The Seder Plate

We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story. Each item has its own significance.

Maror – The bitter herb. This symbolizes the harshness of lives of the Jews in Egypt.

Charoset – A delicious mix of sweet wine, apples, cinnamon and nuts that resembles the mortar used as bricks of the many buildings the Jewish slaves built in Egypt

Karpas – A green vegetable, usually parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater

Zeroah – A roasted lamb or shank bone symbolizing the sacrifice made at the great temple on Passover (The Paschal Lamb)

Beitzah – The egg symbolizes a different holiday offering that was brought to the temple. Since eggs are the first item offered to a mourner after a funeral, some say it also evokes a sense of mourning for the destruction of the temple.

Orange - The orange on the seder plate has come to symbolize full inclusion in modern day Judaism: not only for women, but also for people with disabilities, intermarried couples, and the LGBT Community.

Matzah

Matzah is the unleavened bread we eat to remember that when the jews fled Egypt, they didn’t even have time to let the dough rise on their bread. We commemorate this by removing all bread and bread products from our home during Passover.

Elijah’s Cup

The fifth ceremonial cup of wine poured during the Seder. It is left untouched in honor of Elijah, who, according to tradition, will arrive one day as an unknown guest to herald the advent of the Messiah. During the Seder dinner, biblical verses are read while the door is briefly opened to welcome Elijah. In this way the Seder dinner not only commemorates the historical redemption from Egyptian bondage of the Jewish people but also calls to mind their future redemption when Elijah and the Messiah shall appear.

Miriam’s Cup

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

What a blessing to live in a world in which fruit on the vine can turn into wine.

What a blessing to come from a culture that tells stories and celebrates the seasons.

What a blessing to exist in a universe that, after billions of years, has arrived at this moment, here and now, with us gathered around this table.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

We praise God, Ruler of Everything, who creates the fruit of the vine.

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.

Drink the first glass of wine!

Pass a bowl of water, a small cup and a towel around the table. Everyone pours three cupfuls over their fingers. There is no blessing over this washing.

To those unfamiliar with the terrain, the desert can seem like a harsh and empty place. Indeed, the desert of the Passover story is devoid of sustenance and life. At this point in the Seder, it is tradition to reflect on liberation and rebirth as connected ideas. To symbolize rebirth, we take a vegetable, like parsley, and dip it into salt water, which represents the tears shed by our Jewish ancestors when they were enslaved. Mixing the sweet and the bitter remind us that in times of joy, it is important to remember where we came from. Similarly, as we embark on this Seder, with the promise of a nourishing meal ahead, we take a moment to reflect on those going without food as they seek a better life. Though the Jewish people may have left Egypt, many people around the world are still waiting to be freed. 

We recite this short blessing, then dip our parsley. 

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

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

We praise God, Ruler of Everything, who creates the fruits of the earth.

Written by Justine Orlovsky-Schnitzler 

Our God and God of our ancestors, help those who are fleeing persecution today, as our ancestors did thousands of years ago.  Show loving kindness and compassion to those hemmed in by misery and captivity, to those who take to the open seas or traverse treacherous landscapes seeking freedom and liberty.  Rescue and recover them -- deliver them from gorge to meadow, from darkness to light.  Inspire us to act on behalf of those we do not know, on behalf of those we may never meet because we know the heart of the stranger.  We, too, ate the bread of affliction whose taste still lingers.  And so, dear God inspire us to pursue righteousness for those who seek the freedom we enjoy tonight.  Do it speedily and in our days, and let us say: Amen.

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

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

Pour the second glass of wine for everyone.

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.

Passover is the celebration of life. The story of the Jewish people is truly a triumph of life. Against the odds of history, the Jewish people have done more than survive - we have adapted creatively to each new time, each new place, from the birth of our people to the present day.

Even though death has pursued us relentlessly, time and time again, we have chosen to live. During the many centuries of the Jewish experience, memories of destruction are tempered by the knowledge that the world can also be good.

We have endured slavery and humiliation. We have also enjoyed freedom and power. Darkness has been balanced by light.

Our forebears traveled the Earth in search of the safety and liberty they knew must exist. We have learned to endure. We have learned to progress.

We are proud survivors. We celebrate our good fortune and seek the advancement of all.

Leader:

One of the customs of the seder is the asking of questions - questions about what the ritual actions of the seder mean. The Passover tradition involves the youngest children asking - actually singing - about these matters in a song we call "The Four Questions." 

The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.

מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות

Ma nishtana halaila hazeh mikol haleilot?

Why is this night different from all other nights?

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה  הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה  

Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.

On all other nights we eat both leavened bread and matzah.
Tonight we only eat matzah.

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר

Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.

On all other nights we eat all kinds of vegetables,
but tonight we eat bitter herbs.

שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת  הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים

Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.

On all other nights we aren’t expected to dip our vegetables one time.
Tonight we do it twice.

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין.  :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין

Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.

On all other nights we eat either sitting normally or reclining.
Tonight we recline.

Super-kosher Manischewitz, Exodus and Moses The story of the Passover our Seder meal discloses Reminds us that the life of slaves was not a bed of roses Super-kosher Manischewitz, Exodus and Moses

Um diddle diddle diddle um diddle ai Um diddle diddle diddle um diddle ai

The Jews were bound in Egypt and were feeling rather low So Moses went to Pharaoh and said “Let my people go.” Pharoah said “Be gone with you,” which wasn’t very nice So God commenced a run of plagues including frogs and lice.

Oh, Super-kosher Manischewitz, Exodus and Moses The story of the Passover our Seder meal discloses We will eat gefilte fish, though some will hold their noses Super-kosher Manischewitz, Exodus and Moses

Um diddle diddle diddle um diddle ai Um diddle diddle diddle um diddle ai

The plagues were unrelenting and included hail and boils Not to mention dreadful fates for Egypt's boys and goils. Pharaoh he surrendered, then with slightly soggy feet The Jews walked to their freedom and that’s it, come on, let’s eat!

Oh, Super-kosher Manischewitz, Exodus and Moses The story of the Passover our Seder meal discloses Finish the Haggadah before anybody dozes Super-kosher Manischewitz, Exodus and Moses

As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:

What does the wise child say?

The wise child asks, What are the testimonies and laws which God commanded you?

You must teach this child the rules of observing the holiday of Passover.

What does the wicked child say?

The wicked child asks, What does this service mean to you?

To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him. Had that child been there, he would have been left behind.

What does the simple child say?

The simple child asks, What is this?

To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”

What about the child who doesn’t know how to ask a question?

Help this child ask.

Start telling the story:

“It is because of what God did for me in taking me out of Egypt.”

-

Do you see yourself in any of these children? At times we all approach different situations like each of these children. How do we relate to each of them?

Our story starts in ancient times, with Abraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as gods were just statues. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.

God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."

Raise the glass of wine and say:

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵֽינוּ וְלָֽנוּ

V’hi she-amda l’avoteinu v’lanu.

This promise has sustained our ancestors and us.

For not only one enemy has risen against us to annihilate us, but in every generation there are those who rise against us. But God saves us from those who seek to harm us.

The glass of wine is put down.

In the years our ancestors lived in Egypt, our numbers grew, and soon the family of Jacob became the People of Israel. Pharaoh and the leaders of Egypt grew alarmed by this great nation growing within their borders, so they enslaved us. We were forced to perform hard labor, perhaps even building pyramids. The Egyptians feared that even as slaves, the Israelites might grow strong and rebel. So Pharaoh decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them.

But God heard the cries of the Israelites. And God brought us out of Egypt with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. God brought us out not by angel or messenger, but through God’s own intervention. 

Remember the days of old:consider the years of many generations (Deut. 32:7)

Every year, hundreds of giant sea turtles swim hundreds of miles from their homes near Brazil to a tiny island in the Atlantic Ocean in order to find their mates.  For years, scientists tried to understand how the turtles could find their way every time, from so far away. It was a tiny island, and even airplanes sometimes had trouble finding it. 

What do you think it was?? 

Once upon a time, a very, very long time ago, when the dinosaurs lived, that little island was closer to Brazil, and it used to be a short swim from where the turtles lived. It is in their memory to know where to go, even though they themselves don't remember, they have a memory together of the way that it used to be, and they heard stories from their turtle parents about that special place.

Each year, they go there together to remind themselves of the trip that their ancestors used to take.

Tonight, we are just like those turtles. 

As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings. We pour out a drop of wine for each of the plagues as we recite them to signify having a little less sweetness in our celebration. Dip a finger or a spoon into your wine glass for a drop for each plague.

These are the ten plagues:

BLOOD / dam
FROGS / tzfardeiya
LICE / kinim
BEASTS / arov
CATTLE DISEASE / dever
BOILS / sh’chin
HAIL / barad
LOCUSTS / arbeh
DARKNESS / choshech
DEATH OF THE FIRSTBORN / makat b’chorot

Even though we are happy that the jews escaped slavery, let us once more take a drop of wine as we together recite the names of these modern plagues:

HUNGER
WAR
TERRORISM
GREED
BIGOTRY
INJUSTICE
POVERTY
IGNORANCE
POLLUTION OF THE EARTH
INDIFFERENCE TO SUFFERING

As we conclude telling the story of Passover, we sing a song listing all the wonderful acts God performed for the Israelites when they left Egypt. 

If God would've taken us out of Egypt and not executed judgment upon them, it would've been enough for us–Dayenu.

If He would've executed judgment upon them and not upon their idols, it would've been enough for us–Dayenu.

If He would've judged their idols, and not killed their firstborn, it would've been enough for us–Dayenu.

If He would've killed their firstborn, and not given us their wealth, it would've been enough for us–Dayenu.

If He would've given us their wealth, and not split the sea for us, it would've been enough for us–Dayenu.

If He would've split the sea for us, and not let us through it on dry land, it would've been enough for us–Dayenu.

If He would've let us through it on dry land, and not drowned our enemies in it, it would've been enough for us–Dayenu.

If He would've drowned our enemies in it, and not provided for our needs in the desert for 40 years, it would've been enough for us–Dayenu.

Lyrics

Refrain
Dai, dayenu, dai dayenu,
Dai dayenu, dayenu, dayenu, dayenu  (repeat)

1. Ilu hotzi hotzianu
Hotzianu mimitzrayim,
Hotzianu mimitzrayim,
Dayenu  Refrain

2. Ilu natan natan lanu
Natan lanu et hatorah
Natan lanu et hatorah
Dayenu   Refrain

3. Ilu natan natan lanu,
Natan lanu et hashabbat,
Natan lanu et hashabbat,
Dayenu  Refrain

We are grateful that we are together on this night as a family ~ Dayenu

We are grateful that we are together to share this moment ~ Dayenu

We are grateful that we are together, alive and healthy ~ Dayenu

We are grateful that we are able to eat together ~ Dayenu

We are grateful that we have a light shining upon us ~ Dayenu

We are grateful for everything and everyone that we have ~ Dayenu

We are grateful for all that has touched our lives ~Dayenu

We are grateful that our ancestors never gave up home, and to them we drink the second glass of wine together ~ Dayenu

בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם

B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.

In every generation, everyone is obligated to see themselves as though they personally left Egypt.

The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”

---

We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

We praise God, Ruler of Everything, who creates the fruit of the vine.

Drink the second glass of wine!

Each guest may ritually wash their hands by pouring water over each hand three times, alternating between them. Then, recite the blessing below together.

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 nitilat yadayim.

Blessed are You, Our God, Ruler of the Universe, who has sanctified us with commandments
and has commanded us on the washing of hands.

Participant:

As we pour water over our hands in anticipation for the meal to come, we are mindful of
the many roles that water can play in our lives. At this moment, we use it to cleanse and prepare. But, for many around the world, water is the difference between life and death, between freedom and continued oppression. For the millions of asylum seekers worldwide who undertake treacherous journeys out of persecution, the oceans and seas are precarious pathways to liberty, often taking their lives in their depths. For the millions of refugees living in camps across the globe, access to clean water determines whether they will survive to rebuild their lives. We pray that all those in search of refuge find the transformative waters they need, encountering life renewed and anew.

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

The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ

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

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

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

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

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

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

Dipping the bitter herb in sweet charoset | maror  |מָרוֹר   

  In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר

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

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

We will now eat some of the maror, the bitter herb, mixed with the sweet haroset.   Slavery is bitter, and freedom is sweet. We take a moment to mingle the experience of both, in the hopes that the contrast makes us appreciate the sweetness all the more. We could dwell in bitterness, holding on to resentment for the times that we have been wronged and raging against the wrongs that are still done. Or we can do our best to bring some sweetness into the world, making the bitterness bearable.

Some people like to make a "Hillel Sandwich", layering the bitter herb and the haroset between pieces of matzah.

Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ

When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.

Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ

Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!

Finding and eating the Afikomen | tzafoon | צָפוּן

The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.

Refill everyone’s wine glass.

We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:

We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.

As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise God for the earth and for its sustenance.

Renew our spiritual center in our time. We praise God, who centers us.

May the source of peace grant peace to us, to the Jewish people, and to the entire world. Amen.

The Third Glass of Wine

The blessing over the meal is immediately followed by another blessing over the wine:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

We praise God, Ruler of Everything, who creates the fruit of the vine.

Drink the third glass of wine!

The Cup of Elijah

We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our seder.

In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions, such as a baby’s bris and the Passover seder.

אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּיאֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי

בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ

עִם מָשִֽׁיחַ בֶּן דָּוִד

עִם מָשִֽׁיחַ בֶּן דָּוִד

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

Eliyahu hanavi
Eliyahu hatishbi
Eliyahu, Eliyahu, Eliyahu hagiladi

Elijah the prophet, the returning, the man of Gilad:
return to us speedily, in our days with the messiah, son of David.

*Close the door and sit down*

Now is the time to sit back enjoy a few songs!  Here are some of our favorites....enjoy!

Who Knows One?

Who knows one? I know one. One is Hashem, he made the Heavens and the Earth.

Who knows two? I know two. Two are the tablets of the covenant. One is Hashem, he made the Heavens and the Earth.

Who knows three? I know three. Three are the poppas. Two are the tablets of the covenant. One is Hashem, he made the Heavens and the Earth.

Who knows four? I know four. Four are the mommas. Three are the poppas. Two are the tablets of the covenant. One is Hashem, he made the Heavens and the Earth.

Who knows five? I know five. Five are the books of the Torah. Four are the mommas. Three are the poppas. Two are the tablets of the covenant. One is Hashem, he made the Heavens and the Earth.

Who knows six? I know six. Six are the books of the Mishnah. Five are the books of the Torah. Four are the mommas. Three are the poppas. Two are the tablets of the covenant. One is Hashem, he made the Heavens and the Earth.

Who knows seven? I know seven. Seven are the days of the week. Six are the books of the Mishnah. Five are the books of the Torah. Four are the mommas. Three are the poppas. Two are the tablets of the covenant. One is Hashem, he made the Heavens and the Earth.

Who knows eight? I know eight. Eight are the days of the snip snip. Seven are the days of the week. Six are the books of the Mishnah. Five are the books of the Torah. Four are the mommas. Three are the poppas. Two are the tablets of the covenant. One is Hashem, he made the Heavens and the Earth.

Who knows nine? I know nine. Nine are the months of childbirth.  Eight are the days of the snip snip. Seven are the days of the week. Six are the books of the Mishnah. Five are the books of the Torah. Four are the mommas. Three are the poppas. Two are the tablets of the covenant. One is Hashem, he made the Heavens and the Earth.

Who knows ten? I know ten. Ten are the ten commandments. Nine are the months of childbirth.  Eight are the days of the snip snip. Seven are the days of the week. Six are the books of the Mishnah. Five are the books of the Torah. Four are the mommas. Three are the poppas. Two are the tablets of the covenant. One is Hashem, he made the Heavens and the Earth.

Who knows eleven? I know eleven. Eleven are the stars in Joseph's Dream. Ten are the ten commandments. Nine are the months of childbirth.  Eight are the days of the snip snip. Seven are the days of the week. Six are the books of the Mishnah. Five are the books of the Torah. Four are the mommas. Three are the poppas. Two are the tablets of the covenant. One is Hashem, he made the Heavens 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 ten commandments. Nine are the months of childbirth.  Eight are the days of the snip snip. Seven are the days of the week. Six are the books of the Mishnah. Five are the books of the Torah. Four are the mommas. Three are the poppas. Two are the tablets of the covenant. One is Hashem, he made the Heavens and the Earth.

Who knows thirteen? I know thirteen. Thirteen are the ways that God is good.Twelve are the tribes of Israel.  Eleven are the stars in Joseph's Dream. Ten are the ten commandments. Nine are the months of childbirth.  Eight are the days of the snip snip. Seven are the days of the week. Six are the books of the Mishnah. Five are the books of the Torah. Four are the mommas. Three are the poppas. Two are the tablets of the covenant. One is Hashem, he made the Heavens and the Earth.

Chad Gadya

Chad gadya. Chad gadya. 

My Father bought for two zuzim, Chad gadya. Chad gadya.

Then came a cat and ate the goat, my father bought for two zuzim, Chad gadya. Chad gadya. 

Then came a dog and bit the cat, that ate the goat, my father bought for two zuzim, Chad gadya. Chad gadya. 

Then came a stick and beat the dog, that bit the cat, that ate the goat, my father bought for two zuzim, Chad gadya. Chad gadya. 

Then came fire and burnt the stick, that beat the dog, that bit the cat, that ate the goat, my father bought for two zuzim, Chad gadya. Chad gadya. 

Then came water and quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the goat, my father bought for two zuzim, Chad gadya. Chad gadya. 

Then came the ox and drank the water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the goat, my father bought for two zuzim, Chad gadya. Chad gadya. 

Then came the butcher and slaughtered the ox, that drank the water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the goat, my father bought for two zuzim, Chad gadya. Chad gadya. 

Then came the Angel of Death and killed the butcher, that slaughtered the ox, that drank the water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the goat, my father bought for two zuzim, Chad gadya. Chad gadya. 

Then came the Holy One, Blessed be He and slew the the Angel of Death, that killed the butcher, that slaughtered the ox, that drank the water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the goat, my father bought for two zuzim, Chad gadya. Chad gadya. 

Reflect & Share

Have each person offer a single word of praise about the world, nature, humanity, food, etc.

Cup #4:

Take a moment to raise a glass and share your favorite toasts!

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

Baruch Atah Adonai Eloheinu Melech Ha’olam Borei Pri HaGafen.

We acknowledge the Unity of All, and express gratitude for the fruit of the vine.

Drink Cup #4.