For those of you who have never been to a Passover Seder, welcome to our ritual. Welcome back to our family and friends.

Rituals. That's what a Seder is all about. It is not a coincidence that Passover is practiced at the same time of the year as Easter. Jesus' last supper (Good Friday) was a Passover meal. Every religion has its own Spring festival holiday, Passover is ours.

The Haggadah is the document you're reading now, the liturgy of the ritual.

Haggadah means "to tell". Haggadah, then, actually refers to the telling of the Passover story that accompanies our Passover meal called a Seder , which means “order” in Hebrew, because we go through 14 specific steps as we retell the story of our ancestors’ liberation from slavery in Egypt.

Some people like to begin their Seder by reciting or singing the names of the 14 steps – this will help you keep track of how far away the main course is!

Kiddush (the blessing over wine) | kadeish |קַדֵּשׁ

Ritual hand-washing in preparation for the seder | urchatz |וּרְחַץ

Dipping a green vegetable in salt water| karpas |כַּרְפַּס

Breaking the middle matzah | yachatz |יַחַץ

Telling the story of Passover | magid |מַגִּיד

Ritual hand-washing in preparation for the meal | rachtza |רָחְצָה

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

Dipping the bitter herb in sweet charoset | maror |מָרוֹר

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

Eating the meal! | shulchan oreich |שֻׁלְחָן עוֹרֵךְ

Finding and eating the Afikomen | tzafoon |צָפוּן

Saying grace after the meal and inviting Elijah the Prophet | bareich |בָּרֵךְ

Singing songs that praise God | hallel |הַלֵּל

Ending the seder and thinking about the future | nirtzah |נִרְצָה

With song and story and the symbols of the Seder, let us renew the memory of our past so that we might know what was freedom and what was slavery. Let the Passover story continue to be a beacon of justice and freedom for all mankind.

The lighting of the candle symbolizes replenishing life day after day, year after year. Lighting the fire brings back memories of times gone by, of trials and tribulations, of heartache and desire. The store of the Jews is teh story of the years of wandering, what is called "the Diaspora". Since the Roman times, teh Jews were forced to move from country to country - never owning their own land, never having their own homeland. 

Baruch Atah Adonai Eloheinu Melech ha-olam, asher kid-shanu b'mitz-vo-tav, v'tzi-vanu l'hadlik neir shel yom tov.

Blessed art Thou, Lord, our God, King of the Universe, Who has sanctified us with His commandments, and commanded us to kindle the Yom Tov light

Four times, in the course of this Seder, we partake of the wine, symbol of joy and thanksgiving. The cups represent the four-fold promis with Adonai our God made to the Israelites in Mitzrayim. With each cup we recall one of the promises.

We take up the Kiddush cup and proclaim the holiness of this Day of Deliverance!We take up the Kiddush cup and proclaim the holiness of this Day of Deliverance!

All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy. The Seder starts with wine and then gives us three more opportunities to refill our cup and imbibe and because God said so...

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.

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.

[All drink the first glass of wine]

[To the tune of "Take Me Out to the Ballgame"]

Take me out to the Seder

Take me out with the crowd.

Feed me on Matzah and chicken legs,

I don't care for the hard-boiled eggs.

And it's root, root, root for Elijah

That he will soon reappear

And let's hope, hope, hope that we'll meet

Once again next year!

Take me out to the Seder

Take me out with the crowd.

Read the Haggadah

And don't skip a word. 

Please hold your talking,

We want to be heard.

And let's root, root, root for the leader

That he will finish his speil

So we can nosh, nosh, nosh and by-gosh

Once again next year!

Before we start talking about the Seder plate, we must wash our hands. This is not done because we are dirty, but because the Seder plate is holy and we must be pure from all outside influences and dirt to be able to think pure thoughts. The holiness of the Seder plate connects the Jewish people and our rituals to all the other religions of the world. All religions have rituals. These are ours.

[Leader] I will symbolically wash my hands for all of us, without saying the blessing. As I take a moment to wash my hands, imagine that you are washing away all anxiety and stress in your life, and allow yourself to be filled with the hope that the world can be a better place for us all.

The Seder plate is the center of the Passover ritual. On it rests the Egg, the Parsley and salt water, the Charosas, the Shankbone, the Maror, and the Matzah.

The Seder is like a puzzle. Each step fits together with the next, creating a ritual passed down through the generations by our people. From biblical times until now - the Seder has been one of the things that has kept our people together. This puzzle of the Seder is the essence of the symbol of the Passover ritual.

Anyone can interrupt a Seder to ask a question and the Haggadah can be altered, edited , or changed at anytime. Our forefathers said, "Whoever enlarges upon the story of the outgoing from Egypt, that man or woman merits praise." In fact, this particular Haggadah we're reading from is a conglomeration of a Haggadah from the South Side School of Jewish Studies in Chicago, the Brandeis Hillel Day School, the Stern Family Haggadah, and some new stuff that was added from some web sites just this morning.

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. 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.

Matzah is the bread of slavery and freedom. It is unleavened bread which symbolizes the hasty flight our forefathers made when they left Egypt. May it inspire us to work for freedom, justice, peace, and equality for all peoples.

Every year around Passover we eat only unleavened bread to remind us of the years of slaver our people endured. When we were slaves, we ate Matzah all year round. Today many other people still endure poverty, hunger, and slavery around the world. We must never forget what we went through and we must always help others to improve their own lives as well.

This is the bread of affliction,

Which our ancestors ate in the Land of Egypt.

Let all who are hungry come in to eat,

Let all who are needy come in to observe Passover,

This year, here; next year, in the Land of Israel,

This year as slaves, next year as free men.

We take the middle of the three Matzah and break it in two. The smaller piece is replaced between the other two Matzah. The larger piece is wrapped in a napkin and set aside as the “Afikomen” from a Greek word that means dessert. Later we will share it, just as in days of old. Among people everywhere, sharing of bread forms a bond of fellowship. As we ordinarily begin with the breaking of bread, we begin tonight with the breaking of Matzah. We recite two blessings; first is the regular blessing for bread, then a special one for Matzah.

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

Blessed art Thou, Lord, our God, Ruler of the Universe, Who brings forth bread from the Earth.

Baruch Atah Adonai Eloheinu Melech ha-olam, asher kidshanu b’mitzvo-tav v’tzivanu al a-chilat Matzah

Blessed art Thou, Lord our God, Ruler of the Universe, Who has made us holy with Thy Commandments and commanded us concerning the eating of Matzah.

[Eat your portion of the Matzah]

Now each of us will take a bit of the Maror, the bitter herb, and dip it into the Haroset to fulfil l the commandment of this night to eat the Maror. We dip our food the second time.

Tradition adds one more custom, in honor of the great teacher, Hillel, head of the rabbinic academy in Jerusalem around the time of the birth of Jesus. On Passover, Hillel combined the Pesach lamb, Matzah, and Maror and ate tehm together, so he might observe the law handed down to him, exactly as his ancestors before him. The destruction of the Temple by the Romans brought an end forever to animal sacrifices by our people, so our sandwich today is made only with Matzah and Maror.

[We reach for the bitter herbs and dip the Maror in the Haroset and recite]

Ba-ruch atta ado-nai el-o-hay-bu mel-ech ha-olam A-share kid-sha-nu b’mits-vo-tav V’tsee-va-nu al a-chee-lat Mar-ror.

Blessed art Thou, Lord our God, Ruler of the Universe, Who has made us holy with Thy Commandments and commanded us concerning eating bitter herbs.

[To the tune of "I've Been Working on the Railroad"]

We've been working on these buildings;

Pharaoh doesn't pay.

We've been doing what he tells us

Mixing the straw with the clay

Can't you hear the master calling,

"Hurry up, make that brick!"

Can't you feel the master whip us

'Til we're feeling sick.

Oy vay, it's a mess, a terrible distress,

Oy vey, it's a mess for Jews, us Jews

Oy vay, it's a mess, a terrible distress,

Oy vey, it's a mess for Jews.

Moshe's in the palace with Pharaoh,

Warning of all God's clout, clout, clout, clout.

Moshe's in the palace with Pharaooooooooooh,

And God's gonna get us out!

We're singing...

Fee, fi, fiddely eye oh,

Make our Matzahs "to go" oh oh oh.

Fee, fi, fiddely eye oooooooooh,

Stick it to the ol' Pharaoh!

Passover is the celebration of life. The story of the Jewish people is truly a triumph of life. Against the odds of history, the Jewish people have done more than survive - we have adapted creatively to each new time, each new place, from the birth of our people to the present day.

Even though death has pursued us relentlessly, time and time again, we have chosen to live. During the many centuries of the Jewish experience, memories of destruction are tempered by the knowledge that the world can also be good.

We have endured slavery and humiliation. We have also enjoyed freedom and power. Darkness has been balanced by light.

Our forebears traveled the Earth in search of the safety and liberty they knew must exist. We have learned to endure. We have learned to progress.

We are proud survivors. We celebrate our good fortune and seek the advancement of all.

Leader:

One of the customs of the seder is the asking of questions - questions about what the ritual actions of the seder mean. The Passover tradition involves the youngest children asking - actually singing - about these matters in a song we call "The Four Questions." 

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.

Four times the Torah bids us tell our children about the Exodus from Egypt. Four times the Torah repeats: “And you shall tell your children on that day...” From this our tradition infers that there are four kinds of children. To each we respond in a different manner, according to the question, the situation, and the need.

The wise child questions, “What are the precepts, laws, and observances with Adonai our God commanded us?” In response to this child, we explain the observances of the Passover thoroughly, the very last of which is: After the Passover Seder, we do not turn to other kind of entertainment. We talk with this child about the nature of freedom and justice and about the need to act to transform the world.

It is the wise who want to know the service it is theirs to do.

The scornful child questions, “What does the Seder mean to you?” Notice that the child says “to you” as would a person who does not feel personally a part of the Jewish people. By being distant from us, this child deines redemption by rejection the essential tenet of our faith: the unity of Adonai our God and the community of Israel. To this child we say: “Join us tonight. Be fully here. Listen closely. Be with us, become part of us. Then you will know what the Seder means to us.”

It is the scornful who withdraw the self from anything beyond the self; and so, from the joy of redemption.

When the simple child questions, “Matzah, what is this?” then we say, “We are remembering a time long ago when we were forced to work for other people as slaves. With a might arm Adonai our God made us a free people and we are celebrating our freedom.” Growing older, learning more about our people, and observing the Seder year by year, this child, too, will come to love Passover and to appreciate its beauty and its message.

To those of open simplicity, give a straightforward answer; for the Torah of God makes wise the simple.

And with the child who doesn’t think to question, we must take the initiative. With patience and tenderness we say: “This wondrous evening happens in the Spring of every year, so we may remember how out of death and sorrow and slavery come life and joy and freedom.” To remember the sorrow we eat bitter herbs; to remember the joy we drink sweet wine.

With one who has not started to question, you must being to awaken the mind.

A full cup of wine is the symbol of complete joy. Though we celebrate the triumph of our sacred cause, our happiness cannot be complete so long as others had to be sacrificed for its sake. We shall, therefore, diminish the win in our cups as we recall the plagues visited upon the Egyptians, to give expression to our sorrow over the loses which each plague exacted. We now recite the list of the ten ancient plagues, pouring off wine as each on is mentioned.

[Lessen your cup of wine with each of the following:]

Blood | dam |דָּם

Frogs | tzfardeiya |צְפַרְדֵּֽעַ

Vermin| kinim |כִּנִּים

Flies| arov |עָרוֹב

Cattle disease | dever |דֶּֽבֶר

Boils | sh’chin |שְׁחִין

Hail | barad |בָּרָד

Locusts | arbeh |אַרְבֶּה

Darkness | choshech |חֹֽשֶׁךְ

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

How many are the gifts Adonai our God has bestowed on us!

Had Adonai:

Brought us out of Egypt and not divided the sea for us. Dayenu

Divided the sea and not permitted us to cross on dry land.  Dayenu

Permitted us to cross on dry land and not sustained us for forty years in the desert.  Dayenu

Sustained us for forty years in the desert and not fed us with manna.  Dayenu

Fed us with manna and not given us the Sabbath.  Dayenu

Given us the Sabbath and not brought us to Mount Sinai.  Dayenu

Brought us to Mount Sinai and not give us the Torah.  Dayenu

Given us the Torah and not led us into the land of Israel.  Dayenu

Led us into the land of Israel and not built for us the Temple.  Dayenu

Built for us the temple and not sent us prophets of truth.  Dayenu

Sent us prophets of truth and not made us a holy people.  Dayenu

For all of these --- alone and together -- we say  Dayenu

What does this mean, "Dayenu -- it would have been enough?" Surely no one of these would indeed have been enough for us. Dayenu means to celebrate each step towards freedom as if it were enough, then to start out on the next step. Dayenu means that if we reject each step because it is not the whole liberation, we will never be able to achieve the whole liberation. Dayenu reminds us that each of our lives is the cumulative result of many blessings, small and large.Dayenu means to sing each verse as if it were the whole song -- and then sing the next verse!

אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ

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

Di dayenu, di dayenu, di dayenu, dayenu, dayenu

אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ

Ilu natan natan lanu, natan lanu et ha-Shabot, Natan lanu et ha-Shabot, Dayenu

Di dayenu, di dayenu, di dayenu, dayenu, dayenu

אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ

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

Di dayenu, di dayenu, di dayenu, dayenu, dayenu

Di dayenu, di dayenu, di dayenu, dayenu, dayenu

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

If God had only given us the Sabbath,that would have been enough!

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

The Passover Seder is rich in symbolism, but there are three symbols that are so important and so meaningful that, in the words of Rabbi Gamaliel, grandson of Hillel, no Seder is really complete unless they are full explained. These symbols are the Pesach, the Matzah, and the Maror.

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. At the very beginning of the Seder, we learned that the Matzah is, first of all, a symbol of the simple bread of poverty our ancestors were made to eat in their affliction, when they were slaves in the land of Egypt. The Matzah also reminds us of the great haste in which the Israelites fled from Egypt.

The Maror provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.

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 raise our cups as we recall the second promise of liberation to the people of Israel:

I will deliver you from bondage...

We, praise You, Adonai our God, who has delivered us and our ancestors from Egypt and brought us here this night to eat Matzah and Maror. Help us to celebrate future holidays and festivals in peace and in joy. Then we will thank you with a new song.

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.

[All drink the second cup of wine.]

[Sung to the tune of "There's No Business Like Show Business"]

There's no Seder like our Seder,

Like 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 Matzah

While on their feet

Now isn't that a story 

That just can't be beat?

Let's go on with the show!

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.

Do what you want. Let's eat!

Finding and eating the Afikomen | tzafoon | צָפוּן

Toward the end of the meal, the children look for the afikoman, which the leader has hidden. Since neither the meal nor the Seder can be concluded before the group has eaten a piece of it, whoever finds the afikoman may demand a reward.

In temple times the Passover sacrifice was eaten at the end of the meal, when everyone was almost satiated. In remembrance of this, we partake of the afikoman as the very last food to be eaten at our Seder.

[Refill everyone's glass of wine]

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.

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]

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.

May the All Merciful send us Elijah the Prophet to comfort us with tidings of deliverance.

Before he died, Elijah declared that he would return once each generation in the guise of any poor or oppressed person, coming to people's doors to see how he would be treated. By the treatment offered this poor person, who would be Elijah himself, he would know whether the population had reached a level of humanity making them capable of participating in the dawn of the Messianic age.

Elijah opens up for us the realm of mystery and wonder. Let us now open the door for Elijah!

[The youngest person is sent to open the door to the outside.]

It is our tradition to say Kaddish for a loved one who has died. During the Holocaust entire families died with no one to remember them. Tonight we remember; we dare not forget. Tonight we recited the Kaddish for those people.

Glorified and sanctified be God's great name throughout the world which He has created according to His will.

May He establish His kingdom in your lifetime and during your days, and within the life of the entire House of Israel, speedily and soon; and say, Amen.

May there be abundant peace from heaven, and life, for us and for all Israel; and say, Amen.

He who creates peace in His celestial heights, may He create peace for us and for all Israel; and say, Amen.

As our Seder draws to an end, we once again take up our cups of wine. The Redemption is not yet complete. The fourth cup recalls us to our covenant with the Eternal One, to the tasks that still await us as a people called to holy service, to a great purpose for which the people of Israel live: the preservation and affirmation of hope.

And I will take you to be my people, and I will be your God.

Barach Atah Adonai Eloheinu Melech ha-olam, borei pre ha-gafen.

[All drink the fourth cup of wine.]

Our Seder now has ended with its history-laden rites. We have journeyed from Mitzrayim on this storied night of nights. We bore witness; we remembered our covenant with You. So we pray that You redeem us as You pledged Your word to do.

We close out with the hopeful prayer:

Whoever is in need, let him come and celebrate with us. This year we are here; next year may we be in the Land of Israel.

בִּירוּשָׁ לָֽיִם הַבָּאָה לְשָׁ נָה

L'shana haba'ah b'irushalyim!

Next year, may we all dwell in peace...

NEXT YEAR IN JERUSALEM!