Tonight, we remember the old story of liberation on the ancient Israelites from Slavery in Egypt, a great struggle for freedom and dignity. We remember that the struggle for human freedom never stops. We remember all people, Jews and non-Jews, who are still struggling for their freedom.

The word “Seder” means order. The fourteen steps help us organize the evening’s celebration. It is thought that the grand nature of the ceremony may have been modeled after a Roman feast.

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.

בָּרוּךְ אַתָּה, יְיָ אֱלֹהֵֽינוּ, מֶֽלֶךְ הָעוֺלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֺתָּיו, וְצִוָֽנוּ לְהַדְלִיק נֵר שֶׁל יוֹם טוֹב

Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav, v'tzivanu l'hadlik ner shel Yom Tov.

Blessed are You, Adonai our God, Ruler 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.

Why do we light two candles, when the prayer uses the singular "neir" for one?  We are told in the 4th commandment to "remember" and "keep" the Sabbath and the two candles reflect the two acts.

The Rabbis say that each of us is accompanied through his or her life by an Angel of Hope and an Angel of Memory. This beautiful duality is a metaphor for the Jewish soul.

The Angel of Memory allows us to be part of the shared legacy of our people which serves as our foundation and as a source of strength and wisdom. It is also a personal reservoir of our past, replete with joys and pains, promises and defeats.

The Angel of Hope enables us to have a vision of our future and focuses us on what can be and what needs to be done. It allows us to feel secure in the knowledge that our worst memories will not be reenacted, and the best of our memories and wishes can come true.

—The Heritage Haggadah Created by The Solomon Schechter School of Westchester

Miriam, sister of Moses, plays an important role in the Exodus story. It is said that a well followed the Jews as they wandered through the desert until the time of Miriam's death, a gift from God for her optimism. We fill Miriam's Cup with water from our own glasses to honor the contributions of women in the Torah.

"Zot Kos Miryam, kos mayim hayim. Zeikher l'yitziat Mitztrayim.

This is the Cup of Miriam, the cup of living waters. Let us remember the Exodus from Egypt. These are the living waters, God's gift to Miriam, which gave new life to Israel as we struggled with ourselves in the wilderness. Blessed are You God, Who brings us from the narrows into the wilderness, sustains us with endless possibilities, and enables us to reach a new place."

Drinking the First Cup of Wine

It is customary to recline to the left while drinking the wine and eating the matzah. This custom of reclining while eating in a leisurely fashion imitates the manner of ancient royalty. The Hebrew slaves ate quickly, standing or squatting on the ground. Until we know the ways we were enslaved, we can never be free. We drink this first cup of wine in honor of awareness.

The Rabbis decreed that a ritual wash be done without a blessing, before eating vegetables.

We wash our hands in preparation for the Seder. It is both a physical and a spiritual cleansing. We are in a sense, washing away the last spiritual crumbs of hametz, leaven, in preparation for our first taste of matzah, unleavened bread. We wash away our individual past, so we can relive our collective past.

Karpas (Parsley) represents spring and new growth, rebirth and the beginning of new life. We dip the karpas into salt water to remind us of the sweat and tears of the Israelite slaves.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.

Blessed are You, Lord, our God, whose presence fills the universe, who creates the fruit of the earth.

There are three ceremonial matzot. The middle matzah is now broken in two. The larger piece is called the Afikomen, from the Greek word that means dessert. The Afikomen is hidden to be found later and eaten after dinner.

Why three matzahs you may ask?

One explanation for three is that they represent the classifications of Jews; the Kohen's (priests), the Levi's (assistants to the priests) and Yisrael (the people of Israel). Another interpretation is that the two matzahs represent the two loaves of challah (braided bread) we place on the Shabbat and holiday table. The third matzah represents the bread of poor people. Or yet another interpretation is that the three matzahs recall the meal Abraham asked Sarah to prepare for the three angels who visited Abraham as told in Genesis.

Uncover and lift the ceremonial matzot.

We recite together this call to Passover:

This is the bread of affliction which our ancestors ate in the land of Egypt.

Let all who are hungry come and eat. Let all who are in need come and celebrate Passover with us.

Now we are here; next year may we be in the land of Israel.

Now we are slaves; next year may we all be free!

The Ceremonial matzahs are covered. The second cup of wine is poured.

Traditionally the youngest person able to do so recites the "Four Questions".

מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות

Ma nishtana halaila hazeh mikol haleilot?

• שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה

Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.

• שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר

Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.

• 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.

• 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.

Why is this night different from all other nights?

1. On all other nights we can eat bread and matzah. Tonight we only eat matzah.

2. On all other nights we eat all kinds of vegetables. Tonight we must eat bitter herbs (maror).

3. On all other nights we do not dip our vegetables even once. Tonight we dip twice.

4. On all other nights we eat either sitting or reclining. Tonight we all recline.

Sent to Sammy by Mel in 1997

A Jewish man was waiting to be knighted by the Queen of England. He was supposed to kneel and recite a sentence in Latin. Comes his turn, he kneels, the Queen taps him on the shoulders with the sword...and in the panic of excitement he forgets the Latin line. Thinking quickly, he recites the only other line he knows in a foreign language (which he remembers from the Passover Seder): "Mah nishtana ha-lailah ha-zeh mi-kol ha-leilot." The puzzled Queen turns to her advisors and asks, "Why is this knight different from all other knights?"

— from Aish Hatorahs Newsletter

The Four Questions: Not really by Dr. Suess

Why is it only on Passover night we never know how to do anything right?

We don't eat our meals in the regular ways, the ways that we do on all other days.

'Cause on all other nights we may eat all kinds of wonderful good bready treats,like big purple pizza that tastes like a pickle,crumbly crackers and pink pumpernickel ,sassafras sandwich and tiger on rye, fifty felafels in pita,fresh-fried,with peanut-butte rand tangerine sauce spread onto each side up-and-down, then across,and toasted whole-wheat bread with liver and ducks,and crumpets and dumplings,and bagels and lox,and doughnuts with one hole and doughnuts with four,and cake with six layers and windows and doors.Yes--on all other nights we eat all kinds of bread,but tonight of all nights we munch matzo instead.

And on all other nights we devour vegetables, green things, and bushes and flowers, lettuce that's leafyand candy-striped spinach,fresh silly celery(Have more when you're finished!)cabbage that's flown from the jungles of Glomeby a polka-dot bird who can't find his way home,daisies and roses and inside-out grassand artichoke hearts that are simply first class! Sixty asparagus tips served in glasse swith anchovy sauce and some sticky molasses--But on Passover night you would never consider eating an herb that wasn't all bitter.

And on all other nights you would probably flip if anyone asked y uhow often you dip.

On some days I only dip one Bup-Bup eggin a teaspoon of vinegar mixed with nutmeg,but sometimes we take more than ten thousand tails of the Yakkity-birdsthat are hunted in Wales,and dip them in vats full of Mumbegum juice. Then we feed them to Harold, our six-legged moose. Or we don't dip at all! We don't ask your advice. So why on this night do we have to dip twice?

And on all other nights we can sit as we please, on our heads, on our elbows, our backs or our knees, or hang by our toes from the tail of a Glump,or on top of a camel with one or two humps,with our foot on the table,our nose on the floor,with one ear in the window and one out the door, doing somersaults over the greasy k'nishesor dancing a jig without breaking the dishes. Yes--on all other nights you sit nicely when dining--So why on this night must it all be reclining?

The Torah speaks of four types of children who question the Passover celebration in four different ways. The rebellious child asks, "What is this ceremony of yours?", as though it does not concern him as well. The simple child only asks what happened, without wanting to know what it means. One child does not even know how to ask a question. But the wise child asks, "What is the meaning of each thing that we do?"

Instead of thinking of them as four seperate people, consider them as one person at different stages of life. Could each of us be all four children? Or could the four children be four generations of the same family?

SUNG TO THE TUNE OF "CLEMENTINE"

Said the father to the children
"At the Seder you will dine,
You will eat your fill of matzoh,
You will drink four cups of wine."

Now this father had no daughters,
But his sons they numbered four,
One was wise, and one was wicked,
One was simple and a bore.

And the fourth was sweet and winsome,
He was young and he was small,
While his brothers asked the questions,
He could scarcely speak at all.

Said the wise one to his father
"Would you please explain the laws.
Of the customs of the Seder
Will you please explain the cause?"

And the father proudly answered
"As our fathers ate in speed,
Ate the Pascal lamb 'ere midnight,
And from slavery were freed"

"So we follow their example,
And 'ere midnight must complete,
All the Seder, and we should not
After twelve remain to eat."

Then did sneer the son so wicked,
"What does all this mean to you?"
And the father's voice was bitter
As his grief and anger grew.

"If yourself you don't consider,
As a son of Israel
Then for you this has no meaning,
You could be a slave as well!"

Then the simple son said softly,
"What is this?" and quietly
The good father told his offspring
"We were freed from slavery."

But the youngest son was silent,
For he could not speak at all,
His bright eyes were bright with wonder
As his father told him all.

Now, dear people, heed the lesson
And remember evermore,
What the father told his children
Told his sons who numbered four!

(Mark Kreditor, sung to the tune of The Brady Bunch)  

It's a story, about baby Moses, who came floating down the river called the Nile

Pharoh's Queen was there just to catch him and so he stayed a while.

It's a story about Jewish builders, who were tired of building Pyramids.

All of them were slaves just like their Mothers and just like their kids.

Until one day big Moses talked to Big G.

That's G-O-D and that spells Moses's God.

He said you just leave and go to Israel I won't make it hard.

So then Moses asked old Pharoh let my people go.

He said "For Real"!, no Moses never no.

So the 10 plagues were brought to Pharoh and he said: Moses go. 

Your people can go. Now Moses go.

That's the way Pharoh said now Moses go.

After the destruction of the Second Temple in 70 C.E. the practice of Pesach changed. Sacrifices and festival offerings were replaced with symbolic elements.

The ceremonial matzot are now uncovered so they remain in view as a symbol of the story of Exodus.

What is the slavery from which Israel escaped? The Talmud presents two views. The rabbinic sage Samuel argues that the escape is from physical slavery. The rabbinic sage Rav believes that it was idolatry and spritual degradation that we escaped. It is hardly accidental that the Haggadah here gives both answers. There can never be complete spiritual freedom without physical freedom, and we cannot maintain physical freedom without spiritual discipline and clarity of mind. Thus we have not fully gone forth from Egypt when we have attained freedom. Our journey is complete only when we have a community that reinforces our ability to pursue justice and that acts out of concern for what has ultimate importance.

—David Teutsch (edited)

The Ceremonial Matzahs are now covered.

Tonight we drink four cups of wine. There are many explanations for this custom. They could represent the four corners of the earth, for freedom must live everywhere; or the four seasons of the year, for freedom must last through all the season; or the four matriarchs: Sarah, Rebecca, Leah and Rachel.

A full cup of wine symbolizes complete happiness. The triumph of Passover is diminsihed by the sacrifice of many human lives when the ten plagues were visited upon the people of Egypt. In the ancient story the plagues that befell the Egyptians resulted from the decisions of tyrants, but the greatest suffering occurred among those who had no choice but to follow. It is fitting that we mourn their loss of life, and express our sorrow over their suffering. We cannot take joy in the suffering of others. Therefore, let us diminish the wine in our cups as we recall the ten plaques that befell the Egyptian people.We pour out a drop of wine for each of the plagues as we recite them.

As each plague is named dip a finger into your wine glass, then touch your plate or napkin to remove the drop.

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

Blood | dam | דָּם

Frogs | tzfardeiya |  צְפַרְדֵּֽעַ

Lice | kinim | כִּנִּים

Beasts | arov | עָרוֹב

Cattle disease | dever | דֶּֽבֶר

Boils | sh’chin | שְׁחִין

Hail | barad | בָּרָד

Locusts | arbeh | אַרְבֶּה

Darkness | choshech | חֹֽשֶׁךְ

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

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

Dayanu - It Would Have Been Enough For Us

We use the scallion, our symbolic whip on those sitting around our table. This is to remind us of the whipping the Hebrew slaves endured in Egypt.

Please note you may eat your scallion at your discretion.

The second cup of wine is dedicated not only to the struggles of the Jewish people, but to all people seeking a secure life free of fear and persecution. In particular, may the Israelis and the Palestinians come to enjoy freedom and peace. For as the prophet Isaiah said: They shall beat their swords into plowshares and their spears into pruning hooks. Nation shall not take up sword against nation, they shall never again know war. But they shall sit everyone under vines and fig trees, and none shall make them afraid.

Kiddush (the blessing over wine) |  kadeish  | קַדֵּשׁ  

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

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

Blessed are you, Lord, our God, whose presence fills the universe, who creates the fruit of the vine.

We now wash our hands to celebrate our crossing the sea, our rebirth as a free people. We recite a blessing, for our hands are free to perform acts of holiness, to eat matzah, the symbol of liberation.

In this moment of celebration, may this water, symbolically drawn from Miriam's well, cleanse us of all the wounds and pain of Egypt. For even as we remember the past, we are called to strive for a healing future.

בָּרוּךְ אַתָּה ה' אֱלֹֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִּם.

Baruch Atah Adonai, Eloheinu Melech ha’olam, asher kidshanu bemitzvotav vetzivanu al netilat yadayim.

We bless the spirit of the world, who has made us holy with mitzvot and commanded us to wash our hands

Our Seder Obligation

Rabbi Gamliel (grandson of Hillel) would say: "Those who have not explained three things during the seder have not fulfilled their obligation. These are matzah (unleavened bread), maror (bitter herbs) and the pesah (paschal lamb) offering.

The Seder Plate

Shank Bone: Signifies the paschal lamb which the Israelites sacrified to mark the doorposts of their homes with blood. This was the sign for the Angel of Death to pass over their houses during the tenth plague.

Maror - Bitter Herb (horseradish): is to remind us of the time of our slavery.  We force ourselves to taste pain so that we may more readily value pleasure.

Baytsah - Egg: is the egg of life. Baytsah symbolizes the fragility and interdependence of life.

Charoset is a mixture of fruits, nuts and wine that symbolizes the clay and mortar the Israelites used to make bricks for Pharoah’s cities of Pithom and Ramses. It is sweet to show that in the bitter time of slavery the Israelites hoped for the sweetness of freedom.

Orange: You will not find an orange included in any ancient Haggadah. It is a newer tradition. It serves as a statement of inclusivity.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ

Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.

We praise God, whose presence fills the universe, who brings forth bread from the earth.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה

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

We praise God, whose presence fills the universe, who made us holy through obligations, commanding us to eat matzah.

We now do the second dipping. The first dipping was the Karpas (parsley) in salt water. Now we dip a piece of bitter herb (horseradish or lettuce) into the charoset. Mixing the bitterness of slavery with the sweetness of hope and freedom. We do not lean while eating the bitter herbs. We are remembering the bitterness of slavery, not the joy of freedom.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר.

Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror.

Praised are you, Adonai, Lord our God, whose presence fills the universe, who has taught us the way of holiness through commandments, commanding us to eat the bitter herb.

to the tune of “A Spoonful of Sugar”

At every seder every year,

There is an element of fear

When I must eat a bitter herb.

And in the moment that I dread,

The heat goes to my head,

I cough! I sneeze! I whimper and I wheeze! But...

(Chorus)

A spoon of charoses helps the bitter herb go down,

The bitter herb go down, bitter herb go down,

Yes, a spoon of charoses helps the bitter herb go down

In the most delightful way.

So you should keep it in your mind,

If there’s a moment when you find

There’s something dreadful you must do.

It will be better if you addA thing that’s not so bad, A song! A sweet!

A favorite toy or treat!

Cause...(Repeat chorus)

©2008 Barbara Sarshik

Eat a sandwich of Matzah and horseradish. Then have a "Hillel Sandwich" of matzah with horseradish and charoset.

Hillel, a great scholar of his time created a sandwich of matzah, maror (horseradish) and the paschal lamb. Hillel lived during the Second Temple when animal sacrifices were still made. Now we replace the lamb with the charoset. It is a tasty combination!

When some of us were children, this moment was the high point of the seder. This was the time we would search for (and always find) the afikoman, a portion of the middle matzah that had been hidden at the beginning of the seder.  We knew that the seder could not be completed unitl the afikoman had been found and redeemed with gifts so that everyone could be given a piece to nibble for dessert.

Even as children, we knew that it wasn't possible to find everything that was missing in life.  As much as we prized the gift we received for our bargaining, it was the hunt that we really loved, running through the rooms and turning everything upside-down.

The older we get, the harder the search becomes.  We aren't always sure now what we are seeking, what the afikoman means to us, which dessert will bring us a sense of completion and satisfaction.  Unlike during our childhood search, there are now fewer loving and reliable coaches in the next room giving us clues.  There are no guarantees that we will find what we are looking fo.  But this we know: it is still the search that is important - the looking, the running and the turning everything upside down.

Sung to the tune of “These are a few of my favorite things”

Cleaning and Cooking and so many dishes

Out with the hametz, no pasta, no knishes

Fish that’s gefilted, horseradish that stings

These are a few of our Passover things.

Matzah and karpas and chopped up haroset

Shankbones and kiddush and Yiddish neuroses

Tante who kvetches and uncle who sings

These are a few of our Passover things.

Motzi and maror and trouble with Pharoahs

Famines and locust and slaves with wheelbarrows

Matzah balls floating and eggshells that cling

These are a few of our Passover things.

When the plagues strike

When the lice bites

When we’re feeling sad

We simply remember our Passover things

And then we don’t feel so bad.

The Third Cup of Wine

Fill Elijah's Cup

We remember the heroism of those who fought against facism and tyranny in the forests and the cities of Europe. We were slaves in Eygpt and we were slaves in facist Europe. We drink the third cup of wine to those who were taken from us and to those who fought for freedom and life. 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.

Kiddush (the blessing over wine) |  kadeish  | קַדֵּשׁ  

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

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

Blessed are you, Eternal our God, sovereign of all world, who creates the fruit of the vine.

Fill the fourth cup. We stand as the door is opened for Elijah.

We open our doors and our heart to welcome Elijah the Prophet to our home. Our hopes have long been centered around Elijah since legends suggest that he will herald in a 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 understanding. 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.

(Sung to the tune of "Maria")

Elijah!

I just saw the prophet Elijah.

And suddenly that name, will never sound the same to me.

Elijah!  He came to our seder, Elijah!

He had his cup of wine, but could not stay to dine, This year...

Elijah!

For your message all Jews are waiting.

That the time's come for peace and not hating,  Elijah

Next year we'll be waiting, Elijah!

The Fourth Cup of Wine

Like no other creature, the most significant growth for a human being takes place inwardly. We grow as we achieve new insights, new knowledge, new goals. Let us raise our glass to signify our gratitude for life, and for the joy of knowing inner growth, which gives human life its meaning.

Kiddush (the blessing over wine) |  kadeish  | קַדֵּשׁ  

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

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

Praised are you, Lord our God, whose presence fills the universe, who creates the fruit of the vine.

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. 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.

Our seder is over, according to Jewish tradition and law. From Zoom, to a small gathering, to an Easter/Passover combo during construction. We hope for continued health and healing to all the people of the world. As we say…

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם

L’shana haba-ah biy’rushalayim

NEXT YEAR IN JERUSALEM!

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)

By Albert Resnick, “Jingle Bells”

As slaves we had to leave

And Pharaoh had to grieve

For he had lost the best

Builders in the west

They snuck away at night

With moses, dov and chiam

They just had to get away

From those mimitzriam

Chorus: Oh Jingle bells, bondage smells

We're off and on our way

Oh what joy, there's no more goy

To tell us where to pray

Dashing thru the desert

Parting thru the sea

Oh what fun, we're on the run

Away from tyranny

By Mary Ann Barrows Wark, “I’ve Been Working on the Railroad”

I’ve been working on these buildings;

Pharaoh doesn’t pay.

I’ve been doing what he tells me

Like making bricks from clay.

Can’t you hear the master calling,

“Hurry up, make a brick!”

Can’t you feel the master hurt me

Until I’m feeling sick.

Oh is this a mess,

Oh is this a mess,

Oh is this a mess, for Jews, for Jews.

Oh is this a mess,

Oh is this a mess,

Oh is this a mess for Jews.

Someone’s in the palace with Pharaoh –

Someone’s in the palace we know, ow, ow, ow,

Someone’s in the palace with Pharaoh –

Does he know they treat us so?

Keep singing work, work, work all day,

Work all day and then some mo –ore,

Work, work, work all day –

Does he know they treat us so?

Super-kosher Manischewitz, Exodus and Moses The story of the Passover our Seder meal discloses Reminds us that the life of slaves was not a bed of roses Super-kosher Manischewitz, Exodus and Moses

Um diddle diddle diddle um diddle ai Um diddle diddle diddle um diddle ai

The Jews were bound in Egypt and were feeling rather low So Moses went to Pharaoh and said “Let my people go.” Pharoah said “Be gone with you,” which wasn’t very nice So God commenced a run of plagues including frogs and lice.

Oh, Super-kosher Manischewitz, Exodus and Moses The story of the Passover our Seder meal discloses We will eat gefilte fish, though some will hold their noses Super-kosher Manischewitz, Exodus and Moses

Um diddle diddle diddle um diddle ai Um diddle diddle diddle um diddle ai

The plagues were unrelenting and included hail and boils Not to mention dreadful fates for Egypt's boys and goils. Pharaoh he surrendered, then with slightly soggy feet The Jews walked to their freedom and that’s it, come on, let’s eat!

Oh, Super-kosher Manischewitz, Exodus and Moses The story of the Passover our Seder meal discloses Finish the Haggadah before anybody dozes Super-kosher Manischewitz, Exodus and Moses

"Take Me Out to the Ballgame!"

Take me out to the Seder Take me out with the crowd.

Feed me on matzah and chicken legs, I don't care for the hard-boiled eggs.

And its root, root, root for Elijah That he will soon reappear.

And let's hope, hope, hope that we'll meet Once again next year!

Take me out to the Seder Take me out with the crowd.

Read the Haggadah And don't skip a word. Please hold your talking, We want to be heard.

And lets, root, root, root for the leader That he will finish his spiel So we can nosh, nosh, nosh and by-gosh Let's eat the meal!!!