Passover (in Hebrew, Pesach) commemorates the exodus of the Jews from slavery in Egypt. The holiday originated in the Torah, where the word pesach refers to the ancient Passover sacrifice (known as the Paschal Lamb); it is also said to refer to the idea that God “passed over” (pasach) the houses of the Jews during the 10th plague on the Egyptians, the slaying of the first born. The holiday is ultimately a celebration of freedom, and the story of the exodus from Egypt is a powerful metaphor that is appreciated not only by Jews, but by people of other faiths as well.

The holiday of Passover marks the anniversary of the birth of the Jewish nation. The story of the Jewish nation is one of individuals who became a family who became a people. The great individuals who laid the spiritual foundation of Jewish peoplehood were Abraham and Sarah, their son and daughter-in-law Isaac and Rebecca, and their son and daughters-in-law Jacob, Rachel and Leah.

From Jacob, Rachel and Leah came a family of 70 people who, due to famine in Israel, were forced to migrate to Egypt. In Egypt this family grew and prospered to such an extent that they eventually came to be seen as a threat by their Egyptian hosts. Respect and admiration turned to contempt, and finally to an organized program of enslavement and oppression. After 210 years, and a series of unheeded warnings by Moses to Pharaoh which resulted in the Ten Plagues, G-d liberated a nation which had grown from the original family of 70 people. Seven weeks later this newly conceived nation received the Torah at Mount Sinai.

The Haggadah is the story of the birth of the Jews as people. It deals primarily with the events in Egypt which led from slavery to liberation, though it also spans the entire time from Abraham to the giving of the Torah at Mount Sinai. One could say that the Haggadah is as a much a birth a certificate of the Jewish people as well as their Declaration of Independence. More than just a historical document, it also speaks of the ideals and values which constitute the consciousness and identity of the Jewish people.

The Torah refers that “in every generation a person is obligated to see themselves as if they left Egypt.”

בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים

The word “Haggadah” means to tell, or to relate. Passover, with the Haggadah as its focus, tells every Jew three things: who you are, where you came from, and what you stand for.

The message inherent in the Haggadah is that Jewish identity and continuity hinging on asking questions and providing substantive answers. This aspect of the Seder is an integral part of the observance, for the Torah speaks frequently of the responsibility of parent to teach children of the Exodus, to transmit the Jewish history.

The Seder is a celebration of history – the past and the future.

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 Seder Plate

We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story. Each item has its own significance.

Maror – The bitter herb. This symbolizes the harshness of lives of the Jews in Egypt.

Charoset – A delicious mix of sweet wine, apples, cinnamon and nuts that resembles the mortar used as bricks of the many buildings the Jewish slaves built in Egypt

Karpas – A green vegetable, usually parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater

Zeroah – A roasted lamb or shank bone symbolizing the sacrifice made at the great temple on Passover (The Paschal Lamb)

Beitzah – The egg symbolizes a different holiday offering that was brought to the temple. Since eggs are the first item offered to a mourner after a funeral, some say it also evokes a sense of mourning for the destruction of the temple.

Matzah

Matzah is the unleavened bread we eat to remember that when the Jews fled Egypt, they didn’t even have time to let the dough rise on their bread. We commemorate this by removing all bread and bread products from our home during Passover.

Elijah’s Cup

The fifth ceremonial cup of wine poured during the Seder. It is left untouched in honor of Elijah, who, according to tradition, will arrive one day as an unknown guest to herald the advent of the Messiah. During the Seder dinner, biblical verses are read while the door is briefly opened to welcome Elijah. In this way the Seder dinner not only commemorates the historical redemption from Egyptian bondage of the Jewish people but also calls to mind their future redemption when Elijah and the Messiah shall appear.

Miriam’s Cup

A relatively new Passover tradition is that of Miriam’s cup. The cup is filled with water and placed next to Elijah’s cup. Miriam was the sister of Moses and a prophetess in her own right. After the exodus when the Israelites are wandering through the desert, just as Hashem gave them Manna to eat, legend says that a well of water followed Miriam and it was called ‘Miriam’s Well’. The tradition of Miriam’s cup is meant to honor Miriam’s role in the story of the Jewish people and the spirit of all women, who nurture their families just as Miriam helped sustain the Israelites.

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.

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.

The seder opens with kiddush (the sanctification over wine). This is certainly unremarkable after all, kiddush is the opening act of every shabbat and holiday meal. But kiddush – a ritual .sanctification of time – has an intimate and unique connection to Pesach’s central theme: freedom. How so?

As Israel was about to be released from slavery, God instituted a new calendar: “This month shall (mark for you the beginning of months; the first of the months of the year for you.” (Exodus 12:2) Why is this the first mitzva (commandment) communicated to a free nation?

A slave’s time is not his own. He is at the beck and call of his master. Even when the slave has a pressing personal engagement, his taskmaster’s needs will take priority. In contrast, freedom is the control of our time. We determine what we do when we wake up in the morning; we prioritize our day. This is true for an individual, but also for a nation. God commands Israel to create a Jewish calendar because, as an independent nation, Israel should not march any more to an Egyptian rhythm, celebrating Egyptian months and holidays. Instead Israel must forge a Jewish calendar, with unique days of rest, celebration and memory. Controlling and crafting our time is the critical first act of freedom.

Kiddush says this out loud. We sanctify the day and define its meaning! We proclaim this day as significant, holy and meaningful. We fashion time, claim ownership of it, and fashion it as a potent .contact point with God, peoplehood and tradition. This is a quintessential act of Jewish freedom.

Today, we often feel short of time; that time controls us. Kadesh reminds us that true freedom and self-respect is to master and control time for ourselves, to shape our life in accordance with our values.

 (On Shabbat we add the words in parentheses)

רָיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בֶָּרָא אֱלֹהִים לַעֲשׂוֹת

(Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz v’choltzva’am. Vay’chal Elohim bayom hashvi’i, m'lachto asher asah, vayishbot bayom hashvi-i, mikol-mlachto asher asah. Vay'vareich Elohim, et-yom hashvi’i, vay'kadeish oto, ki vo shavat mikol-mlachto, asher-bara Elohim la-asot.)

(“And there was evening and there was morning, the sixth day. Now the heavens and all their host were completed. And on the seventh day God finished His work of creation which He had made. And God blessed the seventh day and made it holy, for on that day God rested from His work and ceased creating.)

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 our God, Ruler of the universe, who has created the fruit of the vine.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה (שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם (הַשַׁבָּת הַזֶה וְאֶת יוֹם) חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ (בְּאַהֲבָה), מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶךָ (בְּאַהֲבָה וּבְרָצוֹן,) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ (הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים.

Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am, v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom (hashabat hazeh v'et-yom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol ha’amim. (v'shabat) umo’adei kod’shecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish (h’shabbat v') Yisrael v'hazmanim.

Praised are you, Adonai, Lord our God, Ruler of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly [Shabbat for rest] festivals for joy, and special times for celebration, this [Shabbat and this] Passover, this [given in love] this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with [Shabbat and] festive revelations of Your holiness, happiness and joy You have granted us [lovingly] joyfully the holidays. Praised are you, Adonai, Who sanctifies [Shabbat], Israel and the festivals.

On Saturday night include the following section:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַבְדִיל בֵּין קֹדֶשׁ לְחֹל, ין אוֹר לְחשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ, וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּשְׁתָּ. הִבְדַּלְתָּ וְקִדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתֶךָ. ,בָּרוּךְ אַתָּה יי הַמַּבְדִיל בֵּין קֹדֶשׁ לְקֹדֶשׁ

(  Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei ha-eish.

Baruch atah Adonai, Eloheinu melech ha’olam, hamavdil bein kodesh l'chol bein or l'choshech, bein Yisrael la-amim, bein yom hashvi-i l'sheishet y'mei hama-aseh. Bein k'dushat shabat likdushat yom tov hivdalta. V'et-yom hashvi-i misheishet y'mei hama-aseh kidashta. Hivdalta v'kidashta et-am'cha yisra-eil bikdushatecha. Baruch atah Adonai, hamavdil bein kodesh l'kodesh.)

(Praised are You Adonai our God Lord of the universe who created the lights of fire.

Praised are you, Adonai, Lord our God, Ruler of the universe, who makes a distinction between the holy and profane, light and darkness, Israel and the nations, Shabbat and the six workdays. You have made a distinction between the holiness of Shabbat and the holiness of the festival, and You have sanctified Shabbat above the six work-days. You have set apart and made holy Your people Israel with your holiness. Praised are you, Adonai, who distinguishes between degrees of sanctity.)

Ritually wash hands without reciting the blessing. The need for hand washing before eating vegetables is no longer a ritual requirement, however, it is included here in the traditional Seder.

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. As a night marked by difference, that difference starts now. Tonight, we celebrate difference with the karpas. Here, difference brings us hope, joy, and renewed life.

We also know that with difference can come pain and tears. We have shed these tears ourselves and we have caused others to shed tears. Some say we dip the karpas in salt water to remind ourselves of Joseph, whose brothers sold him into slavery and then dipped his fabulous, technicolor dream coat into blood to bring back to their father, Jacob. Difference can also be dangerous.

Tonight, we dip the karpas into salt water, and as we taste it, we taste both the fresh, celebratory hope of difference and the painful blood and tears that have come with it.

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.

DIP THE KARPAS INTO SALT WATER AND EAT IT

Take the middle matzah and break it into two, one piece larger than the other.

The larger piece is set aside to serve as Afikoman. This is traditionally hidden, by the leader of the Seder for the children to “steal” or “find” and then ransom for a something at the end of the Seder.

The smaller piece is put back, between the two matzot. This smaller piece, along with the top matzah is what will be used for the “Motzi-Matzah” and “Korech”

POUR THE SECOND GLASS OF WINE

The central imperative of the Seder is to tell the story. The Bible instructs: “ You shall tell your child on that day, saying: ‘This is because of what Adonai did for me when I came out of Egypt.' ” (Exodus 13:8) We relate the story of our ancestors to regain the memories as our own. Elie Weisel writes: God created man because He loves stories. We each have a story to tell — a story of enslavement, struggle, liberation. Be sure to tell your story at the Seder table, for the Passover is offered not as a one-time event, but as a model for human experience in all generations.

הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.

Ha lachma anya d’achaloo avhatana b’ara d’meetzrayeem. Kol dichfeen yay-tay vi’yachool, kol deetzreech yay-tay viyeesfsach. Hashata hach. Li’shana ha-ba-aa bi’arah di’yeesrael. Hashata av’day, li’shana ha-ba a bi’nay choreen.

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. Today, we are here. Next year, in the land of Israel. Today, we are slaves. Next year, we will be free.

Written in Aramaic, this statement begins the narration of the Seder by inviting the hungry to our table. Aramaic, Jewish legend has it, is the one language which the angels do not understand. Why then is Ha Lachma spoken in Aramaic? To teach us that where there is hunger, no one should rely upon the angels, no one should pray to the heavens for help. We know the language of the poor, for we were poor in the land of Egypt. We know that we are called to feed the poor and to call them to join our celebration of freedom.

Hebrew

Mah nishtanah halyla hazeh mikol halaylot

1) She'bechol halaylot ain anu matbilin afilu pa'am echat, halyla hazeh shtei pe'amim?

2) She'bechol halaylot anu ochlim chametz o matza, halyla hazeh kulo maztah?

3) She'bechol halaylot anu ochlim she'ar yerakot, halyla hazeh maror?

4) She'bechol halaylot anu ochlim bain yoshvin bain mesubin, halyla hazeh kulanu mesubin?

Spanish

¿Qué hace diferente a esta noche de todas las [demás] noches?

1) En todas las noches no precisamos sumergir ni siquiera una vez, ¡y en esta noche lo hacemos dos veces?

2) En todas las noches comemos jametz o matzá, ¡en esta noche solamente matzá?

3) En todas las noches comemos cualquier clase de verdura, ¡esta noche maror?

4) En todas las noches comemos sentados erguidos o reclinados, ¡esta noche todos nos reclinamos!

English

What makes this night different from all [other] nights?

1) On all nights we need not dip even once, on this night we do so twice?

2) On all nights we eat chametz or matzah, and on this night only matzah?

3) On all nights we eat any kind of vegetables, and on this night maror?

4) On all nights we eat sitting upright or reclining, and on this night we all recline?

At Passover, we are confronted with the stories of our ancestors’ pursuit of liberation from oppression. Facing this mirror of history, how do we answer their challenge? How do we answer our children when they ask us how to pursue justice in our time?

What does the Activist Child ask?

“The Torah tells me, ‘Justice, justice shall you pursue,’ but how can I pursue justice?”

Empower him always to seek pathways to advocate for the vulnerable. As Proverbs teaches, “Speak up for the mute, for the rights of the unfortunate. Speak up, judge righteously, champion the poor and the needy.”

What does the Skeptical Child ask?

“How can I solve problems of such enormity?”

Encourage her by explaining that she need not solve the problems, she must only do what she is capable of doing. As we read in Pirke Avot, “It is not your responsibility to complete the work, but neither are you free to desist from it.”

What does the Indifferent Child say?

“It’s not my responsibility.”

Persuade him that responsibility cannot be shirked. As Abraham Joshua Heschel writes, “The opposite of good is not evil, the opposite of good is indifference. In a free society where terrible wrongs exist, some are guilty, but all are responsible.”

And the Uninformed Child who does not know how to ask…

Prompt her to see herself as an inheritor of our people’s legacy. As it says in Deuteronomy, “You must befriend the stranger, for you were strangers in the land of Egypt.”

At this season of liberation, join us in working for the liberation of all people. Let us respond to our children’s questions with action and justice.

How did the Israelites come to be slaves in Egypt? Like many immigrant families in our own time, Joseph and his brothers came to Egypt in search of food during a great famine in their homeland. They sought only to find a way to support themselves. But, they were seen as strangers in their new land, and were forced to labor and were oppressed. The stories of our ancestors are reflected in many of the stories of people who now travel to new lands hoping to escape poverty and injustice, and to find a new life.

The Egyptian taskmasters embittered the Israelites' lives with harsh labor of mortar and brick and work in the fields. Pharaoh charged all his people, saying, "Every boy that is born to them shall be thrown into the Nile, but let every girl live."

And so it was that a male child was born to an Israelite woman and, to protect him, she put him in a basket and placed it among the reeds of the Nile. As the baby drifted off, his oldest sister, Miriam, stationed herself at a distance downstream and watched over him. Downriver, Pharaoh’s daughter went to the Nile to bathe and found the baby. She named him Moses, which means "taken from water," and raised him as her own.

We should imagine the young woman who came down to the Nile to set her child adrift, knowing that he was safer lost than in her home. We should imagine a mother’s pain as she places her child in the drifting current so that he or she might be allowed to live. Around the world today, mothers are still forced to leave their children. Families are forced to split up to find opportunity; parents are forced to leave their children behind in order to provide for them, and families are separated by our broken immigration system.

Time passed and Moses grew to be a man. He watched the enslaved Israelites toil each day. He saw an Egyptian taskmaster beating one of the Hebrew slaves and a rage rose in him. Moses came to the slave's defense, killed the Egyptian and fled Egypt. He did not do this to defend one of his own people. Moses defended the slaves because his humanity and his values demanded it.

Years went on, and the misery of slavery was heavy on the Israelites, and they cried out for redemption. God heard their cries and came to Moses in the form of a burning bush. He told Moses to return to Egypt, to the Pharaoh, and free his people from slavery. Moses was a reluctant leader. He was afraid; he hid his face. "Who am I, that I should go to Egypt and free the Israelites?" he asked. God knew Moses and knew what he was asking of him. He was asking a man who was not a public speaker to speak publicly; he was asking a man who had lived in a palace to identify himself with slaves. Moses argued that he was not the man for the job. And God told Moses that he would not be alone.

Moses went to Pharaoh and cried, "Let my people go!" Pharaoh refused, saying that he did not recognize Adonai, the God of the Hebrews. God responded to this by sending a series of ten plagues. After each of these plagues, Moses again asked Pharaoh to free the Hebrew people, and each time Pharaoh refused or agreed, only to change his mind later. Finally, after the tenth and worst plague, the killing of the first-born sons of Egypt, Pharaoh ordered the Israelites out of Egypt.

After the death of his oldest son, Pharaoh yielded to Moses. Moses saw the opportunity and told the children of Israel to flee - and immediately they fled. No time to let the bread rise, no time to sweep the floor, no time to let the news sink in. Like many of today’s refugees and immigrants, who must quickly leave their homes with few possessions, they went out of Egypt. When Pharaoh had time to think about his decision, he changed his mind and called together many men to chase after them. As Pharaoh and his armies drew near, the Israelites became worried. The sea was in front of them, armies behind them, what were they to do? God said, Take Action! Moses lifted up his rod, held his arm out over the sea, and the sea parted. The Israelites followed Moses, Aaron, and Miriam through the parted waters onto dry ground.

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, for we are all human beings. We pour out a drop of wine for each of the plagues as we recite them to signify having a little less sweetness in our celebration. Dip a finger or a spoon into your wine glass for a drop for each plague.

These are the ten plagues:

BLOOD / dam
FROGS / tzfardeiya
LICE / kinim
BEASTS / arov
CATTLE DISEASE / dever
BOILS / sh’chin
HAIL / barad
LOCUSTS / arbeh
DARKNESS / choshech
DEATH OF THE FIRSTBORN / makat b’chorot

Rabban Gamliel would teach that all those who had not spoken of three things on Passover had not fulfilled their obligation to tell the story, and these three things are:

RAISE SHANK BONE

פֶּסַח שֶׁהָיוּ אֲבוֹתֵינוּ אוֹכְלִים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָם, עַל שׁוּם מָה? עַל שׁוּם שֶׁפֶָּסַח הַקָּדוֹשׁ בָּרוּךְ הוּא עַל בָּתֵּי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיי, אֲשֶׁר פֶָּסַח עַל בָּתֵּי בְּני יִשְׂרָאֵל בְּמִצְרַים בְּנָגְפּוֹ אֶת מִצְרַים , וְאֶת בָּתֵּינוּ הִצִּיל? וַיִּקֹּד הָעָם וַיִּשְּׁתַּחווּ.

The Pesah which our ancestors ate when the Second Temple stood: what is the reason for it? They ate the Pesah because the holy one, Blessed be He “passed over” the houses of our ancestors in Egypt, as it is written in the Torah: “And You shall say, ‘It is the Passover offering for Adonai, who passed over the houses of the Israelites saving us in Mitzrayim but struck the houses of the Egyptians.

RAISE MATZAH

מַצָּה זו שאנו אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁלֹא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא, וּגְאָלָם, שֶׁנֶּאֱמַר: וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִצְרַים עֻגֹת מַצּוֹת, כִּי לֹא חָמֵץ, כִּי גֹרְשׁוּ מִמִּצְרַים וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ, וְגַּם צֵדָה לֹא עָשׂו לָהֶם.

Matzah - what does it symbolize in the Seder? There was insufficient time for the dough of our ancestors to rise when the holy one, Blessed be He was revealed to us and redeemed us, as it is written in the Torah: “And they baked the dough which they brought forth out o Egypt into matzah – cakes of unleavened bread – which had not risen, for having been driven out of Egypt they could not tarry, and they had made no provisions for themselves.”

RAISE MAROR

מָרוֹר זֶה שֶׁאָנוּ אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת חַיֵי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַיְמָרֲרוּ אֶת חַיֵיהם בַּעֲבֹדָה קָשָה, בְּחֹמֶר וּבִלְבֵנִים וּבְכָל עֲבֹדָה בַּשָּׂדֶה אֶת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶך

Why do we eat Maror? For the reason that the Egyptians embitter the lives of our ancestors in Mitzrayim, as the Torah states: “And they embittered their lives with servitude, with mortar and bricks without straw, with every form of slavery in the field and with great torment.”

RAISE THE SECOND CUP OF WINE

בָּרוּךְ אתה יי אֱלֹהֵינוּ מֶלֶךְ העוֹלָם, אֲשֶׁר גְּאָלָנוּ וְגָּאַל אֶת אֲבוֹתֵינוּ מִמִּצְרַים , וְהִגִּיעָנוּ לַלַּיְלָה הַזֶּה לֶאֱכָל בּוֹ מַצָּה וּמָרוֹר. כֵּן יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ. וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים אֲשֶׁר יַגִּיעַ דָּמָם עַל קִיר מִזְבַּחֲךָ לְרָצוֹן, וְנוֹדֶה לְךָ שִׁיר חָדָש עַל גְּאֻלָּתֵנוּ ועַל פְּדוּת נַפְשֵׁנוּ. בָּרוּךְ אַתָּה יי גָּאַל יִשְׂרָאֵל.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.

Baruch atah Adonai, Eloheinu Melech ha’olam, asher g’alanu v’ga’al et avoteinu mimitzrayim, v’higianu lalaylah hazeh le’echol bo matzah umaror. Kein Adonai Eloheinu vEilohei avoteinu yagi’einu l’mo’adim v’lirgalim acheirim haba’im likrateinu l’shalom, s’meichim b’vinyan irecha v’sasim ba’avodatecha. V’nochal sham min hazvachim umin hapsachim asher yagia damam al kir mizbachacha l’ratzon, v’nodeh l’cha shir chadash al g’ulateinu v’al p’dut nafsheinu. Baruch Atah Adonai, ga’al Yisrael.

Baruch Atah Adonai, Eloheinu Melech haolam, borei p’ri hagafen.

Praised are you, Adonai, our God, sovereign of the universe, who has redeemed us and our fathers from Egypt and enabled us to reach this night that we may eat matzo and marror. Lord our God and God of our fathers, enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion your city, and joyful at your service. There we shall eat of the offerings and Passover sacrifices which will be acceptably placed upon your altar. We shall sing a new hymn of praise to you for our redemption and for our liberation. Praised are you, Adonai, who has redeemed Israel.

Praised are you, Adonai, our God, sovereign of the universe, who has created the fruit of the vine.

DRINK THE SECOND CUP OF WINE

רחצה

Rachtzah

Wash hands while reciting the traditional blessing for washing the hands:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם.

Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat yadayim.

Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to wash our hands.

Motzi-Matzah מוֹצִיא

Take the three matzot - the broken piece between the two whole ones – and hold them in your hand and recite the following blessing:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ

Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz.

Praised are you, Adonai, Lord our God, Ruler of the universe, who provides sustenance from the earth.

Before eating the matzah, put the bottom matzah back in its place and continue, reciting the following blessing while holding only the top and middle piece of matzah.

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

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

Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat matzah.

Break the top and middle matzot into pieces and distribute them everyone at the table to eat a while reclining to the left.

Tonight we dip our bitterness in the sweetness of charoset. Charoset, the sweet mixture of fruits and nuts, symbolizes the mortar of the bricks of the Israelites. It is also the mortar of commitment and interdependence that enabled the Jewish community to survive through those centuries of oppression. It is the building blocks of hope and tradition, which are sweet. We take our maror of fear, and by dipping it into the sweetness we create a new model that honors the fear and suffering yet holds out hope for the future.

Now take a kezayit (the volume of one olive) of the maror. Dip it into the Charoset, but not so much that the bitter taste is neutralized. Recite the following blessing and then eat the maror (without reclining):

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, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat the bitter herb.

EAT THE MAROR

After performing most of the central mitzvot of the evening (telling the story of the Exodus eating matza and maror, etc.) and just before we are about to enjoy the festive holiday meal, the haggadah structures a moment in which we symbolically repeat the practice of Hillel the Elder who would “wrap” his portion of the paschal offering with matza and maror and eat it as a type of sandwich, in literal fulfillment of the verse “it shall be eaten on matzot and maror”. We too prepare a combination of matza and maror (and haroset) and eat in remembrance of this practice and of the Pesach tradition during the time when the Temple still stood.

Let us pause a moment to consider the character of Hillel, a central and formative personality within the pantheon of Rabbinic figures, and to consider why, perhaps, the haggadah asks us to spend a moment recreating Hillel’s personal practice of eating the Pesach sacrifice.

Hillel, founder of the great and influential Beit Hillel, is well known for his personal qualities of tolerance, humility and pursuit of peace. Many of the tales of Hillel and his teachings reflect this characterization. This is expressed in famous citations such as: “Hillel says: Be of the disciples of Aaron, loving peace and pursuing peace, loving your fellow creatures and drawing them near to the law.” The quality of being a rodef shalom (pursuer of peace) requires the ability to recognize the value of different perspectives and the skill of unifying conflicting truths into a harmonious whole. It requires the recognition that single individuals perceive only a portion of the complete truth. Hillel says: “If I am not for myself, who is for me? And when I am for myself, what am I? And if not now, when?"

The Rabbis of the Talmudic world joined Hillel in this understanding, promoting this view and ruling that Halakha (Jewish law) should follow Beit Hillel as “…they were kindly and modest, they studied their own rulings and those of Beit Shammai (Hillel’s halakhic opponent), and were even “...so [humble] as to mention the actions of Beit Shammai before their own." Appropriately, the haggadah depicts Hillel as requiring the consumption of the Pesach sacrifice the food of redemption, through an act of combining − the korekh. Only the harmonious merging of a variety of components produces the true redemptive experience

כּוֹרֵךְ

זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵים מַה שֶׁנֶּאֱמַר: עַל מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ.

Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-emar. “Al matzot um'rorim yochlu-hu.”

MAKE AND EAT THE HILLEL SANDWICH

Why do we eat a meal during the seder? One reason is that on Pesach we act like kings and we must have feast like kings and eat together like royalty. We also commemorate the Beit Hamikdash were everyone was required to eat the korban pesach together.

Enjoy our festival meal and participate in lively discussion.  You may drink wine between the second and third cups.

THE MEAL IS SERVED.

Tzafun

צָפוּן

After the meal, take the Afikoman and divide it among all the guests at the Seder table.

It is forbidden to drink or eat anything (except the remaining two ritual cups of wine) after eating  the Afikoman.

POUR THE THIRD CUP OF WINE.

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.

RECLINE TO THE LEFT AND DRINK THE THIRD CUP OF WINE.

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.

OPEN THE DOOR FOR 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

שְׁפֹךְ חֲמָתְךָ אֶל הַגּוֹיִם אֲשֶׁר לֹא יְדָעוּךָ וְעַל מַמְלָכוֹת אֲשֶׁר בְּשִׁמְךָ לֹא קָרָאוּ. כִּי אָכַל אֶת יַעֲקֹב וְאֶת נָוֵהוּ הֵשַׁמוּ. שְׁפֹךְ עֲלֵיהֶם

CLOSE THE DOOR

We are going to conclude our dinner tonight with a celebratory toast - a l’chaim. Rather than filling our own cup tonight, though, and focusing on us as individuals, let’s fill someone else’s cup and recognize that, as a family and group of friends, we have the resources to help each other and those in our community if we are willing to share our resources and collaborate – whether those resources are time, money, skills, or any of the other gifts we bring to one another. Many of us around the table may already share our resources in different ways - volunteering in our communities, providing pro bono services, donating to charities, or by advocating or lobbying officials. For others we may still be exploring the ways we’re hoping to share our resources and are looking for outlets to do so. We are now going to fill our 4th cup of wine and I want to invite you to fill someone else’s cup instead of your own. As you fill someone else’s cup, let’s share with each other our answer to the following: How can I help in changing the world?

REFILL WINE GLASS FOR FOURTH CUP OF WINE

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.

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

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

Drink the wine, then recite the concluding blessing:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ העוֹלָם, עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן ,וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה שֶׁרָצִיתָ וְהִנְחַלְתָּ לַאֲבוֹתֵינוּ לֶאֱכֹל מִפִּרְיָהּ וְלִשְׂבֹּעַ מִטּוּבָהּ רַחֶם נָא יי אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מִזְבְּחֶךָ וְעַל הֵיכָלֶךָ וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹדֶשׁ בִּמְהֵרָה בְיָמֵינוּ וְהַעֲלֵנוּ לְתוֹכָהּ וְשַׂמְחֵנוּ בְּבִנְיָנָהּ וְנֹאכַל מִפִּרְיָהּ וְנִשְׂבַּע מִטּוּבָהּ וּנְבָרֶכְךָ עָלֶיהָ בִּקְדֻשָׁה וּבְטָהֳרָה (בשבת: וּרְצֵה וְהַחֲלִיצֵנוּ בְּיוֹם הַשַׁבָּת הַזֶּה) וְשַׂמְחֵנוּ בְּיוֹם חַג הַמַּצּוֹת הַזֶּה , כִּי אַתָּה יי טוֹב וּמֵטִיב לַכֹּל וְנוֹדֶה לְּךָ עַל הָאָרֶץ וְעַל פְּרִי הַגֶּפֶן. בָּרוּךְ אַתָּה יי עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן.

Baruch Atah Adonai Eloheinu Melech ha’olam, al ha-gafen v’al p’ri ha-gafen, al t’nuvat hasadeh v’al aretz chemdah tovah u’r’chavah sheratzita v’hinchalta la’avoteinu le’echol mipiryah v’lisboa mituvah racheim na Adonai Eloheinu al Yisrael amecha v’al Yerushalayim irecha v’al tzion mishkan k’vodecha v’al mizbecha v’al haichalecha u’vnei Yerushalayim ir hakodesh bimheirah b’yamenu v’ha’aleinu l’tochah v’samcheinu b’vinyanah v’nochal mipriyah v’nisba mituvah u’nivarechecha aleha bikdushah u’vtaharah (u’rtzei v’hachalitzeinu b’yom haShabbat hazeh) v’samcheinu b’yom chag hamatzot hazeh, ki Atah Adonai tov u’maitiv lakol v’nodeh l’cha al ha’aretz v’al p’ri hagefen. Baruch Atah Adonai, al ha-gafen v’al p’ri ha-gafen.

Praised are you, Adonai, Ruler of the universe, for the vine and the fruit, and for produce of the field, for the beautiful and spacious land, which you gave to our ancestors as a heritage. Have mercy, Adonai our God, on Israel your people, on Jerusalem your city. Rebuild Jerusalem, the holy city, speedily in our days. Bring us there and cheer us with its restoration; may we eat Israel’s produce and enjoy its goodness; we praise you for Jerusalem’s centrality in our lives. (On Shabbat add: Favor us and strengthen us on this Sabbath day) and grant us happiness on this Feast of Matzot, For you, Adonai are good and beneficent to all, and we thank you for the land and the fruit of the vine. Praised are you, Adonai, for the land and the fruit of the vine.

Nirtzah נרצה

After all the singing is concluded we rise and recite together the traditional formula, the Seder is concluded .

חֲסַל סִדּוּר פֶּסַח כְּהִלְכָתוֹ, כְּכָל מִשְׁפָּטוֹ וְחֻקָתוֹ. כַּאֲשֶׁר זָכִינוּ לְסַדֵּר אוֹתוֹ. כֵּן נִזְכֶּה לַעֲשׂוֹתוֹ. זָךְ שׁוֹכֵן מְעוֹנָה, קוֹמֵם קְהַל עֲדַת מִי מָנָה. בְּקָרוֹב נַהֵל נִטְעֵי כַנָּה. פְּדוּיִם לְצִיוֹן בְּרִנָּה.

Chasal sidur pesach k'hilchato, k'chol mishpato v'chukato. Ka-asher zachinu l'sadeir oto, kein nizkeh la-asoto. Zach shochein m'onah, komeim k'hal adat mi manah. B'karov naheil nitei chanah, p'duyim l'tzion b'rinah.

The Passover Seder is concluded, according to each traditional detail with all its laws and customs. As we have been privileged to celebrate this Seder, so may we one day celebrate it in Jerusalem. Pure One who dwells in the high places, support your People countless in number. May you soon redeem all your People joyfully in Zion.

At the conclusion of the Seder, everyone joins in singing:

לְשָׁנָה הַבָּאָה בִּירוּשַָׁלָיִם

L'shana Haba'ah b'Y’rushalayim

Next Year in Jerusalem!

אַדִּיר הוּא

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.

אֶחָד מִי יוֹדֵעַ

אֶחָד מִי יוֹדֵעַ? אֶחָד אֲנִי יוֹדֵעַ. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שְׁנַיִם מִי יוֹדֵעַ? שְׁנַיִם אֲנִי יוֹדֵעַ. שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שְׁלשָׁה מִי יוֹדֵעַ? שְׁלשָׁה אֲנִי יוֹדֵעַ: שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

אַרְבַּע מִי יוֹדֵעַ? אַרְבַּע אֲנִי יוֹדֵעַ: אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

חֲמִשָׁה מִי יוֹדֵעַ? חֲמִשָׁה אֲנִי יוֹדֵעַ: חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שִׁשָּׁה מִי יוֹדֵעַ? שִׁשָּׁה אֲנִי יוֹדֵעַ: שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שִׁבְעָה מִי יוֹדֵעַ? שִׁבְעָה אֲנִי יוֹדֵעַ: שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

  שְׁמוֹנָה מִי יוֹדֵעַ? שְׁמוֹנָה אֲנִי יוֹדֵעַ: שְׁמוֹנָ 

יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

תִּשְׁעָה מִי יוֹדֵעַ? תִּשְׁעָה אֲנִי יוֹדֵעַ: תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

עֲשָׂרָה מִי יוֹדֵעַ? עֲשָׂרָה אֲנִי יוֹדֵעַ: עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

אַחַד עָשָׂר מִי יוֹדֵעַ? אַחַד עָשָׂר אֲנִי יוֹדֵעַ: אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שְׁנֵים עָשָׂר מִי יוֹדֵעַ? שְׁנֵים עָשָׂר אֲנִי יוֹדֵעַ: שְׁנֵים עָשָׂר שִׁבְטַיָא, אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

שְׁלשָׁה עָשָׂר מִי יוֹדֵעַ? שְׁלשָׁה עָשָׂר אֲנִי יוֹדֵעַ: שְׁלשָׁה עָשָׂר מִדַּיָא, שְׁנֵים עָשָׂר שִׁבְטַיָא,   אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבָּתָא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָהוֹת, שְׁלשָׁה אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ.

Echad mi yode’a? Echad ani yode’a: echad Eloheinu shebashamayim u’va’aretz.

Shnayim mi yode’a? Shnayim ani yode’a: shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shloshah mi yode’a? Shloshah ani yode’a: shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Arba mi yode’a? Arba ani yode’a: arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Chamishah mi yode’a? Chamishah ani yode’a: chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shishah mi yode’a? Shishah ani yode’a: shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shiv’ah mi yode’a? Shiv’ah ani yode’a: shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shmonah mi yode’a? Shmonah ani yode’a: shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnailuchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Tishah mi yode’a? Tishah ani yode’a: tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Asarah mi yode’a? Asarah ani yode’a: asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Echad asar mi yode’a? Echad asar ani yode’a: echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shnaim asar mi yode’a? Shnaim asar ani yode’a: shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shloshah asar mi yode’a? Shloshah asar ani yode’a: shloshah asar midaiya, shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.