RABBI YEHUDA SHURPIN (Chabad.org)
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.
