ALL

May we who are merely inconvenienced remember those whose lives are at stake.
May we who have no risk factors remember those most vulnerable.
May we who have the luxury of working from home remember those who must choose between preserving their health or making their rent.
May we who have the flexibility to care for our children when their schools close remember those who have no options.
May we who have to cancel our trips remember those who have no safe place to go.
May we who are losing our margin money in the tumult of the economic market remember those who have no margin at all.
May we who settle in for a quarantine at home remember those who have no home.
As fear grips our country, let us choose love.
During this time when we cannot physically wrap our arms around each other, let us yet find ways to offer love to our neighbors.

Original by: Cameron Bellm

Marcy & Pauline

As we light these candles, we pray for all those suffering

 in the world find light amid the darkness.

We pray that our experiences today

 help us to ignite the spark of justice within each of us.

We pray for social justice,
for the alleviation of the crippling poverty
that condemns millions of people around the world
to lives of misery - hungry, sick, and utterly without hope.
We pray for the children who are starving,
who are condemned to homelessness, slave labor, and prostitution,
and especially for those forced to fight, to kill and torture
even members of their own family.
We pray for the victims of violence and war,
for those wounded in body and for those wounded in mind.
We pray for the multitudes of refugees, forced from their homes to alien places
through war or through the utter destruction of their environment.

We pray for an end to cruelty,
for an end to bullying, and torture in all its forms.
We pray that we may learn the peace that comes with forgiving
and the strength we gain in loving;
that we may learn to take nothing for granted in this life;
that we may learn to see and understand with our hearts;
that we may learn to rejoice in our being. We pray for these things with humility;
We pray because of the hope that is within us,
and because of a faith in the ultimate triumph of the human spirit; .
We pray, above all, for peace throughout the world.

We pray that we have the strength to carry forth this light into our homes,

Creating a beautiful and bold flame that inspires others to work for the freedom and security of the innocent people.

SCOTT

The First Cup

Awakening

Tonight, we gather around the Seder table to recount the ancient Israelites’ miraculous transformation from slavery to freedom. Their story began with an awakening: As our tradition teaches, Moses saw the burning bush and recognized that he was called to liberate his people from Egypt. Our journey, too, begins with an awakening: May this first cup of wine rouse each of us to the injustice that persists in our world today. May we recognize our own capacity to make a difference and commit ourselves to building a better world.

בָּרוּךְ אַתָּה אֲדֹנָי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

Barukh Atah Adonay Eloheynu Melekh ha'olam borey p'ri hagafen.

We are awed by all the life in the world;

How beautiful is the life of humankind.

Rafi

This symbolic washing of the hands recalls the story of Miriam's Well. Legend tells us that this well followed Miriam, sister of Moses, through the desert, sustaining the Jews in their wanderings. Filled with mayimei chayyim, waters of life, the well was a source of strength and renewal to all who drew from it. One drink from its waters was said to alert the heart, mind and soul, and make the meaning of Torah become more clear. 

Pass the bowl & pitcher around the table, each pouring a few drops of water onto her/his neighbor’s hands. Alternately, symbolize the uplifting of cleansed hands by raising hands into the air .

JENNA 

Karpas

Contributed By Shay Berkowitz

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. Parsley or a boiled potato representing our joy at the dawning of spring after our long, cold winter. 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. Blessed is the spirit of freedom who who creates the fruits of the earth. We look forward to spring and the reawakening of flowers and greenery. We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What elements of our own lives do we hope to revive this spring?

NIKI

Take the middle matzah of the three on your Seder plate. Break it into two pieces. Wrap the larger piece, the Afikoman, in a napkin to be hidden later. As you hold up the remaining smaller piece, read these words together:

We now hold up this broken matzah, which so clearly can never be repaired. We eat the smaller part while the larger half remains out of sight and out of reach for now. We begin by eating this bread of affliction and, then, only after we have relived the journey through slavery and the exodus from Egypt, do we eat the Afikoman, the bread of our liberation. We see that liberation can come from imperfection and fragmentation. Every day, refugees across the globe experience the consequences of having their lives ruptured, and, yet, they find ways to pick up the pieces and forge a new, if imperfect, path forward.

MELISSA & JARED

The Magid – Why is this night different from all other nights? Why is this Passover different from all other Passovers?

On this Passover, when a pandemic threatens our collective health on an unimaginable scale, we are called to respond with the power of our humanity, with the Divine spirit implanted within us, with our legacy of hope and determination to prevail.

We pray for the at risk, the isolated, the stricken, the mourners. We pray for those who have dedicated their lives to keeping us healthy—doctors, nurses, health-care workers—and all who sustain our hospitals and health-care institutions— existing and makeshift—operating under trying circumstances. We pray for the first responders—police officers, fire fighters, military personnel who have been marshalled to the cause—all who are responsible for the safety of our communities.

We pray for our elected officials, who can save lives with wise leadership. May God bless all of our public servants and watch over them. On this Passover, when so many are separated from one another at a traditional time of being together, we reach out to one another with renewed love and compassion. When someone is missing from our Seder table, we tell their story as if they are with us. When there is personal sadness, we respond with communal solidarity, empathy, and fortitude.

On this Passover, not “all who are hungry can come and eat” and not “all who are in need can come and celebrate Passover.” In response, we commit all the days of our year to a heightened awareness of Passover’s values—to freeing the enslaved, to feeding the hungry, to sheltering the homeless, to supporting the poor. We rededicate ourselves to rekindling and cherishing our Passover traditions for all the years of our future, when light will overcome darkness, when health will overcome infirmity. Dear God, “Spread over us Your canopy of peace . . . Shelter us in the shadow of Your wings . . .Guard us and deliver us. . . Guard our coming and our going, grant us life and peace, now and always.” “This year we are slaves, next year we will be free.”

Pour the second cup of wine.

Mark

The Four Children

At Passover, we are confronted with the stories of our ancestors’ pursuit of liberation from oppression. Facing this mirror of history, how do we answer their challenge now?

As reflect on the Jews’ fight for justice from the Egyptians, it is impossible not to think of our world today. Entering the year 2020, we have been witness to an unprecedented pandemic. This is a time that requires us – all of us – to join hands for the greater good. As we confront this time of crisis, we have seen the power of action and the destruction of evil, the influence of goodness and the cost of apathy. The values of the Four Children – wicked, wise, simple, indifferent— have come alive. We can see just how the decisions these four characters make and the questions they ask can have lasting consequences.

During this time of trial and uncertainty, as we are asked to limit our social time together in order to secure the safety of humankind, how does each child respond?

The wise child is engaged, asking how they can best serve and fight for their community.

The wicked child rejects the notion of acting on the behalf of others, too concerned with their own happiness to worry about the world around them.

The simple child shrugs and follows the crowd into isolation. This child is not curious as to what they can do to help, but is willing to abide by the new social norms for as long as its convenient to them.

Finally, the indifferent child, the one who doesn’t know how or what to ask, does not understand just how important their role is in ensuring the safety of their peers. It is the job of the wise child, and others who have chosen to take action, to remind the indifferent child just how impactful their engagement can be.

Where do you see the Four Children reflected  in yourself? In your community? In the world today? Where can each of us inspire change in the “children” that most need it?

VIN 

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. 

Danielle

 Like the plagues of our ancestors' time in Egypt, modern life has it's plagues as well. In this ritual the cup of wine we enjoy at this seder is diminished because, in our times as well, freedom, health and lives of others are curtailed. Each drop of wine we pour represents the hope and prayer that people will cast out the plagues that threaten everyone everywhere they are found...beginning in out own hearts. 

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? 

- CUP #2 & DAYENU

Billy

The Passover Symbols

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.

Orange  - The orange on the Seder plate has come to symbolize full inclusion in modern day Judaism for those who were traditionally not seen as full participants or leaders in Jewish life and traditions, especially women and lesbian, gay, bisexual, transgender, and queer (LGBTQ) people. The common tale was that a man once said that women don’t belong leading aspects of worship in Judaism by saying “A woman on the bimah is like an orange on the Seder plate.” (The bimah is a podium where people stand to read from the “Torah”, as Jews call the Old Testament of the Bible.) - both things that don't belong. Feminists (people believing in gender equality) responded by celebrating the orange, by placing it in the center the Seder plate showing that since women belonged on the bima, so must an orange on the Seder plate.  

Egg

  Along with the parsley or green vegetable of  karpas, eggs are a symbol of new growth, suitable for this “Festival of Spring.” Passover, the holiday of redemption, is a time of rebirth and renewal, and emphasizing its connection to spring reinforces that meaning.

PAMELA

We also honor Miriam’s place in this story with a cup of her own. The cup is filled with water and placed next to Elijah’s cup. Miriam was the sister of Moses and a prophetess in her own right. After the exodus when the Israelites are wandering through the desert, just as Hashem gave them Manna to eat, legend says that a well of water followed Miriam and it was called ‘Miriam’s Well’. The tradition of Miriam’s cup is meant to honor Miriam’s role in the story of the Jewish people and the spirit of all women, who nurture their families just as Miriam helped sustain the Israelites.

SCOTT

In Every Generation & Second Cup

Contributed By JewishBoston

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.”

---

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!

ALL

If He had given us doctors and nurses, it would have been enough – dayenu!

If He had given us doctors and nurses, but not given us amazing teachers – dayenu!

If He had given us amazing teachers, but not given us the Internet – dayenu!

If He had given us the Internet, but not given us Instacart and Zoom – dayenu!

If He had given us Instacart and Zoom, but not given us Birks and Fauci – dayenu!

If He had given us Birks and Fauci, but not given us Inslee, Whitmer, and Cuomo – dayenu!

If He had given us Inslee, Whitmer, and Cuomo, but not given us truckers and grocery clerks – dayenu!

God bless them all.

Here's to the Jews that we got

Cheers to the Jews we wish were here, but are not

'Cause the 2nd Cup brings back all the memories

Of the Passover we’ve been through

Toast to the Jews here today

Toast to the Jews that we lost on the way

'Cause the 2nd Cup brings back all the memories

And the memories bring back, memories bring back the Jews

There's a time that I remember, when the Jews knew lots of pain

When they were slaves forever, and thought everything would stay the same

In our hearts we must remember, what our people once became

They probably couldn’t even imagine, they'd become free one day, yeah

Every Jews hurt sometimes

Every Jews hurt someday, aye aye

But everything gon' be alright

Go and raise the 2nd cup and say, aye

Here's to the Jews that we got

Cheers to the Jews we wish were here, but are not

'Cause the 2nd Cup brings back all the memories

Of the Passover we’ve been through

Toast to the Jews here today

Toast to the Jews that we lost on the way

'Cause the 2nd Cup brings back all the memories

And the memories bring back, memories bring back the Jews

Doo doo, doo doo, doo doo

Doo doo, doo doo, doo doo, doo doo

Jew Jew, Jew Jew, Jew Jew, Jew 

Memories bring back, memories bring back the Jews

There's a time we must remember, when the Jews never felt so lost

When we felt the Pharaoh’s hatred was too powerful to stop (ooh, yeah)

But God made Moses a leader, and he lighted up the dark

God carries the weight for us that you know He'll never drop, yeah

Every Jew hurts sometimes

Every Jew hurts someday, aye aye

But everything gon' be alright

Go and raise the 2nd Cup and say, aye

Here's to the Jews that we got (oh oh)

Cheers to the Jews we wish were here, but are not

'Cause the 2nd Cup brings back all the memories

Of everything the Jews have been through (no, no)

Toast to the Jews here today (aye)

Toast to the Jews that we lost on the way

'Cause the 2nd Cup brings back all the memories (aye)

And the memories bring back, memories bring back the Jews

Doo doo, doo doo, doo doo

Doo doo, doo doo, doo doo doo doo

Jew Jew, Jew Jew, Jew Jew, Jew

Memories bring back, memories bring back the Jews

Doo doo, doo doo doo doo

Doo doo, doo doo, doo doo doo

Jew Jew, Jew Jew, Jew Jew, Jew Jew (ooh, yeah)

Memories bring back, memories bring back the Jews

Yeah, yeah, yeah

Yeah, yeah, yeah, yeah, yeah, oh, oh

Memories bring back, memories bring back the Jews!

MARISSA

  Motzi Matzah

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.

Mark

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.

MELISSA

The Wandering is Over Haggadah - Koreich

Contributed By JewishBoston

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...

JARED

Shulchan Oreich and Cup #3: The Cup of Redemption

Contributed By Brandi Ullian

It's almost time to eat! Before we chow down, let's fill that third glass of wine and give thanks for the meal we're about to consume.

On Passover, this becomes something like an extended toast to the forces that brought us together:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

Group says: We praise force of the world, that created the fruit of the vine, that sustains the world.

[Everyone: Drink the third glass of wine.]

Now, LET'S EAT

Rafaella

The Wandering is Over Haggadah - Tzafoon

The Wandering is Over Haggadah - Tzafoon Contributed By JewishBoston 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.

Jenna

Bareich

Contributed By JewishBoston

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!

Billy & Melissa

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.

Echad Mi  Yodea

Echad mi yode'a 
Echad ani yode'a 
Echad Elokeinu shebashamaim uva'aretz. 

Shnaim mi yode'a
Shnaim ani yode'a
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz. 

Shlosha mi yode'a,
Shlosha ani yode'a. 
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz. 

Arba mi yode'a
arba ani yode'a
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz. 

Chamisha, mi yode'a
Chamisha, ani yode'a
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz. 

Shisha, mi yode'a? 
Shisha, ani yode'a
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz. 

Shiv'ah mi yode'a
shiv'ah ani yode'a. 
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz. 

Shmonah mi yode'a
shmonah ani yode'a
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz. 

Tish'ah mi yode'a
tish'ah ani yode'a. 
tish'ah chodshei leidah
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz. 

Asara mi yode'a
asara ani yode'a
asara dibraya
tish'ah chodshei leidah
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz. 

Achad asar mi yode'a
achad asar ani yode'a
achad asar kochvaya
asara dibraya
tish'ah chodshei leidah
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz. 

Shneim-asar mi yode'a
shneim-asar ani yode'a
shneim-asar shivtaya
achad asar kochvaya
asara dibraya
tish'ah chodshei leidah
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz. 

Shlosha-asar mi yode'a
Shlosha-asar ani yode'a 
Shlosha-asar midaya
shneim-asar shivtaya
achad asar kochvaya
asara dibraya
tish'ah chodshei leidah
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.