Welcome to our family seder. It is such a joy to share this holiday with our friends and family. We'll use this Haggadah, the book that tells the Passover story, to guide us through our Seder. Seder means "order," because the service moves in a specific order with specific steps. If you have any questions or comments, please feel free to interupt at any time, and if we don't know the answer, we'll at least have some good discussion.

For generations, Jewish families have shared the ancient story of the Exodus at the Seder table. They found in this story a unique vision of human history and experience. They found a unique set of ethics. They found the strength to hope, despite the darkest of circumstances. This remarkable story forms the core of our identity as a people, and our philosophy of life. For the story of enslavement and liberation is not a one-time event, but an eternal process. We hope that your Seder is inspiring, stimulating, warm and fun.

Candle Lighting

The first words in the creation of the universe out of the unformed, void and dark earth were God’s “Let there be light." Therein lies the hope and faith of Judaism and the obligation of our people: to make the light of justice, compassion, and knowledge penetrate the darkness of our time.

ברוך אתה יי אלהינו מלך העולם אשר קדשנו במצותיו וצונו להדליק נר של (שבתו) יום טוב

Baruch atah Adonai Elohaynoo melech ha-olam, asher keedshanoo b’meetzvotav v’tzeevanoo l’hadleek ner shel (Shabbat v’) yom tov.

Praised are You, Adonai our God, Ruler of the universe, Who has sanctified our lives through Your commandments and commanded us to kindle the (Sabbath and) festival lights.

ברוך אתה יי אלהינו מלך העולם שהחינו וקימנו והגיענו לזמן הזה

Baruch ata Adonai, Elohaynoo melech ha-olam, sheh’hech’eeyanoo v’keeyemanoo, v’heegeeanoo la-z’man ha-zeh.

Praised are You, Adonai our God, ruler of the universe, Who gave us life and sustained us and enabled us to reach this season of joy.

Kiddush (the blessing over wine) | kadeish | קַדֵּשׁ

All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy – not to mention a practical way to increase that joy. The seder starts with wine and then gives us three more opportunities to refill our cups and drink.

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 first glass of wine!

The first hand-washing of the seder is unusual. The rabbis point out that even a child would wonder at least two things: why do we wash without a blessing and why do we bother to wash when we will not be eating our meal for some time. They suggest that we wash our hands here in order to raise questions. Questions, both of wonder and of despair, are crucial to our growth as human beings. As Jews we have permission to ask questions, even of God, when we see and experience suffering.

When we left Egypt,

we bloomed and sprouted,

and songs dripped from our tongues

like shimmering threads of nectar.

All green with life we grew,

who had been buried,

under toil and sorrow,

dense as bricks.

All green in the desert we grew,

casting seeds at a promise.

All green we grew. 

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה.

Breaking the middle matzah | Yachatz | יַחַץ

There are three pieces of matzah stacked here. Earlier, we broke the middle matzah into two pieces and hid the larger piece. That piece is called the afikomen, literally “dessert” in Greek. After dinner, y’all 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.

Leader u ncovers and holds up a piece of matzah and all say together:

This is the bread of poverty which our ancestors ate in the land of Egypt.

Leader

We are mindful tonight of the hardships they suffered and the cruelty they endured. Because of our history, we understand the plight of the poor; we know what it is to suffer. So, we pray with them and for them, that the coming year will bring with it the promise of a better life, and we are reminded of our obligation to work towards eliminating poverty and discrimination throughout the world.

The Four Questions

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. Asking questions is a core tradition in Jewish life. Since we don’t have any young children this year, we’ll do them together.

מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות

Ma nishtana halaila hazeh mikol haleilot?

Why is this night different from all other nights?

In four ways do I find it different.

What is the first difference?

: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.

And what is the second difference?

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.

And what is the third difference between this night and all other nights?

ֶ 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.

And what is the fourth difference?

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.

Four times the Torah commands us to tell our children about the Exodus from Egypt and because of this, traditional Haggadot speak of four kinds of sons. The Hebrew word for “children” is the same word as “sons” and either can be used. Our sages teach that perhaps there is really a part of each of the four children in us all.

The wise child questions, “What is the meaning of the laws and observanc- es which the Lord, our God, has commanded you?” In response to this child we explain the observances of the Passover in-depth.

The scornful child questions, “What does this service mean to you?” This child says “to you” and does not feel a part of our observances. By excluding God — and himself, this child would not have been redeemed had he or she been in Egypt. We ask this child to listen closely and become part of our tra- ditions and learn what the Seder means.

The simple child questions, “What is this ceremony about?” We say, “We are remembering a time long ago when we were forced to work as slaves. God made us a free people and we are celebrating our freedom.” We hope by observing the Seder year after year, this child will come to appreciate the mes- sage of the Passover holiday.

The innocent child doesn't think to question. To this child we say, “In the spring of every year we remember how we were brought out of slavery to freedom.”

Some rabbis remind us that there is also a fifth child... the one who is not at this table. This is the person who should be with us, but is not... and we mark his absence.

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. 

ten plagues picture

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? 

Raise the second cup of wine

In every generation a person is obligated to regard himself as if he had come out of Egypt, as it is written: "You shall tell your child on that day, it is because of this that the Lord did for me when I left Egypt." 

---

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.

A Medieval addition to the Haggadah, this hymn originally contained fifteen verses mirroring the fifteen steps in the Seder.

How many are the gifts God bestowed upon us! Had God:

Brought us out of Egypt and not divided the sea for us

Divided the sea and not permitted us to cross on dry land,

Permitted us to cross on dry land and not sustained us for forty years in the desert,

Sustained us for forty years in the desert and not fed us with manna

Fed us with manna and not given us the Sabbath

Given us the Sabbath and not brought us to Mount Sinai

Brought us to Mount Sinai and not given us the Torah

Dayenu Dayenu

Dayenu Dayenu Dayenu Dayenu Dayenu

Day, dayenu, day, dayenu, day, dayenu, dayenu, dayenu...

Ilu hotsi hotsianu, hotsianu mi-Mitzrayim, hotisanu mi-Mitzrayim, Dayenu Ilu natan natan lanu, natan lanu et ha-Shabbat, natan lanu et ha-Shabbat, Dayenu. Ilu natan natan lanu, natan lanu et ha-Torah, natan lanu et ha-Torah, Dayenu.

It is said that if we don't explain the Passover symbols, we have not fulfilled our duty.

Pesach, Matzah, and Maror are reminders of the the ongoing struggle for freedom.

What is the Pesach?

The Peasach, or lamb bone, reminds us of the tenth plague in Egypt when the firstborn of the Egyptians were struck down but the Israelites were spared because they had dabbed their doorposts with the blood of a sacrificial lamb.

What is the Matzah?

This matzah that we eat on Passover is a reminder of the haste with which the Israelites left Egypt. Their dough did not have time to rise when they fled, and so it remained flat. It is a reminder that when a chance for freedom arises, we must seize the moment and not hesitate.

What is the Maror?

Maror, or bitter herbs, symbolize the bitterness of of the lives of the Israelites when we were slaves in Egypt. It reminds us of the bitterness of all people who live under oppression.

As we now transition from the formal telling of the Passover story to the celebratory meal (finally!), we once again wash our hands to prepare ourselves. 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.  Again, I will symbolically wash my hands.

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.

Blessed are you, spirit of the world, who made us holy through simple deeds like the washing of our hands.

this is were we eat matzah

We take the uppermost Matzah and break it into pieces and distribute it to each participant at our Seder.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ

Baruch Atah Adonai, Eloheynu Melech Ha’Olam Ha’Motzi Lechem Min Ha’Aretz.

Blessed are You, Lord our God, Ruler of the universe, Who brings forth sustenance from the Earth.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה

Baruch Atah Adonai, Eloheynu Melech Ha’Olam
Asher Kidshanu Bemitzvotav Ve-Tzivanu Al Achilat Matzah.

Blessed are You, Lord our God, Ruler of the universe, who sanctifies us with commandments, and commands us to eat Matzah.

marrow helps us see what the jews lif=e was like.bitter

You are probably very bored by now. I probably am too. You are probably hungry. And tired. And sick of Matzah before you even started eating it. Now you get to eat bitter herbs and try not to go to the hospital. The bitterness reminds us of living through the bitterness in Egypt. We will also dip it in Charoset to remind us of the bitterness but also the sweetness of being together. 

ברוּךְ אַתָּה יְיַָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר

Why do we eat bitter herbs and not other bitter foods?

Now we make sandwiches out of matzah, maror, and charoset, The charoset reminds us of the mortar the Israelites used to construct huge monuments for Pharaoh in Egypt. However, we also taste its sweetness which reminds us of the sweetness of freedom and hope for freedom and justice for all people.

There is one more symbol on the Seder plate: the roasted egg. The egg reminds us of the cycle of life and the coming of Spring. Let's remember those we love are not with us physically tonight but are always in our hearts. And let us pray that the children among us and those still to come will live their lives in freedom and joy!

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן:

Blessed are you, Adonai, who creates the fruit of the vine.

Drink the wine.

Fill the cups with wine; open door; all rise...

Elijah the Prophet

Behold, I will send you Elijah the prophet
Before the coming of the great and dreadful day of the Lord.

-Malachi 4:5

Elijah the prophet, Elijah the Tishbite, Elijah from Gilead, May he come quickly, In our days, with the Messiah son of David.

Eh-lee-ya-hu ha-na-vee, Eh-lee-ya-hu ha-tish-bee, Eh-lee-ya-hu ha-gi-la-dee, Bim-hey-ra Ya-vo e-ley-nu Im-ma-shi-ach ben Da-vid.

Elijah the prophet, Elijah the Tishbite, Elijah from Gilead, May he come quickly, In our days, with the Messiah son of David.

cup of wine for elijah

Let us open the door and invite Elijah to enter and join with us as we drink the wine of our freedom

Eliyahu Ha-Navi (“Elijah the Prophet” in English) was a biblical prophet who lived in the 9th century BCE during the reign of King Ahab and Queen Jezebel in the Kingdom of Israel. His prophetic fervor and fierce defense of God in the face of pagan influences in comparison with all other Israelite biblical prophets earned him the honor of being the ‘guardian angel’ of the Israelites and subsequently, the Jewish people. Because he was considered the strongest defender of God, he was said to be the forerunner of the Messiah. In the Book of Malachi, Malachi, who was the last of the Israelite prophets, states that Elijah would reappear just before the coming of the Messianic Age. (Malachi 3:1)

a cup of water for miriam

Tonight we have both our traditional cup filled with wine for Elijah the Prophet, and a second one filled with water, for Miriam the Prohetess (Exodus 15:20).

According to Rabbi Susan Schnur, Miriam is a central figure in the Passover drama. She stands guard loyally when her baby brother Moses is set floating on the Nile, and she arranges for a wet-nurse, Moses’ own mother, who gets paid by Pharaoh’s daughter for caretaking and living with her own child. Miriam leads the Israelites in singing and dancing (that most natural expression of religious joy) after they cross the Red Sea. And she dies by the kiss of God; the Angel of Death, we are told, has no power over her. After her death in the desert, the Israelites lose their most precious possession: water-and its then that Miriam’s grieving brother strikes the rock.

The Midrash teaches us that the water, which disappeared at Miriam’s death, came from a miraculous well. Created during twilight on the eve of the world’s first Sabbath, God gave the well to Miriam because of her holiness, and it was intended to accompany the Israelites in the desert throughout the span of her life. “Miriam’s Well,” as it was called, not only quenched thirst; it also cured body and soul. Both Miriam and her well were spiritual oases in the desert bedrock sources of nurturance and healing

We raise our wine glasses and say collectively:

You abound in blessings, God, creator of the universe, Who sustains us with living water. May we, like the children of Israel leaving Egypt, be guarded and nurtured and kept alive in the wilderness to understand that the journey itself holds the promise of redemption.

Amen.

Fill the cups with wine.

We now welcome the prophet Elijah, who, according to tradition, is the champion of the oppressed and herald of good news. He symbolizes our search for peace and freedom for all people.

Let us open the door and invite Elijah to enter and join with us as we drink the wine of our freedom.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן:

Blessed are you, Adonai, who creates the fruit of the vine.

Tonight we have both our traditional cup filled with wine for Elijah the Prophet, and a second one filled with water, for Miriam the Prophetess (Exodus 15:20).

Miriam is a central figure in the Passover drama. She stands guard loyally when her baby brother Moses is set floating on the Nile, and she arranges for a wet-nurse, Moses’ own mother, who gets paid by Pharaoh’s daughter for caretaking and living with her own child. Miriam leads the Israelites in singing and dancing (that most natural expression of religious joy) after they cross the Red Sea.

Midrash teaches us that the Israelites' water, which disappeared at Miriam’s death, came from a miraculous well. Created during twilight on the eve of the world’s first Sabbath, God gave the well to Miriam because of her holiness, and it was intended to accompany the Israelites in the desert throughout the span of her life. “Miriam’s Well,” as it was called, not only quenched thirst; it also cured body and soul. Both Miriam and her well were spiritual oases in the desert - bedrock sources of nurturing and healing

We raise our water glasses and say together:

You abound in blessings, God, creator of the universe, Who sustains us with living water. May we, like the children of Israel leaving Egypt, be guarded and nurtured and kept alive in the wilderness to understand that the journey itself holds the promise of redemption.

Amen.

We have come to the end of the Seder. Let's read these final words together:

No w our Seder is done and each custom fulfilled. We pray that next year we are able to celebrate together again in good health and that all people around the world will be living in peace. Amen.

An only kid! An only kid

My father bought for two zuzim 

Chad gadya, Chad gadya

Then came the cat and ate the kid

My father bought For two zuzim.

Chad gadya, Chad gadya

Then came the dog And bit the cat

That ate the kid

My father bought For two zuzim.

Chad gadya, Chad gadya

Then came the stick and beat the dog

That bit the cat that ate the kid

My father bought For two zuzim.

Chad gadya, Chad gadya

 Then came the fire and burned the stick

That beat the dog That bit the cat

That ate the kid

My father boughtFor two zuzim.

Chad gadya, Chad gadya

 Then came the water and quenched the fire

That burned the stick That beat the dog

That bit the cat That ate the kid

My father bought For two zuzim.

Chad gadya, Chad gadya

 Then came the ox and drank the water

That quenched the fire That burned the stick

That beat the dog That bit the cat

That ate the kid

My father boughtFor two zuzim.

Chad gadya, Chad gadya

8. Then came the butcher And killed the ox . . . 

9 Then came the angel of deathAnd slew the butcher . . 

10. Then came the Holy One, blest be He!And destroyed the angel of death . . 

Who knows One?

I know One: One is the God of the World.

Who knows Two?

I know Two: Two Tables of the Covenant. One God of the World.

Who knows Three?

I know Three: Three Patriarchs; Two Tables of the Covenant; One God of the World.

Who knows Four?

I know Four: Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.

Who knows Five?

I know Five: Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.

Who knows Six?

I know Six: Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.

Who knows Seven?

I know Seven: Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.

Who knows Eight?

I know Eight: Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.

Who knows Nine?

I know Nine: Nine Festivals *; Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.

Who knows Ten?

I know Ten: Ten Commandments; Nine Festivals; Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.

Who knows Eleven?

I know Eleven: Eleven Stars in Joseph's Dream; Ten Commandments; Nine Festivals; Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.

Who knows Twelve?

I know Twelve: Twelve Tribes; Eleven Stars; Ten Commandments; Nine Festivals; Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.

Who knows Thirteen?

I know Thirteen: Thirteen Attributes of God *; Twelve Tribes; Eleven Stars; Ten Commandments; Nine Festivals; Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.