Passover songs are songs from the seder, the festive meal associated with the Jewish festival of Passover.
Songs before the meal
Songs before the meal include: The Seder (Kadesh Urchatz): a table of contents of the seder ceremony, naming the 15 sections of the seder. Kiddush: The Kiddush is traditionally sung to a special melody used only on the Three Pilgrimage Festivals. Ma Nishtana: The Four Questions are traditionally asked by the youngest child at the table who is able. Avadim Hayinu: A single sentence stating, "We were slaves to Pharaoh in Egypt—now we are free." Baruch Hamakom: A song praising God, both in general and for giving the Torah to the Jewish People. Vehi Sheamda: In every generation arises those who would destroy us, but the holy one saves us from their hands. Dayenu: It would have been enough for us. Al Achat: A follow-up to Dayenu saying "How much more so we should be grateful to God" that all of the items of Dayenu were done for us. B'tzeit Yisrael: "When Israel went forth from Egypt, the house of Jacob from barbarous people" Ma Lecha Hayam: A poetic description of the sea turning back, mountains skipping like rams, the hills like lambs.
Ma Nishtanah
"Ma Nishtanah" (the "Four Questions") is the four questions sung at the Passover seder by the youngest child at the table who is able. The questions are asked as part of the haggadah, after the Yachatz (יחץ), as part of the Maggid (מגיד).
Dayenu
"Dayenu" is a Hebrew song, traditionally sung during the celebration of Passover. The word itself essentially means "It would have been enough for us." "Day" is the Hebrew word for "enough" and the suffix "enu" means "our".
The song goes through a series of gifts believed granted by God to the Israelites (such as Torah or Shabbat), proclaiming that any of them alone would have been sufficient, to express greater appreciation for them as a whole.
It is 15 verses long, sequentially recounting each divine intervention in the story of the Exodus. After each divine act, the chorus "(if God had done only this) it would have been enough for us" is sung.
Songs after the meal
Eliyahu HaNavi
"Eliyahu HaNavi" (Elijah the Prophet) entreats the prophet Elijah, an invited guest at the Passover meal, to return soon with the messiah. Of unknown authorship, the refrain is based on First Kings 17:1. This is often sung at the opening of the door for Elijah, upon pouring the fourth cup. This song is also part of the traditional Saturday night Havdalah service. The refrain is:
The full song has nine verses recounting the courageous and saintly deeds of Elijah, each beginning with אִישׁ (ish) – "The man (who)". followed by a word in an alphabetic acrostic; then the quotation of Malachi 3:23–24,and then concluding with "Happy is he who has seen his [Elijah's] face in a dream".
Songs of the Nirtzah
The following are traditionally sung in the Nirtzah, the last of the 15 sections of the seder, devoted almost exclusively to singing.
L'shana Haba'ah
"L'Shana haba'ah bi'Yerushalayim": The whole line means "Next year in Jerusalem!" In Israel, many have started to recite "L'Shana haba'ah bi'Yerurshalayim habenuyah" ("Next year in rebuilt Jerusalem"). This line is used both as the conclusion of the Passover Seder and after the Ne'ila (Concluding) service on Yom Kippur.
Ki Lo Naeh
Ki Lo Naeh (also known as Adir Bimlukha): This song makes no mention of Passover but recites, in each stanza, two majestic descriptions of God, followed by the designation of a multitude (scholars, the faithful, the angels, etc.) who praise Him, the three lines being in a continuing alphabet acrostic, with the refrain, "Thine and thine, thine yes thine, thine only thine. Thine, Lord, is the kingship." And the stanza concludes with כִּי לוֹ נָאֶה, כִּי לוֹ יָאֶה׃ – (ki lo no'eh, ki lo yo'eh) – "For Him praise is due, for Him praise is fitting." The song apparently is inspired by Psalm 74:16 ("Yours is the day, Yours is the night") and by a Midrashic passage (Genesis Rabbah 6:2) which enlarges on those words. The authorship and date of composition are unknown, it was originally sung year-round at meals, it was not part of the Seder in the 11th century but came to be part of the Seder by the time of Rabbi Meir of Rothenburg in the 13th century.