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TABLE OF CONTENTS
The seder officially begins with a physical act: lighting the candles. In Jewish tradition, lighting candles and saying a blessing over them marks a time of transition, from the day that is ending to the one that is beginning, from ordinary time to sacred time. Lighting the candles is an important part of our Passover celebration because their flickering light reminds us of the importance of keeping the fragile flame of freedom alive in the world.
בָּרוּךְ אַתָּה, יְיָ אֱלֹהֵֽינוּ, מֶֽלֶךְ הָעוֺלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֺתָּיו, וְצִוָֽנוּ לְהַדְלִיק נֵר שֶׁל יוֹם טוֹב
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.
Passover is a holiday about freedom. The Passover seder is a special ceremonial dinner in which we gather together to retell the story of the Israelite's freedom from bondage in Egypt. The Hebrew word for this Holiday, "Pesach" has two meanings. The first is "Passing over" and refers to the fact that the angel of death passed over the Israelite's homes. Pesach can also refer to the pascal lamb -- which was ritually sacrificed to protect the Israelites from the angel of death and then became part of early celebrations of Passover. We tell the story of Passover using a "Haggadah" a special book which serves as the narrative for the seder, and means, "Telling" in Hebrew.
The Seder Plate
We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story and the meaning of this holiday. Each item has its own significance.
Maror – The bitter herb. This symbolizes the harshness of lives of the Jews in Egypt.
Charoset – A delicious mix of sweet wine, apples, cinnamon and nuts that resembles the mortar used as bricks of the many buildings the Jewish slaves built in Egypt
Karpas – A green vegetable, usually parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater
Z’roa – A roasted bone. The Z’roa reminds us of the special lamb which was offered on Pesach in the ancient Temple in Jerusalem
Beitzah – An egg (roasted). Is the symbol of the free will burnt-offering brought on every day of the feast, during the existence of the Temple in Jerusalem,
Matzah
The unleavened bread or the bread of affliction reminds us of the hardships that our fathers endured in Egypt, and of the haste with which they departed. Having no time to bake their bread, they had to rely for food upon sun baked dough which they carried with them.
Traditionally there are three pieces of matzah that represent the two loaves of bread which are used on each Shabbat and Yom Tov, plus a special piece of Matzah for Pesach. Tonight we include a fourth piece as an expression of solidarity with persecuted immigrants and refugees who face the same struggles today that our ancestors endured.
Elijah’s Cup
A large wine cup is in the center of the table in honor of the prophet Elijah. We shall explain why before we welcome Elijah towards the end of the Seder.
We have come together to celebrate the oldest holiday on the Jewish calendar. During this Seder service we shall recall and retell the thrilling story of our ancestors going out from slavery to freedom. As we remember this moving chapter in our people’s past, may we learn to appreciate more deeply the freedom we enjoy. May we also learn to care about all those who are not yet free. May we join in working for the day when all people everywhere shall be free from tyranny, from poverty, and from war.
In gratitude to God, who wants all people to be free and has put a love of freedom in our hearts, we raise our glasses to recite the Kiddush over the first of the four cups 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.
רוּךְ 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!
To wash your hands, you don’t need soap, but you do need a cup to pour water over your hands. Pour water on each of your hands three times, alternating between your hands. If the people around your table don’t want to get up to walk all the way over to the sink, you could pass a pitcher and a bowl around so everyone can wash at their seats… just be careful not to spill!
Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do.
Let's pause to consider what we hope to get out of our evening together tonight. Go around the table and share one hope or expectation you have for tonight's seder.
We take a green vegetable which symbolize the coming of spring and the rebirth of hope. We dip the vegetable into the salt water which reminds us of the bitter tears our ancestors shed when they were slaves. They were able to survive their cruel ordeal because they dared to hope that one day God would help them to become free.
We join in thanking God for the things that grow in the earth.
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.
The Leader breaks the middle matzah into two pieces and leaves one piece in the matzah cloth or tray. The other piece becomes the Afikomen, which the leader wraps in a napkin and puts aside. Traditionally at the end of the meal, the Afikomen will be broken into small pieces and each participant will receive a piece, to be eaten as the official last food of the meal.
The origin of this custom must be traced to the pascal lamb which was eaten on Passover night. It was customary to reserve a small portion of the lamb to be eaten at the close of the meal. When sacrifices had ceased, a piece of the matzah was eaten instead.
The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all. Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries. Some say that minimizing the role of Moses keeps us focused on the miracles performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive and necessary change.
This belief has been expressed many times by many people; these are just a few examples.
To be free is not merely to cast of one's chains but to live in a way that respects and enhances the freedom of others - Nelson Mandela
We do not inherit the Earth from our Ancestors, we borrow it from our Children – Anonymous
Until we are all free, we are none of us free. - Emma Lazarus
In 1941, shortly after the start of World War 2, President, Franklin D. Roosevelt gave his annual State of the Union Address to the 77th Congress. This speech was known as "The Four Freedoms" speech because in it he expressed four freedoms that people should have worldwide. President Roosevelt said that America was fighting to spread freedom around the world. The first freedom was "freedom of speech and expression," meaning the right to say and stand up for what you believe in. The second freedom was "freedom of everyone to be able to worship god in their own way." Third was "freedom from want," which means being able to have basic necessities such as clothing, food, and shelter. Lastly was "freedom from fear." Roosevelt had in mind a world in which neighbors get along with each other and people were not constantly in fear for their well-being. These freedoms express an ideal society where everyone possesses the basic rights that all people deserve.
Hospitality to strangers and to those in need is considered a mitzvah. This is especially true at Pesach time. On this night we are inspired to invite those unfamiliar with the story of Passover to join us at our Seder.
The Youngest Person at the table asks:
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 any vegetables we wish; why on this night are we supposed to eat especially 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 never think of dipping herbs in water or anything else; why on this night, do we dip the parsley in salt water and the bitter herbs in haroset?
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; why on this night do we recline?
1. How does the table look different tonight?
2.What does it mean to be a slave?
3.Why did the Jewish people leave Egypt?
4.If we didn’t leave Egypt, where would we be and what would life be like for us today?
5.What was life like for Moses as a young boy?
6.If you were a slave, what would you hate the most?
7.What does it mean to be free?
8.Just as God helped the Jewish people, how can we each help others today?
As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:
The wise child asks, what are the testimonies and laws which God commanded you?
You must teach this child the rules of observing the holiday of Passover.
The wicked child asks, what does this service mean to you?
To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him. Had that child been there, he would have been left behind.
The simple child asks, what is this?
To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”
What about the child who doesn’t know how to ask a question?
Help this child ask.
Start telling the story:
“It is because of what God did for me in taking me out of Egypt.”
You can also look at the four children as four generations of Jews in America today.
The first generation of eastern European Jewry who emigrated to America at the turn of the century are represented by The Wise Child. This is the Jew who grew up with a strong connection to the Jewish way of life. His commitment to Judaism is unshakable.
His child, the second generation, is represented in the Wicked Child. This is the rebel who wants to succeed in his new life and take on Western values. Although he has grown up in a home full of Jewish values and an integrated Jewish life, he rejects this in favor of integrating into Western society and becoming accepted as the new American.
His child, the third generation, is represented by the Simple Child. This child has spent Seder nights at his grandparents' table and has seen his grandmother light the Shabbat candles. He has a spattering of knowledge picked up at Hebrew school, but he doesn't know the meaning behind any of the symbols and is not very motivated to go beyond what he sees.
His child, the fourth generation, is represented in the "One who doesn't know how to ask." This child does not have memories of his great grandparents. He celebrates the American holidays and other than knowing that he is a Jew, has no connection whatsoever to Judaism. He sits at a traditional Seder night and does not even know what to ask because it is all so foreign to him.
Today there is a fifth child, who is out at the movies on Seder night, not even aware that Passover exists. Anyone sitting at the Seder table is still connected to the Jewish people and heritage just by being there. We just need to get him interested enough to ask a question so a door can be opened for him.
The Four Children
To our Seder last year came a strange looking man with four kids:
Smarty, Nasty, and Simple, and Sam.
Now smarty was smart – so clever and wise,
He could do the whole Seder while closing his eyes.
From the beginning to end, from the end to the start,
he recited it over and over by heart.
In Hebrew and Hindi, in Snufic and Roman,
From the first Ha Lachma to the last Afikoman.
But Nasty refused to take part in the Seder.
He just sat there and smiled with his pet alligator
as he pulled people’s hair and he poked people’s eyes
and sprinkled their matzah with beetles and flies.
He certainly has quite a bad attitude.
If his fangs were less sharp, he might not be so rude.
If he’d been in Egypt complaining this way, we’d have left him behind to keep slaving all day.
Away in the corner sits sweet sister Simple.
Whenever she smiles her face breaks out in dimples.
She only asks about simple facts like “What is a matzah?”
and tell me how tall is a Gloogasaurus Zax?’
Sam doesn’t even know what to say.
He just sits in his box till the end of the day.
Till his dad packs him up and takes him away.
The Passover Story
We were slaves in Egypt and God brought us out with a strong hand and an outstretched arm. It is now our duty to tell the story and to remember.
In one small corner of Egypt, just where the great river Nile runs into the sea, there lived some people called the Israelites. They had come from Israel to Egypt many years before to look for food.
God had promised to look after the Israelites in their new home, and at first everyone was happy. There was plenty to eat, and they grew strong and had lots of children. Soon their families filled the land.
But then everything changed. The King of Egypt, who was called the Pharaoh, died, and a new Pharaoh became King. He hated the Israelites.
“There are so many of them”, he grumbled. “Just think what would happen if they turned against us. They might even take sides with our enemies. We must stop them!”
So he thought of a plan. “We’ll make them our slaves.” he announced with an evil grin. “We’ll work them so hard they won’t even have time to think of fighting us…with a bit of luck, they may even die of exhaustion!”
So the Jewish people slaved from sunrise to sunset, making bricks and moving huge stones to build Egyptian cities and palaces. When they were not building cities, they had to dig fields and plant all of the wheat and barley. They had little time to sleep, they couldn’t play games, they couldn’t read books or visit with friends, they had little to eat. All they did was work, work, work.
The Jewish people were exhausted, just as Pharaoh had hoped. But they didn’t die. They stayed strong and healthy as ever. The Pharaoh’s wicked plan wasn’t working.
So the Pharaoh angrily came up with another idea. “We’ll throw the Jewish babies into the river.”
All the Jewish Mothers were terrified and tried to hide their babies. One mother hid her newborn in the corner of her house. If anyone heard him crying and wondered about the noise, she would simply say that it’s a sick sheep that she was looking after and hopefully no one would suspect anything.
Another mother decided that she would make an ark or small basket of reeds and float the baby on the river, near where the Pharaoh’s daughter came to wash every morning, and where she would be sure to find him. The young princess had no children of her own, she wasn’t cruel like the Pharaoh and perhaps, thought the mother, the young girl would feel sorry for the baby and save him.
And so the mother took a big basket and painted the outside with black, sticky stuff called pitch, to stop the water from getting in. Then, she laid the baby inside the basket near the river bank. She told her daughter Miriam to stay and see what happened. Sure enough, the Princess came down to the water’s edge and discovered the basket. She sent one of her servants to get it, and was amazed to see a little baby tucked snugly inside.
“Whatever are you doing here,” she exclaimed picking him up and giving him a cuddle. And then she guessed the truth. “You must be one of those Jewish babies, and your mother has hidden you for safety. Well, I’m going to take care of you. I won’t throw you in the river. I going to take care of you and you will live in the palace.” She named the baby Moses. In Hebrew, his name means she “brought him out of the river.” So Moses was brought up like an Egyptian Prince, and had everything that he could wish for.
But as the years went by, one thing after another began to bother Moses. Although he lived with the Egyptians, he knew that he wasn’t one of them. He knew that he was really Jewish. He saw how cruel the Egyptians were to his people and it made him very angry. It wasn’t fair he thought; the Hebrews hadn’t done anything wrong.
One day, he saw an Egyptian beating a Hebrew slave. He tried to stop the taskmaster, as the Egyptian was called, but to no avail. So Moses picked up a stone, fought and killed the Egyptian. Moses knew that the Pharaoh would find out what had happened and that Pharaoh would have him banished or perhaps even have him killed. So, that night, Moses packed his few clothes and some food and, with a last, longing look at his home, he left and became a shepherd in a far-away land.
One day when Moses was taking care of his sheep, he saw a burning bush and heard a voice coming from the bush. It was the voice of God. God told Moses to go back to Egypt to free the Jewish Slaves and take them away from the cruel Pharaoh.
Moses returned to Egypt. He went to see Pharaoh and told him:
LET MY PEOPLE GO!
But Pharaoh refused to listen to him.
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 Ten Plagues
When Pharaoh got Nasty and mean and deceiving
and wouldn’t agree to the Israelites’ leaving,
God sent him ten plagues so he might change his mind,
and the Jews could leave terrible Egypt behind.
There was
blood in the gutters,
and frogs in the butter,
and lice on their heads,
and beasts in their bed,
disease in the cattle, and big boils in the saddle.
Hail started showering
and locusts devouring.
It turned dark as a pit.
Then the firstborn was hit.
One of most beloved songs in the Passover seder is "Dayenu" – meaning, “it would have been enough”.
Dayenu is a reminder to never forget all the miracles in our lives.
Fun fact: Persian and Afghani Jews hit each other over the heads and shoulders with scallions every time they say Dayenu! They especially use the scallions in the ninth stanza which mentions the manna that the Israelites ate everyday in the desert, because Torah tells us that the Israelites began to complain about the manna and longed for the onions, leeks and garlic. Feel free to be Persian/Afghani for the evening if you’d like.
English translation / Transliteration / Hebrew
If He had brought us out from Egypt,
Ilu hotzianu mimitzrayim,
אִלּוּ הוֹצִיאָנוּ מִמִּצְרָיִם
and had not carried out judgments against them
v'lo asah bahem sh'fatim,
וְלֹא עָשָׂה בָּהֶם שְׁפָטִים
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had carried out judgments against them,
Ilu asah bahem sh'fatim
אִלּוּ עָשָׂה בָּהֶם שְׁפָטִים
and not against their idols
v'lo asah beloheihem,
וְלֹא עָשָׂה בֵּאלֹהֵיהֶם
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had destroyed their idols,
Ilu asah beloheihem,
אִלּוּ עָשָׂה בֵּאלֹהֵיהֶם
and had not smitten their first-born
v'lo harag et b'choreihem,
וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had smitten their first-born,
Ilu harag et b'choreihem,
אִלּוּ הָרַג אֶת בְּכוֹרֵיהֶם
and had not given us their wealth
v'lo natan lanu et mamonam,
וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had given us their wealth,
Ilu natan lanu et mamonam,
אִלּוּ נָתַן לָנוּ אֶת מָמוֹנָם
and had not split the sea for us
v'lo kara lanu et hayam,
ןלא קָרַע לָנוּ אֶת הַיָּם
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had split the sea for us,
Ilu kara lanu et hayam,
אִלּוּ קָרַע לָנוּ אֶת הַיָּם
and had not taken us through it on dry land
v'lo he'eviranu b'tocho becharavah,
וְלֹא הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had taken us through the sea on dry land,
Ilu he'eviranu b'tocho becharavah,
אִלּוּ הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה
and had not drowned our oppressors in it
v'lo shika tzareinu b'tocho,
וְלֹא שִׁקַע צָרֵינוּ בְּתוֹכוֹ
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had drowned our oppressors in it,
Ilu shika tzareinu b'tocho,
אִלּוּ שִׁקַע צָרֵינוּ בְּתוֹכוֹ
and had not supplied our needs in the desert for forty years
v'lo sipeik tzorkeinu bamidbar arba'im shana,
וְלֹא סִפֵּק צָרַכֵּנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had supplied our needs in the desert for forty years,
Ilu sipeik tzorkeinu bamidbar arba'im shana,
אִלּוּ סִפֵּק צָרַכֵּנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה
and had not fed us the manna
v'lo he'echilanu et haman,
וְלֹא הֶאֱכִילָנוּ אֶת הַמָּן
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had fed us the manna,
Ilu he'echilanu et haman,
אִלּוּ הֶאֱכִילָנוּ אֶת הַמָּן
and had not given us the Shabbat
v'lo natan lanu et hashabbat,
וְלֹא נָתַן לָנוּ אֶת הַשַּׁבָּת
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had given us the Shabbat,
Ilu natan lanu et hashabbat,
אִלּוּ נָתַן לָנוּ אֶת הַשַּׁבָּת
and had not brought us before Mount Sinai
v'lo keirvanu lifnei har sinai,
וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had brought us before Mount Sinai,
Ilu keirvanu lifnei har sinai,
אִלּוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי
and had not given us the Torah
v'lo natan lanu et hatorah,
וְלֹא נָתַן לָנוּ אֶת הַתּוֹרָה
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had given us the Torah,
Ilu natan lanu et hatorah,
אִלּוּ נָתַן לָנוּ אֶת הַתּוֹרָה
and had not brought us into the land of Israel
v'lo hichnisanu l'eretz yisra'eil,
וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
If He had brought us into the land of Israel,
Ilu hichnisanu l'eretz yisra'eil,
אִלּוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל
and not built for us the Holy Temple
v'lo vanah lanu et beit hamikdash,
וְלֹא בָּנָה לָנוּ אֶת בֵּית הַמִּקְדָּשׁ
— Dayenu, it would have been enough!
dayeinu!
דַּיֵּנוּ
We have now told the story of Passover…but wait! We’re not quite done. There are still some symbols on our seder plate we haven’t talked about yet. Rabban Gamliel would say that whoever didn’t explain the shank bone, matzah, and marror (or bitter herbs) hasn’t done Passover justice.
What is the meaning of Pesach?
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.
What is the meaning of Matzah?
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.
What is the meaning of Maror?
The bitter herbs (Maror) provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.
Let us now raise the second cup of wine and pray together:
Dear God, we thank you for this beautiful festival of Pesach. It reminds us of your great gift of freedom to our ancestors and to us. As you have enabled us to reach this day, so may you help us to observe other holy days and festivals in the years ahead, in joy and in peace. We thank you too that this Pesach is celebrated in a free and independent state of Israel and rebuilt Jerusalem.
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!
We are now ready to enjoy the Seder meal. Before we eat, we wash our hands and then we say:
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.
Praised are You, Lord our God, Ruler of the universe, who has taught us the way of holiness through Your commandments which include the Mitzvah of washing our hands.
The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה
The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ
Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.
We praise God, Ruler of Everything, who brings bread from the land.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.
Distribute and eat the top and middle matzah for everyone to eat.
Dipping the bitter herb in sweet charoset | maror |מָרוֹר
In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.
Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ
When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.
Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ
Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!
Finding and eating the Afikomen | tzafoon | צָפוּן
The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.
The wine cups are filled for the third time.
שִׁיר הַמַּעֲלות
בְּשׁוּב ה' אֶת שִׁיבַת צִיּון
הָיִינוּ כְּחלְמִים:
אָז יִמָלֵא שחוק פִּינוּ
וּלְשׁונֵנוּ רִנָּה
אָז יאמְרוּ בַגּויִם
הִגְדִּיל ה' לַעֲשות עִם אֵלֶּה:
הִגְדִּיל ה' לַעֲשות עִמָּנוּ
הָיִינוּ שמֵחִים:
שׁוּבָה ה' אֶת שְׁבִיתֵנוּ
כַּאֲפִיקִים בַּנֶּגֶב:
הַזּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצרוּ:
הָלוךְ יֵלֵךְ וּבָכה נשא מֶשֶׁךְ
הַזָּרַע בּא יָבא בְרִנָּה נשא אֲלֻמּתָיו:
Shir hamaalot,
b'shuv Adonai et shivat Tziyon hayinu k'chol'mim.
Az yimalei s'chok pinu, ul'shoneinu rinah.
Az yom'ru vagoyim: Higdil Adonai laasot im eileh.
Higdil Adonai laasot imanu, hayimu s'meichim.
Shuvah Adonai et sh'viteinu kaafikim baNegev.
Hazor'im b'dimah b'rinah yiktzoru.
Haloch yeileich uvachoh, nosei meshech hazara,
bo yavo v'rinah, nosei alumotav.
A pilgrim song. When God restored the exiles to Zion it seemed like a dream. Our mouths were filled with laughter, our tongues with joyful song. Then they said among the nations: "God has done great things for them." Yes, God is doing great things for us, and we are joyful. Restore our fortunes, O God, as streams revive the desert. Then those who have sown in tears shall reap in joy. Those who go forth weeping, carrying bags of seeds, shall come home with shouts of joy, bearing thier sheaves.
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!
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.
Singing songs that praise God | hallel | הַלֵּל
This is the time set aside for singing. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya & Who Knows One, which you can find in the appendix. To celebrate the theme of freedom, we might sing songs from the civil rights movement. Or perhaps your crazy Uncle Frank has some parody lyrics about Passover to the tunes from a musical. We’re at least three glasses of wine into the night, so just roll with it.
Fourth Glass of Wine
As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the fourth and final glass of wine!
The Passover Seder is concluded, according to each traditional detail with all its laws and customs. As we have been privileged to celebrate this Seder, so may we one day celebrate it in Jerusalem. Pure One who dwells in the high places, support your People countless in number. May you soon redeem all your People joyfully in Zion.
Next Year in Jerusalem!
This song is considered an African American Spiritual song which has been sung by every great gospel and blues artist you can think of,most notably Louis Armstrong. This song established the bond between the Jewish slavery Experience and the African Slave experience as this song was written communally and sung by slaves in the South who felt a kinship between their plight and that of the Jewish Slaves in Egypt.
“Go Down, Moses” is said to have been sung by abolitionists to signal escape or rebellion. The lyrics use biblical imagery
expressing the desire for a release from bondage. The song is marked by its strong tone of determination in the struggle for freedom. To this day, “Go Down, Moses” has remained popular and is performed by gospel singers throughout the world.
Let My People Go!
When Israel was in Egypt’s land,
Let My people go!
Oppressed so hard they could not stand,
Let My people go!
- Refrain:
- Go down, Moses,
Way down in Egypt’s land;
Tell old Pharaoh
To let My people go!
- Go down, Moses,
- No more shall they in bondage toil,
Let My people go!
Let them come out with Egypt’s spoil,
Let My people go! - You need not always weep and mourn,
Let My people go!
And wear these slav’ry chains forlorn,
Let My people go!- Refrain:
- Go down, Moses,
Way down in Egypt’s land;
Tell old Pharaoh
To let My people go!
- Your foes shall not before you stand,
Let My people go!
And you’ll possess fair Canaan’s land,
Let My people go!
Chad Gadya
חַד גַּדְיָא, חַד גַּדְיָא
דְזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
Chad gadya, chad gadya
Dizabin abah bitrei zuzei
Chad gadya, chad gadya.
One little goat, one little goat:
Which my father brought for two zuzim.
One little goat, one little goat:
The cat came and ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The dog came and bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The stick came and beat the dog
That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The fire came and burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The water came and extinguished the
Fire that burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The ox came and drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The butcher came and killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The angle of death came and slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The Holy One, Blessed Be He came and
Smote the angle of death who slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
Who Knows One?
At some seders, people go around the table reading the question and all 13 answers in one breath. Thirteen is hard!
Who knows one?
I know one.
One is our God in Heaven and Earth
Who knows two?
I know two.
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows two?
I know two.
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows four?
I know four.
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows five?
I know five.
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows six?
I know six.
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows seven?
I know seven.
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eight?
I know eight.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows nine?
I know nine.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows ten?
I know ten.
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eleven?
I know eleven.
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows twelve?
I know twelve.
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows thirteen?
I know thirteen
Thirteen are the attributes of God
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
