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TABLE OF CONTENTS
I. Welcome:
- Welcome to all, it is a joy, honor and tradition to celebrate this moment and event with you here. This night is always different than all other nights; how much more so tonight, with our entire world in isolation from this natural disaster of COVID-19. Thank you for joining us.
- The Torah, commands us to celebrate Passover every spring, saying: “you shall tell your children, it is what the Lord did for ME when I was in Egypt.” Tonight, let’s all try to recall this incredible transformation as if we were really there.
- We think of our friends and family that are elsewhere tonight. We recall fondly those that taught us, our parents, grandparents, and teachers, all those whose shoulders we stand on, but are not here- their spirit joins us now. Let’s take a moment of silence to remember them. ZICHRONAM LIVRHACHA
- So now, we all recall how on this night, 3330 years ago, we all ate and prepared to leave Egypt, to become a free people, to live by an ethic that has shaped society and civilization. We today are part of this history and this future. We hope and pray that our Seder, our lives, and our actions enable us to be a light unto the nations, and to help future generations connect through us, back to Moses, and to know the value and responsibility of freedom!
- Lighting the candles: O LORD, on this Seder of 2020, biblical year 5781, 3330 years after Moses helped You lead us from slavery to be a free people, help us to feel your spirit and power, help us to connect to these historic events, and to direct our lives and our leaders to create and protect freedom and justice for all mankind. Help us to renew our lives with the love of freedom and justice, with the appreciation of the wonder and beauty of life, that you have created, and the strength to work towards your holy purpose, TIKKUN OLAM, improvement of the world. L’CHAIM- Amen.
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 4 cups of wine:
The four cups are derived from four expressions of redemption found in Exodus 6:6-7:
Rabbis for Human Rights suggests the following interpretations:
The First Cup: “I will bring you out;”
Freedom in America
As we lift the first cup, we envision an America – the “land of the free” – where everyone has a standard of living adequate for the health and well-being of him/herself and of his/her family, including food, clothing, housing and medical care and necessary social services (from Article 25 of the Declaration of Human Rights).
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!
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.
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.
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?
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.
The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.
The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.
The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.
The Egg
The Orange- Suzanna Heschel
Banana- Summer 2015- Aylan Kurdi, 3 year old Syrian child drowned on beach with brother and mother. Father Abdullah taught how he brought a banana to his boys to share as a sweet sign of enduring love
The Olives- Symbol of Peace
The Second Cup: “I will deliver you;”
Deliverance in Israel
As we lift the second cup, we envision a modern day Israel, that fosters the development of the country for the benefit of all its inhabitants. We envision an Israel that is “based on freedom, justice, and peace as envisaged by the prophets of Israel,” an Israel that “will ensure complete equality of social and political rights to all its inhabitants” (from the Declaration of Independence of the State of Israel, 1948).
Ma Nishtana Maccabeats. https://www.youtube.com/watch?v=RmabziV1LiY
The Four Questions
Contributed By JewishBoston
Why is this night different from all other nights?
On all other nights we eat both leavened bread and matzah.
Tonight we only eat matzah.
On all other nights we eat all kinds of vegetables,
but tonight we eat bitter herbs.
On all other nights we aren’t expected to dip our vegetables one time.
Tonight we do it twice.
On all other nights we eat either sitting normally or reclining.
Tonight we recline.
ANSWER:
1. The Wise Child
This child knows that climate change is real and that they must act to combat its effects. The wise child has read that global temperatures and sea levels are rising every year, that more species are becoming endangered, and that more communities are experiencing extreme weather events and decreased crop viability.
The wise child sees all this and is motivated to combat climate change in any way they can.
2. The Wicked Child
The wicked child has read about climate change and is aware that scientists predict a whole range of negative effects if we don’t reduce global carbon emissions.
But the wicked child doesn’t think the issues caused by climate change apply to them. They believe climate change will only affect the poor and the vulnerable in places they will never visit – and so they remain unconcerned.
3. The Simple Child
The simple child is overwhelmed by the idea that humankind could be radically altering the entire face of the earth. They don’t believe it’s possible that scientific predictions are accurate.
This child simply ignores the evidence that the problem is real at all.
4. The Child Who Does Not Know How to Ask
Perhaps this child is much more like the wise child than we may typically imagine. The child who does not know how to ask has also read about climate change and knows that environmental degradation and the effects on the global population are a real and present threat.
Unlike the wise child and much more like the simple child, this child is overwhelmed. How is this possible? This child might ask, “How can I, alone, prevent this global catastrophe?”
5. We can look to the wise child and ask them to be a leader in their community and congregation, spearheading environmental initiatives like recycling, composting, and energy efficiency.
We can tell the child who does not know how to ask to follow the wise child and learn about work they can do in their synagogue or even their home and the small changes they can make in their life like, changing their light bulbs to LEDs or CFLs or cooking at home to reduce their personal emissions.
To the wicked child and to the simple child, we have to show the growing body of evidence that climate change is real and is affecting not just the poorest and vulnerable among us but will reverberate through all communities as its impacts grow.
Perhaps, during the course of this Passover, as we move past this seder table, we can consider these Four Children as we encounter them in our lives and work together – both to acknowledge that climate change is real and learn how to prevent the worst predicted effects.
Contributed By JewishBoston
We were slaves to Pharaoh in Egypt. Now we are free.
ּעֲבָדִים הָיִינוּ הָיִינו. עַתָּה בְּנֵי חוֹרִין
Avadim hayinu hayinu. Ata b’nei chorin.
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.
I. Our history- Abraham, Isaac, and Jacob
II. A pharoh who knew not Joseph; slaves, building cities, killing of first born children, midwifes Shifra and Puah
III.Moses, miriam, rescue from basket, being raised in pharoah's house, killing Egyptian Slave master
IV. Moses sees the burning bush, returns to Paroah, "let my people go"
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?
Ten Plagues (RAC- Religious Action Center)
On Passover, we remember the Ten Plagues that were put upon the Egyptian people. Thousands of years later, modern-day plagues of inequality should ignite contemporary responses to combat these injustices. Many of the most vulnerable members of our society are disproportionately affected; they cannot be “passed over” or ignored, especially during this important holiday.
As we think about the ancient plagues, let us also keep in mind those who still live under the weight of modern plagues.
- A justice system that instills fear and divides communities does no justice at all: it must be independent and fair to foster an equal society. Just as the first plague of blood recalls violence and turmoil, we must take action to reform our criminal justice system so that it meets the highest ideals of society and overcomes the brokenness – the spilled blood – that began this cycle in the first place.
- Today, essential pathways to opportunity are blocked by a basic lack of shelter and affordable housing. Just as the plague of frogs transformed the Egyptians’ homes into unlivable conditions, the lack of affordable housing can transform lives into the most basic struggle. Until more affordable housing units are created, too many people in need will not be able to have a home of their own.
- Today’s health care system remains out of reach to so many, millions of Americans still do not have insurance. The plague of lice reminds us that affordable, quality healthcare is important to have when we are healthy, and especially when unforeseen circumstances arise. We must work to advocate for those who do not have access to health care to ensure that all Americans can receive the treatments that they need.
- Sadly the plague of gun violence in America is all too familiar; guns kill 32,000 Americans each year. Gun violence runs rampant in our communities, as did the wild animals in the fourth plague, but we have the power to end this scourge ourselves. We are commanded to take necessary measures to ensure the sanctity of human life and safety of our communities.
- Hungry kids are not a distant tragedy; they are in every community. Our tradition is explicit in commanding that we feed the hungry, and we must work to make that a reality. The plague of cattle disease reminds us how important it is to ensure that all people have the resources and support needed to live healthily.
- COVID-19, the disease caused by the novel coronavirus, is wreaking havoc across the globe, and those most vulnerable are being hardest hit. With thousands falling ill, vast sectors of our economy shutting down, and many workers continuing to labor under dangerous circumstances, this crisis has major implications for economic justice, underscoring the need for universal health care, workers’ rights and more. Just as COVID-19plagues many our society in this moment, did boils plague the Egyptians when this sudden health crisis impaired their lives and livelihood.
- We must all take action to adapt to and to mitigate the effects of climate change, but we cannot lose sight of the fact that climate change most significantly impacts low income communities and people of color. The climate disruption of the plague of hail is a reminder that the onus is on each of us to take action to prevent climate disruption in communities where such events would have a devastating impact.
- Our tradition speaks strongly to valuing workers’ essential dignity as well as maintaining healthy families. Just as the locusts disrupted work and resources for the Egyptians, so does the lack of paid sick days disrupt the lives of families and workplaces across the United States. Without a national minimum standard, workers face agonizing choices between health and subsistence.
- Education is the key to opportunity and prosperity; and the fewer the educational resources, the more challenging for those students to advance in society. The plague of darkness reminds us to pursue a bright future for all our children through robust public education. We cannot keep some members of our community on the margins by denying them educational opportunities.
- There are many structural policy changes that we can make to ameliorate economic inequality. The drama and pain of the plague of the death of the firstborn does not remind of us of any one social justice issue, but it does remind us of the importance of taking action before crises become truly dire. Raising the minimum wage underscores the previous nine plagues by lifting millions of people out of poverty and taking them away from these plagues.
We cannot let these injustices of inequality continue. On Passover, we commit to structural change so that these issues will no longer be plaguing millions at home and around the globe.
Completing the story:
I. Passover night,
II. escape,
III. crossing the sea of reeds,
IV. Receiving Torah on Mt. Sinai
Miriam's Song: https://www.youtube.com/watch?v=QZdSEsZ8bMo
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
G - Dm G / - - F D / 1st / Dm G Em G
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
As 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!
G - Dm G / Dm G Em G ://
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 & might
We've just lived through a miracle (yelled) we're going to dance tonight!!
Commentary: When Debbie wrote this song in 1988, she described it with these words: "The beauty of the 'Mi Chamocha' to me and the way in which I've experienced it in this particular rendition, is that things aren't always very tentative for us. And sometimes we're in bondage and we don't know it. But we find it more comfortable to stay in bondage than to move into freedom. And this 'Mi Chamocha' is about standing at the shores of the sea and making the leap, into the water, into freedom - because each of us every day of our lives, stands at the shores." Original Hebrew (from liturgy): Mi Chamocha means "Who is like you, God?"
Maccabeats DAYENU:
Dayeinu Contributed By JewishBoston
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.
If God had only taken us out of Egypt, that would have been enough!
If God had only given us the Torah, that would have been enough.
Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large
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!
I. Afikoman
II. Grace after meal
Ba-ruch a-tah A-do-nai, E-lo-hei-nu Me-lech Ha-o-lam,
Ha-zan et ha-o-lam ku-lo, b'tu-vo,
b'chein b'che-sed uv-ra-cha-mim,
The Third Cup: “I will redeem you;”
Redemption from Overwork and Underwork
As we lift the third cup, we envision a world where everyone has work and, without any discrimination, receives equal pay for equal work. We envision a world where everyone also can enjoy rest and leisure, and periodic holidays with pay (adapted from Articles 23 and 24 of the Declaration of Human Rights).
The Third Glass of 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!
Ani Ma-anim: https://www.youtube.com/watch?v=jIsrcmyk1FE
| I BELIEVE | |
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Ani ma'amin, Beviat hamashiach ani ma'amin Veaf al pi sheyitmahmeha Im kol zeh, im kol zeh, achake loh (sof) |
I believe with complete faith
(Ending) |
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.
Chad Gad Ya- by Jack Black
https://www.youtube.com/watch?v=SLyh79T5aXw
Traditional Aramaic Version
| Chad gadya, chad gadya | One only kid, one only kid | |
| Dezabin aba bitrei zuzim | that Father bought (sold) for two zuzim | |
| Chad gadya, chad gadya. | One only kid, one only kid. | |
| Ve'ata shunra de'achla legadya | There came a cat that ate the kid | |
| Dezabin aba bitrei zuzim | that Father bought for two zuzim | |
| Chad gadya, chad gadya. | One only kid, one only kid. | |
| ... ... ... ... ... ... | ... ... ... ... ... ... | |
| Ve'ata ha-Kadosh Baruch Hu | Along came the Holy One Blessed Be He | |
| veshachat lemal'ach hamavet, | and slew the Angel of Death, | |
| deshachat leshochet, | who slew the ritual slaughterer | |
| deshachat letora, | who slaughtered the ox | |
| de shata lemaya, | which drank the water | |
| dechava lenura, | which put out the fire | |
| desaraf lechutra, | which burnt the stick | |
| dehika lechalba, | which hit the dog | |
| denashach leshunra, | which bit the cat | |
| de'achla legadya, | which ate the kid | |
| dezabin aba bitrei zuzim | which Father bought for two zuzim. | |
| Chad gadya, chad gadya. | One only kid, one only kid. |
ECHAD MI YODEA: Start at 5:47
https://www.youtube.com/watch?v=1XU-3IuzPEE
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ECHAD MI YODEA
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WHO KNOWS ONE |
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| Echad mi yode'a Echad ani yode'a Echad Elokeinu shebashamaim uva'aretz. Shnaim mi yode'a Shnaim ani yode'a shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shlosha mi yode'a, Shlosha ani yode'a. Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Arba mi yode'a arba ani yode'a arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Chamisha, mi yode'a Chamisha, ani yode'a Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shisha, mi yode'a? Shisha, ani yode'a Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shiv'ah mi yode'a shiv'ah ani yode'a. shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shmonah mi yode'a shmonah ani yode'a shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Tish'ah mi yode'a tish'ah ani yode'a. tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Asara mi yode'a asara ani yode'a asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Achad asar mi yode'a achad asar ani yode'a achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shneim-asar mi yode'a shneim-asar ani yode'a shneim-asar shivtaya achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shlosha-asar mi yode'a Shlosha-asar ani yode'a Shlosha-asar midaya shneim-asar shivtaya achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. |
1 - who knows 1 1 - I know 1 1 is Our God who is in the heavens and on earth. 2 who knows 2 2 I know 2 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 3 who knows 3 3 I know 3 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 4 who knows 4 4 I know 4 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 5 who knows 5 5 I know 5 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 6 who knows 6 6 I know 6 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 7 who knows 7 7 I know 7 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 8 who knows 8 8 I know 8 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 9 who knows 9 9 I know 9 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 10 who knows 10 10 I know 10 10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 11 who knows 11 11 I know 11 11 are the stars in Joseph's dream 10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 12 who knows 12 12 I know 12 12 are the Tribes of Israel 11 are the stars in Joseph's dream 10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 13 who knows 13 13 I know 13 13 are the attributes of God 12 are the Tribes of Israel 11 are the stars in Joseph's dream 10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. |
Free to be you and me; Marlo Thomas. https://www.youtube.com/watch?v=_26FOHoaC78
There's a land that I see where the children are free
And I say it ain't far to this land from where we are
Take my hand, come with me, where the children are free
Come with me, take my hand, and we'll live
In a land where the river runs free
In a land through the green country
In a land to a shining sea
And you and me are free to be you and me
I see a land bright and clear, and the time's comin' near
When we'll live in this land, you and me, hand in hand
Take my hand, come along, lend your voice to my song
Come along, take my hand, sing a song
For a land where the river runs free
For a land through the green country
For a land to a shining sea
For a land where the horses run free
And you and me are free to be you and me
Every boy in this land grows to be his own man
In this land, every girl grows to be her own woman
Take my hand, come with me where the children are free
Come with me, take my hand, and we'll run
To a land where the river runs free
To a land through the green country
To a land to a shining sea
To a land where the horses run free
To a land where the children are free
And you and me are free to be
And you and me are free to be
And you and me are free to be you and me
The Fourth Cup: “I will take you.”
Liberation from Slavery All Over the World
As we lift the fourth cup, we envision a world where no one is held in slavery or servitude… a world without sweatshop laborers, where all workers are able to make a fair wage, regardless of which country they are born into. We envision a world where all products are fairly traded, and no one country or financial institution can dictate trade policies (adapted from Article 4 of the Declaration of Human Rights).
Fourth Glass of 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 fourth and final glass of wine!
Hatikvah:
https://www.youtube.com/watch?v=_IuHgBQcbKs
Transliteration:
Kol od ba’le’vav p’nima,Nefesh yehudi ho’miyah.
U’lefa-atei mizrach kadimah,
Ayin le’Tziyyon tzofiyah.
Od lo avda tikva-teinu,
Ha’tikvah bat sh’not al-payim
Lih-yot am chofshi b’ar-tzeinu
Eretz Tziyyon v’Yerushalayim.
Translation:
As long as within our hearts
The Jewish soul sings,
As long as forward to the East
To Zion, looks the eye –
Our hope is not yet lost,
It is two thousand years old,
To be a free people in our land
The land of Zion and Jerusalem.
Nirtzah marks the conclusion of the seder.
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.
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!
