הִנֵּה מַה טוֹב וּמַה נָּעִים שֶׁבֶת אָחִים גַּם יַחַד

Hinei mah tov u-ma nayim shevet achim gam yachad

Behold how good and how pleasant it is for people to dwell together.

LEADER:

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

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

The Blessing over Wine

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

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

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

The Blessing over Spices

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

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

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

The Blessing over the Candle

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

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

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

The Blessing over Havdalah

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

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

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

On this night we retrace our steps from then to now, reclaiming years of desert wandering.

On this night we ask questions, ancient and new, speaking of servitude and liberation, service and joy.

On this night we welcome each soul, sharing stories of courage, strength, and faith.

On this night we open doors long closed, lifting our voices in songs of praise.

On this night we renew ancient hopes and dream of a future redeemed.

On this night we gather around Seder tables remembering our passage from bondage to freedom.

On this night we journey from now to then, telling the story of our people’s birth.

Seder Flow

Kadesh קדש, we drink the first cup… We wash our hands, Urchatz ורחץ…  Karpas כרפס we dip the vegetables… Break the matzah, yachatz יחץ …  Maggid מגיד, we tell the story… Rochtza רחצה, we wash our hands some more…  Motzi Matzah מוציא מצה, bless the matzah… Dip the bitter herbs, Marror מרור …  Korech כורך, a yummy sandwich that we eat… Shulchan Orech שלחן עורך, oh doesn’t dinner sound so sweet…  Tzafun’s צפון the afikoman… Barech ברך, we bless after the meal…  Hallel הלל, we offer praises… Nirtzah נירצה, we finish our whole spiel...

its message of freedom - its response to suffering - its hope for renewed life.

United with family and dear friends, Jews celebrate the holiday of Pesach -

with gratitude for blessings - for love - for freedom.

Tonight we drink four cups of wine. Why four? Some say the cups represent our matriarchs—Sarah, Rebecca, Rachel, and Leah—whose virtue caused God to liberate us from slavery.

Another interpretation is that the cups represent the Four Worlds: physicality, emotions, thought, and essence.

Still a third interpretation is that the cups represent the four promises of liberation God makes in the Torah: I will bring you out, I will deliver you, I will redeem you, I will take you to be my people (Exodus 6:6-7.) The four promises, in turn, have been interpreted as four stages on the path of liberation: becoming aware of oppression, opposing oppression, imagining alternatives, and accepting responsibility to act.

בָּרוּךְ אַתָּה ה', אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָּפֶן

בָּרוּךְ אַתָּה ה', אֱלהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בָּנוּ מִכָּל-עָם וְרוֹמְמָנוּ מִכָּל-לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ ה' אֱלֹהֵינוּ בְּאַהֲבָה (לשבת: שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשוֹן, (לשבת: אֶת יוֹם הַשַּׁבָּת הַזֶּה וְ) אֶת יוֹם חַג הַמַּצּוֹת הַזֶּה זְמַן חֵרוּתֵנוּ, (לשבת: בְּאַהֲבָה) מִקְרָא קֹדֶשׁ זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (לשבת: וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶׁךָ (לשבת: בְּאַהֲבָה וּבְרָצוֹן) בְּשִׂמְחָה וּבְשָׂשוֹן הִנְחַלְתָּנוּ

בָּרוּךְ אַתָּה ה', מְקַדֵּשׁ (לשבת: הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים

Baruch atah Adonai, Eloheinu Melech haolam, borei pr'ri hagafen.

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

Baruch atah Adonai, m'kadeish haShabbat v'Yisrael v'hazmanim.

Blessed are You, Adonai Our God, Ruler of the world, Creator of the fruit of the vine.

Blessed are You, Adonai our God, Ruler of the world, You have chosen us from all peoples, exalting us and sanctifying us with mitzvot. In Your love, Our God, You have given us (Sabbaths of rest,) feasts of gladness and seasons of joy; (this Shabbat day and) this festival of matzot, season of our freedom, (in love,) a holy commemoration, a reminder of the Exodus from Egypt. God, You have chosen us from all peoples, consecrating us to your service, giving us (the Sabbath, a sign of your love and favour and) the Festivals, a time of gladness and joy.

Blessed are You Adonai, who sanctifies (Shabbat,) our people Israel, and the Festivals.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה

Baruch atah Adonai, Eloheinu Melech haolam, shehecheyanu v’kiy’manu v’higianu laz’man hazeh.

Blessed are You, Adonai our God, Ruler of the Universe who has given us life, sustained us, and enabled us to reach this season

Now that we have recited the words of Shehecheyanu, thanking God for allowing us to reach this holy day, let's take a moment to share with each other some other moments of gratitude. Think about your year from last Pesach until now, and choose one or two events, blessings, or gifts for which you would like to give thanks.

Pass a bowl of water, a small cup and a towel around the table. Everyone pours three cupfuls over their fingers. There is no blessing over this washing.

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

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

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

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

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

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

-

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

The Pesach story begins in a broken world, amidst slavery and oppression. The sound of the breaking of the matzah sends us into that fractured existence, only to become whole again when we find the broken half, the a fikoman, at the end of the Seder. This brokenness is not just a physical or political situation. In Hebrew, Egypt is called Mitzrayim, reminding us of the word tzar, narrow . Thus, in Hassidic thought, Mitzrayim symbolizes the inner straits that trap our souls. Yet even here we can find a unique value, as the Hassidic saying teaches us: "There is nothing more whole - than a broken heart."

Or as Leonard Cohen wrote: "There's a crack in everything / that's where the light comes in."

We now break the middle matzah and place the larger portion, the afikoman in a napkin to be hidden. It will be the last thing we eat tonight. The afikoman game begins now!

Pour the second glass of wine for everyone.

The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all. Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries. Some say that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.

The central imperative of the seder is to tell the story. The Torah 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 wrote: God created man because God 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.

Raise the tray with the matzot and say:

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 dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei v'yeichol, kol deetzreech yeitei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'Yisra-el. Hashata avdei, l'shanah haba-ah b'nei 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 share the Pesach meal. This year, we are here. Next year, in the land of Israel. This year, 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.

The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.

מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות

Ma nishtana halaila hazeh mikol haleilot?

Why is this night different from all other nights?

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.

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.

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.

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.

On all other nights, we get biscuits and rolls,
Fluffy and puffy and full of air holes.
Why on this night, why, tell me why,
Only this flat stuff that’s always so dry.

On all other nights, we eat all kinds of greens,
And I’m starting to like them – except lima beans.
Why on this night, I ask on my knees,
Do we eat stuff so bitter it makes grownups wheeze?

On all other nights, we dip vegies just once –
Just try dipping twice and they’ll call you a dunce.
Why on this night, why, tell me true,
Why double-dipping’s the right thing to do.

On all other nights, we sit up when we munch.
You’ll choke if you slump! You’ll croak if you hunch!
Why on this night, if anyone knows,
Do we get to recline on my mom’s good pillows.

Why is this night so different from most?
Why do we do things so odd and so gross?
Why do we tell the same stories and stuff?
Because when it’s Pesach, it’s never enough!

We have asked the traditional 4 questions and have begun to explore what makes this night different from all other nights. We now have the opportunity to turn the question towards ourselves and ask "what makes ME different?" How have you changed in the past year? Which habits have you formed or broken? What have you learned, and how have you grown? What makes you special and unique amongst all other people?

In recounting our story, let us consider that we tell it to four children, one wise, one simple, one wicked and one innocent.

The wise child asks: How can I learn more about our people? To that child you shall direct our wealth of literature so that they may seek out this knowledge for themself.

The simple child asks: What is this all about? To that child you shall say simply , because we had faith we were redeemed from slavery.

The wicked child asks: What good is this to you? To that child you shall say, do not exclude yourself by saying "to you" but say instead "to us", for only together can we succeed.

The innocent child does not know how to ask. For this child you shall tell them that we were taken out of Egypt so that we could be free.

Say to all of the children, that you may know who you are, get wisdom, get understanding and it shall preserve you, love it and it shall keep you.

Our story starts in ancient times, with Abraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as gods were just statues. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.

God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."

Raise the glass of wine and say:

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵֽינוּ וְלָֽנוּ

V’hi she-amda l’avoteinu v’lanu.

This promise has sustained our ancestors and us.

For not only one enemy has risen against us to annihilate us, but in every generation there are those who rise against us. But God saves us from those who seek to harm us.

The glass of wine is put down.

In the years our ancestors lived in Egypt, our numbers grew, and soon the family of Jacob became the People of Israel. Pharaoh and the leaders of Egypt grew alarmed by this great nation growing within their borders, so they enslaved us. We were forced to perform hard labor, perhaps even building pyramids. The Egyptians feared that even as slaves, the Israelites might grow strong and rebel. So Pharaoh decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them.

But God heard the cries of the Israelites. And God brought us out of Egypt with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. God brought us out not by angel or messenger, but through God’s own intervention. 

Avadim Hayinu

ּעֲבָדִים הָיִינוּ הָיִינו. עַתָּה בְּנֵי חוֹרִין

Avadim hayinu hayinu. Ata b’nei chorin, b'nei chorin. Avadim hayinu, ata ata b'nei chorin, b'nei chorin

We were slaves. Now we are free.

We Were Slaves - Avadim Hayinu   עֲבָדִים הָיִינו

עֲבָדִים הָיִינו

עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ יי אֱלֹהֵינוּ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה. וְאִלּוּ לֹא הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, הֲרֵי אָנוּ וּבָנֵינוּ וּבְנֵי בָנֵינוּ מְשֻׁעְבָּדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם. וַאֲפִילוּ כֻּלָנוּ חֲכָמִים, כֻּלָנוּ נְבוֹנִים, כֻּלָנוּ זְקֵנִים, כֻּלָנוּ יוֹדְעִים אֶת הַתּוֹרָה, מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם. וְכָל הַמַרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח.

Avadim hayinu l'faroh b'mitzrayim. Vayotzi-einu Adonai Eloheinu misham, b'yad chazakah uvizroa n'tuyah, v'ilu lo hotzi hakadosh Baruch hu et avoteinu mimitzrayim, harei anu uvaneinu uv'nei vaneinu, m'shubadim hayinu l'faroh b'mitzrayim. Va-afilu kulanu chachamim, kulanu n'vonim, kulanu z'keinim, kulanu yod'im et hatorah, mitzvah aleinu l'sapeir bitzi-at mitzrayim. V’chol hamarbeh l'sapeir bitzi-at mitzrayim, harei zeh m'shubach.

We were slaves to Pharaoh in Egypt, and God took us from there with a strong hand and outstretched arm. Had God not brought our ancestors out of Egypt, then even today we and our children and our grandchildren would still be slaves. Even if we were all wise, knowledgeable scholars and Torah experts, we would still be obligated to tell the story of the exodus from Egypt.

No, No, No, No, No!

Chorus:

Pharaoh, Pharaoh, what are you doing? What are you doing? Pharaoh, Pharaoh, you gotta let my people go!

Pharaoh, Pharaoh, what are you doing? What are you doing? Pharaoh, Pharaoh, no, no, no, no, no!

No more working in the hot sun, no more slavery! No more working in the hot sun, no, no, no, no, no! Pharaoh...

No more heavy, heavy burdens... Pharaoh...

No more screamin’ and yellin’...Pharaoh...

No more hungry bellies...Pharaoh...

We are about to recite the Ten Plagues and pour out drops of wine for each, symbolizing the loss of sweetness that the plagues caused. We know that the plagues were horrific and that the Egyptians suffered immensely, and yet, often we feel inclined to make light of the plagues. We sing upbeat songs, use finger puppets, and throw plastic frogs in the air all while remembering the devastation. Why do we do this? Is it merely to keep antsy children entertained for the final few minutes before the meal is served? Is it merely to keep OURSELVES entertained for the final few minutes before the meal is served? Some people argue that the plagues are not meant to be taken lightly, that they are serious, frightening, and nothing that we would ever wish upon anyone again, while others argue that we need a bit of levity in order to break the tension and create an environment in which we are able to discuss the plagues without being paralysed by fear.

Tonight, we will do both. We will begin with a silly song to lighten the mood a bit, and then we will settle in to delve deep into the meaning and lessons of the Ten Plagues.

Ten Plagues in Egypt Land

Chorus: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10 plagues in Egypt land!

1. Blood in the water made the river run red, ten plagues in Egypt land!

Pharaoh shoulda listened to what God said, ten plagues in Egypt land!

2. Frogs were jumping in Pharaoh’s hair, ten plagues in Egypt land!

Pharaoh didn’t like it but the frogs didn’t care, ten plagues in Egypt land!

Chorus

3. Creepy, crawly, itchy lice… Mess with the Holy One, ya better think twice…

4. Filthy flies so dirty and vile… Not exactly Pharaoh’s style… Chorus

5. The cattle and the horses and the oxen died… “I won’t give up!” old Pharaoh cried…

6. Boils and blisters on his skin… Give it up Pharaoh, you’re never gonna win… Chorus

7. The hail rained down from the heavens on high… Hurt so much, made Pharaoh cry…

8. Swarms of locusts ate the crops… Hard-hearted Pharaoh just wouldn’t stop…Chorus

9. Dark descended in the light of day… Pharaoh was lost, couldn’t find his way…

10. First-born, the final blow… Finally Pharaoh let the people go… Chorus

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 made in the image of God. 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.

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? 

The plagues and our subsequent redemption from Egypt are but one example of the care God has shown for us in our history. Had God but done any one of these kindnesses, it would have been enough -dayeinu. The complete lyrics to Dayeinu tell the entire story of the Exodus from Egypt as a series of miracles God performed for us. Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large.

אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ

Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu

If God had only taken us out of Egypt, that would have been enough!

אִלוּ נָתַן לָנוּ אֶת הַשַׁבָּת, דַּיֵינוּ

Ilu natan natan lanu, natan lanu et ha-Shabbat, Natan lanu et ha-Shabbat, Dayeinu

If God had only given us Shabbat, that would have been enough.

אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ

Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah, Dayeinu

If God had only given us the Torah, that would have been enough.

We have now told the story of Passover…but wait! We’re not quite done. There are still some symbols on our seder plate we haven’t talked about yet. Rabban Gamliel would say that whoever didn’t explain the shank bone, matzah, and marror (or bitter herbs) hasn’t done Passover justice.

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.

Passover offers a variety of opportunities to infuse our holiday celebrations with social justice themes. Here are a few modern additions to consider adding to your table:

• Miriam's Cup: This new custom celebrates Miriam’s role in the deliverance from slavery and her help throughout the wandering in the wilderness. A cup of water is placed next to Elijah's cup to symbolise Miriam's role in the redemption from slavery. With this new custom, we recognise that women have always been – and continue to be – integral to the continued survival of the Jewish community.
• Orange: Many families and congregations have begun adding an orange to the Seder plate as a way of acknowledging the role of people who feel marginalised within the Jewish community. Professor Susannah Heschel explains that in the 1980’s, feminists at Oberlin College placed a crust of bread on the Seder plate, saying, “There's as much room for a lesbian in Judaism as there is for a crust of bread on the seder plate.” Heschel adapted this practice, placing an orange on her family's seder plate and asking each attendee to take a segment of the orange, make the blessing over fruit, and eat it as a gesture of solidarity with LGBTQ Jews and others who are marginalised within the Jewish community. They spit out the orange seeds, which were said to represent homophobia.
• Potato: In 1991, Israel launched Operation Solomon, a covert plan to bring Ethiopian Jews to the Holy Land. When these famished, downtrodden Jews arrived in Israel, many were so hungry and ill that they were unable to digest substantial food. Israeli doctors fed these new immigrants simple boiled potatoes and rice until their systems could take more food. This addition honours a wondrous exodus in our own time, from Ethiopia to Israel.
• Fair Trade Chocolate or Cocoa Beans: The fair trade movement promotes economic partnerships based on equality, justice and sustainable environmental practices. Fair Trade certified chocolate and coca beans are grown under standards that prohibit the use of forced labour. They can be included on the seder plate to remind us that although we escaped from slavery in Egypt, forced labour is still very much an issue today.

What modern traditions has your family or congregation integrated into your seder ? Will you be including a Miriam’s Cup, potato, orange, or fair trade products in next year’s Passover celebration?

Psalm 114

בְּצֵאת יִשְׂרָאֵל, מִמִּצְרָיִם; בֵּית יַעֲקֹב, מֵעַם לֹעֵז
הָיְתָה יְהוּדָה לְקָדְשׁוֹ; יִשְׂרָאֵל, מַמְשְׁלוֹתָיו
הַיָּם רָאָה, וַיָּנֹס; הַיַּרְדֵּן, יִסֹּב לְאָחוֹר
הֶהָרִים, רָקְדוּ כְאֵילִים; גְּבָעוֹת, כִּבְנֵי-צֹאן
מַה-לְּךָ הַיָּם, כִּי תָנוּס; הַיַּרְדֵּן, תִּסֹּב לְאָחוֹר
הֶהָרִים, תִּרְקְדוּ כְאֵילִים; גְּבָעוֹת, כִּבְנֵי-צֹאן
מִלִּפְנֵי אָדוֹן, חוּלִי אָרֶץ; מִלִּפְנֵי, אֱלוֹהַּ יַעֲקֹב
הַהֹפְכִי הַצּוּר אֲגַם-מָיִם; חַלָּמִישׁ, לְמַעְיְנוֹ-מָיִם

B'tzeit Yisraeil miMitzrayim. Beit Ya'akov mei'am lo'eiz

Hay'ta hay'ta Y'huda l'kodsho Yisraeil mamsh'lotav
Hayam ra'a vayanos vayanos. HaYardein yisov l'achor
Heha-rim rak'du ch'eilim g'va'ot kivnei tzon
B'tzeit Yisraeil miMitzrayim. Beit Ya'akov mei'am lo'eiz

Ma l'cha hayam... ki tanus... haYardein... tisov l'achor... Heharim... tirk'du ch'eilim... g'va'ot... kivnei tzon...
Milif'nei adon... chuli aretz... milif'nei... Elo'ah Ya'akov... Hahofchi hatzur... agam mayim... chalamish... l'mayno mayim...

When Israel went out of Egypt, when the house of Jacob emerged from a babel of tongues, Judah became God's dwelling place, Israel, God's dominion. The sea looked and fled. the Jordan turned back. The mountains danced like lambs, the hills like young sheep.

Why do you flee, O sea? O Jordan, why do you change your course? Why do you frolic, O mountains? Why do the hills tremble? In God's presence, the earth moves before the God of Jacob. You transform rocks into pools of water. You turn flint into flowing springs

Just as we remember all of the times throughout history when the nations of the world shut their doors on Jews fleeing violence and persecution in their homelands, so, too, do we remember with gratitude the bravery of those who took us in during our times of need — the Ottoman Sultan who welcomed Spanish Jews escaping the Inquisition, Algerian Muslims who protected Jews during pogroms in the French Pied -Noir, and the righteous gentiles hiding Jews in their homes during World War II. In the midst of the current global refugee crisis, we aspire to stand on the right side of history as we ask our own government to take a leadership role in protecting the world’s most vulnerable refugees. May we find the bravery to open up our nation and our hearts to those who are in need. Blessed are You, Adonai our God, who delivers those in search of safety.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

Blessed are You, Ruler of the Universe, who creates the fruit of the vine.

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

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

After you have poured the water over your hands, 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.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.

The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה

The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.

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, Ruler of Everything, who brings bread from the land.

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, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.

Distribute and eat the top and middle matzah for everyone to eat.

Until we are willing to take on the suffering of those who are oppressed as if it is our own, we will never experience true empathy and true compassion. To help us begin to embrace that experience, we eat the matzah with the maror, a seasoning reflecting the bitterness of those who lack freedom.

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

Baruch Atah Adonai Eloheinu Melech ha’olam, asher kidshanu bimitzvotav vitzivanu al achilat maror.

Blessed are you, Adonai, Sovereign of Existence, who hallows our lives through commandments
Who has commanded us regarding the eating of  maror.

Everyone eats a bite of the matzah with horseradish.

Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ

When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.

As we combine the bitter marror with the sweet charoset in the Hillel sandwich, we are reminded that life is never all good or all bad. The sad mixes with the happy, the trials temper the triumphs, and, just as we break a glass at a wedding, we take time in every Jewish celebration to acknowledge that life is never perfect. Let's take some time now to reflect on the "oys and joys" of Jewish life as we enjoy our sandwich.

In some Ashkenazi traditions, the Afikomen is hidden during the meal, for the ‘children’ to find later. This ceremony reminds us that what is broken can be repaired and that what is lost can be regained, as long as we remember it and search for it

Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ

Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!

The Afikoman Mambo

I’m gonna find it, I’m gonna find it, I’m gonna find it, I’m gonna find, gonna find the Afikoman.

Every year at Pesach time, we eat the matzah and we drink the wine.

We ask four questions one by one, but before the seder’s done… I’m gonna find it…

We eat charoset and we dip karpas, we tell the story of the Exodus.

The bitter herbs they make my eyes go crossed, but when I find the Afikoman I’m the boss ‘cause… I’m gonna find it…

Now you can hide it on the table, hide it in a box, underneath the stairway or inside the kitchen clock. You can put it in your pocket, slip it under the TV, but you can’t take the Afikoman from me…

Now everyone knows the seder’s not done until we taste the Afikoman.

And when I find it I'll articulate the terms on which we shall negotiate, ‘cause… I’m gonna find it…

Finding and eating the Afikomen | tzafoon | צָפוּן

The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.

Brich Rachamana

From the Talmud

Hebrew (Aramaic, actaully): בריך רחמנא מלכא דעלמא מריה דהאי פיתא

Brich Rachamana Malka D’alma maray d’hai pita (2x)

You are the Source of Life for all that is and your blessing flows through me. (2x)

Blessed is the Compassionate One

Ruler of the Universe

Source of this food

Birkat Hamazon and The Third Cup

:שִׁיר הַמַּעֲלוֹת

בְּשׁוּב יהוה אֶת־שִׁיבַת צִיּוֹן הָיִ֫ינוּ כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם, הִגְדִּיל יְיָ לַעֲשׂוֹת עִם אֵלֶּה. הִגְדִּיל יְיָ לַעֲשׂוֹת עִמָּנוּ, הָיִינוּ שְׂמֵחִים. שׁוּבָה יְיָ אֶת שְׁבִיתֵנוּ, כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו

Shir hamaalot, b'shuv Adonai et shivat Tziyon hayinu k'chol'mim. Az yimalei s'chok pinu, ul'shoneinu rinah.
Az yom'ru vagoyim: Higdil Adonai laasot im eileh. Higdil Adonai laasot imanu, hayimu s'meichim.
Shuvah Adonai et sh'viteinu kaafikim baNegev. Hazor'im b'dimah b'rinah yiktzoru.
Haloch yeileich uvachoh, nosei meshech hazara,bo yavo v'rinah, nosei alumotav.

A pilgrim song. When God restored the exiles to Zion it seemed like a dream. Our mouths were filled with laughter, our tongues with joyful song. Then they said among the nations: "God has done great things for them." Yes, God is doing great things for us, and we are joyful. Restore our fortunes, O God, as streams revive the desert. Then those who have sown in tears shall reap in joy. Those who go forth weeping, carrying bags of seeds, shall come home with shouts of joy, bearing their sheaves.

​Leader:

רַבּוֹתַי נְבָרֵךְ

Group:

יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם

Leader:

יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת רַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ

Group:

בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ

Leader:

בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ

All:

בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ

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

כַּכָּתוּב, וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ. בָּרוּךְ אַתָּה יְיָ, עַל הָאָרֶץ וְעַל הַמָּזוֹן

וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יְיָ, בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם. אָמֵן

הָרַחֲמָן הוּא יִמְלֹךְ עָלֵינוּ לְעוֹלָם וָעֶד

הָרַחֲמָן הוּא יִתְבָּרַךְ בַּשָּׁמַיִם וּבָאָרֶץ

. הָרַחֲמָן הוּא יִשְׁלַח לָנוּ בְּרָכָה מְרֻבָּה בַּבַּיִת הַזֶּה וְעַל שֻׁלְחָן זֶה שֶׁאָכַלְנוּ עָלָיו

הָרַחֲמָן הוּא יִשְׁלַח לָנוּ אֶת אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב וִיבַשֶּׂר לָנוּ בְּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת

On Shabbat:

הָרַחֲמָן הוּא יַנְחִילֵנוּ יוֹם שֶׁכֻּלוֹ טוֹב

עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן

. יְיָ עֹז לְעַמּוֹ יִתֵּן יְיָ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם

Leader: Rabotai n'vareich

Let us bless

Group: Y'hi shem Adonai m'vorach mei-atah v'ad olam.

Praised be the name of God, now and forever.

Leader: Y'hi shem Adonai m'vorach mei-atah v'ad olam.
Birshut rabotai, n'vareich Eloheinu she-achalnu mishelo.

Praised be the name of God, now and forever.
Praised be our God, of whose abundance we have eaten.

Group: Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.

Praised be our God, of whose abundance we have eaten, and by whose goodness we live.

Leader: Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.
Praised be our God, of whose abundance we have eaten, and by whose goodness we live.

All: Baruch hu uvaruch sh'mo.

Praised be the Eternal God.

Baruch atah Adonai, Eloheinu Melech haolam,
hazan et haolam kulo b'tuvo, b'chein b'chesed uv'rachamim.
Hu notein lechem l'chol basar ki l'olam chasdo.
Uv'tuvo hagadol tamid lo chasar lanu,
v'al yechsar lanu, mazon l'olam va-ed,
baavur sh'mo hagadol.
Ki hu El zan um'farneis lakol umeitiv lakol,
umeichin mazon l'chol b'riyotav asher bara.
Baruch atah Adonai, hazan et hakol.

Sovereign God of the universe, we praise You: Your goodness sustains the world. You are the God of grace, love, and compassion, the Source of bread for all who live; for Your love is everlasting. In Your great goodness we need never lack for food; You provide food enough for all. We praise You, O God, Source of food for all who live.

Kakatuv: v'achalta v'savata, uveirachta et Adonai Elohecha al haaretz hatovah asher natan lach. Baruch atah Adonai, al haaretz v'al hamazon.

As it is written: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise You, O God, for the earth and for its sustenance.

Uv'neih Y'rushalayim ir hakodesh bimheirah v'yameinu.
Baruch atah Adonai, boneh v'rachamav Y'rushalayim. Amen.

Let Jerusalem, the holy city, be renewed in our time. We praise You, Adonai, in compassion You rebuild Jerusalem. Amen.

HaRachaman, hu yimloch aleinu l'olam va-ed.
HaRachaman, hu yitbarach bashamayim uvaaretz.
HaRachaman, hu yishlach lanu b'rachah m'rubah babayit hazeh,
v'al shulchan zeh she-achalnu alav.
HaRachaman, hu yishlach lanu et Eliyahu HaNavi,
zachur latov, vivaser lanu b'sorot tovot, y'shuot v'nechamot.

Merciful One, be our God forever. Merciful One, heaven and earth alike are blessed by Your presence. Merciful One, bless this house, this table at which we have eaten. Merciful One, send us tidings of Elijah, glimpses of good to come, redemption and consolation.

On Shabbat:

HaRachaman, hu yanchileinu yom shekulo Shabbat
um'nuchah l'chayei haolamim.

Merciful One, help us to see the coming of a time when all is Shabbat.

Oseh shalom bimromav, hu yaaseh shalom,
aleinu v'al kol Yisrael, v'imru amen.
Adonai oz l'amo yitein, Adonai y'vareich et amo vashalom.

May the Source of peace grant peace to us, to all Israel, and to all the world. Amen. May the Eternal grant strength to our people. May the Eternal bless our people with peace.

The Blessing after the Meal concludes by drinking the Third Cup of wine.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

Blessed are You, Ruler of the Universe, who creates the fruit of the vine.

We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our seder. In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions, such as a baby’s bris and the Passover seder.

The Hassidic Rebbe Naftali Tzvi Horowitz used to go around the Seder table inviting each participant to pour from their personal cup into Elijah's cup. This symbolizes the Kabbalistic concept that Divine action will occur when there is a corresponding human action, an awakening from below that precedes it.

In some families, each participant helps to fill Elijah's cup of future redemption, while, silently or aloud, making a particular wish for a better year. May it come true with our own initiative and then with God's help.

אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּי

אֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי

בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ

עִם מָשִֽׁיחַ בֶּן דָּוִד עִם מָשִֽׁיחַ בֶּן דָּוִד

Eliyahu hanavi Eliyahu hatishbi Eliyahu, Eliyahu, Eliyahu hagiladi. Bimheirah b’yameinu, yavo eileinu .Im mashiach ben-David, Im mashiach ben-David

Elijah the prophet, the Tishbite, the man of Gilad: return to us speedily, in our days with the messiah, son of David.

MIRIAM HAN'VIAH
Traditional melody tor Eiliyahu Hanavi. Hebrew lyrics by Leila Gal Bemer

Miriam ha-n'vi-a oze v'zim-ra b'ya-da.
Miriam, tir'kod i-ta-nu, l'hag-dil zim-rat o-lam.
Miriam, tir'kod i-ta-nu, l'ta-kein et ha-o-lam.
Bim-hei-ra v'ya-mei-nu hi t'vi-ei-nu
El mei ha-y'shu-a (2x)

Miriam the Prophet, strength and song are in her hand. Miriam will dance with us to strengthen the world's song. Miriam will dance with us to heal the world. Soon, and in our time, she will lead us to the waters of salvation

As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.

We drink the fourth cup to our children, to all children.

Adults: May you live and be well. May your days be happy and productive. May you be part of the never-ending cycle of life, love and the search for a better tomorrow.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

Blessed are You Adonai our God, Ruler of the Universe, who creates the fruit of the vine.

Drink the fourth and final glass of wine

On the second night of Passover we begin our fourty-nine-day count that begins with the Exodus from Egypt and ends with the receiving of the Ten Commandments at Sinai. We start with Pesach, the first moments of our freedom, and end our count with the ultimate sign of our autonomy as a people - the celebration of the festival of Shavuot.

הנני מוכן ומזומן לקים מצות עשה של ספירת העומר

I am ready and prepared to partake in the commandment of counting the Omer.

.בָרוּךְ אַתָה יי אלהינו מֶלֶךְ הַעוֹלָם, אֲשֶר קִדְּשָנוּ בְמִצְוֹתָיו, וְצִוָנוּ עַל סְפִירַת הַעוֹמֶר

Baruch atah Adonai Eloheinu Melech ha'olam, asher kidshanu b'mitzvotav v'tzivanu al s'firat ha'omer.

Blessed are You, Adonai our God, Ruler of the Universe, who has sanctified us with Divine commandments, and commanded us concerning the counting of the Omer.

.הַיוֹם יוֹם אֶחָד לָעֽוֹמֶר

Ha'yom yom echad la-omer .

Today is the first day of the Omer.

We now come to the part of the Seder called Hallel, which means "praise." We raise our voices together with some traditional, and some not-so-traditional songs of praise and joy. We celebrate our redemption from Egypt, and we celebrate being together for this joyous, special occasion.

Baby Moses in a Basket (Ellen Allard)

Baby Moses in a basket, in a basket on the river; Baby Moses in a basket on the river Nile.

Yocheved gives birth to a strong baby boy, and hides him as he starts to thrive.

Soon she has a plan to put him in the river Nile, the only way he’ll stay alive.

Miriam, his sister, loved her baby brother dear, she helps her mother with his care

And when the boy is placed in a basket in the reeds, she hides herself ‘til he’s found there.

Pharaoh’s daughter finds the basket floating in the Nile, she knows it is a Hebrew boy;

Miriam brings her mother in to suckle the child, now Yocheved holds her pride and joy.

Moses grew to lead his people to the Promised Land, God had chosen him to set them free

But without the love and courage of the women at the Nile, it would’ve changed the course of history.

Standing at the Sea (Ellen Allard)

Standing at the sea, mi chamocha (3x) Freedom's on our way!

Singing and dancing, mi chamocha (3x) Freedom’s on our way!

Freedom, freedom! (3x) Freedom's on our way!

They're coming up behind… Bound no more…

The sea she parts…Walking through the water…

We’re on the other side...One God…

Standing at the sea…Singing and dancing…Freedom’s on our way!

Who Knows One?

Ooh, ah, oo-ah-ah, singin’ Ooh, ah, oo-ah-ah,

Who knows One? I know one:

One is our God, One is our God, One is our God in the heaven and the earth, ah, oo-ah ah, singin’ ooh, ah, oo-ah-ah!

Who knows Two? I know Two:

Two are the tablets that Moses brought,

And one is our God, One is our God, One is our God in the heaven and the earth, ah, oo-ah ah, singin’ ooh, ah, oo-ah-ah!

Who knows Three? I know Three:

Three are the Papas, Two are the tablets that Moses brought,

And one is our God, One is our God, One is our God in the heaven and the earth, ah, oo-ah ah, singin’ ooh, ah, oo-ah-ah!

(Keep going all the way up to 13! Here are the rest of the verses.)

One is our God, One is our God, One is our God...in the heaven and the earth! Two are the tablets that Moses brought, Three are the Papas, Four are the Mamas, Five are the books of the (clap) Torah, Six are the parts of the (clap) Mishnah, Seven are the Days of the Week (ooh ahh), Eight are the days to the B’rit Milah, Nine are the months ‘til a baby’s born, Ten are the Ten Commandments, Eleven are the stars in Joseph’s dream, Twelve are the tribes of Israel, Thirteen are the years to B’nai Mitzvah (Yeah!)

Echad Mi Yodei’a? - Who Knows One?

Echad mi yodei’a? Echad ani yodei’a.
Echad Eloheinu she’bashamayim uva'aretz.

Sh’nayim mi yodei’a? Sh’nayim ani yodei’a.
shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

Shlosha mi yodei’a? Shlosha ani yodei’a.
Shlosha avot, shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

Arba mi yodei’a? Arba ani yodei’a.
Arba imahot, shlosha avot, shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

Chamisha, mi yodei’a? Chamisha, ani yodei’a.
Chamisha chumshei torah, arba imahot, shlosha avot, shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

Shisha, mi yodei’a? Shisha, ani yodei’a.
Shisha sidre mishna, chamisha chumshei torah, arba imahot, shlosha avot, shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

Shiva, mi yodei’a? Shiva, ani yodei’a.
Shiva y'mei Shabatah, shisha sidre mishna, chamisha chumshei torah, arba imahot, shlosha avot, shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

Sh'monah, mi yodei’a? Sh'monah, ani yodei’a.
Sh'monah y'mei milah, shiva y'mei Shabatah, shisha sidre mishna, chamisha chumshei torah, arba imahot, shlosha avot, shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

Tisha, mi yodei’a? Tisha, ani yodei’a.
Tisha yarchei leidah, sh'monah y'mei milah, shiva y'mei Shabatah, shisha sidre mishna, chamisha chumshei torah, arba imahot, shlosha avot, shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

Asarah, mi yodei’a? Asarah, ani yodei’a.
Asarah dibraya, tisha yarchei leidah, sh'monah y'mei milah, shiva y'mei Shabatah, shisha sidre mishna, chamisha chumshei torah, arba imahot, shlosha avot, shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

Achad asar, mi yodei’a? Achad asar, ani yodei’a.
Achad asar kochvaya, asarah dibraya, tisha yarchei leidah, sh'monah y'mei milah, shiva y'mei Shabatah, shisha sidre mishna, chamisha chumshei torah, arba imahot, shlosha avot, shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

Sh'neym asar, mi yodei’a? Sh'neym asar, ani yodei’a.
Sh'neym asar shivtaya, achad asar kochvaya, asarah dibraya, tisha yarchei leidah, sh'monah y'mei milah, shiva y'mei Shabatah, shisha sidre mishna, chamisha chumshei torah, arba imahot, shlosha avot, shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

Shlosha asar, mi yodei’a? Shlosha asar, ani yodei’a.
Shlosha asar midaya, sh'neym asar shivtaya, achad asar kochvaya, asarah dibraya, tisha yarchei leidah, sh'monah y'mei milah, shiva y'mei Shabatah, shisha sidre mishna, chamisha chumshei torah, arba imahot, shlosha avot, shnei luchot habrit, Echad Eloheinu she’bashamayim uva'aretz.

?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

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

?שִׁשִָּׂה מִי יוֹדֵעַ

.שִׁשִָּׂה 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: שְׁמוֹנָה 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, שְׁלשָׁ אָבוֹת, שְׁנֵי לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַים וּבָאָרֶץ

?עֲשֶָרָה מִי יוֹדֵעַ
עֲשֶָרָה 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 עַָשָׂר 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 יודע
שנים עָשָׂר אֲנִי יוֹדֵעַ: שְׁנֵים עֶָשָׂר שִׁבְטַיָא, אַחַד עַָשָׂר 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 עֶָשָׂר מִי יוֹדֵעַ
שְׁלשָׁה עָשָׂר אֲנִי יוֹדֵעַ: שְׁלשָׁה עָשָׂר מִדַּיָא. שְׁנֵים עֶָשָׂר שִׁבְטַיָא, אַחַד עַָשָׂר 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

Miriam’s Song (Debbie Friedman)

And the women dancing with their timbrels, followed Miriam as she sang her song!

Sing a song to the One whom we’ve exalted. Miriam and the women danced and danced the whole night long!

And Miriam was a weaver of unique variety, the tapestry she wove was one which sang our history.

With every strand and every thread she crafted her delight, a woman touched with spirit, she dances toward the light.

And the women dancing with their timbrels...

When Miriam stood upon the shores and gazed across the sea, the wonder of this miracle she soon came to believe.

Whoever thought the sea would part with an outstretched hand, and we would pass to freedom and march to the promised land.

And the women dancing with their timbrels...

And Miriam the Prophet took her timbrel in her hand, and all the women followed her just as she had planned.

And Miriam raised her voice in song, she sang with praise and might: We’ve just lived through a miracle; we’re going to dance tonight!

And the women dancing with their timbrels...

Pharoah Pharoah

CHORUS: Pharaoh, Pharaoh, whoa baby, let my people go! (2x)

A burnin' bush told me just the other day, that I should go to Egypt and say,
"It's time to let my people be free - Listen to God if you won't listen to me!"

CHORUS

Well me and and my people goin' to the Red Sea, with Pharaoh's best army comin' after me.
I took my staff, stuck it in the sand, and all of God's people walked on dry land.
Singin...

CHORUS

Now Pharaoh's army was a-comin' too, so whattaya think that God did do?
Had me take my staff and clear my throat, and all of Pharaoh's army did the dead man's float.

CHORUS

Well that's the story of the stubborn goat. Pharaoh should've know that chariots don't float.
The lesson is simple, it's easy to find, when God says, "GO!" you had better mind!

Chad Gadya

Chad gadya, chad gadya
Dizvan Abba bisrey zuzay. Chad gadya, chad gadya!

Vi'asa shunra, vi'achal ligadya
Dizvan Abba bisrey zuzay. Chad gadya, chad gadya!

Vi'asa kalba vinashach lishunra. Di'achal ligadya
Dizvan Abba bisrey zuzay. Chad gadya, chad gadya!

Vi'asa chutra, vi'hika likalba, Dinashach lishunra, di'achal ligadya
Dizvan Abba bisrey zuzay. Chad gadya, chad gadya!

Vi'asa nura visharaf lichutra. Di'hika likalba, dinashach lishunra, di'achal ligadya
Dizvan Abba bisrey zuzay. Chad gadya, chad gadya!

Vi'asa maya vikava linurah. Disharaf lichutra, di'hika likalba, dinashach lishunra, di'achal ligadya
Dizvan Abba bisrey zuzay. Chad gadya, chad gadya!

Vi'asa torah vishasa limaya. Dikava linurah, disharaf lichutra, di'hika likalba, dinashach lishunra, di'achal ligadya
Dizvan Abba bisrey zuzay. Chad gadya, chad gadya!

Vi'asa hashochet vishachat litorah. Dishasa limaya, dikava linurah, disharaf lichutra, di'hika likalba, dinashach lishunra, di'achal ligadya
Dizvan Abba bisrey zuzay. Chad gadya, chad gadya!

Vi'asa malach hamaves
Vishacat lashochet dishachat litorah. Dishasa limaya, dikava linurah, disharaf lichutra, di'hika likalba, dinashach lishunra, di'achal ligadya
Dizvan Abba bisrey zuzay. Chad gadya, chad gadya!

Vi'asa hakadosh baruch hoo vishachat limalach hamaves.
Dishacat lashochet, dishachat litorah, dishasa limaya, dikava linurah, disharaf lichutra, di'hika likalba, dinashach lishunra, di'achal ligadya
Dizvan Abba bisrey zuzay. Chad gadya, chad gadya!

חַד גַּדְיָא,חַד גַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא,חַד גַּדְיָא

וְאָתָא שׁוּנְרָא וְאַָכְלָה לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא,חַד גַּדְיָא

וְאָתָא כַלְבָּא וְנָשַׁךְ לְשׁוּנְרָא, דְּאַָכְלָה לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא,חַד גַּדְיָא

וְאָתָא חוּטְרָא והִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאַָכְלָה לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא,חַד גַּדְיָא

וְאָתָא נוּרָא וְשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאַָכְלָה לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

וְאָתָא מַיָא וְכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאַָכְלָה לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא,חַד גַּדְיָא

וְאָתָא תוֹרָא וְשָׁתָה לְמַיָא, דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאַָכְלָה לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא,חַד גַּדְיָא

וְאָתָא הַשׁוֹחֵט וְשָׁחַט לְתוֹרָא, דְּשָּׁתָה לְמַיָא, דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאַָכְלָה לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא,חַד גַּדְיָא

וְאָתָא מַלְאָךְ הַמָּוֶת וְשָׁחַט לְשׁוֹחֵט, דְּשָׁחַט לְתוֹרָא, דְּשָּׁתָה לְמַיָא, דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאַָכְלָה לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

וְאָתָא הַקָּדוֹשׁ בָּרוּךְ הוּא וְשָׁחַט לְמַלְאַךְ הַמָּוֶת, דְּשָׁחַט לְשׁוֹחֵט, דְּשָׁחַט לְתוֹרָא, דְּשָּׁתָה לְמַיָא, דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאַָכְלָה לְגַדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא,חַד גַּדְיָא

One kid, an only kid my father bought for two zuzim.
Chad gadya, chad gadya!

Then came the cat that ate the kid my father bought for two zuzim.
Chad gadya, chad gadya!

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

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

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

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

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

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

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

Then came the Holy One, Blessed be God who destroyed the angel of death that slew the butcher that killed the ox that drank the water that quenched the fire that burned the stick that beat the dog that bit the cat that ate the kid my father bought for two zuzim.
Chad gadya, chad gadya!

Adir Hu - God of Might

Adir hu, adir hu, yivneh veito bekarov
Bim’heirah, bim’heirah b’yameinu bekarov,
Eil b’nei, Eil b’nei, b’nei veitcha bekarov.

Bachur hu, gadol hu, dagul hu, yivneh veito bekarov. ..
Hadur hu, vatik hu, zakai hu, yivneh veito bekarov...
Chassid hu, tahor hu, yachid hu, yivneh veito bekarov...
Kabir hu, lamud hu, melech hu, yivneh veito bekarov...
Norah hu, sagiv hu, izuz hu, yivneh veito bekarov...
Podeh hu, tzaddik hu, kadosh hu, yivneh veito bekarov...
Rachum hu, shadai hu, takif hu, yivneh veito bekarov...

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
...הָדוּר הוּא, וָתִיק הוּא, זַכַּאי הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב
...חָסִיד הוּא, טָהוֹר הוּא, יָחִיד הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב
...כַּבִּיר הוּא, לָמוּד הוּא, מֶלֶךְ הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב
...נוֹרָא הוּא, סַגִּיב הוּא, עִזּוּז הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב
...פּוֹדֶה הוּא, צַדִיק הוּא, קָּדוֹשׁ הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב
...רַחוּם הוּא, שַׁדַּי הוּא, תַּקִּיף הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב

God of might, God of right, we would bow before You,
Sing your praise in these days celebrate Your glory,
When we hear, year by year, freedom’s wondrous story.

Hodu (Debbie Friedman)

Chorus:

הֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ

Ho-du la-do-nai ki tov. Ki l'o-lam chas-do, ki l'o-lam chas-do

Yo-mar na, yo-mar na Yis-ra-eil
Ki l'o-lam chas-do, ki l'o-lam chas-do

[Chorus]

Let all who revere God's name now say, "Ki l'o-lam chas-do." Sing praise to the One for God is good, "Ki l'o-lam chas-do."

[Chorus]

Give thanks to Adonai, for God is good, God's mercy endures for ever. So let Israel now say, God's mercy endures for ever.

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!