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Source : Meg Valentine

A word about God: everyone has his or her own understanding of what God is. For some people, there is no God, while for others, God is an integral part of their lives. While we may not agree on a singular concept of God, we share a common desire for goodness to prevail in the world. And this is the meaning of tonight:  freedom winning out over slavery, good prevailing over evil.

Please consider the source of benevolence in your life, be it God, or a belief in humanity, and hold that source in your hearts as we move through the evening.

Source : Design by
Jonathan Safran Foer Quote

Source :
Seder Plate

Nothing on the Seder table is selected randomly; each item has it’s purpose and often it’s specific place. The Seder plate holds at least six of the ritual items that are discussed during the Seder: the shankbone, maror, charoset, karpas, salt water, orange, roasted egg, and boiled egg.

(to the tune of “Frère Jacques”)

Roasted Shankbone
Hard Boiled Egg
Karpas and Charoset
Bitter Herbs

One of the most striking symbols of Passover is the roasted lamb shankbone (called zeroah), which commemorates the paschal (lamb) sacrifice made the night the ancient Hebrews fled Egypt. Some say it symbolizes the outstretched arm of God (the Hebrew word zeroah can mean “arm”). Many vegetarians use a roasted beet instead. This isn’t a new idea; the great Biblical commentator Rashi suggested it back in the eleventh century.

Bitter herbs (usually horseradish) bring tears to the eyes and recall the bitterness of slavery. The Seder refers to the slavery in Egypt, but people are called to look at their own bitter enslavements.

There’s nothing further from maror than charoset (“cha-ROH-set”), the sweet salad of apples, nuts, wine, and cinnamon that represents the mortar used by the Hebrew slaves to make bricks.

Karpas is a green vegetable, usually parsley (though any spring green will do). Karpas symbolizes the freshness of spring. Some families still use boiled potatoes for karpas, continuing a tradition from Eastern Europe where it was difficult to obtain fresh green vegetables.

Salt water symbolizes the tears and sweat of enslavement, though paradoxically, it’s also a symbol for purity, springtime, and the sea.

The tradition of putting an orange on the seder plate in is a response to a less evolved rabbi who told a young girl that a woman belongs on a bimah as much as an orange on a Seder plate. The orange is now said to be a symbol of the fruitfulness of all Jews, whether they be gay, straight, male or female.

The roasted egg (baytsah) is a symbol in many different cultures, usually signifying springtime and renewal. Here it stands in place of one of the sacrificial offerings which was performed in the days of the Second Temple. Another popular interpretation is that the egg is like the Jewish people: the hotter you make it for them, the tougher they get.

May we reflect on our lives this year and soften our hearts to those around us. Another year has passed since we gathered at the Seder table and we are once again reminded that life is fleeting. We are reminded to use each precious moment wisely so that no day will pass without bringing us closer to some worthy achievement as we all take a moment to be aware of how truly blessed we are.

Our faith gives us many holidays to celebrate throughout the year and they are all times for self reflection, gently guiding us to a better path in life. We are each given a chance to reflect on our past year; to think about where we have been and how we will live our lives in the year to come. We reaffirm our commitment to lead good and meaningful lives, promoting peace wherever we go.


The Hebrew word “Kiddush” means sanctification. But it is not the wine we sanctify. Instead, the wine is a symbol of the sanctity, the preciousness, and the sweetness of this moment. Held together by sacred bonds of family, friendship, peoplehood, we share this table tonight with one another and with all the generations who have come before us. Let us rise, and sanctify this singular moment.

Baruch ata Adonai, Elohaynoo melech ha-olam, boray pree ha-gafen. Baruch atah Adonai, Elohynoo melech ha- olam, asher bachar banoo meekol am, v’romemanoo meekol lashon, v’keedshanoo b’meetzvotav. Va’teetayn lanoo Adonai Elohaynoo b’bahava, mo’adeem lsimcha, chageem oo-z’maneem l’sason. Et yom chag ha-matzot ha-zeh,

z’man chayrootaynoo, meekra kodesh, zecher leetzeeyat Meetzrayeem. Kee vanoo vacharta, v’otanoo keed- ashta meekol ha- ameem. Oo’mo’adday kodsheh’cha b’seemcha oo-v’sason heen’chaltanoo. Barcuch ata Adonai m’kadesh Yisrael v’ha-z’maneem.

Praised are You, Lord our God, Whose presence fills the universe. Who creates the fruit of the vine. Praised are You, Lord our God, Whose presence fills the universe, Who has called us for service

from among the peoples of the world, sanctifying our lives with Your commandments. In love, You have given us festivals for rejoicing and seasons of celebration, this Festival of Matzot, the time of our freedom, a commemoration of the Exodus from Egypt.
Praised are You, Lord, Who gave us this joyful heritage and Who sanctifies Israel and the festivals.

Source : Deborah Putnoi Art
First Cup of Wine


Read and Discuss

The Three Levels of Oppression: Ilan Gur Ze'ev

The First level:
In our opinion, the first level of oppression, primitive oppression, is expressed by inflicting aggressive force (physical violence) in order to force someone to act against their will and interest. Uprising against this kind of oppression is possible with different levels of success. It is possible to diminish its influence and there is hope for liberation from this level of oppression.
In this type of oppression the oppressor is the more oppressed than the one he is oppressing.

The Second Level of Oppression:
The second level of oppression isideological oppression, in which the oppressor manipulates (lies) the oppressed to the point of identification, the oppressed identifies with the values and interests of his oppressor. The identification is an important element in blurring the consciousness of the oppressed to the existence of the oppression. This system lowers the oppressed self-consciousness partly because of his own actions. These actions are drawn to the system's existing movement, it straightens and sophisticates the existing order and then rebuilds its boundaries. Examples are ideological expression as a nationalism, "free initiative" and Marxism. Against this existing oppression there is a hope to activate (as Marx in his time) a critical ideology (creating awareness) and to raise the oppressed to resistance against his oppressor. This level of oppression, moves from the personal level (private) to the class or group level, from the personal to the collective, it is far more efficient than the first level of oppression, because it exceeds physical oppression as the oppressors’ main means of manipulation. In correlation the liberation from the second level of oppression is more problematic and as usual evolves into a more sophisticated type of oppression. As long as the uprisers are weak, they will focus their actions against the systems structure. Once stronger and their control is more established, the oppressed will take over the roles of judges and legislators, and teachers and psychologists will be sent against their enemies to mainly treat the soul. Yet there is still place for hope.

Third level of oppression:
The third level of oppression, is a faceless oppression without class identification, successful enough to be accepted by the oppressed with internalization and devotion.This oppression is conditioned by the "narrowing of the dialogue" and sterilization of the antagonist dimension in the taken-for-granted well know reality, and their undisturbed actions of controlling forces in the system.Markuza is on the verge of pessimism in view of what we call oppression of the third level, in which the structure of the oppressed, up to the point of where the need or capability of rebellion will not exist. This is described as the rooting and destruction of the new: diseases, necessities and needs; illness, drugs and poisons, antidotes to create a new world of symbols that sum up the founding of "new man" that will never want or be capable of emancipation.

-Ilan Gur Ze'ev.

I will take you out...

God uses four expressions of redemption in describing our exodus from Egypt and our birth as a nation I will take you out... I will save you... I will redeem you... I will take you as a nation…


We drink a glass of wine to celebrate each expression of God's redemption. Focus on each one as you drain each cup.

Lift the first glass of wine

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

Baruch atah Adonai Elohenu Melech ha-olam, borey p'ree ha-gaphen.

Blessed are you, Lord our God, king of the universe, who creates the fruit of the vine

Drink the first cup

Source : Design by

Source : original

By Rabbi Gavriel Goldfeder

Later on we will do ' rachtzah '─the washing over the matzah . Now we are doing ' urchatz ', which amounts to washing before eating a vegetable.  This is not something we do every day.

To explain, Rabbi Abraham Isaac Kook, first chief Rabbi of the State of Israel, writes of dividing life into two categories: the goal, and everything else.  We set goals for ourselves and set out to reach them.  Everything we do that helps us reach that goal is worthwhile.  But how do we relate to all the other things we do?   This is an important question that addresses how we feel about the aspects of our lives that our not essential.  And this is one of the central points of the Seder.

What is the goal of the Seder?  The peak spiritual moment of the Seder is when we fully absorb the spiritual impact of the matzah when we eat it.  So why don't we cut to the chase?  Let's get that matzah inside of us as quickly as possible!  But the truth is, the Seder wants to help us experience every moment of our lives as an encounter with the Divine.  It demands that we let go of our usual distinctions -  important and unimportant, sacred and profane, good and bad, needs and wants.

Tonight, we are going to learn how to experience the Divine within all moments.  Not only prayers and mitzvot, but also eating and conversation.  Not only goals, but journeys.  Finally free to let go of the reins for a moment, we can celebrate every moment equally.  Not only will we recognize the holiness of the process, we will even sanctify ourselves toward this pursuit: urchatz.

R’ Kook deepens the concept for us: vegetables, in the Talmud, are thought to enhance hunger - 'appetizers'.  If eating is an unfortunate concession we make to our animal nature, then vegetables are antithetical to the goal of living life more spiritually. But if eating is another opportunity for encounter with the Divine - if pleasure is an encounter with the Divine ─ then the vegetable we are about to eat is a holy sacrament, drawing us in to a moment of Encounter.  So of course we should wash our hands to prepare ourselves.

Washing toward the matzah -goal and the vegetable-distractions represent two kinds of freedom: the first is freedom to live an intentional life.  We celebrate our right and capacity to point ourselves in a specific direction and actually follow through.  But there is another kind of freedom: freedom to let go, to know that wherever we go we will find Hashem and meaning and direction and connection. It is told that the Ba'al Shem Tov, the founder of Chassidut, when embarking on a journey, would have his coachman, Alexi, let go of the reins and sit backward, facing away from the horses. With the  freedom to let go of the reins, we allow our desires to guide us as much we allow the Torah to guide us.

Rebbe Natan of Brelsov writes that ' urchatz ' is from the root-word in Aramaic that means 'trust'.   At this moment in the Seder, pay closer attention to your capacity to trust and let go.  The goal is to trust enough to sanctify aspects of yourself and the life you live that you never allowed yourself to see as holy. Can you trust the holiness of the night, the 'night of protection', to guard you from any negative impact of what's inside of you?  Do you  trust the people around this table, each of them looking at you tonight with holy Pesach-eyes, to be with you in your search for true freedom?

We have nothing to fear except holding back. We will never reach true freedom if we do not free our desires and appetites to be in service of the Divine.

As you wash, consider that you are preparing yourself for an encounter with something holy – your own desires!  Use the washing as an opportunity to shift your perspective on those desires.

Source :

O ur hands are the primary tools to interact with our environment. They generally obey our emotions: Love, fear, compassion, the urge to win, to be appreciated, to express ourselves, to dominate. Our emotions, in turn, reflect our mental state.

But, too often, each faculty of our psyche sits in its cell, exiled from one another. The mind sees one way, the heart feels another and our interface with the world ends up one messy tzimmes.

Water represents the healing power of wisdom. Water flows downward, carrying its essential simplicity to each thing. It brings them together as a single living, growing whole. We pour water over our hands as an expression of wisdom pouring downward passing through our heart and from there to our interaction with the world around us.

Source : Jews for Racial and Economic Justice

A small piece of onion, parsley, or boiled potato is dipped into saltwater and eaten (after reciting the blessing over vegetables). Dipping the karpas is a sign of luxury and freedom. The saltwater represents the tears of our ancestors in Mitzrayim (Egypt). This year may it also represent tears of Black parents and families mourning the loss of their Black youth at the hands of police brutality.
Source : Original
When we bless the green parsley and dip it in the salty water, we remember the spring, and we remember the long, sad years of our slavery.

When we left Egypt,

we bloomed and sprouted,

and songs dripped from our tongues

like shimmering threads of nectar.

All green with life we grew,

who had been buried,

under toil and sorrow,

dense as bricks.

All green in the desert we grew,

casting seeds at a promise.

All green we grew. 

Source :
Manifesto: The Mad Farmer Liberation Front

By Wendell Berry

Love the quick profit, the annual raise, vacation with pay. Want more of everything ready-made. Be afraid to know your neighbors and to die. And you will have a window in your head. Not even your future will be a mystery any more. Your mind will be punched in a card and shut away in a little drawer. When they want you to buy something they will call you. When they want you to die for profit they will let you know.

So, friends, every day do something that won’t compute. Love the Lord. Love the world. Work for nothing. Take all that you have and be poor. Love someone who does not deserve it. Denounce the government and embrace the flag. Hope to live in that free republic for which it stands. Give your approval to all you cannot understand. Praise ignorance, for what man has not encountered he has not destroyed.

Ask the questions that have no answers. Invest in the millennium. Plant sequoias. Say that your main crop is the forest that you did not plant, that you will not live to harvest. Say that the leaves are harvested when they have rotted into the mold. Call that profit. Prophesy such returns.

Put your faith in the two inches of humus that will build under the trees every thousand years. Listen to carrion – put your ear close, and hear the faint chattering of the songs that are to come. Expect the end of the world. Laugh. Laughter is immeasurable. Be joyful though you have considered all the facts. So long as women do not go cheap for power, please women more than men. Ask yourself: Will this satisfy a woman satisfied to bear a child? Will this disturb the sleep of a woman near to giving birth?

Go with your love to the fields. Lie down in the shade. Rest your head in her lap. Swear allegiance to what is nighest your thoughts. As soon as the generals and the politicos can predict the motions of your mind, lose it. Leave it as a sign to mark the false trail, the way you didn’t go. Be like the fox who makes more tracks than necessary, some in the wrong direction. Practice resurrection.

Source : Aish/Pollock
Salt Water

Salt is unique in that it is bitter on its own, yet sweetens and brings out the taste of that which it is added to. For this reason, salt is the staple of suffering.

There are two perspectives of suffering – Purposeless Suffering and Purposeful Suffering.

Purposeless Suffering is suffering without reason, value, or an end-goal, and is therefore completely bitter. It is based on a keyhole view of life: “What is right in front of my eyes is all there is and there is no grander scheme.”

We squint in order to focus on something in the distance.

The Kabbalists explain that for this reason, the reaction of a person in pain is to close his eyes, since physical eyes don't see the spiritual purpose. Just as a person squints, which is a partial closing of one's eyes in order to focus on something in the physical distance, one may close his eyes completely in order to focus on something in the "spiritual distance.”

Purposeful Suffering is sweetened by understanding the greater context – that all is from God and for the best.

At the Seder, we dip the Karpas into saltwater in order to embody the concept of Purposeful Suffering – that we view any suffering in life as a surgery for our ultimate betterment rather than meaningless torture. (Additionally, we dip Karpas into salt water to represent the tears cried by the Jewish people while enslaved under Egyptian rule.)

We see these two sides of salt expressed by the Dead Sea. Due to its high salt concentration, the Dead Sea contains no life within it, yet has an incredible capacity to heal. On its own, the Dead Sea is "bitter," but when a person dips into the Dead Sea, he is "sweetened."

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.

We praise God, Ruler of Everything, who creates the fruits of the earth.

We also dip Karpas to help us remember the sweetness of life. How the universe  works in cycles and the spring will always come back around providing us with new life. 

Source : Library of Congress; Photograph by Marion S. Trikosko,
March on Washington, 1963

Signs carried by many marchers, during the March on Washington, 1963
Source : Jews United For Justice,
Is His Life Worth Less Than Mine?

Source : A Way In Jewish Mindfulness Program

A WAY IN Jewish Mindfulness Program

Haggadah Supplement


Bread of Affliction, Bread of Hope and Possibility

Ha lachma anya— This is the bread of affliction our ancestors ate in the land of Egypt.

As we go through the seder, the matzah will be transformed. It will cease to be the bread of affliction and it will become the bread of hope, courage, faith and possibility.

And it begins with a breaking.

YACHATZ: Breaking the Matzah


Each person is invited to hold a piece of matzah, to mindfully feel its weight, notice its color, its shape and texture.

Resting the matzah on our open palms, we remember that the Passover story teaches that oppression and suffering result from fear and the unwillingness to open one’s heart to the pain and the experiences of others.

It was fear that brought about the enslavement of the Israelites and it was the hardening of the heart that kept the Israelites, the Egyptians and the Pharaoh in bondage. From fear and a hardened heart came violence, anguish and grief.

One person lifts the plate of three matzot. We all take a moment of silence and then call out the beginning of the prayer:

Ha lachma anya – This is the bread of affliction our ancestors ate in the land of Egypt.

We return to silence and each raise up a piece of matzah.

We maintain silence while all, at the same time, break our matzot in half.

We listen to the sound of the bread of affliction cracking open.

As we hold the two pieces in our hands we set an intention to break open and soften our hearts:


May our eyes be open to each other’s pain.

May our ears be open to each other’s cries.

May we live with greater awareness.

May we practice greater forgiveness.

And may we go forward as free people—able to respond to ourselves and each other with compassion, wonderment, appreciation and love.

We place the matzah back on the plate and continue the prayer:

Let all who are hungry come and eat.

Let all who are in need join us in this Festival of Liberation.

May each of us, may all of us, find our homes.

May each of us, may all of us, be free.

II. Later in the seder, after we have told the story, we say the blessing over the matzah and prepare to eat it for the first time. We take a moment and acknowledge our capacity for healing and love:


Every time we make a decision not to harden our hearts to our own pain or to the pain of others, we step toward freedom.

Every time we are able to act with compassion rather than anger, we stop the flow of violence.

And each moment we find the strength and courage to see ourselves in each other, we open possibilities for healing and peace.

This is the bread that we bless and share.


May all who are hungry come and eat.

May all who are in need join together in this Festival of Freedom.

A WAY IN Jewish Mindfulness Program weaves together Jewish tradition and Mindfulness practice. A 501c(3) charitable organization, A Way In is guided by Rabbi Yael Levy, whose approach to mindfulness grows out of her deep personal commitment to spiritual practice and a passionate believe in its potential to change not only individuals but the world.

For more information on A Way In:; Follow us on Twitter: @awayinms

Source : The Jewish Secular Community Passover Hagada
Reader 40: In recent history, we have added an additional piece of matza in our Seder. This matza is set aside as a symbol of hope for the Jews of the World. It reminds us of the links that exist amongst us. While we observe this festival of freedom, we know that there are some areas in the world where discrimination towards Jews still exist.

ALL: We hope that all Jews and all people can enjoy freedom.

Maggid - Beginning
Source : Global Beit Midrash

As much as we’d like to, perhaps the idea that we are enslaved to objects like our facebook pages and Iphones belittles the inconceivable maltreatment and backbreaking labor to which the Israelites were subjected. Though not as extreme an instance as slavery, perhaps we also cannot relate to poverty and hunger for the same reason.

Anonymous, Los Angeles

#globalbeitmidrash #globalteenagershaggadah

Maggid - Beginning
Source : The Dinner Party Download:

Should we worry about what the price of our food means for the people around us? Does raising the cost of staples by making them into something rarefied and unique add variety to our lives or does it separate us from people who eat to sustain themselves?

The Dinner Party Download: The Value of Four-Dollar Toast

February 14, 2014

Brendan Francis Newnam:When did the San Francisco toast trend begin?

John Birdsall:Really about a year ago, when a place called The Mill opened. And The Mill has two businesses inside. One is Four Barrel Coffee. The other one is Josey Baker Bread. And Josey Baker is a great guy who just really loved bread and he started a bread CSA a few years ago.

He was bartending at the time and he would make bread at home, really studied bread-making, and then you could pick up your loaves at the bar and eventually, he saved up enough money that he got a baking space and so now he shares space with Four Barrel Coffee.

Brendan Francis Newnam:So it sounds like Josey really cares about his bread, he’s a craftsman, and I’m looking at this toast and it is beautiful, it’s thick, there’s variations; you’re having a raisin bread, I’m having a dark rye. It’s hearty bread. Still, people writing about the toast, though, haven’t focused exclusively on the quality of the bread. The price tag raised a few eyebrows.

John Birdsall:Right. So the way that $4 toast became this kind of meme in San Francisco was that a few tech writers jumped on it. Last summer, this story in Venture Beat was titled “$4 Toast: Why The Tech Industry Is Ruining San Francisco.”

The thing to know about San Francisco right now is that it’s really awash in tech money. And $4 toast became a symbol of this new tech class, really. You know, everyone thinks of them as these 25-year-old engineers who are making tons of money buying a prime real estate in places where other San Franciscans are priced out of.

Brendan Francis Newnam:So it’s like a gentrification debate.

John Birdsall:Right, exactly. And $4 toast became the convenient symbol of everything that’s wrong about the new tech economy.

Brendan Francis Newnam:Because that’s a lot of money for a slice of toast. It sounds like a lot of money for a slice of toast, right?

John Birdsall:$4 dollars for a thick slice of toast that took intention and time and patience. And this whole other network of farmers who are raising grains in a certain way and, you know, a miller who is milling it in a certain way. I feel like I’m buying that whole system, and I’m helping to keep that system alive.

You know, a lot of people in San Francisco and the tech industry, they’re creative people, kind of making stuff that exists in the cloud somewhere. It’s not tangible. And the thing about Josey Baker’s bread is that it’s tangible, it takes time and patience and it takes knowledge. And so there’s kind of a fascination by this tech creative class for things like that.

Brendan Francis Newnam:So I don’t really know where I come down on this. I’m a little torn. On the one hand, I’m like, yeah, this is quality stuff. We pay money for a latte, and the beans and coffee really don’t cost that much money, that’s a huge mark-up. But something about toast…it just seems silly that just heated up bread would be over maybe even $2 dollars.

John Birdsall:Well, two things. One, you know, San Francisco has this amazing and very old bread culture…

Brendan Francis Newnam:Sourdough, you’re talking about?

John Birdsall:…Yeah, exactly. So our sourdough tradition goes back to the 19th century. Even in the 20th century, you know, over in Berkeley, Steve Sullivan of Acme Bread, started making levains, started making spontaneously fermented sourdough along French lines. And so bread is one of those great foods of San Francisco. So to pay a premium for bread here doesn’t seem outrageous to a lot of people.

Brendan Francis Newnam:It’s in San Francisco’s DNA, so people are comfortable buying high quality product and spending a little bit more money for it.

John Birdsall:Right. The other thing is that in the West, we sort of look to American traditions and European traditions — like English traditions — and think of toast as something that’s very insignificant. In fact, if you look East rather than West, you know, if you look to Asia — especially Japan — you see this very old cafe culture that’s devoted to toast. There are these very old cafes in Tokyo — like Paulista Cafe, which is over 100 years old — and their specialty is these toast sets. So it tends to be middle-aged businessmen who go there, they’ll buy coffee and they’ll buy a single, thick slice of toast that’s been buttered and sliced.

Maggid - Beginning
Source : Arundhati Roy Quote, Design by
Arundhati Roy on the "Voiceless"

Maggid - Beginning

We tell the story of Passover!

Leader: Questions are central to the Seder experience. In fact, questions are central to the Jewish view of religion. Jewish law and thought have always allowed, even welcomed, questions. In the process of questioning, new knowledge and new understandings emerge. Questioning is also a sign of freedom. Slaves don’t ask questions. To ask a question is to demonstrate one’s freedom to explore, indeed, to question the symbols, rituals, and philosophies of the Seder experience.

(The Four questions begin)

Maggid - Beginning

To get more people in on the act of hiding the afikoman, try an afikoman auction. Everyone will have a turn to bid on the afikoman, but you cannot bid money. You can bid a song you know, a poem, a joke, a story. Anything inside you is a good bid. The leader of the seder will select a winner and the winner will hide the afikoman, to be found after dinner.

-- Four Questions
Source : Design by

-- Four Questions
Source : original

How is this night different from other nights?  On other nights we are not obligated to ask the questions of what separates us from redemption.  Tonight we are so obligated.

1)  Why are women not yet universally recognized as being created in the divine image?

2)  Why are Israelis still living in a state of war?

3)  Why are millions of people still suffering from hunger?

4)  Why are there still dictators who prevent the voices of their people from being heard?

Like the traditional Four Questions, these are just examples.  But unlike the traditional quesitons, these are problems whose resolutions resist easy answers.   We are not obligated to complete the task, but niether are we free to remain complacent. 

-- Four Questions

¿Qué hace diferente a esta noche de todas las [demás] noches? ¿Ma nishtaná haláila hazé micól haleilót?

1) En todas las noches no precisamos sumergir ni siquiera una vez, ¡y en esta noche lo hacemos dos veces? ...shebejól haleilót éin ánu matbilín afílu paám eját, haláila hazé shtéi peamím?

2) En todas las noches comemos jametz o matzá, ¡en esta noche solamente matzá? ...shebejól haleilót ánu ojlín jamétz umatzá, haláila hazé kuló matzá?

3) En todas las noches comemos cualquier clase de verdura, ¡esta noche maror? ...shebejól haleilót ánu ojlín sheár ieracót, haláila hazé marór?

4) En todas las noches comemos sentados erguidos o reclinados, ¡esta noche todos nos reclinamos!

-- Four Children
Source : David W. Aston

The Wise Child

(Enters and sits near the leader. He is eager and earnest.)

"Tateh,   teach me everything about Pesach...all the laws, the customs, the rituals...everything! I want to learn it all!"

The Wicked Child

(Enters and Stands, glaring at the leader. He is angry and full of contempt.)

"Dachau, Mumbai, terrorism, murder. What good have all your pious prayers done you?! To hell with your ritual, and to hell with you!"

(He sits.)

The Simple Child

(Enters, walks over and stands beside the leader. She is curious and perhaps a bit confused.)

" Tateh, what does it mean?"

(The leader responds:)

"Come, sit with us and I'll explain it to you."

(She sits.)

The Child Who Doesn't Know How to Ask

(She simply walks over to the leader and gives him a hug. The leader shows her to her place. She sits. The leader continues the seder.)

-- Four Children
Source : Rabbi Gilah Langner, T'ruah

Our tradition speaks of four children or four attitudes: the wise child, the wicked child, the simple child, and the one who does not know how to ask. Each child has a different reaction to hearing about slavery. . .

What does the wise child say? “What are the testimonies, the statutes, and the laws that apply to this situation? How are we to discern what God demands of us?” You are to answer this child: “God brought us out of Egypt, out of the house of bondage that we may understand the heart of those suffering in slavery, and use all our powers to redeem them.”

What does the wicked child say? “What does all this work have to do with you?” Notice: “you,” not him or her. The wicked child stays far removed from suffering, and thus has lost the essence of our teachings. You might ask this child: “If you had been in Egypt, would you have been redeemed? And if you do not lift a finger now, who will redeem those who languish in slavery?”

The simple child asks: “What’s this all about?” You should teach this child: God brought us out of Egypt with a strong hand, out of the affliction of slavery. So we must use our strength to abolish slavery around the world. We cannot stop our work until there are no longer any slaves, anywhere.

The child who does not know to ask, you must open his or her eyes to what is going on. For today, there are 27 million people living in slavery, and over 8 million of them are children. Surely this is one reason God took our people out of Egypt long ago – so that we might understand what slavery is like, and help free all those who remain enslaved.

And Egyptians made the Hebrews lives bitter with hard bondage,
in mortar, and in brick... Exodus 1:14

Brick Making in Pakistan: A Vignette

Since the 1960s, an estimated 750,000 landless Muslim peasants have hand molded hundreds of millions of mud bricks each year in Pakistan. The bricks are fired in some 7,000 vast but primitive kilns spread throughout the country.

With no other hope for sustenance, desperate families drift to kilns where they borrow money to buy food and tools from the owners. On a good day, a family will mold about fourteen hundred bricks for which they are paid two dollars. But their debts keep growing because kiln owners undercount the number of bricks produced, inflate the debt, and charge exorbitant prices for food and clothing.

Impoverished families, including young children, work as a unit. Without putting their children to work, these families would sink even deeper in debt. Even so, most families incur debts they will never earn enough to repay. If kiln owners suspect that a family may be planning to run away, they take a child to another location as a hostage.

According to one former kiln owner, "to intimidate brick makers, the owner just comes along and smashes all the freshly made raw bricks, a whole day's work, for no reason. If a young worker lifts his head or causes trouble, they will put his leg in the kiln oven for a second to burn it. This is common and brick makers are forced to watch." When a parent dies, the children inherit their mother's or father's debts, assuring another generation of bonded brick makers.

David Arnow, PhD
Author of Creating Lively Passover Seders

Co-editor My People's Passover Haggadah both published by and available from

This material was originally published by the New Israel Fund in its 2002 Passover Haggadah Supplement.

-- Four Children
GBM Four Children Art Contest

Ugne, Vilnius, Lithuania



-- Exodus Story
Source : Original Design by
In Every Generation, Fill in The Blanks

What's missing in your Passover narrative? Fill in the blanks. Order your copy here:

-- Exodus Story
Source : Michael Waltzer, Exodus and Revolution
Three Lessons from the Exodus Story

Three conclusions from the Exodus story:

1) Wherever you live, it is probably Mitzrayim.

2) There is a better place, a promised land.

3) The way to this promised land is through the wilderness – there is no way to get there except by joining together and marching

-- Exodus Story
Maggid By Marge Piercy

The courage to let go of the door, the handle. The courage to shed the familiar walls whose very stains and leaks are comfortable as the little moles of the upper arm; stains that recall a feast, a child’s naughtiness, a loud blistering storm that slapped the roof hard, pouring through.

The courage to abandon the graves dug into the hill, the small bones of children and the brittle bones of the old whose marrow hunger had stolen; the courage to desert the tree planted and only begun to bear; the riverside where promises were shaped; the street where their empty pots were broken.

The courage to leave the place whose language you learned as early as your own, whose customs however dangerous or demeaning, bind you like a halter you have learned to pull inside, to move your load; the land fertile with the blood spilled on it; the roads mapped and annotated for survival.

The courage to walk out of the pain that is known into the pain that cannot be imagined, mapless, walking into the wilderness, going barefoot with a canteen into the desert; stuffed in the stinking hold of a rotting ship sailing off the map into dragons’ mouths.

Cathay, India, Serbia, goldeneh medina, leaving bodies by the way like abandoned treasure. So they walked out of Egypt. So they bribed their way out of Russia under loaves of straw; so they steamed out of the bloody smoking charnelhouse of Europe on overloaded freighters forbidden all ports–

out of pain into death or freedom or a different painful dignity, into squalor and politics. We Jews are all born of wanderers, with shoes under our pillows and a memory of blood that is ours raining down. We honor only those Jews who changed tonight, those who chose the desert over bondage,

who walked into the strange and became strangers and gave birth to children who could look down on them standing on their shoulders for having been slaves. We honor those who let go of everything but freedom, who ran, who revolted, who fought, who became other by saving themselves.

-- Exodus Story

Refugees Give Refuge: A Rhode Island Mitzvah

Contributed by Mishael Zion

When we retell the story of our flight from Egypt, we come to appreciate all those who have been refugees and fugitives. The oldest standing synagogue in North America was built in 1763 in Newport, Rhode Island, by Spanish-Portuguese immigrants, descendants of persecuted Marrano Jews. They had come to America so they could, for the first time in generations, openly practice their Judaism in their new home. In the center of the synagogue, under the  Bima, they built a special hiding place, as a lesson learned from their many years of persecution and their undercover Jewish practice. For 100 years the congregants retold their story and passed on the secret of the underground shelter.

Thankfully, Jews have never had to use this hideout. But there were other people who came to the synagogue in search of a hiding place, on their way to freedom from oppression: In the years preceding the Civil War and the emancipation of slaves in the United States (1863, 100 years after the synagogue was founded), many slaves were smuggled from the South to the North, on their way to safety in Canada. The Jewish community put their synagogue and its underground hiding place at the disposal of the refugee slaves, fugitives from injustice, on their way to freedom. In this way they gave a renewed interpretation to the  mitzvah :

"If a slave has taken refuge with you from his/her persecutors, do not hand the slave over to the master. Let the fugitive slave live among you wherever s/he likes and in whatever town s/he chooses. Do not oppress the slave." (Deuteronomy, 23:15-16)

-- Ten Plagues
Source : Machar

Let us all refill our cups.

[Take turns reading. Each person is invited to read a grouped set of lines - or to pass.]

Tonight we drink four cups of the fruit of the vine.
There are many explanations for this custom.
They may be seen as symbols of various things:
the four corners of the earth, for freedom must live everywhere;
the four seasons of the year, for freedom's cycle must last through all the seasons;
or the four matriarchs: Sarah, Rebecca, Leah, and Rachel.

A full cup of wine symbolizes complete happiness.
The triumph of Passover is diminished by the sacrifice of many human lives
when ten plagues were visited upon the people of Egypt.
In the story, the plagues that befell the Egyptians resulted from the decisions of tyrants,
but the greatest suffering occurred among those who had no choice but to follow.

It is fitting that we mourn their loss of life, and express our sorrow over their suffering.
For as Jews and as Humanists we cannot take joy in the suffering of others.
Therefore, let us diminish the wine in our cups
as we recall the ten plagues that befell the Egyptian people.


As we recite the name of each plague, in English and then in Hebrew,
please dip a finger in your wine and then touch your plate to remove the drop.


Blood - Dam (Dahm)
Frogs - Ts'phardea (Ts'phar-DEH-ah)
Gnats - Kinim (Kih-NEEM)
Flies - Arov (Ah-ROV)
Cattle Disease - Dever (DEH-vehr)
Boils - Sh'hin (Sh'-KHEEN)
Hail - Barad (Bah-RAHD)
Locusts - `Arbeh (Ar-BEH)
Darkness - Hoshekh (KHO-shekh)
Death of the Firstborn - Makkat B'khorot (Ma-katB'kho-ROT) 

[Take turns reading. Each person is invited to read a grouped set of lines - or to pass.]

In the same spirit, our celebration today also is shadowed
by our awareness of continuing sorrow and oppression in all parts of the world.
Ancient plagues are mirrored in modern tragedies.

In our own time, as in ancient Egypt, ordinary people suffer and die
as a result of the actions of the tyrants who rule over them.
While we may rejoice in the defeat of tyrants in our own time,
we must also express our sorrow at the suffering of the many innocent people
who had little or no choice but to follow.


As the pain of others diminishes our joys,
let us once more diminish the ceremonial drink of our festival
as we together recite the names of these modern plagues:

Pollution of the Earth Indifference to Suffering

Let us sing a song expressing our hope for a better world. 

-- Ten Plagues
Source :

By Avigayil Halpern

Blood: Young girls tuck tampons quickly into backpacks, secret them in purses, hide them in Ugg boots. It’s not blue dye that the river is running with, and periods are more trouble than the pamphlet in that goody bag from middle-school health class would leave one to believe. “It’s beautiful to be female,” we’re told, but nobody accounts for cramps and cramps and cramps and bloodied sheets and cramps. We are under no obligation to love our bodies, to delight in the “privilege” of femaleness, not when we are compelled to hide it.

Frogs: They hear our voices blurred into the high-pitched hum of a summer night, ribbet ribbet,like, ribbet. We are alive, vibrant, excited, communicating. We speak fast, sentences overlapping, as the men across the Shabbat table snicker at our pace and our tone. If they listened, they would hear us speak of politics. If they listened to our chirping, they would hear us planning our way into every crevice of their world. We will fill it with our voices.

Lice: Squirming, fidgeting, wanting to crawl out of our skin. A teacher detains us in the hall to talk about our thighs – it’s supposed to be about the skirt, but the fabric that’s there isn’t the problem. The heels we wore to that interview hurt our nervous, trembling feet as we talk about our favorite books, our biggest challenges. We feel it, all over, all the time, itching in our souls as we adjust the tight-but-not-too-tight skirt.

Wild Animals: We clutch keys in our hand on the walk home, never feeling safe alone at night. Alone with a trusted male friend, the thought still occurs; after all, so many rapes are committed by those who are close. Who says we’ll be the one to avoid it? The numbers mean we’re never safe, always wondering, fearing we’ll be pounced on.

Cattle Pestilence: Herded into classrooms, desks in straight rows, filling out bubble after bubble with that pencil. We lose our humanity in ID numbers and testing tricks, cattle in high schools on Sunday morning. Do we need an extra calculator? How long is this section? Am I about to ruin my future? Phone rings, scores will be canceled. Don’t open the book until we’re told. d c a b a b b b b b b. Crap, that can’t be right.

Boils: Flawed, flawed skin. Primer, concealer, foundation, powder, contour, highlight. Remove with alcohol and oil. Exfoliate. Face wash. Moisturizer. How much does this cost? How much of this is toxic? We work to unlearn the idealization of perfect faces on glossy pages, and still cringe at the dark circles, the and that one zit near our nose. We fill landfills and souls with the garbage from our “beauty” routines, but we’re never satisfied, always something more we need to fix our “tainted” skin.

Hail: Fire and ice. Smart or likable. Hot or serious. Sexual or respectable. Mature or excited. Intellectual or fun. Strong or elegant. Choose.

Locusts: They descend on us, pick us bare, for the future of the Jewish people. We don’t align with denominations. We don’t look good in demographic surveys. We don’t care about continuity. We care about meaning, and that scares them. We do not exist to feed the future. We are not here to raise Jewish children. We are here to be Jews in our own right. Consume us, envelop us into your structure. There’ll be nothing left.

Darkness: We girls are still not welcomed into the halls of study, into the mazes of letters. We fight for the Talmud, and look blindly at the reading notation over and under the Torah text. We are left in the dark about how to sing those words, in the dark about the culture of Jews interpreting and creating our texts for thousands of years. We bring our flashlights, weaving our way through forms frozen, stagnated by the dark they themselves have created.

Death of the Firstborn: This is not our plague. We are not the firstborn. We are secondary, taken for granted, always in the ensemble but never given a starring role. We have been here for centuries, mothers and sisters and wives of the firstborn. We are the bat mitzvah girls given jewelry where our male friends got books. We are the teenagers given strange looks when we walk into the beit midrash and slide a volume of Talmud from the shelf. We are the stranger, higher voices singing the words of the Torah from the bima. We are reading it. It will be ours.

-- Ten Plagues

Plagues are horrors, and tonight we will not simply say that and let it go. Tonight, we remember what we sacrificed for our freedom.

Remember the sick.

Remember the dying.

Remember the starving.

Remember those who drowned in the sea.

Remember the slaughtering of the first-borns.

Tonight we recognize that our freedom came with a price, and we do not push that out of our history. Finally, tonight we move forward, but we do not forget, in order to better ourselves in years to come.

-- Ten Plagues
Source : HIAS Seder Supplement
Ten Plagues Facing Refugees in the U.S. and Worldwide

Remembering the ten plagues that God brought upon the Egyptians when Pharaoh refused to free the Israelites, we have the opportunity tonight to recognize that the world is not yet free of adversity and struggle. This is especially true for refugees.

After you pour out a drop of wine for each of the ten plagues that Egypt suffered, we invite you to then pour out drops of wine for ten modern plagues afflicting refugee communities worldwide and in the United States. After you have finished reciting the plagues, choose a few of the expanded descriptions to read aloud.

1. Violence 2. Dangerous journeys 3. Poverty 4. Food insecurity 5. Lack of access to education 6. Xenophobia 7. Anti-refugee legislation 8. Language barriers 9. Workforce discrimination 10. Loss of family


Most refugees initially flee home because of violence that may include sexual and gender-based violence, abduction, or torture. The violence grows as the conflicts escalate. Unfortunately, many refugees become victims once again in their countries of first asylum. A 2013 study found that close to 80% of refugees from the Democratic Republic of Congo (DRC) living in Kampala, Uganda had experienced sexual and gender-based violence either in the DRC or in Uganda.

Dangerous Journeys

Forced to flee their home due to violence and persecution, refugees may make the dangerous journey to safety on foot, by boat, in the back of crowded vans, or riding on the top of train cars. Over the last two years, the United States has seen record numbers of unaccompanied minors fleeing violence in Central America. Many of these children have survived unimaginably arduous journeys, surviving abduction, abuse, and rape. Erminia, age 15, came to the United States from El Salvador two years ago. As she walked through the Texas desert, her shoes fell apart and she spent three days and two nights walking in only her socks. “There were so many thorns,” she recalls, “and I had to walk without shoes. The entire desert.”

Lack of access to education

Though the 1951 Convention Relating to the Status of Refugees affirms that the right to education applies to refugees, a recent education assessment found that 80% of Syrian refugee children in Lebanon were not in school.4 Research shows that refugee children face far greater language barriers and experience more discrimination in school settings than the rest of the population. Muna, 17, a Syrian refugee living in Jordan, who dropped out of school, said, “We can’t get educated at the cost of our self-respect.”

Loss of Family

It is not uncommon for refugees to lose multiple immediate family members in the violent conflicts that cause them to flee home. These losses, as well as the fact that they may become separated from their family members during flight, can have major consequences on the family structure. Paola7, a refugee living in Jaque, Panama8 explains, “Fifteen years ago, paramilitaries invaded my community in Jurado, Colombia. The group began to massacre the locals, forcing many of us to flee our lifelong homes. I escaped across the border to Panama. Before the massacre, I had five children. Two of them died in the violence, and I don’t know anything about the remaining three, who all left the community many years ago. I am now 62 years old. I have two young grandchildren for whom I am the sole caretaker and provider.”


Just as a 1939 poll from the American Institute of Public Opinion found that more than 60% of Americans opposed bringing Jewish refugees to the United States in the wake of World War II, today we still see heightened xenophobia against refugees. This fear can manifest through workplace discrimination, bias attacks against Muslim refugees, and anti-refugee legislation. In recent months, there has been a frightening surge in anti-refugee sentiment here in the United States, a trend we expect will grow in the months to come.

from the HIAS Seder Supplement

-- Cup #2 & Dayenu
If we were to end a single genocide, but not stop the wars that kill people as we sit here.

it would not be sufficient

If we were to end those bloody wars, but not disarm the nations

it would not be sufficient

If we were to disarm the nations, but not prevent some people from starving while others wallowed in luxury

it would not be sufficient

If we were to make sure that no person starved, but we were not to free the daring poets from their jails,

it would not be sufficient 

If we were to free the poets from their jails, but not train people's minds so that they could understand the poets,

it would not be sufficient

If were were to educate all the people to understand the poets, but not teach the people to share in the community of human kind. 

If would not be sufficient! 

-- Cup #2 & Dayenu
Source : Rabbi Ron Li-Paz

B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.

“In every generation, every person is obligated to see him or herself as though he or she personally left Egypt.”

The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. We are not separate and apart from that redemption. We cannot view it as someone else’s story – as someone else’s challenge or someone else's blessing. Equally, we cannot view the obligations of freedom as someone else’s obligations. We, who were once enslaved, are free and responsible for improving the lives of others, regardless of their religion, race or nationality.

We raise the second cup of wine:

We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise God, Ruler of Everything, who creates the fruit of the vine.

Drink the second glass of wine!

-- Cup #2 & Dayenu


[Roasted bone held up for all to see.]

Z'ROA Why do have a shankbone on the Seder plate?
The shankbone is symbolic of the paschal lamb, sacrifice made for Pesah in the Temple in Jerusalem. In the exodus story, the doorposts of the Jewish homes were marked with animals blood so that the angel of death would pass over their homes and not take their first-born children. The Pesah sacrifices were made each year as a symbol of that act.


MATZAH Why do we eat Matzah?
Matzah reminds us that when the ancient Israelites left Egypt
they had to leave suddenly without time to prepare.
They departed so quickly that the bread they baked did not have time to rise.

Matzah is simultaneously the bread of affliction and the bread of liberation. It reminds us of our slavery in Egypt and of its end. With this dual meaning, it reminds us to celebrate the liberation struggles we have won, and to continue fighting the oppression that remains.


[Maror held up for all to see.]

MARORWhy do we have Maror on the Seder plate? Tradition says that this bitter herb is to remind us of the bitterness of slavery. As it is said They embittered their lives with hard labor, with mortar and bricks, and with all manner of labor in the field.


[Roasted egg held up for all to see.]

BEITSAH Why do we have an egg on the Seder plate?
The egg is a symbol of life and of the rebirth that occurs each Spring.
But the egg is also fragile and so it also represents potential that can be destroyed.

Growing life needs warmth and love and security, guidance, hope, and vision. Beitsah is also a symbol of the interdependent web of life.


[Orange held up for all to see.]


TAPPUZ - Why have we added an orange to our Seder plate?

This orange is a symbol of the liberation of sexuality and gender roles.
We place this fruit among our ceremonial foods as a symbol of our inclusion
and acknowledgement of sexual minorities in our community.
We recognize the contributions made by these family members and friends.
By welcoming all with open hearts and minds, we celebrate diversity and freedom.

The olive is the newest item on our seder plate. We add it as a reminder that we must all be God’s bearers of peace and hope in the world. At the same time, we eat this olive in sorrow, mindful that olive trees, the source of livelihood for Palestinian farmers, are regularly chopped down, burned and uprooted by Israeli settlers and the Israeli authorities. As we look on, Israel pursues systematic policies that increasingly deny Palestinians access to olive orchards that have belonged to them for generations. As we eat now, we ask one another: How will we, as Jews, bear witness to the unjust actions committed in our name? These olives challenge us to be bearers of peace and hope for Palestinians – and for all who are oppressed.

And, finally, why do we lean tonight?

When drinking the four cups and eating the matzah, we lean on our left side to accentuate the fact that we are free people. In ancient times only free people had the luxury of reclining while eating. We ask that this year you consider what it means to recline when so many are not yet free from oppression. This is not a simple question, and so there is no simple answer. In solidarity, you may choose not to recline. Or perhaps we can rest tonight in order to let go of the weight of our fears — our fear of others; of being visible as Jews; of committing to work outside of what is familiar and comfortable — so that we may lean into struggle tomorrow. 

-- Cup #2 & Dayenu

The plagues and our subsequent redemption from Egypt are but one example of the care God has shown for us in our history. Had God but done any one of these kindnesses, it would have been enough – dayeinu.

אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ

Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu

If God had only taken us out of Egypt, that would have been enough!

אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ

Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu

If God had only given us the Torah, that would have been enough.

Drink the second glass of wine!

Source : Design by


Jonathan Prokter

Cleansing the Dirtied Hands Before Eating the Matzah

As it is known, the Hebrews left Egypt in a hurry. They baked their flour into Matzah, since they did not have enough time to let the bread rise. As they were running out of their homes, they dirtied their hands with the guilt of leaving their old lives behind. As they were walking towards Canaan, they smeared their hands with the doubtfulness that they would ever reach the Holy Land. When it came to eating the Matzah, they did not have time to wash their hands, nor did they have the resources to do so. This prompted them to eat with their guilty hands, and thus they daubed the Matzah. The Matzah was inedible, and gave way to many diseases, thus infecting a handful of people. God saw this as a problem, and decided to help the Hebrews with the dilemma. God commanded Moses to instruct the Hebrews to say a certain prayer before they ate the Matzah. At the exact moment the Hebrews uttered the prayer, water came out from nearby rocks. This allowed the Hebrews to wash their hands, and made the Matzah edible. The prayer that was uttered is the same prayer that we recite today during the Seder, right before we eat the Matzah during Rachtzah.


We will now wash our hands with the blessing

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם​

Blessed are You, Yah, our G-d, breath of all life, who has sanctified us with your commandments and commanded us to wash our hands

?OK, enough being formal. Seriously. God must REALLY  want us to be healthy. But hey, who's complaining

Source :
Original Manischewitz Box, 1888

Source : original

Matzah. It’s flat, it has holes in it, it breaks easily, it crumbles, it’s bitter, and it’s nothing creative, yet Jewish people and Non-Jewish people that observe Passover eat it every day for at least 8 days out of the year. Sometimes more.

 “Something second hand and broken, still can make a pretty sound, and that second hand white baby grand still has something beautiful to give.” Megan Hilty

Every year we look at Matzah like it’s nothing special. But it represents something more than a large bland cracker. It represents hope. Matzah still has a beautiful lesson to teach us, and even though the Matzah in front of us is broken, it still has a beautiful story to tell.

Source : Abraham Lincoln Quote, Design by
Lincoln on Freedom


Why do we eat maror?

Tradition says that this bitter herb is to remind us of the bitterness of our slavery.

We force ourselves to taste pain so that we may more readily value pleasure.

All take a taste of maror on a piece of matzah.

ברוּךְ אַתָּה יְיַָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר:

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.

Blessed are you, LORD our God, King of the Universe, who commands us to eat bitter herbs.


Take at least one ounce of the bitter herbs. Dip it in the charoset, then shake the latter off.

This bitter herb allows us to taste the bitterness of slavery. Today, most Jews use horseradish as maror. Originally, though, maror was probably a bitter lettuce, such as romaine, or a root, such as chicory. Like life in Egypt, these lettuces and roots taste sweet when one first bites into them, but then become bitter as one eats more. We dip maror into charoset in order to associate the bitterness of slavery with the work that caused so much of this bitterness.

Scholars inform us that bitter herbs were eaten at the Spring festival in ancient times. The sharpness of the taste awakened the senses and made the people feel at one with nature’s revival.Maror is the moment of quantity turning into quality, when the accumulated horrors of capitalism crystalize and the working class awakens to the need for a new reality, for socialism.

As we bite into the maror let the bitterness of our toil under capitalism transform into a toil for the liberation of the working class from the chains of capitalism.

Ba-ruch a-tah A-do-nai, E-lo-hey-nu Me-lech ha-o-lam, A-sher ki-d’-sha-nu b’-mitz-vo-tav, v’-tzi-va-nu Al a-chilat ma-ror.

Blessed are you, Power of the universe, who makes us holy through your commandments, and commands us to eat Maror.


Source : Original

In Talmud Pesachim, Rava teaches, "A person who swallows matzah without chewing fills the mitzvah, the commandment, to eat matzah. However, a person who swallows maror without chewing doesn't fulfill the mitzvah to eat maror."

Matzah is Biblical fast food. Matzah is flat because the Hebrews were in such a hurry to get out of Egypt, they didn't wait for their bread to rise. They rushed out, eating crackers, because they had to eat something. Matzah is optimistic, portable, light and undemanding.

Rashbam says that the mitzvah of eating matzah isn't connected to taste. It's connected to story. The Seder ends with a literal countdown, numbering the days until Shavuot, the holiday when the Hebrews get the Torah. Matzah is the food of the future. We eat matzah on Passover to remind us that we're on our way.

Charoset and Maror are the tastes of the past. Charoset is a sweet memory. Maror is a bitter encounter made fresh. Charoset is the sweetness of family, Maror the bitterness of Holocaust. These are our roots as individual people and as a People. Maror wants attention, and loves to get a reaction. Charoset is sweet, and also thick and heavy. Charoset is said to be the material the Hebrews used to make bricks. Sweetness between people and bricks are made of the same material. The presence of both forms a foundation.

The Hillel sandwich is the three of these together. Matzah, Maror and Charoset. Together, they are the present.

Shulchan Oreich

A Toast of Thanksfulness to Us

To where we’ve each come from

To where we’re going and how we’re changing

To being where we are and who we are

To what we can share

To what we can’t share… yet

To our joys and our struggles

Which in full times connect us

Which in hard times isolate us

To process, and the times we lose sight of process

To pain, to growth,

To painless growth, to painful growth

To our efforts, our faith, our determination

To our fears, tears, laughter, hugs and kisses

To wisdom, to study, along and in groups

To our books and tools, to toys

To materials, raw and fine

To work, to meetings, to sleep

To our eyes, which fortunately read Haggadahs

And see mountains, faces, flowers, bodies and sunshine

To our ears, hands, noses, mouths, toes, knees, and breasts,

To caress, to touch, to our senses

To the times we fall down and pick ourselves up

And the times friends help us up

To the shoulders we cry on

To the arms that hold us

To the strength in each of us, alone

To our work, our play, our loving, our growth,

And to life itself… l’chaim!

We feast!

(We fill the wine cups for the third time, to be blessed and drunk after redeeming the afikomen)


(LEADER) The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. The meal cannot continue until the afikomen is found. Once it is brought to the leader, we split it up and enjoy it together. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.

Source : American Jewish Joint Distribution Committee
Children and the Afikoman

Refugee and French Jewish orphans celebrate Passover together in 1947.



We open the door and invite Eliyahu and Miriam into our homes. To show how truly free we are, we send our youngest to open the door.

Elijah the prophet - may we create a world where everyone experiences redemption and freedom, growth and possibility. Let all who are hungry be fed, let all who are bereaved be comforted, let all who suffer find release.

Eliyahu Hanavi, Eliyahu Hatishbi,
Eliyahu Eliyahu EliyahuHagiladi,
Bimherah beyamenu Yavo Elenu
Im Mashiach Ben David.

Elijah the Prophet, Elijahthe Tishbite,
Elijah the Giladite,


Source : Adapted from Love and Justice in Times of War Haggadah

A Cup for Hope— Tonight, we hold fast to the belief that people and ouractions can change the world. We hold close the stories of resistance, fromTehran to Santa Rosa, from Philadelphia to Nablus, people and communities arebuilding and changing and creating as acts of resistance. Please share something that gives you hopenow, to remind us of the promise of theworld we are a part of creating together.

All say the Blessing over the Wine: (Ashkenazi pronunciation, masc.) Baruch atah Adonai, eloheinu Melech ha’olam boreh p’ri ha-gafen.

(Ashkenazi pronunciation, fem.) Brucha Yah Shechinah, eloheinu Malkat ha’olam, borayt p’ri hagafen.

Blessed is the Source that fills all creation and brings forth the fruit of the vine.

Source :
This song was written to be part of Fiddler on the Roof, but was cut from the show before it made its Broadway debut for being too slow, and comic at a moment in the show when the people of Anatevka are experiencing tragedy. It imagines a world in which the Messiah is coming, but lost, and worried about us.

Words and music by Sheldon Harnick

When Messiah comes he will say to us, “I apologize that I took so long.” “But I had a little trouble finding you, over here a few, over there a few….. You were hard to re-unite But, everything is going to be alright.”

Up in heaven there how I wrung my hands when they exiled you from the Promised Land. Into Babylon you went like cast aways, On the first of many, many moving days What a day…. and what a blow! How terrible I felt you’ll never know.

Since that day Many men said to us, “get thee out,” Kings they were, gone they are, We’re still here…….

When Messiah comes he will say to us, “Don’t you think I know what a time you had? Now I’m here, you’ll see how quickly things improve. And you won’t have to move unless you want to move. You shall never more take flight, Yes! Everything is going to be alright!”

When Messiah comes, he will say to us, “I was worried sick if you’d last or not, And I spoke to God and said, 'Would that be fair, If Messiah came and there was no one there?' And the Lord replied to me, 'Wait! Everything will be alright you’ll see!'"

Many times, many men, took our homes, Took our lives, Kings they were, gone they are. We’re still here!

When Messiah comes and his reign begins Truth and justice then shall appear on Earth. But if this reward we would be worthy of We must keep our covenant with God above. So be patient and devout…. and Gather up your things and get thee out!

Learn more:

Watch a video:

Source : Abraham Joshua Heschel Quote, Design by
Just to Be...


Hallel is a collection of psalms thanking God for redeeming us from Egypt, and asking God to continue to save and help us. At our seder we have talked about injustice and pain in the world, and how we might be redeemed, but we also want to be thankful for the progress we have already seen.

Go around the table and ask each person to name one hard thing that happened—in the world, or to them personally, or both—in the past year that they are thankful for, and why. Hallel also notes the beauty of nature, so go around a second time and have each person tell the group something from nature that they are grateful for.

Examples of hard things to be grateful for:

An ugly presidential campaign is making me grateful to see so many people coming out against racism and misogyny

Global warming is making me notice and appreciate the natural world around me more, and work harder to lower my carbon footprint

Dysfunctional bureaucracy is making me grateful that I can exercise my right to vote, and help bring new people into office

Source :

Hallel is recited on holidays and on the semi-festival of the new moon (Rosh Hodesh). Many Jews also recite it on the modern festivals of Yom Ha'atzmaut (Israel Independence Day) and Yom Yerushalayim (Jerusalem Day).

What are the ideas expressed in Hallel? The Gemara (the Rabbinic debates on the Mishnah) tells us that Hallel includes five major themes (Pesachim 118a):
1. The Exodus from Egypt
2. The splitting of the Red Sea
3. The giving of the Torah
4. The revival of the dead
5. The difficulties preceding the Messianic Age 
In other words, Hallel deals with all of Jewish history from the birth of our nation to the establishment of the Messianic Era. In Hallel we express our joy at past miracles and our faith in future miracles.
What is the nature of Hallel? In it, we praise God's providence for the individual and for the sake of the nation as a whole. In the second section we implore God not to forsake us, neither the nation nor the individual. In the last part of Hallel we thank God for miracles past, present, and future. Since Hallel is a commandment, we must start it with a blessing. We also conclude it with a blessing, which is voluntary. The Rabbis argue over whether the recital of Hallel is a Torah commandment or of rabbinic origin.

We begin Hallel by reciting Psalm 113, a psalm of introductory praises. In Psalm 114, King David shows how God's providence freed the Jews from Egyptian bondage and made their survival possible. In Psalm 115, we appeal for God's assistance. In Psalm 116, we plead with God for survival. In Psalm 117, the shortest of all the Psalms, we invite the nations of the world to join our songs of thanksgiving for our redemption. Finally, Psalm 118 can be interpreted in two different ways. David perhaps personally thanks God for his survival, or perhaps David represents the Jewish people and therefore the Psalm is a song of thanksgiving for the entire nation of Israel.
When we come to the end of Hallel, we ask God to save us and let us be successful. Those two requests derive from one verse (Psalms 118:25). There is a principle in Judaism that we must always quote a verse in its entirety and therefore we should properly repeat the entire verse before saying it a second time, but we do not. The reason is that according to the Talmud (Pesachim 119a), the verses we double were part of a dialogue between the prophet Samuel, Yishai--the father of David--and David and his brothers. Each one of those present when David was told he would be king of Israel participated in the dialogue. According to this, ana Hashem hoshi'ah na (-'Please, Hashem, save us") was said by the brothers. Ana Hashem hatzlichah na ("Please, Hashem, make us successful") was said by David himself. True, those two requests were from one verse; however, they were uttered by different people and expressed different ideas. In this special case, we may stop in the middle of a verse.
We conclude Hallel with a blessing that is not obligatory. According to the Gemara (Sukkah 39b) it depends on the custom of each community. Today, all communities say this blessing.

By Rabbi Isaiah Wohlgemuth

Source : Jeffrey Goldberg in The New American Haggadah

The Haggadah saves the most demanding call for the final moments of the seder. “Next year in Jerusalem,” we declare, sometimes nervously, sometimes self-consciously, often ambivalently.

At the very least, we can understand the call “Next Year in Jerusalem” as a repudiation of the wicked son: Jews, no matter our politics, have a special responsibility to tie ourselves to Israel’s fate, and to work for the vision of Israel in which we believe. But “Next Year in Jerusalem” also has a spiritual meaning. In Jerusalem itself, the seder concludes with the the call “Next year in a rebuilt Jerusalem.” The Jerusalem Jerusalemites are striving for is something else altogether, the Jerusalem on high. Jerusalem is the symbol of peace, the destination of the Messiah, the holiest place on earth, the purest expression of the profound Jewish belief that the world will one day be a better place. It is this idea of Jerusalem for which we also reach. When we reach it--and we will, for that is the core Jewish belief--there will be no more need for seders and Haggadot: We will live in a world in which the poor are fed and sheltered and the sick healed; in which the Jews are accepted as a free people; in which no one is persecuted or enslaved. Until that day arrives, we will continue to gather around the Passover table, to remind ourselves, and each other, of the work we must do. So what are we going to do?

Source : Poem by Mary Oliver

One day you finally knew
what you had to do, and began,
though the voices around you
kept shouting
their bad advice--
though the whole house
began to tremble
and you felt the old tug
at your ankles.
"Mend my life!"
each voice cried.
But you didn't stop.
You knew what you had to do,
though the wind pried
with its stiff fingers
at the very foundations,
though their melancholy
was terrible.
It was already late
enough, and a wild night,
and the road full of fallen
branches and stones.
But little by little,
as you left their voices behind,
the stars began to burn
through the sheets of clouds,
and there was a new voice
which you slowly
recognized as your own,
that kept you company
as you strode deeper and deeper
into the world,
determined to do
the only thing you could do--
determined to save
the only life you could save.

Commentary / Readings
Source : Religious Action Center of Reform Judaism
The world was awakened and shattered by the images of a little boy whose body lay lifeless amidst the gentle surf of a Turkish beach this past summer. Another nameless victim amongst thousands in the Syrian Refugee Crisis, the greatest refugee crisis since WWII. But this little boy, like every little boy ,had a name. His name was Aylan Kurdi (age 3), he drowned along with his older brother, Galip (age 5), and their mother, Rihan, on their own exodus to freedom’s distant shore.

Aylan and Galip’s father, Abdullah, survived the harrowing journey – though how does a parent survive the death of their children? In teaching the world about his sons, he shared that they both loved bananas, a luxury in their native war-torn Syria. Every day after work, Abdullah, like mothers and fathers everywhere, would bring home a banana for his sons to share, a sweet little treat, a sign of his enduring love for them.

Tonight we place a banana on our seder table and tell this story to remind us of Aylan, Galip and children everywhere who are caught up in this modern day exodus. May they be guarded and protected along their journey to safety, shielded by the love of their parents, watched over by God full of mercy and compassion.

Rabbi Dan Moskovitz, Temple Sholom Vancouver, British Columbia

For more information on the refugee crisis, please visit For all Religious Action Center of Reform Judaism resources, please visit

Source : Time of Israel
Chag Gad Ya Emoji Style


Chad gadya chad gadya
Dizvan aba bitrey zuzey, chad gadya chad gadya.

Va'ata shunra ve'ahal legadya,
dizvan aba bitrey zuzey, chad gadya chad gadya

Va'ata halba venashah leshunra, de'ahal legadya, dizvan aba
bitrey zuzey, chad gadya chad gadya.

Va'ata hutra vehikah lehalba, denashah leshunra, de'ahal
legadya, dizvan aba bitrey zuzey, chad gadya chad gadya.

Va'ata nura vesaraf lehutra, dehikah lehalba, denashah
leshunra, de'ahal legadya, dizvan aba bitrey zuzey, chad gadya
chad gadya

Va'ata maya vehavah lenura, desaraf lehutra, dehikah lehalba,
denashah leshunra, de'ahal legadya, dizvan aba bitrey zuzey,
chad gadya chad gadya

Va'ata tora veshatah lemaya, dehavah lenura, desaraf lehutra,
dehikah lehalba, denashah leshunra, de'ahal legadya, dizvan
aba bitrey zuzey, chad gadya chad gadya

Va'ata hashohet veshahat letora, deshatah lemaya, dehavah
lenura, desaraf lehutra, dehikah lehalba, denashah leshunra, 
de'ahal legadya, dizvan aba bitrey zuzey, chad gadya chad

Va'ata malah hamavet veshahat leshohet, deshahat letora,
deshatah lemaya, dehavah lenura, desaraf lehutra, dehikah
lehalba, denashah leshunra, de'ahal legadya, dizvan aba bitrey
zuzey, chad gadya chad gadya.

Va'ata hakadosh baruh hu veshahat lemalah hamavet, 
deshahat leshohet, deshahat letora, deshatah lemaya, dehavah
lenura, desaraf lehutra, dehikah lehalba, denashah leshunra, 
de'ahal legadya, dizvan aba bitrey zuzey, chad gadya chad
Chad gadya chad gadya

An only kid, an only kid
My father bought for two zuzim, an only kid and only kid. 

There came a cat and ate the kid my father bought for two
zuzim.  Chad gadya, chad gadya. 

Then came a dog and bit the cat that ate the kid my father
bought for two zuzim.  Chad gadya, chad gadya.

Then came a stick and beat the dog that bit the cat that ate
the kid my father bought for two zuzim.  Chad gadya, chad

Then came a fire and burnt the stick that beat the dog that bit
the cat that ate the kid my father bought for two zuzim.  Chad
gadya, chad gadya.

Then came water and quenched the fire that burnt the stick
that beat the dog that bit the cat that ate the kid my father
bought for two zuzim.  Chad gadya, chad gadya.

Then came an ox and drank the water that quenched the fire
that burnt the stick that beat the dog that bit the cat that ate
the kid my father bought for two zuzim.  Chad gadya, chad

Then came a slaughterer and killed the ox that drank the
water that quenched the fire that burnt the stick that beat the
dog that bit the cat that ate the kid my father bought for two
zuzim.  Chad gadya, chad gadya.

Then came the angel of death who killed the shohet who
killed the ox that drank the water that quenched the fire that
burnt the stick that beat the dog that bit the cat that ate the
kid my father bought for two zuzim.  Chad gadya, chad gadya.

Then came the Holy One and killed the angel of death who
killed the shohet who killed the ox that drank the water that
quenched the fire that burnt the stick that beat the dog that bit
the cat that ate the kid my father bought for two zuzim.  Chad
gadya, chad gadya.
An only kid, an only kid

My father bought for two zuzim, an only kid and only kid. 

There came a cat and ate the kid my father bought for two
zuzim.  Chad gadya, chad gadya. 

Then came a dog and bit the cat that ate the kid my father
bought for two zuzim.  Chad gadya, chad gadya.

Then came a stick and beat the dog that bit the cat that ate
the kid my father bought for two zuzim.  Chad gadya, chad

Then came a fire and burnt the stick that beat the dog that bit
the cat that ate the kid my father bought for two zuzim.  Chad
gadya, chad gadya.

Then came water and quenched the fire that burnt the stick
that beat the dog that bit the cat that ate the kid my father
bought for two zuzim.  Chad gadya, chad gadya.

Then came an ox and drank the water that quenched the fire
that burnt the stick that beat the dog that bit the cat that ate
the kid my father bought for two zuzim.  Chad gadya, chad

Then came a slaughterer and killed the ox that drank the
water that quenched the fire that burnt the stick that beat the
dog that bit the cat that ate the kid my father bought for two
zuzim.  Chad gadya, chad gadya.

Then came the angel of death who killed the shohet who
killed the ox that drank the water that quenched the fire that
burnt the stick that beat the dog that bit the cat that ate the
kid my father bought for two zuzim.  Chad gadya, chad gadya.

Then came the Holy One and killed the angel of death who
killed the shohet who killed the ox that drank the water that
quenched the fire that burnt the stick that beat the dog that bit
the cat that ate the kid my father bought for two zuzim.  Chad
gadya, chad gadya.


Who Knows One?

1.            One is Hashem, one is Hashem, one is Hashem! In the Heaven and the Earth        אחד אלוהינו שבשמיים ובארץ        

2.            Two are the tablets that Moshe brought             שני לוחות הברית              

3.            Three are the Fathers    שלושה אבות       

4.            Four are the Mothers    ארבע אימהות     

5.            Five are the books of the Torah חמישה חומשי תורה         

6.            Six are the books of the Mishnah             שישה סידרי משנה            

7.            Seven are the days of the week ooh-ah                שיבעה ימי שבתא              

8.            Eight are the days til the Brit Milah           שמונה ימי מילה 

9.            Nine are the months til the baby's born           תישעה ירחי לידה              

10.          Ten are the ten Commandments              עשרה דיבריא     

11.          Eleven are the stars in Joseph's dream   אחד עשר כוכביא               

12.          Twelve are the tribes of Israel    שנים עשר שיבטיא             

13.          Thirteen are the attributes of Hashem   שלושה עשר מידיא             


אַדִּיר הוּא

אַדִּיר הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה, בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה,

בְּנֵה בֵּיתְךָ בְּקָרוֹב.

בָּחוּר הוּא, גָּדוֹל הוּא, דָּגוּל הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.

הָדוּר הוּא, וָתִיק הוּא, זַכַּאי הוּא, חָסִיד הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.

טָהוֹר הוּא, יָחִיד הוּא, כַּבִּיר הוּא, לָמוּד הוּא, מֶלֶךְ הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.

נוֹרָא הוּא, סַגִּיב הוּא, עִזּוּז הוּא, פּוֹדֶה הוּא, צַדִיק הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.

קָּדוֹשׁ הוּא, רַחוּם הוּא, שַׁדַּי הוּא, תַּקִּיף הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.

Adir hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Bachur hu, gadol hu, dagul hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Hadur hu, vatik hu, zakai hu, chasid hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Tahor hu, yachid hu, kabir hu, lamud hu, melech hu yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Nora hu, sagiv hu, izuz hu, podeh hu, tzadik hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

Kadosh hu, rachum hu, shadai hu, takif hu yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.

May God build the Bet HaMikdash soon,
Speedily in our time, soon.

God - build; God - build,
Build your House soon!

Supreme is God, Great is God, Outstanding is God (chorus)

Glorious is God, Faithful is God, Worthy is God (chorus)

Kind is God, Pure is God, Unique is God (chorus)

Mighty is God, Wise is God, Majestic is God (chorus)

Awesome is God, Strong is God, Powerful is God (chorus)

Redeeming is God, Righteous is God, Holy is God (chorus)

Compassionate is God, Almighty is God, Resolute is God,

May God build the Bet HaMikdash soon,
Speedily in our time, soon.God - build; God - build,
Build your House soon!

Source : Traditional song

One morning when Pharaoh woke in his bed

There were frogs in his bed and frogs on his head

Frogs on his nose and frogs on his toes

Frogs here. Frogs there. Frogs were jumping everywhere!

Source : Sung by Joan Baez, Pete Seeger

Song: We Shall Overcome

    (Traditional African-American Spiritual)

We shall overcome, we shall overcome,

We shall overcome someday;

Oh, deep in my heart, I do believe, 

We shall overcome someday.

The Lord will see us through, The Lord will see us through,

The Lord will see us through someday;

Oh, deep in my heart, I do believe,

We shall overcome someday.

We'll walk hand in hand, we'll walk hand in hand,

We'll walk hand in hand someday;

Oh, deep in my heart, I do believe,

We'll walk hand in hand someday.

We are not afraid, we are not afraid,

We are not afraid today;

Oh, deep in my heart, I do believe,

We are not afraid today.

We shall live in peace, we shall live in peace,

We shall live in peace someday;

Oh, deep in my heart, I do believe,

We shall live in peace someday.

Source : Pete Seeger

Song: If I Had A Hammer 

    by Pete Seeger

If I had a hammer,

I'd hammer in the morning

I'd hammer in the evening,

All over this land 

I'd hammer out danger,

I'd hammer out a warning,

I'd hammer out love between my brothers and my sisters,

All over this land. 

If I had a bell,

I'd ring it in the morning,

I'd ring it in the evening,

All over this land 

I'd ring out danger,

I'd ring out a warning

I'd ring out love between my brothers and my sisters,

All over this land. 

If I had a song,

I'd sing it in the morning,

I'd sing it in the evening,

All over this land 

I'd sing out danger,

I'd sing out a warning

I'd sing out love between my brothers and my sisters,

All over this land. 

Well I got a hammer,

And I got a bell,

And I got a song to sing, all over this land

It's the hammer of Justice,

It's the bell of Freedom,

It's the song about Love between my brothers and my sisters,

All over this land.

It's the hammer of Justice,

It's the bell of Freedom,

It's the song about Love between my brothers and my sisters,

All over this land.