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This is significant to me because on the night of the seder, we are commemorating our exodus from Egypt. We have to embrace our gratefulness for being free because we look back on our ancestors who were slaves.
All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy. Traditionally, we drink four cups of wine which serve as signposts for our seder. Tonight, we will drink just one as we learn and take action.
We raise our cup to honesty about the present moment. Can we open up to the pain and anger in our country and our city tonight? Are we ready to be honest with ourselves? What are we bringing to the conversation tonight? What do we want to take away from this seder?
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.
This is important because we drink this cup of wine for honesty. This is because we want to ask ourself what we are bringing to the seder.
This is important because we remember our freedom and how fortunate we are. We ask ourself why are we free, what is freedom, is there a lot of people who are not free, and what does freedom mean to other people.
We must acknowledge this pain and suffering and allow ourselves the space to grieve. Yet, as the karpas ritual beckons, we must also look toward the future with a sense of hope and possibility. Passover arrives on the precipice of spring, when new growth is just around the corner. All over the world, resilience, strength, compassion and innovation will grow from under this tragedy. We honor the tears, but we also bless the hope. Raise the karpas, dip it in saltwater and say:
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei peri ha-adama. We praise God, Ruler of Everything, who creates the fruits of the earth. This Passover, may the brightness of our hope break through our tears and strengthen us in this moment together.
This is important because the salt water represents the tears of our ancestors while in Egypt. The parsley or karpas represents the green of spring in which we celebrate the holiday.
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?
This is important because it shows how we have it for our ancestors that were bonded in Egypt. We say next year in Israel because we finish the journey of the Jewish people who were bonded. We save the afikoman for later in the seder as it is our dessert and the last thing we eat during the seder. We eat the matzah in rememberance of our ancestors because that is what they ate since they did not have time to let it rise.
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Ha lachma anya d’achaloo avhatana b’ara d’meetzrayeem. Kol dichfeen yay-tay vi’yachool, kol deetzreech yay-tay viyeesfsach. Hashata hach. Li’shana ha-ba-aa bi’arah di’yeesrael. Hashata av’day, li’shana ha-ba a bi’nay choreen.
This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and celebrate Passover. Today, we are here. Next year, in the land of Israel. Today, we are slaves. Next year, we will be free.
Written in Aramaic, this statement begins the narration of the Seder by inviting the hungry to our table. Aramaic, Jewish legend has it, is the one language which the angels do not understand. Why then is Ha Lachma spoken in Aramaic? To teach us that where there is hunger, no one should rely upon the angels, no one should pray to the heavens for help. We know the language of the poor, for we were poor in the land of Egypt. We know that we are called to feed the poor and to call them to join our celebration of freedom.
This is important because the story of our ancestors become our own. We commemorate the story by talking about the slavery, struggle, and the freedom. Magid starts with Ha lachma anya which states " Today, we are here. Next year, in the land of Israel. Today, we are slaves. Next year, we will be free." This is important because one goal of all Jewish people is to be in Israel during passover. We are slaves today but we want the Mashiach to come and make us free for next year.
Ma Neeshtana ha-laila ha-zeh meekol ha-laylot? Sheh-bichol ha-laylot anoo ochleem chametz oo-matzah. Halailah hazeh chametz oomatz. Sheh-bi'chol ha-laylot anoo ochleem sheh-ar yerakot. Ha-lailah hazeh maror.
Sheh-bi'chol ha-laylot ayn anoo mat-bee- leen afeeloo pa-am echad. Ha-laila hazeh sh'tay pi-ameem. Sheh- bi'chol ha-laylot anoo ochleem bayn yoshveen oo-bayn misoobeen. Ha-laila hazeh koolanoo misooveen.
Why is this night of Passover different from all other nights of the year? On all other nights, we eat either leavened or unleavened bread. Why on this night do we eat only matzah? On all other nights, we eat vegetables of all kinds. Why on this night must we eat bitter herbs? On all other nights, we do not dip vegetables even once. Why on this night do we dip twice greens into salt water and bitter herbs into sweet charoset? On all other nights, everyone sits up straight at the table. Why on this night do we recline and eat at leisure?
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Asking questions is an important part of the Seder. Encourage everyone at the table to ask not just the questions listed in the book, but whatever question comes to mind during the Seder. The Seder is designed for distraction, digression, and discussion. So, if you don’t finish the whole thing tonight...there’s always tomorrow, or next year! What would be your four questions?
This is important because we should ask questions at the seder. It is also for the children to learn, be interested, and be apart of the seder. That is the reason for the tradition of the youngest singing this.
בָּרוּךְ הַמָּקוֹם, בָּרוּךְ הוּא. בָּרוּךְ שֶׁנָּתַן תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל, בָּרוּךְ הוּא
כְּנֶגֶד אַרְבָּעָה בָנִים דִּבְּרָה תּוֹרָה . אֶחָד חָכָם, וְאֶחָד רָשָׁע, וְאֶחָד תָּם, וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל
Baruch hamakom, baruch hu. Baruch shenatan torah l'amo yisra-eil, baruch hu.
K'neged arba-ah vanim dib'rah torah. Echad chacham, v'echad rasha, v'echad tam, v'echad she-eino yodei-a lishol
The Torah speaks of four types of children: one is wise, one is wicked, one is simple, and one does not know how to ask.
חָכָם מָה הוּא אוֹמֵר? מַה הָעֵדוֹת וְהַחֻקִּים וְהַמִשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלֹהֵינוּ אֶתְכֶם? וְאַף אַתָּה אֱמָר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן.
Chacham mah hu omeir? Mah ha-eidot v'hachukim v'hamishpatim, asher tzivah Adonai Eloheinu etchem? V'af atah emor lo k'hilchot hapesach. Ein maftirin achar hapesach afikoman.
The Wise One asks: "What is the meaning of the laws and traditions God has commanded?" (Deuteronomy 6:20) You should teach him all the traditions of Passover, even to the last detail.
רָשָׁע מָה הוּא אוֹמֵר? מָה הָעֲבֹדָה הַזֹּאת לָכֶם? לָכֶם - וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר
.וְאַף אַתָּה הַקְהֵה אֶת שִנָּיו וֶאֱמֹר לוֹ: בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם. לִי - וְלֹא לוֹ. אִילּוּ הָיָה שָׁם, לֹא הָיָה נִגְאָל
Rasha, mah hu omer? Mah ha-avodah ha-zot lachem? Lachem v’lo lo. Ul'fi shehotzi et atzmo min hak'lal, kafar ba-ikar. V'af atah hakheih et shinav, ve-emor lo. Ba-avur zeh, asah Adonai li, b'tzeiti mimitzrayim, li v'lo lo. Ilu hayah sham, lo hayah nigal.
The Wicked One asks: "What does this ritual mean to you?" (Exodus 12:26) By using the expression "to you" he excludes himself from his people and denies God. Shake his arrogance and say to him: "It is because of what the Lord did for me when I came out of Egypt..." (Exodus 13:8) "For me" and not for him -- for had he been in Egypt, he would not have been freed.
תָּם מָה הוּא אוֹמֵר? מַה זֹּאת? וְאָמַרְתָּ אֵלָיו: בְּחֹזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרָיִם, מִבֵּית עֲבָדִים
Tam mah hu omeir? Mah zot? V'amarta eilav. B'chozek yad hotzi-anu Adonai mimitzrayim mibeit avadim.
The Simple One asks: "What is all this?" You should tell him: "It was with a mighty hand that the Lord took us out of Egypt, out of the house of bondage."
ושֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל - אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם
V'she-eino yodei-a lishol, at p'tach lo. Shene-emar. V'higadta l'vincha, bayom hahu leimor.
Ba-avur zeh asah Adonai li, b'tzeiti mimitzrayim.
As for the One Who Does Not Know How To Ask, you should open the discussion for him, as it is written: "And you shall explain to your child on that day, 'It is because of what the Lord did for me when I came out of Egypt." (Exodus 13:8)
A huge part of the seder is including the four children. Since the wise one talks about the meaning of the laws, we have to go into specific detail for them. Since the wicked is acting like the Jewish people are not his people, we adress him like he is not apart of us. The simple child asks what this is, we tell him that Hashem's mighty hand took us out of Egypt. Lastly, for the one who doesn't know how to ask question, we start the discussion and explain the situation to him. We do all of this to the 4 children because one main part of the seder is making sure the children learn.
Long ago, Pharaoh ruled the land of Egypt. He enslaved the Jewish people and made them work very hard building his cities. song: Bang bang bang Phaoraoh was especially cruel to Jewish children. One mother hid her baby, Moses, in a basket in the river. Pharoah's daughter found him and took him home to live in the palace. Moses grew up. He saw the slaves working so hard. He had a fight about it and ran away to be a shepherd. While he was looking after the sheep, he saw a bush on fire that did not burn up and heard God's voice telling him to go back to Egypt, to tell Pharoah to let the Jewish people go. Song: when Israel was in Egypt land When Moses went to Pharoah, he said "Let my people go". Pharaoh said "No". So, God sent the 1st plague -Blood. Moses went to Pharoah. He said, "Let my people go". Pharaoh said "No". So, God sent the 2nd plague - Frogs. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". Song: One morning when Pharoah woke in his bed The 3rd plague was Lice. Moses went to Pharoah. He said, "Let my people go". Pharaoh said, "No". The 4th plague was Wild Beasts. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The 5th plague was Cattle Disease. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The 6th plague was Boils. Moses went to Pharoah. He said "Let my people go". Pharaoh said," No". The 7th plague was Hail stones. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The 8th plague was Locusts. Moses went to Pharoah. He said, "Let my people go". Pharaoh said, "No". The 9th plague was Darkness. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The last plague was Death. Pharoah said "Yes" song: 1 2 3 4 5 6 7 8 9 10 plagues in Egypt's land The people got ready to leave very quickly, so quickly that their bread didn't have time to rise; it baked into matzah. They walked through the desert to the sea. Pharoah's soldiers chased after them. When they got to the sea, Moses held up his his staff and the sea divided. The Jewish people walked through the sea to freedom and a new future.
The story of the exodus is when we went from bondage in Egypt to freedom. When Pharaoh wanted the Jewish people to stop multiplying, he made all the Jewish mothers throw the boys in the nile. One mother, put their baby in a basket. The baby, Moses, grew up to lead the Jewish people. When Moshe asked Pharaoh to let the Jewish people go, he said no. Pharoah kept saying no until 10 plagues had been sent, and his first born son was smitten with that plague. He let the people go but then chased after them once he regretted his decision. The jewish people did not have time to make leavened bread so they had unleavened bread. (This is important because when we celebrate Passover today, we throw away all leavened products and only have unleavened.) Then, when Pharoah's soldiers got close to the Jewish people, Moshe split the sea so the Jewish people could cross into freedom, and closed it on the Egyptians. This lead us to freedom and we can celebrate this holiday in remembrance of it.
As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them.
Dip a finger or a spoon into your wine glass for a drop for each plague.
These are the ten plagues which God brought down on the Egyptians:
Blood | dam | דָּם
Frogs | tzfardeiya | צְפַרְדֵּֽעַ
Lice | kinim | כִּנִּים
Beasts | arov | עָרוֹב
Cattle disease | dever | דֶּֽבֶר
Boils | sh’chin | שְׁחִין
Hail | barad | בָּרָד
Locusts | arbeh | אַרְבֶּה
Darkness | choshech | חֹֽשֶׁךְ
Death of the Firstborn | makat b’chorot | מַכַּת בְּכוֹרוֹת
The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? Make up your own list. What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them?
The 10 plagues were very crucial in getting us out of Egypt. Since Pharaoh would not let us go. Hashem turned all of the Egyptians water to blood. Pharaoh's heart hardened and still wouldn't let us go. Even after frogs, lice, beasts, disease of cattle, boils, hail, locusts, and darkness, he still would not let us go. Finally, Hashem sent the plague of the death of the first born. Since Pharaoh's son died in that plague, he let the Jewish people go. Since this happened, we commemorate this by dipping a finger in wine anddipping it 10 times on a napkin for the 10 plagues.
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.
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.”
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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!
Dayenu is important because this is us showing our appreciation for Hashem. Him taking us out of Egypt was enough but he did so much which is what we are so greatful for. We drink the second cup as if we were physically the ones who left Egypt. We do this since Hashem did not only redeem them but us as well so we should drink as if we were with them.
--Rabbi Menachem Creditor, Congregation Netivot Shalom, Berkeley, CA
Baruch Atah Adonai, Eloheinu Melech ha’olam, asher kidshanu bemitvotav vetzivanu al netilat yadayim.
בָּרוּךְ אַתָּה ה' אֱלֹֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִּם.
Blessed are You ETERNAL our God, Master of time and space, who has sanctified us with commandments and instructed us regarding lifting up our hands.
We wash our hands this time because we have just heard the story of the exodus. We do this for the commemoration of us being free. This is important because we fell like being free is a blessing.
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.
Motzi-Matzah מוֹצִיא
Take the three matzot - the broken piece between the two whole ones – and hold them in your hand and recite the following blessing:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ
Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz.
Praised are you, Adonai, Lord our God, Ruler of the universe, who provides sustenance from the earth.
Before eating the matzah, put the bottom matzah back in its place and continue, reciting the following blessing while holding only the top and middle piece of matzah.
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה
Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah.
Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat matzah.
Break the top and middle matzot into pieces and distribute them everyone at the table to eat a while reclining to the left.
In Motzi Matzah, you break the middle matzah and the larger piece goes to the afikoman. The afikoman is the last thing eaten during the seder. The smaller piece is split up and eaten by everyone at the table.
[Maror held up for all to see.]
MAROR--Why do we eat maror?
Tradition says that this bitter herb is to remind us of the time of our slavery. We force ourselves to taste pain so that we may more readily value pleasure.
Scholars inform us that bitter herbs were eaten at spring festivals in ancient times. The sharpness of the taste awakened the senses and made the people feel at one with nature's revival. Thus, maror is the stimulus of life, reminding us that struggle is better than the complacent acceptance of injustice.
Leader:
As a blessing for the maror, let us all sing this song about striving to be fully human.
Then we will all take a taste of horseradish on a piece of matsah.
LIH'YOT `ISH - TO BE FULLY HUMAN (Mishnah, Pirqei `Avot 2.6)
Ba-maqomshe-`ein`anashim, hishtaddel lih'yot `ish.
Where people are less than human, strive to be fully human.
We eat the bitter herb to remind us of the bitter times in slavery. This is important because this is an ancient tradishon and the herbs also show that it is spring which is when passover takes place.
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.
Koreich is the matzah sandwhich that consists of charoset and maror. It used to be lamb instead of charoset but since we do not sacrifice since the temple was destroyed, we use charoset. These are important foods because charoset symbolizes the mortar used for the bricks in the building of the pyramids, maror is the bitter times, and matzah is the unleavened bread of affliction.
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!
This is the festive meal. It is time to enjoy the holiday and food with family and friends!
GREEK FOR DESSERT
Enjoy something sweet. Then, after you’ve eaten all you can eat, eat a small piece of the Afikoman (remember when we created it earlier?) – it’s traditionally the last thing we eat at a Seder, and a cash prize is given to the finder of the Afikoman.* This year, discuss among your FriendsederTM guests how much prize money you would give to the Afikoman- finder and choose a charity to donate the prize money to!
*A prize is a slick reframe for ‘ransom money.’ Because the seder can’t be completed until the Afikoman is returned to its partner-matzah, Afikoman-finders have the leverage to charge the Seder leader for a bigger allowance to get it back!**
**Though in family settings, seder-leaders usually have extra leverage to dictate bedtimes – so watch out you Afikoman- finders!
During tzafun, the afikoman is searched for and found before the seder can move on. This is the dessert of the seder. It is the last thing eaten during the seder. The person who finds it typically gets a reward which can be a gift or money for it.
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!
Have a participant open the door for Elijah. Make sure that all participants have an extra wine glass that has not been used for the previous three cups of wine and will not be used for the fourth cup of wine. Pour a cup of wine into the additional wine glass. Raising the additional cup of wine and read as a group:
Gathered around the Seder table, we ultimately pour four cups, remembering the gift of freedom that our ancestors received centuries ago. We delight in our liberation from Pharaoh’s oppression.
We drink four cups for four promises fulfilled.
The first cup as God said, “I will free you from the labors of the Egyptians.”
The second as God said, “And I will deliver you from their bondage.”
The third as God said, “I will redeem you with an outstretched arm and with great judgments.”
The fourth because God said, “I will take you to be My People.”
We know, though, that all are not yet free. As we welcome Elijah the Prophet into our homes, we offer an additional cup, a cup not yet consumed.
An additional cup for the more than 68 million refugees and displaced people around the world still waiting to be free – from the refugee camps in Chad to the cities and towns of Ukraine, for the Syrian refugees still waiting to be delivered from the hands of tyrants, for the thousands of asylum seekers in the United States still waiting in detention for redemption to come, for all those who yearn to be taken in not as strangers but as fellow human beings.
This Passover, let us walk in the footsteps of the One who delivered us from bondage. When we rise from our Seder tables, may we be emboldened to take action on behalf of the world’s refugees, hastening Elijah’s arrival as we speak out on behalf of those who are not yet free.
Place this additional cup of wine down untasted.
Bareich is important because we are thanking Hashem for being the source of food. We welcome Elijah the prophet and have a glass of wine for him. The situation in the Ukraine relates to this because of the redemption that we are seeking. We have hope for the mashiach to come and redeem us just like how we want the people in Ukraine to be redeemed.
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!
As the seder nears the end, we sing songs and recite prayers from the book of Psalms and some others. Commonly sung songs are Chad Gadya and Echad Mi Yodeah. We drink the last cup of wine to be grateful for the celebration and experience of the seder, and how we learned some things and will use them in our daily life.
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!
We have made it to the final step in the seder, Nirtzah. We say "Next year in Jerusalem!" as it is a goal of all Jewish people, and it is a Passover tradition. It also says how we are slaves this year but we will be free next year. This is important because we are hoping for the Mashiach to come and for the temple to be rebuilt in Jerusalem. As the seder comes to an end we look back and hope to have many more in the future. We also pray to Hashem for health and safety for Israel.
In a moment, our Seder will be complete. However, we remember that working against oppression in the world is our never-ending responsibility. We recommit ourselves to the vision of a world filled with peace and justice for all. We work for a world where "nation shall not lift-up sword against nation nor study war anymore." We work for a world where people are not treated differently because of their race, their religion, their gender, their age, their marital status, their skin color, the people they love, their profession or their politics. We work for a world that affirms the inherent worth and dignity of every person on our planet and assures basic human rights for everyone, everywhere. Like Nachshon standing at the shore of the Red Sea, we are not waiting for a miracle but rather proceeding with faith that G-d will support us and give us the strength and resolve to work together to heal the world.
We close our Seder by saying, "L'Shanah Haba'ah B'Yerushalyim", which means "Next Year in Jerusalem." For centuries, this declaration expressed the Jewish people's goal to return to our homeland. Even after the founding of the State of Israel in 1948, these words still resonate with us. We all have our own personal aspirations and dreams that we are striving for. As we conclude our Seder, may we have the strength and the will to continue working toward our personal Jerusalem and toward a world where all people will live in shalom -- peace, safety and freedom.
As our seder comes to an end. We are happy that we were able to celebrate another seder, learn some more about Passover, and eat amazing food. We hope Hashem will continue supporting us as we work hard for peace in the world. This is important because we want peace in the world so we can be redeemed like how our ancestors were during the story of the holiday we are currently celebrating.
?אֶחָד מִי יוֹדֵעַ
.אֶחָד מִי יוֹדֵעַ? אֶחָד אֲנִי יוֹדֵעַ: אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
.שְׁנַיִם מִי יוֹדֵעַ? שְׁנַיִם אֲנִי יוֹדֵע: שְׁנֵי לֻחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
.שְׁלֹשָה מִי יוֹדֵעַ? שְׁלֹשָה אֲנִי יוֹדֵעַ: שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
.אַרְבַּע מִי יוֹדֵעַ? אַרְבַּע אֲנִי יוֹדֵעַ: אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
.חֲמִשָּׁה מִי יוֹדֵעַ? חֲמִשָּׁה אֲנִי יוֹדֵעַ: חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
שִׁשָּׁה מִי יוֹדֵעַ? שִׁשָּׁה אֲנִי יוֹדֵעַ: שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
שִׁבְעָה מִי יוֹדֵעַ? שִׁבְעָה אֲנִי יוֹדֵעַ: שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
שְׁמוֹנָה מִי יוֹדֵעַ? שְׁמוֹנָה אֲנִי יוֹדֵע: שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
תִּשְׁעָה מִי יוֹדֵעַ? תִּשְׁעָה אֲנִי יוֹדֵעַ: תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּע אִמָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
עֲשָׂרָה מִי יוֹדֵעַ? עֲשָׂרָה אֲנִי יוֹדֵעַ: עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּעאִ מָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
אַחַד עָשָׂר מִי יוֹדֵעַ? אַחַד עָשָׂר אֲנִי יוֹדֵעַ: אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּעאִ מָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
שְׁנֵים עָשָׂר מִי יוֹדֵעַ? שְׁנֵים עָשָׂר אֲנִי יוֹדֵעַ: שְׁנֵים עָשָׂר שִׁבְטַיָּא, אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּעאִ מָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
שְׁלֹשָה עָשָׂר מִי יוֹדֵעַ? שְׁלֹשָׁה עָשָׂר אֲנִי יוֹדֵעַ: שְׁלֹשָׁה עָשָׂר מִדַּיָּא, שְׁנֵים עָשָׂר שִׁבְטַיָּא, אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא, תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה, שִׁבְעָה יְמֵי שַׁבַּתָּא, שִׁשָּׁה סִדְרֵי מִשְׁנָה, חֲמִשָּׁה חוּמְשֵׁי תוֹרָה, אַרְבַּעאִ מָּהוֹת, שְׁלֹשָׁה אָהַבוֹת, שְׁנַיִ לֻחוֹת הַבְּרִית, אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ
Transliteration
Echad mi yodea? Echad ani yodea. Echad Eloheinu, Eloheinu, Eloheinu, Eloheinu, Shebashamayim uva'aretz
Shnayim mi yodea? Shnayim ani yodea. Shnei luchot habrit,
Shlosha mi yodea? Shlosha ani yodea. Shlosha avot,
Arbah mi yodea ? Arbah ani yodea. Arbah imahot,
Chamisha mi yodea? Chamisha ani yodea. Chamisha chumshei Torah,
Shisha mi yodea? Shisha ani yodea. Shisha sidrei mishnah,
Shivah mi yodea? Shivah ani yodea Shivah y'mei shabta
Shmonah mi yodea? Shmonah ani yodea Shmonah y'mei milah
Tishah mi yodea? Tishah ani yodea Tishah yarchei leidah
Asarah mi yodea? Asarah ani yodea Asarah dibrayah
Achad asar mi yodea? Achad asar ani yodea Achad asar kochvayah
Shneim asar mi yodea? Shneim asar ani yodea Shneim asar shivtayah,
Shlosha asar mi yodea? Shloshah asar ani yodea Shlosha asar midayah,
English
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 three? I know three. 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. 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 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 [in Joseph's Dream]. 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 [in Joseph's Dream]. 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.
There are 13 parts of the sond Echad Mi Yodea. It starts off as 1 but builds off of eachother. The thirteen is, "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." This is important because it all has to do with key things of Judaism and it is commonly sung over Passover.
