Original Caption: Photograph of a Young Jewish Boy with Elders at a Passover Ceremony, 04/16/1951

U.S. National Archives’ Local Identifier: 306-PS-128-S-51-7070

From:: Series: Master File Photographs of U.S. and Foreign Personalities, World Events, and American Economic, Social, and Cultural Life, compiled ca. 1953 - ca. 1994, documenting the period ca. 1900 - ca. 1994

Created By:: U.S. Information Agency, 1900 - 2003

Production Date: 04/16/1951

Persistent URL: arcweb.archives.gov/arc/action/ExternalIdSearch?id=595649

Repository: Still Picture Records Section, National Archives at College Park,MD

For information about ordering reproductions of photographs held by the Still Picture Unit, visit:www.archives.gov/research/order/still-pictures.html

Reproductions may be ordered via an independent vendor. NARA maintains a list of vendors atwww.archives.gov/research/order/vendors-photos-maps-dc.html

Like any story we’ve ever read, there’s also a LEGO version of it. Well, at least there is when people take the time to make one. So Gunaxin looked through Youtube and guess what we found? That’s right, a video of LEGO Passover, made by the most well-meaning people ever: Amateurs. If you’re really bored with your life, you will watch.

I'm so glad you've come to our community Passover seder ! We're trying things a bit differently this year, with thanks to haggadot.com. If you like it, let us know right away; if not, send an email after Passover.

If you're new to Heska Amuna Synagogue, welcome! If you're a veteran, go out of your way to make someone else feel welcome!

We're excited to begin, by sharingspecial Seder memories:

– special Passover tradition

– best moment at the old family Seder

– worst, or funniest Seder moment

The Two-Minute Haggadah : A Passover service for the impatient, by Michael Rubiner

Opening prayers:

Thanks, God, for creating wine. (Drink wine.)

Thanks for creating produce. (Eat parsley.)

Overview: Once we were slaves in Egypt. Now we're free. That's why we're doing this.

Four questions:
1. What's up with the matzoh?
2. What's the deal with horseradish?
3. What's with the dipping of the herbs?
4. What's this whole slouching at the table business?

Answers:
1. When we left Egypt, we were in a hurry. There was no time for making decent bread.
2. Life was bitter, like horseradish.
3. It's called symbolism.
4. Free people get to slouch.

A funny story: Once, these five rabbis talked all night, then it was morning. ( Heat soup now. )

The four kinds of children and how to deal with them:
Wise child—explain Passover.
Simple child—explain Passover slowly.
Silent child—explain Passover loudly.
Wicked child—browbeat in front of the relatives.

Speaking of children: We hid some matzoh. Whoever finds it gets five bucks.

The story of Passover: It's a long time ago. We're slaves in Egypt. Pharaoh is a nightmare. We cry out for help. God brings plagues upon the Egyptians. We escape, bake some matzoh. God parts the Red Sea. We make it through; the Egyptians aren't so lucky. We wander 40 years in the desert, eat manna, get the Torah, wind up in Israel, get a new temple, enjoy several years without being persecuted again. ( Let brisket cool now. )

The 10 Plagues: Blood, Frogs, Lice—you name it.

The singing of "Dayenu":
If God had gotten us out of Egypt and not punished our enemies, it would've been enough. If he'd punished our enemies and not parted the Red Sea, it would've been enough.

If he'd parted the Red Sea—( Remove gefilte fish from refrigerator now. )

Eat matzoh. Drink more wine. Slouch.

Thanks again, God, for everything. SERVE MEAL.

Description: Group portrait of Passover Seder, Manila, Philippines, 1925

Creator/Photographer: Unidentified Photographer

Medium: Black and white photographic print

Date: 1925

Repository: American Jewish Historical Society

Parent Collection: National Jewish Welfare Board Records

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.

Reader 1: Long before the struggle upward begins, there is tremor in the seed. Self-protection cracks, roots reach down and grab hold. The seed swells, and tender shoots push up toward light. This is karpas: spring awakening growth. A force so tough it can break stone.

Reader 2: Why do we dip karpas into salt water?

Reader 1: At the beginning of this season of rebirth and growth, we recall the tears of our ancestors in bondage.

Reader 2: And why should salt water be touched by karpas?

Reader 1: To remind us that tears stop. Even after pain. Spring comes.

Take a bit of greenery, dip it into the salt-water, and recite the following blessing:

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.

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”

Abraham Joshua Heschel, The Prophets (New York: Harper Perennial Modern Classics, 2001), p. 19

Above all, the prophets reminded us of the moral state of a people: Few are guilty, but all are responsible.

( Ha Lachma Anya ) הָא לַחְמָא עַנְיָא

הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַתָּא הָכָא, לְשָנָה הַבָּאָה בְּאַרְעָא דְיִשְרָאֵל. הָשַתָּא עַבְדֵי, לְשָנָה הַבָּאָה בְּנֵי חוֹרִין.

This bread of affliction which our ancestors at in the land of Egypt: Let all who are hungry, come eat; all who are needy, come share Passover. Now, we are here, next year in the Land of Israel; now, we are slaves, next year, free people!

Babylonian Talmud, Pesachim 115b

Shmuel said: it is written “the bread of affliction” (Deut. 16:3)—bread which elicits conversation.

Babylonian Talmud, Yoma 74b

You cannot compare one who has bread in his basket with one who has none.

Rashi, (France, 11th cent.), commentary thereon

This refers to one who has food today but worries about [food for] tomorrow.

Josef Karo¸ Shulchan Aruch, (Late Medieval law code) “Yoreh De’ah” 250:1

כמה נותנין לעני, די מחסורו אשר יחסר לו. כיצד, אם היה רעב, יאכילוהו. היה צריך לכסות, יכסוהו. אין לו כלי בית, קונה לו כלי בית...וכן לכל אחד ואחד לפי מה שצריך.

How much is it appropriate to give to the poor? “Sufficient for his needs in that which he lacks.” If he is hungry, one must feed him. If he needs clothing, one must clothe him. If he lacks housing utensils, one must provide him with housing utensils… To each person according to what he needs.

                 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?

The answers to the first three questions are drawn from Michelle Alexander’s groundbreaking book, The New Jim Crow: Mass Incarceration in the Age of Colorblindness (2010). Excerpts are cited with “NJC” and the page number.

Question #1

Why does America have the highest incarceration rate of any developed nation in the world?

Many factors have increased the incarceration rate, including the War on Drugs, the imposition of mandatory minimum sentencing, and privatization of prisons, which creates financial incentives for keeping people in prison.

“The impact of the drug war has been astounding. In less than thirty years, the U.S. penal population exploded from around 300,000 to more than 2 million, with drug convictions accounting for the majority of the increase. The United States now by far has the highest incarceration rate in the world.” (NJC, p. 6)

Incarceration is a tool of social control.

“[D]rug crime was declining, not rising, when a drug war was declared in 1972. From a historical perspective, however, the lack of correlation between crime and punishment is nothing new. Sociologists have frequently observed that governments use punishment primarily as a tool of social control, and thus the extent or severity of punishment is often unrelated to actual crime patterns.” (NJC, p. 7)

Question #2

Who is being locked up in the United States?

There is a strong racial dimension to the pattern of incarceration.

“No other country in the world imprisons so many of its racial or ethnic minorities. The United States imprisons a larger percentage of its black population than South Africa did at the height of apartheid. In Washington, D.C., our nation’s capitol, it is estimated that three out of four young black men (and nearly all those in the poorest neighborhoods) can expect to serve time in prison. Similar rates of incarceration can be found in black communities across America.

“These stark racial disparities cannot be explained by rates of drug crime. Studies show that people of all colors use and sell illegal drugs at remarkably similar rates . . . This is not what one would guess, however, when entering our nation’s prisons and jails, which are overflowing with black and brown drug offenders.” (NJC, p. 6)

The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. (Deuteronomy 26:6, Haggadah)

Two Personal Stories

Michelle Alexander describes two experiences of harsh treatment in the criminal justice system:

“Imagine you are Emma Faye Stewart, a thirty-year-old, single African-American mother of two who was arrested as part of a drug sweep in Hearne, Texas. All but one of those people arrested were African- American. You are innocent. After a week in jail, you have no one to care for your two small children and are eager to get home. Your court-appointed attorney urges you to plead guilty to a drug distribution charge, saying the prosecutor has offered probation. You refuse, steadfastly proclaiming your innocence. Finally, after almost a month in jail, you decide to plead guilty so you can return home to your children. Unwilling to risk a trial and years of imprisonment, you are sentenced to ten years probation and ordered to pay $1,000 in fines, as well as court and probation costs. You are also now branded a drug felon. You are no longer eligible for food stamps; you may be discriminated against in employment; you cannot vote for at least twelve years; and you are about to be evicted from public housing. Once homeless, your children will be taken away from you and put in foster care.

“A judge eventually dismisses all cases against the defendants who did not plead guilty. At trial, the judge finds that the entire sweep was based on the testimony of a single informant who lied to the prosecution. You, however, are still a drug felon, homeless, and desperate to regain custody of your children.

“Now place yourself in the shoes of Clifford Runoalds, another African-American victim of the Hearne drug bust. You returned home to Bryan, Texas, to attend the funeral of your eighteen-month-old daughter. Before the funeral services begin, the police show up and handcuff you. You beg the officers to let you take one last look at your daughter before she is buried. The police refuse. You are told by prosecutors that you are needed to testify against one of the defendants in a recent drug bust. You deny witnessing any drug transaction; you don’t know what they are talking about. Because of your refusal to cooperate, you are indicted on felony charges. After a month of being held in jail, the charges against you are dropped. You are technically free, but as a result of your arrest and period of incarceration, you lose your job, your apartment, your furniture, and your car. Not to mention the chance to say good-bye to your baby girl.” (NJC, pp. 97-98)

Question #3

Why are so many African Americans, as well as other people of color, being treated like criminals?

Mass incarceration is a tool to reinforce a racial caste system in the United States.

“Slavery defined what it meant to be black (a slave), and Jim Crow defined what it meant to be black (a second-class citizen). Today mass incarceration defines the meaning of blackness in America: black people, especially black men, are criminals. That is what it means to be black.

“The temptation is to insist that black men ‘choose’ to be criminals; the system does not make them criminals, at least not in the way that slavery made blacks slaves or Jim Crow made them second-class citizens. The myth of choice here is seductive, but it should be resisted. African Americans are not significantly more likely to use or sell prohibited drugs than whites, but they are made criminals at drastically higher rates for precisely the same conduct. In fact, studies suggest that white professionals may be the most likely of any group to have engaged in illegal drug activity in their lifetime, yet they are the least likely to be made criminals. . . . Black people have been made criminals by the War on Drugs to a degree that dwarfs its effect on other racial and ethnic groups, especially whites. And the process of making them criminals has produced racial stigma. (NJC, pp. 196-197)

Question #4
Why do we, as Jews and friends of Jews, ask these questions on this seder night?

We cried out to the Eternal One, the God of our ancestors, who heard our plea and saw our plight, our misery, and our oppression. (Deuteronomy 26:7, Haggadah)

There are Jews of color who have personal stories to tell about experiencing racism; there are Jews of all colors who have personal stories to tell about incarceration and the criminal justice system. But the issue affects us all, whether or not we have personal stories to tell. As the people of the Exodus, we are called to witness the suffering of our neighbors, to open ours eyes and to cry out in the name of justice.

Then the Eternal One freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and signs and portents. (Deuteronomy 26:8, Haggadah)

Dismantling the system of mass incarceration and creating a system of justice and dignity for all Americans calls for wisdom, perseverance, hard work, and faith. We must raise our voices and build alliances. We pray for the ability to see clearly, to act with compassion, and to forgive ourselves for the ways we have unknowingly been agents of oppression. We pray for courage, guidance, and strength as we celebrate Passover, our festival of freedom.

We read together the words of the Rev. Martin Luther King, Jr, from his letter from a Birmingham, Alabama jail on April 16, 1963:

“Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.”

Haggadah

Avadim hayinu, hayinu
Atah b’nai chorin, b’nai chorin
Avadim hayinu, atah, atah b’nai chorin

עֲבָדִים הָיִינו ( Avadim Hayyinu )

כִּי-יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְיָ אֱ-לֹהֵינוּ אֶתְכֶם: וְאָמַרְתָּ לְבִנְךָ עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם וַיֹּצִיאֵנוּ יְיָ מִמִּצְרַיִם בְּיָד חֲזָקָה: וַיִּתֵּן יְיָ אוֹתֹת וּמֹפְתִים גְּדֹלִים וְרָעִים | בְּמִצְרַיִם בְּפַרְעֹה וּבְכָל-בֵּיתוֹ לְעֵינֵינוּ:

וְאוֹתָנוּ הוֹצִיא מִשָּׁם לְמַעַן הָבִיא אֹתָנוּ לָתֶת לָנוּ אֶת-הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵינוּ:

Deut. 6: 20-23

In future, when your son asks you: What are the testimonies, laws, and ordinances which God, our god, commanded you?

You say to your son, We were slaves to Pharaoh in Egypt, and God, our god brought us out of Egypt with a strong hand and outstretched arm. Before our eyes, God gave us signs and wonders, great and grievous, upon Egypt, Pharaoh, and all his household. Us, he brought from there, that he might bring us and give us the Land which he swore to our fathers.

Exodus 2:11

Now it came to pass in those days that Moses grew up and went out to his brothers and looked at their burdens, and he saw an Egyptian man striking a Hebrew man of his brothers.

Rashi, thereon

He was lashing and driving him, and he [the Hebrew man] was the husband of Shelomit the daughter of Dibri [who was mentioned in Lev. 24:10], and he [the taskmaster] laid his eyes on her. So he woke him [the Hebrew] at night and took him out of his house, and he [the taskmaster] returned and entered the house and was intimate with his wife while she thought that he was her husband. The man returned home and became aware of the matter. When that Egyptian saw that he had become aware of the matter, he struck [him] and drove him all day.

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?

Sefer Shemot illustrated through LEGOs

Five rabbis, living under the Roman oppression in the second century, gather for a Seder and lose track of the time, until reminded by their students that dawn has come. Some scholars suggest that they used this Seder, with its themes of liberation from oppression, to plan a revolution. With their students posted as look-outs to warn of the approach of Roman authorities, the debate raged all night long:

Pacifism or militant revolt? Is there a right time to take up arms against an enemy? Do the ends of revolution justify the means of violence? Is war ever justified? Does Judaism require political freedom, political power to survive? May we step away from the world of politics and practice our spirituality, oblivious to the material conditions of human existence? Or is our spirituality tied intimately to the real lives of our people? Perhaps it was the passion of their teachers in debate, that moved the students to exclaim: Dawn has arrived! 

-

A story is told of Rabbi Eliezer, Rabbi Joshua, Rabbi Elazar ben Azariah, Rabbi Akiba, and Rabbi Tarfon, who were sitting at a Seder in B'nay Brock. All night long, they told the story of the Exodus from Egypt until their students came and said to them: “Our teachers, dawn has broken, it is time to say the morning prayer!” 

-

“Pharonic oppression, deliverance, Sinai, and Canaan are still with us as powerful memories shaping our perceptions of the political world. The “door of hope” is still open; things are

not what they might be even when what they might be isn’t totally different from what they are. This is a central theme in Western thought, always present though elaborated in many different ways. We still believe, or many of us do, what the Exodus first taught, or what it has commonly been taken to teach about the meaning and possibility of politics and about its proper form:

First, that wherever you live, it is probably Egypt;

Second, that there is a better place, a world more attractive, a promised land;

Third, that “the way to the land is through the wilderness.” There is no way to get there from here to there except by joining together and marching.

—Michael Walzer 

-

Baruch Ha-Mokum. Baruch Hoo. Baruch Sheh-Natan Torah L'amo Yisrael. Baruch Hoo. Praised is God. Praised is the One who gave Torah to the People Israel. Praised is God. 

On Passover, Jews are commanded to tell the story of the Exodus and to see ourselves as having livedthrough that story, so that we may better learn how to live our lives today. The stories we tell our childrenshape what they believe to be possible—which is why at Passover, we must tell the stories of the women whoplayed a crucial role in the Exodus narrative.

The Book of Exodus, much like the Book of Genesis, opens in pervasive darkness. Genesis describes the earthas “unformed and void, with darkness over the surface of the deep.” (Genesis 1:2) In Exodus, darkness attends the accessionof a new Pharaoh who feared the Israelites and so enslaved them. God alone lights the way out of thedarkness in Genesis. But in Exodus, God has many partners, first among them, five brave women.

There is Yocheved, Moses’ mother, and Shifra and Puah, the famous midwives. Each defies Pharaoh’s decree tokill the Israelite baby boys. And there is Miriam, Moses’ sister, about whom the following midrash is taught:
"[When Miriam’s only brother was Aaron] she prophesied… 'my mother is destined to bear a son who will save Israel.' When [Moses] was born the whole house… filled with light[.] [Miriam’s] father arose and kissed her on the head, saying, 'My daughter, your prophecy has been fulfilled.' But when they threw [Moses] into the river her father tapped her on the head saying, 'Daughter, where is your prophecy?' So it is written, 'And [Miriam] stood afar off to know what would be[come of] the latter part of her prophecy.'" (Babylonian Talmud, Megillah 14a)

Finally, there is Pharaoh’s daughter Batya, who defies her own father and plucks baby Moses out of the Nile.The Midrash reminds us that Batya knew exactly what she doing:
"When Pharaoh’s daughter’s handmaidens saw that she intended to rescue Moses, they attempted to dissuade her, and persuade her to heed her father. They said to her: 'Our mistress, it is the way of the world that when a king issues a decree, it is not heeded by the entire world, but his children and the members of his household do observe it, and you wish to transgress your father’s decree?'" (Babylonian Talmud, Sotah 12b)

But transgress she did.

These women had a vision leading out of the darkness shrouding their world. They were women of action,prepared to defy authority to make their vision a reality bathed in the light of the day.

Retelling the heroic stories of Yocheved, Shifra, Puah, Miriam and Batya reminds our daughters that with visionand the courage to act, they can carry forward the tradition those intrepid women launched.

While there is much light in today’s world, there remains in our universe disheartening darkness, inhumanityspawned by ignorance and hate. We see horrific examples in the Middle East, parts of Africa, and the Ukraine.The Passover story recalls to all of us—women and men—that with vision and action we can join hands withothers of like mind, kindling lights along paths leading out of the terrifying darkness.

Reading:

Jill Hammer, Sisters at Sinai, "The Least of the Handmaids"

(Courtesy of Jenifer Ohriner)

Guided reflection:

Begin the experience by imagining they you are each crossing the Sea of Reeds.

(Courtesy of Nancy Becker)

10. “This isn’t the tune OUR family sings “

9. Upon looking at the bottles of wine: “Couldn’t afford to get the good stuff this year, huh?”

8. No matter what you are wearing: “So, THIS is what you wear to a seder?”

7. “This charoset is too_________” (insert: liquidy, sweet, nutty)

6. “Do you mind if I make my own kiddush?”

5. “You don’t have any wholewheatshmura spelt matzah?? None?”

4. "Just one more thought about this I once heard from my rebbe something very different" (must be added after everything anyone says about anything)

3. Re: Marror. "You don’t have anything hotter than this?" Then subsequently chokes and turns red on mild horseraddish for 15 minutes

2. “You think YOU can read the Wise son? You? Really? Oyveh”
1. "I’d like to just say something about something from 15 pages back, can we all turn back there?"

As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them.

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

These are the ten plagues which God brought down on the Egyptians:

Blood | dam | דָּם

Frogs | tzfardeiya |  צְפַרְדֵּֽעַ

Lice | kinim | כִּנִּים

Beasts | arov | עָרוֹב

Cattle disease | dever | דֶּֽבֶר

Boils | sh’chin | שְׁחִין

Hail | barad | בָּרָד

Locusts | arbeh | אַרְבֶּה

Darkness | choshech | חֹֽשֶׁךְ

Death of the Firstborn | makat b’chorot | מַכַּת בְּכוֹרוֹת

The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? Make up your own list. What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them? 

watercolor and pen on paper
Beth Flusser,  2011

Fun fact: Persian and Afghani Jews hit each other over the heads and shoulders with scallions every time they say Dayenu! They especially use the scallions in the ninth stanza which mentions the manna that the Israelites ate everyday in the desert, because Torah tells us that the Israelites began to complain about the manna and longed for onions, leeks and garlic. Feel free to be Persian/Afghani for the evening if you’d like.

If He had brought us out from Egypt אִלּוּ הוֹצִיאָנוּ מִמִּצְרָיִם

and had not carried out judgments against them וְלֹא עָשָׂה בָּהֶם שְׁפָטִים

— Dayenu, it would have been enough דַּיֵּנוּ

If He had given us the Shabbat אִלּוּ נָתַן לָנוּ אֶת הַשַּׁבָּת

and had not brought us before Mount Sinai וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי

— Dayenu, it would have been enough דַּיֵּנוּ

If He had given us the Torah אִלּוּ נָתַן לָנוּ אֶת הַתּוֹרָה

and had not brought us into the land of Israel וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל

 Dayenu, it would have been enough דַּיֵּנוּ

Rabban Gamliel used to say: Whoever does not explain the following three symbols at the Seder on Passover has not fulfilled his duty:

PESAH, THE PASSOVER OFFERING

MATZAH, THE MATZAH

MAROR, THE BITTER HERBS

Point to the shank bone:

The Passover offering which our fathers ate in Temple days, what was the reason for it? It was because the Holy One, blessed be He, passed over the houses of our forefathers in Egypt, as it is written in the Bible: “And you shall say it is the Passover offering for the Eternal Who passed over the houses of the children of Israel in Egypt when He smote the Egyptians and spared our houses. And the people bowed their heads and worshipped.”

Point to the Matzah :

This Matzah which we eat, what is the reason for it? It is because there was not time for the dough of our ancestors in Egypt to become leavened, before the Ruler of all, the Holy One, blessed be He, revealed Himself to them and redeemed them, as it is told in the Bible: “And they baked the dough which they had brought out from Egypt into cakes of unleavened bread, for it had not leavened, because they were thrust out of Egypt and they could not tarry, nor had they prepared for themselves any provisions.”

Point to the bitter herbs:

These bitter herbs which we eat – what is their meaning? They are eaten to recall that the Egyptians embittered the lives of our forebearers in Egypt, as it is written: “And they embittered their lives with hard labor: with mortar and bricks, with every kind of work in the fields; all the work which they made them do was cruel.” In every generation one must look upon oneself as having personally come out from Egypt, as the Bible says: “And thou shalt tell thy son on that day, saying, it is because of that which the Eternal did to me when I went forth from Egypt.” For it was not our ancestors alone whom the Holy One, blessed be He, redeemed; He redeemed us too, with them as it is said: “He brought us out from there that He might lead us to and give us the land which He pledged to our forefathers.”

Raise the cup of wine and say together:

Therefore, it is our duty to thank and to praise in song and prayer, to glorify and extol Him Who performed all these wonders for our forebearers and for us. He brought us out from slavery to freedom, from anguish to joy, from sorrow to joy, from darkness to great light. Let us therefore sing before Him a new song. Halleluyah. Praise the Lord.

Put down the cup and continue

Psalms Chapter 114 תְּהִלִּים

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!

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.

The blessing over the matzah |  motzi matzah  | מוֹצִיא מַצָּה

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.

Maror מָרוֹר

Now take a kezayit (the volume of one olive) of the maror. Dip it 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

זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵים מַה שֶׁנֶּאֱמַר: עַל מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ.

Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-emar. “Al matzot um'rorim yochlu-hu.”

Eating matzah, maror and haroset this way reminds us of how, in the days of the Temple, Hillel would do so, making 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.”

 -At this time in our festive meal, we recline more fully, we share our stories more openly, and we affirm our identities as a newly freed people. We have found the Afikoman and continue this gathering with celebration andsong. There re-united piece of matzah that makes our meal complete is the symbol of wholeness we feel in retelling the story of our people’s liberation. We now find ourselves more complete than when we started.

-Family has gathered, new friendships have been forged, and we must continue to tell our own story within the great narrative of the Jewish people. We are a part of the telling, our story today is as alive and important as the generations before us.We share this piece of matzah now and renew our promise to find wholeness in the world around us.

Children are asked to pose questions to an adult as they think of them during the seder :

• If they stump the adult, they get a point.
• Prizes are awarded according to the number of points.

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.

שִיר הַמַעֲלוֹת, בְשוב יְיָ אֶת שִיבַת צִיוֹן, הָיִינו כְחלְֹמִים. אָז יִמָלֵא שְחוֹק פִינו ולְשוֹנֵנו רִנָה, אָז יאֹמְרו בַגוֹיִם, הִגְדִיל יְיָ לַעֲשוֹת עִם אֵלֶה. הִגְדִיל יְיָ לַעֲשוֹת עִמָנו, הָיִינו שְמֵחִים. שובָה יְיָ אֶת שְבִיתֵנו, כַאֲפִיקִים בַנֶגֶב. הַזרְֹעִים בְדִמְעָה
בְרִנָה יִקְצרֹו. הָלוֹךְ יֵלֵךְ ובָכהֹ נשֵֹא מֶשֶךְ הַזָרַע, באֹ יָבאֹ בְרִנָה נשֵֹא אֲלֻמתָֹיו
תְהִלַת יְיָ יְדַבֶר פִי, וִיבָרֵךְ כָל בָשָר שֵם קָדְשוֹ לְעוֹלָם וָעֶד. וַאֲנַחְנו נְבָרֵךְ יָה מֵעַתָה וְעַד עוֹלָם הַלְלויָה. הוֹדו לַייָ כִי טוֹב כִי לְעוֹלָם חַסְדוֹ. מִי יְמַלֵל גְבורוֹת יְיָ
יַשְמִיעַ כָל תְהִלָתוֹ.

Include parenthesis when there is a minyan present

Leader

רַבוֹתַי נְבָרֵךְ.

Participants

יְהִי שֵם יְיָ מְברָֹךְ מֵעַתָה וְעַד עוֹלָם.

Leader

יְהִי שֵם יְיָ מְברָֹךְ מֵעַתָה וְעַד עוֹלָם. בִרְשות מָרָנָן וְרַבָנָן וְרַבוֹתַי נְבָרֵך (אֱלֹהֵינו) שֶאָכַלְנו מִשֶלוֹ.

Participants

בָרוךְ (אֱלֹהֵינו) שֶאָכַלְנו מִשֶלוֹ ובְטובוֹ חָיִינו.

Leader

בָרוךְ )אֱלֹהֵינו( שֶאָכַלְנו מִשֶלוֹ ובְטובוֹ חָיִינו.

All together

בָרוךְ הוא ובָרוך שְמוֹ.

בָרוךְ אַתָה יְיָ, אֱלֹהֵינו מֶלֶךְ הָעוֹלָם, הַזָן אֶת הָעוֹלָם כֻלוֹ בְטובוֹ בְחֵן בְחֶסֶד ובְרַחֲמִים הוא נוֹתֵן לֶחֶם לְכָל בָשָר, כִי לְעוֹלָם חַסְדוֹ. ובְטובוֹ הַגָדוֹל תָמִיד לֹא חָסַר לָנו וְאַל יֶחְסַר לָנו מָזוֹן לְעוֹלָם וָעֶד. בַעֲבור שְמוֹ הַגָדוֹל כִי הוא אֵל זָן ומְפַרְנֵס לַכלֹ ומֵטִיב לַכלֹ ומֵכִין מָזוֹן לְכָל בְרִיוֹתָיו אֲשֶר בָרָא. בָרוךְ אַתָה יְיָ, הַזָן אֶת הַכלֹ.
נוֹדֶה לְךָ יְיָ אֱלֹהֵינו עַל שֶהִנְחַלְתָ לַאֲבוֹתֵינו אֶרֶץ חֶמְדָה טוֹבָה ורְחָבָה, וְעַל שֶהוֹצֵאתָנו יְיָ אֱלֹהֵינו מֵאֶרֶץ מִצְרַיִם ופְדִיתָנו מִבֵית עֲבָדִים, וְעַל בְרִיתְךָ שֶחָתַמְתָ בִבְשָרֵנו, וְעַל תוֹרָתְךָ שֶלִמַדְתָנו, וְעַל חֻקֶיךָ שֶהוֹדַעְתָנו, וְעַל חַיִים חֵן וָחֶסֶד שֶחוֹנַנְתָנו, וְעַל אֲכִילַת מָזוֹן שָאַתָה זָן ומְפַרְנֵס אוֹתָנו תָמִיד בְכָל יוֹם ובְכָל עֵת ובְכָל שָעָה.
וְעַל הַכלֹ יְיָ אֱלֹהֵינו אֲנַחְנו מוֹדִים לָךְ ומְבָרְכִים אוֹתָךְ יִתְבָרַךְ שִמְךָ בְפִי כָל חַי תָמִיד לְעוֹלָם וָעֶד. כַכָתוב, וְאָכַלְתָ וְשָבָעְתָ ובֵרַכְתָ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטבָֹה אֲשֶר נָתַן לָךְ. בָרוךְ אַתָה יְיָ, עַל הָאָרֶץ וְעַל הַמָזוֹן.
רחֶַם נָא יְיָ אֱלֹהֵינו עַל יִשְרָאֵל עַמֶךָ וְעַל יְרושָלַיִם עִירֶךָ וְעַל צִיוֹן מִשְכַן כְבוֹדֶךָ וְעַל מַלְכות בֵית דָוִד מְשִיחֶךָ וְעַל הַבַיִת הַגָדוֹל וְהַקָדוֹש שֶנִקְרָא שִמְךָ עָלָיו. אֱלֹהֵינו אָבִינו רְעֵנו זונֵנו פַרְנְסֵנו וְכַלְכְלֵנו וְהַרְוִיחֵנו וְהַרְוַח לָנו יְיָ אֱלֹהֵינו מְהֵרָה מִכָל צָרוֹתֵינו. וְנָא אַל תַצְרִיכֵנו יְיָ אֱלֹהֵינו לֹא לִידֵי מַתְנַת בָשָר וָדָם וְלֹא לִידֵי הַלְוָאָתָם, כִי אִם לְיָדְךָ הַמְלֵאָה הַפְתוחָה הַקְדוֹשָה וְהָרְחָבָה, שֶלא נֵבוֹש וְלֹא נִכָלֵם לְעוֹלָם וָעֶד.

On Shabbat

רְצהֵ וְהַחֲלִיצֵנו יְיָ אֱלֹהֵינו בְמִצְוֹתֶיךָ ובְמִצְוַת יוֹם הַשְבִיעִי הַשַבָת הַגָדוֹל וְהַקָדוֹש הַזֶה. כִי יוֹם זֶה גָדוֹל וְקָדוֹש הוא לְפָנֶיךָ לִשְבָת בוֹ וְלָנוחַ בוֹ בְאַהֲבָה כְמִצְוַת רְצוֹנֶךָ. ובִרְצוֹנְךָ הָנִיחַ לָנו יְיָ אֱלֹהֵינו שֶלֹא תְהֵא צָרָה וְיָגוֹן וַאֲנָחָה בְיוֹם
מְנוחָתֵנו. וְהַרְאֵנו יְיָ אֱלֹהֵינו בְנֶחָמַת צִיוֹן עִירֶךָ ובְבִנְיַן יְרושָלַיִם עִיר קָדְשֶךָ כִי אַתָה הוא בַעַל הַיְשועוֹת ובַעַל הַנֶחָמוֹת.

אֱלֹהֵינו וֵאלֹהֵי אֲבוֹתֵינו, יַעֲלֶה וְיָבאֹ וְיַגִיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָמַע וְיִפָקֵד וְיִזָכֵר זִכְרוֹנֵנו ופִקְדוֹנֵנו, וְזִכְרוֹן אֲבוֹתֵינו, וְזִכְרוֹן מָשִיחַ בֶן דָוִד עַבְדֶךָ ,וְזִכְרוֹן יְרושָלַיִם עִיר קָדְשֶךָ, וְזִכְרוֹן כָל עַמְךָ בֵית יִשְרָאֵל לְפָנֶיךָ, לִפְלֵטָה לְטוֹבָה לְחֵן ולְחֶסֶד ולְרַחֲמִים, לְחַיִים ולְשָלוֹם בְיוֹם חַג הַמַצוֹת הַזֶה. זָכְרֵנו יְיָ אֱלֹהֵינו בוֹ לְטוֹבָה ופָקְדֵנו בוֹ לִבְרָכָה וְהוֹשִיעֵנו בוֹ לְחַיִים. ובִדְבַר יְשועָה וְרַחֲמִים חוס וְחָנֵנו וְרַחֵם עָלֵינו וְהוֹשִיעֵנו, כִי אֵלֶיךָ עֵינֵינו, כִי אֵל מֶלֶךְ חַנון וְרַחום אָתָה.

ובְנֵה יְרושָלַיִם עִיר הַקדֶֹש בִמְהֵרָה בְיָמֵינו. בָרוךְ אַתָה יְיָ, בוֹנֵה בְרַחֲמָיו יְרושָלָיִם. אָמֵן.
בָרוךְ אַתָה יְיָ, אֱלֹהֵינו מֶלֶךְ הָעוֹלָם, הָאֵל אָבִינו מַלְכֵנו אַדִירֵנו בוֹרְאֵנו גאֲֹלֵנו יוֹצְרֵנו קְדוֹשֵנו קְדוֹש יַעֲקבֹ, רוֹעֵנו רוֹעֵה יִשְרָאֵל הַמֶלֶךְ הַטוֹב וְהַמֵטִיב לַכלֹ שֶבְכָל יוֹם וָיוֹם הוא הֵטִיב הוא מֵטִיב הוא יֵיטִיב לָנו. הוא גְמָלָנו הוא גוֹמְלֵנו
הוא יִגְמְלֵנו לָעַד לְחֵן ולְחֶסֶד ולְרַחֲמִים ולְרֶוַח הַצָלָה וְהַצְלָחָה בְרָכָה וִישועָה נֶחָמָה פַרְנָסָה וְכַלְכָלָה וְרַחֲמִים וְחַיִים וְשָלוֹם וְכָל טוֹב, ומִכָל טוב לְעוֹלָם אַל יְחַסְרֵנו.
 הרָחַמֲן הוא יִמְלֹךְ עָלֵינו לְעוֹלָם וָעֶד. הָרַחֲמָן הוא יִתְבָרַךְ בַשָמַיִם ובָאָרֶץ. הָרַחֲמָן הוא יִשְתַבַח לְדוֹר דוֹרִים וְיִתְפָאַר בָנו לָעַד ולְנֵצַח נְצָחִים וְיִתְהַדַר בָנו לָעַד ולְעוֹלְמֵי עוֹלָמִים. הָרַחֲמָן הוא יְפַרְנְסֵנו בְכָבוֹד. הָרַחֲמָן הוא יִשְבר עֻלֵנו מֵעַל צַוָארֵנו וְהוא יוֹלִיכֵנו קוֹמְמִיות לְאַרְצֵנו. הָרַחֲמָן הוא יִשְלַח לָנו בְרָכָה מְרֻבָה בַבַיִת הַזֶה וְעַל שֻלְחָן זֶה שֶאָכַלְנו עָלָיו. הָרַחֲמָן הוא יִשְלַח לָנו אֶת אֵלִיָהו הַנָבִיא זָכור לַטוֹב וִיבַשֶר לָנו בְשוֹרוֹת טוֹבוֹת יְשועוֹת וְנֶחָמוֹת.
הָרַחֲמָן הוא יְבָרֵךְ אֶת

For one’s parents

אָבִי מוֹרִי (בַעַל הַבַיִת הַזֶה) וְאֶת אִמִי מוֹרָתִי (בַעֲלַת הַבַיִת הַזֶה), אוֹתָם וְאֶת בֵיתָם וְאֶת זַרְעָםוְאֶת כָל אֲשֶר לָהֶם,

For one’s family

אוֹתִי )וְאֶת אִשְתִי/בַעֲלִי/זַרְעִי( וְאֶת כָל אֲשֶר לִי,

For one’s hosts

בַעַל הַבַיִת הַזֶה וְאֶת בַעֲלַת הַבַיִת הַזֶה, אוֹתָם וְאֶת בֵיתָם וְאֶת זַרְעָם וְאֶת כָל אֲשֶר לָהֶם,

For all others

וְאֶת כָל הַמְסֻבִין כַאן,

 אוֹתָנו וְאֶת כָל אֲשֶר לָנו, כְמוֹ שֶנִתְבָרְכו אֲבוֹתֵינו אַבְרָהָם יִצְחָק וְיַעֲקבֹ בַכלֹ מִכלֹ כלֹ, כֵן יְבָרֵךְ אוֹתָנו כֻלָנו יַחַד בִבְרָכָה שְלֵמָה, וְנאֹמַר אָמֵן
בַמָרוֹם יְלַמְדו עֲלֵיהֶם וְעָלֵינו זְכות שֶתְהֵא לְמִשְמֶרֶת שָלוֹם. וְנִשָא בְרָכָה מֵאֵת יְיָ וצְדָקָה מֵאֱלֹהֵי יִשְעֵנו. וְנִמְצָא חֵן וְשֵכֶל טוֹב בְעֵינֵי אֱלֹהִים וְאָדָם

On Shabbat

הָרַחֲמָן הוא יַנְחִילֵנו יוֹם שֶכֻלוֹ שַבָת ומְנוחָה לְחַיֵי הָעוֹלָמִים.

הָרַחֲמָן הוא יַנְחִילֵנו יוֹם שֶכֻלוֹ טוֹב.

Some add the following

הָרַחֲמָן הוא יְבָרֵךְ אֶת כָל אֲחֵנו בְנֵי יִשְרָאֵל הַנְתונִים בְצָרָה, וְיוֹצִיאֵם מֵאֲפֵלָה לְאוֹרָה.
הָרַחֲמָן הוא יְבָרֵךְ אֶת מְדִנַת יִשְרָאֵל, רֵאשִית צְמִיחַת גְאֻלָתֵנו.
הָרַחֲמָן הוא יְבָרֵךְ אֶת חַיָלֵי צְבָא הֲגַנָה לְיִשְרָאֵל, וְיָגֵן עֲלֵיהֶם.
הָרַחֲמָן הוא יְבָרֵךְ אֶת מְדִנַת הַזאתֹ, וְאֶת חַיָלֶיהָ, וְיָגֵן עֲלֵיהֶם.
הָרַחֲמָן הוא יַשְכְין שָלוֹם בֵין בְנֵי יַעֲקבֹ ובְנֵי יִשְמָעֵאל.

הָרַחֲמָן הוא יְזַכֵנו לִימוֹת הַמָשִיחַ ולְחַיֵי הָעוֹלָם הַבָא.
מִגְדוֹל יְשועוֹת מַלְכוֹ וְעשֶֹה חֶסֶד לִמְשִיחוֹ לְדָוִד ולְזַרְעוֹ עַד עוֹלָם. עשֶֹה שָלוֹם בִמְרוֹמָיו הוא יַעֲשֶה שָלוֹם עָלֵינו וְעַל כָל יִשְרָאֵל, וְאִמְרו אָמֵן.
יְראו אֶת יְיָ קְדשָֹיו כִי אֵין מַחְסוֹר לִירֵאָיו. כְפִירִים רָשו וְרָעֵבו וְדרְֹשֵי יְיָ לֹא יַחְסְרו כָל טוֹב. הוֹדו לַייָ כִי טוֹב כִי לְעוֹלָם חַסְדוֹ. פוֹתֵחַ אֶת יָדֶךָ ומַשְבִיעַ לְכָל חַי רָצוֹן. בָרוךְ הַגֶבֶר אֲשֶר יִבְטַח בַייָ וְהָיָה יְיָ מִבְטַחוֹ. נַעַר הָיִיתִי גַם זָקַנְתִי וְלֹא רָאִיתִי צַדִיק נֶעֱזָב וְזַרְעוֹ מְבַקֶש לָחֶם. יְיָ עזֹ לְעַמוֹ יִתֵן יְיָ יְבָרֵךְ אֶת עַמוֹ בַשָלוֹם.

Hallel הלל

לֹא לָנוּ ,יי, לֹא לָנוּ, כִּי לְשִׁמְךָ תֵּן כָּבוֹד, עַל חַסְדְּךָ, עַל אֲמִתֶּךָ. לָמָּה יֹאמְרוּ הַגּוֹיִם, אַיֵּה נָא אֱלֹהֵיהֶם.  ואֱלֹהֵינוּ בַּשָּׁמַיִם, כֹּל אֲשֶׁר חָפֵץ עָשָׂה. עֲצַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם. פֶּה לָהֶם וְלֹא יְדַבֵּרוּ, עֵינַיִם לָהֶם וְלֹא יִרְאוּ. אָזְנָיִם לָהֶם וְלֹא יִשְׁמָעוּ, אַף לָהֶם וְלֹא יְרִיחוּן. יְדֵיהֶם וְלֹא יְמִישׁוּן, רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ, לֹא יֶהְגּוּ בִּגְרוֹנָם. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם, כֹּל אֲשֶׁר בֹּטֵחַ בָּהֶם. יִשְׂרָאֵל בְּטַח בַּיי, עֶזְרָם וּמַָגִנָּם הוּא. בֵּית אַהֲרֹן בִּטְחוּ בַּיי, עֶזְרָם וּמַָגִנָּם הוּא. יִרְאֵי יי בִּטְחוּ בַּיי, עֶזְרָם וּמַָגִנָּם הוּא.

Lo-lanu, Adonai, lo-lanu, ki l'shimcha tein kavod, al chasd'cha al amee-techa. Lamah yomru hagoyeem, ayeih na Eloheihem. Veiloheinu vashamayim, kol asher chafeitz asah. Atzabeihem kesef v'zahav, ma-aseih y'dei adam. Peh lahem v'lo y'dabeiru, einayeem lahem v'lo yiru. Oz'nayeem lahem v'lo yishma-u, af lahem v'lo y'richun. Y'deihem v'lo y'mishun, ragleihem v'lo y'haleichu, lo yehgu bigronam. K'mohem yihyu oseihem, kol asher botei-ach bahem. Yisra-el b'tach b’Adonai, ezram u-maginam hu. Beit aharon bitchu v'Adonai, ezram umageenam hu. Yirei Adonai bitchu v'Adonai, ezram u-mageenam hu.

Not for us, Lord, not for us, but for your name bring glory, for the sake of your kindness and your faithfulness.
Let the nations say: "Where is their God?" Our God is in the heavens; all that He wills, He accomplishes. Their idols are silver and gold, the work of human hands. They have mouths, but cannot speak; they have eyes, but they cannot see; they have
ears, but they cannot hear; they have a nose, but they cannot smell; they have hands, but they cannot feel; they have feet, but they cannot walk; they can utter no sound with their throats. Those who fashions them, whoever trusts them, shall become like them. Israel, trust in the Lord! God is your help and shield.


יי זְכָרָנוּ יְבָרֵךְ. יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל, יְבָרֵךְ אֶת בֵּית אַהֲרֹ. יְבָרֵךְ יִרְאֵי יי, הַקְּטַנִים עִם הַגְּדֹלִים. יֹסֵף יי עֲלֵיכֶם, עֲלֵיכֶם וְעַל בְּנֵיכֶם. בְּרוּכִים אַתֶּם לַיי, עֹשֵׂה שָׁמַיִם וָאָרֶץ. הַשָּׁמַיִם שָׁמַיִם לַיי,וְהָאָרֶץ נָתַן לִבְנֵי אָדָם. לֹא הַמֵּתִים יְהַלְלוּיָהּ ,וְלֹא כָּל יֹרדֵי דוּמָה. וַאֲנַחְנוּ נְבָרֵךְ יָהּ, מֵעַתָּה וְעַד עוֹלָם, הַלְלוּיָהּ.

Adonai z'charanu y'vareich, y'vareich et beit yisra-el, y'vareich et beit aharon. Y'vareich yirei Adonai, hak'tanim im hag'doleem. Yoseif Adonai aleichem, aleichem v'al b'neichem. B'rucheem atem l'Adonai, oseih shamayeem va-aretz. Hashamayeem shamayeem l'Adonai, v'ha-aretz natan livnei adam. Lo hameiteem y'hal'lu yah, v'lo kol yor'dei dumah. Va-anachnu n'vareich yah, mei-atah v'ad olam, hal'luyah.

The Lord is mindfull of us and will bless us;
He will bless the house of Israel;
He will bless the house of Aaron;
He will bless those who fear the Lord, small and great. May the Lord bless you and increase you, you and your children. You are blessed by the Lord, Maker of heaven and earth.
The heaven is the Lord's, but earth has been given to mankind. The dead cannot praise the Lord, nor can any who go down into silence. We will bless the Lord now and forever. Halleluyah.

אָהַבְתִּי כִּי יִשְׁמַע יי אֶת קוֹלִי, תַּחֲנוּנָי. כִּי הִטָּה אָזְנוֹ לִי וּבְיָמַי אֶקְרָא. אֲפָפוּנִי חֶבְלֵי מָוֶת, וּמְצָרֵי שְׁאוֹל מְצָאוּנִי, צָרָה וְיָגוֹן אֶמְצָא. וּבשֵׁם יי אֶקְרָא: אָנָּא יי מַלְּטָה נַפְשִׁי חַנוּן יי וְצַדִיק, וֵאֱלֹהֵינוּ מְרַחֵם. שֹׁמֵר פְּתָאִים יי, דַּלֹתִי וְלִי יְהוֹשִׁיעַ. שׁוּבִי נַפְשִׁי לִמְנוּחָיְכִי, כִּי יי גָּמַל עָלָיְכִי. כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת, אֶת עֵינִי מִן דִּמְעָה, אֶת רַגְלִי מִדֶּחִי. אֶתְהַלֵךְ לִפְנֵי יי, בְּאַרְצוֹת הַחַיִּים. הֶאֱמַנְתִּי כִּי אֲדַבֵּר, אֲנִי עָנִיתִי מְאֹד. אֲנִי אָמַרְתִּי בְחָפְזִי כָּל הָאָדָם כֹּזֵב.

Ahavti ki yishma Adonai, et koli tachanunay. Ki hitah oz'no li, uv'yamai ekra. Afafuni chevlei mavet, um'tzarei sh'ol m'tza-uni, tzarah v'yagon emtza. Uv'sheim Adonai ekra, anah Adonai maltah nafshi. Chanun Adonai v'tzadik, veiloheinu m'racheim. Shomeir p'ta-im Adonai, daloti v'li y'hoshi-a. Shuvi nafshi limnuchay'chi, ki Adonai gamal alay'chi. Ki chee-latzta nafshi mee-mavet, et eini min dee-mah, et ragli mee-dechi. Et-haleich leefnei Adonai, b'artzot hachayeem. He-emanti ki adabeir, anee aniti m'od. Anee amartee v'chof'zi, kol ha-adam kozeiv

I love that the Lord. He hears my pleas because he has inclined his ear to me whenever I call. The bonds of death encompassed me, the torments of the grave have overtaken me;
I found trouble and sorrow.
Then I called upon the name of the Lord: "O Lord, save my life!"
The Lord is gracious and righteous and our God is merciful.
The Lord protects the simple;
I was brought low and God saved me.
Be at rest, oh my soul, for the Lord has been good to you.
You delivered me from death, my eyes from tears and my feet from stumbling. I shall walk before the Lord in the lands of the living. I trust in the Lord and have faith even when I speak out "All men are false."

מָה אָשִׁיב לַיי, כֹּל תַּגְמוּלוֹהִי עָלָי. כּוֹס יְשׁוּעוֹת אֶשָּׂא, וּבְשֵׁם יי אֶקְרָא. נְדָרַי לַיי אֲשַׁלֵּם, נֶגְדָה נָּא לְכָל עַמּוֹ. יָקָר בְּעֵינֵי יי הַמָּוְתָה לַחֲסִידָיו. אָנָא יי כִּי אֲנִי עַבְדֶּךָ, אֲנִי עַבְדְּךָ בֶּן אֲמָתֶךָ פִּתַּחְתָּ לְמוֹסֵרָי. לְךָ אֶזְבַּח זֶבַח תּוֹדָה וּבְשֵׁם יי אֶקְרָא. נְדָרַי לַיי אֲשַׁלֵם נֶגְדָה נָא לְכָל עַמוֹ. בְּחַצְרוֹת בֵּית יי, בְּתוֹכֵכִי יְרוּשָלַיִם, הַלְלוּיָהּ.

Mah asheev l'Adonai, kol tagmulohi alay. Kos y'shuot esa, uv'sheim Adonai ekra. N'darai l'Adonai ashaleim, negdah na l'chol amo. Yakar b'einei Adonai, hamav'tah lachasidav. Anah Adonai ki anee avdecha, anee avd'cha ben amatecha, pee-tachta l'moseiray. L'cha ezbach zevach todah, uv'sheim Adonai ekra. N'darai l'Adonai ashaleim, negdah na l'chol amo. B'chatzrot beit Adonai, b'tocheichi y'rushalayim, hal'luyah.

How can I repay the Lord for all His kindness to me?
I raise the cup of deliverence, and call upon the name of the Lord.
My vows to the Lord I pay in the presence of all His people.
Greivous in the Lord’s sight is the death of His faithful followers.
O Lord, I am your servant, your servant, the child of your maid-servent; You have undone what bounds me. I sacrifice a thank offering to You, and call upon the name of the Lord. I pay vows to the Lord in the presence of all God’s people,in the courts of the Lord's house, in the midst of Jerusalem.
Halleluyah.

הַלְלוּ אֶת יי, כָּל גּוֹיִם, שַׁבְּחוּהוּ כָּל הָאֻמִּים. כִּי גָבַר עָלֵינוּ חַסְדוֹ, וֶאֱמֶת יי לְעוֹלָם, הַלְלוּיָהּ.

Hal'lu et Adonai, kol goyim, shab'chu-hu, kol ha-umeem. Ki gavar aleinu chasdo, ve-emet Adonai l'olam, hal'luyah.

Praise the Lord, all you nations; praise God, all you peoples, for His love to us is great, and the truth of the Lord is forever. Halleluyah.

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ.

יֹאמַר נָא יִשְׂרָאֵל, כִּי לְעוֹלָם חַסְדּוֹ.

יֹאמְרוּ נָא בֵית אַהֲרֹן, כִּי לְעוֹלָם חַסְדּוֹ.

יֹאמְרוּ נָא יִרְאֵי יי, כִּי לְעוֹלָם חַסְדּוֹ.

Hodu l'Adonai ki tov, ki l'olam chasdo.

Yomar na yisra-eil, ki l'olam chasdo.

Yomru na veit aharon, ki l'olam chasdo.

Yomru na yirei Adonai, ki l'olam chasdo.

Give thanks to the Lord, for God is good; His kindness endures forever.
Let Israel declare, His kindness endures forever.’
Let the house of Aaron declare His kindness endures forever’
Let those who rfear the Lord say ‘His kindness endures forever.’

מִן הַמֵּצַר קָרָאתִי יָּהּ, עָנָּנִי בַמֶרְחַב יָהּ. יי לִי לֹא אִירָא ,- מַה יַּעֲשֶׂה לִי אָדָם. יי לִי בְּעֹזְרָי, וַאֲנִי אֶרְאֶה

בְשׂנְאָי. טוֹב לַחֲסוֹת בַּיי,מִבְּטֹחַ בָּאָדָם. טוֹב לַחֲסוֹת בַּיי, מִבְּטֹחַ בִּנְדִיבִים. כָּל גּוֹיִם סְבָבוּנִי, בְּשֵׁם יי כִּי אֲמִילַם. סַבּוּנִי גַם סְבָבוּנִי, בְּשֵׁם יי כִּי אֲמִילַם. סַבּוּנִי כִדְּבֹרִים , דֹּעֲכוּ כְּאֵשׁ קוֹצִים, בְּשֵׁם יי כִּי אֲמִילַם. דָּחֹה דְּחִיתַנִי לִנְפֹּל, וַיי עֲזָרָנִי. עזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה. קוֹל רִנָּה וִישׁוּעָה בְּאָהֳלֵי צַדִּיקִים יְמִין יי עֹשֵׂה חָיִל. יְמִין יי רוֹמֵמָה, יְמִין יי עֹשֵׂה חָיִל. לֹא אָמוּת כִּי

אֶחְיֶה, וַאֲסַפֵּר מַעֲשֵׂי יָהּ. יַסֹּר יִסְּרַנִי יָּהּ, וְלַמָּוֶת לֹא נְתָנָנִי. פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק, אָבֹא בָם, אוֹדֶה יָהּ. זֶה הַשַּׁעַר לַיי, צַדִּיקִים יָבֹאוּ בוֹ.

Min hameitzar karati yah, anani vamerchav yah. Adonai li lo ira, mah ya-aseh li adam. Adonai li b'oz'ray, va-ani ereh v'son'ay. Tov lachasot b’Adonai, mib'toach ba-adam. Tov lachasot b’Adonai, mib'toach bindivim. Kol goyim s'vavuni, b'sheim Adonai ki amilam. Sabuni gam s'vavuni, b'sheim Adonai ki amilam. Sabuni chidvorim do-achu k'eish kotzim, b'sheim Adonai ki amilam. Dachoh d'chitani linpol, v'Adonai azarani. Ozi v'zimrat yah, vay'hi li lishuah. Kol rinah vishuah b'aholei tzadikim, y'min Adonai osah chayil. Y'min Adonai romeimah, y'min Adonai osah chayil. Lo amut ki echyeh, va-asapeir ma-asei yah. Yasor yis'rani yah, v'lamavet lo n'tanani. Pitchu li sha-arei tzedek, avo vam odeh yah. Zeh hasha-ar l’Adonai, tzadikim yavo-u vo.

From the narrow I called to the Lord, God answered me in the great freedom of space. The Lord is with me, I have no fear, what can man do to me? The Lord is with me as my helper, I will see the defeat of all my foes. It is better to take refuge in the Lord than to trust in man. It is better to take refuge in the Lord than to trust in greatness. All nations have surrounded me; in the name of the Lord, I have cut them down. They have surrounded me, but in the name of the Lord, I cut them down. They swarmed like bees about me, but they were extinguished like a fire of thorns; but in the name of the Lord, I cut them down. You pushed me and I nearly fell, but the Lord helped me. The Lord is my strength and song; He has become my salvation.
The voice of rejoicing and salvation is tents of the righteous resound,
"The right hand of the Lord is triumphant! The right hand of the Lord is exalted! The right hand of the Lord triumphs!"
I shall not die, but live to proclaim the works of the Lord. The Lord has severely punished me, but he has not handed me over to die. Open the gates of righteousness, that I may enter and praise the Lord.
This is the gateway to the Lord, the righteous shall enter through it.

אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה.

 אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה.

 אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה.

 אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה.

מֵאֵת יי הָיְתָה זֹּאת הִיא נִפְלָאֹת בְּעֵינֵינוּ.

 מֵאֵת יי הָיְתָה זֹּאת הִיא נִפְלָאֹת בְּעֵינֵינוּ.

Od'cha ki anitani, vat'hi li lishuah.

Od'cha ki anitani, vat'hi li lishuah.

Even ma-asu haboneem, hay'tah l'rosh pinah.

Even ma-asu habonim, hay'tah l'rosh pinah.

Mei-eit Adonai hay'tah zot, hi niflat b'eineinu.

Mei-eit Adonai hay'tah zot, hi niflat b'eineinu.

Zeh hayom asah Adonai, nagilah v’nism’chah vo.

Zeh hayom asah Adonai, nagilah v’nism’chah vo.

I thank You for You have answered me, and have become my salvation.
The stone which the builders rejected has become the major cornerstone. This the Lord's doing; it is marvelous in our sight. This is the day, which the Lord has made – let us be glad and rejoice on it.

אָנָא יי, הוֹשִיעָה נָּא

אָנָא יי, הוֹשִיעָה נָּא

אָנָא יי, הַצְלִיחָה נָא

אָנָא יי, הַצְלִיחָה נָא

Ana Adonai hoshi-ah na

Ana Adonai hoshi-ah na

Ana Adonai hatzlichah na

Ana Adonai hatzlichah na

O Lord, deliver us!

O Lord, deliver us!

O Lord, let us prosper!

O Lord, let us prosper!

בָּרוּךְ הַבָּא בְּשֵׁם יי, בֵּרַכְנוּכֶם מִבֵּית יי

בָּרוּךְ הַבָּא בְּשֵׁם יי, בֵּרַכְנוּכֶם מִבֵּית יי

אֵל יי וַיָּאֶר לָנוּ , אִסְרוּ חַג בַּעֲבֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ

אֵל יי וַיָּאֶר לָנוּ , אִסְרוּ חַג בַּעֲבֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ

אֵלִי אַתָּה וְאוֹדֶךָּ, אֱלֹהַי אֲרוֹמְמֶךָּ

אֵלִי אַתָּה וְאוֹדֶךָּ ,אֱלֹהַי אֲרוֹמְמֶךָּ

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ

Baruch haba b'sheim Adonai, beirachnuchem mibeit Adonai


Baruch haba b'sheim Adonai, beirachnuchem mibeit Adonai


Eil Adonai vaya-er lanu, isru chag ba-avotim ad karnot hamizbei-ach

Eil Adonai vaya-er lanu, isru chag ba-avotim, ad karnot hamizbei-ach

 Eili atah v'odeka, elohai arom'meka


Eili atah v'odeka, elohai arom'meka


Hodu l'Adonai ki tov, ki l'olam chasdo


Hodu l'Adonai ki tov, ki l'olam chasdo

Blessed be he who comes in the name of the Lord; we bless you from the House of the Lord.
The Lord is God, Who has shown us light;
bind the festival offering with cords, up to the altar-horns. You are my God, and I exalt you.
Give thanks to the Lord, for God is good, His kindness endures forever.

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ

הוֹדוּ לֵאלֹהֵי הָאֱלֹהִים, כִּי לְעוֹלָם חַסְדּוֹ

הוֹדוּ לָאֲדֹנֵי הָאֲדֹנִים, כִּי לְעוֹלָם חַסְדּוֹ

לעֹשֵׂה נִפְלָאוֹת גְדֹלוֹת לְבַדּוֹ, כִּי לְעוֹלָם חַסְדּוֹ

לעֹשֵׂה הַשָּׁמַיִם בִּתְבוּנָה, כִּי לְעוֹלָם חַסְדּוֹ

לְרוֹקַע הָאָרֶץ עַל הַמָּיְם, כִּי לְעוֹלָם חַסְדּוֹ

לְעֹשֵׂה אוֹרִים גְּדֹלִים, כִּי לְעוֹלָם חַסְדּוֹ

אֶת הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיוֹם, כִּי לְעוֹלָם חַסְדּוֹ

אֶת הַיָּרֵחַ וְכוֹכָבִים לְמֶמְשְׁלוֹת בַּלַּיְלָה, כִּי לְעוֹלָם חַסְדּוֹ

לְמַכֵּה מִצְרַים בִּבְכוֹרֵיהֶם, כִּי לְעוֹלָם חַסְדּוֹ

וַיוֹצֵא יִשְׂרָאֵל מִתּוֹכָם, כִּי לְעוֹלָם חַסְדּוֹ

בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה, כִּי לְעוֹלָם חַסְדּוֹ

לְגֹזֵר יַם סוּף לִגְזָרִים, כִּי לְעוֹלָם חַסְדּוֹ

וְהֶעֱבִיר יִשְׂרָאֵל בְּתוֹכוֹ, כִּי לְעוֹלָם חַסְדּוֹ

וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, כִּי לְעוֹלָם חַסְדּוֹ

לְמוֹלִיךְ עַמּוֹ בַמִּדְבָּר, כִּי לְעוֹלָם חַסְדּוֹ

לְמַכֵּה מְלָכִים גְּדֹלִים, כִּי לְעוֹלָם חַסְדּוֹ

וַיָהֲרֹג מְלָכִים אַדִירִים, כִּי לְעוֹלָם חַסְדּוֹ

לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי, כִּי לְעוֹלָם חַסְדּוֹ

וּלְעוֹג מֶלֶךְ הַבָּשָׁן, כִּי לְעוֹלָם חַסְדּוֹ

וָנָתַן אַרְצָם לְנַחֲלָה, כִּי לְעוֹלָם חַסְדּוֹ

נַחֲלָה לְיִשְׂרָאֵל עָבְדוּ, כִּי לְעוֹלָם חַסְדּוֹ

שֶׁבְִּשִׁפְלֵנוּ זָכַר לָנוּ, כִּי לְעוֹלָם חַסְדּוֹ

וַיִפְרְקֵנוּ מִצָּרֵינוּ, כִּי לְעוֹלָם חַסְדּוֹ

נֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ

הוֹדוּ לְאֵל הַשָּׁמַיִם, כִּי לְעוֹלָם חַסְדּוֹ

O give thanks unto the Lord, for God is good, for His mercy endures forever

O give thanks unto the God of gods, for His mercy endures forever


O give thanks unto the Lord of lords, for His mercy endures forever


To Him who doeth great wonders, for His mercy endures forever

To Him who made the heavens with understanding, for His mercy endures forever


To Him that spread forth the earth above the waters, for His mercy endures forever

To Him who made great lights, for His mercy endures forever


The sun to reign by day, for His mercy endures forever


The moon and stars to reign by night, for His mercy endures forever


To Him that smote Egypt in their first-born, for His mercy endures forever

And took Israel out from among them, for His mercy endures forever

With a strong hand and an outstretched arm, for His mercy endures forever


To Him who parted the Red Sea, for His mercy endures forever

And made Israel to pass through it, for His mercy endures forever


And threw Pharaoh and his host in the Red Sea, for His mercy endures forever


To Him who led His people through the wilderness, for His mercy endures forever


To Him who smote great kings; for His mercy endures forever


And slew mighty kings, for His mercy endures forever

Sihon, king of the Amorites, for His mercy endures forever


And Og, king of Bashan, for His mercy endures forever


And gave their land as an inheritance, for His mercy endures forever


Even an inheritance unto Israel His servant, for His mercy endures for ever


Who remembered us in our low state, for His mercy endures forever


And hath delivered us from our adversaries, for His mercy endures forever

Who gives food to all creatures, for His mercy endures forever

O give thanks unto the God of heaven, for His mercy endures forever

נִשְׁמַת כָּל חַי תְּבַרֵךְ אֶת שִׁמְךָ, יי אֱלֹהֵינוּ, וְרוּחַ כָּל בָּשָׂר תְּפָאֵר וּתְרוֹמֵם זִכְרְךָ, מַלְכֵּנוּ, תָּמִיד. מִן הָעוֹלָם וְעַד הָעוֹלָם אַתָּה אֵל, וּמִבַּלְעָדֶיךָ אֵין לָנוּ מֶלֶךְ גּוֹאֵל וּמוֹשִיעַ, פּוֹדֶה וּמַצִּיל וּמְפַרְנֵס וּמְרַחֵם בְּכָל עֵת צָרָה וְצוּקָה. אֵין לָנוּ מֶלֶךְ אֶלָּא אַתָּה. אֱלֹהֵי הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים, אֱלוֹהַּ כָּל בְּרִיוֹת, אֲדוֹן כָּל תּוֹלָדוֹת, הַמְּהֻלָל בְּרֹב הַתִּשְׁבָּחוֹת, הַמְנַהֵג עוֹלָמוֹ בְּחֶסֶד וּבְרִיּוֹתָיו בְּרַחֲמִים. וַיי לֹא יָנוּם וְלא יִישָׁן - הַמְּעוֹרֵר יְשֵׁנִים וְהַמֵּקִיץ נִרְדָּמִים, וְהַמֵּשִׂיחַ אִלְּמִים וְהַמַּתִּיר אֲסוּרִים וְהַסּוֹמֵךְ נוֹפְלִים וְהַזּוֹקֵף כְּפוּפִים. לְךָ לְבַדְּךָ אֲנַחְנוּ מוֹדִים

אִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם, וּלְשׁוֹנֵנוּ רִנָּה כֲּהַמוֹן גַּלָּיו, וְשִׂפְתוֹתֵינוּ שֶׁבַח כְּמֶרְחֲבֵי רָקִיעַ, וְעֵינֵינוּ מְאִירוֹת כַּשֶׁמֶשׁ וְכַיָּרֵחַ, וְיָדֵינוּ פְרוּשׂוֹת כְּנִשְׂרֵי שָׁמַיִם, וְרַגְלֵינוּ קַלּוֹת כָּאַיָּלוֹת - אֵין אֲנַחְנוּ מַסְפִּיקִים לְהוֹדוֹת לְךָ , יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ , וּלְבָרֵךְ, אֶת שִׁמְךָ עַל אַחַת, מֵאֶלֶף, אַלְפֵי אֲלָפִים וְרִבֵּי רְבָבוֹת פְּעָמִים, הַטּוֹבוֹת שֶׁעָשִׂיתָ עִם אֲבוֹתֵינוּ וְעִמָּנוּ. מִמִּצְרַים גְּאַלְתָּנוּ, יי אֱלֹהֵינוּ, וּמִבֵּית עֲבָדִים פְִּדִיתָנוּ, בְּרָעָב זַנְתָּנוּ וּבְשָׂבָע כִּלְכַּלְתָּנוּ, מֵחֶרֶב הִצַּלְתָּנוּ וּמִדֶּבֶר מִלַּטְתָּנוּ, וּמֵחָלָיִם רָעִים וְנֶאֱמָנִים דִּלִּיתָנוּ. עַד הֵנָּה עֲזָרוּנוּ רַחֲמֶיךָ וְלֹא עֲזָבוּנוּ חֲסָדֶיךָ, וְאַל תִּטְּשֵׁנוּ, יי אֱלֹהֵינוּ, לָנֶצַח. עַל כֵּן אֵבֶָרִים שֶׁפִּלַּגְתָּ בָּנוּ וְרוּחַ וּנְשָׁמָה שֶׁנָּפַחְתָּ בְּאַפֵּינוּ וְלָשׁוֹן אֲשֶׁר שַׂמְתָּ בְּפִינוּ - הֵן הֵם יוֹדוּ וִיבָרְכוּ וִישַׁבְּחוּ וִיפָאֲרוּ וִירוֹמְמוּ וְיַעֲרִיצוּ וְיַקְדִּישׁוּ וְיַמְלִיכוּ אֶת שִׁמְךָ מַלְכֵּנוּ. כִּי כָל פֶּה לְךָ יוֹדֶה, וְכָל לָשׁוֹן לְךָ תִּשָּׁבַע, וְכָל בֶּרֶךְ לְךָ תִכְרַע, וְכָל קוֹמָה לְפָנֶיךָ תִשְׁתַּחֲוֶה, וְכָל לְבָבוֹת יִירָאוּךָ, וְכָל קֶרֶב וּכְלָיוֹת יְזַמֵּרוּ לִשְִׁמֶךָ, כַּדָבָר שֶׁכָּתוּב, כָּל עַצְמֹתַי תֹּאמַרְנָה: יי, מִי כָמוֹךָ מַצִּיל עָנִי מֵחָזָק מִמֶּנוּ וְעָנִי וְאֶבְיוֹן מִגֹּזְלוֹ. מִי יִדְמֶה לָּךְ וּמִי יִשְׁוֶה לָּךְ וּמִי יַעֲרֹךְ לַָךְ הָאֵל הַגָּדוֹל, הַגִּבּוֹר וְהַנּוֹרָא, אֵל עֶלְיוֹן, קֹנֵה שָׁמַיִם וָאָרֶץ. נְהַלֶּלְךָ וּנְשַׁבֵּחֲךָ וּנְפָאֶרְךָ וּנְבָרֵךְ אֶת שֵׁם קָדְשֶׁךָ, כָּאָמוּר: לְדָוִד, בָּרְכִי נַפְשִׁי אֶת יי וְכָל קְרָבַי אֶת שֵׁם קָדְשׁוֹ.

Nishmat kol chai t’vareich et shimcha, Adonai Eloheinu, v’ru’ach kol basar t’fa’er u’tromem zicharcha, malkeinu, tamid. Min ha’olam v’ad ha’olam atah El, u’mibaladecha ein lanu melech go’al u’moshia, podeh u’matzil u’m’farnes u’m’rachaem b’chol ait tzarah v’tzukah. Ein lanu melech ela atah. Elohei harishonim v’ha’achronim, Elohah kol bri’ot, Adon kol toldot, ha’m’hulal b’rov hatishbachot, ham’naheg olamo b’chesed u’v’riyotav b’rachamim. V’Adonai lo yanum v’lo yiyshan – ham’orer y’shanim v’hameikitz nidamim, v’hameisi’ach ilmim v’hamatir asurim v’hasomech noflim v’hazokef k’fufim. L’cha l’vadcha anachnu modim.

Eilu pinu malei shirah kayam, u’l’shonainu rinah kahamon galav, v’siftoteinu shevach k’merchavai rakia, v’eineinu m’eerot kashemesh v’chayareiach, v’yadeinu frusot k’nisrai shamayim, v’ragleinu kalot ka’ayalot – ein anachnu maspikim l’hodot lach, Adonai Eloheinu v’Elohei avoteinu, u’l’vareich, et shimcha al achat, mai’elef, alfei alafim v’ribai r’vavot p’amim, hatovot she’asita im avoteinu v’imanu, mimitzrayim g’altanu, Adonai Eloheinu, u’mibeit avadim p’ditanu, b’ra’av zantanu u’v’sava kilkaltanu, maicherev hitzaltanu u’midever milat’tanu, u’maichalim ra’im v’ne’emanim dilitanu. Ad heina azarunu rachamecha v’lo azavunu chasadecha, v’al titsheinu, Adonai Eloheinu, lanetzach. Al kein aivarim shepilagta banu v’ru’ach u’nishamah shenafachta b’apeinu v’lashon asher samta b’finu – hein haim yodu viyvarchu viyshabchu viyfa’aru viyrom’mu v’ya’aritzu v’yak’dishu v’yamlichu et shimcha malkeinu. Ki chol peh lach yodeh, v’chol lashon lach tishava, v’chol berech lach tichra, v’chol komah l’fanecha tishtachaveh, v’chol l’vavot yiyra’oocha, v’chol kerev u’chlayot y’zamru lishmecha, kadavar shekatuv, kol atzmotai toemarna: Adonai, mi chamocha matzil ani maichazak mimenu v’ani v’evyon migozlo. Mi yidmeh lach u’mi yishveh lach u’mi ya’aroch lach ha’El hagadol, hagibor v’hanora, El elyon, konai shamayim v’aretz. N’hallelcha u’n’shabaichacha u’n’fa’ercha u’n’vareich et shem kadshecha, k’amur: l’David, barchi nafshi et Adonai v’chol kravai et shem kadsho.

The soul of every living being shall bless your name, Lord our God the spirit of all flesh shall ever glorify and exalt your remembrance, our King. Throughout eternity Thou art God. Besides Thee we have no king who redeems and saves, ransoms and rescues, sustains and shows mercy in all times of trouble and distress. We have no King but Thee-God of the first and of the last, God of all creatures, Master of all generations, One acclaimed with a multitude of praises, He who guides His world with kindness and His creatures with mercy. The Lord neither slumbers nor sleeps; He rouses those who sleep and wakens those who slumber; He enables the speechless to speak and loosens the bonds of the captives; He supports those who are fallen and raises those who are bowed down. To Thee alone we give thanks.

Were our mouth filled with song as the ocean, and our tongue with joy as the endless waves; were our lips full of praise as the wide heavens, and our eyes shining like the sun or the moon; were our hands spread out in prayer as the eagles of the sky and our feet running as swiftly as the deer--we should still be unable to thank Thee and bless your name, Lord our God and God of our fathers, for one of the thousands and even myriads of favors which Thou hast bestowed on our fathers and on us. Thou hast liberated us from Egypt, Lord our God, and redeemed us from the house of slavery. Thou has fed us in famine and sustained us with plenty. Thou hast saved us from the sword, helped us to escape the plague, and spared us from severe and enduring diseases. Until now your mercy has helped us, and your kindness has not forsaken us; may Thou, Lord our God, never abandon us.

Therefore, the limbs which Thou has given us, the spirit and soul which Thou has breathed into our nostrils, and the tongue which Thou hast placed in our mouth, shall all thank and bless, praise and glorify, exalt and revere, sanctify and acclaim your name, our King. To Thee, every mouth shall offer thanks; every tongue shall vow allegiance; every knee shall bend, and all who stand erect shall bow. All hearts shall revere Thee, and men's inner beings shall sing to your name, as it is written: "all my bones shall say: O Lord, who is like Thee? Thou save the poor man from one that is stronger, the poor and needy from who would rob him." Who may be likened to Thee? Who is equal to Thee? Who can be compared to Thee? O Great, mighty and revered God, supreme God is the Master of heaven and earth. Let us praise, acclaim and glorify Thee and bless your holy name, as it is said: "A Psalm of David: Bless the Lord, O my soul, and let my whole inner being bless His holy name."

הָאֵל בְּתַעֲצֻמוֹת עֻזֶּךָ, הַגָּדוֹל בִּכְבוֹד שְׁמֶךָ, הַגִּבּוֹר לָנֶצַח וְהַנּוֹרָא בְּנוֹרְאוֹתֶיךָ, הַמֶּלֶךְ הַיּושֵׁב עַל כִּסֵּא רָם וְנִשִָּׂא

שׁוֹכֵן עַד מָּרוֹם וְקָּדוֹשׁ שְׁמוֹ. וְכָתוּב: רַנְּנוּ צַדִּיקִים בּ' '', לַיְשָׁרִים נָאוָה תְהִלָּה

בְּפִי יְשָׁרִים תִּתְהַלָּל, וּבְדִבְרֵי צַדִּיקִים תִּתְבַָּרַךְ, וּבִלְשׁוֹן חֲסִידִים תִּתְרוֹמָם, וּבְקֶרֶב קְדוֹשִׁים תִּתְקַדָּשׁ

וּבְמַקְהֲלוֹת רִבבְוֹת עַמְּךָ בֵּית יִשְׂרָאֵל בְּרִנָּה יִתְפָּאֵר שִׁמְךָ, מַלְכֵּנוּ, בְּכָל דּוֹר וָדוֹר, שֶׁכֵּן חוֹבַת כָּל הַיְצוּרִים

לְפָנֶיךָ, יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ , לְהוֹדוֹת לְהַלֵּל לְשַׁבֵּחַ, לְפָאֵר לְרוֹמֵם לְהַדֵּר לְבָרֵךְ, לְעַלֵּה וּלְקַלֵּס עַל כָּל דִּבְרֵי שִׁירוֹת וְתִשְׁבְּחוֹת דַָּוִד בֶּן יִשַׁי עַבְדְּךָ, מְשִׁיחֶךָ

יִשְׁתַּבַּח שִׁמְךָ לַָעַד מַלְכֵּנוּ, הָאֵל הַמֶלֶךְ הַגָּדוֹל וְהַקָּדוֹשׁ בַּשָּׁמַיִם וּבַָאָרֶץ, כִּי לְךָ נָאֶה, יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ , שִׁיר וּשְׁבָחָה, הַלֵּל וְזִמְרָה, עֹז וּמֶמְשָׁלָה, נֶצַח, גְּדֻלָּה וּגְבוּרָה, תְּהִלָה וְתִפְאֶרֶת, קְדֻשָּׁה וּמַלְכוּת, בְּרָכוֹת וְהוֹדָאוֹת מֵעַתָּה וְעַד עוֹלָם

Ha’El b’ta’atzumot uzecha, hagadol bichvod sh’mecha, hagibor lanetzach v’hanora b’norotecha, hamelech hayoshev al kisei ram v’nisa.

Shochain ad marom v’kadosh sh’mo. V’katuv: ran’n’u tzadikim b’Adonai, laiysharim nava t’hilah.

B’fi y’sharim tithallal, u’v’divrei tzadikim titbarach, u’vilshon chasidim titromam, u’vkerev k’doshim titkadash.

Uv’makalot riv’vot amcha beit Yisrael b’rinah yitpa’er shimcha, malkeinu, b’chol dor vador. Shekein chovat kol hay’tzurim l’fanech, Adonai Eloheinu v’Elohei avoteinu, l’hodot l’hallel l’shabei’ach, l’pa’er l’romem l’hader l’vareich, l’alai u’l’kalais al kol divrei shirot v’tishbachot David ben Yishai avd’cha, mishichecha.

Yishtabach shimcha la’ad malkeinu, Ha’El hamelech hagadol v’hakadosh bashamayim u’va’aretz, ki l’cha na’eh, Adonai Eloheinu v’Elohei avoteinu, shir u’shvachah, hallel v’zimrah, oaz u’memshalah, netzach, g’dulah u’g’vurah, t’hilah v’tiferet, k’dushah u’malchut, brachot v’hoda’ot mai’atah v’ad olam.

O God in your mighty acts of power, great in the honor of your name, powerful forever and revered for your awe-inspiring acts, O King seated upon a high and lofty throne!

He who abidest forever, exalted and holy is His name. And it is written: "Rejoice in the Lord, you righteous; it is pleasant for the upright to give praise."

By the mouth of the upright you shall be praised; By the words of the righteous you shall be blessed;

By the tongue of the pious you shall be exalted; And in the midst of the holy you shall be sanctified.

In the assemblies of the multitudes of your people, the house of Israel, with song shall your name, our King, be glorified in every generation. For it is the duty of all creatures to thank, praise, laud, extol, exalt, adore, and bless Thee; even beyond the songs and praises of David the son of Jesse, your anointed servant.

Praise be your name forever, our King, who rules and is great and holy in heaven and on earth; for to Thee, Lord our God, it is fitting to render song and praise, hallel and psalms, power and dominion, victory, glory and might, praise and beauty, holiness and sovereignty, blessings and thanks, from now and forever.

The Fourth Cup of Wine

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

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

Praised are you, Adonai, Ruler of the universe, who has created the fruit of the vine.

Drink the wine, then recite the concluding blessing:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ העוֹלָם, עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן ,וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה שֶׁרָצִיתָ וְהִנְחַלְתָּ לַאֲבוֹתֵינוּ לֶאֱכֹל מִפִּרְיָהּ וְלִשְׂבֹּעַ מִטּוּבָהּ רַחֶם נָא יי אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מִזְבְּחֶךָ וְעַל הֵיכָלֶךָ וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹדֶשׁ בִּמְהֵרָה בְיָמֵינוּ וְהַעֲלֵנוּ לְתוֹכָהּ וְשַׂמְחֵנוּ בְּבִנְיָנָהּ וְנֹאכַל מִפִּרְיָהּ וְנִשְׂבַּע מִטּוּבָהּ וּנְבָרֶכְךָ עָלֶיהָ בִּקְדֻשָׁה וּבְטָהֳרָה (בשבת: וּרְצֵה וְהַחֲלִיצֵנוּ בְּיוֹם הַשַׁבָּת הַזֶּה) וְשַׂמְחֵנוּ בְּיוֹם חַג הַמַּצּוֹת הַזֶּה , כִּי אַתָּה יי טוֹב וּמֵטִיב לַכֹּל וְנוֹדֶה לְּךָ עַל הָאָרֶץ וְעַל פְּרִי הַגֶּפֶן. בָּרוּךְ אַתָּה יי עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן.

Baruch Atah Adonai Eloheinu Melech ha’olam, al ha-gafen v’al p’ri ha-gafen, al t’nuvat hasadeh v’al aretz chemdah tovah u’r’chavah sheratzita v’hinchalta la’avoteinu le’echol mipiryah v’lisboa mituvah racheim na Adonai Eloheinu al Yisrael amecha v’al Yerushalayim irecha v’al tzion mishkan k’vodecha v’al mizbecha v’al haichalecha u’vnei Yerushalayim ir hakodesh bimheirah b’yamenu v’ha’aleinu l’tochah v’samcheinu b’vinyanah v’nochal mipriyah v’nisba mituvah u’nivarechecha aleha bikdushah u’vtaharah (u’rtzei v’hachalitzeinu b’yom haShabbat hazeh) v’samcheinu b’yom chag hamatzot hazeh, ki Atah Adonai tov u’maitiv lakol v’nodeh l’cha al ha’aretz v’al p’ri hagefen. Baruch Atah Adonai, al ha-gafen v’al p’ri ha-gafen.

Praised are you, Adonai, Ruler of the universe, for the vine and the fruit, and for produce of the field, for the beautiful and spacious land, which you gave to our ancestors as a heritage. Have mercy, Adonai our God, on Israel your people, on Jerusalem your city. Rebuild Jerusalem, the holy city, speedily in our days. Bring us there and cheer us with its restoration; may we eat Israel’s produce and enjoy its goodness; we praise you for Jerusalem’s centrality in our lives. (On Shabbat add: Favor us and strengthen us on this Sabbath day) and grant us happiness on this Feast of Matzot, For you, Adonai are good and beneficent to all, and we thank you for the land and the fruit of the vine. Praised are you, Adonai, for the land and the fruit of the vine.

Beth Flusser

2011

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!

Dr. Martin Luther King, Jr., said: 

"Moses might not get to see Canaan, but his children will see it. He even got to the mountaintop enough to see it and that assured him that it was coming. But the beauty of the thing is that there's always a Joshua to take up his work and take the children on in. And it's there waiting with its milk and honey, and with all of the bountiful beauty that God has in store for His children."

The Talmud (Eruvin 22b) teaches that even Joshua didn't finish the work, but he did build "roads with stations." He paved the way forward and set up stopping points along the way.

What roads toward justice have been paved for you? What roads will you pave for the future?

What human rights issue weighs most on you this Passover? What is the Promised Land you see from the mountaintop? What is the next waystation we can reach?

The Seder, circa 1943, held in Europe during WWII

Creator/Photographer: Unidentified Photographer

Medium: Black and white photographic print

Date: Circa 1943

Repository: American Jewish Historical Society, 15 West 16th Street, New York, NY 10011

Call Number: I-298

Parent Collection: National Jewish Welfare Board Collection

Rights Information: No known copyright restrictions; may be subject to third party rights.

It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us—that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion—that we here highly resolve that these dead shall not have died in vain—that this nation, under God, shall have a new birth of freedom—and that government of the people, by the people, for the people, shall not perish from the earth.

Abraham Lincoln

Slavery in Jewish Texts

prepared for the Rabbinical Assembly by Rabbi Carol Levithan

Exodus 21: 1-6

(1) And these are the ordinances that you shall set before them. (2) Should you buy a Hebrew slave, he shall work [for] six years, and in the seventh [year], he shall go out to freedom without charge. (3) If he comes [in] alone, he shall go out alone; if he is a married man, his wife shall go out with him. (4) If his master gives him a wife, and she bears him sons or daughters, the woman and her children shall belong to her master, and he shall go out alone. (5) But if the slave says, "I love my master, my wife, and my children. I will not go free," (6) his master shall bring him to the judges, and he shall bring him to the door or to the doorpost, and his master shall bore his ear with an awl, and he shall serve him forever.

• How can we reconcile this practice of servitude in Exodus 21 with the concept of human equality that is implicit in " b'tzelem elohim " - being created in the divine image?
• Why do you think the Torah raises the issue of slavery immediately after the account of the Sinai revelation?
• What aspects of this servitude do you find particularly troubling? How does it differ from what we understand about Egyptian slavery?

Leviticus 25: 39-42

(39) And if your brother becomes destitute with you, and is sold to you, do not work him with slave labor. (40) As an employee or a [hired] resident, he shall be with you; until the Jubilee year he shall work with you. (41) Then, he shall leave you he, and his children with him, and he shall return to his family and resume the status of his fathers. (42) For they are My servants, whom I brought out of the land of Egypt they shall not be sold as a slave is sold.

• There seems to be a distinction here in these verses from Leviticus between "slave labor" and an "employee or hired resident". How do you understand this distinction? Does either category appear to imply slavery as we understand it?
• Given that the jubilee year occurred only every 50 years, which one of these Torah texts dealing with indentured servitude is the most merciful?
• What are some of the reasons that can explain the different terms for servitude?

Deuteronomy 15: 12-18

(12) If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you for six years, and in the seventh year you shall send him forth free from you. (13) And when you send him forth free from you, you shall not send him forth empty-handed. (14) You shall surely provide him from your flock, from your threshing floor, and from your vat, you shall give him from what the Lord, your God, has blessed you (15) And you shall remember that you were a slave in the land of Egypt, and the Lord, your God, redeemed you; therefore, I am commanding you this thing today. (16) And it will be, if he says to you, "I will not leave you," because he loves you and your household, for it is good for him with you, (17) Then you shall take an awl and put it through his ear and into the door, and he shall be a servant to you forever; and also to your maidservant you shall do likewise. (18) You shall not be troubled when you send him free from you, for twice as much as a hired servant, he has served you six years, and the Lord, your God, will bless you in all that you shall do.

• Do these verses from Deuteronomy differ in significant ways from the description of servitude in Exodus?
• Why do you think Egypt is mentioned here and not in the previous verses? What difference does it make in the context of the indentured servant?
• What is the significance of the doorpost here? What meaning can we find as modern Jews from the way in which it is used in these verses?

Kiddushin 22b
Rabban Johanan b. Zakkai used to expound this verse as precious stone. Why was the ear singled out from all the other limbs of the body? The Holy One, blessed be He, said: This ear, which heard my Voice on Mount Sinai when I
proclaimed, For unto me the children of Israel are servants, they are my servants, and not servants of servants, and yet this [man] went and acquired a master for himself — let it [his ear lobe] be bored! R. Simeon b. Rabbi too expounded this verse as a precious stone. Why were the door and doorpost singled out from all other parts of the house? The Holy One, blessed be He, said: The door and the doorpost, which were witnesses in Egypt when I passed over the lintel and the doorposts and proclaimed, For unto me the children of Israel are servants, they are my servants, and not servants of servants, and so I brought them forth from bondage to freedom, yet this [man] went and acquired a master for himself — let him be bored in their presence!

The midrash from the Talmud seems to justify the servant staying with his master by finding symbolism in the part of the servant's body that is "bored" and in the doorpost against which it happens.

• Why might a servant decide to remain indentured?
• Should the midrash have asked that question? Why do you think it doesn't ask?
• Do you think it is ever appropriate for a servant to choose to be bound to a master/employer?
• In our relationships with servants do we sometimes take advantage of their needs; do we sometimes make excuses for the conditions of their lives?
• What does it mean to call the children of Israel God's servants? Can there be positive aspects of servitude?

Shulchan Arukh Hilkhot S’khirut 21
A worker who works for his employer, whether hired by the day, or as a contractor—even if he has received his entire salary in advance, may change his mind in the middle of his work, as long as this does not create any loss for his employer, as it says “For the children of Israel are my servants”—that is, they are my servants and not servants to servants such that they should work, not of their own free will, just because they have already been hired.

In the excerpt above from the 16th century Shulchan Aruch, one of the most important Jewish legal codes, we see a very different perspective on servants. (The English translation by Rabbi Jill Jacobs is acknowledged with gratitude.)

• Do you think this is a reasonable way to deal with servants? Is it unrealistic?
• What are our legal and ethical obligations to those who work for us if we live according to the idea that no humans can be defined as "servants to servants"?
• How might this idea that no humans can be “servants to servants” impact relationships with those who work for us? Are there changes we might make in these relationships based on this concept?

Leviticus 25:44-46

(44) Your male slave or female slave whom you may have from the nations that are around you, from them you may acquire a male slave or a female slave. (45) And also from the children of the residents that live among you, from them you may acquire [slaves] and from their family that is with you whom they begot in your land, and they shall become your inheritance. (46) You shall hold onto them as an inheritance for your children after you, as acquired property, and may thus have them serve you forever. But as for your brethren, the children of Israel, a man shall not work his brother with rigor.

• In what ways does the form of servitude described in these verses from Leviticus differ from the previous texts in Exodus, Deuteronomy and the other excerpt from Leviticus about the " eved ivri " - a Hebrew servant?
• Are there justifications for enslaving people because they are enemies or because they were captured in warfare as enemy combatants?
• Is it surprising to know that slavery still exists even in the 21st century? While slavery in our time often results from warfare there are many other causes of modern slavery that you can learn about from the sources on the next page.

MODERN SLAVERY: WHAT WE CAN DO ABOUT IT!

Learn more!
http://slaveryfootprint.org/#where_do_you_live
http://nomoreslavery.com/2011/01/24/top-14-ways-to-be-an-abolitionist Take Action! In the coming year, Congress will take up several pieces of legislation aimed at preventing the root causes of human trafficking in the United States. These include the vulnerability of children in the foster care system, fraud and coercion in the visa process for foreign workers temporarily in the country and transparency about slavery in the supply chain. Legislation about human trafficking is often bipartisan, with legislators on both sides of the aisle coming together to prevent this horrific crime. Below is information about three pending bills compiled by the Alliance To End Slavery & Trafficking (ATEST), a national coalition of major anti-trafficking organizations coming together to promote effective policy around modern day slavery. There is also information about a current bill compiled by the Polaris Project. You can call your Senators and Congressmen and urge them to support this legislation. It only takes a minute to call, identify yourself as a constituent, and say that as a Jew and as an American, ending human trafficking is important to you and it is critical for Rep. X to support Bill Y. Child Welfare Response to Trafficking Act (H.R. 1732) Fact Sheet: http://www.endslaveryandtrafficking.org/legislative_updates/fact-sheet-child-welfare-response-trafficking-act-hr-1732 Strengthen Regulation of Foreign Labor Recruitment Fact Sheet: http://www.endslaveryandtrafficking.org/legislative_updates/fact-sheet-strengthen-regulation-foreign-labor-recruiters Business Transparency on Trafficking and Slavery Act Fact Sheet: http://www.endslaveryandtrafficking.org/legislative_updates/fact-sheet-business-transparency-trafficking-and-slavery-act-hr-2759-112th Here is an action alert from Polaris Project about the current bill, H.R. 3344: http://act.polarisproject.org/p/dia/action3/common/public/?action_KEY=16132
Legislative Update: Policy Resources
http://www.endslaveryandtrafficking.org/legislative_updates/policy_resources

Chad gadya, chad gadya! 

D'zabin abba bitrei zuzei, Chad gadya, chad gadya! 

Ve'oso shunro ve'ochlo l'gadya,

D'zabin abba bitrei zuzei, Chad gadya, chad gadya!

Ve'oso calba ve'noshach l'shunra,

d'ochla l'gadya, D'zabin abba bitrei zuzei, Chad gadya, chad gadya! 

Ve'asa chutra ve'hika l'calba, D'nashach l'shunro, d'achla l'gadya,

D'zabin abba bitrei zuzei, Chad gadya, chad gadya! 

Ve'asa nura ve'soraf l'chutra, D'hika l'calba d'nashach l'shunra, d'achla l'gadya,

D'zabin abba bitrei zuzei, Chad gadya, chad gadya! 

Ve'asa maya ve'chava l'nura, D'saraf l'chutra d'hika l'calba, D'nashach l'shunra d'achla l'gadya,

D'zabin abba bitrei zuzei, Chad gadya, chad gadya! 

Ve'asa tora ve'shasa l'maya, d'chava l'nura, d'saraf l'chutra, d'hika l'calba, D'nashach l'shunra, d'achla l'gadya,

D'zabin abba bitrei zuzei, Chad gadya, chad gadya!  

Ve'aso ha'shochet ve'shachat l'tora, D'shasa l'maya d'chava l'nura, D'saraf l'chutra d'hika l'calba, D'nashach l'shunra d'achla l'gadya,

D'zabin abba bitrei zuzei, Chad gadya, chad gadya!

 Ve'asa malach hamavet ve'shachat l'shochet, D'shachat l'tora, d'shasa l'maya, D'chava l'nura, d'saraf l'chutra, D'hika l'calba, d'nashach l'shunra, D'achla l'gadya,

D'zabin abba bitrei zuzei, Chad gadya, chad gadya! 

Ve'asa hakadosh baruch hu Ve'shachat l'malach hamovet, D'shachat l'shochet d'shachat l'tora, D'shasa l'maya d'chava l'nura, D'saraf l'chutra d'hika l'calba, D'nashach l'shunra d'achla l'gadya,

D'zabin abba bitrei zuzei,Chad gadya, chad gadya!

One little goat, one little goat that my father bought for two coins, one little goat, one little goat.  A cat came and ate the little goat that my father bought for two coins, one little goat one little goat.  Then came a dog and bit the cat that ate the little goat that my father bought for two coins, one little goat one little goat.  Then came a stick which beat the dog that bit the cat, that ate the little goat that my father bought for two coins, one little goat, one little goat.Then came a fire, that burnt the stick that beat the dog, that bit the cat that ate the little goat, that my father bought for two coins, one little goat, one little goat.  Then came some water that put out the fire that burnt the stick, that beat the dog, that bit the cat, that ate the little goat, that my father bought for two coins, one little goat, one little goat.  Then came an ox that drank the water, that put out the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the little goat, that my father bought for two coins, one little goat, one little goat. Then came a slaughterer that slaughtered the ox, that drank the water, that put out the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the little goat, that my father bought for two coins, one little goat, one little goat. Then came the angel of death, that slaughtered the slaughterer, that slaughtered the ox, that drank the water, that put out the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the little goat, that my father bought for two coins, one little goat, one little goat.  Then came the Holy One blessed be He, and slaughtered the angel of death, that slaughtered the slaughterer, that slaughtered the ox, that drank the water, that put out the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the little goat, that my father bought for two coins, one little goat, one little goat.

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.

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

Refrain:
Go down, Moses,
Way down in Egypt’s land;
Tell old Pharaoh
To let My people go!

No more shall they in bondage toil,
Let My people go!
Let them come out with Egypt’s spoil,
Let My people go!

You need not always weep and mourn,
Let My people go!
And wear these slav’ry chains forlorn,
Let My people go!

Your foes shall not before you stand,
Let My people go!
And you’ll possess fair Canaan’s land,
Let My people go!