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TABLE OF CONTENTS
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 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.
Orange - The orange on the seder plate has come to symbolize full inclusion in modern day Judaism: not only for women, but also for people with disabilities, intermarried couples, and the LGBT Community.
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
Another 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.
Origins Once we had two spring festivals: Pesach, a lambing holiday, and Chag Hamatzah, a holiday celebrating the year’s first grain. In the second half of the thirteenth century B.C.E., when tradition tells us our people left Egypt, the two celebrations became one. The name Pesach comes from pasach, to “pass over” (as God “passed over” the houses of the Hebrews), and matzah came to mean the unleavened bread which represents the haste of our departure. Passover has four aspects. It is seasonal, rejoicing in spring. It is historical, marking the “birthday” of the Jewish people. It is a festival of freedom. And it is a ritual of preparation for an ultimate redemption, of which our first redemption was a hint and a promise.
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. This first cup of wine reminds us of God’s first declaration: “I will bring you out from the oppression...”
Seder Guests
To the tune of “Matchmaker”
Seder guests, seder guests lend me your ear
We’ve all arrived
Another year
Seder guests, seder guests look in your book
Tonight we drink wine, not beer.
For Papa, please pay attention
For Mama, get through all of the steps.
For me, well, I wouldn’t mention
If matzah ball soup was just all we get
Seder guests, seder guests, mah nishtanah?
Let us find out
What Israelites saw.
We tell the story to the little ones…
So…let’s do Kadesh
Next step urchatz
When do we eat?
That parts the best
Our seder has now begun!
Charoset ice cream exists. Ben & Jerry’s makes a Kosher for Passover Charoset ice cream flavor that’s only sold in Israel.
The Ashkenazi charoset flavor is described as "vanilla-based with apples, cinnamon, and lots of walnuts."
Would you try charoset ice cream?
A man took his Passover lunch to eat outside in Highland Park. He sat down on a bench and began eating. Shortly thereafter a blind man came by and sat down next to him.
Feeling neighborly, the Jew offered a sheet of matzoh to the blind man.
The blind man ran his fingers over the matzoh for a minute, and exclaimed, "Who wrote this?"
Night of Questions!
Invite all of the guest to co-lead the Seder! Good questions are the key to a great Seder. So, we have provided a list of questions. Some are designed to go deep, some to engage individual’s interests, and others are just to be funny and lighten the mood.
Suggested Instructions: Write each question on an index card, and give each guest a handful of cards. Move through the order of the Haggadah. It is up to the guests to decide when to ask each question. So, the same question will lead to a very different discussion depending on when it is asked during the night.
The Two-Minute Haggadah : A Passover service for the impatient, by Michael Rubiner
Opening prayers:
Thanks, God, for creating wine. (Drink wine.)
Thanks for creating produce. (Eat parsley.)
Overview: Once we were slaves in Egypt. Now we're free. That's why we're doing this.
Four questions:
1. What's up with the matzoh?
2. What's the deal with horseradish?
3. What's with the dipping of the herbs?
4. What's this whole slouching at the table business?
Answers:
1. When we left Egypt, we were in a hurry. There was no time for making decent bread.
2. Life was bitter, like horseradish.
3. It's called symbolism.
4. Free people get to slouch.
A funny story: Once, these five rabbis talked all night, then it was morning. ( Heat soup now. )
The four kinds of children and how to deal with them:
Wise child—explain Passover.
Simple child—explain Passover slowly.
Silent child—explain Passover loudly.
Wicked child—browbeat in front of the relatives.
Speaking of children: We hid some matzoh. Whoever finds it gets five bucks.
The story of Passover: It's a long time ago. We're slaves in Egypt. Pharaoh is a nightmare. We cry out for help. God brings plagues upon the Egyptians. We escape, bake some matzoh. God parts the Red Sea. We make it through; the Egyptians aren't so lucky. We wander 40 years in the desert, eat manna, get the Torah, wind up in Israel, get a new temple, enjoy several years without being persecuted again. ( Let brisket cool now. )
The 10 Plagues: Blood, Frogs, Lice—you name it.
The singing of "Dayenu":
If God had gotten us out of Egypt and not punished our enemies, it would've been enough. If he'd punished our enemies and not parted the Red Sea, it would've been enough.
If he'd parted the Red Sea—( Remove gefilte fish from refrigerator now. )
Eat matzoh. Drink more wine. Slouch.
Thanks again, God, for everything. SERVE MEAL.
All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy – not to mention a practical way to increase that joy. The seder starts with wine and then gives us three more opportunities to refill our cup and drink.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
We praise God, Ruler of Everything, who chose us from all peoples and languages, and sanctified us with commandments, and lovingly gave to us special times for happiness, holidays and this time of celebrating the Holiday of Matzah, the time of liberation, reading our sacred stories, and remembering the Exodus from Egypt. For you chose us and sanctified us among all peoples. And you have given us joyful holidays. We praise God, who sanctifies the people of Israel and the holidays.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם
שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה
Baruch Atah Adonai, Eloheinu Melech ha-olam,
she-hechiyanu v’key’manu v’higiyanu lazman hazeh.
We praise God, Ruler of Everything,
who has kept us alive, raised us up, and brought us to this happy moment.
Drink the first glass of wine!
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.
Rabbi Alex Israel teaches Bible and is the Director of the Pardes Community Education Program and the Pardes Summer Program
To wash your hands, you don’t need soap, but you do need a cup to pour water over your hands. Pour water on each of your hands three times, alternating between your hands. If the people around your table don’t want to get up to walk all the way over to the sink, you could pass a pitcher and a bowl around so everyone can wash at their seats… just be careful not to spill!
Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do.
Let's pause to consider what we hope to get out of our evening together tonight. Go around the table and share one hope or expectation you have for tonight's seder.
to the tune of “I Want to Hold Your Hand” by The Beatles
Oh yeah, I’ll tell you something It’s one of God’s commands
When you start the Seder You need to wash your hands
You need to wash your hands
You need to wash your hands
Oh my what a feeling
Before the paschal lamb
And yes it’s appealing I want to wash my hands
I want to wash my hands
I want to wash my hands
And we wash them when we say the Barchu
I pass the bowl around and say
On to you, on to you, on to you
Yeah, You got us praying To reach the Promised Land
Hear this we’re conveying
We want to wash our hands
We want to wash our hands
We want to wash our hands
©2013 David Vanca and Lizzy Pike
This year, Moving Traditions invites you to slow down while you wash your hands at the start of your seder; and contemplate the depth contained in this underappreciated ritual. Handwashing has the power to set the tone for the evening, helping lift up acts of self-care, connection, belonging, and gratitude — all essential elements to our overall wellbeing.
Prepare
Before the seder, prepare to pass around a cup for pouring water, a bowl to catch the water, and some towels for drying hands.
At the Seder, leader or another reader begins:
As we move into this second step of the seder, the ritual of washing our hands without a blessing, let us set the intention for a seder that supports the wellbeing of each of us gathered here tonight.
Kli / Vessel
Raise the water cup and say:
The first vessels used for ritual handwashing during the time of the ancient Temple were made of bronze. The Zohar, a foundational Jewish mystical text, teaches that bronze has the attribute of compassion, rachamim. As we lift the vessel of water, may we have a moment of compassion, for ourselves and others, and bring this attribute to our seder.
Mayim / Water
Begin to pour the water three times over each hand, and invite another participant to read the following meditation:
As we pour water on our hands, we recall the prophet Miriam, Moses’ sister. It is taught that wherever she walked, a wellspring of water traveled with her. Even in the barrenness of the desert, she remained connected to the life-giving energy of the natural world. Think for a moment how you are connected to the natural world – to the spring season and its awakening – and to the ways that the natural world nourishes both body and spirit.
Shifshuf / Rubbing
After the water is poured, it is customary to rub the hands together to ensure that water covers every part of our hands. While this is done, ask someone to read the following:
Rabbi Toba Spitzer writes that water is a fruitful image for God. She writes, “Water does not command or judge – it flows and irrigates, nourishes and sustains.” As we rub our hands together and shake off the water, we can each consider how we might, even at this seder tonight, move away from a commanding and judging stance towards a more nourishing and sustaining way of being with one another.
Netilah / Lifting
The final act of hand washing is lifting the hands. As the hands are lifted, have someone share this reflection:
The 19th-century teacher Sfat Emet taught that we raise our hands at the end of handwashing to emulate the way that Aaron, the high priest, would lift his hands to thank all those who helped him to do his sacred work of leading the community. Aaron was the brother of Moses and Miriam. He is known as a rodef shalom, a pursuer of peace. As we lift our hands after the washing, let us express gratitude for those who helped make this seder possible – and for anyone else in our lives who has helped us recently in a way that made a difference.
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?
There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the guests will have to hunt for the afikomen in order to wrap up the meal… and win a prize.
We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had faced many false starts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.
Uncover and hold up the three pieces of matzah and say:
This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.
These days, matzah is a special food and we look forward to eating it on Passover. Imagine eating only matzah, or being one of the countless people around the world who don’t have enough to eat.
What does the symbol of matzah say to us about oppression in the world, both people literally enslaved and the many ways in which each of us is held down by forces beyond our control? How does this resonate with events happening 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.
When Israel was in Egypt’s land,
Let My people go!
Oppressed so hard they could not stand,
Let My people go!
Refrain:
Go down, Moses,
Way down in Egypt’s land;
Tell old Pharaoh
To let My people go!
The Lord told Moses what to do,
Let My people go!
To lead the children of Israel through,
Let My people go!
You need not always weep and mourn,
Let My people go!
And wear these slav’ry chains forlorn,
Let My people go!
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 The Importance Of Questions
The eldest reads:
Nobel Prize winning physicist Isaac Isadore Rabi’s mother did not ask him: “What did you learn in school today?” each day. She asked him: “Did you ask a good question today?”
More Questions
The oldest teenager, or the person older than 19, yet closest to the teen years reads:
Why do the same questions get asked each year?
I probably have more questions than the youngest, why does a child ask the questions?
How come we ask these questions, but you rarely give a straight answer?
Some Answers
Questioning is a sign of freedom, and so we begin with questions.
To ritualize only one answer would be to deny that there can be many, often conflicting answers. To think that life is only black and white, or wine and Maror, bitter or sweet, or even that the cup is half empty or half full is to enslave ourselves to simplicity.
Each of us feels the challenge to search for our own answers. The ability to question is only the first stage of freedom. The search for answers is the next.
Can we fulfill the promise of the Exodus in our own lives if we do not search for our own answers?
Does every question have an answer? Is the ability to function without having all the answers one more stage of liberation? Can we be enslaved to an obsessive search for the answer?
Do you have the answer?
Over the course of Jewish history, the Four Questions have changed in number, order, and substance. In one of the earliest iterations from an 11th century manuscript of the Mishnah, we asked three questions:
1. On all other nights we dip once, on this night we dip twice.
2. On all other nights we eat chametz and matzah and on this night only matzah.
3. On all other nights we eat meat roasted, boiled and cooked, on this night only roasted.
These three questions related to the three required foods of the seder: Pesach (the roasted lamb), Matzah, and Maror (which is dipped).
Dipping was asked first, because in the Middle Eastern culture of our ancestors, food was mainly eaten by dipping pita and vegetables into various dips and salads. Dipping would have been the norm at any meal, but dipping twice would have been unusual and worth asking about. The question of dipping remains the first question at Sephardi/Mizrahi seders today.
Over time, we began to dip other vegetables and the question of dipping became separated from the maror. Some seder plates have a separate space for chazeret (lettuce) that is distinct from the maror (bitter herb), though you can use lettuce in both spots. (Does our seder plate tonight have a space for chazeret? What did we put there?) To address the maror, a question was specifically added to the Mah Nishtana, so that the four questions became: dipping, matzah, maror, and roasted lamb.
Following the destruction of the Temple, we stopped asking about the Passover sacrifice and replaced it with the question of leaning. Again, leaning was a common way of eating in the Middle East, but once we were in the diaspora (especially in Europe), we were introduced to eating at tables. It's much harder to lean and eat while seated in a chair at a table, so the question of leaning/reclining was added to the Mah Nishtana as it became unusual in our everyday lives.
Some Haggadot kept the question of the roasted meat, but changed it to the past tense: "On all other nights we eat meat whether roasted, broiled or cooked, on this night we used to eat in the Temple only roast meat." Those Haggadot then had five questions, though by this point almost all Haggadot have removed the past tense question.
As we continue through the seder tonight, we are encouraged to ask even more questions!
As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:
What does the wise child say?
The wise child asks, What are the testimonies and laws which God commanded you?
You must teach this child the rules of observing the holiday of Passover.
What does the wicked child say?
The wicked child asks, What does this service mean to you?
To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him. Had that child been there, he would have been left behind.
What does the simple child say?
The simple child asks, What is this?
To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”
What about the child who doesn’t know how to ask a question?
Help this child ask.
Start telling the story:
“It is because of what God did for me in taking me out of Egypt.”
-
Do you see yourself in any of these children? At times we all approach different situations like each of these children. How do we relate to each of them?
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.
They say my name means bitter water, or in other translations bitter sea. And why wouldn’t it? My first memories were watching my brother Moses’ basket floating away, pushed by our mother who saved him the only way she could — by giving him away. We were in hiding then; hiding from the laws of the land and the men who obeyed them. Bitter is the pain of subjugation and the laws we enforce upon our fellow human beings.
He sailed away along the currents of the Nile as I watched his fate crystallize.
I never stood by when I could stand up. I got our Mother a position at the palace so she could nurse Moses and continue to be his source of life. While he lived as a Prince of Egypt, I lived in the shadows.
But in fact, it was I who cultivated the soil out of which Moses came to exist:
Before Moses was born, the Pharaoh decreed to throw all Jewish males into the Nile. My father believed if sons had to be killed, it was futile to have more children, and he divorced my Mother.
“But Father!” I exclaimed, “This makes you worse than Pharaoh. Pharaoh decreed the death of men; you decree the death of men and women. In Pharaoh’s world, there exists the possibility that new life will survive. In your world, life is destroyed before it even has the chance to be created.”
The understanding that women also have the right to exist in a world even where there are no men had completely escaped my father’s consciousness. Rather than cower to our oppressors, we chose to go forth with the creation of life.
Within the bitterness, the pain, there was a sliver of hope that we could continue to procreate, and shreds of life would survive. From our bitterness and our strife we marched on, imbued with hope, and my brother Moses was born.
Our story of adversity continued, as we begged to be freed from the chains of slavery, and the 10 plagues ensued. When even the plagues did not free us, God parted the Red Sea. And so we danced. I took my tambourine and led the women to sing and dance through this path towards freedom. The sliver of hope had actualized into a sea of promise.
Going back to my name — bitter water. While water is often bitter, it can also be sweet. Much of our story is shaped around water and like water, our story ebbs and flows, sometimes clear and other times muddy. Water is a source of life, as well as a source of change and transition. The currents of the Nile brought my brother to safety. When we crossed the Sea, it was the absence of water, the passage of dry land, that transitioned us to safety. The walls of the Red Sea defined and etched the path to the Promised Land.
And so when you drink the bitter water, let my spirit join with yours. Know that you make mistakes, and let them lead you forward. Turn to those around you and raise each other up. Drink your bitter water, and may it make you a fighter and leader, yes, but also
a singer and dancer.
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?
10 Plagues of Egypt- Words and Recording by Emily (Recording)
[MEN] One, two, three, four [
FULL COMPANY] Five, six, seven, eight, nine…
[PHARAOH/MOSES/MIRIAM/AARON] It’s the Ten Plagues of Egypt
[FULL COMPANY] It’s the Ten Plagues of Egypt Number one! [AARON] The nile turns into blood Watch where your feet land, there’s gonna be a red flood
[COMPANY] Number two! [
AARON] Here come frogs, on your bed, on your head
[MOSES] Maybe it’s just one--at least that’s what Rashi said
[COMPANY] Number three!
[AARON] Now your scalp’s gonna itch real bad
[PHARAOH ] The lice are creepy crawlies--
[MOSES] They can make a sane man raving mad
[PHARAOH ] It’s said mayo works, ‘specially overnight
[COMPANY] Too bad this is Egypt, no one’s seen the light Number four!
[AARON] Walking down on the street, there are beasts Crocodiles chomping seeking an Egyptian feast
[MOSES] You better run and hide, you’d best not take your chances
[MIRIAM] Just blame the pharaoh if you aren’t into your circumstances
[COMPANY] Five!
[AARON] Livestock falling dead upon the field
[COMPANY] Once again the pharaoh he just won’t yield Number six!
[MOSES] Pus and blood on your legs and knees Boil bubble squeeze-- Tell the pharaoh “god just stop it please”
[COMPANY] Seven! [
MIRIAM] Let fire rain. Icy orbs of heavenly rage set the stage for the high gear finish.
[COMPANY] Number eight!
[MIRIAM/AARON/MOSES] The last chance to negotiate Send in the locust, see if they can make the pharaoh break…
[PHARAOH ] Holy Moses
[MOSES] Pharaoh Rameses
[PHARAOH ] Did you really have to send a bout of cattle disease?
[HAMILTON] Please Our god isn’t going to be so eas’ly appeased
[PHARAOH ] What’s next? An army of enchanted killer trees?
[MOSES] Hang on, how many times have I said you just have to let us go free first?
[PHARAOH ] Okay, bring your worst
[COMPANY] Number nine!
[MOSES] Look up at the sky, take a breath, Darkness brings more chaos than god of disorder Seth
[MEN] One two three four
[FULL COMPANY] Five six seven eight nine
[MOSES/PHARAOH ] Number
[COMPANY] Ten-- first born
[MOSES/PHARAOH ] Death!
ChatGPT Prompt: Recite the story of the 10 plagues as if you are witnessing them as a WWE commentator
Ladies and gentlemen, welcome to the ultimate showdown between Moses and Pharaoh! We're about to witness an epic battle between the forces of good and evil, as God unleashes His power to deliver the Israelites from the clutches of slavery in Egypt. Hold on to your seats, folks, because things are about to get intense!
And here we go, the first plague: blood! The Nile turns red and the fish die, leaving the Egyptians in utter chaos! Pharaoh's magicians try to replicate the miracle, but they're no match for the power of God.
Up next, we have the frogs! They're everywhere, folks! In the streets, in the houses, even in the beds! Pharaoh's heart is hardened, but Moses and Aaron are persistent in their demand for freedom.
The third plague is lice! These tiny creatures are causing a lot of discomfort for the Egyptians, and even Pharaoh's magicians can't seem to get rid of them. Moses and Aaron are making their presence felt, folks!
And here comes the fourth plague: swarms of flies! The Egyptians are in complete disarray, and Pharaoh is starting to feel the heat. But will he give in to Moses and Aaron's demands?
Oh my goodness, folks, it's the fifth plague: diseased livestock! The cattle, sheep, and camels are all dropping dead, and the Egyptians are in a state of panic. Will Pharaoh finally relent and let the Israelites go?
Next up, we have the sixth plague: boils! The Egyptians are covered in painful sores, and even Pharaoh's magicians are unable to stand before Moses and Aaron. The power of God is undeniable, folks!
And now, the seventh plague: hail! This is no ordinary storm, folks. The hailstones are huge, and they're destroying everything in their path. Pharaoh is starting to get the message, but will he act on it?
The eighth plague is locusts! These insects are devouring everything in sight, leaving the Egyptians with nothing to eat. Pharaoh is feeling the pressure, but will he let the Israelites go?
And here we have the ninth plague: darkness! It's pitch black, folks. The Egyptians can't see a thing, and they're terrified. Will this be enough to finally convince Pharaoh to let the Israelites go?
And finally, the tenth plague: the death of the firstborn! This is the ultimate showdown, folks. God is about to deliver the final blow to Pharaoh and the Egyptians. The Israelites are spared, but the Egyptians are devastated. The power of God has prevailed!
What an incredible series of events, folks! It's been an absolute pleasure to witness these miracles unfold. Until next time, this is your WWE commentator signing off!
As all good term papers do, we start with the main idea:
ּעֲבָדִים הָיִינוּ הָיִינו. עַתָּה בְּנֵי חוֹרִין
Avadim hayinu hayinu. Ata b’nei chorin.
We were slaves to Pharaoh in Egypt. Now we are free.
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.
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.
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!
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.
The complete lyrics to Dayeinu tell the entire story of the Exodus from Egypt as a series of miracles God performed for us. (See the Additional Readings if you want to read or sing them all.)
Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large.
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.
בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם
B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.
In every generation, everyone is obligated to see themselves as though they personally left Egypt.
The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”
---
We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the second glass of wine!
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.
Dipping the bitter herb in sweet charoset | maror |מָרוֹר
In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.
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.
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!
In order for collective liberation to occur, we must all undergo a radical transformation. Oppression poisons us all with hopelessness that we must overcome and carceral thinking that we must unlearn. We are challenged to “make ourselves a new heart and a new spirit” (Ezekiel 18:31) by embracing teshuva, repentance, a word which literally means ‘return.’ Judaism believes that each one of us has a pure soul we can return to, a secret place inside ourselves we can find our way back to, where there is plenty of room for growth. Far from stigmatizing those who did wrong and then returned to what is right, the Talmud holds that “where those who make teshuva stand, not even the completely righteous can stand.” Put differently: by putting our broken hearts back together again, we make them more whole than they ever were before.
✧ What steps can we take to transform ourselves?
בְּרוּכָה אַתְּ שְׁכִינָה, רוּחַ הָעוֹלָם, בּוֹרֵאת פְּרִי הַגָפֶן
(Fem:) Brucha at Shechinah, ru’ach ha-olam, boreyt p’ree ha-gafen.
בָּרוּךְ אַתָּה יי, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָפֶן
(Masc:) Baruch atah Adonai, Eloheinu melech ha-olam, borey p’ree ha-gafen.
Blessed are You, who creates the fruits of the vine.
Lean to the left and drink the wine or grape juice.
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.
Refill everyone’s wine glass.
We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:
We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.
As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise God for the earth and for its sustenance.
Renew our spiritual center in our time. We praise God, who centers us.
May the source of peace grant peace to us, to the Jewish people, and to the entire world. Amen.
The Third Glass of Wine
The blessing over the meal is immediately followed by another blessing over the wine:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the third glass of wine!
Singing songs that praise God | hallel | הַלֵּל
This is the time set aside for singing. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya & Who Knows One, which you can find in the appendix. To celebrate the theme of freedom, we might sing songs from the civil rights movement. Or perhaps your crazy Uncle Frank has some parody lyrics about Passover to the tunes from a musical. We’re at least three glasses of wine into the night, so just roll with it.
Fourth Glass of Wine
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.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the fourth and final glass of wine!
The Cup of Elijah
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.
אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּיאֵלִיָּֽהוּ, 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 returning, the man of Gilad:
return to us speedily,
in our days with the messiah,
son of David.
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!
Prompt: The passover seder just ended. You're a Jewish mom guilting your kids into staying to help clean up, but also tying in the common themes of getting married and producing grandkids. Go.
Chat GPT:
Alright, alright, everyone, the seder is over, but the night is not yet done! It's time to clean up and put everything away. I know you're all tired, but think of it this way: if you don't help me clean up, you're basically telling me that you don't care about your dear old mother.
And while we're on the subject of caring, have any of you thought about getting married and giving me some grandchildren? I mean, who's going to be here to clean up after me when I'm old and gray? You can't expect me to do it all myself, can you?
I'm just saying, it wouldn't kill you to take some responsibility and show me that you care about your family. Think about how proud your Bubbe would be if she saw you cleaning up after the seder like good Jewish children. And if you happen to meet someone nice at the seder tonight, all the better!
So let's get to work, and maybe, just maybe, by this time next year, we'll have some more little ones running around the seder table. And who knows, maybe they'll even help us clean up!
Memorials/Bereavement at the Passover Seder
1. Using recipes that were made by or enjoyed by the person who died
2. Using ritual objects (kiddush cup, kippah, etc.) that were cherished/used by the one who died
3. Using a pillow of the one who died for reclining at the seder
4. Telling stories about the one who died — e.g., how they were at the previous year’s seder
5. Recalling comments/interpretations of the Pesach story/themes by the one who died
6. Associating certain lines/images from the Haggadah with the memory of the one who died
7. Incorporating written work by the one who died into the seder
8. Integrating songs, poetry, and prose that was important to the one who died into the seder
9. Using artwork by the one who died as a centerpiece at the seder
10. Building a memorial into the “Eliyah’s Cup/Opening the Door” portion of the seder — silent, spoken, and/or sung
11. Some people leave an empty chair at their seder table
12. Before Pesah begins, giving to a tzedakah/cause that is meaningful in memory of the one who died, perhaps related to Pesach themes
13. Similar to the preceding, underwriting the participation of a needy Jew in a communal seder in memory of the one who died
From: Coping with the Empty Chair at the Seder: A Personal Journal for Memory and Contemplation,
Prepared By Rabbi Stephanie Dickstein, LMSW, The Jewish Board
National Pet Day
Falling on the sixth day of Passover this year, National Pet Day (April 11, 2023) is a special occasion to celebrate and remember our beloved animal companions, past and present. Read this Blessing for Pets to give gratitude to the small creatures in your life!
Blessing for Pets
We give thanks for your animal sensibility
And for the joy you have brought us
Since becoming part of our lives
Whether you are the fruit of the cat tree
Or a beloved companion on long walks
Or yet another kind of creature entirely
Your presence is a blessing
Your every vocalization and need
A reminder of our interconnectedness
Our lives and animal natures coexisting in harmony
Who Knows One?
At some seders, people go around the table reading the question and all 13 answers in one breath. Thirteen is hard!
Who knows one?
I know one.
One is our God in Heaven and Earth
Who knows two?
I know two.
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows two?
I know two.
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows four?
I know four.
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows five?
I know five.
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows six?
I know six.
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows seven?
I know seven.
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eight?
I know eight.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows nine?
I know nine.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows ten?
I know ten.
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eleven?
I know eleven.
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows twelve?
I know twelve.
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows thirteen?
I know thirteen
Thirteen are the attributes of God
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Chad Gadya
חַד גַּדְיָא, חַד גַּדְיָא
דְזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
Chad gadya, chad gadya
Dizabin abah bitrei zuzei
Chad gadya, chad gadya.
One little goat, one little goat:
Which my father brought for two zuzim.
One little goat, one little goat:
The cat came and ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The dog came and bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The stick came and beat the dog
That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The fire came and burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The water came and extinguished the
Fire that burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The ox came and drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The butcher came and killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The angle of death came and slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The Holy One, Blessed Be He came and
Smote the angle of death who slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
Art plays an important role in Judaism. Artisans are mentioned in the Torah in relation to making beautiful textiles and ritual objects of precious stones and metals for the Tabernacle and Temple. Today, intricate silver ritual items, such as Kiddush cups, Shabbat candlesticks, and hanukkiyot (Hanukkah menorahs), enhance the beauty of our Jewish celebrations, fulfilling the ideal of hiddur mitzvah (beautification of a commandment).
Music and dance are two other examples of hiddur mitzvah. After God split the Sea of Reeds in the biblical story of the Exodus from Egypt, Miriam, Moses’s sister, “. . . picked up a hand drum [tambourine], and all the women went out after her in dance with hand drums” (Exodus 15:20).
1. Create tambourines with your grandchild. Decorate two paper plates, a towel-paper tube, or a toilet-paper tube.
2. Staple the two paper plates together, leaving a small opening, or staple the tube at one end, leaving the other end open.
3. Fill with rice or beans.
4. Staple closed the opening and shake.
5. Sing or play a Jewish song as you welcome in Shabbat or any Jewish holiday, play your tambourine, and dance for joy!
Cleaning and cooking and so many dishes
Out with the hametz, no pasta, no knishes
Fish that's gefillted, horseradish that stings
These are a few of our passover things.
Matzoh and karpas and chopped up haroset
Shankbones and kiddish and yiddish neuroses
Tante who kvetches and uncle who sings
These are a few of our Passover things.
Motzi and maror and trouble with
Pharoahs Famines and locusts and slaves with wheelbarrows Matzah balls floating and eggshell that cling
These are a few of our Passover things.
When the plagues strike
When the lice bite When we're feeling sad
We simply remember our Passover things
And then we don't feel so bad.
The wise son says “Dad, wontcha call on me.” I know the Torah and the codes They’re good and they’re sweet And I know ‘em complete
The others might as well take a doze. La-di-die-diddy-die. . .
Sing us a song you’re the Pesah man Sing us a song tonight Well we’re all in the mood for a macaroon And you’ve got us feeling alright.
The wicked son curses: “bleep bleep bleep” If he’d been there he’d have died And he’s quick with a poke or to tell a bad joke And if his lips are moving it’s a lie
He says, “Dad I believe this is killing me.” As a smile grew big on his face “Well I’m sure that I could be a movie star If I could get out of this place.
Low the third of the sons is a simple guy Neither a dolt nor Einstein He’s simply gonna ask So we’ll answer, no task
And I think that’s really just fine.
And the fourth of the sons really has no clue He can’t even get the words out So we’ll tell him the story We won’t make it real boring
I don’t see us needing to shout. La-di-die-diddy-die. . .
Sing us a song you’re the Pesah man Sing us a song tonight Well we’re all in the mood for a macaroon And you’ve got us feeling alright.
Take Us Out of Mitzrayim (Sung to the tune of "Take Me Out to the Ball Game")
Take us out of Mitzrayim,
Free us from slavery
Bake us some matzah in a haste
Don't worry 'bout flavor,
Give no thought to taste.
Oh it's rush, rush, rush, to the Red Sea
If we don't cross it's a shame,
For it's ten plagues,
Down and you're out
At the Pesah history game
There's no seder like our seder,
There's no seder I know.
Everything about it is halachic
Nothing that the Torah won't allow.
Listen how we read the whole Haggadah
It's all in Hebrew 'Cause we know how.
There's no Seder like our seder,
We tell a tale that is swell:
Moses took the people out into the heat
They baked the matzah
While on their feet
Now isn't that a story That just can't be beat?
Let's go on with the show!
The problem is all inside your head
God said to me
The answer is easy if you
Take it logically
I'd like to help you in your struggle
To be free
There must be fifty ways
To leave your Pharaoh
He said it's easy as throwing
Down your staff
I’m sure that Pharaoh and his
Court will get a laugh
But I'll repeat myself
Entirely on your behalf
There must be fifty ways
To leave your Pharaoh
Fifty ways to leave your Pharaoh
Just turn water to blood, Bud
Get some amphibians,Vivian
Send in some lice, Bryce
Just get yourself free
Fetch a few flies, Guy
Just make the cows sick,
Rick Hit ‘em with hail, Gail
And get yourself free
God said it grieves me so
To see you in such pain
I wish there was something I could do
To make you smile again
I said I appreciate that
And would you please explain
About the fifty ways
God said to smear some blood
Above my door tonight
And I believe in the morning
You'll begin to see the light
And then He blessed me
And I realized He probably was right
There must be fifty ways
To leave your Pharaoh
Fifty ways to leave your Pharaoh
Just turn water to blood, Bud
Get some amphibians, Vivian
Send in some lice, Bryce
Just get yourself free
Keep the locusts in focus, Joseph
Navigate the dark, Mark
Cross the Red Sea, Bea
And get yourself free
