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Welcome to our seder!

Welcome to our community-style seder! Our Haggadah is based on the traditional Haggadah, but this is not a traditional seder. For one, it is not on the traditional seder night; tonight is the second night of Pesach, and traditionally in Eretz Israel we only celebrate on the first night. Traditionally, it is forbidden to write during the seder because of the laws of Yom Tov; however, in our Haggadah you will find spaces for your own reflections. We have left a lot of the traditional text out with the hope of making space more space for ourselves at the table. We are different people, from different places, with different Jewish (and non-Jewish) backgrounds. Tonight, we are coming together to celebrate and draw strength from the beauty of our tradition.

There may be aspects of this Haggadah that make you uncomfortable. You may feel like something is missing--feel free to jump in and add! You may feel overwhelmed by unfamiliar texts or concepts--feel free to ask questions, or take time for yourself to peruse the text at your own pace or step out for a break. As much as possible, though, we ask for your presence. Each person coming to the table tonight is an integral part of making the seder everything it can be.

Most of our seder will involve volunteers reading aloud from the Haggadah. However, we want to encourage lots of questions and reflections from you! To help ensure that, you will find two things on the table:

1) some snacks to help keep your hunger at bay while we work through the Haggadah text, and

2) brightly-colored candies.

Those candies are for you to give to anyone who you think asks an insightful question or makes an insightful comment through the course of the night. Obviously, this seder is not a competition to see who is the most insightful, but it can be hard to speak up, and the candies are a way to show appreciation for positive contributions.

Are there any other norms we would like to establish for our time together?


Source : After Exodus Haggadah
Seder plate ritual

It is a tradition in some Sephardic families to pass the seder plate over everyone’s head while singing (or reciting) the order of the seder. The ritual of passing the seder plate is meant to offer a blessing to our guests – may you only know sweetness and may the bitterness and affliction of oppression “pass over you.”

Everyone: Recite the order of the seder in Hebrew (below).

One volunteer: Pick up the seder plate and bless each person at the table. Move the seder plate around each person’s head in a circular motion, then lightly touch the seder plate to the head before blessing the next person. After everyone has been blessed, someone should bless the volunteer.

1. Kadesh – Sanctification of the gathering

2. Ur’chatz – Washing hands before eating green vegetables

3. Karpas- Eating a piece of vegetable dipped in salt water

4. Yachatz – Breaking the middle matzah

5. Maggid – Telling of the story

6. Rach’tzah – Washing hands before eating matzah

7. Motzi – Blessing over matzah as food

8. Matzah – Blessing over matzah as a special mitzvah

9. Maror – Eating the bitter herbs

10. Korech – Eating a sandwich of haroset & bitter herbs

11.Shulchan orech – Eating the festive meal

12. Tzafun – Eating the afikomen

13. Barech – Grace after meals

14. Hallel – Song and Praise!

15. Nirtzah – Conclusion




Our seder is at night because the exodus from Egypt is said to have taken place at night. We light candles to bring light to our table.

Everyone is invited to light a candle and place it somewhere on the table or in the room. We are not technically celebrating Yom Tov, but you are welcome to recite the traditional blessing before you light.

ברוך אתה יי אלוהינו מלך העולם אשר קדשנו במצוותיו וצונו להדליק נר של יום טוב.

Baruch atah Adonai, Eloheinu Melech Haolam, asher ki-de-sha-nu b’mitzvotav, ve’tzivanu lehadlik ner shel yom tov.

Blessed are you, Adonai, our G-d, Ruler of the World, who made us holy with commandments, and commanded us to light the lights of Yom Tov.


We start our Seder, as we start every holiday, with blessings and setting our intention. Who are we? Why are we here? Take a moment and consider one thing that you are bringing to this table.


One to three volunteers should read the blessings: the first sanctifying the wine, the second sanctifying the time, and the third thanking G-d for keeping us alive and bringing us to this table. This last blessing is usually only said on the first night of Pesach, but we think it is appropriate to use to mark our unique gathering.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.

Praised are you, Adonai, Lord our God, Ruler of the universe, who has created the fruit of the vine.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ, מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, וּמוֹעֲדֵי קָדְשֶךָ בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים.

Praised are you, Adonai, Lord our God, Ruler of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly festivals for joy, and special times for celebration, this Passover, this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with festive revelations of Your holiness, happiness and joy You have granted us joyfully the holidays. Praised are you, Adonai, Who sanctifies Israel and the seasons.

It is customary to say the following blessing only on the first Seder night, but we will say it to celebrate the unique gathering we have put together this evening.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה

Baruch atah Adonai, Eloheinu melech ha-olam, she’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.

Praised are you, Adonai, Lord our God, Ruler of the universe, who has sustained us, maintained us and enabled us to reach this moment in life.


Ritually wash hands without reciting the blessing. The need for hand washing before eating vegetables is no longer considered a ritual requirement for traditional Jews, but it is preserved here in the seder.

Before we embark on this journey through time and space together, what things do you want to wash your hands of? What do you want to cast aside?



This vegetable is a symbol of the coming spring. We dip it in salt water to remember the tears of our ancestors in Egypt. Others say we dip the karpas in salt water to remind ourselves of Joseph, whose brothers dipped his amazing technicolor dream coat in blood as they sold him into slavery in Egypt.

What things in our lives during this season make us feel hope?


What memories make the hope difficult or meaningful?


Take less than a kezayit (the volume of one olive) of the karpas, dip it into salt-water, and recite the following blessing:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.

Blessed are You, Lord, our God, Ruler of the universe, who creates the fruit of the earth.

Source : Design by
Bread of Affliction


Take the middle matzah and break it into two, one piece larger than the other.

The larger piece is set aside to serve as Afikoman. This is traditionally hidden, by the leader of the Seder for the children to “steal” or “find” and then ransom for a something at the end of the Seder.

The smaller piece is put back, between the two matzot. This smaller piece, along with the top matzah is what will be used for the “Motzi-Matzah” and “Korech.”

Soon, we will begin telling the tale of Pesach properly. We start this story from a place of brokenness. Not only is the matzo broken, but it is broken unevenly. There is a bigger piece and a smaller piece. It's not right. It's not fair. 

Take a moment to write or silently reflect on the brokenness in your life this year: the pain, the injustice, the darkness. Anyone who feels comfortable can share out loud, but you are not obligated to do so.


Maggid - Beginning
Source : Primo Levi


Tell me: how is this night different 

From all other nights?

How, tell me, is this Passover

Different from other Passovers?

Light the lamp, open the door wide

So the pilgrim can come in,

Gentile or Jew;

Under the rags perhaps the prophet is concealed.

Let him enter and sit down with us;

Let him listen, drink, sing and celebrate Passover;

Let him consume the bread of affliction,

The Paschal Lamb, sweet mortar and bitter herbs.

This is the night of differences

In which you lean your elbow on the table,

Since the forbidden becomes prescribed,

Evil is translated into good.

We will spend the night recounting

Far-off events full of wonder,

And because of all the wine

The mountains will skip like rams.

Tonight they exchange questions:

The wise, the godless, the simple-minded and the child.

And time reverses its course,

Today flowing back into yesterday, 

Like a river enclosed at its mouth.

Each of us has been a slave in Egypt,

Soaked straw and clay with sweat,

And crossed the sea dry-footed.

You too, stranger.

This year in fear and shame,

Next year in virtue and in justice.

Maggid - Beginning
Source :

Raise the tray with the matzot and say:

הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.

Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei v'yeichol, kol deetzreech yeitei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra-el. Hashata avdei, l'shanah haba-ah b'nei choreen.

This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and share the Pesach meal. This year, we are here. Next year, in the land of Israel. This year, we are slaves. Next year, we will be free.

Refill the wine cups, but don’t drink yet.


Note the tension in the text. On the night we celebrate our liberation, we begin by saying we are slaves now. We begin by yearning for the land of Israel--but we are already here. In truth, liberation is always a process. We yearn for its completion, but we are never truly there. In what ways do you feel liberated?


Consider the connection between this and the invitation in the text for all who are hungry to come in. We all like to think of ourselves as essentially good people. But how inviting are we? How well have we included people in our lives? How much of ourselves are we bringing to this table? How can we strive to do better?


-- Four Questions
Source : Traditional

                 Maggid – Four Questions


?מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת

Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?

Why is this night of Passover different from all other nights of the year?

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה

She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah.

On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר

Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror.

On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?

שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים

Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat.Ha-lai-lah hazeh sh'tei p'ameem.

On all other nights, we do not dip vegetables even once,
why on this night do we dip greens into salt water and bitter herbs into sweet haroset?

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ

Sheb’khol ha-lei-lot anu och-leem bein yo-shveen u-vein m’su-been, ha-lailah hazeh kulanu m’subeen.

On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?

-- Four Questions
Source : image from Margaret Hobart
Even more questions...

Take a piece of paper and write a question you have about Passover. It can be a question about other people's memories or experiences, about the traditions of the holiday, or related to any theme you sense in the holiday. You are free to interject with them at any point, but we will take all these questions and pull them out during dinner.

-- Four Children

The Torah speaks of four types of children: one is wise, one is wicked, one is simple, and one does not know how to ask.

The Wise One asks: "What is the meaning of the laws and traditions God has commanded?" You should teach him all the traditions of Passover, even to the last detail.

The Wicked One asks: "What does this ritual mean to you?" By using the expression "to you" he excludes himself from his people and denies God. Shake his arrogance and say to him: "It is because of what the Lord did for me when I came out of Egypt..." "For me" and not for him -- for had he been in Egypt, he would not have been freed.

The Simple One asks: "What is all this?" You should tell him: "It was with a mighty hand that the Lord took us out of Egypt, out of the house of bondage."

As for the One Who Does Not Know How To Ask, you should open the discussion for him, as it is written: "And you shall explain to your child on that day, 'It is because of what the Lord did for me when I came out of Egypt."




"Each one of us contains aspects of each child; each one of us is sometimes wise and sometimes wicked, sometimes simple and sometimes silent. We are the four children. As such we ask questions and we provide answers, different answers for different needs." -- Rabbi Miriam T. Spitzer

What do you make of this text? Split off into pairs or groups of 3 and discuss for 5 minutes. Do you agree with the characterizations of each question? Which child do you identify with?


-- Exodus Story
Source : Source: The Wisdom of Heschel”
“People of our time are losing the power of celebration. Instead of celebrating we seek to be amused or entertained. Celebration is an active state, an act of expressing reverence or appreciation. To be entertained is a passive state--it is to receive pleasure afforded by an amusing act or a spectacle.... Celebration is a confrontation, giving attention to the transcendent meaning of one's actions. ― Abraham Joshua Heschel

This is what every Seder is about. Celebration of freedom, expressing reverence, appreciation, and confronting who we were and who we have become.

-- Exodus Story
Source : The 30-Minute Seder

Avadim hayyinu, hayyinu............. עבדים היינו היינו

Atah bnei chorin, bnei chorin!. ....עתה בני חורין בני חורין

Avadim hayyinu,........................... עבדים היינו

atah atah bnei chorin, bnei chorin... עתה עתה בני חורין בני חורין

We were slaves and now we are free!

עבדים היינו לפרעה במצריים, ויוציאנו יי אלוהינו משם

ביד חזקה ובזרוע נטויה

We were slaves in Egypt, and Hashem our G-d brought us out of there

with a mighty hand and an outstretched arm.


Come and hear the story of our people,

The story we relive on Seder night.

How our ancestors went forth from the straights of Mitzrayim

to the open places of rejoicing and faith.

This story belongs to you and me.

An age-old story, it becomes our own

when we tell it on Seder night.

“A wandering Aramean was my father.

He went down to Mitzraim few in number.

There he became a great nation, mighty and numerous.” (Duet. 26:5)

In Egypt we discovered our distinctiveness.

Few in number, we learned that greatness is more than numbers.

“The Egyptians treated us harshly and oppressed us,

they imposed hard labor on us.” (Duet. 26:6)

Their harshness wounded us with false accusations,

with venom and hate and distrust.

“We cried out to Adonai, the God of our ancestors,

He heard our voice and saw our affliction, our toil and our oppression.” (Duet. 26:7)

What did Adonai see in Mitzraim?

He saw families torn asunder, and children made to suffer.

God saw the cruelty of Egypt and the helplessness of Israel.

“So Adonai brought us out of Egypt

with a mighty hand, with an out-stretched arm,

with awe and signs and wonders.” (Duet. 26:8)

Egypt and Israel felt God’s presence

In every corner of the land.

His signs filled the earth and the sky

His wonders could be seen in every Israelite’s eye.

With a mighty hand He demanded justice for the oppressed.

With plagues and wonders he taught the Egyptians the lesson of his power.

So may God’s signs be present today

To teach us of Your justice and Your mighty acts.


Turn to a partner (or a group of 3) and tell this story in exactly one minute. We are going to time you! We will give you time to jot down your thoughts first.


Now, go back through the text and choose one line or detail that was left out of your summary. You can also choose a detail from any other part of the Haggadah, or any other Exodus story you know (Prince of Egypt, anyone?). Discuss the significance of the detail you chose with your partner(s).


-- Ten Plagues
The Ten Plagues

(image from JewBelong; text derived from Machar Congregation of DC's Haggadah)

Let us all refill our cups.

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 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) דם
Frogs - Ts'phardea (Ts'phar-DEH-ah) צפרדע
Gnats - Kinim (Kih-NEEM) כנים
Flies - Arov (Ah-ROV) ערוב
Cattle Disease - Dever (DEH-vehr) דבר
Boils - Sh'hin (Sh'-KHEEN) שחין
Hail - Barad (Bah-RAHD) ברד
Locusts - `Arbeh (Ar-BEH) ארבה
Darkness - Hoshekh (KHO-shekh) חושך
Death of the Firstborn - Makkat B'khorot (Ma-katB'kho-ROT) מכת בכורות

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 name some of the plagues of our own world:

Everyone is encouraged to call out names of plagues of today.

________________________ ________________________

________________________ ________________________

________________________ ________________________

-- Cup #2 & Dayenu
Source : Abraham Joshua Heschel, Design by
Heschel on Radical Amazement

-- Cup #2 & Dayenu
Source : Rabbi Avi Weiss

Many feel that redemption requires complete change. Dayenu reminds us that redemption or self-improvement is a process. Each line of the Dayenu makes this very point. For example, we say had God taken us out of Egypt and not executed judgment upon the Egyptians, Dayenu – it would have been enough. One should be perpetually moving toward self-improvement. The process is sometimes more valuable than the end result.

[...] I remember, during some of the most difficult times of the Free Soviet Jewry Movement, standing outside Soviet government buildings and chanting Dayenu. Our message was clear. We were saying “Enough of the suffering that our sisters and brothers in the Soviet Union are experiencing.” We would spell out what we meant using the structure of the Dayenu itself. “Had only the Soviets prevented the baking of matzot, and not imprisoned Sharansky, it would have been enough….”

But in reality Dayenu teaches the opposite message. It tells us that had God only done one favor for us, it would have been enough. Dayenu is not a song of complaint; it is rather a song of thanksgiving to God. Dayenu is a perfect way to bring the learning in the magid section to a higher level. Once recounting the story of the Exodus, we cannot contain ourselves as we declare: Thank you, God, for allowing us to ascend and come one step closer to full redemption.


In what ways have we made real, tangible improvements to ourselves and the world? Take some time to think about them and appreciate each one. _____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

-- Cup #2 & Dayenu

One of most beloved songs in the Passover seder is "Dayenu". A few of us will read the stanzas one at a time, and everyone else will respond, "Dayenu" – meaning, “it would have been enough for us”.

Fun fact: Persian and Afghani Jews hit each other over the heads and shoulders with scallions every time they say Dayenu! They especially use the scallions in the ninth stanza which mentions the manna that the Israelites ate everyday in the desert, because Torah tells us that the Israelites began to complain about the manna and longed for the onions, leeks and garlic. Feel free to be Persian/Afghani for the evening if you’d like.

1. If He had brought us out from Egypt,

Ilu hotzianu mimitzrayim,. ...............אִלּוּ הוֹצִיאָנוּ מִמִּצְרָיִם

and had not carried out judgments against them

v'lo asah bahem sh'fatim,. ................וְלֹא עָשָׂה בָּהֶם שְׁפָטִים

— Dayeinu! .........................................דַּיֵּנוּ

2. If He had carried out judgments against them,

Ilu asah bahem sh'fatim.. .................אִלּוּ עָשָׂה בָּהֶם שְׁפָטִים

and not against their idols

v'lo asah beloheihem,. .......................וְלֹא עָשָׂה בֵּאלֹהֵיהֶם

— Dayeinu! .........................................דַּיֵּנוּ

3. If He had destroyed their idols,

Ilu asah beloheihem, ..........................אִלּוּ עָשָׂה בֵּאלֹהֵיהֶם

and had not smitten their first-born

v'lo harag et b'choreihem,. ................ וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם

— Dayeinu! .........................................דַּיֵּנוּ

4. If He had smitten their first-born,

Ilu harag et b'choreihem,. .................. אִלּוּ הָרַג אֶת בְּכוֹרֵיהֶם

and had not given us their wealth

v'lo natan lanu et mamonam,. ............ וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם

— Dayeinu! .........................................דַּיֵּנוּ

5. If He had given us their wealth,

Ilu natan lanu et mamonam,. .............. אִלּוּ נָתַן לָנוּ אֶת מָמוֹנָם

and had not split the sea for us

v'lo kara lanu et hayam, ....................... לא קָרַע לָנוּ אֶת הַיָּם

— Dayeinu! .........................................דַּיֵּנוּ

6. If He had split the sea for us,

Ilu kara lanu et hayam,. ......................... אִלּוּ קָרַע לָנוּ אֶת הַיָּם

and had not taken us through it on dry land

v'lo he'eviranu b'tocho becharavah,. ...וְלֹא הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה

— Dayeinu! .........................................דַּיֵּנוּ

7. If He had taken us through the sea on dry land,

Ilu he'eviranu b'tocho becharavah,. ......אִלּוּ הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה

and had not drowned our oppressors in it

v'lo shika tzareinu b'tocho,. .................... וְלֹא שִׁקַע צָרֵינוּ בְּתוֹכוֹ

— Dayeinu! .........................................דַּיֵּנוּ

8. If He had drowned our oppressors in it,

Ilu shika tzareinu b'tocho, ...................... אִלּוּ שִׁקַע צָרֵינוּ בְּתוֹכוֹ

and had not supplied our needs in the desert for forty years

v'lo sipeik tzorkeinu bamidbar arba'im shana, וְלֹא סִפֵּק צָרַכֵּנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה

— Dayeinu! .........................................דַּיֵּנוּ

9. If He had supplied our needs in the desert for forty years,

Ilu sipeik tzorkeinu bamidbar arba'im shana, אִלּוּ סִפֵּק צָרַכֵּנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה

and had not fed us the manna

v'lo he'echilanu et haman, וְלֹא הֶאֱכִילָנוּ אֶת הַמָּן

— Dayeinu! .........................................דַּיֵּנוּ

10. If He had fed us the manna,

Ilu he'echilanu et haman,. ................. אִלּוּ הֶאֱכִילָנוּ אֶת הַמָּן

and had not given us the Shabbat

v'lo natan lanu et hashabbat,. ........... וְלֹא נָתַן לָנוּ אֶת הַשַּׁבָּת

— Dayeinu! .........................................דַּיֵּנוּ

11. If He had given us the Shabbat,

Ilu natan lanu et hashabbat,. ............. אִלּוּ נָתַן לָנוּ אֶת הַשַּׁבָּת

and had not brought us before Mount Sinai

v'lo keirvanu lifnei har sinai,. .............. וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי

— Dayeinu! .........................................דַּיֵּנוּ

12. If He had brought us before Mount Sinai,

Ilu keirvanu lifnei har sinai, ...............אִלּוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי

and had not given us the Torah

v'lo natan lanu et hatorah,. ............... וְלֹא נָתַן לָנוּ אֶת הַתּוֹרָה

— Dayeinu! .........................................דַּיֵּנוּ

13. If He had given us the Torah,

Ilu natan lanu et hatorah,. .................. אִלּוּ נָתַן לָנוּ אֶת הַתּוֹרָה

and had not brought us into the land of Israel

v'lo hichnisanu l'eretz yisra'eil,. ......... וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל

— Dayeinu! .........................................דַּיֵּנוּ

14. If He had brought us into the land of Israel,

Ilu hichnisanu l'eretz yisra'eil,. ..........אִלּוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל

and not built for us the Holy Temple

v'lo vanah lanu et beit hamikdash,. ..וְלֹא בָּנָה לָנוּ אֶת בֵּית הַמִּקְדָּשׁ

— Dayeinu! .........................................דַּיֵּנוּ

-- Cup #2 & Dayenu
Source : 30 Minute Seder
Explaining the Seder Plate

Rabban Gamaliel used to say: If one has not explained three things on Pesach, one has not fulfilled his obligation. They are: Pesach, Matzah, and Maror.

Pesach (Shank Bone): Why did our fathers eat the Passover offering during the time that Temple was still standing? It is because the Holy One, Blessed be He, passed over the houses of our ancestors in Egypt, as it is written: "You shall say: It is the Passover offering for the Lord, who passed over the houses of the children in Egypt when He smote the Egyptians and spared our houses. The people knelt and bowed down."

Matzah ( Lift up the matzah ): Why do we eat this matzah? It is because the King of Kings, the Holy one, revealed Himself to our ancestors and redeemed them before their dough had time to ferment, as it is written: "They baked the dough which they had brought out of Egypt into unleavened cakes; for they were driven out of Egypt and could not delay, nor had they prepared any provision for their journey."

Maror ( Lift up the maror ): Why do we eat this bitter herb? It is because the Egyptians embittered the lives of our fathers in Egypt, as it is written: "They made life bitter for them with hard labor, with clay and bricks, and with all kinds of labor in the field; whatever work tasks they performed were backbreaking."

What else is on our plate? Offer an alternative explanation for these symbols, or any of the others you see on the seder plate. _____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

-- Cup #2 & Dayenu
Source : Trans​lation based on Jewish Publicati​on Society Bible (1917)

Although our seder is not over, we have filled the commandment to tell the story. To celebrate, we begin with a taste of the hallel ( praise or song) that will follow dinner.

Betzeit yisrael mimitzrayim,. ............. בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם

beit Ya'akov meam loez. .................... בֵּית יַעֲקֹב מֵעַם לֹעֵז.

Haytah yehudah lekodsho. ................ הָיְתָה יְהוּדָה לְקָדְשׁוֹ

Yisrael mamshelotav...... .................... יִשְׂרָאֵל מַמְשְׁלוֹתָיו.

Hayam ra'ah vayanos,.... .................... הַיָּם רָאָה וַיָּנֹס

hayarden yisov leachor... ................... הַיַּרְדֵּן יִסֹּב לְאָחוֹר.

Heharim rakedu cheilim,... .................. הֶהָרִים רָקְדוּ כְאֵילִים

gevaot kivnei tzon.... ............................ גְּבָעוֹת כִּבְנֵי צֹאן.

Mah lecha hayam ki tanus,. ................ מַה לְּךָ הַיָּם כִּי תָנוּס

hayarden tisov leachor. ....................... הַיַּרְדֵּן תִּסֹּב לְאָחוֹר.

Heharim tirkedu cheilim,. .................... הֶהָרִים תִּרְקְדוּ כְאֵילִים

gevaot kivnei tzon. ................................גְּבָעוֹת כִּבְנֵי צֹאן.

Milifnei adon chuli aretz,. ....................מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ

Mlifnei eloah ya'akov..... ......................מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב.

Hahofechi hatzur agam mayim,. .......הַהֹפְכִי הַצּוּר אֲגַם מָיִם

Chalamish lemayeno mayim. .............חַלָּמִישׁ לְמַעְיְנוֹ מָיִם



When Israel came forth out of Egypt, the house of Jacob from a people of strange language;​ Judah​ became His sanctuary​, Israel His dominion.​ The sea saw it, and fled; the Jordan turned backward.​ The mountains​​ skipped like rams, the hills like young sheep. What is has come upon you, the sea, that you flee? The Jordan, that you turn backward?​ The mountains​​, that you skip like rams; the hills, like young sheep? Tremb​le, earth, at the presence of the Master, at the presence of the God of Jacob; Who turned the rock into a pool of water, the flint into a fountain of waters.

-- Cup #2 & Dayenu
Source :
Second Cup

We've come a long way since our first cup of wine. There are a lot of interpretations of what the four cups of Passover symbolize. What do you think we should be raising a glass to at this point? _________________________________________________________________________________________________________________________

בָּרוּךְ אתה יי אֱלֹהֵינוּ מֶלֶךְ העוֹלָם, אֲשֶׁר גְּאָלָנוּ וְגָּאַל אֶת אֲבוֹתֵינוּ מִמִּצְרַים , וְהִגִּיעָנוּ לַלַּיְלָה הַזֶּה לֶאֱכָל בּוֹ מַצָּה וּמָרוֹר. כֵּן יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ. וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים אֲשֶׁר יַגִּיעַ דָּמָם עַל קִיר מִזְבַּחֲךָ לְרָצוֹן, וְנוֹדֶה לְךָ שִׁיר חָדָש עַל גְּאֻלָּתֵנוּ ועַל פְּדוּת נַפְשֵׁנוּ. בָּרוּךְ אַתָּה יי גָּאַל יִשְׂרָאֵל. בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.

Baruch Atah Adonai, Eloheinu Melech haolam, borei p’ri hagafen.

Praised are you, Adonai, our God, sovereign of the universe, who has redeemed us and our fathers from Egypt and enabled us to reach this night that we may eat matzo and marror. Lord our God and God of our fathers, enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion your city, and joyful at your service. There we shall eat of the offerings and Passover sacrifices which will be acceptably placed upon your altar. We shall sing a new hymn of praise to you for our redemption and for our liberation. Praised are you, Adonai, who has redeemed Israel. Praised are you, Adonai, our God, sovereign of the universe, who has created the fruit of the vine.

Source : Rumi Quote
Barriers to Love

Source : The Other Side of the Sea: T'ruah's Haggadah on Fighting Modern Slavery
Our hands were touched by this water earlier during tonight's seder, but this time is different. This is a deeper step than that. This act of washing our hands is accompanied by a blessing, for in this moment we feel our People's story more viscerally, having just retold it during Maggid. Now, having re-experienced the majesty of the Jewish journey from degradation to dignity, we raise our hands in holiness, remembering once again that our liberation is bound up in everyone else's. Each step we take together with others towards liberation is blessing, and so we recite: 

                                                         --Rabbi Menachem Creditor, Congregation Netivot Shalom, Berkeley, CA

Baruch Atah Adonai, Eloheinu Melech ha’olam, asher kidshanu bemitvotav vetzivanu al netilat yadayim.

בָּרוּךְ אַתָּה ה' אֱלֹֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִּם.

Blessed are You ETERNAL our God, Master of time and space, who has sanctified us with commandments and instructed us regarding lifting up our hands.


In Hamotzi we say blessed are you Hashem who brings bread from the ground. The obvious question is why do we say bread from the ground? After all doesn’t Hashem only provide the Wheat? The answer is that by stating the beracha as such we are saying we are a partner to Hashem being that we are a part of him and by leaving our individual work out of the picture we can see ourselves as a part of G-d. To have pride is exactly the opposite of this idea.

-- Chaviv Danesh

In the midst of our royal feasting, matzah is meant to be a moment of humility. It can be hard to balance between self-confidence and humility. Have you ever struggled to be both self-assured and humble? Reflect on those moments while you eat the matzah.


Take the three matzot - the broken piece between the two whole ones – and hold them in your hand and recite the following blessing:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ.

Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz.

Praised are you, Adonai, Lord our God, Ruler of the universe, who provides sustenance from the earth.

Before eating the matzah, put the bottom matzah back in its place and continue, reciting the following blessing while holding only the top and middle piece of matzah.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה.

Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah.

Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat matzah.

Break the top and middle matzot into pieces and distribute them everyone at the table to eat a while reclining to the left.


Our eating of maror and talking about slavery might [...] carry with it a lesson about the negative power of shame. I don’t like sharing my stories of pain or difficulty. They often feel like stories of failure. It often feels like my pain is a result of my inadequacy in managing my life or lack of success. If I were a better person, more capable, wiser, more powerful, my story would be all about happiness. Sadness becomes associated with failure. By including the pain and humiliation in our national story of birth and redemption we are reminding ourselves that pain, sadness, and difficulty are part of everyone’s story. I don’t need to paper over it or pretend it’s not there. My challenge is to include fully the hard parts of my story, both individually and nationally, and still feel joy and gratitude. Our plates include bitter herbs right next to the matza and the wine.

-- Rabbi Zvi Hirschfield

In a world where so much time is devoted to social media and our "personal branding", it can be difficult to be open about the bitterness in our lives. What are some of the bitter truths about our lives that we don't like to share with people?


Now take a kezayit (the volume of one olive) of the maror. Dip it into the Charoset, but not so much that the bitter taste is neutralized. Recite the following blessing and then eat the maror (without reclining):

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר.

Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror.

Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat the bitter herb.


The quality of being a rodef shalom (pursuer of peace) requires the ability to recognize the value of different perspectives and the skill of unifying conflicting truths into a harmonious whole. It requires the recognition that single individuals perceive only a portion of the complete truth. Hillel says: “If I am not for myself, who is for me? And when I am for myself, what am I? And if not now, when?" [...]

Appropriately, the haggadah depicts Hillel as requiring the consumption of the Pesach sacrifice the food of redemption, through an act of combining − the korekh. Only the harmonious merging of a variety of components produces the true redemptive experience.

-- Leah Rosenthal

Before we (at last!) begin our potluck feast, we combine the most important ritual elements of our table together. Take this time to reflect on our journey thus far, and hold all the conflicting feelings and truths together.


Source : Traditional



After the meal, take the Afikoman and divide it among all the guests at the Seder table.

It is forbidden to drink or eat anything (except the remaining two ritual cups of wine) after eating  the Afikoman.


The silence before the breaking of the middle mat­zah and before the eating of the afikoman suggests that something secret is expressed in the ceremony. We know that the idea of a Messianic era was con­sidered a threat to regimes for whom there was no messiah but the Emperor, no redeemer but Rome. To dream of an era of peace, an end to slavery, is a revolutionary critique of the status quo. Jews dis­agreed among themselves as to who the Messiah will be or when the Messiah will come, but one thing they all knew. This was not the Messiah, now was not the fulfillment of the Messianic era. In silence, without benediction–for one does not bless that which has not yet occurred–they broke the matzah hidden between the two whole ones, anticipated its recovery, and eating it affirmed their belief in the Passover of the Future.

-- Rabbi Harold Schulweis

When we broke the middle matza, we discussed brokenness. Now, we as we find and eat the afikoman, we bring some kind of wholeness back to the table. The afikoman is broken and can't be unbroken, but by breaking it into even smaller pieces and distributing them to everyone, we heal some of the pain of that brokenness. We dined like royalty tonight, but the taste of the afikoman is meant to be what lingers on our tongues through the conclusion of the seder.

Think about the brokenness in your life and your world. What hopes do you have for that brokenness?


As liberated people, we can dream, and choose to live our lives in accordance with our dreams. What would it mean to live your life in the hope of repairing the brokenness of the world?



For the LORD thy G-d bringeth thee into a good land, a land of brooks of water, of fountains and depths, springing forth in valleys and hills; a land of wheat and barley, and vines and fig-trees and pomegranates; a land of olive-trees and honey; a land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. And thou shalt eat and be satisfied, and bless the LORD thy G-d for the good land which He hath given thee.

(Deuteronomy 8:7-10)


In our tradition, the most important blessing on the food comes after we eat it. You can choose to join in the singing or to silently reflect. In either case, a question to think over: What does it mean to bless something? What power does our blessing have? What can we use that power for?


We pour the third cup of wine, without drinking yet, and continue.

Source :

This is the full text of the traditional blessing after meals. It is long and in Hebrew. Jess thinks it is beautiful and fun to sing it out loud, and would love if you would join her, humming along or clapping if you don't know the words. Alternatively, take a brief nap and we'll be back shortly.

שִׁיר הַמַּעֲלוֹת: בְּשׁוּב יהוה אֶת־שִׁיבַת צִיּוֹן הָיִ֫ינוּ כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם, הִגְדִּיל יְיָ לַעֲשׂוֹת עִם אֵלֶּה. הִגְדִּיל יְיָ לַעֲשׂוֹת עִמָּנוּ, הָיִינוּ שְׂמֵחִים. שׁוּבָה יְיָ אֶת שְׁבִיתֵנוּ, כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו. תְּהִלַּת יְיָ יְדַבֶּר פִּי, וִיבָרֵךְ כָּל בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד. וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם הַלְלוּיָהּ. הוֹדוּ לַייָ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ. מִי יְמַלֵּל גְּבוּרוֹת יְיָ יַשְׁמִיעַ כָּל תְּהִלָּתוֹ

When the Lord returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: “The Lord has done great things for them.” The Lord did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.

Include parentheses when there is a minyan present.

Leader: רַבּוֹתַי נְבָרֵךְ. Friends, let us say grace.

Participants: יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. Praised be the name of the Lord now and forever.

Leader: יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ. Praised be the name of the Lord now and forever. With your permission, let us now bless (our God) whose food we have eaten.

Participants: בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ. Blessed be (our God) whose food we have eaten.

Leader: בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ. Blessed be (our God) whose food we have eaten.

All together: בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ. Blessed be He and blessed be His name.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.

Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.

נוֹדֶה לְךָ יְיָ אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה, וְעַל שֶׁהוֹצֵאתָנוּ יְיָ אֱלֹהֵינוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים, וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ, וְעַל תּוֹרָתְךָ שֶׁלִמַּדְתָּנוּ, וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ, וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ, וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה.

We thank you, Adonai, Lord our God, for having given a beautiful, good, and spacious land; for having taken us out from the land of Egypt and redeemed us from the house of slavery; for Your covenant which You sealed in our flesh; for Your Torah which You taught us; for the life, grace and kindness You have granted us; and for the food with which You always sustain us.

וְעַל הַכֹּל יְיָ אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי תָּמִיד לְעוֹלָם וָעֶד. כַּכָּתוּב, וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ. בָּרוּךְ אַתָּה יְיָ, עַל הָאָרֶץ וְעַל הַמָּזוֹן. רַחֶם נָא יְיָ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו. אֱלֹהֵינוּ אָבִינוּ רְעֵנוּ זוּנֵנוּ פַּרְנְסֵנוּ וְכַלְכְּלֵנוּ וְהַרְוִיחֵנוּ וְהַרְוַח לָנוּ יְיָ אֱלֹהֵינוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא אַל תַּצְרִיכֵנוּ יְיָ אֱלֹהֵינוּ לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלֹא לִידֵי הַלְוָאָתָם, כִּי אִם לְיָדְךָ הַמְּלֵאָה הַפְּתוּחָה הַקְּדוֹשָׁה וְהָרְחָבָה, שֶׁלּא נֵבוֹשׁ וְלֹא נִכָּלֵם לְעוֹלָם וָעֶד.

For everything, Adonai, our God, we thank and praise You. May your name be blessed by all forever, as it is written: “After you have eaten and are satisfied, you shall bless Adonai, our God for the good land he has given you.” Praised are you, Adonai, for the land and the food. Have mercy, Adonai our God, on Israel your people, on Jerusalem your city, on Zion the abode of your glory, on the kingdom of the house of David your anointed one, and on the great and holy Temple that bears your name. Our God, our Father, tend and feed us; sustained and support us and relieve us. Speedily, Adonai our God, grant us relief from all our troubles. Lord our God, O make us not rely on the gifts and loans of men but rather on your full, open and generous hand, that we may never be put to shame and disgrace.

אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, יַעֲלֶה וְיָבֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וּפִקְדּוֹנֵנוּ, וְזִכְרוֹן אֲבוֹתֵינוּ, וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדֶּךָ ,וְזִכְרוֹן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ, וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ, לִפְלֵטָה לְטוֹבָה לְחֵן וּלְחֶסֶד וּלְרַחֲמִים, לְחַיִּים וּלְשָׁלוֹם בְּיוֹם חַג הַמַּצּוֹת הַזֶּה. זָכְרֵנוּ יְיָ אֱלֹהֵינוּ בּוֹ לְטוֹבָה וּפָּקְדֵנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים. וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחָנֵּנוּ וְרַחֵם עָלֵינוּ וְהוֹשִׁיעֵנוּ, כִּי אֵלֶיךָ עֵינֵינוּ, כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה

Our God and God of our fathers, may the remembrance of us, of our fathers, of the anointed son of David your servant, of Jerusalem your holy city, and of all your people the house of Israel, ascend, come, appear, be heard, and be accepted before you for deliverance and good, for grace, kindness and mercy, for life and peace, on this day of the Festival of Matzot. Remember us this day, Lord our God, for goodness; consider us for blessing; save us for life. With a word of salvation and mercy spare us and favor us; have pity on us and save us, for we look to you, for you art a gracious and merciful God and King.

וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יְיָ, בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם. אָמֵן.

Rebuild Jerusalem the holy city speedily in our days. Praised are you, Adonai, who will rebuild Jerusalem in mercy. Amen.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הָאֵל אָבִינוּ מַלְכֵּנוּ אַדִּירֵנוּ בּוֹרְאֵנוּ גֹּאֲלֵנוּ יוֹצְרֵנוּ קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקֹב, רוֹעֵנוּ רוֹעֵה יִשְׂרָאֵל הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב לַכֹּל שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב הוּא מֵטִיב הוּא יֵיטִיב לָנוּ. הוּא גְמָלָנוּ הוּא גוֹמְלֵנוּ הוּא יִגְמְלֵנוּ לָעַד לְחֵן וּלְחֶסֶד וּלְרַחֲמִים וּלְרֶוַח הַצָּלָה וְהַצְלָחָה בְּרָכָה וִישׁוּעָה נֶחָמָה פַּרְנָסָה וְכַלְכָּלָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכָל טוֹב, וּמִכָּל טוּב לְעוֹלָם אַל יְחַסְּרֵנוּ.

Praised are you, Adonai our God, Ruler of the universe. Adonai, you are our father, our king and sovereign, our creator, our redeemer, our maker, the holy one of Jacob, the shepherd of Israel, the good king who does good to all and has done good, is doing good, and will do good. You bestow favors on us constantly. You lavish on us kindness and mercy, relief and deliverance, success, blessing, salvation, comfort, sustenance, support mercy, life and peace and all goodness. May you never deprive us of any good thing.

הָרַחֲמָן הוּא יִמְלֹךְ עָלֵינוּ לְעוֹלָם וָעֶד. הָרַחֲמָן הוּא יִתְבָּרַךְ בַּשָּׁמַיִם וּבָאָרֶץ. הָרַחֲמָן הוּא יִשְׁתַּבַּח לְדוֹר דּוֹרִים וְיִתְפָּאַר בָּנוּ לָעַד וּלְנֵצַח נְצָחִים וְיִתְהַדַּר בָּנוּ לָעַד וּלְעוֹלְמֵי עוֹלָמִים. הָרַחֲמָן הוּא יְפַרְנְסֵנוּ בְּכָבוֹד. הָרַחֲמָן הוּא יִשְׁבּר עֻלֵנוּ מֵעַל צַוָּארֵנוּ וְהוּא יוֹלִיכֵנוּ קוֹמְמִיּוּת לְאַרְצֵנוּ. הָרַחֲמָן הוּא יִשְׁלַח לָנוּ בְּרָכָה מְרֻבָּה בַּבַּיִת הַזֶּה וְעַל שֻׁלְחָן זֶה שֶׁאָכַלְנוּ עָלָיו. הָרַחֲמָן הוּא יִשְׁלַח לָנוּ אֶת אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב וִיבַשֶּׂר לָנוּ בְּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת.

May the Merciful One reign over us forever and ever. May the Merciful One be blessed in heaven and on earth. May the Merciful One be praised for all generations; may He be glorified in us forever and ever; may He be honored in us to all eternity. May the Merciful One grant us an honorable livelihood. May the Merciful One break the yoke from our neck; may He lead us upstanding into our land. May the Merciful One send ample blessing into this house and upon this table at which we have eaten. May the Merciful One send us Elijah the prophet of blessed memory who will bring us good tidings of consolation and comfort.

הָרַחֲמָן הוּא יְבָרֵךְ אוֹתִי (וְאֶת אִשְׁתִּי/בַּעֲלִי/זַרְעִי וְאֶת) כָּל אֲשֶׁר לִי,

May the Merciful One bless me (and my wife/husband/children) and all that is mine

וְאֶת כָּל הַמְסֻבִּין כַּאן,

and all who are seated here,

אוֹתָנוּ וְאֶת כָּל אֲשֶׁר לָנוּ, כְּמוֹ שֶׁנִּתְבָּרְכוּ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב בַּכֹּל מִכֹּל כֹּל, כֵּן יְבָרֵךְ אוֹתָנוּ כֻּלָּנוּ יַחַד בִּבְרָכָה שְׁלֵמָה, וְנֹאמַר אָמֵן.

us all together and all our possessions just as He blessed our forefathers Abraham, Isaac, and Jacob, with every blessing. May He bless us all together with a perfect blessing, and let us say, Amen.

בַּמָּרוֹם יְלַמְּדוּ עֲלֵיהֶם וְעָלֵינוּ זְכוּת שֶׁתְּהֵא לְמִשְׁמֶרֶת שָׁלוֹם. וְנִשָּׂא בְרָכָה מֵאֵת יְיָ וּצְדָקָה מֵאֱלֹהֵי יִשְׁעֵנוּ. וְנִמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם. May heaven find merit in us that we may enjoy a lasting peace. May we receive blessings from the Lord, justice from the God of our salvation, and may we find favor and good sense in the eyes of God and men.

Optional blessings:

הָרַחֲמָן הוּא יַנְחִילֵנוּ יוֹם שֶׁכֻּלוֹ טוֹב. הָרַחֲמָן הוּא יְבָרֵךְ אֶת מְדִנַת יִשְׂרָאֵל. הָרַחֲמָן הוּא יְבָרֵךְ אֶת חַיָּלֵי צְבָא הֲגַנָּה לְיִשְׂרָאֵל, וְיָגֵן עֲלֵיהֶם. הָרַחֲמָן הוּא יַשְׁכְּין שָׁלוֹם בֵּין בְּנֵי יַעֲקֹב וּבְנֵי יִשְׁמָעֵאל הָרַחֲמָן הוּא יְזַכֵּנוּ לִימוֹת הַמָּשִׁיחַ וּלְחַיֵּי הָעוֹלָם הַבָּא.

May the Merciful One cause us to inherit the day of total goodness. May the Merciful One bless the State of Israel. May the Merciful One bless those who serve in the IDF and watch over them. May the Merciful One enable us to live in the days of the Messiah and in the world to come.

מִגְדּוֹל יְשׁוּעוֹת מַלְכּוֹ וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם. עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן. יְראוּ אֶת יְיָ קְדֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו. כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדֹרְשֵׁי יְיָ לֹא יַחְסְרוּ כָל טוֹב. הוֹדוּ לַייָ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ. פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּייָ וְהָיָה יְיָ מִבְטַחוֹ. נַעַר הָיִיתִי גַם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם. יְיָ עֹז לְעַמּוֹ יִתֵּן יְיָ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם.

God is our tower of salvation, showing kindness to his anointed, to David and his descendents forever. May he who creates peace in his heavenly heights, may he grant peace for us, all Israel; and and all humanity, and we can say, Amen. Revere the Lord, you his holy ones for those who revere him suffer no want. Lions may be famishing and starving, but those who seek the Lord shall not lack any good thing. Give thanks to the Lord, for he is good; his kindness endures forever. You open your hand and satisfy the desire of every living thing. Blessed is the man who trusts in the Lord, and whose trust is in the Lord. I have been young and now I am old, but never have I seen the righteous man forsaken, nor his children wanting bread. The Lord will give strength to his people; the Lord will bless His people with peace.

Source : 30 Minute Seder

The Grace after meals is long and complex for those whose knowledge of Hebrew may be limited. The essence of this prayer is to give thanks for the blessing of food and land. We can conclude our meal with a simpler prayer that the sages recount that expresses the same idea.

בריך רחמנא מרן מלכא דעלמא מריה דהאי פיתא

Barikh rachmana Malka D’alma Maray d’hi pita.

Blessed is the all-merciful one, master of the universe who created this food!

Third Cup

The Blessing after the Meal concludes by drinking the Third Cup of wine, while reclining to the left.

We have told the story. We have eaten our festive meal. What now should we raise our glass for?


בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.

Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.

Praised are you, Adonai, Lord of the universe, who has created the fruit of the vine.

Source : Ela Rbn
Elijah's Cup

We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our Seder. In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions.

אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּי,

אֵלִיָּֽהוּ, 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.

We place a cup of wine for the prophet Elijah at the center of the Seder table. We open the door to welcome this usually unseen guest into our homes in the hope that the final, messianic, redemption of all people is at hand. Our ancient traditions tell us that final redemption will come at the season of Israel's redemption from Egyptian bondage - on some Passover to come.

Source : Ela Rbn
Miriam's Cup

Of more recent origin is the custom of placing a second cup on the Seder table for a second unseen but deserving guest - the prophetess, Miriam, sister of Moses and Aaron.
Why Miriam?
It was Miriam, the Prophetess, symbol of all the courageous and worthy women who kept the home fires burning, even when the men became discouraged and despaired of redemption. Who then is more deserving to be "toasted" with wine and saluted for service "above and beyond" than she?
If the Cup of Elijah is one symbolizing hope for future redemption, Miriam's Cup symbolizes redemption realized through the tireless efforts of women. Let us honor her for her heroism, and through her, all the brave, capable, devoted, faithful and loyal women of who have been, and continue to be, the ongoing source of strength.
For the sake of our righteous women were our ancestors redeemed from Egypt. L'Chaim!

The women fill Miriam's cup. One reads:

זאת כוס מרים, כוס מיים חיים, זכר ליציאת מצריים

Zot Kos Miryam, kos mayim hayim. Zeikher l'yitziat Mitztrayim.

This is the cup of Miriam, the cup of living waters, in remembrance of the Exodus from Egypt.

What do we do on a daily basis that helps bring about our redemption?


Source : abbreviated from Tova Leah Nachmani

The Jerusalem Talmud claims that the Pesach Hallel is not “recited”, rather it is belted out in the kind of song which suits a miraculous moment of reclaiming our lives after a national near-death experience. It is a current, relevant, real singing of salvation, said by Jews worldwide, every year.

On this night I attempt to identify with the pain and tortures of the darkest nights of history. On this night, in contrast, I feel more a deep connection to my modern reality in which I am SO blessed to be living, no matter how great the daily challenges around us and within me.

...In Hallel we are not thanking, rather PRAISING G-d. Which is greater - praising or thanking? When I thank someone, I am recognizing and acknowledging what they have done for ME. But when I praise someone, or when I commend them on an action, an attitude or a character trait unrelated to me, I am seeking out and seeing them more fully for who they are. Not just for what they have done for me.

The Passover story is our story, but it is also part of a larger universal story − called in our tradition the “Springtime of the World”. It is a story which has an ethical monotheistic beginning and an ethical monotheistic aim. In our own small way we hunger to to be partners in this aim when we ask, “how I can use my G-d given gifts and talents to to contribute to G-d’s world and the people who share it?"

What are some things you can whole-heartedly praise in this world?

Before we start Hallel, stand up for a minute and take a stretch. Once we finish the "traditional" hallel, there are many songs written at the end of the Haggadah (and many more not written in the Haggadah!) for you to choose and sing.


What follows is a short selection of the traditional Hallel sung at this point in the seder. Feel free to look into the back of the book for more song suggestions, and start them up!

יי זְכָרָנוּ יְבָרֵךְ. יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל, יְבָרֵךְ אֶת בֵּית אַהֲרֹ. יְבָרֵךְ יִרְאֵי יי, הַקְּטַנִים עִם הַגְּדֹלִים. יֹסֵף יי עֲלֵיכֶם, עֲלֵיכֶם וְעַל בְּנֵיכֶם. בְּרוּכִים אַתֶּם לַיי, עֹשֵׂה שָׁמַיִם וָאָרֶץ. הַשָּׁמַיִם שָׁמַיִם לַיי,וְהָאָרֶץ נָתַן לִבְנֵי אָדָם. לֹא הַמֵּתִים יְהַלְלוּיָהּ ,וְלֹא כָּל יֹרדֵי דוּמָה. וַאֲנַחְנוּ נְבָרֵךְ יָהּ, מֵעַתָּה וְעַד עוֹלָם, הַלְלוּיָהּ.

Adonai z'charanu y'vareich, y'vareich et beit yisra-el, y'vareich et beit aharon. Y'vareich yirei Adonai, hak'tanim im hag'doleem. Yoseif Adonai aleichem, aleichem v'al b'neichem. B'rucheem atem l'Adonai, oseih shamayeem va-aretz. Hashamayeem shamayeem l'Adonai, v'ha-aretz natan livnei adam. Lo hameiteem y'hal'lu yah, v'lo kol yor'dei dumah. Va-anachnu n'vareich yah, mei-atah v'ad olam, hal'luyah.

The Lord is mindful of us and will bless us;
 He will bless the house of Israel;
 He will bless the house of Aaron; 
He will bless those who fear the Lord, small and great. May the Lord bless you and increase you, you and your children. You are blessed by the Lord, Maker of heaven and earth.
The heaven is the Lord's, but earth has been given to mankind. The dead cannot praise the Lord, nor can any who go down into silence. We will bless the Lord now and forever. Halleluyah.



מִן הַמֵּצַר קָרָאתִי יָּהּ, עָנָּנִי בַמֶרְחַב יָהּ.

Min hameitzar karati yah, anani vamerchav yah.

From the narrow I called to the Lord, God answered me in the great freedom of space.



פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק, אָבֹא בָם, אוֹדֶה יָהּ. זֶה הַשַּׁעַר לַיי, צַדִּיקִים יָבֹאוּ בוֹ.

Pitchu li sha-arei tzedek, avo vam odeh yah. Zeh hasha-ar l’Adonai, tzadikim yavo-u vo.

Open the gates of righteousness, that I may enter and praise the Lord.
This is the gateway to the Lord, the righteous shall enter through it.



One person sings a line, then everyone repeats.

Od'cha ki anitani, vat'hi li lishuah. ......................... אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה

I thank You for You have answered me, and have become my salvation.

Even ma-asu haboneem, hay'tah l'rosh pinah. ... אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה

The stone which the builders rejected has become the major cornerstone.

Mei-eit Adonai hay'tah zot, hi niflat b'eineinu..... מֵאֵת יי הָיְתָה זֹּאת הִיא נִפְלָאֹת בְּעֵינֵינוּ.

This the Lord's doing; it is marvelous in our sight.

Zeh hayom asah Adonai, nagilah v’nism’chah vo.... זה היום עשה יי נגילה ונשמחה בו

This is the day, which the Lord has made – let us be glad and rejoice on it.

Ana Adonai hoshi-ah na.. ....... אָנָא יי, הוֹשִיעָה נָּא.

O Lord, deliver us!

Ana Adonai hatzlichah na.. ...... אָנָא יי, הַצְלִיחָה נָא.

O Lord, let us prosper!


Whoever can read the Hebrew reads the first half of the line, and everyone else replies with the chorus: "Ki l'olam chasdo!" (for his loving-kindness is forever).

הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ.

הוֹדוּ לֵאלֹהֵי הָאֱלֹהִים, כִּי לְעוֹלָם חַסְדּוֹ.

הוֹדוּ לָאֲדֹנֵי הָאֲדֹנִים, כִּי לְעוֹלָם חַסְדּוֹ.

לעֹשֵׂה נִפְלָאוֹת גְדֹלוֹת לְבַדּוֹ, כִּי לְעוֹלָם חַסְדּוֹ.

לעֹשֵׂה הַשָּׁמַיִם בִּתְבוּנָה, כִּי לְעוֹלָם חַסְדּוֹ.

לְרוֹקַע הָאָרֶץ עַל הַמָּיְם, כִּי לְעוֹלָם חַסְדּוֹ.

לְעֹשֵׂה אוֹרִים גְּדֹלִים, כִּי לְעוֹלָם חַסְדּוֹ.

אֶת הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיוֹם, כִּי לְעוֹלָם חַסְדּוֹ.

אֶת הַיָּרֵחַ וְכוֹכָבִים לְמֶמְשְׁלוֹת בַּלַּיְלָה, כִּי לְעוֹלָם חַסְדּוֹ.

לְמַכֵּה מִצְרַים בִּבְכוֹרֵיהֶם, כִּי לְעוֹלָם חַסְדּוֹ.

וַיוֹצֵא יִשְׂרָאֵל מִתּוֹכָם, כִּי לְעוֹלָם חַסְדּוֹ.

בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה, כִּי לְעוֹלָם חַסְדּוֹ.

לְגֹזֵר יַם סוּף לִגְזָרִים, כִּי לְעוֹלָם חַסְדּוֹ.

וְהֶעֱבִיר יִשְׂרָאֵל בְּתוֹכוֹ, כִּי לְעוֹלָם חַסְדּוֹ.

וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, כִּי לְעוֹלָם חַסְדּוֹ.

לְמוֹלִיךְ עַמּוֹ בַמִּדְבָּר, כִּי לְעוֹלָם חַסְדּוֹ.

לְמַכֵּה מְלָכִים גְּדֹלִים, כִּי לְעוֹלָם חַסְדּוֹ.

וַיָהֲרֹג מְלָכִים אַדִירִים, כִּי לְעוֹלָם חַסְדּוֹ.

לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי, כִּי לְעוֹלָם חַסְדּוֹ.

וּלְעוֹג מֶלֶךְ הַבָּשָׁן, כִּי לְעוֹלָם חַסְדּוֹ.

וָנָתַן אַרְצָם לְנַחֲלָה, כִּי לְעוֹלָם חַסְדּוֹ.

נַחֲלָה לְיִשְׂרָאֵל עָבְדוּ, כִּי לְעוֹלָם חַסְדּוֹ.

שֶׁבְִּשִׁפְלֵנוּ זָכַר לָנוּ, כִּי לְעוֹלָם חַסְדּוֹ.

וַיִפְרְקֵנוּ מִצָּרֵינוּ, כִּי לְעוֹלָם חַסְדּוֹ.

נֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ.

הוֹדוּ לְאֵל הַשָּׁמַיִם, כִּי לְעוֹלָם חַסְדּוֹ.

GLI Fourth Cup

It's time for our last cup of wine together (for now). Let's raise our glasses to each other. Take a minute to thank the people around you for this experience--and praise them!

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.

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

Praised are you, Adonai, Ruler of the universe, who has created the fruit of the vine.

Drink the wine, then recite the concluding blessing:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ העוֹלָם, עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן ,וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה שֶׁרָצִיתָ וְהִנְחַלְתָּ לַאֲבוֹתֵינוּ לֶאֱכֹל מִפִּרְיָהּ וְלִשְׂבֹּעַ מִטּוּבָהּ רַחֶם נָא יי אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מִזְבְּחֶךָ וְעַל הֵיכָלֶךָ וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹדֶשׁ בִּמְהֵרָה בְיָמֵינוּ וְהַעֲלֵנוּ לְתוֹכָהּ וְשַׂמְחֵנוּ בְּבִנְיָנָהּ וְנֹאכַל מִפִּרְיָהּ וְנִשְׂבַּע מִטּוּבָהּ וּנְבָרֶכְךָ עָלֶיהָ בִּקְדֻשָׁה וּבְטָהֳרָה וְשַׂמְחֵנוּ בְּיוֹם חַג הַמַּצּוֹת הַזֶּה , כִּי אַתָּה יי טוֹב וּמֵטִיב לַכֹּל וְנוֹדֶה לְּךָ עַל הָאָרֶץ וְעַל פְּרִי הַגֶּפֶן. בָּרוּךְ אַתָּה יי עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן.

Praised are you, Adonai, Ruler of the universe, for the vine and the fruit, and for produce of the field, for the beautiful and spacious land, which you gave to our ancestors as a heritage. Have mercy, Adonai our God, on Israel your people, on Jerusalem your city. Rebuild Jerusalem, the holy city, speedily in our days. Bring us there and cheer us with its restoration; may we eat Israel’s produce and enjoy its goodness; we praise you for Jerusalem’s centrality in our lives. and grant us happiness on this Feast of Matzot, For you, Adonai are good and beneficent to all, and we thank you for the land and the fruit of the vine. Praised are you, Adonai, for the land and the fruit of the vine.


On the second night of Passover, we begin a fourty-nine-day count, which ends with Shavuot, the holiday celebrating receiving the Ten Commandments at Mount Sinai. 

.בָרוּךְ אַתָה __ _______ מֶלֶךְ הַעוֹלָם, אֲשֶר קִדְּשָנוּ בְמִצְוֹתָיו, וְצִוָנוּ עַל סְפִירַת הַעוֹמֶר

Baruch atah Adonai elohainu melech ha'olam, asher kidshanu bmitzvotav, v'tsivanu al s'firat ha'omer.

Blessed are You, Lord our God, Master of the Universe, who has sanctified us with His commandments, and commanded us concerning the counting of the Omer.

.הַיוֹם יוֹם אֶחָד לָעֽוֹמֶר

Ha'yom yom echad la-omer.

Today is the first day of the Omer.

.הָרַחֲמָן הוּא יַחֲזִיר לָנוּ עֲבוֹדַת בֵּית הַמִקְדָּש לִמְקוֹמָה, בִּמְהֵרָה בְיָמֵינוּ אָמֵן סֶלָה

Harachaman hu yachazir lanu avodat beit ha'mikdash limkomah, bimheirah, v'yameiny amein selah.

May the MercifulOne restore uto us the service of the Bet Hamikdash to its place, speedily in our days; Amen, Selah.

Source : Mike Feuer in
All night long we have been reliving the story of the Exodus, striving to awaken our present consciousness to redemption. Moments ago the wave of the past finally broke over us, sweeping away the boundary between then and now as we burst into the praises of Hallel. Redemption was transformed from a story about our ancestors into the here and now and given life through our song. But in the midst of our excitement, a question arises. The past is gone forever, and as deep as our present joy may be, it is fleeting. Where is this feeling of freedom taking us?

Now is the time to know that our service tonight has found favor in the eyes of the Redeemer. Nirtzah is not a prayer which attempts to fix what was, or even a joyful offering to God of what has just come to be. Nirtzah is an assertion of hope. It is the confidence that the true fruit of our service tonight will be a redeemed future. The power of Nirtzah lies in our knowledge that we have succeeded in telling a story of our past which now infuses our present with joy. And that our rejoicing in freedom has planted within us the seeds of our future. May our present joy become the fertile ground out of which a truly redeemed future will grow − l’shana haba’ah b’Yerushalayim habenuyah! Next year in the Jerusalem of which we dream!


We are coming to the end of our seder. What would it mean if the story we told tonight was true, and we were truly free people? How would we walk away from this table? What new and old strengths would we carry? What would we be grateful for?


All sing:

לְשָׁנָה הַבָּאָה בִּירוּשַָׁלָיִם!

L'shana Haba'ah b'Y’rushalayim

Next Year in Jerusalem!

Source : Abraham Joshua Heschel Quote, Design by
Just to be is a blessing...


We've been on a crazy dance floor this evening. Let's take a few steps up... say, to the balcony. How was this experience for you? How did we do as a group? What will you take with you?


Eliyahu (or more specifically, his cousin Dror, from the maintenance staff at Bina) would want you to help clean up! :)

Commentary / Readings

From a distance everything looks like a miracle but up close even a miracle doesn’t appear so. Even someone who crossed the Red Sea when it split only saw the sweaty back of the one in front of him and the motion of his big legs, and at most, a hurried glance to the side, fish of many colors in a wall of water, like in a marine observatory behind walls of glass. 

The real miracles happen at the next table in a restaurant in Albuquerque: Two women were sitting there, one with a zipper on a diagonal, so pretty, the other said, “I held my own and I didn’t cry.” And afterwards in the reddish corridors of a strange hotel I saw boys and girls holding in their arms even smaller children, their own, who also held cute little dolls. 


Adir hu, adir hu ...

Yivneh veito bekarov,
Bimheirah, bimheirah,
Beyameinu beka'rov.

Ehl benei, Ehl benei
Benei veit-cha beka'arov.

Bachur hu, gadol hu, dagul hu (chorus)

Hadur hu, vatik hu, zakai hu (chorus)

Chassid hu, tahor hu, yachid hu (chorus)

Kabir hu, lamud hu, melech hu (chorus)

Nora hu, sagiv hu, iizuz hu (chorus)

Podeh hu, tzadik hu, kadosh hu (chorus)

Rachum hu, shaddai hu, takif hu

Yivneh veito bekarov,
Bimheirah, bimheirah,
Beyameinu beka'arov.
Ehl benei, Ehl benei
Benei veit-cha beka'arov!


This song is considered an African American Spiritual song which has been sung by every great gospel and blues artist you can think of,most notably Louis Armstrong. This song established the bond between the Jewish slavery Experience and the African Slave experience as this song was written communally and sung by slaves in the South who felt a kinship between their plight and that of the Jewish Slaves in Egypt.

“Go Down, Moses” is said to have been sung by abolitionists to signal escape or rebellion. The lyrics use biblical imagery
expressing the desire for a release from bondage. The song is marked by its strong tone of determination in the struggle for freedom. To this day, “Go Down, Moses” has remained popular and is performed by gospel singers throughout the world.

Let My People Go!

When Israel was in Egypt’s land,
Let My people go!
Oppressed so hard they could not stand,
Let My people go!

  1. Refrain:
    • Go down, Moses,
      Way down in Egypt’s land;
      Tell old Pharaoh
      To let My people go!
  2. No more shall they in bondage toil,
    Let My people go!
    Let them come out with Egypt’s spoil,
    Let My people go!
  3. You need not always weep and mourn,
    Let My people go!
    And wear these slav’ry chains forlorn,
    Let My people go!
    1. Refrain:
    2. Go down, Moses,
      Way down in Egypt’s land;
      Tell old Pharaoh
      To let My people go!
  4. Your foes shall not before you stand,
    Let My people go!
    And you’ll possess fair Canaan’s land,
    Let My people go!
Echad Mi Yodea

(Echad/shnayim/shlosha/arba/chamisha/shisha/shiv'ah/shmonah/tisha/asara/echad asar/ shnaim asar/shlosha asar) mi yodea?

(Echad/shnayim/shlosha/arba/chamisha/shisha/shiv'ah/shmonah/tisha/asara/echad asar/ shnaim asar/shlosha asar) ani yodea!

13: Shloshah asar midaiya,

12: shnaim asar shivtaiya,

11: echad asar kochvaya,

10: asarah dibraiya,

9: tishah yarchai laidah,

8: shmonah yimei milah,

7: shiv’ah yimei shabbata,

6: shishah sidrei mishnah,

5: chamishah chumshei Torah,

4: arba imahot,

3: shloshah avot,

2: shnai luchot habrit,

1: echad Eloheinu shebashamayim u’va’aretz.


By Jeff Buckley

Well I heard there was a secret chord
That David played and it pleased the Lord
But you don't really care for music, do you?
Well it goes like this: the fourth, the fifth
The minor fall and the major lift
The baffled king composing Hallelujah

Hallelujah [x4]

Your faith was strong but you needed proof
You saw her bathing on the roof
Her beauty and the moonlight overthrew you
She tied you to her kitchen chair
She broke your throne and she cut your hair
And from your lips she drew the Hallelujah

Hallelujah [x8]


עוד יבוא שלום עלינו 
עוד יבוא שלום עלינו 
עוד יבוא שלום עלינו 
ועל כולם! 

סלאאם, עלינו ועל כל העולם 
סלאאם סלאאם 
סלאאם, עלינו ועל כל העולם 
סלאאם סלאאם

Od yavo' shalom aleinu 
Od yavo' shalom aleinu 
Od yavo' shalom aleinu 
Ve al kulam 

Aleinu ve al kol ha olam, 
Salaam, Salaam 
Aleinu ve al kol ha olam, 
Salaam, Salaam


Peace will soon be upon us and on everyone.​ 
Peace upon us and upon the whole world 


When the union's inspiration through the workers' blood shall run
There can be no power greater anywhere beneath the sun
Yet what force on earth is weaker than the feeble strength of one
But the union makes us strong

Solidarity forever, Solidarity forever, Solidarity forever, for the union makes us strong!

Is there aught we hold in common with the greedy parasite,
Who would lash us into serfdom and would crush us with his might?
Is there anything left to us but to organize and fight?
For the union makes us strong.


It is we who plowed the prairies, built the cities where they trade
Dug the mines and built the workshops, endless miles of railroad laid
Now we stand outcast and starving 'mid the wonders we have made
But the union makes us strong


All the world that's owned by idle drones is ours and ours alone.
We have laid the wide foundations; built it skyward stone by stone.
It is ours, not to slave in, but to master and to own.
While the union makes us strong.


They have taken untold millions that they never toiled to earn
But without our brain and muscle, not a single wheel can turn
We can break their haughty power, gain our freedom when we learn
That the union makes us strong


In our hands is placed a power greater than their hoarded gold,
Greater than the might of armies, multiplied a thousand-fold.
We can bring to birth a new world from the ashes of the old
For the union makes us strong.



Olam chesed yibaneh עוֹלָם חֶסֶד יִבָנֶה

I will build this world from love... yai dai dai
And you must build this world from love... yai dai dai
And if we build this world from love... yai dai dai
Then G-d will build this world from love... yai dai dai


Hava nagila
Hava nagila
Hava nagila venis'mecha
(repeat stanza once)

Hava neranenah
Hava neranenah
Hava neranenah venis'mecha
(repeat stanza once)

Uru, uru achim!
Uru achim b'lev sameach
(repeat line three times)

Uru achim, uru achim!
B'lev sameach

When You Believe

Many nights we’ve prayed, with no proof anyone could hear,

In our hearts a hopeful song, we barely understood.

Now we are not afraid, although we know there’s much to fear,

We were moving mountains, long before we knew we could.

There can be miracles when you believe

Though hope is frail, it’s hard to kill

Who knows what miracles you can achieve?

When you believe, somehow you will

You will when you believe

In this time of fear, when prayer so often proves in vain

Hope seemed like the summer birds, too swiftly flown away

Yet now I’m standing here, my heart’s so full I can’t explain

Seeking faith and speaking words I never thought I’d say

Bridge : Ashira Hashem Ki gaoh gaah
Ashira Hashem Ki gaoh gaah
Micha mocha baelim Hashem
Micha mocha nedar bakodesh
Nachitah V’Chas D’Cha am zu galata
Nachitah V’Chas D’Cha am zu galata
Ashira, ashira, ashira


Source : Matisyahu

Sometimes I lay under the moon

And thank God I'm breathing

Then I pray: Don't take me soon

'Cause I am here for a reason
Sometimes in my tears I drown

But I never let it get me down

So when negativity surrounds

I know some day it'll all turn around because...

All my life I've been waiting for

I've been praying for, for the people to say

That we don't wanna fight no more

There will be no more wars, and our children will play

One day (x6)

It's not about win or lose

'Cause we all lose when they feed on the souls of the innocent

Blood-drenched pavement

Keep on moving though the waters stay raging
In this maze you can lose your way (your way)

It might drive you crazy but don't let it faze you, no way (no way)

Sometimes in my tears I drown

But I never let it get me down

So when negativity surrounds

I know some day it'll all turn around because...


One day this all will change

Treat people the same

Stop with the violence

Down with the hate
One day we'll all be free and proud to be

Under the same sun, singing songs of freedom like

One day (x6)


Chad Gadya (English)

Chad gadya, chad gadya. My father bought for two zuzim. Chad gadya, chad gadya.

Then came the cat and ate the kid, My father bought for two zuzim. Chad gadya, chad gadya.

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

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

Then came the fire and burned 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 water and quenched the fire, that burned 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 ox and drank the water, that quenched the fire that burned 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 butcher and slew the ox, that drank the water that quenched the fire, that burned the stick that beat the dog, that bit the cat that ate the kid, My father bought for two zuzim. Chad gadya, chad gadya.

Then came the angel of death, and killed the butcher that slew the ox, that drank the water that quenched the fire, that burned the stick that beat the dog, that bit the cat that ate the kid, My father bought for two zuzim. Chad gadya, chad gadya.

Then came HaKadosh Baruch Hu (the Holy One, blessed be He!) And destroyed the Angel of death, That killed the butcher that slew the ox, that drank the water that quenched the fire, that burned the stick that beat the dog, that bit the cat that ate the kid,
My father bought for two zuzim. Chad gadya, chad gadya.