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The seder's order BY MARGE PIERCY
The songs we join in
are beeswax candles
burning with no smoke
a clean fire licking at the evening
our voices small flames quivering.
The songs string us like beads
on the hour. The ritual is
its own melody that leads us
where we have gone before
and hope to go again, the comfort
of year after year. Order:
we must touch each base
of the haggadah as we pass,
blessing, handwashing,
dipping this and that. Voices
half harmonize on the brukhahs.
Dear faces like a multitude
of moons hang over the table
and the truest brief blessing:
affection and peace that we make.
Marge Piercy, "The Seder’s Order" from The Crooked Inheritance. Copyright © 2006 by Marge Piercy. Reprinted by permission of Alfred A. Knopf, Inc. Source: The Crooked Inheritance (2006)
Our Passover meal is called a seder, which means “order” in Hebrew, because we go through specific steps as we retell the story of our ancestors’ liberation from slavery. Some people like to begin their seder by reciting or singing the names of the 14 steps—this will help you keep track of how far away the meal is!
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן
Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, וּמוֹעֲדֵי קָדְשֶךָ בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים.
Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am, v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah moadim l'simchah, chagim uz'manim l'sason et-yom chag hamatzot hazeh. Z'man cheiruteinu, mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol ha’amim umo’adei kod’shecha b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish Yisrael v'hazmanim.
Praised are you, Adonai, Lord our God, Ruler of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly festivals for joy, and special times for celebration, this Passover, this this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with festive revelations of Your holiness, happiness and joy You have granted us joyfully the holidays. Praised are you, Adonai, Who sanctifies Israel and the festivals.
Say this Shehechiyanu blessing the first Seder night only:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה
Baruch atah Adonai, Eloheinu melech ha-olam,
she’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.
Praised are you, Adonai, Lord our God, Ruler of the universe,
who has sustained us, maintained us and enabled us to reach this moment in life.
The blessings below are for a weeknight. (On Shabbat we add the words in parentheses)
וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בֶָּרָא אֱלֹהִים לַעֲשׂוֹת
(Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz v’choltzva’am. Vay’chal Elohim bayom hashvi’i, m'lachto asher asah, vayishbot bayom hashvi-i, mikol-mlachto asher asah. Vay'vareich Elohim, et-yom hashvi’i, vay'kadeish oto, ki vo shavat mikol-mlachto, asher-bara Elohim la-asot.)
(“And there was evening and there was morning, the sixth day. Now the heavens and all their host were completed. And on the seventh day God finished His work of creation which He had made. And God blessed the seventh day and made it holy, for on that day God rested from His work and ceased creating.)
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן
Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.
Praised are you, Adonai, Lord our God, Ruler of the universe, who has created the fruit of the vine.
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה (שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם (הַשַׁבָּת הַזֶה וְאֶת יוֹם) חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ (בְּאַהֲבָה), מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶךָ (בְּאַהֲבָה וּבְרָצוֹן,) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ (הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים.
Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am, v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom (hashabat hazeh v'et-yom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol ha’amim. (v'shabat) umo’adei kod’shecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish (h’shabbat v') Yisrael v'hazmanim.
Praised are you, Adonai, Lord our God, Ruler of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly [Shabbat for rest] festivals for joy, and special times for celebration, this [Shabbat and this] Passover, this [given in love] this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with [Shabbat and] festive revelations of Your holiness, happiness and joy You have granted us [lovingly] joyfully the holidays. Praised are you, Adonai, Who sanctifies [Shabbat], Israel and the festivals.
On Saturday night include the following section:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַבְדִיל בֵּין קֹדֶשׁ לְחֹל, ין אוֹר לְחשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ, וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּשְׁתָּ. הִבְדַּלְתָּ וְקִדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתֶךָ. ,בָּרוּךְ אַתָּה יי הַמַּבְדִיל בֵּין קֹדֶשׁ לְקֹדֶשׁ
( Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei ha-eish.
Baruch atah Adonai, Eloheinu melech ha’olam, hamavdil bein kodesh l'chol bein or l'choshech, bein Yisrael la-amim, bein yom hashvi-i l'sheishet y'mei hama-aseh. Bein k'dushat shabat likdushat yom tov hivdalta. V'et-yom hashvi-i misheishet y'mei hama-aseh kidashta. Hivdalta v'kidashta et-am'cha yisra-eil bikdushatecha. Baruch atah Adonai, hamavdil bein kodesh l'kodesh.)
(Praised are You Adonai our God Lord of the universe who created the lights of fire.
Praised are you, Adonai, Lord our God, Ruler of the universe, who makes a distinction between the holy and profane, light and darkness, Israel and the nations, Shabbat and the six workdays. You have made a distinction between the holiness of Shabbat and the holiness of the festival, and You have sanctified Shabbat above the six work-days. You have set apart and made holy Your people Israel with your holiness. Praised are you, Adonai, who distinguishes between degrees of sanctity.)
Say this Shehechiyanu blessing the first Seder night only:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה
Baruch atah Adonai, Eloheinu melech ha-olam,
she’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.
Praised are you, Adonai, Lord our God, Ruler of the universe,
who has sustained us, maintained us and enabled us to reach this moment in life.
Ritually wash hands without reciting the blessing. The need for hand washing before eating vegetables is no longer a ritual requirement, however, it is included here in the traditional Seder.
As Christopher Walken said on SNL about his ferns, it really helps to alleviate our anxiety -- you know, of pronouncing all of the blessings and getting all our interpretations of the seder plate right-- to put googly eyes on the things that make you nervous. You know, it works: they become your friends. And if you look closely at the beitzah, you'll notice that we did a really Jewish thing: we made a minion! (Welcome, Kevin, you're on for the Four Questions.)
The JQ GLBT seder plate includes some special symbolic items including:
- An Orange - which carries the seeds of rebirth and represents the diversity of the Jewish community as we increase inclusion.
- A Coconut - for the LGBT still in the closet and their struggle in coming out
- Sour Vegetables - for the flavor of hatred and bigotry
- Fruit Salad - for our collective potential and recognition
- Flowers, Sticks and Stones - for the path all of us as LGBT and Allies are on as we move through life and play our role in the development of our culture and commemoration of our history.
Reclining at dinner, drinking wine, and getting to eat karpas , a Greco-Roman appetizer, is freedom? Seriously?
The first part of the seder is a wicked satire that mocks the fool's answer to the central question of the Seder, "What is freedom?"
Imagine one of the great Rabbis of the Sanhedrin in antiquity, watching the Sages imprisoned and tortured by the Romans, watching senseless massacres of Jewish women and children by their Roman oppressors. Imagine him turning to a Roman citizen --the only truly "free" person in the world by their definition-- and asking, "Tell me, What is it like to be a Roman citizen, to be free?" Now imagine the answer: "This is what a free person gets to do. We get to recline on pillows while we eat; we get served; we drink as much wine as we can hold in an elaborate drinking game called a 'symposium,' and we get to eat karpas , appetizers!" What would a Jew think of that?
They'd think: "You who are free are idiots! If we were free, we'd use our freedom not for appetizers, but for education, for making a better society, for building a safety net for our elderly, sick, and poor, not for lemonade and appetizers!
The Jewish answer to "What is freedom?" is that Freedom is about What You Do With Your Freedom. How you answer that question depends on Your Story, your Maggid, from mitzrayim to a chance to use your freedom.
A person today who has never suffered might define freedom as what it looks like: a new car, hundreds of followers on social media, fashionable clothes, a large house, early retirement.... Those are the pillows, wine cups, and karpas of today.
Only the person who identifies with oppression knows that the real answer to the seder's central question is: "Real freedom is using your freedom to serve God."
Take the karpas, dip it into salt-water, and recite: בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה
Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.
Blessed are You, Lord, our God, Ruler of the universe, who creates the fruit of the earth.
Break the middle of three sheets of matzah. Take the larger piece—the afikomen. Place it on your shoulder and recite this line from Exodus: And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders :
Matzah is both the bread of affliction and the bread of freedom. This year, as we mark the second Passover of the pandemic, we are taking time to acknowledge the burdens that the pandemic has placed on people’s shoulders. Think about all the people who took on extra burdens this year, by choice or by necessity. People you know and people you do not know. Burdens that were economic, that were emotional, that were reflective of systemic injustices. People close by and people far away.
Step 1: Break the matzah. Everyone takes a turn placing the larger piece on your shoulder and sharing who you are thinking about and the burden that person or people carried this year
Step 2: Reader: May our eyes be open to each other's pain. May our ears be open to each other's cries. May we live with greater awareness. May we practice greater forgiveness. And may we go forward as free people able to respond to ourselves and each other with compassion, wonderment, appreciation, and love. - Rabbi Yael Levy
Step 3: What will liberation from the pandemic look and feel like for you, your friends and family, and for the world. Take a moment of quiet to acknowledge the losses of the past year. Then share a hope or vision of liberation.
Step 4: Think of the time when we will be liberated from the pandemic. Reach out your hands (either to the camera or to those around you) and say: May these burdens be lifted and may all who eat the bread of affliction taste the bread of freedom. ( (Now hide the afikomen!)
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”
WE’RE UNBREAKING UP
Reflect: Our world is broken and we are often unintentionally the source of that breaking. What’s something (object, relationship, etc.) you intentionally or unintentionally broke this past year?
The Jewish tradition teaches that it’s not up to us to finish the work of repairing all that is broken with the world, but that we still must engage and do all we can. What actions will you take this year to heal and repair?
Break the middle matzah of the three at the head of the table – the bigger half magically becomes the Afikoman (more on that later). See if you can snag it when the leader isn’t looking and hold it ransom – we can’t finish our #friendseder™ without it!
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The courage to let go of the door, the handle.
The courage to shed the familiar walls whose very
stains and leaks are comfortable as the little moles
of the upper arm; stains that recall a feast,
a child’s naughtiness, a loud blattering storm
that slapped the roof hard, pouring through.
The courage to abandon the graves dug into the hill,
the small bones of children and the brittle bones
of the old whose marrow hunger had stolen;
the courage to desert the tree planted and only
begun to bear; the riverside where promises were
shaped; the street where their empty pots were broken.
The courage to leave the place whose language you learned
as early as your own, whose customs however dan-
gerous or demeaning, bind you like a halter
you have learned to pull inside, to move your load;
the land fertile with the blood spilled on it;
the roads mapped and annotated for survival.
The courage to walk out of the pain that is known
into the pain that cannot be imagined,
mapless, walking into the wilderness, going
barefoot with a canteen into the desert;
stuffed in the stinking hold of a rotting ship
sailing off the map into dragons’ mouths,
Cathay, India, Siberia, goldeneh medina
leaving bodies by the way like abandoned treasure.
So they walked out of Egypt. So they bribed their way
out of Russia under loads of straw; so they steamed
out of the bloody smoking charnelhouse of Europe
on overloaded freighters forbidden all ports—
out of pain into death or freedom or a different
painful dignity, into squalor and politics.
We Jews are all born of wanderers, with shoes
under our pillows and a memory of blood that is ours
raining down. We honor only those Jews who changed
tonight, those who chose the desert over bondage,
who walked into the strange and became strangers
and gave birth to children who could look down
on them standing on their shoulders for having
been slaves. We honor those who let go of every-
thing but freedom, who ran, who revolted, who fought,
who became other by saving themselves.
Maggid – Four Questions
מַהנִּשְּׁתַּנָה
?מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת
Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?
Why is this night of Passover different from all other nights of the year?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה
She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah.
On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר
Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror.
On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?
שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים
Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat.Ha-lai-lah hazeh sh'tei p'ameem.
On all other nights, we do not dip vegetables even once,
why on this night do we dip greens into salt water and bitter herbs into sweet haroset?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ
Sheb’khol ha-lei-lot anu och-leem bein yo-shveen u-vein m’su-been, ha-lailah hazeh kulanu m’subeen.
On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?
Maggid: Ha Lachma Anya
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.
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.
Who'da Thunk It?
(Music by Greg Brown; Words Modified by Rabbi Nadav Caine)
Used to say I could live on matzah, and we could and we did
Living in tents, Welcoming the stranger, In the wilderness!
Now we say we could live on matzah, but it's not true.
We can't live on matzah because we don't want to!
We want cake and cookies, artisan breads, don't give me macaroons!
We want cake and cookies, artisan breads, don't give me macaroons!
And I say Hey Hey Hey Hey, Who'da Thunk it?
Hey Hey Hey Hey, Ha Lachma Anya!
Used to say I could live without karpas, and we could and we did
We were slaves in Egypt, Ate the bread of affliction, And called on our God!
Now we say we could live without karpas, it's not true.
We can't live without karpas because we don't want to!
We want egg rolls and salad, tapas, guacamole, and I'm going to dip twice!
Egg rolls and salad, tapas, guacamole, and I'm going to dip twice!
And I say Hey Hey Hey Hey, Who'da Thunk it?
Hey Hey Hey Hey, Ha Lachma Anya!
Used to say I could live without reclining, and we could and we did
As long as we were together, on a wooden bench, what did it matter?
Now we say we could live without reclining but it's not true.
We can't live without reclining, no! Because we don't want to.
Get me a lazy boy, a sectional, and a home theater!
Get me a lazy boy, a sectional, that's where I'll eat dinner!
And I say hey hey hey hey, what happened to the maror?
And I say hey hey hey hey, Who'da thunk it?
And I say Hey Hey Hey Hey, Who'da Thunk it?
Hey Hey hey hey Ha Lachma Anya!
Hey Hey Hey Hey, Who'da Thunk it?
Hey Hey hey hey Ha Lachma Anya!
בָּרוּךְ הַמָּקוֹם, בָּרוּךְ הוּא. בָּרוּךְ שֶׁנָּתַן תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל, בָּרוּךְ הוּא
כְּנֶגֶד אַרְבָּעָה בָנִים דִּבְּרָה תּוֹרָה . אֶחָד חָכָם, וְאֶחָד רָשָׁע, וְאֶחָד תָּם, וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל
Baruch hamakom, baruch hu. Baruch shenatan torah l'amo yisra-eil, baruch hu.
K'neged arba-ah vanim dib'rah torah. Echad chacham, v'echad rasha, v'echad tam, v'echad she-eino yodei-a lishol
The Torah speaks of four types of children: one is wise, one is wicked, one is simple, and one does not know how to ask.
חָכָם מָה הוּא אוֹמֵר? מַה הָעֵדוֹת וְהַחֻקִּים וְהַמִשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלֹהֵינוּ אֶתְכֶם? וְאַף אַתָּה אֱמָר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן.
Chacham mah hu omeir? Mah ha-eidot v'hachukim v'hamishpatim, asher tzivah Adonai Eloheinu etchem? V'af atah emor lo k'hilchot hapesach. Ein maftirin achar hapesach afikoman.
The Wise One asks: "What is the meaning of the laws and traditions God has commanded?" (Deuteronomy 6:20) You should teach him all the traditions of Passover, even to the last detail.
רָשָׁע מָה הוּא אוֹמֵר? מָה הָעֲבֹדָה הַזֹּאת לָכֶם? לָכֶם - וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר
.וְאַף אַתָּה הַקְהֵה אֶת שִנָּיו וֶאֱמֹר לוֹ: בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם. לִי - וְלֹא לוֹ. אִילּוּ הָיָה שָׁם, לֹא הָיָה נִגְאָל
Rasha, mah hu omer? Mah ha-avodah ha-zot lachem? Lachem v’lo lo. Ul'fi shehotzi et atzmo min hak'lal, kafar ba-ikar. V'af atah hakheih et shinav, ve-emor lo. Ba-avur zeh, asah Adonai li, b'tzeiti mimitzrayim, li v'lo lo. Ilu hayah sham, lo hayah nigal.
The Wicked One asks: "What does this ritual mean to you?" (Exodus 12:26) By using the expression "to you" he excludes himself from his people and denies God. Shake his arrogance and say to him: "It is because of what the Lord did for me when I came out of Egypt..." (Exodus 13:8) "For me" and not for him -- for had he been in Egypt, he would not have been freed.
תָּם מָה הוּא אוֹמֵר? מַה זֹּאת? וְאָמַרְתָּ אֵלָיו: בְּחֹזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרָיִם, מִבֵּית עֲבָדִים
Tam mah hu omeir? Mah zot? V'amarta eilav. B'chozek yad hotzi-anu Adonai mimitzrayim mibeit avadim.
The Simple One asks: "What is all this?" You should tell him: "It was with a mighty hand that the Lord took us out of Egypt, out of the house of bondage."
ושֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל - אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם
V'she-eino yodei-a lishol, at p'tach lo. Shene-emar. V'higadta l'vincha, bayom hahu leimor.
Ba-avur zeh asah Adonai li, b'tzeiti mimitzrayim.
As for the One Who Does Not Know How To Ask, you should open the discussion for him, as it is written: "And you shall explain to your child on that day, 'It is because of what the Lord did for me when I came out of Egypt." (Exodus 13:8)
THE FOUR CHILDREN OF CLIMATE CHANGE
--The Wise Child knows climate change is real
--The Wicked Child knows it’s real but remains unconcerned
--The Simple Child denies the reality of climate change
--The One Who Does Not Know to Ask needs more information
If this section were "The Four Friends," which would each be in your life?
If this section were "The Four Strangers Who Live Among You" -- how could this be the 4 ways non-Jews look at Jews?
If this sections were "The Four Ways To Approach Anti-Racism Work in Our Country" -- what would each of the four approaches be?
His son, the second generation, is represented in the Wicked Son. This is the rebel who wants to succeed in his new life and take on Western values. Although he has grown up in a home full of Jewish values and an integrated Jewish life, he rejects this in favor of integrating into Western society and becoming accepted as the new American.
His son, the third generation, is represented by the Simple Son. This child has spent Seder nights at his grandparents' table and has seen his grandmother light the Shabbat candles. He has a spattering of knowledge picked up at Hebrew school, but he doesn't know the meaning behind any of the symbols and is not very motivated to go beyond what he sees.
His son, the fourth generation, is represented in the "One who doesn't know how to ask." This child does not have memories of his great grandparents. He celebrates the American holidays and other than knowing that he is a Jew, has no connection whatsoever to Judaism. He sits at a traditional Seder night and does not even know what to ask because it is all so foreign to him.
Today there is a fifth son, who is off in India or out at the movies on Seder night, not even aware that Passover exists. Anyone sitting at the Seder table is still connected to the Jewish people and heritage just by being there. We just need to get him interested enough to ask a question so a door can be opened for him.
[Adapted by Nadav Caine from Paul Silk from a Sermon at betham.org]
In our midst always, and at our tables, though we often don't really "see" them, are the four grieving children.
The wise child understands the rules of bodies and of medical treatments, of physical and mental health. She navigated the system, talked with the doctors, read the books, made the decisions according to the best information possible, and handled the affairs. There is no one to blame. If they do all that, and keep doing that, the afikomen will come.
The rebellious child is angry and hurt. "The longer I defy this, the more they're with me." "Someone needs to speak up," she says, even if it makes everyone at the table uncomfortable. "I don't want it to be for me as it is for you. Something could have been done, should have been done: I don't care for a system and a God who lets this happen." It’s no good putting your arm around therasha. She takes offense if you try to console her or get close.
A little ways away sits the simple child, overcome by grief. Her throat aches; tears spill from her eyes; she feels lost and alone. “I miss them,” she says. “I loved them. I need him.”
And over in a corner is the one too devastated to say anything at all. The unthinkable has happened to her. She’s in shock. She walks around in a kind of daze. Half the time she doesn’t know where she is, or what she’s doing. She can barely force herself to get out of bed. Sometimes she stays there all day long.
Four children at the Passover table – four human responses to the death of someone we love. Each year, at Pesach, we revisit them in the Haggadah. Each year, all four are invited to our Seder. All of them are welcome. All of them are honored. We don’t try to change them. We don’t try to move them along or force them to progress. They all remain themselves.
If the Seder were a lecture hall it would deliver facts and answers, resolving all doubt and confusion. If the Seder were a hospital it would dispense bandages and medicine, promising to take away pain. The Seder is neither of these. It’s a conversation. It’s a place for questions and stories, for open doors and open-ended discussions. If you come to the Seder table angry or sad or quiet nobody will force you to be different. You’re welcomed into the circle as you are.
These are the Plagues that the holy one, blessed be he, brought upon Egypt.
Blood | Dom | דָּם
Frogs | Tzfardeyah | צְפֵרְדֵּע
Lice | Kinim | כִּנִים
Beasts | Arov | עָרוֹב
Cattle Plague | Dever | דֶּבֶר
Boils | Sh’chin | שְׁחִין
Hail | Barad | בָּרד
Locusts | Arbeh | אַרְבֶּה
Darkness | Choshech | חשֶׁךְ
Slaying of First Born |Makat Bechorot | מַכַּת בְּכוֹרוֹת
Maggid – Closing דַּיֵינוּ
אִלוּ הוֹצִיאָנוּ מִמִצְרַים, וְלֹא עָשָׂה בָּהֶם שְׁפָטִים, דַּיֵינוּ
אִלוּ עָשָׂה בָּהֶם שְׁפָטִים, וְלֹא עָשָׂה בֵאלֹהֵיהֶם, דַּיֵינו
אִלוּ עָשָׂה בֵאלֹהֵיהֶם, וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם, דַּיֵינוּ
אִלוּ הָרַג אֶת בְּכוֹרֵיהֶם, וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם, דַּיֵינוּ
אִלוּ נָתַן לָנוּ אֶת מָמוֹנָם, וְלֹא קָרַע לָנוּ אֶת הַיָּם, דַּיֵינוּ
אִלוּ קָרַע לָנוּ אֶת הַיָּם, וְלֹא הֶעֱבֵירָנוּ בְּתוֹכוֹ בֶּחָרָבָה, דַּיֵינוּ
אִלוּ הֶעֱבֵירָנוּ בְּתוֹכוֹ בֶּחָרָבָה, וְלֹא שְׁקַע צָרֵנוּ בְּתוֹכוֹ, דַּיֵינוּ
אִלוּ שִׁקַע צָרֵנוּ בְּתוֹכוֹ, וְלֹא סִפֵּק צָרְכֵּנוּ בּמִדְבָּר אַרְבָּעִים שָׁנָה, דַּיֵינוּ
אִלוּ סִפֵּק צָרְכֵּנוּ בּמִדְבָּר אַרְבָּעִים שָׁנָה, וְלֹא הֶאֱכִילָנוּ אֶת הַמָּן, דַּיֵינוּ
אִלוּ הֶאֱכִילָנוּ אֶת הַמָּן, וְלֹא נָתַן לָנוּ אֶת הַשַׁבָּת, דַּיֵינוּ
אִלוּ נָתַן לָנוּ אֶת הַשַׁבָּת, וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי, דַּיֵינוּ
אִלוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי, וְלֹא נַָתַן לָנוּ אֶת הַתּוֹרָה, דַּיֵינוּ
אִלוּ נַָתַן לָנוּ אֶת הַתּוֹרָה, וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, דַּיֵינוּ
אִלוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, וְלֹא בָנָה לָנוּ אֶת בֵּית הַבְּחִירָה, דַּיֵינוּ
God has bestowed many favors upon us.
Had He brought us out of Egypt, and not executed judgments against the Egyptians, It would have been enough – Dayyenu
Had He executed judgments against the Egyptians, and not their gods, It would have been enough – Dayyenu
Had He executed judgments against their gods and not put to death their firstborn, It would have been enough – Dayyenu
Had He put to death their firstborn, and not given us their riches, It would have been enough – Dayyenu
Had He given us their riches, and not split the Sea for us, It would have been enough – Dayyenu
Had He split the Sea for us, and not led us through it on dry land, It would have been enough – Dayyenu
Had He led us through it on dry land, and not sunk our foes in it, It would have been enough – Dayyenu
Had He sunk our foes in it, and not satisfied our needs in the desert for forty years, It would have been enough – Dayyenu
Had He satisfied our needs in the desert for forty years, and not fed us the manna, It would have been enough – Dayyenu
Had He fed us the manna, and not given us the Sabbath, It would have been enough – Dayyenu
Had He given us the Sabbath, and not brought us to Mount Sinai, It would have been enough – Dayyenu
Had He brought us to Mount Sinai, and not given us the Torah, It would have been enough – Dayyenu
Had He given us the Torah, and not brought us into Israel, It would have been enough – Dayyenu
Had He brought us into Israel, and not built the Temple for us, It would have been enough – Dayyenu
Obligations of the Holiday
רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר:כָּל שֶׁלֹּא אָמַר שְׁלשָׁה דְּבָרִים אֵלּוּ בַּפֶּסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלוּ הֵן
פֶּסַח, מַצָה, וּמָרוֹר
Rabban Gamlieil hayah omeir: kol shelo amar sh’loshah d’varim eilu bapesach, lo yatza y’dei chovato, v’eilu hein: Pesach, Matzah, Umaror.
Rabban Gamliel would teach that all those who had not spoken of three things on Passover had not fulfilled their obligation to tell the story, and these three things are:
Point to the shank bone.
פֶּסַח שֶׁהָיוּ אֲבוֹתֵינוּ אוֹכְלִים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָם, עַל שׁוּם מָה? עַל שׁוּם שֶׁפֶָּסַח הַקָּדוֹשׁ בָּרוּךְ הוּא עַל בָּתֵּי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיי, אֲשֶׁר פֶָּסַח עַל בָּתֵּי בְּני יִשְׂרָאֵל בְּמִצְרַים בְּנָגְפּוֹ אֶת מִצְרַים , וְאֶת בָּתֵּינוּ הִצִּיל? וַיִּקֹּד הָעָם וַיִּשְּׁתַּחווּ
Pesach shehayu avoteinu och’lim, bizman shebeit hamikdash hayah kayam, al shum mah? Al shum shepasach hakadosh baruch hu al batei avoteinu b’mitzrayim, shene’emar: va’amartem zevach pesach hu l’Adonai, asher pasach al batei v’nei Yisrael b’mitzrayim, b’nagpo et mitzrayim v’et bateinu hitzil, vayikod ha’am vayishtachavu.
The Pesah which our ancestors ate when the Second Temple stood: what is the reason for it? They ate the Pesah because the holy one, Blessed be He “passed over” the houses of our ancestors in Egypt, as it is written in the Torah: “And You shall say, ‘It is the Passover offering for Adonai, who passed over the houses of the Israelites saving us in Mitzrayim but struck the houses of the Egyptians.
Point to the matza.
מַצָּה זו שאנו אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁלֹא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא, וּגְאָלָם, שֶׁנֶּאֱמַר: וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִצְרַים עֻגֹת מַצּוֹת, כִּי לֹא חָמֵץ, כִּי גֹרְשׁוּ מִמִּצְרַים וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ, וְגַּם צֵדָה לֹא עָשׂו לָהֶם
Matzah zeh sheanu och’lim, al shum mah? Al shum shelo hispik b’tzeikam shel avoteinu l’hachamitz ad sheniglah aleihem melech malchei ham’lachim, hakadosh baruch hu, ug’alam, shene’emar: vayofu et habatzeik asher hotziu mimitzrayim ugot matzot, ki lo chameitz, ki gor’shu mimitzrayim v’lo yachlu l’hitmahmeiha, v’gam tzeidah lo asu lahem.
Matzah - what does it symbolize in the Seder? There was insufficient time for the dough of our ancestors to rise when the holy one, Blessed be He was revealed to us and redeemed us, as it is written in the Torah: “And they baked the dough which they brought forth out o Egypt into matzah – cakes of unleavened bread – which had not risen, for having been driven out of Egypt they could not tarry, and they had made no provisions for themselves.”
Point to the maror.
מָרוֹר זֶה שֶׁאָנוּ אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת חַיֵי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַיְמָרֲרוּ אֶת חַיֵיהם בַּעֲבֹדָה קָשָה, בְּחֹמֶר וּבִלְבֵנִים וּבְכָל עֲבֹדָה בַּשָּׂדֶה אֶת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶך
Maror zeh sheanu och’lim, al shum mah? Al shum shemeir’ru hamitzrim et chayei avoteinu b’mitzrayim, shene’emar: vayamararu et chayeihem baavodah kashah, b’chomer uvilveinim uv’chol avodah basadeh et kol avodatam asher avdu vahem b’farech.
Why do we eat Maror? For the reason that the Egyptians embitter the lives of our ancestors in Mitzrayim, as the Torah states: “And they embittered their lives with servitude, with mortar and bricks without straw, with every form of slavery in the field and with great torment.”
בְּכָל דּוֹר וָדוֹר חַיָב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלוּ הוּא יֶָָצֶָא מִמִּצְרַָים , שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרַים . לֹא אֶת אֲבוֹתֵינוּ בִּלְבָד גָּאַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא אַף אוֹתָנוּ גָּאַל עִמָּהֶם, שֶׁנֶּאֱמַר: וְאוֹתָנוּ הוֹצִיא מִשָׁם , לְמַעַן הָבִיא אֹתָנוּ, לָתֶת לָנוּ אֶת הָאָרֶץ אֲשֶׁר נִשָׁבַּע לַאֲבֹתֵנוּ
B’chol dor vador chayav adam lirot et atzmo k’ilu hu yatza mimitzrayim, shene’emar: v’higadta l’vincha bayom hahu leimor, ba’avur zeh asah Adonai li b’tzeiti mimitzrayim. Lo et avoteinu bilvad ga’al hakadosh baruch hu, ela af otanu ga’al imahem, shene’emar: v’otanu hotzi misham, l’ma’an havi otanu, latet lanu et ha’aretz asher nishba la’avoteinu.
Therefore we are obligated, to thank, sing the Hallel, praise, glorify, exalt, honor, bless, elevate and raise our voices for joy to the holy one, Blessed be He, Who performed all these miracles for our ancestors and therefore for us! You brought us from human servitude to freedom, from sorrow to joy, for a time of mourning to a festive day, from deep darkness to great light and from slavery to redemption! In Your presence we renew our singing as in ancient days: Hallel-lu-yah Sing Hallel to God.
Cover the matza and raise the cup of wine until it is drunk at the end of Maggid.
לְפִיכָךְ אֲנַחְנוּ חַיָבִים לְהוֹדוֹת, לְהַלֵל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, לְבָרֵךְ, לְעַלֵּה וּלְקַלֵּס לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִסִּים הָאֵלוּ: הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה. וְנֹאמַר לְפָנָיו שִׁירָה חֲדָשָׁה: הַלְלוּיָהּ
L’fichach anachnu chayavim l’hodot, l’hallel, l’shabeiach, l’faeir, l’romeim, l’hadeir, l’vareich, l’aleih ul’kaleis, l’mi she’asah a’avoteinu v’lanu et kol hanisim haeilu: hotzianu meiavdut l’cheirut miyagon l’simchah, umei’eivel l’yom tov, umei’afeilah l’or gadol, umishibud ligulah. V’nomar l’fanav shirah chadashah: halleluyah.
Therefore it is our duty to thank and praise, pay tribute and glorify, exalt and honor, bless and acclaim the One who performed all these miracles for our fathers and for us. He took us out of slavery into freedom, out of grief into joy, out of mourning into a festival, out of darkness into a great light, out of slavery into redemption. We will recite a new song before Him! Halleluyah!
KOS SHEINEE: The Second Cup of Wine
בָּרוּךְ אתה יי אֱלֹהֵינוּ מֶלֶךְ העוֹלָם, אֲשֶׁר גְּאָלָנוּ וְגָּאַל אֶת אֲבוֹתֵינוּ מִמִּצְרַים , וְהִגִּיעָנוּ לַלַּיְלָה הַזֶּה לֶאֱכָל בּוֹ מַצָּה וּמָרוֹר. כֵּן יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ. וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים אֲשֶׁר יַגִּיעַ דָּמָם עַל קִיר מִזְבַּחֲךָ לְרָצוֹן, וְנוֹדֶה לְךָ שִׁיר חָדָש עַל גְּאֻלָּתֵנוּ ועַל פְּדוּת נַפְשֵׁנוּ. בָּרוּךְ אַתָּה יי גָּאַל יִשְׂרָאֵל
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן
Baruch atah Adonai, Eloheinu Melech ha’olam, asher g’alanu v’ga’al et avoteinu mimitzrayim, v’higianu lalaylah hazeh le’echol bo matzah umaror. Kein Adonai Eloheinu vEilohei avoteinu yagi’einu l’mo’adim v’lirgalim acheirim haba’im likrateinu l’shalom, s’meichim b’vinyan irecha v’sasim ba’avodatecha. V’nochal sham min hazvachim umin hapsachim asher yagia damam al kir mizbachacha l’ratzon, v’nodeh l’cha shir chadash al g’ulateinu v’al p’dut nafsheinu. Baruch Atah Adonai, ga’al Yisrael.
Baruch Atah Adonai, Eloheinu Melech haolam, borei p’ri hagafen.
Praised are you, Adonai, our God, sovereign of the universe, who has redeemed us and our fathers from Egypt and enabled us to reach this night that we may eat matzo and marror. Lord our God and God of our ancestors, enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion your city, and joyful at your service. There we shall eat of the offerings and Pesach sacrifices which will be acceptably placed upon your altar. We shall sing a new hymn of praise to you for our redemption and for our liberation. Praised are you, Adonai, who has redeemed Israel.
Praised are you, Adonai, our God, sovereign of the universe, who has created the fruit of the vine.
Dayenu דַּיֵינוּ - Sing the italicized..
Ilu hotzi hotzi anu, hotzi anu mimitzrayim, hotzi anu mimitzrayim, DAYENU
(Chorus:) Day day ye nu, day day ye nu, day day ye nu dayenu dayenu dayenu
Day day ye nu, day day ye nu, day day ye nu dayenu dayenu
Ilu natan natan lanu, natan lanu et hashabbat, natan lanu et hashabbat, DAYENU
Ilu natan natan lanu, natan lanu et hatorah, natan lanu et hatorah, DAYENU
Ilu heech nee, heech nee sanu, heech nee sanu, l’eretz Yisrael, heech nee sanu, l’eretz Yisrael, DAYENU
[If God had just brought us out of Egypt, it would have been enough for us! If God had just [done that and] just given us Shabbat, it would have been enough for us! If God had just done that and given us the Torah, it would have been enough for us! If God had done all that, and just brought us to Eretz Yisrael, it would have been enough for us!]
אִלוּ הוֹצִיאָנוּ מִמִצְרַים , וְלֹא נָתַן לָנוּ אֶת הַשַׁבָּת, דַּיֵינוּ.
אִלוּ נָתַן לָנוּ אֶת הַשַׁבָּת, וְלֹא נַָתַן לָנוּ אֶת הַתּוֹרָה, דַּיֵינוּ.
אִלוּ נַָתַן לָנוּ אֶת הַתּוֹרָה, וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, דַּיֵינוּ.
The Second Cup of Wine
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.
Baruch Atah Adonai, Eloheinu Melech haolam, borei p’ri hagafen.
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.
Rav Kook says each of us took something from that experience that the world needs before it can be fully redeemed. Our father Abraham knew well how to argue with God, but he didn't argue when told his descendants would be slaves for 400 years. We needed to live through the affliction, and come out onh the other side, in order to empower others to do the same. We remind ourselves, each year, of our history and our responsibility.
We are commanded not to oppress the alien in our midst. That alone requires much intention. But, like God and our neighbor, the Torah commands we love the alien, the stranger, the undocumented farmworker or nanny. Why? Because we were aliens in the Land of Mitzrayim. The Torah is explicit: our experience in Egypt demand us to empathize with those who are in similar states of vulnerability. That's our contribution to redemption.
Maror מָרוֹר - Now dip some maror into the charoset, but not so much that the bitter taste is neutralized. Recite the following blessing and then eat the maror (without reclining):
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר.
Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror.
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 the bitter herb.
Korech כּוֹרֵךְ
Make a "Hillel sandwich" of matzah, maror, and charoset. This way reminds us of how, in the days of the Temple, Hillel would make a sandwich of the Pashal lamb, matzah and maror, in order to observe the law “You shall eat it (the Pesach sacrifice) on matzah and maror.”
Korech: The Emotionally Intelligent Sandwich
- Why is the Korech sandwich the quintessential Pesach food?
- How do we manage difficult emotions and experiences in our lives?
What is the biblical obligation of Korech? Is it a reminder of freedom or of slavery? What is the deeper meaning of the sandwich? How do we manage difficult emotions in our own lives?
Difficult emotions don't get smaller but we actually expand around them so that the emotion takes up less space in our lives that it did originally.
Marbeh Lisape r on Pesach Haggadah, Maror 1:1 - Rabbi Yedidiah Tiah Weil (1700s, Prague):
(1) Maror Korekh: Even if some disagreement or bitterness burns in his heart, let him ‘wrap up’ (hikhrikh) any hurts with love and let him judge all people favorably, as we learn in Masekhet Shabbat: “Our Rabbis taught: He who judges his neighbor in the scale of merit is himself judged favorably,” and elsewhere in the Talmud. The Sages of blessed memory also quote the following verse: “Better to be forbearing than mighty; to have self control than to conquer a city.” There are those with a fire burning in them and bitterness is dripping within them... Others, however, remain calm and do not allow their hearts to become angry. This is a great quality – greater than conquering a city.
What is something difficult you are struggling with? How might you expand around it and wrap yourself with love?
Shulchan Orech שֻׁלְחָן עוֹרֵךְ
Now is time to enjoy the festival meal and participate in lively discussion. It is permitted to drink wine between the second and third cups.
Tzafun
צָפוּן
After the meal, take the Afikoman and divide it among all the guests at the Seder table.
It is forbidden to drink or eat anything (except the remaining two ritual cups of wine) after eating the Afikoman.
(This has worked amazingly well at every Seder I've ever done, since it was first taught to me by Prof. Ron Wolfson.)
Preparation Before the Seder: Decide ahead of time where the Afikomen will be hidden. Choose a location outside of the search zone. (E.g. "refrigerator".) Make sure the name of the location is not too short: you want a long name like "Refrigerator" or "File Cabinet" or "Linen Closet" so that the number of letters is almost the same as the expected number of participants.) Take a deck of identical index cards, and on each one write a single letter of the location. (E.g. On one write "R" and on one write "E" and on one write "F" and keep going.) Make sure for letters like "p" and "b" that you indicate what is the top and what is the bottom so there's no confusion as to what letter it is. Keep a blank index card in your pocket. Pick a search zone. (E.g. living room, den and bathroom.) Hide each index card somewhere in the search zone. Make sure to make some kid-friendly for finding.
At the Seder: Quietly disappear at some point and hide the Afikomen in the previously decided location. Make sure it's outside the search zone and that no one will accidentally find it.
Instructions to Participants: Show the hunt participants the blank index card from your pocket, and explain that you've hidden these cards, with a letter on each, in the search zone. Make sure to tell them exactly how many there are! (So in our example, R-E-F-R-I-G-E-R-A-T-O-R, it will be 12. For a location like "File Cabinet," it's 11.) If they find a card, they are to return to you and put the card on the floor and start trying to spell out the name of the location. It's one card maximum per person, so they may not return to the search zone to find more. (This way even the youngest children can get a chance to find one.)
During the Hunt: As hunters return with cards, they all together try to spell out the name using the cards. It's a team cooperative activity. (You may have to go help, with hints, the last ones unable to find a card find the final remaining cards.) Once they spell out the name correctly (you may have to give hints, like "it's two words: the first starts with F and the second starts with C..."), they can go fetch the afikomen. At that point, be prepared to give ALL of them a prize. I have successfully used glow necklaces, chocolate covered matzah, or individually wrapped, small fair-trade KP chocolates.
Divide up the Afikomen and everyone eats a bite!
Pour the third cup of wine and recite Birkat Hamazon (Blessing after the Meal).
שִׁיר הַמַּעֲלוֹת:בְּשׁוּב יהוה אֶת־שִׁיבַת צִיּוֹן הָיִ֫ינוּ כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם, הִגְדִּיל יְיָ לַעֲשׂוֹת עִם אֵלֶּה. הִגְדִּיל יְיָ לַעֲשׂוֹת עִמָּנוּ, הָיִינוּ שְׂמֵחִים. שׁוּבָה יְיָ אֶת שְׁבִיתֵנוּ, כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו.
Shir Hama’alot, b’shuv Adonai et shee-vat Tzion, ha-yeenu k’chol meem. Az y’ma-lei s’chok pee-nu u’l-sho-nei-nu reena, az yo-m’ru va-goyim, heeg-deel Adonai la-asot eem eleh. Heeg-deel Adonai la-asot eemanu, ha-yee-nu s’mei-cheem. Shuva Adonai et sh’vee-tei-nu, ka-afee-keem ba-negev. Ha-zor-eem b’deem-ah b’reena yeek-tzo-ru. Ha-loch yei-lech u-va-cho no-sei me-shech hazara, bo yavo v’reena, no-sei alu-mo-tav.
When the Lord returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: “The Lord has done great things for them.” The Lord did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.
Leader: רַבּוֹתַי נְבָרֵךְ. Rabotai n’vareich.
Participants: יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. Y’hee sheim Adonai m’vo-rach mei-atah v’ad olam.
Leader: יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ.
Y’hee sheim Adonai m’vorach mei-atah v’ad olam. Beer-shut maranan v’rabanan v’rabotai, n’vareich (Eloheinu) she’achalnu mee-shelo.
Participants: בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ. Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.
Leader: בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ. Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.
All together: בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ. Baruch hu u-varuch sh’mo.
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 לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.
Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo, b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo, uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.
Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.
נוֹדֶה לְךָ יְיָ אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה, וְעַל שֶׁהוֹצֵאתָנוּ יְיָ אֱלֹהֵינוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים, וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ, וְעַל תּוֹרָתְךָ שֶׁלִמַּדְתָּנוּ, וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ, וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ, וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה.
We thank you, Adonai, Lord our God, for having given a beautiful, good, and spacious land; for having taken us out from the land of Egypt and redeemed us from the house of slavery; for Your covenant which You sealed in our flesh; for Your Torah which You taught us; for the life, grace and kindness You have granted us; and for the food with which You always sustain us.
וְעַל הַכֹּל יְיָ אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי תָּמִיד לְעוֹלָם וָעֶד. כַּכָּתוּב, וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ. בָּרוּךְ אַתָּה יְיָ, עַל הָאָרֶץ וְעַל הַמָּזוֹן.
וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יְיָ, בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם. אָמֵן.
Uv’nei Y’rushalayim ir hakodesh bimheira v’yameinu. Baruch atah Adonai, boneh v’rachamav Y’rushalayim. Amein.
The Blessing after the Meal concludes by drinking the Third Cup of wine, while reclining to the left.
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.
Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.
Praised are you, Adonai, Lord of the universe, who has created the fruit of the vine.
THE CUPS OF ELIYAHU AND MIRIAM
Fill the Cup of Elijah on the table with wine and the Cup of Miriam with water. Traditionally the youngest children open the door for Elijah. Everyone joins in singing "Eliyahu Ha-Navi" and then the door is closed.
Eliyahu Ha-navee, Eliyahu Ha-tish-bee, Eliyahu, Eliyahu, Eliyahu Ha-giladee
Bim Heira B’yameinu Yavo eileinu, Eem mashiah ben David, Eem mashiah ben David
Eliyahu Ha-navee, Eliyahu Ha-tish-bee, Eliyahu, Eliyahu, Eliyahu Ha-giladee
The cup of Eliyahu BY MARGE PIERCY
In life you had a temper.
Your sarcasm was a whetted knife.
Sometimes you shuddered with fear
but you made yourself act no matter
how few stood with you.
Open the door for Eliyahu
that he may come in.
Now you return to us
in rough times, out of smoke
and dust that swirls blinding us.
You come in vision, you come
in lightning on blackness.
Open the door for Eliyahu
that he may come in.
In every generation you return
speaking what few want to hear
words that burn us, that cut
us loose so we rise and go again
over the sharp rocks upward.
Open the door for Eliyahu
that he may come in.
You come as a wild man,
as a homeless sidewalk orator,
you come as a woman taking the bima,
you come in prayer and song,
you come in a fierce rant.
Open the door for Eliyahu
that she may come in.
Prophecy is not a gift, but
sometimes a curse, Jonah
refusing. It is dangerous
to be right, to be righteous.
To stand against the wall of might.
Open the door for Eliyahu
that he may come in.
There are moments for each
of us when you summon, when
you call the whirlwind, when you
shake us like a rattle: then we
too must become you and rise.
Open the door for Eliyahu
that we may come in.
Marge Piercy, "The Cup of Eliyahu" from The Crooked Inheritance. Copyright © 2006 by Marge Piercy.
Betzeit yisrael mimitzrayim, בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם
beit Ya'akov meam loez. בֵּית יַעֲקֹב מֵעַם לֹעֵז.
Betzeit yisrael mimitzrayim, בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם
beit Ya'akov meam loez. בֵּית יַעֲקֹב מֵעַם לֹעֵז.
Haytah (haytah) yehudah lekodsho הָיְתָה יְהוּדָה לְקָדְשׁוֹ
Yisrael mamshelotav. יִשְׂרָאֵל מַמְשְׁלוֹתָיו.
Hayam (hayam) ra'ah vayanos, הַיָּם רָאָה וַיָּנֹס
hayarden yisov leachor. הַיַּרְדֵּן יִסֹּב לְאָחוֹר.
Heharim rakedu cheilim, הֶהָרִים רָקְדוּ כְאֵילִים
gevaot kivnei tzon. גְּבָעוֹת כִּבְנֵי צֹאן.
Mah lecha hayam (mah lecha hayam) ki tanus (ki tanus), מַה לְּךָ הַיָּם כִּי תָנוּס
hayarden (hayarden) tisov leachor (lisov leachor). הַיַּרְדֵּן תִּסֹּב לְאָחוֹר.
Heharim (heharim) tirkedu cheilim (tirkedu cheilim), הֶהָרִים תִּרְקְדוּ כְאֵילִים
gevaot (gevaot) kivnei tzon (kivnei tzon). גְּבָעוֹת כִּבְנֵי צֹאן.
Milifnei adon (milifnei adon) chuli aretz (chuli aretz), מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ
Mlifnei (milifnei) eloah ya'akov (eloah ya'akov). מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב.
Hahofechi hatzur (hahofechi hatzur) agam mayim (agam mayim), הַהֹפְכִי הַצּוּר אֲגַם מָיִם
Chalamish (chalamish) lemayeno mayim (lemayeno mayim). חַלָּמִישׁ לְמַעְיְנוֹ מָיִם.
When Israel came forth out of Egypt, the house of Jacob from a people of strange language;
Judah became God's sanctuary, Israel God's dominion.
The sea saw it, and fled; the Jordan turned backward.
The mountains skipped like rams, the hills like young sheep.
What has come upon you, the sea, that you flee? The Jordan, that you turn backward?
The mountains, that you skip like rams; the hills, like young sheep?
Tremble, earth, at the presence of the Master, at the presence of the God of Jacob;
Who turned the rock into a pool of water, the flint into a fountain of waters.
Freedom. It isn’t once, to walk outunder the Milky Way, feeling the riversof light, the fields of dark—freedom is daily, prose-bound, routineremembering. Putting together, inch by inchthe starry worlds. From all the lost collections.
"For Memory," A Wild Patience Has Taken Me This Far
Before you conclude the Seder and say the words “next year in Jerusalem,” read this section and perform the closing ritual – the fifth communal cup.
Leader: At the beginning of the Passover Seder, we are commanded to consider ourselves as though we, too, had gone out from Egypt. At the end of the Seder (and once in the middle) – we say the words, “Next year in Jerusalem” to recognize that, just as redemption came for our ancestors, so, too, will redemption come for us in this generation. For those of us fortunate enough to have a roof over our heads, we may understand these words to mean that the parts of us that feel adrift will find steady footing. However, for the world’s more than 68 million displaced people and refugees, these words can be a literal message of hope that they will be able to rebuild their lives in a safe place.
Participant: After experiencing unimaginable trauma and often making harrowing journeys out of danger, refugees across the United States are finding liberation after oppression. For Mohammad Ay Toghlo and his wife, Eidah Al Suleiman, the dream of “Next year in Jerusalem” has become a reality in Buffalo, New York. After war came to their village outside Damascus, they witnessed the murder of their pregnant daughter and the kidnapping of their son. They sold their car to pay a large ransom and then ultimately escaped to Lebanon. After a lengthy vetting process, Mohammed, Eidah, and their youngest son, Najati, received word they would be resettled by HIAS through the Jewish Family Service of Buffalo. Mohammed says that, when he found out, he thought he was dreaming because “the United States is such a big thing for us that I don’t even see that in my dreams; I was so happy.” Najati is learning English and enrolled in school, and he says that, when he finds himself on the street on the way to school or to an appointment and he needs assistance, people go out of their way to communicate with him and help, even reading his body language to try to understand what he needs. While the family’s move is bittersweet because their oldest son, daughter-in-law, and grandchildren remain in Lebanon and they worry constantly about their safety, Najati says that, here, in the United States, “wherever we go, we find helpful, loving people.” As he settles into his new life here, Najati made a drawing to express his gratitude for the opportunities that the Jewish Family Service of Buffalo and the United States government have provided him and his family. The drawing expresses thanks to the United States and features a large Jewish star, surrounded by the phrase “Thank you, Jewish Family” in Arabic. The family’s life in Buffalo is not free from difficulty, but they are beginning to pick up the broken pieces of the trauma they have experienced to fulfill new hopes and new dreams here in America.
Group: As we now end the Seder, let us pass around a fifth cup into which we will each pour a drop of wine as we express our prayers for the world’s refugees.
Pass an empty wine glass around the Seder table and have everyone add a drop of wine from their untasted cup (from the “Kavanah for Opening the Door for Elijah”) into this new communal cup. After everyone has added some wine to this fifth communal cup, read this blessing aloud together:
Tonight, we honor the strength and resilience of refugees and asylum seekers across the globe. We commit ourselves to supporting them as they rebuild their lives and to championing their right for protection. Just as our own people now eat the bread of liberation, we pray that today’s refugees and asylum seekers will fulfill their dreams of rebuilding their lives in safety and freedom in the year to come.
Blessed are all those who yearn to be free.
Blessed are we who commit ourselves to their freedom.
Blessed are You, Adonai Our God, source of strength and liberation.
לְשָׁנָה הַבָּאָ בִּירוּשָׁלָֽיִם
L’shana ha’ba’ah b’Yirushalayim!
?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.
אַדִּיר הוּא
אַדִּיר הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה, בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה,
בְּנֵה בֵּיתְךָ בְּקָרוֹב.
בָּחוּר הוּא, גָּדוֹל הוּא, דָּגוּל הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.
הָדוּר הוּא, וָתִיק הוּא, זַכַּאי הוּא, חָסִיד הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.
טָהוֹר הוּא, יָחִיד הוּא, כַּבִּיר הוּא, לָמוּד הוּא, מֶלֶךְ הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.
נוֹרָא הוּא, סַגִּיב הוּא, עִזּוּז הוּא, פּוֹדֶה הוּא, צַדִיק הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.
קָּדוֹשׁ הוּא, רַחוּם הוּא, שַׁדַּי הוּא, תַּקִּיף הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.
Adir hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Bachur hu, gadol hu, dagul hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Hadur hu, vatik hu, zakai hu, chasid hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Tahor hu, yachid hu, kabir hu, lamud hu, melech hu yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Nora hu, sagiv hu, izuz hu, podeh hu, tzadik hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Kadosh hu, rachum hu, shadai hu, takif hu yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
אֶחָד מִי יוֹדֵעַ
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.
חֲמִשָׁה מִי יוֹדֵעַ? חֲמִשָׁה אֲנִי יוֹדֵעַ: חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.
שִׁשָּׁה מִי יוֹדֵעַ? שִׁשָּׁה 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: שְׁמוֹנָ
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.
עֲשָׂרָה מִי יוֹדֵעַ? עֲשָׂרָה 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 עָשָׂר 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 יוֹדֵעַ? שְׁנֵים עָשָׂר אֲנִי יוֹדֵעַ: שְׁנֵים עָשָׂר שִׁבְטַיָא, אַחַד עָשָׂר 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 עָשָׂר מִי יוֹדֵעַ? שְׁלשָׁה עָשָׂר אֲנִי יוֹדֵעַ: שְׁלשָׁה עָשָׂר מִדַּיָא, שְׁנֵים עָשָׂר שִׁבְטַיָא, אַחַד עָשָׂר 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.
Echad mi yode’a? Echad ani yode’a: echad Eloheinu shebashamayim u’va’aretz.
Shnayim mi yode’a? Shnayim ani yode’a: shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.
Shloshah mi yode’a? Shloshah ani yode’a: shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.
Arba mi yode’a? Arba ani yode’a: arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.
Chamishah mi yode’a? Chamishah ani yode’a: chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.
Shishah mi yode’a? Shishah ani yode’a: shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.
Shiv’ah mi yode’a? Shiv’ah ani yode’a: shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.
Shmonah mi yode’a? Shmonah ani yode’a: shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnailuchot habrit, echad Eloheinu shebashamayim u’va’aretz.
Tishah mi yode’a? Tishah ani yode’a: tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.
Asarah mi yode’a? Asarah ani yode’a: asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.
Echad asar mi yode’a? Echad asar ani yode’a: echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.
Shnaim asar mi yode’a? Shnaim asar ani yode’a: shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.
Shloshah asar mi yode’a? Shloshah asar ani yode’a: shloshah asar midaiya, shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.
As the music pauses for the animal sounds, everybody make those animal sounds! [Alternatively, you can assign various participants the roles of goat, cat, dog, stick, fire, water, ox, butcher, and angel of death. Every time it's mentioned, they have to make the sound! (Baaa, meow...).]
Along came the kid [ baaa] that my father bought for two zuzim, chad gadya, chad gadya!
Then along came the cat [ meow !] that ate the goat [ baaa !], that my father bought for two zuzim, chad gadya, chad gadya!
Then along came the dog [ woof !] that bit the cat [ meow!] that ate the goat [ baaa !], that my father bought for two zuzim, chad gadya, chad gadya!
Then along came the stick [ snap !] that beat the dog [ woof!] that bit the cat [ meow!] that ate the goat [ baaa !], that my father bought for two zuzim, chad gadya, chad gadya!
Then along came the fire [fire sound ] that burned the stick [ snap !] that beat the dog [ woof!] that bit the cat [ meow!] that ate the goat [ baaa !], that my father bought for two zuzim, chad gadya, chad gadya!
Then along came the water [ water sound ] that quenched the fire [fire sound ] that burned the stick [ snap !] that beat the dog [ woof!] that bit the cat [ meow!] that ate the goat [ baaa !], that my father bought for two zuzim, chad gadya, chad gadya!
Then along came the that ox [ ox sound ] that drank the water [ water sound ] that quenched the fire [fire sound ] that burned the stick [ snap !] that beat the dog [ woof!] that bit the cat [ meow!] that ate the goat [ baaa !], that my father bought for two zuzim, chad gadya, chad gadya!
Then along came the butcher [ sound ] that slew the ox [ ox sound ] that drank the water [ water sound ] that quenched the fire [fire sound ] that burned the stick [ snap !] that beat the dog [ woof!] that bit the cat [ meow!] that ate the goat [ baaa !], that my father bought for two zuzim, chad gadya, chad gadya!
Then along came the Angel of Death [ sound ] that killed the butcher [ sound ] that slew the ox [ ox sound ] that drank the water [ water sound ] that quenched the fire [fire sound ] that burned the stick [ snap !] that beat the dog [ woof!] that bit the cat [ meow!] that ate the goat [ baaa !], that my father bought for two zuzim, chad gadya, chad gadya!
Then along came the Holy One and smote the Angel of Death [ sound ] that killed the butcher [ sound ] that slew the ox [ ox sound ] that drank the water [ water sound ] that quenched the fire [fire sound ] that burned the stick [ snap !] that beat the dog [ woof!] that bit the cat [ meow!] that ate the goat [ baaa !], that my father bought for two zuzim, chad gadya, chad gadya!
One Day by Matisyahu (C G Am F)
Sometimes I lay under the moon
And thank God I'm breathin'
Then I pray, "Don't take me soon
'Cause I am here for a reason."
Sometimes in my tears I drown
But I never let it get me down
So when negativity surrounds
I know some day it'll all turn around because
All my life I've been waitin' for
I've been prayin' for
For the people to say
That we don't wanna fight no more
There'll be no more war
And our children will play
One day, one day, one day, oh
One day, one day, one day, oh
It's not about win or lose, 'cause we all lose
When they feed on the souls of the innocent
Blood-drenched pavement
Keep on movin' though the waters stay ragin'
In this maze
You can lose your way, your way
It might drive you crazy but
Don't let it faze you, no way, no way!
Sometimes in my tears I drown
But I never let it get me down
So when negativity surrounds
I know some day it'll all turn around because
All my life I've been waitin' for
I've been prayin' for
For the people to say
That we don't wanna fight no more
There'll be no more war
And our children will play
One day, one day, one day, oh
One day, one day, one day, oh
One day this all will change, treat people the same
Stop with the violence, down with the hate
One day we'll all be free, and proud to be
Under the same sun, singin' songs of freedom like
Why-ohh! (One day, one day) why-oh, oh, oh!
Why-ohh! (One day, one day) why-oh, oh, oh!
All my life I've been waitin' for
I've been prayin' for
For the people to say
That we don't wanna fight no more
There'll be no more war
And our children will play
One day, one day, one day, oh
One day, one day, one day, oh
Nirtzah נרצה
After all the singing is concluded we rise and recite together the traditional formula, the Seder is concluded .
חֲסַל סִדּוּר פֶּסַח כְּהִלְכָתוֹ, כְּכָל מִשְׁפָּטוֹ וְחֻקָתוֹ. כַּאֲשֶׁר זָכִינוּ לְסַדֵּר אוֹתוֹ. כֵּן נִזְכֶּה לַעֲשׂוֹתוֹ. זָךְ שׁוֹכֵן מְעוֹנָה, קוֹמֵם קְהַל עֲדַת מִי מָנָה. בְּקָרוֹב נַהֵל נִטְעֵי כַנָּה. פְּדוּיִם לְצִיוֹן בְּרִנָּה.
Chasal sidur pesach k'hilchato, k'chol mishpato v'chukato. Ka-asher zachinu l'sadeir oto, kein nizkeh la-asoto. Zach shochein m'onah, komeim k'hal adat mi manah. B'karov naheil nitei chanah, p'duyim l'tzion b'rinah.
The Passover Seder is concluded, according to each traditional detail with all its laws and customs. As we have been privileged to celebrate this Seder, so may we one day celebrate it in Jerusalem. Pure One who dwells in the high places, support your People countless in number. May you soon redeem all your People joyfully in Zion.
At the conclusion of the Seder, everyone joins in singing:
לְשָׁנָה הַבָּאָה בִּירוּשַָׁלָיִם
L'shana Haba'ah b'Y’rushalayim
Next Year in Jerusalem!
**Hatikva**
Kol od ba’le’vav p’nima,Nefesh yehudi ho’miyah.
U’lefa-atei mizrach kadimah,
Ayin le’Tziyyon tzofiyah.
Od lo avda tikva-teinu,
Ha’tikvah bat sh’not al-payim
Lih-yot am chofshi b’ar-tzeinu
Eretz Tziyyon v’Yerushalayim.
Translation:
As long as within our hearts
The Jewish soul sings,
As long as forward to the East
To Zion, looks the eye –
Our hope is not yet lost,
It is two thousand years old,
To be a free people in our land
The land of Zion and Jerusalem.
Blessed are all those who yearn to be free.
Blessed are we who commit ourselves to their freedom.
Blessed are You, Adonai Our God, source of strength and liberation.
לְשָׁנָה הַבָּאָ בִּירוּשָׁלָֽיִם
L’shana ha’ba’ah b’Yirushalayim!
