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Source : Original

Welcome to our seder! As you know, in 2003 I had a double-lung transplant. This transplant has enriched my life dramatically, and I feel like it released me from the bonds of cystic fibrosis. The transplant even happened around the season of Passover, with my liberation from the chest tubes and the hospital happening on Passover itself! Every year I remember that liberation and feel a special closeness to Passover.

In light of that, I challenge each of us to name something that we feel we have been liberated from in the past year and something that we hope to be liberated from this year. Every year we should feel as if we are liberated from something, and continue to strive for more.

This haggdah is titled Flight of the Tortoiseflies because of what a tortoisefly represents. A tortoisefly has the ability to change and adapt to conditions with the beauty and grace of a butterfly. A tortoisefly also has the toughness and longevity to outlast anything. The Israelites were tortoiseflies when they hurried out of Egypt with matzo on their backs, when they made the psychological shift from being an enslaved to a free people, and when they wandered through the desert for 40 years to Israel, the Promised Land!

A flight of a tortoisefly is the shift, physical, mental, and spiritual from enslavement to freedom.

So let's begin! I hope that each of us experiences a flight of a tortoisefly! 

With love,

Wendy Abrams

Passover 2013

Source : Foundation for Family Education, Inc.

(By Rabbi Dan Liben,  "There's no Business like Show business")   There's no seder like our seder, There's no seder I know. Everything about it is halachic Nothing that the Torah won't allow. Listen how we read the whole Haggadah It's all in Hebrew 'Cause we know how. There's no Seder like our seder, We tell a tale that is swell: Moses took the people out into the heat They baked the matzah While on their feet Now isn't that a story That just can't be beat? Let's go on with the show

Source : Multiple sources

Lighting of the Holiday Candles

May these candles, lighted on the Festival of Freedom, bring light into our hearts and minds. May they renew our courage to act for justice and freedom here and now. May they illumine the path to truth, justice and peace. And so we repeat the ancient blessing:

ברוך אתה יי אלהינו מלך העולם אשר קדשנו במצותיו וצונו להדליק נר של יום טוב

Baruch atah Adonai Elohaynoo melech ha-olam, asher keedshanoo b’meetzvotav v’tzeevanoo l’hadleek ner shel (Shabbat v’shel) yom tov.

Praised are You, Lord our God, Whose presence fills the universe, Who has sanctified our lives through Your commandments and commanded us to kindle the Shabbat and festival lights.


ברוך אתה יי אלהינו מלך העולם שהחינו וקימנו והגיענו לזמן הזה

Baruch ata Adonai, Elohaynoo melech ha-olam, sheh’hech’eeyanoo v’keeyemanoo, v’heegeeanoo la-z’man ha-zeh.

Praised are You, Lord our God, Whose presence fills the universe, Who has sanctified our lives through Your commandments and commanded us to kindle the festival lights.


Source : Original

Source : Many sources

Here we are, ready to perform the mitzvah of the first cup of wine and to dedicate this whole evening "to telling the story of miracles and wonders that were performed by our ancestors in Egypt on the night of the 15th of the month of Nisan, more than 3200 years ago. This recalls God's promise of redemption to the people of Israel, as it says, "Remember the day of your Exodus from Egypt" (Exodus 13:3).

Fill the first cup of wine

We are gathered here tonight to affirm our continuity with the generations of Jews who kept alive the vision of freedom in the Passover story. For thousands of years, Jews have affirmed that by participating in the Passover Seder. We not only remember the Exodus, but actually relive it, bringing its transformative power into our own lives.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.

Ba-ruch a-tah, A-do-nai,E-lo-hei-nu me-lech ha-o-lam,bo-rei p'ri ha-ga-fen. (Amen) Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine. (Amen)

Drink the first cup of wine.

Source : Original

Source :

We wash our hands, without saying the blessing. Each person washes the hand of the person next to her (pouring it over a bowl). Imagine that you are washing away all cynicism and despair, and allow yourself to be filled with the hope that the world could be really transformed in accord with our highest vision.

Source : Original

Source : Rheingold Family Haggadah

Spring is here. The world is alive and new; the bonds of winter cold are broken. Nature is reborn and the earth feels free and young again. The trees are budding; behind the buds lie flowers. The surprise of the world is about to burst open.

In Mitzrayim, our ancestors awoke from their sleep in chains to the life of freedom; in the long wandering out of bondage, our people were reborn into a new life.


(Take the parsley, symbol of spring and hope, and dip it into the salt water, symbol of the bitterness and tears of our people, and eat it.)

by Debra
Source : Telling the Story: A Passover Haggadah Explained

In ancient times our people were farmers and shepherds. In this festive season, we are meant to feel a connection with the food we eat from the land and to remember that we are surrounded by blessings and miracles no less majestic than those our ancestors witnessed thousands of years ago. Spring reminds us that we are again given a chance for renewal; a new chance to create peace and goodness in our world. We dip karpas - greens - to symbolize this renewal. The salt water symbolizes the bitter tears shed by our ancestors in slavery

Each person takes greens, dips them in salt water and recites the following:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הָאֲדָמָה                                                     

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p'ri ha-adamah.

We praise You, Adonai, Sovereign of Life, Who creates the fruit of the earth.

Eat the Karpas.

Source : Original



Is matzo poor man's bread or the food of free men? Can it be both? If we regard it as the Bread of Affliction why did we carry dough on our backs out of Egypt, to let it bake in the hot sun without leavening and rising? Can one Matzo be both a symbol of wretchedness and deliverance?

Matzo is a paradox.

Not only is it so, but in breaking the middle matzo we also break with symmetry. There is a bigger half and a smaller half. This unpalatable truth is almost a preamble to the Haggadah. The universe is not symmetrical, all is not evenly divided. There is a richer and poorer half. The distribution of assets is not equal. This is one of the mysteries that persists, omnipresent, throughout time. Life the universe and everything is not fair. We cannot balance this sorry scheme of things entire, and so it goes. What was our response as children to the dawning realization that it was not fair? Did we have coping mechanisms? We survived so we must have coped, but we sacrificed our health in order to do so. We split. We broke into pieces. We hid ourself away. And this is how we prepared ourselves for life. Like the hungriest of paupers eating what we absolutely must, laying aside the greater part for later, when the time is riper. We compromised, accepting this imbalance, bowing to the "Law of Unfairness” which must prevail.

In many ways this acquiescence preceded addiction. We grew satisfied with the expression of a mere fraction of our personalities. We went into "survival mode", subsisting on crumbs of humanness, hiding the greater part of ourselves from ourselves. As we do with the AFIKOMEN.

The focus of our lives grew narrower as our preoccupation with gnawing hunger grew stronger. We had nothing to spare for growth when all we had went to feed our habits. Fewer and fewer opportunities to begin the fixing, as we chased the fix with growing desperation. In the end it became obvious that we had developed a pathological relationship with the "bread of our affliction".

We break the middle matzo because the middle matzo represents the Great Mothering Principle of the Kabbalistical Sphere of BINAH. We lost the ability to take care of our most basic needs, to Mother ourselves.

If the recitation of the Haggadah is our "war-story", our qualification, why are we breaking the matzo now before beginning our war story?

The answer is heartbreaking. The reason this happens before the Haggadah, is because the splitting of the self almost always occurs when we are still in a pre-verbal state. The disorder of our personalities, the shaming and abandonment of ourselves happens when we are still babies, infants. What follows is the story of our lives after the rupture. The inevitable, inexorable descent into the blast-furnace that was our Egypt, and our deliverance. There are no words to describe the event. We simply break the matzo, leaving the smaller section on the Seder plate, We wrap the larger piece in a pillow-case and put it away for afikomen.

Recovery is a lifelong process. We must realize, actualize and integrate the whole of ourselves. We will do this by eating the Afikomen as a symbolic "last-act" of the Seder. When it is all over we will have achieved a reclamation of the "self" we abandoned. We take the Afikomen we have wrapped in a pillowcase, slinging it over the shoulder we explain to our children:

“This is what our parents did when they came out of Egypt;”

As it is written:

“Their dough slung over their shoulders in sheets”

And the sun shone so hot that it was baked, without the opportunity to leaven as dough left alone will do. And so they continued to eat the unleavened bread even when they came out of Egypt".

Why did we continue eating this bread after we had left Egypt? Why is this a point worth mentioning? In a sense we are reminding ourselves of those times early in Recovery when we found ourselves in very painful situations, eating what seemed identical to the bread of our affliction. We can only see with hindsight that we were eating bread of freedom. In our haste to leave Egypt we were prepared to go to any lengths; even mothers with tiny children walked away from the only homes they had. Walking into the wilderness with nothing to eat but unfinished pastry dough and trust in their Higher Power. It is customary to hide the Afikomen, allowing children the excitement of the search. Just another way of keeping them awake and alert whilst the Seder continues.

Maggid - Beginning
Source : Original

Maggid - Beginning
Source : Various

Maggid means retelling the story of the exodus from Egypt.

In every generation, we must see ourselves as if we personally were liberated from Egypt. We gather tonight to tell the ancient story of a people's liberation from Egyptian slavery. This is the story of our origins as a people. It is from these events that we gain our ethics, our vision of history, our dreams for the future. We gather tonight, as two hundred generations of Jewish families have before us, to retell the timeless tale.

Yet our tradition requires that on Seder night, we do more than just tell the story. We must live the story. Tonight, we will re-experience the liberation from Egypt. We will remember how our family suffered as slaves; we will feel the exhilaration of redemption. We must re-taste the bitterness of slavery and must rejoice over our newfound freedom. We annually return to Egypt in order to be freed. We remember slavery in order to deepen our commitment to end all suffering; we recreate our liberation in order to reinforce our commitment to universal freedom.

Raise the tray with the matzot and say:

This is the bread of affliction that our fathers ate in the land of Egypt. Whoever is hungry, let him come and eat; whoever is in need, let him come and conduct the Seder of Passover. This year [we are] here; next year in the land of Israel. This year [we are] slaves; next year [we will be] free people.

The tray with the matzot is moved aside, and the second cup is poured.

(Do not drink it yet).

Maggid - Beginning
Source : (Traditional)

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.

-- Four Questions
Source : Foundation for Family Education, Inc.

(Professor Eliezer Segal,   Why is it only  on Passover night we never know how to do anything right?   We don't eat our meals in the regular ways, the ways that we do on all other days.   `Cause on all other nights we may eat all kinds of wonderful good bready treats,   like big purple pizza that tastes like a pickle, crumbly crackers and pink pumpernickel, sassafras sandwich and tiger on rye, fifty falafels in pita, fresh-fried, with peanut-butter and tangerine sauce spread onto each side up-and-down, then across, and toasted whole-wheat bread with liver and ducks, and crumpets and dumplings, and bagels and lox, and doughnuts with one hole and doughnuts with four, and cake with six layers and windows and doors.    Yes-- on all other nights we eat all kinds of bread, but tonight of all nights we munch matzah instead.   And on all other nights we devour vegetables, green things, and bushes and flowers, lettuce that's leafy and candy-striped spinach, fresh silly celery (Have more when you're finished!) cabbage that's flown from the jungles of Glome by a polka-dot bird who can't find his way home, daisies and roses and inside-out grass and artichoke hearts that are simply first class! Sixty asparagus tips served in glasses with anchovy sauce and some sticky molasses-- But on Passover night you would never consider eating an herb that wasn't all bitter.

-- Four Questions
Source : Unknown

מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה,

-הַלַּיְלָה הַזֶּה כּוּלוֹ מַצָּה.
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת,

 - הַלַּיְלָה הַזֶּה מָרוֹר.
שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת,

- הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים.
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין,

 - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻבִּין

-- Four Questions
Source : Free Siddur Project, adapted

Mah nishtanah halaylah hazeh mikol haleilot?

Sheb’chol haleilot anu och’lin chameitz umatzah, halaylah hazeh kulo matzah.

Sheb’chol haleilot anu och’lin sh’ar y’rakot, halaylah hazeh maror.

Sheb’chol haleilot ein anu matbilin afilu pa’am echat, halaylah hazeh sh’tei f’amim.

-- Four Questions
Source : Telling the Story: A Passover Haggadah Explained

Later, we will read and explore the whole story of the Exodus from Egypt, but first we give a simple answer to each of these four questions.

We eat matzoh because when our ancestors were told by Pharaoh that they could leave Egypt, they had no time to allow their bread to rise, so they baked hurriedly, without leavening.

At the Seder, we eat bitter herbs to remind us of the bitterness our ances- tors experienced when they were oppressed as slaves.

At the Seder table, we dip food twice; once in salt water to remind us of the tears shed in slavery and again in haroset, to remind us that there is sweetness even in bitter times.

In ancient times, slaves ate hurriedly, standing or squatting on the ground. Symbolically, as a sign of freedom, we lean and relax as we partake of wine and symbolic food. The Haggadah tells the story of Rabbi Akiba and other Talmudic scholars sitting at the Seder table in B’nai B’rak all night long discussing the events of the liberation from Egypt. They talked all night until their students came in to announce it was time for the morning prayers. If great scholars can find the theme of freedom so fascinating that it keeps them up all night, our Seder too, will be made more interesting with questions, comments and discussion on this theme.

-- Four Questions
Source : Progressive Jewish Alliance

Consider these 4 quotes and these 4 questions. Discuss either or both.


1) “Change will not come if we wait for some other person or some other time. We are the ones we’ve been waiting for. We are the change that we seek.” - Barack Obama

2) “The only thing we have to fear is fear itself.” - Franklin D. Roosevelt

3) “Were people not in possession of courage, foresight and trust, which are the general conditions of faith, there would be no activity.” - Rabbi Abraham Joshua Heschel

4) “A small group of thoughtful people could change the world. Indeed, it’s the only thing that ever has.” - Margaret Mead


1) How is this economic crisis different from all other economic crises?

2) How will you contribute to the parting of this new Red Sea?

3) Who are the modern-day Israelites? Who are the Egyptians?

4) To truly make change in the world you must live it. What can you do today to make real change?

(Special thanks to Rabbi Lisa Edwards and IKAR for helping to create this.)

-- Four Children
Source : Free Siddur Project, adapted

Blessed is God, blessed is He. Blessed is He who gave the Torah to His people, Israel. Blessed is He.

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?” (Deuteronomy 6:20) 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?” (Exodus 12:26) 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...” (Exodus 13:8) “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.’


-- Four Children
Source : Original

There is  something else hidden tonight in addition to the Afikoman.

We generally think of the Four Children as distinct individuals, or personalities, or types.

Each asks (or doesn't ask) a different type of question and in a different tone. (This is the Haggadah's way of explaining why the Torah seems to say we should tell our children about the Exodus from Egypt in different words, and in differing levels of detail. The Book of Proverbs tells us to "teach a child in the way s/he can understand (appropriate to each age, intellectual and interest level), and as s/he grows older that knowledge will remain."

But just flip the list upside down, and a different picture emerges.

Suddenly, we see ourselves at all the stages of our human development from childhood to adulthood and beyond, reflected in this passage.

The one who doesn't know what or how to ask is too young - perhaps a pre-schooler, or simply incapable of asking.

The simple one. Simple questions from a young child just learning about life - just learning how to read and reason - require simple, declarative if not definitive, answers, without equivocation and as factual but unfrightening as we can make them.

The rebellious one - (often erroneously referred to as wicked) - that's us as teenagers, challenging authority, seeking our own answers, trying to make sense of things we now summarily reject out of hand that once we had accepted as revealed truth.

The wise one. Then, IF we survive our teenage rebelliousness, we FINALLY emerge into adult maturity, and hopefully, attain wisdom or something akin to it, that enables us to function in, if not make sense of, the world we inhabit. 

If we are lucky, this last stage lasts a lifetime.

(For many, however, the ladder UP eventually becomes the staircase DOWN again, as we pass through the wisdom of adulthood, back to a a cantankerous stubbornness or rebelliousness, to simplicity, and finally, sadly, to the silence of no longer knowing how, or caring what, to ask.)

-- Exodus Story
Source : original copy right natalia kadish 2009
Natalia Kadish

-- Exodus Story
Source : Hybrid clips from this site

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.

At the end of the biblical book of Genesis, Joseph brings his family to Egypt. Over the following centuries, the descendants of Joseph's family (the Hebrews) become so numerous that when a new king comes to power he fears what might happen if the Hebrews decide to rise against the Egyptians. He decides that the best way to avoid this situation is to enslave them. According to tradition, these enslaved Hebrews are the ancestors of modern day Jews.

Despite pharaoh's attempt to subdue the Hebrews they continue to have many children. As their numbers grow, pharaoh comes up with another plan: he will send soldiers to kill all newborn male babies who were born to Hebrew mothers. This is where the story of Moses begins.

In order to save Moses from the grisly fate pharaoh has decreed, his mother and sister put him in a basket and set it afloat on the river. Their hope is that the basket will float to safety and whomever finds the baby will adopt him as their own. His sister, Miriam, follows along as the basket floats away. Eventually it is discovered by none other than pharaoh's daughter. She saves Moses and raises him as her own, so that a Hebrew child is raised as a prince of Egypt.

The Passover story is most often associated with the leadership of Moses, but in fact the cycle of protest that culminated in the Exodus from Egypt began with the courageous acts of two women who disobeyed Pharaoh’s decree to murder all Hebrew male babies born in Egypt. These women, Shifra and Puah, practiced a bold and noteworthy profession—midwifery. It was their commitment to preserving human life and their skills as midwives that provided the safe and secret delivery of Hebrew baby boys. That the biblical text actually mentions Shifra and Puah by name suggests the ultimate importance of their role in the liberation of the Israelites.

When Moses grows up he kills an Egyptian guard when he sees him beating a Hebrew slave. Then Moses flees for his life, heading into the desert. In the desert he joins the family of Jethro, a Midian priest, by marrying Jethro's daughter and having children with her. He becomes a shepherd for Jethro's flock and one day, while out tending the sheep, Moses meets God in the wilderness. The voice of God calls out to him from a burning bush and Moses answers: "Hineini!" ("Here I am!" in Hebrew.)

God tells Moses that he has been chosen to free the Hebrews from slavery in Egypt. Moses is not sure he can carry out this command. But God reassures Moses that he will have help in the form of God's aide and his brother, Aaron.

-- Exodus Story
Source : Becky & Jeremy Gimbel and Laura Einhorn

Adapted lyrics by Becky & Jeremy Gimbel & Laura Einhorn

(To the tune of “American Pie” by Don McLean)

A long long time ago

In the land of Egypt

Where the Israelites were Pharaoh’s slaves

Pharaoh said, “Hebrew boys should die!”

And the Jewish mothers began to cry

But Yochevet refused to throw her boy away

She and Miriam put him in the Nile

Where he was found after a while

Pharaoh’s daughter saved him

In the palace, his mother raised him

Since from the water was where he came

They decided “Moses” was his name

And he grew up with the morals of a Jew

Spoken: One day, growing up in Pharaoh’s palace, Moses witnessed an Egyptian slave beating a Jew.  Enraged by this action, Moses broke into song…

(To the tune of “For What It’s Worth” by Buffalo Springfield)

There’s something happening here

What it is ain’t exactly clear

There’s a man with a whip over there

Beatin’ a slave like he just don’t care.

I’m singin:

Stop Egypt what’s that sound, everybody look what’s going round

Spoken: In a fit of anger, Moses struck down the taskmaster, and fled to the desert where he tended sheep for a while.  One day, something a little bizarre happened…

(To the tune of “Yesterday” by The Beatles)

Suddenly, God came to me in a flaming tree

Said I want my people to be free

Go to Pharoah, speak for me

Go to Pharoah, speak for me

Spoken: So Moses went to Pharoah…

(To the tune of “Louie, Louie” as adapted by Mah Tovu)

Pharoah Pharoah

Whoa baby let my people go

Yeah yeah yeah yeah yeah yeah

Pharoah Pharoah

Whoa baby let my people go

Yeah yeah yeah yeah yeah yeah

Well a burning bush told me just the other day

That I should go to Egypt and say

It’s time to let our people be free

Listen to God if you won’t listen to me (I SAID)

Pharoah Pharoah

Whoa baby let my people go

Yeah yeah yeah yeah yeah yeah

Pharoah Pharoah

Whoa baby let my people go

Yeah yeah yeah yeah yeah yeah

Spoken: Pharoah wouldn’t listen to Moses’ plea, thus, THE PLAGUES

(To the tune of “It’s The End of the World As We Know It (And I Feel Fine)” by REM)

Blood blood

Frogs frogs

Lice lice

Beasts beasts

Cattle disease

Boils boils

Hail hail


Darkness (2x)

It’s the end of the world as we know it

It’s the end of the world as we know it

It’s the end of the world as we know it

So spill your wine

Break to spill wine

Spoken: At first, Pharoah would let the Israelites go, and then God hardened his heart and Pharoah would change his mind.  Every time.  All through the nine plagues.  Enter the tenth plague, death of the first born.  This one put Pharoah over the top.

(To the tune of “Leaving on a Jet Plane” by John Denver)

Our doors are crossed with blood,

God spared our sons

We’re outta here

We’re moving our buns

But we don’t have buns

They didn’t have time to rise!

We’re leaving en route to Canaan

Don’t think that we’ll be back again

Hey Jews, it’s time to go

(With a groove)

So the Jews left, matzah in hand

From Egypt to the promised land

Got to a sea they couldn’t cross

Moses raised his hand up to the Boss

Pharoah’s army was close behind

Hey, this brings a song to mind

(To the tune of “Footloose” by Kenny Loggins)

Been working, so hard

Time to make these waters part

400 years busting our backs

Finally God’s cutting us some slack

The sea is splitting

Tonight we’ll get out of this town (The sea is splitting we’ll get out of this town!)

The sea is splitting

We’ll cross the sea and not drown

Tonight we’re gonna be free, oo ee

Crossing the red sea

Hum, Miriam, break out the timbrels and drums!

(To the tune of “Miriam’s Song” by Debbie Friedman)

Mi chamochah ba-eilim, Adonai

Mi kamochah nedar bakodesh

Nora t’hilot, oseh feleh

Nora t’hilot, oseh feleh

-- Ten Plagues
Source : Traditional

Ten Plagues










מַכַּת בְּכוֹרוֹת

-- Cup #2 & Dayenu
Source :

During the Exodus, God performed miracles every step of the way. At our Seder we sing a song,“Dayenu,” in which we list all of those miracles and after each one the refrain is “dayenu” “it would have been enough.” Is that true? Stuck in the desert between a charging army of Egyptians and the Red Sea, doesn’t seem like a point in which we would think, “It’s okay God, you did your part, I’m good.”

Perhaps the intention of this song is that we need to make sure to appreciate and be grateful for each and every thing others do for us. In order to do that, we must remember those events uniquely, and here at the Seder we get a chance to do that.

Discussion Question: In what ways have others helped you? Is there anyone you think you should make an extra effort to say "Thank you" to?

-- Cup #2 & Dayenu
Source : Traditional

Maggid – Closing  דַּיֵינוּ

כַּמָה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ!

אִלוּ הוֹצִיאָנוּ מִמִצְרַים, וְלֹא עָשָׂה בָּהֶם שְׁפָטִים, דַּיֵינוּ

אִלוּ עָשָׂה בָּהֶם שְׁפָטִים, וְלֹא עָשָׂה בֵאלֹהֵיהֶם, דַּיֵינו

אִלוּ עָשָׂה בֵאלֹהֵיהֶם, וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם, דַּיֵינוּ

אִלוּ הָרַג אֶת בְּכוֹרֵיהֶם, וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם, דַּיֵינוּ

אִלוּ נָתַן לָנוּ אֶת מָמוֹנָם, וְלֹא קָרַע לָנוּ אֶת הַיָּם, דַּיֵינוּ

אִלוּ קָרַע לָנוּ אֶת הַיָּם, וְלֹא הֶעֱבֵירָנוּ בְּתוֹכוֹ בֶּחָרָבָה, דַּיֵינוּ

אִלוּ הֶעֱבֵירָנוּ בְּתוֹכוֹ בֶּחָרָבָה, וְלֹא שְׁקַע צָרֵנוּ בְּתוֹכוֹ, דַּיֵינוּ

אִלוּ שִׁקַע צָרֵנוּ בְּתוֹכוֹ, וְלֹא סִפֵּק צָרְכֵּנוּ בּמִדְבָּר אַרְבָּעִים שָׁנָה, דַּיֵינוּ

אִלוּ סִפֵּק צָרְכֵּנוּ בּמִדְבָּר אַרְבָּעִים שָׁנָה, וְלֹא הֶאֱכִילָנוּ אֶת הַמָּן, דַּיֵינוּ

אִלוּ הֶאֱכִילָנוּ אֶת הַמָּן, וְלֹא נָתַן לָנוּ אֶת הַשַׁבָּת, דַּיֵינוּ

אִלוּ נָתַן לָנוּ אֶת הַשַׁבָּת, וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי, דַּיֵינוּ

אִלוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי, וְלֹא נַָתַן לָנוּ אֶת הַתּוֹרָה, דַּיֵינוּ

אִלוּ נַָתַן לָנוּ אֶת הַתּוֹרָה, וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, דַּיֵינוּ

 אִלוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, וְלֹא בָנָה לָנוּ אֶת בֵּית הַבְּחִירָה, דַּיֵינוּ

Kama ma’a lot tovot lamakom aleinu.

Ilu hotzi’anu mimitzrayim, v’lo asah bahem shfatim, dayenu.

Ilu asah bahem shfatim, v’lo asah vailoheihem, dayenu.

Ilu asah vailoheihem, v’lo harag et bichoraihem, dayenu.

Ilu harag et bichoraihem, v’lo natan lanu mamonam, dayenu.

Ilu natan lanu mamonam, v’lo karah lanu et hayam, dayenu. 

Ilu karah lanu et hayam, v’lo he’evairanu bitocho becheravah, dayenu. 

Ilu he’evairanu bitocho becheravah, v’lo shikah tzareinu b’tocho, dayenu. 

Ilu shikah tzareinu b’tocho, v’lo sifek tzarchainu bamidbar arba’im shana, dayneu. 

Ilu sifek tzarchainu bamidbar arba’im shana, v’lo he’echilanu et haman, dayenu. 

Ilu he’echilanu et haman, v’lo natan lanu et hashabbat, dayenu. 

Ilu natan lanu et hashabbat, v’lo karvanu lifnei har Sinai, dayenu. 

Ilu karvanu lifnei har Sinai, v’lo natan lanu et hatorah, dayenu. 

Ilu natan lanu et hatorah, v’lo hichnisanu l’eretz Yisrael, dayenu. 

Ilu hicnisanu l’eretz Yisrael, v’lo vana lanu et bait habchirah, dayenu.   

God has bestowed many favors upon us.

Had He brought us out of Egypt, and not executed judgments against the Egyptians, It would have been enough – Dayyenu

Had He executed judgments against the Egyptians, and not their gods, It would have been enough – Dayyenu

Had He executed judgments against their gods and not put to death their firstborn, It would have been enough – Dayyenu

Had He put to death their firstborn, and not given us their riches, It would have been enough – Dayyenu

Had He given us their riches, and not split the Sea for us, It would have been enough – Dayyenu

Had He split the Sea for us, and not led us through it on dry land, It would have been enough – Dayyenu

Had He led us through it on dry land, and not sunk our foes in it, It would have been enough – Dayyenu

Had He sunk our foes in it, and not satisfied our needs in the desert for forty years, It would have been enough – Dayyenu

Had He satisfied our needs in the desert for forty years, and not fed us the manna, It would have been enough – Dayyenu

Had He fed us the manna, and not given us the Sabbath, It would have been enough – Dayyenu

Had He given us the Sabbath, and not brought us to Mount Sinai, It would have been enough – Dayyenu

Had He brought us to Mount Sinai, and not given us the Torah, It would have been enough – Dayyenu

Had He given us the Torah, and not brought us into Israel, It would have been enough – Dayyenu

Had He brought us into Israel, and not built the Temple for us, It would have been enough – Dayyenu

Obligations of the Holiday

רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר:כָּל שֶׁלֹּא אָמַר שְׁלשָׁה דְּבָרִים אֵלּוּ בַּפֶּסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלוּ הֵן

 פֶּסַח, מַצָה, וּמָרוֹר

         Rabban Gamlieil hayah omeir: kol shelo amar sh’loshah d’varim eilu bapesach, lo yatza y’dei chovato, v’eilu hein: Pesach, Matzah, Umaror.

Rabban Gamliel would teach that all those who had not spoken of three things on Passover had not fulfilled their obligation to tell the story, and these three things are:

Point to the shank bone.

פֶּסַח שֶׁהָיוּ אֲבוֹתֵינוּ אוֹכְלִים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָם, עַל שׁוּם מָה? עַל שׁוּם שֶׁפֶָּסַח הַקָּדוֹשׁ בָּרוּךְ הוּא עַל בָּתֵּי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיי, אֲשֶׁר פֶָּסַח עַל בָּתֵּי בְּני יִשְׂרָאֵל בְּמִצְרַים בְּנָגְפּוֹ אֶת מִצְרַים , וְאֶת בָּתֵּינוּ הִצִּיל? וַיִּקֹּד הָעָם וַיִּשְּׁתַּחווּ

Pesach shehayu avoteinu och’lim, bizman shebeit hamikdash hayah kayam, al shum mah? Al shum shepasach hakadosh baruch hu al batei avoteinu b’mitzrayim, shene’emar: va’amartem zevach pesach hu l’Adonai, asher pasach al batei v’nei Yisrael b’mitzrayim, b’nagpo et mitzrayim v’et bateinu hitzil, vayikod ha’am vayishtachavu.

The Pesah which our ancestors ate when the Second Temple stood: what is the reason for it? They ate the Pesah because the holy one, Blessed be He “passed over” the houses of our ancestors in Egypt, as it is written in the Torah: “And You shall say, ‘It is the Passover offering for Adonai, who passed over the houses of the Israelites saving us in Mitzrayim but struck the houses of the Egyptians.

Point to the matza.

מַצָּה זו שאנו אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁלֹא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא, וּגְאָלָם, שֶׁנֶּאֱמַר: וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִצְרַים עֻגֹת מַצּוֹת, כִּי לֹא חָמֵץ, כִּי גֹרְשׁוּ מִמִּצְרַים וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ, וְגַּם צֵדָה לֹא עָשׂו לָהֶם

Matzah zeh sheanu och’lim, al shum mah? Al shum shelo hispik b’tzeikam shel avoteinu l’hachamitz ad sheniglah aleihem melech malchei ham’lachim, hakadosh baruch hu, ug’alam, shene’emar: vayofu et habatzeik asher hotziu mimitzrayim ugot matzot, ki lo chameitz, ki gor’shu mimitzrayim v’lo yachlu l’hitmahmeiha, v’gam tzeidah lo asu lahem.

Matzah - what does it symbolize in the Seder? There was insufficient time for the dough of our ancestors to rise when the holy one, Blessed be He was revealed to us and redeemed us, as it is written in the Torah: “And they baked the dough which they brought forth out o Egypt into matzah – cakes of unleavened bread – which had not risen, for having been driven out of Egypt they could not tarry, and they had made no provisions for themselves.”

Point to the maror.

מָרוֹר זֶה שֶׁאָנוּ אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת חַיֵי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַיְמָרֲרוּ אֶת חַיֵיהם בַּעֲבֹדָה קָשָה, בְּחֹמֶר וּבִלְבֵנִים וּבְכָל עֲבֹדָה בַּשָּׂדֶה אֶת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶך

Maror zeh sheanu och’lim, al shum mah? Al shum shemeir’ru hamitzrim et chayei avoteinu b’mitzrayim, shene’emar: vayamararu et chayeihem baavodah kashah, b’chomer uvilveinim uv’chol avodah basadeh et kol avodatam asher avdu vahem b’farech.

Why do we eat Maror? For the reason that the Egyptians embitter the lives of our ancestors in Mitzrayim, as the Torah states: “And they embittered their lives with servitude, with mortar and bricks without straw, with every form of slavery in the field and with great torment.”

בְּכָל דּוֹר וָדוֹר חַיָב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלוּ הוּא יֶָָצֶָא מִמִּצְרַָים , שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרַים . לֹא אֶת אֲבוֹתֵינוּ בִּלְבָד גָּאַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא אַף אוֹתָנוּ גָּאַל עִמָּהֶם, שֶׁנֶּאֱמַר: וְאוֹתָנוּ הוֹצִיא מִשָׁם , לְמַעַן הָבִיא אֹתָנוּ, לָתֶת לָנוּ אֶת הָאָרֶץ אֲשֶׁר נִשָׁבַּע לַאֲבֹתֵנוּ

B’chol dor vador chayav adam lirot et atzmo k’ilu hu yatza mimitzrayim, shene’emar: v’higadta l’vincha bayom hahu leimor, ba’avur zeh asah Adonai li b’tzeiti mimitzrayim. Lo et avoteinu bilvad ga’al hakadosh baruch hu, ela af otanu ga’al imahem, shene’emar: v’otanu hotzi misham, l’ma’an havi otanu, latet lanu et ha’aretz asher nishba la’avoteinu.

Therefore we are obligated, to thank, sing the Hallel, praise, glorify, exalt, honor, bless, elevate and raise our voices for joy to the holy one, Blessed be He, Who performed all these miracles for our ancestors and therefore for us! You brought us from human servitude to freedom, from sorrow to joy, for a time of mourning to a festive day, from deep darkness to great light and from slavery to redemption! In Your presence we renew our singing as in ancient days: Hallel-lu-yah Sing Hallel to God.

Cover the matza and raise the cup of wine until it is drunk at the end of Maggid.

לְפִיכָךְ אֲנַחְנוּ חַיָבִים לְהוֹדוֹת, לְהַלֵל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, לְבָרֵךְ, לְעַלֵּה וּלְקַלֵּס לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִסִּים הָאֵלוּ: הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה. וְנֹאמַר לְפָנָיו שִׁירָה חֲדָשָׁה: הַלְלוּיָהּ

L’fichach anachnu chayavim l’hodot, l’hallel, l’shabeiach, l’faeir, l’romeim, l’hadeir, l’vareich, l’aleih ul’kaleis, l’mi she’asah a’avoteinu v’lanu et kol hanisim haeilu: hotzianu meiavdut l’cheirut miyagon l’simchah, umei’eivel l’yom tov, umei’afeilah l’or gadol, umishibud ligulah. V’nomar l’fanav shirah chadashah: halleluyah.

Therefore it is our duty to thank and praise, pay tribute and glorify, exalt and honor, bless and acclaim the One who performed all these miracles for our fathers and for us. He took us out of slavery into freedom, out of grief into joy, out of mourning into a festival, out of darkness into a great light, out of slavery into redemption. We will recite a new song before Him! Halleluyah!

Hallel Excerpts

הַלְלוּיָהּ הַלְלוּ עַבְדֵי יי, הַלְלוּ אֶת שֵׁם יי. יְהִי שֵׁם יי מְבֹרָךְ מֵעַתָּה וְִעַד עוֹלָם. מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ מְהֻלָּל שֵׁם יי. רָם עַל כָּל גּוֹיִם יי, עַל הַשָּׁמַיִם כְּבוֹדוֹ. מִי כַּיי אֱלֹהֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת, הַמַּשְׁפִּילִי לִרְאוֹת בַּשָּׁמַיִם וּבָאָרֶץ? מְקִימִי מֵעָפָר דָּל, מֵאַשְׁפֹּת יָרִים אֶבְיוֹן, לְהוֹשִׁיבִי עִם נְדִיבִים, עִם נְדִיבֵי עַמּוֹ. מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת, אֵם הַבָּנִים שִׂמְחָה. הַלְלוּיָהּ

Halleluyah hal’lu avdei Adonai, hal’lu et sheim Adonai. Y’hi sheim Adonai m’vorach mei’atah v’ad olam. Mimizrach shemesh ad m’vo’o m’hulal sheim Adonai. Ram al kol goyim Adonai, al hashamayim k’vodo. Mi k’Adonai Eloheinu hamagbihi lashavet, hamashpili lirot bashamayim uva’aretz? M’kimi mei’afar dal, mei’ashpot yarim evyon, l’hoshivi im nidivim, im nidivei amo. Moshivi akeret habayit, eim habanim s’meichah. Halleluyah.

Praise the Lord! Praise, you servants of the Lord, praise the name of the Lord. Blessed be the name of the Lord from this time forth and forever. From the rising of the sun to its setting, the Lord’s name is to be praised. High above all nations is the Lord; above the heavens is His glory. Who is like the Lord our God, who though enthroned on high, looks down upon heaven and earth? He raises the poor man out of the dust and lifts the needy one out of the trash heap, to seat them with nobles, with the nobles of His people. He turns the barren wife into a happy mother of children. Halleluyah!

בְּצֵאת יִשְׂרָאֵל מִמִמִּרַָים , בֵּית יַעֲקֹב מֵעַם לֹעֵז, הָיְתָה יְהוּדָּה לְקָדְשׁוֹ, יִשְׂרָאֵל מַמְשְׁלוֹתָיו. הַיָּם רָאָה וַיַָּנֹס, הַיַרְדֵּן יִסֹּב לְאָחוֹר. הֶהָרִים רָקְדוּ כְאֵילִים, גְּבַָעוֹת - כִּבְנֵי צֹאן. מַה לְּךָ הַיָּם כִּי תָנוּס, הַיַּרְדֵן - תִּסֹּב לְאָחוֹר, הֶהָרִים - תִּרְקְדוּ כְאֵילִים, גְּבַָעוֹת - כִּבְנֵי צֹאן. מִלְּפְנֵי אָדוֹן חוּלִי אָרֶץ, מִלְּפְנֵי אֱלוֹהַ יַעֲקֹב. הַהֹפְכִי הַצּוּר אֲגַם מָיִם, חַלָּמִיש - לְמַעְיְנוֹ מָיִם


B’tzeit Yisrael mimitzrayim, beit Ya’akov mei’am lo’eiz, haytah yihudah likodsho, Yisrael mamshilotav. Hayam ra’ah vayanos, hayardein yisov l’achor. Heharim rakedu che’eilim, giva’ot – kivnei tzon. Mah l’cha hayam ki tanus, hayardein – tisov l’achor, heharim tirkedu che’eilim, givaot – kivnei tzon. Milifnei adon chuli aretz, milifnei eloha Ya’akov. Hahofchi hatzur agam mayim, chalamish – lemayno mayim.

When Israel went out of Egypt, When the household of Jacob left a people with a strange tongue, Judah became the place from which God’s holiness went forth, Israel became the seat from which the world would know of Gods rule. The sea looked and fled, The Jordan reversed its curse. Mountains skipped like rams and the hills jumped about like young lambs. What is happening that you turn back, O sea, Jordan, why do you reverse your course? Mountains, why do you skip like rams And hills why do you jump like lambs? You are beholding the face of your Creator, Before God, before the God of Jacob, Turning rocks into swirling waters and stone into a flowing spring.


The Second Cup of Wine

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 ha’olam, asher g’alanu v’ga’al et avoteinu mimitzrayim, v’higianu lalaylah hazeh le’echol bo matzah umaror. Kein Adonai Eloheinu vEilohei avoteinu yagi’einu l’mo’adim v’lirgalim acheirim haba’im likrateinu l’shalom, s’meichim b’vinyan irecha v’sasim ba’avodatecha. V’nochal sham min hazvachim umin hapsachim asher yagia damam al kir mizbachacha l’ratzon, v’nodeh l’cha shir chadash al g’ulateinu v’al p’dut nafsheinu. Baruch Atah Adonai, ga’al Yisrael.

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 : Original

Source : The Wandering is Over Haggadah,

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.

Source : Original
Motzi Matzah

Source :
motzi matzah

Source : Jewish Family Education Passover Haggadah, by Rabbi Barry Dov Lerner, adapted

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

Source : Jewish Family Education Passover Haggadah, by Rabbi Barry Dov Lerner, adapted

Praised are you, Adonai, our God, sovereign of the universe, who has made us holy through His commandments, commanding us to eat matzah.

Source : Original

Source :
maror blessing hebrew

Source : A Growing Haggadah

The Maror is a symbol of the bitter lives of our ancestors who were slaves in Egypt. They had to toil as builders and as field workers. Our rabbis teach that each generation experiences the Exodus anew:

B’chol dor vador, chayav adam lirot; lirot et atzmo k’eelu hu; k’eelu hu yatza mee mitzraim.

In each and every generation an individual should look upon him or herself; as if he or she had left Egypt.

Rabbi Meir ben Tzipporah v’Nechemia haLevi teaches:

I ran as fast as I could. The exertion, the pollens and the dust. All these worked together. I could hardly breathe. As if inside my chest. My lungs were two hot deserts. Pressing in. Against the lush green river valley through which my breathing needed to flow.

I awoke and saw my mother before me. “Here, take this,” she told me. “Yech, bitter!” “Yes, but it can loosen the congestion, free your breathing.” “Must I taste the bitter to feel the freedom?”

“No, but it may take much longer. Perhaps you need to know how bad it can become: the constrictions, and the contractions before any birth can occur....”

We had moved cramped together, fast along the narrow paths to our unknown destination. Our lives increasingly embittered by those who did not understand us. Softly, she said again, “Take it.” “Breathe deeply, my dear one,” she whispered.

I felt her body move with mine as she continued: “Feel the inflow of YHVH’s presence as you inhale with the Heh, yes, stand straight as the Vav, now, slowly with the Heh again allow your body to collapse to the size of the Yod. Again and again, continuously. Allow this Breath of the universe to become your breath.

Kol haN’shamah t’hallel Yah, Halleluyah!’ ‘Every breathing thing praises God, Praise God!’”

“The bitterness will pass and the freedom will begin!”

The Jewish people has known despots throughout its history.  But we, in the living memory of some, have lived through the most terrible attempt at annihilation. It is a bitter memory. From this experience we learn to be ever vigilant to enemies, to resist them before they can bring us harm.

Source : Original

Source : Various

While the English Earl of Sandwich is generally credited for inventing the snack of his namesake, Hillel may have originated it two thousand years ago by combining matzah, a slice of paschal lamb, and a bitter herb. Jews no longer sacrifice and eat the lamb, so the Passover sandwich is only matzah, charoset, and a bitter herb now.

Each person receives some bitter herbs and ḥaroses, which they place between two pieces of matzo.

All say in unison: “Kein ah-saw Hillel” and eat the sandwich reclining.

Source : Foundation for Family Education, Inc.

This response is adapted from Rabbi Aryeh Ben David's article "Looking Back: Denial or Integration?" We eat the Hillel sandwich at the Passover Seder because of the verse that says, "You shall eat (the paschal lamb with) matzot and bitter herbs," and this way Hillel fulfilled the two commands at the same time. The past, that which has been discarded and remains distasteful, is symbolically represented by the bitter herb, the maror. Rabban Gamliel states that whoever does not mention three things during the seder - Pesach, Matzah and Maror - has not fulfilled his/her obligation in the retelling of the story of the exodus. The Hagadah offers no alternative of denial. We must taste and talk about the bitterness. But then the Hagadah instructs us to understand this bitterness of the past, the maror, on a deeper level. The Hagadah tells of Hillel who would make a sandwich of the matzah and the maror. Now the taste of freedom - matzah, and the taste of bitterness - maror, have become united. Now the joy of the present and the trials of the past have blended into one experience. In Egypt, the bitterness of their travail induced the Jewish people to call out to God, ultimately catalyzing their redemption. The pain of this bitterness was the first step toward their freedom. God's bringing them out, their freedom, was the response to their distress. The bitterness was not simply a phase of their lives, rather the precipitating force behind their ultimate freedom. What is Hillel trying to convey through this joining of the matzah and the maror? The truest integration of the past and the present is not when one recognizes that there were many stages in one's life, but when one understands that all of these stages ultimately enabled me to become whom I am today. That my being is not just the product of the "good moments" and the "good decisions", but rather that I am the composite whole of all of my previous moments and decisions. I could not have become who I am today without all of my previous experiences, since they all ultimately yielded this personality. The deepest level of integration of one's past together with one's present occurs when one can look back and say, "The powers and qualities that I am blessed with today are the composite result of my entire life. These qualities would not exist as they are if not for all of my previous experiences." Hillel wanted to teach that the sweet taste of the present is inseparable from the bitter taste of the past. The sweetness would not exist if not for those times of bitterness. Looking back, even the maror becomes part of the taste of freedom. No denial. Not merely a phase. Rather a whole life. That was the process necessary for the true freedom of the Jewish people. That is the process necessary for each individual Jew.

Shulchan Oreich
Shulchan Oreich
Source :

Source : Original

Source : Telling the Story: A Passover Haggadah Explained

Toward the end of the meal, the children look for the afikoman, which has been hidden. Since neither the meal nor the Seder can be concluded before everyone has eaten a piece of it, whoever finds the afikoman is given a reward. Nothing is eaten after the afikoman, so that the matzoh may be the last food tasted. This custom of hiding the afikoman is not found in early Haggadot and was probably added as a device to keep up the interest of young children who might otherwise become bored with the ceremony.

In Temple times the Passover sacrifice was eaten at the end of the meal, when everyone was full. In remembrance of this, we each partake of the afikoman as the very last food to be eaten at our Seder.

Eat the afikoman


by VBS
Source : Valley Beth Shalom Haggadah

 -At this time in our festive meal, we recline more fully, we share our stories more openly, and we affirm our identities as a newly freed people. We have found the Afikoman and continue this gathering with celebration andsong. There re-united piece of matzah that makes our meal complete is the symbol of wholeness we feel in retelling the story of our people’s liberation. We now find ourselves more complete than when we started.

-Family has gathered, new friendships have been forged, and we must continue to tell our own story within the great narrative of the Jewish people. We are a part of the telling, our story today is as alive and important as the generations before us. We share this piece of matzah now and renew our promise to find wholeness in the world around us.

Source : Original

Source : Telling the Story: A Passover Haggadah Explained

Traditionally, a series of prayers and blessings after eating are now recited in Hebrew. Together we say:

We have eaten this Passover meal as a free people and we give thanks to God for his many blessings. Preserve us in life, sustain us with good and honorable work and make us worthy. Bless this home, this table, and all assembled here; may all our loved ones share our blessings.

Source : Unknown

Pick up the third cup of wine and give the Grace After the Meal


Blessed be He of Whose gifts we have eaten, and through Whose goodness we live.

Blessed art Thou, O Eternal, our God! King of the Universe, who feedest the whole world with Thy goodness, with grace, with loving-kindness and tender mercy: He giveth food to all flesh, food hath not yet failed us, nor will fail us for evermore; for it is because of His own great name that He feedeth all and doeth good unto all, and provideth food for all His creatures which He hath created. Blessed art Thou, O Eternal, who feedest all.

Blessed be He of whose bounty we have eaten.


We thank You, Lord our God, for having given as a heritage to our fathers a precious, good and spacious land; for having brought us out, Lord our God, for the land of Egypt and redeemed us from the house of slaves; for you covenant which you have sealed in our flesh; for Your torah which You have taught us; for Your statutes which You have made known to us;


For the life, grace and kindness which you have graciously bestowed upon us; and for the food we eat with which You constantly feed and sustain us every day, at all times and at every hour.


O Merciful One, bless us who are participating in this meal. 


May He bless us all together with a perfect blessing, and let us say, Amen. 


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

(Drink the third cup of wine)

Source :

The Cup of Elijah

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, such as a baby’s bris and the Passover seder.

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.

Source : Sara Smith, Free Siddur Project, Adapted

BOLD = Leader                          Italics = Participants                     Italics & Bold = Everyone


Lo lanu, Adonai, lo lanu, ki l’shimcha tein kavod, al chasd’cha al amitecha.

Nor for our sake, O Eternal Sovereign, not for our sake, but for your name’s sake give glory, because of your kindness and your truth. O Israel, trust in the Eternal! God is their help and shield. You who revere the Eternal One, trust in Adonai! God is their help and shield. (Psalm 115:1, 11)

Adonai z’charanu y’vareich, y’vareich et beit Yisrael, y’vareich et beit Aharon. Y’vareich yirei Adonai, hak’tanim im hag’dolim. Yoseif Adonai aleichem, aleichem v’al b’neichem. B’ruchim atem l’Adonai, oseih shamayim va’aretz. Hashamayim shamayim l’Adonai, v’haaretz natan livnei adam. Lo hameitim y’hal’lu yah, v’lo kol yor’dei dumah. Va’anachnu n’vareich yah, mei’atah v’ad olam. Hal’luyah.

The Eternal Sovereign who has remembered us will bless; God will bless the house of Israel; the house of Aaron; God will bless those who revere the Eternal One, the small with the great. May the Eternal One increase you, you and your children. You are blessed by the Eternal One, who made the heaven and earth. The heaven is the Eternal One’s, but God has given the earth to mankind. The dead cannot praise the Eternal One, nor can any who go down into silence. We will bless Adonai from this time forth and forever. Halleluyah!  (Psalm 115:12-18)

Ahavti ki yishma Adonai, et koli tachanunay. Ki hitah oz’no li, uv’yamai ekra. Afafuni chevlei mavet, um’tzarei sh’ol m’tzauni, tzarah v’yagon emtza. Uv’sheim Adonai ekra: anah Adonai maltah nafshi! Chanun Adonai v’tzadik, veiloheinu m’racheim.

I love that the Eternal One hears my supplications. Because God has inclined his ear to me, I will call upon God as long as I live. The cords of death encircled me; the pains of the grave have overtaken me; I found trouble and sorrow. Then I called upon the name of the Eternal One: “O Source of all life, save my life!” Gracious is Adonai, and righteous, and our God is merciful.

Mah ashiv l’Adonai, kol tagmulohi alay. Kos y’shuot esa, uv’sheim Adonai ekra.

How can I repay the Eternal One for all God’s kind acts toward me? I will raise the cup of salvations, and call upon the name of Adonai, my God.

Hal’lu et Adonai, kol goyim, shab’chuhu, kol haumim. Ki gavar aleinu chasdo, ve’emet Adonai l’olam, halleluyah.

Give thanks to the Eternal One, all you nations; praise God, all you peoples! For God’s kindness overwhelms us, and the truth of Adonai is forever, Halleluyah! (Psalm 117)


Hodu l’Adonai ki tov,        

Give thanks to the Eternal, for God is good;                             ….. ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

Yomar na Yisrael,  

Let Israel say:                                                                  ….. ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

Yomru na ve’it Aharon,

Let the house of Aaron say:                                                          ….. ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

Yomru na yirei Adonai,

Let those who revere the Eternal One say:                              ….. ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

(Psalm 118:1-4)


Min hameitzar karati yah, anani vamerchav yah. Adonai li lo ira, mah yaaseh li adam?

From the straits I called upon the Eternal One; the Eternal One answered me by placing me in a great expanse. Adonai my God is with me; I have no fear of what man can do to me.

Baruch haba b’sheim Adonai, beirachnuchem mibeit Adonai. Baruch haba b’sheim Adonai, beirachnuchem mibeit Adonai. Eil Adonai vayaer lanu, isru chag ba’avotim ad karnot hamizbei’ach.

Blessed be the one who comes in the name of the Eternal One; We bless you from the house of the Eternal One. Adonai is our God who has shown us light.

Eili atah v’odeka, elohai arom’meka. Eili atah v’odeka, elohai arom’meka. Hodu l’Adonai ki tov, ki l’olam chasdo.

You are my God, and I thank you; You are my God, and I exalt you. Give thanks to the Eternal One, for God is good; God’s kindness endures forever.

Yehallelucha Adonai Eloheinu kol ma’asecha, v’chasidecha tzadikim osai ritzonecha, v’chol amcha bait Yisrael b’rina yodu viyvarchu, viyshabchu v’yiparu, viyrom’mu v’ya’aritzu, v’yakdishu v’yamlichu et shimcha, malkenu. Ki l’cha tov l’hodot u’l’shimcha na’eh l’zamer, ki mai’olam Atah Eil.

All your works praise You, Adonai our God; your pious followers who perform your will, and all your people of the house of Israel, praise, thank, bless, glorify, extol, exalt, revere, sanctify, and coronate your name, our Sovereign. It is fitting to give You thanks, and unto your name it is proper to sing praises, for You are our Eternal God.

Baruch Atah Adonai, Melech m’hulal batishbachot.

Blessed are you Eternal Sovereign God, who is worthy of all thanks and praises.



Give thanks to the Eternal One, for God is good,

Hodu l’Adonai ki tov,                                                      …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

Give thanks to the God above gods,

Hodu lalohei ha’Elohim,                                                 …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

Give thanks to the Sovereign of sovereigns,

Hodu l’Adonai ha’adonim,                                               …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

To God who alone does great wonders,

L’oseh nila’ot g’dolot l’vado,                                          …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

To God who made the heavens with understanding,

L’oseh hashamayim bit’vunah,                                     …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

To God who stretched the earth over the waters,

L’roka ha’aretz al hamayim,                                          …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

To God who made the great lights,

L’oseh orim g’dolim,                                                       …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

The sun to reign by day,

Et hashemesh l’memshelet bayom,                                …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

The moon and the stars to reign by night,

Et hayareich v’kochavim l’memsh’lot balaylah,             …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

With a strong hand and outstretched arm,

B’yad chazakah u’vizro’a n’tuyah,                                      …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

To God who parted the Red Sea,

L’gozer yam suf lig’zarim,                                             …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

And caused Israel to pass through it,

V’he’evir Yisrael b’tocho,                                                …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

To the Eternal One who led God’s people through the wilderness,

L’molich amo bamidbar,                                                  …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

Who remembered us in our low state,

Sheb’shiflainu zachar lanu,                                           …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

And released us from our foes,

Vayif’rikainu mitzrainu,                                                      …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

Who gives food to all creatures,

Notein lechem l’chol basar,                                             …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

Give thanks to God of all heaven,

Hodu l’El hashamim,                                                      …ki l’olam chasdo.

                                                                                          God’s kindness endures forever.

(Psalm 136)


The soul of every living being shall bless your name, Adonai our God the spirit of all flesh shall ever glorify and exalt your remembrance, our Sovereign. Throughout eternity You are God. We have no Sovereign but You, God,

God of all creatures, of all generations, One acclaimed with a multitude of praises, Adonai who guides God’s world with kindness and God’s creatures with mercy.

The Eternal One neither slumbers nor sleeps; God rouses those who sleep, wakens those who slumber, enables the speechless to speak, loosens the bonds of the captives, supports those who are fallen, and raises up those who are bowed down.

To You alone, do we give thanks.

Were our mouth filled with song as the ocean, and our tongue with joy as the endless waves;

were our lips full of praise as the wide heavens, and our eyes shining like the sun or the moon;

were our hands spread out in prayer as the eagles of the sky and our feet running as swiftly as the deer--we should still be unable to thank You and bless your name, Adonai our God and God of our fathers and mothers, for one of the thousands and even myriads of favors which You have bestowed on our mothers and fathers and on us.

You have liberated us from Egypt, Adonai our God, and redeemed us from the house of slavery.

You have fed us in famine and sustained us with plenty.

You have saved us from the sword, helped us to escape the plague, and spared us from severe and enduring diseases.

Until now your mercy has helped us, and your kindness has not forsaken us; may You, Eternal One, our God, never abandon us.

Therefore, the limbs which You have given us, the spirit and soul which You have breathed into our nostrils, and the tongue which You have placed in our mouth, shall all thank and bless, praise and glorify, exalt and revere, sanctify and acclaim your name, our Sovereign God.

Yishtabach shimcha la’ad malkeinu, Ha’El hamelech hagadol v’hakadosh bashamayim u’va’aretz, ki l’cha na’eh, Adonai Eloheinu v’Elohei avoteinu, shir u’shvachah, hallel v’zimrah, oaz u’memshalah, netzach, g’dulah u’g’vurah, t’hilah v’tiferet, k’dushah u’malchut, brachot v’hoda’ot mai’atah v’ad olam. Baruch Atah Adonai, El melech gadol batishbachot, El hahoda’ot, adon hanifla’ot, Habocher b’shirei zimrah, Melech el chay ha’olamim.

Praise be your name forever, our Sovereign, who rules and is great and holy in heaven and on earth; for to You, Adonai our God, it is fitting to render song and praise, hallel and psalms, power and dominion, victory, glory and might, praise and beauty, holiness and sovereignty, blessings and thanks, from now and forever.


Source : Original

Source : Free Siddur Project, adapted

The Passover Seder is concluded, according to each traditional detail with all its laws and customs. As we have been privileged to celebrate this Seder, so may we one day celebrate it in Jerusalem. Pure One who dwells in the high places, support your People countless in number. May you soon redeem all your People joyfully in Zion.

Next Year in Jerusalem!

Source : The Jewish Secular Community Passover Hagada

Bashanah haba-ah / Neshev al ha-mir-peset / Ven-is-por tse-porim no-de-dot.
Ye-lodim be-khufsa / Ye sa-ha-ku to-feset / Beyn ha-bayit le veyn ha-sadot.

Od-tireh od-tireh / Kamah-tov-ye-yey / Bashanah bashanah ha-ba-ah  (repeat stanza)

Soon the day will arrive / When we will be together / And no longer will we live in fear.
And the children will smile / Without wondering whether / On that dark day new clouds will appear.

Wait and see, wait and see / What a world there can be / If we share, if we care, you and me  (repeat stanza)
We have dreamed, we have died / To make a bright tomorrow / And their vision remains in our hearts.

Now the torch must be passed / With hope and not in sorrow / And a promise to make a new start.

Od-tireh od-tireh / Kamah-tov ye-yey / Bashana bashana haba-ah  (repeat stanza)

Source :
Chad Gadya - One Little Goat


 /גדיאGadya/ Baby goat

S / שונרא hoonra/ Cat

 /כלבאKalbah/ Dog

 /חוטראKhootra/ Stick

 /נוראNoora/ Fire

 /מיאMaya/ Water

 /תוראTora/ Ox

 /שוחטShokhate/ Butcher

 /מלאך המות Malakh hamavet/ Angel of Death

 /הקדוש ברוך הואHakadosh barukh hu/ God

 חַד גַּדְיָא, חַד גַּדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

וַאֲתָא שׁוּנְרָא, וְאָכְלָא לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

וַאֲתָא כַלְבָּא, וְנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָא לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

וַאֲתָא חוּטְרָא, וְהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָא לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

וַאֲתָא נוּרָא, וְשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָא לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

וַאֲתָא מַיָּא, וְכָבָא לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָא לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

וַאֲתָא תוֹרָא, וְשָׁתָה לְמַיָּא, דְּכָבָא לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָא לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

וַאֲתָא שׁוֹחֵט, וְשָׁחַט לְתוֹרָא, דְּשָׁתָה לְמַיָּא, דְּכָבָא לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָא לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

וַאֲתָא מַלְאַךְ הַמָּוֶת, וְשָׁחַט לְשׁוֹחֵט, דְּשָׁחַט לְתוֹרָא, דְּשָׁתָה לְמַיָּא, דְּכָבָא לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָא לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

וַאֲתָא הַקָּדוֹשׁ בָּרוּךְ הוּא, וְשָׁחַט לְמַלְאָךְ הַמָּוֶת, דְּשָׁחַט לְשׁוֹחֵט, דְּשָׁחַט לְתוֹרָא, דְּשָׁתָה לְמַיָּא, דְּכָבָא לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָא לְגַדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי, חַד גַּדְיָא, חַד גַּדְיָא

Source :

An only kid! An only kid

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 boughtFor 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 boughtFor two zuzim.

Chad gadya, Chad gadya

8. Then came the butcher And killed the ox . . . 

9 Then came the angel of deathAnd slew the butcher . . 

10. Then came the Holy One, blest be He!And destroyed the angel of death . . 


Moses Island
(Sung to the tune of Gilligan's Island)

Just recline right back and you'll hear a tale,
a tale of dreadful trip.
That started with ten awful plagues brought onto Egypt,
brought unto Egypt.

The boss he was a Jewish man raised as a Pharaohs son.
Then G-d he did come calling and soon the fun begun,
soon the fun begun.

More blood, such frogs, and all those bugs,
Pharaoh could just barely see.
The Jews were really scoring points and soon they would be free.
and soon they would be free.

They shlepped and shlepped for forty years across a desert land.
He went up to Mt Sinai and a party soon began,
a party soon began.

Moses, the Pharaoh too, Aaron and his wife.
Marianne the skipper too here
on the desert island. 


Source : Foundation For Family Education, Inc.

("This Old Man” by Craig)

Then God sent,Plague number one, Turned the Nile into blood.

All the people in Egypt were feeling pretty low They told Pharaoh "Let them Go!"

Then God sent, Plague number two, Jumping frogs all over you.

All the people in Egypt were feeling pretty low They told Pharaoh "Let them Go!"

Then God sent, Plague number three, Swarms of gnats from head to knee.

All the people in Egypt were feeling pretty low They told Pharaoh "Let them Go!"

Then God sent, Plague number four, Filthy flies need we say more?

All the people in Egypt were feeling pretty low They told Pharaoh "Let them Go!"

Then God sent, Plague number five, All the livestock up and died.

All the people in Egypt were feeling pretty low They told Pharaoh "Let them Go!"

Then God sent, Plague number six, Boils and sores to make you sick.

All the people in Egypt were feeling pretty low. They told Pharaoh "Let them Go!"

Then God sent, Plague number seven, Hail and lighting down from heaven. All the people in Egypt were feeling pretty low They told Pharaoh "Let them Go!"

Then God sent, Plague number eight, Locust came and they sure ate.

All the people in Egypt were feeling pretty low They told Pharaoh "Let them Go!"

Then God sent, Plague number nine, Total darkness all the time.

All the people in Egypt were feeling pretty low They told Pharaoh "Let them Go!"

Then God sent, Plague number ten, Pharaoh's son died so he gave in.

All the people in Egypt were feeling pretty low Finally Pharaoh let them go.

Source : Foundation for Family Education, Inc.
(To the tune of 'The Twelve Days”)
On the first night of Passover my mother served to me
1)  a matzo ball in chicken soup
2)  two dipped herbs
3)  three pieces of matzah
4)  four cups of wine
5)  five gefilte fish
6)  six capons baking
7)  seven eggs a boiling
8)  eight briskets roastin
Source : Foundation for Family Education, Inc.
(sung to the tune of "The Ballad of Jed Clampett")
Come and listen to a story 'bout a man named Mo,
His people they were slaves to the evil Pharoah,
Until one day he was lookin' at a bush,
And he heard the voice of God, though he wasn't a lush---
The LORD, that is,    
I AM,      
The Big G.
Next thing you know, Mo's talkin' to Pharoah,
Mo says, "God said you gotta let my people go!"
But the king says, "No, they always will be slaves to me!"
So God sent down ten big plagues on Pharoah's whole country---
Blood 'n frogs, that is,
Special effects.
When the first borns died, Pharoah sent the Jews away,
They ran and ate some matzoh on that very happy day,
So now we have our Seder to commemorate that feat---
We drink some wine and talk a lot, we sing and also eat!
Matzoh, that is,
Maror too.
And good food.
Y'all come back now, y'hear
Source : Foundation for Family Education, Inc.
(sung to the tune of “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