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"covertext": "Psalm 118: 1-4 הוֹד֣וּ לַיהוָ֣ה כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃ יֹֽאמַר־נָ֥א יִשְׂרָאֵ֑ל כִּ֖י לְעוֹלָ֣ם חַסְדּֽו...",
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"body": "<p>Psalm 118: 1-4</p>\n\n<p>הוֹד֣וּ לַיהוָ֣ה כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃</p>\n\n<p> יֹֽאמַר־נָ֥א יִשְׂרָאֵ֑ל כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃</p>\n\n<p> יֹֽאמְרוּ־נָ֥א בֵֽית־אַהֲרֹ֑ן כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃</p>\n\n<p> יֹֽאמְרוּ־נָ֭א יִרְאֵ֣י יְהוָ֑ה כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃</p>\n\n<p>Hodu Ladonai ki tov; Ki le'olam chasdo.<br />\nYomar na Yisrael: Ki le'olam chasdo.<br />\nYomru na veit Aharon: Ki le'olam chasdo.<br />\nYomru na yirei Adonai: Ki le'olam chasdo.</p>\n\n<p>Give thanks to Adonai; for God is good,<br />\nfor God's love is eternal.<br />\nLet Israel say as one,<br />\nGod's love is eternal.<br />\nLet the house of Aaron say,<br />\nGod's love is eternal.<br />\nLet all those who revere Adonai say,<br />\nGod's love is eternal.</p>\n\n\n\n<p>Our redemption is not yet complete, but as we raise the final cup of wine in rememberance of the fourth promise of redemption, our hearts beat strong with hope. As it is said:</p>\n\n<p>I will TAKE YOU to be my people, and I will be your God. </p>\n\n\n\n<p><strong>בָּרוּךְ</strong> <strong>אַתָּה</strong> <strong>יְיָ</strong> <strong>אֱלֹהֵינוּ</strong> <strong>מֶלֶךְ</strong> <strong>הָעוֹלָם</strong> <strong>בּוֹרֵא</strong> <strong>פְּרִי</strong> <strong>הַגָּפֶן</strong></p>\n\n<p>Baruch atah Adonai, eloheinu melech ha-olam, borei p'ri ha-gafen.</p>\n\n<p>We priase you, Eternal God, Ruler of the Universe, who created the fruit of the vine!</p>\n\n<p>DRINK THE FOURTH CUP</p>\n\n<p><br />\n </p>",
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"body": "<p>All Jewish celebrations involve wine. The Torah tells us four times to recount the story of our redemption from slavery, and we will drink wine four times during the course of this Seder. There are many explanations for this custom. They represent, some have said, the four corners of the earth, for freedom must reign everywhere; the four seasons of the year, for freedom must be guarded at all times; the four empires that oppressed us in days of old, for tyranny must pass away as did these empires, before all the world is free. Above all, they stand for the four promises of redemption recorded in the story of the liberation of our people from Egyptian bondage:<br />\nI will bring you out<br />\nI will deliver you<br />\nI will redeem you<br />\nI will take you to be my people<br />\n(Exodud 6:6-7).<br />\n<br />\nWine is a symbol of joy and happiness, and we thank God that we are able to gather together with friends and family to observe Passover just as our ancestors have done for millenia. </p>\n\n<p>The First Cup</p>\n\n<p> <em>If the festival is on Friday night begin with the following:</em> </p>\n\n<p>וַיַּ֤רְא אֱלֹהִים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי</p>\n\n<p>יְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם</p>\n\n<p>יְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכָּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה</p>\n\n<p>יְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת<br />\n<br />\n <em>Vay'hi erev bay'hi voker yom hashishi. Vay'chulu hashamayim v'haaretz v'chol tz'vaam. Vay'chal Elohim bayom hash'vi-i m'lachto asher asah. Vayishbot bayom hash'vi-i mikol m'lachto asher asah. Vay'varech Elohim et yom hash'vi-i vay'kadeish oto ki vo shavat mikol v'lachto asher bara Elohim laasot. </em> </p>\n\n<p> <em>And it was evening, and it was morning, the sixth day. Now the whole universe—sky, earth, and all the hosts—was completed. God completed the work of creation on the seventh day and rested, for all the work was completed. Then God blessed the seventh day and called it holy, for God rested on that day, having completed the work of creation. (Genesis 1:31-2:3)</em> </p>\n\n<p>On all other nights begin here:</p>\n\n<p>We raise our cups in rememberance of the beginning of our redemption, as it is said: </p>\n\n<p>Ani Adonai v'hotseiti et-chem mitachat sivlot Mitzrayim.</p>\n\n<p>I am Adonai the Eternal, and I will bring you out from under the Egyptian yoke.<br />\n </p>\n\n<p><strong>בָּרוּךְ</strong> <strong>אַתָּה</strong> <strong>יְיָ</strong> <strong>אֱלֹהֵינוּ</strong> <strong>מֶלֶךְ</strong> <strong>הָעוֹלָם</strong> <strong>בּוֹרֵא</strong> <strong>פְּרִי</strong> <strong>הַגָּפֶן</strong></p>\n\n<p>Baruch atah Adonai, eloheinu melech ha-olam, borei p'ri ha-gafen.</p>\n\n<p>We priase you, Eternal God, Ruler of the Universe, who created the fruit of the vine!</p>\n\n<p><b>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה </b><b>(שַׁבָּתוֹת לִמְנוּחָה וּ)</b><b> מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם (הַשַׁבָּת הַזֶה וְאֶת יוֹם) חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ (בְּאַהֲבָה), מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶךָ (בְּאַהֲבָה וּבְרָצוֹן,) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ (הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים</b><b>.</b></p>\n\n<p>Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikolam, v’rom’manu mikol-lashon, v’kid’shanu b’mitzvotav, vatiten-lanu Adonai Eloheinu b’ahavah ( <em>shabbatot limnucha u’</em> ) moadim l’simchah, chagim uz’manim l’sason et-yom ( <em>hashabbat hazah v’et-yom</em> ) chag hamatzot hazeh. Z’man cheiruteinu, mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v’otanu kidashta mikol ha’amim. ( <em>v’shabbat</em> ) umo’adei kod’shecha ( <em>b’ahavah uvratzon</em> ) b’simchah uv’sason hinchaltanu.</p>\n\n<p>Baruch Atah Adonai, m’kadeish ( <em>hashabbat v’</em> ) Yisrael v’hazmanim.</p>\n\n<p>Blessed are you, Eternal God, Ruler of the Universe, You have chosen us from all peoples, exalting us and sanctifying us with mitzvot. In Your love, Our God, You have given us (Sabbaths of rest,) feasts of gladness and seasons of joy; (this Shabbat day and) this festival of matzot, season of our freedom, in love, a holy commemoration, a reminder of the Exodus from Egypt. God, You have chosen us from all peoples, consecrating us to your service, giving us (the Sabbath, a sign of your love and favor and) the Festivals, a time of gladness and joy.</p>\n\n<p>Blessed are You, who sanctifies (Shabbat) our people Israel, and the Festivals.</p>\n\n<p>As we drink the first of four cups of wine, we thank God for giving us life, for sustaining us, and allowing us to reach this moment. We know that life is fragile. Each day is a gift to be cherished and no moment should be taken for granted. We thank God for helping us maintain a life of meaning and we are thankful for having opportunities to sanctify our lives by performing good deeds that make a difference in the world.</p>\n\n<p>Shehecheyanu</p>\n\n<p><strong>בָרוּךְ אַתָה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶהֶחֱיָנוּ וְקִיְמָנוּ וְהִגִּיעָנוּ לַזְמַן הַזֶה</strong></p>\n\n<p>Baruch atah Adonai eloheinu melech ha’olam, shehecheyanu v’kiy’manu v’higiyanu lazman hazeh. Amen.</p>\n\n<p>We praise you, Eternal God, Ruler of the Universe, who has kept us alive, sustained us, and enabled us to reach this moment.</p>\n\n<p>DRINK THE FIRST CUP</p>",
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"body": "<p> <em>The leader lifts up the Matzo and says:</em> </p>\n\n<p>Lo!</p>\n\n<p>Behold the matzah, the bread of affliction which our ancestors ate in the land of Egypt.<br />\nLet all who are hungry come and eat.<br />\nLet all who are in want come and celebrate the Passover with us.<br />\nNow we are here, next year may we be in the land of Israel.<br />\nNow many are still enslaved, next year may all be free of bondage.</p>\n\n<p>The words \"maggid\" and \"Haggadah\" come from the same Hebrew word: \"L'haggid,\" which means, 'to tell'. We must tell and retell the Passover story from one generation to the next, as it is said: \"And you shall tell your child on that day...\"</p>",
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"body": "<p>Asking questions is a core tradition in Jewish life, and we welcome questions at this table. By tradition, the youngest person present asks the Four Questions, but at this table, we all ask them together.</p>\n\n<p style=\"text-align:right;\"><span><span><span><span><span>מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת</span></span></span></span></span></p>\n\n<p style=\"text-align:right;\"><span><span><span><span><span>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה הַלַּיְלָה הַזֶּה כּוּלוֹ מַצָּה</span></span> </span></span></span></p>\n\n<p style=\"text-align:right;\"><span><span><span><span><span>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּיְלָה הַזֶּה מָרוֹר</span></span></span></span></span></p>\n\n<p style=\"text-align:right;\"><span><span><span><span><span>הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת</span></span></span></span></span></p>\n\n<p style=\"text-align:right;\"><span><span><span><span><span>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻבִּין</span></span></span></span></span></p>\n\n<p><br />\nMa nishtana halaila hazeh mikol haleilot?<br />\nShebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.<br />\nShebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.<br />\nShebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.<br />\nShebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.</p>\n\n<p><br />\nWhy is this night different from all other nights?<br />\nOn all other nights we eat either leavened bread or unleavened bread, (or gluten-free), on this night why do we eat only unleavened bread?<br />\nOn all other nights we eat all kinds of herbs, on this night, why do we eat only bitter herbs?<br />\nOn all other nights we do not dip our herbs even once, on this night, why do we dip them twice?<br />\nOn all other nights we eat our meals sitting in any manner, on this night, why do we all recline at the table?</p>\n\n<p>You are free to ask</p>\n\n<p>You are free to question</p>\n\n<p>Free to learn the answers of tradition,</p>\n\n<p>Free to add answers of your own!</p>",
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"covertext": "This night is different because during the Seder we relive the Exodus. We eat matzah on Passover in memory of our ancest...",
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"body": "<p>This night is different because during the Seder we relive the Exodus. We eat matzah on Passover in memory of our ancestors who had no time to bake leavened bread when they fled from Egypt.<br />\n </p>\n\n<p>We eat bitter herbs to remember the bitterness of their lives when they were slaves.</p>\n\n<p>We dip parsley in salt water to symbolize the tears of our ancestors in slavery. We will also dip bitter herbs in sweet charoses, representing the mortar our ancestors mixed as Pharoah's slaves. This reminds us that our people were able to withstand the bitterness of slavery because it was sweetened by the hope of freedon.</p>\n\n<p>We recline tonight because in ancient times, reclining at the table was the sign of a free person. Since this is the night our slavery ended, we recline to remind ourselves that we are free.</p>\n\n<p>SONG:<br />\n<strong>ּעֲבָדִים הָיִינוּ הָיִינו. עַתָּה בְּנֵי חוֹרִין </strong></p>\n\n<p>Avadim hayinu hayinu. Ata b’nei chorin.</p>\n\n<p>We were slaves to Pharaoh in Egypt. Now we are free.</p>\n\n<p>We were slaves of Pharoah in Egypt, but the Lord our God brough us out from there with a strong hand and an outstretched arm. If God had not brought our ancestors out from Egypt, then even we, our children, and our children's children might still be slaves to Pharoah in Egypt.<br />\n<br />\nTherefore, even if we were all wise, all people of deep understanding, and even if we were expereinced in the ways of the world and well learned in the Torah, it would still be our responsibility to tell the story of our departure from Egypt. And whoever expands upon the story of the Exodus from Egypt is worthy of priase. </p>",
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"covertext": "It is said that Rabbi Eliezer, Rabbi Joshua, Rabbi Elazar the son of Azariah, Rabbi Akibah, and Rabbi Tarfon sat all nig...",
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"body": "<p>It is said that Rabbi Eliezer, Rabbi Joshua, Rabbi Elazar the son of Azariah, Rabbi Akibah, and Rabbi Tarfon sat all night in the town of B'ney B'rak telling the story of the departure from Egypt. The talked throughout the night, until their students came to them and said, \"Rabbis, it is time for the morning Shema!\"</p>\n\n<p><br />\nRabbi Elazar said: I seem to be a man of seventy years, yet I did not understand why the story of the departure from Egypt should be told at night, until Ben Zoma explained it by quoting this verse: \"You should rememebr the day of your going our from Egypt all the days of your life.\" It is easy to remember your libertion when the sun is shining. But you must remember it ALL the days of your life -- even when the sun has set, even when your day is dark. </p>\n\n<p>B'ney B'rak is a town localed outside Tel Aviv. The five Rabbis in this story were a group of teachers who lived under Roman rule during the second century, after the destruction of the Temple. Since the Temple no longer served as the focal point of Jewish life, the rabbis reconstructed Judaism with Torah study at its center. Their telling of the Passover story was an act of great courage, as at the time the study and practice of Judaism was prohobited by the Romans, and was punshable by death.</p>",
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"covertext": "Blessed is the Eternal, who gave the Torah to the people Israel. Blessed is the Lord. The Torah speaks of four types of...",
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"body": "<p>Blessed is the Eternal, who gave the Torah to the people Israel. Blessed is the Lord.</p>\n\n<p>The Torah speaks of four types of children: one who is wise, one who is rebellious, one who is simple, and one who does not know how to ask a question.</p>\n\n<p>The wise child asks: \"What is the meaning of the rules, laws and traditions which God has commanded?\" (Deuteronomy 6:20)<br />\nYou should teach this child all the traditions of Passover, even to the last detail about the Afikomen.</p>\n\n<p>The rebellious child asks: \"What does this seder mean to you?\" (Exodus 12:26)<br />\nTo you and not to us! They exclude themselves from the Jewish community and deny God's role. You must therefore say plainly: \"I do this because of what the Eternal did for us when we came forth from Egypt\" (Exodus 13:8) Say \"for us\" and do not include the child -- for had he or she been in Egypt, that child would not have been redeemed.<br />\n<br />\nThe simple child asks: \"What is all this?\"<br />\nTell this child: \"It was with a mighty hand that the Lord took us out of Egypt, out of the house of bondage.\" (Exodus 12:14)</p>\n\n<p>And for the child who does not know how to ask a question, you should not wait, but begin for that child as it is written: \"And you shall tell your child on that day, 'It is because of what the Eternal did for us when we came forth out of Egypt.\" (Exodus 13:8)</p>",
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"covertext": "Remember this day, the day you went forth from Egypt, from the house of bondage, for with a mighty hand Adonai the Etern...",
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"body": "<p>Remember this day, the day you went forth from Egypt, from the house of bondage, for with a mighty hand Adonai the Eternal One led you forth to freedom.</p>\n\n<p>\"The people who walked in darkness have seen a great light.\" From bondage to freedom, from darkness to light: this has been the path of our life. For this we give thanks.</p>\n\n<p> <em>On Shabbat include the text in parenthesis.</em> </p>\n\n<p><strong>בָּרוּךְ אַתָּה אֲדֹנָי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל (שַׁבָּת וְשֶׁל) יוֹם טוֹב</strong></p>\n\n<p>Barukh atah Adonay Eloheynu Melekh ha-olam asher kid'shanu b'mitzvotav v'tzivanu l'hadlik neyr shel (Shabbat v'shel) Yom Tov.</p>\n\n<p>We praise you, Eternal God, Ruler of the universe, who sanctifies us with commandments and commands us to light the (Shabbat and) festival lights.</p>",
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"covertext": "Midrash The Exodus In Detail Jews are a people of memory. Perhaps more than anything else, what binds Jews together is...",
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"body": "<p>Midrash <br />\nThe Exodus In Detail</p>\n\n<p>Jews are a people of memory. Perhaps more than anything else, what binds Jews together is a shared narrative, preserved and passed along through stories, teachings and rituals. </p>\n\n<p>In the days before the destruction of the Second Temple, families gathered together at the Temple in Jerusalem, presented their offerings, and shared in the paschal feast. After the destruction of the Temple, these practices ended, and the Passover ceremony changed to one that took place in the home. We now incorporate symbolic elements which reflect the offerings and rituals that took place long ago. These remind us that it is our obligation to tell the story of the Exodus from Egypt.</p>\n\n<p>Our ancestors were wandering Arameans. We began as wanderers, without a home. Again and yet again, we have been wanderers, fugitives, refugees.</p>\n\n<p>Long ago, our ancestors worshipped idols. Now the Eternal is our God. As the Torah says: \"In days of old your ancestors lived beyond the River Euphrates, and they served other gods. Then the Eternal took our forefather Abraham from beyond the River, and led him throughout all the land of Canaan, and increased his family, and gave him as son, Isaac. And God gave unto Isaac his sons Jacob and Esau. The Eternal gave unto Esau Mount Seir as a possession, but Jacob and his children went down into Egypt.\" (Joshua 24: 2-4)</p>\n\n<p>This promise made to our ancestors holds true for us as well. For more than once our foes have risen against us to destory us; in every generation they rise against us and seek our destruction. But the Holy One, Barukh Hu, saves us from their hands. </p>\n\n<p>Our story begins with degredation; our telling ends with glory.</p>\n\n<p>But Jacob went down to Egypt and dwelled there, few in number; but there he became a great, mighty and populous nation. (Deuteronomy 26,5). This teaches that he did not go to live there permanently, but only for a short while, as it is written: \"They said to Pharaoh, “We have come to sojourn in the land, for there is no pasture for our flocks, for the famine is severe in the land of Canaan. Now, therefore, please let us live in the land of Goshen.”\" (Genesis 47:4).</p>\n\n<p>Few in number--as it is written: \"Our ancestors went down into Egypt with threescore and ten persons; and now the Eternal your God has made you as numerous as the stars of heaven\" (Deuteronomy 10:22).</p>\n\n<p>And he became there a nation--this teaches that Israel was a distinct nation within the land of Egypt.</p>\n\n<p>Great and mighty-- as it is written: \"And the children of Israel were fruitful and increased greatly, and multiplied, and became exceedingly mighty, so that the land was filled with them\" (Exodus 1:7).</p>\n\n<p>And numerous--as it is written: \"I have increased you as the growth of the field, and you have become numerous and grown big.\" (Ezekiel 16,7).</p>\n\n<p>And the Egyptians did evil unto us--as it is written: \"Come, let us deal craftily with them, or else they will multiply and in the event of war, they will join themselves to our enemies and fight against us.\" (Exodus 1:10).</p>\n\n<p>And afflicted us--as it is written: \"So the Egyptians set over them taskmasters to oppress them with burdens. And they built Pithom and Raamses as store cities for Pharoah\" (Exodus 1:11)</p>\n\n<p>And laid upon us bondage--as it is written: \"And the Egyptians made the children of Israel to serve with rigour\" (Exodus 1:13).</p>\n\n<p>So we cried unto the Eternal our God. As it is written: “Then we cried to the Eternal, the God of our ancestors, and the Lord heard our voice and saw our affliction and our toil and our oppression.” (Deuteronomy 26:6)</p>\n\n<p>And it came to pass that the king of Egypt died. And the people Israel groaned under the bondage, and they cried out; and the screams wrung from them by their bondage came up unto God. And God remembered the covenant with Abraham, Isaac, and Jacob. (Exodus 2:23)</p>\n\n<p>And God saw our affliction – this refers to the enforced separation of husband and wife, as it is written: “God saw the children of Israel and God knew their plight.” (Exodus 2:25)</p>\n\n<p>Our toil – this refers to the drowning of the sons, as it is written: “Every son who is born you are to cast into the Nile, but every daughter you may keep alive.” (Exodus 1:22)</p>\n\n<p>And our oppression – this recalls the pressure put on the Israelites, as it is written: “And I have seen the oppression with which the Egyptians are oppressing them.” (Exodus 3:9)</p>\n\n<p>And the Eternal brought us out of Egypt with a mighty hand and an outstretched arm, and with great terror and with signs and wonders.\" (Deuteronomy 26:8)</p>\n\n<p>“And the Eternal brought us forth from Egypt”- not by a ministering angel, not by a fiery angel, not by a seraph, but by God alone in glory, did the Holy One, Barukh Hu, as is is written: “I will pass through the land of Egypt on that night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment--I, the Eternal.” (Exodus 12:12)</p>\n\n<p> “And I will pass through the land of Egypt” -- I and not a ministering angel;</p>\n\n<p>“And I will smite all the firstborn in the land of Egypt” --I and not a fiery angel;</p>\n\n<p>\"And against all the gods of Egypt I will execute judgment\" -- I and not a seraph</p>\n\n<p>“I the Eternal” -- I and no other.</p>",
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"body": "<p>As we rejoice at our deliverance from slavery, we recall that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. Therefore we do not drink a full cup of wine.<br />\n<br />\nWe look back now upon the ancient plagues, the plagues of legend, the signs and wonders that haunt us still:</p>\n\n<p> <em>Dip a finger into your wine glass and remove a drop for each plague.</em> </p>\n\n<p>These are the ten plagues which God brought down on the Egyptians:</p>\n\n<p>Blood | Dam | <strong>דָּם</strong><br />\nWe comfort and mourn those whose blood has been spilled</p>\n\n<p>Frogs | Tzfardeiya | <strong>צְפַרְדֵּֽעַ</strong><br />\nWe protest the proliferation of violence</p>\n\n<p>Lice | Kinim | <strong>כִּנִּים</strong><br />\nWe combat the infestations of hatred and fear</p>\n\n<p>Beasts | Arov | <strong>עָרוֹב</strong><br />\nWe appeal to all people to act with humanity</p>\n\n<p>Cattle disease | Dever | <strong>דֶּֽבֶר</strong><br />\nWe overcome the sickness of racism and bigotry</p>\n\n<p>Boils | Sh’chin | <strong>שְׁחִין</strong><br />\nWe tend to those who suffer from disease</p>\n\n<p>Hail | Barad | <strong>בָּרָד</strong><br />\nWe respond to the storms and disasters that claim lives</p>\n\n<p>Locusts | Arbeh |<strong> אַרְבֶּה</strong><br />\nWe fill the air with calls for change</p>\n\n<p>Darkness | Choshech | <strong>חֹֽשֶׁךְ</strong><br />\nWe bring light to those who live in the shadows</p>\n\n<p>Death of the Firstborn | Makat B’chorot | <strong>מַכַּת בְּכוֹרוֹת</strong><br />\nWe inspire the next generaiton to carry on the struggle for a better world.</p>",
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"body": "<p>We therefore give thanks for the many gifts that the Eternal our God has given us.<br />\n<br />\nHad God brought us out from Egypt and not divided the Red Sea for us<br />\nDayenu</p>\n\n<p>Had God divided the Red Sea for us and not brought us through it on dry land<br />\nDayenu</p>\n\n<p>Had God brought us out on dry land and not sustained us forty years in the desert<br />\nDayenu</p>\n\n<p>CHORUS</p>\n\n<p>Had God sustained us forty years in the desert and not fed us manna<br />\nDayenu<br />\n<br />\nHad God fed us manna and not given us the Sabbath<br />\nDayenu<br />\n<br />\nHad God given us the Sabbath and not given us the Torah<br />\nDayenu<br />\n<br />\nCHORUS<br />\n<br />\nHad God given us the Torah and not brought us into the land of Israel<br />\nDayenu<br />\n<br />\nHad God brought us to the land of Israel, and not build for us the Temple<br />\nDayenu<br />\n<br />\nHad God built for us the Temple and not sent us the prophets of truth<br />\nDayenu<br />\n<br />\nHad God given us the prophets of truth and not made us a holy people<br />\nDayenu<br />\n<br />\nCHORUS & FINISH</p>",
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"body": "<p>Rabban Gamliel used to say that whoever had not explained three things on Passover had not fulfilled their obligations. These three things are:</p>\n\n<p><strong>Pesach (the Passover Offering), Matzah, and Maror</strong></p>\n\n<p><strong>Pesach</strong></p>\n\n<p>The Passover offering which our ancestors ate when the Second Temple stood: what is the reason for it? They ate the Pesah because the Eternal our God passed over the houses of our ancestors in Egypt because they were marked with the blood of a lamb, as it is written: “And You shall say, ‘It is the Passover offering for Adonai, who passed over the houses of the children of Israel in Egypt, when God smote the Egyptians and spared our houses.\" (Exodus 12:27)</p>\n\n<p> <em>Leader holds up the shank bone and says:</em> <br />\n“When the Temple still stood” – nearly two thousand years have passed since that time. But on this night past and present merge, and we remember our beginnings. This bone helps us recall the Paschal Lamb our ancestors offered long ago.</p>\n\n<p> <em>Leader holds up the roasted egg and says:</em> <br />\nThis egg reminds us of the festival offering through which the priests, in Temple days, expressed their prayer for the well-being of the people. It is also a sign of rebirth. As all round us nature dances with new life, so may this season stir within us new strength, new hope, and new joy.</p>",
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"body": "<p>In the beginning there were two festivals: Pesach, a shepherds’ holiday celebrating the lambing season, and Chag Hamatzot, a farmers’ holiday celebrating the year’s first grain harvest. And still the names are preserved: Passover, the Festival of Unleavened Bread.</p>\n\n<p>In the second half of the thirteenth century BCE Israel left Egypt, and thereafter the two celebrations became a single festival with new meanings. Pesach came to be understood as referring to the last of the Ten Plagues, when God “passed over” the houses of the Israelites, and the unleavened bread came to recall the haste of Israel’s departure, when there was no time for bread to rise. This single festival became Z’man Cheruteinu, “The Season of Our Freedom”.</p>\n\n<p>Passover, then, has four aspects. It is seasonal, a rejoicing in the annual re-awakening of nature at springtime. It is historical, marking the birthday of the Jewish people. It is a festival of freedom. And it is a ritual of preparation for an ultimate redemption, of which our first redemption was but a hint and a promise.</p>",
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"body": "<p>Who Knows One?</p>\n\n<p>At our table, we take turns singing the answers, each person taking one answer in turn.</p>\n\n<p>Who knows one?</p>\n\n<p>I know one.</p>\n\n<p>One God of the world</p>\n\n<p>Who knows two?</p>\n\n<p>I know two.</p>\n\n<p>Two tables of the covenant<br />\nOne God of the world</p>\n\n<p>Who knows three?</p>\n\n<p>I know three.</p>\n\n<p>Three are the patriarchs<br />\nTwo tables of the covenant<br />\nOne God of the world</p>\n\n<p>Who knows four?</p>\n\n<p>I know four.</p>\n\n<p>Four are the matriarchs<br />\nThree are the patriarchs<br />\nTwo tables of the covenant<br />\nOne God of the world</p>\n\n<p>Who knows five?</p>\n\n<p>I know five.</p>\n\n<p>Five books of the Torah<br />\nFour are the matriarchs<br />\nThree are the patriarchs<br />\nTwo tables of the covenant<br />\nOne God of the world</p>\n\n<p>Who knows six?</p>\n\n<p>I know six.</p>\n\n<p>Six days of Creation<br />\nFive books of the Torah<br />\nFour are the matriarchs<br />\nThree are the patriarchs<br />\nTwo tables of the covenant<br />\nOne God of the world</p>\n\n<p>Who knows seven?</p>\n\n<p>I know seven.</p>\n\n<p>Seven days of the week<br />\nSix days of Creation<br />\nFive books of the Torah<br />\nFour are the matriarchs<br />\nThree are the patriarchs<br />\nTwo tables of the covenant<br />\nOne God of the world</p>\n\n<p>Who knows eight?</p>\n\n<p>I know eight.</p>\n\n<p>Eight nights of Chanukah<br />\nSeven days of the week<br />\nSix days of Creation<br />\nFive books of the Torah<br />\nFour are the matriarchs<br />\nThree are the patriarchs<br />\nTwo tables of the covenant<br />\nOne God of the world</p>\n\n<p>Who knows nine?</p>\n\n<p>I know nine.</p>\n\n<p>Nine festivals of Israel<br />\nEight nights of Chanukah<br />\nSeven days of the week<br />\nSix days of Creation<br />\nFive books of the Torah<br />\nFour are the matriarchs<br />\nThree are the patriarchs<br />\nTwo tables of the covenant<br />\nOne God of the world</p>\n\n<p>Who knows ten?</p>\n\n<p>I know ten.</p>\n\n<p>Ten Commandments<br />\nNine festivals of Israel<br />\nEight nights of Chanukah<br />\nSeven days of the week<br />\nSix days of Creation<br />\nFive books of the Torah<br />\nFour are the matriarchs<br />\nThree are the patriarchs<br />\nTwo tables of the covenant<br />\nOne God of the world</p>\n\n<p>Who knows eleven?</p>\n\n<p>I know eleven.</p>\n\n<p>Eleven stars in Joseph's dream<br />\nTen Commandmants<br />\nNine festivals of Israel<br />\nEight nights of Chanukah<br />\nSeven days of the week<br />\nSix days of Creation<br />\nFive books of the Torah<br />\nFour are the matriarchs<br />\nThree are the patriarchs<br />\nTwo tables of the covenant<br />\nOne God of the world</p>\n\n<p>Who knows twelve?</p>\n\n<p>I know twelve.</p>\n\n<p>Twelve tribes of Israel<br />\nEleven stars in Joseph's dream<br />\nTen Commandmants<br />\nNine festivals of Israel<br />\nEight nights of Chanukah<br />\nSeven days of the week<br />\nSix days of Creation<br />\nFive books of the Torah<br />\nFour are the matriarchs<br />\nThree are the patriarchs<br />\nTwo tables of the covenant<br />\nOne God of the world</p>\n\n<p>Who knows thirteen?</p>\n\n<p>I know thirteen</p>\n\n<p>Thirteen attributes of God<br />\nTwelve tribes of Israel<br />\nEleven stars in Joseph's dream<br />\nTen Commandmants<br />\nNine festivals of Israel<br />\nEight nights of Chanukah<br />\nSeven days of the week<br />\nSix days of Creation<br />\nFive books of the Torah<br />\nFour are the matriarchs<br />\nThree are the patriarchs<br />\nTwo tables of the covenant<br />\nOne God of the world</p>",
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"covertext": "Washing the Hands During the Seder it is traditional to wash hands twice.The need for hand washing before eating vegetab...",
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"body": "<p>Washing the Hands</p>\n\n<p>During the Seder it is traditional to wash hands twice.The need for hand washing before eating vegetables is no longer a ritual requirement, However we will now have a ceremonial washing of the hands.</p>",
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"covertext": "At this point in the seder, it is traditional to eat a green vegetable dipped in salt water. The green vegetable repre...",
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"body": "<p>At this point in the seder, it is traditional to eat a green vegetable dipped in salt water. The green vegetable represents rebirth, renewal and growth; the salt water represents the tears of our enslavement.</p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</p>\n\n<p>Baruch atah, Adonai, eloheinu melech ha’olam, borei p’ri ha’adamah.</p>\n\n<p>We priase you, Eternal God, Ruler of the Universe, creator of the fruit of the earth.</p>\n\n<p>ALL EAT THE DIPPED GREENS</p>",
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"covertext": "The voice of my beloved! Behold, he comes, leaping over the mountains, bounding over the hills. My beloved is like a ga...",
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"body": "<p>The voice of my beloved! Behold, he comes, leaping over the mountains, bounding over the hills. <br />\nMy beloved is like a gazelle, a young deer.<br />\nBehold, standing behind our wall, watching at the window, peering through the lattice. <br />\n<br />\nMy beloved speaks and says to me: \"Arise, my love, my fair one, and come away, <br />\nfor behold, the winter is past; the rain is over and gone. <br />\nThe flowers appear on the earth, the time of singing has come, and the voice of the turtledove is heard in our land. </p>\n\n<p>The fig tree ripens its figs, and the vines are in blossom; they give forth fragrance.<br />\nArise, my love, my fair one, and come away. <br />\n(Song of Songs 2:8-13)</p>",
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"body": "<p>When the cup of suffering had run over, Egypt's grip was loosened. On that day, Israel went forth to freedom. They made their way to the Red Sea. Cloud by day, fire by night: God's Presence went before them. Pharoah's heart changed yet again, and he dispatched his troops to recapture the fleeing slaves, for the oppressors' fury grows as their grip beigins to weaken, and in their rage, they pursue their victims even to their own destruction. Israel stood uncertain: Before them the sea, behind them Egypt's hosts.<br />\n </p>\n\n<p>At that time, when Israel stood at the edge of the sea, each one said, \"I will not be the first to enter the waters.\" While they stood there, Nachshon ben Amminadav leaped into the sea. Only then did the others follow.</p>\n\n<p>At that time, then plunged into the waters, going further and further, until it seemed the waters must cover their heads! Only when they had gone as far as they could through their own efforts did the seas part for them.</p>\n\n<p>The people overcame their fear, as all must in every generatiom who would be free. For the human fate has been exile and oppression, and the human task, to find hope, to overcome. </p>\n\n<p>O God, teach us to ejoice in freedom, but not in its cost for us and for our enemies. Let there come a day when violence is no more, and we shall be free to rejoie without sadness, to sing without tears.</p>\n\n<p>That day is not yet. Since the Exodus we have known many oppressions and deliverances. Often we have suffered, often triumphed -- and always, as a people, survived. For the Redeemer of Israel has been our never-failing stregnth. </p>\n\n",
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"covertext": "In every generation, each of us is obligated to see ourselves as though we personally had been liberated from Egypt. The...",
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"body": "<p>In every generation, each of us is obligated to see ourselves as though we personally had been liberated from Egypt.</p>\n\n<p>The Seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. As it is written: “God brought us out from there in order to lead us to and give us the land promised to our ancestors.” (Deuteronomy 6:23)</p>\n\n<p> <em>Raise the cup of wine but do not drink</em> </p>\n\n<p>Therefore it is our duty to thank and praise in song, glorify, exalt and honor, bless and acclaim the One who performed all these miracles for our ancestors and for us. The Eternal our God took us from slavery into freedom, from grief into joy, from sorrow to celebration, from darkness to great light, from slavery to redemption. Let us therefore sing before God a new song. Halleluyah! </p>\n\n<p> <em>Put the cup down</em> </p>\n\n<p>A reading: Psalm 114</p>\n\n<p>When Israel went forth from Egypt,<br />\nThe house of Jacob from a strange people,<br />\nJudah became God's sanctuary,<br />\nIsrael, God's dominion.</p>\n\n<p>The sea looked and fled;<br />\nThe Jordan turned back.<br />\nThe mountains skipped like rams,<br />\nThe hills, like lambs.<br />\nWhat ails you, O sea, that you flee?<br />\nO Jordan, that you turn back?<br />\nYou mountains, that you skip like rams?<br />\nYou hills, like lambs?</p>\n\n<p>Tremble, O earth, before the Eternal,<br />\nBefore the God of Jacob,<br />\nWho turns the rock into a pool of water,<br />\nThe flint into a fountain of water.</p>\n\n<p>We raise our cups in rememberance of the second promise of redemption, as it is said:<br />\nI will deliver you from their bondage</p>\n\n<p><strong>בָּרוּךְ</strong> <strong>אַתָּה</strong> <strong>יְיָ</strong> <strong>אֱלֹהֵינוּ</strong> <strong>מֶלֶךְ</strong> <strong>הָעוֹלָם</strong> <strong>בּוֹרֵא</strong> <strong>פְּרִי</strong> <strong>הַגָּפֶן</strong></p>\n\n<p>Baruch atah Adonai, eloheinu melech ha-olam, borei p'ri ha-gafen.</p>\n\n<p>We priase you, Eternal God, Ruler of the Universe, who created the fruit of the vine!</p>\n\n<p>DRINK THE SECOND CUP</p>",
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"body": "<p>While the English Earl of Sandwich is generally credited for inventing the sandwich, Hillel may actually have originated it two thousand years ago. It was Hillel's practice in the days of the Temple: he would combine the Passover lamb with unleavend bread and bitter herbs and eat them together, as is is said: \"They shall eat it with unleavened bread and bitter herbs.\"</p>\n\n<p> <em>All now place maror and charoset between two pieces of matzah, and recite:</em> </p>\n\n<p>We hold the matzah of freedom, the mortar of forced labor, and the bitter maror of bondage. We take into ourselves the joys and sorrows of the ages.</p>\n\n<p>EAT THE HILLEL SANDWICH</p>",
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"body": "<p>At the conclusion of the meal, all search for the Afikoman. Once it is found and brought back to the table, the leader will divide the Afikoman among all present. The meal ends with the eating of the Afikoman.</p>\n\n<p>Before eating the Afikoman, all read: </p>\n\n<p>This matzah is called Tsafun, that which was hidden or stored up. So we pray to the God of our Ancestors and the God of our descendants: May the time come when the lost will be found, the broken made whole, the hidden revealed. As it is written: How great is your goodness that you have reserved for those who revere you! (Psalms 31:19)</p>\n\n<p>EAT THE AFIKOMAN</p>",
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"covertext": "בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּ...",
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"body": "<p>We raise our cups in remembrance of the third promise of redemption, as it is said: I wiull redeem you with an outstretched arm.</p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.</p>\n\n<p>Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.</p>\n\n<p>We praise you, Eternal God, Ruler of the universe, who has created the fruit of the vine.<br />\n<br />\nDRINK THE THIRD CUP</p>",
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"body": "<p>But there is a fifth promise: \"... and I will BRING YOU into the land.\" Should there then be a Fifth Cup? That question, we are told, will not be answered until Elijah comes to proclaim the Messianic Day. Meanwhile, it is a promise we remember with a cup from which we do not drink until all the world is redeemed. When will that time come?</p>\n\n<p>The word is far from redemption. Our story, we have said, begins with degredation and ends with glory. Pain, injustice, denial -- since our beginning we have known many degredations. In every generation, there are those who seek to destroy us. But the Holy One, Baruch Hu, saves us from their hands.</p>\n\n<p>Oh God, Ruler of the Universe, make this world safe for our people. Next year may we all be in Jerusalem, but this year, please take care of the Jews in all the cities of Israel and in so many other cities: in Pittsburgh and Seattle, Kansas and Paris. In Marseilles, Copenhagen and Brussels, Sderot and Donetsk. This Passover evening is a \"night of vigilence\" (Exodus 12:42). Watch over your people with your care and compassion. Protect our sacred tombstones and graves from desecration, our synagogues from defacement and destruction. Protect our children in their schools and our workers in their offices. Pour out your wrath against the world's injustices so that one day, you can out out your love. Together, we await that day. We will not wait passively. We will partner with you in a covenant to protect our people and remove then from harn's way. And we will reaffirm, in word and deed, our daily commitment to justice, boogdness, and kindness. Amen.</p>\n\n<p>But the full glory is still far from sight. Ignorance, prejudice, hatred; contempt for truth and justice; hunger and terror; war and terrorism--these remain to plague the human race. </p>\n\n<p>To end these plagues, to summon Elijah-- that is our task. It is ours because we are the people who know the stranger's heart, the slave's aching bones, the shaking hands of exile. When will Elijah conme with the news of our freedom?</p>",
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"covertext": "Elijah, the prophet from the village of Tishbe in Gilead, challenged the injustice of King Ahab and overthrew the worshi...",
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"body": "<p>Elijah, the prophet from the village of Tishbe in Gilead, challenged the injustice of King Ahab and overthrew the worship of Baal. he healed the sick and helped the widowed. At the end of his days on earth, his follower Elisha had a vision of Elijah being carried to the heavens in a chariot of fire. Legend has it that from time to time Elijah returns to earth to comfort the helpless.</p>\n\n<p>This may of mystery became associated with the End op Days, with the messianic hopes of our peoiple, and of our hopes against fear and poverty. The prophet Malachai promised that Elijah would return, to turn the hearts of parents to their children, and the hearts of children to their parents, and to announce the Messianic age, when all humankind would celebrate freedom.</p>\n\n<p>Hence, Elijah holds a place in every Seder. We open the door that he may enter, and we set a cup of wine on the table to represent God's final promise for us and for all peoples: \"I will BRING YOU into the land\".</p>\n\n<p>Let us open the door for Elijah, who has ben a symbol of peace and the inspiration for Jews, especially in times of trouble.</p>\n\n<p>THE DOOR IS OPENED. ALL RISE.</p>\n\n<p><strong>אֵלִיָּהוּ הַנָּבִיא אֵלִיָּהוּ הַתִשְׁבִּי</strong></p>\n\n<p><strong>אֵלִיָּהוּ הַגִּלְעָדִי</strong></p>\n\n<p><strong>במְהֵרָה בְיָמֵנוּ יָבוא אֵלֵינוּ</strong></p>\n\n<p><strong>עִם מָשִׁיחַ בֶּן דָוִד, עִם מָשִׁיחַ בֶּן דָוִד</strong></p>\n\n<p>Eliyahu ha-navi, Eliyahu ha-Tishbi,</p>\n\n<p>Eliyahu (3x) ha-Giladi.</p>\n\n<p>Bimheirah v'yameinu, yavo ei-leinu</p>\n\n<p>im Mashiach ben David (2x)</p>\n\n<p>Elijah, the prophet; Elijiah, the Tishbite; Elijah, of Gilead! May he soon come, and bring with him the Messiah.</p>\n\n<p>ALL SIT</p>\n\n<p>We who have witnessed the darkest chapter in modern Jewish history have also witnessed our people's greatest triumph: the rebirth of Israel. We thank you, O God, that You have permitted us to behold our people's return to Zion. You have opened the gates, and you \"brought the remnant of Thy people from the east, and gathered them from the West. You have said to the North, \"Give up!\" and to the South, \"Do not withold them!\" You have brought your sons from afar, and your daughters from the ends of the earth. (Isaiah 43:5-6)</p>\n\n<p>May we who live in this land of freedom help our people to rebuild the State of Israel, that it may be secure and self-supporting; a stronghold of democracy and justice, a bridge which unites the people of the East and the West.</p>\n\n<p><br />\nכִּ֤י מִצִּיּוֹן֙ תֵּצֵ֣א תוֹרָ֔ה וּדְבַר־יְהוָ֖ה מִירוּשָׁלִָֽם׃</p>\n\n<p>Ki mitzion taytzay Torah, udvar Adinai miyerushalyaim.</p>\n\n<p>For out of Zion shall go forth the Torah, and the word of God from Jerusalem.<br />\n </p>\n\n<p>Elijah, herald of reconciliation in time to come, when questions and answers shall flow among us. In out love, we shall come to understand, Then our redemtion will truly begin. As it is said: Israel and all the world shall reach the Land of Promise.</p>\n\n<p>All: SPEEDILY, IN OUR DAY, AMEN!</p>\n\n<p>THE DOOR IS CLOSED</p>",
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"body": "<p>In the years of wandering in the desert, Miriam's well accompanied the Israelites. Accodring to tradition, Miriam's well is still with us. Every Saturday night, at the end of Shabbat, its waters flow out into wells everywhere in the world.</p>\n\n<p>While the return of Elijah is left to the future and all its potential, Miriam is present with us always. She and her waters sustain us as we await Elijah. She is here to provide healing, inspiration, and wisdom.</p>\n\n<p>There is still a long journey to freedom, a long time before Elijah will herald the Messicanic age. Miriam calls is to work for -- not to passively wait for -- that day. She sustains us with the most basic substance on earth: water. She also lifts our hears as she leads us in song and dance. </p>\n\n<p>Elijah's cup remains untouched by us. But we now drink from Miriam's cup, the nurtuing waters of Miriam's well.</p>\n\n<p>בָּרוּךְ אַתָּה ה' אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ.</p>\n\n<p>Barukh ata Adonai Eloheinu melekh ha’olam shehakol niyah bidvaro.</p>\n\n<p>Praised are you, Eternal our God, Ruler of the Universe, by whose word all things are created.</p>\n\n<p> <br />\nושאבתם מים בששון <br />\nממעייני הישועה. <br />\nמים, מים, מים מים <br />\nהוי מים בששון. <br />\n </p>\n\n<p>Ushavtem mayim b'sason <br />\nmimainei hayeshua .<br />\nUshavtem mayim b'sason <br />\nmimainei hayeshua <br />\n<br />\nChorus: <br />\nMayim - Mayim - Mayim - Mayim <br />\nHey, mayim b'sason <br />\nMayim - Mayim - Mayim - Mayim<br />\nHey, mayim b'sason <br />\n<br />\nHey, hey, hey, hey <br />\nMayim - Mayim <br />\nMayim - Mayim<br />\nMayim - Mayim - b'sason<br />\n<br />\nMayim - Mayim <br />\nMayim - Mayim<br />\nMayim - Mayim - b'sason</p>",
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Hallel (Short) and the 4th Cup
Haggadah Section: Hallel
Psalm 118: 1-4
הוֹד֣וּ לַיהוָ֣ה כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
יֹֽאמַר־נָ֥א יִשְׂרָאֵ֑ל כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
יֹֽאמְרוּ־נָ֥א בֵֽית־אַהֲרֹ֑ן כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
יֹֽאמְרוּ־נָ֭א יִרְאֵ֣י יְהוָ֑ה כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
Hodu Ladonai ki tov; Ki le'olam chasdo.
Yomar na Yisrael: Ki le'olam chasdo.
Yomru na veit Aharon: Ki le'olam chasdo.
Yomru na yirei Adonai: Ki le'olam chasdo.
Give thanks to Adonai; for God is good,
for God's love is eternal.
Let Israel say as one,
God's love is eternal.
Let the house of Aaron say,
God's love is eternal.
Let all those who revere Adonai say,
God's love is eternal.
Our redemption is not yet complete, but as we raise the final cup of wine in rememberance of the fourth promise of redemption, our hearts beat strong with hope. As it is said:
I will TAKE YOU to be my people, and I will be your God.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָּפֶן
Baruch atah Adonai, eloheinu melech ha-olam, borei p'ri ha-gafen.
We priase you, Eternal God, Ruler of the Universe, who created the fruit of the vine!
DRINK THE FOURTH CUP
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