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As well as the festive items that add beauty to every holiday table, the table for the Passover Seder includes a special Seder tray containing symbolic foods. This Seder tray is placed at the head or center of the table.
At an ordinary Sabbath or holiday meal, two loaves of bread are placed on the table, and a blessing is recited over them. On Passover, however, instead of simply using two matzot as substitutes for the leavened bread which is prohibited during Passover, a third matzot is added to celebrate the joy of the occasion. Some scholars have seen the use of three matzot to represent the whole of the Jewish community.
The Seder tray usually has six indentations in which the following symbolic foods are placed:
- Maror, or bitter herbs. Either the head of a horseradish or grated white horseradish is placed in the maror compartment. Maror symbolizes the bitterness of the enslaved Jews described later in the Haggadah. An extra dish of horseradish is placed aside, with enough for each participant to have a sufficient amount during the Seder.
- Karpas, or vegetable. At one point during the Seder, participants dip a vegetable into salt water. Celery, parsley, cucumber, radish, or potato are the vegetables commonly used.
- Charoset, or food mixture. There are many recipes for this sweet mixture. Charoset is symbolic of the mortar the Jews made when they worked for their Egyptian taskmasters.
- Zeroa, or bone. The bone is symbolic of the "mighty arm" of God, as the Bible describes it, which influenced Pharaoh to release the Jews from bondage.
- Baytza, or egg. A hardboiled egg is roasted and placed on the tray. The egg is symbolic of the sacrifice brought in Temple times.
Alongside the place-setting of each guest, a glass is placed for the drinking of the four cups of wine (or, for our younger participants, grape juice). Four cups of wine are consumed during the Seder as a reminder of the four references to Redemption that are mentioned in the Book of Exodus:
- I will bring you out of Egypt.
- I will deliver you from bondage.
- I will redeem you with an outstretched arm.
- I will take you to Me for a people.
Several bowls of salt water are placed on the table for use during the Seder. The salt water is used as a dip for the karpas and also for dipping the hardboiled eggs, which are eaten immediately before the main meal is served. The Cup of Elijah is kept nearby.
The seder officially begins with a physical act: lighting the candles. In Jewish tradition, lighting candles and saying a blessing over them marks a time of transition, from the day that is ending to the one that is beginning, from ordinary time to sacred time. Lighting the candles is an important part of our Passover celebration because their flickering light reminds us of the importance of keeping the fragile flame of freedom alive in the world.
Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav, v'tzivanu l'hadlik ner shel Yom Tov.
Praised be Thou, O Lord , King of the universe, who has sanctified us with laws and commanded us to light the festival lights.
As we light the festival candles, we acknowledge that as they brighten our Passover table, good thoughts, good words, and good deeds brighten our days.
On seder night, there are two moments where we metaphorically open our doors and invite others in. One is at the opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.” There is a beautiful message here: we were once slaves; poor and hungry, and we remember our redemption by sharing what we have with others.
The other, comes towards the end of the seder, when we have the custom of pouring a fifth cup of wine, which we claim is for Elijah the Prophet. This is a statement of faith, a statement that says that although we are a free people, our redemption is not yet complete, and we believe that it will come.
From the most downtrodden to the most celebrated, the message is clear: everyone is welcome and everyone is necessary. Why is it that we go out of our way to include all at our seder table? Perhaps it is because when we make room for others, we have the opportunity to make room for ourselves as well. In fact, the Mishnah (Pesahim 10:5) teaches us that:
בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים In every generation a person is obligated to see themselves as if they left Egypt
The seder presents us with the obligation of identifying with the generation that left Egypt and internalizing that experience. And through that internalization, we come to feel the redemption as if it was our own as well to - לראות את עצמו. Further, the reliving of the story of the Exodus affords us the opportunity see one’s true self. It is only when we are able to see ourselves clearly, that we are able to be redeemed. But perhaps the only way we are able to see ourselves, is when we are truly able to see those around us. This message of inclusion is Pardes’s message too, and our hope is that this Haggadah Companion which offers something for everyone, will add new meaning to your seder and help bring the Jewish people a little closer together.
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 this moment. Held together by sacred bonds of family, friendship, peoplehood, we share this table tonight with one another and with all the generations who have come before us.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen. Praised be Thou, O Lord our God, King of the universe, who created the fruit of the vine.
We praise God, who chose us from all peoples and languages, and sanctified us with commandments, and lovingly gave to us f this time of celebrating the Holiday of Matzah, the time of liberation, and remembering the Exodus from Egypt. For you chose us and sanctified us among all peoples. We praise God, who sanctifies the people of Israel and Passover.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה Baruch Atah Adonai, Eloheinu Melech ha-olam, she-hechiyanu v’key’manu v’higiyanu lazman hazeh. Praised be Thou, O Lord our God, King of the universe, who has kept us alive, sustained us and has permitted us to enjoy this festive day.
Drink the first glass of wine.
As we prepare for our Seder, we wash our hands.We will wash our hands twice tonight; once without a blessing and once with. This act serves to symbolically purify ourselves for the ceremony we are about to begin.
The karpas, the green vegetable, is the first part of the seder that makes this night different from all other nights. So far, the first glass of wine and the hand washing, though significant, do not serve to mark any sort of difference; they are regular parts of meals. The karpas, however, is not. Dipping the karpas is a sign of luxury and freedom. The saltwater represents the tears of our ancestors in Egypt.
Brukha at Adonia eloheynu ruakh ha'olam boreit p'ri ha'adamah.
Praised be Thou, O Lord our God, King of the universe, Who created the fruit of the earth.
The leader now takes the middle matza from the set of three and breaks it in half. They place one half in a napkin hiding it to be found as the afikomon at the end of the meal.
Behold this matza- the symbol of affliction and poverty. It is the bread that our ancestors ate as slaves in the Land of Eygpt. We are mindful tonight of the hardships they suffered and the cruelty they endured.
To all who are in need we therefore say: We know your suffering and we are anxious to help you in your need. To all who are hungry we say: Come and join us in your abundance.
Let it be known to all people that because of our history, we understand the plight of the poor; we know what it is to suffer. We pray with them, and for them, that the coming year will bring with it the promise of a better life.
Pour the second glass of wine.
מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות
Ma nishtana halaila hazeh mikol haleilot?
Why is this night different from all other nights?
In what ways do you find it different?
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה
Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.
On all other nights we eat both leavened bread and matzah. Tonight we only eat matzah.
And what is the second difference?
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר
Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.
On all other nights we eat all kinds of vegetables, but tonight we eat bitter herbs.
And the third difference?
שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים
Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.
On all other nights we aren’t expected to dip our vegetables one time. Tonight we do it twice.
And what is the fourth difference?
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין. :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין
Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.
On all other nights we eat either sitting normally or reclining. Tonight we recline.
The four differences that you have called to our attention are important. They are poignant reminders that freedom and liberty are cherished values not to be taken for granted.
As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. The questions they ask about the meaning of Passover and its ritual are different and varied, and we must respond to each on his own level.
What does the wise child say?
The wise child, the chacham, asks, What are the testimonies and laws which God commanded you?
You must teach this child all there is to know, from beginning to end, from the first precept to the last.
What does the wicked child say?
The wicked child, the rasha, asks, What does this service which God commanded you?
To you, he says, not me. By so framing the question, he removes himself from the group and seems to deny God. You must teach this child “It is because of what God did for me in taking me out of Egypt.” There is no doubt had that child been there, he would have been left behind.
What does the simple child say?
The simple child, the tam, asks, What is this?
To this child, answer plainly: “Passover proves the power of God, Who brought us out of the Land of Eygpt, from the house of bondage.”
What about the child who doesn’t know how to ask a question?
Help this child ask.
This child must be treated tenderly. Assist the child by offering to answer questions which are surely in his mind but which he is unable to articulate. Speak to him in personal terms and say, " This holiday of freedom is being celebrated by each of us because of that which the Lord did for me when I came forth out of Egypt."
By Justice Ruth Bader Ginsburg and Rabbi Lauren Holzblatt
On Passover, Jews are commanded to tell the story of the Exodus and to see ourselves as having lived through that story, so that we may better learn how to live our lives today. The stories we tell our children shape what they believe to be possible—which is why at Passover, we must tell the stories of the women who played a crucial role in the Exodus narrative.
The Book of Exodus, much like the Book of Genesis, opens in pervasive darkness. Genesis describes the earth as “unformed and void, with darkness over the surface of the deep.”1 In Exodus, darkness attends the accession of a new Pharaoh who feared the Israelites and so enslaved them. God alone lights the way out of the darkness in Genesis. But in Exodus, God has many partners, first among them, five brave women.
There is Yocheved, Moses’ mother, and Shifra and Puah, the famous midwives. Each defies Pharaoh’s decree to kill the Israelite baby boys. And there is Miriam, Moses’ sister, about whom the following midrash is taught:
[When Miriam’s only brother was Aaron] she prophesied… “my mother is destined to bear a son who will save Israel.” When [Moses] was born the whole house… filled with light[.] [Miriam’s] father arose and kissed her on the head, saying, “My daughter, your prophecy has been fulfilled.” But when they threw [Moses] into the river her father tapped her on the head saying, “Daughter, where is your prophecy?” So it is written, “And [Miriam] stood afar off to know what would be[come of] the latter part of her prophecy.”2
Finally, there is Pharaoh’s daughter Batya, who defies her own father and plucks baby Moses out of the Nile. The Midrash reminds us that Batya knew exactly what she doing:
When Pharaoh’s daughter’s handmaidens saw that she intended to rescue Moses, they attempted to dissuade her, and persuade her to heed her father. They said to her: “Our mistress, it is the way of the world that when a king issues a decree, it is not heeded by the entire world, but his children and the members of his household do observe it, and you wish to transgress your father’s decree?”3
But transgress she did.
These women had a vision leading out of the darkness shrouding their world. They were women of action, prepared to defy authority to make their vision a reality bathed in the light of the day.
Retelling the heroic stories of Yocheved, Shifra, Puah, Miriam and Batya reminds our daughters that with vision and the courage to act, they can carry forward the tradition those intrepid women launched.
While there is much light in today’s world, there remains in our universe disheartening darkness, inhumanity spawned by ignorance and hate. We see horrific examples in the Middle East, parts of Africa, and the Ukraine. The Passover story recalls to all of us—women and men—that with vision and action we can join hands with others of like mind, kindling lights along paths leading out of the terrifying darkness.
1 Genesis 1:2 2 Babylonian Talmud, Megillah 14a 3 Babylonian Talmud, Sotah 12b
Ruth Bader Ginsburg is a Justice of the United States Supreme Court. Appointed by President William Jefferson Clinton in 1993, she is known as a strong voice for gender equality, the rights of workers, and separation between church and state.
Rabbi Lauren Holtzblatt is a rabbi at Adas Israel Congregation in Washington, D.C.. She is co-creator of two nationally recognized community engagement projects—MakomDC and the Jewish Mindfulness Center of Washington.
Image Credit: Time Magazine https://time.com/3823889/ruth-bader-ginsburg-2015-time-100/
These are the ten plagues that God wrought upon the Egyptians: We pour out a drop of wine for each of the plagues as we recite them.Dip a finger or a spoon into your wine glass for a drop for each plague.
Blood | dam | דָּם
And the Lord said to Moses, " Say unto Aaron: They thy rod, and stretch out thy hand over the waters of Egypt, over their rivers, over their streams, over their pools, and over their ponds, that they may become blood."
Frogs | tzfardeiya | צְפַרְדֵּֽעַ
And the Lord said to Moses, " Say unto Aaron: Stretch forth thy hand with thy rod over the rivers, over the canals, and over the pools and cause frogs to come up upon the Land of Egypt.
Lice | kinim | כִּנִּים
And the Lord said to Moses, "Say unto Aaron: Stretch out thy rod, and smite the dust of the earth, that it may become lice throughout all the Land of Egypt.
Beasts | arov | עָרוֹב
And there came grievous hordes of wild beasts into the house of Pharaoh, and into his servants' houses. And the whole Land of Egypt was ruined because of the hordes of beasts.
Cattle disease | dever | דֶּֽבֶר
The Lord said to Moses, " Go tell Pharaoh: Let my people go, that they may serve Me! For, if thou refuse... there shall be a very grievous plague among your cattle. "
Boils | sh’chin | שְׁחִין
And the Lord said to Moses and Aaron, " Take handfuls of soot from the furnace and let Moses throw it heavenward in the sight of Pharaoh. And it shall become fine dust covering the Land of Egypt. And it shall cause boils to break forth upon man and beast.
Hail | barad | בָּרָד
And Moses stretched forth his rod toward heaven, and the Lord sent thunder and hail... And the hail smote all that was in the field, both man and beast.
Locusts | arbeh | אַרְבֶּה
And Moses stretched forth his rod over the Land of Egypt and the Lord brought an east wind upon the land, all that day and all that night, and when it was morning, the east wind brought the locusts... They covered the face of the whole earth.
Darkness | choshech | חֹֽשֶׁךְ
And Moses stretched forth his rod toward heaven and there was deep darkness in all the Land of Egypt for three days. They could not see one another, nor could they move from their places for three days, but all the Children of Israel had light in their dwellings.
Death of the Firstborn | makat b’chorot | מַכַּת בְּכוֹרוֹת
And it came to pass at midnight that the Lord smote all the firstborn in the Land of Egypt, from the firstborn of the Pharaoh that sat on the throne to the firstborn of the captive that was in the dungeon, and all the firstborn of the cattle.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
Praised be Thou, O Lord our God, King of the universe, who created the fruit of the vine.
All drink the second cup of wine. Cups are now refilled.
Ilu ho-tsi, ho-tsi-a-nu,
Ho-tsi-a-nu mi-Mitz-ra-yim,
Ho-tsi-a-nu mi-Mitz-ra-yim, Da-ye-nu!
.. CHORUS:
.. Dai, da-ye-nu,
.. Dai, da-ye-nu,
.. Dai, da-ye-nu,
.. Da-ye-nu, da-ye-nu, da-ye-nu!
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!
.. (CHORUS)
Ilu na-tan, na-tan la-nu,
Na-tan la-nu et Shabat
Na-tan la-nu et Shabat, Da-ye-nu!
.. (CHORUS)
We have now told the story of Passover, but there are still some symbols on our seder plate we haven’t talked about yet.
The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the Pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.
The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.
The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.
The orange is the symbol of inclusion of gays, lesbians, and others who are marginalized. It is the symbol of the fruitfulness of all Jews when the LGBT community is contributing members of Jewish life.
It is the sacred obligation of every parent to teach his child the significance of freedom. As it is written, " On that day shalt thou teach thy son, saying, ' It is because of these symbols on the table that God delivered me from Egypt."
Not only did God redeem our forefathers from Egypt! We, too, are redeemed. We, too, were with them in spirit. Each of us living today is a beneficiary of the struggle of ages gone.
All raise their glass
And thus do we raise our voices in words of thanks and praise to the Lord our God who saw fit to bring salvation and freedom to our oppressed ancestors. Miraculously did He take them out of the savage bondage of Egypt and bring them into a new life with its promise of freedom and equality. He converted their sadness into joy, their mourning into gladness, and their dark future into a great light of hope. For all His goodness, for His great gift of redemption, we raise our voices in songs of praise. Halleluyah!
Cups are replaced on table.
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.
After you have poured the water over your hands, recite this short blessing.
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.
Praised be Thou, O Lord our God, King of the universe, who made us holy through obligations, commanding us to wash our hands.
Dipping the bitter herb and eating the charoset
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.
Praised be Thou, O Lord our God, King of the universe who made us holy through obligations, commanding us to eat bitter herbs.
A hardboiled egg is now served to each of the participants. The egg symbolizes the holiday of sacrifice offered regularly in the Temple. The egg is dipped in salt water and eaten.
Dinner is Served
At this point, the table is cleared and the full meal is served.
After the meal is concluded, the group searches for the afikomen. The person who finds it receives a small token.
Wine goblets are filled and Grace After Meals is recited
We have completed the Passover meal and there is much to be thankful for. Yet many still suffer in our world today. And just as we were slaves and God lead us to freedom, we must assist others in achieving the freedoms we now enjoy.
Emboldened to welcome refugees into our communities, may we remember that true welcome is not completed upon a person’s safe arrival in our country but in all the ways we help people to rebuild their lives. As God provided for our needs on the long journey from slavery to the Promised Land, let us give the refugees in our communities the tools they need not just to survive but to thrive: safe homes to settle into, quality education for their children, access to jobs, and all of the things we would want for ourselves and our families. Blessed are You, Adonai our God, who gives us the opportunity to be your partner in ongoing redemption.
All participants hold up their cup of wine and recite:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
Praised be Thou, O Lord, King of the Universe, who creates the fruit of the vine.
We now refill our wine goblets one last time and open the front door to invite the prophet Elijah to join our seder.
According to ancient Jewish tradition, the prophet Elijiah did not die; he simply ascended to heaven in a fiery chariot ad vanished. The belief grew that someday Elijah would return to earth and as the forerunner of the Messiah he would prepare the way for a great Age of peace.
Since Passover, the Festival of Freedom, expresses hope in the eventual redemption of mankind and its deliverance from all evil, who could be a more welcome guest at the Seder than Elijah? And so, in every Jewish home a special cup is reserved for the prophet Elijah, the guest of honor.
The door is now opened.
Fourth cup of wine is now served. All should raise their wine goblet.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen. Praised be Thou, O Lord, King of the universe, who creates the fruit of the vine.
Nirtzah marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”
For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with Klal Yisrael, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.
Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.
In The Leader's Guide to the Family Participation Haggadah: A Different Night, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”
What can we do to fulfill our reckless dreams? What will be our legacy for future generations?
Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…
לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם
L’shana haba-ah biy’rushalayim
NEXT YEAR IN JERUSALEM!
Who Knows One?
At some seders, people go around the table reading the question and all 13 answers in one breath. Thirteen is hard!
Who knows one?
I know one.
One is our God in Heaven and Earth
Who knows two?
I know two.
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows two?
I know two.
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows four?
I know four.
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows five?
I know five.
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows six?
I know six.
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows seven?
I know seven.
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eight?
I know eight.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows nine?
I know nine.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows ten?
I know ten.
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eleven?
I know eleven.
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows twelve?
I know twelve.
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows thirteen?
I know thirteen
Thirteen are the attributes of God
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
