At the Pesach Seder, before Magid, some say the portion from the Zohar "פקודא בתר דא". Where can I find an English translation of this?
Translation from this page on the Chabad.org website.
The commandment following this one (26th) is to relate the praise of the exodus from Egypt, as is incumbent upon every [Jew] always to relate these praises. We have explained that every [Jew] who relates the exodus from Egypt and rejoices when relating that account is destined to rejoice with the Shechinah in the World to Come, which is the most joyous of all. For such is a person who rejoices in his Master and G‑d rejoices in his story.
At that time, G‑d gathers His whole retinue [of angels] and says to them: 'Go and listen to the account of My praise that My children are relating, and rejoicing in My redemption.' At that time, they all gather and come and join with Israel to hear the story of the praise. They rejoice with the joy of the deliverance by their Master, and come to thank and praise G‑d for all these miracles and mighty deeds, and thank Him for the Holy Nation that He has on earth that rejoices in the joy of the deliverance of their Master.
Original text courtesy of Sefaria:https://www.sefaria.org/Zohar.2.40b.7?lang=bi&with=all&lang2=en and https://www.sefaria.org/Zohar.2.40b.8?lang=bi&with=all&lang2=en
This is a free translation of the text as it appears in the haggadah of the Yaacov Emden siddur. It is taken from Zohar, parshat Bo, Raya Mehemna (2:40b-41a). Those words in italics are my clarifications.
The mitzvah which is after this is to tell about the praises (meaning improvements or benefits) of the Egyptian exodus (meaning departing from finite, limited conditions). That it is a constant obligation on a Jew to recount these praises.
Thus, do we (meaning Rabbi Shimon bar Yochai and those who follow his teachings) establish.
Every Jew who recounts about the Egyptian exodus and rejoices in this recounting with outward joy (simcha), in the future will rejoice with the Shechinah (meaning the revelation of G-d's presence within the creation) in the world to come.
That this is joy from every perspective. It is the Jew rejoicing in his Master and the Holy One, blessed be He rejoicing in this story.
In this moment, the Holy One, blessed be He gathers together the entire Heavenly household (including the servants of the Heavenly household meaning all angelic forces) and says to them, "Come and listen to this story of My praise which my child recounts and how they rejoice about My redemption."
Then, they all come and join together with Israel and listen to the story of praise. That they (meaning Israel) rejoice about the benefits of the redemption which is from their Master.
And they (meaning the Heavenly household) come and give thanks to the Holy One, blessed be He over all the miracles and the overcoming of opposition (gevurot). And they acknowledge to Him about the Holy Nation that is His in the land, who rejoice about the benefit of their Master's redemption.
Then, power and the overcoming of opposition is increased for Him above. And Israel, through this story, give power to their Master. Like with a king whose power and strength is increased at the time that they (his subjects) rejoice about his strength and acknowledge him.
And all of them (the Heavenly household) are moved because of Him and His glory (gravity) is increased by all of them.
On account of this, is it necessary to rejoice and recount this story. Like it is said in similar matters, a Jew is always obligated to recount before the Holy One, blessed be He and to publicize a miracle which He has done for them from among all the miracles which He has performed.
And don't be surprised that this is an obligation and say, "Doesn't the Holy One, blessed be He know everything?! Everything that is, will be, and was?! What is this publicizing to Him and why is it done? He knows!"
Rather, it is certain that it is necessary for the Jew to publicize a miracle and to recount before Him everything that He did. (Meaning that on account of Him, everything was done. It is not random.)
And thus, these words ascend and the entire Heavenly household gather and are warmed (influenced and moved) by them and all of them acknowledge the Holy One, blessed be He. And the honor (which has a connotation of gravity) of G-d increases over all of them, above and below.
The emphasis here is that Israel, through fulfilling this mitzvah which relates to them personally and individually, cause the Heavenly household to perform the same thing in regard to everything (all the miracles and all the gevurot that G-d does everywhere).
Israel is the catalyst which changes the creation from a place where G-d's presence is hidden and concealed (a universe which appears to be populated with individuals and separate states of being) to a place where G-d's presence is revealed (where G-d is one).
It shouldn't be lost on the reader that much of the language used in this Zohar is describing how this ultimate revelation of G-d's oneness in the universe (Shechinah) relates to increasing gravity (Yikar, G-d's honor which also can mean heaviness.) Taken in a modern sense, this infinite increase in gravity (which is going out from the boundaries of this universe, Yetziat Mitzrayim) would result in a manifestation of the singularity, where everything is, quite literally, one.