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TABLE OF CONTENTS
Questions are not only welcome during the course of the evening but are vital to
tonight’s journey. Our obligation at this seder involves traveling from slavery to
freedom, prodding ourselves from apathy to action, encouraging thetransformation
of silence into speech, and providing a space where all different levels of belief and
tradition can co-exist safely. Because leaving Mitzrayim--the narrow places, the
places that oppress us—is a personal as well as a communal passage, your
participation and thoughts are welcome and encouraged.
We remember that questioning itself is a sign of freedom. The simplest question
can have many answers, sometimes complex or contradictory ones, just as life
itself is fraught with complexity and contradictions. To see everything as good or
bad, matzah or maror, Jewish or Muslim, Jewish or “Gentile”, is to be enslaved to
simplicity. Sometimes, a question has no answer. Certainly, we must listen to the
question, before answering.
Thank you, Adonai, for giving us so many reasons to celebrate, and for family and friends to celebrate with. Baruch ata adonai eloheinu melech haolam, borei pri hagafen. Blessed is the maker of the fruit of the vine!
To wash your hands, you don’t need soap, but you do need a cup to pour water over your hands. Pour water on each of your hands three times, alternating between your hands. If the people around your table don’t want to get up to walk all the way over to the sink, you could pass a pitcher and a bowl around so everyone can wash at their seats… just be careful not to spill!
Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do.
Let's pause to consider what we hope to get out of our evening together tonight. Go around the table and share one hope or expectation you have for tonight's seder.
Fresh, crisp greens remind us of spring, of new beginnings, of hope. Salt water reminds us of the long, sad season of our slavery. As we mix the two together, we remember that we must work to bring the hope of spring to everyone enslaved everywhere.
Yachatz יחץ
Now we we break the middle matzah in two pieces (it's easier if you crack it along a groove)
The smaller piece goes back into the middle spot of the matzah pile.
The bigger piece is the afikomen. Afikomen is greek for "dessert" but it's a pretty lame dessert. So we will have someone hide the Afikomen for the rest of us to find after dinner. The winner gets to trade it in for a way better treat!
Leader: We cannot eat the Seder meal until the story of Passover is told. This next section is called 'Maggid', which means 'Narrator', or 'Preacher'. In it we explore the reasons for the Passover holiday, culminating in a retelling of the story of the Exodus from Egypyt. We begin with a question:
Reader: Why is this night different from all other nights?
Reader: Why is it that on all other nights during the year we eat either bread or matzoh, but on this night we eat only matzoh?
Leader: Matzoh reminds us that when the Jews were fleeing slavery in Egypt, they had no time to wait for their bread to rise, and so took them out of their ovens while they were still flat.
Reader: Why is it that on all other nights we eat all kinds of herbs, but on this night we eat only bitter herbs?
Leader: We eat only Maror, a bitter herb, to remind us of the bitterness of slavery that our ancestors endured while in Egypt.
Reader: Why is it that on all other nights we do not dip our herbs even once, but on this night we dip them twice?
Leader: We dip twice - Karpas in salt water, and Maror in Charoset. The first dip, green vegetables in salt water, symbolizes the replacing of tears with gratefulness, and the second dip, Maror in Charoset, symbolizes sweetening the burden of bitterness and suffering to lessen its pain.
Reader: Why is it that on all other nights we eat either sitting or reclining, but on this night we eat in a reclining position?
Leader: We recline at the Seder table because in ancient times, a person who reclined at a meal symbolized a free person, free from slavery, and so we recline in our chairs at the Passover Seder table to remind ourselves of the glory of freedom.
בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם
B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.
In every generation, everyone is obligated to see themselves as though they personally left Egypt.
The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”
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We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the second glass of wine!
The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.
מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות
Ma nishtana halaila hazeh mikol haleilot?
Why is this night different from all other nights?
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה
Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.
On all other nights we eat both leavened bread and matzah.
Tonight we only eat matzah.
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר
Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.
On all other nights we eat all kinds of vegetables,
but tonight we eat bitter herbs.
שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים
Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.
On all other nights we aren’t expected to dip our vegetables one time.
Tonight we do it twice.
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין. :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין
Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.
On all other nights we eat either sitting normally or reclining.
Tonight we recline.
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?
Famine in Canaan. Relocation to Egypt. Joseph rules - things are good. Time passes and memory fades. Descendants of Jacob (Hebrews?) are enslaved. Eventually, their numbers threaten one of the Pharaohs. To send a message and control population growth, Hebrew boys are marked for slaughter. One such boy (Moses) escapes and is adopted by the Pharaoh's daughter. Moses eventually agrees to lead his people to freedom. Moses makes demands of the reigning Pharaoh, who pays no heed. Moses enlists God and (ten) plagues ensue. The Pharaoh flip-flops nine times and then says 'get out of here'. The Hebrews skidaddle, but Pharaoh changes his mind AGAIN and chases them into the Red Sea. The sea parts (miracle or unique wind phenomenon?) and the Hebrews pass through unharmed while the Egyptian soldiers drown. The Hebrews party (but with a touch of remorse). FREEDOM. The story continues.
Some say that The Four Children is a metaphor for four different attitudes toward tradition, toward belonging and toward being active or passive in the face of injustice. Some say it is about stages of life, from childhood, through adolescence and into adulthood (and, potentially, back again toward old age).
In the spirit of telling the story of Exodus and different attitudes that one might take to one's communal and global responsibilities, think about your relationship to your tradition, the people from whom or the place from which you come and the events taking place there.
- Do you understand what is going on?
- Do you feel any obligation to do anything about it?
- What would you do if you could?
- What should you tell your children about it?
We have now told the story of Passover…but wait! We’re not quite done. There are still some symbols on our seder plate we haven’t talked about yet. Rabban Gamliel would say that whoever didn’t explain the shank bone, matzah, and marror (or bitter herbs) hasn’t done Passover justice.
The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.
The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.
The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.
The plagues and our subsequent redemption from Egypt are but one example of the care God has shown for us in our history. Had God but done any one of these kindnesses, it would have been enough – dayeinu.
אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ
Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu
If God had only taken us out of Egypt, that would have been enough!
אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ
Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu
If God had only given us the Torah, that would have been enough.
The complete lyrics to Dayeinu tell the entire story of the Exodus from Egypt as a series of miracles God performed for us. (See the Additional Readings if you want to read or sing them all.)
Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large.
בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם
B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.
In every generation, everyone is obligated to see themselves as though they personally left Egypt.
The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”
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We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the second glass of wine!
Time to eat matzah. As each of you breaks off four pieces of matzah for your plate, ponder this:
Matzah is literally free of all additives, externalities and superficial good looks -- it is bread without the hot air. It represents the bare essentials.
Everything we pursue in life can be divided into necessities and luxuries. To the extent that a luxury becomes a necessity we lose an element of our freedom by being enslaved to a false need.
On Passover we can focus on the essence and leave the externalities behind.
Now, take one of the pieces of matzah and say:
Baruch ata Adonai Elohinu melech ha'olam hamotzi lechem min ha'aretz.
Which means:
We bless you, Lord our God, God of the world, who brings forth bread from the land.
And add:
Baruch ata Adonai Eloheinu melech ha'olam asher kidshanu b'mitzvotav v'ztivanu al achilat matzah.
Which means:
We bless you, Lord our God, God of the world, who has sanctified us with commandments and commanded us concerning the eating of matzah.
Eat the piece of matzah.
Dipping the bitter herb in sweet charoset | maror |מָרוֹר
In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.
Freedom and pain are inexorably linked. Our approach to the "bitter" times is neither to deny nor to seek escape but to face up to the challenges and embrace the opportunity they offer.
The key is to recognize that pain and suffering emanate from exactly the same source as joy and pleasure. The self same God that redeemed us from Egypt was the One who allowed us to be enslaved there in the first place, because, painful though it was, it was necessary for us to go through it as a nation.
Without an appreciation of pain and hardship, with all the inherent challenges that life entails, there can be no true sense of joy and fulfillment. Without connecting to the trials and tribulations that are woven into the tapestry of Jewish history, we will be unable to fully appreciate the majesty that forms Jewish destiny.
Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ
Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!
بالهنا و الشفاء
בתיאבון!
Bon profit!
Dobar tek!
Smakelijk eten!
Hyvää ruokahalua!
食飯
Bon appétit!
Guten appetit!
Καλή όρεξη!
Jó étvágyat!
Buon appetito!
잘먹겠습니다
Gero apetito!
Пријатно јадење
Сайхан хооллоорой
Приятного аппетита
¡Buen provecho
ขอให้เจริญอาหาร!
Afiyet olsun!
Finding and eating the Afikomen | tzafoon | צָפוּן
The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.
Refill everyone’s wine glass.
We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:
We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.
As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise God for the earth and for its sustenance.
Renew our spiritual center in our time. We praise God, who centers us.
May the source of peace grant peace to us, to the Jewish people, and to the entire world. Amen.
The Third Glass of Wine
The blessing over the meal is immediately followed by another blessing over the wine:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the third glass of wine!
Bareich is when two things happen:
(1) We say the 'grace after meals' or 'birkat hamazon' (or not)
(2) We fill our glasses again, say the prayer and drink a third cup of wine to honour the joy of being together around this table on this festive evening.
Baruch atah adonai, elohaynu melech ha'olam, borei p'ri ha'gafen.
Singing songs that praise God | hallel | הַלֵּל
This is the time set aside for singing. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya & Who Knows One, which you can find in the appendix. To celebrate the theme of freedom, we might sing songs from the civil rights movement. Or perhaps your crazy Uncle Frank has some parody lyrics about Passover to the tunes from a musical. We’re at least three glasses of wine into the night, so just roll with it.
Fourth Glass of Wine
As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the fourth and final glass of wine!
Nirtzah marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”
For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with Klal Yisrael, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.
Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.
In The Leader's Guide to the Family Participation Haggadah: A Different Night, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”
What can we do to fulfill our reckless dreams? What will be our legacy for future generations?
Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…
לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם
L’shana haba-ah biy’rushalayim
NEXT YEAR IN JERUSALEM!
Nirtzah is the conclusion of the Seder. It is customary at this time to say the words "L'shanah haba'ah b'yerushalayim" which means "Next year in Jerusalem". This was the dream of Jews all over the world for the last two thousand years. It represented the idea that maybe, next year, we will make our pilgrimmage to Zion / Israel / the Promised Land / the land of milk and honey, with Jerusalem at its centre. This pilgrimmage was also to a spiritual place of the same name. In modern times, this isn't so difficult. Any of us could jump on a plane and be there tomorrow for the Pesach holiday. But, for some of us, there is a radical disconnect between Israel as a geographical and spiritual destination. For some of us, Israel no longer represents a place to which, spiritually, we would want to go.
Thus, for anyone who wishes to be a contemporary Jew, it is that person's responsibility to add his or her voice to efforts to make of Israel a place to which all Jews would want to go and where all peoples would be welcome. Perhaps, one day, that will be next year.
There is a well known story in the Talmud (Makkot 24b) featuring the famous Rabbi Akiva. He was traveling to Jerusalem with Rabbi Yehoshua and Rabbi Eliezer ben Azariyah, two of his colleagues, when their pupils came and reminded them that it was time to say their prayers. Stopping on Mount Scopus, they looked towards the ruins of the Temple and saw foxes running around in the ruins. Rabbi Akiva's companions burst into tears at the sight, whereas he laughed with joy. “Why are you so happy?” asked his companions. Akiva replied that, just as the prophets foretold the destruction of Jerusalem, so had they foretold the rebuilding of it. The destruction has come to pass -- now it is time for the rebuilding.
Who Knows One?
At some seders, people go around the table reading the question and all 13 answers in one breath. Thirteen is hard!
Who knows one?
I know one.
One is our God in Heaven and Earth
Who knows two?
I know two.
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows two?
I know two.
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows four?
I know four.
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows five?
I know five.
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows six?
I know six.
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows seven?
I know seven.
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eight?
I know eight.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows nine?
I know nine.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows ten?
I know ten.
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eleven?
I know eleven.
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows twelve?
I know twelve.
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows thirteen?
I know thirteen
Thirteen are the attributes of God
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Chad Gadya
חַד גַּדְיָא, חַד גַּדְיָא
דְזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
Chad gadya, chad gadya
Dizabin abah bitrei zuzei
Chad gadya, chad gadya.
One little goat, one little goat:
Which my father brought for two zuzim.
One little goat, one little goat:
The cat came and ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The dog came and bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The stick came and beat the dog
That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The fire came and burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The water came and extinguished the
Fire that burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The ox came and drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The butcher came and killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The angle of death came and slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The Holy One, Blessed Be He came and
Smote the angle of death who slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
