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Introduction
by VBS
Source : Valley Beth Shalom Haggadah
  • 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.
Introduction
Source : Foundation for Family Education, Inc.

1. GAMES (Nuts and nut games are popular for Passover, for two reasons: firstly, nuts within the shell are available
in abundance for little cost and are kosher for Passover; secondly, "nut" in Hebrew has the same numerical value as
the word "good" in Hebrew, both are 17.)
Nut Ferry
Carry nuts on the blade of a dull knife as relay teams with a time limit.
Nut Roll
Make a board lean against a wall and attempt to "win" a nut by tossing against the board and having the
tossed nut roll down and hit a target nut.
Nut Pick-Up
Using two pencils, determine who can pick up the most nuts in a time limit to be placed in each team's
bowl.
Nut pitching
Each team attempts to throw nuts into a target basket or pot within time.
 
2. TEXT GAMES
Guessing Game
Let a player put nuts under plates for other players out of the room who will return at a signal and indicate
which plate they wish. Leader may choose to put different numbers of nuts or the same number under each plate.
Scrambled Pesach Story
Cut up the story of Passover and distribute parts without numbering sequence. The leader begins and each
participant starts reading when he believes that his portion is appropriate.
Questions and Prizes
Plan on asking questions throughout the Seder for which winners receive nuts, and at the end of the Seder
then the prizes can be given out to all of the children based upon the number of nuts they have collected – and their
appropriate age and needs.
 
3.  ACTIVE PARTICIPATION IN THE SEDER
Costumes are a wonderful way in which children can be kept involved in the Seder. They can dress up as
guests and come in through the door for “Ha Lachma Anya” and even be dressed up as Jewish historical
guests – but remember to save Elijah the Prophet for opening the door after the meal.
Children can distribute symbols of each of the 10 plagues:  ping pong balls for everyone to throw at the
mention of “hail” or sunglasses to symbolize darkness. While there are commercial “Plague Sacks” which
have symbols for each of the plagues, you should consider planning with the kids for their own
interpretations
Introduction
Source : Eileen Levinson, Doikayt Seder 2009

Many of us are familiar with the traditional items on a seder plate as symbols for the themes of Passover. But what if the seder rituals had been written in modern times? Would we still choose the same items to represent such personal ideas? Would YOUR Passover story rely upon different symbols? This seder plate does not have the traditional symbols you would expect. Instead, it leaves a space for the participants (YOU) to fill in the blanks with new objects of meaning.


Think about an object that represents Passover in your life. The object can be serious or silly, literal or poetic, but it should be something that helps you relate to the holiday. Consider the themes that are symbolized in the traditional seder plate such as:

Oppression
Sacrifice
Bitterness
Challenges
Freedom
Renewal

How can your object add to our current understanding of the seder? Arrange your table’s seder plate to tell a story of Passover as you see it today. Add as much or as little as you’d like - its all up to you.

To download the PDF, go to:

http://haggadot.posterous.com/alternative-seder-plate

Kadesh
Source : JQ International GLBT Haggadah

The Candle lighting celebration begins by honoring light

We light the candles and say…

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדלִיק נֵר שֶׁל יוֹם טוֹב.

Baruch Atah Adonai, Eloheynu Melech Ha’Olam Asher Kidishanu B’Mitzvotav V’Tzivanu L’Hadlik Ner Shel Yom Tov.
 
Blessed are You, Lord, our God, Ruler of the universe, Who sanctifies us with commandments, and commands us to light the candles on this holiday.

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

Baruch Atah Adonai, Eloheynu Melech Ha’Olam Sheche’hiyanu V’Keymanu V’Higiyanu Lazman Ha’Zeh.

Blessed are You, Lord, our God, Ruler of the universe, Who has kept us alive, sustained us, and brought us to this season.

Traditionally Passover celebrates…

The Jewish people’s freedom from Egyptian bondage that took place approximately 3,500 years ago, as told in the first 15 chapters of the Book of Exodus. Before the Jewish people were known as Jewish or Jews – names that were derived from the Kingdom of Judah where they lived from 922 BCE until 587 BCE – they were known as either Israelites or Hebrews. “Hebrews,” “Israelites,” or the “Children of Israel” were names that collectively described the descendants of the Hebrew patriarch Jacob (also known as Israel). The Hebrews and Israelites eventually established and lived in both the Kingdom of Judah and the Kingdom of Israel.

The events of Passover written about in the Book of Exodus occurred at a time before the Jewish people were known as Jewish or Jews, and so we refer to the Jewish people as either Hebrews or Israelites in the Passover story that follows. Interestingly, the Hebrew word for Egypt is Mitzrayim, and means either “constriction” or “narrow straits.” This is in reference to the Israelites being in a state of constriction while toiling as slaves in the land of Goshen, an area of ancient Egypt. As slaves, the Israelites were building cities such as Pithom and Ra’amses which were used as supply centers for the Pharaohs of Egypt.

The First Cup

We sanctify the name of God and proclaim the holiness of this festival of Passover. With a blessing over wine, we lift our wine, our symbol of joy; let us welcome the festival of Passover.

In unison, we say…

Our God and God of our ancestors, we thank You for enabling us to gather in friendship, to observe the Festival of Freedom. Just as for many centuries the Passover Seder has brought together families and friends to retell the events that led to our freedom, so may we be at one with Jews everywhere who perform this ancient ritual linking us with our historic past. As we relive each event in our people’s ancient struggle, and celebrate their emergence from slavery to freedom, we pray that all of us may keep alive in our hearts the love of liberty. May we dedicate our lives to the abolition of all forms of tyranny and injustice.

Reclining on our left side demonstrates our freedom from slavery. We hold our first cup of wine and we recite:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.

Baruch Atah Adonai, Eloheynu Melech Ha’Olam Borey P’ree Hagafen.

Blessed are You, Lord our God, Ruler of the universe, Who creates the fruit of the vine.

             

Urchatz
Source : A Growing Haggadah

Why do we wash our hands all the time?

This washing, even though it is an official task of the Seder, is done without a blessing. It is strictly for cleanliness purposes. And why not? We're about to handle food. It seems so easy for us. We turn on the tap, and there it is. But water is scarce. May we be aware of our water as we continue the Seder.

Karpas
Source : A Growing Haggadah

Even before the Exodus from Egypt our ancestors probably celebrated the mystery of life and the creation of the world each spring. Now again, we remind ourselves of the greens of the earth and the salt of the sea from which all life emerged, and on which all life depends.

But we do not simply celebrate spring’s renewal nor love’s warmth. Pesach celebrates our becoming free. Through the wondrous rebirth of life we can feel the precarious beginnings of the struggle for freedom. The sea’s salt not only reminds us of life’s start, but also of the brine of tears shed by our people and by all people striving to be free.

Yachatz
Source : www.chabad.org

Take the middle matzah and break it into two, one piece larger than the other. The larger piece is set aside to serve as afikoman. The smaller piece is put back, between the two matzot.

Yachatz
Source : Religious Action Center: Pesach, A Season for Justice

This reading takes place near the beginning of the Seder in the yachatz section. It provides the primary textual inspiration for feeding the hungry during Passover, as well as calling for an end to slavery, which continues to exist around the world in various forms. It also prompts us to join together with members of the African American community for communal Seders recognizing our common experience of slavery. This passage inspires many of the social justice programs created around the observance of Passover:

Ha Lachma Anya
This is the bread of affliction, the poor bread,
which our ancestors ate in the land of Egypt.
Let all who are hungry come and eat.
Let all who are in want, share the hope of Passover.
As we celebrate here, we join with our people everywhere.
This year we celebrate here.
Next year in the land of Israel.
Now we are still in bonds.
Next year may we all be free.

Additional Readings:

The Matzah of Unity
by the United Jewish Communities Rabbinic Cabinet

Passover is the great Jewish family holiday -- but with a critical message about our ethics and values.
We eat the Karpas, the green vegetable -- and recall our concern for the environment.
We dip into the salt water of tears -- and remind ourselves to care for the oppressed.
We eat the bitter herbs -- and sharpen our concern for the stranger.
We taste the matzah, the bread of affliction -- and feel the memories of our servitude to Pharaoh.
We note the roasted egg, symbolic of the extra offering in the Temple in ancient days -- and ask ourselves what are our own sacrifices?

Passover is so real and tangible, because we not only taste our freedome, but we also resolve to work for the liberation of all people. It is a time to ask ourselves: what are we doing to care for those in need? Can we reach out and assist with our tzedakah, our charitable contributions, or through our acts of loving-kindness?

Let us now take the middle matzah and divide it in half. As we break this matzah and set it aside, we link ourselves symbolically with all Jews throughout the world, especially those who have lived under the heel of the oppressor.

Our Seder meal will not conclude until the missing piece of Matzah is found and returned to the table. The Matzah, when restored, shows the desire of our people to be together as one, at peace. As Jews, we are a people of sacred fragments; we need help from God to bond together in everlasting unity.

Today the Star of David rises proudly in the former Soviet Union. Yet hundreds of thousands of elderly Jews struggle to survive. In Argentina, families, schools, community centers and synagogues face a difficult economic crisis and we provide basic services and supplies for tens of thousands of our fellow Jews.

Jews who left Ethiopia and other devastated countries experienced a modern exodus to live in freedom. They brought their children and grandchildren to Israel, a land sworn to us by our ancestors and God. Now we are committed to helping them to become full participants in all aspects of Israeli society.

But our work is not done. We need boundless love for the Jewish people in order to continue our efforts at caring for the most vulnerable, supporting of Jewish education, ingathering of the exiles and to rebuilding Israel. May this Passover be a time of recommitment to our people and our faith.

Affliction Beyond Hunger
by Jews for Racial and Economic Justice

In our city today, some of our neighbors are forced to work in order to receive their meager welfare benefits, which barely enable them to survive. Tonight we share their bread of affliction:

The affliction of work without dignity
The injustice of no minimum wage
The theft of protection from injury
The anxiety of work with no future
Panic at the threat of lost benefits.
The stress of leaving a child for work
The shame of forced placement
The death of educational opportunity
The robbery of the right to organize
Silenced voices of protest.
Who speaks aloud alongside those whose speech has been muted?
Who breathes together with those who cannot catch their breath?
We can breathe the breath of life, we can join these struggles, we can face the Pharoahs and strip them of their power.

Ha Lachma Anya Supplement
by Rabbi Arthur Waskow

In the world today there are still some who are so pressed-down that they have not even this bread of oppression to eat. There are so many who are hungry that they cannot all come and eat with us tonight. Therefore we say to them, we set aside this bread as a token that we owe you righteousness, tzedakah , and that we will fulfill it. (Set aside one piece of matzah.) And to ourselves we say, not by bread alone, but by everything that is brought forth by the mouth of YHWH, lives the human; share your bread with the hungry, says YHWH. As the tradition says,

"Ha-sha-tah ha-kha; I-sha-nah ha-ba-ah b'ar-ah d'yis'ra'el,"

This year we celebrate here, but the next year we hope to celebrate in the land of Israel, the land of God-wrestling.


The Fourth Piece of Matzah
by Rabbi Joel Soffin

While holding up a fourth piece of matzah, recite the following:

"We raise this fourth matzah to remind ourselves that slavery still exists, that people are still being bought and sold as property, that the Divine image within them is yet being denied. We make room at our Seder table and in our hearts for those in southern Sudan and in Mauritania who are now where we have been.

We have known such treatment in our own history. Like the women and children enslaved in Sudan today, we have suffered while others stood by and pretended not to see, not to know. We have eaten the bitter herb; we have been taken from our families and brutalized. We have experienced the horror of being forcibly converted. In the end, we have come to know in our very being that none can be free until all are free.

And so, we commit and recommit ourselves to work for the freedom of these people. May the taste of this 'bread of affliction' remain in our mouths until they can eat in peace and security. Knowing that all people are Yours, O God, we will urge our government and all governments to do as You once commanded Pharaoh on our behalf: 'Shalach et Ami! Let MY People Go!'"

Maggid - Beginning
Source : ajws.org

We encourage you to incorporate this reading into the Ha lachma anya section of your seder.

Ha lachma anya—this is the bread of affliction.

At the seder we begin as slaves. We eat matzah, the bread of affliction, which leaves us hungry and longing for redemption. It reminds us of a time when we couldn’t control what food was available to us, but ate what we could out of necessity. The matzah enables us to taste slavery—to imagine what it means to be denied our right to live free and healthy lives. 

But, while we will soon enjoy a large meal and end the seder night as free people, 963 million people around the world can not leave the affliction of hunger behind. Each day, 25,000 adults and children die from hunger and malnutrition. In fact, a child dies every six seconds because he or she is starving. Let us awaken to their cries and declare:

Kol dichfin yeitei v’yeichol—let all who are hungry, come and eat.

As we sit at our seder and contemplate our people’s transition from slavery to freedom, let us hope for a time when all who are hungry will eat as free people:

Let all people gain autonomy over their sources of sustenance.

Let local farms flourish and local economies strengthen. 

Let exploitation of natural resources cease so that the land may nourish its inhabitants.

Let communities bolster themselves against the destruction wrought by flood and drought.

Let our world leaders recognize food as a basic human right and implement policies and programs that put an end to world hunger.  

The Passover seder inspires us to take action and commit ourselves to working toward these and other sustainable changes. As the seder guides us from scarcity to plenty, let us empower others on their paths to sustenance. 

Hashata avdei—this year we are still slaves. 

Leshanah haba’ah b’nei chorin—next year we will be free people.

This year, hunger and malnutrition are still the greatest risks to good health around the world. Next year, may the bread of affliction be simply a symbol, and may all people enjoy the bread of plenty, the bread of freedom. 

Maggid - Beginning
Source : Free Siddur Project, adapted

FRabban 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:

Pesah [Paschal Lamb], Matzah and Maror [Bitter Herb].

 

Point to the shank bone

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

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 mad no provisions for themselves.”

 

Point to the maror

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 servtude, with mortar and bricks without straw, with every form of slavery in the field and with great torment.”

Maggid - Beginning
by VBS
Source : Valley Beth Shalom Haggadah

When Israel was in Egypt land, "Let my people go!"

Oppressed so hard they could not stand. "Let my people go!"

Go down, Moses, way down in Egypt Land. Tell ol' Pharaoh: "Let my people go!"

The Lord told Moses what to do, "Let my people go!"

To lead the children of Israel through, "Let my people go!"

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

(Professor Eliezer Segal, http://www.acs.ucalgary.ca/~elsegal/)
 
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 Children
by Allie
Source : http://ejewishphilanthropy.com/the-four-%E2%80%98sons%E2%80%99-as-characters-from-%E2%80%98glee%E2%80%99/

 For those of you not in the know, “Glee” is the TV show of the moment. At once an escapist fantasy and the most realistic depiction of high school angst this side of Claire Danes, “Glee” is also – thanks largely to co-creator Brad Falchuk, son of the current Hadassah national president – among the most “out” Jewish shows to grace the small screen. Like the show’s gay, disabled, multiethnic and differently sized kids, what’s interesting about its Jewish characters is how their difference marks them as “other,” but, precisely as it does so, includes them in a very 2011 world in which difference is the one thing we all have in common.

As it happens, the four Jewish characters in McKinley High School’s glee club map quite neatly onto the four children of the Passover Seder, and the way each of them performs his or her Jewishness shines a different light on American Jewish identity, and on the themes of the Passover holiday.

Rachel Berry (Lea Michele) is the “Wise Child” – to a fault. She endlessly touts her Jewishness in one way or another, from Barbra Streisand songs to protests at Christmastime. She is also an irritating control freak, just like the unctuous Wise Child, who asks annoying, detailed questions about the statutes, laws and ordinances that God has commanded. The Haggadah obviously wants us to praise this kid, but most years I just want to slap him. Just like Rachel, he’s a know-it-all and a drama queen. “Look at me!” the Wise Child brags, just as Rachel does. Look how smart and good I am! Like Rachel in her goody-two-shoes sweaters, the Wise Child is intolerable. Rachel is a quintessential Jewish stereotype – smart, Semitic-looking, Magen-David-wearing – and yet she performs her Jewishness in the same way she performs her many solos on the show: in your face, turned up to 11. The Wise Child is the same way.

Noah “Puck” Puckerman (Mark Salling) is the “Wicked Child.” His is the most original of the Jewishnesses on “Glee,” contradicting every stereotype that Rachel serves to uphold. Puck is a bad kid: in and out of juvy, dumping geeks in trash cans and impregnating another guy’s girlfriend. He’s a big, strong kid who doesn’t act or “look Jewish” in stereotypical ways. Yet for all Puck’s badness – and maybe because of it – there’s something irresistible about him. He has his sensitive side, which he shows in his singing and in his love affair with the plus-sized Lauren Zizes (Ashley Fink), yet every time his sensitivity is revealed, it is undermined by his latest outrageous comment or action. Puck is the bad boy with whom many of us can’t help falling in love even though we know he’s bad for us.

Puck, like Rachel, is also very upfront about his Jewishness. Often this is played for laughs, since his character is so un-stereotypically Jewish that his high level of pride and Jewish knowledge seems out of place. One moment he’s insulting disabled people (in front of a disabled person), the next he’s singing Neil Diamond. As Puck says at one point, “I put the Jew in ju-vy.” Oh, and trivia fans, according to an interview in Hadassah, the Puckerman family’s Simchat Torah custom – eating Chinese food and watching “Schindler’s List” – is actually based on that of the Falchuk family.

Puck’s “wickedness” also highlights an egregious flaw in the Passover liturgy, where the wicked son is defined solely by his supposed self-exclusion from the Jewish people. The question he asks is, “Mah ha’avodah hazot lachem?”: “What is this service to you?” For this, he is to be reproached. But is the Wicked Son’s inquiry really so awful? Maybe he’s just trying to learn what meaning the Seder ritual has for someone else so that he can understand it better. To me, the wicked son is really the Listening Son. And even more outrageously, is there no other way that wickedness is manifested? Surely Puck is an example (as if we needed another) of a self-identifying Jew who is nonetheless a rasha, a wicked person. By defining wickedness solely in terms of Jewish identification, the Haggadah comes off as ethnocentric.

Artie Abrams (Kevin McHale) is the “Simple Child.” He’s not unintelligent, but in terms of Jewishness, his is the simplest and the least interesting. Obviously, Artie is Jewish: Not just his name, but his brown-haired-white-guy-with-dorky-glasses nerd look marks him as stereotypically Jewish in every way Puck is not. Yet unlike Puck and Rachel, Artie hasn’t performed his Jewishness in any way whatsoever. There’s nothing to Artie’s Jewishness; it’s just there. Like the simple son, he shows up at the Seder but does little more.

For years, characters like Artie would be the only visibly Jewish ones on certain TV shows. Anyone remember Arvid (played by Dan Frischman), the nerd from the 1980s sitcom “Head of the Class”? We’re used to this character; we’ve seen him so many times. Probably Jerry Lewis invented him: the nutty, nebbishy professor who never has to say he’s Jewish, because we all know it already. There’s even another character like him on “Glee”: Jacob Ben Israel (Josh Sussman), the creepy, geeky loser who stalks Rachel. (Jacob’s not in the glee club, so he isn’t a “son” here. He’s also one of the slimiest characters on the show.)

Artie’s clichéd Jewishness might be insulting were it not juxtaposed with Rachel’s and Puck’s. As it stands, it’s another instance of how American Jewishness is performed today: vapidly, with an emptiness that leads to assimilation. Many in the institutional Jewish world think that the rebellious Puck is the problem with American Judaism today – but surely it’s the apathetic Artie who will sooner drift away from Jewish life.

Finally, Tina Cohen-Chang (Jenna Ushkowitz) is the “Child Who Does Not Know There’s a Question To Ask.” Like Artie, Tina is no dummy – but her Jewishness is completely invisible save for that double-barrel, presumably interfaith name. Because she is Asian, and because her Chinese heritage is central to her identity (she is now dating Mike Chang, the “other Asian,” and they commiserate about their ethnicity often), her Jewishness has effectively vanished. As with Artie, it’s not mentioned. The priestly name is there, but that’s as far as it goes.

This, too, is an important way that Jewishness is performed today: as absence. Most likely, Tina is Jewish according to Halacha, if we assume that Cohen is her mother’s name. (By the way, the Internet tells me that Ushkowitz herself is Catholic.) But she celebrated Christmas – as did Artie, now dating the blond “über-shiksa” Brittany Pierce – and has never responded to the Jewish comments made by Rachel and Puck. If Artie is on his way out of Jewish identity, Tina seems already gone.

At the same time, neither Artie nor Tina seems to be missing anything. There’s no hole in their lives where Jewishness used to be. In the grammar of the show, they have other distinguishing marks of “otherness”: Artie is in a wheelchair, and Tina, in addition to being Chinese, is a bit of a goth. This is true for Rachel and Puck, as well: She has two dads and is a nerd; he has a Mohawk and is a part-time juvenile delinquent. Jewishness figures into these four lives as just another optional feature of identity. It can be major, minor or entirely absent. It can be religious, cultural or even physical.

Rachtzah
Source : A Family Pesach Seder in Rhyme

The moment's near when we shall eat

a snack, a meal, a Seder treat

Our customs held in high esteem

that when we eat our hands be clean

For all that we can do or say

a blessing must precede the way

(Participants should wash their hands and recite the following blessing:) 

Ba-ruch A-tah A-do-nai, E-lo-hei-nu Me-lech Ha-o-lam,

a-sheer keed-sha-nu be-meetz-vo-tav, vee-tzee-va-nu

al n'tee-lat ya-da-yeem.

O Holy One of Blessing, Your Presence fills creation;

You made us special with your mitzvot, and You have

instructed us to wash our hands.

Motzi-Matzah
Source : Free Siddur Project, adapted

Baruch Atah Adonai Eloheinu Melech ha’olam, hamotzei lechem min ha’aretz.

Motzi-Matzah
Source : (Traditional)

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

Maror
Source : JewishBoston.com


מָרוֹרDipping the bitter herb in sweet charoset | maror

 
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.

Koreich

Make a sandwich of marror between two pieces of the bottom Motazah. Dip the sandwich into the haroseth and shake it off.

Koreich
Source : Telling the Story: A Passover Haggadah Explained

On Passover, Hillel, the head of the Rabbinic academy in Jerusalem two thousand years ago, combined the pesach, matzoh and maror and ate them together, so he might observe the commandment exactly: “They shall eat the Pesach lamb offering with matzoh and maror together.” The destruction of the Temple by the Romans brought an end to animal sacrifices, so our sand- wich today is made only with matzoh and maror. We will now eat the bitter herbs sandwiched between two pieces of matzoh.

Break two pieces of the bottom matzoh, and use it to make a sandwich with maror

Shulchan Oreich
Source : www.Chabad.org

Now eat and drink to your heart's delight. It is permitted to drink wine between the second and third cups.

Tzafun
Source : http://www.tikkun.org/nextgen/passover-haggadah-supplement-2011-2

Find the Afikomen, symbolizing part of you that was split off and must be reintegrated into your full being to be a whole and free person.

Bareich
Source : JewishBoston.com

בָּרֵךְSaying grace after the meal and inviting Elijah the Prophet | bareich |

 

Refill everyone’s wine glass.

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

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

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

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

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

The Third Glass of Wine

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

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן:

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

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

Drink the third glass of wine!

Bareich
Source : National Jewish Outreach Program's Beginners' Haggadah

According to tradition, Elijah (Eliyahu) is the prophet who will return as a harbinger of the coming of the Messiah. He is therefore invited as a guest to every Seder.

The fourth cup of wine is poured, as well as Elijah’s Cup.The front door is opened for Elijah while the following paragraph is recited:

Pour Your wrath upon the heathen nations who do not recognize You and upon the sinful kingdoms that do not invoke Your Name. For they have devoured Jacob and destroyed His dwelling place. Pour Your anger upon them and let Your fiery wrath overtake them. Pursue them in indignation and annihilate them from beneath the heavens of the L-rd

Sh’foach cha’maht’chah el ha’goyim ah’sher lo y’dah’ooh’chah, v’ahl mahm’la’choat ah’sher b’shim’chah lo kah’rah’ooh. Kee ah’chahl et Yaakov v’et nah’vay’hoo hay’sha’moo. Sh’foch ah’lay’hem zah’meh’chah vah’chah’roan ahph’chah ya’see’gaym. Tir’doaf b’ahf v’tah’sh’mee’daym mee’tah’chaht sh’may Ah’doh’nai.

***POINTS TO PONDER***
A Night of Guarding:
The night of the Seder is known as Lel Shee’murim, the night of watching, because G-d protected the Israelites during the plague of the firstborn. By opening the door, we demonstrate that we believe that it is truly a Lel Shee’murim, and that we are not concerned that evil might be lurking on the other side of the door.


Why Elijah
Eliyahu HaNavi, Elijah the Prophet, lived in the 9th century B.C.E. in the Northern Kingdom of Israel. A fierce and fiery prophet, Eliyahu fought against the idolatry brought into the country by Queen Jezebel, who married Ahab, King of Israel. Tradition notes that just before the coming of the Messiah, Eliyahu will settle every doubtful case of Jewish law. Eliyahu’s cup of wine,
which is placed on the Pesach Seder table, is linked to a Talmudic dispute as to whether four or five cups of wine are to be used at the Seder celebration. Hence the extra cup, known as Eliyahu’s Cup, conveys the idea that the question could not be solved by the authorities of the Talmud and therefore must wait for Eliyahu’s decision.


Your Thoughts:

Eliyahu is also invited to join every brit milah (circumcision) celebration. Can you think of what ties these two occasions together?

Hallel
Source : Free Siddur Project, adapted

Nor for our sake, O Lord, not for our sake, but for your name’s sake give glory, because of your kindness and your truth. Why should the nations say: “Where is their God?” Our God is in the heavens; He does whatever He pleases! Their idols are silver and gold, the work

of human hands. They have a mouth, but they cannot speak; they have eyes, but they cannot see; they have ears, but they cannot hear; they have a nose, but they cannot smell; they have hands, but they cannot feel; they have feet, but they cannot walk; nor can they utter a sound with their throat. Those who make them shall become like them, whoever trusts in them. O Israel, trust in the Lord! He is their help and shield. You who revere the Lord, trust in the Lord! He is their help and shield. )Psalm 115:1-11(

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

I love that the Lord hears my supplications. Because he has inclined his ear to me, I will call upon him 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 Lord: “O Lord, save my life!” Gracious is the Lord, and righteous and our God is merciful. The Lord protects the simple;

I was brought low and he saved me. Return to your rest, O my soul, for the Lord has been kind to you. You delivered me from death, my eyes from tears and my feet from stumbling. I shall walk before the Lord in the lands of the living. I kept faith even when I cry out: “I am greatly afflicted.’ I kept faith even when I said in haste: “All men are deceitful.” )Psalm 116:1-11(

How can I repay the Lord for all his kind acts toward me? I will raise the cup of salvations, and call upon the name of the Lord. My vows to the Lord I will pay in the presence of all his people. Precious in the sight of the Lord is the death of his pious followers. O Lord, I am truly your servant; I am your servant, the son of your hand-maid; You has loosened my bonds. To you I sacrifice a thanksgiving offering, and call upon the name of the Lord. My vows to the Lord I will pay in the presence of all his people, In the courts of the Lord’s house, in the midst of Jerusalem. Halleluyah! )Psalm 116:12-19(

Give thanks to the Lord, all you nations; praise him, all you peoples! For his kindness overwhelms us, and the truth of the Lord is forever, Halleluyah! )Psalm 117(

Give thanks to the Lord, for he is good; His kindness endures forever.

Let Israel say: his kindness endures forever.

Let the house of Aaron say: his kindness endures forever.

Let those who revere the Lord say: his kindness endures forever. )Psalm 118:1-4(

From the straits I called upon the Lord; the Lord answered me by placing me in a great expanse. The Lord is with me; I have no fear of what man can do to me. The Lord is with me among my helpers; I shall see the defeat of my foes. It is better to seek refuge in the Lord than to trust in man. It is better to seek refuge in the Lord than to trust in princes. All nations have encompassed me; but in the name of the Lord, I routed them. They swarmed around me; but in the name of the Lord, I cut them down. They swarmed like bees about me, but they were extinguished like a fire of thorns; but in the name of the Lord, I cut them down. You pushed me that I might fall, but the Lord helped me. The Lord is my strength and song; He has become my salvation. The voice of rejoicing and salvation is heard in the tents of the righteous: “The right hand of the Lord does valiantly. The Lord’s right hand is raised in triumph; the Lord’s right hand does valiantly!” I shall not die, but live to relate the deeds of the Lord. The Lord has surely punished me, but he has not left me to die. Open for me the gates of righteousness, that I may enter and praise the Lord. This is the gate of the Lord; the righteous may enter through it.

I thank you for you have answered me, becoming my salvation. The stone which the builders rejected has become the major cornerstone. This the Lord’s doing; It is marvelous in our eyes. This is the day which the Lord has made; We will be glad and rejoice on it.

O Lord, please save us! O Lord, please save us! O Lord, let us prosper! O Lord, let us prosper!

Blessed be he who comes in the name of the Lord; We bless you from the house of the Lord. The Lord is God who has shown us light; Bind the sacrifice with cords, up to the altar-horns. You are my God, and I thank you; You are my God, and I exalt you. Give thanks to the Lord, for he is good; His kindness endures forever.

All your works praise Thee, Lord our God; your pious followers who perform your will, and all your people the house of Israel, praise, thank, bless, glorify, extol, exalt, revere, sanctify, and coronate your name, our King. To Thee it is fitting to give thanks, and unto your name it is proper to sing praises, for Thou art God eternal.

Give thanks to the Lord, for he is good, His kindness endures forever.

Give thanks to the God above gods, His kindness endures forever.

Give thanks to the Lord of lords, His kindness endures forever.

To him who alone does great wonders, His kindness endures forever.

To him who made the heavens with understanding, His kindness endures forever.

To him who stretched the earth over the waters, His kindness endures forever.

To him who made the great lights, His kindness endures forever.

The sun to reign by day, His kindness endures forever.

The moon and the stars to reign by night, His kindness endures forever.

To him who smote Egypt in their firstborn, His kindness endures forever.

And took Israel out from among them, His kindness endures forever.

With strong hand and outstretched arm, His kindness endures forever.

To him who parted the Red Sea, His kindness endures forever.

And caused Israel to pass through it, His kindness endures forever.

And threw Pharaoh and his host in the Red Sea, His kindness endures forever.

To him who led His people through the wilderness, His kindness endures forever.

To him who smote great kings, His kindness endures forever.

And slew mighty kings, His kindness endures forever.

Sihon, king of the Amorites, His kindness endures forever.

And Og, king of Bashan, His kindness endures forever.

And gave their land as an inheritance, His kindness endures forever.

An inheritance to Israel his servant, His kindness endures forever.

Who remembered us in our low state, His kindness endures forever.

And released us from our foes, His kindness endures forever.

Who gives food to all creatures, His kindness endures forever.

Give thanks to God of all heaven, His kindness endures forever. )Psalm 136(

The soul of every living being shall bless your name, Lord our God the spirit of all flesh shall ever glorify and exalt your remembrance, our King. Throughout eternity Thou art God. Besides Thee we have no king who redeems and saves, ransoms and rescues, sustains and shows mercy in all times of trouble and distress. We have no King but Thee-God of the first and of the last, God of all creatues, Master of all generations, One acclaimed with a multitude of praises, He who guides His world with kindness and His creatures with mercy. The Lord neither slumbers nor sleeps; He rouses those who sleep and wakens those who slumber; He enables the speechless to speak and loosens the bonds of the captives; He supports those who are fallen and raises those who are bowed down. To Thee alone 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 Thee and bless your name, Lord our God and God of our fathers, for one of the thousands and even myriads of favors which Thou hast bestowed on our fathers and on us. Thou hast liberated us from Egypt, Lord

our God, and redeemed us from the house of slavery. Thou has fed us in famine and sustained us with plenty. Thou hast 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; mayest Thou, Lord our God, never abandon us. Therefore, the limbs which Thou has given us, the spirit and soul which Thou has breathed into our nostrils, and the tongue which Thou hast placed in our mouth, shall all thank and bless, praise and glorify, exalt and revere, sanctify and acclaim your name, our King. To Thee, every mouth shall offer thanks; every tongue shall vow allegiance; every knee shall bend, and all who stand erect shall bow. All hearts shall revere Thee, and men’s inner beings shall sing to your name, as it is written: “all my bones shall say: O Lord, who is like Thee? Thou savest the poor man from one that is stronger, the poor and needy from one who would rob him.” Who may be likened to Thee? Who is equal to Thee? Who can be compared to Thee? O Great, mighty and revered God, supreme God is the Master of heaven and earth. Let us praise, acclaim and glorify Thee and bless your holy name, as it is said: “A Psalm of David: Bless the Lord, O my soul, and let my whole inner being bless His holy name.”

O God in your mighty acts of power, great in the honor of your name, powerful forever and revered for your awe-inspiring acts, O King seated upon a high and lofty throne!

By the mouth of the upright you shall be praised; By the words of the righteous you shall be blessed; By the tongue of the pious you shall be exalted; And in the midst of the holy you shall be sanctified.

In the assemblies of the multitudes of your people, the house of Israel, with song shall your name, our King, be glorified in every generation. For it is the duty of all creatures to thank, praise, laud, extol, exalt, adore, and bless Thee; even beyond the songs and praises of David the son of Jesse, your anointed servant.

Praise be your name forever, our King, who rules and is great and holy in heaven and on earth; for to Thee, Lord 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.

Hallel
by Ana
Source : The Union Haggadah, ed. by The Central Council of American Rabbis, at sacred-texts.com

The cups are filled for the fourth time.

The leader lifts the cup of wine and reads:
The festive service is completed. With songs of praise, we have lifted up the cups symbolizing the divine promises of salvation, and have called upon the name of God. As we offer the benediction over the fourth cup, let us again lift our souls to God in faith and in hope. May He who broke Pharaoh's yoke for ever shatter all fetters of oppression, and hasten the day when swords shall, at last, be broken and wars ended. Soon may He cause the glad tidings of redemption to be heard in all lands, so that mankind—freed from violence and from wrong, and united in an eternal covenant of brotherhood—may celebrate the universal Passover in the name of our God of freedom.

All read in unison:
May God bless the whole house of Israel with freedom, and keep us safe from danger everywhere. Amen.
May God cause the light of His countenance to shine upon all men, and dispel the darkness of ignorance and of prejudice.
May He be gracious unto us.
Amen.
May God lift up His countenance upon our country and render it a true home of liberty and a bulwark of justice. And may He grant peace unto all mankind.
Amen.
‏בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָֽעוֹלָֽם בּוֹרֵא פְּרִי הַגָּֽפָּן׃‎
BORUCH ATTO ADONOI ELOHENU MELECH HO‘OLOM BORE P’RI HAGGOFEN.
Praised art Thou, O Lord our God, King of the universe, who createst the fruit of the vine.
Drink the fourth cup of wine.

Nirtzah

חֲסַל סִדור פֶסַח כְהִלְכָתוֹ, כְכָל מִשְפָטוֹ וְחֻקָתוֹ. כַאֲשֶר זָכִינו לְסַדֵר אוֹתוֹ. כֵן נִזְכֶה לַעֲשוֹתוֹ. זָךְ שוֹכֵן מְעוֹנָה, קוֹמֵם קְהַל עֲדַת מִי מָנָה. בְקָרוֹב נַהֵל נִטְעֵי כַנָה. פְדויִם לְצִיוֹן בְרִנָה.
לְשָנָה הַבָאָה בִירושַָלָיִם.

Nirtzah
Source : JewishBoston.com

נִרְצָהEnding the seder and thinking about the future | nirtzah |

Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם:

 

L’shana haba-ah biy’rushalayim

 

NEXT YEAR IN JERUSALEM!

Nirtzah
Source : Telling the Story: A Passover Haggadah Explained

Our Seder now ends. Together we say, “Next year in Jerusalem. Next year may all men and women everywhere be free!”

Songs
by Allie
Source : Unknown

1.

One is G-d, one is G-d, one is G-d!

In the Heaven and the Earth

אחד אלוהינו שבשמיים ובארץ

.א

2.

Two are the tablets that Moses brought

שני לוחות הברית

.ב

3.

Three are the Patriarchs

שלושה אבות

.ג

4.

Four are the Matriarchs

ארבע אימהות

.ד

5.

Five are the books of the *clap* Torah

חמישה חומשי תורה

.ה

6.

Six are the books of the *clap* Mishnah

שישה סידרי משנה

.ו

7.

Seven are the days of the week *clap, clap*

שיבעה ימי שבתא

.ז

8.

Eight are the days til the Brit Milah

שמונה ימי מילה

.ח

9.

Nine are the months til the baby's born

תישעה ירחי לידה

.ט

10.

Ten are the Ten Commandments

עשרה דיבריא

.י

11.

Eleven are the stars in Joseph's dream

אחד עשר כוכביא

.יא

12.

Twelve are the tribes of Israel

שנים עשר שיבטיא

.יב

Songs
by Allie

English
ONE LITTLE GOAT

One little goat, one little goat:

Which my father bought for two zuzim.

Chad gadya, chad gadya,

One little goat, one little goat:

Then came the cat, and ate the goat,

Which my father bought for two zuzim.

Chad gadya, chad gadya,

One little goat, one little goat:

Then came the dog, and bit the cat, that ate the goat,

Which my father bought for two zuzim.

Chad gadya, chad gadya,

One little goat, one little goat:

Then came the stick, and beat the dog,

that bit the cat, that ate the goat,

Which my father bought for two zuzim.

Chad gadya, chad gadya,

One little goat, one little goat:

Then came the fire, and burned the stick,

that beat the dog, that bit the cat, that ate the goat,

Which my father bought for two zuzim.

Chad gadya, chad gadya,

One little goat, one little goat:

Then came the water, and extinguished the fire,

that burned the stick, that beat the dog,

that bit the cat, that ate the goat,

Which my father bought for two zuzim.

Chad gadya, chad gadya,

One little goat, one little goat:

Then came the ox, and drank the water,

that extinguished the fire, that burned the stick,

that beat the dog, that bit the cat, that ate the goat,

Which my father bought for two zuzim.

Chad gadya, chad gadya,

One little goat, one little goat:

Then came the slaughterer, and killed the ox,

that drank the water, that extinguished the fire,

that burned the stick, that beat the dog,

that bit the cat, that ate the goat,

Which my father bought for two zuzim.

Chad gadya, chad gadya,

One little goat, one little goat:

Then came the angle of death, and slew the slaughterer,

who killed the ox, that drank the water,

that extinguished the fire, that burned the stick,

that beat the dog, that bit the cat, that ate the goat,

Which my father bought for two zuzim.

Chad gadya, chad gadya,

One little goat, one little goat:

Then came the Holy One, Blessed be He,

and smote the angel of death, who slew the slaughterer,

who killed the ox, that drank the water,

that extinguished the fire, that burned the stick,

that beat the dog, that bit the cat, that ate the goat,

Which my father bought for two zuzim.

Chad gadya, chad gadya,

Aramaic
חַד גַּדְיָא


חַד גַּדְיָא, חַד גַּדְיָא

דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי


חַד גַּדְיָא, חַד גַּדְיָא

וְאָתָא שׁוּנְרָא, וְאָכְלָה לְגַּדְיָא

דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי


חַד גַּדְיָא, חַד גַּדְיָא

וְאָתָא כַלְבָּא ,וְנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא

דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי


חַד גַּדְיָא, חַד גַּדְיָא

וְאָתָא חוּטְרָא, וְהִכָּה לְכַלְבָּא

דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא

דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי


חַד גַּדְיָא, חַד גַּדְיָא

וְאָתָא נוּרָא, וְשָׂרַף לְחוּטְרָא

דְּהִכָּה לְכַלְבָּא ,דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא

דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי


חַד גַּדְיָא, חַד גַּדְיָא

וְאָתָא מַיָּא, וְכָבָה לְנוּרָא

דְּשָׂרַף לְחוּטְרָא ,דְּהִכָּה לְכַלְבָּא

דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא

דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי


חַד גַּדְיָא, חַד גַּדְיָא

וְאָתָא תוֹרָא, וְשָׁתָה לְמַיָּא

דְּכָבָה לְנוּרָא ,דְּשָׂרַף לְחוּטְרָא

ּ דהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא

דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי


חַד גַּדְיָא, חַד גַּדְיָא

וְאָתָא הַשּׁוֹחֵט, וְשָׁחַט לְתוֹרָא

דְּשָׁתָה לְמַיָּא ,דְּכָבָה לְנוּרָא

דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא

דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא

דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי


חַד גַּדְיָא, חַד גַּדְיָא

וְאָתָא מַלְאַךְ הַמָּוֶת, וְשָׁחַט לְשׁוֹחֵט

דְּשָׁחַט לְתוֹרָא,דְּשָׁתָה לְמַיָּא

דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא

דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא

דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי


חַד גַּדְיָא, חַד גַּדְיָא

וְאָתָא הַקָּדוֹשׁ בָּרוּךְ הוּא

וְשָׁחַט לְמַלְאַךְ הַמָּוֶת ,דְּשָׁחַט לְשׁוֹחֵט

דְּשָׁחַט לְתוֹרָא, דְּשָׁתָה לְמַיָּא

דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא

דְּהִכָּה לְכַלְבָּא ,דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא

דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי


חַד גַּדְיָא, חַד גַּדְיָא

Songs
by Allie
Source : Dayenu - short version

 DayenuS.jpg

Ilu hotzi hotzianu hotzianu mimitzrayim, hotzianu mimitzrayim, DAYENU.

DayenuS1.jpg

Ilu natan natan lanu, natan lanu et hashabat, natan lanu et hashabat, DAYENU.

DayenuS2.jpg

Ilu natan natan lanu, natan lanu et hatorah, natan lanu et hatorah, DAYENU.

DayenuS3.jpg