Welcome to the Feldmans. We hope that this will be an enjoyable evening. Please feel free to add anything at any time and sing as loud as you like. If you've got any particular songs you like or tunes you like then please do say. Seders are much more fun when they're a combined effort.

We begin our seder by lighting the candles. Lighting the candles marks the beginning of Passover, the end of the work of preparation, and the beginning of the celebration.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדלִיק נֵר שֶׁל יוֹם טוֹב.

Baruch Atah Adonai, Eloheinu Melech ha-olam,
Asher Kidishanu B'Mitzvotav V’Tzivanu L’Hadlik Ner Shel [Shabbat v'shel] Yom Tov.

Blessed art thou, Lord our God, Ruler of the Universe,
who sanctified us with your commandments and commanded us to kindle the [Sabbath and] festival lights.

Since we are at the beginning of this celebration, let’s say one more prayer before we indulge in our first glass/sip of wine. The Shehechiyanu allows us to praise God, Ruler of Everything, who chose us, and lovingly gave to us special times for happiness, including this time of celebrating Pesach.

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.

Blessed art thou, Lord our God, Ruler of the Universe,
who gave us life, sustained us, and enabled us to reach this joyous occasion.

Moishe House (www.moishehouse.org) worked with educators from JewishLearning.com to create this awesome quick guide to your seder plate!

Jewish celebrations often include wine as a symbol of our 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 bless the source of compassion that creates the fruit of the vine.

We are grateful to participate in mitzvot (actions that enhance our relationship to what's sacred in life, and to celebrate special times. We are thankful to read our sacred stories, and remember the Exodus from Egypt. We experience blessing in the gift of Jewish traditions.

Water is refreshing, cleansing, and clear and cultures and religions use water for symbolic purification. We will wash our hands twice during our seder: now, with no blessing, to get us ready for the rituals to come; and then again later, we’ll wash again with a blessing, preparing us for the meal, 

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.

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. (Should we use a potato in Australia as we're in Autumn?) 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:

Take the karpas and dip it in saltwater. Read the following prayer before eating.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

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

Thank you, God, for the fruits of the earth.

There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The larger piece is wrapped up and hidden. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the children will hunt for the afikomen in order to wrap up the meal..... and maybe win a prize .

On Pesach we eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they faced many false starts before finally securing their freedom. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.

The matzah is held up and the following is said: This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.

Pour the second glass of wine for everyone.

But don't drink it yet.

The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all.

Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries.

Some say that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.

Here at the Feldmans we're going to be telling the story in a slightly abridged format

The 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. The rabbis who created the set format for the seder gave us the Four Questions in case no one had their own questions. Traditionally the youngest asks the questions but tonight we can all join in.

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.

As we tell the story, we think about it from all angles.

Our tradition speaks of four different types of sons (or daughters) 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.

The Four Sons serve as a wonderful model on how to transmit our heritage effectively, tailor-made to each child's capacity and unique way of learning.

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.

Depiction of the Exodus as modelled by Lexi's Kinetic Sand, Charlie's Lego men and Toby's animals.

Here we go......

Long ago, Pharaoh ruled the land of Egypt. He enslaved the Jewish people and made them work very hard building his cities.

Phaoraoh was especially cruel to Jewish children. One mother hid her baby, Moses, in a basket in the river.

Pharoah's daughter found him and took him home to live in the palace.

Moses grew up. He saw the slaves working so hard.

He had a fight about it and ran away to be a shepherd.

While he was looking after the sheep, he saw a bush on fire that did not burn up and heard God's voice telling him to go back to Egypt, to tell Pharoah to let the Jewish people go.

When Moses went to Pharoah, he said "Let my people go". Pharaoh said "No".

So, God sent 10 plagues.

We will talk about these in more depth later.

After each one Moses asked Pharoah to "Let my people go".

It was only after the last plague - Death of the firstborn that Pharoah said 'Yes'

The people got ready to leave very quickly, so quickly that their bread didn't have time to rise; it baked into matzah.

They walked through the desert to the sea. Pharoah's soldiers chased after them.

When they got to the sea, Moses held up his his staff and the sea divided.

The Jewish people walked through the sea to freedom and a new future.

Let Us Go

as written by Hillary Goldberg

(sung loosely to the tune of Let it Go)

The sand burns hot in the desert tonight

The foot prints of my people can be seen

A kingdom of subjugation under Pharaoh who is mean

Our people built his temples and pyramids to the sky

Oh dear lord hear our people’s cry...

Let us go, let us go

Can’t hold us back any more

Let us go, let us go.

Find someone else to do your chores

Elohim, adoni hear us pray,

Lets pack our things

The desert never bothered us anyway

It’s funny how some distance

makes Egyptians all seems small and the masters that controlled us can’t get to us at all

It’s time to see what we can do

The power of a people who’ve broken through

Torah v emet the laws for me.

We’re free.

Let us go, let us go.

We are one with the lord

Let us go, let us go.

We hope this Seder didn’t make you bored

So here we’ll sit and here we’ll stay

Let the Seder go on

The Maror never bothers me anyway...

Go Down Moses - Song

This has been a particular favourite in the car in the run up to Pesach

(The Leader will divide the group into two parts for the singing)

When Israel was in Egypt’s land, Let my people go! 
Oppressed so hard they could not stand. Let my people go!

Go down, Moses, way down in Egypt land
Tell ol’ Pharaoh: “Let my people go!”

Thus says the Lord, bold Moses said. Let my people go!
If not, I’ll smite your first-born dead. Let my people go!

Go down, Moses, way down in Egypt land
Tell ol’ Pharaoh: “Let my people go!”

Thus says the Lord, bold Moses said. Let my people go!
If not, I’ll smite your first-born dead. Let my people go!

Go down, Moses, way down in Egypt land
Tell ol’ Pharaoh: “Let my people go!”

As Israel stood by the water side, Let my people go!
By God’s command it did divide, Let my people go!

Go down, Moses, way down in Egypt land
Tell ol’ Pharaoh: “Let my people go!”

O let us all from bondage flee, Let my people go!
And soon may all the earth be free, Let my people go!

Go down, Moses, way down in Egypt land
Tell ol’ Pharaoh: “Let my people go!”

As Israel stood by the water side, Let my people go!
By God’s command it did divide, Let my people go!

Go down, Moses, way down in Egypt land
Tell ol’ Pharaoh: “Let my people go!”

O let us all from bondage flee, Let my people go!
And soon may all the earth be free, Let my people go!

Go down, Moses, way down in Egypt land
Tell ol’ Pharaoh: “Let my people go!”

As we rejoice at our deliverance from slavery, we note 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.

If the children could now put on their masks and get their finger puppets ready we can get started.

Dip a finger or a spoon into your wine glass for a drop for each plague.

(As a child I remember being told not to get any wine on the white table cloth... No worries about that here!)

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

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.

The plagues and our subsequent redemption from Egypt are but one example of the care God has shown for us in our history.

Had God but done any one of these kindnesses, it would have been enough – dayeinu.

אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ

Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu

If God had only taken us out of Egypt, that would have been enough!

אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ

Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu

If God had only given us the Torah, that would have been enough.

אִלּוּ נָתַן לָֽנוּ אֶת־הַשַּׁבָּת, דַּיֵּנוּ

Ilu natan natan lanu, natan lanu et ha-Shabbat, Natan lanu et ha-Shabbat , Dayeinu

If God had only given us Shabbat, that would have been enough.

Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large.

Now we drink the second cup of wine. Be sure to lean back and show that you are no longer a slave, for in ancient times slaves served others and only free people could recline while they ate.

We raise our cups and say together:

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָּפֶן

Baruch atah Adonai Eloheinu melech ha'olam borei p'ri hagafen.

Blessed are you, Lord our God, Ruler of the Universe, who brings forth fruit of the vine.

Drink the wine or juice.

We have now told the story of Passover…but wait! There are still some symbols on our plate we haven’t talked about yet.

The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.

The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.

The bitter herbs are a reminder of the bitterness of slavery our ancestors experienced in Egypt.

As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves.

In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.

Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands.

For washing before food, pour water three times on your right hand and then three times on your left hand.

After you have poured the water over your hands, recite this short blessing.

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.

The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה

The familiar hamotzi blessing marks the formal start of the meal.

Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.

בְָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ:

Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.

We praise God, Ruler of Everything, who brings bread from the land.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה:

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.

Distribute and eat the top and middle matzah for everyone to eat.

(Did you know.... for matzah to be considered ready for Pesach it has to be made within 18 minutes from when the water hits the flour..... N/A for GF matzah, which isn't really matzah at all!!!)

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?

ברוּךְ אַתָּה יְיַָ 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! Enjoy! But don’t forget 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.

Barech is the part of the Seder when we give thanks for the food we’ve just eaten. First we say grace over our meal, Birkat Hamazon

After this, we bless the third cup of wine.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶ

We take a drink from our third(!) cup of wine.

Singing songs that praise God | hallel | הַלֵּל This is the time set aside for singing. Some 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.

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 also fill a cup in the center for ElijahIn 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.

Eliyahu hanavi Eliyahu hatishbi Eliyahu, Eliyahu, Eliyahu hagiladi Bimheirah b’yameinu, yavo eileinu Im mashiach ben-David Im mashiach ben-David

Nirtzah marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”

For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with Klal Yisrael, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the diaspora.

Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.

In The Leader's Guide to the Family Participation Haggadah: A Different Night, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”

What can we do to fulfill our reckless dreams? What will be our legacy for future generations?

 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. As we say…

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם

L’shana haba-ah biy’rushalayim

NEXT YEAR IN JERUSALEM!

Transliteration

Chad gadya, chad gadya,
dizabin abah bitrei zuzei.

Chad gadya, chad gadya,
ve-ata shunra ve-akhlah le-gadya
dizabin abba bitrei zuzei.

Chad gadya, chad gadya,
ve-ata kalba ve-nashakh le-shunra, de-akhlah le-gadya
dizabin abba bitrei zuzei.

Chad gadya, chad gadya,
ve-ata chutra, ve-hikkah le-khalba
de-nashakh le-shunra, de-akhlah le-gadya
dizabin abba bitrei zuzei.

Chad gadya, chad gadya,
ve-ata nura, ve-saraf le-chutra
de-hikkah le-khalba, de-nashakh le-shunra, de-akhlah le-gadya
dizabin abba bitrei zuzei.

Chad gadya, chad gadya,
ve-ata maya, ve-khavah le-nura
de-saraf le-chutra, de-hikkah le-khalba
de-nashakh le-shunra, de-akhlah le-gadya
dizabin abba bitrei zuzei.

Chad gadya, chad gadya,
ve-ata tora, ve-shatah le-maya
de-khavah le-nura, de-saraf le-chutra
de-hikkah le-khalba, de-nashakh le-shunra, de-akhlah le-gadya
dizabin abba bitrei zuzei.

Chad gadya, chad gadya,
ve-ata ha-shochet, ve-shachat le-tora
de-shatah le-maya, de-khavah le-nura
de-saraf le-chutra, de-hikkah le-khalba
de-nashakh le-shunra, de-akhlah le-gadya
dizabin abba bitrei zuzei.

Chad gadya, chad gadya,
ve-ata mal'akh ha-mavet, ve-shachat le-shochet
de-shachat le-tora, de-shatah le-maya
de-khavah le-nura, de-saraf le-chutra
de hikkah le-khalba, de-nashakh le-shunra, de-akhlah le-gadya
dizabin abba bitrei zuzei.

Chad gadya, chad gadya,
ve-ata ha-Kadosh Baruch Hu
ve-shachat le-mal'akh ha-mavet, de-shachat le-shochet
de-shachat le-tora, de-shatah le-maya
de-khavah le-nura, de-saraf le-chutra
de-hikkah le-khalba, de-nashakh le-shunra, de-akhlah le-gadya
dizabin abba bitrei zuzei

Chad gadya, chad gadya,

Original

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,

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

ECHAD MI YODEA

אֶחָד מִי יוֹדֵעַ? אֶחָד אֲנִי יוֹדֵעַ: אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ.

Echad mi yodea? Echad ani yodea
Echad EloheinuEloheinu, Eloheinu, Eloheinu, Eloheinu

Shebashamayim uva'aretz

שְׁנַיִם מִי יוֹדֵעַ? שְׁנַיִם אֲנִי יוֹדֵע: שְׁנֵי לֻחוֹת הַבְּרִית,

Shnayim mi yodea? Shnayim ani yodea Shnei luchot habrit

שְׁלֹשָה מִי יוֹדֵעַ? שְׁלֹשָה אֲנִי יוֹדֵעַ: שְׁלֹשָׁה אָבוֹת,

Shlosha mi yodea? Shlosha ani yodea Shlosha avot

אַרְבַּע מִי יוֹדֵעַ? אַרְבַּע אֲנִי יוֹדֵעַ: אַרְבַּע אִמָּהוֹת,

Arbah mi yodea? Arbah ani yodea Arbah imahot

Chamisha mi yodea? Chamisha ani yodea Chamisha chumshei Torah חֲמִשָּׁה מִי יוֹדֵעַ? חֲמִשָּׁה אֲנִי יוֹדֵעַ: חֲמִשָּׁה חוּמְשֵׁי תוֹרָה,

Shisha mi yodea? Shisha ani yodea Shisha sidrei mishnah שִׁשָּׁה מִי יוֹדֵעַ? שִׁשָּׁה אֲנִי יוֹדֵעַ: שִׁשָּׁה סִדְרֵי מִשְׁנָה,

Shivah mi yodea? Shivah ani yodea Shivah y'mei shabta שִׁבְעָה מִי יוֹדֵעַ? שִׁבְעָה אֲנִי יוֹדֵעַ: שִׁבְעָה יְמֵי שַׁבַּתָּא,

Shmonah mi yodea? Shmonah ani yodea Shmonah y'mei milah שְׁמוֹנָה מִי יוֹדֵעַ? שְׁמוֹנָה אֲנִי יוֹדֵע: שְׁמוֹנָה יְמֵי מִילָה,

Tishah mi yodea? Tishah ani yodea Tishah yarchei leidah תִּשְׁעָה מִי יוֹדֵעַ? תִּשְׁעָה אֲנִי יוֹדֵעַ: תִּשְׁעָה יַרְחֵי לֵדָה,

Asarah mi yodea? Asarah ani yodea Asarah dibrayah עֲשָׂרָה מִי יוֹדֵעַ? עֲשָׂרָה אֲנִי יוֹדֵעַ: עֲשָׂרָה דִבְּרַיָא,

Achad asar mi yodea? Achad asar ani yodea Achad asar kochvayah אַחַד עָשָׂר מִי יוֹדֵעַ? אַחַד עָשָׂר אֲנִי יוֹדֵעַ: אַחַד עָשָׂר כּוֹכְבַיָּא,

Shneim asar mi yodea? Shneim asar ani yodea Shneim asar shivtayah שְׁנֵים עָשָׂר מִי יוֹדֵעַ? שְׁנֵים עָשָׂר אֲנִי יוֹדֵעַ: שְׁנֵים עָשָׂר שִׁבְטַיָּא,

Shlosha asar mi yodea? Shloshah asar ani yodea Shlosha asar midayah שְׁלֹשָה עָשָׂר מִי יוֹדֵעַ? שְׁלֹשָׁה עָשָׂר אֲנִי יוֹדֵעַ: שְׁלֹשָׁה עָשָׂר מִדַּיָּא,

Who knows one? I know one! One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

Who knows two? I know two! Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

Who knows three? I know three! Three are the fathers of Israel; Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

Who knows four? I know four! Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

Who knows five? I know five! Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

Who knows six? I know six! Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the 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 mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

Who knows eight? I know eight! Eight are the days to Brit Milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

Who knows nine? I know nine! Nine are the months to childbirth; Eight are the days to Brit Milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

Who knows ten? I know ten! Ten are the commandments; Nine are the months to childbirth; Eight are the days to Brit Milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

Who knows eleven? I know eleven! Eleven are the stars in Joseph’s dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days to Brit Milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

Who knows twelve? I know twelve! Twelve are the tribes of Israel; Eleven are the stars in Joseph’s dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days to Brit Milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

Who knows thirteen? I know thirteen! Thirteen are the attributes of God; Twelve are the tribes of Israel; Eleven are the stars in Joseph’s dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days to Brit Milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our Hashem, One is Hashem, One is Hashem, in the heaven and the earth.

אַדִיר בִּמְלוּכָה, בָּחוּר כַּהֲלָכָה, גְּדוּדָיו יֹאמְרוּ לוֹ 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

דָּגוּל בִּמְלוּכָה, הָדוּר כַּהֲלָכָה, וָתִיקָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

זַכַּאי בִּמְלוּכָה, חָסִין כַּהֲלָכָה טַפְסְרָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

יָחִיד בִּמְלוּכָה, כַּבִּיר כַּהֲלָכָה לִמוּדָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

מוֹשֵׁל בִּמְלוּכָה, נוֹרָא כַּהֲלָכָה סְבִיבָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

עָנָיו בִּמְלוּכָה, פּוֹדֶה כַּהֲלָכָה, צַדִּיקָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

קָּדוֹשׁ בִּמְלוּכָה, רַחוּם כַּהֲלָכָה שִׁנְאַנָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

תַּקִיף בִּמְלוּכָה, תּוֹמֵךְ כַּהֲלָכָה תְּמִימָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה.

Translation: Because it is proper for Him, because it befits Him. Mighty in sovereignty, rightly select. His minions say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Exalted in sovereignty, rightly glorious. His faithful ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Blameless in sovereignty, rightly powerful. His generals say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Singular in sovereignty, rightly strong. His learned ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Exalted in sovereignty, rightly awesome. Those who surround Him say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Humble in sovereignty, rightly saving. His righteous ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Holy in sovereignty, rightly merciful. His multitudes say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Strong in sovereignty, rightly supportive. His perfect ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” 

Transliteration: 

Ki lo na’eh, ki lo ya’eh.

Adir bimlucha, bachur kahalcha, g’dudav yomru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Dagul bimluchah, hadur kahalachah, vatikav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Zakai bimluchah, chasin kahalachah taf’srav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Yachid bimluchah, kabir kahalachah limudav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Moshail bimluchah, nora kahalachah savivav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Anav bimluchah, podeh kahalachah, tzadikav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Kadosh bimluchah, rachum kahalachah shinanav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Takif bimluchah, tomaich kahalachah t’mimav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.