I would like to be remembered as a person who wanted to be free... so other people would be also free.

-Rosa Parks

Freedom is the right to tell people what they do not want to hear

-George Orwell

Conformity is the jailer of freedom and the enemy of growth.

-JFK

If you're not ready to die for it, put the word 'freedom' out of your vocabulary.

-Malcolm X

True freedom requires sacrifice and pain. Most human beings only think they want freedom. The truth is they yearn for the bondage of social order, rigid laws, materialism. The only freedom man really wants is to be comfortable.

-Emma Goldman

“If the concept of God has any validity or any use, it can only be to make us larger, freer, and more loving."

-James Baldwin

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Clearing Out the Chametz

In the Zohar, the Rabbis liken leavening in chametz to vanity or pride. Just like the only difference between bread and» matzah is how long you allow them to mix before baking so it goes with pride and the human. If you have too much pride you become greedy self centered even unlikeable you get “puffed up” full of yourself. Without pride, your are simple, passive undemanding, humble. Like Matzah a person without pride is unimpressive. In fact, the word Matzah and Chametz have the same letters in Hebrew just arranged differently מצה - הצמ. Just like flour and water can make both bread and Matzah. So on Passover apart from not owning any chametz, we should take this time to rid ourselves of the pride which stands in the way of our humility and humanity.

Say your Brachot with Kavanah

The story is told of the famous rabbi and the bus driver who arrive in heaven for Judgement at the same moment. The rabbi is asked to step aside to allow the bus driver to go right through the Pearly Gates to a luxurious abode. The rabbi asks the gate-keeper, "how can it be that l, a rabbi of renown, must wait here while that simple bus driver is ushered straight into heaven?" The reply: "Rabbi, whenever you spoke in the synagogue, people would fall asleep; whenever he drove his bus, people would pray!"

We rejoice in the warm light and rich blessings of this season. The celebration of Passover represents the perennial rebirth and survival of humanity and the world of nature. The light of these candles symbolizes a renewal of life and a reaffirmation of our freedom.

Let us appreciate the existence we share with all living things in this world, from the ground below to the sky above. Let us always try to enjoy the good that each year brings, and be thankful for each new day we have to experience the people we love and things we are able do in our daily lives.

Passover holiday candles are lit no later than 18 minutes before sundown. After kindling the candles, she waves her hands over the flames three times (as if welcoming in the holiday), and, covering her eyes with her hands (so as to not see the candles burning), says the following blessing (if Passover occurs on Shabbat, insert "Shabbat v'shel" before "yom tov"):

Baruch atah Adonai eloheinu melekh ha-olam, asher kideshanu bemitzvotav ve-tsivanu lehadlik ner shel (shabbat v'shel) yom tov.

Blessed is the force of the universe that gave us purpose and allows us to light the candles of (Shabbat and) the holiday. *

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Deep Breath

Kadesh - Blessings over the Wine

Breathing in - I taste the sweetness of celebrating freedom

Breathing out - I am and everyone at my table is holy Sweetness, Holiness

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Deep Breath

Urchatz - Washing Hands

Breathing in - I feel the water purifying my hands

Breathing out - I wash away all that is holding me back I am pure, I am free

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Deep Breath

Karpas - Green Vegetables

Breathing in - The springtime is coming

Breathing out - I celebrate this renewal Springtime, renewal

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Deep Breath

Yachatz - Breaking of the Matzah

Breathing in - I know that there is a crack in everything

Breathing out - I know that through these cracks the light gets in. Cracks, Flowing Light

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Deep Breath

Magid - Telling the Story

Breathing in – Through stories we learn

Breathing out – Through stories we connect Learning, Connecting

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Deep Breath

Rachtza - Second Washing

Breathing in – Water brings health and life

Breathing out – Washing prepares me for mindful consumption Health and Life, Mindful Consumption

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Deep Breath

Motzei Matzah - Blessing over the meal

Breathing in - I know that the food we eat is a gift

Breathing out – May I merit it by eating it mindfully Gratitude, Mindfulness

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Deep Breath

Maror - Bitter Herb

Breathing in – I know that not everyone is lucky enough to enjoy such a meal

Breathing out – I know that others still suffer the bitterness of bondage Compassion, Sharing

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Deep Breath

Korech - The Sandwich

Breathing in – I enjoy each creation for its uniqueness

Breathing out – I enjoy the magic when creation works together Uniqueness, Magical together

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Deep Breath

Shulchan Orekh - The Festive Meal

Breathing in – I taste each bite as it nourishes my body

Breathing out – I enjoy each person that I am privileged to celebrate with

Tasting each bite, Enjoying my company

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Deep Breath

Tzafun - The Hidden Matzah or the Afikomen

Breathing in – I know that sometimes I keep the best parts of myself hidden

Breathing out – When I reveal myself I can bringing joy to the world

The best parts of myself, bringing joy

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Deep Breath

Barech - The Blessing After Meal Breathing in – I have eaten and I am satisfied

Breathing out – I bless the oneness who gives me life Eaten and Satisfied, Blessing Oneness

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Deep Breath

Hallel and Nirtzah - Songs of Praise

Breathing in – From my place of constriction I call to the Holy Oneness

Breathing out - The Holy Oneness answers with expanse and openness Holy Oneness, Openness

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Deep Breath

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Shank bone (zeroa): This is a roasted bone with some meat on it. Although zeroa is often described as the shank bone of a lamb, the emphasis is on the commemoration of the Paschal sacrifice, which was the most important part of celebrating Passover in the time of the Temple. Unlike most of the symbols of seder night, this one is for looking at, not eating.

Egg (beitzah): The egg commemorates the Hagigah sacrifice that was eaten with the Paschal sacrifice on seder night during Temple times. One reason commonly suggested for using an egg to represent the sacrifice is that eggs – whose circularity is seen as representing the cycle of life – are a typical mourners food, and thus remind us that we are mourning the destruction of the Temple, as a result of which we cannot bring the Passover sacrifices.

Vegetable (karpas): Just about any vegetable may be used for karpas, as long as its not one that can be used for bitter herbs. Vegetables that are commonly used for karpas include parsley, celery and potatoes. During the seder, the karpas is dipped into salt water, reminiscent of the tears of the Israelite slaves, before eating.

Bitter herbs (maror and hazeret): Mar means bitter, and the maror is meant to remind us of the bitterness of slavery. The two main foods customarily used for maror are lettuce –especially Romaine lettuce (which eventually turns bitter and is commonly used as maror in Israel) – and grated horseradish, which is commonly used in many Jewish communities outside of Israel. Some seder plates have a spot for each of those items, and you can put horseradish in one of them and lettuce in the other. Hazeret, a plant that scholars identify as lettuce is the first of five plants listed in the Mishna as a food that can be used for maror.

Haroset: The word is thought to come from heres, meaning clay, and the sweet reddish or brownish paste is meant to symbolize the clay the Israelite slaves used to make the bricks and mortar for their Egyptian overlords. The sweetness also offsets the taste of the bitter herbs, much as our freedom offsets the taste of remembered slavery.

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Rabbi Soloveitchik taught that man is the only creature to experience time, to feel its passage and to sense its movement.God demands that we learn to master time, to have “time awareness.” By choosing how to use our moments properly, by investing those moments with quality and significance, we break our “servitude” to time and become its masters. Critical to this task, maintains Rabbi Soloveitchik, is the recognition of three dimensions of time, each of which is an aspect of the experience of time: RETROSPECTION refers to one’s ability to re-experience the past, to feel deeply that which is only a memory, and to transport an event from the distant past into a “creative living experience” in the present. ANTICIPATION is our projection of visions and aspirations into the future. Indeed, one’s present life is regulated in expectation of the fulfillment of these dreams. The present is shaped by our vision of the future. Retrospection and anticipation are significant only insofar as they transform the present. In every fraction of a second, Visions can be realized or destroyed. APPRECIATION embraces the present as a precious possession, as inherently worthy. The Haggadah incorporates all three elements of time into the Seder experience.

(A) RETROSPECTION - If there is no retrospection there can be no mitzvah of retelling the story of the Exodus from Egypt. The Seder itself is a recreation and reliving of the past as a present reality.

(B) ANTICIPATION - In anticipation we move from reminiscing to expectation, from memories to vision. Anticipation gives us the impetus and the moral imperative to act in order to realize a vision for the future. The Haggadah opens with Avadim hayinu, “we were slaves” (retrospection), and it concludes with the Cup of Elijah and Nishmat kol chai, which expresses anticipation and our vision for our future.

(C) APPRECIATION - The third aspect compels us to value the present and appreciate the special gift of the moment. The Kiddush recited on the first cup of wine at the Seder declares the sanctity of the moment. The Shehecheyanu, the blessing we recite at the conclusion of Kiddush, thanks God for allowing us to reach this special time in our lives and to appreciate the moment.

By incorporating Retrospection, Anticipation, and Appreciation at the Seder we learn the lesson of merging past, present, and future within all of life’s moments.

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The first step of the Seder is Kadesh, in which we recite the Kiddush over wine (or grape juice), sanctifying the night and the holiday, and celebrating our freedom. The Hebrew word “Kiddush” means sanctification, but it is not the wine we sanctify. Instead, the wine is a symbol of the sanctity, the preciousness, and the sweetness of the Seder.

The four (or five, if you'd like) cups of wine used in the Seder symbolize the four blessings the Hebrews received in the story of Exodus.

Cup #1: The Cup of Sanctification
Cup #2: The Cup of Deliverance
Cup #3: The Cup of Redemption
Cup #4: The Cup of Restoration
Optional Cup #5: The Cup of Hope (Elijah's Cup)

For thousands of years, Jews have affirmed that by participating in the Passover Seder, we not only remember the Exodus, but actually relive it, bringing its transformative power into our own lives. We are gathered here tonight to affirm our continuity with the generations of Jews who kept alive the vision of freedom in the Passover story, as well as our dedication to help ensure the freedom of people from all walks of life.

Now, it's time for our first glass of wine! Have someone else fill your cup, and return them the favor. This way, we are all like nobility, whose cups are filled by someone else.

Before we drink, we give thanks for the force -- whether you believe it is God or nature or pure luck -- that keeps us alive, gives us food to eat and water to drink, and has brought us together to celebrate this moment. Below is the blessing over the wine for the festival of Passover (with parentheses when the Seder falls on Shabbat). The Shehecheyanu is recited after the kiddush, immediately before drinking the wine.

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Let us raise our glasses, recite the blessing and enjoy the first cup!

Leader: Va’yihi erev va’y’hi voker

Yom ha’shishi. Va’yihulu ha’shamayim v’haaretz v’hol tzva’am. Va’yihal Elohim ba’yom ha’shvi’i milahto asher asah, va’yishbot ba’yom ha’shvi’i mikolmlahto asher asah. Va’yivareh Elohim et yom ha’shvi’i va’yikadeish oto, ki vo shavat mikol milahto, asher bara Elohim la’asot.

Baruch atah Adonai, Eloheinu Melech haolam, asher bachar banu mikol am v'rom'manu mikol lashon v'kid'shanu b'mitzvotav, b'ahavah Shabbatot lim'nuchah u moadim l'simchah chagim uz'manim l'sason et yom; et yom (haShabbat hazeh v'et) chag hamatzot hazeh z'man cheiruteinu b'ahavah mikra kodesh zeicher litziat Mitzrayim. Ki vanu vacharta v'otanu kidashta mikol haamim v'Shabbat umoadei kodsh'cah b'ahavah uv'ratzon b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish haShabbat v'Yisrael v'hazmanim.

Blessed is the force of the universe that chose us from all peoples, exalting us and sanctifying us with commandments, giving us Sabbaths of rest, feasts of gladness and seasons of joy; (this Shabbat day and) this festival of matzot, season of our freedom, in love, a holy commemoration, a reminder of the Exodus from Egypt. You have chosen us from all peoples, consecrating us to your service, giving us the Sabbath, a sign of your love and favor and the Festivals, a time of gladness and joy. Blessed is the force that sanctifies Shabbat, our people Israel, and the Festivals.

Everyone: Baruch atah adonai, eloheinu melekh ha-olam, borei p'ri hagafen.

Blessed is the force that created the fruit of the vine.

(Shehecheyanu blessing) Baruch atah Adonai eloheinu melekh ha-olam, she-hecheyanu v'ki-yemanu v-higiany lazeman hazeh.

Blessed is the force of the universe that has kept us alive, sustained us and brought us to this special moment.

[Drink the first cup of wine and recline to the left.]

Why do we recline? Reclining at the Seder is an outward display of freedom. In ancient Egypt, royalty would often have special lounges upon which they would recline while eating their meals. On the night of the Seder, we project the feeling that a Jewish life is a royal life. Jewish law makes a point of saying that even a pauper is obligated to recline at the Seder. Often times people equate wealth with freedom, the assumption being that "the wealthier I become, the freer I will be." To this, the pauper's reclining at the Seder retorts, "It's not how much you have that determines your freedom, but what you do with what you have." No matter how numerous or how meager your possessions, when they are used to help others and to promote meaningful endeavors, they are instruments of freedom.

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The Four Cups of the Seder are structurally connected to the four verbal performances this evening:

(1) Kiddush, sanctifying the holiday
(2) Maggid, the storytelling
(3) Birkat HaMazon, completing the Pesach meal; and
(4) Hallel, completing the festival Psalms.

The Talmud connects the Four Cups to God's Four Promises to Israel: "Tell the children of Israel: I am Adonai! I will take them out... I will rescue them… I will redeem them… and I will marry them taking them as my people and I will be their God" (Exodus 6:6-7, Jerusalem Talmud Pesachim 10:1).

However, two 16th C. mystic rabbis identify the Four Cups with the Four Matriarchs of Israel. The Maharal of Prague (famous for the legend of Golem) and Rav Isaiah Horowitz of Tsfat explain:

(1) The Cup of Kiddush stands for Sarah who was the mother of a community of converts, believers by choice.

(2) The Cup of Maggid is for Rebecca who knew how to mother both Esav and Jacob, two opposed natures.

(3) The Cup of the Blessing after Eating represents Rachel whose son Joseph provided the whole family of Jacob with bread in a time of great famine.

(4) The Cup of Hallel (Praise) is for Leah who came to realize that the pursuit of the impossible, Jacob's love, must give way to appreciation of what one has. When her fourth child was born, Judah, she praised God: " This time I will thank God " (Genesis 29:35).

LEADER:

When a Seder falls on Saturday night, the end of Shabbat, we say Havdalah before lighting the festival candles. Havdallah is a ceremony that marks the separation between Shabbat and the beginning of the week. Tonight, we mark the separation between the end of Shabbat and another day of Pesach, ben kodesh l'kodesh. The havdalah candle is comprised of many wicks braided to come together to create a large, single flame - much larger, brighter and warmer than if there were only a singlewick. Some questions we can consider are:

• Why make such a big deal about the separate wicks if they are a single flame?
• Which is more important - the separate wicks or the single flame? How does this add meaning to our Passover seder tonight?

The Blessing over Wine

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּֽפֶן.

Baruch atah, Adonai, Elohaynu melech ha’olam, boray pri hagafen.

Blessed are You, God, our Lord, King of the universe, Creator of the fruit of the vine.

The Blessing over Spices

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי בְשָׂמִים.

Baruch atah, Adonai, Elohaynu melech ha’olam, boray minay vesamim.

Blessed are You, God, our Lord, King of the universe, Creator of the different spices.

The Blessing over the Candle

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ.

Baruch atah, Adonai, Elohaynu melech ha’olam, boray me’oray ha’aysh.

Blessed are You, God, our Lord, King of the universe, Creator of the fire’s lights.

The Blessing over Havdalah

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמַּבְדִיל בֵּין קֹֽדֶשׁ לְחוֹל, בֵּין אוֹר לְחֹֽשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵֽׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בָּרוּךְ אַתָּה יְיָ, הַמַּבְדִיל בֵּין קֹֽדֶשׁ לְחוֹל.

Baruch atah, Adonai, Elohaynu melech ha’olam, hamavdilbayn kodesh lechol bayn or lechoshech bayn Yisrael la’amim bayn yom hashevi’i leshayshet yemay hama’aseh.Baruch atah, Adonai, hamavdil bayn kodesh lechol.

Blessed are You, God, our Lord, King of the universe, who separates between the holy and the profane; between the light and dark; between Israel and the other nations; between the seventh day and the six days of the week. Blessed are You, God, who separates between the holy and the profane.

Water is refreshing, cleansing, and clear, so it’s easy to understand why so many cultures and religions use water for symbolic purification. We will stop to wash our hands twice during our Seder to prepare us for upcoming aspects of the evening: now, with no blessing, to get us ready for the rituals to come; and then again later,with a blessing, preparing us for the meal that Judaism thinks of as a ritual in itself.

To wash your hands, you don’t need soap, but you do need a cup or pitcher to pour water over your hands. Pour water on each of your hands three times, alternating between your hands.

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. While we wash, let's pause to think about the story we will discuss during our evening together tonight -- the tale of slavery and the struggle for freedom -- and how even now we still see these issues play out in our modern lives. Just like the water freshens our hands, let us refresh our hearts and minds, and rededicate ourselves to ensuring freedom and liberty exist for people everywhere.

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Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.

We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

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

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

We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.

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We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?

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KARPAS Here we dip a vegetable in salt water. The vegetable is food, whereas the salt water is fluid. A significant difference between food and fluid is that food supplies us with nutrients, whereas the fluid enables those same nutrients to be transported within our bodies to all of the organs that need them. In this case food itself is important, but the fluid is a medium for something else.The fluid is a means to an end, whereas the food is an end in and of itself.

We tend to separate means and ends: we are delighted to finish first, but less enamored simply to take part; we like to arrive, but see the journey as an inevitable evil and bother; achieving becomes essential, while preparing and toiling cause distress and affliction.

This is not the way it should be. Rather we need to sanctify and revel in the getting there as much as in the being there. There is often as much merit in the journey as there is in the arrival, and so we must learn not to overlook the way.

This is the message of the Karpas. We fuse the food with the liquid, the end with the means, and consume them together.

When the Israelites left Egypt they did so in a hurry and had no time to wait for the bread they were baking to rise. The bread they baked was flat – matzah. Matzah is more than a commemorative food. It is called the ‘bread of affliction’ or a ‘poor man’s bread’. It remains flat symbolizing humility. Regular bread that rises symbolizes arrogance. On Passover we remove all leavened bread (and grain products) from our homes, eating only the matzah. We symbolize the removal of all arrogance and egotism turning instead to humility.

There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The Passover story begins in a broken world, amidst slavery, oppression, and separation. The broken middle matzah therefore represents all those separated from their families or communities, from the Jews expelled from Jerusalem by the Romans to the Native Americans sent to reservations and enslaved, to the millions living in refugee camps around the world and the Palestinians removed from their homes.

The host will wrap up the larger pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, our younger guests will hunt for the afikomen in order to wrap up the meal. Tradition states that we cannot conclude the seder without the broken piece being found, as the broken piece is necessary for us to become whole again.

Uncover and hold up the three pieces of matzah;

let us all say together:

Ha lachma anya di achalu avahatana b'ara d'Mitzrayim. Kal dichfin yeitei v'yeichul. Kal ditzrich yeitei v'yifsach. Hashata hacha, l'shanah haba'ah b'ara d'Yisrael. Hashata avdei. L'shana haba'ah b'nei chorin.

This is the bread of poverty and persecution that our ancestors ate in the land of Egypt. Let all who are hungry, come and eat; let all who are in need, come and share the Pesach meal. This year we are still here; next year in the land of freedom. This year we are still slave; next year free people."

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Reb Shlomo Carlebach has an insight to offer us:

Why do we break the matzah at the beginning of the Seder? Why do the children. bring back the broken piece of matzah at the end of the Seder? The afikomen, the broken matzah represents the brokenness in the world. There are so many broken hearts . . . broken lives . . . so many tears. We live in a world of yachatz, of brokenness. The world is fractured and we need to know that in order to repair it. But do you know who will fix the world? Do you know who will bring wholeness to the world again?

Our children. Our children will bring back the broken piece to make the world whole again.

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Asking questions is a core tradition in Jewish life, and the formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The rabbis who created the format for the Seder gave us these questions to help break the ice:

מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות

Ma Neeshtana ha-laila ha-zeh meekol ha-laylot?

Why is this night different from all other nights of the year?

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה

Sheh-bichol ha-laylot anoo ochleem chametz oo-matzoh. Halailah hazeh chametz oomatz?

On all other nights, we eat either leavened or unleavened bread. Why on this night do we eat only matzoh?

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר

Sheh-bi'chol ha-laylot anoo ochleem sheh-ar yerakot. Ha-lailah hazeh maror?

On all other nights, we eat vegetables of all kinds. Why on this night must we eat bitter herbs?

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

Sheh-bi'chol ha-laylot ayn anoo mat-bee- leen afeeloo pa-am echad. Ha-laila hazeh sh'tay pi-ameem?

On all other nights, we do not dip vegetables even once. Why on this night do we dip greens into salt water twice, and bitter herbs into sweet charoset?

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

Sheh- bi'chol ha-laylot anoo ochleem bayn yoshveen oo-bayn misoobeen. Ha-laila hazeh koolanoo misooveen?

On all other nights, everyone sits up straight at the table. Why on this night do we recline and eat at leisure?

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At our Passover Seder, we celebrate the story of Moses and the people he led out of slavery 3,000 years ago.

ּעֲבָדִים הָיִינוּ הָיִינו. עַתָּה בְּנֵי חוֹרִין

Avadim hayinu hayinu. Ata b’nei chorin.

We were slaves to Pharaoh in Egypt. Now we are free.

Had our ancestors not escaped the chains of bondage, then even today we and our children and our grandchildren might still be slaves.

Let us remember that the thirst for freedom exists in all people. Throughout the centuries, the story of Moses and the exodus from Egypt has inspired Jews and non-Jews in times of persecution and hardship. Long after the legendary time of Moses, African people were brought to America as slaves. These slaves longed for freedom, and they were inspired by the story of Moses and the ancient Israelites. When the slaves in America sang "Go Down Moses," they were thinking of their own leaders who were working to end slavery.

Centuries after the time of Moses' tale, most Jews lived in Europe, where they were often persecuted and their lives were filled with terror and despair, until many Jewish families learned of a place called America, a place where persecuted people from all over the world could live without fear. By the thousands, and then by the millions, year after year, they left all they had ever known to embark on a dangerous voyage for the shores of America in search of "life, liberty, and the pursuit of happiness."

The freedom we celebrate tonight is not only freedom from slavery; it is also the freedom to live in peace, with dignity and hope for a bright future. This enduring vision of freedom has inspired the Jewish people since the ancient times when the Bible was written, and helps us understand the struggle of all people to be free. Even now in the 21st century, the struggle for freedom continues for others. This evening, as we celebrate our own liberation, let us take notice of the on-going struggles toward liberty here and in many other parts of the world. Let us remember that the thirst for freedom exists in all people.

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Baruch HaMakom, baruch hu

Baruch shenatan Torah le'amo yisrael,

Shenatan Torah le'amo yisrael baruch hu.

בָּרוּךְ הַמָּקוֹם, בָּרוּךְ הוּא. בָּרוּךְ שֶׁנָּתַן תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל, בָּרוּךְ הוּא.

Translation:Blessed is the Imminent; Blessed is God
Bless​ed is the One Who gave the Torah to God's people Israel; Blessed is God.

Why do we discuss these 5 great Rabbis to show us the importance of discussing the the Exodus from Egypt on Passover? First it is possible that this is here to show us that no matter how much we know we still have the obligation to discuss the fact that our ancestors were slaves in Egypt?

There is another possibility. Rabbi Akiva was a decendant of converts. Rabbi Tarpon, Rabbi Eliazar ben Azeriah, and Rabbi Eliezer were all Kohanim. Rabbi Yehoshua was a Levi. Therefore none of their were enslaved in Egypt. Therefore maybe this is ment to emphasize that everyone has the obligaion to recount and expound on the Exodus from Egypt.

This is a modern interpretation of an ancient standard, which is part and parcel of the Seder: the Four Children. By reading and discussing the Four Children, and then responding to it through modern themes, we can come to an understanding of who we are and our relation to the our Children. The source of this section are four verses from the Tanakh which briefly mention children asking, or being told about, the Exodus from Egypt. Using these very general verses, the Rabbis created four prototypes which are given to show us that we must teach a child according to the child's level. At the time the Haggadah was created, it was safe for the rabbis to assume that most Jewish adults had the knowledge available to teach their children about the Exodus. At that time, perhaps, all adults did know about the Exodus from Egypt and the Jews' struggle against Pharaoh. However, in subsequent generations, not all adults are familiar with the story told in the Haggadah, with the people of Israel, with their history. It isn't only the children that need to be taught, but their parents as well. To complicate matters, each Jew is coming from a different orientation with regard to his or her Judaism.

In today's world, Jews may identify themselves in a variety of ways. One may be ritually, culturally, or intellectually orientedor unconnected. And yet, however modified one's Judaism may be, there is still some level of concern about the Jewish people that causes Jews to at least ask the questions about the Exodus from Egypt. If they weren't interested, they wouldn't ask. We must answer them, and enable them to teach their children.

The ritual Jew asks: "What are the laws that God commanded us? " This Jew defines herself by the rituals, the laws and guidelines of Pesach. We call on her to seek the meaning that underlies all of these acts, so that they have relevance for all of us today.

The unconnected Jew asks: "What does this ritual mean to you?" This Jew feels alienated from the Jewish community and finds it difficult to identify with the rituals, perhaps because of his upbringing or experiences. Yet we recognize that he is still interested, if only because he asks these questions, and we call on him to see these rituals as a way of affirming the universal beliefs that gave rise to them.

The cultural Jew asks: "What is this all about?" She shows little concern with the ritual or psychological ramifications of the Exodus, even while embracing this reenactment of our ancestors; flight from Egypt. We call on her to recognize that it was a deep sense of faith that enabled these rituals to transcend the generations. It was belief in a vision of future freedom that caused us to celebrate our first Exodus and hear the echo of the prophets' call: "Let all people go!"

The intellectual Jew refrains from asking direct questions because he doesn't lean in any direction, preferring instead to let the text speak for itself. We call on him to understand that true freedom can only be obtained when we question authority and challenge power, even if that power be God Himself. It is our responsibility to question not only the text but the status quo too, and share this message of freedom with all people everywhere.

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ

שֶׁלֹּא אֶחָד בִּלְבָד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ

עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ

אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלוֹתֵנוּ

עוֹמְדִים עָלֵינוּ לְכַלוֹתֵנוּ

וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם.

V'hi she-am'dah la-avoteinu v'lanu. Shelo echad bilvad, amad aleinu l'chaloteinu. Ela sheb'chol dor vador, om'dim aleinu l'chaloteinu, v'hakadosh Baruch hu matzileinu mi-yadam.

This is what stands (remains) for our ancestors and us. He has saved us against any who arose to destroy us in every generation, and throughout history when any stood against us to annihilate us, the Holy One saved us from their hands

Allow your eyes to close. Inhale and exhale. Listen to the sound of your breath. Do you not hear the distant sound of an ancient sea? Listen to your breath from that part of your heart that remembers being there at the time of the Exodus from Mitzrayim.

Inhale and exhale and hear the moving of the waters echoing in your innermost ear as you inhale and exhale.

Keeping your eyes closed, look up as if you were looking at the top of the pillar of cloud that is guiding us out of Egypt. Observe the form and color of the cloud and feel the hope and promise that this pillar of cloud represents. Feel its pull on your soul drawing you toward freedom.

Now allow your eyes to slowly slide down the length of the cloud, down and down, until your eyes reach the horizon. Notice the mass of people moving with you.

Feel yourself moving toward the Sea in that ocean of Israelites. Are you leading children by the hand? Or are you a child yourself, moving quickly to keep up with the big people. Wondering that there is no work to be done today. No bricks to be made, no taskmasters with whips.

Listen! In the distance you can hear the dim clatter of spears and shields, horses’ hooves and the rumble of chariot wheels. The whinny of a horse, a muffled command barked by one of the charioteers or Egyptian Captains. The rumbling of the chariots. Pharaoh’s great army is coming behind us.

We are approaching the sea. Inhale the tangy salty, watery smell of the sea. Feel the sand sift through your toes in your sandals. Listen! Perhaps you can hear the bleating of sheep. And the children saying “Mommy, Daddy, where are we going?” “What will happen to us?”

The familiar, the known, is behind. The sea lies ahead, and the wheels of Pharaoh’s chariots are rumbling - coming closer. The wind is picking up. A strong wind from the East. A persistent, steady, seemingly purposeful wind. A wind that could change everything.

Your hair is flying and there are white caps on the sea. And then - Look!! Moshe is holding out his hands - - MY God - the sea is beginning to split. It is a miracle! The sea has parted and there is a path on dry land before us. There is a huge, quivering wall of water on the left and a wall of water on the right.

What is in your heart at this moment? Will you rush into the sea with a trusting heart, running toward freedom, praising God ...OR.... do you hang back - afraid of the unknown, afraid the walls of water will close and drown you - afraid of being caught - afraid of change. (Pause) This is not an illusion.

Both choosing and being propelled by the crowd. Almost numb with fear, curiosity, hope, and awe you are moving forward into the sea. Even the children and animals fall eerily silent as you walk between the towering walls of water.

You can see the intense blue green of the sea on either side. Perhaps a dolphin cavorts along side you in the wall of water. What do you see in the wall of water? Light filters through the waters and casts dancing blue shadows on everyone.

Now we’re half-way across. The wall of water on the left and right stretch as far as you can see in front and as far as you can see behind. Incredible ! We are walking on dry land in the midst of the sea.

What an exhilarating moment - she-he-khe-yanu, to be alive at this time to experience this . Even if we drown or Pharaoh’s army overtakes us - dayenu. This would have been enough.

The chariots sound different now - their wheels scraping and groaning against the sea floor. You are beginning to hear the suggestion of a melody (pause...if you happen to have an instrument begin playing a version of mikha mokha off-key and grating...) beckoning in the distance as you move toward the opposite shore. Could it be animals? No, voices? Singing?

Despite exhaustion, growing elation lightens our footsteps. (Modulate...move onto key if using instrument, or else humming could work) Your heartbeat quickens. The pace of everyone increases, surges.....soon you are running, flying.......... eager to reach the opposite side.

A woman is singing.......you join her.....(burst into full melody with instrument, do not break the sacred trance....allow everyone to experience the fullness of their vision.) (After a while ask people to notice their breath, to place their vision into their sacred memory chest and return to active awareness.)

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, and so we remove a little bit of wine from our cups for each of the plagues as we recite them.

When saying the ten plagues, do not remove wine by dipping a finger, but with a spoon. The wine in the spoon symbolizes an aspect of anger and indignation, and we should remove that anger from our cup of joy. Additionally, a drop is the smallest amount we could possibly take from the cup, and we should not limit our empathy for others, even the Egyptians, because they have suffered.

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

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[Everyone: Remove a small amount of wine using your spoon, saying each plague as you pour the wine on your plate.]

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

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Scallions Aren’t Just For Eating: There is a Persian custom of hitting each other with scallions during Dayenu. The scallions represent the whips of our oppressors. Although this may seem a little morbid, young and old alike have a wonderful time violating social norms and slamming each other with green onions. - Rachel Kobrin, My JewishLearning.com

Singing "Dayenu" is a much-loved tradition at the Passover Seder. We recognize all the things that God gave the Israelites throughout their exodus and journey in the desert, and respond with the phrase "Dayenu," meaning "it would have been enough." But even those who don't believe in a supernatural God can still sing "Dayenu" honestly.

"Dayenu" is a song all about appreciating what we have and what we’ve been given. It is easy to get lost in the great lists of things we don’t have and the demands we are always fighting for. However, we should take stock of what we do have and appreciate those gifts, because it's possible we could have much less or nothing at all.

If I had only one pair of shoes and not two, dayenu!
If I had a tiny apartment and not a house, dayenu!
If I had a only two meals a day to eat and not three, dayenu!

The traditional "Dayenu" recounts everything the Israelites were thankful for as they left Egypt. The message is that just one of these events that led to their freedom, "it would have been enough." We'll only sing a few of the verses, but you can read the translated text of the full song below.

Dayenu

Ilu ho-tsi, ho-tsi-a-nu,
Ho-tsi-anu mi-Mitz-ra-yim
Ho-tsi-anu mi-Mitz-ra-yim
Da-ye-nu!
(Had we not been taken out of Egypt, it would've been enough!)

Chorus:
Da-da-ye-nu,
Da-da-ye-nu,
Da-da-ye-nu,
Da-da-ye-nu,
Da-ye-nu Da-ye-nu

Ilu na-tan, na-tan la-nu,
Na-tan la-nu et-ha-Sha-bat,
Na-tan la-nu et-ha-Sha-bat,
Da-ye-nu!
(Had we not been given the Sabbath, it would have been enough!)

(Chorus)

Ilu na-tan, na-tan la-nu,
Na-tan la-nu et-ha-To-rah,
Na-tan la-nu et-ha-To-rah,
Da-ye-nu!
(Had we not been sent the Torah, it would have been enough!)

(Chorus)

Had we been taken out of Egypt and not had judgment executed upon the Egyptians, it would've been enough.
Had judgment been executed upon the Egyptians and not upon their idols, it would've been enough.
Had judgment been executed upon their idols, and not their firstborn, it would've been enough.
Had judgment been executed upon their firstborn, and we had not received their wealth, it would've been enough.
Had we received their wealth, and not had the sea split for us, it would've been enough.
Had the sea been split the sea for us, and we had not been led through it to dry land, it would've been enough.
Had we been led to dry land, and our enemies not drowned in the sea behind us, it would've been enough for us.
Had our enemies drowned, and our needs not have been provided for in the desert for 40 years, it would've been enough.
Had we been supported in the desert and not been given bread, it would have been enough.
Had we been given bread and not been given the Sabbath, it would have been enough.
Had we been given the Sabbath and not been brought to Mount Sinai, it would have been enough.
Had we been brought to Mount Sinai and not been sent the Torah, it would have been enough.
Had we been sent the Torah and not been brought to Israel, it would have been enough.
Had we been brought to Israel and not been built the Holy Temple, it would have been enough.

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One of my favorite parts of the Passover seder is the singing. Perhaps my favorite song is “Dayenu.” The words are fairly easy to sing in Hebrew, and the chorus is so catchy that even those who don’t know Hebrew can easily join in. But beyond its functionality, the content of Dayenu (literally “it would have been enough”) also carries a deep amount of wisdom.

Dayenu consists of 15 stanzas referencing different historical contexts the Israelites experienced, from slavery in Egypt to the building of the Temple in Israel. After each stanza, we sing the chorus, signifying that if this was the total of God’s miraculous intervention into the lives of the Israelites, it would have been sufficient.

One of the primary purposes of the Passover seder is to make us feel as if we personally experienced the exodus from Egypt and the redemption from slavery to freedom. This is no less true for the way we understand the Dayenu song. Dayenu provides a powerful contemporary hashkafah (outlook on life), a call to mindfulness about the way we currently lead our lives. We live in an era when capitalism is our state (and increasingly global) religion. Consumption is unfettered by any internal sense of restraint, from the amount of soda we can drink to how much money Wall Street executives can make. We live in a world where it is okay that the richest 85 people in the world have total wealth equal to that of the poorest 3.5 billion people on the planet!

Dayenu reminds us that there is another way. Judaism offers an outlook on wealth, consumption, and sufficiency (sova) that is very counter-cultural. InPirkei Avot(Ethics of our Fathers) 4:1, Ben Zoma teaches: “Who is rich? The one who is content with what one has.” Even more austere, the Talmud instructs: “An individual who can eat barley bread but eats wheat bread is guilty of transgressing the law of bal tashchit (unlawful waste). Rabbi Papa states: one who can drink beer but drinks wine instead is guilty of transgressing the law of bal tashchit.” (Babylonian Talmud, Shabbat 140b). Judaism is not, to be sure, an ascetic religion. We are encouraged to carve out occasions for excess, for enjoying the finer parts of living—on Shabbat, holidays, and other joyous occasions. But the wisdom of Judaism is that, if we want to experience delight on these special occasions, we also need moments of restraint. It is the juxtaposition of restraint and largess that creates a life of meaning.

Beyond the individual experience, we also are becoming increasingly aware of the global consequences of championing unbridled materialism over a sense of sufficiency. From income inequality to climate change, our refusal to entertain limits on what we do and how much we consume are wreaking destructive consequences. By returning to a sense of Dayenu, of thinking deeply about what is enough, we have the potential to change ourselves and our world. May we be blessed, on this Pesah and beyond, to replace the idolatry of consumption with an embrace of all that we have.

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Each Passover, everyone seated at the Seder table is asked to see themselves as though they personally left Egypt.

The Seder reminds us that it was not only our ancestors who were saved from slavery -- we were saved along with them.

Group says: We are grateful for the rescue of our ancestors from Egypt, enabling us to reach this night and eat matzoh and bitter herbs. May we continue to reach future holidays in peace and happiness.

Leader: בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

Group: We thank the force that creates the fruit of the vine.

[Everyone: Drink the second glass of wine.]

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.

The shank bone represents the Pesach, the lamb sacrifice made in the days of the Temple for the Passover holiday. In fact, the holiday 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 Israelites were instructed to smear the blood of a lamb across the door of their homes so God would not afflict them with plagues delivered to the Egyptians.

The maror (bitter herbs) provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.

The charoset represents the mortar that laid between the stones of the pyramids the Hebrews built. It also reminds us of the sweetness of that freedom.

I truly love Hallel. It’s a time for us to praise Hashem, and reach our spiritual high through music, dancing, and intense concentration and focus. We pray a full Hallel on the first two days of Pesach, and a (slightly) abridged version the rest of the holiday. But on Seder night, everything you ever learned and knew about Hallel goes out the door. Because we sat it twice. Not once. Twice. No, we do not repeat every part of the Hallel. Actually, we split up between the Seder sections of “Magid” and “Hallel.”

Unlike every other Hallel where we stand up, we recite this Hallel while seated. Usually, we stand to attest to Hashem’s eternal greatness. However, on this Seder night, many actions are taken to ensure our freedom and relaxation, and the sages did not want to burden us by having us stand to sign Hallel (Beit Yosef 422:7).

The source for saying Hallel in the Seder is Pesachim 95a, were we learn that people recited Hallel while offering the Korban Pesach back in the time of the Beit Hamikdash. Additionally, as I stated before, the generic reason for reciting Hallel is to praise Hashem – here it is to proclaim it as a song.

Additionally, the splitting up of Hallel allows us to sing over all four cups of wine (Manhig 90), because the Haggadah should be more than just story-telling, and one must accompany singing praise with drinking wine, as it says in Shoftim 9:13, “But has the vine replied, ‘Have I stopped yielding my new wine which gladdens God and men that should go and wave among the trees?”

The Abarbanel teaches us another reason the Hallel is split up. Part 1 - our focus –we say right before the blessing of “Asher Ge’alanu – who has redeemed us” blessing, before eating the matzah. Both commemorate miracles and redemptions of the past, and the first two chapters of Hallel mention the Exodus from Mitzrayim. The splitting and crossing of the seas, and the giving of the Torah. All are miracles from the past, while the second half of “Seder Hallel” refers to miracles which will happen in the (hopefully near) future. We discuss and hope for the Meshiach to come speedily, appropriately right after we greet Eliyahu at the door.

בְּכָל דּוֹר וָדוֹר חַיָב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלוּ הוּא יֶָָצֶָא מִמִּצְרַָים , שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרַים . לֹא אֶת אֲבוֹתֵינוּ בִּלְבָד גָּאַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא אַף אוֹתָנוּ גָּאַל עִמָּהֶם, שֶׁנֶּאֱמַר: וְאוֹתָנוּ הוֹצִיא מִשָׁם , לְמַעַן הָבִיא אֹתָנוּ, לָתֶת לָנוּ אֶת הָאָרֶץ אֲשֶׁר נִשָׁבַּע לַאֲבֹתֵנוּ.

B’chol dor vador chayav adam lirot et atzmo k’ilu hu yatza mimitzrayim, shene’emar: v’higadta l’vincha bayom hahu leimor, ba’avur zeh asah Adonai li b’tzeiti mimitzrayim. Lo et avoteinu bilvad ga’al hakadosh baruch hu, ela af otanu ga’al imahem, shene’emar: v’otanu hotzi misham, l’ma’an havi otanu, latet lanu et ha’aretz asher nishba la’avoteinu.

Therefore we are obligated, to thank, sing the Hallel, praise, glorify, exalt, honor, bless, elevate and raise our voices for joy to the holy one, Blessed be He, Who performed all these miracles for our ancestors and therefore for us! You brought us from human servitude to freedom, from sorrow to joy, for a time of mourning to a festive day, from deep darkness to great light and from slavery to redemption! In Your presence we renew our singing as in ancient days: Hallel-lu-yah Sing Hallel to God.

Cover the matza and raise the cup of wine until it is drunk at the end of Maggid.

לְפִיכָךְ אֲנַחְנוּ חַיָבִים לְהוֹדוֹת, לְהַלֵל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, לְבָרֵךְ, לְעַלֵּה וּלְקַלֵּס לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִסִּים הָאֵלוּ: הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה. וְנֹאמַר לְפָנָיו שִׁירָה חֲדָשָׁה: הַלְלוּיָהּ

L’fichach anachnu chayavim l’hodot, l’hallel, l’shabeiach, l’faeir, l’romeim, l’hadeir, l’vareich, l’aleih ul’kaleis, l’mi she’asah a’avoteinu v’lanu et kol hanisim haeilu: hotzianu meiavdut l’cheirut miyagon l’simchah, umei’eivel l’yom tov, umei’afeilah l’or gadol, umishibud ligulah. V’nomar l’fanav shirah chadashah: halleluyah.

Therefore it is our duty to thank and praise, pay tribute and glorify, exalt and honor, bless and acclaim the One who performed all these miracles for our fathers and for us. He took us out of slavery into freedom, out of grief into joy, out of mourning into a festival, out of darkness into a great light, out of slavery into redemption. We will recite a new song before Him! Halleluyah!

Hallel Excerpts

הַלְלוּיָהּ הַלְלוּ עַבְדֵי יי, הַלְלוּ אֶת שֵׁם יי. יְהִי שֵׁם יי מְבֹרָךְ מֵעַתָּה וְִעַד עוֹלָם. מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ מְהֻלָּל שֵׁם יי. רָם עַל כָּל גּוֹיִם יי, עַל הַשָּׁמַיִם כְּבוֹדוֹ. מִי כַּיי אֱלֹהֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת, הַמַּשְׁפִּילִי לִרְאוֹת בַּשָּׁמַיִם וּבָאָרֶץ? מְקִימִי מֵעָפָר דָּל, מֵאַשְׁפֹּת יָרִים אֶבְיוֹן, לְהוֹשִׁיבִי עִם נְדִיבִים, עִם נְדִיבֵי עַמּוֹ. מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת, אֵם הַבָּנִים שִׂמְחָה. הַלְלוּיָהּ.

Halleluyah hal’lu avdei Adonai, hal’lu et sheim Adonai. Y’hi sheim Adonai m’vorach mei’atah v’ad olam. Mimizrach shemesh ad m’vo’o m’hulal sheim Adonai. Ram al kol goyim Adonai, al hashamayim k’vodo. Mi k’Adonai Eloheinu hamagbihi lashavet, hamashpili lirot bashamayim uva’aretz? M’kimi mei’afar dal, mei’ashpot yarim evyon, l’hoshivi im nidivim, im nidivei amo. Moshivi akeret habayit, eim habanim s’meichah. Halleluyah.

Praise the Lord! Praise, you servants of the Lord, praise the name of the Lord. Blessed be the name of the Lord from this time forth and forever. From the rising of the sun to its setting, the Lord’s name is to be praised. High above all nations is the Lord; above the heavens is His glory. Who is like the Lord our God, who though enthroned on high, looks down upon heaven and earth? He raises the poor man out of the dust and lifts the needy one out of the trash heap, to seat them with nobles, with the nobles of His people. He turns the barren wife into a happy mother of children. Halleluyah!

בְּצֵאת יִשְׂרָאֵל מִמִמִּרַָים , בֵּית יַעֲקֹב מֵעַם לֹעֵז, הָיְתָה יְהוּדָּה לְקָדְשׁוֹ, יִשְׂרָאֵל מַמְשְׁלוֹתָיו. הַיָּם רָאָה וַיַָּנֹס, הַיַרְדֵּן יִסֹּב לְאָחוֹר. הֶהָרִים רָקְדוּ כְאֵילִים, גְּבַָעוֹת - כִּבְנֵי צֹאן. מַה לְּךָ הַיָּם כִּי תָנוּס, הַיַּרְדֵן - תִּסֹּב לְאָחוֹר, הֶהָרִים - תִּרְקְדוּ כְאֵילִים, גְּבַָעוֹת - כִּבְנֵי צֹאן. מִלְּפְנֵי אָדוֹן חוּלִי אָרֶץ, מִלְּפְנֵי אֱלוֹהַ יַעֲקֹב. הַהֹפְכִי הַצּוּר אֲגַם מָיִם, חַלָּמִיש - לְמַעְיְנוֹ מָיִם.

B’tzeit Yisrael mimitzrayim, beit Ya’akov mei’am lo’eiz, haytah yihudah likodsho, Yisrael mamshilotav. Hayam ra’ah vayanos, hayardein yisov l’achor. Heharim rakedu che’eilim, giva’ot – kivnei tzon. Mah l’cha hayam ki tanus, hayardein – tisov l’achor, heharim tirkedu che’eilim, givaot – kivnei tzon. Milifnei adon chuli aretz, milifnei eloha Ya’akov. Hahofchi hatzur agam mayim, chalamish – lemayno mayim.

When Israel went out of Egypt, When the household of Jacob left a people with a strange tongue, Judah became the place from which God’s holiness went forth, Israel became the seat from which the world would know of Gods rule. The sea looked and fled, The Jordan reversed its curse. Mountains skipped like rams and the hills jumped about like young lambs. What is happening that you turn back, O sea, Jordan, why do you reverse your course? Mountains, why do you skip like rams And hills why do you jump like lambs? You are beholding the face of your Creator, Before God, before the God of Jacob, Turning rocks into swirling waters and stone into a flowing spring.

Brother Moses Smote The Water (Golden Gate Quartet version)

Chorus:

Brother Moses smote the water and the children all passed over.
Brother Moses smote the water and the sea’s give away.
Brother Moses smote the water and the children all passed over
Brother Moses smote the water and the sea’s give away.

Sister ain't you glad you've passed that sinful army.
Sister ain't you glad that the sea's give away.

Chorus

Well now God called Moses on the mountain top.
Brother Moses smote the water and the seas give away
And He stamped His laws into Moses Heart
Brother Moses smote the water and the seas give away

Mothers ain't you glad you've passed that sinful army.
Fathers ain't you glad that the sea's give away.

Chorus

Well if you get there before I do
Brother Moses smote the water and the sea’s give away
Well then look for me cause I'm coming too.
Brother Moses smote the water and the sea’s give away

Chorus

As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.

Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands. For washing before food, pour water three times on your right hand and then three times on your left hand.

After you have poured the water over your hands, do not speak. Once you return to the table, we will recite this short blessing together:

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

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

We praise the force that blesses us with the ritual to wash our hands.

Reb Shlomo Carlebach taught:

There is a saying that everything in the world is here for the service of God. Somebody once came to the Hasidic master Reb Alexander, and asked him, how can one possibly serve God by being an atheist? Reb Alexander answered that you have to be an atheist when someone asks a favor of you. If you believe in God, then you’ll think, I’ll pray for you, l’ll bless you, but I don’t have to do anything, because God will do it. Reb Shlomo continued, “So when someone asks a favor of you, my most beautiful friends, you have to be a complete atheist, as if God won’t do anything, for him. You’ve got to do it, there’s no one else!"

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The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzoh instead of bread, we add a blessing celebrating this mitzvah. The matzoh is salted as a reminder that all the sacrifices brought into the Temple were salted before being burned at the altar.

[Leader: Distribute and the top and half of the middle matzoh for everyone to eat. Everyone: Salt the two pieces, then recite the blessing.]

Leader: Barukh ata adonai, eloheinu melekh ha-olam, ha-motzi lechem meen ha-aretz.

Group: Blessed is the force that brings forth bread from the earth.

Leader: Barukh ata adonai, eloheinu melekh ha-olam, asher kid d’shanu b’mitzvotav v’tzeevanu al akheelat matzah.

Group: Blessed is the force that has sanctified us with the commandment to eat unleavened bread.

[Everyone: Eat the matzoh while reclining to the left.]

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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?

Why do we eat maror? Maror represents the bitterness of bondage. Why do we eat haroset? It symbolizes the mortar for the bricks our ancestors laid in Egypt. Though it represents slave labor, charoset is sweet, reminding us that sometimes constriction or enslavement can be masked in familiar sweetness.

Eating the two together, we remind ourselves to be mindful of life with all its sweetness and bitterness, and to seek balance between the two.

ברוּךְ אַתָּה יְיַָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר:

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

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

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During this part of the Seder, we create a sandwich made of Matzah, Maror and Charoset.

This tradition comes from the description in Shemot that tells us to eat the Pascal Lamb Offering. Today as we do not sacrifice animals, we create this sandwich instead. We are supposed to eat starting from the bitter side and ending to the sweet, to remind us that slavery was bitter yet the outcome of freedom is sweet.

Hillel believed that the Matzah and Maror should be eaten together, while other sages believed that they should be eaten separately. This part of the Seder fixes that disagreement: they are eaten separately beforehand and then are together during Korech.

We now take some maror and charoset and put them between two pieces of matzah and give the sandwich to the person on our left.

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If I am not for myself, who will be for me?

But if I am for myself only, what am I?

And if not now, when?

-- Hillel

And if not with others, how? -- Adrienne Rich

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Shulchan in Hebrew Means Table. One of the primary resources for Jewish Observance of laws is a book written by Rabbi Joseph Karo is called the Shulchan Arukh "well set table". This book is often considered the ultimate resource for Jewish Law. LET"S EAT!

Refugee and French Jewish orphans celebrate Passover together in 1947.

On seder night, we hide and then seek the afikoman, reuniting the two parts separated at the beginning of the seder.  May we learn to discover the lost parts of ourselves and to find wholeness in whatever we do.

When the children have finished their meal they may look for the Afikomen. This is a Greek word for

Dessert and we cannot conclude the Seder until it is found and reunited with all the other Matzah pieces.

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Barech

 בָּרֵךְ

Pour the third cup of wine and recite Birkat Hamazon (Blessing after the Meal).

 שִׁיר הַמַּעֲלות בְּשׁוּב ה' אֶת שִׁיבַת צִיּון הָיִינוּ כְּחלְמִים: 

אָז יִמָלֵא שחוק פִּינוּ וּלְשׁונֵנוּ רִנָּה אָז יאמְרוּ בַגּויִם הִגְדִּיל ה' לַעֲשות עִם אֵלֶּה: 
הִגְדִּיל ה' לַעֲשות עִמָּנוּ הָיִינוּ שמֵחִים: 
שׁוּבָה ה' אֶת שְׁבִיתֵנוּ כַּאֲפִיקִים בַּנֶּגֶב: 

הַזּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצרוּ                    

Shir Hama’alot, b’shuv Adonai et shee-vat Tzion, ha-yeenu k’chol meem. Az y’ma-lei s’chok pee-nu u’l-sho-nei-nu reena, az yo-m’ru va-goyim, heeg-deel Adonai la-asot eem eleh. Heeg-deel Adonai la-asot eemanu, ha-yee-nu s’mei-cheem. Shuva Adonai et sh’vee-tei-nu, ka-afee-keem ba-negev. Ha-zor-eem b’deem-ah b’reena yeek-tzo-ru. Ha-loch yei-lech u-va-cho no-sei me-shech hazara, bo yavo v’reena, no-sei alu-mo-tav.

When the Lord returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: “The Lord has done great things for them.” The Lord did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.

Include parentheses when there is a minayn present.

Leader:

רַבּוֹתַי נְבָרֵךְ.

Rabotai n’vareich.

Friends, let us say grace.

Participants:

יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם.

Y’hee sheim Adonai m’vo-rach mei-atah v’ad olam.

Praised be the name of the Lord now and forever.

Leader:

יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ.

Y’hee sheim Adonai m’vorach mei-atah v’ad olam. Beer-shut maranan v’rabanan v’rabotai, n’vareich (Eloheinu) she’achalnu mee-shelo.

Praised be the name of the Lord now and forever. With your permission, let us now bless (our God) whose food we have eaten.

Participants:

בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.

Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.

Blessed be (our God) whose food we have eaten.

Leader:

בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.

Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.

Blessed be (our God) whose food we have eaten.

All together:

בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ.

Baruch hu u-varuch sh’mo.

Blessed be He and blessed be His name.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.

Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo, b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo, uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.

Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.

Favor us and strengthen us, Lord our God, with your commandments – with the commandment concerning the seventh day, this great and holy Sabbath. This day is great and holy before you to abstain from work and rest on it in love according to your will. In your will, Lord our God, grant us rest so that there be nor sorrow and grief on our day of rest. Let us, Lord our God, live to see Zion your city comforted, Jerusalem your holy city rebuilt, for you art Master of all salvation and consolation.)

The Blessing after the Meal concludes by drinking the Third Cup of wine, while reclining to the left.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן. 

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

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

Barech

 בָּרֵךְ

Pour the third cup of wine and recite Birkat Hamazon (Blessing after the Meal).

 שִׁיר הַמַּעֲלות בְּשׁוּב ה' אֶת שִׁיבַת צִיּון הָיִינוּ כְּחלְמִים: 

אָז יִמָלֵא שחוק פִּינוּ וּלְשׁונֵנוּ רִנָּה אָז יאמְרוּ בַגּויִם הִגְדִּיל ה' לַעֲשות עִם אֵלֶּה: 
הִגְדִּיל ה' לַעֲשות עִמָּנוּ הָיִינוּ שמֵחִים: 
שׁוּבָה ה' אֶת שְׁבִיתֵנוּ כַּאֲפִיקִים בַּנֶּגֶב: 

הַזּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצרוּ                    

Shir Hama’alot, b’shuv Adonai et shee-vat Tzion, ha-yeenu k’chol meem. Az y’ma-lei s’chok pee-nu u’l-sho-nei-nu reena, az yo-m’ru va-goyim, heeg-deel Adonai la-asot eem eleh. Heeg-deel Adonai la-asot eemanu, ha-yee-nu s’mei-cheem. Shuva Adonai et sh’vee-tei-nu, ka-afee-keem ba-negev. Ha-zor-eem b’deem-ah b’reena yeek-tzo-ru. Ha-loch yei-lech u-va-cho no-sei me-shech hazara, bo yavo v’reena, no-sei alu-mo-tav.

When the Lord returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: “The Lord has done great things for them.” The Lord did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.

Include parentheses when there is a minayn present.

Leader:

רַבּוֹתַי נְבָרֵךְ.

Rabotai n’vareich.

Friends, let us say grace.

Participants:

יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם.

Y’hee sheim Adonai m’vo-rach mei-atah v’ad olam.

Praised be the name of the Lord now and forever.

Leader:

יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ.

Y’hee sheim Adonai m’vorach mei-atah v’ad olam. Beer-shut maranan v’rabanan v’rabotai, n’vareich (Eloheinu) she’achalnu mee-shelo.

Praised be the name of the Lord now and forever. With your permission, let us now bless (our God) whose food we have eaten.

Participants:

בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.

Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.

Blessed be (our God) whose food we have eaten.

Leader:

בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.

Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.

Blessed be (our God) whose food we have eaten.

All together:

בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ.

Baruch hu u-varuch sh’mo.

Blessed be He and blessed be His name.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.

Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo, b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo, uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.

Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.

Favor us and strengthen us, Lord our God, with your commandments – with the commandment concerning the seventh day, this great and holy Sabbath. This day is great and holy before you to abstain from work and rest on it in love according to your will. In your will, Lord our God, grant us rest so that there be nor sorrow and grief on our day of rest. Let us, Lord our God, live to see Zion your city comforted, Jerusalem your holy city rebuilt, for you art Master of all salvation and consolation.)

The Blessing after the Meal concludes by drinking the Third Cup of wine, while reclining to the left.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.

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

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

Elijah

Fill the Cup of Elijah on the table. Traditionally the youngest children open the door for Elijah. Everyone joins in singing "Eliyahu Ha-Navi" and then the door is closed.

Eliyahu Ha-navee

Eliyahu Ha-tish-bee

Eliyahu, Eliyahu

Eliyahu Ha-giladee

Bim Heira B’yameinu Yavo eileinu


Eem mashiah ben David

Eem mashiah ben David

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!

בָרוּךְ 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.

As we come to the end of the Seder, we drink a cup of wine to give thanks for the experience of celebrating Passover together.

Group says: בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן:

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

Blessed is the force that creates the fruit of the vine.

[Everyone: Drink the fourth glass of wine.]

On the second night of Passover, we begin a fourty-nine-day count, which ends with Shavuot, the holiday celebrating receiving the Ten Commandments at Mount Sinai. 

.בָרוּךְ אַתָה __ _______ מֶלֶךְ הַעוֹלָם, אֲשֶר קִדְּשָנוּ בְמִצְוֹתָיו, וְצִוָנוּ עַל סְפִירַת הַעוֹמֶר

Baruch atah Adonai elohainu melech ha'olam, asher kidshanu bmitzvotav, v'tsivanu al s'firat ha'omer.

Blessed are You, Lord our God, Master of the Universe, who has sanctified us with His commandments, and commanded us concerning the counting of the Omer.

.הַיוֹם יוֹם אֶחָד לָעֽוֹמֶר

Ha'yom yom echad la-omer.

Today is the first day of the Omer.

.הָרַחֲמָן הוּא יַחֲזִיר לָנוּ עֲבוֹדַת בֵּית הַמִקְדָּש לִמְקוֹמָה, בִּמְהֵרָה בְיָמֵינוּ אָמֵן סֶלָה

Harachaman hu yachazir lanu avodat beit ha'mikdash limkomah, bimheirah, v'yameiny amein selah.

May the MercifulOne restore uto us the service of the Bet Hamikdash to its place, speedily in our days; Amen, Selah.

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.”

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. As we say…

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם

L’shana haba-ah biy’rushalayim

Next year in Jerusalem!

by Rabbi Johnathan Sacks

THINKING about postwar Iraq, I found myself recalling the story that used to be told when I was an undergraduate. An American tourist, impressed by the lawns in the College quadrangles, asked the porter how you get grass to grow like that. “Well,” he said, “first you prepare the soil, then you plant the seeds, then you water the ground - and then you wait a thousand years!” It takes time to grow a lawn. It takes time to build a free society.

Iraq, Afghanistan, Kosovo - the pattern is tragically familiar: the attempts to find a diplomatic solution, then military action, and then the moment of victory. There are scenes of jubilation. People in the streets feel the dawn of a new age. Then comes the loss of order. Homes and offices are looted. Old scores are settled. There are murders. People begin to wonder whether the cure might be as bad as the disease. Meanwhile, the cameras have moved on, the world’s attention shifts, and the local population feel abandoned. Those are the dangerous moments, and the Iraqi people are experiencing them now. Liberation can come quickly. Liberty - the rule of law, the administration of justice, the honouring of human rights - never does.

We are currently in the midst of one of the least understood periods of the Jewish calendar. It is called “the counting of the omer”, the 49 days between Passover and Pentecost. It is our custom to make a special blessing on each of these days. In seasonal terms, this was the time of the grain harvests, of which an offering was brought to the Temple.

But the Jewish festivals are not only about the seasons. They are also about history. From this perspective the counting of the omer represents the journey between the Exodus (Passover) and the revelation of the Ten Commandments at Mount Sinai seven weeks later. It is, in other words, a reminder of the journey from liberation to the constitution of liberty.

Freedom, the Bible is suggesting, is never won overnight. As the Jewish folk saying has it: it took one day to get the Israelites out of Egypt. It took much longer to get Egypt out of the Israelites. That involved law, discipline, self-restraint. It required a massive effort of education. To this day, Moses’s words on the subject resonate with pristine power: “These commandments that I give you today must be in your heart. Teach them repeatedly to your children. Talk about them when you sit at home or walk on the way, when you lie down and when you rise.”

A free society can only be built by people educated into the responsibilities of freedom. Without this, liberty becomes lawlessness, which in turn leads to a new tyranny as people turn to a strong leader who promises order even at the cost of freedom. Thus history repeats itself and the new dawn turns out to be no more than a prelude to the return of old, dark night.

There is no short cut from liberation to liberty. That is the symbolic significance of “counting the days” betweenPassover and Pentecost. Freedom is a journey, not a sudden achievement. I wonder whether we have yet learnt the biblical lesson of the long walk to freedom, which is that what a nation teaches its children is as significant as the arsenal of weapons it holds. It’s when the war on the battlefield is over that the task of education begins.

אויר הרים צלול כיין
וריח אורנים
נישא ברוח הערביים
עם קול פעמונים.

ובתרדמת אילן ואבן
שבויה בחלומה
העיר אשר בדד יושבת
ובליבה חומה

Chorus

ירושלים של זהב
ושל נחושת ושל אור
הלא לכל שירייך
אני כינור
ירושלים של זהב
ושל נחושת ושל אור
הלא לכל שירייך
אני כינור

איכה יבשו בורות המים
כיכר השוק ריקה
ואין פוקד את הר הבית
בעיר העתיקה.

ובמערות אשר בסלע
מייללות רוחות
ואין יורד אל ים המלח
בדרך יריחו.

Chorus

אך בבואי היום לשיר לך
ולך לקשור כתרים
קטונתי מצעיר בנייך
ומאחרון המשוררים.

כי שמך צורב את השפתיים
כנשיקת שרף
אם אשכחך ירושלים
אשר כולה זהב

Chorus

Avir harim tsalul k'yayin
Vereiyach oranim
Nissah beru'ach ha'arbayim
Im kol pa'amonim.

U'vtardemat ilan va'even
Shvuyah bachalomah
Ha'ir asher badad yoshevet
Uvelibah - chomah. 

Chorus
Yerushalayim shel zahav
Veshel nechoshet veshel or
Halo lechol shirayich Ani kinor.
Yerushalayim shel zahav
Veshel nechoshet veshel or
Halo lechol shirayich Ani kinor.

Eicha yavshu borot hamayim
Kikar hashuk reikah,
Ve'ein poked et har habayit
Ba'ir ha'atikah.

Uvame'arot asher basela
Meyalelot ruchot,
Ve'ein yored el yam hamelach
Bederech Yericho.

Chorus :  

Ach bevo'i hayom lashir lach
Velach likshor k'tarim
Katonti mitse'ir bana'ich
Ume achron ham'shorerim.

Ki shmech tsorev et hasfatayim
Keneshikat saraf
Im eshkachech Yerushalayim
Asher kulah zahav. 

Chorus :  

May we remember draw our knowledge, empathy, and courage from the lessons of Passover and the Holocaust. May we rise up and speak out for those who are facing persecution, whether or not they look like us, pray like us, or speak like us.

by Rabbi Jonathan Sacks

Passover, the Jewish festival of freedom we begin celebrating on Monday night, is extraordinary testimony to the power of ritual to keep ideals and identity alive across the centuries. On it we relive the story of our people, sitting together at home as an extended family as if we were back in the Egypt of the pharaohs, on the night before we are about to go free after long exile and harsh enslavement.

We begin the drama by holding up a matzah, the dry unleavened bread that is one of the key symbols of the festivals, and saying, “This is the bread of affliction our ancestors ate in the land of Egypt. Let all who are hungry come and eat.” A child, usually the youngest present, then asks a series of questions about “why this night is different from all other nights.”

The rest of the evening is largely dedicated to answering those questions, retelling the story of the exodus together with acts of eating and drinking that include the bitter herbs of suffering and the wine of freedom. It is history made memory by re-enactment. For most Jews it is the way we learned, when we were young, who we are and why.

It also has hidden depths. I always used to be puzzled by two features of the evening. The first is the conflict between the two explanations of the unleavened bread. At the beginning of the story we call it the bread of affliction. Later on in the evening, though, we speak of it as the bread of freedom they ate as they were leaving Egypt in such a hurry that they could not wait for the dough to rise. Which is it, I used to wonder: a symbol of oppression or liberty? Surely it could not be both.

The other element I found strange was the invitation to others to join us in eating the bread of affliction. What kind of hospitality is that, I thought, to ask others to share our suffering?

Unexpectedly, I discovered the answer in Primo Levi’s great book, If this is a Man, the harrowing account of his experiences in Auschwitz during the Holocaust. According to Levi, the worst time was when the Nazis left in January1945, fearing the Russian advance. All prisoners who could walk were taken on the brutal ‘death marches.’ The only people left in the camp were those too ill to move.

For ten days they were left alone with only scraps of food and fuel. Levi describes how he worked to light a fire and

bring some warmth to his fellow prisoners, many of them dying. He then writes:

‘When the broken window was repaired and the stove began to spread its heat, something seemed to relax in everyone, and at that moment Towarowski (a Franco-Pole of twenty-three, with typhus) proposed to the others that each of them offer a slice of bread to us three who had been working. And so it was agreed. ’Only a day before, says Levi, this would have been inconceivable. The law of the camp said: “Eat your own bread, and if you can, that of your neighbour.” To do otherwise would have been suicidal. The offer of sharing bread “was the first human gesture that occurred among us. I believe that that moment can be dated as the beginning of the change by which we who had not died slowly changed from Haftlinge [prisoners] to men again.”

Sharing food is the first act through which slaves become free human beings. One who fears tomorrow does not offer his bread to others. But one who is willing to divide his food with a stranger has already shown himself capable of fellowship and faith, the two things from which hope is born. That is why we begin the seder by inviting others to join us. That is how we turn affliction into freedom.

It sometimes seems to me that, having created the most individualistic society in history, we today risk losing the logic of liberty. Freedom is not simply the ability to choose to do whatever we like so long as we do not harm others.It is born in the sense of solidarity that leads those who have more than they need to share with those who have less. Giving help to the needy and companionship to those who are alone, we bring freedom into the world, and with freedom, God.

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Afikomen - From a Greek word meaning “dessert.” A piece of matzah that is hidden during the course of the seder, found after dinner, and eaten as dessert at the end of the seder meal.

Arba Kosot - Hebrew for “four cups.” In this case, it refers to the four cups of wine drunk at the Passover seder.

Barekh - The 12th step of the Passover seder, in which birkat hamazon, the grace after meals is said.

Beitzah - Hebrew for “egg.” A roasted or hard-boiled egg is placed on the seder plate to symbolize rebirth.

Bedikat Chametz - The bedikat chametz signifies finding any leavened grain products in the house on the night before the Passover Seder. This is known as 'Jewish Spring Cleaning' that is undertaken by all Jews.

Chad Gadya - Hebrew for “one goat,” this is the last of the songs sung at the conclusion of the seder and tells the story of the little goat a father bought for a pittance.

Chag Ha Aviv - Hebrew for “The Spring Holiday.” One of the alternate names for Passover.

Chazeret - The Seder plate also contains a bitter vegetable such as lettuce or celery, known as chazeret. The chazeret is included as a reminder of the Israeli slaves that experienced bitter lives.

Dayenu - Hebrew for “enough for us,” this is the name of a song sung at the Passover seder that tells of all the miracles God performed for the Israelites.

Elijah - Elijah was a Biblical prophet who lived during the times of King Ahab and Queen Jezebel. He challenged the might of the wicked king and his prophets. The Jews believe that Elijah did not die; rather he ascended to the heaven in a flaming chariot. On the occasion of Passover, a special cup of wine is filled and drunk to honor Eliyahu Ha-Navi or "Elijah the Prophet".

Exodus - Exodus refers to leaving of a great number of people. In Passover, the term exodus is used for referring the escape of the Jewish people from the slavery of the cruel Egyptians.

Gebrochts - Yiddish for “broken,” this refers to matzah that has absorbed liquid. It is customary among some Orthodox Ashkenazi Jews to avoid gebrochts as an extra stringency on Passover.

Haggadah - Hebrew for “telling” or “recounting.” A Haggadah is a book that is used to tell the story of the Exodus at the seder. There are many versions available ranging from very traditional to nontraditional, and you can also make your own.

Hallel - The 13th step of the Passover seder, in which psalms of praise are sung.

Hametz - Bread or any food that has been leavened or contains a leavening agent, hametz is prohibited on Passover.

Haroset - A sweet mixture of nuts, wine, and apples on the seder plate that symbolizes the mortar used by slaves in Egypt.

Hol HaMoed - The intermediate days of the holiday, between the first two days of holiday, and the last two days of holiday.

Kaddesh - The first step of the Passover seder, in which a blessing over a glass is recited.

Karpas - The third step of the Passover seder, in which a piece of greenery such as parsley is dipped into salt water and then eaten.

Kitniyot - Hebrew for legumes, the term here also includes corn and rice. These items were prohibited for use on Passover by some Ashkenazic rabbis in the medieval period, but many Sephardic Jews (and increasingly Conservative Jews) do allow them on Passover.

Korekh - The ninth step in the Passover seder, in which bitter herbs are eaten together with a piece of matzah.

Maggid - The fifth and most substantial step of the Passover seder, in which the story of the Exodus is recounted.

Maror - Bitter herbs. The eighth step in the Passover seder, in which the herbs (usually horseradish), symbolizing the bitterness of life under Egyptian rule, are eaten.

Matzah - Unleavened bread. According to the Bible the Israelites ate matzah right before they left Egypt. Today matzah is eaten during Passover to commemorate the Exodus from Egypt.

Motzi Matzah - The seventh step in the Passover seder, in which a piece of matzah is eaten.

Nirtzah - The 14th and final step of the Passover seder, in which the night is concluded by saying “Next year in Jerusalem.”

Pesach - Hebrew for “pass over.” Cooked meat that, according to the Bible, was eaten by the Israelites just before they left Egypt.

Rahtza - The sixth step of the Passover seder, in which the hands are washed for a second time, and a blessing is recited.

Seder - Hebrew for “order.” The Passover ritual where family and friends gather on the first one or two nights of Passover to retell the story of the Exodus. The story is told in a particular order, with specific rituals.

Shir Hashirim - The Song of Songs, the text read in synagogue during the Shabbat of Passover.

Shulhan Orekh - The 10th step in the Passover seder, in which the meal is served. Pass the matzah balls!

Tzafun - The 11th step of the Passover seder, in which the afikoman is found and eaten as dessert.

Urchatz - The second step of the Passover seder, in which the hands are washed but no blessing is recited.

Yahatz - The fourth step of the Passover seder in which a piece of matzah is broken in half.

Zeroa - Shank bone. The bone is placed on the seder plate and recalls the blood on the doorposts and the terror and the anticipation of the night of the plague of the first born.

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(Echad/shnayim/shlosha/arba/chamisha/shisha/shiv'ah/shmonah/tisha/asara/echad asar/ shnaim asar/shlosha asar) mi yodea?

(Echad/shnayim/shlosha/arba/chamisha/shisha/shiv'ah/shmonah/tisha/asara/echad asar/ shnaim asar/shlosha asar) ani yodea!

13: Shloshah asar midaiya,

12: shnaim asar shivtaiya,

11: echad asar kochvaya,

10: asarah dibraiya,

9: tishah yarchai laidah,

8: shmonah yimei milah,

7: shiv’ah yimei shabbata,

6: shishah sidrei mishnah,

5: chamishah chumshei Torah,

4: arba imahot,

3: shloshah avot,

2: shnai luchot habrit,

1: echad Eloheinu shebashamayim u’va’aretz.

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Chad gadya chad gadya
Dizvanaba bitrey zuzey, chad gadya chad gadya.

Va'ata shunra ve'ahal legadya,
dizvan aba bitrey zuzey, chad gadya chad gadya

Va'ata halba venashah leshunra, de'ahal legadya, dizvan aba
bitrey zuzey, chad gadya chad gadya.

Va'ata hutra vehikah lehalba, denashah leshunra, de'ahal
legadya, dizvan aba bitrey zuzey, chad gadya chad gadya.

Va'ata nura vesaraf lehutra, dehikah lehalba, denashah
leshunra, de'ahal legadya, dizvan aba bitrey zuzey, chad gadya
chad gadya

Va'ata maya vehavah lenura, desaraf lehutra, dehikah lehalba,
denashahleshunra, de'ahal legadya, dizvan aba bitrey zuzey,
chad gadya chad gadya

Va'ata tora veshatah lemaya, dehavah lenura, desaraf lehutra,
dehikah lehalba, denashah leshunra, de'ahal legadya, dizvan
aba bitrey zuzey, chad gadya chad gadya

Va'ata hashohet veshahat letora, deshatah lemaya, dehavah
lenura, desaraf lehutra, dehikah lehalba, denashah leshunra,
de'ahal legadya, dizvan aba bitrey zuzey, chad gadya chad
gadya

Va'ata malah hamavet veshahat leshohet, deshahat letora,
deshatah lemaya, dehavah lenura, desaraf lehutra, dehikah
lehalba, denashah leshunra, de'ahal legadya, dizvan aba bitrey
zuzey, chad gadya chad gadya.

Va'ata hakadosh baruh hu veshahat lemalah hamavet,
deshahat leshohet, deshahat letora, deshatah lemaya, dehavah
lenura, desaraf lehutra, dehikah lehalba, denashah leshunra,
de'ahal legadya, dizvan aba bitrey zuzey, chad gadya chad
gadya. Chad gadya chad gadya

An only kid, an only kid
My father bought for two zuzim, an only kid and only kid.

There came a cat and ate the kid my father bought for two
zuzim. Chad gadya, chad gadya.

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

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

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

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

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

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

Then came the angel of death who killed the shohet who
killed the ox that drank the water that quenched the fire that
burnt the stick that beat the dog that bit the cat that ate the
kid my father bought for two zuzim. Chad gadya, chad gadya.

Then came the Holy One and killed the angel of death who
killed the shohet who killed the ox that drank the water that
quenched the fire that burnt the stick that beat the dog that bit
the cat that ate the kid my father bought for two zuzim. Chad
gadya, chad gadya. An only kid, an only kid

My father bought for two zuzim, an only kid and only kid.

There came a cat and ate the kid my father bought for two
zuzim. Chad gadya, chad gadya.

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

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

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

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

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

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

Then came the angel of death who killed the shohet who
killed the ox that drank the water that quenched the fire that
burnt the stick that beat the dog that bit the cat that ate the
kid my father bought for two zuzim. Chad gadya, chad gadya.

Then came the Holy One and killed the angel of death who
killed the shohet who killed the ox that drank the water that
quenched the fire that burnt the stick that beat the dog that bit
the cat that ate the kid my father bought for two zuzim. Chad
gadya, chad gadya.

*

*

*

*

*

*

*

אַדִיר בִּמְלוּכָה, בָּחוּר כַּהֲלָכָה
גְּדוּדָיו יֹאמְרוּ לוֹ
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ 
לְךָ יְיָ הַמַּמְלָכָה
כִּי לוֹ נָאֶה, כִּי לוֹ יָאֶה

Adir bimlukhah, Bakhur kahalakhah
G'dudav yomru lo
L'kha ul'kha, l'kha ki l'kha, l'kha, af l'kha,
l'kha Adonai ha-memshalah
Ki lo na'eh, ki lo ya'eh

Mighty in sovereign​​​​​​​​​​​​​​​​ty, rightly select.
His minions say to Him:
“Yours and Yours, Yours because it is Yours, Yours and only Yours,
Yours, Adonai, is sovereign​​​​​​​​​​​​​​​​ty!”
Because it is proper for Him, because it befits Him.

קָּדוֹשׁ בִּמְלוּכָה, רַחוּם כַּהֲלָכָה
שִׁנְאַנָיו יֹאמְרוּ לוֹ
לְךָ וּלְלְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ,
לְךָ יְיָ הַמַּמְלָכָה
כִּי לוֹ נָאֶה, כִּי לוֹ יָאֶה

Kadosh bimlukhah, Rakhum kahalakhah
Sin'anav yomru lo
L'kha ul'kha, l'kha ki l'kha, l'kha, af l'kha, 
l'kha Adonai ha-memshalah
Ki lo na'eh, ki lo ya'eh

Sacred in sovereign​​​​​​​​​​​​​​​​ty, rightly merciful.
His multitudes say to Him:
“Yours and Yours, Yours because it is Yours, Yours and only Yours,
Yours, Adonai, is sovereign​​​​​​​​​​​​​​​​ty!”
Because it is proper for Him, because it befits Him.

תַּקִיף בִּמְלוּכָה, תּוֹמֵךְ כַּהֲלָכָה
תְּמִימָיו יֹאמְרוּ לוֹ
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ,
לְךָ יְיָ הַמַּמְלָכָה
כִּי לוֹ נָאֶה, כִּי לוֹ יָאֶה

Takif bimlukhah, Tomeykh kahalakhah
T'mimav yomru lo
L'kha ul'kha, l'kha ki l'kha, l'kha, af l'kha, 
l'kha Adonai ha-memshalah
Ki lo na'eh, ki lo ya'eh

Strong in sovereign​​​​​​​​​​​​​​​​ty, rightly supportiv​e.
His perfect ones say to Him:
“Yours and Yours, Yours because it is Yours, Yours and only Yours,
Yours, Adonai, is sovereign​​​​​​​​​​​​​​​​ty!”
Because it is proper for Him, because it befits Him.

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.