to give to those who are hungry.
  • At this point, you should teach (Maggid) others to purify themselves (Rachtzah) and come closer to G‑d. In this way, you are worthy, and you bring merit to others.
  • This will bring you to Motzi Matzah. The good inclination (yetzer tov) is compared to humble, flat matzah, and the evil inclination (yetzer hara) is compared to chametz. Our good inclination is often hidden or blocked by our evil inclination. By returning to G‑d and giving charity, one “brings out” (Motzi) and reveals the yetzer tov (Matzah).
  • At this point, the evil inclination, which is compared to the bitter Maror, sinks into the “cement” (charoset) and is neutralized. Afterward, we can elevate even the negativity within ourselves and thus eat the matzah and maror together (Korech).
  • Now, we can have a “set table”(Shulchan Orech) of plenty in this world and in the world to come, where we will enjoy the spiritual delights that have been hidden (Tzafun) by G‑d for the pleasure of the righteous.
  • In this state, we are blessed by G‑d (Beirach), and then we will praise (Hallel) G‑d, celebrating our freedom from Gehinnom.
  • At this point, it becomes clear that our divine service is desirable (Nirtzah) to G‑d.

Inspiring Others

According to Rabbi Moshe Greenwald (Arugat Habosem) in his Hallel Nirtzah Haggadah, these 15 steps also serve as a lesson plan for the leader of the Seder, who wishes to inspire others with words of Torah:                

  • Before you can inspire others, you must sanctify yourself (Kadesh) and cleanse yourself (Urchatz) of sin.
  • In addition, you must break (Yachatz) your desires for pleasures (represented by the Karpas vegetable).
  • Only then can you tell others (Maggid) to cleanse themselves (Rachtzah).
  • When doing so, however, you must be careful to remove (Motzi) any strife (Matzah can also mean “strife”).
  • If you need to rebuke (Maror), sandwich (Korech) it within praise.
  • The teaching should then be as clear and straightforward as a “set table” (Shulchan Orech).
  • As an aspiring Torah teacher, accentuate the positive. Their inner (Tzafun) heart should be blessed (Beirach) by you, as you point out how they are truly good and holy.
  • If you rebuke in this manner, you will be praised (Hallel), and your actions will be pleasing (Nirtzah) before G‑d.

Fifteen Words

Some say that there are not necessarily 15 actions to take, but that each word of the rhyme is another step. Now, if you count them, you will find that there are 16! The Rebbe explains7 that the final word, Nirztah, isn’t a step in our divine service. Instead, it is a promise from G‑d that He will accept our divine service, and ultimately we will merit the final Redemption.

May it be speedily in our days!