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TABLE OF CONTENTS
While the word seder literally means order, for our family it has another special meaning, it also means memories. Each year of our lives we have sat at our family's seder table, building a treasure chest of memories rich with tradition, love, and yiddishkeit, from which we draw each day of our lives. As children we sat at the table of our parents and as we became parents, we set the table for our children. \We thank everyone here for joining us tonight and helping us add to the beauty of the memory of all those with whom we have been blessed to share a seder over the years. In the words of someone most of here remember, "Thanks for the memories" - for being part of them and for helping us to make more of them. Now, let's get started.
Usually on Pesach one first recites the blessings and then lights the candles without covering one’s eyes.
May these candles, lit on the Festival of Freedom, bring light into our hearts and minds. May they renew our courage to act for justice and freedom here and now. May they illumine the path to truth, justice and peace. And so we repeat the ancient blessing:
All woman say ….Blessing #1:
Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom A-sher Ki-de-sho-nu Be-mitz-vo-sov Ve-tzi-vo-nu Le-had-lik Ner Shel Yom Tov.
English:Blessed are you, Lord, our God, King of the Universe, who sanctified us by commanding us to light the holiday candles.
Blessing #2:Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom She-heche-yo-nu Ve-ki-yi-mo-nu Ve-higi-o-nu Liz-man Ha-zeh English:Blessed are you, Blessed are you, Lord, our God, King of the Universe, who has kept us alive and brought us to this happy moment in our lives.
A Traditional Woman’s’ Prayer at Candle Lighting
May it be Your will, God of our ancestors, that You grant my family and all Israel a good and long life. Remember us with blessings and kindness; fill our home with your Devine Presence. Give me the opportunity to raise my children, grandchildren, unborn grandchildren and grand-dog, to be truly wise, lovers of God, people of truth, who illuminate the world with Torah, good deeds and the work of the Creator. Please hear my prayer at this time. Regard me as a worthy descendant of Sarah, Rebecca, Rachel and Leah, our mothers, and let my candle burn and never be extinguished. Let the light of your face shine upon us. Amen.
Kiddush - Wine
READER:
The joy of Passover is the joy of love; the hope of Passover is the hope of love. Our ancestors suffered the coldness of hate and dreamed of the warmth of human kindness and universal love. And then, after the long winter of their bondage, freedom burst forth upon them like spring. In the rich sweetness of this wine, we celebrate in kinship the love and faith that give life. Love, freedom, and faith in life - these have kept our people together, in the face of great odds, for four millenia. May the struggle to attain these and to keep them succeed for all people in our time, and in the time to come.
BORUCH ATTO ADONOI ELOHENU MELECH HO'OLOM BORE P'RI HAGGOFEN
READER:
The Kiddush is a toast to this holiday in blessing the wine and the time passing. Come, honored friends, let us together drink the toast: L'chayim! To life! (All raise their cups, toast, and drink their wine.)
To wash your hands, you don’t need soap, but you do need a cup to pour water over your hands. Pour water on each of your hands three times, alternating between your hands. If the people around your table don’t want to get up to walk all the way over to the sink, you could pass a pitcher and a bowl around so everyone can wash at their seats… just be careful not to spill!
Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do.
Let's pause to consider what we hope to get out of our evening together tonight. Go around the table and share one hope or expectation you have for tonight's seder.
Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.
We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.
We praise God, Ruler of Everything, who creates the fruits of the earth.
We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.
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We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?
Erev shel shoshanim/
Nitzeh na el habustan/
Mor besamim ulevona/
Leraglech miftan.
Layla yored le'at/
Veru'ach shoshan noshvah/
Havah elchash lach shir balat/
Zemer shel ahava/
Shachar homa yonah/
Roshech maleh t'lalim/
Pich el haboker shoshana/
Ektefenu li.
Evening of roses/
Let's go out to the grove/
Myrrh, perfumes, and incense/
Are a threshold at your feet.
The night falls slowly/
A breeze of roses blows/
Let me whisper a song to you quietly/
A song of love.
At dawn, a dove is cooing/
Your hair is filled with dew/
Your lips to the morning are like a rose/
I'll pick it for myself.
There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the guests will have to hunt for the afikomen in order to wrap up the meal… and win a prize.
We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had faced many false starts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.
Uncover and hold up the three pieces of matzah and say:
This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.
These days, matzah is a special food and we look forward to eating it on Passover. Imagine eating only matzah, or being one of the countless people around the world who don’t have enough to eat.
What does the symbol of matzah say to us about oppression in the world, both people literally enslaved and the many ways in which each of us is held down by forces beyond our control? How does this resonate with events happening now?
Pour the second glass of wine for everyone.
The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all. Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries. Some say that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.
Maggid means retelling the story of the exodus from Egypt.
In every generation, we must see ourselves as if we personally were liberated from Egypt. We gather tonight to tell the ancient story of a people's liberation from Egyptian slavery. This is the story of our origins as a people. It is from these events that we gain our ethics, our vision of history, our dreams for the future. We gather tonight, as two hundred generations of Jewish families have before us, to retell the timeless tale.
Yet our tradition requires that on Seder night, we do more than just tell the story. We must live the story. Tonight, we will re-experience the liberation from Egypt. We will remember how our family suffered as slaves; we will feel the exhilaration of redemption. We must re-taste the bitterness of slavery and must rejoice over our newfound freedom. We annually return to Egypt in order to be freed. We remember slavery in order to deepen our commitment to end all suffering; we recreate our liberation in order to reinforce our commitment to universal freedom.
Raise the tray with the matzot and say:
This is the bread of affliction that our fathers ate in the land of Egypt. Whoever is hungry, let him come and eat; whoever is in need, let him come and conduct the Seder of Passover. This year [we are] here; next year in the land of Israel. This year [we are] slaves; next year [we will be] free people.
The tray with the matzot is moved aside, and the second cup is poured.
(Do not drink it yet).
The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.
מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות
Ma nishtana halaila hazeh mikol haleilot?
Why is this night different from all other nights?
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה
Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.
On all other nights we eat both leavened bread and matzah.
Tonight we only eat matzah.
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר
Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.
On all other nights we eat all kinds of vegetables,
but tonight we eat bitter herbs.
שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים
Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.
On all other nights we aren’t expected to dip our vegetables one time.
Tonight we do it twice.
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין. :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין
Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.
On all other nights we eat either sitting normally or reclining.
Tonight we recline.
Mah nishtanah halaylah hazeh mikol haleilot?
Sheb’chol haleilot anu och’lin chameitz umatzah,
-halaylah hazeh kulo matzah.
Sheb’chol haleilot anu och’lin sh’ar y’rakot,
-halaylah hazeh maror.
Sheb’chol haleilot ein anu matbilin afilu pa’am echat,
-halaylah hazeh sh’tei f’amim.
Sheb’khol haleilot anu okhlim bein yoshvin uvein m’subin,
-halailah hazeh kulanu m’subin.
Around our tables sit four daughters.
Wise Daughter
The Wise daughter understands that not everything is as it appears.
She is the one who speaks up, confident that her opinion counts. She is the one who can take the tradition and ritual that is placed before her, turn it over and over, and find personal meaning in it. She is the one who can find the secrets in the empty spaces between the letters of the Torah.
She is the one who claims a place for herself even if the men do not make room for her.
Some call her wise and accepting. We call her creative and assertive. We welcome creativity and assertiveness to sit with us at our tables and inspire us to act.
Wicked Daughter
The Wicked daughter is the one who dares to challenge the simplistic answers she has been given.
She is the one who asks too many questions. She is the one not content to remain in her prescribed place. She is the one who breaks the mold. She is the one who challenges the status quo.
Some call her wicked and rebellious. We call her daring and courageous. We welcome rebellion to sit with us at our tables and make us uneasy.
Simple Daughter
The Simple daughter is the one who accepts what she is given without asking for more.
She is the one who trusts easily and believes what she is told. She is the one who prefers waiting and watching over seeking and acting. She is the one who believes that the redemption from Egypt was the final act of freedom. She is the one who follows in the footsteps of others.
Some call her simple and naive. We call her the one whose eyes are yet to be opened. We welcome the contented one to sit with us at our tables and appreciate what will is still to come.
Daughter Who Does Not Know How to Ask
Last is the daughter who does not know how to ask.
She is one who obeys and does not question. She is the one who has accepted men's definitions of the world. She is the one who has not found her own voice. She is the one who is content to be invisible.
Some call her subservient and oppressed. We call her our sister. We welcome the silent one to sit with us at our tables and experience a community that welcomes the voices of women.
(Used with permission of the Temple Emunah Women's Seder Haggadah Design Committee)
On this night, we remember a fifth child. This is a child of the Shoah (Holocaust), who did not survive to ask. Therefore, we ask for that child -- Why? We are like the simple child. We have no answer. We can only follow the footsteps of Rabbi Elazar ben Azariah, who could not bring himself to mention the Exodus at night until Ben Zoma explained it to him through the verse: In order that you REMEMBER the day of your going out from Egypt, all the days of your life. (Deut. 16.3) We answer that child’s question with silence. In silence, we remember that dark time. In silence, we remember that Jews preserved their image of God in the struggle for life. In silence, we remember the seder nights spent in the forests, ghettos, and camps; we remember that seder night when the Warsaw Ghetto rose in revol
Our story starts in ancient times, with Abraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as gods were just statues. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.
God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."
Raise the glass of wine and say:
וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵֽינוּ וְלָֽנוּ
V’hi she-amda l’avoteinu v’lanu.
This promise has sustained our ancestors and us.
For not only one enemy has risen against us to annihilate us, but in every generation there are those who rise against us. But God saves us from those who seek to harm us.
The glass of wine is put down.
In the years our ancestors lived in Egypt, our numbers grew, and soon the family of Jacob became the People of Israel. Pharaoh and the leaders of Egypt grew alarmed by this great nation growing within their borders, so they enslaved us. We were forced to perform hard labor, perhaps even building pyramids. The Egyptians feared that even as slaves, the Israelites might grow strong and rebel. So Pharaoh decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them.
But God heard the cries of the Israelites. And God brought us out of Egypt with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. God brought us out not by angel or messenger, but through God’s own intervention.
Thoughts about Mitzrayim and Yisrael
In the wake of the revolutions throughout the Arab World, and particu- larly in Egypt, we want to acknowledge the distinction between "mitzrayim" — the narrow place, where the story we tell at Passover takes place — and Egypt, the modern-day nation state. We are not equating contemporary Egyptians with the pharaoh and taskmasters that appear in the Passover story. In the U.S., and worldwide, anti-Arab racism and Islamophobia saturate our media and our culture, and we must be vigilant to oppose it and interrupt it at every turn.
The word Yisrael (Israel) when found in the liturgy (religious text) does not refer to the modern nation/state of Israel, rather it derives from the blessing given to Ya’akov (Jacob) by a stranger with whom he wrestles all night. When the stranger is finally pinned, Ya’akov asks him for a bless ing. The stranger says,"Your name will no longer be Ya’akov but Yisrael for you have wrestled with G-d and triumphed."
When God took us out of Mitzrayim, God extricated us from the place of constricted opportunities, tight control, and narrow-mindedness, where movement was severely limited. Each one of us has narrow places out of which we can expand with each other and grow and learn.
When God took us out of Mitzrayim, He extricated us from the place of constricted opportunities, tight control, and narrow-mindedness, where movement was severely limited. Each one of us has narrow places out of which we can expand with each other and grow and learn.. |
"Yisrael" in prayer we are referring to being G-d-wrestlers, not Israelis.
As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them.
Dip a finger or a spoon into your wine glass for a drop for each plague.
These are the ten plagues which God brought down on the Egyptians:
Blood | dam | דָּם
Frogs | tzfardeiya | צְפַרְדֵּֽעַ
Lice | kinim | כִּנִּים
Beasts | arov | עָרוֹב
Cattle disease | dever | דֶּֽבֶר
Boils | sh’chin | שְׁחִין
Hail | barad | בָּרָד
Locusts | arbeh | אַרְבֶּה
Darkness | choshech | חֹֽשֶׁךְ
Death of the Firstborn | makat b’chorot | מַכַּת בְּכוֹרוֹת
The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? Make up your own list. What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them?
The traditional Haggadah lists ten plagues that afflicted the Egyptians. We live in a very different world, but Passover is a good time to remember that, even after our liberation from slavery in Egypt, there are still many challenges for us to meet. Here are ten “modern plagues”:
Inequity - Access to affordable housing, quality healthcare, nutritious food, good schools, and higher education is far from equal. The disparity between rich and poor is growing, and opportunities for upward mobility are limited.
Entitlement - Too many people consider themselves entitled to material comfort, economic security, and other privileges of middle-class life without hard work.
Fear - Fear of “the other” produces and reinforces xenophobia, anti-immigrant sentiment, antisemitism, homophobia, and transphobia.
Greed - Profits are a higher priority than the safety of workers or the health of the environment. The top one percent of the American population controls 42% of the country’s financial wealth, while corporations send jobs off-shore and American workers’ right to organize and bargain collectively is threatened.
Distraction - In this age of constant connectedness, we are easily distracted by an unending barrage of information, much of it meaningless, with no way to discern what is important.
Distortion of reality - The media constructs and society accepts unrealistic expectations, leading to eating disorders and an unhealthy obsession with appearance for both men and women.
Unawareness - It is easy to be unaware of the consequences our consumer choices have for the environment and for workers at home and abroad. Do we know where or how our clothes are made? Where or how our food is produced? The working conditions? The impact on the environment?
Discrimination - While we celebrate our liberation from bondage in Egypt, too many people still suffer from discrimination. For example, blacks in the United States are imprisoned at more than five times the rate of whites, and Hispanics are locked up at nearly double the white rate. Women earn 77 cents for every dollar earned by a man. At 61 cents to the dollar, the disparity is even more shocking in Jewish communal organization.
Silence - Every year, 4.8 million cases of domestic violence against American women are reported. We do not talk about things that are disturbing, such as rape, sex trafficking, child abuse, domestic violence, and elder abuse, even though they happen every day in our own communities.
Feeling overwhelmed and disempowered - When faced with these modern “plagues,” how often do we doubt or question our own ability to make a difference? How often do we feel paralyzed because we do not know what to do to bring about change?
The plagues and our subsequent redemption from Egypt are but one example of the care God has shown for us in our history. Had God but done any one of these kindnesses, it would have been enough – dayeinu.
אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ
Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu
If God had only taken us out of Egypt, that would have been enough!
אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ
Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu
If God had only given us the Torah, that would have been enough.
The complete lyrics to Dayeinu tell the entire story of the Exodus from Egypt as a series of miracles God performed for us. (See the Additional Readings if you want to read or sing them all.)
Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large.
We have now told the story of Passover…but wait! We’re not quite done. There are still some symbols on our seder plate we haven’t talked about yet. Rabban Gamliel would say that whoever didn’t explain the shank bone, matzah, and marror (or bitter herbs) hasn’t done Passover justice.
The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.
The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.
The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.
As all good term papers do, we start with the main idea:
ּעֲבָדִים הָיִינוּ הָיִינו. עַתָּה בְּנֵי חוֹרִין
Avadim hayinu hayinu. Ata b’nei chorin.
We were slaves to Pharaoh in Egypt. Now we are free.
We were slaves to Pharaoh in Egypt, and God took us from there with a strong hand and outstretched arm. Had God not brought our ancestors out of Egypt, then even today we and our children and our grandchildren would still be slaves. Even if we were all wise, knowledgeable scholars and Torah experts, we would still be obligated to tell the story of the exodus from Egypt.
בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם
B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.
In every generation, everyone is obligated to see themselves as though they personally left Egypt.
The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”
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We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the second glass of wine!
As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.
Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands. For washing before food, pour water three times on your right hand and then three times on your left hand.
After you have poured the water over your hands, recite this short blessing.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.
The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה
The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ
Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.
We praise God, Ruler of Everything, who brings bread from the land.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.
Distribute and eat the top and middle matzah for everyone to eat.
Dipping the bitter herb in sweet charoset | maror |מָרוֹר
In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.
The Orange
Even after one has encountered the collection of seemingly unconnected foods on the seder plate year after year, it’s fun to ask what it’s all about. Since each item is supposed to spur discussion, it makes sense that adding something new has been one way to introduce contemporary issues to a seder.
So how was it that the orange found its place on the seder plate as a Passover symbol of feminism and women’s rights?
The most familiar version of the story features Susannah Heschel, daughter of Abraham Joshua Heschel and scholar in her own right, giving a speech about the ordination of women clergy. From the audience, a man declared, “A woman belongs on the bima like an orange belongs on the seder plate!” However, Heschel herself tells a different story.
During a visit to Oberlin College in the early 1980s, she read a feminist Haggadah that called for placing a piece of bread on the seder plate as a symbol of the need to include gays and lesbians in Jewish life. Heschel liked the idea of putting something new on the seder plate to represent suppressed voices, but she was uncomfortable with using chametz, which she felt would invalidate the very ritual it was meant to enhance. She chose instead to add an orange and to interpret it as a symbol of all marginalized populations.
Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ
When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.
Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ
Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!
Finding and eating the Afikomen | tzafoon | צָפוּן
The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.
Refill everyone’s wine glass.
We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:
We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.
As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise God for the earth and for its sustenance.
Renew our spiritual center in our time. We praise God, who centers us.
May the source of peace grant peace to us, to the Jewish people, and to the entire world. Amen.
The Third Glass of Wine
The blessing over the meal is immediately followed by another blessing over the wine:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the third glass of wine!
Singing songs that praise God | hallel | הַלֵּל
This is the time set aside for singing. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya & Who Knows One, which you can find in the appendix. To celebrate the theme of freedom, we might sing songs from the civil rights movement. Or perhaps your crazy Uncle Frank has some parody lyrics about Passover to the tunes from a musical. We’re at least three glasses of wine into the night, so just roll with it.
Fourth Glass of Wine
As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the fourth and final glass of wine!
The Cup of Elijah
We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our seder.
In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions, such as a baby’s bris and the Passover seder.
אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּיאֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי
בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ
עִם מָשִֽׁיחַ בֶּן דָּוִד
עִם מָשִֽׁיחַ בֶּן דָּוִד
Eliyahu hanavi
Eliyahu hatishbi
Eliyahu, Eliyahu, Eliyahu hagiladi
Bimheirah b’yameinu, yavo eileinu
Im mashiach ben-David,
Im mashiach ben-David
Elijah the prophet, the returning, the man of Gilad:
return to us speedily,
in our days with the messiah,
son of David.
Nirtzah marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”
For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with Klal Yisrael, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.
Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.
In The Leader's Guide to the Family Participation Haggadah: A Different Night, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”
What can we do to fulfill our reckless dreams? What will be our legacy for future generations?
Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…
לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם
L’shana haba-ah biy’rushalayim
NEXT YEAR IN JERUSALEM!
Who Knows One?
At some seders, people go around the table reading the question and all 13 answers in one breath. Thirteen is hard!
Who knows one?
I know one.
One is our God in Heaven and Earth
Who knows two?
I know two.
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows two?
I know two.
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows four?
I know four.
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows five?
I know five.
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows six?
I know six.
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows seven?
I know seven.
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eight?
I know eight.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows nine?
I know nine.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows ten?
I know ten.
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eleven?
I know eleven.
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows twelve?
I know twelve.
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows thirteen?
I know thirteen
Thirteen are the attributes of God
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Chad Gadya
חַד גַּדְיָא, חַד גַּדְיָא
דְזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
Chad gadya, chad gadya
Dizabin abah bitrei zuzei
Chad gadya, chad gadya.
One little goat, one little goat:
Which my father brought for two zuzim.
One little goat, one little goat:
The cat came and ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The dog came and bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The stick came and beat the dog
That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The fire came and burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The water came and extinguished the
Fire that burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The ox came and drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The butcher came and killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The angle of death came and slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The Holy One, Blessed Be He came and
Smote the angle of death who slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
Adir hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Bachur hu, gadol hu, dagul hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Hadur hu, vatik hu, zakai hu, chasid hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Tahor hu, yachid hu, kabir hu, lamud hu, melech hu yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Nora hu, sagiv hu, izuz hu, podeh hu, tzadik hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Kadosh hu, rachum hu, shadai hu, takif hu yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
To the tune of Hotel California
On an Egyptian desert highway
Cool wind in our hair
Warm smell of mazohballs
Rising up through the air.
Up ahead in the distance
There’s no food in sight
My head grew heavy, and my sight grew dim
Why is this different then all other nights!?
There Elijah stood in the doorway
I heard his dayanu song
And I was thinking to myself
This could be Heaven or Maagid prolonged!?
Then I asked the 4 questions
The hagadah taught me the way
There were voices for each 4 sons I thought I heard them say:
Chorus
Welcome to our Passover Seder
Such a lovely place
Such a lovely place (background)
There’s no need to race!
Plenty of room at our Passover Table
It’s that time of year It’s that time of year (background)
When we can’t serve Beer!
Kama ma’a lot tovot lamakom aleinu.
Ilu hotzi’anu mimitzrayim, v’lo asah bahem shfatim, dayenu.
Ilu asah bahem shfatim, v’lo asah vailoheihem, dayenu.
Ilu asah vailoheihem, v’lo harag et bichoraihem, dayenu.
Ilu harag et bichoraihem, v’lo natan lanu mamonam, dayenu.
Ilu natan lanu mamonam, v’lo karah lanu et hayam, dayenu.
Ilu karah lanu et hayam, v’lo he’evairanu bitocho becheravah, dayenu.
Ilu he’evairanu bitocho becheravah, v’lo shikah tzareinu b’tocho, dayenu.
Ilu shikah tzareinu b’tocho, v’lo sifek tzarchainu bamidbar arba’im shana, dayneu.
Ilu sifek tzarchainu bamidbar arba’im shana, v’lo he’echilanu et haman, dayenu.
Ilu he’echilanu et haman, v’lo natan lanu et hashabbat, dayenu.
Ilu natan lanu et hashabbat, v’lo karvanu lifnei har Sinai, dayenu.
Ilu karvanu lifnei har Sinai, v’lo natan lanu et hatorah, dayenu.
Ilu natan lanu et hatorah, v’lo hichnisanu l’eretz Yisrael, dayenu.
Ilu hicnisanu l’eretz Yisrael, v’lo vana lanu et bait habchirah, dayenu.
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English |
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One little goat, one little goat: |
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Which my father bought for two zuzim. |
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Chad gadya, chad gadya, |
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One little goat, one little goat: |
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Then came the cat, and ate the goat, |
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Which my father bought for two zuzim. |
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Chad gadya, chad gadya, |
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One little goat, one little goat: |
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Then came the dog, and bit the cat, that ate the goat, |
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Which my father bought for two zuzim. |
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Chad gadya, chad gadya, |
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One little goat, one little goat: |
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Then came the stick, and beat the dog, |
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that bit the cat, that ate the goat, |
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Which my father bought for two zuzim. |
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Chad gadya, chad gadya, |
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One little goat, one little goat: |
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Then came the fire, and burned the stick, |
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that beat the dog, that bit the cat, that ate the goat, |
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Which my father bought for two zuzim. |
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Chad gadya, chad gadya, |
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One little goat, one little goat: |
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Then came the water, and extinguished the fire, |
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that burned the stick, that beat the dog, |
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that bit the cat, that ate the goat, |
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Which my father bought for two zuzim. |
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Chad gadya, chad gadya, |
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One little goat, one little goat: |
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Then came the ox, and drank the water, |
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that extinguished the fire, that burned the stick, |
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that beat the dog, that bit the cat, that ate the goat, |
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Which my father bought for two zuzim. |
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Chad gadya, chad gadya, |
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One little goat, one little goat: |
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Then came the slaughterer, and killed the ox, |
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that drank the water, that extinguished the fire, |
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that burned the stick, that beat the dog, |
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that bit the cat, that ate the goat, |
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Which my father bought for two zuzim. |
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Chad gadya, chad gadya, |
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One little goat, one little goat: |
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Then came the angle of death, and slew the slaughterer, |
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who killed the ox, that drank the water, |
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that extinguished the fire, that burned the stick, |
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that beat the dog, that bit the cat, that ate the goat, |
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Which my father bought for two zuzim. |
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Chad gadya, chad gadya, |
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One little goat, one little goat: |
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Then came the Holy One, Blessed be He, |
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and smote the angel of death, who slew the slaughterer, |
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who killed the ox, that drank the water, |
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that extinguished the fire, that burned the stick, |
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that beat the dog, that bit the cat, that ate the goat, |
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Which my father bought for two zuzim. |
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Chad gadya, chad gadya, |
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Aramaic
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חַד גַּדְיָא, חַד גַּדְיָא |
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דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי |
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חַד גַּדְיָא, חַד גַּדְיָא |
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וְאָתָא שׁוּנְרָא, וְאָכְלָה לְגַּדְיָא |
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דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי |
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חַד גַּדְיָא, חַד גַּדְיָא |
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וְאָתָא כַלְבָּא ,וְנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא |
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דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי |
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חַד גַּדְיָא, חַד גַּדְיָא |
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וְאָתָא חוּטְרָא, וְהִכָּה לְכַלְבָּא |
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דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא |
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דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי |
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חַד גַּדְיָא, חַד גַּדְיָא |
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וְאָתָא נוּרָא, וְשָׂרַף לְחוּטְרָא |
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דְּהִכָּה לְכַלְבָּא ,דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא |
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דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי |
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חַד גַּדְיָא, חַד גַּדְיָא |
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וְאָתָא מַיָּא, וְכָבָה לְנוּרָא |
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דְּשָׂרַף לְחוּטְרָא ,דְּהִכָּה לְכַלְבָּא |
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דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא |
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דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי |
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חַד גַּדְיָא, חַד גַּדְיָא |
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וְאָתָא תוֹרָא, וְשָׁתָה לְמַיָּא |
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דְּכָבָה לְנוּרָא ,דְּשָׂרַף לְחוּטְרָא |
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ּ דהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא |
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דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי |
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חַד גַּדְיָא, חַד גַּדְיָא |
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וְאָתָא הַשּׁוֹחֵט, וְשָׁחַט לְתוֹרָא |
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דְּשָׁתָה לְמַיָּא ,דְּכָבָה לְנוּרָא |
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דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא |
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דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא |
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דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי |
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חַד גַּדְיָא, חַד גַּדְיָא |
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וְאָתָא מַלְאַךְ הַמָּוֶת, וְשָׁחַט לְשׁוֹחֵט |
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דְּשָׁחַט לְתוֹרָא,דְּשָׁתָה לְמַיָּא |
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דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא |
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דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא |
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דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי |
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חַד גַּדְיָא, חַד גַּדְיָא |
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וְאָתָא הַקָּדוֹשׁ בָּרוּךְ הוּא |
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וְשָׁחַט לְמַלְאַךְ הַמָּוֶת ,דְּשָׁחַט לְשׁוֹחֵט |
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דְּשָׁחַט לְתוֹרָא, דְּשָׁתָה לְמַיָּא |
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דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא |
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דְּהִכָּה לְכַלְבָּא ,דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא |
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דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי |
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חַד גַּדְיָא, חַד גַּדְיָא |
Qualo Es El Uno?
Quien supiense y entendiense, Alavar al Dyo criense, Qualo es el uno, qualo es el uno?
Uno es el Creador, uno es el Creador,
Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los dos, qualo son los dos?
Dos Moshe y Aaron, uno es el Creador,
Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los tres, qualo son los tres?
Tres muestros padres son, Avraham, Isaac y Yacov, Dos Moshe y Aaron, uno es el Creador, Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los quatro, qualo son los quatro? Quatro madres de Yisrael, Sarah, Rivkah, Leah, Rachel,
Tres muestros padres son, Avraham, Isaac y Yacov, Dos Moshe y Aaron, uno es el Creador, Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los cinco, qualo son los cinco?
Cinco livros de la lei,
Quatro madres de Yisrael, Sarah, Rivkah, Leah, Rachel,
Tres muestros padres son, Avraham, Isaac y Yacov, Dos Moshe y Aaron, uno es el Creador, Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los sesh, qualo son los sesh?
Sesh dias sin Shabat,
Cinco livros de la lei, Quatro madres de Yisrael, Sarah, Rivkah, Leah, Rachel,
Tres muestros padres son, Avraham, Isaac y Yacov, Dos Moshe y Aaron, uno es el Creador, Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los siete, qualo son los siete?
Siete dias de la semana, Sesh dias sin Shabat, Cinco livros de la lei, Quatro madres de Yisrael, Sarah, Rivkah, Leah, Rachel,
Tres muestros padres son, Avraham, Isaac y Yacov, Dos Moshe y Aaron, uno es el Creador, Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los ocho, qualo son los ocho?
Ocho dias de brit mila, Siete dias de la semana, Sesh dias sin Shabat, Cinco livros de la lei, Quatro madres de Yisrael, Sarah, Rivkah, Leah, Rachel,
Tres muestros padres son, Avraham, Isaac y Yacov, Dos Moshe y Aaron, uno es el Creador, Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los mueve, qualo son los mueve?
Mueve mezes de la prenyada,
Ocho dias de brit mila, Siete dias de la semana, Sesh dias sin Shabat, Cinco livros de la lei, Quatro madres de Yisrael, Sarah, Rivkah, Leah, Rachel,
Tres muestros padres son, Avraham, Isaac y Yacov, Dos Moshe y Aaron, uno es el Creador, Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los diez, qualo son los diez?
Diez comandamientos de la lei,
Mueve mezes de la prenyada,
Ocho dias de brit mila, Siete dias de la semana, Sesh dias sin Shabat, Cinco livros de la lei, Quatro madres de Yisrael, Sarah, Rivkah, Leah, Rachel,
Tres muestros padres son, Avraham, Isaac y Yacov, Dos Moshe y Aaron, uno es el Creador, Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los once, qualo son los once?
Once estrellas de sueno de Yossef,
Diez comandamientos de la lei,
Mueve mezes de la prenyada,
Ocho dias de brit mila, Siete dias de la semana, Sesh dias sin Shabat, Cinco livros de la lei, Quatro madres de Yisrael, Sarah, Rivkah, Leah, Rachel,
Tres muestros padres son, Avraham, Isaac y Yacov, Dos Moshe y Aaron, uno es el Creador, Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los doce, qualo son los doce?
Doce trivos de Yisrael,
Once estrellas de sueno de Yossef,
Diez comandamientos de la lei,
Mueve mezes de la prenyada,
Ocho dias de brit mila, Siete dias de la semana, Sesh dias sin Shabat, Cinco livros de la lei, Quatro madres de Yisrael, Sarah, Rivkah, Leah, Rachel,
Tres muestros padres son, Avraham, Isaac y Yacov, Dos Moshe y Aaron, uno es el Creador, Uno es el Creador, baruch Hu uvaruch sh’mo
Quien supiense y entendiense, alavar al Dyo criense, Qualo son los treize, qualo son los trece?
Trece anyos de complas minyan, Doce trivos de Yisrael, Once estrellas de sueno de Yossef,
Diez comandamientos de la lei,
Mueve mezes de la prenyada,
Ocho dias de brit mila, Siete dias de la semana, Sesh dias sin Shabat, Cinco livros de la lei, Quatro madres de Yisrael, Sarah, Rivkah, Leah, Rachel,
Tres muestros padres son, Avraham, Isaac y Yacov, Dos Moshe y Aaron, uno es el Creador, Uno es el Creador, baruch Hu uvaruch sh’mo
LIGHT ONE CANDLE
Peter Yarrow - ©1983 Silver Dawn Music ASCAP
Light one candle for the Maccabee children
With thanks that their light didn't die
Light one candle for the pain they endured
When their right to exist was denied
Light one candle for the terrible sacrifice
Justice and freedom demand
But light one candle for the wisdom to know
When the peacemaker's time is at hand
chorus:
Don't let the light go out!
It's lasted for so many years!
Don't let the light go out!
Let it shine through our love and our tears.
Light one candle for the strength that we need
To never become our own foe
And light one candle for those who are suffering
Pain we learned so long ago
Light one candle for all we believe in
That anger not tear us apart
And light one candle to find us together
With peace as the song in our hearts
(chorus)
What is the memory that's valued so highly
That we keep it alive in that flame?
What's the commitment to those who have died
That we cry out they've not died in vain?
We have come this far always believing
That justice would somehow prevail
This is the burden, this is the promise
This is why we will not fail!
(chorus)
Don't let the light go out!
Don't let the light go out!
Don't let the light go out!
