ow is this night different from all other nights? It s a good question. Let us take a stab: Tonight, we re all unorthodox.

Transcription

1 A VERY PASSOVER 1

2 H ow is this night different from all other nights? It s a good question. Let us take a stab: Tonight, we re all unorthodox. We re not just saying that because it s the name of our podcast. We believe that the truly special thing about Pesach is how it manages to be both traditional we read the same story that our ancestors have been reciting for millennia and personal, with each of us making the Seder our own by incorporating our own interpretations and interests into the timeless tale of the exodus. Tonight, it doesn t matter if you ve read the entire Talmud ten times in Aramaic or if your religious education consists of a few episodes of Seinfeld: All of us around the table, Jews and the folks who love them, are here because we care enough about each other, care enough about our past, and care enough about our future. In that spirit, the Haggadah before you contains most of the original text, in Hebrew and in English, as well as questions, illustrations, and meditations on freedom, community, destiny, and other topics that are easier to discuss once you ve had those obligatory four cups of wine. We hope you ll find meaning in our reading of the ancient story, but, even more, we hope that you make it your own: Omit at will, add your own, and do whatever it takes to make the readings as appetizing as that brisket you ve got in the oven. And with that, to the duties at hand. Chag Sameach! Yours, Stephanie, Mark, and Liel Unorthodox, a weekly podcast for Jews and the people who love them, is a production of Tablet Magazine ( Check us out at 1

3 HOW TO HOST A SEDER Hosting a great Seder is like hosting a good podcast: You want it to be a little bit profound and a little bit amusing; you want the guests to feel at home; and you want to keep the conversation flowing. Here are our Five Commandments for doing it just right five because we promise you, we re going to keep this Haggadah short and sweet: 1 Mix it up: How boring would life be if we were all the same? When you put together that guest list, make sure it includes some young ones and some old folks, some Jews and some gentiles, some football fans and some minimalist-poetry lovers the more diverse, the better. 2 Give your guests homework: A few days before the big night, send everyone a nice . Tell them what they ll be having for dinner. Build up expectations. And ask them to prepare something of their own, like a short reading, a favorite quotation, or anything else they could share around the table. 3 Scramble up the seating: You know your guests, so when you think of the seating arrangement, think of who would do well sitting where. That Trump voter probably shouldn t be next to the Bernie Bro, and the two gossips who would just dive into a private conversation all evening long should be as far apart as possible. Separate the Star Trek fans. This is why God gave us place cards. 4 Keep the kids happy: Got little people running around? They need to be amused. Try holding a mini-seder with their Barbies, maybe, or amusing them by dropping a little bit of red food coloring into your water glass when they re not looking and pretending you pulled off your own plague and turned the whole cup into blood. If you give them some snacks to tide them over, God will forgive you (trust us we asked). 5 Be a leader: Tonight, it doesn t matter how much you know or how much you ve read or how religious you are. If you re the Seder s leader, come prepared: Read the text in advance and know the general outline of the evening. But, more than anything, your job is to help your guests feel comfortable. You may choose to assign specific portions of the Haggadah to specific people based on their sensibilities, or you may simply go around the table and read. Whatever it is, read the room and make game-time decisions. 2

4 THE SEDER PLATE You don t need to be fancy and shell out for designer stuff. You just need a plate. On it, place the following objects: ZEROA A roasted chicken bone with the meat removed, symbolizing the Paschal sacrifice in the ancient Temple in Jerusalem. Alternatively, every little bit of meat or bone would do, or, if you re not into the whole meat thing, a blood-red beet would, too. BEITZAH Or hard-boiled egg, another reminder of the Paschal sacrifice. MAROR Or bitter herbs, to symbolize the bitterness of life in the house of bondage. You can use romaine lettuce, or, for that matter, any other herb that s bitter. Everybody s favorite, it symbolizes the mortar the Israelites used in Egypt. It s a thick, sweet paste made by processing together apples, dates, nuts, honey, sweet wine or juice, and just about any other fruit you wish. KARPAS From the Greek karpos, or raw vegetable, you can use an onion, a potato, celery, or parsley. CHAZERET Or horseradish, being another reminder of bitterness. Make sure you get the real stuff, not that pink mush sweetened with beet juice. If you can find a horseradish root, you can make a fun game out of trying to grate it yourself, or inviting your children to see how long they can last before their eyes give out. Then, mix with some salt and vinegar, and there you have it. You also need a plate for the matzot, and a small bowl with salt water for dipping. And if you have a lot of people around a long table, you can have a few Seder plates, each with these lovely ingredients. 3

5 Over the years, communities around the world have been adding their own symbolic foods to the Seder plate to keep modern-day struggles in mind even as they commemorate our ancient one. Here are some of the most popular: ORANGE Inclusion of LGBTQ Jews FAIR- TRADE CHOCOLATE Demanding fair labor conditions in developing countries CASHEWS Support for OLIVES Yearning for peace the troops between Israelis and Palestinians BANANAS Standing PINECONES Calling out for with criminal-justice refugee reform FEEL FREE TO ASK YOUR GUESTS: WHAT WOULD YOU ADD TO THIS PLATE? AND WHY? 4

6 KADESH The word means consecrate. Let us begin, then, by setting this evening aside as a blessed and special evening. Pour your first cup, take a deep breath, and relax: You ll be drinking pretty soon. IF THE SEDER IS ON FRIDAY NIGHT, READ THIS FIRST: ו י ה י ע ר ב ו י ה י ב ק ר י ום ה ש ש י. ו י כ ל ו ה ש מ י ם ו ה א ר ץ ו כ ל צ ב א ם. ו י כ ל א לה ים ב י ום ה ש ב יע י מ ל אכ ת ו א ש ר ע ש ה ו י ש ב ת ב י ום ה ש ב יע י מ כ ל מ ל אכ ת ו א ש ר ע ש ה. ו י ב ר ך א לה ים א ת י ום ה ש ב יע י ו י ק ד ש א ות ו כ י ב ו ש ב ת מ כ ל מ ל אכ ת ו א ש ר ב ר א א לה ים ל ע ש ות. Vay'hi erev vay'hi voker yom hashishi. Vay'chulu hashamayim v'haaretz v choltzva am. Vay chal Elohim bayom hashvi i, m'lachto asher asah, vayishbot bayom hashvi-i, mikolmlachto asher asah. Vay'vareich Elohim, et-yom hashvi i, vay'kadeish oto, ki vo shavat mikol-mlachto, asherbara Elohim la-asot. And there was evening and there was morning, the sixth day. And the heaven and the earth were finished, and all their host. And on the seventh day God finished His work which He had done; and He rested on the seventh day from all His work which He had done. And God blessed the seventh day, and sanctified it; because He rested on it from all of His work which God created in doing (Genesis 1:31-2:3). OTHERWISE, JUMP RIGHT IN TO THE REST OF THE BLESSING. THE WORDS IN PAREN- THESES SHOULD BE READ ONLY ON THE SABBATH, SO SKIP THEM OTHERWISE: ס ב ר י מ ר נ ן ו ר ב נ ן ו ר ב ות י. ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם ב ור א פ ר י ה ג פ ן. Baruch Atah Adonai, Eloheinu Melech haolam, borei p ri hagafen. Blessed are You, Lord our God, who creates the fruit of the vine. 5

7 ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם א ש ר ב ח ר ב נ ו מ כ ל ע ם ו ר ומ מ נ ו מ כ ל ל ש ון ו ק ד ש נ ו ב מ צ ות יו. ו ת ת ן ל נ ו ה' א לה ינ ו ב א ה ב ה )לשבת: ש ב ת ות ל מ נ וח ה ו( מ וע ד ים ל ש מ ח ה, ח ג ים וז מ נ ים ל ש ש ון, )לשבת: א ת י ום ה ש ב ת ה ז ה ו ) א ת י ום ח ג ה מ צ ות ה ז ה ז מ ן ח ר ות נ ו, )לשבת: ב א ה ב ה( מ ק ר א ק ד ש ז כ ר ל יצ יא ת מ צ ר י ם. כ י ב נ ו ב ח ר ת ו א ות נ ו ק ד ש ת מ כ ל ה ע מ ים, )לשבת: ו ש ב ת( ומ וע ד י ק ד ש ך )לשבת: ב א ה ב ה וב ר צ ון( ב ש מ ח ה וב ש ש ון ה נ ח ל ת נ ו. Baruch atah Adonai, Eloheinu melech ha olam, asher bachar banu mikol am, v'rom'manu mikollashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom (hashabat hazeh v'etyom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol ha amim. (v'shabat) umo adei kod shecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish (h shabbat v') Yisrael v'hazmanim. Blessed are You, Lord our God, King of the universe, who has chosen us from all peoples and has raised us above all tongues and has sanctified us with His commandments. And You have given us, Lord our God, [Sabbaths for rest], appointed times for happiness, holidays and special times for joy, [this Sabbath day, and] this Festival of Matsot, our season of freedom [in love] a holy convocation in memory of the Exodus from Egypt. For You have chosen us and sanctified us above all peoples. In Your gracious love, You granted us Your [holy Sabbath, and] special times for happiness and joy. ב ר ו ך א ת ה ה', מ ק ד ש )לשבת: ה ש ב תו ) י ש ר א ל ו ה ז מ נ ים. Baruch atah Adonai, m'kadeish (h shabbat v') Yisrael v'hazmanim. Blessed are You, O Lord, who sanctifies [the Sabbath,] Israel, and the appointed times. IS YOUR SEDER ON SATURDAY NIGHT? THERE ARE JUST TWO MORE PARAGRAPHS YOU NEED TO READ, TO GIVE EXTRA THANKS FOR THE PLEASURE OF SO MANY HOLY DAYS: 6

8 ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם, ב ור א מ א ור י ה א ש. ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם ה מ ב ד יל ב ין ק ד ש ל ח ל, ב ין א ור ל חש ך, ב ין י ש ר א ל ל ע מ ים, ב ין י ום ה ש ב יע י ל ש ש ת י מ י ה מ ע ש ה. ב ין ק ד ש ת ש ב ת ל ק ד ש ת י ום ט וב ה ב ד ל ת, ו א ת י ום ה ש ב יע י מ ש ש ת י מ י ה מ ע ש ה ק ד ש ת. ה ב ד ל ת ו ק ד ש ת א ת ע מ ך י ש ר א ל ב ק ד ש ת ך. Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei haeish. Baruch atah Adonai, Eloheinu melech ha olam, hamavdil bein kodesh l'chol bein or l'choshech, bein Yisrael la-amim, bein yom hashvi-i l'sheishet y'mei hama-aseh. Bein k'dushat shabat likdushat yom tov hivdalta. V'et-yom hashvi-i misheishet y'mei hama-aseh kidashta. Hivdalta v'kidashta etam'cha yisra-eil bikdushatecha. Blessed are You, Lord our God, King of the universe, who creates the light of the fire. Blessed are You, Lord our God, King of the universe, who distinguishes between the holy and the profane, 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 You have sanctified the seventh day above the six working days. You have distinguished and sanctified Your people Israel with Your holiness. Baruch atah Adonai, hamavdil bein ב ר ו ך א ת ה ה', ה מ ב ד יל ב ין ק ד ש ל ק ד ש. kodesh l'kodesh. Blessed are You, O Lord, who distinguishes between the holy and the holy. AND NOW, THE FINAL BLESSING, THE SHE HECHEYANU: ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם, ש ה ח י נ ו ו ק י מ נ ו ו ה ג יע נ ו ל ז מ ן ה ז ה. Baruch atah Adonai, Eloheinu melech ha-olam, she hecheyanu v'ki'manu v'higi-anu laz'man hazeh. Blessed are You, Lord our God, King of the universe, who has granted us life and sustenance and permitted us to reach this season. 7

9 THE FIRST CUP TAKE A BIG SIP OF THAT WINE: THE FIRST CUP IS YOURS TO ENJOY. URCHATZ It means wash, as in it may be a good idea to wash your hands because you re about to touch food a lot of other people are going to touch and we don t want anyone to get sick, now do we? You don t have to do this in any special ritualistic way, but do take a moment, even if you don t care to schlep to the sink and wash your hands, to think about the special meal you re about to enjoy and the people you re fortunate to celebrate it with. KARPAS The very first thing we do in the Seder is take the fruit of the earth you can use parsley, celery, boiled potato, raw onion, or anything else that tickles your fancy and dip it in salt water. Like practically every other Jewish ritual, this one, too, has many explanations, but the popular ones involve evoking the memory of Joseph s colorful coat being dipped in blood by his brothers, an unkind act that ended with the young lad being hauled to Egypt, where the rest of the Israelites would eventually join him before Moses ambled onto the stage and ushered in the Exodus. Besides, most sages agree that it s also a cool way to start a festive meal, as it prompts the younger folks around the table to ask why we re breaking with tradition and doing such strange things, the answer to which is, literally, the Haggadah. As you dip, recite the following blessing: 8

10 ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם, ב ור א פ ר י ה א ד מ ה. Baruch Atah Adonai, Eloheinu melech ha olam, borei p ri ha adamah. Blessed are you, Lord our God, King of the universe, who creates the fruit of the earth. YACHATZ You re getting closer to the part where we eat, but nothing can continue on Passover without the Afikoman. Discussing Passover, the rabbis of the Talmud addressed the same question anyone with kids struggles with every year, namely how to keep the wee ones alert and attentive during a very, very long meal that involves the reading of very, very intricate texts. The answer was simple: Give em something to look forward to. Kindly, then, take the middle matzo from the pile on your table, and break it into two, so that one piece is larger than the other. Put the smaller piece back on the table; you ll be using it soon enough. Take the larger piece, wrap it in a napkin (or a dedicated Afikoman bag, if you re fancy), and, when the kids aren t looking, hide it somewhere. Before the meal is over, they ll have to look for it, find it, and then trade it back to you in exchange for candy, small gifts, or something similar to sweeten the deal. 9

11 MAGID It s time to tell the story of Passover. But before we do, let s take a moment to linger and tell our own personal stories. Feel free to ask your guests: Can you remember a time you went from hardship to great light and freedom? READY TO GET STARTED? UNCOVER YOUR MATZOT, RAISE THE SEDER PLATE, AND JUMP RIGHT IN: ה א ל ח מ א ע נ י א ד י א כ ל ו א ב ה ת נ א ב א ר ע א ד מ צ ר י ם. כ ל ד כ פ ין י ית י ו י יכ ל, כ ל ד צ ר י ך י ית י ו י פ ס ח. ה ש ת א ה כ א, ל ש נ הה ב א הב א ר ע אד י ש ר א ל. ה ש ת א ע ב ד י, ל ש נ ה ה ב א ה ב נ י ח ור ין. Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei v'yeichol, kol deetzreech yeitei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra-el. Hashata avdei, l'shanah haba-ah b'nei choreen. This is the bread of destitution that our ancestors ate in the land of Egypt. Anyone who is famished should come and eat, anyone who is in need should come and partake of the Pesach sacrifice. Now we are here, next year we will be in the land of Israel; this year we are slaves, next year we will be free people. REFILL YOUR WINE GLASS, BUT DON T DRINK YET. 10

12 THE SEDER AS THERAPY / BY DAPHNE MERKIN For a historical-minded people such as we are, Passover, more than any other Jewish holiday is the apotheosis the ne plus ultra of the instructive use of remembrance as a way of fortifying tribal identity. The symbols of the holiday, gathered together on the Seder plate, all hearken back to our escape thousands of years ago from slavery to liberation, but they are also meant to speak to us in the here and now. We read aloud of our travails and of the dire punishments visited on our Egyptian oppressors by an all-powerful and vengeful God with the intention of re-experiencing both the dread of oppression and the exhilaration of freedom. In contemporary terms, the Haggadah can be seen as both a trauma narrative, filled with the psychic repetition that trauma produces, and a story of redemption, shot through with joy and song. Part and parcel of any Jewish holiday is an emphasis on family and food, and Passover is no different. Families, functional and dysfunctional, come together to sit around the Seder table and partake in a pre-ordained hours-long ceremony, one that includes chunks of recitation as well as performative elements, such as dipping our pinky finger in the wine as we recite the Ten Plagues or opening the door for Elijah. Some of us tap our feet impatiently as we go through the portion of the Haggadah that precedes the meal, while others of us manage to transcend our contemporary moment and the grumblings in our stomach and imagine ourselves slaving under a hot Egyptian sun, or identifying with the poor and victimized of groups other than our own. When dinner arrives, we are released to be ourselves, slurping chicken soup with matzo balls while arguing about Trump. And so it goes 11

13 THE FOUR QUESTIONS The youngest person around the table or the youngest who is able, or a team of young people should stand up and recite the evening s most famous song: מ ה נ ש ת נ ה ה ל י ל ה ה ז ה מ כ ל ה ל יל ות? ש ב כ ל ה ל יל ות א נ ו א וכ ל ין ח מ ץ ומ צ ה, ה ל י ל ה ה ז ה כ ל ו מ צ ה. ש ב כ ל ה ל יל ות א נ ו א וכ ל ין ש א ר י ר ק ות ה ל י ל ה ה ז ה )כ ל ו( מ ר ור. ש ב כ ל ה ל יל ות א ין א נ ו מ ט ב יל ין א פ יל ו פ ע ם א ח ת ה ל י ל ה ה ז ה ש ת י פ ע מ ים. ש ב כ ל ה ל יל ות א נ ו א וכ ל ין ב ין י וש ב ין וב ין מ ס ב ין ה ל י ל ה ה ז ה כ ל נ ו מ ס ב ין. Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot? She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah. Sheb'chol ha-leilot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror. Sheb'chol ha-lei-lot ein anu mat-beelin afeelu pa-am echat.ha-lai-lah hazeh sh'tei p'ameem. Sheb khol ha-lei-lot anu och-leem bein yo-shveen u-vein m su-been, ha-lailah hazeh kulanu m subeen. What differentiates this night from all [other] nights? On all [other] nights we eat chametz and matzo; this night, only matzo. On all [other] nights we eat other vegetables; tonight (only) maror. On all [other] nights, we don t dip [our food], even one time; tonight [we dip it] twice. On [all] other nights, we eat either sitting or reclining; tonight we all recline. 12

14 ע ב ד ים ה י ינ ו ל פ ר ע ה ב מ צ ר י ם, ו י וצ יא נ ו ה' א לה ינ ו מ ש ם ב י ד ח ז ק ה וב ז ר ע נ ט וי ה. ו א ל ו ל א ה וצ יא ה ק ד וש ב ר ו ך ה וא א ת א ב ות ינ ו מ מ צ ר י ם, ה ר י א נ ו וב נ ינ ו וב נ י ב נ ינ ו מ ש ע ב ד ים ה י ינ ו ל פ ר ע ה ב מ צ ר י ם. ו א פ יל ו כ ל נ ו ח כ מ ים כ ל נ ו נ ב ונ ים כ ל נ ו ז ק נ ים כ ל נ ו י וד ע ים א ת ה ת ור ה מ צ ו ה ע ל ינ ו ל ס פ ר ב יצ יא ת מ צ ר י ם. ו כ ל ה מ ר ב ה ל ס פ ר ב יצ יא ת מ צ ר י ם ה ר י ז ה מ ש ב ח. Avadim hayinu l'faroh b'mitzrayim. Vayotzi-einu Adonai Eloheinu misham, b'yad chazakah uvizroa n'tuyah, v'ilu lo hotzi hakadosh Baruch hu et avoteinu mimitzrayim, harei anu uvaneinu uv'nei vaneinu, m'shubadim hayinu l'faroh b'mitzrayim. Va-afilu kulanu chachamim, kulanu n'vonim, kulanu z'keinim, kulanu yod'im et hatorah, mitzvah aleinu l'sapeir bitzi-at mitzrayim. V chol hamarbeh l'sapeir bitzi-at mitzrayim, harei zeh m'shubach. We were slaves to Pharaoh in the land of Egypt. And the Lord, our God, took us out from there with a strong hand and an outstretched forearm. And if the Holy One, blessed be He, had not taken our ancestors from Egypt, behold we and our children and our children s children would [all] be enslaved to Pharaoh in Egypt. And even if we were all sages, all discerning, all elders, all knowledgeable about the Torah, it would be a commandment upon us to tell the story of the exodus from Egypt. And anyone who adds [and spends extra time] in telling the story of the exodus from Egypt, behold he is praiseworthy. THE FIVE RABBIS These five Talmudic sages aren t just random wise men. They re the wisest rabbis in the period directly following the destruction of the Temple in 70 CE. This nocturnal meeting we read about, then, wasn t just a leisurely Seder; it might well have been a discussion on how to continue and sustain Judaism now that its beating heart, the Temple in Jerusalem, was no more. If nothing else, we should learn from these men that even in the shadow of a great tragedy, faith and friendship always find the way forward. 13

15 FEEL FREE TO ASK YOUR GUESTS: IF YOU WERE TO REINVENT JUDAISM TODAY, WHAT WOULD YOU CHANGE? מ ע ש ה ב ר ב י א ל יע ז ר ו ר ב י י ה וש ע ו ר ב י א ל ע ז ר ב ן ע ז ר י ה ו ר ב י ע ק יב א ו ר ב י ט ר פ ון ש ה י ו מ ס ב ין ב ב נ י ב ר ק ו ה י ו מ ס פ ר ים ב יצ יא ת מ צ ר י ם כ ל א ות ו ה ל י ל ה, ע ד ש ב א ו ת ל מ יד יה ם ו א מ ר ו ל ה ם ר ב ות ינ ו ה ג יע ז מ ן ק ר יא ת ש מ ע ש ל ש ח ר ית. Ma-aseh b'rabi Eli-ezer, v'rabi Y'hoshua, v'rabi Elazar ben azaryah, v'rabi Akiva, v'rabi Tarfon, shehayu m'subin bivnei vrak, v'hayu m'sap'rim bitzi-at mitzrayim, kol oto halaylah, ad sheba-u talmideihem v'am'ru lahem. Raboteinu, higi-a z'man k'ri-at sh'ma, shel shacharit. It happened once [on Pesach] that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva, and Rabbi Tarfon were reclining in Bnei Brak and were telling the story of the exodus from Egypt that whole night, until their students came and said to them, The time of [reciting] the morning Shema has arrived. א מ ר ר ב י א ל ע ז ר ב ן ע ז ר י ה ה ר י א נ י כ ב ן ש ב ע ים ש נ ה ו ל א ז כ ית י ש ת א מ ר י צ יא ת מ צ ר י ם ב ל יל ות ע ד ש ד ר ש ה ב ן ז ומ א, ש נ א מ ר, ל מ ע ן ת ז כ ר א ת י ום צ את ך מ א ר ץ מ צ ר י ם כ ל י מ י ח י י ך. י מ י ח י י ך ה י מ ים. כ ל י מ י ח י י ך ה ל יל ות. ו ח כ מ ים א ומ ר ים י מ י ח י י ך ה ע ול ם ה ז ה. כ ל י מ י ח י י ך ל ה ב יא ל ימ ות ה מ ש י ח : Amar rabi Elazar ben Azaryah. Harei ani k'ven shivim shanah, v'lo zachiti, shetei-ameir y'tzi-at mitzrayim baleilot. Ad shed'rashah ben zoma. Shene-emar: l'ma-an tizkor, et yom tzeitcha mei-eretz mitzrayim, kol y'mei chayecha. Y'mei chayecha hayamim. Kol y'mei chayecha haleilot. Vachachamim om'rim. Y'mei chayecha ha-olam hazeh. Kol y'mei chayecha l'havi limot hamashiach. Rabbi Elazar ben Azariah said, Behold I am like a man of 70 years and I have not merited [to understand why] the exodus from Egypt should be said at night until Ben Zoma explicated it, as it is stated (Deuteronomy 16:3), In order that you remember the day of your going out from the land of Egypt all the days of your life; the days of your life [indicates that the remembrance be invoked during] the days, all the days of your life [indicates that the remembrance be invoked also during] the nights. But the sages say, 14

16 the days of your life [indicates that the remembrance be invoked in] this world, all the days of your life [indicates that the remembrance be invoked also in] the next world. THE FOUR SONS We get it: Having faith is hard. The story of Passover is all about magnificent and highly unlikely miracles, and while some of us take them at face value, others may have a difficult time believing that all of this ever went down. The Haggadah, in its wisdom, foresees all possible reactions, and teaches us that there are four types of people in this world, the Four Sons: ב ר ו ך ה מ ק ום, ב ר ו ך ה וא, ב ר ו ך ש נ ת ן ת ור ה ל ע מ ו י ש ר א ל, ב ר ו ך ה וא. כ נ ג ד א ר ב ע ה ב נ ים ד ב ר ה ת ו ר ה : א ח דח כ ם, ו א ח דר ש ע, ו א ח ד ת ם, ו א ח ד ש א ינ ו י וד ע ל ש א ול. Baruch hamakom, baruch hu. Baruch shenatan torah l'amo yisra-eil, baruch hu. K'neged arbaah vanim dib'rah torah. Echad chacham, v'echad rasha, v'echad tam, v'echad she-eino yodei-a lishol Blessed is the Place [of all], Blessed is He; Blessed is the One who Gave the Torah to His people Israel, Blessed is He. Corresponding to four sons did the Torah speak; one [who is] wise, one [who is] evil, one who is innocent, and one who doesn t know to ask. ח כ ם מ ה ה וא א ומ ר? מ ה ה ע ד ות ו ה ח ק ים ו ה מ ש פ ט ים א ש ר צ ו ה ה' א לה ינ ו א ת כ ם. ו א ף א ת ה א מ ור ל ו כ ה ל כ ות ה פ ס ח: א ין מ פ ט יר ין א ח ר ה פ ס ח א פ יק ומ ן: Chacham mah hu omeir? Mah haeidot v'hachukim v'hamishpatim, asher tzivah Adonai Eloheinu etchem? V'af atah emor lo k'hilchot hapesach. Ein maftirin achar hapesach afikoman. What does the wise [son] say? What are these testimonies, statutes, and judgments that the Lord our God commanded you? (Deuteronomy 6:20) And accordingly you will say to him, as per the laws of the Pesach sacrifice, We may not eat an Afikoman [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice. (Mishnah Pesachim 10:8) 15

17 ר ש ע מ ה ה וא א ומ ר? מ ה ה ע ב וד ה ה זא ת ל כ ם. ל כ ם ו ל א ל ו. ול פ י ש ה וצ יא א ת ע צ מ ו מ ן ה כ ל ל כ פ ר ב ע ק ר. ו א ף א ת ה ה ק ה ה א ת ש נ יו ו א מ ור ל ו: "ב ע ב ור ז ה ע ש ה ה' ל י ב צ את י מ מ צ ר י ם". ל י ו ל א ל ו. א ל ו ה י ה ש ם, ל א ה י ה נ ג א ל: Rasha, mah hu omer? Mah haavodah ha-zot lachem? Lachem v lo lo. Ul'fi shehotzi et atzmo min hak'lal, kafar ba-ikar. V'af atah hakheih et shinav, ve-emor lo. Baavur zeh, asah Adonai li, b'tzeiti mimitzrayim, li v'lo lo. Ilu hayah sham, lo hayah nigal. What does the evil [son] say? What is this worship to you? (Exodus 12:26) To you and not to him. And since he excluded himself from the collective, he denied a principle [of the Jewish faith]. And accordingly, you will blunt his teeth and say to him, For the sake of this, did the Lord do [this] for me in my going out of Egypt (Exodus 13:8). For me and not for him. If he had been there, he would not have been saved. ת ם מ ה ה וא א ומ ר? מ ה זא ת? ו א מ ר ת א ל יו "ב ח וז ק י ד ה וצ יא נ ו ה' מ מ צ ר י ם מ ב ית ע ב ד ים". Tam mah hu omeir? Mah zot? V'amarta eilav. B'chozek yad hotzianu Adonai mimitzrayim mibeit avadim. What does the innocent [son] say? What is this? (Exodus 13:14) And you will say to him, With the strength of [His] hand did the Lord take us out from Egypt, from the house of slaves (Exodus 13:14). ו ש א ינ ו י וד ע ל ש א ול א ת פ ת ח ל ו, ש נ א מ ר, ו ה ג ד ת ל ב נ ך ב י ום ה ה וא ל אמ ר, ב ע ב ור ז ה ע ש ה ה' ל י ב צ את י מ מ צ ר י ם. V'she-eino yodei-a lishol, at p'tach lo. Shene-emar. V'higadta l'vincha, bayom hahu leimor. Ba-avur zeh asah Adonai li, b'tzeiti mimitzrayim. And [regarding] the one who doesn t know to ask, you will open [the conversation] for him. As it is stated (Exodus 13:8), And you will speak to your your son on that day saying, for the sake of this, did the Lord do [this] for me in my going out of Egypt. 16

18 THE FOUR DAUGHTERS JORDANA HORN GORDON: THE WISE ONES LISTEN The Wise Child as presented in the typical Haggadah is the vaguely brown-nosing kid who asks exactly the questions adults want to hear, like Would you please explain the laws and customs of the Seder? I can t wait to hear all about it! But to be wise is not, necessarily, just to be a suck-up of a nerd. As Pirke Avot would have it, Who is wise? The person who learns from all people. Someone is wise, then, in no small part when she knows that however much she do know, there is virtually no end to all that she don t. And that universe of possibility humbles and excites her at the same time. TOVA MIRVIS: THE WICKED DAUGHTER S STILL HERE Oh Wicked Son, who among us has not worried that, at the Seder table, the leader will look around, his eyes will come to rest on our faces, where he will see something hidden lurking, and say: You, you read aloud the passage of the Wicked Son. And yet how many among us have felt that we could be you that maybe we already are you? The Wicked Son, maligned for separating himself from the collective voice, his teeth blunted for daring to question the meaning and importance of the rules. The Wicked Son, like the gifted but behaviorally challenged student who asks provocative questions that can t be easily answered, until the teacher sends her, in exasperation, from the room. The Wicked Son, he is for all of us who know what it is like to stand alone in that quiet hallway. For all of us who can t easily slip inside the language of belonging; who can t uphold dogma and rules without critical inquiry; who recognize that it s not always wise to accept every answer, who have grappled enough to know that belief is no simple story; who have learned how, and why, to ask. The Wicked Son, he is for all of us who still come to this Seder table but are tired of endless apologetics and obfuscation; he is for all of us who still care but no longer believe. This Wicked Son is perhaps as uncomfortable on the page as we are sometimes around this table. But he remains there nonetheless, a reminder for every generation that shutting down a question is not the same thing as an answer. 17

19 STEPHANIE BUTNICK: WHO YOU CALLIN SIMPLE? It sucks being the Simple Child. Wise is the favorite, obviously. Show-off. Wicked knows how to mess with the adults. Everyone s always fawning over the One Who Doesn t Know to Ask. And then there s me. All I did was ask what the heck was going on at the Seder. Isn t Judaism supposed to be about asking questions? When did it become a crime to admit there s something you don t know? Or a tradition you could use a little clarification on? And when did we forget the ancient Jewish teaching, what happens at the dinner table stays at the dinner table???' Ask one simple question and suddenly that's what you become: simple. NEGIN FARSAD: NO FURTHER QUESTIONS Son No. 4 doesn t know what to ask. He doesn t know what to ask because he can t remember the last time he prayed or abstained from pork or called his grandmother. His faith was never rattled nor was it duly ratified. He has simply been trying to pay off his student loans and figure out if he can get this couch he found on the street up to his fourth-floor walkup. He doesn t know what to ask because religious tradition pews, prayer mats, pointy hats, yarmulkes, Buddha bellies, figs, matzo all of it seems lovely. It reminds him of his childhood, of his mother, of the foundations of life. He ll activate it when he needs it. Until then, he uses paper towels as coffee filters, puts ketchup on noodles, and he has a date with a girl on Tinder that he definitely wouldn t marry but hey, God doesn t mind fun, right? Oh, that s a rhetorical question because... he doesn t have any questions. י כ ול מ ראש ח ד ש? ת ל מ וד ל ומ ר ב י ום ה ה וא. א י ב י ום ה ה וא י כ ול מ ב ע וד י ום? ת ל מ וד ל ומ ר ב ע ב ור ז ה ב ע ב ור ז ה ל א א מ ר ת י, א ל א ב ש ע ה ש י ש מ צ ה ומ ר ור מ נ ח ים ל פ נ י ך. Yachol meirosh chodesh, talmud lomar bayom hahu. Iy bayom hahu, yachol mib'od yom. Talmud lomar ba-avur zeh. Ba-avur zeh lo amarti, ela b'sha-ah sheyeish matzah u-maror munachim l'fanecha. It could be from Rosh Chodesh [that one would have to discuss the Exodus. However] we learn [otherwise, since] it is stated, on that day. If it is [written] on that day, it could be from while it is still day [before the night of the 15th of Nissan. However] we learn [otherwise, since] it is stated, for the sake of this. I didn t say for the sake of this except [that it be observed] when [this] matzo and maror are resting in front of you [meaning, on the night of the 15th]. 18

20 מ ת ח ל ה ע וב ד י ע ב וד ה ז ר ה ה י ו א ב ות ינ ו, ו ע כ ש יו ק ר ב נ ו ה מ ק ום ל ע בד ת ו, ש נ א מ ר: ו י אמ ר י ה וש ע א ל כ ל ה ע ם, כ ה א מ ר ה' א לה י י ש ר א ל: ב ע ב ר ה נ ה ר י ש ב ו א ב ות יכ ם מ ע ול ם, ת ר ח א ב י א ב ר ה ם ו א ב י נ ח ור, ו י ע ב ד ו א לה ים א ח ר ים. Mit'chilah ov'dei avodah zarah hayu avoteinu. V'achshav keir'vanu hamakom la-avodato. Shene-emar: Vayomer Y'hoshua el kol ha-am. Koh amar Adonai Elohei yisra-eil, b'eiver hanahar yash'vu avoteichem mei-olam, Terach avi avraham va-avi nachor. Vaya-avdu Elohim acheirim. From the beginning, our ancestors were idol worshippers. And now, the Place [of all] has brought us close to His worship, as it is stated (Joshua 24:2-4), Yehoshua said to the whole people, so said the Lord, God of Israel, over the river did your ancestors dwell from always, Terach the father of Avraham and the father of Nachor, and they worshipped other gods. ו א ק חא ת א ב י כ םא ת א ב ר ה םמ ע ב רה נ ה רו א ו ל ך א ות ו ב כ ל א ר ץ כ נ ע ן, ו א ר ב ה א ת ז ר ע ו ו א ת ן ל ו א ת י צ ח ק, ו א ת ןל י צ ח קא ת י ע ק בו א ת ע ש ו. ו א ת ן ל ע ש ו א ת ה ר ש ע יר ל ר ש ת את ו, ו י ע ק ב וב נ יו י ר ד ו מ צ ר י ם. Va-ekach et avichem et avraham mei-eiver ha-nahar, va-oleich oto b'chol eretz k'na-an. Va-arbeh et zaro, va-eten lo et Yitzchak. Vaetein l'yitzchak et Ya-akov v'et Eisav. Va-etein l'eisav et har sei-ir, lareshet oto. V'ya-akov uva-nav yar'du mitzrayim. And I took your father, Avraham, from over the river and I made him walk in all the land of Canaan and I increased his seed and I gave him Yitschak. And I gave to Yitschak, Ya akov and Esav, and I gave to Esav, Mount Seir [in order that he] inherit it; and Yaakov and his sons went down to Egypt. 19

21 ב ר ו ך ש ומ ר ה ב ט ח ת ו ל י ש ר א ל, ב ר ו ך ה וא. ש ה ק ד וש ב ר ו ך ה וא ח ש ב א ת ה ק ץ, ל ע ש ות כ מ ו ש א מ ר ל א ב ר ה ם א ב ינ ו ב ב ר ית ב ין ה ב ת ר ים, ש נ א מ ר: ו י אמ ר ל א ב ר ם, י ד ע ת ד ע כ י ג ר י ה י ה ז ר ע ך ב א ר ץ ל א ל ה ם, ו ע ב ד ום ו ע נ ו א ת ם א ר ב ע מ א ות ש נ ה. ו ג ם א ת ה ג וי א ש ר י ע ב ד ו ד ן א נ כ י ו א ח ר י כ ן י צ א ו ב ר כ ש ג ד ול. Baruch shomeir havtachato l'yisraeil. Baruch hu. Shehakadosh Baruch hu chishav et hakeitz, la-asot k'mah she-amar l'avraham avinu bivrit bein hab'tarim. Shene-emar: vayomer l'avram yadoa teida, ki geir yihyeh zaracha, b'eretz lo lahem, va-avadum v'inu otam arba meiot shanah. V'gam et hagoy asher yaavodu dan anochi. V'acharei chein yeitz'u, birchush gadol. Blessed is the One who keeps his promise to Israel, blessed be He; since the Holy One, blessed be He, calculated the end [of the exile,] to do as He said to Avraham, our father, in the Covenant between the Pieces, as it is stated (Genesis 15:13-14), And He said to Avram, you should surely know that your seed will be a stranger in a land that is not theirs, and they will enslave them and afflict them 400 years. And also that nation for which they shall toil will I judge, and afterwards they will will go out with much property. COVER THE MATZOT, LIFT YOUR WINE CUP, AND RECITE THE FOLLOWING: ו ה יא ש ע מ ד ה ל א ב ות ינ ו ו ל נ ו. ש ל א א ח ד ב ל ב ד ע מ ד ע ל ינ ו ל כ ל ות נ ו, א ל א ש ב כ ל ד ור ו ד ור ע ומ ד ים ע ל ינ ו ל כ ל ות נ ו, ו ה ק ד וש ב ר ו ך ה וא מ צ יל נ ו מ י ד ם. V'hi she-am'dah la-avoteinu v'lanu. Shelo echad bilvad, amad aleinu l'chaloteinu. Ela sheb'chol dor vador, om'dim aleinu l'chaloteinu, v'hakadosh Baruch hu matzileinu mi-yadam. And it is this that has stood for our ancestors and for us, since it is not [only] one [person or nation] that has stood [against] us to destroy us, but rather in each generation, they stand [against] us to destroy us, but the Holy One, blessed be He, rescues us from their hand. PUT THE CUP BACK DOWN, AND UNCOVER THE MATZOT ONCE AGAIN. 20

22 צ א ול מ ד מ ה ב ק ש ל ב ן ה א ר מ י ל ע ש ות ל י ע ק ב א ב ינ ו: ש פ ר ע ה ל א ג ז ר א ל א ע ל ה ז כ ר ים, ו ל ב ן ב ק ש ל ע ק ר א ת ה כ ל. ש נ א מ ר: א ר מ י א ב ד א ב י, ו י ר ד מ צ ר י מ ה ו י ג ר ש ם ב מ ת י מ ע ט, ו י ה י ש ם ל ג וי ג ד ול, ע צ ום ו ר ב. Tze ulmad ma bikesh Lavan Ha Arami la asot leya akov avinu: She Par oh lo gazar elah al hazkharim, velavan bikesh la akor et hakol. Shene emar: Arami oved Avi, vayered mitzrayima vayagar sham bimtei me at, vayehi sham legoy gadol, atzum varav. Go out and learn what what Lavan the Aramean sought to do to Ya akov, our father; since Pharaoh only decreed [the death sentence] on the males but Lavan sought to uproot the whole [people]. As it is stated (Deuteronomy 26:5), An Aramean was destroying my father and he went down to Egypt, and he resided there with a small number and he became there a nation, great, powerful and numerous. ו י ר ד מ צ ר י מ ה א נ וס ע ל פ י ה ד ב ור. ו י ג ר ש ם. מ ל מ ד ש ל א י ר ד י ע ק ב א ב ינ ו ל ה ש ת ק ע ב מ צ ר י ם א ל א ל ג ור ש ם, ש נ א מ ר: ו י אמ ר ו א ל פ ר ע ה, ל ג ור ב א ר ץ ב אנ ו, כ י א ין מ ר ע ה ל צ אן א ש ר ל ע ב ד י ך, כ י כ ב ד ה ר ע ב ב א ר ץ כ נ ע ן. ו ע ת ה י ש ב ו נ א ע ב ד י ך ב א ר ץ ג ש ן. Vayered mitzrayima anus al pi hadibur. Vayagar sham. Melamed shelo yarad Ya akov avinu lehishtake ah bemitzrayim elah lagur sham, shene emar: vayomru el Par oh, lagur ba aretz banu, ki ein mireh latzon asher la avadeicha, ki kaved hara av be eretz Kna an. Va atah yeshvu na avadeikha be eretz Goshen. And he went down to Egypt -- helpless on account of the word [in which God told Avraham that his descendants would have to go into exile]. And he resided there -- [this] teaches that Ya akov, our father, didn t go down to settle in Egypt, but rather [only] to reside there, as it is stated (Genesis 47:4), And they said to Pharaoh, to reside in the land have we come, since there is not enough pasture for your servant s flocks, since the famine is heavy in the land of Canaan, and now please grant that your servants should dwell in the land of Goshen. 21

23 ב מ ת י מ ע ט. כ מ ה ש נ א מ ר: ב ש ב ע ים נ פ ש י ר ד ו א ב ות י ך מ צ ר י מ ה, ו ע ת ה ש מ ך ה' א לה י ך כ כ וכ ב י ה ש מ י ם ל ר ב. Bimtei me at. Kmo shene emar: beshiv im nefesh yardu avoteikha mitzrayima, ve ata samkha Adonai elohaikha kekokhavei hashama im larov. As a small number - as it is stated (Deuteronomy 10:22), With 70 souls did your ancestors come down to Egypt, and now the Lord your God has made you as numerous as the stars of the sky. ו י ה י ש ם ל ג וי. מ ל מ ד ש ה י ו י ש ר א ל מ צ י נ ים ש ם. ג ד ול ע צ ום כ מ ה ש נ א מ ר: וב נ י י ש ר א ל פ ר ו ו י ש ר צ ו ו י ר ב ו ו י ע צ מ ו ב מ א ד מ א ד, ו ת מ ל א ה א ר ץ א ת ם. Va yehi sham legoy. Melamed she hayu Yisrael metzuyanim sham. Gadol ve atzum, kmo shene emar: ubnei Yisrael paru vayishretzu va yarbu va ya atzmu bimeod meod, vatimleh ha aretz otam. And he became there a nation - [this] teaches that Israel [became] distinguishable there. Great, powerful - as it is stated (Exodus 1:7), And the children of Israel multiplied and swarmed and grew numerous and strong, most exceedingly and the land became full of them. ו ר ב. כ מ ה ש נ א מ ר: ר ב ב ה כ צ מ ח ה ש ד ה נ ת ת י ך, ו ת ר ב י ו ת ג ד ל י ו ת ב א י ב ע ד י ע ד י ים, ש ד י ם נ כ נ ו וש ע ר ך צ מ ח, ו א ת ע ר ם ו ע ר י ה. ו א ע ב ר ע ל י ך ו א ר א ך מ ת ב וס ס ת ב ד מ י ך, ו א מ ר ל ך ב ד מ י ך ח י י, ו א מ ר ל ך ב ד מ י ך ח י י. Varav. Kmo shene emar: revava ketzemakh hasadeh netatikh, vatirbi vatigdali vatavo I ba adi ada im, shada im nakhonu usa rekh tzimakh, ve at erom ve arya. Vae evor alaikh va erekh mitboseset bedamaikh, vaomar lakh bedamaikh kh i, bedamaikh kh i. And numerous - as it is stated (Ezekiel 16:7), I have given you to be numerous as the vegetation of the field, and you increased and grew and became highly ornamented, your breasts were set and your hair grew, but you were naked and barren ; And I passed over you and I saw you wallowing in your blood, and I said to you, you shall live in your blood, and I said to you, you shall live in your blood (Ezekiel 16:6). 22

24 ו י ר ע ו א ת נ ו ה מ צ ר ים ו י ע נ ונ ו, ו י ת נ ו ע ל ינ ו ע ב ד ה ק ש ה. ו י ר ע ו א ת נ ו ה מ צ ר ים כ מ ה ש נ א מ ר: ה ב ה נ ת ח כ מ ה ל ו פ ן י ר ב ה, ו ה י ה כ י ת ק ר אנ ה מ ל ח מ ה ו נ וס ף ג ם ה וא ע ל ש נ א ינ ו ו נ ל ח ם ב נ ו, ו ע ל ה מ ן ה א ר ץ. Vayare u otanu hamitzryim vayanunu, vayetnu aleinu avoda kasha. Vayareu otanu hamitzryim kmo shene emar: hava nitkhakma lo pen yerbeh, vehaya ki tikrena milkhama venosaf gam hu al son einu venilkham banu, ve alah min ha aretz. And the Egyptians did bad to us and afflicted us and put upon us hard work (Deuteronomy 26:6). And the Egyptians did bad to us - as it is stated (Exodus 1:10), Let us be wise towards him, lest he multiply and it will be that when war is called, he too will join with our enemies and fight against us and go up from the land. ו י ע נ ונ ו. כ מ ה ש נ א מ ר: ו י ש ימ ו ע ל יו ש ר י מ ס ים ל מ ע ן ע נ ת ו ב ס ב לת ם. ו י ב ן ע ר י מ ס כ נ ות ל פ ר ע ה א ת פ ת םו א ת ר ע מ ס ס. Vayanunu, kmo shene emar: Vayasimu alav sarei missim lema an anoto besivlotam. Vayaven arei miskenot lepar oh, et Pitom ve et Ra amses. And afflicted us - as is is stated (Exodus 1:11); And they placed upon him leaders over the work-tax in order to afflict them with their burdens, and they built storage cities, Pitom and Ra amses. ו י ת נ ו ע ל ינ ו ע ב ד ה ק ש ה. כ מ ה ש נ א מ ר: ו י ע ב ד ו מ צ ר י ם א ת ב נ י י ש ר א ל ב פ ר ך. Vayitnu aleinu avoda kasha. Kmo shene emar: Vaya avidu mitzrayim et bnei Yisrael bafarekh. And put upon us hard work - as it is stated (Exodus 1:11), And they enslaved the children of Israel with breaking work. ו נ צ ע ק א ל ה' א לה י א ב ת ינ ו, ו י ש מ ע ה' א ת ק ל נ ו, ו י ר א א ת ע נ י נ ו ו א ת ע מ ל נ ו ו א ת ל ח צ נ ו. Vanitzak el Adonai elohei avoteinu, vayishma Adonai et koleinu, vayar et onyeinu v et amaleinu v et lachatzeinu. 23

25 And we we cried out to the Lord, the God of our ancestors, and the Lord heard our voice, and He saw our affliction, and our toil and our duress (Deuteronomy 26:7). ו נ צ ע ק א ל ה' א לה י א ב ת ינ ו כ מ ה ש נ א מ ר: ו י ה י ב י מ ים ה ר ב ים ה ה ם ו י מ ת מ ל ך מ צ ר י ם, ו י א נ ח ו ב נ י י ש ר א ל מ ה ע ב וד ה ו י ז ע ק ו, ו ת ע ל ש ו ע ת ם א ל ה א לה ים מ ן ה ע ב ד ה. Vanitzak el Adonai elohei avoteinu k mah shene emar: vayihi vayamim harabim hahem vayamot melech mitzrayim, vayeian chu binei Yisrael min ha avodah vayizaku, vata al shavatam el haelohim min ha avodah. And we cried out to the Lord, the God of our ancestors - as it is stated (Exodus 2:23); And it was in those great days that the king of Egypt died and the Children of Israel sighed from the work and yelled out, and their supplication went up to God from the work. ו י ש מ ע ה' א ת קל נ ו. כ מ ה ש נ א מ ר: ו י ש מ ע א לה ים א ת נ א ק ת ם, ו י ז כ ר א לה ים א ת ב ר ית ו א ת א ב ר ה ם, א ת י צ ח קו א ת י ע ק ב. Vayishma Adonai et Koleinu k mah shene emar: vayishma Elohim et na akatam, vayizkor Elohim et brito et Avraham, et Yitchak v et Ya akov. And the Lord heard our voice - as it is stated (Exodus 2:24); And God heard their groans and God remembered his covenant with Avraham and with Yitschak and with Ya akov. ו י ר א א ת ע נ י נ ו. ז ו פ ר יש ות ד ר ך א ר ץ, כ מ ה ש נ א מ ר: ו י ר א א לה ים א ת ב נ י י ש ר א ל ו י ד ע א לה ים. Vayar et an yeinu zo p rishut derech eretz, k mah shene emar: vayar Elohim et binei Yisrael vayeida Elohim. And He saw our affliction - this [refers to] the separation from the way of the world, as it is stated (Exodus 2:25); And God saw the Children of Israel and God knew. ו א ת ע מ ל נ ו. א ל ו ה ב נ ים. כ מ ה ש נ א מ ר: כ ל ה ב ן ה י ל וד ה י א ר ה ת ש ל יכ ה ו ו כ ל ה ב ת ת ח י ון. V et amaleinu eilu habanim. K mah shene emar: kol habein hayilod hay orah tashlichuhu v chol habit t chayun. 24

26 And our toil - this [refers to the killing of the] sons, as it is stated (Exodus 1:24); Every boy that is born, throw him into the Nile and every girl you shall keep alive. ו א ת ל ח צ נ ו. ז ו ה ד ח ק, כ מ ה ש נ א מ ר: ו ג ם ר א ית י א ת ה ל ח ץ א ש ר מ צ ר י ם לח צ ים א ת ם. V et lachatzeinu zeh had chak, k mah shene emar: v gam raiti et halachatz asher mitzrayim lochatzim otam. And our duress - this [refers to] the pressure, as it is stated (Exodus 3:19); And I also saw the duress that the Egyptians are applying on them. ו י וצ א נ ו ה' מ מ צ ר י ם ב י ד ח ז ק ה, וב ז ר ע נ ט וי ה, וב מ ר א ג ד ל, וב א ת ות וב מ פ ת ים. Vayotzi einu Adonai mimitzrayim, b yad chazakah, Uvizro a n tuyah, uv mora gadol, uv otot uv moftim. And the Lord took us out of Egypt with a strong hand and with an outstretched forearm and with great awe and with signs and with wonders (Deuteronomy 26:8). ו י וצ א נ ו ה' מ מ צ ר י ם. ל א ע ל י ד י מ ל א ך, ו ל א ע ל י ד י ש ר ף, ו ל א ע ל י ד י ש ל יח, א ל א ה ק ד וש ב ר ו ך ה וא ב כ ב וד ו וב ע צ מ ו. ש נ א מ ר: ו ע ב ר ת י ב א ר ץ מ צ ר י ם ב ל י ל ה ה ז ה, ו ה כ ית י כ ל ב כ ור ב א ר ץ מ צ ר י ם מ א ד ם ו ע ד ב ה מ ה, וב כ ל א לה י מ צ ר י ם א ע ש ה ש פ ט ים. א נ י ה'. Vayotzieinu Adonai mimitzrayim lo al ydei malach, v lo al y dei saraf, v lo al y dei shaliach, ela hakadosh baruch hu bichvodo uv atzmo, shene emar: v avarti v eretz mitzrayim balaylah hazeh, v hikeiti kol b chor b eretz mitzrayim meiadam v ad b heimah, uv chol elohei mitzrayim e eseh shifatim. Ani Adonai. And the Lord took us out of Egypt - not through an angel and not through a seraph and not through a messenger, but [directly by] the Holy One, blessed be He, Himself, as it is stated (Exodus 12:12); And I will pass through the land of Egypt on that night and I will smite every firstborn in the land of Egypt, from men to animals; and with all the gods of Egypt, I will make judgments, I am the Lord. 25

27 ו ע ב ר ת י ב א ר ץ מ צ ר י ם ב ל י ל ה ה ז ה א נ י ו ל א מ ל א ך; ו ה כ ית י כ ל ב כ ור ב א ר ץ מ צ ר ים. א נ י ו ל א ש ר ף; וב כ ל א לה י מ צ ר י ם א ע ש ה ש פ ט ים. א נ י ו ל א ה ש ל יח ; א נ י ה'. א נ י ה וא ו ל א א ח ר. V avarti v eretz mitzrayim balaylah hazeh ani v lo malach v hikeiti cholb chor b eretz mitzrayim ani v lo saraf uv chol elohei mitzrayim e eseh sh fatim ani v lo hashaliach. Ani Adonai ani hu v lo acheir. And I will pass through the land of Egypt - I and not an angel. And I will smite every firstborn - I and not a seraph. And with all the gods of Egypt, I will make judgments - I and not a messenger. I am the Lord - I am He and there is no other. ב י ד ח ז ק ה. ז ו ה ד ב ר, כ מ ה ש נ א מ ר: ה נ ה י ד ה' ה וי ה ב מ ק נ ך א ש ר ב ש ד ה, ב ס וס ים, ב ח מ ר ים, ב ג מ ל ים, ב ב ק ר וב צ אן, ד ב ר כ ב ד מ א ד. B yad chazakah zo hadever, k mah shene emar: hiney yad Adonai hoyah b mikn cha asher basadeh, basusim, bachamorim, bag malim, babakar uvatzon, dever kaveid m od. With a strong hand - this [refers to] the pestilence, as it is stated (Exodus 9:3); Behold the hand of the Lord is upon your herds that are in the field, upon the horses, upon the donkeys, upon the camels, upon the cattle and upon the flocks, [there will be] a very heavy pestilence. וב ז ר ע נ ט וי ה. ז ו ה ח ר ב, כ מ ה ש נ א מ ר: ו ח ר ב ו ש ל ופ ה ב י ד ו, נ ט וי ה ע ל י ר וש ל י ם. Uvizroa n tuyah zo hacherev, k mah shene emar: v charbo sh lufah b yado, n tuyah al Yerushalayim. And with an outstretched forearm - this [refers to] the sword, as it is stated (I Chronicles 21:16); And his sword was drawn in his hand, leaning over Jerusalem : וב מ ור א ג ד ל. ז ו ג ל וי ש כ ינ ה. כ מ ה ש נ א מ ר, א ו ה נ ס ה א לה ים ל ב וא ל ק ח ת ל ו ג וי מ ק ר ב ג וי ב מ ס ת ב א ת ת וב מ ופ ת ים וב מ ל ח מ ה וב י ד ח ז ק ה וב ז ר וע נ ט וי ה וב מ ור א ים ג ד ול ים כ כ ל א ש ר ע ש ה ל כ ם ה' א לה יכ ם ב מ צ ר י ם ל ע ינ י ך. Uv mora gadol. Zeh giluy sh chinah, k mah shene emar: oh hanisah Elohim lavo lakachat lo goy mikerev goy, b masot b otot uv moftim, uv milchamah uv yad chazakah uvizroa n tuyah, uv moraim g dolim, k chol asher asah lachem Adonai Eloheichem b mitzrayim l einecha. 26

28 And with great awe - this [refers to the revelation of] the Divine Presence, as it is stated (Deuteronomy 4:34); Or did God try to take for Himself a nation from within a nation with enigmas, with signs and with wonders and with war and with a strong hand and with an outstretched forearm and with great and awesome acts, like all that the Lord, your God, did for you in Egypt in front of your eyes? וב א ת ות. ז ה ה מ ט ה, כ מ ה ש נ א מ ר: ו א ת ה מ ט ה ה ז ה ת ק ח ב י ד ך, א ש ר ת ע ש ה ב ו א ת ה א ת ות. Uv otot zeh hamateh, k mo shene emar: v et hamateh hazeh tikach b yadecha, asher ta aseh bo et ha otot. And with signs - this [refers to] the staff, as it is stated (Exodus 4:17); And this staff you shall take in your hand, that with it you will perform signs. וב מ פ ת ים. ז ה ה ד ם, כ מ ה ש נ א מ ר: ו נ ת ת י מ ופ ת ים ב ש מ י ם וב א ר ץ. U vimoftim zeh hadam, k mo shene emar: v natati moftim bashamayim u va aretz. And with wonders - this [refers to] the blood, as it is stated (Joel 3:3); And I will place my wonders in the skies and in the earth : THE TEN PLAGUES After reading out loud each of the three signs of the Divine mentioned below, dip your finger in the wine and tap it on the plate: ashan. Dam V eish V tim ro ד ם ו א ש ו ת ימ ר ות ע ש ן. Blood and fire and pillars of smoke. ד ב ר א ח ר: ב י ד ח ז ק ה ש ת י ם, וב ז ר ע נ ט וי ה ש ת י ם, וב מ ר א ג ד ל ש ת י ם, וב א ת ות ש ת י ם, וב מ פ ת ים ש ת י ם. Davar acheir. B'yad chazakah sh'tayim. Uvizroa n'tuyah sh'tayim. Uv'mora gadol sh'tayim. Uv'otot sh'tayim. Uv'mof'tim sh'tayim. 27

29 Another [explanation]: With a strong hand [corresponds to] two [plagues]; and with an outstretched forearm [corresponds to] two [plagues]; and with great awe [corresponds to] two [plagues]; and with signs [corresponds to] two [plagues]; and with wonders [corresponds to] two [plagues]. א ל ו ע ש ר מ כ ות ש ה ב יא ה ק ד וש ב ר ו ך ה וא ע ל ה מ צ ר ים ב מ צ ר י ם, ו א ל ו ה ן: Eilu eser makot sheheivi hakadosh baruch hu al hamitzrim b'mitzrayim, v'eilu hein: These are [the] 10 plagues that the Holy One, blessed be He, brought on the Egyptians in Egypt and they are: AFTER READING THE NAME OF EACH PLAGUE, DIP YOUR FINGER IN THE WINE AND TAP IT ON THE PLATE: Dom Blood ד ם Sh chin Boils ש ח י ן Barad Hail ב ר ד Tzfardeyah Frogs צ פ ר ד ע Kinim Lice כ נ ים Arov [The] Mixture [of Wild Animals] ע ר וב Arbeh Locusts א ר ב ה Choshech Darkness ח ש ך Dever Pestilence ד ב ר Makat Bechorot Slaying of [the] Firstborn מ כ ת ב כ ור ות 28

30 Rabi Y'hudah hayah notein bahem ר ב י י ה וד ה ה י ה נ ות ן ב ה ם ס מ נ ים: simanim. Rabbi Yehuda was accustomed to giving [the plagues] mnemonics. AFTER READING EACH OF RABBI YEHUDA S MNEMONICS, DIP YOUR FINGER IN THE WINE AND TAP IT ON THE PLATE: ד צ " ך ע ד "ש ב א ח "ב. D TZ KH A-Da SH B AH V Detsakh [the Hebrew initials of the first three plagues], Adash [the Hebrew initials of the second three plagues], Beachav [the Hebrew initials of the last four plagues]. FEEL FREE TO ASK YOUR GUESTS: IMAGINE YOURSELF AS A MODERN-DAY MOSES. WHICH PLAGUES WOULD YOU SUMMON FORTH TO MAKE YOUR PHARAOH LISTEN? TEN MODERN PLAGUES BY JONATHAN ADLER AND SIMON DOONAN SOUS-VIDE COOKING IMMODERATE LIP-ENHANCEMENT WALKING + TEXTING (WHILE UNAWARE THAT YOUR DOG IS POOPING) EXCESSIVE CC ING VACATION OVERSHARING CELEBRITY OPINIONS ENTREPRENEURSHIP (DOESN T ANYONE WANT TO LEARN TO PLAY THE VIOLIN ANYMORE?) BACK-SPASM-INDUCING FITNESS TRENDS TWITTER WARS YUUUGE MYLAR BIRTHDAY BALLOONS 29

31 ר ב י י וס י ה ג ל יל י א ומ ר: מ נ י ן א ת ה א ומ ר ש ל ק ו ה מ צ ר ים ב מ צ ר י ם ע ש ר מ כ ות ו ע ל ה י ם ל ק ו ח מ ש ים מ כ ות? ב מ צ ר י ם מ ה ה וא א ומ ר? ו י אמ ר ו ה ח ר ט מ ם א ל פ ר ע ה: א צ ב ע א לה ים ה וא, ו ע ל ה י ם מ ה ה וא א ומ ר? ו י ר א י ש ר א ל א ת ה י ד ה ג ד ל ה א ש ר ע ש ה ה' ב מ צ ר י ם, ו י יר א ו ה ע ם א ת ה', ו י א מ ינ ו ב יי וב מש ה ע ב ד ו. כ מ ה ל ק ו ב א צ ב ע? ע ש ר מ כ ות. א מ ור מ ע ת ה: ב מ צ ר ים ל ק ו ע ש ר מ כ ות ו ע ל ה י ם ל ק ו ח מ ש ים מ כ ות. Rabi Yosei hagalili omer: minayin atah omer shelaku hamitzrim bimitzrayim eser makot v al hayam laku chamishim makot? Bamitzrayim ma hu omer? Vayomru hachartumim el paroh: etzba Elohim he, v al hayam ma hu omer? Vayar Yisrael et hayad hagdolah asher asa Adonai bimitzrayim, vayiyru ha am et Adonai, vaya aminu b Adonai uvmoshe avdo. Kamah laku b etzba? Eser makot. Emor ma atah: b mitzrayim laku eser makot v al hayam laku chamishim makot. Rabbi Yose Hagelili says, From where can you [derive] that the Egyptians were struck with 10 plagues in Egypt and struck with 50 plagues at the Sea? In Egypt, what does it state? Then the magicians said unto Pharaoh: This is the finger of God (Exodus 8:15). And at the Sea, what does it state? And Israel saw the Lord s great hand that he used upon the Egyptians, and the people feared the Lord; and they believed in the Lord, and in Moshe, His servant (Exodus 14:31). How many were they struck with with the finger? Ten plagues. You can say from here that in Egypt, they were struck with 10 plagues and at the Sea, they were struck with 50 plagues. ר ב י א ל יע ז ר א ומ ר: מ נ י ן ש כ ל מ כ ה ומ כ ה ש ה ב יא ה ק ד וש ב ר ו ך ה וא ע ל ה מ צ ר ים ב מ צ ר י ם ה י ת ה ש ל א ר ב ע מ כ ות? ש נ א מ ר: י ש ל ח ב ם ח ר ון א פ ו, ע ב ר ה ו ז ע ם ו צ ר ה, מ ש ל ח ת מ ל א כ י ר ע ים. ע ב ר ה א ח ת, ו ז ע ם ש ת י ם, ו צ ר ה ש לש, מ ש ל ח ת מ ל א כ י ר ע ים א ר ב ע. א מ ור מ ע ת ה: ב מ צ ר י ם ל ק ו א ר ב ע ים מ כ ות ו ע ל ה י ם ל ק ו מ את י ם מ כ ות. Rabi Eliezer omar: minayin shekol makah u makah shehaivi hakadosh baruch hu al hamitzrim b mitzrayim hayta shel arba a makot? Shene emar: yishlach bom charon apo, evrah vaza am v tzarah, mishlachat malachei ra im. Evrah echat, vaza am shtayim, v tzarah shalosh, mishlachat malachei ra im arba a. Emor ma atah: b mitzrayim laku arba im makot v al hayam laku matayim makot. 30

32 Rabbi Eliezer says, From where [can you derive] that every plague that the Holy One, blessed be He, brought upon the Egyptians in Egypt was [composed] of four plagues? As it is stated (Psalms 78:49): He sent upon them the fierceness of His anger, wrath, and fury, and trouble, a sending of messengers of evil. Wrath [corresponds to] one; and fury [brings it to] two; and trouble [brings it to] three; a sending of messengers of evil [brings it to] four. You can say from here that in Egypt, they were struck with 40 plagues and at the Sea, they were struck with 200 plagues. ר ב י ע ק יב א א ומ ר: מ נ י ן ש כ ל מ כ ה ומ כ ה ש ה ב יא ה ק ד וש ב ר ו ך ה וא ע ל ה מ צ ר ים ב מ צ ר י ם ה י ת ה ש ל ח מ ש מ כ ות? ש נ א מ ר: י ש ל ח ב ם ח ר ון א פ ו, ע ב ר ה ו ז ע ם ו צ ר ה, מ ש ל ח ת מ ל א כ י ר ע ים. ח ר ון א פ ו א ח ת, ע ב ר ה ש ת י ם, ו ז ע ם ש ל וש, ו צ ר ה א ר ב ע, מ ש ל ח ת מ ל א כ י ר ע ים ח מ ש. א מ ור מ ע ת ה: ב מ צ ר י ם ל ק ו ח מ ש ים מ כות ו ע ל ה י ם ל ק ו ח מ ש ים ומ את י ם מ כ ות. Rabi akivah omer: minayin shekol makah u makah shehaivi hakadosh baruch hu al hamitzrim b mitzrayim hayta shel chamesh makot? Shene emar: yishlach bom charon apo, evrah vaza am v tzarah, mishlachat malachei ra im. Charon apo echat, evrah shtayim, vaza am shalosh, v tzarah arba a, mishlachat malachei ra im chamesh. Emor ma atah: b mitzrayim laku chamishim makot v al hayam laku chamishim u matayim makot. Rabbi Akiva says, says, From where [can you derive] that every plague that the Holy One, blessed be He, brought upon the Egyptians in Egypt was [composed] of five plagues? As it is stated (Psalms 78:49): He sent upon them the fierceness of His anger, wrath, and fury, and trouble, a sending of messengers of evil. The fierceness of His anger' [corresponds to] one; wrath [brings it to] two; and fury [brings it to] three; and trouble [brings it to] four; a sending of messengers of evil [brings it to] five. You can say from here that in Egypt, they were struck with 50 plagues and at the Sea, they were struck with 250 plagues. 31

33 DAYENU It would ve been enough: Is there a more profound expression of gratitude? This part of the Haggadah is literally us counting our blessings, which, if done sparingly, is a wonderful thing to do. FEEL FREE TO ASK YOUR GUESTS: WHAT DO YOU HAVE IN YOUR LIFE THAT, IF YOU HAD NOTHING ELSE, WOULD STILL BE ENOUGH? Kama ma a lot tovot lamakom כ מ ה מ ע ל ות ט וב ות ל מ ק ום ע ל ינ ו! aleinu. How many degrees of good did the Place [of all bestow] upon us! א ל ו ה וצ יא נ ו מ מ צ ר י ם ו ל א ע ש ה ב ה ם ש פ ט ים, ד י נ ו. Ilu hotzi anu mimitzrayim, v lo asah bahem shfatim, dayenu. If He had taken us out of Egypt and not made judgements on them; [it would have been] enough for us. Ilu asah bahem shfatim, v lo asah א ל ו ע ש ה ב ה ם ש פ ט ים, ו ל א ע ש ה ב א לה יה ם, ד י נ ו. vailoheihem, dayenu. If He had made judgments on them and had not made [them] on their gods; [it would have been] enough for us. Ilu asah vailoheihem, v lo harag et א ל ו ע ש ה ב א לה יה ם, ו ל א ה ר ג א ת ב כ ור יה ם, ד י נ ו. bichoraihem, dayenu. If He had made [them] on their gods and had not killed their firstborn; [it would have been] enough for us. א ל ו ה ר ג א ת ב כ ור יה ם ו ל א נ ת ן ל נ ו א ת מ מ ונ ם, ד י נ ו. Ilu harag et bichoraihem, v lo natan lanu mamonam, dayenu. If He had killed their firstborn and had not given us their money; [it would have been] enough for us. א ל ו נ ת ן ל נ ו א ת מ מ ונ ם ו ל א ק ר ע ל נ ו א ת ה י ם, ד י נ ו. Ilu natan lanu mamonam, v lo karah lanu et hayam, dayenu. 32

34 If He had given us their money and had not split the Sea for us; [it would have been] enough for us. א ל ו ק ר ע ל נ ו א ת ה י ם ו ל א ה ע ב יר נ ו ב ת וכ ו ב ח ר ב ה, ד י נ ו. Ilu karah lanu et hayam, v lo he evairanu bitocho becheravah, dayenu. If He had split the Sea for us and had not taken us through it on dry land; [it would have been] enough for us. א ל ו ה ע ב יר נ ו ב ת וכ ו ב ח ר ב ה ו ל א ש ק ע צ ר נ ו ב ת וכ ו ד י נ ו. Ilu he evairanu bitocho becheravah, v lo shikah tzareinu b tocho, dayenu. If He had taken us through it on dry land and had not pushed down our enemies in [the Sea]; [it would have been] enough for us. א ל ו ש ק ע צ ר נ ו ב ת וכ ו ו ל א ס פ ק צ ר כ נ ו ב מ ד ב ר א ר ב ע ים ש נ ה ד י נ ו. Ilu shikah tzareinu b tocho, v lo sifek tzarchainu bamidbar arba im shana, dayneu. If He had pushed down our enemies in [the Sea] and had not supplied our needs in the wilderness for 40 years; [it would have been] enough for us. א ל ו ס פ ק צ ר כ נ ו ב מ ד ב ר א ר ב ע ים ש נ ה ו ל א ה א כ יל נ ו א ת ה מ ן ד י נ ו. Ilu sifek tzarchainu bamidbar arba im shana, v lo he echilanu et haman, dayenu. If He had supplied our needs in the wilderness for 40 years and had not fed us the manna; [it would have been] enough for us. א ל ו ה א כ יל נ ו א ת ה מ ן ו ל א נ ת ן ל נ ו א ת ה ש ב ת, ד י נ ו. Ilu he echilanu et haman, v lo natan lanu et hashabbat, dayenu. If He had fed us the manna and had not given us the Shabbat; [it would have been] enough for us. א ל ו נ ת ן ל נ ו א ת ה ש ב ת, ו ל א ק ר ב נ ו ל פ נ י ה ר ס ינ י, ד י נ ו. Ilu natan lanu et hashabbat, v lo karvanu lifnei har Sinai, dayenu. 33

35 If He had given us the Shabbat and had not brought us close to Mount Sinai; [it would have been] enough for us. א ל ו ק ר ב נ ו ל פ נ י ה ר ס ינ י, ו לא נ ת ן ל נ ו א ת ה ת ור ה. ד י נ ו. Ilu karvanu lifnei har Sinai, v lo natan lanu et hatorah, dayenu. If He had brought us close to Mount Sinai and had not given us the Torah; [it would have been] enough for us. א ל ו נ ת ן ל נ ו א ת ה ת ור ה ו ל א ה כ נ יס נ ו ל א ר ץ י ש ר א ל, ד י נ ו. Ilu natan lanu et hatorah, v lo hichnisanu l eretz Yisrael, dayenu. If He had given us the Torah and had not brought us into the land of Israel; [it would have been] enough for us. א ל ו ה כ נ יס נ ו ל א ר ץ י ש ר א ל ו ל א ב נ ה ל נ ו א ת ב ית ה ב ח יר ה ד י נ ו. Ilu hicnisanu l eretz Yisrael, v lo vana lanu et bait habchirah, dayenu. If He had brought us into the land of Israel and had not built us the Chosen House [the Temple; it would have been] enough for us. ע ל א ח ת, כ מ ה ו כ מ ה, ט וב ה כ פ ול ה ומ כ פ ל ת ל מ ק ום ע ל ינ ו: ש ה וצ יא נ ו מ מ צ ר י ם, ו ע ש ה ב ה ם ש פ ט ים, ו ע ש ה ב א לה יה ם, ו ה ר ג א ת ב כ ור יה ם, ו נ ת ן ל נ ו א ת מ מ ונ ם, ו ק ר ע ל נ ו א ת ה י ם, ו ה ע ב יר נ ו ב ת וכ ו ב ח ר ב ה, ו ש ק ע צ ר נ ו ב ת וכ ו, ו ס פ ק צ ר כ נ ו ב מ ד ב ר א ר ב ע ים ש נ ה, ו ה א כ יל נ ו א ת ה מ ן, ו נ ת ן ל נ ו א ת ה ש ב ת, ו ק ר ב נ ו ל פ נ י ה ר ס ינ י, ו נ ת ן ל נ ו א ת ה ת ור ה, ו ה כ נ יס נ ו ל א ר ץ י ש ר א ל, וב נ ה ל נ ו א ת ב ית ה ב ח יר ה ל כ פ ר ע ל כ ל ע ונ ות ינ ו. Al achat kama vekama, tova kfula umechupelet lamakom aleinu: shehotzi anu mimitzrayim, ve asah bahem shfatim, ve asah vailoheihem, ve harag et bichoraihem, ve natan lanu et mamonam, ve karah lanu et hayam, vehe evairanu bitocho becheravah, ve shikah tzareinu b tocho, ve sifek tzarchainu bamidbar arba im shana, vehe echilanu et haman, ve natan lanu et hashabbat, ve karvanu lifnei har Sinai, ve natan lanu et hatorah, ve hicnisanu l eretz Yisrael, ve vana lanu et bait habchirah lechaper al kol avonoteinu. 34

36 How much more so is the good that is doubled and quadrupled that the Place [of all bestowed] upon us [enough for us]; since he took us out of Egypt, and made judgments with them, and made [them] with their gods, and killed their firstborn, and gave us their money, and split the Sea for us, and brought us through it on dry land, and pushed down our enemies in [the Sea], and supplied our needs in the wilderness for 40 years, and fed us the manna, and gave us the Shabbat, and brought us close to Mount Sinai, and gave us the Torah, and brought us into the land of Israel and built us the Chosen House [the Temple] to atone upon all of our sins. FEEL FREE TO ASK YOUR GUESTS: WHAT ARE SOME THINGS THAT YOU ARE GRATEFUL FOR THIS EVENING? WHAT S YOUR DAYENU? As we celebrate Passover, we re grateful for the freedom to engage with our faith in personal and meaningful ways. How much more so is the good that is doubled and quadrupled that we can now not only live Jewish lives free of persecution and want, but also do so in ways that reflect who we truly are? Whether we re gay or straight, whether we have two Jewish parents or one or none, whether we re Ashkenormative or Jews of color, we re grateful for the freedom to be just us. We asked three friends to share their Dayenus; these are their stories. MY BIG, GAY SEDER WEDDINGY / BY WAYNE HOFFMAN Twenty-seven years ago, I brought Mark to our family Seder for the first time. We d been together the previous Passover, too, but at that point I d been too embarrassed to bring my boyfriend to this annual gathering of family and friends. I thought my parents might be uncomfortable. I thought our guests might be uncomfortable. I thought Mark might be uncomfortable. But let s be honest: I was the one who would have been uncomfortable. I made excuses to Mark about why he wasn t invited. He did not take it well. If you think Jews are the champions at giving guilt, I can tell you the Catholics run a strong second. The next year, I got over myself, realizing I wanted to share a tradition I love with the man I love and I wanted to share him with our Seder guests. Exactly 20 years later, we eloped the afternoon before the first Seder. Seated around the table that night with the people who now knew Mark as part of my family and, by extension, theirs we made the announcement after the Four Questions, adding: Why is this night different from all 35

37 others? Because tonight, we are married. We held up our hands, with our new silver wedding rings. Getting married? Dayenu, it would have been enough for us. Having a Seder as our wedding celebration? Even better. THE CONFLICTING TRUTHS OF PASSOVERY / BY MANISHTANA Passover is for an African-American Jew bound up in both the collective spiritual and religious moment of national emancipation and freedom, and the social reality that, as James Baldwin wrote, the Jewish travail occurred across the sea and America rescued him from the house of bondage. But America is the house of bondage for the Negro, and no country can rescue him. These two conflicting truths make it difficult to reconcile the divide of communal celebration with the greater American Jewish whole, and the despair at when that selfsame community refuses to acknowledge the vast difference of circumstance of a legacy not even two centuries abolished or even fully extinct. And to that resistance against our voices and experiences being heard, African-American Jews and Jews of color as a whole are robustly declaring, Dayenu! THE BLESSINGS OF AN INTERFAITH PASSOVERY / BY MOLLY YEH The blessings of an interfaith Passover? For starters, the egg on the Seder plate is always dyed pink or green or another pretty pastel color, and leftover dyed eggs make perfect egg salad for matzo sandwiches. If you have to do the four questions and are wondering, What s my reward for this dramatic performance?? don t worry; a bigger, sweeter Easter basket will be waiting for you. If you ve aged out of reciting the questions but the thought of a proper on-time fancy china sit down 1 p.m. Easter dinner where you have to be well behaved (4 JESUS) has you tightly wound, your four cups of Passover wine taste that much better. And if you fail at finding the Afikoman, it s OK there s always the much easier, more chocolatey Easter egg hunt waiting for you. RABBAN GAMLIEL AND HIS THREE THINGS ר ב ן ג מ ל יא ל ה י ה א ומ ר: כ ל ש ל א א מ ר ש לש ה ד ב ר ים א ל ו ב פ ס ח, לא י צ א י ד י ח וב ת ו, ו א ל ו ה ן: פ ס ח, מ צ ה, ומ ר ור. Rabban Gamlieil hayah omeir: kol shelo amar sh loshah d varim eilu bapesach, lo yatza y dei chovato, v eilu hein: Pesach, Matzah, Umaror. 36

38 Rabban Gamliel was accustomed to say, Anyone who has not said these three things on Pesach has not fulfilled his obligation, and these are them: the Pesach sacrifice, matzo and maror. פ ס ח ש ה י ו א ב ות ינ ו א וכ ל ים ב ז מ ן ש ב ית ה מ ק ד ש ה י ה ק י ם, ע ל ש ום מ ה? ע ל ש ום ש פ ס ח ה ק ד וש ב ר ו ך ה וא ע ל ב ת י א ב ות ינ ו ב מ צ ר י ם, ש נ א מ ר: ו א מ ר ת ם ז ב ח פ ס ח ה וא ל יי, א ש ר פ ס ח ע ל ב ת י ב נ י י ש ר א ל ב מ צ ר י ם ב נ ג פ ו א ת מ צ ר י ם, ו א ת ב ת ינ ו ה צ יל ו י ק ד ה ע ם ו י ש ת חו ו. Pesach shehayu avoteinu och lim, bizman shebeit hamikdash hayah kayam, al shum mah? Al shum shepasach hakadosh baruch hu al batei avoteinu b mitzrayim, shene emar: va amartem zevach pesach hu l Adonai, asher pasach al batei v nei Yisrael b mitzrayim, b nagpo et mitzrayim v et bateinu hitzil, vayikod ha am vayishtachavu. The Pesach [passover] sacrifice that our ancestors were accustomed to eating when the Temple existed, for the sake of what [was it]? For the sake [to commemorate] that the Holy One, blessed be He, passed over the homes of our ancestors in Egypt, as it is stated (Exodus 12:27); And you shall say: It is the passover sacrifice to the Lord, for that He passed over the homes of the Children of Israel in Egypt, when He smote the Egyptians, and our homes he saved. And the people bowed the head and bowed. POINT TO A MATZO: מ צ ה ז ו ש א נ ו א וכ ל ים, ע ל ש ום מ ה? ע ל ש ום ש ל א ה ס פ יק ב צ ק ם ש ל א ב ות ינ ו ל ה ח מ יץ ע ד ש נ ג ל ה ע ל יה ם מ ל ך מ ל כ י ה מ ל כ ים, ה ק ד וש ב ר ו ך ה וא, וג א ל ם, ש נ א מ ר: ו י אפ ו א ת ה ב צ ק א ש ר ה וצ יא ו מ מ צ ר י ם ע ג ת מ צ ו ת, כ י ל א ח מ ץ, כ י ג ר ש ו מ מ צ ר י ם ו ל א י כ ל ו ל ה ת מ ה מ ה, ו ג ם צ ד ה ל א ע ש ו ל ה ם. Matzah zeh sheanu och lim, al shum mah? Al shum shelo hispik b tzeikam shel avoteinu l hachamitz ad sheniglah aleihem melech malchei ham lachim, hakadosh baruch hu, ug alam, shene emar: vayofu et habatzeik asher hotziu mimitzrayim ugot matzot, ki lo chameitz, ki gor shu mimitzrayim v lo yachlu l hitmahmeiha, v gam tzeidah lo asu lahem. 37

39 This matzo that we are eating, for the sake of what [is it]? For the sake [to commemorate] that our ancestors dough was not yet able to rise, before the King of the kings of kings, the Holy One, blessed be He, revealed [Himself] to them and redeemed them, as it is stated (Exodus 12:39); And they baked the dough which they brought out of Egypt into matzo cakes, since it did not rise; because they were expelled from Egypt, and could not tarry, neither had they made for themselves provisions. POINT TO THE MAROR, OR BITTER HERBS: מ ר ור ז ה ש א נ ו א וכ ל ים, ע ל ש ום מ ה? ע ל ש ום ש מ ר ר ו ה מ צ ר ים א ת ח י י א ב ות ינ ו ב מ צ ר י ם, ש נ א מ ר: ו י מ ר ר ו א ת ח י יהם ב ע ב ד ה ק ש ה, ב ח מ ר וב ל ב נ ים וב כ ל ע ב ד ה ב ש ד ה א ת כ ל ע ב ד ת ם א ש ר ע ב ד ו ב ה ם ב פ ר ך. Maror zeh sheanu och lim, al shum mah? Al shum shemeir ru hamitzrim et chayei avoteinu b mitzrayim, shene emar: vayamararu et chayeihem baavodah kashah, b chomer uvilveinim uv chol avodah basadeh et kol avodatam asher avdu vahem b farech. This maror [bitter greens] that we are eating, for the sake of what [is it]? For the sake [to commemorate] that the Egyptians embittered the lives of our ancestors in Egypt, as it is stated (Exodus 1:14); And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigor. ב כ ל ד ור ו ד ור ח י ב א ד ם ל ר א ות א ת ע צ מ ו כ א ל ו ה וא י צ א מ מ צ ר י ם, ש נ א מ ר: ו ה ג ד ת ל ב נ ך ב י ום ה ה וא ל אמ ר, ב ע ב ור ז ה ע ש ה ה' ל י ב צ את י מ מ צ ר י ם. ל א א ת א ב ות ינ ו ב ל ב ד ג א ל ה ק ד וש ב ר ו ך ה וא, א ל א א ף א ות נ ו ג א ל ע מ ה ם, ש נ א מ ר: ו א ות נ ו ה וצ יא מ ש ם, ל מ ע ן ה ב יא א ות נ ו, ל ת ת ל נ ו א ת ה א ר ץ א ש ר נ ש ב ע ל א ב ת ינ ו. B chol dor vador chayav adam lirot et atzmo k ilu hu yatza mimitzrayim, shene emar: v higadta l vincha bayom hahu leimor, ba avur zeh asah Adonai li b tzeiti mimitzrayim. Lo et avoteinu bilvad ga al hakadosh baruch hu, ela af otanu ga al imahem, shene emar: v otanu hotzi misham, l ma an havi otanu, latet lanu et ha aretz asher nishba la avoteinu. In each and every generation, a person is obligated to see himself as if he left Egypt, as it is stated (Exodus 13:8); For the sake of this, did the Lord do [this] for me in my go- 38

40 ing out of Egypt. Not only our ancestors did the Holy One, blessed be He, redeem, but rather also us [together] with them did he redeem, as it is stated (Deuteronomy 6:23); And He took us out from there, in order to bring us in, to give us the land which He swore unto our fathers. A LITTLE BIT OF HALLEL We re almost at the part where we eat, but before we do, we must give thanks for all the miracles we ve just recounted. Hold the cup in your hand, cover the matzo, and recite: ל פ יכ ך א נ ח נ ו ח י ב ים ל ה וד ות, ל ה ל ל, ל ש ב ח, ל פ א ר, ל ר ומ ם, ל ה ד ר, ל ב ר ך, ל ע ל ה ול ק ל ס ל מ י ש ע ש ה ל א ב ות ינ ו ו ל נ ו א ת כ ל ה נ ס ים ה א ל ו: ה וצ יא נ ו מ ע ב ד ות ל ח ר ות מ י ג ון ל ש מ ח ה, ומ א ב ל ל י ום ט וב, ומ א פ ל ה ל א ור ג ד ול, ומ ש ע ב וד ל ג א ל ה. ו נ אמ ר ל פ נ יו ש יר ה ח ד ש ה: ה ל ל וי ה. L fichach anachnu chayavim l hodot, l hallel, l shabeiach, l faeir, l romeim, l hadeir, l vareich, l aleih ul kaleis, l mi she asah a avoteinu v lanu et kol hanisim haeilu: hotzianu meiavdut l cheirut miyagon l simchah, umei eivel l yom tov, umei afeilah l or gadol, umishibud ligulah. V nomar l fanav shirah chadashah: halleluyah. Therefore we are obligated to thank, praise, laud, glorify, exalt, lavish, bless, raise high, and acclaim He who made all these miracles for our ancestors and for us: He brought us out from slavery to freedom, from sorrow to joy, from mourning to [celebration of] a festival, from darkness to great light, and from servitude to redemption. And let us say a new song before Him, Halleluyah! ה ל ל וי ה ה ל ל ו ע ב ד י ה', ה ל ל ו א ת ש ם ה'. י ה י ש ם ה' מ ב ר ך מ ע ת ה ו ע ד ע ול ם. מ מ ז ר ח ש מ ש ע ד מ ב וא ו מ ה ל ל ש ם ה'. ר ם ע ל כ ל ג וי ם ה', ע ל ה ש מ י ם כ ב וד ו. מ י כ יי א לה ינ ו ה מ ג ב יה י ל ש ב ת, ה מ ש פ י ל יל ר א ו תב ש מ י ם וב א ר ץ? מ ק י מ ימ ע פ ר ד ל, מ א ש פ ת י ר ים א ב י ון, ל ה וש יב י ע ם נ ד יב ים, ע ם נ ד יב י ע מ ו. מ וש יב י ע ק ר ת ה ב י ת, א ם ה ב נ ים ש מ ח ה. ה ל ל וי ה. 39

41 Halleluyah hal lu avdei Adonai, hal lu et sheim Adonai. Y hi sheim Adonai m vorach mei atah v ad olam. Mimizrach shemesh ad m vo o m hulal sheim Adonai. Ram al kol goyim Adonai, al hashamayim k vodo. Mi k Adonai Eloheinu hamagbihi lashavet, hamashpili lirot bashamayim uva aretz? M kimi mei afar dal, mei ashpot yarim evyon, l hoshivi im nidivim, im nidivei amo. Moshivi akeret habayit, eim habanim s meichah. Halleluyah. Halleluyah! Praise, servants of the Lord, praise the name of the Lord. May the Name of the Lord be blessed from now and forever. From the rising of the sun in the East to its setting, the name of the Lord is praised. Above all nations is the Lord, His honor is above the heavens. Who is like the Lord, our God, Who sits on high; Who looks down upon the heavens and the earth? He brings up the poor out of the dirt; from the refuse piles, He raises the destitute. To seat him with the nobles, with the nobles of his people. He seats a barren woman in a home, a happy mother of children. Halleluyah! (Psalms 113) ב צ את י ש ר א ל מ מ צ ר י ם, ב ית י ע ק ב מ ע ם לע ז, ה י ת ה י ה וד ה ל ק ד ש ו, י ש ר א ל מ מ ש ל ות יו. ה י ם ר א ה ו י נ ס, ה י ר ד ן י ס ב ל א ח ור. ה ה ר ים ר ק ד ו כ א יל ים, ג ב ע ות כ ב נ י צ אן. מ ה ל ך ה י ם כ י ת נ וס, ה י ר ד ן ת ס ב ל א ח ור, ה ה ר ים ת ר ק ד ו כ א יל ים, ג ב ע ות כ ב נ י צ אן. מ ל פ נ י א ד ון ח ול י א ר ץ, מ ל פ נ י א ל וה י ע ק ב. ה ה פ כ י ה צ ור א ג ם מ י ם, ח ל מ יש ל מ ע י נ ו מ י ם. B tzeit Yisrael mimitzrayim, beit Ya akov mei am lo eiz, haytah yihudah likodsho, Yisrael mamshilotav. Hayam ra ah vayanos, hayardein yisov l achor. Heharim rakedu che eilim, giva ot kivnei tzon. Mah l cha hayam ki tanus, hayardein tisov l achor, heharim tirkedu che eilim, givaot kivnei tzon. Milifnei adon chuli aretz, milifnei eloha Ya akov. Hahofchi hatzur agam mayim, chalamish lemayno mayim. In Israel s going out from Egypt, the house of Ya akov from a people of foreign speech. The Sea saw and fled, the Jordan turned to the rear. The mountains danced like rams, the hills like young sheep. What is happening to you, O Sea, that you are fleeing, O Jordan that you turn to the rear; O mountains that you dance like rams, O hills like young sheep? From before the Master, tremble O earth, from before the Lord of Ya akov. He 40

42 who turns the boulder into a pond of water, the flint into a spring of water. (Psalms 114) THE SECOND CUP Raise your cup and recite ב ר ו ך א ת ה ה' א לה ינ ו מ ל ך ה ע ול ם, א ש רג א ל נ וו ג א לא ת א ב ו ת י נ ו מ מ צ ר י ם, ו ה ג יע נ ו ה ל י ל ה ה ז ה ל א כ ל ב ו מ צ ה ומ ר ור. כ ן ה' א לה ינ ו ו א לה י א ב ות ינ ו י ג יע נ ו ל מ וע ד ים ו ל ר ג ל ים א ח ר ים ה ב א ים ל ק ר את נ ו ל ש ל ום, ש מ ח ים ב ב נ י ן ע יר ך ו ש ש ים ב ע ב וד ת ך. ו נ אכ ל ש ם מ ן ה ז ב ח ים ומ ן ה פ ס ח ים א ש ר י ג יע ד מ ם ע ל ק יר מ ז ב ח ך ל ר צון, ו נ וד ה ל ך ש יר ח ד ש ע ל ג א ל ת נ ו ו ע ל פ ד ות נ פ ש נ ו. ב ר ו ך א ת ה ה', ג א ל י ש ר א ל. before drinking: Baruch atah Adonai, Eloheinu Melech ha olam, asher g alanu v ga al et avoteinu mimitzrayim, v higianu lalaylah hazeh le echol bo matzah umaror. Kein Adonai Eloheinu veilohei avoteinu yagi einu l mo adim v lirgalim acheirim haba im likrateinu l shalom, s meichim b vinyan irecha v sasim ba avodatecha. V nochal sham min hazvachim umin hapsachim asher yagia damam al kir mizbachacha l ratzon, v nodeh l cha shir chadash al g ulateinu v al p dut nafsheinu. Baruch Atah Adonai, ga al Yisrael. Blessed are You, Lord our God, King of the universe, who redeemed us and redeemed our ancestors from Egypt, and brought us on this night to eat matzo and maror; so too, Lord our God, and God of our ancestors, bring us to other appointed times and holidays that will come to greet us in peace, joyful in the building of your city and happy in your worship; that we should eat there from the offerings and from the Pesach sacrifices, the blood of which should reach the wall of your altar for favor, and we shall thank you with a new song upon our redemption and upon the restoration of our souls. Blessed are you, Lord, who redeemed Israel. ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם ב ור א פ ר י ה ג פ ן. Baruch Atah Adonai, Eloheinu Melech haolam, borei p ri hagafen. 41

43 Blessed are You, Lord our God, who creates the fruit of the vine. TAKE A BIG, HAPPY SIP. TAKE A BIG, HAPPY SIP. FOOD IS NEARLY AT HAND. RACHATZA Time to wash up again. If you choose to do so, recite the following blessing: ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם, א ש ר ק ד ש נ ו ב מ צ ות יו ו צ ו נ ו ע ל נ ט יל ת י ד י ם. Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat yadayim. Blessed are You, Lord our God, King of the Universe, who has sanctified us with His commandments and has commanded us on the washing of the hands. MOTZI-MATZO Remember that small matzo piece? The one you didn t use for the Afikoman? Kindly take it and place it between two whole matzot. Hold them in your hand and recite the following blessings before breaking the top and bottom matzot, breaking them to bite-size pieces, and passing them around for your guests to eat: ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם ה מ וצ יא ל ח ם מ ן ה א ר ץ. Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz. Blessed are You, Lord our God, King of the Universe, who brings forth bread from the ground. ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם, א ש ר ק ד ש נ ו ב מ צ ות יו ו צ ו נ ו ע ל א כ יל ת מ צ ה. Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah. Blessed are You, Lord our God, King of the Universe, who has sanctified us with His commandments and has commanded us on the eating of matsa. 42

44 MAROR That s the bitter herbs, celebrating the bitterness of life in bondage. Most people use horseradish or romaine lettuce. Take a little bit, dip it into the sweet charoset enough to sweeten the bite, but not enough to make the bitter taste go away and eat after reciting the blessing: ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם, א ש ר ק ד ש נ ו ב מ צ ות יו ו צ ו נ ו ע ל א כ יל ת מ ר ור. Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror. Blessed are You, Lord our God, King of the Universe, who has sanctified us with His commandments and has commanded us on the eating of maror. KORECH It s time to enjoy the whole Passover package by binding together the matzo and the maror and eating them after reciting the following: ז כ ר ל מ ק ד ש כ ה ל ל. כ ן ע ש ה ה ל ל ב ז מ ן ש ב ית ה מ ק ד ש ה י ה ק י ם: Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. In memory of the Temple according to Hillel. This is what Hillel would do when the Temple existed: ה י ה כ ור ך מ צ ה ומ ר ור ו א וכ ל ב י ח ד, ל ק י ם מ ה ש נ א מ ר: ע ל מ צ ות ומ רור ים י אכ ל ה ו. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-emar. Al matzot um'rorim yochlu-hu. He would wrap the matzo and maror and eat them together, in order to fulfill what is stated, (Exodus 12:15): You should eat it upon matsot and marorim. 43

45 SHULCHAN ORECH You ve made it! This literally means set the table, which means it s time to enjoy the food. As you do, why not continue the conversation and share some stories of meaningful Seders past? Here s one to get you started: THE FAMOUS PHARAOH AT MY SEDER/ BY SHIRA TELUSHKIN As kids, my sister and I would write up Passover skits and musicals each year for the Seder, imagining if the whole story had happened in the rad 1960s, or transplanting Moses and Pharaoh to a hairdresser salon for a quick chat. One year, when I was about 11, the actor Kirk Douglas joined us at our Upper West Side apartment for the Seder, and insisted he take part in a skit. I don t remember what premise we had dreamed up that year, but I do remember his take on Pharaoh: In character, he commanded we show him some gratitude for letting Moses live. You think I don t know who my daughter brought home? he asked. He wanted to remind us that every villain, in his own mind, is a hero. Pharaoh is sometimes pitied as an unwilling villain, given the way God hardened his heart. But as one awesome Jewish teaching points out, God doesn t always harden his heart. Usually, he strengthens it. In other words, God keeps Pharaoh strong and without fear in the face of the plagues, and thus preserves his free will by ensuring he doesn t just free the Israelites out of fear. A decision made in fear is not true free will. As the Rev. William Sloane Coffin said, If your heart is full of fear, you won t seek truth; you ll seek security. SEDER: THE SECOND PART At this point, some of us are in what medical professionals and rabbinic sages alike describe as food coma, too stuffed with brisket and wine and matzot to go any further. For everyone s benefit, then, we ve designed a short-short-short version that lets you squeeze a little bit more meaning out of this special night without feeling too exhausted. TZAFUN Now, by this point, someone would ve found the Afikoman. Once it is retrieved and presented by the children to the Seder s leader, the leader must negotiate a small payment for its return. Some families offer fancy presents, others symbolic gifts. You do you. Once the Afikoman has been redeemed, give a little piece of it to each guest. From this point on, it is forbidden to eat anything else. There are still two cups of wine left to drink, though 44

46 BARECH Traditionally, this is where we say a blessing to thank God for the meal we ve just enjoyed. We d like to offer a different approach: Going around the table, have every person speak from the heart and bless the person sitting next to them. THE THIRD CUP POUR YOURSELF THAT THIRD CUP OF WINE, SAY THE FOLLOWING BLESSING, AND DRINK: ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם ב ור א פ ר י ה ג פ ן. Baruch Atah Adonai, Eloheinu Melech haolam, borei p ri hagafen. Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine. ELIJAH S CUP Grab the fanciest goblet-like cup you ve got, fill it with wine, and open the door to welcome in the Prophet Elijah. Why? Because the whole point of the Seder is to make sure everyone understands that redemption isn t an abstract concept it s a distinct possibility, something to work toward and believe in. (Alternatively, you can follow the time-honored Oppenheimer tradition and open the door for Elijah before the meal; that way, by the end of the Seder, when the kids notice that all the wine is gone you can just blame it on the ancient prophet and make everyone excited.) ש פ ך ח מ ת ך א ל ה ג וי ם א ש ר ל א י ד ע ו ך ו ע ל מ מ ל כ ות א ש ר ב ש מ ך ל א ק ר א ו. כ י א כ ל א ת י ע ק ב ו א ת נ ו ה ו ה ש מ ו. ש פ ך ע ל יה ם ז ע מ ך ו ח ר ון א פ ך י ש יג ם. ת ר ד ף ב א ף ו ת ש מ יד ם מ ת ח ת ש מ י ה'. RECITE THE FOLLOWING: 45

47 Shfoch chamatcha el hagoyim asher lo y da ucha v al mamlachot asher b shimcha lo kara u. Ki achal et Ya akov v et naveihu heishamu. Shfoch Aleihem zamech vacharon apcha yasigaim. Tirdof b af v tashmidaim mitachat shmay Adonai. Pour your wrath upon the nations that did not know You and upon the kingdoms that did not call upon Your Name! Since they have consumed Ya akov and laid waste his habitation (Psalms 79:6-7). Pour out Your fury upon them and the fierceness of Your anger shall reach them (Psalms 69:25)! You shall pursue them with anger and eradicate them from under the skies of the Lord (Lamentations 3:66). 46

48 HALLEL A leftover from the days of the Temple, this prayer was said alongside the sacrifice of animals. Ours is an abridged version. FEEL FREE TO ASK YOUR GUESTS: WHAT S SOMETHING WE COULD SACRIFICE THIS YEAR? AND TOWARD WHAT END? ה ל ל ו א ת ה' כ ל ג וי ם, ש ב ח וה ו כ ל ה א מ ים. כ י ג ב ר ע ל ינ ו ח ס ד ו, ו א מ ת ה' ל ע ול ם. ה ל ל וי ה. ה וד ו ל יי כ י ט וב כ י ל ע ול ם ח ס ד ו. י אמ ר נ א י ש ר א ל כ י ל ע ול ם ח ס ד ו. י אמ ר ו נ א ב ית א ה ר ן כ י ל ע ול ם ח ס ד ו. י אמ ר ו נ א י ר א י ה' כ י ל ע ול ם ח ס ד ו. Hal'lu et Adonai, kol goyim, shab'chu-hu, kol ha-umeem. Ki gavar aleinu chasdo, ve-emet Adonai l'olam, hal'luyah. Hodu l'adonai ki tov, ki l'olam chasdo.yomar na yisra-eil, ki l'olam chasdo.yomru na veit aharon, ki l'olam chasdo. Yomru na yirei Adonai, ki l'olam chasdo. Praise the name of the Lord, all nations; extol Him all peoples. Since His kindness has overwhelmed us and the truth of the Lord is forever. Halleluyah! Thank the Lord, since He is good, since His kindness is forever. Let Israel now say, Thank the Lord, since He is good, since His kindness is forever. Let the House of Aharon now say, Thank the Lord, since He is good, since His kindness is forever. Let those that fear the Lord now say, Thank the Lord, since He is good, since His kindness is forever. (Psalms :4) א נ א ה', ה וש יע ה נ א. א נ א ה', ה וש יע ה נ א. א נ א ה', ה צ ל יח ה נ א. א נ א ה', ה צ ל יח ה נ א. Ana Adonai hoshi-ah na. Ana Adonai hoshi-ah na. Ana Adonai hatzlichah na. Ana Adonai hatzlichah na Please, Lord, save us now; please, Lord, give us success now! (Psalms 118:25) 47

49 THE FOURTH CUP POUR YOURSELF THAT FOURTH CUP OF WINE, SAY THE FOLLOWING BLESSING, AND DRINK: ב ר ו ך א ת ה ה', א לה ינ ו מ ל ך ה ע ול ם ב ור א פ ר י ה ג פ ן. Baruch Atah Adonai, Eloheinu Melech haolam, borei p ri hagafen. Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine. NIRTZAH This is it. We ve reached the end. Before we sing some songs or succumb to sleep, we need to declare the Seder officially over: ח ס ל ס ד ור פ ס ח כ ה ל כ ת ו, כ כ ל מ ש פ ט ו ו ח ק ת ו. כ א ש ר ז כ ינ ו ל ס ד ר א ות ו כ ן נ ז כ ה ל ע ש ות ו. ז ך ש וכ ן מ ע ונ ה, ק ומ ם ק ה ל ע ד ת מ י מ נ ה. ב ק ר וב נ ה ל נ ט ע י כ נ ה פ ד וי ם ל צ י ון ב ר נ ה. Chasal sidur pesach k'hilchato, k'chol mishpato v'chukato. Ka-asher zachinu l'sadeir oto, kein nizkeh la-asoto. Zach shochein m'onah, komeim k'hal adat mi manah. B'karov naheil nitei chanah, p'duyim l'tzion b'rinah. Completed is the Seder of Pesach according to its law, according to all its judgement and statute. Just as we have merited to arrange it, so too, may we merit to do [its sacrifice]. Pure One who dwells in the habitation, raise up the congregation of the community, which whom can count. Bring close, lead the plantings of the sapling, redeemed, to Zion in joy. L'shana Haba'ah b'y rushalayim ל ש נ ה ה ב א ה ב יר וש ל י ם ה ב נ וי ה. Next year, let us be in the built Jerusalem! ha bnuyah! 48

50 PASSOVER SONGS You did it! We hope you had a wonderful and meaningful Seder, and we're honored to have been a part of it. Now that you've read the story and sipped the wine, why not sing a few songs? We have a treasure trove of modern classics from Unorthodox's geniuses-in-residence for you, if you're so inclined. Just go to: OTHERWISE, WHY NOT FINISH THE EVENING WITH THESE TWO TRADITIONAL CHESTNUTS? א ח ד מ י י וד ע? א ח ד א נ י י וד ע : א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. ECHAD MI YODE'A ש נ י ם מ י י וד ע? ש נ י ם א נ י י וד ע : ש נ י ל ח ות ה ב ר ית. א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. ש לש ה מ י י וד ע? ש לש ה א נ י י וד ע : ש לש ה א ב ות, ש נ י ל ח ות ה ב ר ית, א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. א ר ב ע מ י י וד ע? א ר ב ע א נ י י וד ע : א ר ב ע א מ ה ות, ש לש ה א ב ות, ש נ י ל ח ות ה ב ר ית, א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. ח מ ש ה מ י י וד ע? ח מ ש ה א נ י י וד ע : ח מ ש ה ח ומ ש י ת ור ה, א ר ב ע א מ ה ות, ש לש ה א ב ות, ש נ י ל ח ות ה ב ר ית, א ח ד א לה ינ ו ש ב ש מ ים ו ב א ר ץ. ש ש ה מ י י וד ע? ש ש ה א נ י י וד ע : ש ש ה ס ד ר י מ ש נ ה, ח מ ש ה ח ומ ש י ת ור ה, א ר ב ע א מ ה ות, ש לש ה א ב ות, ש נ י ל ח ות ה ב ר ית, א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. ש ב ע ה מ י י וד ע? 49

51 ש ב ע ה א נ י י וד ע : ש ב ע ה י מ י ש ב ת א, ש ש ה ס ד ר י מ ש נ ה, ח מ ש ה ח ומ ש י ת ור ה, א ר ב ע א מ ה ות, ש לש ה א ב ות, ש נ י ל ח ות ה ב ר ית, א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. ש מ ונ ה מ י י וד ע? ש מ ונ ה א נ י י וד ע : ש מ ונ ה י מ י מ יל ה, ש ב ע ה י מ י ש ב ת א, ש ש ה ס ד ר י מ ש נ ה, ח מ ש ה ח ומ ש י ת ור ה, א ר ב ע א מ ה ות, ש לש ה א ב ות, ש נ י ל ח ות ה ב ר ית, א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. ת ש ע ה מ י י וד ע? ת ש ע ה א נ י י וד ע : ת ש ע ה י ר ח י ל ד ה, ש מ ונ ה י מ י מ יל ה, ש ב ע ה י מ י ש ב ת א, ש ש ה ס ד ר י מ ש נ ה, ח מ ש ה ח ומ ש י ת ור ה, א ר ב ע א מ ה ות, ש לש ה א ב ות, ש נ י ל ח ות ה ב ר ית, א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. ע ש ר ה מ י י וד ע? ע ש ר ה א נ י י וד ע : ע ש ר ה ד ב ר י א, ת ש ע ה י ר ח י ל ד ה, ש מ ונ ה י מ י מ יל ה, ש ב ע ה י מ י ש ב ת א, ש ש ה ס ד ר י מ ש נ ה, ח מ ש ה ח ומ ש י ת ור ה, א ר ב ע א מ ה ות, ש לש ה א ב ות, ש נ י ל ח ות ה ב ר ית, א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. א ח ד ע ש ר מ י י וד ע? א ח ד ע ש ר א נ י י וד ע : א ח ד ע ש ר כ וכ ב י א, ע ש ר ה ד ב ר י א, ת ש ע ה י ר ח י ל ד ה, ש מ ונ ה י מ י מ יל ה, ש ב ע ה י מ י ש ב ת א, ש ש ה ס ד ר י מ ש נ ה, ח מ ש ה ח ומ ש י ת ור ה, א ר ב ע א מ ה ות, ש לש ה א ב ות, ש נ י ל ח ות ה ב ר ית, א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. ש נ ים ע ש ר מ י יודע? שנים ע ש ר א נ י י וד ע : ש נ ים ע ש ר ש ב ט י א, א ח ד ע ש ר כ וכ ב י א, ע ש ר ה ד ב ר י א, ת ש ע ה י ר ח י ל ד ה, ש מ ונ ה י מ י מ יל ה, ש ב ע ה י מ י ש ב ת א, ש ש ה ס ד ר י מ ש נ ה, ח מ ש ה ח ומ ש י ת ור ה, א ר ב ע א מ ה ות, ש לש ה א ב ות, ש נ י ל ח ות ה ב ר ית, א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. ש לש ה ע ש ר מ י י וד ע? ש לש ה ע ש ר א נ י י וד ע : ש לש ה ע ש ר מ ד י א. ש נ ים ע ש ר ש ב ט י א, א ח ד ע ש ר כ וכ ב י א, ע ש ר ה ד ב ר י א, ת ש ע ה י ר ח י ל ד ה, ש מ ונ ה י מ י מ יל ה, ש ב ע ה י מ י ש ב ת א, ש ש ה ס ד ר י מ ש נ ה, ח מ ש ה ח ומ ש י ת ור ה, א ר ב ע א מ ה ות, ש לש ה א ב ות, ש נ י ל ח ות ה ב ר ית, א ח ד א לה ינ ו ש ב ש מ ים וב א ר ץ. 50

52 Echad mi yode'a Echad ani yode'a Echad Elokeinu shebashamaim uva'aretz. Shnaim mi yode'a Shnaim ani yode'a shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shlosha mi yode'a, Shlosha ani yode'a. Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Arba mi yode'a arba ani yode'a arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Chamisha, mi yode'a Chamisha, ani yode'a Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shisha, mi yode'a? Shisha, ani yode'a Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shiv'ah mi yode'a shiv'ah ani yode'a. shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shmonah mi yode'a shmonah ani yode'a shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Tish'ah mi yode'a tish'ah ani yode'a. tish'ah chodshei leidah shmonah yemei milahshiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Asara mi yode'a asara ani yode'a asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Achad asar mi yode'a achad asar ani yode'a achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shneim-asar mi yode'a shneim-asar ani yode'a shneim-asar shivtaya achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shlosha-asar mi yode'a Shlosha-asar ani yode'a Shlosha-asar midaya shneim-asar shivtaya achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. 51

53 Who knows one? I know one. One is our God in Heaven and Earth. Who knows two? I know two. Two are the tablets of the covenant. One is our God in Heaven and Earth. Who knows three? I know three. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth. Who knows four? I know four. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth. Who knows five? I know five. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth. Who knows six? I know six. Six are the orders of the Mishna. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth. Who knows seven? I know seven. Seven are the days of the week. Six are the orders of the Mishna. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth. Who knows eight? I know eight. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishna. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth. Who knows nine? I know nine. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishna. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth. 52

54 Who knows ten? I know 10. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishna. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth. Who knows eleven? I know 11. Eleven are the stars [in Joseph s Dream]. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishna. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth. Who knows twelve? I know 12. Twelve are the tribes. Eleven are the stars [in Joseph's Dream]. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishna. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth. Who knows thirteen? I know 13. Thirteen are the attributes of God. Twelve are the tribes. Eleven are the stars. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishna. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth. 53

55 CHAD GADYA ח ד ג ד י א, ח ד ג ד י א ד ז ב ין א ב א ב ת ר י ז וז י, ח ד ג ד י א, ח ד ג ד י א. ו א ת א ש ונ ר א ו א כ ל ה ל ג ד י א, ד ז ב ין א ב א ב ת ר י ז וז י. ח ד ג ד י א, ח ד ג ד י א. ו א ת א כ ל ב א ו נ ש ך ל ש ונ ר א, ד א כ ל ה ל ג ד י א, ד ז ב ין א ב א ב ת ר י ז וז י. ח ד ג ד י א, ח ד ג ד י א. ו א ת א ח וט ר א ו ה כ ה ל כ ל ב א, ד נ ש ך ל ש ונ ר א, ד א כ ל ה ל ג ד י א, ד ז ב ין א ב א ב ת ר י ז וז י. ח ד ג ד י א, ח ד ג ד י א. ו א ת א נ ור א ו ש ר ף ל ח וט ר א, ד ה כ ה ל כ ל ב א, ד נ ש ך ל ש ונ ר א, ד א כ ל ה ל ג ד י א, ד ז ב ין א ב א ב ת ר י ז וז י. ח ד ג ד י א, ח ד ג ד י א. ו א ת א מ י א ו כ ב ה ל נ ור א, ד ש ר ף ל ח וט ר א, ד ה כ ה ל כ ל ב א, ד נ ש ך ל ש ונ ר א, ד א כ ל ה ל ג ד י א, ד ז ב ין א ב א ב ת ר י ז וז י. ח ד ג ד י א, ח ד ג ד י א. ו א ת א ת ור א ו ש ת ה ל מ י א, ד כ ב ה ל נ ור א, ד ש ר ף ל ח וט ר א, ד ה כ הל כ ל ב א, ד נ ש ךל ש ו נ ר א, ד א כ ל הל ג ד י א, ד ז ב י ן א ב א ב ת ר י ז וז י. ח ד ג ד י א, ח ד ג ד י א. ו א ת א ה ש וח ט ו ש ח ט ל ת ור א, ד ש ת ה ל מ י א, ד כ ב ה ל נ ור א, ד ש ר ף ל ח וט ר א, ד ה כ ה ל כ ל ב א, ד נ ש ך ל ש ונ ר א, ד א כ ל ה ל ג ד י א, ד ז ב ין א ב א ב ת ר י ז וז י. ח ד ג ד י א, ח ד ג ד י א. ו א ת א מ ל א ך ה מ ו ת ו ש ח ט ל ש וח ט, ד ש ח ט ל ת ור א, ד ש ת ה ל מ י א, ד כ ב ה ל נ ור א, ד ש ר ף ל ח וט ר א, ד ה כ ה Chad gadya, chad gadya. D zabin aba bitrei zuzei, chad gadya, chad gadya. V ata shunra v achlah l gadya, d zabin aba bitrei zuzei, chad gadya, chad gadya. V ata chalba v nashach l shunrah, d achlah l gadya, d zabin aba bitrei zuzei, chad gadya, chad gadya. V ata chutra v hika l chalba, d nashach l shunrah, d achlah l gadya, d zabin aba bitrei zuzei, chad gadya, chad gadya. V ata nura v saraf l chutra, d hikah l chalba, d nashach l shunrah, d achlah l gadya, d zabin aba bitrei zuzei, chad gadya, chad gadya. V ata maya v chava l nura, d saraf l chutra, d hikah l chalba, d nashach l shunrah, d achlah l gadya, d zabin aba bitrei zuzei, chad gadya, chad gadya. V ata tora v shatah l maya, d chava l nura, d saraf l chutra, d hikah l chalba, d nashach l shunrah, 54

56 ל כ ל ב א, ד נ ש ך ל ש ונ ר א, ד א כ ל ה ל ג ד י א, ד ז ב ין א ב א ב ת ר י ז וז י. ח ד ג ד י א, ח ד ג ד י א. ו א ת א ה ק ד וש ב ר ו ך ה וא ו ש ח ט ל מ ל א ך ה מ ו ת, ד ש ח ט ל ש וח ט, ד ש ח ט ל ת ור א, ד ש ת ה ל מ י א, ד כ ב ה ל נ ור א, ד ש ר ף ל ח וט ר א, ד ה כ ה ל כ ל ב א, ד נ ש ך ל ש ונ ר א, ד א כ ל ה ל ג ד י א, ד ז ב ין א ב א ב ת ר י ז וז י. ח ד ג ד י א, ח ד ג ד י א. d achlah l gadya, d zabin aba bitrei zuzei, chad gadya, chad gadya. V ata hashocheit v shachat l tora, d shata l maya, d chava l nura, d saraf l chutra, d hikah l chalba, d nashach l shunrah, d achlah l gadya, d zabin aba bitrei zuzei, chad gadya, chad gadya. V ata malach hamavet v shachat l shocheit, d shachat l tora, d shata l maya, d chava l nura, d saraf l chutra, d hikah l chalba, d nashach l shunrah, d achlah l gadya, d zabin aba bitrei zuzei, chad gadya, chad gadya. V ata Hakodesh Baruch Hu v shachat l malach hamavet, d shachat l shocheit, d shachat l tora, d shata l maya, d chava l nura, d saraf l chutra, d hikah l chalba, d nashach l shunrah, d achlah l gadya, d zabin aba bitrei zuzei, chad gadya, chad gadya. 55

57 One kid, one kid that my father bought for two zuz, one kid, one kid. Then came a cat and ate the kid, one kid, one kid. Then came a dog and bit the cat, that ate the kid, one kid, one kid. Then came a stick and hit the dog, that bit the cat, that ate the kid, one kid, one kid. Then came fire and burnt the stick, that hit the dog, that bit the cat, that ate the kid, one kid, one kid. Then came water and extinguished the fire, that burnt the stick, that hit the dog, that bit the cat, that ate the kid, one kid, one kid. Then came a bull and drank the water, that extinguished the fire, that burnt the stick, that hit the dog, that bit the cat, that ate the kid, one kid, one kid. Then came the schochet and slaughtered the bull, that drank the water, that extinguished the fire, that burnt the stick, that hit the dog, that bit the cat, that ate the kid, one kid, one kid. Then came the angel of death and slaughtered the schochet, who slaughtered the bull, that drank the water, that extinguished the fire, that burnt the stick, that hit the dog, that bit the cat, that ate the kid, one kid, one kid. Then came the Holy One, blessed be He and slaughtered the angel of death, who slaughtered the schochet, who slaughtered the bull, that drank the water, that extinguished the fire, that burnt the stick, that hit the dog, that bit the cat, that ate the kid, one kid, one kid. 56

58 HATIKVAH As built Jerusalem is, well, built, many Jews conclude the Seder by singing HaTikvah, Israel s national anthem: כל עוד בלבב פנימה נפש יהודי הומייה ולפאתי מזרח קדימה עין לציון צופיה. Kol od balevav penimah, Nefesh Yehudi homiyah. Ulfa'atei mizrach kadimah, Ayin l'tziyon tzofiyah. עוד לא אבדה תקוותינו התקווה בת שנות אלפיים להיות עם חופשי בארצנו ארץ ציון וירושלים. Od lo avdah tikvateinu, Hatikvah bat shnot alpayim, Lihyot am chofshi be'artzeinu, Eretz Tziyon viyrushalayim. As long as deep within the heart A Jewish soul stirs, And forward, to the ends of the East An eye looks out, towards Zion. Our hope is not yet lost, The hope of two thousand years, To be a free people in our land The land of Zion and Jerusalem. To be a free people in our land The land of Zion and Jerusalem. 57