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1 «National Jewish Outreach Program Pa s s o v e r B e g i n n e r s H a g g a d a h j x P Haggadah k a Shel v s ²D v Pesach

2 The Second Edition of the National Jewish Outreach Program BEGINNERS HAGGADAH is dedicated in loving memory of Joseph L. Taubman, v g v g,ksbhau kahp ohrpt ic chk ;xuh To us, he was our patriarch, who proudly conveyed his Jewish heritage to his family. He was a man whom we all loved and admired, respected and treasured. He was, is and will always be our hero. From his loving wife, children and grandchildren The Taubman Family The First Edition of the National Jewish Outreach Program BEGINNERS HAGGADAH is dedicated in loving memory of a great man and an inspiring leader Jack Adjmi, v g v g,vrhzb ic cegh Recalling his youth, he said, I told G-d that if I ever became rich, I would treat the wealthy and poor alike and see to the needs of everyone, no matter what his financial position. Everyone felt comfortable and respected in his company. Someone s status did not matter to him. He was one of the most respected, loved, and admired people in the Syrian- Jewish community. May his life be an example for everyone as it was for us, and may his memory be blessed in the merit of the good deeds this book will inspire. From his loving wife and children Rachel Adjmi Elliott & Joy Mahana Eric & Audrey Adjmi Ronnie & Adele Adjmi Joey & Terry Dwek Mark & Corie Adjmi Solomon & Kim Dabah

3 «National Jewish Outreach Program s xc Pa s s o v e r B e g i n n e r s H a g g a d a h j x P Haggadah k a Shel v s ²D v Pesach National Jewish Outreach Program 989 Sixth Avenue, 10th Floor, New York, NY TORAH info@njop.org Copyright: 2006, National Jewish Outreach Program Second Edition Produced and edited by Sarah Rochel Hewitt, NJOP Publications

4 On the 15th of Nissan, Jews everywhere will lift up the four cups of wine and commemorate their transformation from slaves into a free nation. Join the National Jewish Outreach Program and celebrate... PASSOVER ACROSS AMERICA This Passover it s all about matzah, wine and a meaningful experience! Join the National Jewish Outreach Program and Jews around the world, as we celebrate Passover as never before. Everyone is invited to our unique explanatory Seder...singles, couples, families -- all ages. So bring your neighbors, your friends, your co-workers -- and let s celebrate, together!

5 Welcome to the National Jewish Outreach Program s Beginners Haggadah Designed for beginners participating in an NJOP sponsored Model Seder, Passover Workshop or Communal Seder, the NJOP Haggadah includes the traditional Haggadah text, interesting commentary, transliteration of important Hebrew sections and places for participants to jot down their own thoughts prior to the holiday. NJOP would like to encourage you to share what you learn, as well as your own ideas and/or provocative questions, with your friends and family. Let us first begin with an introduction to the Passover Seder: WHAT IS A SEDER? The holiday of Passover commemorates the deliverance of the Children of Israel from slavery in Egypt. (For a more detailed description of the Passover holiday, please visit In preparation for the exodus, the Israelites marked their doorways with the blood of a lamb so that they would not be struck by the plague of the first born. That night, they feasted upon the lamb as they waited for the time to leave - this was the very first Seder. The Exodus from Egypt marks the birth of the nation of Israel and their transformation from a group of distant relatives into a unified people. The Torah instructs that this great event be commemorated for all time at a Feast that is to be held on the 14th of Nissan. This feast day is then followed by a week-long holiday. The main stipulations for the Feast of the 14th are: 1) that matzah, the bread of affliction, be eaten, 2) that the story of the exodus be told, 3) that one commemorate the bitterness of slavery with maror (bitter herbs), and 4) that a lamb be brought to the Temple for a Pascal sacrifice. All of these obligations are fulfilled at the Seder (at least symbolically). Almost all Jewish holidays (except Yom Kippur) are celebrated with a joyous feast, sanctified with wine (kiddush) and the motzee (the blessing over the bread). While the meal is a way of elevating the holiday, it is not that which makes the day holy. On Passover, however, the meal itself serves as an essential vehicle for the ritual retelling of the exodus - the Seder. Much as it will surprise most people, there is no holy meaning to the term Seder. In Hebrew, seder simply means order. The Passover Seder is called this because it follows a basic set structure in order to fulfill the mitzvah of retelling the story of the Exodus. This structure can be found in the Haggadah. 1

6 DEVELOPMENT OF THE HAGGADAH On Passover night we are commanded v hee ga deta and you shall tell, the story of the exodus. (Notice the shared root of hee ga deta and Haggadah.) The Passover Haggadah serves as a step-by-step guidebook for telling the story of Passover. Before the destruction of the Holy Temple, most Jews traveled to Jerusalem in order to offer a young lamb for their Passover sacrifice. Because the Pascal lamb had to be eaten before midnight, it was a common practice for several families to purchase a lamb and partake of the festive meal together. This meal was followed by a retelling of the exodus, a discussion about the Midrashim (earliest form of oral law attached to the Torah) describing the exodus, and a recitation of the ten plagues. These early Seders also incorporated the other basic mitzvot (commandments) of the Seder as set down in the Talmud: the eating of matzah, the eating of maror (bitter herbs) and the drinking of four cups of wine. In 70 C.E., the Temple was destroyed and the Jewish people were dispersed throughout the vast Roman Empire. Since dispersion led to assimilation, the sages noticed that the people were neglecting or forgetting the laws. The dissipation of learning and knowledge caused by the diaspora was reflected in all aspects of Jewish life, from kashrut (dietary laws) to the rituals of the holiday. It was time for the Jewish oral law to be written down -- so the rabbis codified the laws into the Mishna and then the Talmud. By the year 200 C.E., a set order of questions and discussion (Mah Nishtana - the Four Questions) was established. This order is recorded in the Haggadah. The oldest existing Haggadah that has been found is from 8th or 9th century Palestine. While there have been changes, modifications and additions over time (as people have added prayers of devotion and songs of praise), the basic Haggadah has not changed. With the advent of the printing press in the Middle Ages, a set text was established. The basic text was taken from the prayerbook of Rav Amram Gaon, who headed the Babylonian Yeshiva of Sura between C.E. While certain parts of the Haggadah, such as Chahd Gad ya ( One Kid ), were not added until later in history, the strength of the tradition has set these as permanent parts of the Haggadah. Take a moment and reflect -- Why is it important to you to be part of a Seder? Please Do Not Write In Haggadah During The Holiday 2

7 THE SEDER TABLE Before beginning the Seder, it is important to make sure that you have everything necessary. No Seder table is complete without the following: 1) Three Whole (unbroken) Matzot -- which should be covered by a cloth. One should try to use shmura (specially watched) matzah for the Seder, and one should make certain that the matzah is marked Kosher for Passover. 2) Wine (grape juice) and Wine Glasses -- All participants should be given a glass or cup (minimum size of 3.3 ounces) from which to drink the required Four Cups of Wine (wine is preferable, grape juice if necessary). Of course, only Kosher for Passover wine or grape juice should be used. 3) The Seder Plate - It is traditional to place the following items on a special Seder Plate as a way of beautifying the mitzvot of the Seder. The items should be placed as diagramed below: Bay tza/roasted (hardboiled) Egg -- The egg is included as a symbol of the cycle of life because of its round shape. Z roa/shank Bone -- The offering brought to the Temple on Passover was a lamb. Because we do not have the Temple today, we place the shank bone of a lamb or the bone of another kosher animal or fowl on the Seder Plate, to symbolize that offering. Bay tza Roasted Egg Karpas Vegetable Maror Bitter Herbs Chazeret Bitter Vegetable Maror/Bitter Herbs Bitter herbs are part of the Seder to remind participants of the bitterness and pain of slavery. Z roa Shank Bone Charoset Nuts, Wine & Apple Karpas/Vegetable -- A vegetable, usually a piece of celery, parsley or potato, which is dipped in salt water as required for the Seder ritual. Charoset A tasty mixture of chopped walnuts, wine, cinnamon and apples that represents the mortar the Jewish slaves used to build Pharaoh s cities (recipes may vary by community). Chazeret/Bitter Vegetable Chazeret is a bitter vegetable, like lettuce or celery, which is sometimes placed on the Seder Plate to remind us of the bitter lives of the Israelites as slaves. 4) Salt Water -- in which to dip the karpas. Salt water reminds us of the tears of the Jewish slaves. Usually, the salt water is not placed on the Seder Plate, but near it. 5) Elijah s Cup -- Toward the end of the Seder, this cup is filled with wine, the door is opened, and Elijah the prophet, the harbinger of the Messianic age, is invited to come to the Seder, and hopefully, begin our final redemption. 3

8 CHOOSING YOUR MATZAH Believe it or not, not all matzah is created equal. In fact, some matzah isn t even Kosher for Passover! Here s what you need to know: MATZAH BAKING - To guarantee that matzah is Kosher for Passover, it must be produced in under 18 minutes. From the moment the water and flour come in contact, through the kneading and rolling, until it is removed from the oven, no more than 18 minutes may have passed. When the 18 minutes are over, any unused dough is removed, the baking area is cleaned of leftovers, and all workers scrub their hands to ensure that no dough is caught between their fingers. When purchasing matzah, make sure the box is marked Kosher For Passover. SHMURA MATZAH Many Jews will only eat shmura matzah during the Seder or during the entire holiday of Passover. Literally guarded matzah, shmura matzah has been specially supervised from the time the wheat was cut and onward so that it did not come in contact with water and become chametz. This practice is based on Exodus 12:17, And you shall guard the matzot... It is preferable that shmura matzah be used for the Seder. EGG MATZAH Egg Matzah is rich matzah. It is more extravagant and detracts from the idea of lechem oh nee, bread of affliction (poverty). According to Jewish law, egg matzah may only be eaten on Passover by someone who is physically infirm, or very old, and will have difficulty digesting regular matzah. OTHER FLAVORS The markets have been infiltrated with new types of fancy matzah - garlic and onion, grape and even chocolate-covered matzah. Depending on how they are prepared, these matzot may or may not be Kosher for Passover. Please check the box for proper Kosher for Passover supervision. On all accounts, such flavored matzot should not be used during the Seder. ROYALTY Passover is the holiday of freedom, and who is more free than royalty? On Passover, all Jews are to treat themselves as royalty. Some of the ways we do this are: LEANING - As a sign of royalty, the Sages instructed that one must lean to one s left while drinking the wine and eating the matzah. At the time of the Sages, it was customary for royalty to eat while lounging. (Think of pictures of Roman nobles eating.) Today, many people have fancy pillows upon which to lean. In fact, decorating Passover pillowcases is a great way to get children ready for the holiday. RED WINE - It is customary to use red wine at the Seder as a sign of the wealth of royalty (as well as a reminder of the Jewish blood shed by Pharaoh). In the time of the Sages, red wine was more expensive since white wine was easily watered down. Additionally, it is customary that no one pours their own wine...everyone serves his/her neighbor. 4

9 Sanctify Wash (Hands) Vegetable Break (Matzah) Narrate Wash (Hands) Bless the Bread Matzah Bitter Herbs Sandwich Table Set (Meal) Hidden Bless Praise Accept (end) OPENING THE SEDER It is customary to sing or read aloud the order of the Seder: Kaddaish Ur chatz Karpas Yachatz Maggid Rachtzah Motzee Matzah Maror Koraich Shulchan Oraich Tzafoon Baraich Hallel Nirtzah J S e. j ru x P r F. j³h sh D n v m j r th min v M n rir n Q rif Q rig i j kªj iup m Q r C k K v v m r b One would not normally open a book and read aloud the table of contents. Why then do we begin the Seder with a recitation of the order of the Seder? Imagine, the family members have just returned from synagogue, and the house is filled with the delightful aroma of chicken soup. Everyone hurries to the table, ready to enjoy a scrumptous meal -- but this is not Shabbat, this is not a regular holiday dinner, this is the Seder! Just as the Jews had to journey into the wilderness, on Seder night we have to journey through the story of our ancestors in order to not only fulfill the mitzvah of telling the Passover story, but also to appreciate their struggle for freedom. Notes and Thoughts Please Do Not Write In Haggadah During The Holiday 5

10 Kaddaish Blessing Over The Wine J S e The Seder, like all festival meals, begins with Kiddush, the sanctification of the day. This is the first of the four cups of wine. The requirement of four cups of wine at the Seder is based on the four stages by which G-d redeemed the Jews from slavery, as described in Exodus 6:6-7: Therefore say to the Children of Israel: I am G-d and I will take you out (v ho tzay tee) from beneath the burdens of Egypt, and I will save you (v hee tzal tee) from their servitude, and I will redeem you (v ga ahl tee) with an outstretched arm and great judgments, and I will take you (v la kach tee ) for Me for a people... According to Jewish law, each of the four cups of wine (or grape juice) should contain at least 3.3 ounces of wine. Kiddush is composed of two parts. The first blessing of Kiddush is a blessing over the wine. The rest of the prayer speaks of the sanctification of the day itself. Before the wine is drunk, the additional prayer of sheh'heh'cheh'ya'noo is recited, giving thanks to G-d for having brought us to this season. ***POINTS TO PONDER*** The Four Cups of Wine While the four cups of wine remind us of the four phrases of redemption, each of the four cups has an independent function in the order of the Seder: The First Cup - is designated for Kiddush, the prayer said over wine or grape juice to sanctify the holiday. The Second Cup - is consumed after Maggid, the section in which we tell the story of the exodus, as a way of praising G-d. A second blessing on the wine is made because significant time has passed since the first cup was sanctified. The Third Cup - is blessed after bentching (Birkat Hamazon), the Grace After Meals. It is customary that after bentching as a group, a cup of wine or grape juice is blessed and consumed by the person who leads the bentching. At the Seder, however, everyone drinks the wine. The Fourth Cup - is consumed at the conclusion of Hallel, the section of Psalms praising G-d. The Color of Royalty While wine connoisseurs around the world may argue over the preferability of white over red, sweet over dry, etc., Jewish tradition strongly recommends that the wine at the Seder be red. Why red? In ancient times, before government regulation, wine merchants often watered down the white wines, making it cheaper both in price and quality. Thus, since we are living as royalty (see pg. 4) for the evening, red wine is recommended. (One should not negate one s personal taste - those who strongly prefer white wine should drink white wine.) Keep in mind, we drink the wine while leaning to our left - an ancient sign of luxury. 6

11 JUS e On Friday night, the words in parentheses are added: r e«c h v±h³u c r g h v±h³u),v G g r J t IT ft k n,h gh c v oih C oh vo t k f±h³u :oẗ c m-k f±u. rẗ v±u o h n v UK f±h³u,h v oih,i,«t J S e±h³u,h gh c v oih-, t oh vo t Q r c±h³u :v G g r J t IT ft k n-k F n,h gh c v oih C,«C J h³u (:,IG g k oh vo t t r C-r J t,it ft k n-k F n, c J Ich F :h,ic r±u i²b C r±u i²b r n h r c x :i p²d v h r P t ric,o kig v Q k n Ubh vo t,v²u«v±h v T t QUr C -k F n Ub n nir±u,o g-k F n Ub C r j C r J t,o kig v Q k n Ubh vo t,v²u«v±h v T t QUr C oh s gin(u v jub n k,i, C J) v c v t C Ubh vo t v²u«v±h Ub k-i T T³u,uh,I m n C Ub J S e±u,iij k i n±z /v Z v,im N v d j (oih-, t±u v z v, C v) oih-, t iig G k oh B n±zu oh D j,v j n G k T J S e Ub,It±u T r j c Ub c h F /o h r m n, th mh k r f z,j s«e t r e n (v c v t C),Ub,Ur j :Ub T k j±b v iig G cu v j n G C (iim r cu v c v t C) W J së h s ginu (, C J±u) /oh n g v-k F n :oh B n±z v±u k t r G h(±u, C J v) J S e n,v²u«v±h v T t QUr C On Saturday night, the following blessings are added: :J t v h rit n t ric,o kig v Q k n Ubh vo t,v²u«v±h v T t QUr C] k t r G h ih C,Q J«j k rit ih C k«j k J s«e ih C kh S c N v,o kig v Q k n Ubh vo t,v²u«v±h v T t QUr C / T k S c v ciy oih, ªs e k, C J, ªS e ih C /v G g N v h n±h, J J k h gh c v oih ih C,oh n g k /W, ªs e C k t r G h W N g-, t T J S e±u T k S c v / T J S e v G g N v h n±h, J n h gh c v oih-, t±u [:J s«e k J s«e ih C kh S c N v,v²u«v±h v T t QUr C On all nights, the following blessing is recited: :v Z v i n±z k Ub gh D v±u Ub n±h e±u Ub²h j v J,o kig v Q k n Ubh vo t,v²u«v±h v T t QUr C KIDDUSH On Friday night, the words in parentheses are added: (There was evening and there was morning. On the sixth day, the heavens and the earth and all their hosts were completed. And G-d completed, on the seventh day, His work which He had made, and He ceased on the seventh day, all His work in which He had been engaged. And G-d blessed the seventh day and sanctified it; because on it He ceased all His work which He had created.) Blessed are You, L-rd our G-d, King of the universe, who creates the fruit of the vine. Blessed are You, L-rd our G-d, King of the universe, who has chosen and exalted us above all tongues and has sanctified us with His commandments. And You, L-rd our G-d, have lovingly bestowed upon us (Sabbaths for rest) appointed times for happiness, holidays and seasons for joy, (this Sabbath day, and) this Feast of Matzot, our season of freedom, (with love) a holy convocation recalling the exodus from Egypt. You did choose and sanctify us above all peoples. In Your gracious 7 Continued on next page...

12 KIDDUSH (Transliterated) On Friday night, the words in parentheses are added: (Va yehee erev va yehee voker yom ha shee shee. Va y choo loo ha sha ma yim v ha ah retz v chol tz va ahm. Va y chahl Eh lo him ba yom hash vee ee m lach toh ah sher ah sah va yish boat ba yom hash vee ee mee kol m lach toh ah sher ah sah. Va y va raych Eh lo him et yom hash vee ee va y kadesh o toh, kee vo sha vat mee kol m lach toh ah sher ba rah Eh lo him la ah sot.) Sav ree ma ra nan v ra banan v ra bo tai. Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam bo ray p ree ha gafen. Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam ah sher ba char ba noo mee kol ahm, v ro m ma noo mee kol la shon, v kidishanu b mitz vo tav. Va tee ten la noo Ah doh nai Eh lo hay nu b ahava (Shabbatot lim noo cha oo)mo ah dim l simcha cha gim ooz ma nim l sah sohn, et yom (ha Shabbat ha zeh v et yom) chag ha Matzot ha zeh, z man chay roo tay noo, (b ahavah) mik rah ko desh, zay cher lee tzee at Mitz ra yim. Kee va noo va char ta v oh tah noo kee dash ta mee kol ha ah mim (v Shabbat) oo mo ah day kad shecha (b ahavah oov ra tatzon) b simcha oov sa sohn hin chal ta noo. Ba ruch Ah tah Ah doh nai m kadesh (ha Shabbat v )Yisrael v haz ma nim. On Saturday night, the following blessings are added: [Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam bo ray m oh ray ha aish. Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam ha mav deel bain kodesh l chol, bain ohr l cho shech, bain Yisrael la ah mim, bain yom hash vee ee l shayshet ye may ha ma ah seh, bain k doo shat Shabbat lik doo shat Yom Tov hiv dal tah, v et yom hash vee ee mee shay shet y may ha mah ah seh kee dash tah. Hiv dal tah v kee dash tah et am cha Yisrael bik doo sha teh cha. Ba ruch Ah tah Ah doh nai ha mav deel bain ko desh l ko desh.] On all nights, the following blessing is recited: Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam sheh heh cheh ya noo, v kee y - ma noo, v hee gee ah noo la z mahn ha zeh. Kiddush continued... love, You did grant us Your (holy Sabbath, and) appointed times for happiness and joy. Blessed are You, O L-rd, who sanctifies (the Sabbath,) Israel, and the appointed times. On Saturday night, the following blessings are added: [Blessed are You, L-rd our G-d, King of the universe, who creates the light of the fire. Blessed are You, L-rd our G-d, King of the universe, who has distinguished between the sacred and the secular, between light and darkness, between Israel and the nations, between the seventh day and the six working days. You have distinguished between the holiness of the Sabbath and the holiness of the Festival, and have sanctified the seventh day above the six working days. You have distinguished and sanctified Your people Israel with Your holiness. Blessed are You, L-rd our G-d, who distinguishes between the degrees of holiness.] On all nights, the following blessing is recited: Blessed are You, L-rd our G-d, King of the universe, who has granted us life and sustenance and permitted us to reach this season. 8

13 Ur chatz Wash Hands Without A Blessing. j ru The second formal step of the Seder is the washing of the hands. While the general custom is that all participants wash their hands, in many homes only the head of the house does so at this time. Another custom is that a basin and washing cup are brought to the table, in order to promote the feeling of royalty. When the Holy Temple stood, everyone was required to ritually wash their hands before eating wet foods. Since the next step in the Seder is to dip the vegetable into salt water, we wash our hands in commemoration of the purity laws of the Temple times. Hold cup in right hand and fill with water. Transfer cup to left hand and pour water over right hand, front and back. Refill cup, holding in right hand, and pour over left hand, front and back. Remember -- No blessing is recited over washing the hands for Karpas. Dry hands. Karpas Eat Vegetable Dipped In Salt Water x P r F It is now time to eat a vegetable dipped in salt water. There are several different customs for karpas, some people eat celery, some people eat parsley or other green vegetables, and some people eat potatoes. One should follow his/her family s custom. Before the vegetable is eaten, it is dipped in salt water and the following blessing is recited. (Everyone should remember to keep in mind that this blessing includes the bitter herbs, which will be eaten later in the Seder.) /v n s t v h r P t ric,o kig v Q k n Ubh v«o t v²u«v±h v T t QUr C Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam bo ray p ree ha ada mah. Blessed are You, L-rd our G-d, King of the universe who created the fruit of the ground. What is the significance of dipping vegetables into salt water and eating them at the Seder? Please Do Not Write In Haggadah During The Holiday 9

14 Yachatz Break The Middle Matzah. j³h Before the extensive story-telling of the Seder begins, the leader takes the middle of the three matzot which are on the table, and breaks it in half. The larger half is wrapped and put aside for the afikoman. The smaller half is put back between the two whole matzot. ***POINTS TO PONDER*** Re-enacting the Exodus A custom throughout the Sephardic communities is to dramatize the exodus. The Seder leader says: Their remaining possessions tied up in their bags on their shoulders and the children of Israel did as Moses commanded. Other Seder participants: From where are you coming? Afikoman holder: From Egypt. Participants: Where are you going? Afikoman holder: To Jerusalem. Participants: What are your supplies? Afikoman holder: Matzah and Maror. There are variations as to when this enactment is done (immediately following Yachatz, the breaking of the middle matzah, or after Ha Lachma Anya, the first paragraph of the Maggid section), who does it (sometimes only the leader, sometimes one child gets up and knocks on the door before the dialogue begins, sometimes each participant of the Seder holds the afikoman in turn), and how the afikoman is wrapped and held (in a napkin or a bag, held on the right shoulder or thrown over the shoulder). REMEMBER - It is the prerogative of the Seder participants (usually the children) to steal the afikoman from the leader and hide it! Maggid Narrate The Passover Story sh D n The largest section of the Haggadah is the Maggid section, in which one actively discusses the significance of the exodus from Egypt. It is broken up into many smaller parts. While it is traditionally read in Hebrew, the Maggid section should be recited in a language which one understands. NJOP s Haggadah has been compiled for the benefit of those participating in NJOP Model Seder or Seder programs across North America and will, therefore, be presenting this section in English. The Hebrew/Aramaic and transliteration have been provided for those parts of Maggid that are traditionally said in Hebrew or Aramaic. REMEMBER - The Maggid section is the essential part of the mitzvah of telling the story of the exodus, and the leader should make it as interesting (to one s self and one s fellow participants) as possible... 10

15 Hah Lach ma Ahn yah The three matzot are lifted during the recitation of Hah Lach ma Ahn yah. This is the bread of affliction that our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are needy come and celebrate the Passover. At present we are here; next year may we be in Israel. At present we are slaves; next year may we be free people. k F,kIf h±u h,h h ih p f S k F /o h r m n s t g r t C t²b, v c t Uk f t h S t²h±b g t n j k t v,h s c g t T v /k t r G h s t g r t C vẗ C v v²b J k,t f v t T v /j x p h±u h,h h Qh r m S :ih rij h b C vẗ C v v²b J k Hah lach ma ahn yah, dee ah cha loo ahv ha ta na, b ar ah d mitz rayim. Kol dich fin yay tay v yay chol, kol ditz rich yay tay v yif sach. Ha shah tah ha cha l sha nah ha ba ah b ar ah d Yisrael, ha shah tah av day l sha nah ha ba ah b nay cho rin. Why do we invite the poor to come and eat with us? Especially as we are already sitting in our own dining rooms? Please Do Not Write In Haggadah During The Holiday 1 Mah Nishtana - The Four Questions The second cup of wine is now poured. It is not consumed until after the Maggid section. The Four Questions are traditionally asked by the youngest person present, but anyone may recite them. 2 Why is this night different from all other nights??,ikh K v k F n v Z v v k±h K v v²b T J B v n Mah nish tah nah ha lai lah ha zeh mee kol ha lay loat? On all other nights we eat chametz and matzah. Tonight, why do we eat only matzah? :v M n IK F v Z v v k±h K v /v M nu. n j ih k fit Ub ẗ,Ikh K v k f C J Sheh b chol ha lay loat ah noo o ch lin cha maitz oo matzah, ha lai lah ha zeh koo lo matzah. On all other nights we eat any kind of herbs. Tonight, why do we specifically eat bitter herbs? :rir n v Z v v k±h K v,ie r±h rẗ J ih k fit Ub ẗ,Ikh K v k f C J Sheh b chol ha lay loat ah noo o ch lin sheh ar yeh rah koat ha lai lah ha zeh ma ror. 11

16 3 On all other nights we do not dip even once. Tonight, why do we dip [the potato or vegetable] twice (once for karpas and once for maror)? :oh n g p h T J v Z v v k±h K v /, j t o g P Ukh p t ih kh C y n Ub ẗ ih t,ikh K v k f C J Sheh b chol ha lay loat ain ah noo maht bee lin ah fee loo pa ahm eh chaht ha lai lah ha zeh sh tay f ah mim. 4 On all other nights we eat sitting or reclining. Tonight, why do we all recline? :ih Cªx n Ub K F v Z v v k±h K v /ih Cªx n ih cu ih c JIh ih C ih k fit Ub ẗ,Ikh K v k f C J Sheh b chol ha lay loat ah noo o ch lin bain yosh vin ooh vain m soo bin, ha lai lah ha zeh koo lah noo m soo bin. Av ad im Ha yee noo Starting with Av ad im Ha yee noo, the Maggid section begins a long answer explaining why the Seder night is different from all other nights. Notice that the Exodus itself is rarely directly discussed, and yet all parts of the Haggadah focus on that great event. This paragraph is recited in unison. We were slaves to Pharaoh in Egypt, but the L-rd our G-d took us out of there with a mighty hand and an outstretched arm. Had not G-d taken our ancestors out of Egypt, then we, our children and our grandchildren would still be enslaved to Pharaoh in Egypt. Even if we all were wise and perceptive, experienced and wellversed in Torah, it would still be our duty to tell about the exodus from Egypt. The more one talks about the exodus, the more praise one deserves. gi r±z cu vë²z j s²h C,o n Ubh vo t v²u«v±h Ub th mih³u /o h r m n C v«g r p k Ubh h v oh s c g,ub ẗ h r v,o h r m N n Ubh,Ic t, t tuv QUr C JIsË v th miv to UK t±u /v²huy±b,oh n f j Ub K F Ukh p t³u /o h r m n C v«g r p k Ubh h v oh s C gªj n,ubh b c h b cu Ubh b cu r P x k Ubh k g v²u m n,v rit v, t oh g sih Ub K F,oh b e±z Ub K F,oh bic±b Ub K F :j CªJ n v z h r v,o h r m n, th mh C r P x k v C r N v k f±u /o h r m n, th mh C Ah va dim ha yee noo l Phar oh b Mitzrayim. Va yo tzee ay noo Ah doh nai Eh lo hay nu mee sham b yad cha zah kah ooh viz ro ah n too yah. V ee loo lo ho tzee Ha ka dosh Ba ruch Hoo et ah vo tay noo mee Mitzrayim. Ha ray ah noo, ooh vah nay noo, ooh v nay vah nay noo, m shoo ba dim ha yee noo l Phar oh b Mitzrayim. Va ah fee loo koo lah noo cha cha meem, koo lah noo n vo neem, koo lah noo z kay neem, koo lah noo yo d im et ha Torah, mitz vah ah lay noo l sah payr bee tzee aht Mitzrayim. V chol ha mar beh l sah payr bee tzee aht Mitzrayim ha ray zeh m shoo bach. We were slaves in Egypt? I don t know about you, but I ve never even been to Egypt! What does the slavery in Egypt mean to us today? Please Do Not Write In Haggadah During The Holiday 12

17 It happened that Rabbi Eliezer, Rabbi Joshua, Rabbi Elazar ben Azaryah, Rabbi Akiva and Rabbi Tarfon were reclining at the Seder in Bnei Brak. They spent the whole night discussing the exodus, until their students came and said to them: Rabbis, it is time for the recitation of the morning Shema. Rabbi Elazar ben Azaryah said: I am like a seventy-year-old man and I have not succeeded in understanding why the exodus from Egypt should be mentioned at night, until Ben Zoma explained it by quoting the verse (Exodus 13:8): In order that you may remember the day you left Egypt all the days of your life. The Torah adds the word all to the phrase the days of your life to indicate that the nights are meant as well. The Sages declare that the days of your life means the present world and all includes the Messianic era. ***POINTS TO PONDER*** Who Were These Rabbis? According to many commentaries, the Rabbis were actually in hiding, planning and participating in a rebellion against the Romans -- the famous Bar Kochba revolt of C.E., which, unfortunately, ended in defeat and culminated in the expulsion of many Jews from Israel. Ba ruch ha Ma kom and the Four Children Having just touched upon the importance of retelling the story of the exodus with examples from the great Sages, the Haggadah continues by discussing the central role of the children. Ba ruch ha Ma kom, the initial Hebrew paragraph below, is an introduction to the four children. Blessed be the Omnipresent; blessed be He. Blessed be G-d who has given the Torah to His people Israel; blessed be He. The Torah speaks of four children; a wise one, a wicked one, a simple one, and one who is not able to ask a question. v g C r t s d b F /tuv QUr C,k t r G h IN g k v rit i,²b J QUr C /tuv QUr C /oie N v QUr C /kit J k g sih Ibh t J s j t±u,o T s j t±u,g J r s j t±u,o f j s j t :v ri, v r C S oh b c Ba ruch ha Ma kom. Ba ruch Hoo. Ba ruch sheh na tahn Torah l ah mo Yisrael. Ba ruch Hoo. K neh ged ar bah ah vah nim dib rah Torah. Eh chad cha cham, v eh chad ra sha, v eh chad tam, v eh chad sheh ay no yo day ah lish ohl. The wise child asks: What is the meaning of the testimonies, statutes, and laws which the L-rd our G-d has commanded you? Explain to this child [all of] the laws of the Pesach (Pascal offering): [even including] that no dessert may be eaten after the Passover sacrifice. The rebellious child asks: What does this service mean to you? [The child says] to you, and not to himself. By excluding himself from the community, he denies the basic principles of Judaism. Tell him bluntly: This is done on account of what the L-rd did for me when I came out of Egypt. For me, not for him; had he been there, he would not have been redeemed. The simple child asks: What is this all about? Tell the child, With a strong hand the L-rd brought us out of Egypt from the house of bondage. As for the child who is unable to ask a question, you must open up the subject, as it is written: You shall tell your child on that day: We do this because of what the L-rd did for me when I came out of Egypt. 13

18 What is the significance of the four children? How do the four children relate to the greatest Jewish challenge of the 21st century? Please Do Not Write In Haggadah During The Holiday One might think that the Haggadah should be recited on the first day of the month of Nissan, but the Torah says: You shall tell your child on that day [the first day of Passover]. One might think that the phrase on that day means that the story of the exodus should be recited in the daytime; therefore, the Torah says: This is on account of what the L-rd did for me. The word this refers to the time when matzah and maror are placed before you -- on Passover night when you are obliged to eat them. At first our ancestors worshiped idols, but now the Omnipresent has brought us near to His service, as it is written: Joshua said to all the people: So says the L-rd G-d of Israel -- Your fathers have always lived beyond the Euphrates River, Terach the father of Abraham and Nahor; they worshiped other gods. I took your father Abraham from the other side of the river and led him through all the land of Canaan. I multiplied his family and gave him Isaac. To Isaac I gave Jacob and Esau; to Esau I gave Mount Seir to inherit, however, Jacob and his children went down to Egypt. Blessed be He who keeps His promise to Israel; blessed be He. The Holy One, blessed be He, predetermined the time for our final deliverance in order to fulfill what He had pledged to our father Abraham in a covenant, as it is written: He said to Abram, Your descendants will surely sojourn in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth. ***POINTS TO PONDER*** G-d s Promise History does not take place in a vacuum. The enslavement of the Jews in Egypt was the fulfillment of a promise made by G-d to Abraham in Genesis 15. The purpose of the enslavement was not punishment, but preparation for nationhood. Abraham s father was a maker of idols; yet Abraham saw the folly of this way of life and determined that there must be one Creator. Once Abraham had come to this understanding, G-d began to communicate with him...this was the origin of the Jewish people. The farther in time from Abraham, however, the more difficult it would be for individuals to hold on to an isolated belief. The children of Abraham needed to be melded into a unit, to have their belief in, and relationship with, G-d solidified through hardship and then redemption, so that they would understand the true extent of Abraham s insight -- that one G-d runs the entire world. 14

19 V hee Sheh amda - In Every Generation... The Haggadah has just taught us that the enslavement in Egypt, the first exile, was ordained by G-d s promise to Abraham. This is followed by a striking reminder that throughout Jewish history, our enemies have risen up against us, and that G-d has continually fulfilled His promise of our survival. During the recitation of this paragraph, the matzahs should be covered and the cups of wine raised. And this [promise] has stood by our ancestors and us. For not just one enemy has risen against us to annihilate us, but in every generation [enemies] rise up against us. But the Holy One, Blessed be He, saves us from their hand. k f C J t K t /Ub,IK f k Ubh k g s n g,s c k C s j t to J /Ub k±u Ubh,Ic t k v s n g J th v±u :o s²h n Ub kh M n tuv QUr C JIsË v±u /Ub,IK f k Ubh k g oh s nig,ris²u ris V hee sheh ahm dah la ah vo tay noo v lah noo. Sheh lo eh chad bil vad ah mahd ah lay noo l chah lo tay noo. Eh lah sheh b chol dor va dor ohm dim ah lay noo l chah lo tay noo, v Ha ka dosh Baruch Hu mah tzee lay noo mee yah dam. The wine should be put down and the matzahs uncovered. ***POINTS TO PONDER*** What s This? And this seems to be an ambiguous phrase to open such a powerful paragraph. To which this is the Haggadah referring? Unlike English, Hebrew grammar is gender specific. V hee refers to a feminine this, and the most prominent feminine this that is being discussed is the Torah. (Yes, the word Torah is feminine!) The Torah is G-d s promise, His contract, so to speak, with the Jewish people. A Reciprocal Relationship The Jewish relationship with G-d is reciprocal - Jews must put their faith in G-d for Him to help them. Passover is unique in that it is the only festival that was celebrated for G-d by the Jews before they received the Torah at Mount Sinai. The Jews showed great faith in G-d by defying their Egyptian masters and slaughtering a lamb, one of the Egyptian deities, and placing the blood outside on their doorposts. This faith in G-d is the foundation of the Jewish nation. In every generation...take a moment and think about how, even in today s generation, enemies have risen up against the Jews. At a private family Seder, this may be an appropriate place to stop for a moment for participants to reflect on how the world s attitude to the Jews has affected them. Please Do Not Write In Haggadah During The Holiday 15

20 Go and Learn... In the following section of the Haggadah, a text from the Torah found in Deuteronomy is analyzed in detail, giving a more complete picture of the threat to the Children of Israel and their redemption through Divine intervention. For each phrase, the rabbis brought in an additional proof text based on other sections of the Bible. Go and learn what Laban the Aramean tried to do to our father Jacob. While Pharaoh decreed death only for the newborn males, Laban tried to uproot all of Israel, as it is written (Deuteronomy 26:5-8): The Aramean sought to destroy my father. However, he (Jacob) went down to Egypt and sojourned there few in number, and there he became a great, mighty, and numerous nation. He went down to Egypt -- compelled by divine decree. He sojourned there -- implies that he did not come down to settle in Egypt, but only to live there temporarily, as it is written: They (the sons of Jacob) said to Pharaoh: We have come to sojourn in this land because there is no pasture for your servants flocks, for the famine is severe in the land of Canaan. For now, though, let your servants dwell in the land of Goshen. 1 Few in number -- as it is written: With seventy souls your ancestors went down to Egypt, and now the L-rd your G-d has made you as numerous as the stars in the sky. 2 There he became a nation -- means that they became a distinct people in Egypt. Great, mighty -- as it is written. The children of Israel were fruitful and increased greatly; they multiplied and became mighty, and the land was full of them. 3 And numerous -- as it is written: I made you as populous as the plants of the field; you grew up and wore choice adornments; your breasts were firm and your hair grew long; yet, you were bare and naked. 4 The Egyptians suspected us of evil and afflicted us; they imposed hard labor upon us. The Egyptians suspected us of evil -- as it is written: Let us deal with them wisely lest they multiply, and, if we happen to be at war, they may join our enemies and fight against us and then leave the country. 5 And afflicted us -- as it is written: They set taskmasters over them in order to oppress them with their burdens; [the people (1) Genesis 47:4 (2) Deuteronomy 10:22 (3) Exodus 1:7 (4) Ezekiel 16:7 (5) Exodus 1:10 16 ***POINTS TO PONDER*** Who was Laban? Laban was Jacob s fatherin-law, the father of both Rachel and Leah. When Jacob left his parents household, he went to his Uncle Laban, in Padan- Aram -- thus Laban is called an Aramean. Laban was a cheater and a thief - - accumulating wealth was his obsession. When Jacob wanted to marry Rachel, Laban indentured him for seven years, and then switched Rachel and Leah. When Jacob discovered the treachery the next day, Laban allowed him to marry Rachel as well, but at the price of another 7 years of labor. When Jacob and his family decided to leave Padan Aram after 20 years of working for Laban, his father-in-law was greatly angered, yet feigned being hurt by Jacob s desire to take away his grandchildren (when all he really wanted was Jacob s wealth). The Haggadah mentions Laban before describing the Jewish enslavement and redemption in order to underscore the cycle of history. Laban sought to use Jacob for his own purposes, to keep him in Padan-Aram for his own benefit, with false words. So too, Jacob s descendents were lulled by kind words into a false sense of security in Egypt.

21 of Israel] built Pithom and Raamses as store-cities for Pharaoh. 6 They imposed hard labor upon us -- as it is written: They imposed back-breaking labor upon the people of Israel. 7 We cried to the L-rd, the G-d of our fathers; the L-rd heard our cry and saw our affliction, our toil, and our oppression. We cried to the L-rd the G-d of our fathers -- as it is written: It happened in the course of those many days that the king of Egypt died; the children of Israel sighed because of their labor and cried; their cry of servitude reached G-d. 8 The L-rd heard our cry -- as it is written: G-d heard their groaning; G-d remembered His covenant with Abraham, with Isaac, and with Jacob. 9 And saw our affliction -- that is, the conjugal separation of husband and wife, as it is written: G-d saw the children of Israel and G-d knew. 10 Our toil -- refers to the drowning of the sons, as it is written: Every son that is born you shall cast into the river, but you shall let every daughter live. 11 Our oppression -- means the pressure used upon them, as it is written: I have also seen how the Egyptians are oppressing them. 12 The L-rd brought us out of Egypt with a mighty hand and outstretched arm, with great awe, miraculous signs and wonders. The L-rd brought us out of Egypt -- not by an angel, not by a seraph, not by a messenger, but by the Holy One, blessed be He, Himself. As it is written: I will pass through the land of Egypt on that night; I will smite all the firstborn in the land of Egypt from man unto beast; on all the gods of Egypt I will execute judgments; I am the L-rd. I will pass through the land of Egypt on that night -- Myself and not an angel; I will smite all the firstborn in the land of Egypt -- Myself and not a seraph; on all the gods of Egypt I will execute judgments -- Myself and not a messenger; I am the L-rd, I and none other. 13 Mighty hand -- refers to the disease among the cattle, as it is written: Behold the hand of the L-rd strikes your cattle which are in the field, the horses, the donkeys, the camels, the herds, and the flocks -- a very severe pestilence. 14 ***POINTS TO PONDER*** Into Slavery One might question the swift descent of the Jewish nation from the esteemed family of the Viceroy (Joseph) to abject slavery. Xenophobia, the fear of foreigners, is a common historic phenomenon. One would think, however, that transforming a nation into slaves would take generations or cause an uprising. The Sages teach that the Egyptians were cunning and enslaved the Jews through artifice. This is understood from the Hebrew term used in the Bible to describe the rigorous work: lrp (pherach) which can be broken up to mean peh rah, meaning evil speech, and can also be understood to relate to peh rach, soft, gentle speech. Language is a powerful tool, and Pharaoh well understood this. When he decided to enslave the Jews, he declared a national labor week in which all loyal citizens were expected to participate in order to help build the great store cities of Pithom and Ramses, with Pharaoh himself in the lead. The Jews, wanting to show their devotion to their host country, joined enthusiastically. The next day, however, the Jews came, but the Egyptians did not return. Shortly there-after, the Jews found themselves surrounded by taskmasters who demanded that they produce the same amount of work that they had done as volunteers the day before. It was through soft, gentle and cunning words that Pharaoh lured the Jews into slavery. (6) Exodus 1:11 (7) Exous 1:13 (8) Exodus 2:23 (9) Exodus 2:24 (10) Exodus 2:25 (11) Exodus 1:22 (12) Exodus 3:9 (13) Exodus 12:12 (14) Exodus 9:3 17

22 Outstretched arm -- means the sword, as it is written: His drawn sword in His hand, outstretched over Jerusalem. 15 Great awe -- alludes to the divine revelation, as it is written: Has G-d ever attempted to take for Himself a nation from the midst of another nation by trials, miraculous signs and wonders, by war and with a mighty hand and outstretched arm and by awesome revelations, just as you saw the L-rd your G-d do for you in Egypt, before your eyes? 16 Miraculous signs -- refers to the miracles performed with the staff of Moses, as it is written: Take this staff in your hand, that you may perform the miraculous signs with it. 17 Wonders -- alludes to the plague of blood, as it is written: I will show wonders in the sky and on the earth. 18 As each of the following three terms are recited, a drop of wine is spilled. Blood, Fire, and Columns of Smoke. :i J g,ir nh,±u /J t²u /o S Dahm. Va aish. V tim roat ah shan. ***POINTS TO PONDER*** The Spilling of the Wine During the next section of the Seder, we recall the terrible plagues that befell Egypt. First, we call out: Blood, Fire and Columns of Smoke, -- a reference to the ways in which G-d expresses His divine wrath. We then recite the ten plagues themselves. The plagues are followed by a mnemonic devised by Rabbi Judah. As we read each of the three sets of words, the ways of G-d s wrath, the plagues and the mnemonic, it is customary for each person to spill out a drop of wine from their wine cup. (How the wine is removed varies from family to family: some pour the wine out directly from the cup and some dip a finger in the wine and remove a drop). Why do we do this? The Midrash tells us that as the Egyptians were meeting their horrible end in the churning waters of the Sea of Reeds (Red Sea), the angels wished to sing out praise to the A-lmighty. G-d rebuked them and said My creations are drowning in the sea, and you wish to sing praises?! We spill the wine from our cups, explained the Abrabanel (a famous medieval Spanish commentator), because wine is a sign of rejoicing; but one should not rejoice when an enemy falls because they too are creations of G-d. (The glass must be refilled before it is used for the second cup.) Another explanation of the preceding verse: Each two-word phrase represents two plagues, hence strong hand, two: outstretched arm, two: great awe, two: miraculous signs, two; wonders, two. (15) I Chronicles 21:16 (16) Deuteronomy 4:34 (17) Exodus 4:17 (18) Joel 3:3 18

23 Blood Frogs Lice Wild Beasts Pestilence Boils Hail Locusts Darkness Plague of the First Born The Ten Plagues As each of the ten plagues and the three abbreviations are recited, a drop of wine is spilled. Dahm Tz phar day ah Kee nim Ah roav Deh ver Sh chin Barad Ar beh Cho shech Makat B cho roat o S g S r p m oh B F cir g r c S ih j J s r C v C r t Q J «j,irif C, F n Rabbi Judah abbreviated the ten plagues by composing a three word mneumonic from the plagues Hebrew initials: D tzach, Adash, B achav c j t C J s g Q m S The wine cups are refilled. The spilled wine is not used. The ten plagues were not random punishments. Commentators throughout the ages have demonstrated the many ways in which the plagues were fair and just, to both avenge what the Egyptians did to the Jews and for their unceasing idolatry. Try to think how each of the plagues was a quid pro quo for the Egyptians: Blood - Frogs - Lice - Wild Beasts - Pestilence - Boils - Hail - Locusts - Darkness - Death of the First Born - Please Do Not Write In Haggadah During The Holiday 19

24 ***POINTS TO PONDER*** The Ten Plagues Blood - During the plague of blood, the waters of Egypt turned to blood. This plague had two separate features: (1) the Nile, which the Egyptians worshiped, turned to blood, and (2) all the water that the Egyptians kept in containers in their homes also turned to blood, while the Jews still had water to drink. Frogs - There was no place for the Egyptians to escape from the frogs. They were everywhere -- in the Egyptians beds, in their pockets, and even in their ovens. Lice - To initiate the plague of lice, G-d commanded Aaron, via Moses, to hit the ground with his staff and the dust turned to lice and spread everywhere. Wild Beasts - The plague of wild beasts trapped the Egyptians in their homes. Fearing for their lives, they dared not go out in the streets. Pestilence - The Egyptian cattle that had survived the ravaging of the wild beasts were struck by pestilence and died. No Jewish-owned cattle died, even those in close proximity to the Egyptian cattle. The first five plagues taught the Egyptians that their possessions were lost and their wealth ephemeral. Boils - Even with all of their land and cattle destroyed, the Egyptians continued to deny G-d and to keep the Jews as slaves. The plague of boils struck them personally, showing them that ultimately they had no control over anything, not even themselves. Hail - The plague of hail had a two-fold intent: (1) it destroyed the physical structures of Egypt, and (2) it was a fireworks display of the power of G-d. For those who still needed to be impressed by the awesomeness of G-d, the seventh plague consisted of giant iceball of hail containing fire encased in ice. The hail killed much of the surviving Egyptian cattle and destroyed many agricultural crops. Locusts - Not much was left of Egypt by the time the plague of locust arrived. The cattle were dead, the buildings destroyed, morale was low and then the locusts came in an enormous swarm that darkened the sky and devoured anything that remained of the crops. Darkness - For three days, total darkness descended on Egypt. The Sages taught that the darkness was so intense that it was a physically restricting as well, leaving the Egyptians unable to move. Miraculously, the Jews, however, could see where they were going and had full range of motion. Death of the First Born - The final plague was the only one for which the Jews needed to prepare. In order to be passed-over, Moses instructed the Jews to mark their doorposts with lamb s blood from the Pascal sacrifice. And in the darkness of the midnight hour, G-d smote all of the first born in the land of Egypt. For further thoughts on the Ten Plagues, visit (Please do not visit our site on Shabbat or religious holidays.) 20

25 Rabbi Yose the Galilean said: How do we know that, after the ten plagues in Egypt, the Egyptians suffered fifty plagues at the Sea? Concerning the plagues in Egypt the Torah states that the magicians said to Pharaoh, It is the finger of G-d. However, at the Sea, the Torah states that Israel saw the mighty hand that the L-rd laid upon the Egyptians, and the people revered the L-rd and they believed in G-d and in His servant Moses. If one finger of G-d caused ten plagues in Egypt, we may properly assume that G-d s whole hand at the sea caused fifty plagues (5 fingers on a hand, thus 5 x 10 = 50). Rabbi Eliezer says: How do we know that every plague that G-d inflicted upon the Egyptians in Egypt was equal in intensity to four plagues? It is written: He sent upon them his fierce anger, wrath, fury and trouble, a band of evil messengers. Since each plague was comprised of 1) wrath, 2) fury, 3) trouble and 4) a band of evil messengers, they must have suffered forty plagues in Egypt and two hundred at the Sea (10 plagues x 4 = 40, 40 x 5 = 200). Rabbi Akiva says: How do we know that every plague that G-d inflicted upon the Egyptians in Egypt was equal in intensity to five plagues? It is written: He sent upon them his fierce anger, wrath, fury and trouble, a band of evil messengers. Since each plague was comprised of 1) fierce anger 2) wrath 3) fury 4) trouble and 5) a band of evil messengers, they must have suffered fifty plagues in Egypt and two hundred and fifty at the Sea (10 plagues x 5 = 50, 50 x 5 = 250). What do you think is the purpose of the above debate between the three rabbis? Please Do Not Write In Haggadah During The Holiday Dayenu -- It Would Have Been Enough One of the most popular of all Seder songs, Dayenu reminds Seder participants how much there is to be grateful for, and praises G-d for the many miracles and gifts He gave to the Jews. Dayenu means It would have been enough! It is a song that builds upon itself. Each verse starts with the end of the preceding verse and ends with an enthusiastic call of the word Dayenu! Read through Dayenu before the Seder and think about your own life and how you too can give similar thanks and praise: Please Do Not Write In Haggadah During The Holiday 21

26 D A Y E N U! Had He brought us out of Egypt, and not executed judgments against the Egyptians, it would have been enough -- Dayenu :Ub H S -- oh y p J o v c v G g to±u,o h r m N n Ub ẗh miv UK t Ee'loo ho'tzee'ah'noo mee'mitzrayim v'lo ah'sah va'hem sh'phah'tim -- Da'yay'noo. Had He executed judgments against the Egyptians, and not their gods, It would have been enough -- Dayenu :Ub H S -- o vh vot c v G g to±u,oh y p J o v c v G g UK t Ee'loo ah'sah va'hem sh'phah'tim, v'lo ah'sah vay'lo'hay'hem -- Da'yay'noo. Had He executed judgments against their gods and not put their firstborn to death, it would have been enough -- Dayenu :Ub H S -- o vh rif C, t d r v to±u 'o vh vot c v G g UK t Ee'loo ah'sah vay'lo'hay'hem, v'lo ha'rahg et b'cho'ray'hem -- Da'yay'noo. Had He put their firstborn to death, and not given us their wealth, it would have been enough -- Dayenu :Ub H S -- o²bin n, t Ub k i,²b to±u 'o vh rif C, t d r v UK t Ee'loo ha'rahg et b'cho'ray'hem, v'lo na'tahn la'noo et ma'mo'nahm -- Da'yay'noo. Had He given us their wealth, and not split the Sea for us, it would have been enough -- Dayenu :Ub H S -- o²h v, t Ub k g rë to±u 'o²bin n, t Ub k i,²b UK t Ee'loo na'tahn la'noo et ma'mo'nahm, v'lo ka'rah la'noo et ha'yahm -- Da'yay'noo. Had He split the Sea for us, and not led us through it on dry land, it would have been enough -- Dayenu :Ub H S -- v c r j c IfI, c Ub rh c g v to±u 'o²h v, t Ub k g rë UK t Ee'loo ka'rah la'noo et ha'yahm, v'lo heh'eh'vee'rah'noo b'to'cho beh'cha'ra'vah -- Da'yay'noo. Had He led us through it on dry land, and not sunk our foes in the Sea (of Reeds), it would have been enough -- Dayenu :Ub H S -- IfI, C Ubh r m g E J to±u 'v c r j c IfI, c Ub rh c g v UK t Ee'loo heh'eh'vee'rah'noo b'to'cho beh'cha'ra'vah, v'lo shee'ka tza'ray'noo b'to'cho -- Da'yay'noo. 22

27 Had He sunk our foes in the Sea (of Reeds), and not attended to our needs in the wilderness for forty years, it would have been enough -- Dayenu :Ub H S -- v²b J oh g C r t r C s N C Ub F r m e P x to±u 'IfI, C Ubh r m g E J UK t Ee'loo shee'ka tza'ray'noo b'to'cho, v'lo see'payk tzar'kay'noo ba'mid'bar ar'bah'eem sha'nah -- Da'yay'noo. Had He attended to our needs in the wilderness for forty years, and not fed us the manna (from heaven), it would have been enough -- Dayenu :Ub H S -- i N v, t Ub kh f t v to±u 'v²b J oh g C r t r C s N C Ub F r m e P x UK t Ee'loo see'payk tzar'kay'noo ba'mid'bar ar'bah'eem sha'nah, v'lo heh'eh'chee'lah'noo et ha'mahn -- Da'yay'noo. Had He fed us the manna (from heaven), and not given us the Sabbath, it would have been enough -- Dayenu :Ub H S --, C v, t Ub k i,²b to±u 'i N v, t Ub kh f t v UK t Ee'loo heh'eh'chee'lah'noo et ha'mahn, v'lo na'tahn la'noo et ha'shabbat -- Da'yay'noo. Had He given us the Sabbath, and not brought us to Mount Sinai, it would have been enough -- Dayenu :Ub H S -- h³bh x r v h b p k Ub c r e to±u ', C v, t Ub k i,²b UK t Ee'loo na'tahn la'noo et ha'shabbat, v'lo kayr'vah'noo lif'nay har see'nai -- Da'yay'noo. Had He brought us to Mount Sinai, and not given us the Torah, it would have been enough -- Dayenu :Ub H S -- v rit v, t Ub K i,²b to±u 'h³bh x r v h b p k Ub c r e UK t Ee'loo kayr'vah'noo lif'nay har see'nai, v'lo na'tahn la'noo et ha'torah -- Da'yay'noo. Had He given us the Torah, and not brought us into the land of Israel, it would have been enough -- Dayenu :Ub H S -- k t r G h. r t k Ub ẍh b f v to±u,v rit v, t Ub k i,²b UK t Ee loo nah tahn la noo et ha Torah v lo hich nee sah noo l Eretz Yisrael -- Da yay noo. Had He brought us into the land of Israel, and not built the Temple for us, it would have been enough -- Dayenu :Ub H S -- v rh j C v,h C, t Ub k v²b c to±u,k t r G h. r t k Ub ẍh b f v UK t Ee loo hich nee sah noo l Eretz Yisrael v lo va nah la noo et bayt ha b chee rah -- Da yay noo. D A Y E N U! 23

28 How much more so then should we be grateful to G-d for the numerous favors that He bestowed upon us: He brought us out of Egypt, and punished the Egyptians; He smote their gods, and slew their firstborn; He gave us their wealth and split the Sea (of Reeds) for us; He led us through it on dry land, and sunk our foes in the Sea; He sustained us in the wilderness for forty years, and fed us the manna; He gave us the Sabbath, and brought us to Mount Sinai; He gave us the Torah, and brought us to the land of Israel; He built the Temple for us, to atone for all our sins. Pesach - Matzah - Maror The next section of Maggid ensures that we discuss the basic meanings of the Passover mitzvot - the Passover offering (pesach), matzah and bitter herbs (maror). Rabbi Gamliel used to say: Anyone who has not discussed the meanings of these three things on Passover has not fulfilled his duty, namely: Pesach, the Passover Offering; Matzah, the Unleavened Bread; Maror, the Bitter Herbs. Pesach It is customary to point to and lift up the matzah and the maror when they are mentioned, but, since we do not have a real Passover offering (as we do not have a Holy Temple at this time), we do not point to the symbolic shank bone. j x P Why did our ancestors eat the Passover offering during the period of the Temple? It is because the Holy One, Blessed be He, passed over the houses of our ancestors in Egypt, as it is written: You shall say: It is the Passover offering for G-d, who passed over the houses of the children in Egypt when He smote the Egyptians and spared our houses. The people knelt and bowed down. ouj k g?v n ouj k g 'o²h e v²h v J S e N v,h C J i n±z C 'oh k fit Ubh,Ic t Uh v J j x P j x P j c z o T r n t³u :r n t B J 'o h r m n C Ubh,Ic t h T C k g 'tuv QUr C JIsË v j x P J Ubh T C, t±u o h r m n, t IP±d²b C 'o h r m n C k t r G h h b c h T C k g j x P r J t 'h²h k tuv /Uu j T J H³u o g v s«e H³u 'kh M v Pesach sheh'ha'yoo ah'vo'tay'noo och'leem, biz'mahn sheh'bayt ha'mikdash ha'yah kah'yam, ahl shoom mah? Ahl shoom sheh'pah'sach ha'kadosh Ba'ruch Hoo, ahl bah'- tay ah'vo'tay'noo b'mitz'rayim, sheh'neh'eh'mar: Va'ah'mar'tem zeh'vach peh'sach hoo lah'doh'nai, ah'sher pa'sach al ba'tay v'nay Yisrael b'mitz'ra'yim, b'nag'po et Mitz'ra'yim, v'et ba'tay'noo hee'tzeel, va'yee'kod ha'ahm va'yish'ta'cha'voo. ***POINTS TO PONDER*** What s In A Name In the Torah, the holiday of Passover is most often referred to as "Chag Hamatzot," the Festival of Matzah. Yet, the traditional name by which we refer to the holiday is "Pesach," alluding to both the Passover offering and to G-d's passing over the Jewish homes in Egypt. Rabbi Levi Yitzchak of Berditchev (Poland, ), in his book "Kedushat Levi," suggests that the two names are, in effect, reciprocal praise between G-d and the Jewish people. G-d, in the Torah, refers to the holiday as "Chag Hamatzot," in praise of how the Jewish people baked matzah and left Egypt with no other provisions. On the other hand, the Jewish people refer to the holiday as "Pesach," in praise of G-d for His great kindness in passing over the homes of the Children of Israel on the night that He smote the firstborn in Egypt. The names of the holiday reflect the veritable love affair between the Al-mighty and the Jewish People of Israel. 24

29 The middle matzah is lifted for all to see; participants should point at the matzah. Matzah v M n Why do we eat this matzah? It is because the King of Kings, the Holy One, revealed Himself to our ancestors and redeemed them before their dough had time to ferment, as it is written: They baked the dough which they had brought out of Egypt into unleavened cakes; for they were driven out of Egypt and could not delay, nor had they prepared any provisions for their journey. Ubh,Ic t k J oë m C eh P x v t J ouj k g?v n ouj k g 'oh k fit Ubẗ J Iz v M n 'o kẗ±du 'tuv QUr C JIsË v 'oh f k N v h f k n Q k n o vh k g v k±d B J s g '.h n j v k h F :. n j to h F ',IM n,«d g 'o h r m N n Uth miv r J t 'e m C v, t Upt«H³u :r n t B J /o v k UG g to v s m o³d±u ' V n v n, v k Uk f²h to±u 'o h r m N n UJ r«d Matzah zo sheh'ah'noo och'leem, ahl shoom mah? Ahl shoom sheh'lo his'pik b'tzay'kahm shel ah'vo'tay'noo l'ha'chah'meetz, ahd sheh'neeg'lah ah'lay'hem Melech Mal'chay ham'lah'cheem, ha'kah'dosh Baruch Hoo, oog'ah'lahm, sheh'neh'eh'mar: Va'yo'foo et ha'ba'tzayk, ah'sher ho'tzee'oo mee'mitz'ray'im, oo'goat matzot, kee lo cha'- maytz. Kee gor'shoo mee'mitzrayim, v'lo yach'loo l'hit'mah'may'ah, v'gam tzay'dah lo ah'soo la'hem. The matzah is put down and the maror is lifted up. Participants should point at the maror. Maror rir n Why do we eat this bitter herb? It is because the Egyptians embittered the lives of our ancestors in Egypt, as it is written: They made life bitter for them with hard labor, with clay and bricks, and with all kinds of labor in the field; whatever work tasks they performed were backbreaking. Ubh,Ic t h H j, t oh r m N v Ur r N J ouj k g?v n ouj k g 'oh k fit Ub ẗ J v z rir n v s«c g k f cu 'oh b c k cu r n «j C 'v Jë v s«c g C o vh H j, t Ur r n±h³u :r n t B J 'o h r m n C /Q r p C o v c Us c g r J t 'o, s«c g k F, t :v s C Maror zeh sheh'ah'noo och'leem, ahl shoom mah? Ahl shoom sheh'may'r'roo ha'mitz'rim et cha'yay ah'vo'tay'noo b'mitz'ra'yeem, sheh'neh'eh'mar: Va'y'ma'r'roo et cha'yay'hem bah'ah'vo'dah ka'shah, b'cho'mer oo'vil'vay'neem, oov'chol ah'vo'dah ba'sa'deh. Ayt kol ah'vo'dah'tahm, ah'sher ahv'doo va'hem b'fah'rech. What significance does Pesach, Matzah and Maror have to you? Please Do Not Write In Haggadah During The Holiday 25

30 B chol Dor Va Dor -- In Every Generation In every generation it is every person s duty to regard him/herself as though he/she personally had come out of Egypt, as it is written: You shall tell your son on that day: This is on account of what the L-rd did for me when I came out of Egypt. It was not only our ancestors whom the Holy One redeemed from slavery; we, too, were redeemed with them, as it is written: He took us out from there so that He might take us to the land which He had sworn to our ancestors. ***POINTS TO PONDER*** Beyond the Feeling Essential to the Passover experience is the understanding that one should feel that the miracles that G-d performed for our ancestors were for us as well. Passover is our opportunity to feel personal redemption. Rabbi Moses ben Maimon (Rambam/ Maimonides C.E., Spain) stated that a person must make him/herself appear as if he/she is currently leaving the oppression in Egypt. As a result, some families have the custom of putting matzah on their shoulders and walking around the table. This is an excellent place in the Seder to take a moment and reflect upon moments when you, personally, felt G-d s hand influencing your life: Please Do Not Write In Haggadah During The Holiday The matzahs are covered and the wine cup is raised during the recitation of the next paragraph. Therefore it is our duty to thank and praise, pay tribute and glorify, exalt and honor, bless and acclaim the One who performed all these miracles for our ancestors and for us. He took us out of slavery into freedom, out of grief into joy, out of mourning into a festival, out of darkness into a great light, out of slavery into redemption. Let us recite a new song before Him! Halleluyah! Psalm 113 Praise the L-rd! Praise, you servants of the L-rd, praise the name of the L-rd. Blessed be the name of the L-rd from this time forth and forever. From the rising of the sun to its setting, the L-rd s name is to be praised. High above all nations is the L-rd; above the heavens is His glory. Who is like the L-rd our G-d, 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! 26

31 Psalm 114 As part of this Psalm is often sung responsively, it is printed here in linear format. When Israel went out of Egypt, Jacob s house from a foreign people, Judah became G-d 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? Before the Master s presence tremble, O earth, before the presence of the G-d of Jacob, who turns the rock into a pond of water, the flint into a flowing fountain. B tzayt Yisrael mee Mitrzayim bayt Yaakov may ahm lo ayz. Hai tah Yehudah l kod sho Yisrael mom sh lo tav. Ha yahm ra ah va ya nohs, ha yar dayn yee sov l ah chor. Heh ha rim rok doo cheh ay lim ge vah oat kiv nay tzoan. Mah l chah ha yahm kee tah noos, ha yar dayn tee soav l ah chor. Heh ha rim tir k doo ch ay lim g vah oat kiv nay tzoan. Mee lif nay ah doan choo lee ah retz mee lif nay Eh lo ah Yaakov. Ha hoaf chee ha tzoor agam ma yim cha lah mish l mai y no ma yim.,o h r m N n k t r G h,t m C :z go o g n c«e g³h,h C /IJ së k v suv±h v,±h v :uh,ik J n n k t r G h,x«b²h³u vẗ r o²h v :rijẗ k c«x h i S r³h v oh r v v /oh kh t f Us e r,ig c±d :it«m h b c F o²h v W K v n /xub, h F i S r³h v :rijẗ k c«x T oh r v v /oh kh t f Us e r T,Ig c±d :it«m h b c F iisẗ h b p K n /. rẗ h kuj h b p K n :c«e g³h vi k t rum v h f p«v v /o h n o³d t Jh n K j /o h n Ib±h g n k ***POINTS TO PONDER*** Why Is This Hallel Different? Psalms 113 and 114 are actually the beginning of the Hallel service, which is completed later in the Seder. Hallel is a collection of Psalms that are recited on festivals and Rosh Chodesh (the new month). The Hallel recited on Passover night is unique, however, for two reasons: 1) It is the only time that Hallel is said at night and 2) it is the only time Hallel is recited (or sung) in two separate parts. Rabbi Yehuda Loew, the Maharal of Prague ( ), explained (in the name of Rav Hai Gaon) that this Hallel is structured in this unique manner in order to mimic the spontaneity of praising G-d that one would feel at being saved. This Hallel helps us to remember that the Passover miracle must be regarded as a personal miracle. Imagine if each of us had just been brought out from slavery and there are grandiose miracles occurring all around us - certainly we would burst forth with praise for G-d. This then is Hallel. The Maharal further explains that the division of Hallel is a reminder that in the time of the Holy Temple, the eating of the Passover offering was surrounded by Hallel. We continue this practice today, even though we no longer have the Passover offering. 27

32 Asher G alanu -- The Second Cup At the conclusion of the Maggid section, the blessing Asher G alanu, Who Has Redeemed Us, is recited, followed immediately by the blessing over the second cup of wine. The wine glass should be raised and the matzot covered during the recitation of the next two blessings. At the conclusion of the blessing over the wine (which is the second blessing), the entire cup of wine should be drunk while leaning to the left. Blessed are You, L-rd our G-d, King of the universe, who has redeemed us and our ancestors from Egypt and enabled us to reach this night, so that we may eat matzah and maror. So L-rd, our G-d and G-d of our ancestors, enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion your city, and joyful at your service. There we shall partake of the offerings and the Passover sacrifices (On Saturday night read: of the Passover sacrifices and the offerings) which will be acceptably placed upon Your altar. We shall sing a new hymn of praise to You for our redemption and for our liberation. Blessed are You, O L-rd, Who has redeemed Israel.,o h r m N n Ubh,Ic t, t k t²d±u Ub kẗ±d r J t,o kig v Q k n Ubh vo t,v²u«v±h v T t QUr C,Ubh,Ic t h vo tū Ubh vo t v²u«v±h,i F /rir nu v M n IC k f t k,v Z v v k±h K k Ub gh D v±u i³h±b c C oh j n G /oik J k Ub,t r e k oh t C v,oh r j t oh k²d r k±u oh s gin k Ub gh D³h,ca htmunc) oh jẍ P v i nu oh j c±z v i n o J k ft«b±u,w, sic g C oh G G±u,W rh g,iim r k W j C±z n rh e k g,o n S gh D³h r J t,(oh j c±z v i nu oh jẍ P v i n-ohrnut :k t r G h k t²d,v²u«v±h v T t QUr C :Ub J p³b,us P k g±u,ub, Kªt±D k g J s j rh J W K v sib±u Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam ah sher g ah lah noo v ga ahl et ah vo tay noo mee Mitzrayim v he gee ah noo ha lai lah ha zeh leh eh chohl bo matzah ooh mah ror. Kayn Ah doh nai Eh lo hay nu vay lo hay ah vo tay nu ya gee ay noo l mo ah dim v leer gah leem ah chay reem ha bah eem lik rah tay noo l shah loam, s may chim b vin yahn ee reh chah v sah sim bah ah vo dah teh chah, v no chal sham min ha z va chim oo min ha p sa chim (On Saturday night: min ha p sa chim oo min ha z vah chim) ah sher ya gee ah da mahm al keer miz bah chah chah l rah tzon, v no deh l chah sheer chah dosh ahl g oo lah - tay noo v ahl p doot naf shay noo. Ba ruch Ah tah Ah doh nai gah al Yisrael. Blessed are You, L-rd our G-d, King of the universe, who creates the fruit of the vine. /i p ²D v h r P t ric,o kig v Q k n Ubh vo t,v²u«v±h v T t QUr C Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam bo ray p ree ha gefen. The Maggid section of the Haggadah now concludes. What have you learned about the Exodus from Egypt? What have you learned about G-d s relationship to the Jewish people and vice versa? Please Do Not Write In Haggadah During The Holiday 28

33 The next three steps of the Seder are preparation for the eating of the matzah. Take a moment to reflect on why we eat matzah on Passover and what matzah symbolizes to you: Please Do Not Write In Haggadah During The Holiday Rachtzah Wash Hands With A Blessing v m j r The Seder now continues with the actual (commandment of) eating of matzah and maror. Rachtza and the next two steps of the Seder are connected. Participants should not speak between washing and eating the matzah except to recite the blessings or to respond Amen. Matzah is the bread of our affliction and, as when eating bread, one must ritually wash (sanctify) one s hands first. A cup containing a minimum of 4-5 ounces of water is used to wash the hands. While pouring once over each hand is deemed sufficient, many people pour twice over each hand to insure that all parts of the hand have been covered with water. Hold cup in right hand and fill with water. Transfer cup to left hand and pour the water over right hand, front and back. Refill cup, holding in right hand, and pour over left hand, front and back. Recite the following blessing while drying hands. :o h s²h, kh y±b k g Ub²U m±u,uh,i m n C Ub J S e r J t,o kig v Q k n Ubh vo t v²u«v±h v T t QUr C Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam ah sher kidishanu b mitz vo tav v tzee vanu al n tee laht ya da yim. Blessed are You, L-rd our G-d, King of the universe, who has sanctified us in His commandments and commanded us to wash our hands. 29

34 Motzee The Blessing Over Bread Is Recited th min Once everyone has washed, the leader of the Seder makes the motzee blessing, which thanks G-d for providing us with sustenance. Before reciting the blessing, the Seder leader should raise all three matzahs. :. r ẗ v i n o j k th min v,o kig v Q k n Ubh vo t v²u«v±h v T t QUr C Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam ha mo tzee leh chem min ha ah retz. Blessed are You, L-rd our G-d, King of the universe, who brings forth bread from the earth. Matzah The Blessing Over The Matzah Is Recited v M n The Seder leader should put the bottom matzah down. Then all present recite the following blessing while holding the top and middle (broken) matzot. :v M n, kh f t k g Ub²U m±u,uh,i m n C Ub J S e r J t,o kig v Q k n Ubh vo t v²u«v±h v T t QUr C Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam ah sher kidishanu b mitz vo tav v tzee vanu al ah chee laht matzah. Blessed are You, L-rd our G-d, King of the universe, who sanctifies us in His commandments and commanded us to eat matzah. The top two matzahs are now broken and distributed to all the Seder participants (it may be necessary to add additional matzah from another box.) Do not use the bottom matzah. Eat the matzah while leaning to the left. ***POINTS TO PONDER*** How Much Matzah? In order to fulfill the mitzvah of eating matzah, the rabbis determined that one must eat a k zayit of matzah. K zayit means like an olive. As a measurement, this translates into at least a third of a round, handmade matzah or at least half of a machine-made matzah. 30

35 Maror The Blessing On The Bitter Herbs Is Recited rir n The next step of the Seder is to fulfill the mitzvah of eating bitter herbs (usually fresh ground horseradish or romaine lettuce). Maror is symbolic of the bitterness of slavery. We do not, however, eat the maror alone, but temper it with a small amount of charoset*. Some people have the custom of dipping the maror into charoset and then shaking off the charoset. *A tasty mixture of chopped walnuts, wine, cinnamon and apples that represents the mortar the Jewish slaves used to build Pharaoh s cities (recipes may vary by community). Everyone takes some maror and dips it in the charoset. All then recite the following blessing, after which everyone should immediately eat their maror without leaning to the left. :rir n, kh f t k g Ub²U m±u,uh,i m n C Ub J S e r J t,o kig v Q k n Ubh vo t v²u«v±h v T t QUr C Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam ah sher kidishanu b mitz vo tav v tzee vanu al ah chee laht ma ror. Blessed are You, L-rd our G-d, King of the universe, who has sanctified us in His commandments and commanded us to eat bitter herbs. ***POINTS TO PONDER*** How Much Maror? In order to fulfill the commandment of eating maror, the rabbis determined that one must eat a k zayit ( like an olive ) of maror. Depending on what one chooses to use for maror, this measurement translates into: For those eating grated horseradish: a little more than one ounce. For those eating romaine lettuce leaves: enough leaves to cover an area roughly the size of a sheet of paper. For those eating stalks of lettuce: an amount comparable to an area equal to a 3x5 photograph. Bitter-Sweet Slavery One may look at this mixture of the bitter herbs (a reminder of slavery) with the sweet charoset as symbolic of the fact that not all that one considers bitter lacks sweetness, and vice-versa. It was only through the bitterness of slavery that the Jews were able to recognize and accept the freedom inherent in the Torah and to unite into one nation. As you eat the maror, reflect on what significance maror has to you: Please Do Not Write In Haggadah During The Holiday 31

36 Koraich A Sandwich Of Matzah And Maror Is Eaten Q rif When the Holy Temple stood, Jews came from near and far to the holy city of Jerusalem in order to partake in the Passover offering as part of their Seder. In commemoration of Hillel s (one of the great sages) practice of eating a sandwich of matzah, maror and the Passover lamb together, a sandwich is made with matzah, maror, and, according to some opinions, a small amount of charoset. Everyone now makes a sandwich with the part of the bottom matzah (and additional matzah taken from another box), a k zayit 1 of maror, and, according to some opinions, a small amount of charoset. Before eating the Hillel Sandwich, the following statement is read: In commemoration of the Temple we do as Hillel did in Temple times; he combined (the Passover offering), matzah and maror in a sandwich and ate them together, to fulfill that which is written in the Torah: They shall eat it with unleavened bread and bitter herbs. Q rif v²h v /o²h e v²h v J S e N v,h C J i n±z C k K v v G g i F :k K v F J S e n k r f z :Uv k ft«h oh rir nu,im n k g :r n t B v n o H e k /s j ³h C k fit±u rir nu v M n (j x P) Zay cher l mik dahsh k Hillel. Kayn ah sah Hillel biz mahn sheh bayt ha mikdash ha yah ka yahm. Ha yah ko raych (Pesach) matzah oo ma ror v o chayl b ya chahd, l ka yaym mah sheh neh eh mar al matzot oo m ro rim yo chloo hoo. Shulchan Oraich The Main Meal Is Eaten Q rig i j kªj Enjoy your meal! Keep in mind that the official dessert of the evening is the upcoming afikoman, which must be eaten before the half point of the night (which is generally a bit later than midnight). ***POINTS TO PONDER*** Passover Without Chicken Soup! The Passover Seder meal is the time for matzah ball soup, right? Not for everyone. In many Ashkenazic communities, a stringency known as gebrachts has been adopted. In Yiddish, the word gebrucked means broken and refers to foods prepared by cooking or baking matzah or matzah meal with liquids. This stringency is based upon the rare possibility that raw flour may still be found encapsulated in the baked matzah and, when mixed with a liquid, will become chametz. (1) K zayit - Please see Points to Ponder on Page 31 32

37 Tzaffun The Afikoman Is Found And Eaten iup m The afikoman, which was hidden or put aside, is now found and eaten. If the afikoman was stolen and hidden, it is the custom, at this point, for the Seder leader to negotiate a ransom with the thieves in order to reclaim the afikoman and complete the Seder. The afikoman is now broken and distributed to the participants. Everyone should eat at least a k zayit 1 size piece of matzah. (It may be necessary to add additional matzah from another box.) The afikoman should be eaten while leaning to the left. It is the afikoman that is eaten in lieu of the Passover sacrifice. As was explained to the wise child, no dessert may be eaten after the Passover sacrifice (see page 13). Therefore, after this delightful afikoman dessert, nothing else may be eaten or drunk except for water and the remaining two cups of wine. Baraich Grace After Meals Is Recited Q r C The meal was a delight (after all, it s what everyone waits for) and the cook has been praised and thanked. The next step in the Seder is thanking G-d. Birkat HaMazon, the Grace After Meals, is recited. Below you will find three versions of the Birkat HaMazon: English, Hebrew, and Transliteration. Psalm 126 A Song of Ascents. When the L-rd brought the exiles back to Zion, we were like those who dream. Then our mouth was filled with laughter, and our tongue with glad song. Then it was said among the nations: The L-rd has done great things for them. The L-rd had done great things for us, and we rejoiced. Restore our captives, O L-rd, like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves. The words our G-d in parentheses are added if a minyan (quorum) is present. Leader: Let us say grace. Guests respond, then leader repeats: Blessed be the name of the L-rd from this time forth and forever. Leader: With your permission, let us now bless (our G-d) whose food we have eaten. Guests respond, then leader repeats: Blessed be (our G-d) whose food we have eaten and through whose goodness we live. (1) K zayit - Please see Points to Ponder on Page 30 33

38 All: Blessed be He and blessed be His name Blessed are You, L-rd our G-d, King of the universe, who nourishes the whole world with grace, kindness and mercy. You give food to all creatures, for Your 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. He is the G-d who sustains all, does good to all, and provides food for all the creatures that He has created. Blessed are You, O L-rd, who sustains all. We thank You, L-rd our G-d, for having given a beautiful, good, and spacious land to our ancestors as a heritage; for having taken us out, L-rd our G-d, from the land of Egypt and redeemed us from the house of slavery; Your covenant which you have sealed in our flesh; for Your Torah which You have taught us; for Your statutes that You have made known to us; for the life, grace and kindness that You have bestowed on us; and for the food with which You sustains us at all times. For everything, L-rd our G-d, we thank You and bless You. May Your name constantly be blessed by all forever, as it is written: After you have eaten and are satisfied, you shall bless the L-rd your G-d for the good land He has given you. Blessed are You, O L-rd, for the land and the food. Have mercy, L-rd our G-d, on Israel Your people, on Jerusalem Your city, on Zion the abode of Your glory, on the kingdom of the house of David Your anointed one, and on the great and holy Temple that bears Your name. Our G-d, our Father, tend and feed us; sustain and support us and relieve us. Speedily, L-rd our G-d, grant us relief from all our troubles. L-rd our G-d, O make us not rely on the gifts and loans of men but rather on Your full, open and generous hand, that we may never be put to shame and disgrace. On Sabbath add the following paragraph: (Favor us and strengthen us, L-rd our G-d, with Your commandments, with the commandment concerning the seventh day, this great and holy Sabbath. This day is great and holy before You to abstain from work and rest on it in love according to Your will. In Your will, L-rd our G-d, grant us rest so that there be no sorrow nor grief on our day of rest. Let us, L-rd our G-d, live to see Zion Your city comforted, Jerusalem Your holy city rebuilt, for You are Master of all salvation and consolation.) Our G-d and G-d of our ancestors, may the remembrance of us, of our ancestors, of the anointed son of David Your servant, of Jerusalem Your holy city, and of all Your people the house of Israel, ascend, come, appear, be heard, and be accepted before You for deliverance and good, for grace, kindness and mercy, for life and peace, on this day of the Festival of Matzot. Remember us this day, L-rd our G-d, for goodness; consider us for blessing; save us for life. With a word of salvation and mercy spare us and favor us; have pity on us and save us, for we look to You, for You are a gracious and merciful G-d and King. Rebuild Jerusalem the holy city speedily in our days. Blessed are You, O L-rd, who will rebuild Jerusalem in mercy. Amen. Blessed are You, L-rd our G-d, King of the universe. G-d, You are our Father, our King and Sovereign, our Creator, our Redeemer, our Maker, the Holy One of Jacob, the Shepherd of Israel, the good King who does good to all and has done good, is doing good, and will do good. You bestow favors on us constantly. You do ever lavish on us kindness and mercy, relief and deliverance, success, blessing, salvation, comfort, sustenance, support, mercy, life and peace and all goodness. May You never deprive us of any good thing. 34

39 May the Merciful One reign over us forever and ever. May the Merciful One be blessed in heaven and on earth. May the Merciful One be praised for all generations; may He be glorified through us forever and ever; may He be honored through us to all eternity. May the Merciful One grant us an honorable livelihood. May the Merciful One break the yoke from our neck; may He lead us upstanding into our land. May the Merciful One send ample blessing into this house and upon this table at which we have eaten. May the Merciful One send us Elijah the prophet of blessed memory who will bring us good tidings of consolation and comfort. May the Merciful One bless...(choose the appropriate phrase:) Guests recite the following line and, at one s parents' table, add the words in parentheses: (my revered father) the master of this house and (my revered mother) the mistress of this house. At one s own table, add: myself (my wife/my husband and children) and all that belongs to me and all those who are participating in this meal. All continue here: May He bless us all together and all our possessions just as He blessed our forefathers Abraham, Isaac, and Jacob, with every blessing. May He bless us all together with a perfect blessing, and let us say, Amen. May they in heaven find merits with us so that we may enjoy a lasting peace. May we receive blessings from the L-rd, justice from the G-d of our salvation, and may we find favor and good sense in the eyes of G-d and men. On Sabbath add sentence in parentheses: (May the Merciful One cause us to inherit the day which will be all Sabbath and rest in the eternal life). May the Merciful One cause us to inherit the day of total goodness. May the Merciful One enable us to live in the days of the Messiah and in the world to come. He is the tower of salvation of His chosen king and shows kindness to His anointed prince, to David and his descendents forever. He who creates peace in His heavenly heights, may He grant peace for us and for all Israel; and say, Amen. Revere the L-rd, you His holy ones for those who revere him suffer no want. Lions may be hungry and starving, but those who seek the L-rd shall not lack any good thing. Give thanks to the L-rd, for He is good; His kindness endures forever. You open Your hand and satisfy the desire of every living thing. Blessed is the man who trusts in the L-rd, and whose trust is in the L-rd. I have been young and now I am old, but never have I seen the righteous man forsaken, nor his children wanting bread. The L-rd will give strength to his people; the L-rd will bless His people with peace. 35

40 Ubh P eij G t k N h zẗ :oh n k«j F Ubh h v iih m, ch J, t v²u«v±h cuj C,Ik g N v rh J,IG g k v²u«v±h kh S±d v :v K t o g,ig g k v²u«v±h kh S±d v o hid c Ur nt«h zẗ /v²b r Ub bij ku v²b r C v g n s C oh g r«z v :c d B C oh eh p t F Ub,h c J, t v²u«v±h v cuj :oh j n G Ubh h v Ub N g :uh,«n k t t G«b v²b r c t«c²h t«c g r ²Z v Q J n t G«b v«f cu Q k h QIk v :Ur «m e h!q r c±b h,ic r :inznv /o kig s g±u v T g n Q r«c n v²u«v±h o J h v±h :ihcuxnv Q r c±b 'h,ic r±u i²b C r±u i²b r n,ug r C /o kig s g±u v T g n Q r«c n v²u«v±h o J h v±h :inznv /IK n Ub k fẗ J (Ubh vo t) /Ubh h j IcUy cu IK n Ub k fẗ J (Ubh vo t) QUr C :ihcuxnv /Ubh h j IcUy cu IK n Ub k fẗ J (Ubh vo t) QUr C :inznv :In J QUr cu tuv QUr C s x j C i j C IcUy C IK F o kig v, t i²z v 'o kig v l k n Ubh vo t 'v²u«v±h v T t QUr C to sh n T kis²d v IcUy cu /IS x j o kig k h F r G c k f k o j k i,ib tuv 'oh n j r cu i²z k t tuv h F 'kis²d v In J ruc g C /s g²u o kig k iiz n Ub k r x j h k t±u 'Ub k r x j 'v²u«v±h v T t QUr C /t r C r J t uh,ih r C k«f k iiz n ih f nu 'k«f k ch y nu k«f k x b r p nu :k«f v, t i²z v k g±u 'v c j ru v ciy v S n j. r t 'Ubh,Ic t k T k j±b v J k g Ubh vo t v²u«v±h W K v sib W,h r C k g±u 'oh s c g,h C n 'Ub,h s pu 'o h r m n. r t n Ubh vo t v²u«v±h Ub,t miv J i j oh H j k g±u Ub T g siv J Wh Eªj k g±u 'Ub T s N K J W, rit k g±u 'Ub r G c C T n, j J k f cu oih k f C 'sh n T Ub,It x b r p nu i²z v T t J iiz n, kh f t k g±u 'Ub T±b³bIj J s x j²u :v g J k f cu, g h j k F h p C W n J Q r C, h 'Q,It oh f r c nu 'Q k oh sin Ub j ³b t Ubh vo t v²u«v±h k«f v k g±u. r ẗ v k g W h vo t v²u«v±h, t T f r cu ' T g c G±u T k fẗ±u 'cu, F F /s g²u o kig k sh n T :iiz N v k g±u. r ẗ v k g 'v²u«v±h v T t QUr C /Q k i, ±²b r J t v c«y v i F J n iih m k g±u 'W rh g o h k JUr±h k g±u 'W N g k t r G h k g 'Ubh vo t v²u«v±h (t²b) o j r W n J t r e B J JIsË v±u kis²d v, h C v k g±u 'W jh J n s u S,h C,Uf k n k g±u 'W sic F v²u«v±h Ub k j³u r v±u 'Ub jh u r v±u 'Ub k F k f±u 'Ub x±b r P 'Ub buz 'Ub g r 'Ubh cẗ 'Ubh vo t /uh k g,³b T n h sh k to 'Ubh vo t v²u«v±h Ub fh r m T k t 't²b±u 'Ubh,Ir m k F n v r v n Ubh vo t 'v c j r v±u v JIs E v 'v ju, P v 'vẗ k N v W s²h k o t h F /o,ẗ²u k v h sh k to±u 'o s²u r G C :s g²u o kig k o k F b to±u JIc b t J kis²d v, C v h gh c v oih,³u m n cu Wh,I m n C Ubh vo t v²u«v±h Ub mh k j v±u v m r (On Shabbat) v c v t C IC ju b k±u IC, C J k 'Wh b p k tuv aisë±u kis²d v z oih h F /v z v JIsË v±u 36

41 oih C v j²b t³u iid²h±u v r m t v, t J 'Ubh vo t v²u«v±h Ub k jh b v W±bIm r cu 'W bim r,³u m n F h F 'W J së rh g o h k JUr±h i³h±b c cu 'W rh g iih m, n j b C Ubh vo t v²u«v±h Ub t r v±u /Ub, jub n :,In j B v k g cu,iguj±h v k g C tuv v T t 's e P h±u 'g n h±u 'v m r h±u 'v t r h±u ' gh D³h±u t«c²h±u v k g³h 'Ubh,Ic t h vo tū Ubh vo t iir f z±u 'W S c g su S i C jh J n iir f z±u 'Ubh,Ic t iir f z±u 'Ub bis e pu Ub bir f z r f²z h±u i j k v ciy k vÿh k p k 'Wh b p k k t r G h,h C W N g k F iir f z±u 'W J së rh g o h k JUr±h IC Ubh vo t v²u«v±h Ub r f²z /v Z v,im n v d j oih C oik J ku oh H j k 'oh n j r ku s x j ku xuj 'oh n j r±u v guj±h r c s cu 'oh H j k Ic Ub gh JIv±u /v f r c k Ic Ub s e pu /v ciy k :v T ẗ ouj r±u iub j Q k n k t h F 'Ubh bh g Wh k t h F 'Ub gh aiv±u Ubh k g o j r±u 'Ub B j±u uh n j r C v bic 'v²u«v±h v T t QUr C /Ubh n²h c v r v n C J s «E v rh g o h k JUr±h v b cu i nẗ /o h k JUr±h 'Ub k tid 'Ub t ric Ub rh s t 'Ub F k n 'Ubh cẗ k t v 'o kig v Q k n Ubh vo t v²u«v±h v T t QUr C 'k«f k ch y N v±u 'ciy v Q k N v /k t r G h v gir Ub gir 'c«e g³h JIs e Ub JIs e 'Ub r mih 'Ub k nid tuv 'Ub k n±d tuv /ub k ch yh h tuv 'ch y n tuv 'ch y v tuv oih²u oih k f C J 'v gujh u v f r C v j k m v±u v k M v j³u r ku oh n j r ku s x j ku i j k s g k Ub k n±d h tuv k t o kig k cuy k F nu 'ciy k f±u 'oik J±u oh H j±u 'oh n j r±u 'v k F k f±u vẍ²b r P 'v n j b :Ub r X j±h /s g²u o kig k Ubh k g QIk n h tuv 'i n j r v /. r ẗ cu o h n J C Q r C, h tuv 'i n j r v Ub C r S v, h±u 'oh j m±b j m b ku s g k Ub C r t P, h±u 'oh ris ris k j C T J h tuv 'i n j r v /oh n kig h n kig ku s g k /sic f C Ub x±b r p±h tuv 'i n j r v /Ub m r t k,uh n nie Ub fh kih tuv±u Ub rt²u m k g n Ub K g ric J h tuv 'i n j r v /uh k g Ub k fẗ J v z i j kªj k g±u 'v Z v, h C C v Cªr n v f r C Ub k j k J h tuv 'i n j r v,iciy,irig C Ub k r ch u 'ciy k ruf²z th c²b v Uv ²H k t, t Ub k j k J h tuv 'i n j r v /,In j b±u,iguj±h (Guests recite the following line and, at one s parents' table, add words in parentheses:), k g C (h, rin h N t), t±u 'v Z v, h C v k g C (h rin h cẗ), t Q r c±h tuv 'i n j r v o v k r J t k F, t±u o g r³z, t±u o,h C, t±u o,it 'v Z v, h C v (At one s own table, recite:) (h k r J t k F, t±u h g r³z±u, t±u 'h k g C/h T J t±u, t±u) h,it Q r c±h tuv 'i n j r v All continue here: :c«e g³h±u e j m h o v r c t 'Ubh,Ic t Uf r C, b J In F 'Ub k r J t k F, t±u Ub,It :i nẗ r nt«b±u 'v n k J v f r c C /s j ³h Ub K F Ub,It Q r c±h i F /k«f 'k«f n 'k«f C 37

42 v²u«v±h, t n v f r c t b±u 'oik J, r n J n k t v T J ',Uf±z Ubh k g±u o vh k g Us N k±h oir N C :o sẗ±u oh vo t h bh g C ciy k f G±u i j t m n b±u 'Ub g J h h vo tn vë s mu /oh n kig v h H j k v jub nu, C J IK F J oih Ub kh j±b³h tuv 'i n j r v (On Shabbat) /ciy IK F J oih Ub kh j±b³h tuv 'i n j r v /t C v o kig v h H j ku jh J N v,inh k Ub F³z±h tuv 'i n j r v oik J v G«g :o kig s g Ig r³z ku s u s k Ijh J n k s x j v G «g±u 'IF k n,iguj±h kis±d n :i nẗ Ur n t±u 'k t r G h k F k g±u Ubh k g 'oik J v G g³h tuv 'uh nir n C to v²u«v±h h J ris±u 'Uc g r±u UJ r oh rh p F :uhẗ rh k rix j n ih t h F 'uhä«s e v²u«v±h, t Utr±h gh C G nu 'W s²h, t j,ip :IS x j o kig k h F 'ciy h F v²u«v±h k UsIv :ciy k f Ur x j³h o³d h,h h v r g ³b :Ij y c n v²u«v±h v²h v±u 'v²u«v±h C j y c h r J t r c D v QUr C :iim r h j k f k Q r c±h v²u«v±h 'i T h IN g k z«g v²u«v±h :o j k J e c n Ig r³z±u 'c²z g b eh S m h,h t r to±u h T±b e²z :oik c IN g, t Transliterated Psalm 126 Sheer ha ma ah loat, b shoov Ah doh nai et shi vaht Tzion ha yee noo k chol mim. Az yee ma lay s choak pee noo, ool sho nay noo ree nah. Ahz yom roo va goy yim hig dil Ah doh nai la ah soat im ay leh, hig dil Ah doh nai la ah soat ee mah noo ha yee noo s may chim. Shoo vah Ah doh nai et sh vee tay noo ka ah fee kim ba negev, ha zo rim b dim ah b ree nah yik tzo roo. Ha loach yay laych oo vah cho no say meh shech ha zah rah, bo ya vo v ree nah no say ah loo mo tav. The word Eh lo hay nu in parentheses is added if a minyan is present. Seder leader: Ra bo tai n va raych. Guests respond: Y hee shaym Ah doh nai m vo rach may ah tah v ad o lam. Seder leader: Y hee shaym Ah doh nai m vo rach may ah tah v ad o lam. Beer shoot ma ra nahn v ra ba nahn v ra bo tai n va raych (Eh lo hay nu) sheh ah chal noo mee sheh lo. Guests respond, then Seder leader: Ba ruch (Eh lo hay nu) sheh ah chal noo mee sheh lo oov too vo cha yee noo. All: Ba ruch Hoo, oo va rooch sh mo. Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam, ha zan et ha o lam koo lo b too vo b chayn b chesed oo v rah cha mim. Hoo no tayn leh chem l chol basar kee l o lam chas do. Oo v too vo ha ga - dol ta mid lo cha sar la noo v al yech sar la noo ma zohn l o lam va ed. Ba ah voor sh mo ha ga doal, kee Hoo Ayl zahn oo m far nays la kol, oo may tiv la kol, oo may cheen ma zohn, l chol bree o tav ah sher ba rah. Ba ruch Ah tah Ah do nai, ha zahn et ha kol. No deh L chah Ah doh nai Eh lo hay nu ahl sheh hin chal tah la ah vo tay noo eretz chem dah tovah oo r chah vah. V al sheh ho tzay tah noo Ah doh nai Eh lo hay nu may eretz Mitzrayim, oof dee - tah noo mee bayt ah vah dim, v al brit chah sheh cha tam ta biv sah ray noo, v al Torat cha sheh lee - mad ditanu, v al choo keh chah sheh ho dah tanu, v al chayim chayn va chesed sheh cho nahn - tah noo, v al ah chee laht mah zohn sheh ah tah zahn, oo m far nays oh tah noo tah mid b chol yom oo v chol ayt oo v chol sha ah. V al ha kol Ah doh nai Eh lo hay nu ah nach noo mo dim lach, oo m var chim oh tach, yit bah rach 38

43 shim chah b fee kol chai tah mid l oh lam va ed. Ka ka toov v ah chal tah v sah vah tah oo vay rach tah et Ah doh nai Eh lo heh chah ahl ha ah retz ha tovah ah sher natan lach. Ba ruch Ah tah Ah do nai, ahl ha ah retz v ahl ha mah zohn. Rah chaym (nah) Ah doh nai Eh lo hay nu ahl Yisrael ah meh chah v ahl Yerushalayim Ee reh chah v ahl Tzion mish kahn K vo deh chah v ahl mahl choot bayt David m shee cheh cha v ahl ha ba yit ha gah dol v ha ka dosh sheh nik rah shim chah ah lahv. Eh lo hay noo Ah vee noo r ay noo zoo nay noo par n say noo v chal k lay noo v har vee chay noo v har vach lah noo Ah doh nai Eh lo hay nu m hay rah mee kol tza ro tay noo. V nah Ahl tazt ree chay noo Ah doh nai Eh lo hay noo lo lee day maht naht ba sar va dahm v lo lee day hahl va ah tahm, kee im l yad cha ha m lay ah ha p too cha ha k doh sha v har cha va, sheh lo nay voash v lo nee kah laym l o lam va ed. On the Sabbath insert: (R tzay v ha cha lee tzay noo Ah doh nai Eh lo hay nu b mitz vo teh cha, oo v mitz vaht yom ha sh vee ee, ha Shabbat ha gadol v ha kadosh ha zeh. Kee yom zeh gadol v kadosh hoo l fah neh chah, lish baht bo v la noo ahch bo b ah ha vah k mitzvat r tzo neh cha. Oo vir tzon chah ha nee ach la noo Ah doh nai Eh lo hay nu sheh lo t hay tza rah v ya goan va ah na chah b yom m noo cha tay noo. V har ay noo A do nai Eh lo hay nu b neh chah maht Tzion ee reh chah, oo v vin yahn Yerushalayim eer kod sheh chah, kee ah tah Hoo ba ahl ha y shoo oat oo va ahl ha neh cha moat.) Eh lo hay nu Vay lo hay ah vo tay nu, ya ah leh v yah vo v yah gee ah v yay rah eh v yay rah tzeh v yee sha ma v yee pah kayd v yee zah chayr zich ro nay noo oo fik doh nay noo, v zich roan ah vo tay noo, v zich roan Mashiach ben David ahv deh chah, v zich roan Yerushalayim eer kod sheh chah, v zich roan kol ahm chah bayt Yisrael l fah neh chah lif lay tah l tovah l chayn oo l chesed oo l rah cha mim l chayim oo l shalom b yom chag ha matzot ha zeh. Zah chray noo Ah doh nai Eh lo hay nu bo l tovah, oo fahk day noo vo liv rah chah, v ho shee ay noo vo l chayim, oo vid var y shoo ah v rah cha meem choos v cha nay noo v rah chaym ah lay noo v ho shee ay noo, kee ay leh chah ay nay noo, kee Ayl Melech cha noon v ra choom Ah tah. Oo v nay Yerushalayim eer ha kodesh bim hay rah v yah may noo. Ba ruch Ah tah Ah doh nai bo nay v rah chah mav Yerushalayim ah mayn. Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam, ha Ayl ah vee noo mahl kay noo ah dee ray noo bo ray noo go ah lay noo yo tzray noo k doh shay noo k dosh Yaakov ro ay noo ro ay Yisrael, ha Melech ha tov v ha may tiv la kol sheh b chol yom va yom Hoo hay tiv, hoo may tiv, Hoo yay tiv la noo, Hoo g mah lah noo, Hoo go m lay noo, Hoo yig ma lay noo la ahd. L chayn, oo l chesed, oo l rah chah mim, oo l reh vach, ha tza lah v hatzla cha, b racha vee shoo ah, neh chah mah par nah sah v chahl ka lah, v rah cha meem v chayim v shalom v chol tov oo mee kol toov l olam ahl y chas ray noo. Ha rah chah mahn Hoo yim loach ah lay noo l o lahm vah ed. Ha rah chah mahn Hoo yit ba rach ba sha mayim oo va aretz. Ha rah chah mahn Hoo yish tah bahch l dor doh rim v yit pah ar ba noo la ahd ool nay tzach n tza cheem, v yit ha dar ba noo la ahd ool ol may o la meem. Ha ra chah mahn Hoo y far n say noo b chah voad. Ha rah chah mahn Hoo yish bor oo lay noo may ahl tza va ray noo v Hoo yo lee chay noo ko m mee yoot l ar tzay noo. Ha rah chah mahn Hoo yish lahch lah noo b racha m roo bah ba ba yit ha zeh v ahl shool chahn zeh sheh ah chahl noo ah lahv. Ha rah chah mahn Hoo yish lahch lah noo et Ay lee yahoo ha na vee za choor la tov, vee va ser la noo b so roat toh voat y shoo oat v neh chah moat. 39

44 Guests recite the following line and, at one s parents' table, add words in parentheses: Ha rah chah mahn Hoo y vah raych et (ah vee mo ree) ba ahl ha ba yit ha zeh v et (ee mee mo rah tee) ba ah laht ha bayit ha zeh. O tahm v et bay tahm v et zar ahm v et kol ah sher la hem. At one s own table, recite: Ha rah chah mahn Hoo y vah raych o tee (husband adds: v ish tee) (wife adds: oo ba ah lee) (if one has children add: v zar ee) v et kol ah sher lee. All continue here: O tah noo v et kol ah sher lah noo k mo sheh nit bar choo ah vo tay noo Avraham, Yitzchak v Yaakov bah kol mee kol, kol, kayn y vah raych o tah noo koo lah noo ya chahd biv rah chah sh lay mah v no mar ah mayn. Bah ma roam y lahm doo ah lay hem v ah lay noo z choot sheh tehay l mish meh ret shalom. V nee sah b racha may ayt Ah do nai, oo tzedaka may Eh lo hay yish ay noo, v nim tza chayn v say chel tov b ay nay Eh lo him v ah dahm. On the Sabbath: (Ha rah chah mahn Hoo yahn chee lay noo yom sheh koo lo Shabbat oom noo chah l chayay ha o la meem.) Ha rah chah mahn Hoo yahn chee lay noo yom sheh koo lo tov. Ha rah chah mahn Hoo y zah kay noo lee moat ha mashiach oo l chayay ha o lahm ha ba. Mig doal y shoo oat mahl ko v oh seh chesed lim shee cho, l David oo l zar o ahd o lahm. O seh shalom bim ro mahv Hoo ya ah seh shalom ah lay noo v ahl kol Yisrael v im roo Ah mayn. Ye roo et Ah doh nai k do shav kee ayn mahch sor lee ray ahv. K fee rim ra shoo v rah ay voo, v dor shay Ah doh nai lo yach s roo chol tov. Ho doo la Ah doh nai kee tov kee l oh lahm chas doh. Po tay ach et yah deh chah oo mas bee ah l chol chai rah tzon. Ba ruch ha gever ah sher yiv tach ba Ah do nai, v ha yah Ah doh nai miv tah cho. Na ar ha yee tee, gahm za kahn tee, v loo rah ee tee tzaddik neh eh zahv v zar oh m vah kaysh lah chem. Ah doh nai oaz l ah mo yee tayn, Ah doh nai y vah raych et ah mo va shalom. The Third Cup of Wine The third cup of wine is drunk immediately after the Grace After Meals. Blessed are You, L-rd our G-d, King of the universe, who creates the fruit of the vine. :i p²d v h r P t ric 'o kig v Q k n Ubh vo t 'v²u«v±h v T t QUr C Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam bo ray p ree ha gafen. The wine or grape juice is drunk while leaning to the left. 40

45 The Cup of Elijah According to tradition, Elijah (Eliyahu) is the prophet who will return as a harbinger of the coming of the Messiah. He is therefore invited as a guest to every Seder. The fourth cup of wine is poured, as well as Elijah s Cup. The front door is opened for Elijah while the following paragraph is recited: Pour Your wrath upon the heathen nations who do not recognize You and upon the sinful kingdoms that do not invoke Your Name. For they have devoured Jacob and destroyed His dwelling place. Pour Your anger upon them and let Your fiery wrath overtake them. Pursue them in indignation and annihilate them from beneath the heavens of the L-rd W n J C r J t,if k n n k g±u WU g s±h to r J t 'o hid v k t W, n j Q«p J 'W n g³z o vh k g Q p J :UN J v Uv ū²b, t±u /c«e g³h, t k fẗ h F :Ut rë to :v²u«v±h h n J, j T n 'o sh n J,±u ; t C ;«S r T :o dh ³h W P t iir j³u Sh foach cha maht chah el ha goyim ah sher lo y dah ooh chah, v ahl mahm la choat ah sher b shim chah lo kah rah ooh. Kee ah chahl et Yaakov v et nah vay hoo hay sha moo. Sh foch ah lay hem zah meh chah vah chah roan ahph chah ya see gaym. Tir doaf b ahf v tah sh mee daym mee tah chaht sh may Ah doh nai. ***POINTS TO PONDER*** A Night of Guarding The night of the Seder is known as Lel Shee murim, the night of watching, because G-d protected the Israelites during the plague of the firstborn. By opening the door, we demonstrate that we believe that it is truly a Lel Shee murim, and that we are not concerned that evil might be lurking on the other side of the door. Why Elijah Eliyahu HaNavi, Elijah the Prophet, lived in the 9th century B.C.E. in the Northern Kingdom of Israel. A fierce and fiery prophet, Eliyahu fought against the idolatry brought into the country by Queen Jezebel, who married Ahab, King of Israel. Tradition notes that just before the coming of the Messiah, Eliyahu will settle every doubtful case of Jewish law. Eliyahu s cup of wine, which is placed on the Pesach Seder table, is linked to a Talmudic dispute as to whether four or five cups of wine are to be used at the Seder celebration. Hence the extra cup, known as Eliyahu s Cup, conveys the idea that the question could not be solved by the authorities of the Talmud and therefore must wait for Eliyahu s decision. Eliyahu is also invited to join every brit milah (circumcision) celebration. Can you think of what ties these two occasions together? Please Do Not Write In Haggadah During The Holiday 41

46 Hallel Praises To G-d Are Sung k K v The time has come to complete the Hallel service, the collection of Psalms praising G-d and beseeching Him for the promised redemption. Remember, the Hallel recited on the Seder night is unique because it is the only Hallel that is said at night, and it is the only occasion where the Hallel is interrupted. Those Psalms that are commonly sung have been included in Hebrew and are transliterated. The rest of the Hallel has been included in English only. Psalm 115:1-11 Not for our sake, O L-rd, not for our sake, but for Your name s sake give glory, because of Your kindness and Your truth. Why should the nations say: Where is their G-d? Our G-d is in the heavens; He does whatever He pleases! Their idols are silver and gold, the work of human hands. They have a mouth, but cannot speak; they have eyes, but cannot see; they have ears, but cannot hear; they have a nose, but cannot smell; they have hands, but cannot feel; they have feet, but cannot walk; nor can they utter a sound with their throat. Those who make them shall become like them, whoever trusts in them. O Israel, trust in the L-rd! He is their help and shield. O House of Aharon, trust in the L-rd! He is their help and shield. You who revere the L-rd, trust in the L-rd! He is their help and shield. Psalm 115:12-18 The L-rd 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 L-rd, the small with the great. May the L-rd increase you, you and your children. You are blessed by the L-rd, who made the heaven and earth. The heaven is the L-rd s heaven, but He has given the earth to humanity. The dead cannot praise the L-rd, nor can any who go down into silence. We will bless the L-rd from this time forth and forever. Halleluyah! Ah doh nai z chah rah noo y vah raych, y vah raych et bayt Yisrael, y vah raych et bayt Aharon. Y vah raych yir ay Ah doh nai, ha k ta nim im ha g doh lim. Yosaif Ah doh nai ah lay chem, ah lay chem v ahl b nay chem. B roo chiym ah tem la Ah doh nai, o say sha mayim va ah retz. Ha sha mayim, sha mayim la Ah doh nai, v ha ah retz nah tahn liv nay ah dahm. Lo ha may tim y ha l loo Yah, v lo kol yor day doo mah. Va ah nah ch noo n vah raych Yah, may ah tah v ahd o lahm, ha l loo yah. 'Q r c±h Ub r f±z v²u«v±h 'k t r G h,h C, t Q r c±h /i«r v t,h C, t Q r c±h 'v²u«v±h h t r h Q r c±h /oh k«s±d v o g oh B y E v 'o fh k g v²u«v±h ; x«h /o fh b C k g±u o fh k g 'v²u«v±h k o T t oh fur C /. r ẗ²u o h n v G«g 'v²u«vh k o h n o h n v /o sẗ h b c k i,²b. r ẗ v±u 'V²h Uk k v±h oh, N v to /v nus h s r«h k F to±u 'V²h Q r c±b Ub j ³b t³u 'o kig s g±u v T g n :V²hUk k v 42

47 Psalm 116:1-11 I love that the L-rd hears my supplications. Because He has inclined His ear to me, I will call upon Him as long as I live. The cords of death encircled me; the pains of the grave have overtaken me; I found trouble and sorrow. Then I called upon the name of the L-rd: O L-rd, save my life! Gracious is the L-rd and righteous, our G-d is merciful. The L-rd protects the simple; I was brought low and He saved me. Return to your rest, O my soul, for the L-rd has been kind to you. You have delivered my soul from death, my eyes from tears and my feet from stumbling. I shall walk before the L-rd in the lands of the living. I kept faith even when I cry out: I am greatly afflicted. [I kept faith even when] I said in haste: All men are deceitful. Psalm 116:12-19 How can I repay the L-rd for all His kind acts toward me? I will raise the cup of salvation, and call upon the name of the L-rd. My vows to the L-rd I will pay in the presence of all His people. Precious in the sight of the L-rd is the death of His pious followers. Please, O L-rd, I am truly Your servant; I am Your servant, the son of Your handmaid; You have loosened my bonds. To You I sacrifice a thanksgiving offering, and call upon the name of the L-rd. My vow to the L-rd I will pay in the presence of all His people, in the courts of the L-rd's house, in the midst of Jerusalem. Halleluyah! Psalm 117 Give thanks to the L-rd, all you nations; praise Him, all you peoples! For His kindness overwhelms us, and the truth of the L-rd is forever, Halleluyah! 'IS x j Ubh k g r c²d h F /oh Nªt v k F UvU j C J 'o hid k F 'v²u«v±h, t Uk k v :V²hUk k v o kig k v²u«v±h, n t u Ha l loo et Ah doh nai kol goyim, sha b choo hoo kol ha oo meem. Kee ga var ah lay noo chas doh, veh eh met Ah doh nai l o lahm ha l loo yah Psalm 118:1-4 Give thanks to the L-rd, 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 L-rd say: His kindness endures forever. Ho doo la Ah doh nai kee tov Kee l o lam chas doh Yo mar nah Yisrael Kee l o lam chas doh. Yom roo nah vayt Aharon Kee l o lam chas doh. Yom roo nah yiray Ah doh nai Kee l o lam chas doh. 'ciy h F v²u«v±h k UsIv :IS x j o kig k h F 'k t r G h t²b r nt«h :IS x j o kig k h F 'i«r v t,h c t²b Ur nt«h :IS x j o kig k h F 'v²u«v±h h t r h t²b Ur nt«h :IS x j o kig k h F Psalm 118:5-29 From the narrows I called upon the L-rd; the L-rd answered me by placing me in a great expanse. The L-rd is with me; I have no fear of what man can do to me. The L-rd is with me among my helpers; I shall see the defeat of my foes. It is better to seek refuge in the L-rd than to trust in humankind. It is better to seek refuge in the L-rd than to trust in princes. All nations have encompassed me; but in the name of the L-rd, I routed them. They swarmed around me; but in the name of the L-rd, I cut them down. They swarmed around me like bees. Yea they encircled me, they were extinguished like a fire of thorns; but in the name of the L-rd, I cut them down. You pushed me that I might fall, but the L-rd 43

48 helped me. The L-rd is my strength and my song; He has become my salvation. The voice of rejoicing and salvation is heard in the tents of the righteous: The right hand of the L-rd does valiantly. The L-rd's right hand is raised in triumph; the L-rd's right hand does valiantly! I shall not die, but I shall live to relate the deeds of the L-rd. The L-rd has surely punished me, but He has not left me to die. Open for me the gates of righteousness, that I may enter and praise the L-rd. This is the gate of the L-rd; the righteous may enter through it. I thank You for You have answered me and have become my salvation. The stone which the builders rejected has become the chief cornerstone. This the L-rd s doing; It is marvelous in our eyes. This is the day which the L-rd has made; We will be glad and rejoice on it. O L-rd, please save us! O L-rd, please save us! O L-rd, please let us prosper! O L-rd, please let us prosper! Blessed be he who comes in the name of the L-rd; We bless you from the house of the L-rd. The L-rd is G-d who has shown us light; Bind the sacrifice with cords, up to the altar-horns. You are my G-d, and I thank You; You are my G-d, and I exalt You. Give thanks to the L-rd, for He is good; His kindness endures forever. Give thanks to the Lord, for He is good, His kindness endures forever; Give thanks to the G-d of gods, His kindness endures forever; Give thanks to the L-rd of lords, His kindness endures forever; To Him who alone does great wonders, His kindness endures forever; To Him who made the heavens with understanding, His kindness endures forever; To Him who stretched the earth over the waters, His kindness endures forever; To Him who made the great lights, His kindness endures forever; The sun to reign by day, His kindness endures forever; The moon and the stars to reign by night, His kindness endures forever; The following 4 verses are each recited twice. The following 4 verses are each recited twice. Psalm 136 Ho doo lah doh nai kee tov Kee l o lam chas doh. Ho doo lay lo hay ha eh lo him Kee l o lam chas doh. Ho doo lah doh nai ha ah doh nim Kee l o lam chas doh. L oh say nif lah oat g doh loat l vah doh Kee l o lam chas doh. L oh say ha shah mah yim bit voo nah Kee l o lam chas doh. L ro kah ha ah retz ahl ha mayim Kee l o lam chas doh. L o say o rim g doh lim Kee l o lam chas doh. Et ha sheh mesh l mem sheh let ba yom Kee l o lam chas doh. Et ha yah rayach v ha cho chah vim l mem sh loat ba lai lah Kee l o lam chas doh. 'ciy h F v²u«v±h k UsIv :IS x j o kig k h F 'oh vo t v h vo t k UsIv :IS x j o kig k h F 'oh b«s t v h b«s t k UsIv :IS x j o kig k h F IS c k,ik«s±d,it k p b v G«g k :IS x j o kig k h F 'v²buc, C o h n v v G«g k :IS x j o kig k h F 'o h N v k g. r ẗ v g eir k :IS x j o kig k h F 'oh k«s±d oh rit v G«g k :IS x j o kig k h F 'oih C, k J n n k J n v, t :IS x j o kig k h F oh c fif v±u j r²h v, t 'v k±h K C,Ik J n n k :IS x j o kig k h F 44

49 To Him who smote Egypt through their firstborn, His kindness endures forever; And took Israel out from among them, His kindness endures forever; With strong hand and outstretched arm, His kindness endures forever; To Him who parted the Red Sea, His kindness endures forever; And caused Israel to pass through it, His kindness endures forever; And threw Pharaoh and his host into the Red Sea, His kindness endures forever; To Him who led His people through the wilderness, His kindness endures forever; To Him who smote great kings, His kindness endures forever; And slew mighty kings, His kindness endures forever; Sihon, king of the Amorites, His kindness endures forever; And Og, king of Bashan, His kindness endures forever; And gave their land as an inheritance, His kindness endures forever; An inheritance to Israel His servant, His kindness endures forever; Who remembered us in our low state, His kindness endures forever; And released us from our foes, His kindness endures forever; Who gives food to all creatures, His kindness endures forever; Give thanks to G-d of all heaven, His kindness endures forever. L mah kay Mitzrayim biv cho ray hem Kee l o lam chas doh. Va yo tzay Yisrael mee toh chahm Kee l o lam chas doh. B yahd chah zah kah oo viz ro ah n too yah Kee l o lam chas doh. L go zayr yahm soof lig zah rim Kee l o lam chas doh. V heh eh veer Yisrael b toh choh Kee l o lam chas doh. V nee ayr Paroh v chay lo v yahm soof Kee l o lam chas doh. L mo lich ah mo va mid bar Kee l o lam chas doh. L mah kay m lah chim g doh lim Kee l o lam chas doh. Va ya ha roag m lah chim ah dee rim Kee l o lam chas doh. L See choan melech ha Eh mo ree Kee l o lam chas doh. Oo l Oag melech ha Bashan Kee l o lam chas doh. V nah tahn ar tzahm l nah chah lah Kee l o lam chas doh. Nah chah lah l Yisrael ahv doh Kee l o lam chas doh. Sheh b shif lay noo zah char lah noo Kee l o lam chas doh. Vah yif r kay noo mee tza ray noo Kee l o lam chas doh. No tayn leh chem l chol ba sar Kee l o lam chas doh. Ho doo l Ayl ha shah mayim Kee l o lam chas doh. 'o vh rif c C o h r m n v F n k :IS x j o kig k h F 'o fit n k t r G h t mih³u :IS x j o kig k h F 'v²huy±b gi r±z cu vë²z j s²h C :IS x j o kig k h F 'oh r²z±d k ;Ux o³h r z«d k :IS x j o kig k h F 'IfI, C k t r G h rh c g v±u :IS x j o kig k h F o³h c Ikh j±u v«g r P r g b±u ';Ux :IS x j o kig k h F 'r C s N c IN g Qh kin k :IS x j o kig k h F 'oh k«s±d oh f k n v F n k :IS x j o kig k h F 'oh rh S t oh f k n d«r v³h³u :IS x j o kig k h F 'h r«n t v Q k n iijh x k :IS x j o kig k h F 'i J C v Q k n dig ku :IS x j o kig k h F 'v k j³b k o m r t i,²b±u :«us x j o kig k h F 'IS c g k t r G h k v k j³b :IS x j o kig k h F 'Ub k r f ²z Ub k p J C J :IS x j o kig k h F 'Ubh r M n Ub e r p H³u :IS x j o kig k h F 'r G C k f k o j k i,ib :IS x j o kig k h F 'o h n v k t k UsIv :IS x j o kig k h F NISHMAT The soul of every living being shall bless Your name, L-rd our G-d; the spirit of all flesh shall ever glorify and exalt Your remembrance, our King. Throughout eternity You are G-d. Besides You we have no king who redeems and saves, ransoms and rescues, sustains and shows mercy in all times of trouble and distress. We have no King but You. G-d of the first and of the last, G-d of all creatures, Master of all generations, One acclaimed with a multitude of praises, He who guides His world with kindness and His creatures with mercy. The L-rd neither slumbers nor sleeps; He rouses those who sleep and wakens those who slumber; He enables the speechless to speak and loosens the bonds of the captives; He supports those who are fallen and raises those who are bowed down. To You alone we give thanks. 45

50 Were our mouths filled with song as the ocean (is with water), and our tongue ringing with joy as the endless waves; were our lips full of praise as the wide expanses of the heavens, and our eyes shining like the sun or the moon; were our hands spread out in prayer as the eagles of the sky and our feet running as swiftly as the deer--we should still be unable to thank You, and bless Your name, L-rd our G-d and G-d of our ancestors, for even one of the thousands and myriads of favors which You have bestowed on our ancestors and on us. You have liberated us from Egypt, L-rd our G-d, and redeemed us from the house of slavery. You have fed us in famine and have sustained us with plenty. You have saved us from the sword, helped us to escape the plague, and spared us from severe and enduring diseases. Until now Your mercy has helped us, and Your kindness has not forsaken us; may You, L-rd our G-d, never abandon us. Therefore, the limbs that You have given us, the spirit and soul that You have breathed into our nostrils, and the tongue that You have placed in our mouth, shall all thank and bless, praise and glorify, exalt and revere, sanctify and acclaim Your name, our King. To You, every mouth shall offer thanks; every tongue shall vow allegiance; every knee shall bend, and all who stand erect shall bow. All hearts shall revere You, and a person s innermost being shall sing to Your name, as it is written: All my bones shall say: O L-rd, who is like You? You save the poor man from one that is stronger, the poor and needy from one who would rob him. Who may be likened to You? Who is equal to You? Who can be compared to You? O great, mighty and revered G-d, supreme G-d, Master of heaven and earth. Let us praise, acclaim and glorify You and bless Your holy name, as it is said: A Psalm of David: Bless the L-rd, O my soul, and let my whole inner being bless His holy name. O G-d in Your mighty acts of power, great in the honor of Your name, powerful forever and revered for Your awe-inspiring acts, O King seated upon a high and lofty throne! He who abides forever, exalted and holy is His name. And it is written: Rejoice in the L-rd, you righteous; it is pleasant for the upright to give praise. By the mouth of the upright you shall be praised; By the words of the righteous you shall be blessed; By the tongue of the pious you shall be exalted; And in the midst of the holy you shall be sanctified. In the assemblies of the multitudes of Your people, the house of Israel, with song shall Your name, our King, be glorified in every generation. For it is the duty of all creatures to thank, praise, laud, extol, exalt, adore, and bless You; even beyond the songs and praises of David the son of Jesse, Your annointed servant. Praise be Your name forever, our King, who rules and is great and holy in heaven and on earth; for to You, L-rd our G-d, it is fitting to render song and praise, hallel and psalms, power and dominion, victory, glory and might, praise and beauty, holiness and sovereignty, blessings and thanks, from now and forever. Blessed are you, L-rd our G-d; King, great in praises, G-d of thanksgiving, Master of wonders, who favors songs of praise - King, G-d, of all worlds. 46

51 The Fourth Cup of Wine The fourth cup of wine is drunk at the conclusion of Hallel. Blessed are You, L-rd our G-d, King of the universe, who creates the fruit of the vine. :i p²d v h r P t ric 'o kig v Q k n Ubh vo t 'v²u«v±h v T t QUr C Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam bo ray p ree ha gafen. The wine or grape juice is drunk while leaning to the left. Since no more wine is to be drunk at the Seder, an after-blessing is recited thanking G-d for the wine or grape juice. Blessed are You, L-rd our G-d, King of the universe, for the vine and its fruit, and for the produce of the field, for the beautiful and spacious land which You gave to our ancestors as a heritage to eat of its fruit and to enjoy its goodness. Have mercy, L-rd our G-d, on Israel your people, on Jerusalem your city, on Zion the abode of your glory, on your altar and your Temple. Rebuild Jerusalem, the holy city, speedily in our days. Bring us there and cheer us with its restoration; may we eat of its fruit and enjoy of its goodness; may we bless You for it in holiness and purity. (On Sabbath add: Favor us and strengthen us on this Sabbath day) and grant us happiness on this Feast of Matzot; For You, O L-rd, are good and beneficent to all, and we thank You for the land and the fruit of the vine. Blessed are You, O L-rd, for the land and the fruit of the vine. k g±u 'i p D v h r P k g±u i p D v k g o kig v Q k n Ubh vo t v²u«v±h v T t QUr C T k j±b v±u,h m r J 'v c j ru v ciy v S n j. r t k g±u 'v s v, cub T k g Ubh vo t v²u«v±h t²b o j r /V cuy n gi C G k±u V²h r P n kif t k 'Ubh,Ic t k W j C±z n k g±u 'W sic F i F J n iih m k g±u 'W rh g o h k JUr±h k g±u 'W N g k t r G h Ub k g v±u 'Ubh n²h c v r v n C J s «E v rh g o h käur±h v b cu /W k fh v k g±u vh k g W f r c±bu 'V cuy n g C G b±u V²h r P n k ft«b±u V²b²h±b c C Ub j N G±u 'V fi, k Ub j N G±u (/v Z v, C v oih C Ub mh k j v±u v m ru :, C J C) v r vÿ cu v ªs e C k g W K v sib±u 'k«f k ch y nu ciy v²u«v±h v T t h F /v Z v,im N v d j oih C :i p ²D v h r P k g±u. r ẗ v k g 'v²u«v±h v T t QUr C /i p ²D v h r P k g±u. r ẗ v Ba ruch Ah tah Ah doh nai Eh lo hay nu Melech ha o lam al ha gefen v al p ree ha gefen, v al t noo vaht ha sah deh, v al eretz chem dah to vah oo r chah vah sheh rah tzee tah v hin chal tah la ah vo tay noo, leh eh chol mee pir yah v lis bo ah mee too vah. Ra chaym nah Ah doh nai Eh lo hay nu ahl Yisrael ah meh chah, v ahl Yerushalayim ee reh chah, v al Tzee yohn mish kan k vo deh chah, v al miz bah chah chah v al hay cha leh chah. Oo v nay Yerushalayim eer ha kodesh bim hay rah v yah may noo, v ha ah lay noo l toh cha, v sahm chay noo b vin yah nah, v no chal mee pir yah, v nis bah mee too vah, oo n vah reh ch chah ah leh hah bik doo shah oo v ta ha rah. (On Sabbath add: Oo re tzay v ha cha lee tzay noo b yom ha Shabbat ha zeh) v sahm chay noo b yom chag ha Matzot ha zeh, kee ah tah Ah doh nai tov oo may tiv la kol v no deh l chah ahl ha ah retz v ahl p ree ha gafen. Ba ruch Ah tah Ah doh nai ahl ha ah retz v ahl p ree ha gafen. 47

52 Nirtzah Concluding Songs Are Sung v m r b Nirtza ends the Seder with a declaration that the Seder has now reached its conclusion and an assertion of our hope that we will be able to celebrate the next Passover as it was celebrated in the days of our ancestors, in Jerusalem. Then, just when all the participants are tired and a bit tipsy, the songs begin. The end of the Seder is the time for such Passover favorites as Who knows One and Chad Gad Yah? The Seder now concludes according to Halacha (Jewish law), with all its ordinances and statutes. 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 people numerous beyond counting once again, speedily guide the off-shoots of Your planting (Israel) as a redeemed people, to the land of Zion with song. r S x k Ubh f²z r J t F /I,˪j±u Iy P J n k f F 'I, f k v F j x P rus x k x j /v²b n h n, s g k v e o nie 'v²big n i fij Q²z /I,IG g k v F±z b i F 'I,It /v²b r C iih m k o hus P 'v²b f h g y b k v³b cirë C Cha sahl see door Pesach k hil cha to, k chol mish pah to v choo ka to. Ka ah sher za chee noo l sah der oh to, kain niz keh la ah so toh. Zahch sho chain m o nah. Ko maim k hal ah daht mee ma nah. B ka rov na hail nit ay cha nah. P doo yim l Tzee yon b ree nah. Next year in Jerusalem! :o h k JUrh C vẗ C v v²b J k L shah na ha ba ah bee Yerushalayim. What is the significance of saying Next Year in Jerusalem? What is the difference between the modern, physical city and the spiritual ideal of Jerusalem? Please Do Not Write In Haggadah During The Holiday 48

53 On the first night, we recite: IT CAME TO PASS AT MIDNIGHT v k±h K v h m j C h v±h³u --Va y hee Ba cha tzee Ha lai lah. This song describes various historical events that occured to the Jewish people at midnight. You did perform most wonders at night, In the early watches of this night; The righteous convert Abraham did You cause to triumph at night; Grar s king Abimelech, did You judge in a dream by night; You did frighten Laban in the dark of night; Israel overcame an angel and won by night; It came to pass at midnight. It came to pass at midnight. Egypt s firstborn did You crush at midnight; Their strength they found not when they rose at night; Sisera, prince of Harashet, did You rout through stars of the night; It came to pass at midnight. Senncherib, the blasphemer, did You disgrace by night; Babylon s idol fell in the dark of night; Daniel was shown the secret of the king s dream of the night; It came to pass at midnight. Belshazzar, who drank from the Temple s vessel, was killed that same night; Daniel who was saved from the lion s den interpreted the visions of night; Hateful Haman the Agagite wrote letters in the night; It came to pass at midnight. You did triumph against Haman in the king s sleepless night; You will trample the winepress to aid those who ask; What of the night? The watchman responds: Morning comes after night; It came to pass at midnight. Hasten the eternal day which is not really day or night; Exalted One, proclaim that Yours are day and night; Set guards about Your city all day and night; Brighten as day the darkness of the night; It came to pass at midnight. On the second night, we recite: AND YOU SHALL SAY: IT IS THE PASSOVER SACRIFICE j x P j c z o T r n t³u -- Va ah mar tem Zev ach Pesach. This song describes various historical events that occured to the Jewish people on Passover. Your wondrous powers did You display on Passover; Chief of all feasts did You make Passover; You did reveal Yourself to Abraham on the midnight of Passover; And you shall say: It is the Passover sacrifice. To his door did You come at noon on Passover; With matzot he served angels on Passover; To the herd he ran for the ox recalling the Chagiga sacrifice on Passover; And you shall say: It is the Passover sacrifice. The men of Sodom were burned in wrath on Passover; Lot was saved, he baked matzot at the beginning of Passover; 49

54 You did sweep and destroy Egypt when passing on Passover; And you shall say: It is the Passover sacrifice. L-rd, every Egyptian firstborn You did crush on Passover; But Your firstborn You did pass over on Passover; So that no evil destroyed Israel s homes on Passover; And you shall say: It is the Passover sacrifice. The well-locked city of Jericho fell on Passover; Midian was destroyed through a barley-cake from the Omer of Passover; Assyria s mighty armies were consumed by fire on Passover; And you shall say: It is the Passover sacrifice; Senncherib would have attacked Nov were it not that his army fell on Passover; A hand inscribed Babylon s fate on Passover; Babylon s festive table was destroyed on Passover; And you shall say: It is the Passover sacrifice. Esther called a three-day fast on Passover; You did hang the evil Haman on Passover; Doubly, will You punish Edom on Passover; Let Your mighty arm save us from harm on the night of Passover; What similarities do you see in these two songs? Please Do Not Write In Haggadah During The Holiday On both nights, continue... TO HIM IT IS DUE v t²b Ik h F -- Kee Lo Na eh Powerful in kingship, truly chosen, His troops sing to Him: Yours only Yours, O L-rd, is the Majestic Kingdom. Beautiful praises are His due. ; t W k 'W k h F W k 'W ku W k :Ik Ur nt«h uh sus±d 'v f k v F ruj C 'v fuk n C rh S t /v t²h Ik h F 'v t²b Ik h F /v f k n N v v²u«v±h W k 'W k Ah deer bim loo chah, bah choor kah ha la chah, g doo dav yom roo lo, l chah oo l chah, l chah kee l chah, l chah ahf l chah, l chah Ah doh nai ha mam la cha, Kee lo na eh. Kee lo yah eh. Famous in kingship, truly glorious, His faithful sing to Him: Yours only Yours, O L-rd, is the Majestic Kingdom. Beautiful praises are His due. ; t W k 'W k h F W k 'W ku W k :Ik Ur nt«h uhëh, u 'v f k v F rus v 'v fuk n C kud S /v t²h Ik h F 'v t²b Ik h F /v f k n N v v²u«v±h W k 'W k Dah gool bim loo cha, ha door ka ha la cha, vatee kav yom roo lo, l chah oo l chah, l chah kee l chah, l chah ahf l chah, l chah Ah doh nai ha mam la cha, Kee lo na eh. Kee lo yah eh. Guiltless in kingship, truly strong, His angels sing to Him: Yours only Yours, O L-rd, is the Majestic Kingdom. Beautiful praises are His due. ; t W k 'W k h F W k 'W ku W k :Ik Ur nt«h uh r x p y 'v f k v F ih x j 'v fuk n C ht F³z /v t²h Ik h F 'v t²b Ik h F /v f k n N v v²u«v±h W k 'W k Zah kai bim loo cha, cha sin ka ha la cha, taf s rav yom roo lo, l chah oo l chah, l chah kee l chah, l chah ahf l chah, l chah Ah doh nai ha mam la cha, Kee lo na eh. Kee lo yah eh. 50

55 Alone in kingship, truly powerful, His scholars sing to Him: Yours only Yours, O L-rd, is the Majestic Kingdom. Beautiful praises are His due. ; t W k 'W k h F W k 'W ku W k :Ik Ur nt«h uh sun k 'v f k v F rh C F 'v fuk n C sh j²h /v t²h Ik h F 'v t²b Ik h F /v f k n N v v²u«v±h W k 'W k Yah chid bim loo chah, ka beer ka ha la cha, lee moo dav yom roo lo, l chah oo l chah, l chah kee l chah, l chah ahf l chah, l chah Ah doh nai ha mam la cha, Kee lo na eh. Kee lo yah eh. Commanding in kingship, truly revered, His near ones sing to Him: Yours only Yours, O L-rd, is the Majestic Kingdom. Beautiful praises are His due. ; t W k 'W k h F W k 'W ku W k :Ik Ur nt«h uh ch c x 'v f k v F t rib 'v fuk n C k JIn /v t²h Ik h F 'v t²b Ik h F /v f k n N v v²u«v±h W k 'W k Mo shayl bim loo cha, no rah ka ha la cha, s vee vav yom roo lo, l chah oo l chah, l chah kee l chah, l chah ahf l chah, l chah Ah doh nai ha mam la cha, Kee lo na eh. Kee lo yah eh. Humble in kingship, truly redeeming, His righteous sing to Him: Yours only Yours, O L-rd, is the Majestic Kingdom. Beautiful praises are His due. ; t W k 'W k h F W k 'W ku W k :Ik Ur nt«h uhëh S m 'v f k v F v sip 'v fuk n C u²b g /v t²h Ik h F 'v t²b Ik h F /v f k n N v v²u«v±h W k 'W k Ah nav bim loo chah, po deh ka ha la cha, tza dee kav yom roo lo, l chah oo l chah, l chah kee l chah, l chah ahf l chah, l chah Ah doh nai ha mam la cha, Kee lo na eh. Kee lo yah eh. Holy in kingship, truly merciful, His angels sing to Him: Yours only Yours, O L-rd, is the Majestic Kingdom. Beautiful praises are His due. ; t W k 'W k h F W k 'W ku W k :Ik Ur nt«h uh²b t±b J 'v f k v F ouj r 'v fuk n C JISë /v t²h Ik h F 'v t²b Ik h F /v f k n N v v²u«v±h W k 'W k Kah dosh bim loo cha, rah choom ka ha la cha, shin ah nav yom roo lo, l chah oo l chah, l chah kee l chah, l chah ahf l chah, l chah Ah doh nai ha mam la cha, Kee lo na eh. Kee lo yah eh. Indomitable in kingship, truly sustaining, His innocents sing to Him: Yours only Yours, O L-rd, is the Majestic Kingdom. Beautiful praises are His due. ; t W k 'W k h F W k 'W ku W k :Ik Ur nt«h uh nh n T 'v f k v F Q nit 'v fuk n C ;h E T /v t²h Ik h F 'v t²b Ik h F /v f k n N v v²u«v±h W k 'W k Tah kif bim loo cha, toh maych ka ha la cha, t mee mav yom roo lo, l chah oo l chah, l chah kee l chah, l chah ahf l chah, l chah Ah doh nai ha mam la cha, Kee lo na eh. Kee lo yah eh. HE IS MOST MIGHTY tuv rh S t -- Ah deer Hoo He is most mighty. May He soon rebuild His House, speedily, yes speedily, in our days, soon. G-d rebuild, G-d rebuild, rebuild Your House soon! 'v b C k t /cirë C Ubh n²h C 'v r v n C v r v n C 'cirë C I,h c v b c h 'tuv rh S t /cirë C W,h c v b C' v b C k t Ah deer Hoo, yiv neh vay to b kah rov, bim hay rah, bim hay rah, b yah may noo b kah rov, Ayl b nay, Ayl b nay, b nay vayt cha b ka rov. 51

56 He is distinguished, He is great, He is exalted. May He soon rebuild His House, speedily, yes speedily, in our days, soon. G-d rebuild, G-d rebuild, rebuild Your House soon! 'v r v n C v r v n C 'cirë C I,h c v b c h 'tuv kud S 'tuv kis²d 'tuv ruj C /cirë C W,h c v b C 'v b C k t 'v b C k t /cirë c Ubh n²h C Ba choor Hoo, ga doal Hoo, da gool Hoo, yiv neh vay to b kah rov, bim hay rah, bim hay rah, b yah may noo b kah rov, Ayl b nay, Ayl b nay, b nay vayt cha b ka rov. He is all glorious, He is faithful, He is faultless, He is righteous. May He soon rebuild His House, speedily yes speedily, in our days, soon. G-d rebuild, G-d rebuild, rebuild Your House soon. v r v n C 'cirë C I,h c v b c h 'tuv sh x j 'tuv ht F³z 'tuv eh,²u 'tuv rus v /cirë C W,h c v b C 'v b C k t 'v b C k t /cirë c Ubh n²h C 'v r v n C Ha door Hoo, va tik Hoo, za kai Hoo, cha sid Hoo, yiv neh vay to b kah rov, bim hay rah, bim hay rah, b yah may noo b kah rov, Ayl b nay, Ayl b nay, b nay vayt cha b ka rov. He is pure, He is unique, He is powerful, He is all-wise, He is King, He is awesome, He is sublime, He is omnipotent, He is the Redeemer, He is the righteous. May He soon rebuild His House, speedily, yes speedily, in our days, soon. G-d rebuild, G-d, rebuild, rebuild Your House soon! ch D x 'tuv t rib 'tuv Q k n 'tuv sun k 'tuv rh C F 'tuv sh j²h 'tuv rivÿ v r v n C 'cirë C I,h c v b c h 'tuv eh S m 'tuv v sip 'tuv zuz g 'tuv /cirë C W,h c v b C 'v b C k t 'v b C k t /cirë c Ubh n²h C 'v r v n C Ta hor Hoo, yah cheed Hoo, kah beer Hoo, lah mood Hoo, meh lech Hoo, no rah Hoo, sah giv Hoo, ee zooz Hoo, po deh Hoo, tza dik Hoo, yiv neh vay to b kah rov, bim hay rah, bim hay rah, b yah may noo b kah rov, Ayl b nay, Ayl b nay, b nay vayt cha b ka rov. He is holy, He is compassionate, He is Almighty, He is omnipotent. May He soon rebuild His House, speedily, yes speedily, in our days, soon. G-d rebuild, G-d rebuild, rebuild Your House soon! v r v n C 'cirë C I,h c v b c h 'tuv ;h E T 'tuv h S J 'tuv ouj r 'tuv JIsë /cirë C W,h c v b C 'v b C k t 'v b C k t /cirë c Ubh n²h C 'v r v n C Ka dosh Hoo, ra choom Hoo, Sha dai Hoo, ta keef Hoo, yiv neh vay to b kah rov, bim hay rah, bim hay rah, b yah may noo b kah rov, Ayl b nay, Ayl b nay, b nay vayt cha b ka rov. What benefit can we derive by singing the praises of G-d as we do in Kee Lo Na eh and Ah deer Hoo? Please Do Not Write In Haggadah During The Holiday 52

57 WHO KNOWS ONE?? g sih h n s j t -- Echad Mi Yoday a Who knows one? I know one! One is our G-d in heaven and earth. /. rẗ cu o h n C J Ubh vo t s j t : g sih h b t s j t? g sih h n s j t Eh chod mee yo day ah? Eh chod ah nee yo day ah. Eh chod Eh lo hay nu, sheh ba sha mah yim oo va ah retz. Who knows two? I know two! Two are the tablets that Moses brought; One is our G-d in heaven and earth. Ubh vo t s j t ',h r C v,ij k h b J :g sih h b t o h³b J? g sih h n o h³b J /. rẗ cu o h n C J Sh na yim mee yo day ah? Sh na yim ah nee yo day ah. Sh nay loo choht ha brit, eh chod Eh lo hay nu, sheh ba sha mah yim oo va ah retz. Who knows three? I know three! Three are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth. Who knows four? I know four! Four are the mothers; Three are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth. Who knows five? I know five! Five are the books of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth. Who knows six? I know six! Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth. Who knows seven? I know seven! Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth. Who knows eight? I know eight! Eight are the days before a baby s brit milah (circumcision); Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth. Who knows nine? I know nine! Nine are the months to childbirth; Eight are the days before a baby s brit milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth. Who knows ten? I know ten! Ten are the commandments; Nine are the months to childbirth; Eight are the days before a baby s brit milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth. Who knows eleven? I know eleven! Eleven are the stars in Joseph s dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days before a baby s brit 53

58 milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth. Who knows twelve? I know twelve! Twelve are the tribes of Israel; Eleven are the stars in Joseph s dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days before a baby s brit milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth. Who knows thirteen? I know thirteen! Thirteen are the attributes of G-d s mercy; Twelve are the tribes of Israel; Eleven are the stars in Joseph s dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days before a baby s brit milah; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers; Three are the fathers; Two are the tablets that Moses brought; One is our G-d in heaven and earth. oh b J 't²h S n r G g v JO J : g sih h b t r G g v JO J? g sih h n r G g väo J 'v s k h j r³h v g J T 't²h r C s v r G g 't²h c fif r G g s j t 't²h y c J r G g h J nuj v n j 'v²b J n h r s x v J 't T C J h n±h v g c J 'v kh n h n±h v²bin J Ubh vo t s j t ',h r C v,ij k h b J ',Icẗ v JO J ',Iv N t g C r t 'v ri, /. rẗ cu o h n C J Sh lo shah ah sar mee yo day ah? Sh lo shah ah sar ah nee yo day ah. Sh lo shah ah sar mee dah yah, sh naym ah sar shiv tah yah, ah chad ah sar koch va yah, ah sah rah dib rah yah, tish ah yar chay lay dah, sh mo nah y may mee lah, shiv ah y may sha bah tah, shee sha sid ray mish nah, cha mee sha choom shay Torah, ar ba ee mah hoat, sh lo sha ah vot, sh nay loo choht ha brit, eh chod Eh lo hay nu, sheh ba sha mah yim oo va ah retz. ONE LITTLE KID (GOAT) t²h s³d s j -- Chahd Gad ya One kid, one kid that Father bought for two zuzim; One kid, one kid. /t²h s³d s j 't²h s³d s j 'h zuz h r, C t C t ih C³z s 't²h s³d s j 't²h s³d s j Chahd gad'yah, chahd gad'ya. D zah bin ah bah bit ray zoo zay, chahd gad yah, chahd gad ya. The cat came and ate the kid, that father bought for two zuzim; One kid, one kid. /t²h s³d s j 't²h s³d s j 'h zuz h r, C t C t ih C³z s 't²h s³d k v k fẗ±u 't r±buj t,ẗ±u V ah tah shoon rah, v ach lah l gad yah, d zah bin ah bah bit ray zoo zay, chahd gad yah, chahd gad ya. 54

59 The dog came and bit the cat, that ate the kid, that father bought for two zuzim; One kid, one kid. s j 'h zuz h r, C t C t ih C³z s 't²h s³d k v k fẗ S 't r±buj k Q J²b±u 't C k f t,ẗ±u /t²h s³d s j 't²h s³d V ah tah chal bah, v nah shach l shoon rah, d ahch la l gad yah, d zah bin ah bah bit ray zoo zay, chahd gad yah, chahd gad ya. The stick came and beat the dog, that bit the cat, that ate the kid, that father bought for two zuzim; One kid, one kid. t C t ih C³z s 't²h s³d k v k fẗ S 't r±buj k Q J²b S 't C k f k v F v±u 't r yuj t,ẗ±u t²h s³d s j 't²h s³d s j 'h zuz h r, C V ah tah choot rah, v hee kah l chal bah, d nah shach l shoon rah, d ahch la l gad yah, d zah bin ah bah bit ray zoo zay, chahd gad yah, chahd gad ya. The fire came and 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 k fẗ S 't r±buj k Q J²b S 't C k f k v F v s 't r yuj k ; r G±u 't rub t,ẗ±u /t²h s³d s j 't²h s³d s j 'h zuz h r, C t C t ih C³z s 't²h s³d k V ah tah noo rah, v sah rof l choot rah, d hee kah l chal bah, d nah shach l shoon rah, d ahch la l gad yah, d zah bin ah bah bit ray zoo zay, chahd gad yah, chahd gad ya. The water came and 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. 't r±buj k Q J²b S 't C k f k v F v s 't r yuj k ; r G S 't rub k v c f±u 't²h n t,ẗ±u /t²h s³d s j 't²h s³d s j 'h zuz h r, C t C t ih C³z s 't²h s³d k v k fẗ S V ah tah mah yah, v cha vah l noo rah, d sah raf l choot rah, d hee kah l chal bah, d nah shach l shoon rah, d ahch la l gad yah, d zah bin ah bah bit ray zoo zay, chahd gad yah, chahd gad ya. The ox came and 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. 't C k f k v F v s 't r yuj k ; r G S 't rub k v c f S 't²h n k t, J±u 't ri, t,ẗ±u s j 't²h s³d s j 'h zuz h r, C t C t ih C³z s 't²h s³d k v k fẗ S 't r±buj k Q J²b S /t²h s³d V ah tah toh rah, v sha tah l ma yah, d cha vah l noo rah, d sah raf l choot rah, d hee kah l chal bah, d nah shach l shoon rah, d ahch la l gad yah, d zah bin ah bah bit ray zoo zay, chahd gad yah, chahd gad ya. 55

60 The slaughterer came and 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. ; r G S 't rub k v c f S 't²h n k t, J S 't ri, k y j J±u 'y jij v t,ẗ±u t C t ih C³z s 't²h s³d k v k fẗ S 't r±buj k Q J²b S 't C k f k v F v s 't r yuj k /t²h s³d s j 't²h s³d s j 'h zuz h r, C V ah tah ha sho chayt, v sha chat l toh rah, d sha tah l ma yah, d cha vah l noo rah, d sah raf l choot rah, d hee kah l chal bah, d nah shach l shoon rah, d ahch la l gad yah, d zah bin ah bah bit ray zoo zay, chahd gad yah, chahd gad ya. The angel of death came and 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 c f S 't²h n k t, J S 't ri, k y j J S 'y jij k y j J±u ', u N v Q t k n t,ẗ±u 't²h s³d k v k fẗ S 't r±buj k Q J²b S 't C k f k v F v s 't r yuj k ; r G S 't rub k /t²h s³d s j 't²h s³d s j 'h zuz h r, C t C t ih C³z s V ah tah mahl ach ha ma vet, v sha chat l sho chayt, d sha chat l toh rah, d sha tah l ma yah, d cha vah l noo rah, d sah raf l choot rah, d hee kah l chal bah, d nah shach l shoon rah, d ahch la l gad yah, d zah bin ah bah bit ray zoo zay, chahd gad yah, chahd gad ya. 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. y j J S 'y jij k y j J S ', u N v Qẗ k n k y j J±u 'tuv QUr C JIsË v t,ẗ±u 't C k f k v F v S 't r yuj k ; r G S 't rub k v c f S 't²h n k t, J S 't ri, k s j 't²h s³d s j 'h zuz h r, C t C t ih C³z s 't²h s³d k v k fẗ S 't r±buj k Q J²b S /t²h s³d V ah tah ha Ka dosh Ba ruch Hu, v sha chat l mal ach ha ma vet, d sha chat l sho chayt, d sha chat l toh rah, d sha tah l ma yah, d cha vah l noo rah, d sah raf l choot rah, d hee kah l chal bah, d nah shach l shoon rah, d ahch la l gad yah, d zah bin ah bah bit ray zoo zay, chahd gad yah, chahd gad ya. ***POINTS TO PONDER*** The Little Goat of Passover While at first glance this song may seem an odd choice for inclusion in the Haggadah, in truth, it continues the overall theme of the Passover holiday and Jewish life in general. No action goes unaccounted. For 210 years, the Jews suffered Egyptian hardship, and for a time they were without hope, but G-d heard their cries and responded. The exodus is the story of G-d remembering that one kid -- the Children of Israel, with whose ancestors He had made a covenant. G-d not only redeemed the Children of Israel, but paid back those who had wronged them. 56

61 NOTES AND THOUGHTS: We hope that you have found the National Jewish Outreach Program Beginners Haggadah useful both during your preparations for the holiday and on Passover itself. Below we have included some possible answers to most of the questions presented in the Haggadah. Pg 9 - What is the significance of dipping vegetables into salt water and eating them at the Seder? The customs of the Seder often have several purposes behind them. Beyond being an unusual ritual meant to inspire questions from the children, dipping food into salt water has dual symbolism. On the one hand, it is a symbol of freedom, for in ancient times only the wealthy had condiments in which to dip their foods. On the other hand, the salt water is meant to remind us of the tears of the Jewish slaves. Pg 11 - Why do we invite the poor to come and eat with us? Especially as we are already sitting in our own dining rooms? There are many explanations for the Hah lach'ma ahn'yah paragraph. According to Shibbolei HaLeket (Rav Tzidkiyah HaRofei, Italy, ), this call to the poor is a reminder of the formal invitation that was necessary in order to join in the Passover sacrifice at the Temple. Thus, those who could afford a sacrifice were obligated to invite the poor to join in the fulfillment of the mitzvah. When reflecting on the significance of this paragraph in our own time, however, one can, perhaps, view the poor not only as someone who is physically hungry, but as one who is spiritually deprived. It is our responsibility to share with the other participants at our Seder whatever wealth of knowledge we possess. Pg 12 - We were slaves in Egypt? I don t know about you, but I ve never even been to Egypt! What does the slavery in Egypt mean to us today? In the writings of the Sages, Egypt is frequently seen as a metaphor for a nation/culture that is steeped in materialism and immorality. The Midrash tells us that had the Jewish nation remained in Egypt even a short time longer they would have become inextricably mired in the idol worship of the Egyptians and enslaved to the divinity of Pharaoh. They then would have lost any ability to be redeemed. The exodus from Egypt forged the Jewish people into a nation whose mission was to bring spirituality into the world. When we recount the exodus on Passover night, we are speaking of ourselves as one nation, unified throughout history. In effect, the enslavement of my ancestors in Egypt is my enslavement, and their freedom is my freedom. On a personal level, however, we can reflect on the fact that we have all been slaves in a modern day Egypt -- we have all been enslaved in the material world -- and our goal is to free ourselves from that enslavement. Pg 14 - What is the significance of the four children? These four very different children are all part of one family -- the nation of Israel. Just as one s family would be incomplete if a single child were removed from it, so too the Jewish nation would be incomplete if one of the diverse personalities was removed or lost. The Wise Jew, the Rebellious Jew, the Simple Jew and the Jew who does not know how to ask all serve a vital role in the composition of the Jewish nation. The Haggadah s inclusion of the four children teaches us that the Seder is important for all Jews, and each Jew, no matter what their strengths or weaknesses, is welcome as part of the whole. The section of the four children demonstrates how every individual must have their unique questions answered in a way that is appropriate to them. 57

62 Pg 14 - How do the four children relate to the greatest Jewish challenge of the 21st century? In recent years, some rabbis have metaphorically referred to a fifth child...the child who does not even come to the Seder. This is the greatest challenge that the Jewish nation faces today -- the fact that we are losing Jews to sheer indifference. The Seder celebration is meant to be all-inclusive and welcoming, especially to the fifth child. With its focus on provoking questions and inspiring participation, it is a model for enriching Jewish life towards which we should aspire all year round. Each of the four children needs personal attention. A wise child s questions must be answered and a rebellious child s challenges must be confronted. A simple child must be included and a silent child must be drawn into the discussion. If a person does not feel that their spiritual needs are being met, they will end up as the fifth child - isolated from their beautiful heritage. Pg 19 - The ten plagues were not random punishments. Commentators throughout the ages have demonstrated the many ways in which the plagues were fair justice, both to avenge what the Egyptians did to the Jews and for their unceasing idolatry. Try to think how each of the plagues was a quid pro quo for the Egyptians: Blood - Pharaoh ordered Jewish baby boys to be thrown into the river, so the Nile seethed with the blood of the murdered children. Frogs - The hideous croaking of the frogs was reminiscent of the wailing of the anguished Jewish mothers when their children were forcibly taken from them. Lice - The Jews were forced to labor upon the dry, dusty land, therefore the dust turned into lice. Wild Beasts - The wild animals indiscriminately attacked the Egyptians, just as the Egyptians had attacked Jews at random. Pestilence - Since the Israelites were forced to work, they could not maintain their own flocks and herds, thus impoverishing them. In return, the Egyptian livestock died from the pestilence. Boils - The Israelites were covered with bruises from the beatings of the task-masters. Now the Egyptians suffered all over when their own bodies were covered with boils. Hail - The Egyptians who had thrown stones at the Israelites, were hit, in return, with giant hailstones. Locusts - The Israelites had no time to grow and harvest their own crops, consequently the locusts destroyed the Egyptians fields. Darkness - The darkness in which the Israelites lived was the emotional darkness of exile and despair. As slaves they were without freedom. The plague of darkness plunged the Egyptians into a fear-filled world in which they were deprived of movement as they were deprived of light. Death of the First Born - The Egyptians tried to destroy the Children of Israel, who had assumed the status of G-d s firstborn. In retribution, G-d took their firstborn children from them. Pg 21 - What do you think is the purpose of the above debate between the three rabbis? This form of discussion is common to Talmudic debate. By fine-tuning the severity of plagues, the Rabbis are not only highlighting the awesome power of G-d, but are also focusing on the depth of gratitude that the Jewish people should show Him. 58

63 Pg 41 - Eliyahu is also invited to join every brit milah (circumcision) celebration. Can you think of what ties these two occasions together? On the night of the exodus, the Israelites marked their doorposts with blood from the Pascal lamb and were thus passed over during the death of the firstborn. The Midrash tells us, however, that not all of the Jews marked their doorposts. Some Israelites were more afraid of offending their Egyptian neighbors; and some Israelites were so deeply enmeshed in Egyptian culture that they had no desire to free themselves. Those Israelites who marked their doorposts chose to align themselves with G-d and Moses. The commandment of brit milah was given to Abraham. This Covenant of Circumcision sealed G-d s promise to Abraham that in the future, his children would be given the land of Israel. The brit milah, throughout the generations, has been an expression of the Jewish desire to maintain our covenant with G-d. The commandments of brit milah and the Passover sacrifice are the only two positive commandments for which the punishment of not fulfilling them is karait, being cut off from the people. This spiritual punishment is a direct result of one s own actions. Partaking in Passover and performing brit milah make one part of the nation. By choosing to forego these commandments, one removes one s self from the nation. Eliyahu s rightful place is at both these ceremonies, for he is the harbinger of the Messianic era -- a time when the redemption will have been completed and the covenant fulfilled. Pg 48 - What is the significance of saying Next Year in Jerusalem? What is the difference between the modern, physical city and the spiritual, ideal of Jerusalem? One could ask why we still say Next Year in Jerusalem when the city is once again in Jewish hands and is only a plane flight away? When we utter this plaintive prayer, however, we are not longing for the physical location, but for the spiritual restoration of the Jewish people. Next Year in Jerusalem is actually a plea that next year we will be able to celebrate a complete Seder -- including the Pascal sacrifice -- in the restored Temple. Pg 50 - What similarities do you see between these two songs? More than just a similar structure, both songs express the idea that G-d brings salvation when it is most needed. Midnight is the apex of the night, the point of peak darkness from which one again starts the journey toward light. So too, the Israelites left Egypt just as they were reaching the lowest (darkest) level of spirituality -- just before they were lost to assimilation. Pg 52 - What benefit can we derive by singing the praises of G-d as we do in Kee Lo Na eh and Ah deer Hoo? While we talk about the greatness of G-d throughout the Haggadah, these two songs encapsulate our praises for G-d and our key hopes for the future...kee lo na'eh. Kee lo yah'eh reminds us that all things that happen are because, as the song says, Yours only Yours, O L-rd, is the Majestic Kingdom. Beautiful praises are His due. Ah'deer Hu, on the other hand, reminds us that we are not able to see the full Divine glory today. As mighty, great, and glorious as we perceive G-d to be, we long for the rebuilding of His house (the Temple) soon, so that we might truly comprehend His full omnipotence. 59

64 Notes and Thoughts Please Do Not Write In Haggadah During The Holiday 60

65 Notes and Thoughts Please Do Not Write In Haggadah During The Holiday 61

66 Notes and Thoughts Please Do Not Write In Haggadah During The Holiday 62

67 The National Jewish Outreach Program was established by Rabbi Ephraim Z. Buchwald in 1987, in response to the urgent need to address the critical issue of the spiraling losses of Jews from Jewish life due to assimilation and lack of Jewish knowledge. Since its founding, NJOP has become one of the largest and most successful Jewish outreach organizations in the world. Through attractive and exciting free programs, NJOP reaches out to unaffiliated Jews, offering positive, joyous, Jewish experiences and meaningful educational opportunities. NJOP consistently breaks the mold when it comes to promoting Judaism using cutting-edge marketing techniques to convey the vibrancy of Judaism and to attract those Jews who are not currently being reached by conventional efforts. NJOP sponsors the acclaimed SHABBAT ACROSS AMERICA/CANADA and READ HEBREW AMERICA/CANADA campaigns, establishes Beginners Services and offers the Turn Friday Night Into Shabbat, PASSOVER ACROSS AMERICA and SUKKOT ACROSS AMERICA programs, as well as free "Crash Courses" in Hebrew Reading, Basic Judaism and Jewish History. These programs are now offered at more than 3,665* locations across North America, and in 36* countries worldwide. Through these innovative programs and the acclaimed Jewish consciousness raising advertising campaigns, NJOP has successfully reached more than 990,000* North American Jews and engaged them in Jewish life. National Jewish Outreach Program 989 Sixth Avenue, 10th Floor New York, NY HEBREW *As of November 2007

68 The National Jewish Outreach Program Presents Innovative National Programs Designed to Make Judaism Come Alive for Every Jew: READ HEBREW AMERICA/CANADA--Hebrew Reading Crash Course Designed for Jews with little or no background in Hebrew, the free Hebrew Reading Crash Course concentrates on teaching the Hebrew alphabet and reading skills. In only five 1-1/2 hour weekly sessions, participants learn to read Hebrew, and receive a free copy of NJOP s Reishith Binah Hebrew primer. (Special Russian, Hungarian and Spanish editions of the Reishith Binah primer have also been published.) Level II Hebrew/One Day Review/Hebrew Writing Crash Course A follow-up course to the Hebrew Reading Crash Course, the Level II Crash Course is offered to HRCC participants who wish to advance their Hebrew reading and comprehension skills. The four modules include: Machzor, Hagaddah, Daily Prayers and Shabbat Prayers. The One Day Review is designed to help HRCC grads brush up on their skills before the holidays, or before going on to Level II. The Hebrew Writing Crash Course reviews the lessons learned in HRCC by teaching students how to form the traditional block Hebrew letters. The Crash Course in Basic Judaism This free, high-energy, five week lecture series provides a basic introduction to Jewish philosophy and observance. The following topics are covered: Belief in God, Prayer, The Sabbath, Jewish Observance and Sexuality. The course accents the upbeat and positive aspects of Jewish life, and encourages participants to seek further Jewish education. DAYS OF AWE YOURS It s Brief. It s Dynamic. It s a High Holiday Service that will enable you to appreciate all the majesty and benefits of THE DAYS OF AWE. P A T Parents Are Teachers SHABBAT ACROSS AMERICA/CANADA--Turn Friday Night Into Shabbat These semi-annual nationwide Shabbat celebrations have been adopted by hundreds of synagogues throughout North America and overseas. The program consists of a brief Friday evening explanatory service, followed by a traditional Shabbat meal, complete with singing, dancing and explanations. Those who are unfamiliar with the structure of the Friday night Shabbat ritual find SAA/C and TFNIS both informative and enjoyable. Hundreds of thousands of people have celebrated the Shabbat through SAA/C and TFNIS, many for the first time. The Beginners Service High Holiday Beginners Service--Days of Awe Designed specifically for the novice worshipper, these explanatory prayer services are conducted in both Hebrew and English, and provide a comfortable, non-judgmental opportunity for those with little synagogue experience to participate in traditional synagogue Shabbat and High Holy Day services. Discussions and questions are encouraged in this unorthodox, traditional service. NJOP s Days of Awe program offers abridged services with an in-depth look at a selection of the High Holiday prayers, including the sounding of the shofar. The Crash Course in Jewish History Climb aboard for an exciting journey through 4,000 years of Jewish History. Discover the great ideas and events that shaped the Jewish nation. Each week a different period of Jewish History is explored. Topics include: 1) Biblical Times, 2) From a United Kingdom to Exile, 3) The Jewish Experience Moves West, 4) Jews Enter and React to the Modern Era: From Enlightenment to World War I and 5) The Holocaust and Renewal: 1933 to the Present. PASSOVER ACROSS AMERICA--SUKKOT ACROSS AMERICA PASSOVER ACROSS AMERICA offers participating locations a choice of programs: a Passover Workshop, a Model Seder for adults and a communal Passover seder program. Additionaly, all PAA seder participants are given a gift of the NJOP Beginners Passover Haggadah, which offers translation, transliteration, explanations and provocative points to ponder. SUKKOT ACROSS AMERICA, offered participating locations a professionally designed advertising campaign and an interactive Sukkot Workshop Program designed to enlighten participants to the reasons behind, and the significance of, the Sukkah, as well as the Lulav and Etrog. Holiday Workshops Designed to help synagogues provide exciting and inspiring programming year round, NJOP s Holiday Workshops offer innovative ways for participants to gain new insights into the Jewish holidays. With new workshops constantly being created, NJOP already offers a complete guide to creating a Model Seder, a separate Passover Workshop, a Sukkot Workshop, a Chanukah Workshop specially designed for parents with children in Hebrew School and a manual for leading a Tu B shevat Seder. Parents Are Teachers The Parents Are Teachers (P.A.T.) initiative enables principals and rabbis at Hebrew and religious schools and community day schools to offer NJOP's programs to the parents of students in their schools and is designed to provide parents with the skills necessary to truly become their children's teachers. Together with the Crash Courses in Hebrew Reading, Jewish History and Basic Judaism, special pre-holiday programs will engage parents and children in parent/child bonding experiences designed to strengthen their Jewish commitment. For more information about any of these programs, call HEBRE(W), or us at: info@njop.org. Don t forget to visit our interactive website: Sixth Avenue, 10th Floor, New York, NY 10018