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How do you say “Happy Passover”?
Jews around the world have come up with diverse Passover greetings, often involving creative blends of Hebrew and local languages. Many of these phrases were originally written in Hebrew letters or other alphabets.
Judeo-French in Bordeaux, France: Bonne fête (good holiday)
Judeo-Provençal in Avignon, France: Bon tsantou (good holiday [yom-tov])
Western Yiddish in Alsace, France: Bauet gut (build well, likely a reference to rebuilding of the Temple because of the song Adir Hu)
Judeo-Georgian in Kutaisi, Georgia: Bednieri pesach-i (happy Passover)
Judeo-Greek in Ioannina, Greece: Kalo pesach/pascha (good Passover)
Judeo-Italian in Rome, Italy: Buon mongedde (good holiday [moed])
Yiddish in Kovno, Lithuania: A zisn un koshern peysech (a sweet and kosher Passover)
Jewish Neo-Aramaic in Betanure, Iraq: Edəd patire brixa (blessed matzot festival)
Ladino in Izmir, Turkey: Men: Moadim lesimhá [times of happiness; Reply: Hagim uzmanim lesasón - holidays and times of joy]; Women: Pesach alegre (happy Passover)
Judeo-Arabic in Taroudant, Morocco: Ikun ʕlik ǝl-ʕid mḅɑṛk (blessed holiday to you)
Judeo-Tat/Juhuri in Quba, Azerbaijan: Nisonushmu shor giro (may your Passover [Nissan] pass happily)
Judeo-Persian in Tehran, Iran: Moedetun mubarak bashe (have a happy holiday [moed])
Jewish Malayalam in Parur, India: Nalle pesahә pernal (happy Passover)
Jewish Amharic in Gondar, Ethiopia: Melkam yeqita be’al (fine holiday of unleavened bread)
For more on diverse Jewish Passover traditions, see:
Abadi, Jennifer Felicia. 2018. Too Good to Passover: Sephardic & Judeo-Arabic Seder Menus and Memories from Africa, Asia and Europe. Jennifer Abadi.
Lowenstein, Steven. 2000. The Jewish Cultural Tapestry: International Jewish Folk Traditions. Oxford.
Raphael, Chaim. 1993. A Feast of History: The Drama of Passover through the Ages. Reprint edition. Bnai Brith.
Different people wrote different portions at different times, for instance - the ancient 'Four Questions' changed when Jews eschewed sacrifice.
After the destruction of the Jerusalem Temple in 70 CE, the Jewish religion faced one of its greatest challenges: adapting to this new reality, in which a central focus of religious observance was suddenly and brutally gone.
The Jewish leadership reestablished the Sanhedrin, the Jewish legal council recognized by the Romans, in the city of Yavne. Handed the daunting task of leading the Jewish people down a new road was Rabban Gamaliel II, who resided over the Sanhedrin assembly as Nasi.
Gamaliel and his fellow rabbis strived to adapt Judaism as best they could to the new circumstances. Among their efforts was a profound reform of the Passover ritual.
The ritual changes
Contemporary Jews read the Haggadah every Passover, during the Seder feast. But the book they ritualistically read now would be unrecognizable to ancient Jews.
After the destruction of the Temple no longer could Passover be a holiday of pilgrimage to Jerusalem. Instead the holiday moved from the Temple to the home.
Before the destruction of the Temple, the lamb would be sacrificed there and its blood sprayed on the altar; then the family would get back the body to roast and eat it at a festive meal. Afterwards, Gamaliel enacted a halakha – a new observance - by which each household would continue to sacrifice lambs in their own homes. These sacrificial lambs were called gedi kilusin (“blessed kid” - kid as in young goat). While eating, dinner conversation centered on the minutiae of the laws governing the Paschal sacrifice in the Temple.
The anti-sacrifice lobby prevails
Even during the lifetime of Gamaliel, the rabbis vehemently opposed this sacrificial practice. It became a major issue of contention at the time. Some communities followed the practice, others didn’t.
Within a number of generations, the slaughter of lambs for Passover was completely stamped out, after the rabbis threatened to expel its practitioners as heretics.
By the time of the Bar Kokhba Revolt in 132 CE, the issue had been settled and the practice of sacrifice had disappeared. The theme of discussion at the Passover table had also changed. No longer did the discussion focus on the sacrifice but rather on the Exodus from Egypt.
This was fitting: the time saw a rise in nationalistic fervor and hope that once again God would save his people and the Temple would be rebuilt.
The Romans crush the revolt
After some initial success, the revolt was crushed by the Romans, with horrific results. Most of the Jews who lived in Judea were either killed or exiled. The dwindling number of rabbis transmitting the law and the fear that all would be lost led Rabbi Judah the Prince, the leader of the small remaining Jewish populace of Judea, to write down the oral law in a compilation of Jewish code called the Mishnah.
The Mishnah is our oldest source prescribing the order of the Passover Seder.
Its description - though brief - is very similar to our modern-day Seders, though at the time no fixed Haggadah had yet been written. This happened during the time of the Talmud, probably in the 3rd or 4th centuries CE, as the earliest reference to the Haggadah is in a Talmudic discussion of which Abba ben Joseph bar ama , known as Rava, (c. 280 – 352 CE) takes part. The Haggadah is mentioned as a book one may lend out in order to be copied, making it clear that during his lifetime people were already making copies of the Haggadah.
The earliest manuscript to survive is an 8th century Haggadah discovered in the Cairo Geniza. It is strikingly similar to both our modern day Haggadahs and the text of the Mishnah.
Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav, v'tzivanu l'hadlik ner shel Yom Tov.
The seder officially begins with a physical act: lighting the candles. In Jewish tradition, lighting candles and saying a blessing over them marks a time of transition, from the day that is ending to the one that is beginning, from ordinary time to sacred time. Lighting the candles is an important part of our Passover celebration because their flickering light reminds us of the importance of keeping the fragile flame of freedom alive in the world.
As we light the festival candles, we acknowledge that as they brighten our Passover table, good thoughts, good words, and good deeds brighten our days.
The Seder Plate
We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story. Each item has its own significance.
Maror – The bitter herb. This symbolizes the harshness of lives of the Jews in Egypt.
Charoset – A delicious mix of sweet wine, apples, cinnamon and nuts that resembles the mortar used as bricks of the many buildings the Jewish slaves built in Egypt
Karpas – A green vegetable, usually parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater
Zeroah – A roasted lamb or shank bone symbolizing the sacrifice made at the great temple on Passover (The Paschal Lamb)
Beitzah – The egg symbolizes a different holiday offering that was brought to the temple. Since eggs are the first item offered to a mourner after a funeral, some say it also evokes a sense of mourning for the destruction of the temple.
Orange - The orange on the seder plate has come to symbolize full inclusion in modern day Judaism: not only for women, but also for people with disabilities, intermarried couples, and the LGBT Community.
Matzah
Matzah is the unleavened bread we eat to remember that when the jews fled Egypt, they didn’t even have time to let the dough rise on their bread. We commemorate this by removing all bread and bread products from our home during Passover.
Elijah’s Cup
The fifth ceremonial cup of wine poured during the Seder. It is left untouched in honor of Elijah, who, according to tradition, will arrive one day as an unknown guest to herald the advent of the Messiah. During the Seder dinner, biblical verses are read while the door is briefly opened to welcome Elijah. In this way the Seder dinner not only commemorates the historical redemption from Egyptian bondage of the Jewish people but also calls to mind their future redemption when Elijah and the Messiah shall appear.
Miriam’s Cup
Another relatively new Passover tradition is that of Miriam’s cup. 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.
In the Haggadah it is written: “Whoever expands upon the story of the Exodus from Egypt is worthy of praise” (Rambam, Hilkhot Hametz uMatzah 7:1).
What does it mean to "expand upon the story?" Once we define this, let us expand upon the story throughout our seder tonight.
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 cup 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.
We praise God, Ruler of Everything, who chose us from all peoples and languages, and sanctified us with commandments, and lovingly gave to us special times for happiness, holidays and this time of celebrating the Holiday of Matzah, the time of liberation, reading our sacred stories, and remembering the Exodus from Egypt. For you chose us and sanctified us among all peoples. And you have given us joyful holidays. We praise God, who sanctifies the people of Israel and the holidays.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם
שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה
Baruch Atah Adonai, Eloheinu Melech ha-olam,
she-hechiyanu v’key’manu v’higiyanu lazman hazeh.
We praise God, Ruler of Everything,
who has kept us alive, raised us up, and brought us to this happy moment.
Drink the first glass of 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?
Take the middle matzah and break it into two, one piece larger than the other.
The larger piece is set aside to serve as Afikoman. This is traditionally hidden, by the leader of the Seder for the children to “steal” or “find” and then ransom for a something at the end of the Seder.
The smaller piece is put back, between the two matzot. This smaller piece, along with the top matzah is what will be used for the “Motzi-Matzah” and “Korech”
Maggid – Beginning
מגיד
Raise the tray with the matzot and say:
הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.
Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei v'yeichol, kol deetzreech yeitei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra-el. Hashata avdei, l'shanah haba-ah b'nei choreen.
This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and share the Pesach meal. This year, we are here. Next year, in the land of Israel. This year, we are slaves. Next year, we will be free.
Refill the wine cups, but don’t drink 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.
The Four Sons:
The Haggadah tells of four sons: first, the wise son—the Chacham, then the evil/rebellious son—the Rasha, followed by the simple son—the Tam, and finally, the son who doesn’t know to ask.
The scene of these four sons plays a pivotal role in the seder. We are moved by what they ask and by who they are. Given what I know about family dynamics, three details have struck me throughout the years, and by looking more closely at that which piqued my interest, I learned a good lesson for the soul.
- The first of these curious details is that the Rasha is at the table in the first place. After all, he's rude and contentious, to say the least. Why be generous to someone who makes things difficult for you?
- The second surprise is that, given his oppositional disposition, the Rasha is second in line, after the Chacham, to ask a question. Why the place of honor?
- And third, I am struck by the realization that there are actually five characters in this script—not just four. And, the fifth character is probably the most important one.
Let’s take a look at the first two points, both of which deal directly with the Rasha.
The Rasha is translated in various ways, but the evil, or bad, son is fairly accurate. Other translations have him as the wayward son or the rebellious son. So, why should the Rasha be second in line to the Chacham—the wise son—to ask a question? After all, it’s not as if there’s a shortage of characters. The simple son and the son who doesn’t know how to ask both follow. Why the place of honor?
A Psychology of Spiritual Development:
We can look at the four sons individually, each one having a different approach to God. But we can also view them as a unit where they represent four interrelated phases of spiritual development that are intrinsic to our humanity.
The son who doesn't know to ask is the person who is ignorant of the Divine role in saving the Israelites from slavery. Asking a question about spiritual matters is beyond him. This person may be an infant, a child, or an individual who knows little of religious life—or an adult who has given up caring.
The simple son—the Tam—is the committed, but simple Jew. He asks his father what needs to be done and his father tells him just as it is. From a developmental point of view, this is a sincere, but simple spirituality: “Tell me what God wants, and I will comply.” The simple son represents the spirituality of a young person or an adult individual who tends toward a dependent posture in relation to authority. The Tam may be a “good” boy, but is he free? I think not.
The Chacham, the wise son— we will get to the Rasha —represents an advanced stage of spiritual development. In this stage, the Tam develops into a man—or woman—who has struggled with faith, has perhaps rejected or confronted part or all of his or her relationship to God, and has returned to freely embrace the tradition from a more mature point of view. The Chacham says, “I want to know what is required of me, in detail, because it’s of personal importance, and I already know why I should be doing this.” His heart is whole in acceptance of the Almighty, but in a more mature way than the simple son, the Tam. He thinks, “I have been around the block and have asked many questions. I feel secure in my wish to embrace my God and His ways.”
The Spiritual Journey:
The path from the Tam to the Chacham—from a simple to a more mature faith—passes through the Rasha. The Rasha is a form of differentiation. He is the son—the character in the play—who differentiates from the path of sincere faith by saying, in essence, “I’m not part of this—I require myself to assess whether this is for me or not.” Differentiation is a well-known process in human development, common in teens, but important for adults as well. It’s the edge that helps us to mature. In spiritual development, differentiation is a critical component to a faith embraced freely—and not just by habit or necessity.
Think about it. It’s powerfully useful to say “no” before embracing a mature “yes.”
So, each of the sons is a character that speaks to the dynamics of faith in all its vitality. The Rasha keeps us honest, just as the Tam and the son who doesn’t know to ask, have their roles at some point in our lives (when you don’t care or you just go along because that’s what you’re supposed to do).
Which Son Do You Identify With Today?
Step back and now take a look at yourself. Note that as you engage your own faith, there are times that you’re the simple son; then you are touched by the Rasha, followed by periods of time as a Chacham, only to fall off into the son who forgets to ask or doesn’t even think it’s important, only to find spirituality again. You can be pretty observant and just be going through the motions—or feel close to your source.
Faith is fluid and all of us move on this spectrum. Viva the religious life well lived!
Now, there’s a fifth character in our drama.
Character Number Five:
It’s the father—the voice of the narrator as depicted by the Haggadah .
When dealing with the Rasha, someone at the Seder table is instructed to speak in the voice of the father. And like theater, it’s carefully scripted. The father—now in our voice—scolds his Rasha, letting it be known that had he been in Egypt, he would not have been saved.
The father of the Haggadah is firm and sets limits. He says, in essence, “Don't go too far with these self-important ideas because they’ll sink you.” Yet, the Rasha is not escorted out of the house, excused from the table, or written out of the text. He may need to be corrected but he also needs to be there.
The power of this story lies not only in what the father says but in how he acts. By encouraging questions that may not always yield the “right” answers, and by having everyone return to his table year after year, the father—our fifth character—holds the text, and indeed, the whole story, together.
The fifth character, the father, shows the value of the Rasha by giving him a hierarchical honor. The Chacham is most honored because he represents the ideal. But, the Rasha comes second, followed by his less impressive brothers. Here the narrator tells by showing and not by his words —a time-honored literary device. The Rasha is important, perhaps respected, perhaps feared…and he carries power.
Yet, the narrator also makes it clear that the Rasha’s path is ultimately dangerous. Differentiation serves its function in the dynamics of a religious soul, but left to himself—the Rasha’s lost. He needs his family and they need him. He hears of their faith, even as he doubts—and they hear of his doubts in the midst of their faith. It’s no accident that the Rasha comes after the more mature Chacham, both threatening the wise son’s mastery and fueling it at the same time.
Faith, after all, is not static. It can die if you try to force it.
Your Personal Haggadah:
The Haggadah speaks to us personally. Their family is our family. So, we too need the Rasha in the text as much and we need him in ourselves, in order to embrace God as free men and women in this world—and not as uncritical children.
It’s brilliant.
Every Passover, the Jewish People are asked to freely accept the Torah and thank the Almighty for what He has generously done for us. As free men and women, we must ask questions that keep our faith fresh and alive. Among its many gifts, this is a truth given to us, clearly and precisely, by the Haggadah ; one of the greatest pieces of theater that has ever been written.
Faith and doubt need each other.
By: Mark Banschick M.D., April 3, 2012
(Tune: She'll be Comin' Round the Mountain)
The two midwives wouldn't listen to Pharaoh; Wouldn't drown the Hebrew infants, Oh, no, no; It was Shifrah, it was Puah, who saved each baby Jew-ah; These two midwives wouldn't listen to Pharoah.
Moses' mother hid him from the evil ones; For he was her flesh and blood; he was her son, Yocheved made an ark, put her baby in the dark; It was she who hid him from the evil ones
Moses' sister took him to the river Nile; And she watched as Pharoah's daughter came in style; Miriam--she brought her mother to nurse her baby brother; Moses' sister took him to the river Nile.
And the princess brought him up to be a man; Til away from Egypt Moses ran and ran Batya; Batya--she was great, joined the Hebrews in their fate Yes; this princess brought him up to be a man
Moses' wife gave him the courage to go back; " If you stay in Midian, you will be a hack!"; Oh, Tsiporah, oh Tsiporah! Without her we'd have no Torah; Moses' wife gave him the courage to go back.
In the ark, Her light upon him it did shine; Moses sought Her presence, for Her he did pin;. Oh Shechinah, soul of Torah, now we seek You more and more, ah; In the Ark Your light upon him, it did shine.
THE BALLAD OF THE FOUR CHILDREN (Tune: Clementine)
Said the family to the children: "At the Seder you will dine. You will eat your fill of Matzah; You will drink four cups of wine." Now this family had four children, Yes their children numbered four
One was wise, and one was wicked, One was simple and a bore.
And the fourth was sweet and winsome; very young and very small
While the others asked the questions, this one scarcely spoke at all.
Said the wise one at the Seder: "Would you please explain the laws? Of the customs of the seder , will you please explain the cause ?"
And the parents proudly answered: " Long ago Jews ate in speed Ate the Paschal lamb 'ere midnight and from slavery were freed."
So we follow their example and 'ere midnight must complete
All the Seder, and we should not after twelve remain to eat."
Then did sneer the child so wicked, "What does all this mean to you ?"
And the parent's voice was bitter, grief and anger grew and grew. "If yourself you don't consider as a child of Israel, Then for you this has no meaning--You could be a slave as well !"
Then the simple child said simply, " What is this ?" and quietly, Mom and Dad told this offspring: "We were saved from slavery."
But the youngest child was silent, with no questions voiced at all. Shining eyes, so bright with wonder as the parents told them all.
Now dear children heed the lesson, and remember evermore What these parents told their children, told their children, numbered four.
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.
Or at least give them the vote. No better time than Passover to challenge Netanyahu's hard line on Palestinians.
What makes this year’s Passover Seders unlike any others is that a majority of American Jews have been forced to face the fact that Palestinians today are asking Jews what Moses asked Pharaoh: “Let my people go.” The Israeli elections, and subsequent support for Prime Minister Netanyahu’s open racism and obstinate refusal to help create a Palestinian state, is not playing well with many younger Jews, and they will be challenging their elders to rethink their blind support for Israeli policies.
Increasingly, young Jews are on the Moses side, and see Netanyahu as the contemporary Pharaoh. So at the Seder more and more Jews will be asking Israel to “let the Palestinian people go.”
[Deleted paragraph on the specifics of the geographic borders suggested.]
Though Prime Minister Netanyahu has now sought to back away from his unequivocal election commitment in mid-March that he would never allow Palestinians to have a separate state, it is clear to most American Jews that he was telling the truth to his own community when he made that commitment. Only a fully unambiguous embrace of a detailed plan for ending the Occupation of the West Bank and the blockade of Gaza, and major unilateral acts on Israel’s part to begin to implement the creation of a Palestinian state, would be believed by any Palestinians at this point. And who can blame them?
But Netanyahu, like Pharaoh, has a hardened heart. Like Pharaoh’s dealings with Moses, he is likely to make statements seeking to appease the people he holds in bondage on the West Bank and Gaza, but when it comes to actions, he will give little but token steps that are not close to the freedom the Palestinian people rightly ask for themselves. In a tragic reversal, we who had been oppressed now oppress, as though the psychological dynamic of the victim identifying with the oppressor is now playing out in a way that brings dishonor to the revolutionary vision of freedom that the Jewish people brought to the world and have celebrated for at least 2,000 years as central to Judaism. Not that we had no warning—our Torah explicitly repeats over and over versions of the following theme: “When you come into land, do not oppress the stranger/other, remember that you were the stranger/other in the Land of Egypt.”
Given this reality, many Jews, and a disproportionately larger number of young Jews, will be asking a provocative question at their Seder tables: “If Israel won’t let the Palestinian people have their own state, then don’t we have to insist that the Palestinians in the West Bank and Gaza be given the vote? After 45 years of Occupation and subordination to the Israeli government, Israel can no longer claim to be a democratic society while denying the vote to those Palestinians who live under Occupation. If West Bank Palestinians and Gazans are not allowed the same rights as Jews living next door to them in West Bank settlements, how can we pretend that Israel is not acting as an oppressor and forsaking any claim to be a democracy?”
The call for "One Person, One Vote" has a strong resonance with the American people and with most people on the planet. It may even resonate with many Israelis who have memories of what it was like to live in societies that did not give Jews equal rights. But for other Israelis, that demand might be the one thing that would open them up to the need for the immediate creation of a separate Palestinian state. Fearful that giving Palestinians in the West Bank and Gaza the same rights already given to Palestinians living within the pre-'67 borders of Israel might give Palestinians real power to influence the outcome of elections, they might respond in the same panic that led Netanyahu to scare Israelis that they had better get out to vote because Israeli Palestinians were already going to the polls in large numbers. The Palestinian Authority might find that adopting the demand for "One Person, One Vote" might be the most powerful way to get the two states they’ve unsuccessfully sought up till now. In my view, two states are preferable to trying a forced marriage between two peoples that have so much mutual suspicion--they need a clean divorce, not a shotgun wedding! But since Israel won't give that divorce any other way, the demand for a fair marriage is better than Palestinians remaining a de facto slave to Israeli fears and Israeli power.
Passover Seders are all about asking important questions—this year, many American Jews are likely to be asking how Jews can celebrate our own freedom without insisting that Israel “Let their people go” or at least give them the vote! Many younger Jews are good at sniffing out hypocrisy, and they may be causing a heated debate at any Seder that avoids this question.
By MICHAEL LERNER
Rabbi Michael Lerner is editor of Tikkun Magazine and author of "Embracing Israel/Palestine" and the forthcoming "Revolutionary Love: A Political Manifesto to Heal and Transform the World." (University of California Press, October 2019).
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 Plagues happened at the same time as a massive volcano eruption. The volcano Santorini sent ash in to the air effecting the surrounding area. The ash is found in Cairo and the Nile River, proven by testing the composition of the ash. This volcanic eruption happened between 1500-1650BC while the Plagues happened between 1400-1550BC. So it fits there.
1st Plague. River ran red LIKE blood. But there is a common algae plume called the Red Tide. This makes the river, or any water, look red like blood. Why did this happen? The ash changes the PH level of the river allowing the algae to bloom.
2nd Plague. Frogs. The algae is killing fish. Fish eat frog eggs. No fish, record number of frogs. Frogs can't live in polluted water and so leave the river.
3rd and 4th Plague. Lice and flies. The translation can actually be lice, fleas, gnats, or midges. But you have riverfull of dead fish, and now dead frogs. This brings the insects of the 3rd and 4th Plague.
5th Plague. Pestilence. Flies, dead frogs, dead fish, easy enough no?
6th Plague. Boils. Certain types of flies that bite can leave behind boils. The bites get infected, they turn in to boils.
7th Plague. Fire and Hail. Ash in the air causes a mixture of ash and water. The ash, very high in the air, causes the water to freeze so when it falls it is hail and not rain. The fire? I saw this amazing picture in Nat. Geo. of a volcanic eruption. There was red lightning. It was amazing to see bright red lightning. Why is it red? Chemicals in the ash makes red lightning. So fire in the sky, and hail.
8th Plague. Locusts. Locusts come about when the ground is very damp. They bury their eggs in the sand about 4-6 inches. After record amount of hail the ground would be very wet allowing the locusts to form.
9th Plague. Darkness. Ash in the air. After am eruption in 1815 there was darkness for 600 kilometers. After Krakatoa it was dark for even farther for days.
10th Plague. Death of First born. In Egypt the first born was king. They would be the one to lead the family after the father died. When food was scarce the first born ate first and some times was the only one to eat. After locusts ate every thing there was only grain locked in vaults. The hail got it wet, locust feces, it made it moldy. And so when only the first born ate, they were the only ones killed by moldy grain.
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!
רחצה
Rachtzah
Wash hands while reciting the traditional blessing for washing the hands:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם.
Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat yadayim.
Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to wash our hands.
Motzi-Matzah מוֹצִיא
Take the three matzot - the broken piece between the two whole ones – and hold them in your hand and recite the following blessing:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ
Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz.
Praised are you, Adonai, Lord our God, Ruler of the universe, who provides sustenance from the earth.
Before eating the matzah, put the bottom matzah back in its place and continue, reciting the following blessing while holding only the top and middle piece of matzah.
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה
Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah.
Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat matzah.
Break the top and middle matzot into pieces and distribute them everyone at the table to eat a while reclining to the left.
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.
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.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ, בְּחֵן, בְּחֶסֶד וּבְרַחֲמִים. הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ, וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד, בַּעֲבוּר שְׁמוֹ הַגָּדוֹל, כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכּל וּמֵטִיב לַכּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.
Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo betuvo, bechein, bechesed uv-rachamim. Hu notein lechem lechol basar ki leolam chasdo. Uv-tuvo hagadol tamid lo chasar lanu, ve-al yechsar lanu mazon leolam va-ed, ba-avur shemo hagadol, ki hu Eil zan um-farneis lakol u-meitiv lakol u-meichin mazon lechol beriyotav asher bara. Baruch atah Adonai, hazan et hakol.
We praise God, Ruler of Everything, who, in goodness, provides sustenance for the entire world with grace, kindness and mercy. With everlasting kindness, God gives food to all flesh. Because of this great everlasting goodness, we do not lack anything now, nor will we lack any food forevermore. God’s name is great, for it is God who provides nourishment and sustenance for all, does good to all, and prepares food for all creation. Blessed is God, who provides food for all.
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.
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!
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!
As we begin our tale of bitter slavery, we draw on the moving words of the 1899 poem of Paul Laurence Dunbar. Inspiration for Maya Angelou’s poem and autobiographical novel, Dunbar’s words recall the Torah narrative of our ancestors crying to the Almighty with pain and anguish, triggering the beginning of the redemption. The poem speaks about brutal slavery, racial segregation, and social discrimination practiced in American society against the African-American community. Using the metaphor of a bird, Dunbar highlights the importance of freedom. He also describes captivity through the plea and struggle of a caged bird.
Sympathy
I know what the caged bird feels, alas!
When the sun is bright on the upland slopes;
When the wind stirs soft through the springing grass,
And the river flows like a stream of glass;
When the first bird sings and the first bud opes,
And the faint perfume from its chalice steals—
I know what the caged bird feels!
I know why the caged bird beats his wing
Till its blood is red on the cruel bars;
For he must fly back to his perch and cling
When he fain would be on the bough a-swing;
And a pain still throbs in the old, old scars
And they pulse again with a keener sting—
I know why he beats his wing!
I know why the caged bird sings, ah me,
When his wing is bruised and his bosom sore,—
When he beats his bars and he would be free;
It is not a carol of joy or glee,
But a prayer that he sends from his heart’s deep core,
But a plea, that upward to Heaven he flings—
I know why the caged bird sings!
Discuss: current world slavery and our Jewish obligation to grapple with the African American slave experience. Poem Analysis
Paul Laurence Dunbar
1872–1906
Born on June 27, 1872 to freed slaves from Kentucky, Dunbar became one of the first influential Black poets in American literature, and was internationally acclaimed for his dialectic verse in collections such as Majors and Minors (1895) and Lyrics of Lowly Life (1896) . More recently Dunbar’s stature has increased markedly and he is regarded as America’s first great Black poet.
PaRDeS, an acronym formed from the first letters of the four levels of Torah interpretation, means 'orchard' in Hebrew. (The English word Paradise (PaRaDiSe) is derived from the same Persian root).
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Peshat: often inaccurately translated as literal, it comes from the root which means simple, although peshat is sometimes anything but simple! Peshat correctly means the intended, explicit meaning. |
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Remez: alluded meaning (reading between the lines). Remez in modern Hebrew means hint. Traditionally, remez referred to methods such as gezera shava (equivalent language implying equivalent meaning) and gematria (word-number values) |
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Derash: Homiletical or interpretative meaning. The word 'midrash' is from the same root. The drash is an interpretation that is not explicit in the text. |
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Sod: (lit. secret). The mystical or esoteric meaning. |
https://i.ytimg.com/vi/jBIiZT0Ph0A/hqdefault.jpg
Themes:
1. knowing our story
2. controling our narrative
3. agency and empowerment
The Passover story is the Jewish people’s original story of becoming strangers in a strange land. It is the story that reminds us that we, too, have stood in the shoes of refugees and asylum seekers in search of safety and liberty. With more displaced people around the world than at any time in recorded history, the words of the Haggadah are more poignant and relevant than ever before. As we read these words, we are commanded to put ourselves back into the narrative, to consider ourselves as though we, too, went out from Egypt, from the narrow place. We do this so that we may rise up renewed in our commitment to stand together as a thriving American Jewish movement supporting today’s refugees and asylum seekers. On Passover, we have the opportunity to remind ourselves why we do this work – to remind ourselves that this is our sacred obligation, amplified by our historic communal experience. As we lift our voices in song and prayer, we call out together with those who long to be free. This year, there are still many who struggle towards liberation: next year, may we all be free.
Mark Hetfield
HIAS President and CEO
https://www.hias.org/sites/default/files/hias_haggadah19-download-color_0.pdf
As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:
What does the wise child say?
The wise child asks, What are the testimonies and laws which God commanded you?
You must teach this child the rules of observing the holiday of Passover.
What does the wicked child say?
The wicked child asks, What does this service mean to you?
To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him. Had that child been there, he would have been left behind.
What does the simple child say?
The simple child asks, What is this?
To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”
What about the child who doesn’t know how to ask a question?
Help this child ask.
Start telling the story:
“It is because of what God did for me in taking me out of Egypt.”
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Do you see yourself in any of these children? At times we all approach different situations like each of these children. How do we relate to each of them?
?אֶחָד מִי יוֹדֵעַ
.אֶחָד מִי יוֹדֵעַ? אֶחָד אֲנִי יוֹדֵעַ: אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
.שְׁנַיִם מִי יוֹדֵעַ? שְׁנַיִם אֲנִי יוֹדֵע: שְׁנֵי לֻחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
.שְׁלֹשָה מִי יוֹדֵעַ? שְׁלֹשָה אֲנִי יוֹדֵעַ: שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
.אַרְבַּע מִי יוֹדֵעַ? אַרְבַּע אֲנִי יוֹדֵעַ: אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
.חֲמִשָּׁה מִי יוֹדֵעַ? חֲמִשָּׁה אֲנִי יוֹדֵעַ: חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
שִׁשָּׁה מִי יוֹדֵעַ? שִׁשָּׁה אֲנִי יוֹדֵעַ: שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
שִׁבְעָה מִי יוֹדֵעַ? שִׁבְעָה אֲנִי יוֹדֵעַ: שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
שְׁמוֹנָה מִי יוֹדֵעַ? שְׁמוֹנָה אֲנִי יוֹדֵע: שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
תִּשְׁעָה מִי יוֹדֵעַ? תִּשְׁעָה אֲנִי יוֹדֵעַ: תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
עֲשָׂרָה מִי יוֹדֵעַ? עֲשָׂרָה אֲנִי יוֹדֵעַ: עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּעאִ מָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
אַחַד עָשָׂר מִי יוֹדֵעַ? אַחַד עָשָׂר אֲנִי יוֹדֵעַ: אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּעאִ מָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
שְׁנֵים עָשָׂר מִי יוֹדֵעַ? שְׁנֵים עָשָׂר אֲנִי יוֹדֵעַ: שְׁנֵים עָשָׂר שִׁבְטַיָּא, אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּעאִ מָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
שְׁלֹשָה עָשָׂר מִי יוֹדֵעַ? שְׁלֹשָׁה עָשָׂר אֲנִי יוֹדֵעַ: שְׁלֹשָׁה עָשָׂר מִדַּיָּא, שְׁנֵים עָשָׂר שִׁבְטַיָּא, אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּעאִ מָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
Transliteration
Echad mi yodea? Echad ani yodea. Echad Eloheinu, Eloheinu, Eloheinu, Eloheinu, Shebashamayim uva'aretz
Shnayim mi yodea? Shnayim ani yodea. Shnei luchot habrit,
Shlosha mi yodea? Shlosha ani yodea. Shlosha avot,
Arbah mi yodea ? Arbah ani yodea. Arbah imahot,
Chamisha mi yodea? Chamisha ani yodea. Chamisha chumshei Torah,
Shisha mi yodea? Shisha ani yodea. Shisha sidrei mishnah,
Shivah mi yodea? Shivah ani yodea Shivah y'mei shabta
Shmonah mi yodea? Shmonah ani yodea Shmonah y'mei milah
Tishah mi yodea? Tishah ani yodea Tishah yarchei leidah
Asarah mi yodea? Asarah ani yodea Asarah dibrayah
Achad asar mi yodea? Achad asar ani yodea Achad asar kochvayah
Shneim asar mi yodea? Shneim asar ani yodea Shneim asar shivtayah,
Shlosha asar mi yodea? Shloshah asar ani yodea Shlosha asar midayah,
English
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 three? I know three. 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. 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 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 [in Joseph's Dream]. 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 [in Joseph's Dream]. 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.
אֶחָד מִי יוֹדֵעַ?
אֶחָד אֲנִי יוֹדֵעַ: אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.
שְׁנַיִם מִי יוֹדֵעַ?
שְׁנַיִם אֲנִי יוֹדֵעַ: שְׁנֵי לֻחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.
שְׁלשָׁה מִי יוֹדֵעַ?
שְׁלשָׁה אֲנִי יוֹדֵעַ: שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ
אַרְבַּע מִי יוֹדֵעַ?
אַרְבַּע אֲנִי יוֹדֵעַ: אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ
חֲמִּשָּׁה מִי יוֹדֵעַ?
חֲמִּשָּׁה אֲנִי יוֹדֵעַ: חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ
שִׁשִָּׂה מִי יוֹדֵעַ?
שִׁשִָּׂה אֲנִי יוֹדֵעַ: שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ
שִׁבְעָה מִי יוֹדֵעַ?
שִׁבְעָה אֲנִי יוֹדֵעַ: שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ
שְׁמוֹנָה מִי יוֹדֵעַ?
שְׁמוֹנָה אֲנִי יוֹדֵעַ: שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ
תִּשְׁעָה מִי יוֹדֵעַ?
תִּשְׁעָה אֲנִי יוֹדֵעַ: תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ
עֲשֶָרָה מִי יוֹדֵעַ?
עֲשֶָרָה אֲנִי יוֹדֵעַ: עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ
אַחַד עָשָׂר מִי יוֹדֵעַ?
אַחַד עָשָׂר אֲנִי יוֹדֵעַ: אַחַד עַָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ
שְׁנֵים עָשָׂר מִי יודע?
שנים עָשָׂר אֲנִי יוֹדֵעַ: שְׁנֵים עֶָשָׂר שִׁבְטַיָא, אַחַד עַָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ
שְׁלשָׁה עֶָשָׂר מִי יוֹדֵעַ?
שְׁלשָׁה עָשָׂר אֲנִי יוֹדֵעַ: שְׁלשָׁה עָשָׂר מִדַּיָא. שְׁנֵים עֶָשָׂר שִׁבְטַיָא, אַחַד עַָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ
(Chad Gadya) חַד גַדְיָא
חַד גַּדְיָאחַד גַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא שׁוּנְרָא, וְאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא כַלְבָּא ,וְנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא חוּטְרָא, וְהִכָּה לְכַלְבָּא
דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא נוּרָא, וְשָׂרַף לְחוּטְרָא
דְּהִכָּה לְכַלְבָּא ,דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא מַיָּא, וְכָבָה לְנוּרָא
דְּשָׂרַף לְחוּטְרָא ,דְּהִכָּה לְכַלְבָּא
דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא תוֹרָא, וְשָׁתָה לְמַיָּא
דְּכָבָה לְנוּרָא ,דְּשָׂרַף לְחוּטְרָא
דהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא הַשּׁוֹחֵט, וְשָׁחַט לְתוֹרָא
דְּשָׁתָה לְמַיָּא ,דְּכָבָה לְנוּרָא
דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא
דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא מַלְאַךְ הַמָּוֶת, וְשָׁחַט לְשׁוֹחֵט
דְּשָׁחַט לְתוֹרָא,דְּשָׁתָה לְמַיָּא
דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא
דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא הַקָּדוֹשׁ בָּרוּךְ הוּא
וְשָׁחַט לְמַלְאַךְ הַמָּוֶת ,דְּשָׁחַט לְשׁוֹחֵט
דְּשָׁחַט לְתוֹרָא, דְּשָׁתָה לְמַיָּא
דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא
דְּהִכָּה לְכַלְבָּא ,דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא,
Transliteration
Chad gadya, chad gadya.
D’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata shunra v’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata chalba v’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata chutra v’hika l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata nura v’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata maya v’chava l’nura,
d’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata tora v’shatah l’maya,
d’chava l’nura,
d’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata hashocheit v’shachat l’tora,
d’shata l’maya,
d’chava l’nura,
d’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata malach hamavet v’shachat l’shocheit,
d’shachat l’tora,
d’shata l’maya,
d’chava l’nura,
d’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata Hakodesh Baruch Hu v’shachat l’malach hamavet,
d’shachat l’shocheit,
d’shachat l’tora,
d’shata l’maya,
d’chava l’nura,
d’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
English
One little goat
One little goat, one little goat
Which my father bought 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 mother with 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 slaughterer (Shohet) 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 angel of death came, and slew the slaughterer,
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
Then came the Holy One, Blessed be He
and smote the angel of death, who slew the slaughterer
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 Ballad of the Four Sons
(to the tune of "Clementine")
Said the father to his children, "At the seder you will dine,
You will eat your fill of matzoh, you will drink four cups of wine."
Now this father had no daughters, but his sons they numbered four.
One was wise and one was wicked, one was simple and a bore.
And the fourth was sweet and winsome, he was young and he was small.
While his brothers asked the questions he could scarcely speak at all.
Said the wise one to his father, "Would you please explain the laws?
Of the customs of the seder, will you please explain the cause?"
And the father proudly answered, "As our fathers ate in speed,
Ate the paschal lamb 'ere midnight, and from slavery were freed."
So we follow their example, and 'ere midnight must complete
All the seder and we should not, after 12 remain to eat.
Then did sneer the son so wicked, "What does all this mean to you?"
And the father's voice was bitter, as his grief and anger grew.
"If you yourself don't consider, a son of Israel,
Then for you this has no meaning, you could be a slave as well."
Then the simple son said simply, "What is this," and quietly
The good father told his offspring, "We were freed from slavery."
But the youngest son was silent, for he could not ask at all.
His bright eyes were bright with wonder as his father told him all.
My dear children, heed the lesson and remember ever more
What the father told his children told his sons that numbered four.
