Please wait while we prepare your Haggadah...
This may take up to thirty seconds.

loading
Introduction
Source : Adapted from Kelly N.Z. Rickland

We were slaves in Egypt, now we are free. Let’s have a Seder! What’s on the Seder plate? Egg, herbs, bone, greens, charoset, orange Let’s drink some wine. Why is this night different? Why is this child different? Ten plagues on the Egyptians. Enough already – Dayeinu! Drink wine again. Matzah, Maror, Hillel sandwich, let’s eat! Where’s the Afikoman? Thanks for the food! Drink some more Wine. Open the door for Elijah! Drink some wine – last one. Thanking and singing. Next year in Jerusalem!

Introduction
Source : Adapted from JewBelong
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.

ROASTED SHANKBONE
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.

MAROR (BITTER HERB)
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.

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

ORANGE
The tradition of putting an orange on the seder plate has a highly contested story, but what we've found the most accurate is:

In the early 1980s, while speaking at Oberlin College Hillel, Susannah Heschel, a well-known Jewish feminist scholar, was introduced to an early feminist Haggadah that suggested adding a crust of bread on the seder plate, as a sign of solidarity with Jewish lesbians (which was intended to convey the idea that there's as much room for a lesbian in Judaism as there is for a crust of bread on the seder plate). Heschel felt that to put bread on the seder plate would be to accept that Jewish lesbians and gay men violate Judaism like hametz [leavened food] violates Passover. So at her next seder, she chose an orange as a symbol of inclusion of gays and lesbians and others who are marginalized within the Jewish community. The orange is now said to be a symbol of the fruitfulness of all Jews, regardless of sexual orientation or gender. 

ROASTED EGG
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.

BOILED EGG (TO EAT)
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.

Introduction
Source : Original Illustration from Haggadot.com
Candle Lighting

Introduction

The seder officially begins with a physical act: lighting the candles.  In Jewish tradition, lighting candles and saying a blessing over them marks a time of transition, from the day that is ending to the one that is beginning, from ordinary time to sacred time.  Lighting the candles is an important part of our Passover celebration because their flickering light reminds us of the importance of keeping the fragile flame of freedom alive in the world.

Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav, v'tzivanu l'hadlik ner shel Yom Tov.

Blessed are You, Adonai our God, Ruler of the Universe, who has sanctified us with laws and commanded us to light the festival lights.

As we light the festival candles, we acknowledge that as they brighten our Passover table, good thoughts, good words, and good deeds brighten our days.

Introduction

Our Passover meal is called a seder, which means "order" in Hebrew, because we go through specific steps as we retell the story of our ancestors' liberation from slavery. Let's read the steps together:

Kadesh
Urchatz
Karpas
Yachatz
Maggid
Rachtzah
Motzi Matzah
Maror
Korech
Shulchan Orech
Tzafun
Barech
Hallel
Nirtzah

Kadesh
Source : Original
Kadesh

Kadesh
Source : The Wandering is Over Haggadah, JewishBoston.com

All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy – not to mention a practical way to increase that joy. The seder starts with wine and then gives us three more opportunities to refill our cup and drink.

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.

We praise God, Ruler of Everything, who chose us from all peoples and languages, and sanctified us with commandments, and lovingly gave to us special times for happiness, holidays and this time of celebrating the Holiday of Matzah, the time of liberation, reading our sacred stories, and remembering the Exodus from Egypt. For you chose us and sanctified us among all peoples. And you have given us joyful holidays. We praise God, who sanctifies the people of Israel and the holidays.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם
 שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה

Baruch Atah Adonai, Eloheinu Melech ha-olam,
she-hechiyanu v’key’manu v’higiyanu lazman hazeh.

We praise God, Ruler of Everything,
who has kept us alive, raised us up, and brought us to this happy moment.

Drink the first glass of wine!

Kadesh
Source : Rabbi Alex Israel for http://elmad.pardes.org/2016/04/the-pardes-companion-to-the-haggadah/
The seder opens with kiddush (the sanctification over wine). This is certainly unremarkable after all, kiddush is the opening act of every shabbat and holiday meal. But kiddush – a ritual .sanctification of time – has an intimate and unique connection to Pesach’s central theme: freedom. How so?

As Israel was about to be released from slavery, God instituted a new calendar: “This month shall (mark for you the beginning of months; the first of the months of the year for you.” (Exodus 12:2) Why is this the first mitzva (commandment) communicated to a free nation?

A slave’s time is not his own. He is at the beck and call of his master. Even when the slave has a pressing personal engagement, his taskmaster’s needs will take priority. In contrast, freedom is the control of our time. We determine what we do when we wake up in the morning; we prioritize our day. This is true for an individual, but also for a nation. God commands Israel to create a Jewish calendar because, as an independent nation, Israel should not march any more to an Egyptian rhythm, celebrating Egyptian months and holidays. Instead Israel must forge a Jewish calendar, with unique days of rest, celebration and memory. Controlling and crafting our time is the critical first act of freedom.

Kiddush says this out loud. We sanctify the day and define its meaning! We proclaim this day as significant, holy and meaningful. We fashion time, claim ownership of it, and fashion it as a potent .contact point with God, peoplehood and tradition. This is a quintessential act of Jewish freedom.

Today, we often feel short of time; that time controls us. Kadesh reminds us that true freedom and self-respect is to master and control time for ourselves, to shape our life in accordance with our values.

Rabbi Alex Israel teaches Bible and is the Director of the Pardes Community Education Program and the Pardes Summer Program

Urchatz
Source : Original
Urchatz

Urchatz
Source : The Wandering is Over Haggadah, JewishBoston.com
Water is refreshing, cleansing, and clear, so it’s easy to understand why so many cultures and religions use water for symbolic purification. We will wash our hands twice during our seder: now, with no blessing, to get us ready for the rituals to come; and then again later, we’ll wash again with a blessing, preparing us for the meal, which Judaism thinks of as a ritual in itself. (The Jewish obsession with food is older than you thought!)

To wash your hands, you don’t need soap, but you do need a cup to pour water over your hands. Pour water on each of your hands three times, alternating between your hands. If the people around your table don’t want to get up to walk all the way over to the sink, you could pass a pitcher and a bowl around so everyone can wash at their seats… just be careful not to spill!

Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do.

Let's pause to consider what we hope to get out of our evening together tonight. Go around the table and share one hope or expectation you have for tonight's seder.

Karpas
Source : Original
Karpas

Karpas

Karpas symbolizes springtime and the miracle of nature's renewal. 
Yehudis Cohen wrote this poem while in Israel:

The blue, blue sky was filled with
billowy, pillowy, cottony cloud- and
so too were filled the dreams of all 
who stood there. 

And the green spring grass, dancing
in the soft wind, called all to listen 
to the declaration of the passing of
winter and to bring hope that new life
would soon appear. 

Karpas
Source : Adapted from Jewishboston.com
Passover combines the celebration of an event from Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.

We now take a vegetable, in this case parsely, to represent our joy at the dawning of spring after our long, cold winter. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:

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 look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.

We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?

Yachatz
Source : Original
Yachatz

Yachatz
Source : The Wandering is Over Haggadah, JewishBoston.com

There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the guests will have to hunt for the afikomen in order to wrap up the meal… and win a prize.

We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had faced many false starts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.

Uncover and hold up the three pieces of matzah and say:

This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.

These days, matzah is a special food and we look forward to eating it on Passover. Imagine eating only matzah, or being one of the countless people around the world who don’t have enough to eat.

What does the symbol of matzah say to us about oppression in the world, both people literally enslaved and the many ways in which each of us is held down by forces beyond our control? How does this resonate with events happening now?

Yachatz
Source : Rabbi Zoë Klein, Temple Isaiah

A Tunisian custom is to say “This is how God split the Red Sea” and then break the middle matzah. 

Israelis of Yeminite origin wrap the afikomen in a napkin and places it over his shoulder throughout the chanting of the Hagaddah, symbolizing both the liberation from Egypt, and more recently, the rescue of the Jews of Yemen in Operation Magic Carpet in 1948. 

Discuss why we hide one half of the matzah. Perhaps because redemption is not complete…our people may have been redeemed from Egypt, but there are still many people that need to be found and rescued. Perhaps because God is sometimes hidden in our world. Perhaps to symbolize an oppressed mentality, where someone who does not know from where his next meal will come hides some for later. 

Has anyone at your seder ever felt broken? 

Maggid - Beginning
Source : Original
Maggid

Maggid - Beginning
Source : The Wandering is Over Haggadah, JewishBoston.com

Pour the second glass of wine for everyone.

The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all. Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries. Some say that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.

-- Four Questions
Source : JewishBoston.com

The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.

מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות

Ma nishtana halaila hazeh mikol haleilot?

Why is this night different from all other nights?

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה  הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה  

Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.

On all other nights we eat both leavened bread and matzah.
Tonight we only eat matzah.

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר

Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.

On all other nights we eat all kinds of vegetables,
but tonight we eat bitter herbs.

שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת  הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים

Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.

On all other nights we aren’t expected to dip our vegetables one time.
Tonight we do it twice.

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין.  :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין

Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.

On all other nights we eat either sitting normally or reclining.
Tonight we recline.

-- Four Children
Source : The Wandering is Over Haggadah, JewishBoston.com

As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:

What does the wise child say?

The wise child asks, What are the testimonies and laws which God commanded you?

You must teach this child the rules of observing the holiday of Passover.

What does the wicked child say?

The wicked child asks, What does this service mean to you?

To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him. Had that child been there, he would have been left behind.

What does the simple child say?

The simple child asks, What is this?

To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”

What about the child who doesn’t know how to ask a question?

Help this child ask.

Start telling the story:

“It is because of what God did for me in taking me out of Egypt.”

-

Do you see yourself in any of these children? At times we all approach different situations like each of these children. How do we relate to each of them?

-- Exodus Story
Source : The Wandering is Over Haggadah, JewishBoston.com

Our story starts in ancient times, with Abraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as gods were just statues. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.

God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."

Raise the glass of wine and say:

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵֽינוּ וְלָֽנוּ

V’hi she-amda l’avoteinu v’lanu.

This promise has sustained our ancestors and us.

For not only one enemy has risen against us to annihilate us, but in every generation there are those who rise against us. But God saves us from those who seek to harm us.

The glass of wine is put down.

In the years our ancestors lived in Egypt, our numbers grew, and soon the family of Jacob became the People of Israel. Pharaoh and the leaders of Egypt grew alarmed by this great nation growing within their borders, so they enslaved us. We were forced to perform hard labor, perhaps even building pyramids. The Egyptians feared that even as slaves, the Israelites might grow strong and rebel. So Pharaoh decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them.

But God heard the cries of the Israelites. And God brought us out of Egypt with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. God brought us out not by angel or messenger, but through God’s own intervention. 

-- Exodus Story
Source : Original

With some practice, this can be recited aloud in one minute - with the words still being understandable. I suggest giving the text to one person well in advance of the seder, or making it part of a contest at the seder to see who can do it in the shortest amount of time while still being comprehensible.


One Minute Maggid (Passover Story)
Adaptation by Jonathan Freund

Egypt's Pharaoh orders all newborn boys of Hebrew slaves killed and thrown into the Nile. One woman saves her baby by floating him down the river in a basket.  Pharaoh's daughter finds the child, names him Moses, and brings him up as her own.

Moses is aware of his true origins and one day he kills an Egyptian overseer who is beating a Hebrew slave and has to flee to Midian.

There he gets married and hears God speak to him from a flaming shrub. God tells Moses, return to Egypt and lead the Hebrew slaves to the Promised Land.  

Moses says, "Uh-uh, not me." God says, "Uh-Huh, you !"

Moses returns to Egypt and demands that Pharaoh let God's people go. Pharaoh refuses and God sends ten plagues to torment the Egyptians.  

Before the tenth plague, the Hebrews put lamb's blood on their doors so the angel of death will "pass over" their homes.  Pharaoh finally lets the Hebrews go, but they don't have time to bake any bread before they head to the Sea of Reeds.

Pharaoh decides he wants his workforce back and goes after them with his army, so Moses parts the sea and the Hebrews cross safely to the other side. When the Egyptians follow, the sea closes up and drowns them, all except Pharaoh.

The Hebrews aka Israelites aka Jewish People sing a victory song and head off for more adventures at Mt. Sinai.

-- Ten Plagues
Source : Beth Flusser
The Ten Plagues of Egypt

watercolor and pen on paper
Beth Flusser,  2011

-- Ten Plagues
Source : The Wandering is Over Haggadah, JewishBoston.com

As we rejoice at our deliverance from slavery, we acknowledge 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. We pour out a drop of wine for each of the plagues as we recite them.

Dip a finger or a spoon into your wine glass for a drop for each plague.

These are the ten plagues which God brought down on the Egyptians:

Blood | dam | דָּם

Frogs | tzfardeiya |  צְפַרְדֵּֽעַ

Lice | kinim | כִּנִּים

Beasts | arov | עָרוֹב

Cattle disease | dever | דֶּֽבֶר

Boils | sh’chin | שְׁחִין

Hail | barad | בָּרָד

Locusts | arbeh | אַרְבֶּה

Darkness | choshech | חֹֽשֶׁךְ

Death of the Firstborn | makat b’chorot | מַכַּת בְּכוֹרוֹת

The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? Make up your own list. What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them? 

-- Cup #2 & Dayenu
Source : The Wandering is Over Haggadah, JewishBoston.com

As all good term papers do, we start with the main idea:

ּעֲבָדִים הָיִינוּ הָיִינו. עַתָּה בְּנֵי חוֹרִין  

Avadim hayinu hayinu. Ata b’nei chorin.

We were slaves to Pharaoh in Egypt. Now we are free.

We were slaves to Pharaoh in Egypt, and God took us from there with a strong hand and outstretched arm. Had God not brought our ancestors out of Egypt, then even today we and our children and our grandchildren would still be slaves. Even if we were all wise, knowledgeable scholars and Torah experts, we would still be obligated to tell the story of the exodus from Egypt.

-- Cup #2 & Dayenu
Source : The Wandering is Over Haggadah, JewishBoston.com

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.

 The complete lyrics to Dayeinu tell the entire story of the Exodus from Egypt as a series of miracles God performed for us. (See the Additional Readings if you want to read or sing them all.)

Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large. 

-- Cup #2 & Dayenu
Source : The Wandering is Over Haggadah, JewishBoston.com

בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם

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

In every generation, everyone is obligated to see themselves as though they personally left Egypt.

The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”

---

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!

Rachtzah
Source : Original
Rachtzah

Rachtzah
Source : The Wandering is Over Haggadah, JewishBoston.com

As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.

Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands. For washing before food, pour water three times on your right hand and then three times on your left hand.

After you have poured the water over your hands, recite this short blessing.

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ  עַל נְטִילַת יָדָֽיִם

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.

Motzi-Matzah
Source : Original
Motzi Matzah

Motzi-Matzah
Source : JewishBoston.com

The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה

The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ

Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.

We praise God, Ruler of Everything, who brings bread from the land.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה

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

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.

Distribute and eat the top and middle matzah for everyone to eat.

Maror
Source : Original
Maror

Maror
Source : JewishBoston.com

Dipping the bitter herb in sweet charoset | maror  |מָרוֹר   

  In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?

בָּרוּךְ אַתָּה יְיָ, 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.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.

Koreich
Source : Original
Korech

Koreich
Source : JewishBoston.com

Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ

When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.

Shulchan Oreich
Shulchan Oreich
Source : JewishBoston.com

Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ

Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!

Tzafun
Source : Original
Tzafun

Tzafun
Source : JewishBoston.com

Finding and eating the Afikomen | tzafoon | צָפוּן

The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. 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.

Bareich
Source : Original
Barech

Bareich
Source : The Wandering is Over Haggadah, JewishBoston.com

Refill everyone’s wine glass.

We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:

We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.

As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise God for the earth and for its sustenance.

Renew our spiritual center in our time. We praise God, who centers us.

May the source of peace grant peace to us, to the Jewish people, and to the entire world. Amen.

The Third Glass of Wine

The blessing over the meal is immediately followed by another blessing over the wine:

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 third glass of wine!

Hallel
Source : Original
Hallel

Hallel

As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.

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 fourth and final glass of wine! 

Hallel
Source : Jconnect Seattle's Liberal Seder

The fourth cup of wine is poured

We now draw our attention to the two empty cups on the table--one of which is for Elijah the Prophet, and the other for Miriam the Prophetess. Tradition teaches us that each of these biblical characters plays an important task of bringing redemption.It is said that that Elijah the Prophet visits the homes of Jewish families on Passover, to check to see if we are all truly ready to welcome the stranger, and are thus prepared to enter as a people into the messianic age. To Elijah we each offer a little bit of wine from our own cups, as a symbolic gesture of our readiness for redemption.

To honor Miriam the Prophetess, we each pour not wine, but water into a cup. According to tradition, Miriam sustained the Israelites in the desert with water from her well, and to this day her life-giving waters still flow into wells everywhere,sustaining us all as we work to bring redemption and wait for Elijah.

And so we open the door, pass around the Elijah’s and Miriam’s cups so that everyone can contribute to them, and sing together their songs of redemption:

Hallel

אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּיאֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי

בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ

עִם מָשִֽׁיחַ בֶּן דָּוִד

עִם מָשִֽׁיחַ בֶּן דָּוִד

Eliyahu hanavi
Eliyahu hatishbi
Eliyahu, Eliyahu, Eliyahu hagiladi
Bimheirah b’yameinu, yavo eileinu
Im mashiach ben-David,
Im mashiach ben-David

Elijah the prophet, the returning, the man of Gilad:
return to us speedily,
in our days with the messiah,
son of David.

Nirtzah
Source : Original
Nirtzah

Nirtzah

At the end of the seder, it is traditional to say or sing " Next Year in Jerusalem". We sometimes think of this as a literal wish, though far fewer of us have actually found ourselves in Jerusalem for seder the following year -- congratulations if you have!

But Jerusalem is more than a place, it is a feeling, it is a hope. At this point in the seder, I invite you all to write a brief note to your future self, inspired by "next year in Jerusalem." As metaphor: what is our own personal Jerusalem where we hope to see ourselves a year from now?

Seal your note in an envelope, and hold onto it! Open it at the beginning of your seder next year!

Let's join together and say: Next Year in Jerusalem!

Commentary / Readings
Source : Monty Python Haggadah

Scene 1:  In the Desert  Moses is galloping (skipping on foot while clopping coconuts together to sound like hoofbeats) across the desert. He comes to a burning bush.

Bush: Halt! Who goes there!

Moses: A shrubbery! A talking shrubbery! One that looks nice, but is not too expensive. It is a good shrubbery. I like the laurels particularly.

Bush: Moses! Moses, Leader of the Israelites! 

(Moses looks stunned, drops to his knees in awe and bows his head to the ground in front of the burning bush.)

Bush:  Oh, don't grovel! If there's one thing I can't stand, it's people groveling.

Moses: Sorry-- 

Bush: And don't apologize. Every time I try to talk to someone, it's "sorry this" and "forgive me that" and "I'm not worthy". What are you doing now!?

Moses: I'm averting my eyes, oh Lord.

Bush: Well, don't. It's like those miserable Psalms -- they're so depressing. Now knock it off.

Moses: Yes, Lord.

Bush: Right! Moses, leader of the Israelites your people shall have a task to make them an example in these dark times.

Moses: Good idea, Lord!

Bush: Of course it's a good idea! Behold! This is your task to deliver the Israelites from bondage in Egypt.

Moses: A blessing! But are you sure I shouldn't deliver a pizza instead

Scene 2: In Egypt

Moses: I never wanted to do this job of deliverance in the first place. At least delivering pizzas pays good tips!  I wanted to be a lumberjack, even though its a bit hard doing that in the desert. 

(Israelites sing)    Oh, we're Egyptian slaves. It's not OK.    We work all night and we work all day.    We quarry blocks and make mud bricks    And want to run away!

Scene 3: Asking Pharaoh to leave

Moses approaches Pharaoh and his advisors to ask for permission for the Israelites to leave Egypt. 

Pharaoh and his advisors say, "Ni! We are the keepers of the sacred words: Ni, Ping, and Neeee-wommmm!  We want a shrubbery!!!" 

Moses says, "I already found a shrubbery in the desert. It told me it was God, and told me to deliver the Israelites from bondage in Egypt." 

When Pharaoh asks for proof that Moses speaks for God, he shows Pharaoh the holy hand grenade and Aaron pulls the holy pin, making mincemeat of half the advisors.

Scene 4: The Ten Plagues

Killer rabbits. 

Dead parrots. 

The Spanish Inquisition.  

Silly walks. 

1000-ton weights. 

Plague six. There IS no plague six! 

Crunchy frogs. 

Spam. 

Giant badgers. 

The killing of the first born. 

The morning after the final plague, the Egyptian garbage collectors roam the streets calling, "Bring out your dead!"  People bring corpses of plague victims to the dead cart.  

When they start to pick up one body, one of the collectors says, "Wait a bit.  He's not dead.  He's just resting." A lightning bolt comes out of the sky, hitting the body and killing it.  The collectors smile and heave it onto the cart. 

Scene 5: The Exodus

Aaron (addressing the assembled Israelite multitude): We need to sneak out of Egypt quickly without Pharaoh's army noticing. In this demonstration, we hope to show how to leave Egypt without being seen. This is Miriam of the Tribe of Levi. She can not be seen. Now I am going to ask her to stand up. Sister Miriam, will you stand up please?  

In the distance Miriam stands up. There is a clap of thunder and Miriam crumples to the ground.

Aaron: This demonstrates the value of not being seen

Stop! This is getting too silly!

Scene 6: Arriving at the Red Sea.

The Red Sea guard challenges the fleeing Israelites as they arrive, saying, "None shall pass." 

Guard: What is your name?

Moses: Moses.

Guard: What is your quest?

Moses: To reach the Promised Land.

Guard: What are your favorite colors?

Moses: Blue and white.

Guard: You may pass.

The Israelites pass through the Red Sea.  Now Pharaoh's army approaches, led by Rameses.

   Guard:     What is your name?    Rameses: Rameses, Pharaoh of Egypt    Guard:     What is your quest?    Rameses: To bring back the fleeing Israelite slaves.

Guard:     What is the capital of modern-day Abyssinia

Rameses: I don't know that.

The guard unleashes a flood of water onto Rameses and the army, drowning them all. 

Rameses:  Auuugh!

Aaron watches awestruck, then asks Moses how he was able to answer the questions so well. Moses says, "You have to know these sorts of things when youre a leader of the Israelites, you know."

Narrator:  Forty years later, after wandering around in the desert searching for the Holy Grail, Moses and Joshua stumble across a dragon ship and sail across the river Jordan to swelling music, but just as everything looks like there will be a happy ending ....

Moses: No afikomen here. Let's head back.

And now for something completely different.

Scene 7: The seder plate

To help us remember the story of the first Passover, we have assembled various symbolic foods on a Seder plate. There's egg and spam; shankbone and spam; greens and spam, bitter herbs and spam, charoses and spam, and spam, and spam spam egg and spam; spam spam spam matzoh and spam; spam spam spam spam spam spam baked beans spam spam spam... Spam! Lovely spam! Lovely spam! 

But I can't eat spam, it's not kosher! 

I'll eat yours, dear. I'm Reform

Scene 8: The Four Questions

Setting:  A dusty street in an small Egyptian city.  Moses:  It's time to ask the five questions.   Aaron:  Four, sir!  It's FOUR questions. Moses:  Right.  Thou shalt ask four. No more. No less. Four shall be the number thou shalt ask, and the number of the asking shall be four. Five shalt thou not ask, nor either ask thou three, excepting that thou then proceed to four.

Enter King Arthur and the Black Knight.   King Arthur fights the Black Knight. First King Arthur cuts off the Black Knight's right arm, but he keeps on fighting. Then Arthur cuts off the Black Knight's left arm, followed by his right leg, and then finally cuts off his left leg. The Black Knight keeps fighting. King Arthur turns toward the camera with a puzzled look and asks, "Why is this knight different from all other knights?"  

Pause.  Let the audience groan.  Then continue.  Yes, we know that's only one question, but who's counting?  

Scene 9:  Dinner

It's time to eat dinner before finishing the rest of the Haggadah.  While eating dinner, make sure to defend yourself against the possibility that the person to your right will attack you with a banana.  

Scene 10:  The Afikomen

The children are sent out of the room to find the Afikomen.  They return, shouting:

Children:  An afikomen! An afikomen! An afikomen! We've got an afikomen!: We have found an afikomen, may we eat it? 

Father:     Eat it! Eat! 

Mother:    How do you know it is an afikomen?

Children:  It looks like one. It has warts on it.  And it turned me into a newt!

Scene 11: Elijah's Cup

Well, it's just after eight o'clock, and time for to open the door for Elijah's penguin. (Participant opens the door and in comes a penguin. The penguin explodes.

Scene 12:  Conclusion Narrator:  We conclude tonight's program with the question, 'Is there life after death?'. And here to discuss this question are three dead people.  The late Pharaoh Ramses, former ruler of the kingdom of Egypt, circa 1400 BCE; the late Moshe ben Amram, tribal spokesperson and record holder for longest road trip across the wilderness; and putting forward the view of the Powers that Be, the prophet Elijah the Gileadite. Gentlemen, is there life after death or not? (Prolonged silence)

Well there we have it!  Three say "No". On next week's program we'll be discussing the question 'Does the state of France have a right to exist?. And until then, goodnight. 

THE END

Songs
Source : Foundation For Family Education, Inc.

One day king Pharaoh awoke 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.

Songs
Source : JewishBoston.com
Who knows one?

At some seders, people go around the table reading a question and the answers in one breath. Thirteen is hard!

Who knows one?

I know one.

One is our God in Heaven and Earth

Who knows two?

I know two.

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows two?

I know two.

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows four?

I know four.

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows five?

I know five.

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows six?

I know six.

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows seven?

I know seven.

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows eight?

I know eight.

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows nine?

I know nine.

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows ten?

I know ten.

Ten are the Words from Sinai

Nine are the months of childbirth

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows eleven?

I know eleven.

Eleven are the stars

Ten are the Words from Sinai

Nine are the months of childbirth

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows twelve?

I know twelve.

Twelve are the tribes

Eleven are the stars

Ten are the Words from Sinai

Nine are the months of childbirth

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows thirteen?

I know thirteen

Thirteen are the attributes of God

Twelve are the tribes

Eleven are the stars

Ten are the Words from Sinai

Nine are the months of childbirth

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Songs
Source : Unknown

Echad mi yode’a? Echad ani yode’a: echad Eloheinu shebashamayim u’va’aretz.

Shnayim mi yode’a? Shnayim ani yode’a: shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shloshah mi yode’a? Shloshah ani yode’a: shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Arba mi yode’a? Arba ani yode’a: arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Chamishah mi yode’a? Chamishah ani yode’a: chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shishah mi yode’a? Shishah ani yode’a: shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shiv’ah mi yode’a? Shiv’ah ani yode’a: shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shmonah mi yode’a? Shmonah ani yode’a: shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Tishah mi yode’a? Tishah ani yode’a: tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Asarah mi yode’a? Asarah ani yode’a: asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Echad asar mi yode’a? Echad asar ani yode’a: echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shnaim asar mi yode’a? Shnaim asar ani yode’a: shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah

avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shloshah asar mi yode’a? Shloshah asar ani yode’a: shloshah asar midaiya, shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Songs
Source : JewishBoston.com

Chad Gadya

חַד גַּדְיָא, חַד גַּדְיָא

דְזַבִּין אַבָּא בִּתְרֵי זוּזֵי

חַד גַּדְיָא, חַד גַּדְיָא

Chad gadya, chad gadya

Dizabin abah bitrei zuzei

Chad gadya, chad gadya.

One little goat, one little goat:

Which my father brought for two zuzim.

One little goat, one little goat:

The cat came and ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The dog came and bit the cat

That ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The stick came and beat the dog

That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The fire came and burned the stick

That beat the dog that bit the cat

That ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The water came and extinguished the

Fire that burned the stick

That beat the dog that bit the cat

That ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The ox came and drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The butcher came and killed the ox,

That drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The angle of death came and slew

The butcher who killed the ox,

That drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The Holy One, Blessed Be He came and

Smote the angle of death who slew

The butcher who killed the ox,

That drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

Songs

When Israel was in Egypt land,

Let my people go.

Oppressed so hard they could not stand.

Let my people go.

Refrain

Go down Moses, way down in Egypt land,

Tell ol' Pharaoh, let my people go.

Thus saith the Lord, behold Moses said,

Let my people go.

If not I'll smite your firstborn dead,

Let my people go. (Refrain)

As Israel stood by the water side,

Let my people go.

By God's command it did divide,

Let my people go. (Refrain)

Songs
Source : Foundation for Family Education, Inc.
(to the tune of "Clementine")
 
Said the father to his children,
"At the seder you will dine,
You will eat your fill of matzoh,
You will drink four cups of wine."
Now this father had no daughters,
But his sons they numbered four.
One was wise and one was wicked,
One was simple and a bore.
And the fourth was sweet and winsome,
he was young and he was small.
While his brothers asked the questions
he could scarcely speak at all.
Said the wise one to his father
"Would you please explain the laws?
Of the customs of the seder
Will you please explain the cause?"
And the father proudly answered,
"As our fathers ate in speed,
Ate the paschal lamb 'ere midnight
And from slavery were freed."
So we follow their example
And 'ere midnight must complete
All the seder and we should not
After 12 remain to eat.
Then did sneer the son so wicked
"What does all this mean to you?"
And the father's voice was bitter
As his grief and anger grew.
"If you yourself don't consider
As son of Israel,
Then for you this has no meaning
You could be a slave as well."
Then the simple son said simply
"What is this," and quietly
The good father told his offspring
"We were freed from slavery."
But the youngest son was silent
For he could not ask at all.
His bright eyes were bright with wonder
As his father told him all.
My dear children, heed the lesson
and remember evermore
What the father told his children
Told his sons that numbered four.
Songs
Source : Foundation For Family Education, Inc.

(By Ron Wolfson, “Take me out to the ball game")

Take us out of Egypt

Free us from slavery

Bake us some matzah in a haste

Don't worry 'bout flavor-Give

no thought to taste.

Oh it's rush, rush, rush, to the Red Sea

If we don't cross it's a shame

For it's ten plagues,

Down and you're out

At the Pesach history game.

Songs
Source : Foundation for Family Education, Inc.
(To be sung to the tune of "My Favorite Things" from the "Sound of Music")
 
Cleaning and cooking and so many dishes
Out with the chametz, no pasta, no knishes
Fish that's gefilted, horseradish that stings
These are a few of our Passover things.
Matzah and karpas and chopped up charoset
Shankbones and kiddish and yiddish neuroses
Tante who kvetches and uncle who sings
These are a few of our Passover things.
Motzi and moror and trouble with Pharaohs
Famines and locusts and slaves with wheelbarrows
Matzah balls floating and eggshell that clings
These are a few of our Passover things.
When the plagues strike
When the lice bite
When we're feeling sad
We simply remember our Passover things
And then we don't feel so bad
Songs
Source : UJC & The Federations of North America Haggadah

While the Jews endured harsh slavery in Egypt, God chose Moses to lead them out to freedom. Moses encountered God at the burning bush and then returned to Egypt to lead the people out of Egypt. He demanded that Pharaoh let the Jewish people go. That part of our Passover story is best described in the familiar song “Go Down Moses.”
 

-------


When Israel was in Egypt's land,
Let my people go;
Oppressed so hard they could not stand,
Let my people go.


Chorus


Go down, Moses,
Way down in Egypt's land;
Tell old Pharaoh
To let my people go!


"Thus saith the Lord," bold Moses said,
Let my people go;
"If not, I'll smite your first-born dead,"
Let my people go.


Chorus


No more shall they in bondage toil,
Let my people go;
Let them come out with Egypt's spoil,
Let my people go.


Chorus

Songs
Source : A Growing Haggadah, written by Debbie Friedman

And the women dancing with their timbrels

Followed Miriam as she sang her song.

Sing a song to the One whom we’ve exalted,

Miriam and the women danced and danced the whole night long.


And Miriam was a weaver of unique variety,

The tapestry she wove was one which sang our history,

With every strand and every thread she crafted her delight,

A woman touched with spirit she dances toward the light.


Chorus

When Miriam stood upon the shores and gazed across the sea,

The wonder of this miracle she soon came to believe,

Whoever thought the sea would part with an outstretched hand,

And we would pass to freedom and march to the promised land.


Chorus

And Miriam the prophet took her timbrel in her hand,

And all the women followed her just as she had planned,

And Miriam raised her voice in song

She sang with praise and might,

We’ve just lived through a miracle,

we’re going to dance tonight.