Rabbi Mark B Greenspan Beth Shalom/Oceanside Jewish Center

Oceanside, New York

Passover 5766

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Around the

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Around the Table: A User-Friendly

Haggadah

ihpf¦S kF /o°hrm¦n§s tg§r©tC t²b¨,vc©t Ukf£t h¦S t²h±bg tn§jk tv v¨tC©v v²b¨Jk 'tfv t¨T© ¨v /j©xp°h±u h¥,hh Qh¦rm¦S kF 'kIfh±u h¥,hh

:ih¦rIj hbC v¨tC©v v²b¨Jk 'h¥scg tT© ¨v /k¥tr§G°h§s tg§r©tC Reader: This is the bread of affliction which our ancestors ate in the land of Egypt. Group: All who are hungry come and eat. All who are needy come celebrate the Pesah with us.

By Rabbi Mark B Greenspan

Dedicated with love

by Frances and Buddy Brandt

To their children and grandchildren

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Around the Table: A Guide to a User-friendly Haggadah

By Rabbi Mark B Greenspan, Oceanside New York

The Passover Seder remains the most beloved and frequently observed holiday in the Jewish calendar. People who find themselves in places as diverse as Katmandu and Kentucky make their way to a Seder table on the first nights of Passover. But having joined in this celebration, they are often confronted by difficulties. Many people do not have even a rudimentary knowledge of Hebrew or Jewish ritual. And even those who do are often confused by this arcane text. The early parts of the text are simple enough: the Kiddush, the four ‘questions,’ and even the four children, but once we get into the heart of the Haggadah, people find themselves growing uneasy. What is the Haggadah talking about? Of course it tells the story of the Exodus, but it does so much more. This classical work is a short but dense rabbinic text that presumes that we not only know something about scripture but Midrash and Talmud as well. The Haggadah interprets biblical verses in ways that often contradict their literal meaning. Sometimes these interpretations add whole new vistas of meaning that are not at all apparent in the biblical text. For instance, how does Arami oved avi, literally, “My father was a wandering Aramean,” come to mean “An Aramean tried to kill my father?” Why does the Haggadah quote the books of Ezekiel and Chronicles? Why don’t we simply tell the story of Passover by reading the opening chapters of Exodus rather than quoting and interpreting a passage from the book of Deuteronomy? And why is Moses never mentioned in the Haggadah considering his important role in this story? We need to ‘unpack’ the Haggadah text in order to understand it and appreciate what it is trying to teach us. There are, of course many attempts to create a family friendly Haggadah. Unfortunately, many of them leave out large parts of the Haggadah and lose the flavor of this beloved classical work. “Around the Table” is an attempt to create a user-friendly Haggadah that seriously grapples with the traditional text. It begins with the assumption that the Haggadah is not meant simply to be read, but to be discussed. Because it is made up of Midrash, there is a kind of dialogue taking place within the text itself, and that is how we need to approach it. Biblical verses raise questions which in turn give way to new insights and understandings of our tradition. Sometimes the interpretations cause us to ask even more questions.

What is Midrash? The word doresh, to expound, is a technical term which comes from the same root word as Midrash. The Hebrew root D’R’SH’ means, to seek out, to investigate, or to inquire. It is easier to see a Midrash than it is to define it so I am tempted to simply point at the Haggadah and say, “this is a great example of Midrash,” and leave it at that. However, that would not really answer the question. Midrash is both a type of literature (as in Midrash Rabbah and Midrash Tanchumah) as well as a particular approach to the reading of scripture.

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In its largest sense Midrash is the quest to find new meanings in a sacred text. Midrash begins with the biblical text but is not limited by it. It assumes that the text is meaning-full in the most literal sense of the phrase. Every word and letter has multiple meanings and insights which we can draw out of the text. No questions are off limits. Why does the Torah begin with a Bet (in the word Bereshit) and not an Aleph? What did Abraham and Isaac talk about as the ascended Mount Moriah on the way to the Akedah, the binding? Rabbi Larry Kushner has suggested that Midrash is what we discover between the words of the text. Since the Torah is considered black fire on white fire, even the empty text is fair game for finding meaning. Every jot and tittle (the crowns on top of the letters in the Torah scroll) is meaning-full. We read the words and we allow them to take us to unexpected places. We seek new meanings and discover new spiritual, moral, religious and social insights when we read the text. The sages compared the study of Torah to hitting an anvil with a hammer. Sparks fly off the anvil in all directions. These sparks are human insights. Through Midrash the Torah brings new light into the world.

It is not enough to simply read the text of the Haggadah. In our home, it is customary to go around the table and to invite each person to read a passage or two in Hebrew or in English. Comments and questions often flow freely from this reading. As the leader of the Seder, I often orchestrate the Seder by personally reading key passages and reminding people when to raise their cup of wine, when to read and what to do. The Haggadah can be approached as a play with parts and roles for each person. Still it takes more than a perfunctory reading to make sense out of this text. There should be give and take, discussion and questions throughout the Seder. In “Around the Table” you will find not only a script that faithfully follows the Haggadah but questions, set off in boxes, for discussion. These questions are not meant to be exhaustive but to encourage participants to take leave of the traditional Seder agenda and to encourage discussion and inquiry. It would also be helpful for the Maggid, the Seder leader, to read through the Haggadah, along with some commentary, prior to the Seder so that he/she can decide whether to read and discuss the whole text or if parts of the text are going to be left out. Preparation is essential for a meaningful Seder. You will note that there are different roles identified within this Haggadah. The Seder leader is referred to as the Maggid, literally ‘the one who tells the story.’ The Maggid is not so much a story teller as he/she is the director. In addition to the Maggid, the four children pop up from place to place throughout the Haggadah (not just at the beginning) with questions true to their own intellects and characters. There is also a special part for someone who represents the voice of Bible called “the Scriptural reader.” These parts can be given out to specific individuals or one can simply go around the table with each person reading the subsequent comment. There are also parts for the whole group, creating a kind of choral voice in the Seder as well. Music plays an important role in the celebration of Passover, particularly in the second half of the Seder. There is a CD accompanying this Haggadah to help you and your guests learn some of the most popular traditional melodies of the Seder prior to

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passover. Take the time to listen to and become familiar with these melodies if you do not already know them. Key passages have been transliterated in “Around the Table” so that portions of the Haggadah can be recited or song in Hebrew. The transliteration may not be consistent but they should be intuitive and easy to follow. Please not that an underlined “h” (h) is the Hebrew letter het and an underlined ch is the letter chaf. Both of these letters have a guttural sound similar to the sound you make when you get something stuck in the back of your throat, as the name “Bach.” There is, of course a great deal of preparation necessary for a meaningful Seder. Guests must be invited, meals prepared and the proper foods purchased. There are many other books that present a more exhaustive how-to guide for preparing for the Passover Seder. For our purpose, I offer a check list of items that are necessary for the Seder ceremony:

1. Matzah 2. Wine 3. Salt water 4. A roasted shank bone 5. Haroset – there are many recipes for this concoction but the most popular one

includes chopped apples, cinnamon, and wine 6. A hard boiled egg that has been roasted in the oven 7. Bitter Herbs – while many people will use the stuff that comes in a jar, I would

encourage you to buy fresh horse radish and slice it up into thin pieces. Some people use romaine lettuce instead of horse radish.

8. Greens – parsley or celery can be used. In some households it is customary to eat potatoes since we recite the same blessing on potatoes that we do for vegetables.

9. A bowl and pitcher for the two washings 10.Pillows on each of the chairs 11.Enough wine cups for each person plus a special decorative cup of Elijah 12.A cup of Miriam 13.A special plate for the Seder symbolic foods. 14.One Haggadah for each person at the table 15.A special cover for the three Matzot that sit in the middle of the table 16.A gift for the participant who finds the Afikomen.

Special Thank You’s

Many people contributed to this work along the way. It is a product of both continued study and participation in the Passover Seder over a life time. I want to begin by thanking my parents for communicating a love of Judaism to me and to my family for giving me a place in which to share and grow this love. I especially want to thank my sister, Bonni Schiff, for the tremendous editorial work she contributed in helping me produce this Haggadah and for challenging me to find new and meaningful ways to share our traditions with others. No doubt there are still mistakes for which I take full responsibility. Other people read the Haggadah along the way: Len Lerner, the executive director of the Oceanside Jewish Center, Karen Rosenberg who constant assistance in our office is indispensable, my daughter Naomi who has been a partner along the way this year; my wife Marilyn who is my constant and supportive partner in all my projects even when they are mishigas; and the entire staff of the Oceanside Jewish Center.

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BEDIKAT HAMETZ

“On the eve of the fourteenth day search for Hametz

By the light of the candle.” Mishnah Pesahim

1. Several weeks prior to Passover we begin to put our home in order for the upcoming festival. Slowly we begin to consume all the left over, leavened food that is still in the house and we curtail the purchase of any foods that we cannot eat on Passover. Moving from room to room, we begin this massive undertaking by cleaning out all the drawers and cupboards so that our home is free of hametz 2. Finally, a day or so before Passover, the final conversion of the kitchen takes place. The counters are cleaned and covered, the refrigerator is thoroughly scrubbed out and its shelves are covered with foil or paper. After scouring the oven we turn it on at a high temperature so that the remnants of hametz are burned away. The kitchen is usually ready a day or two before Passover so that it not only looks different but smells different. There is a newness about everything that makes us feel as though we have moved into a new dwelling. 3. Having cleaned the house of all forbidden food by the night prior to the eve of Passover, we are now ready for the search to begin. Except for the last morsels of bread that have been carefully put aside, the house has been purged of hametz These crumbs and bits of bread have been saved for tonight when we will search the house for the forbidden food. We have been so efficient in cleaning our homes that we must hide our own hametz to make sure that there is something to find, lest the blessing that we recite prior to the search al biur hametz, "for the removal of hametz," be in vain. Ten small pieces of hametz are placed in plastic bags and hidden by a member of the household so that the others search for them as well as any other hametz that may have been overlooked. 4. The search should be carried out by the light of a candle. (A flashlight may be used in place of a candle; however, while it is more practical and less dangerous, it loses some of the poetry of the ceremony.) The searchers should make a point of checking out all parts of the house where hametz might be found, not just the area where the ten pieces of hametz have been hidden. This search should be more than a symbolic act. Prior to beginning the search we recite the following blessing.

'okIg¨v Qk¤n ubh¥vO¡t h±h v¨T©t QUrC

/.¥n¨j rUgC kg Ub²Um±u' uh¨,Im¦nC UbJ§S¦e r¤J£t Praise to You, Adonai, our God, Sovereign of the Universe, who has sanctified

us with the commandments and commanded us concerning the removal of hametz.

Baruch atta Adonai elohaynu melech ha'olam Asher kiddshanu bimitzvotzav vitzeevanu al biur hametz.

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6. For the next few moments everything revolves around the grand search. With the house fully prepared for the great celebration, we peek beneath the furniture and in the corners of the bookshelves for any hametz that may have inadvertently been left behind. We should search with holy intent and kavannah. Once the hametz has been discovered and gathered, the searchers recite the following declaration. Something miraculous takes place: with our words that which was edible now become non-existent, the dust of the earth.

h¦,UJ§rc tF¦t§S vgh¦n£j³u trh¦n£j kF

V¥T§rgc tk§sU V¥T¦n£j tk§S /tg§r©t§s trpgF r¥ep¤v h¯u¡vk±u k¥yCk Vk t²bg©s±h tk§sU

All leavened products and hametz which are in my possession which I have not seen nor removed and of which I am unaware shall be non-existent and owner-less like the dust of the earth.

Kol hamira v'hamiah d'eekah vir'shoot'tee D'lo hameetay u'd'lo biartay u'd'lo yadana lay

libatayl v'lehavay hefker ki’afra d’ara.

7. The following morning we participate in Biur Hametz, the ceremony for the removal of the hametz before nine-thirty. Any hametz that was discovered the night before is taken outside and burned. While doing so the participants recite the following declaration:

h¦,UJ§rc tF¦t§S vgh¦n£j³u trh¦n£j kF

'V¥T¦n£j tk§SU V¥T¦n£j©S 'V¥T°z£j tk§SU V¥T°z£j©S /tg§r©t§s trpgF r¥ep¤v h¯u¡vk±u k¥yCk 'V¥T§rgc tk§sU V¥T§rgc§S

All leavened food that is in my possession whether I saw it or not and whether or not I have removed it shall be non-existent and owner-less like the dust of the earth.

Kol hamira v'hamiah d'eekah vir'shoot'tee Da'hazeetay u'd'lo hazeetay d'lo hameetay u'd'lo biartay

Di'vee'artay u'd'lo vee'artay, libatayl v'lehevay hefker ki’afra d’iara

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Around the Table on Seder Night

Maggid: Tonight we gather around the Seder table, family and friends; we recall the past, celebrate the present and express hope for the future. Group: We come together to tell our story, to tell the story of our people. Reader: This table is a stage where we re-live our past and recall its lessons. It is an altar, where we give thanks to the One who redeemed us from slavery and who continues to deliver us from sorrow and oppression, from the task masters who lord over us. Maggid: We do not come empty handed. What do we bring with us? Family heirlooms to adorn the Seder table, Haggadot stained with the wine of past celebrations, memories of Seders past, and recollections of loved ones and friends who are no longer present. Group: They continue to inhabit our world. We feel their presence as we begin “this telling,” as we take our place in the chain of our tradition.

• Spend a few minutes before you begin the Seder recalling memories and personalities of past Sedarim. What is your earliest Seder memory?

• What is your most cherished Seder memory? • If you could invite anyone to attend this Seder who would you invite?

Who do you remember as we begin the Seder this evening?

Reader: We are not alone. Tonight our household is combined with households throughout the world. Our voices rise up to heaven. Reader: The Holy One rejoices in our telling, in our songs, in our insights and in our celebration. Our words adorn God. The heavenly world sings as we make the journey from slavery to freedom and from sorrow to celebration. For this journey gives us hope. Maggid: The Seder begins in song. We sing the order of the evening as a way of recalling the story of the exodus, the path that led from slavery to freedom.

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SEDER SIGNS EXPLANATION OF WHAT WE

DO SINGING THE SEDER SIGNS

KADESH קדש We sanctify the day over the first of four cups of wine

First Cup

U’REHATZ ורחץ We wash our hands (without a blessing) in preparation for the spring greens

Clean Hands

KARPAS כרפס We dip greens in salt water

Dipped Greens

YAHATZ יחץ We break the middle Matzah in half and hide the larger piece for the Afikomen

Break Bread.

MAGGID sh°dn We tell the story of the Exodus beginning with Mah Nishtanah

Our Story

RAHTZAH רחצה We wash our hands, preparing for the meal, this time with a blessing

Wash Again

MOTZI MATZAH מצה מוציא

We recite the blessing over the Matzah

We Bless our Bread;

MAROR רור ¨n Bitter herbs dipped in the Haroset

Bitter Herbs

KORECH כורך We make a sandwich recalling how our ancestors ate the Passover offering

Sandwiched in;

SHULHAN ORECH עורך שלחן

We celebrate with a festive meal

Now We Eat.

ZAFUN צפון The hidden Matzah is revealed for the final course of the meal

The Matzah Revealed

BARECH ברך We give thanks for the food and the good land which God has given us

Give thanks

HALLEL הלל With Psalms of Praise we anticipate future redemption

Once again

NIRTZAH נרצה We end “Next year in Jerusalem” May God accept our offering of words

In Jeru-salem

At some Seders it is customary to sing the “Order of the Seder” as you come to each of the sign posts along the way. Before you recite the Kiddush, everyone sings “Kaddesh.” When you wash, you sing, “Kaddesh, U’rehatz,” and so on, adding one more sign with each section of the Haggadah. Refer back to this page for each rendition of the song and to keep track of the various sign posts along the way in the Seder.

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KADDESH

Maggid: We welcome this sacred moment. We sanctify it with words of praise and acknowledge its uniqueness. Let us build a palace in time and an oasis where we can encounter God’s presence. Reader: We are about to bless the first of four cups of wine which remind us of the four promises God made to our ancestors in Egypt. The first cup celebrates the promise, “I will bring you out from beneath the burdens of Egypt.” Our redemption began with our liberation from physical bondage.

We drink four cups of wine as part of the Seder. These four cups are an expression of the four promises which God gave to the people of Israel in Exodus 6:6 – 8: “Say, therefore, to the children of Israel, ‘I am the Eternal One. I will bring you out of from beneath the burdens of Egypt, and I will deliver you from their bondage, and I will redeem you with an outstretched arm and with great judgments. I will take you to be My people and I will be your God, and you will now that I am the Eternal One who took you out from beneath the burdens of Egypt…’” Since the passage continues with a fifth promise, “I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob…” some have suggested there should be a fifth cup of wine as well. The cup of Elijah symbolizes this fifth cup since when Elijah comes to usher in the messianic era he will answer all the unanswered questions in our world.

• Are the four promises of redemption different from one another? What

aspect of redemption does each one express? • Why does wine play such an important role in Jewish life? What does it

add to the celebration of the Seder and other special religious occasions?

• Do you think we should drink a fifth cup of wine in celebration of the founding of the state of Israel in our generation? Why yes and why no?

When the Seder coincides with Friday Night

:o¨tcm-kf±u .¤r¨t¨v±u o°h©n¨ ©v UKf±h³u 'h¦ ¦ ©v oIh r¤e«c h¦v±h³u c¤rg h¦v±h³u 'hghc§ ©v oIHC ,«C§J°h³u 'vGg r¤J£t ITftk§n 'hghc§ ©v oIHC oh¦vO¡t kf±h³u

'hghc§ ©v oIh-,¤t oh¦vO¡t Q¥rc±h³u :vGg r¤J£t ITftk§n-kF¦n :,IGgk oh¦vO¡t trC-r¤J£t 'ITftk§n-kF¦n ,cJ Ic hF 'I,«t J¥S©e±h³u

“Evening and Morning, the sixth day: The heaven and the earth and all they contained were completed. And God stopped on the seventh day from all the work he had been doing and rested on the seventh day from all the work he had been doing. And God blessed the seventh day and sanctified it, for on it He ceased from all His work which He created to do.”

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Vayeh’hee erev vayeh’hee voker yom hasheeshee. Vayechulu ha’shama’im v’ha’aretz v’chol tz’va’am. Vay’chal eloheem bayom hash’vee’ee milachto asher asa vayishbot bayom hash’vee’ee mikol milachto asher asa. Vayivarech eloheem et yom hash’vee’ee vayikadaysh oto kee vo shavat meekol milachto asher bara eloheem la’asot

:h©,IC©r±u i²bC©r±u i²b¨r¨n h¦rc©x With the permission of all who are assembled

'okIg¨v Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC

:ip²D©v h¦rP t¥rIC Praise to You, Adonai, our God, sovereign of the universe,

who created the fruit of the vine. Baruch attah Adonai elohaynu melech ha-olam

boray p’ree hagafen.

'okIg¨v Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC 'og-kF¦n UbC r©jC r¤J£t

'uh¨,Im¦nC Ub¨J§S¦e±u 'iIJk-kF¦n Ub¨n§nIr±u (v¨jUb§nk ,I,C©J) vc£v©tC Ubh¥vO¡t ²h±h Ubk-i¤T¦T³u

iIGGk oh°B©n±zU oh°D©j 'v¨j§n¦Gk oh¦sgIn(U (oIh-,¤t±u v®z©v ,C© ©v) oIh-,¤t 'Ub¥,Ur¥j i©n±z v®Z©v ,Im©N©v d©j

('vc£v©tC) /o°hrm¦n ,©thmhk rfz 'J¤s«e t¨r§e¦n /oh¦ng¨v-kF¦n ¨T§J©S¦e Ub¨,It±u ¨T§r©jc Ubc hF

W¤J§se h¥sgInU (,C©J±u) :UbTk©j±b¦v iIGGcU v¨j§n¦GC (iIm¨rcU vc£v©tC)

:oh°B©n±z©v±u k¥tr§G°h(±u ,C©J©v) J¥S©e§n '²h±h v¨Tt QUrC Praise to You, Adonai, our God, Sovereign of the Universe, who has chosen us from among all nations, lifting us up among all languages and sanctified us with His commandments. Adonai, our God, You have lovingly given us (The Sabbath Day for rest), festivals for happiness and times for rejoicing, (This Sabbath Day and) this festival of Matzah, season of our freedom, as reminder of the Exodus from Egypt, (lovingly) as a sacred assembly. You have chosen us and You have sanctified us apart from all peoples and You have caused us to joyfully inherit (the Sabbath) and Your holy feasts. Praise to You, who sanctifies (the Sabbath) and Israel and the Seasons.

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Baruch attah Adonai elohaynu melech ha-olam

asher bahar banu meekol ahm v’romimanu meekol lashon v’kiddishanu b’mitzvotav. V’teetayn lanu

Adonai elohaynu b’ahavah moadim l’simha hagim u’zemanim l’sasson. Et yom hag hamatzot hazeh, Z’man herutaynumikra

kodesh zecher litziat Mitzraim. Ki vanu vaharta v’otanu kidashta mikol ha’amim. u’moaday kodshecha bisimha u’vi’sasson

hinhaltanu. Baruch atta Adonai, mikadesh Yisrael v’hazmanim

When the Pesah Seder falls on a Saturday night:

When Passover falls on a Saturday night, we add the following passages associated with the Havdalah service. The word Havdalah comes from the Hebrew root “to distinguish or separate.” This service is traditionally marks the conclusion of the Sabbath. Rather than blessing God who distinguishes ‘the sacred from the profane,’ we acknowledge God as the One who distinguishes “the holiness of the Shabbat from the holiness of the festival.”

:J¥tv h¥rIt§n t¥rIC 'okIgv Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC Praise to You, Adonai, our God, Sovereign of the Universe

who creates the light giving fire.

k«jk J¤s«e ihC kh¦Sc©N©v 'okIgv Qk¤n Ubh¥vO¡t ±'²hh vT©t QUrC

/v¤Gg©N©v h¥n±h ,¤J¥Jk hghc§ ©v oIh ihC'oh¦ngk k¥t¨r§G°h ihC 'Q¤J«jk rIt ihC v¤Gg©N©v h¥n±h ,¤J¥ ¦n hghc§ ©voIh-,¤t±u /Tk©Sc¦v cIy oIh ,© ªs§ek ,C©J ,© ªS§e ihC

'²h±h vT©t QUrC /W¤, ªs§eC k¥t¨r§G°h W§Ng-,¤t ¨T§J©S¦e±u ¨Tk©Sc¦v /T§J©Se :J¤s«ek J¤s«e ihC kh¦Sc©N©v

Praise to You, Adonai, our God, Sovereign of the Universe, who distinguishes between the holy and the profane, between light and darkness, between the Seventh Day and the other days of creation, You have distinguished between the holiness of the Sabbath and the holiness of the festivals, You have distinguished and sanctified Israel through Your Sanctity. Praise to You, Adonai, who distinguishes between the holy and the Holy.

Baruch attah Adonai elohaynu melech ha-olam Boray mi’oray ha’aysh

Baruch attah Adonai elohaynu melech ha-olam hamavdeel bayn kodesh l’hol Bayn ohr l’hoshech, bayn Yisrael li’ameem, bayn yom hash’vee’ee lishayshet

yimay hama’aseh, bayn kidushat shabbat l’kidushat yom tov hiv’dalta v’et yom hash’vee’ee mee’shayshet yimay hama’aseh kidashta. Hiv’dalta vekeedashta et amcha Yisrael bik’dushatecha. Baruch attah Adonai hamav’deel bayn kodesh

l’kodesh

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Sheheheyanu: The Blessing of Time

'okIg¨v Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC :v®Z©v i©n±Zk Ubgh°D¦v±u Ub¨n±H¦e±u Ub²h¡j¤v¤J

Praise to You, Adonai, our God, Sovereign of the Universe,

Who has kept us alive and sustained us and allowed us to reach this season.

Baruch attah Adonai elohaynu melech ha-olam sh’he’he’yanu v’kee’yemanu v’higeeyanu lazman hazeh

We recline to the left while drinking the wine in the fashion of free men and women.

U’REHATZ Maggid: This table is a sacred altar where we encounter God and meet one another. As we prepare to eat the first course of our Seder meal, we cleanse our hands and our hearts to participate in this sacred meal.

In some homes it is customary for the Maggid to rinse his hands in water poured from a pitcher into a bowl. In other homes it is the custom for each participant to do so.

KARPAS Maggid: Passover ushers in the spring, a time of hope. Hope and anguish are intermingled as we dip the greens, symbolic of this new season, in the salt water, a reminder of our tears.

:האדמה פרי בורא, העולם מלך אלהינו, יי אתה ברוך

Praised are you Adonai, sovereign of the Universe, Who creates the fruit of the earth.

Baruch attah Adonai elohaynu melech ha-olam

boray pree ha’adamah

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YAHATZ

Maggid: Silently, we break the middle matzah and hide it away for later. A slave never knows where his next meal will come from. But this hidden matzah is both a symbol of slavery and an expression of hope. There are hidden meanings and puzzles for us to ponder this evening. As we tell the story of the Exodus, we will search for new meanings in this ancient rite. May we find its meaning for our lives and our generation. May we renew its lessons and find the delight of a hidden treasure in them.

It is customary for the Seder leader to take the middle matzah and to break it in half. The larger half is hidden either by the Seder leader or by the children who are present to be ransomed later on before the end of the meal.

MAGGID Maggid: We begin this evening by opening the door of our home as our ancestors did and inviting those who are less fortunate to join with us in telling our story. As we tell our ancestors’ story we become one with them. The door of redemption is opened.

We raise the broken piece of matzah before returning it to the table and sing:

ihpf¦S kF /o°hrm¦n§s tg§r©tC t²b¨,vc©t Ukf£t h¦S t²h±bg tn§jk tv v¨tC©v v²b¨Jk 'tfv t¨T© ¨v /j©xp°h±u h¥,hh Qh¦rm¦S kF 'kIfh±u h¥,hh

:ih¦rIj hbC v¨tC©v v²b¨Jk 'h¥scg tT© ¨v /k¥tr§G°h§s tg§r©tC Ha Lahma anya di achalu avhatana b’ara d’mitzraim. Kol d’chfin yeitay v’yechol. Kol d’tzrich yeitay v’yifsah.

Hashata Hacha l’shana Haba’ah b’ara d’yisrael. Reader: This is the bread of affliction which our ancestors ate in the land of Egypt. Group: All who are hungry come and eat. All who are needy come celebrate the Pesah with us. Reader: Now we are here. Next year may we be in the Land of Israel. Group: Now we are slaves. Next year may we be free men and women.

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Return the matzah to the table

Maggid: This is a story about our children. They were the victims of oppression and genocide. Pharaoh decreed that they should be cast into the Nile and smothered on the birth stool as they breathed their first breath of life. It’s said that the taskmasters oppressed the Israelite children. From the fields and fortresses of Egypt, the children cried out to God as their lives were cut short.

Reader: God heard their cry. Their cry rose up to heaven and broke God’s heart. In Europe, too, children were the youngest victims of the Nazis. We hear their cry on this night of remembrance as we listen to the cry of all children.

Group: Why did the Egyptians unleash their fury on the children? Children are our future.

Reader: And they are curious by nature. The ability to ask questions is a true sign of freedom. One who cannot ask is not free and one who cannot listen has enslaved oneself. We encourage children to ask questions on the night of the Seder.

Group: What if the child cannot ask or if there are no children at the Seder?

Reader: Our tradition teaches: “If the child is capable of asking, let him ask. If not, let spouses ask one another. And if the person is alone let him ask himself. Even two sages familiar with the intricacies of Passover should ask one another questions.” (Pesachim 116a)

Maggid: Let us consider what makes this night different and why it is that we should ask questions:

Traditionally the Mah Nishtanah is recited by the youngest child present at the Seder who is capable of learning this passage. The Mishnah, the first codification of Jewish law, suggests that this passage be recited by a parent if the child is unable to ask the questions him/herself. The Mah Nishtanah can be recited in Hebrew or in English.

?,IkhK©v kF¦n v®Z©v vk±hK©v v²B©T§J°B v©n

:vM©n IKF v®Z©v vk±hK©v /vM©nU .¥n¨j ihkfIt Ub¨t ,IkhK©v kfC¤J

:rIrn v®Z©v vk±hK©v ,Ie¨r±h r¨t§J ihkfIt Ub¨t ,IkhK©v kfC¤J

v®Z©v vk±hK©v /,j¤t ogP Ukhp£t ihkhC§y©n Ub¨t ih¥t ,IkhK©v kfC¤J

:oh¦ngp h¥T§J v®Z©v vk±hK©v /ihCªx§n ihcU ihc§JIh ihC ihkfIt Ub¨t ,IkhK©v kfC¤J

:ihCªx§n UbKF

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How different this night is from all other nights! On all other nights we eat leaven and unleavened bread; tonight we only eat unleavened bread. On all other nights all types of vegetables; tonight we eat bitter herbs On all other nights we don’t have to dip even once; tonight we do so twice. On all other nights we can eat upright or leisurely leaning on our side; tonight all of us lean. Mah nishtana haleila hazeh mikol halaylot! Sh’bichol halaylot anu ochlim hametz u’matzah, haleila hazeh kulo matzah. Sh’bichol halaylot anu ochlim sh’ar yirakot, haleila hazeh maror. Sh’bichol halailot ayn anu matbilin afilu pa’am ahat haleila hazeh sh’tay fi’amim. Sh’bichol halaylot anu ochlim bayn yoshvin u’vayn misubin haleila hazeh kulanu misubin.

• Why does the Haggadah single out these four aspects or symbols of the Seder? In what other ways is this night different from all other nights?

• And why do we do so before we have actually experienced participated in the Seder?

• What does each of these elements represent and relate to the story of Passover?

• Complete: On all other nights we ____________; Tonight we______________.

• What questions would you like to ask on the night of the Passover?

From Slavery to Freedom: The First Telling

A truth for all of us Reader: This night is different from all others. Why? There are many answers to this question but let us explore the uniqueness of this night of memories and celebration by beginning with one answer. Group:

This can be read by the whole group or skipped continuing with Maggid

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s²hC 'o¨ ¦n Ubh¥vO¡t ²h±h Ub¥thmIH³u /o°hrm¦nC v«g§rpk Ubh°hv oh¦scg tUv QUrC JIsE©v thmIv tO UK¦t±u 'v²hUy±b gIr±zcU v¨e²z£j

Ubh°hv oh¦sCgªJ§n 'Ubh¯bc hbcU Ubh¯bcU Ubt h¥r£v 'o°h©rm¦N¦n Ubh¥,Ic£t ,¤t 'oh°b¥e±z UbKF 'oh°bIc±b UbKF 'oh¦nf£j UbKF Ukhp£t³u /o°hrm¦nC v«g§rpk kf±u /o°hrm¦n ,©thmhC rP©xk Ubhkg v²um¦n 'v¨rIT©v ,¤t ohg§sIh UbKF

:jCªJ§n v®z h¥r£v 'o°h©rm¦n ,©thmhC rP©xk vC§r©N©v

We were slaves to Pharaoh in Egypt; but the Lord our God took us out from there with a mighty hand and an out-stretched hand. And if the Holy Blessed One had not taken us out of Egypt we and our children and our children’s children would still be subjugated to Pharaoh in Egypt. Even if all of us were wise, proficient elders and knowledgeable in the Torah, we would still be obligated to tell the story of the Exodus from Egypt. Anyone who tells the story of the Exodus from Egypt at length, behold such a person is praiseworthy! Avadim ha’yeenu l’faroh b’mitzra’im. Vayotzee’aynu Adonai elohaynu meesham, b’yad hazakah u’vizroa n’tuyah, v’eelu lo hotzee hakadosh baruch hu et avotaynu meemitzra’im haray anu u’va’naynu uv’nay vanaynu, m’shu’badim hayeenu l’faroh b’mitzra’im. V’afeelu kulanu hachameem, kulanu nivonim, kulanu zikayneem, kulanu yodeem et hatorah, mitzvah alaynu l’sapayr beetzee’at mitzra’im. V’chol hamarbeh l’sapayr beetzee’at mitzra’im haray zeh mishubah Maggid: Avadim h’yeenu l’faroh b’mitzra’im Reader: We were Pharaoh’s slaves in Egypt but the Eternal One, our God, took us out with a mighty hand and an outstretched arm. Group: Had the Holy One not taken our ancestors out of Egypt, then we, our children, and our children’s children would still be subjugated to Pharaoh in the land of Egypt. Reader: Even if we are wise, knowledgeable, and discerning students of Torah, we still have an obligation to tell the story of the Exodus from Egypt. In fact, the more depth with which one explores the Exodus the more praiseworthy one is!

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Reader: For generations our people have joined together around the table, recalling the Exodus, delving deeply into its significance. Maggid: We remember sages who recalled the Exodus in the second century in the town of B’nai Brak in Eretz Yisrael. Beneath the fury and oppression of Rome, they spoke of liberation and redemption. They dreamed of peace and independence. Reader: These men not only spoke of legends. They were legends. They sit with us this evening: Rabbi Akiva who chanted love songs between God and Israel by teaching Song of Songs; Reader: Rabbis Eliezer and Joshua who carried their teacher Rabban Yohanan ben Zakkai out of burning Jerusalem and established the academy at Yavneh, and Rabbi Tarfon whose wisdom was greater than his considerable wealth. . Group: What did they speak about on that night? Did they dwell on the past or was the story of the Exodus a prism though which they wrestled with their own times? As we recall the story of the Exodus, what do we hear? Reader: They discussed the Exodus throughout the night until their students came and said: “Our teachers, the time has come for the morning Sh’ma. Time passes and now you must turn your attention to the daily responsibilities of life.”

In order that you may remember the day you left Egypt

all the days of your life Deuteronomy 16:3

This verse is used as a proof text in a discussion which originated in Mishnah Berachot, which deals with the daily recitation of the Sh’ma. Each time we recite the Sh’ma, “Hear O’ Israel the Lord our God the Lord is one,” we also say “I am the Lord, your God, who took you out of the land of Egypt to be your God. I, the Lord, am your God.” In fact, the discussion in the Mishnah has nothing to do with Passover; it is about whether the third section of the Sh’ma that contains this verse must be recited in the evening as well. Since this passage speaks about recalling the Exodus, it was incorporated into the Haggadah. It is relevant here because it is a reminder that the Exodus is something upon which we dwell not only occasionally but every day. • Are there other events in Jewish history about which we should dwell as much as

we focus on the Exodus? • We are told to be kind to the stranger no less than 36 times in the bible because

“You were slaves in Egypt.” Why was it necessary to repeat this rationale so many times? What would be our modern day equivalent for this reason for being and doing Jewish today?

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• How does our awareness of the Exodus influence our social and religious identity? • What responsibilities are connected with this awareness for us today?

Maggid: Rabbi Elazar ben Azarya also dwelled on the meaning of the Exodus. He was said to be ‘like’ a man of seventy because he aged prematurely when he was elected the head of the high court, the Sanhedrin. He pondered the question of how to integrate the Exodus into the daily life of the average Jew. Reader: He said: “I could not succeed in proving that the Exodus must be mentioned nightly until my colleague, Ben Zoma, found a proof text: ‘In order that you may remember the day you left Egypt all the days of your life’ The phrase, ‘The days of your life’ refers to the daylight hours. The addition of the word ‘All’ in ‘All the days of your life,’ means that you must make mention of the Exodus even in the evenings.” Reader: Others took the obligation to mention the Exodus even further. The sages claimed that the Exodus transcended this world. Even in Messianic times we would continue to dwell on this miracle. The phrase “the days of your life,” teaches us that we dwell on the Exodus in the here and now. The addition of the word “All” in “all the days of your life” means that we must recall the Exodus even in Messianic times. Group:

QUrC /k¥tr§G°h INgk v¨rIT i©,²B¤J QUrC /tUv QUrC /oIe¨N©v QUrC 'g¨Jr sj¤t±u 'ofj sj¤t /v¨rI, v¨rC¦S oh°bc vgC§r©t s®d®bF //tUv

:kIt§Jk g¥sIh Ibh¥t¤J sj¤t±u 'o¨T sj¤t±u

Praised is the One who is present everywhere. Blessed is the One. Blessed is the One who gave the Torah to the people Israel. Blessed is the One. About four types of children the Torah speaks: one is wise; one is wicked; one is simple; and one does not know how to ask.

Baruch hamakom, baruch hu,

baruch sheh’natan torah l’amo Yisrael, baruch hu. Maggid: Blessed is the one who is everywhere. Group: Blessed is the One! Maggid: Blessed is the one who gave the Torah to the People Israel. Group: Blessed is the One!

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Reader: Did you notice that? There are four statements beginning with the word Baruch. There are four statements in the Mah Nishtanah. I’ve noticed that four continues to recur throughout the Seder: four cups of wine, four promises of redemption, four verses from Deuteronomy, and of course the four children who are about to join us. Why so many fours? Reader: There are patterns hidden in the story of Exodus just as there are hidden patterns in the universe. They draw our attention to God’s signature. Sometimes we refer to them as coincidence. And sometimes we find new meanings in these patterns. They remind us that there is more than one way to see the world. Maggid: Who are these four children? The Torah alludes to them. One is wise, one is wicked, one is simple and one doesn’t even know how to ask questions. Group: Each has a place at our Seder table. Each has something to contribute to our gathering. Reader: The first is the wise child. What type of question does this child ask? “What are the statutes, the laws, and the ordinances which the Eternal One, our God, has commanded you?” (Deuteronomy 6:20) Reader: How do we answer this child? Teach this child as much as you can, from A to Z, from the first cup of wine to the final bit of Matzah. “The Seder has not ended until you have concluded with the taste of the Afikomen in your mouth. Group: And why does he say that “God has commanded you?” Doesn’t he consider himself a part of this great tradition? Reader: The wise child is a student in search of wisdom. He stands poised and ready to enter the tradition. This child turns and addresses those who have already entered: “Teach me. Help me to understand what you have already embraced.” Maggid: The wicked child, what does he say? Reader: “What does this stuff mean to you?” Group: We can hear a different tone in the way you address us. You don’t really consider yourself a part of this celebration, do you? For you this avodah, this service, is slavery, a burden, and not celebration.

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Reader: Worst of all, you have chosen to exclude yourself from the community. How can we speak to you if you are not a part of Klal Yisrael, the community of Israel? Reader: If he hears our bitterness maybe he will be more responsive. “This is done because of what Adonai did for me when I went forth from Egypt.” (Exodus 13:8) God did this for me – not for you. If you had been there God might not have redeemed you.” Maggid: There is a simple child who says, “What is this?”

Reader: “You should tell him, ‘It was with a mighty hand that the Eternal One took us out of Egypt, out of the house of bondage.” (Exodus 13:14)

Reader: For this child we begin by telling the story straight forward and simple.

Maggid: And for the one who does not know how to ask questions, what do we say? Inspire him to ask. You should open the discussion for him by letting him know how meaningful this is for you.

Reader: Tell him: “This is done because of what Adonai did for me when I went forth from Egypt.” (Exodus 13:8) God took me, and you, out of Egypt, for all of this that you see before you on the table tonight.

Reader: Let us discuss the symbols and tell the story, Let us speak of the unleavened bread, the bitter herbs and all the other symbols that we find before us on the Seder plate.

When we speak about the four children, we are really discussing the various types of people who populate the Jewish world. Medieval art rarely depicted these four types as children. They understood them as adults who differ from one another both in character and intellect. The Haggadah reminds us that each person has a place at our table. Even the Rasha, the so-called wicked one, deserves to be acknowledged because he has not absented himself from this celebration. There is still hope for him, even if his comments and questions are caustic.

• Why does the Haggadah choose to give the wise and the wicked children different answers than the Torah offers to each of their questions?

• How would you answer each of the four children? Would you give each of them a different type of an answer than the responses found in the Haggadah?

• A silent child is not necessarily uninterested. How can we anticipate what is going on in his mind?

• What does the Haggadah mean when it says to “set his teeth on edge?” Is it ever appropriate to answer a child caustically?

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• What other types of children might be sitting around the Seder table?

How should we answer them? As we continue the Haggadah, think about the types of questions each of these children might ask about each section of the Seder.

The Second Telling: Promises

Reader: Where do we begin the story? Do we begin in the land of Egypt where we were enslaved? Or do we begin in Canaan where Jacob raised a mighty family, or earlier still? Or maybe we begin our story with Terach and Abraham beyond the Jordan River?

oIe¨N©v Ubc§r¥e u¨Jfg±u /Ubh¥,Ic£t Uhv v¨r²z vsIcg h¥scIg vK¦j§T¦n h¥vO¡t ²h±h r©n¨t v«F /og¨v kF k¤t gªJIv±h r¤nt«H³u :r©n¡t®B¤J /I,sIcgk o¨v¨rc©t hc£t j©r¤T 'okIg¥n ofh¥,Ic£t Uc§J²h r¨v²B©v rcgC 'k¥tr§G°h o¨v¨rc©t ,¤t ofhc£t ,¤t j©E¤t²u :oh¦r¥j£t oh¦vO¡t Uscg³H³u /rIj²b hc£t³u i¤T¤t²u 'Ig§r³z ,¤t vC§r©t²u /ig²bF .¤r¤t kfC I,It QkIt²u 'r¨v²B©v rcg¥n u¨Ggk i¥T¤t²u /uGg ,¤t±u c«eg³h ,¤t e¨jm°hk i¥T¤t²u :e¨jm°h ,¤t Ik

:o°hrm¦n Us§r²h uh²bcU c«eg³h±u /I,It ,¤J¤rk 'rhg¥G r©v ,¤t Group: Mit’heelat ovday avodah zarah hayoo avotaynu.

Maggid: Originally, our ancestors worshipped idols but God brought us close so that we could serve Him. Reader: Our story begins long before Egypt. Abraham went off in search of a new life and a God he could serve. His father’s house was enslaved to false idols and images that could not save him. Reader: Joshua, who brought us to the Land of Canaan, brought the word of God to Israel: “Long, long ago, your ancestors lived beyond the Euphrates. Terah, the father of Abraham and Nahor, worshipped idols. But I took your father Abraham to the Land of Canaan and I multiplied his descendents. I gave him Isaac and to Isaac I gave Jacob and Esau. I gave Esau Mount Seir as an inheritance while Jacob and his children went down to Egypt.“ (Joshua 24:2-4) Wise Child: “This story causes me to wonder how our journey was so circuitous. Why must I remember my ancestors, the ones who chose to worship idols from whom our father Abraham fled?”

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Wicked Child: “You say we are chosen yet God sent us to Egypt while He blessed Esau with a fertile mountain on which to live peaceably and securely. Surely there had to be an easier path for us to follow, one without suffering or pain. And as for our numbers, have our ancestors’ numbers really increased? We are but a tiny fraction of the world in which we live.”

Simple Child: “There are so many names to remember and promises, my head is spinning! Can you tell me more?”

Group: Blessed is the One who keeps His promise to Israel. Blessed is the one! We learn that the Holy One foresaw both our enslavement and our redemption when He made a covenant with Abraham!

Reader: Our story begins with Abraham and Sarah, to whom God made a promise. “Know for certain that your offspring shall be strangers in a strange land, and shall be enslaved and afflicted for four hundred years. But know with equal certainty that I will judge the nation that enslaves them and afterwards they will leave with great wealth.” (Genesis 15:13-14)

We cover the matzah and lift up the cup of wine as we proclaim these words.

Maggid: We raise the cup of wine as we acknowledge God’s promises with words of thanksgiving.

Ubhkg s©ng 'sckC sj¤t tO¤J /Ubk±u Ubh¥,Ic£tk v¨s§ng¤J th¦v±u JIsE©v±u /Ub¥,IKfk Ubhkg oh¦s§nIg 'rIs²u rIS kfC¤J tK¤t /Ub¥,IKfk

:o¨s²H¦n UbkhM©n tUv QUrC

V'hee sheh amda la’avotaynu vilanu. Sheh’lo ehad bilvad amad alaynu lichalotaynu

ela sheh’bichol dor vador omdim alaynu lichalotaynu. V’hakadosh baruch hu matzeelaynu miyadam

Group: And it is that which has sustained our ancestors and us: it wasn’t just one who rose up against us to destroy us; rather in every generation they have arisen to destroy us but the Holy One has saved us from them. Reader: Promises sustain us in darkness and light.

Not one but many sought us harm. From generation to generation we remember them, Those who rose up against us, And in our memory and in Your promise We have overcome them.

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For some of the sages the story of the Exodus began long before we reached the land of Egypt. It is not just a story about political liberation from slavery but also a story about finding our identity through our faith in God. The story begins with God’s promise to Abraham, with Abraham’s rejection of idolatry, and with the struggle for existence as a minority. God was with us long before we went to Egypt as we learn in the next passage and will continue to be with us long afterwards. But will we be with God?

• We think of idolatry as a thing of the past. What meaning does it have to speak about idolatry today? What do we worship? What are the false gods that we must reject?

• The passage above suggests that all the events from the time of Abraham were part of a ‘divine plan.’ If so how do we reconcile this idea with free will?

• If God planned to redeem Israel from slavery after four hundred years then what role did we have in the unfolding of these events?

Come and Learn: The Third Telling: New Meanings in Old Words

Scriptural Reader: Let me tell you our story, how we came to be here: “My father was a wandering Aramean and with just a few people he went down to Egypt to dwell there. There he became a great nation, mighty and numerous. The Egyptians dealt harshly with us and oppressed us. They imposed hard labor upon us. We cried out to the Eternal, the God of our ancestors. The Eternal One heard our voice, saw our affliction, our misery and our oppression. The Eternal took us out from Egypt with a mighty hand, an outstretched arm, with awesome power and with signs and wonders.” (Deuteronomy 26)

Some Directions for the next section of the Seder:

The next section of the Haggadah is an elaboration of the verses taken from the book of Deuteronomy. Originally these verses were recited as a declaration when the Jewish people brought their first fruits to the Temple on the festival of Shavuot. They contain a concise summary of the story of the Exodus couched in very personal terms. The Midrash expands on these verses by interpreting them phrase by phrase. Hidden with these words is the entire story of the Exodus. Unfortunately many people skip this section of the Haggadah or read it so quickly it has little meaning. Yet the Mishnah tells us this is the essential telling of the story of the Exodus.

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• This is a good time for discussion. Here are some questions to guide you in a

discussion of Deuteronomy 26. • As we begin this section of the Haggadah, reread the verses above and

consider what they say. Why do you think the sages chose these verses rather than the more complete telling of the story of the Exodus in the book of Exodus?

• Are there any phrases that seem redundant or beg for an explanation in this passage?

• What do these verses add to our understanding of the Exodus that we do not yet know?

• Look at the verses in the context of the Torah. Why does the passage stop at this point in the Haggadah? What does it leave out? Why?

Maggid: Arami oved avi – Our story begins with danger and oppression. Even before Pharaoh, Laban the deceitful sought to destroy our forefather, Jacob. Simple Child: Laban? Who was Laban? Reader: Laban was Rebecca’s brother and the father of Rachel and Leah. He sought to deceive our forefather, Jacob, and enslave him in a world filled with idolatry. When Jacob and his family fled from Laban’s homestead in Aram, Laban pursued him with murderous intent and only stopped when he heard God’s ominous warning. Wise Child: But we are here to tell the story of our descent to Egypt, the story of our enslavement by Pharaoh and our oppression in the house of bondage. What does Laban have to do with this story? And where is Laban even mentioned in this verse which speaks of a wandering Aramean? Isn’t the Aramean of whom the Torah speaks Jacob? Our forefather wandered to the land of Aram and then returned home to his father’s house in Canaan. Maggid: Maybe so, but there are many meanings to the Torah, some hidden between the letters of the words of the text. New meanings shine forth from white fire hidden beneath the penetrating black fire of God’s words. The Torah is filled with wonder and meaning. Sages have found new interpretations for each verse, each word, and each letter of the Torah, some of which surprise us. Reader: Hebrew letters in the Torah have crowns that adorn them. Even these have meaning. Each crown placed on top of the letters sings a song of praise and wisdom. We call this Midrash, searching for meaning in the words of the Torah and even between the words of the Torah. As we read these verses, we plumb the depths of their meaning and search for new insights.

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Reader: So this “Wandering Aramean” might be Jacob, or Laban, or even Abraham who grew up in Aram. Or Arami might be a veiled reference to the Romans who enslaved the Jewish world at the time that the Haggadah was composed. Or maybe even a reference to the Syrian tyrants who promoted the growth of Hellenism in the time of the Maccabees. Which interpretation is correct? Maybe all of them! Scriptural Reader: The verse continues: “He went down to Egypt and sojourned there.” Reader: Jacob did not choose to go down to Egypt. He went there in response to God’s command. God had already told Abraham that they would sojourn in Egypt and would leave with great wealth. Even as His children became more comfortable in Egypt they knew that they would not remain there, that this was only a milestone on a long journey. Scriptural Reader: “They were few in number but became a nation there, great, mighty and numerous.” Reader: They started as a clan and soon became a nation. In the fiery forge of Egypt, beneath the whip of Pharaoh’s taskmasters, they not only increased in number but fashioned a unique identity. Scriptural Reader: “The Egyptians dealt harshly with us and oppressed us. They imposed hard labor upon us.” Reader: What more could the Egyptians do to us? Wasn’t it enough that they made us suffer beneath their oppression? Maggid: Vayarei’u otanu – These words can also be interpreted to mean “They made us look bad.” The Torah says that the Egyptians not only dealt harshly with us but they slandered us with malicious lies. Wise Child: I understand Like those who oppressed us throughout the ages they blamed us as a way of justifying their vicious acts and hatred. “They’re a fifth wheel. They can’t be trusted! They are not like us,” said Pharaoh. Scriptural Reader: “The Egyptians oppressed us. They imposed hard labor upon us.” Maggid: Convinced that the descendents of Jacob were dangerous, it didn’t take much to get the Egyptian people to agree to enslave this small community. The Egyptians both hated and needed the Israelites. Maybe they

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hated them because they needed them. The Israelites were a cheap source of labor and a constant reminder of their own powerlessness. Without the descendents of Jacob they knew Pharaoh would turn to them to obey his will. Scriptural Reader: “We cried out to the Eternal, the God of our ancestors.” Reader: When the old Pharaoh died and a new one arose in his stead the Israelites took advantage of the transition to express their sorrow. When they cried out the people thought they were mourning the death of the leader of Egypt – they were really bemoaning their bitter fate. Scriptural Reader: “The Eternal One heard our voice, saw our affliction, our misery and our oppression.” Reader: God hears the cry of those who suffer and cries with them. God saw how the Egyptians afflicted the Israelites by separating husbands and wives. The Holy One raged at the injustice of innocent children dying at the hands of oppressors. God felt the oppression that the Egyptians imposed upon our descendents. Scriptural Reader: “The Eternal One took us out from Egypt with a mighty hand, an outstretched arm, with awesome power and with signs and wonders.” Reader: It was God and God alone who brought us out of Egypt. Not angels, nor divine beings, nor even the humble servant whose name we do not mention in this Haggadah. God and God alone took us out of Egypt. It was the Holy One who executed judgment, God and no other!

Does God work alone and if so who is the Angel of Death?

Most people will tell you that it was the Angel of Death who smote the first born in Egypt. Yet this last verse suggests otherwise. It was God and God alone who brought terror to Egypt. Actually the expression Angel of Death never appears in the Torah. The closest thing we can find is the word Mashhit which can be translated as Destroyer (JPS), or bringer-of-ruin (Fox). “The Eternal will pass over the door and will not let the Destroyer enter and smite your home.” (Exodus 12:23) The expression Angel of Death first appears in the book of Proverbs 16:23: “The king’s wrath is a messenger (angel) of death; but a wise person can appease it.” In the relatively late popular song at the end of the Seder, Had Gadya, we sing that the Angel of Death smote the slaughterer and the Holy One who smote the Angel of Death.

• How do we account for this seeming contradiction in the Haggadah and the

tradition? • Why did the framers of the Haggadah make a point of emphasizing the role of

God alone in the Exodus to the exclusion of “you know who” and angels.

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• Doesn’t Moses deserve some credit for the redemption of the Jewish people

from Egypt? Scriptural Reader: The Eternal did so with “a mighty hand, an outstretched arm, with awesome power and with signs and wonders.” Reader: Plague after plague, the Eternal reminded Pharaoh that he was powerless. From the death of the cattle to the sword that slew the first born, from a river that turned to blood to the awesome presence of God in the land of Egypt, the people came to understand that there is a power beyond nature and a force that transcends human might in the universe. Reader: Each plague was a sign and a wonder that God is present in the heavens and on the earth. God is present in

As we name each these expressions we remove a bit of wine is from the cup of wine

/o¨S Dam -- In blood J¥t²u Va’esh -- and fire

:iJg ,Ir§nh¦,±u Vitimrot Ashan -- and in pillars of smoke

The Ten Plagues Maggid: Let us recall the ten plagues that the Eternal One brought upon the Egyptians in Egypt

As each of the plagues is mentioned, a bit of wine is removed from the cup with the finger or by pouring. We do the same thing when we mention Rabbi Judah’s mnemonic for the plagues.

/o¨S Dam - Blood

/g¥S§rpm Tzfardeah - Frogs

/oh°BF Kinnim - Lice

/cIrg Arov - Wild Beasts

/rc¤S Dever - Pestilence

/ih¦j§J Shehin - Boils

/s¨rC Barad - Hails

/vC§r©t Arbeh - Locust

/Q¤J«j Hoshech - Darkness

:,IrIfC ,F©n Makat Bechorot - The Death of the First Born

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:oh°bN¦x o¤vC i¥,Ib v²hv v¨sUv±h hC©r

:c"©j©tC J"©sg Q"m§S Rabbi Yehudah used to abbreviate the plagues by their first initial:

D’ztach, Adash Ba’ahav

Miriam’s Cup

In recent years many a new Passover custom has developed. A special cup in honor of Miriam is placed on the Seder table. Miriam is not just the faithful sister of Moses who stood at his side throughout the years of turmoil and wandering in the wilderness. She is said to be the source of the miraculous well which quenched the Israelites thirst in the desert. Miriam’s well disappears when Moses’ sister passes away. In contrast to the drops of wine which symbolize the plagues, we now pour a bit of water into the cup of Miriam as a symbol of the need for healing and renewal. We also acknowledge the important role women have played in the story of the Exodus.

Maggid: We have emptied our cup as we acknowledged the fearfulness of the plagues. The suffering of others causes us pain even when they mean us harm. Now we turn to the cup of Miriam, which we fill with water. Tradition teaches us that Miriam was the source of a miraculous well which sustained the Jewish people throughout their wanderings Reader: She is a reminder of the Nashim Tzidkaniyot, the righteous women, who sustained the Jewish people throughout the Exodus and maintained the hope for redemption. Group: They were midwives and mothers, teachers and workers. They were courageous enough to defy Pharaoh’s decree and willing to sacrifice everything to protect their children. Maggid: We pass Miriam’s cup around the table and each of us adds a bit of water to the cup. Each drop is a reminder that we have the power to sustain the world with compassion, caring, communication, and friendship; with love, learning and understanding; each of us can sustain the world with wisdom, reconciliation and peace.

As we pass Miriam’s cup around the table we sing:

v¨s²hC v¨r§n°z±u z«g v¨thc±b©v o²h§r¦n

ok«ug ,©r§n°z kh¦s±d©vk Ub¨T¦t s«ue§r¦T o²h§r¦n

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ok«ug©v ,¤t i¥e,k UbT¦t s«ue§r¦T o²h§r¦n

vgUa«±h©v h¥n k¤t vgUa«±h©v h¥n k¤t Ub¥thc§, Ubh¥n²hC v¨r¥v§nC

Miriam the prophetess, strength and song are in her hand. Miriam will dance with us to strengthen the world’s song; Miriam will dance with us to heal the

world. Soon, and in our time she will lead us to the waters of salvation.

Miriam Hanive’ah, oz v’zimrat b’yada Miriam tirkod eetanu l’hagdeel zimrat olam Miriam tirkod eetanu l’takayn et ha’olam

B’mhayra b’yamaynu t’vee’aynu El may ha’yishuah, El may ha’yishuah

Dayyenu: It would have been enough!

Maggid: But this is only the beginning of our journey. There is so much more for which we should be grateful. God’s graciousness is endless and God’s miracles are countless. Reader: The Philosopher Judah Halevi wrote: “let him who despairs think of the liberation from Egypt, and all that is mentioned in the passage, ‘God has bestowed many favors upon us.’” He will find no difficulty in picturing how we may recover our greatness even if only one of us should remain. (Kuzari 3:11) Maggid: Let us join together as we sing Dayyenu!

:עלינו למקום טובות מעלות כמה God has bestowed many favors upon us.

ממצרים הוציאנו אלו

:דינו, שפטים בהם עשה ולאHad He brought us out of Egypt, and not executed judgments against the

Egyptians, It would have been enough—Dayyenu

אלו עשה בהם שפטים

:דינו, באלהיהם עשהולא

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Had He executed judgments against the Egyptians, and not their gods, It would have been enough—Dayyenu

באלהיהם עשה אלו

:דינו, בכוריהם את הרג ולאHad He executed judgments against their gods and not put to death their

firstborn, It would have been enough--Dayyenu

---------------------------------------------------

סיני הר לפני קרבנו אלו :דינו, התורה את לנו נתן ולא

Had He brought us to Mount Sinai, and not given us the Torah, It would have been enough--Dayyenu

התורה את לנו נתן אלו

:דינו, ישראל לארץ הכניסנו ולאHad He given us the Torah, and not brought us into Israel,

It would have been enough—Dayyenu

ישראל לארץ הכניסנו אלו :דינו הבחירה את־בית לנו בנה ולא

Had He brought us into Israel, and not built the Temple for us, It would have been enough—Dayyenu

Ilu hotzi anu mimitzraim v’lo asa bahem shefatim…dayyenu

Ilu asa bahem shefatim v’lo asa bay-lohayhem…dayyenu Ilu asa bay-lohayhem v’lo harag et behorayhem…dayyenu

Die, die, yaynu…

Ilu kayrvanu lifnei har Sinai v’lo natan lanu et hatorah…dayyenu Ilu natan lanu et hatorah v’lo hichneesanu l’eretz Yisrael…dayyenu

Ilu hichneesanu l’eretz Yisrael v’lo bana lanu et bayt habehira…dayyenu

Die, die, yaynu…

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The Fourth Telling: Show and Tell: Symbols and Their Meaning

Maggid: For some people meaning is best achieved through concrete symbols. We have heard the story of the Exodus; now let us see it through the symbols on the Seder plate.

לא יצא ידי , כל שלא אמר שלשה דברים אלו בפסח: רבן גמליאל היה אומר :מצה ומרור. פסח: ואלו הן, חובתו

Rabban Gamliel hayah omer: kol sheh’lo amar sh’elosha divarim aylu ba’Pesah lo yatza yiday hovato. V’aylu hayn: Pesah Matzah u’Maror Reader: Rabban Gamliel said that we cannot fully appreciate the story of the Exodus until we have seen it and explored its meaning. There are three central symbols which our ancestors used in Egypt to mark the first Exodus and which they used later in Jerusalem to celebrate this festival. They are Pesah, Matzah and Maror. Group: Why did our ancestors eat the Pesah, the Passover lamb, in the time of the great Temple in Jerusalem? Reader: Because God passed over the houses of our ancestors in Egypt. The word Pesah means to pass over. Scriptural Reader: It is written in scripture: “You shall say: It is the Passover offering of the Eternal One, who passed over the houses of the Israelites in Egypt when he smote the Egyptians and spared our homes. The people bowed in homage and worshipped.” (Exodus 12:27)

Everyone points at the Matzah. Group: Why do we eat Matzah? Reader: We eat Matzah because the Holy One redeemed us even before the dough had time to ferment and rise. Scriptural Reader: It is written in the Torah: “They baked unleavened cakes of the dough that they had taken out of Egypt for it was not leavened since

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they had been driven out of Egypt and could not delay; nor had they prepared any provisions for themselves.” (Exodus 12:39)

Everyone points at the bitter herb on the Seder plate.

Group: Why do we eat this Maror, this bitter herb? Reader: We eat the Maror because the Egyptians embittered the lives of our ancestors in Egypt. Scriptural Reader: We learn this from the Torah: “They made life bitter for them with hard labor, with mortar and bricks, and with all kinds of work in the field; all the work they imposed on them was rigorous.” (Exodus 1:14) Group:

בכל דור ודור חיב אדם לראות את עצמו ,אלו הוא יצא ממצריםכ

B’khol Dor Vador hayav adam lirot atzmo ki’ilu hu yatzah mee-mitzraim. In every generation it is a person’s obligation to see him/herself as if he/she personally left Egypt, as it is written: Scriptural Reader: You shall tell your child on that day: ‘It is because of that which the Lord did for me on that day when he took me out of Egypt.’” (Exodus 12:8) Reader: It is was not just our ancestors who God redeemed; God also redeemed us with them, as it is written, “God brought us out from there that he might bring us home and bring us to the land which he had pledged to our ancestors.” (Deuteronomy 6:23)

The matzah is covered and raise the wine cup. Maggid: Therefore it is our duty to thank and praise the One who performed these miracles for our ancestors and for us. God took us out from slavery to freedom, from sorrow to happiness, from mourning to rejoicing, from darkness to light and from subjugation to redemption. Let us sing a new song, Hallelujah!

Replace the cup of wine on the table.

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Rejoicing: Hallelujah!

These passages can be read in Hebrew or English.

Psalm 113

:יהי שם יי מברך מעתה ועד עולם. שם יי הללו את. הללו עבדי יי.הללויה: על השמים כבודו. גוים יי כל רם על. מהלל שם יי.ממזרח שמש עד מבואו

:המשפילי לראות בשמים ובארץ: תהמגביהי לשב. מי כיי אלהינו :עם נדיבי עמו. להושיבי עם־נדיבים: מאשפת ירים אביון. מקימי מעפר דל

:הללויה. מושיבי עקרת הבית אם הבנים שמחה Praise the Lord! Praise, you servants of the Lord, praise the name of the Lord. Blessed be the name of the Lord from this time forth and forever. From the rising of the sun to its setting, the Lord's name is to be praised. High above all nations is the Lord; above the heavens is His glory. Who is like the Lord our God, who though enthroned on high, looks down upon heaven and earth? He raises the poor man out of the dust and lifts the needy one out of the trash heap, to seat them with nobles, with the nobles of His people. He turns the barren wife into a happy mother of children. Halleluyah!

Halleluyah! Halelu avday Adonai, halelu et shaym Adonai.

. may’ata v’ad olamch mivoraAdonaiYehi shem Meemizrah shemesh ad mivo’o mihulal shaym Adonai.

Ram al kol goyeem Adonai al hashamayim kivodo. Mi kAdonai elohaynu hamgbihi lashavet. Hamashpili lirot bashamayim u’va’aretz.

Meekeemee may’afar dahl may’ashpot yareem evyon. Lihosheevee eem nideevim eem nideevay amo.

a HalleluyahhMosheevee akeret habayeet aym habaneem simay

Psalm 114

ישראל . היתה יהודה לקדשו: בית יעקב מעם לעז, בצאת ישראל ממצרים. ההרים רקדו כאילים: הירדן יסב לאחור, הים ראה וינס: ממשלותיוההרים תרקדו : רדן תסב לאחורהי. מה־לך הים כי תנוס: צאן גבעות כבניההפכי : מלפני אלוה יעקב. מלפני אדון חולי ארץ: צאן גבעות כבני. כאילים

.חלמיש למעינו־מים. הצור אגם־מים

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When Israel went out of Egypt; Jacob's household from a people of strange speech, Judah became God's sanctuary, Israel His kingdom. The sea saw it and fled; the Jordan turned backward. The mountains skipped like rams, and the hills like lambs. Why is it, sea that you flee? Why, O Jordan, do you turn backward? You mountains, why do you skip like rams? You hills, why do you leap like lambs? O earth, tremble at the Lord's presence, at the presence of the God of Jacob, who turns the rock into a pond of water, the flint into a flowing fountain.

B’tzayt Yisrael meemitzraim bayt ya’akov may-am loez. Hayta yehudah likadsho Yisrael mam’sh’lotav. Hayam ra’ah vaynos hayarden yisov l’akhor.

Heh-harim rakdu k’aykleem giva’ot k’vnay tzon. Mah lecha hayam kitanus hayarden tisov l’ahor Heh-harim tirk’du k’aylim giva’ot kivnay tzon

Milifnay adon huli aretz meelifnei elo-ah ya’akov Hahofchi hatzur agam mayim halmeesh limy-no mayim

Raise the cup of wine once again and recite either in Hebrew or in English:

, אבותינו ממצרים אשר גאלנו וגאל את, אלהינו מלך העולם, ברוך אתה יי

, יי אלהינו ואלהי אבותינו, כן. לאכל־בו מצה ומרור, והגיענו ללילה הזהשמחים בבנין . הבאים לקראתנו לשלום, יםיגיענו למועדים ולרגלים אחר

במוצאי שבת (ונאכל שם מן הזבחים ומן הפסחים , וששים בעבודתך, עירך, קיר מזבחך לרצוןעל , אשר יגיע דמם, )אומרים מן הפסחים ומן הזבחים

:גאל ישראל, ברוך אתה יי:ועל פדות נפשנו, דה לך שיר חדש על גאלתנוונו Maggid : Blessed art Thou, Lord our God, King of the universe, who hast redeemed us and our fathers from Egypt and enabled us to reach this night that we may eat matzah and maror. So Lord our God and God of our fathers, enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion, thy city, and joyful at thy service. There we shall eat of the offerings and Passover sacrifices (On Saturday night read: of the Passover sacrifices and offerings), which will be acceptably placed upon thy altar. We shall sing a new hymn of praise to Thee for our redemption and for our liberation. Blessed art Thou, O Lord, who hast redeemed Israel.

Baruch attah Adonai elohaynu melech ha’olam asher gi’alanu v’ga’al avotaynu mimitzraim v’higeeyanu l’lie’lah hazeh leh’echol matzah u’maror. Kayn Adonai elohaynu vay’lohay avotaynu yagee’aynu

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l’mo’adim v’lirigalim aherim habaim l’krataynu lishalom s’mayhim bivinyan eereh’chav’sassim ba’avodatecha v’nochal shammin hazivachim umin hap’sachim asher yagee’a damam al kir mizvahecha liratzon v’nodeh lecha shir hadash al gi’ulataynu v’al p’dut nafshaynu. Baruch attah Adonai ga’al Yisrael

The Second Cup of Wine: Maggid: We now raise the second cup of wine which acknowledges the second of God’s four promises to the Israelites: “I will deliver you from their bondage.” It was not enough for God to liberate us physically. Slavery is also a mind-set. We thank God for giving us the strength to overcome the mentality of slavery that afflicted us.

:בורא פרי הגפן, אלהינו מלך העולם, ברוך אתה יי

Praise to You, Adonai, our God, Sovereign of the Universe Who creates the fruit of the vine. Baruch attah Adonai elohaynu melech ha-olam boray p’ree hagafen.

We recline to the left while drinking the wine

in the fashion of free men and women.

RAHTZAH As we prepare to begin our festive meal we wash our hands, reciting the appropriate blessing. Two or three cups of wine are poured on each hand and the blessing is then recited. The dinner table is a sacred altar. By washing our hands we symbolically cleanse ourselves in preparation for this holy meal.

,אשר קדשנו במצותיו, אתה יי אלהינו מלך העולםברוך

: וצונו על נטילת ידיםPraise to You, Adonai, our God, Sovereign of the Universe who sanctifies us with Your commandments, and commanded us concerning the washing of the hands.

Baruch atta Adonai elohaynu melech ha’olam asher kidshanu bimitzvotav vitzeevanu al nitilat yada’im

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MOTZI MATZAH

We recite two blessings over the matzah, one acknowledging it as our most basic food and the other proclaiming it as a symbol of our history. We raise all three pieces of matzah for the blessing. We lean to the left while eating

the matzah.

:המוציא לחם מן הארץ, אלהינו מלך העולם, ברוך אתה ייPraise to You, Adonai, our God, Sovereign of the Universe

who brings forth bread from the earth. Baruch atta Adonai elohaynu melech ha’olam

em min ha’aretzhHamotzee le

Then we lay down the bottom piece of matzah and recite the second blessing:

אשר קדשנו במצותיו, אלהינו מלך העולם, ברוך אתה יי : וצונו על אכילת מצה

Praise to You, Adonai, our God, Sovereign of the Universe who sanctifies us with Your commandments, and commanded us concerning the eating of matzah.

Baruch atta Adonai elohaynu melech ha’olam asher kidshanu bimitzvotav vitzeevanu al achilat matzah

MAROR

Bitter herbs are eaten along with a bit of charoset after saying the following blessing. The bitter herbs should either be fresh horseradish or romaine lettuce and not bottled horseradish. Since the maror is a reminder of slavery we do not lean in a leisurely manner while eating the matzah.

אשר קדשנו במצותיו, ברוך אתה יי אלהינו מלך העולם

: וצונו על אכילת מרורPraise to You, Adonai, our God, Sovereign of the Universe who sanctifies us with Your commandments, and commanded us concerning the eating of the

bitter herbs. Baruch atta Adonai elohaynu melech ha’olam

asher kidshanu bimitzvotav vitzeevanu al achilat maror

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KORECH

We make a sandwich with the third piece of matzah

and a portion of maror dipped in the charoset

ן עשה הלל בזמן שבית המקדש היה קיםכ: כר למקדש כהללז . היה כורך פסח מצה ומרור ואוכל ביחד

:על מצות ומרורים אכלהו: לקים מה שנאמר Maggid: Zecher limikdash k’hillel To remind us of the Temple, we do as Hillel did in Temple times; the combined matzah and maror in a sandwich and ate them together, to fulfill what is written in the Torah: “They shall eat it with unleavened bread and bitter herbs."

SHULHAN ORECH We are now ready to begin the Passover meal. This is a time for conversation and celebration, a time to catch up with dear family and friends and to continue the discussion of the themes of Passover. We should not lose sight of the fact that this is not just dinner but a se’udat mitzvah, a sacred meal which celebrates the performance of a commandment. Our words and actions should be as fitting as the food we eat. This might be a good time to return to some of the discussion questions listed in the Haggadah above.

TZAFUN

The last bit of food that we eat in our Seder meal is the Afikomen, the piece of matzah which was hidden at the beginning of the Seder. It is customary for children to bargain with the adults to redeem the Afikomen since we cannot continue the Seder without it. A symbol of the Pascal offering, we continue the evening with the taste of this bit of matzah in our mouth.

BARECH Every meal concludes with blessings in which we give thanks to the One who has given us food. We give thanks not only to show our gratitude but to remind ourselves that we are partners with God in feeding the world. We have a responsibility to share the earth’s bounty with others. We ought to devote a few minutes before the Birkat HaMazon to discussing ways to feed the hungry and care for the forgotten. The grace begins with psalm126 and then a call to prayer in which the leader invites his friends and company to bless the One who allows us to eat of God’s food. The words in parentheses are only recited where there are at least ten Jewish adults present.

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Psalm 126

tkN°h zt :oh¦nk«jF Ubh°hv iIHm ,ch¦J ,¤t ²h±h cUJC ,Ikg©N©v rh¦J og ,IGgk ²h±h kh¦S±d¦v o°hIDc Ur§nt«h zt v²B¦r UbbIJkU UbhP eIj§G Ub¥,hc§J ,¤t ²h±h vcUJ :oh¦j¥n§G Ubh°hv Ub¨Ng ,IGgk ²h±h kh¦S±d¦v :vK¥t v«fcU Qkh QIkv :Ur«m§e°h v²B¦rC vg§n¦sC ohg§r«Z©v :c®d®BC oh¦ehp£tF

:uh,«Nk£t t¥G«b v²B¦rc t«c²h t«C g©r²Z©v Q¤J¤n t¥G«b

A song of ascent: when the Eternal One restored the exiles to Zion we were like dreamers. Then our mouths were filled with laughter and joyous song was on our tongues. Then it was said among the nations, “Adonai has done great things for them.” Great things indeed He did for us; therefore we rejoiced. Restore us, Adonai, as you return streams to Israel’s desert soil. Those who sow in tears will reap in joyous song. A tearful person will plant in sadness, bearing his sack of seed, but he will come home in gladness bearing his sheaves of grain.

Shir ha’ma’alot: bishuv adaonai et shivat tzion hayeenu k’holmim. Az yimalay sihok peenu u’l’shonaynu reenah. Az yomru vagoyeem,

higdeel Adonai la’asot eem ayleh. Higdeel Adonai la’asot emanu, hayeenu simahim. Shuvah Adonai et shiveetaynu ka’afikeem

banegev. Hazorim beh’dima beh’reenah yiktzoru. Haloch yelech u’vacho nosay meshech hazara. Bo yavoh vireenah

nosay alumotav.

!Q¥rc±b h©rc£j :inznv Leader: Havayrie nivarech

/okIg sg±u v¨Tg¥n Qr«c§n ²h±h o¥J h¦v±h :ihcuxnv

Assembled: Yehi shaym Adonai mivorach mayata v’ad olam

/okIg sg±u v¨Tg¥n Qr«c§n ²h±h o¥J h¦v±h :inznv

/IK¤ ¦n Ubkft¤J (Ubh¥vO¡t) Q¥rc±b h©rc£j ,UG§rC Leader: Yehi shaym Adonai mivorach mayata v’ad olam

B’rshut havayrie nivarch (elohaynu) sheh’achalnu misheh’lo.

/Ubh°hj IcUycU IK¤ ¦n Ubkft¤J (Ubh¥vO¡t) QUrC :ihcuxnv

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Assembled: Baruch (elohaynu) sheh’achalnu mee’sheh’lo uv’tuvo hayeenu

/Ubh°hj IcUycU IK¤ ¦n Ubkft¤J (Ubh¥vO¡t) QUrC :inznv

:In§J QUrcU tUv QUrC Leader: Baruch (elohaynu) sheh’achalnu mee’sheh’lo uv’tuvo

hayeenu. Baruch hu u’varuch sheh’mo

IcUyC IKF okIg¨v ,¤t i²Z©v 'okIg¨v lk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC /IS§x©j okIgk hF r¨Gc kfk o¤jk i¥,Ib tUv oh¦n£j©rcU s¤x¤jC i¥jC

/sg²u okIgk iIzn Ubk r©x§j®h k©t±u 'Ubk r©x¨j tO sh¦n¨T kIs²D©v IcUycU ihf¥nU 'k«Fk ch¦y¥nU k«Fk x¯b§rp§nU i²z k¥t tUv hF 'kIs²D©v In§J rUcgC

:k«F©v ,¤t i²Z©v '²h±h v¨T©t QUrC /trC r¤J£t uh,IH¦rC k«fk iIzn Praised are you, Adonai, sovereign of the universe, who nourishes the whole world with grace, kindness and mercy. You give food to all creatures, for thy kindness endures forever. Through this great goodness we have never been in want; may we never be in want of sustenance for His great name's sake. God is the one who sustain all, who is beneficent to all, and provides food for all the creatures, which He has created. Praised are You, Adonai, who sustains all.

Baruch attah Adonai elohaynu melech ha’olam hazan et ha’olam kulo bituvo b’hen b’chesed uv’rahamim. Hu notayn lehem lichol basar ki l’olam hasdo. Uv’tuvo hagadol tameed lo hasar lanu v’al

yehsar lanu mazon l’olam va’ed. Ba’avur sheh’mo hagadol ki hu el zan umifar’nes lakol, umayteev lakol umay’cheen mazon lichol bireeyotav asher bara. Baruch attah Adonai hazan et hakol.

'vc¨j§rU vcIy v¨S§n¤j .¤r¤t 'Ubh¥,Ic£tk ¨Tk©j±b¦v¤J kg Ubh¥vO¡t ²h±h WK v¤sIb /sg²u okIgk sh¦n¨T h©j kF hpC W§n¦J Q©rC§,°h i«uznU oh°h©j v¨r«uT±u ,h¦rC ¨r¤J£t vc«Y©v .¤r¨tv kg Wh¤vO¡t ²h±h ,¤t Tf©rcU '¨Tgc§¨G±u ¨Tkft±u 'cU,FF

:iIzN©v kg±u .¤r¨tv kg '²h±h v¨T©t QUrC /Qk i©,±²b We give thanks to the Eternal One our God who caused our ancestors to inherit a good and precious land, covenant and Torah, life and sustenance as it is written: “You shall eat, and be satisfied, and bless Adonai your God for the good land which God has given you. Praised are you, Adonai, for the land and for food.

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Kakatuv: V’achalta v’savata uvay’rachta et Adonai eloheh’cha al ha’aretz hatova asher natan lach. Baruch atta Adonai al ha’aretz v’al hamazon. We thank you God for the opportunity to celebrate this festival of Pesah, the Feast of Matzot. On this festival remember our ancestors and be gracious to us. Consider the people of Israel standing before you in prayer for the days of Messiah and the rebuilding of Jerusalem. Grant us life, well-being, loving kindness and peace. Be merciful to us and save us for we place our hope in you.

v¯bIC '²h±h v¨T©t QUrC /Ubh¥n²hc v¨r¥v§nC J¤s«E©v rhg o°hkJUr±h v¯bcU

i¥n¨t /o°hkJUr±h uhn£j©rC Rebuild Jerusalem the holy city speedily in our days. Praise to You, Adonai, who will rebuild Jerusalem in mercy. Amen. Uv’nay yirushalayim eer hakodesh bim’hayra biyamaynu. Baruch attah Adonai, bonay birahamav yirushalayim amen!

'k«Fk ch¦y¥N©v±u 'cIY©v Qk¤N©v 'okIg¨v Qk¤n Ubh¥vO¡t ²h±h v¨T©t QUrC 'Ubk§nId tUv 'Ubkn±d tUv /ubk ch¦yhh tUv 'ch¦y¥n tUv 'ch¦y¥v tUv

'jh«an©v ,«unhk UbF³zh°u oh¦n£j©rkU s¤x¤jkU i¥jk sgk Ubk§n±d°h tUv Praised are you Adonai our God, Sovereign of the universe, whose goodness is constant throughout all time. Favor us with compassion now and in the future as You did in the past. May we be worthy of the days of the Messiah. Baruch attah Adonai elohaynu melech ha’olam hatov v’hamayteev lakok. Hu hayteev hu mayteev, hu yay’teev lanu. Hu gimalanu, hu gomlaynu, hu yigmilaynu li’ad, l’hen lehesed uli’rahamim veezakaynu limot hamashiah

Ub¥,kUt±d ,©jh¦nm ,h¦«at¥r k¥tra«°h ,³bh¦s§n ,¤t Q¥rc±h tUv 'i¨n£j©rv May the all merciful bless the land of Israel, the first blossom of our redemption

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Harahaman hu yivarech et mideenat Yisrael ray’sheet tzmihat gi’ulataynu.

'k¥tr§G°h kF kg±u Ubhkg 'oIk¨J v¤Gg³h tUv 'uh¨nIr§nC oIkJ v¤G«g :i¥n¨t Ur§n¦t±u

May the one who establishes peace in the heavens, grant peace to us, to all Israel and to all humankind, Amen!

Oseh shalom bimromav hu ya’aseh shalom

alaynu v’al kol Yisrael v’eemru, amen

Third Cup of Wine

Maggid: The third cup of wine reminds us of God’s promise, “I will redeem you.” Redemption is an ongoing process that happened not once but many times in our history. As we partake of the third cup of wine our attention turns to the darkness and light of our history following the Exodus. We believe that the Exodus is a paradigm, a model for our history. It reminds us never to take the blessings of life for granted and to know that even in the darkest hour God is present.

:בורא פרי הגפן, אלהינו מלך העולם, ברוך אתה יי

Praise to You, Adonai, our God, Sovereign of the Universe Who creates the fruit of the vine. Baruch attah Adonai elohaynu melech ha-olam boray p’ree hagafen.

We recline to the left while drinking the wine in the fashion of free men and women.

The fourth cup of wine is poured and the door is open in commemoration of the fact that Passover is considered to be a Leil sh’murim, a night of vigil. Though Jews were often accused of the blood libel around the time of Passover, they were not afraid to open the doors of their homes and freely express their trust in God. In fact they may very well have opened their doors to show that they had nothing to hide. The open door became an opportunity to welcome Elijah into our midst. Elijah will announce the coming of the Messianic era, a time when there will no longer be strong and weak, hunter and hunted. For some people it is a custom to leave his cup empty and to then pass it around the table, each person pouring a little of the

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wine from their own cup into Elijah’s cup. In this way we give expression to the idea that each of us has something to contribute to the cup of redemption. As we pass the cup around the table we sing “Eliyahu HaNavi.”

Group: Eliyahu Hanavi, Eliyahu Hatishbi Eliyahu, Eliyahu, Eliyahu Hagiladi

Bim’hayrah biyamaynu yavo aylanu, eem mashiah ben David

Maggid: As our ancestors opened their doors of their home they expressed deep anger for the suffering that was inflicted on them by their neighbors. The forces of darkness were all around them. It was hard to trust a world that marginalized their people. Group: They said: “Pour out Your wrath upon those nations that do not recognize You and upon those kingdoms that do not invoke Your name; for they have devoured Jacob and destroyed God’s habitation.” Reader: Dark forces still inhabit our world. Only a generation ago Amalek’s disciples annihilated one out of every three Jews in the world. A million and a half children died in the Shoah. This evening we remember them. We have not yet begun to understand the full impact of this tragedy. Reader: Yet we cannot live with distrust. We recognize that we are partners in building a world of peace and justice, a world without oppression, a world without violence. If we are threatened then the world is not safe; and if others are threatened, then we know that we are not safe. Therefore, we continue to work and pray for a world of hope and light, a world of godliness and goodness for all people. Group:

Ani ma’amin beh’emunah sh’laymah Bivee’aht hamashiah V’af al pee sheh’yit’mah’may’ah eem kol zeh ani ma’amin

I believe with complete faith in the coming of the Messiah, and even though he

tarries I still believe…

HALLEL In the final section of the Seder participants join in a celebration of songs of praise and redemption. Our attention turns from past redemption in Egypt to our hope for future redemption. Finally the Seder ends with a series of popular songs. Only a few sections of the concluding psalms and songs have been included here. Participants are encouraged to refer to a traditional Haggadah for a more complete collection of these passages and songs.

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(1)

Q¥rc±h /i«r£v©t ,hC ,¤t Q¥rc±h 'k¥tr§G°h ,hC ,¤t Q¥rc±h 'Q¥rc±h Ub¨rf±z ²h±h

/ofhbC kg±u ofhkg 'ofhkg ²h±h ;¥x«h /ohk«s±D©v og oh°B©y§E©v '²h±h h¥t§r°h .¤r¨tv±u '²h±hk o°h©n¨ o°h©n¨ ©v /.¤r¨t²u o°h©n¨ v¥G«g '²h±hk o¤T©t ohfUrC

Ub§j³b£t³u /v¨nUs h¥s§r«h kF tO±u 'V²h Ukk©v±h oh¦,¥N©v tO /o¨st h¯bck i©,²b :V²hUkk©v 'okIg sg±u v¨Tg¥n 'V²h Q¥rc±b

Psalm 115:12-18 The Lord who has remembered us will bless. He will bless the house of Israel; He will bless the house of Aaron; He will bless those who revere the Lord, the small with the great. May the Lord increase you, you and your children. The Lord, who made the heaven and earth, blesses you. The heaven is the Lord's heaven, but He has given the earth to mankind. The dead cannot praise the Lord, nor can any who go down into silence. We will bless the Lord from this time forth and forever. Halleluyah!

Yivarech et bayt Yisrael, yivarech et bayt aharon. Yivarech yiray Adonai haketaneem eem hag’doleem. Yosef Adonai alay’chem, alay’chem v’al binaychem. Biruchim atem la’Adonai, oseh shama’im va’aretz.

Hashama’im shama’im la’Adonai v’ha’aretz natan liv’nay adam.

Lo ha’maytim yihalelu’yah v’lo kol yor’day dumah Va’anah’nu nivarech yah, may’ata v’ad olam, Haleluyah!

(2)

'IS§x©j Ubhkg rc²d hF /oh¦Nªtv kF UvUjC©J 'o°hID kF '²h±h ,¤t Ukk©v

:V²hUkk©v okIgk ²h±h ,¤n¡t®u Psalm 117 Give thanks to the Lord, all you nations; praise Him, all you peoples! For His kindness overwhelms us, and the truth of the Lord is forever, Halleluyah!

Halilu et Adonai kol go’yim shab’huhu kol ha’umin Ki gavar alaynu hasdo, veh’emet Adonai li’olam haleluyah

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(3)

:IS§x©j okIgk hF 'cIy hF h²hk UsIv

:IS§x©j okIgk hF 'k¥tr§G°h t²b r©nt«h

:IS§x©j okIgk hF 'i«r£v©t ,hc t²b Ur§nt«h

:IS§x©j okIgk hF '²h±h h¥t§r°h t²b Ur§nt«h

Psalm 118:1-4 Give thanks to the Lord, for He is good; His kindness endures forever. Let Israel say: His kindness endures forever. Let the house of Aaron say: His kindness endures forever. Let those who revere the Lord say: His kindness endures forever.

Hodu la’Adonai ki tov, ki l’olam hasdo

Yomar na Yisrael ki l’olam hasdo Yomru na Yisrael ki l’olam hasdo

Yomru na yiray Adonai ki l’olam hasdo.

(4)

/V²h c¨j§r¤Nc h°b²bg 'V²H h¦,tr¨e rm¥N©v i¦n From the narrow places I called out to God; God answered me expansively and set me free.

Min hamay’tzar karatee yah Ananee va’merhav yah

(5)

Each verse is recited twice:

/vgUJhk hk h¦v§T³u 'h°b¨,h°bg hF W§sIt

/v²BP Jt«rk v¨,±hv 'oh°bIC©v Ux£tn ic¤t

:UbhbhgC ,tkp°b th¦v ',t«Z v¨,±hv ²h±h ,¥t¥n

:Ic v¨j§n§G°b±u vkh°d²b v¨Gg oIH©v v®z I thank you for you have answered me and have become my salvation. The stone that the builders rejected has become the major cornerstone. This the Lord's doing; it is marvelous in our eyes. This is the day that the Lord has made; we will be glad and rejoice on it.

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Odecha ki aneetanee, vat’hee lee lee’shu’ah (2X) Even ma’asu habonim ha y’ta l’rosh pee’nah (2X)

May’ayt Adonai ha’y’ta zot hee nifaat b’ay’nay’nu (2X) Zeh hayom asa Adonai nageelah vi’nismiha bo (2X)

(6)

ADIR HU

k¥t /cIr¨eC Ubh¥n²hC 'v¨r¥v§nC v¨r¥v§nC 'cIr¨eC I,hc v®bc°h 'tUv rh¦S©t

/cIreC W§,hc v¯bC 'v¯bC

v¨r¥v§nC 'cIreC I,hc v®bc°h 'tUv kUdS 'tUv kIs²D 'tUv rUjC

/cIreC W§,hc v¯bC 'v¯bC k¥t 'v¯bC k¥t /cIr¨ec Ubh¥n²hC 'v¨r¥v§nC

'cIr¨eC I,hc v®bc°h 'tUv sh¦x¨j 'tUv htF³z 'tUv eh¦,²u 'tUv rUsv

/cIreC W§,hc v¯bC 'v¯bC k¥t 'v¯bC k¥t /cIr¨ec Ubh¥n²hC 'v¨r¥v§nC v¨r¥v§nC

'tUv t¨rIb 'tUv Qk¤n 'tUv sUnk 'tUv rhCF 'tUv sh¦j²h 'tUv rIv¨y

'cIr¨eC I,hc v®bc°h 'tUv eh¦Sm 'tUv v¤sIP 'tUv zUZg 'tUv ch°D©x

/cIreC W§,hc v¯bC 'v¯bC k¥t 'v¯bC k¥t /cIr¨ec Ubh¥n²hC 'v¨r¥v§nC v¨r¥v§nC

'cIr¨eC I,hc v®bc°h 'tUv ;h¦E©T 'tUv h©S©J 'tUv oUj©r 'tUv JIs¨e

/cIr¨eC W§,hc v¯bC 'v¯bC k¥t 'v¯bC k¥t /cIr¨ec Ubh¥n²hC 'v¨r¥v§nC v¨r¥v§nC

Awesome is He, May He build His temple very soon. O God, build thy temple speedily.

Chosen is He, great, and famous; May He build... Glorious is He, pure and guiltless; May He build...

Pious is He, clean and unique; May He build... Powerful is He, wise and majestic; May He build... Revered is He, eminent and strong; May He build...

Redeeming is He, righteous and holy; May He build... Merciful is He, omnipotent, and indomitable; May He build...

Adeer hu adir hu, yivneh vay’to bikarov, bim’hayrah bim’hayrah biya’maynu bikarov el b’nay, el benay, benay baytcha b’karov

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Bahur hu, gadol hu, dagul hu, yivneh vay’to bikarov

bim’hayrah bim’hayrah biya’maynu bikarov el b’nay, el benay, benay baytcha b’karov

Hadur hu, vateek hu, zakie hu, hasid hu, yivneh vay’to bikarov

bim’hayrah bim’hayrah biya’maynu bikarov el b’nay, el benay, benay baytcha b’karov

Tahor hu, yahid hu, kaveer hu, lamud hu, melech hu, nora hu

sageev, hu eezuz hu, podeh hu, tzadeek hu, yivneh vay’to bikarov bim’hayrah bim’hayrah biya’maynu bikarov el b’nay, el benay, benay baytcha b’karov

Kadosh hu, rahum hu, shaddai hu, takeef hu yivneh vay’to bikarov

bim’hayrah bim’hayrah biya’maynu bikarov el b’nay, el benay, benay baytcha b’karov

(7)

?g¥sIh h¦n s¨j¤t Ehad mee yodeah? ?g¥sIh h¦n s¨j¤t Ehad anee yodea

One is our God in heaven and earth. /.¤r¨tcU o°h©n¨ C¤J Ubh¥vO¡t s¨j¤t

Ehad elohaynu sheh’bashama’im uva’aretz

?g¥sIh h¦n o°h³b§J sh’na’im mee yodeah? :g¥sIh h°b£t o°h³b§J sh’na’im anee yodea

Two are the tablets of the covenant

Ubh¥vO¡t s¨j¤t ',h¦rC©v ,Ijk hb§J

/.¤r¨tcU o°h©n¨ C¤J Sh'nay luhot haberit ehad elohaynu sheh’bashama’im uva’aretz

?g¥sIh h¦n vaO§J shlo’sha mee yodeah? :g¥sIh h°b£t v¨aO§J shlo’sha anee yodea

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Three are the fathers of Israel ',h¦rC©v ,Ijk hb§J ',Ic¨t v¨JO§J

/.¤r¨tcU o°h©n¨ C¤J Ubh¥vO¡t s¨j¤t Shlo’sha avot, sh’nay luhuot habrit, ehad Ehad elohaynu

sheh’bashama’im uva’aretz

?g¥sIh h¦n gC§r©t arba mee yodeah? :g¥sIh h°b£t gC§r©t arba anee yodea

Four are the mothers of Israel ',Ic¨t v¨JO§J ',Iv¨N¦t gC§r©t

.¤r¨tcU o°h©n¨ C¤J Ubh¥vO¡t s¨j¤t ',h¦rC©v ,Ijk hb§J Arba eema’hot, shlo’sha avot, sh’nay luhuot habrit, ehad Ehad

elohaynu sheh’bashama’im uva’aretz

?g¥sIh h¦n v ¦n£j chameesha mee yodeah? :g¥sIh h°b£t v¨ ¦n£j chameesha anee yodea

Five are the books of the Torah gC§r©t 'v¨rI, h¥J§nUj v¨ ¦n£j

o°h©n¨ C¤J Ubh¥vO¡t s¨j¤t ',h¦rC©v ,Ijk hb§J ',Ic¨t v¨JO§J ',Iv¨N¦t

/.¤r¨tcU Chamisha chumshay torah, arba eema’hot shlo’sha avot, sh’nay luhuot habrit, ehad Ehad elohaynu sheh’bashama’im uva’aretz

?g¥sIh h¦n v ¦J sheesha mee yodeah? :g¥sIh h°b£t v¨ ¦J sheesha anee yodea

Six are the orders of the Mishnah

h¥J§nUj v¨ ¦n£j 'v²b§J¦n h¥r§s¦x v¨ ¦J

sj¤t ',h¦rC©v ,Ijk hb§J ',Ic¨t v¨JO§J ',Iv¨N¦t gC§r©t 'v¨rI,

/.¤r¨tcU o°h©n¨ C¤J Ubh¥vO¡t

Shisha sidray Mishnah, chamisha chumshay torah, arba eema’hot shlo’sha avot, sh’nay luhuot habrit, ehad Ehad elohaynu

sheh’bashama’im uva’aretz

?g¥sIh h¦n vgc¦J sheeva mee yodeah? :g¥sIh h°b£t vgc¦J sheeva anee yodea

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Seven are the days of the week h¥r§s¦x v¨ ¦J 't¨TC©J h¥n±h vgc¦J

'v¨rI, h¥J§nUj v¨ ¦n£j 'v²b§J¦n

hb§J ',Ic¨t v¨JO§J ',Iv¨N¦t gC§r©t

/.¤r¨tcU o°h©n¨ C¤J Ubh¥vO¡t s¨j¤t ',h¦rC©v ,Ijk Shiva yi’may shabbata, shisha sidray Mishnah, chamisha chumshay torah, arba eema’hot shlo’sha avot, sh’nay luhuot habrit, ehad Ehad

elohaynu sheh’bashama’im uva’aretz

?g¥sIh h¦n v²bIn§J shmo’na mee yodeah? :g¥sIh h°b£t v²bIn§J shmo’na anee yodea

Eight are the days to circumcision

h¥n±h vgc¦J 'vkh¦n h¥n±h v²bIn§J

',Iv¨N¦t gC§r©t 'v¨rI, h¥J§nUj v¨ ¦n£j 'v²b§J¦n h¥r§s¦x v¨ ¦J 't¨TC©J

/.¤r¨tcU o°h©n¨ C¤J Ubh¥vO¡t s¨j¤t ',h¦rC©v ,Ijk hb§J ',Ic¨t v¨JO§J Shmo’nah yi’may meelah, shiva yi’may shabbata, shisha sidray

Mishnah, chamisha chumshay torah, arba eema’hot shlo’sha avot, sh’nay luhuot habrit, ehad Ehad elohaynu sheh’bashama’im

uva’aretz

?g¥sIh h¦n vg§J¦T Teesha mee yodeah? :g¥sIh h°b£t vg§J¦T Teesha anee yodea

Nine are the months to child birth

h¥n±h v²bIn§J 'v¨sk h¥j§r³h vg§J¦T

'v¨rI, h¥J§nUj v¨ ¦n£j 'v²b§J¦n h¥r§s¦x v¨ ¦J 't¨TC©J h¥n±h vgc¦J 'vkh¦n

Ubh¥vO¡t s¨j¤t ',h¦rC©v ,Ijk hb§J ',Ic¨t v¨JO§J ',Iv¨N¦t gC§r©t

/.¤r¨tcU o°h©n¨ C¤J Tisha yar’hay laydah, shm’onah yi’may meelah, shiva yi’may

shabbata, shisha sidray Mishnah, chamisha chumshay torah, arba eema’hot shlo’sha avot, sh’nay luhuot habrit, ehad Ehad elohaynu

sheh’bashama’im uva’aretz

?g¥sIh h¦n vr¨Gg Asara mee yodeah? :g¥sIh h°b£t v¨r¨Gg Asara anee yodea

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Ten are the commandments

'v¨sk h¥j§r³h vg§J¦T 't²h©rC¦s v¨r¨Gg

v¨ ¦n£j 'v²b§J¦n h¥r§s¦x v¨ ¦J 't¨TC©J h¥n±h vgc¦J 'vkh¦n h¥n±h v²bIn§J

',h¦rC©v ,Ijk hb§J ',Ic¨t v¨JO§J ',Iv¨N¦t gC§r©t 'v¨rI, h¥J§nUj

/.¤r¨tcU o°h©n¨ C¤J Ubh¥vO¡t s¨j¤t Asara dibra’ya, Tisha yar’hay laydah, shm’onah yi’may meelah,

shiva yi’may shabbata, shisha sidray Mishnah, chamisha chumshay torah, arba eema’hot shlo’sha avot, sh’nay luhuot habrit, ehad Ehad

elohaynu sheh’bashama’im uva’aretz

?g¥sIh h¦n r¨Gg s©j©t Ahad asar mee yodeah? :g¥sIh h°b£t r¨Gg s©j©t Ahad asar anee yodea

Eleven are the stars in Joseph's dream 't²HcfIF r¨Gg s©j©t

h¥n±h vgc¦J 'vkh¦n h¥n±h v²bIn§J 'v¨sk h¥j§r³h vg§J¦T 't²h©rC¦s v¨r¨Gg

',Iv¨N¦t gC§r©t 'v¨rI, h¥J§nUj v¨ ¦n£j 'v²b§J¦n h¥r§s¦x v¨ ¦J 't¨TC©J

/.¤r¨tcU o°h©n¨ C¤J Ubh¥vO¡t s¨j¤t ',h¦rC©v ,Ijk hb§J ',Ic¨t v¨JO§J Ahad asar kochvaya, asara dibra’ya, Tisha yar’hay laydah,

shm’onah yi’may meelah, shiva yi’may shabbata, shisha sidray Mishnah, chamisha chumshay torah, arba eema’hot shlo’sha avot,

sh’nay luhuot habrit, ehad Ehad elohaynu sheh’bashama’im uva’aretz

?g¥sIh h¦n r¨Gg oh¯b§J sh’naym asar mee yodeah? :g¥sIh h°b£t r¨Gg ohb§J sh’naym asar anee yodea

Twelve are the tribes of Israel 't²H©yc¦J r¨Gg ohb§J

h¥n±h v²bIn§J 'v¨sk h¥j§r³h vg§J¦T 't²h©rC¦s v¨r¨Gg 't²HcfIF r¨Gg s©j©t

'v¨rI, h¥J§nUj v¨ ¦n£j 'v²b§J¦n h¥r§s¦x v¨ ¦J 't¨TC©J h¥n±h vgc¦J 'vkh¦n

Ubh¥vO¡t s¨j¤t ',h¦rC©v ,Ijk hb§J ',Ic¨t v¨JO§J ',Iv¨N¦t gC§r©t

/.¤r¨tcU o°h©n¨ C¤J Sh’naym asar shivtaya, ahad asar kochvaya, asara dibra’ya, tisha yar’hay laydah, shm’onah yi’may meelah, shiva yi’may shabbata,

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shisha sidray Mishnah, chamisha chumshay torah, arba eema’hot shlo’sha avot, sh’nay luhuot habrit, ehad Ehad elohaynu

sheh’bashama’im uva’aretz

? g¥sIh h¦n r¨Gg vaO§J shlo’sha asar mee yodeah? :g¥sIh h°b£t r¨Gg vJO§J shlo’sha asar anee yodea

Thirteen are the attributes of God

't²H©S¦n r¨Gg v¨JO§J

vg§J¦T 't²h©rC¦s v¨r¨Gg 't²HcfIF r¨Gg s©j©t 't²H©yc¦J r¨Gg ohb§J

h¥r§s¦x v¨ ¦J 't¨TC©J h¥n±h vgc¦J 'vkh¦n h¥n±h v²bIn§J 'v¨sk h¥j§r³h hb§J ',Ic¨t v¨JO§J ',Iv¨N¦t gC§r©t 'v¨rI, h¥J§nUj v¨ ¦n£j 'v²b§J¦n

/.¤r¨tcU o°h©n¨ C¤J Ubh¥vO¡t s¨j¤t ',h¦rC©v ,Ijk Shlo’has asar meedayah, sh’naym asar shivtaya, ahad asar

kochvaya, asara dibra’ya, Tisha yar’hay laydah, shm’onah yi’may meelah, shiva yi’may shabbata, shisha sidray Mishnah, chamisha

chumshay torah, arba eema’hot shlo’sha avot, sh’nay luhuot habrit, ehad Ehad elohaynu sheh’bashama’im uva’aretz

(8)

t²h§s³D s©j 't²h§s³D s©j

/t²h§s³D s©j 't²h§s³D s©j 'h¯zUz h¥r§,C tC©t ihC³z§s One kid One kid which father bought for two zuzim, one kid, one kid

Had gadya had gadya d’zabin abba b’tray zuzay, had gadya had gadya

'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk vkft±u 't¨r±bUJ t¨,t±u /t²h§s³D s©j 't²h§s³D s©j

Then the cat ate the kid that father bought for two zuzim. One kid, one kid. One kid, one kid.

V’ata shunra, v’ach’la l’gadya, d’zabin abba b’tray zuzay, had gadya had gadya

'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk vkft§S 't¨r±bUJk Q©J²b±u 'tCkf t,t±u /t²h§s³D s©j 't²h§s³D s©j

Then the dog bit the cat that ate the kid that father bought for two zuzim. One kid, one kid. One kid, one kid.

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V’ata kalba, v’nasach l’shunra, d’ach’la l’gadya, d’zabin abba b’tray zuzay, had gadya had gadya

't²h§s³dk vkft§S 'tr±bUJk Q©J²b§S 'tCkfk vF¦v±u 't¨r§yUj t,t±u

/t²h§s³D s©j 't²h§s³D s©j 'h¯zUz h¥r§,C tC©t ihC³z§s Then the stick beat the dog that bit the cat that ate the kid that father bought

for two zuzim. One kid, one kid. One kid, one kid. V’ata hutra, v’hika l’kalba, d’nasach l’shunra, d’ach’la l’gadya, d’zabin

abba b’tray zuzay, had gadya had gadya

't¨r±bUJk Q©J²b§S 'tCkfk vF¦v§s 't¨r§yUjk ;©r¨G±u 't¨rUb t¨,t±u /t²h§s³D s©j 't²h§s³D s©j 'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk vkft§S

Then the fire burned the stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim. One kid, one kid. One kid, one kid.

V’ata nura, v’saraf, l’shunra, d’hika l’kalba, d’nasach l’hutra, d’ach’la l’gadya, d’zabin abba b’tray zuzay, had gadya had gadya

Q©J²b§S 'tCkfk vF¦v§s 't¨r§yUjk ;©r¨G§S 't¨rUbk vcf±u 't²H©n t¨,t±u s©j 't²h§s³D s©j 'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk vkft§S 't¨r±bUJk

/t²h§s³D

Then the water quenched the fire that burned the stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim. One kid, one kid.

One kid, one kid. V’ata maya, v’kava l’nura, d’saraf l’hutra, d’hika l’kalba, d’nasach

l’shunra, d’ach’la l’gadya, d’zabin abba b’tray zuzay, had gadya had gadya

vF¦v§s 't¨r§yUjk ;©r¨G§S 't¨rUbk vcf§S 't²H©nk t,J±u 't¨rI, t,t±u s©j 'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk vkft§S 'tr±bUJk Q©J²b§S 'tCkfk

/t²h§s³D s©j 't²h§s³D Then the ox drank the water that quenched the fire that burned the stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim.

One kid, one kid. One kid, one kid. V’ata tora, v’shatah l’maya, d’kava l’nura, d’saraf l’hutra, d’hika l’kalba,

d’nasach l’shunra, d’ach’la l’gadya, d’zabin abba b’tray zuzay, had gadya had gadya

;©r¨G§S 't¨rUbk vcf§S 't²H©nk t,J§S 'trI,k y©j¨J±u 'y¥jIJ©v t¨,t±u

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ihC³z§s 't²h§s³dk vkft§S 't¨r±bUJk Q©J²b§S 'tCkfk vF¦v§s't¨r§yUjk

/t²h§s³D s©j 't²h§s³D s©j 'h¯zUz h¥r§,C tC©t Then the slaughterer killed the ox that drank the water that quenched the fire that burned the stick that beat the dog that bit the cat that ate the kid that

father bought for two zuzim. One kid, One kid. V’ata shohet v’shahat l’tora, d’shatah l’maya, d’kava l’nura, d’saraf l’hutra, d’hika l’kalba, d’nasach l’shunra, d’ach’la l’gadya, d’zabin abba b’tray zuzay, had gadya had gadya

't²H©nk t,J§S 't¨rI,k y©j¨J§S 'y¥jIJk y©j¨J±u ',®u¨N©v Q©tk©n t¨,t±u 't¨r±bUJk Q©J²b§S 'tCkfk vF¦v§s 't¨r§yUjk ;©r¨G§S 't¨rUbk vcf§S

/t²h§s³D s©j 't²h§s³D s©j 'h¯zUz h¥r§,C tC©t ihC³z§s 't²h§s³dk vkft§S

Then the angel of death slew the slaughterer that killed the ox that drank the water that quenched the fire that burned the stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim. One kid, one kid.

V’ata malach hamavet, v’shahat l’shohet , d’shahat l’tora, d’shatah l’maya, d’kava l’nura, d’saraf l’hutra, d’hika l’kalba, d’nasach l’shunra, d’ach’la l’gadya, d’zabin abba b’tray zuzay, had gadya had gadya

'y¥jIJk y©j¨J§S ',®u¨N©v Q¨tk©nk y©j¨J±u 'tUv QUrC JIsE©v t¨,t±u 't¨r§yUjk ;©r¨G§S 't¨rUbk vcf§S 't²H©nk t,J§S 't¨rI,k y©jJ§S

h¥r§,C tC©t ihC³z§s 't²h§s³dk vkft§S 'tr±bUJk Q©J²b§S 'tCkfk vF¦v§S

/t²h§s³D s©j 't²h§s³D s©j 'h¯zUz The Holy One, blessed be He, came and slew the angel of death that slew the slaughterer that killed the ox that drank the water that quenched the fire that burned the stick that beat the dog that bit the cat that ate the kid that father

bought for two zuzim. One kid, one kid. V’ata hakadosh baruch hu, v’shahat l’malach hamavet, d’shahat l’shohet , d’shahat l’tora, d’shatah l’maya, d’kava l’nura, d’saraf l’hutra, d’hika l’kalba, d’nasach l’shunra, d’ach’la l’gadya, d’zabin abba b’tray zuzay, had gadya had gadya

Fourth Cup of Wine Maggid: We come to the fourth cup of wine for the promise, “I will take you to be my people and I will be your God.” All of this, to what purpose did it serve? To bring us to Mount Sinai, to allow us to enter the Covenant, to serve God and become a blessing to the world. What is freedom about if it does not serve a higher purpose.

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:בורא פרי הגפן, אלהינו מלך העולם, ברוך אתה יי

Praise to You, Adonai, our God, Sovereign of the Universe Who creates the fruit of the vine. Baruch attah Adonai elohaynu melech ha-olam boray p’ree hagafen.

NIRTZAH On the second night of Passover we count the Omer. We inaugurate a period of counting and self-reflection which culminates on Shavuot, when we celebrate the giving of the Torah. The forty nine days of counting (Sefirat HaOmer) thus parallels the journey from Egypt to Sinai.

The Counting of the Omer אשר קדשנו במצותיו, אלהינו מלך העולם, ברוך אתה יי

r¥n«ugv ,©rhp§x וצונו על Praise to You, Adonai, our God, Sovereign of the Universe who sanctifies us

with Your commandments, and commanded us concerning the counting of the Omer.

Baruch atta Adonai elohaynu melech ha’olam asher kidd’shanu b’mitzvotav v’tzeevanu al sefirat ha’omer

r¥n«ugk sj¤t o«uh o«uh©v

Today is the first day in the counting of the Omer

Hayom yom ehad la’omer

Ubhf²z r¤J£tF /I,Eªj±u IyP§J¦n kfF 'I,fk¦vF j©xP rUS¦x k©x£j

,©sg k©v§e o¥nIe 'v²bIg§n ifIJ Q²z /I,IGgk vF±z°b iF 'I,It r¥S©xk

/v²B¦rC iIHmk o°hUsP 'v²Bf hg§y°b k¥v³b cIreC /v²b¨n h¦n

May God accept this Seder As it concludes according to Halacha,

Complete in all its laws and ordinances. Just as we were privileged to arrange it tonight,

So may we be granted to perform it again. O Pure One, who dwells in the heights above, Establish us as a countless people once again,

Speedily guide Your plants Israel, as a redeemed people, To the land of Zion with song.

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Hasal Siddur Pesah ki’hilchato. Ki’chol mishpato v’hukato Kasher zacheenu l’sader oto. Kayn nizkeh la’asoto.

Zach shochen mi’onah Komaym k’hal adat mi manah Bikarov na’hayl nitay chana. Piduyim l’tzion b’reenah

:o°hkJUrhC v¨tC©v v²b¨Jk

NEXT YEAR IN JERUSALEM

Copyright 2006 Rabbi Mark B Greenspan All rights Reserved.

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