https://www.youtube.com/watch?v=x1jRAf0u9Kc

Sweet Charoset to the tune of “Sweet Caroline”

May be shared with credit line: © 2020 by Marc I. Leavey, M.D., Baltimore, Maryland

-

Before it begins, I get some nuts and apples

And cinnamon to make it strong

Chag in the spring

Prepare for Seder table

The family comes to sing this song

Dip, carpas dip

Reaching out, some for me, some for you

Sweet Charoset

Every year it seems so good

We sit reclined

Tell the story as we could

And then we

Go through the night

And we read the Hagadah

We started with cups one and two

After we eat

We bentch and say the Hallel

Then it’s time for the second two

Dip, carpas dip

Reaching out, some for me, some for you

Sweet Charoset

Every year it seems so good

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

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

What is freedom to you?

What makes you feel free?

What questions do you have about Passover?

Who is your freedom hero?

The Sorting Hat of Passover

                        You might belong in Gryffindor where dwell the brave at heart.  They forge the path for those to come with justice, tzedek, from the start!

You might belong in Hufflepuff where they are just and loyal.  Those patient ‘Puffs are true and unafraid of Middle Eastern turmoil!

Or yet in wise old Ravenclaw if you’ve a ready mind.  Where those of wit and learning will always find chevruta in kind.

Or perhaps in Slytherin you’ll make your real friends.  Those cunning folks use any sources to achieve their Talmudic ends.

Though I must fulfill my duty and must divide the table every year; still I wonder whether sorting may not bring the end I fear.  Oh, know the Bible, read the Siddur, the warning with which history is fraught.  For our Seder is in danger from external deadly thought!  And we must stay united or we’ll crumble from within; I have told you, I have warned you, let the Jewish learning begin!

10. Persistently high interest rates

9.   Paying 5.00 dollars for a cup of coffee

8.   Facebook mob wars

7.   An hour too long with your extended family

6.   A Very Special episode of The “Jersey Shore” Seder

5.   Incapacitating flatulence

4.   No cell phone reception in Pharaoh's Palace

3.   Stranded on an Island with the Shamwow guy

2.   Warm Grape Juice

1.   Radio stations playing 'Walk Like an Egyptian' 24-7 

Dom, Dom, This Plague is Red
(sung to the sung of Ding Dong, the Witch is Dead)
(by Gary Teblum)

Dom, Dom, this plague is red
Which bad plague
The bloody plague
Dom, Dom, the plague of blood is red

Pharoah – hear what I said
Let them go, or you’ll be dead.
Pharoah, the plague of blood is red.

The Nile will turn to blood
Oh no, that’s worse than flood
Yo-ho, yo ho, yo ho
Don’t cling, just let them all out.

Dom, Dom, you’ll worry so
Don’t ask why, just let us go.
Don’t you know the plague of blood is red!

At the seder we say/sing that:

If we had been brought out of Egypt, Dayenu

If we had received Torah, Dayenu

If we had received Manna, Dayenu

Etc.

Dayenu means “it would have been enough.” The idea is to be grateful for what one has; to count our blessings. Think of dayenu as a template for gratitude. 

But think, too, about how actually it is to enough to be satisfied when there is still suffering and oppression. Some say “lo dayenu,” meaning, “it is not enough.” 

When we are free and others are not, lo dayenu

We work to find the balance between being grateful for what is right with our lives and with the world, and also striving for more that fulfills us and more that increases justice in the world. 

From Marti Keller:

DAH YAY NU “ It would have been enough.”

Everyone Join in Song ( we will just sing the Chorus)

EE-LOO HO-TSI AH-NOO

HO-TSI AH-NOO MEE-MITS-RAY-YEEM

HO-TSI AH-NOO MEE MITS-RA-YEEM

DAH YAY-NOO.

DAH-DAH YAY-NOO, DAH DAH YAY-NOO

DAH DAH YAY-NOO, DAH=YAY NOO DAH YAY NOO

Dayenu- the recognition of and giving of blessings of life, no matter what trials. No matter what we have been given to work with.

It is after the telling of the parting of the Sea of Reeds and the Egyptian army has been turned back, after Miriam, Moses' sister, dances as she crosses over the shallow river bed that the Dayenu is sung. We are told that the Dayenu is a blessing is for all that led to the deliverance of the Jewish people. The traditional Dayenu has 15 verses, shaped and modified over the centuries:15 different thanks and praises.

Dayenu. Dayenu. Dayenu.

One rabbi has said that it is a Zen Koan in the midst of a bible story. Even before we are freed, we are given enough, we are given what we need. In the story of the Exodus, even before we are given the tablets of laws, we are given enough, we are given what we need. Even before we cross into the Promised Land, even if we never reach it, we are given what we need.

The story of the Exodus, the Passover myth, the Dayenu blessings, remind us of the difference between freedom—being released from captivity or slavery from being physically bound or imprisoned—and true liberation from all the emotional and social oppressions that keep us captive. The kind of liberation that finally frees us from just surviving, the most superficial safety, and allows for the kind of salvation and redemption that in freeing us, frees the whole world…

As one Passover Hagadaah urges us- we can sing Dah Yay Nu to celebrate each step we take toward liberation as if it were enough and then start on the next step. We can say today, though, these gifts are not enough unless we apply these lessons to our daily lives. The freedom struggle continues and there are many wrongs we must right before we are fully satisfied. *

Full liberation for all.

Passover Haggadah Congregation Kol Chaim 1999

Just as the food of our Passover seder nourishes our bodies, our sharing and our reflections at this seder uplift our spirits. Let us celebrate the bounty of our lives by singing our version of that old favorite "DAYENU." 

DAYENU
["Dayenu" means "Enough for us."]

`Im yesh la-nu herute-nu (3x)
dayenu.

Chorus:
Day, day-enu, day, day-enu, day, day-enu, dayenu, dayenu. (repeat)

`Im yesh la-nu simhate-nu (3x)
dayenu.

Chorus

`Im yesh la-nu tiqva-te-nu (3x)
daye-nu.

Chorus

If we have our freedom, it is enough for us.
If we have our happy occasion (our seder), it is enough for us.
If we have our hope, it is enough for us. 

Here's to the Jews that we got

Cheers to the Jews we wish were here, but are not

'Cause the 2nd Cup brings back all the memories

Of the Passover we’ve been through

Toast to the Jews here today

Toast to the Jews that we lost on the way

'Cause the 2nd Cup brings back all the memories

And the memories bring back, memories bring back the Jews

There's a time that I remember, when the Jews knew lots of pain

When they were slaves forever, and thought everything would stay the same

In our hearts we must remember, what our people once became

They probably couldn’t even imagine, they'd become free one day, yeah

Every Jews hurt sometimes

Every Jews hurt someday, aye aye

But everything gon' be alright

Go and raise the 2nd cup and say, aye

Here's to the Jews that we got

Cheers to the Jews we wish were here, but are not

'Cause the 2nd Cup brings back all the memories

Of the Passover we’ve been through

Toast to the Jews here today

Toast to the Jews that we lost on the way

'Cause the 2nd Cup brings back all the memories

And the memories bring back, memories bring back the Jews

Doo doo, doo doo, doo doo

Doo doo, doo doo, doo doo, doo doo

Jew Jew, Jew Jew, Jew Jew, Jew 

Memories bring back, memories bring back the Jews

There's a time we must remember, when the Jews never felt so lost

When we felt the Pharaoh’s hatred was too powerful to stop (ooh, yeah)

But God made Moses a leader, and he lighted up the dark

God carries the weight for us that you know He'll never drop, yeah

Every Jew hurts sometimes

Every Jew hurts someday, aye aye

But everything gon' be alright

Go and raise the 2nd Cup and say, aye

Here's to the Jews that we got (oh oh)

Cheers to the Jews we wish were here, but are not

'Cause the 2nd Cup brings back all the memories

Of everything the Jews have been through (no, no)

Toast to the Jews here today (aye)

Toast to the Jews that we lost on the way

'Cause the 2nd Cup brings back all the memories (aye)

And the memories bring back, memories bring back the Jews

Doo doo, doo doo, doo doo

Doo doo, doo doo, doo doo doo doo

Jew Jew, Jew Jew, Jew Jew, Jew

Memories bring back, memories bring back the Jews

Doo doo, doo doo doo doo

Doo doo, doo doo, doo doo doo

Jew Jew, Jew Jew, Jew Jew, Jew Jew (ooh, yeah)

Memories bring back, memories bring back the Jews

Yeah, yeah, yeah

Yeah, yeah, yeah, yeah, yeah, oh, oh

Memories bring back, memories bring back the Jews!

We’re Gonna Sing Dayenu

Start the Torah, Genesis, Ark, Noah, what a mess
Babel’s Tower, God has power, Abraham let’s go,
Sarah’s barren, can’t have children, Isaac isborn, try to kill him, Sarah’s Dying, Isaac’s crying, Rivka is hisbeau

Esau’s tricked, too bad, birthright sold, brother’s blessed,
Beth El, to find a wife, andthen Jacob marries twice
Rachel’s hotter, Leah’s first, Twelve sons, it could be worse
Joseph’s dreaming, brothers hate him, throw him down there, goodbye

We’re gonna sing Dayenu It’s the song we’re learning While the brisket’s burning We’re gonna sing Dayenu They may really hate us But God always saves us

Joseph Viceroy, save the food, new king, he hates the Jews Boys in river, gave us shivers, Moses kills a dude
Bush flames, God exclaims, Save my people, can’t lose Ten plagues, they’re mad, Egypt chases hard,

Cross Sea, we’re free, now the story really starts
Eating manna, it’s God’s will, Moses tarries, calf is built God’s rage, burns bad, broke the tablets, shattered them, We get grace, saving face, let’s all say Baruch Hashem!

We’re gonna sing Dayenu It’s the song we’re learning While the brisket’s burning We’re gonna sing Dayenu They may really hate us But God always saves us

Get the law, write it down, oral Torah, don’t you doubt Mishkan, build it right, don the robes of holy might
Vayikra, Kohanim, they were holy, served the Name Holiness and sacred rites, oh that must have been a sight. . .

Count ‘em up, sent spies, so evil, they were fools Fringes rule, Korah, all his posse in a hole
Red Cow, rock and staff, Bilaam’s curse, a talking ass Ba’al Peor, kills two more, Moses honors Phineas

We’re gonna sing Dayenu It’s the song we’re learning While the brisket’s burning We’re gonna sing Dayenu

They may really hate us But God always saved us

Say the Sh’ma, bind hand, Moses dies outside the land,
Big wall, it falls, Led a big invasion
Deborah of the Judges’ fame, someone butchered Samson’s mane King Saul, Agag, David puts his faith in God,
New King, Solomon, Union of the North and South
Temple slayed, blown away, what else do I have to say

We’re gonna sing Dayenu It’s the song we’re learning While the brisket’s burning We’re gonna sing Dayenu They may really hate us But God always saves us

Second Temple, build it big, Greek control, makes us sick Purim, Esther, Hanukkah, we rock
Romans, burned down, second Temple to the ground
Then they say we killed their god, exiled, beaten, hurt and shot Wrote the Mishnah, Talmud Sage, halakha, awesome age Caliph’s sword, violent horde, rats, plague, awful sores

But there’s good news all the more, Jewish study of the law,
Then we’re back on Israel’s shores, saved our nation, never bored!

Once again, we pass around a clean bowl of water to pour over our fingers and a towel for drying. This time we make a blessing.

,בָּרוּךְ אַתָּה עוֹלָמֵנוּ, יָחִיד וּמְיוּחָד

אֲשֶׁר לִמֵּד אֶת אֲבוֹתֵינוּ וְאוֹתָנוּ 

.עַל נְטִילַת יָדָיִם

Blessed are you, unique world of ours,

for teaching our ancestors and us

to make a sacred custom of washing our hands before meals.

The moment's near when we shall eat

a snack, a meal, a Seder treat

Our customs held in high esteem

that when we eat our hands be clean

For all that we can do or say

a blessing must precede the way

(Participants should wash their hands and recite the following blessing:) 

Ba-ruch A-tah A-do-nai, E-lo-hei-nu Me-lech Ha-o-lam,

a-sheer keed-sha-nu be-meetz-vo-tav, vee-tzee-va-nu

al n'tee-lat ya-da-yeem.

O Holy One of Blessing, Your Presence fills creation;

You made us special with your mitzvot, and You have

instructed us to wash our hands.

[Matsah held up for all to see.]

MATSAH - Why do we eat matsah?
Matsah is the symbol of our affliction and our freedom. Legend has it that when Moses and his followers fled Egypt, they moved so quickly that the bread they baked did not have time to rise.

However, scholars have noted that long before the Jews celebrated Passover, Middle Eastern farmers celebrated a spring festival of unleavened bread. This was a festival where unleavened bread was made from the fresh barley grain newly harvested at this time of the year.

The old fermented dough was thrown out so that last year's grain would not be mixed with this year's. Therefore, the new season began with the eating of unleavened bread - matsah. Later on, the Jewish people incorporated this agricultural festival into the celebration of freedom and renewal we now call Passover.

Leader:
Let us now say a blessing for the matsah.

A BLESSING FOR THE UNLEAVENED BREAD
NOTSI` MATSAH- LET US BRING FORTH MATSAH

Leader:

Notsi`matsah-lehem min ha-`arets
- k'dei she-nistapeq v'-nit-kalkelkula-nu.

Everyone:

Let us bring forth matsah - food from the land -
so we all may be satisfied and sustained.

Leader:
Let us all now eat a piece of matsah.

[Maror held up for all to see.]

MAROR--Why do we eat maror?
Tradition says that this bitter herb is to remind us of the time of our slavery. We force ourselves to taste pain so that we may more readily value pleasure.

Scholars inform us that bitter herbs were eaten at spring festivals in ancient times. The sharpness of the taste awakened the senses and made the people feel at one with nature's revival. Thus, maror is the stimulus of life, reminding us that struggle is better than the complacent acceptance of injustice.

Leader:
As a blessing for the maror, let us all sing this song about striving to be fully human.
Then we will all take a taste of horseradish on a piece of matsah.  

LIH'YOT `ISH - TO BE FULLY HUMAN  (Mishnah, Pirqei `Avot 2.6)

Ba-maqomshe-`ein`anashim, hishtaddel lih'yot `ish.
Where people are less than human, strive to be fully human. 

You will not find an orange included in any ancient Haggadah. It is a brand new tradition and it demonstrates just how quickly new traditions can spread. 

Its origins lie in a fable that some university students invented for a feminist Haggadah in the 1980s. It tells the story of a girl who asks a rabbi about the placein Judaism for a lesbian. The angri rabbi retorts, "There's as much room for a lesbian in Judaism as there is for a crust of bread on the Seder plate."

When a prominent professor of Jewish studies came across the students' Haggadah, it gave her an idea for a new ritual. Placing bread on her Seder plate was out of the question. This, she believed, who suggest that people who were different violated Judaism. But maybe another symbol might do the trick. She selected the orange, noting that "it suggests the fruitfulness for all Jews when lesbians and gay men are contributing and active members of Jewish life."

Today thousands of Jews around the world place an orange on their Seder plate. It serves as a proud statement of inclusivity. 

 Shabot

Refugee and French Jewish orphans celebrate Passover together in 1947.

The Afikomen is the last piece of matza to be eaten at the Seder. It is part of the middle matza that has been hidden at the beginning of the Seder. The Afikomen must be eaten before the Seder can be completed. 

Traditionally, the children try to find it and are then in a good position to bargain with the leader to get it back. This symbolizes the right of children to be heard and to be involved in family decisions and of their importance in our future.

Although everyone will eat a last piece of matzah, the search for the afikomen will be different because of the number of children present.

Song: Hiney Mah Tov

Hiney mah tov
U-mah-na-tim
She-vet a-khim-gam-ya-khad

Behold how good and how pleasing for brothers (people) to sit together in unity.

The legends of our Rabbinic sages teach us that a miraculous well of healing waters accompanied the children of Israel throughout their journey in the desert, providing them with water. This well was given to Miriam, the prophetess, to honor her bravery and devotion to the Jewish people. According to the legend, both Miriam and her well provided comfort and gave our forbearers the faith and confidence to overcome the hardships of the Exodus. We fill Miriam’s cup with water to honor her contribution to the Jewish people. Like Miriam, Jewish women in all generations have been essential for the continuity of our people. Women passed down songs and stories, rituals and recipes, from mother to daughter, from generation to generation. Let us each fill the cup of Miriam with water from our own glasses, so that our children may continue to draw from the strength and wisdom of our heritage.

We place Miriam’s cup on our Seder table to honor the important and often unrecognized role of Jewish women in our tradition and history, to tell their stories that have been too sparingly told.
 

Let us drink the third cup of wine to the heroism of the Jewish fighters who fought in the ghettos, the forests, on the war fronts together with the righteous gentiles and all of decent humanity to stop the curse of fascism from engulfing the earth. Let us be true to their memory by being ever vigilant to the cause of peace and freedom in our land and throughout the world.

L'CHAIM!

In the sacred memory of the twelve million people who died in the holocaust we light this candle. And we light it also for the future…our future in a world of peace, justice and freedom.

(Light Candle)

On the Seder night, we open the door for Elijah the Prophet, and we place a cup of wine on the table especially for him.

Our hopes have long been centered around Elijah since legends suggest that he will herald the time of complete human freedom. But he will come only when people have prepared the way for him. This simply means that we, the all, are Elijah. We must liberate ourselves from prejudice and injustice. We must truly listen to each other for better iunderstanding. We need to remember our goal of creating a world where all people will be free, just as we were liberated from slavery in ancient Egypt.

Song: Eliyahu Ha'Navi

E-lee-ah-hu hah-nah-vee     
E-lee-ah-hu hah-tish-bee    
E-lee-ah-hu A-lee-ah-hu    
E-lee-ah-hu ha-gil-a-dee    

Bim-hay-rah B'yah-may-nu
Yah-voh a-lay-nu
Eem mah-she-ach ben-David
Eem-mah-she-ach ben-David

E-lee-ah-hu hah-nah-vee
E-lee-ah-hu hah-tish-bee
E-lee-ah-hu A-lee-ah-hu
E-lee-ah-hu ha-gil-a-dee

Translation: Elijah the Prophet, Elijah the Tishbite, Elijah the Gileadite, Come to us quickly and in our day.

FOURTH CUP OF WINE

(The Cup of Responsibility, The Liberated Haggadah, Rabbi Peter Schweitzer)

Tonight we are free, while so many remain enslaved.

Let us not stand idly by.

Let us work to bring them freedom too.

Tonight we are free, while so many remain embittered.

Let us not stand idly by.

Let us work to bring them gladness too.

For freedom does not come by chance.

It is born of earnest struggle.

It is the gift of life, which we must now bring to others.

Precious is the life within the world.

Precious in the life within us.

Praised are those who bring forth the fruit of the vine

L’chaim!

For centuries, at the Seder’s conclusion, Jews repeated the phrase “next year in Jerusalem”. They longed for their homeland. It would be comforting to end this story in the land of milk and honey. But, in fact, there will be no land of milk and honey until all groups can put aside their differences and come together in peace.

Leader: [Announces the name of the child or children who found the `afikoman.]
Let us continue our seder by eating one last little piece of matsah to leave us with the taste of freedom's struggles.

[Everyone eat a last piece of matsah.]

Now, let us conclude our seder.

Everyone:

We have recalled struggles against slavery and injustice.
We have sung of freedom and peace.
We revisited times of persecution and times of fulfillment.
Only half a century ago, Nazis committed the crimes of the Holocaust.
Today, as Jews in the United States, we are more free than at any other time.

Yet Jewish history shows that life is ever-changing,
and we must learn how to survive under all conditions.
When we are persecuted, we must struggle for our own freedom.
The more freedom we attain,
the more we must help others attain freedom.

This is the lesson of Passover. This is why we celebrate the Festival of Freedom. 

We pledge to rise up in Revolutionary Love.

We declare our love for all who are in harm’s way, including refugees, immigrants, Muslims, Sikhs, Jews, LGBTQIA people, Black people, Latinx, the indigenous, the disabled, and the poor. We stand with millions of people around the globe rising up to end violence against women and girls (cis, transgender and gender non-conforming) who are often the most vulnerable within marginalized communities. We vow to see one another as brothers and sisters and fight for a world where every person can flourish.

We declare love even for our opponents. We vow to oppose all executive orders and policies that threaten the rights and dignity of any person. We call upon our elected officials to join us, and we are prepared to engage in moral resistance throughout this administration. We will fight not with violence or vitriol, but by challenging the cultures and institutions that promote hate. In so doing, we will challenge our opponents through the ethic of love.

We declare love for ourselves. We will practice the dignity and care in our homes that we want for all of us. We will protect our capacity for joy. We will nurture our bodies and spirits; we will rise and dance. We will honor our mothers and ancestors whose bodies, breath, and blood call us to a life of courage. In their name, we choose to see this darkness not as the darkness of the tomb - but of the womb. We will breathe and push through the pain of this era to birth a new future.

When earlier we recalled the story of the Exodus, we acknowledged it as a work of fiction. Yet only one hundred years ago, most scholars still believed that the tale was true in many of its details. 

Then they started digging … literally … with shovels and pails. It eventually became clear that the story we had told ourselves for millennia did not take place. There had been no mass flight from Egypt, no conquest of the land of Israel, otherwise known as Canaan. The Israelites were natives of the land; they were Canaanites themselves!

So how did the story come to be?

In the late second millennium B.C.E., Egypt dominated Canaan. The pharaohs demanded regular tribute from vassal kings who in turn exploited their own peasant populations.

According to some scholars, in the thirteenth century B.C.E. the region experienced significant upheavals and power shifts. Taking advantage of these changes, many peasants rebelled, throwing off the yoke of their vassal kings. Archeological remains reveal that some fled to and cleared Israel’s central highlands, where tribes and towns began to form. In a long, complicated and gradual process they became known as the Israelites. Did this contribute to inspiring our story?

If so, the Exodus tale may have served as an allegory about liberation from Egypt’s ongoing domination and exploitation of Canaan’s populace. The narrative may also reflect other ancient regional instabilities. Famines and droughts provoked repeated migrations. The Torah’s stories about Abraham and Sara’s journey to Canaan and their grandchildren’s descent to Egypt may disclose memories of these population shifts.

Other historians suggest an alternative possibility. They propose that the Exodus story was influenced by the experience of one tribe, the Levites, that may have come to Israel from Egypt. Many Levite names, including Moses and Aaron, are Egyptian in origin. The Levites were cultic experts and possessed no territory. Were they the outsiders who circulated the original Exodus tale?

The details are buried in history, but history gives wings to legends and legends yield heroes like Moses. Over hundreds of years, our story emerged with its account of one great man, dedicated to justice and to the liberation of his people. He challenged Pharaoh and led the Israelites to freedom. For millennia he has inspired many others who have been downtrodden or enslaved to bring about their own deliverance. And that’s why we told it tonight!

For more on these ideas, see S. David Sperling, The Original Torah: The Political Intent of the Bible’s Writers (New York: New York University Press, 1998); and Richard Elliott Friedman, The Exodus [New York: HarperOne, 2017].

-

Rabbi Jeffrey L. Falick, Birmingham Temple Congregation for Humanistic Judaism

We shall overcome,

We shallovercome,

We shall overcome

Some day.

Oh, deep in my heart

I do believe

We shall overcome,

Some day!

We shalllive in peace,

We shall live in peace

We shall live in peace

Some day.

Deep in my heart

I do believe

We shall live in peace

Someday!

Bashanah haba-ah / Neshev al ha-mir-peset / Ven-is-por tse-porim no-de-dot.
Ye-lodim be-khufsa / Ye sa-ha-ku to-feset / Beyn ha-bayit le veyn ha-sadot.

Od-tireh od-tireh / Kamah-tov-ye-yey / Bashanah bashanah ha-ba-ah  (repeat stanza)

Soon the day will arrive / When we will be together / And no longer will we live in fear.
And the children will smile / Without wondering whether / On that dark day new clouds will appear.

Wait and see, wait and see / What a world there can be / If we share, if we care, you and me  (repeat stanza)
We have dreamed, we have died / To make a bright tomorrow / And their vision remains in our hearts.

Now the torch must be passed / With hope and not in sorrow / And a promise to make a new start.

Od-tireh od-tireh / Kamah-tov ye-yey / Bashana bashana haba-ah  (repeat stanza)