Dedicated in memory of Laurie Berman

"Whoever is hungry let them come and eat, whoever is needy let them come and partake." The Passover Seder begins with an invitation to those who are hungry and needy. Hungry refers to physical sustenance, and needy pertains to spiritual sustenance.

The physical sustenance is obvious - the matzah, wine, and delicious meal of the Seder.

What is meant by spiritual sustenance? It is nourishing our soul's deep need for growth. This need sustains life in the truest sense - not just physical existence, but life that is meaningful and transcendent.

Our soul is made in the image of the perfect and infinite God. The soul seeks to actualize this "image" by growing. Growth is the way we move the potential G-d-like perfection waiting to be developed within us into reality. When this potential reaches the actual we gain spiritual sustenance.

We grow through gaining wisdom
How do we grow? Through gaining wisdom on crucial life issues such as: What is happiness? What is a good person? What is the purpose of life? Who is G-d? Growth also comes through developing and controlling our character traits such as empathy, patience, and the ability to love. These various ways of growing give us spiritual sustenance in the most real way - we become more G-d-like, actualizing the potential perfection of the soul.

When we begin the Passover Seder by inviting the needy to partake in spiritual sustenance, we're acknowledging our spirit's deepest need - our need to develop our potential toward perfecting ourselves.

There is a word that expresses our need to actualize the potential perfection that exists within our essence: freedom.

Freedom is the ability to do what we want to do. We want to fulfill our physical and spiritual needs. However, it's clear that physical needs are only a means to an end; we eat to live, we don't live to eat. The ultimate "want" is developing our spiritual potential. Therefore freedom is choosing to grow and realize our spiritual perfection.

Passover is a time to develop ourselves into something greater
Passover celebrates freedom. It's the time to break loose from the chains of personal limitations and leave the confines of a sense of self that is mundane. It's a time to do what we truly want to do - develop ourselves into something greater. This is the choice that the Jewish people made.

The Jewish people were slaves. Choosing to leave Egypt imbued them with the realization they are so much more than they thought they were, and so much more than they thought they could ever be. They grew from being slaves to being a Chosen People, a light unto the nations.

The Seder's 15 steps as our guide to self-growth
The Seder has 15 Steps. This corresponds to the 15 steps that led up to the entrance of the Holy Temple in Jerusalem. The mystical texts teach us that the physical world is an expression of the spiritual. The physical steps of the Temple allowed the people to "go up" into the Temple. So too, there are 15 corresponding spiritual steps that allow us to "go up" and "grow up." These are the 15 Steps of the Seder night. They are a way to self-growth. They fulfill our spiritual need to grow.

There is a commandment to remember the going out from Egypt every day. The same applies to the concept of freedom. The concept of the freedom to grow and fulfill our unique potential is not linked just to Passover. It should be a part of our daily life.

The Seder night is a wondrous moment of transformation, if we take the steps. The 15 steps guide us to personal growth on the Seder night and every day.

Using the Seder for the Soul

Keep the Seder for the Soul beside your Hagaddah as you go through the Seder. There is a custom to call out the steps of the Seder - Kadesh, Urechatz and so on, as you progress through the Haggadah. As you announce each Seder step, read aloud the summary at the beginning of each chapter - it will help keep the Seder night directed toward freedom and personal growth.

1. Kadesh
Taking a full cup of wine and pronouncing the blessings on the wine and on the holiday of Passover

The first step to growth is to realize we are worthy of growth. We need to see the value of who we are so we will see that we are worthy of investing time, energy, and effort into developing our spiritual potential.

Kadesh is the first step. It's the foundation for the whole Seder experience. We see this in the word "Kadesh," which is translated as "sanctify," but literally means to "set apart," in the sense of designating something as unique and special. Kadesh is that moment when we "set apart" or sanctify the time we're in. We "set apart" the Passover night as holy and unique.

In this sense, Kadesh moves us to "set ourselves apart" - to realize we're unique so we can begin to invest in personal growth.

We invest in something only when we believe it has value. This is true in finance as well as in interpersonal relationships. We spend time and energy with people whom we perceive as having worth. This is also true with self-growth. We will invest our time and energy to develop our potential only if we believe we are worthy.

If we base our self-worth on what we possess and have accomplished, we lose our uniqueness.
What is the source of self-worth? Consciously or sub-consciously we base our self-worth on what we possess and what we have accomplished: How much is my income? How big is my house? What kind of car and clothes do I own? Our possessions give tangible value, as do our achievements, our profession, which university we attended, whether we're married, and if we have children.

In fact these two barometers do not give us a true sense of our uniqueness and value. Instead they cause us to lose our sense of distinctiveness.

We intuitively know that self-worth means feeling special. Feeling special stems from recognizing we are each unique. Rarity defines value. When we judge our self-worth by our possessions and accomplishments, that judgment can be made only by comparing our status to others. However, once we're comparing these external realities, the differences are in the quantity. A person's uniqueness is lost in this "judging by comparison." I am just like everyone. The only difference is the quantity of external trappings. What makes me unique - and therefore valuable - is lost.

The Torah tells us that we are made in the "image of God." What is this "image of God"? Just as the Almighty is one - absolutely unique - every human being is one of a kind, unique, special and rare.

We are created in God's image and therefore we are worthy
It's not because of what we possess or have accomplished, but simply because we are. Our very existence is intrinsically valuable. We are created in the image of God, unique, and therefore worthy. This is what Kadesh teaches us.

2. Urechatz
Pouring water on the hands

The second step of the Seder - the washing of the hands - presents an intriguing symbolism. The hands represent action, the action of growth. In general the Torah speaks of water as a symbol of clarity, and here in particular, the purity of our intentions. The meaning of washing the hands is clear: We must ensure we clearly understand why we want to grow and that our motives are pure.

Be clear on why you want to grow
We need to be clear on why we're taking the journey to spiritual actualization. We need to refine and purify that clarity so our motives are positive, meaningful and therefore lasting. I am becoming a greater person so that I can:

• Do great things
• Fulfill my unique purpose in life
• Truly take pleasure in the gift of life that God has given
• Contribute to the world

Are we seeking growth for negative reasons, such as impressing others, insecurity or fear? When growth is based on negative motivations, we can end up becoming a self we didn't want.

When our motivations are pure and our soul is involved,
growth is meaningful and permanent
If our motivations are not pure and our journey simply appears as spiritual improvement, it feels significant for the moment, but the growth soon fades as if it never was.

Cain and Abel brought offerings to God. Cain's offering was rejected and Abel's was accepted. Cain did not bring from the best of his crop, and Abel brought from the best of his. Cain thought, "It doesn't matter why I am doing this action; what matters is simply the fact that I am doing it." Cain didn't realize that the relationship he sought with God was rooted in his intentions. His action needed to express his motive. The giving of "second best" showed Cain's lack of pure motivation. He assumed the action alone would create the relationship he wanted.

Abel realized that action and the right intention would create the relationship. He expressed his motivation through his action. Abel's offering was accepted. His action took root. Cain's offering was rejected - it did not remain past the moment of the action.

With meaningful motives our growth will be permanently etched in our souls.

Dipping karpas in the bitter salt painfully reminds us of the growth that could have been. The salt symbolizes the sting of regret. Salt is a preservative and it's bitter. We preserve the bitter memory of lost opportunities for growth so that we will avoid repeating mistakes that brought us pain. Eating the karpas as an appetizer reminds us to awaken our desire for more growth.

Two things motivate: pain and pleasure
We want to flee from pain and/or pursue pleasure. Rather than viewing them as opposing forces, pain and pleasure actually work together for our benefit.

When we feel painful regret over opportunities for self-development that we missed, we're moved to make sure we achieve future growth.

When it comes to personal growth, we can be forgetful. We forget missed opportunities for growth because we want to avoid remembering the pain that came with those experiences. However, if we don't remember them, we lose a source of energy for growth. The pain of regret can motivate us to grow in order that we don't re-experience the pain. Of course, we shouldn't dwell too much on weakness and failure. Too much painful memory can make us lose confidence in ourselves and lead to stagnation.

We are also seekers of pleasure, from superficial, hedonistic sensations to meaningful and lasting pleasures. Ultimately, we pursue what we see as most beneficial and fulfilling. There is a challenge in pursuing pleasure - particularly deep, spiritual pleasures. They take time. There is no "instant meaning." Time, effort and patience are necessary. We can easily become discouraged and quit. We need to renew our enthusiasm for growth.

Awakening our determination to grow
We need an appetizer, a "taste" of growth - to awaken our desire for the more difficult task of achieving pleasure. Awakening our "appetite" to grow energizes our determination.

Our appetizer for self-growth is also related to our past. By remembering those moments when we did grow, we again "taste" the memory of growth we achieved. In that "taste" we awaken our desire to pursue greater growth.

Shabbat is an example of this concept. The Talmud refers to the Shabbat as a "taste" of Heaven - the next world. The next world is the world of perfection, where the reality of the absolutely perfect Creator is apparent. How is Shabbat a "taste" and an appetizer for the next world? The Torah says: "Six days of the week you will complete all your work, but the seventh day is a Shabbat to God." The Sages explain that the "work" we will "complete" during the six days is the work of self-perfection. When the seventh day arrives we are "finished".

On Shabbat we conduct ourselves as if we are complete. We have a 24-hour taste of what it means to be our perfect self, a 24-hour appetizer of the world of perfection. We strive to think, feel and live in a complete, perfect way. By living this way for 24 hours once a week we renew our energy, commitment and anticipation of the more perfect self we seek.

Maintaining our enthusiasm for our goal
The salt water reminds us to preserve the regret of lost opportunities for growth and use it to grow. The karpas is an appetizer - a taste of the more perfect self we seek. Karpas dipped in salt water energizes our enthusiasm for our long-term goal.

4. Yachatz
Breaking the middle of three stacked matzot into two unequal pieces

Yachatz symbolizes the need to acknowledge the big picture, our final goal, while realizing and appreciating each small step of growth happening right now.

How do we see this in Yachatz? We take the middle of three stacked matzot and break it into two unequal pieces. The larger piece, called the afikoman, is hidden. The afikoman will be brought back at the end of the Seder as an essential step in completing the Seder; in other words, the "big picture."

The smaller piece is kept on the table. As we progress through the Seder, it remains a vital part of each step of the Seder. It represents the small steps of growth we take in our quest for self-perfection.

Be aware of the big picture but focus on the next steps
We need to be aware of the big picture we hope to become. But we also need to "hide it away" so that it doesn't intimidate us as we contemplate the effort it will take to reach such a plateau. In the marathon of self-development we need to focus on the next step in front of us.

A movie on film is made up of a series of photographic frames. Each frame is a small progression in the story. Each frame is a step to the completed picture.

Breaking the matzah teaches us to break down the "big picture" into small practical "frames" of accessible growth. We achieve the picture of our perfect self with the single frames of growth accomplished each day.

When we look ahead to the "big picture," we can feel tremendous anticipation. How wonderful it will be to accomplish the goal of a greater self! Do we merely dream of that far-off reality? Or, do we take the first step to achieve the goal? In a marathon, the runner doesn't dwell on the finish line. There is too great a distance to run. Marathoners focus their attention on taking the next step, and after they have taken that step they focus on taking another step and another.

Pay attention to the small steps needed to achieve your goal
Enthusiasm can be a double-edged sword. If we focus too much on the big picture we'll experience a burst of energy. But once our initial burst has worn off, the big picture can seem too big. A marathoner who focuses too much on finishing may quit in the face of the distance yet to be run. We too may find ourselves barely past the starting line and ready to give up

The fourth step, Yachatz, teaches us to put the "big picture" aside for the moment and pay attention to the individual "frames" needed to make that vision a reality.

5. Maggid
Telling the story

Maggid is the telling of the story of the going out from Egypt. It begins with reciting the four questions - "Why is this night different from all other nights?" In using the Seder as a model of self-development the four questions we ask are: What? How? Why? and When?

• What is the growth I want to achieve?
• How will I achieve it?
• Why do I want to grow?
• When will it happen?

By asking ourselves these questions over and over and saying the answers, we're clarifying our goals and the path toward achieving them.

Expressing our goals helps give us clarity
Maggid is a Hebrew word that means "telling a story." When we tell a story, we evoke feelings and awaken emotions. We move ideas from head to heart. The What, How, Why and When are not just an intellectual exercise. They are tools to move us deeply into our psyche, changing us and motivating us.

These questions bring about an emotional connection to growing. They also build confidence in our ability to grow. By articulating the What, How, Why and When, we bring clarity that empowers us with a greater degree of self-confidence.

Maggid is the commandment to tell the story of the departure of the Jewish people from Egypt. Even if a person is alone without anyone else to tell the story to, that person is still required to tell the story of the Exodus - even to himself. Why?

Articulating our ideas changes them from abstract ideas into clear goals
The power of speech has an impact on us as well as on those we speak to. Speech brings our inner, abstract thoughts into concrete, external reality.

When can we confidently say: "We have a clear understanding of our goals - we have clarity"? The step of Maggid teaches us that articulating what we know helps bring genuine clarity. When we can explain our thoughts we can confidently say, "This I know." Speech is not simply a vehicle for communication. It's a way of coming to understand and validate what we know. Growth requires clearly understanding our goals. Maggid brings an essential vehicle for clarity - speech - into the process of self-perfection.

The power of Maggid doesn't end with speaking. The Haggadah is written as a springboard to telling the story. Our own story of growth needs a Haggadah as well. Before Passover take the time to write out the What, How, Why and When of self-growth. After the holiday review your personal "Haggadah," adding the insights you've gained.

6. Rochtzah

Pouring water over our hands teaches us to move from theory to action in our growth, and to ensure that our actions reflect wisdom.

The water we pour over our hands symbolizes wisdom and our hands symbolize the effort to grow. Rochtzah teaches us to ensure that every act of growth is immersed in wisdom, the wisdom that we have discovered in answering the four questions: What, How, Why and When.

The symbolism of Rochtzah guides us to effectively implement our "self-growth" plan.

Water is physical life. This is not just symbolism. It is reality: "If the importance of a nutrient is judged by how long we can do without it, water ranks as the most important. A person can survive only eight to ten days without water, whereas it takes weeks or even months to die from a lack of food."

Death is inevitable without water. The Torah uses water as the symbol of the essential nutrient of spiritual life - wisdom. As the body craves liquid, the soul craves wisdom. Pouring water on our hands teaches us the importance of "pouring" wisdom on our hands. Why the hands?

To grow we must take actions - actions immersed in wisdom
In step two - Urechatz, we touched upon the symbolism of the hands. Hands represent action. The step of Rochtzah allows us another look at the profound symbolism of our hands.

Many aspects of being human, such as speech and cognition, distinguish us from animals. In the physical sense, our hands also express our distinctiveness: "The articulation of the human hand is more complex and delicate than that of comparable organs in any other animals. Because of this articulation, only humans are able to use and manipulate a wide variety of tools and implements."

Manipulating tools is a way for creating and changing the world. Getting our "hands dirty" - being involved in affecting life around us also changes the world of the self. Our hands symbolize the manipulation and effort in changing our world, our self.

Rochtzah emphasizes the importance of taking creative action toward growth, action "immersed" in wisdom.

The paradox of self-growth is that the self alone cannot achieve self-growth. We alone aren't able to successfully actualize ourselves to be a more perfect person. We need a partner.

The blessing of HaMotzi is a crucial reminder of the partnership. The blessing says: "Blessed are you, Lord our God, King of the universe, Who brings forth bread from the earth." The blessing seems to be incorrect. God does not "bring forth bread from the earth." People plant, harvest and ultimately bake bread. The blessing should more appropriately be "brings forth grain from the earth."

The lesson is apparent. We are the ones that take the grain and make the bread, not God. Yet we couldn't make the bread without the grain. The blessing reminds us of the partnership we have with God. Together, we create the bread.

We realize that with the Almighty's help we can overcome obstacles to achieving our goal
In Genesis God proclaims: "Let us make a human in our image." Who is the "us" God is referring to? In his book I Am I, Rabbi Avraham Twerski suggests the "us" refers to God and man. God is proclaiming there is a partnership in making a human being. The person in partnership with God will create that perfect, God like being - a human being.

The blessing HaMotzi brings the greatest degree of self-confidence in our pursuit of perfection. Knowing that we have a partnership with the Creator in our self-growth brings into focus the potential person we can become. We realize that with the Almighty's help, we can overcome obstacles to achieving our goal. King David had no fear because he lived with the reality of partnership. "Because You are with me, I will not fear," he proclaimed in the Psalms.

Every time we make the blessing of HaMotzi we're reminded that He is with us, ensuring that as long as we do our part, He will help us reach the self we seek.

Matzah reminds us not to let our ego get in the way of growth
There is a second blessing we say before eating the matzah. This blessing articulates the commandment to eat the leavened bread. Here we finally partake of the main symbol of the Seder night - matzah.

The symbolism of matzah reminds us not to let our ego get in the way of growth. Matzah is unleavened bread. What is the essential difference between leavened and unleavened bread? Air. "A special ingredient called a leavening agent is often added to make the bread rise by enlarging air pockets in the dough, giving it a lighter texture and more volume." The Talmud tells us in tractate Pesachim that leavened bread - the bread of "air" - is the symbol of arrogance. "Puffed up," "full of oneself," "just a lot of hot air" - all of these expressions refer to the bloated ego. Matzah - unleavened bread - the Talmud informs us, is the symbol of humility.

Humility allows us to join in the partnership with God - a partnership that will bring about the growth we seek. The greatest example of humility is Moses - Moshe. Moshe achieved something no one else will ever accomplish - he spoke to God "face to face." Humility was the basis of this intimacy. Moshe was absolutely committed to truth - the reality of God. This is humility - the ability to move past one's own subjective egotism and connect with the objective truth. Speaking to God was the result of an unwavering desire to break through the illusion of the material world and the confines of self-absorption, and see the reality of the Creator. In striving to grow, a commitment to truth is necessary. We have to be able to move past confusion, subjective desire and laziness to see the reality of our potential. This commitment to truth requires that we strive for humility. As we grow, we encounter obstacles. We become aware of our faults and weaknesses. We are distracted by worries and material pleasures. Without humility - without a selfless dedication to our potential for greatness - we take the path of least resistance. We can succumb to these obstacles. With humility the truth of what we're capable of becoming is clear. Without humility we end up with a loaf of bread - it looks good, it should satisfy; but in the end, it is just a lot of hot air.

By staying committed to what we want to accomplish, we're embracing the painful effort that is part of growth with the sweet realization we're getting closer to our goal. This is the meaning of Maror - the ninth step of the Seder.

We've already learned that matzah represents humility. The power of humility enables us to stay focused on our goal. In the tenth step, Korech, matzah represents the commitment to stay focused on our goal and maror represents the effort to get to this goal. Combining matzah and maror together reminds us that we need both focus and effort to become the "self we seek."

"No pain, no gain" was used to market exercise equipment. When it comes to our physical well-being, we accept the fact that there is going to be effort-filled pain. We anticipate the pain. It confirms we've achieved results.

When it comes to our spiritual development, we often don't feel the same way about pain. We would like to be perfect tomorrow.

The non-Jewish prophet Bilaam said it succinctly in the Torah: "Let me die the death of the righteous." He implied that he wanted to continue living a life of evil decadence, making no effort to become better - and yet achieve a perfect character.

If we don't focus on our goal of self-growth, we lose perspective on the effort we're making
There is no accomplishment without effort, and effort is painful. The maror is the bitter herb that reminds us of the necessity to accept, anticipate, and even embrace the bitter pain that confirms we're growing.

Does this mean we seek pain purely for its own sake? We know that is not the case in the world of the physical. Physical health and vitality are realized through the means of painful effort. What keeps us going? What allows us to use the pain, and not let the pain distract and stop us?

We often have a laser-like focus on a tangible goal, such as how much weight we want to lose so that we can wear certain clothes. The physical world has the advantage of access to the physical senses. Through the senses, the goal is tangible. We can "see" the goal with a clarity that propels us forward, and allows us to readily accept the painful effort.

In the world of perfecting our character, we don't have the same tangible tools for keeping our focus. It's easier to lose our connection to our goals, and lose perspective on the effort we're making.

If we lose our focus on the end we're seeking, the pain we experience in self-examination, learning and character correction is no longer a means to grow - because the end is lost. We're left only with the pain. Pain as an end is a dead end. It's something we seek to avoid. Once we move away from the pain, we also move away from effort. Without effort we lose the self we hoped to become.

Korech teaches us to always see our goal ahead of us, staying aware of the benefit that awaits us. This allows us to embrace the painful effort needed to achieve our goal.

The words Shulchan Orech mean the "set table." It's the step of the Seder when we enjoy a festive meal. When it comes to self-growth, we also need to stop and enjoy the "table that has been set before us." We need to savor all the steps we have taken in becoming a more perfect person.

"Just do it" captures a philosophy of life for many, though this life style of "doing" can preclude us from the necessary moments of "just being."

The human body needs fuel to move. Vitamins, minerals and liquid are vital to the body's ability to do. When it comes to self-growth, we also need to "fuel up." Being - taking pleasure in the growth we've accomplished - is fuel for future self-development.

Be careful not to dwell so much on the growth you've achieved that you say you no longer need to grow
Overeating is a trap laid for us when the cuisine is superb. We don't want to get to the point where we say, "I'm so full I can't move." The pleasure is gone and we suffer from overindulgence. The meal isn't fuel for future movement, but an extra load preventing us from any movement.

The same danger applies to the spirit. We must take pleasure in every aspect of our growth, but not dwell on it to the point where we say, I'm so full I can't move - I'm fulfilled, I've grown enough, I don't need to grow anymore.

This is why there is a specific commandment of how to eat the festive meal. The Sages specified that one should not overeat to the point where one does not have an appetite for the two cups of wine and the afikoman - the piece of matzah still to come.

The same applies to self-growth. We must appreciate and enjoy the "meal" we have cooked - the person we have become. But we must maintain the discipline to not overindulge in this "meal" and become "self-satiated". We must be vigilant to use the "meal" as fuel to pursue future growth.

12. Tzafun
Eating the afikoman

We have arrived at the "dessert" of the Seder experience - eating the afikoman. The afikoman is the piece of matzah hidden away at the fourth step of the Seder. It represents the "big picture" - the final goal. Up to this point the ultimate goal has remained hidden, allowing us to focus on each small step of growth and not be intimidated by the lengthy journey we still have to traverse.

Eating the afikoman informs us we can achieve our goal

The step of Tzafun symbolizes that point in our growth where we're able to examine the final goal and not be intimidated. We are now able to look at the "big picture" with confidence in our ability to achieve the vision of a greater self.

The Seder for the Soul has helped us set out the small steps, to take the pain to achieve them, to collect them at our "table" so that we can "taste" them and realize the pleasure that this growth has imparted. Now we look confidently, without fear or apprehension, at the ideal person we want to become. The eating of the afikoman informs us we can achieve our goal.

13. Barech
Being grateful for the festival repast

Saying "thank you" is the moment we can take full pleasure in the wisdom we've gained in answering the questions, What is happiness? What is a good person? What is the purpose of life? Who is G-d? and in developing our character traits - empathy, patience and the ability to love. Gratitude energizes us, we are anxious for more.

Saying Grace - Bircat HaMazon - is the vital tool for continued growth. This moment of gratitude reminds us to focus on appreciating what has been accomplished and not to dwell on the egotistical "I." We "take pleasure, not pride."

Being aware that the source of our self-growth is the Almighty instills a more profound pleasure of accomplishment
The process of self-growth challenges us to focus either on the "self" or on the "growth." In our quest for greatness it's easy to become self-absorbed. This often occurs after we've achieved some success. This of course is the precise moment we need to say thank you.

Saying thank you acknowledges the help we've received in fulfilling our goals. It also helps us to keep focused on the growth we've achieved. Saying "thank you" helps us avoid being too focused on our own ego. Becoming self-absorbed can actually stifle any further growth because it brings a negative sense of self-satisfaction and stagnation.

The Bircat HaMazon creates the crucial awareness that the source of our success is traceable to our Creator. This is the meaning of the word Baruch - Blessed. The phrase Baruch Atah HaShem - God, You are Blessed - acknowledges God as the source.

Baruch is related to the word Braicha - wellspring. God, we proclaim, you are the Spring, the Source of all the good that we've partaken in. The awareness that the source of our self-growth is the Almighty instills a more profound pleasure of meaningful accomplishment. It is meaningful because it stems from the ultimate meaning - the infinite Creator.

14. Hallel
Praises

To the degree we feel worthy, we're open to receiving compliments. The same holds true for giving a compliment. Acknowledging value only arises from a place of value. The person with a true sense of self-esteem can sincerely acknowledge another's value.

Here we're speaking of genuine praise - a sincere compliment. We're not talking about flattery - a manipulative tool that often indicates a person with low self-esteem.

Hallel represents the realization that we have grown
The first step in our Seder for the Soul was realizing our intrinsic self-worth. We discussed that only a person who feels worthy will put the time and effort into the difficult journey of self-growth. The step of Hallel - praise - validates that we have the necessary self-worth. Our self-worth has become more concrete through the steps of growth we've achieved.

The capability of speaking true praise is a sign we have developed our soul's potential.

The step of Hallel in the Haggadah is a series of psalms praising God. These "compliments" to the Almighty allow us to genuinely express our realization of God's goodness - without any hidden agenda. They are not to appease or seek favor from God.

Hallel represents the realization that we have grown. We've seen the potential greatness of character, mind, emotion and spirit that exists within, and we've made the effort to actualize all of this reality. Saying Hallel - praising the Almighty - is an expression of our own healthy self-perception. It shows we have achieved a certain degree of perfection. It shows we are worthy and can demonstrate this sense of personal value by being able to see and articulate the value in our partner - our Creator.

15. Nirtzah
The conclusion

The pursuit of perfection of self is a never-ending path. After all, being made in the "image of the infinite One" means we can never reach the limit of who we can become. Some would say this is a reason for not trying: "What's the point of starting the race if you can't finish it?" We know better. "It is not up to us to finish the work," say our Sages. And they add, "Neither are we free from trying." We are held captive by the restless spirit of growth that resides within us. It is the journey that beckons us.

On this journey to the potential greatness that awaits, we still need a sign that tells us, "This is the right path - keep going." The last step in our Seder of the Soul shows us the sign to look for along the way.

The last step, Nirtzah, says: "The Seder is now concluded in accordance with its laws, with all its ordinances and statutes." What does "in accordance with its laws" mean? Our Creator gave us the Seder as a vehicle for personal and national freedom, to free us from the limitations that hold us back from a greater self. The laws, ordinances and statutes of the Seder have been designed for our optimum growth. Our sign along the way is to ask: "Is this growth acceptable in the Almighty's eyes?" Have we walked along the path that our Creator laid out for us? This evaluation from the Almighty's perspective is the key step to ensuring we tread the right path. But it's more than an evaluation. It is the moment we start the cycle of growth again. As we say in the Nirtzah step:

"Just as we were privileged to arrange/plan it (the growth), so may we merit to fulfill it." Again and again.

We are all together in this journey of growth
The Seder to the Self is not finished, even after numerous cycles of growth. Our desire for self-perfection will not be satisfied until every self is perfected. We are all together in this journey, each of us essential to the other's success. As each of us fulfills our potential, we move all Jews to fulfill the potential of the Jewish people and eventually the entire world. And so the Seder ends with a message of hope, that the Almighty will bring a unified Jewish nation back home:

"O Pure One, Who dwells on high, raise up the countless congregation, soon - guide the offshoots of your plants, redeemed, to Zion with glad song."

L'Shanah Haba'ah Biy'rushalayim "Next Year in Jerusalem"