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Introduction

Passover is a holiday with many different themes. This breadth ensures that no two seders will ever be exactly alike and encourages each of us to engage equally, whether this is the first or hundredth seder you’ve attended. It also challenges each of us to connect to the seder on a personal, individual level. The themes offered are just a sampling, what other themes are you drawn to?

Redemption and Freedom: In the Exodus story, the Jews were redeemed physically from slavery. While Pesach is "z'man heyruteinu," the season of our freedom, it is also a festival that speaks of spiritual redemption. Jews were freed from mental as well as physical slavery. It was as a physically and spiritually free people that the Jewish nation prepared to receive the Torah on Mt. Sinai. The seder also includes many allusions to a future messianic redemption. One of the clearest symbols is the Cup of Elijah placed on every seder table. Contained within the salvation from Egypt are the seeds of future redemption, as the Torah states, "This same night is a night of watching unto the Lord for all the children of Israel throughout their generations" (Exodus 12:42). We also find throughout our Haggadah and Seder experience a charge to consider the implications of being free. In addition to celebrating "freedom from" in terms of our own liberation, tonight we also explore the important question of "freedom to," and the responsibilities of redemption.

Education: Four different times in the Torah, the Jews are commanded to repeat the story of the Passover (Exodus 12:26, 13:8, 14; Deuteronomy 6:20). The seder is centered around teaching the story of the exodus from Egypt. In fact, Haggadah means “the telling,” and section of Maggid is intended to mirror the setting of a Beit Midrash, or house of study. Two of the most important readings address education head on: the four questions and the four children. The first encourages even the youngest children to begin asking questions, while the latter instructs us how to respond to different learning styles. The night takes on an educational feel where thought provoking questions and supportive debate are highly encouraged.

Patterns of Four: Throughout the seder, the number four is repeated in many guises based on the verse in Exodus that states, "I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm and with great judgments, and I will take you to Me for a people, and I will be to you a God…" (Exodus 6:6-7). Among many other patterns of four at the seder, we drink four cups of wine, ask four questions, and speak about four types of children.

Introduction
Source : http://elmad.pardes.org/2016/04/the-pardes-companion-to-the-haggadah/
Pesach is a time of inclusion.

On seder night, there are two moments where we metaphorically open our doors and invite others in. One is at the opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.” There is a beautiful message here: we were once slaves; poor and hungry, and we remember our redemption by sharing what we have with others.

The other, comes towards the end of the seder, when we have the custom of pouring a fifth cup of wine, which we claim is for Elijah the Prophet. This is a statement of faith, a statement that says that although we are a free people, our redemption is not yet complete, and we believe that it will come.

From the most downtrodden to the most celebrated, the message is clear: everyone is welcome and everyone is necessary. Why is it that we go out of our way to include all at our seder table? Perhaps it is because when we make room for others, we have the opportunity to make room for ourselves as well. In fact, the Mishnah (Pesahim 10:5) teaches us that:

בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים In every generation a person is obligated to see themselves as if they left Egypt

The seder presents us with the obligation of identifying with the generation that left Egypt and internalizing that experience. And through that internalization, we come to feel the redemption as if it was our own as well to - לראות את עצמו. Further, the reliving of the story of the Exodus affords us the opportunity see one’s true self. It is only when we are able to see ourselves clearly, that we are able to be redeemed. But perhaps the only way we are able to see ourselves, is when we are truly able to see those around us. This message of inclusion is Pardes’s message too, and our hope is that this Haggadah Companion which offers something for everyone, will add new meaning to your seder and help bring the Jewish people a little closer together.

Introduction

The Seder Plate: We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story. Each item has its own significance.

Maror – The bitter herb. This symbolizes the harshness of lives of the Jews in Egypt.

Charoset – A delicious mix of sweet wine, apples, cinnamon and nuts that resembles the mortar used as bricks of the many buildings the Jewish slaves built in Egypt

Karpas – A green vegetable, usually parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater

Zeroah – A roasted lamb or shank bone symbolizing the sacrifice made at the great temple on Passover (The Paschal Lamb)

Beitzah – The egg symbolizes a different holiday offering that was brought to the temple. Since eggs are the first item offered to a mourner after a funeral, some say it also evokes a sense of mourning for the destruction of the temple.

Matzah: Matzah is the unleavened bread we eat to remember that when the jews fled Egypt, they didn’t even have time to let the dough rise on their bread. We commemorate this by removing all bread and bread products from our home during Passover.

Elijah’s Cup: The fifth ceremonial cup of wine poured during the Seder. It is left untouched in honor of Elijah, who, according to tradition, will arrive one day as an unknown guest to herald the advent of the Messiah. During the Seder dinner, biblical verses are read while the door is briefly opened to welcome Elijah. In this way the Seder dinner not only commemorates the historical redemption from Egyptian bondage of the Jewish people but also calls to mind their future redemption when Elijah and the Messiah shall appear.

Miriam's Cup: Today, many communities add a cup of water for the prophet Miriam, who sustained the Israelites during their years in the desert by calling forth a flowing well to quench their thirst. In doing so we remind ourselves of the women who were responsible for the creation of the Jewish people: Yocheved, the mother of Moses, Aaron and Miriam, Batya, the Pharaoh’s daughter who saves Moses from the Nile, Miriam, the Prophetess, and Shifra and Puah, the midwives who courageously went against Pharaoh’s edict to kill all first-born Hebrew males.

Over the years there have been other additions to the Seder table as symbols to further elevate causes and issues that deserve our attention as inspired by the Passover story and our narrative as a people. What other customs have you heard of? Share a favorite Passover tradition or symbol and why it holds meaning for you.

Kadesh
Source : Original Illustration from Haggadot.com

Kadesh

ויְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בֶָּרָא אֱלֹהִים לַעֲשׂוֹת

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

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

We praise God, Ruler of Everything, who creates 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(שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם (הַשַׁבָּת הַזֶה וְאֶת יוֹם) חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ (בְּאַהֲבָה), מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶךָ (בְּאַהֲבָה וּבְרָצוֹן,) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ (הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים.

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

Continue here:

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

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

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

From Pardes Haggadah Companion:

The seder opens with kiddush (the sanctification over wine). This is certainly unremarkable after all, kiddush is the opening act of every shabbat and holiday meal. But kiddush – a ritual .sanctification of time – has an intimate and unique connection to Pesach’s central theme: freedom. How so?

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

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

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

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

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

Urchatz

We will wash our hands twice during our seder: now, with no blessing, to get us ready for the rituals to come; and then again later, we’ll wash again with a blessing, preparing us for the meal.

Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do. Let's pause as we wash our hands to consider what we hope to get out of our evening together.

I Want to Wash My Hands

to the tune of “I Want to Hold Your Hand” by The Beatles

Oh yeah, I’ll tell you something It’s one of God’s commands

When you start the Seder

You need to wash your hands

You need to wash your hands

You need to wash your hands

Oh my what a feeling

Before the paschal lamb

And yes it’s appealing

I want to wash my hands

I want to wash my hands

I want to wash my hands

And we wash them when we say the Barchu

I pass the bowl around and say

On to you, on to you, on to you

Yeah, You got us praying

To reach the Promised Land

Hear this we’re conveying

We want to wash our hands

We want to wash our hands

We want to wash our hands

©2013 David Vanca and Lizzy Pike

Karpas
Source : Original Illustration from Haggadot.com

Karpas

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

We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter, and dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite together:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

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

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

Yachatz

The Pesach story begins in a broken world, amidst slavery and oppression. The sound of the breaking of the matza sends us into that fractured existence, only to become whole again when we find the broken half, the afikoman, at the end of the Seder.

This brokenness is not just a physical or political situation: It reminds us of all those hard, damaged places within ourselves. All those narrow places from which we want to break to free. In Hebrew, Egypt is called Mitzrayim, reminding us of the word tzar, narrow. Thus, in Hassidic thought, Mitzrayim symbolizes the inner straits that trap our souls. Yet even here we can find a unique value, as the Hassidic saying teaches us: "There is nothing more whole – than a broken heart."

We are free, but we remember when we were slaves. We are whole, but we bring to mind those who are broken. The middle matzah is broken, but it is the larger part which is hidden. Because the future will be greater than the past, and tomorrow’s Passover nobler than yesterday’s exodus. The prospects for the dreamed future are overwhelming to the point of making us mute. So it is in silence, without blessing, that we break and hide the matzah and long for its recovery and our redemption.

Maggid - Beginning
Source : Original
Maggid - Beginning

The central imperative of the Seder is to tell the story. The Bible instructs: “ You shall tell your child on that day, saying: ‘This is because of what Adonai did for me when I came out of Egypt.' ” (Exodus 13:8) We relate the story of our ancestors to regain the memories as our own. Elie Weisel writes: God created man because He loves stories. We each have a story to tell — a story of enslavement, struggle, liberation. Be sure to tell your story at the Seder table, for the Passover is offered not as a one-time event, but as a model for human experience in all generations.

Ha lachma anya d’achaloo avhatana b’ara d’meetzrayeem. Kol dichfeen yay-tay vi’yachool, kol deetzreech yay-tay viyeesfsach. Hashata hach. Li’shana ha-ba-aa bi’arah di’yeesrael. Hashata av’day, li’shana ha-ba a bi’nay 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 celebrate Passover. Today, we are here. Next year, in the land of Israel. Today, we are slaves. Next year, we will be free.

Written in Aramaic, this statement begins the narration of the Seder by inviting the hungry to our table. Aramaic, Jewish legend has it, is the one language which the angels do not understand. Why then is Ha Lachma spoken in Aramaic? To teach us that where there is hunger, no one should rely upon the angels, no one should pray to the heavens for help. We know the language of the poor, for we were poor in the land of Egypt. We know that we are called to feed the poor and to call them to join our celebration of freedom.

Maggid - Beginning

Adapted from Be'Chol Lashon

At Passover, we receive a personal directive to create an inclusive and welcoming community. Even when we intend to be welcoming, many in our community still feel like strangers. The things that divide us — race, ethnicity, gender, class, religion, among others — also have the power to unite us. During the Seder, we are each meant to remember that we ourselves were once strangers in a strange land. If the Jewish community is to be a home for all, we must make room at the table and share our stories. 

Leader:​ At the start of the Seder, Jews around the world welcome all those who want to join us at our tables, in our homes, and in our community. We welcome Jews of all ethnic backgrounds to join us at our table;

All:​ There are many ways to express and celebrate Jewish traditions.

Leader:​ We welcome Jews of all races to join us at our table;

All:​ We learn and grow from many points of view.

Leader:​ We welcome those who have chosen Judaism to join us at our table;

All:​ New enthusiasm and energy revitalizes the Jewish people.

Leader:​ We welcome all those exploring or connected to Judaism to join us at our table;

All:​ A variety of experiences and understandings strengthen the Jewish people.

Leader:​ We welcome those of other faiths or traditions to join us at our table;

All: ​We know that sharing our stories will help build a future of freedom.

All:​ We welcome all who have ever felt like strangers to our table. Tonight we go forth together for we are all strangers in Egypt.

Consider for Dinner Discussion: Share a time when you felt like an outsider but were actively welcomed into a new community or space. How did that happen? How did it make you feel?

-- Four Questions
Source : Original Illustration from Haggadot.com
-- Four Questions

Free people ask questions. We begin our Seder with questions. Although the custom is that the youngest at the table asks, tradition instructs that all must ask:

מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות

Ma nishtana halaila hazeh mikol haleilot?

Why is this night different from all other nights?

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה

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

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

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר

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

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

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

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

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

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

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

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

--

A recent study by the psychologist Arthur Aron (and others) explores whether personal connection between two strangers can be accelerated by having them ask each other a specific series of 36 personal questions. We've selected four of them here to serve as our Four Questions to meet new friends.

In order to get to know each other a little better, select a question from the list below and ask your neighbor:

  1. Given the choice of anyone in the world, whom would you want as a dinner guest?
  2. Would you like to be famous? In what way?
  3. For what in your life do you feel most grateful?
  4. What would constitute a “perfect” day for you?

Consider for Dinner Discussion: Asking questions is an important part of the Seder. What would be your four questions?

-- Four Questions

On other nights, we allow the news of tragedy in distant places to pass us by. We succumb to compassion fatigue – aware that we cannot possibly respond to every injustice that arises around the world. On this night, we are reminded that our legacy as the descendants of slaves creates in us a different kind of responsibility – we are to protect the stranger because we were strangers in the land of Egypt.

Let us add a fifth question to this year’s seder: How can we make this year different from all other years?

This Passover, let us recommit to that sacred responsibility to protect the stranger, particularly those vulnerable strangers in faraway places whose suffering is so often ignored. Let us infuse the rituals of the seder with action: When tasting the matzah, the bread of poverty, let us find ways to help the poor and the hungry. When eating the maror, let us commit to help those whose lives are embittered by disease. When dipping to commemorate the blood that protected our ancestors against the Angel of Death, let us pursue protection for those whose lives are threatened by violence and conflict. When reclining in celebration of our freedom, let us seek opportunities to help those who are oppressed.

-- Four Questions
Source : http://beyonceder.tumblr.com
-- Four Questions

עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ יי אֱלֹהֵינוּ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה. וְאִלּוּ לֹא הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, הֲרֵי אָנוּ וּבָנֵינוּ וּבְנֵי בָנֵינוּ מְשֻׁעְבָּדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם. וַאֲפִילוּ כֻּלָנוּ חֲכָמִים, כֻּלָנוּ נְבוֹנִים, כֻּלָנוּ זְקֵנִים, כֻּלָנוּ יוֹדְעִים אֶת הַתּוֹרָה, מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם. וְכָל הַמַרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח.

Avadim hayinu l'faroh b'mitzrayim. Vayotzi-einu Adonai Eloheinu misham, b'yad chazakah uvizroa n'tuyah, v'ilu lo hotzi hakadosh Baruch hu et avoteinu mimitzrayim, harei anu uvaneinu uv'nei vaneinu, m'shubadim hayinu l'faroh b'mitzrayim. Va-afilu kulanu chachamim, kulanu n'vonim, kulanu z'keinim, kulanu yod'im et hatorah, mitzvah aleinu l'sapeir bitzi-at mitzrayim. V’chol hamarbeh l'sapeir bitzi-at mitzrayim, harei zeh m'shubach.

We were slaves to Pharaoh in Egypt and the Lord brought us out with a mighty hand and an outstretched arm. Had not the Holy One brought out our ancestors from Egypt, then we, and our children and our children's children would still be enslaved to Pharaoh in Egypt. And even if all of us are wise, all of us are understanding, all of us are old and venerable, all of us are knowledgable of Torah, we are obligated to tell the story of the Exodus from Egypt. Whoever expands upon the story of the Exodus from Egypt is deemed praiseworthy.

-- Four Children
Source : Original Illustration from Haggadot.com
-- 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.

חָכָם מָה הוּא אוֹמֵר? מַה הָעֵדוֹת וְהַחֻקִּים וְהַמִשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלֹהֵינוּ אֶתְכֶם? וְאַף אַתָּה אֱמָר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן.

Chacham mah hu omeir? Mah ha-eidot v'hachukim v'hamishpatim, asher tzivah Adonai Eloheinu etchem? V'af atah emor lo k'hilchot hapesach. Ein maftirin achar hapesach afikoman.

The Wise One asks: "What is the meaning of the laws and traditions God has commanded?" (Deuteronomy 6:20) You should teach them all the traditions of Passover, even to the last detail.

רָשָׁע מָה הוּא אוֹמֵר? מָה הָעֲבֹדָה הַזֹּאת לָכֶם? לָכֶם - וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר. וְאַף אַתָּה הַקְהֵה אֶת שִנָּיו וֶאֱמֹר לוֹ: בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם. לִי - וְלֹא לוֹ. אִילּוּ הָיָה שָׁם, לֹא הָיָה נִגְאָל

Rasha, mah hu omer? Mah ha-avodah ha-zot lachem? Lachem v’lo lo. Ul'fi shehotzi et atzmo min hak'lal, kafar ba-ikar. V'af atah hakheih et shinav, ve-emor lo. Ba-avur zeh, asah Adonai li, b'tzeiti mimitzrayim, li v'lo lo. Ilu hayah sham, lo hayah nigal.

The Wicked One asks: "What does this ritual mean to you?" (Exodus 12:26) By using the expression "to you" they exclude themselves from his people and denies God. Shake their arrogance and say to them: "It is because of what the Lord did for me when I came out of Egypt..." (Exodus 13:8) "For me" and not for them -- for had they been in Egypt, they would not have been freed.

תָּם מָה הוּא אוֹמֵר? מַה זֹּאת? וְאָמַרְתָּ אֵלָיו: בְּחֹזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרָיִם, מִבֵּית עֲבָדִים

Tam mah hu omeir? Mah zot? V'amarta eilav. B'chozek yad hotzi-anu Adonai mimitzrayim mibeit avadim.

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

ושֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל - אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם

V'she-eino yodei-a lishol, at p'tach lo. Shene-emar. V'higadta l'vincha, bayom hahu leimor. Ba-avur zeh asah Adonai li, b'tzeiti mimitzrayim.

As for the One Who Does Not Know How To Ask, you should open the discussion for them, 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." (Exodus 13:8)

-- Four Children
Source : BY JEWISH MULTIRACIAL NETWORK AND REPAIR THE WORLD
On Passover, the Haggadah speaks about four sons; one who is wise, one who is evil, one who is innocent and one who doesn’t know to ask.

Tonight, let’s speak about four people striving to engage in racial justice. They are a complicated constellation of identity and experience; they are not simply good or bad, guileless or silent. They are Jews of Color and white Jews. They are Mizrahi, Sephardi, and Ashkenazi; they are youth, middle-aged, and elders. They are a variety of people who are at different stages of their racial justice journey. Some of them have been on this journey for their entire lives, and for some, today is the first day. Some of them are a part of us, and others are quite unfamiliar.

What do they say? They ask questions about engaging with racial justice as people with a vested interest in Jewishness and Jewish community. How do we answer? We call them in with compassion, learning from those who came before us.

WHAT DOES A QUESTIONER SAY?

“I support equality, but the tactics and strategies used by current racial justice movements make me uncomfortable.”

Time and time again during the journey through the desert, the Israelites had to trust Moses and God’s vision of a more just future that the Israelites could not see themselves. As they wandered through the desert, eager to reach the Promised Land, they remained anxious about each step on their shared journey. They argued that there must be an easier way, a better leader, and a better God. They grumbled to Moses and Aaron in Exodus 16:3, “If only we had died by the hand of God in the land of Egypt, when we sat by the cooking pot, when we ate our fill of bread! For you have brought us out into this wilderness to starve this whole community to death.” Despite their deep misgivings, they continued onward.

As we learn in our Passover retelling, the journey toward liberation and equity can be difficult to map out. In the midst of our work, there are times when we struggle to truly identify our own promised land. We see this challenge in various movements, whether for civil rights, women’s rights, LGBTQ rights, workers’ rights, and others. In our retelling of these struggles for justice, we often erase conflicts of leadership, strategy debates, or even the strong contemporaneous opposition to their successes. Only when we study these movements in depth do we appreciate that all pushes for progress and liberation endure similar struggles, indecision, and pushback.

WHAT DOES A NEWCOMER SAY?

“How do I reach out and engage with marginalized communities in an authentic and sustained way?”

We tell the story of the Exodus from Egypt year after year; it is a story not only about slavery and freedom, but also a story of transition. At its core, the Passover story is about the process of moving from oppression to liberation. It informs us that liberation is not easy or fast, but a process of engagement and relationship building.

As the Israelites wandered in the desert, they developed systems of accountability and leadership. Every person contributed what they could given their skills, passions, and capacity to create the mishkan, the Israelites’ spiritual sanctuary in the desert. As it says in Exodus 35:29, “[T]he Israelites, all the men and women whose hearts moved them to bring anything for the work that the LORD, through Moses, had commanded to be done, brought it as a freewill offering to the LORD.”

Those of us engaging or looking to engage in racial justice work can learn from that example. We need to show up, and keep showing up. We can spend time going to community meetings, trainings, marches, protests, and other actions while practicing active listening and self-education. Only by each person exploring their own privileges and oppressions, whatever they may be, can we show up fully and thoughtfully in this racial justice work.

WHAT DOES A JEW OF COLOR SAY?

“What if I have other interests? Am I obligated to make racial justice my only priority?”

The work of racial justice is not only for People of Color; it is something everyone must be engaged in. Most Jews of Color are happy to be engaged in racial justice, whether professionally, personally, or a mix of both. However, we nd too often the burden of the work falls on our shoulders. The work of racial justice cannot only fall to Jews of Color.

Instead, all Jews who are engaged in tikkun olam, repairing the world, should be engaged in the work of racial justice. Following the leadership of Jews of Color, white Jews must recognize their own personal interest in fighting to dismantle racist systems. When white Jews commit to racial justice work, it better allows Jews of Color to take time for self-care by stepping away from the work or focusing on a different issue. As Rabbi Tarfon writes in Pirke Avot 2:21, “It is not your responsibility to finish the work of perfecting the world, but you are not free to desist from it either.”

WHAT DOES AN AVOIDER SAY?

“I am so scared of being called a racist, I don’t want to engage in any conversations about race.”

Engaging in conversations about difficult and personal subjects takes time and practice. When Joseph first began having prophetic dreams as a young man, he insensitively told his brothers that despite his youth, they would eventually bow down to him. In Genesis 37:8, Joseph’s brothers respond by asking, ‘“Do you mean to rule over us?” And they hated him even more for his talk about his dreams.’ However, as he matured, his dreams became his method of survival. As Joseph learned how to share his dreams with people in power, he was able to reunite with his family and create a period of incredible prosperity in Egypt.

We will make mistakes when engaging in racial justice. It is part of the process. Engaging in racial justice conversations can be painful and uncomfortable; it is also absolutely essential. We must raise up the dignity and complexity in others that we see in ourselves and our loved ones. Empathy for people of different backgrounds, cultures, religions, and races moves us to have these difficult conversations. Compassion for ourselves allows us to keep engaging through any guilt or discomfort.

-

Download the Full PDF Here: http://rpr.world/the-four-people

-- Four Children
Source : ajws.org

At Passover, we are confronted with the stories of our ancestors’ pursuit of liberation from oppression. Facing this mirror of history, how do we answer their challenge? How do we answer our children when they ask us how to pursue justice in our time?

What does the Activist Child ask?

“The Torah tells me, ‘Justice, justice shall you pursue,’ but how can I pursue justice?”

Empower him always to seek pathways to advocate for the vulnerable. As Proverbs teaches, “Speak up for the mute, for the rights of the unfortunate. Speak up, judge righteously, champion the poor and the needy.”

What does the Skeptical Child ask?

“How can I solve problems of such enormity?”

Encourage her by explaining that she need not solve the problems, she must only do what she is capable of doing. As we read in Pirke Avot, “It is not your responsibility to complete the work, but neither are you free to desist from it.”

What does the Indifferent Child say?

“It’s not my responsibility.”

Persuade him that responsibility cannot be shirked. As Abraham Joshua Heschel writes, “The opposite of good is not evil, the opposite of good is indifference. In a free society where terrible wrongs exist, some are guilty, but all are responsible.”

And the Uninformed Child who does not know how to ask…

Prompt her to see herself as an inheritor of our people’s legacy. As it says in Deuteronomy, “You must befriend the stranger, for you were strangers in the land of Egypt.”

At this season of liberation, join us in working for the liberation of all people. Let us respond to our children’s questions with action and justice.



 

-- Four Children
Source : Temple Emunah Women’s Seder Haggadah Design Committee
Around our tables sit four daughters:

Wise Daughter

The wise daughter understands that not everything is as it appears. She is the one who speaks up, confident that her opinion counts. She is the one who can take the tradition and ritual that is placed before her, turn it over and over, and find personal meaning in it. She is the one who can find the secrets in the empty spaces between the letters of the Torah. She is the one who claims a place for herself even if the men do not make room for her. Some call her wise and accepting. We call her creative and assertive. We welcome creativity and assertiveness to sit with us at our tables and inspire us to act.

Wicked Daughter

The wicked daughter is the one who dares to challenge the simplistic answers she has been given. She is the one who asks too many questions. She is the one not content to remain in her prescribed place. She is the one who breaks the mold. She is the one who challenges the status quo. Some call her wicked and rebellious. We call her daring and courageous. We welcome rebellion to sit with us at our tables and make us uneasy.

Simple Daughter

The simple daughter is the one who accepts what she is given without asking for more. She is the one who trusts easily and believes what she is told. She is the one who prefers waiting and watching over seeking and acting. She is the one who believes that the redemption from Egypt was the final act of freedom. She is the one who follows in the footsteps of others. Some call her simple and naive. We call her the one whose eyes are yet to be opened. We welcome the contented one to sit with us at our tables and appreciate what will is still to come.

Daughter Who Does Not Know How to Ask

Last is the daughter who does not know how to ask. She is one who obeys and does not question. She is the one who has accepted men’s definitions of the world. She is the one who has not found her own voice. She is the one who is content to be invisible. Some call her subservient and oppressed. We call her our sister. We welcome the silent one to sit with us at our tables and experience a community that welcomes the voices of women.

-- Four Children
Source : http://www.jewbelong.com/passover/

You can look at the four sons as four generations of Jews in America today. The first generation of eastern European Jewry who emigrated to America at the turn of the century are represented by

THE WISE SON. This is the Jew who grew up with a strong connection to the Jewish way of life. His commitment to Judaism is unshakable.

HIS SON, THE SECOND GENERATION, is represented in the Wicked Son. This is the rebel who wants to succeed in his new life and take on Western values. Although he has grown up in a home full of Jewish values and an integrated Jewish life, he rejects this in favor of integrating into Western society and becoming accepted as the new American.

HIS SON, THE THIRD GENERATION, is represented by the Simple Son. This child has spent Seder nights at his grandparents' table and has seen his grandmother light the Shabbat candles. He has a bit of knowledge picked up at Hebrew school, but he doesn't know the meaning behind any of the symbols and is not motivated to go beyond what he sees.

HIS SON, THE FOURTH GENERATION, is represented in the "One who doesn't know how to ask." This child does not have memories of his great grandparents. He celebrates the American holidays and other than knowing that he is a Jew, has no connection whatsoever to Judaism. He sits at a traditional Seder night and does not even know what to ask because it is all so foreign to him.

TODAY THERE IS A FIFTH SON, who is o_ in India or out at the movies on Seder night, not even aware that Passover exists. Anyone sitting at the Seder table is still connected to the Jewish people and heritage just by being there.

-- Four Children

In today's world, Jews may identify themselves in a variety of ways. One may be ritually, culturally, or intellectually oriented or disconnected. And yet, however modified one's Judaism may be, there is still some level of concern about the Jewish people that causes Jews to at least ask the questions about the Exodus from Egypt. We must answer them, and enable them to learn.

The ritual Jew asks: "What are the laws that God commanded us? " This Jew defines herself by the rituals, the laws and guidelines of Pesach. We call on her to seek the meaning that underlies all of these acts, so that they have relevance for all of us today.

The disconnected Jew asks: "What does this ritual mean to you?" This Jew feels alienated from the Jewish community and finds it difficult to identify with the rituals, perhaps because of his upbringing or experiences. Yet we recognize that he is still interested, if only because he asks these questions, and we call on him to see these rituals as a way of affirming the universal beliefs that gave rise to them.

The cultural Jew asks: "What is this all about?" She shows little concern with the ritual or psychological ramifications of the Exodus, even while embracing this reenactment of our ancestors; flight from Egypt. We call on her to recognize that it was a deep sense of faith that enabled these rituals to transcend the generations. It was belief in a vision of future freedom that caused us to celebrate our first Exodus and hear the echo of the prophets' call: "Let all people go!"

The intellectual Jew refrains from asking direct questions because he doesn't lean in any direction, preferring instead to let the text speak for itself. We call on him to understand that true freedom can only be obtained when we question authority and challenge power, even if that power be God Himself. It is our responsibility to question not only the text but the status quo too, and share this message of freedom with all people everywhere.

-- Four Children

The Ballad of the Four Sons
(to the tune of "Clementine")
written by Ben Aronin in 1948

Said the father to the children
"At the Seder you will dine,
You will eat your fill of matzoh,
You will drink four cups of wine."

Now this father had no daughters,
But his sons they numbered four,
One was wise, and one was wicked,
One was simple and a bore.

And the fourth was sweet and winsome,
He was young and he was small,
While his brothers asked the questions,
He could scarcely speak at all.

Said the wise one to his father
"Would you please explain the laws.
Of the customs of the Seder
Will you please explain the cause?"

And the father proudly answered
"As our fathers ate in speed,
Ate the Pascal lamb 'ere midnight,
And from slavery were freed"

"So we follow their example,
And 'ere midnight must complete,
All the Seder, and we should not
After twelve remain to eat."

Then did sneer the son so wicked,
"What does all this mean to you?"
And the father's voice was bitter
As his grief and anger grew.

"If yourself you don't consider,
As a son of Israel
Then for you this has no meaning,
You could be a slave as well!"

Then the simple son said softly,
"What is this?" and quietly
The good father told his offspring
"We were freed from slavery."

But the youngest son was silent,
For he could not speak at all,
His bright eyes were bright with wonder
As his father told him all.

Now, dear people, heed the lesson
And remember evermore,
What the father told his children
Told his sons who numbered four!

-- Exodus Story

We lift up our cup wine and cover the matzah, as we recite the following and recall God's promise to Abraham, emphasizing eternal divine watchfulness.

.וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ, שֶׁלֹּא אֶחָד בִּלְבָד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם

V'hi she-am'dah la-avoteinu v'lanu. Shelo echad bilvad, amad aleinu l'chaloteinu. Ela sheb'chol dor vador, om'dim aleinu l'chaloteinu, v'hakadosh Baruch hu matzileinu mi-yadam.

This covenant that remained constant for our ancestors and for us has saved us against any who arose to destroy us in every generation, and throughout history when any stood against us to annihilate us, the Kadosh Barukh Hu kept saving us from them.

--

Tze Ulmad, go and learn...

This excerpt from Deuteronomy is the central text around which the seder is built. And instead of recounting the story itself, traditional haggadot follow a descriptive midrashic discussion of this text, transforming the seder table into a Beit Midrash, a house of study. Read the text below, and discuss the questions with your table.

וְעָנִ֨יתָ וְאָמַרְתָּ֜ לִפְנֵ֣י ׀ יְהוָ֣ה אֱלֹהֶ֗יךָ אֲרַמִּי֙ אֹבֵ֣ד אָבִ֔י וַיֵּ֣רֶד מִצְרַ֔יְמָה וַיָּ֥גָר שָׁ֖ם בִּמְתֵ֣י מְעָ֑ט וַֽיְהִי־שָׁ֕ם לְג֥וֹי גָּד֖וֹל עָצ֥וּם וָרָֽב׃ וַיָּרֵ֧עוּ אֹתָ֛נוּ הַמִּצְרִ֖ים וַיְעַנּ֑וּנוּ וַיִּתְּנ֥וּ עָלֵ֖ינוּ עֲבֹדָ֥ה קָשָֽׁה׃ וַנִּצְעַ֕ק אֶל־יְהוָ֖ה אֱלֹהֵ֣י אֲבֹתֵ֑ינוּ וַיִּשְׁמַ֤ע יְהוָה֙ אֶת־קֹלֵ֔נוּ וַיַּ֧רְא אֶת־עָנְיֵ֛נוּ וְאֶת־עֲמָלֵ֖נוּ וְאֶת־לַחֲצֵֽנוּ׃ וַיּוֹצִאֵ֤נוּ יְהוָה֙ מִמִּצְרַ֔יִם בְּיָ֤ד חֲזָקָה֙ וּבִזְרֹ֣עַ נְטוּיָ֔ה וּבְמֹרָ֖א גָּדֹ֑ל וּבְאֹת֖וֹת וּבְמֹפְתִֽים׃

My father was a wandering Aramean who went down to Egypt with a small household and lived there as an alien. But there he became a nation great, strong and numerous. When the Egyptians maltreated and oppressed us, imposing hard labor upon us, we cried to the LORD, the G-d of our fathers, and he heard our cry and saw our affliction, our toil and our oppression. He brought us out of Egypt with his strong hand and outstretched arm, with terrifying power, with signs and wonders;

  1. What jumps out at you about the text?
  2. Why do you think this text was chosen to be the centerpiece of the Haggadah?
  3. What does this text add to your existing understanding of the Passover story?

Consider for Dinner Discussion: What is a family story you carry with you? Why is it valuable for you to share it?

-- Ten Plagues
Source : The Wandering is Over

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

-- Ten Plagues

As we rejoice at our deliverance from slavery, we acknowledge that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them. 

Blood | dam | דָּם

Frogs | tzfardeiya | צְפַרְדֵּֽעַ

Lice | kinim | כִּנִּים

Beasts | arov | עָרוֹב

Cattle disease | dever | דֶּֽבֶר

Boils | sh’chin | שְׁחִין

Hail | barad | בָּרָד

Locusts | arbeh | אַרְבֶּה

Darkness | choshech | חֹֽשֶׁךְ

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

Consider for Dinner Discussion: What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them?

-- Cup #2 & Dayenu

Scallions Aren’t Just For Eating: There is a Persian custom of hitting each other with scallions during Dayenu. The scallions represent the whips of our oppressors. Although this may seem a little morbid, young and old alike have a wonderful time violating social norms and slamming each other with green onions.

-- Cup #2 & Dayenu

כַּמָה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ

אִלוּ הוֹצִיאָנוּ מִמִצְרַים, וְלֹא עָשָׂה בָּהֶם שְׁפָטִים, דַּיֵינוּ

אִלוּ עָשָׂה בָּהֶם שְׁפָטִים, וְלֹא עָשָׂה בֵאלֹהֵיהֶם, דַּיֵינוּ

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

See transliteration and translation on the following pages.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We have now told the story of Passover…but wait! We’re not quite done. There are still some symbols on our seder plate we haven’t talked about yet. Rabban Gamliel would say that whoever didn’t explain the shank bone, matzah, and marror (or bitter herbs) hasn’t done Passover justice.

The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.

The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.

The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.

-- Cup #2 & Dayenu

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

In every generation, everyone is obligated to see themselves as though they personally left Egypt. The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them.

Maimonides (Rambam), the 12th century philosopher and Rabbi, adds an interpretation to this line by playing with the key verb, to see.

"In every generation a person must make him or herself be seen ( l'har-ot ) as though he or she personally left Mitzrayim (Egypt). For not just our ancestors did G-d redeem, but us as well." - Passover Haggadah of Maimonides (Rambam) (1138-1204)

Consider for Dinner Discussion:

  • How does seeing oneself enhance the Passover experience?
  • What does it mean to “make yourself seen”?
  • What does Maimonides’ interpretation add to your understanding of the holiday?
  • Because I was a slave in Egypt, ____________________________________.
-- Cup #2 & Dayenu

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 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 created the fruit of the vine.

Rachtzah

We wash our hands again now before we eat (yes, finally we’re nearly there!). But why? Why do we not wash our feet like our Middle Eastern ancestors did? Because our hands are the instruments with which we work in the world. It is our hands that plant and write, that caress and create – and our hands which strike and smash, poison and pain. We wash our hands not to absolve ourselves of responsibility but to affirm the need to make our hands pure, to choose to make real decisions; to use our hands for good. This Pesach, let us consecrate our collective hands, to the task of building a better world.

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

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

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

Motzi-Matzah

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

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

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

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

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

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

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

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

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

Motzi-Matzah
Source : Aish UK

Matzah is literally free of all additives, externalities and superficial good looks -- it is bread without the hot air.  It represents the bare essentials.

Everything we pursue in life can be divided into necessities and luxuries.  To the extent that a luxury becomes a necessity we lose an element of our freedom by being enslaved to a false need.

Jewish thought teaches that we should not submit to peer pressure, viewing ourselves as competing with others.  It is far better to focus on our "personal bests" rather than "world records"; life is an arena in which we do not need others to lose in order for us to win.

On Passover we can focus on the essence and leave the externalities behind.  It is a time to get rid of the ego that powers our self importance and holds us back through distracting us from our true goals.

Maror

Dipping the bitter herb in sweet charoset | maror |מָרוֹר

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

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

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

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

The Hillel Sandwich | korech | כּוֹרֵךְ

זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵים מַה שֶׁנֶּאֱמַר: עַל מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ

Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-emar. “Al matzot um'rorim yochlu-hu.”

Eating matzah, maror and haroset this way reminds us of how, in the days of the Temple, Hillel would do so, making a sandwich of the Pashal lamb, matzah and maror, in order to observe the law “You shall eat it (the Pesach sacrifice) on matzah and maror.”

Shulchan Oreich

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

Shulchan Oreich

1. What do you consider your “promised land,” or heaven on earth?

2. The Hebrew word for Egypt is “Mitzraim,” literally “narrow place.” What is one way you wish our society was more open?

3. Moses is considered one of the greatest leaders in our history — described as being smart, courageous, selfless and kind. Which of today’s leaders inspires you in a similar way?

4. Miriam, a prophetess and the sister of Moses, led the women in song and dance with tambourines after crossing the Red Sea. She is described as courageous, confident, insightful and nurturing. Which musician or artist today inspires you in a similar way?

5. More recent and ongoing struggles for freedom include civil rights, GLBTQ equality, and women’s rights. Who is someone involved in this work that you admire?

6. Is there someone — or multiple people — in your family’s history who made their own journey to freedom?

7. Freedom is a central theme of Passover. When in your life have you felt most free?

8. If you could write an 11th commandment, what would it be?

9. What’s the longest journey you have ever taken?

10. What non-food uses for matzah can you think of? 

11. Let’s say you are an Israelite packing for 40 years in the desert. What three modern items would you want to bring?

12. The Haggadah says that in every generation of Jewish history enemies have tried to eliminate us. What are the biggest threats you see to Judaism today?

13. The Seder format encourages us to ask as many questions as we can. What questions has Judaism encouraged you to ask?

14. Israel is central to the Passover seder. Do you think modern Israel is central to Jewish life? Why or why not?

15. The taste of manna in the desert matched the desire of each individual who ate it. For you, what would that taste be? Why?

16. Let’s say you had to swim across the Red Sea, and it could be made of anything except water. What would you want it to be?

17. If the prophet Elijah walked through the door and sat down at your table, what’s the first thing you would ask him?

18. Afikoman means “dessert” in Greek. If you could only eat one dessert for the rest of your life, what would it be?

19. What is something you wish to cleanse yourself of this year? A bad habit? An obsession or addiction?

20. The word “seder” means “order.” How do you maintain order in your life?

Tzafun
Source : JewishBoston.com

Finding and eating the Afikomen | tzafoon | צָפוּן

The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.

Bareich

Leader: רַבּוֹתַי נְבָרֵךְ. Rabotai n’vareich.

All together:

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

Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo, b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo, uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.

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.

Share: What is something you are grateful for this evening?

Bareich

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

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

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

Drink the third glass of wine!

Bareich
Source : Original Illustration from Haggadot.com
Bareich

Throughout our Seder, we pour four cups, remembering the gift of freedom that our ancestors received centuries ago and four promises fulfilled. The first cup as God said, "I will free you from the labors of the Egyptians." The second as God said, "And I will deliver you from their bondage." The third as God said, "I will redeem you with an outstretched arm with great judgements." The fourth because God said, "I will take you to be My People."

We know, though, that all are not yet free. As we welcome Elijah the Prophet, we offer a fifth cup, a cup not yet consumed. May we be emboldened to take action and speak out on behalf of those who are not yet free, hastening Elijah's arrival. Let us recognize that redemption is not a destination but rather a destiny fulfilled by a journey of leveraging our particular narrative of freedom to compel us to seek liberation for all.

אֵלִיָּֽהוּ הַנָּבִי, 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

Bareich
Source : Original Illustration from Haggadot.com
Bareich

Along with the cup for the Prophet Elijah, we have a cup for the Prophetess Miriam, sister of Moses, one of the central figures in the Exodus story. Miriam has long been associated with water – she watched over Moses when he was placed in the Nile River and provided the Israelites with life-sustaining water during their wandering in the desert.  The tradition of Miriam’s cup is meant to honor Miriam’s role in the story of the Jewish people and draw attention to the importance of the other women of the Exodus story who have sometimes been overlooked but about whom our tradition says, "If it wasn't for the righteousness of women of that generation we would not have been redeemed from Egypt" (Babylonian Talmud, Sotah 9b).

זאת כּוֹס ִמריָם, כּוֹס ַמיִם ַחיִּים זֵכר ִליציאַת ִמצריִם

Zot kos Miryam, cos mayim chayim zecher litziat Mitzrayim.

This is the cup of Miriam, the cup of living waters, a reminder of the Exodus from Egypt.

Let us remember the Exodus from Egypt. These are the living waters, God’s gift to Miriam, which gave new life to Israel as we struggled with ourselves in the wilderness. Blessed are You God, Who brings us from the narrows into the wilderness, sustains us with endless possibilities, and enables us to reach a new place.

Bareich
Source : Debbie Friedman, JulieWohlCreations (image)

And the women dancing with their timbrels
Followed Miriam as she sang her song
Sing a song to the One whom we've exalted.
Miriam and the women danced and danced
the whole night long.

And Miriam was a weaver of unique variety.
The tapestry she wove was one which sang our history.
With every thread and every strand
she crafted her delight.
A woman touched with spirit, she dances
toward the light.

And the women dancing with their timbrels
Followed Miriam as she sang her song
Sing a song to the One whom we've exalted.
Miriam and the women danced and danced
the whole night long.

As Miriam stood upon the shores and gazed across the sea,
The wonder of this miracle she soon came to believe.
Whoever thought the sea would part with an outstretched hand,
And we would pass to freedom, and march to the promised land.

And the women dancing with their timbrels
Followed Miriam as she sang her song
Sing a song to the One whom we've exalted.
Miriam and the women danced and danced
the whole night long.

And Miriam the Prophet took her timbrel in her hand,
And all the women followed her just as she had planned.
And Miriam raised her voice with song.
She sang with praise and might,
We've just lived through a miracle, we're going to dance tonight!

And the women dancing with their timbrels
Followed Miriam as she sang her song
Sing a song to the One whom we've exalted.
Miriam and the women danced and danced
the whole night long.

Hallel

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, הַלְלוּיָה

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 mindfull 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.

Hallel

We're approaching the end of our time together, and as part of the praiseworthy spirit that the Hallel section evokes, we'll sing together Hineh Ma Tov, an expression of gratitude for the community that has gathered here to celebrate together.

Hinei ma tov umanaim

Shevet achim gam yachad

Behold how good and

How pleasant it is

For brothers to dwell together

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

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

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

Nirtzah

It is traditional to end seder with "Next Year in Jerusalem". We sometimes think of this as a literal wish, but Jerusalem is more than a place -- it is a feeling, a hope. Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are ready to embark on a year that we hope will bring positive change in the world and freedom to all people. And in the spirit of thinking about our own story of liberation as a catalyst for change in our world, we add an additional charge: Next year in a just world.

In The Leader's Guide to the Family Participation Haggadah: A Different Night, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.” What can we do to fulfill our reckless dreams? What will be our legacy for future generations?  As we close our evening together, consider: what is your own personal Jerusalem where you hope to see yourself a year from now? 

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם

L’shana haba-ah biy’rushalayim

NEXT YEAR IN JERUSALEM!

Songs

One little goat, one little goat.
That Father bought for two zuzim,
Chad gadya, chad gadya.

Then came a cat
and ate the goat,
That Father bought for two zuzim,
Chad gadya, chad gadya.

Then came a dog
and bit the cat,
that ate the goat,
That Father bought for two zuzim,
Chad gadya, chad gadya.

Then came a stick
and beat the dog,
that bit the cat,
that ate the goat,
That Father bought for two zuzim,
Chad gadya, chad gadya.

Then came fire
and burnt the stick,
that beat the dog,
that bit the cat,
that ate the goat,
That Father bought for two zuzim,
Chad gadya, chad gadya.

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

Then came the ox
and drank the water,
that quenched the fire,
that burnt the stick,
that beat the dog,
that bit the cat,
that ate the goat,
That Father bought for two zuzim,
Chad gadya, chad gadya.

Then came the Shochet
and slaughtered the ox,
that drank the water,
that quenched the fire,
that burnt the stick,
that beat the dog,
that bit the cat,
that ate the goat,
That Father bought for two zuzim,
Chad gadya, chad gadya.

Then came the Angel of Death
and killed the Shochet,
that slaughtered the ox,
that drank the water,
that quenched the fire,
that burnt the stick,
that beat the dog,
that bit the cat,
that ate the goat,
That Father bought for two zuzim,
Chad gadya, chad gadya.

Then came the Holy One, Blessed be He
and slew the the Angel of Death,
that killed the Shochet,
that slaughtered the ox,
that drank the water,
that quenched the fire,
that burnt the stick,
that beat the dog,
that bit the cat,
that ate the goat,
That Father bought for two zuzim,
Chad gadya, chad gadya.

Songs
Source : Time of Israel
Songs

Who knows one? I know one!

One is Hashem, one is Hashem, one is Hashem in the Heavens and the Earth.

Who knows two? I know two! Two are the tablets that Moses brought. And one is Hashem. . . .

Who knows three? I know three! Three are the papas, and two are the tablets that Moses brought. And one is Hashem. . . .

Four are the mamas. . . .

Five are the books of the (clap) Torah. . . .

Six are the books of the (clap) Mishnah. . . .

Seven are the days of the week (clap clap) . . . .

Eight are the days of the Brit Milah . . .

Nine are the months 'til a baby’s born. . . .

Ten are the TEN Commandments. . . .

Eleven are the stars in Joseph’s dream. . . .

Twelve are the tribes of Israel. . . .

Thirteen are the ways that God is good. . . .

Songs

Our Passover Things

(To be sung to the tune of "My Favorite Things" from the "Sound of Music")

Cleaning and cooking and so many dishes
Out with the chametz, no pasta, no knishes
Fish that's gefilted, horseradish that stings
These are a few of our Passover things.

Matzah and karpas and chopped up charoset
Shankbones and kiddish and yiddish neuroses
Tante who kvetches and uncle who sings
These are a few of our Passover things.

Motzi and moror and trouble with Pharaohs
Famines and locusts and slaves with wheelbarrows
Matzah balls floating and eggshell that clings
These are a few of our Passover things.

When the plagues strike
When the lice bite
When we're feeling sad
We simply remember our Passover things
And then we don't feel so bad.

Songs

To the tune of , of course, "Take Me Out to the Ballgame!"

Take me out to the Seder, take me out with the crowd.

Read the Haggadah and don't skip a word.

Please hold your talking, we want to be heard.

And lets, root, root, root for the leader, that they will finish their shpiel

So we can nosh, nosh, nosh and by-gosh, let's eat the meal!

Take me out to the Seder, take me out with the crowd.

Feed me on matzah and chicken legs, I don't care for the hard-boiled eggs.

And its root, root, root for Elijah, that he will soon reappear.

And let's hope, hope, hope that we'll meet once again next year!