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TABLE OF CONTENTS
On seder night, there are two moments where we metaphorically open our doors and invite others in. One is at the opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.” There is a beautiful message here: we were once slaves; poor and hungry, and we remember our redemption by sharing what we have with others.
The other, comes towards the end of the seder, when we have the custom of pouring a fifth cup of wine, which we claim is for Elijah the Prophet. This is a statement of faith, a statement that says that although we are a free people, our redemption is not yet complete, and we believe that it will come.
From the most downtrodden to the most celebrated, the message is clear: everyone is welcome and everyone is necessary. Why is it that we go out of our way to include all at our seder table? Perhaps it is because when we make room for others, we have the opportunity to make room for ourselves as well. In fact, the Mishnah (Pesahim 10:5) teaches us that:
בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים In every generation a person is obligated to see themselves as if they left Egypt
The seder presents us with the obligation of identifying with the generation that left Egypt and internalizing that experience. And through that internalization, we come to feel the redemption as if it was our own as well to - לראות את עצמו. Further, the reliving of the story of the Exodus affords us the opportunity see one’s true self. It is only when we are able to see ourselves clearly, that we are able to be redeemed. But perhaps the only way we are able to see ourselves, is when we are truly able to see those around us. This message of inclusion is Pardes’s message too, and our hope is that this Haggadah Companion which offers something for everyone, will add new meaning to your seder and help bring the Jewish people a little closer together.
Shabbat Candles
May the festival lights we now kindle,
Inspire us to use our powers
To heal and not to harm,
To help and not to hinder,
To bless and not to curse,
To serve You, O God of freedom.
HEBREW TEXT
בָּרוּךְ אַתָּה, יְיָ אֱלֹהֵינוּ, מֶלֶךְ הָעוֹלָם,
אֲשֶׁר קִדְּשָׁנוּ, בְּמִצְוֹתָיו וְצוָּנוּ,
לְהַדְלִיק נֵר שֶׁל (שַׁבָּר וְשֶׁל) יוֹם טוֹב.
TRANSLITERATION
Baruch atah Adonai, Eloheinu Melech haolam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel (Shabbat v'shel) Yom Tov.
TRANSLATION
Blessed are You, our God, Ruler of the world, who sanctifies us with mitzvot and calls upon us to kindle the lights of (Shabbat and) the Festival day.
All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy – not to mention a practical way to increase that joy. The seder starts with wine and then gives us three more opportunities to refill our cup and drink.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
We praise God, Ruler of Everything, who chose us from all peoples and languages, and sanctified us with commandments, and lovingly gave to us special times for happiness, holidays and this time of celebrating the Holiday of Matzah, the time of liberation, reading our sacred stories, and remembering the Exodus from Egypt. For you chose us and sanctified us among all peoples. And you have given us joyful holidays. We praise God, who sanctifies the people of Israel and the holidays.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם
שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה
Baruch Atah Adonai, Eloheinu Melech ha-olam,
she-hechiyanu v’key’manu v’higiyanu lazman hazeh.
We praise God, Ruler of Everything,
who has kept us alive, raised us up, and brought us to this happy moment.
Drink the first glass of wine!
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.
Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.
We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.
We praise God, Ruler of Everything, who creates the fruits of the earth.
We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.
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We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?
There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the guests will have to hunt for the afikomen in order to wrap up the meal… and win a prize.
We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had faced many false starts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.
Uncover and hold up the three pieces of matzah and say:
This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.
These days, matzah is a special food and we look forward to eating it on Passover. Imagine eating only matzah, or being one of the countless people around the world who don’t have enough to eat.
What does the symbol of matzah say to us about oppression in the world, both people literally enslaved and the many ways in which each of us is held down by forces beyond our control? How does this resonate with events happening now?
Pour the second glass of wine for everyone.
The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all. Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries. Some say that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.
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.
As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:
What does the wise child say?
The wise child asks, What are the testimonies and laws which God commanded you?
You must teach this child the rules of observing the holiday of Passover.
What does the wicked child say?
The wicked child asks, What does this service mean to you?
To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him. Had that child been there, he would have been left behind.
What does the simple child say?
The simple child asks, What is this?
To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”
What about the child who doesn’t know how to ask a question?
Help this child ask.
Start telling the story:
“It is because of what God did for me in taking me out of Egypt.”
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Do you see yourself in any of these children? At times we all approach different situations like each of these children. How do we relate to each of them?
(source: edited from The Wandering is Over Haggadah)
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 Beatle:
What does John, the wise Beatle, say?
The wise Beatle asks, What are the testimonies and laws which God commanded you?
You must teach this Beatle the rules of observing the holiday of Passover.
“Is there anybody ...to listen to my story…?” - John, “Girl”
What does Paul, the wicked Beatle, say?
The wicked Beatle 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 Beatle’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 Beatle been there, he would have been left behind.
“You got to give the other fella hell ... so live and let die” - Paul, “Live and Let Die”
What does Ringo, the simple Beatle, say?
The simple Beatle asks, What is this?
To this Beatle, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”
“Oh what joy for every girl and boy, knowing they're happy and they're safe” - Ringo, “Octopus’s Garden”
What about George, the Beatle who doesn’t know how to ask a question?
Help this Beatle ask.
Start telling the story:
“It is because of what God did for me in taking me out of Egypt.”
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“I don't know, I don't know” - George, “Something”
Do you see yourself in any of these Beatles? At times we all approach different situations like each of these Beatles. How do we relate to each of them?
FOUR CHILDREN, REGARDLESS OF AGE
The Haggadah tells of four children: the Chacham, the wise one; the Rasha, the wicked one; the Tam, the straightforward one; and finally, the one who doesn't know what to ask.
The Wise One/ The Chacham says: How do I become an anti-racist?
To that one we say: Do the best you can until you know better. Then when you know better, do better.1 Educate yourself about your own role in the mechanics of racism and how you can make choices to disrupt the structures and systems of injustice rather than perpetuating them.
The Wicked One/ The Rasha says: I’m not a racist, so racial justice is not about me.
To that one we say: You are complicit in a white America that slammed the door shut on the opportunity for the fundamental transformation of the civil rights movement.2 You may not be guilty but you are responsible.3
The Straightforward One / The Tam says: How do I even begin to confront racism?
To that one we say: Repentance means a new insight, a new spirit. It also means a course of action.3 Choose a place to begin, and that will be good enough for a start.
To the One Who Does Not Know What to Ask we say: We, too, are either ministers of the sacred or slaves of evil.4 Your liberation is bound up with mine; let us work together.5
Citations
¹ https://www.oprah.com/oprahs-lifeclass/the-powerful-lesson-maya-angelou-taught-oprah-video
2 https://time.com/5859214/james-baldwin-racism/
3https://voicesofdemocracy.umd.edu/heschel-religion-and-race-speech-text/
4 https://www.bc.edu/content/dam/files/centers/boisi/pdf/f10/Heschel_Insecurity_of_Freedom_excerpt.pdf
Our story starts in ancient times, with Abraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as gods were just statues. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.
God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."
Raise the glass of wine and say:
וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵֽינוּ וְלָֽנוּ
V’hi she-amda l’avoteinu v’lanu.
This promise has sustained our ancestors and us.
For not only one enemy has risen against us to annihilate us, but in every generation there are those who rise against us. But God saves us from those who seek to harm us.
The glass of wine is put down.
In the years our ancestors lived in Egypt, our numbers grew, and soon the family of Jacob became the People of Israel. Pharaoh and the leaders of Egypt grew alarmed by this great nation growing within their borders, so they enslaved us. We were forced to perform hard labor, perhaps even building pyramids. The Egyptians feared that even as slaves, the Israelites might grow strong and rebel. So Pharaoh decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them.
But God heard the cries of the Israelites. And God brought us out of Egypt with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. God brought us out not by angel or messenger, but through God’s own intervention.
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?
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!
One of most beloved songs in the Passover seder is "Dayenu". A few of us will read the stanzas one at a time, and the everyone else will respond, "Dayenu" – meaning, “it would have been enough”.
How many times do we forget to pause and notice that where we are is exactly where we ought to be? Dayenu is a reminder to never forget all the miracles in our lives. When we stand and wait impatiently for the next one to appear, we are missing the whole point of life. Instead, we can actively seek a new reason to be grateful, a reason to say “Dayenu.”
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 | Hebrew | |
| 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.
The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.
The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.
The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.
As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.
Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands. For washing before food, pour water three times on your right hand and then three times on your left hand.
After you have poured the water over your hands, recite this short blessing.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.
The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה
The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ
Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.
We praise God, Ruler of Everything, who brings bread from the land.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.
Distribute and eat the top and middle matzah for everyone to eat.
Dipping the bitter herb in sweet charoset | maror |מָרוֹר
In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.
Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ
When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.
Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ
Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!
Finding and eating the Afikomen | tzafoon | צָפוּן
The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.
Refill everyone’s wine glass.
We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:
We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.
As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise God for the earth and for its sustenance.
Renew our spiritual center in our time. We praise God, who centers us.
May the source of peace grant peace to us, to the Jewish people, and to the entire world. Amen.
The Third Glass of Wine
The blessing over the meal is immediately followed by another blessing over the wine:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the third glass of wine!
Leader:
Let us all refill our cups.
Leader picks up cup for all to see.
This is the cup of hope.
The seder tradition involves pouring a cup for the Hebrew prophet Elijah. For millennia, Jews opened the door for him, inviting him join their seders, hoping that he would bring with him a messiah to save the world.
Yet the tasks of saving the world - once ascribed to prophets, messiahs and gods - must be taken up by us mere mortals, by common people with shared goals. Working together for progressive change,we can bring about the improvement of the world, tiqqun ha-olam - for justice and for peace, we can and we must.
Leader:
Let us now symbolically open the door of our seder to invite in all people of good will and all those in needto work together with us for a better world.Let us raise our fourth cup as we dedicate ourselves to tiqqun olam, the improvement of the world.
Everyone:
"L' Tiqqun Olam!"
All drink the fourth cup.
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.
In the years of wandering in the desert, Miriam's well accompanied the Israelites. Accodring to tradition, Miriam's well is still with us. Every Saturday night, at the end of Shabbat, its waters flow out into wells everywhere in the world.
While the return of Elijah is left to the future and all its potential, Miriam is present with us always. She and her waters sustain us as we await Elijah. She is here to provide healing, inspiration, and wisdom.
There is still a long journey to freedom, a long time before Elijah will herald the Messicanic age. Miriam calls is to work for -- not to passively wait for -- that day. She sustains us with the most basic substance on earth: water. She also lifts our hears as she leads us in song and dance.
Elijah's cup remains untouched by us. But we now drink from Miriam's cup, the nurtuing waters of Miriam's well.
בָּרוּךְ אַתָּה ה' אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ.
Barukh ata Adonai Eloheinu melekh ha’olam shehakol niyah bidvaro.
Praised are you, Eternal our God, Ruler of the Universe, by whose word all things are created.
ושאבתם מים בששון
ממעייני הישועה.
מים, מים, מים מים
הוי מים בששון.
Ushavtem mayim b'sason
mimainei hayeshua .
Ushavtem mayim b'sason
mimainei hayeshua
Chorus:
Mayim - Mayim - Mayim - Mayim
Hey, mayim b'sason
Mayim - Mayim - Mayim - Mayim
Hey, mayim b'sason
Hey, hey, hey, hey
Mayim - Mayim
Mayim - Mayim
Mayim - Mayim - b'sason
Mayim - Mayim
Mayim - Mayim
Mayim - Mayim - b'sason
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!
(Chad Gadya) חַד גַדְיָא
חַד גַּדְיָאחַד גַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא שׁוּנְרָא, וְאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא כַלְבָּא ,וְנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא חוּטְרָא, וְהִכָּה לְכַלְבָּא
דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא נוּרָא, וְשָׂרַף לְחוּטְרָא
דְּהִכָּה לְכַלְבָּא ,דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא מַיָּא, וְכָבָה לְנוּרָא
דְּשָׂרַף לְחוּטְרָא ,דְּהִכָּה לְכַלְבָּא
דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא תוֹרָא, וְשָׁתָה לְמַיָּא
דְּכָבָה לְנוּרָא ,דְּשָׂרַף לְחוּטְרָא
דהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא הַשּׁוֹחֵט, וְשָׁחַט לְתוֹרָא
דְּשָׁתָה לְמַיָּא ,דְּכָבָה לְנוּרָא
דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא
דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא מַלְאַךְ הַמָּוֶת, וְשָׁחַט לְשׁוֹחֵט
דְּשָׁחַט לְתוֹרָא,דְּשָׁתָה לְמַיָּא
דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא
דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
וְאָתָא הַקָּדוֹשׁ בָּרוּךְ הוּא
וְשָׁחַט לְמַלְאַךְ הַמָּוֶת ,דְּשָׁחַט לְשׁוֹחֵט
דְּשָׁחַט לְתוֹרָא, דְּשָׁתָה לְמַיָּא
דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא
דְּהִכָּה לְכַלְבָּא ,דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא
דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא,
Transliteration
Chad gadya, chad gadya.
D’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata shunra v’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata chalba v’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata chutra v’hika l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata nura v’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata maya v’chava l’nura,
d’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata tora v’shatah l’maya,
d’chava l’nura,
d’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata hashocheit v’shachat l’tora,
d’shata l’maya,
d’chava l’nura,
d’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata malach hamavet v’shachat l’shocheit,
d’shachat l’tora,
d’shata l’maya,
d’chava l’nura,
d’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
V’ata Hakodesh Baruch Hu v’shachat l’malach hamavet,
d’shachat l’shocheit,
d’shachat l’tora,
d’shata l’maya,
d’chava l’nura,
d’saraf l’chutra,
d’hikah l’chalba,
d’nashach l’shunrah,
d’achlah l’gadya,
d’zabin aba bitrei zuzei,
chad gadya, chad gadya.
English
One little goat
One little goat, one little goat
Which my father bought 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 mother with 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 slaughterer (Shohet) 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 angel of death came, and slew the slaughterer,
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
Then came the Holy One, Blessed be He
and smote the angel of death, who slew the slaughterer
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
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ECHAD MI YODEA
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WHO KNOWS ONE |
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| Echad mi yode'a Echad ani yode'a Echad Elokeinu shebashamaim uva'aretz. Shnaim mi yode'a Shnaim ani yode'a shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shlosha mi yode'a, Shlosha ani yode'a. Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Arba mi yode'a arba ani yode'a arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Chamisha, mi yode'a Chamisha, ani yode'a Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shisha, mi yode'a? Shisha, ani yode'a Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shiv'ah mi yode'a shiv'ah ani yode'a. shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shmonah mi yode'a shmonah ani yode'a shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Tish'ah mi yode'a tish'ah ani yode'a. tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Asara mi yode'a asara ani yode'a asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Achad asar mi yode'a achad asar ani yode'a achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shneim-asar mi yode'a shneim-asar ani yode'a shneim-asar shivtaya achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shlosha-asar mi yode'a Shlosha-asar ani yode'a Shlosha-asar midaya shneim-asar shivtaya achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. |
1 - who knows 1 1 - I know 1 1 is Our God who is in the heavens and on earth. 2 who knows 2 2 I know 2 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 3 who knows 3 3 I know 3 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 4 who knows 4 4 I know 4 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 5 who knows 5 5 I know 5 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 6 who knows 6 6 I know 6 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 7 who knows 7 7 I know 7 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 8 who knows 8 8 I know 8 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 9 who knows 9 9 I know 9 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 10 who knows 10 10 I know 10 10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 11 who knows 11 11 I know 11 11 are the stars in Joseph's dream 10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 12 who knows 12 12 I know 12 12 are the Tribes of Israel 11 are the stars in Joseph's dream 10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. 13 who knows 13 13 I know 13 13 are the attributes of God 12 are the Tribes of Israel 11 are the stars in Joseph's dream 10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth. |
