The words you are searching are inside this book. To get more targeted content, please make full-text search by clicking here.
Discover the best professional documents and content resources in AnyFlip Document Base.
Published by dkomerofsky, 2019-04-09 21:54:42


Temple Chai Haggadah 2019-5779

Keywords: Haggadah

A Festival of Freedom

Celebrating the Liberation of Peoples on the Periphery

Passover Haggadah

Lori Williamson, Artist

Temple Chai & Metropolitan Community Church
San Antonio, Texas

April 20, 2019 / 16 Nissan 5779

Opening Prayer

Long ago at this season, our people set out on a journey.
On such a night as this, Israel went from degradation to joy.

We give thanks for the liberation of days gone by.
And we pray for all who are still bound.

Eternal God, may all who hunger come to rejoice in a new Passover.
Let all the human family sit at Your table, drink the wine of deliverance, eat the
bread of freedom.

We begin this Seder by recounting and intertwining the story of Exodus and bringing our
ancestral heritage into our lives here in the present. At this table, we collectively relive the
saga as if we experienced the redemption ourselves. The light of Passover is the light of
freedom; the hope of Passover is the hope of freedom. Our ancestors suffered in the
darkness of slavery and dreamed of their liberty; some of our world neighbors must yet
do the same. In the flame of the Passover candle, we celebrate the light of freedom, the
light that gives life and reveals the beauty in our diversity.

We gather together tonight as a community to remember the bondage of our ancestors
and the struggles of those that continue today, so that we may be inspired to cherish the
freedom we now have, to recognize the bondage of those who are not yet free, and to
encourage our collective call to help in the struggle to free all people and to value all people
equally. On these evenings, the bond of friendship, love, family and community reaches
out from within – as from this gathering – to unite all humankind in remembering our
collective history in hope for tomorrow.

As a Jewish community, we are an old people; our history reaches back over 4000 years.
In that history, our forebears have seen bondage and freedom, trial and triumph, high
achievements and terrible disasters. Today, too, as we recline in the luxury of our
freedom, let us not forget how deeply our neighbors in other places yearn for the simple
necessity of release from their bondage and oppression and those who sit here beside you
who have faced incredible challenges in their lives to gather here as a community.

Passover is a Jewish holiday, but it is not just for Jews. We welcome our non-Jewish
friends to our celebration of liberation. Liberation from oppression is always a deep
concern for Jews because of our history. We invite our friends and family to share this
night with Jews all over the world, as we take this opportunity to celebrate our freedom
and pray for the freedom of all those who suffer, wherever and whomever they may be.

(From JQ International GLBT Haggadah)


Lighting the Festival Candles

.‫ ֲא ֶשר ִק ְד ָּשנּו ְב ִמ ְצ ֹו ָּתיו ְו ִצָּּונּו ְל ַה ְד ִליק ֵנר ֶשל י ֹום ט ֹוב‬,‫ָּברּוְך ַא ָּתה ְי ָּי ֱאֹל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם‬

Baruch Atah, Adonai, Eloheinu melech ha’olam, asher kid’shanu b’mitzvotav v’tzivanu
l’hadlik ner shel yom tov.

Blessed are you, Adonai, Sovereign of the Universe, who sanctifies us with the
commandment to light the festival candles.

To celebrate the Seder is not merely to recall the Exodus; it is to recapture it. We are

taught that, “In every generation all of us are obliged to regard ourselves as if we ourselves
went forth from the land of Egypt.” (Exodus 13:8) So it is not enough to remember; we
must ourselves enter the story and, through prayer and song and symbol and ceremony,
make it our own.

We must feel the lash and feel the hope that defeats its pain. We must feel the water at
our feet, and the fresh breeze of freedom on our face. And as we do, then our hearts will
be open to all today who still live in Pharaoh’s domain, and to all those for whom the
Exodus has not yet happened. The greatest gift, freedom, was given to us. These miracles
were done for us. For us the waters parted. Let us merit what has been given us by
becoming the agents of freedom for all God’s children who dwell in darkness. (Religious

Action Center of Reform Judaism)

Seder Means “Order”

From the Hebrew ‫ לסדר‬/ l’sader, to arrange, there’s a set order to the 15 steps of the

1. Kadesh ‫ַק ֵדש‬ Recite the kiddush Commented [LG1]: Add Hebrew?
2. Urchatz ‫ּו ְר ַחץ‬ Wash the hands
3. Karpas ‫ַכ ְר ַפס‬ Eat a green vegetable
4. Yachatz ‫ַי ַחץ‬ Break the middle matzah
5. Maggid ‫ַמ ִגיד‬ Tell the Pesach story
6. Rakhtzah ‫ָּר ֲח ָּצה‬ Wash the hands
7. Motzi ‫מ ֹו ִציא‬ Say Ha-Motzi
8. Matzah ‫ַמ ָּצה‬ Say the blessing for matzah
9. Maror ‫ָּמר ֹור‬ Eat the bitter herb
10. Korekh ‫כ ֹו ֵרְך‬ Eat the bitter herb with matzah
11. Shulkhan Orekh ‫ֻׁש ְל ָּחן ע ֹו ֵרְך‬ Serve the festive meal
12. Tzafun ‫ָּצפּון‬ Eat the Afikoman
13. Barekh ‫ָּב ֵרְך‬ Say the grace after meals
14. Hallel ‫ַה ֵלל‬ Recite the Hallel
15. Nirtzah ‫ִנ ְר ָּצה‬ Conclude the Seder


The Search for Freedom Commented [LG2]: Add Hebrew

As we remember and celebrate our ancestors’ freedom from slavery, let us also Commented [LG3]: I understand using ‘ch’ to represent
acknowledge their struggles with the invisible bonds of uncertainty. While wandering the the chaf and ‘kh’ for the chet, but with so many non-
desert, they often yearned for lifestyles left behind, the routine of slavery seeming Hebrew readers, I’d recommend keeping it consistent.
preferable to the uncertainty of freedom. Free from their former captivity, they were not Commented [LG4]: Doesn’t match Hebrew. Which one do
free from their fears. you want? Obviously it changes the meaning.
Commented [LG5]: Same
So, too, in our modern world, even with endless opportunities, do we struggle
with invisible bonds of uncertainty, bonds of our own making: bonds we may call
by other names, or by no names, or not acknowledge at all.
But, for every bond, there exists the potential for freedom! Hasn’t each of us at some time
known joy as we escaped a form of self-imprisonment, or known peace by helping a loved
one to do so?
A woman, emotionally constricted by anger from a damaging relationship, later
learns to trust and love again. A student, trapped by the fear of failure after being
berated by a thoughtless teacher, finally realizes that mistakes can lead to
wisdom. An employee, immobilized by self-doubt following too much time in an
unhealthy work environment, gains confidence and moves forward once again.
As we encounter ever-changing life challenges, uncertainties will occur. But we can,
through courage, patience, and the wisdom that God has granted us, free ourselves from
bonds in all its forms.
Let us celebrate the search for freedom in all its forms!

Kiddush - First Cup of Wine ‫ִקדּוש‬

.‫ָּברּוְך ַא ָּתה ְי ָּי ֱאֹל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם ב ֹו ֵרא ְפ ִרי ַה ָּג ֶפן‬
.‫ ֲא ֶשר ָּב ַחר ָּבנּו ִמ ָּכל ָּעם ְור ֹו ְמ ָּמנּו ִמ ָּכל ָּלש ֹון ְו ִק ְד ָּשנּו ְב ִמ ְצ ֹו ָּתיו‬,‫ָּברּוְך ַא ָּתה ְי ָּי ֱאֹל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם‬
‫ ְז ַמן‬,‫ ֶאת י ֹום ַחג ַה ַמצ ֹות ַה ֶזה‬,‫ ַח ִגים ּו ְז ַמ ִנים ְל ָּשש ֹון‬,‫ַו ִת ֶתן ָּלנּו ְי ָּי ֱאֹל ֵהינּו ְבַא ֲה ָּבה מ ֹו ֲע ִדים ְל ִש ְמ ָּחה‬
,‫ ּומ ֹו ֲע ֵדי ָּק ְד ֶשָך‬,‫ ִכי ָּבנּו ָּב ַח ְר ָּת ְוא ֹו ָּתנּו ִק ַד ְש ָּת ִמ ָּכל ָּה ַע ִמים‬.‫ ֵז ֶכר ִלי ִציַאת ִמ ְצ ָּר ִים‬,‫ ִמ ְק ָּרא ֹק ֶדש‬,‫ֵחרּו ֵתנּו‬

.‫ ְמ ַק ֵדש ִי ְש ָּר ֵאל ְו ַה ְז ַמ ִנים‬,‫ ָּברּוְך ַא ָּתה ְי ָּי‬.‫ְב ִש ְמ ָּחה ּו ְב ָּשש ֹון ִה ְנ ַח ְל ָּתנּו‬

Baruch Atah, Adonai, Eloheinu melech ha’olam, borei p’ri hagafen.
Baruch Atah, Adonai, Eloheinu melech ha’olam, asher bachar banu mi kol am
v’rom'manu mi kol lashon, v’kidshanu b’mitzvotav. Va-titen lanu Adonai Eloheinu
b’ahavah mo’adim l’simcha, chagim u-z’manim l’sason, et yom chag ha’matzot hazeh,
z’man cheiruteinu, mikra kodesh, zecher l’tziyat mitzrayim. Ki vanu vacharta, v’otanu
kidashta, mi’kol ha’amim u-moadim kod’shecha b’simcha uv-sason hinchaltanu. Baruch
Atah, Adonai, m’kadesh Yisrael v’hazmanim.

Blessed is God, Creator of the fruit of the vine. We praise You, Sovereign of Existence!
You have called us for service along with other peoples, and have hallowed our lives with
commandments. In love You have given us festivals for rejoicing, seasons of celebration,
including this Festival of Matzot, the time of our freedom, a commemoration of the
Exodus from Egypt. Praised are You, our Eternal God, Who gave us this joyful heritage
and Who sanctifies Israel and the festivals.


Urchatz - Washing the Hands ‫ּו ְר ַחץ‬ Commented [LG6]: We sang this last year. Do you want to
sing it or read it? I’m good either way.
This symbolic hand-washing recalls Miriam's Well. This well followed Miriam, sister of
Moses, through the desert. Filled with waters of life, the well was a source of strength and Commented [DK7R6]: Yes, let’s sing it.
renewal to all who drew from it. One drink from its waters was said to alert the heart,
mind and soul, and make the meaning of Torah more clear. When we wash hands again
later, we will say blessings to sanctify that act. This hand-washing is purely symbolic, and
therefore the blessing is unspoken.

Karpas - Eating Greens ‫ַכ ְרפס‬

We eat a green vegetable dipped in salt water. The green vegetable represents rebirth,
renewal and growth; the salt water represents the tears of enslavement.

:‫ בו ֵרא ְפ ִרי ָּה ֲא ָּד ָּמה‬,‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָּהעו ָּלם‬,‫ָּברּוְך ַא ָּתה ְי ָּי‬

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

Blessed are you, Adonai, Sovereign of the Universe, creator of the fruit of the earth.

Yachatz - Break the Middle Matzah ‫ַי ַחץ‬

Open the door as a sign of hospitality; lift up matzah for all to see.

The reading which follows is in Aramaic, the everyday language of Talmudic-era Jews. It
is supposed to be understandable by everyone, because it is not a prayer, but an invitation.
But are all who are hungry truly able to eat anywhere, let alone with us? How many of us
would really invite a hungry stranger into our house today? How can we correct the
systemic problems that create hunger, poverty, and oppression? (Rabbah Emily Aviva

‫ ָּהא ַל ְח ָּמא ַע ְנ ָּיא‬- The Bread of Affliction

.‫ָּהא ַל ְח ָּמא ַע ְנ ָּיא ִדי ֲא ָּכלּו ַא ְב ָּה ָּת ָּנא ְבַא ְר ָּעא ְד ִמ ְצ ָּר ִים‬
.‫ ָּכל ִד ְצ ִריְך ֵיי ֵתי ְו ִי ְפ ַסח‬, ‫ָּכל ִד ְכ ִפין ֵיי ֵתי ְו ֵיכ ֹול‬
.‫ ְל ָּש ָּנה ַה ָּבָאה ְבַא ְר ָּעא ְד ִי ְש ָּר ֵאל‬, ‫ָּה ַש ָּתא ָּה ָּכא‬
:‫ ְל ָּש ָּנה ַה ָּבָאה ְב ֵני ח ֹו ִרין‬, ‫ָּה ַש ָּתא ַע ְב ֵדי‬

Ha lachma anya, di achalu av’hatana, b’ara d’mitzrayim.
Kol dichfin yei-tei v’yeichol, kol ditzrich yeitei v’yifsach.
Hashata hacha, l’shanah haba’ah b’arah d’yisrael.
Hashata avdei, l’shanah haba’ah b’nei chorin.

We will hide the larger half of the broken middle matzah – the afikoman. It will be
hidden, found, and enjoyed after the meal.


Maggid - Tell the Story ‫ַמ ִגיד‬ Commented [LG8]: Take off italic (I tried to do it but it
didn’t work)
Maggid, the Hebrew word for “story,” is at the root of the word haggadah. In re-telling ‘hazeh’ needs vowels (didn’t highlight) Also the cholam on
the story of the Exodus, we speak ourselves into our communal past. haleilot

?‫ַמה ִנ ְש ַת ָּנה ַה ַל ְי ָּלה ַה ֶזה ִמ ָּכל ַה ֵלילות‬ Commented [DK9]: Let’s sing.
: ‫ ַה ַל ְי ָּלה ַה ֶזה ֻׁכל ֹו ַמ ָּצה‬.‫ֶש ְב ָּכל ַה ֵליל ֹות ָאנּו א ֹו ְכ ִלין ָּח ֵמץ ּו ַמ ָּצה‬

:‫ֶש ְב ָּכל ַה ֵליל ֹות ָאנּו א ֹו ְכ ִלין ְשָאר ְי ָּרק ֹות ַה ַל ְי ָּלה ַה ֶזה ָּמר ֹור‬
:‫ ַה ַל ְי ָּלה ַה ֶזה ְש ֵתי ְפ ָּע ִמים‬.‫ֶש ְב ָּכל ַה ֵליל ֹות ֵאין ָאנּו ַמ ְט ִבי ִלין ֲא ִפילּו ַפ ַעם ֶא ָּחת‬
:‫ ַה ַל ְי ָּלה ַה ֶזה ׁכֻ ָּלנּו ְמ ֻׁס ִבין‬.‫ֶש ְב ָּכל ַה ֵליל ֹות ָאנּו או ְכ ִלין ֵבין י ֹו ְש ִבין ּו ֵבין ְמ ֻׁס ִבין‬

Mah nishtanah halailah hazeh mikol haleilot?
Sheb’chol haleilot anu ochleen chameitz u’matzah, halailah hazeh kulo matzah.
Sheb’chol haleilot anu ochleen sh’ar y’rakot, halailah hazeh maror.
Sheb’chol haleilot ein anu matbilin afilu pa’am achat, halailah hazeh sh’tei f’amim.
Sheb’chol haleilot anu ochlin bein yoshvin u’vein m’subin, halailah hazeh kulanu

Why is this night different from all other nights?

1. On all other nights we may eat either leavened bread or matzah; tonight, only matzah,
that we may recall the unleavened bread our ancestors baked in haste.

2. On all other nights we need not taste bitterness; tonight, we eat bitter herbs, that we
may recall the suffering of slavery.

3. On all other nights we needn’t dip our food in condiments even once; tonight we dip
twice, in saltwater to remember our tears when we were enslaved, and in charoset to
remember the mortar and the bricks which we made.

4. On all other nights we eat sitting up; tonight, we recline, to remind ourselves to savor
our liberation.

Once We Were Slaves

.‫ ְב ֵני ח ֹו ִרין‬,‫ ַע ָּתה ְב ֵני ח ֹו ִרין‬, ‫ ָּה ִיינּו‬,‫ֲע ָּב ִדים ָּה ִיינּו‬
.‫ ְב ֵני ח ֹו ִרין‬,‫ ַע ָּתה ְב ֵני ח ֹו ִרין‬,‫ ַע ָּתה‬,‫ֲע ָּב ִדים ָּה ִיינּו‬

Avadim hayinu, hayinu, atah b’nai chorin, b’nai chorin.
Avadim hayinu, atah, atah b’nai chorin.

We were slaves to a Pharaoh in Egypt, and the Eternal led us out from there with a mighty
hand and an outstretched arm. Had not the Holy One led our ancestors out of Egypt, we
and our children and our children’s children would still be enslaved. Therefore, even if all
of us were wise, all-discerning, scholars, sages and learned in Torah, it would still be our
duty to tell the story of the Exodus.


The Four Children

Tonight we ponder four differences between our practice at this hour and at all other
times of the year.

Our Haggadah also speaks of four children: one who is wise, one who is wicked, one who
is simple, and one who does not yet know how to ask the question. At various times we
identify with each of the children, and our tradition has responses for us at all times. Here
are the four questions and responses:

What does the wise child ask? “All these testimonies, laws, and rulings given by God, what
do they mean?” And so you teach this child all the laws of Passover, including the ruling
that nothing should be eaten after the afikoman.

We are wise when we open ourselves up to learning, no matter how strange or
difficult the lesson may be.
A wise person today sees the problems of the world and asks: “What can history,
science, technology, and the combined lessons of thousands of years of trial and error
teach us about righting the world’s wrongs?”
The wise one seeks solutions rooted in reason.
What does the wicked child ask? “What does all this mean to you?” And because the child
says “to you” and not “to me,” this one willingly steps aside from the community. Push
back at this child’s response and say, “It is because of that which God did for me when I
came out of Egypt.” “For me” and not for someone else. For had the wicked child been
there at the moment of the Exodus, he or she would not have been redeemed.
We are wicked when we attempt to solve problems by absenting ourselves from
their solutions, blaming others for our own wrongdoings and separating from
the wider world and our own people. The wicked one sees the problems in the
Other, but not in the mirror.
What does the simple child ask? That child says, “What does all this mean?” And you
answer, “With a mighty hand God freed the Jewish people from Egypt, from the house of
We are simple when we know that there is a problem, and are ready to get started
with the resolution.
We may not have all of the answers, but we begin with the right question when we seek to
know in order to do. The simple person makes a difference by not being afraid or
embarrassed to admit that the best place to start is with a sincere question.
And what about the child who does not yet even know how to ask the question?
You begin by quoting from the Torah, “And you shall tell your child on that day, ‘We do
all this because of that which God did for me when I came out of Egypt.’”
We are this child when we do not know what we do not know. By listening,
learning, engaging, and connecting with our people and our world, we learn how
to ask.
Our people has struggled for millennia to repair the world. By recognizing which child we
are at which moment, we can ask the right questions and give the right answers.


The Ten Plagues

Midrash teaches that, while watching the Egyptians succumb to the ten plagues, the

angels broke into songs of jubilation. God rebuked them, saying “My creatures are
perishing, and you sing praises?” As we recite each plague, we spill a drop of wine—symbol
of joy—from our cups. Our joy in our liberation will always be tarnished by the pain visited
upon the Egyptians.

‫ָּדם‬ Dam Blood
‫ְצ ַפ ְר ֵד ַע‬
‫ִכ ִנים‬ Tzfarde’ah Frogs
‫ָּער ֹוב‬ Kinim Lice
‫ד ֶבר‬ Arov Insect swarms
‫ְש ִחין‬ Dever Cattle plague
‫ָּב ָּרד‬ Sh'chin Boils
‫ַא ְרבה‬ Barad Hail
‫ֹח ֶשְך‬
‫ַמ ַכת ְבכ ֹור ֹות‬ Arbeh Locusts
Choshech Darkness
Makat B'chorot Death of the First-Born

Lori Williamson, Artist

Ten Modern Plagues

Today's plagues may be less obvious or dramatic, but are no less insidious...and
responsibility for their existence lies on our shoulders. They include:

1. Apathy in the face of evil
2. Brutal torture of the helpless
3. Cruel mockery of the old and the weak
4. Despair of human goodness
5. Envy of the joy of others
6. Falsehood and deception corroding our faith
7. Greedy theft of earth’s resources
8. Hatred of learning and culture
9. Instigation of war and aggression
10. Justice delayed, justice denied, justice mocked

Ten Plagues Facing Refugees Worldwide

Remembering the ten plagues that God brought upon the Egyptians when Pharaoh
refused to free the Israelites, we have the opportunity tonight to recognize that the world
is not yet free of adversity and struggle. This is especially true for refugees.

1. Violence
2. Dangerous Journeys
3. Poverty
4. Food Insecurity
5. Lack of Access to Education
6. Xenophobia
7. Anti-refugee Legislation
8. Language Barriers
9. Workforce Discrimination
10. Loss of Family


If God had brought us out Ilu hotzi’anu mimitzrayim, ‫ִאלּו ה ֹו ִציָאנּו ִמ ִמ ְצ ָּר ִים‬
from Egypt, Dayenu, it would dayeinu! ‫ַד ֵינּו‬
have sufficed!
Ilu kara lanu et hayam, ‫ִאלּו ָּק ַרע ָּלנּו ֶאת ַה ָּים‬
If God had split the sea for us, dayeinu! ‫ַד ֵינּו‬
Dayenu, it would have sufficed!
Ilu natan lanu et ‫ִאלּו ָּנ ַתן ָּלנּו ֶאת ַה ַש ָּבת‬
If God had given us he Shabbat, haShabbat, dayeinu! ‫ַד ֵינּו‬
Dayenu, it would have sufficed!
Ilu natan lanu et haTorah, ‫ִאלּו ָּנ ַתן ָּלנּו ֶאת ַהת ֹו ָּרה‬
If God had given us the Torah, dayeinu! ‫ַד ֵינּו‬
Dayenu, it would have sufficed!


The Inspiration of Women

Let us reflect on the women we carry in our hearts. Let us rejoice in the countless ways
these women, some still living, others of blessed memory, have shaped our lives and
spirits, and how they, and other women, will continue to do so.

And let us strive to be an inspiration, in whichever ways we can be, to those whom
we may influence. Let us honor our foremothers, those women we did not know,
and drink our second cup of wine.

Second Cup of Wine

.‫ָּברּוְך ַא ָּתה ְי ָּי ֱאֹל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם ב ֹו ֵרא ְפ ִרי ַה ָּג ֶפן‬

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

Blessed is God, Sovereign of the Universe, Creator of the fruit of the vine.

Signs and Symbols

:‫ ְו ֵאלּו ֵהן‬,‫ ֹלא ָּי ָּצא ְי ֵדי ח ֹו ָּבת ֹו‬,‫ ָּכל ֶשֹּלא ָא ַמר ְשֹל ָּשה ְד ָּב ִרים ֵאלּו ַב ֶפ ַסח‬:‫ַר ָּבן ַג ְמ ִלי ֵאל ָּה ָּיה א ֹו ֵמר‬
:‫ֶפ ַסח ַמ ָּצה ּו ָּמר ֹור‬

Rabban Gamaliel has said: one who has not explained the following three symbols has not
fulfilled their duty: Pesach (the paschal lamb), matzah, and maror. Tonight we explain
seven – one for each day of the week:

The Maror, bitter herb or horseradish, which represents the bitterness of slavery.

The Charoset, a mixture of apples and nuts and wine, which represents the bricks and
mortar we made in ancient times, and the new structures we are beginning to build in our
lives today.

The Lamb Shank (or beet) which represents the sacrifices we have made to survive. Before
the tenth plague, our people slaughtered lambs and marked our doors with blood: because
of this marking, the Angel of Death passed over our homes and our first-born were spared.

The Egg, which symbolizes creative power, our rebirth.

The Parsley, which represents the new growth of spring, for we are earthy, rooted beings,
connected to the Earth and nourished by our connection.

Salt water of our tears, both then and now.

Matzot of our unleavened hearts: may this Seder enable our spirits to rise.

(Adapted from The Women’s Haggadah, E.M. Broner)


In Every Generation

‫ ְו ִה ַג ְד ָּת ְל ִב ְנָך ַבי ֹום‬:‫ ֶש ֶנ ֱא ַמר‬, ‫ ְכ ִאלּו הּוא ָּי ָּצא ִמ ִמ ְצ ָּר ִים‬,‫ְב ָּכל־ד ֹור ָּוד ֹור ַח ָּיב ָא ָּדם ִל ְרא ֹות ֶאת־ ַע ְצמ ֹו‬
‫ ָּגַאל ַה ָּקד ֹוש ָּברּוְך‬,‫ ֹלא ֶאת־ ֲאב ֹו ֵתינּו ִב ְל ָּבד‬.‫ ְב ֵצא ִתי ִמ ִמ ְצ ָּר ִים‬,‫ ַב ֲעבּור ֶזה ָּע ָּשה ְי ָּי ִלי‬:‫ַההּוא ֵלא ֹמר‬
‫ ָּל ֶתת ָּלנּו ֶאת־‬,‫ ְל ַמ ַען ָּה ִביא ֹא ָּתנּו‬,‫ ְוא ֹו ָּתנּו ה ֹו ִציא ִמ ָּשם‬: ‫ ֶש ֶנ ֱא ַמר‬,‫ ֶא ָּלא ַאף א ֹו ָּתנּו ָּגַאל ִע ָּמ ֶהם‬,‫הּוא‬

.‫ָּהָא ֶרץ ֲא ֶשר ִנ ְש ַבע ַל ֲא ֹב ֵתינּו‬

In every generation one must see oneself as if one had personally experienced the Exodus
from Egypt. As it is written: "You shall speak to your children on that day, saying, this is
how the Holy Blessed One redeemed me from Egypt. It wasn't merely my ancestors who
were redeemed, but the Holy Blessed One also redeemed us with them, as it is said, 'And
we went forth from there, in order that God might lead us to the land which had been
promised to our ancestors.'"

Rachtzah - Wash the Hands ‫ָּר ְח ָּצה‬

Before eating, we wash our hands, thanking God for the commandment which impels us
to mindfulness. What does washing our hands tell us? That we can become clean; that our
bodies are sacred and deserving of care. Why wash hands, and not feet, as our Middle
Eastern ancestors did? Not just because it’s impractical for seder guests to doff shoes, but
because hands are the instruments with which we work in the world. It is our hands which
plant and write, which caress and create—and also our hands which strike and poison and
smash. We wash our hands not to absolve ourselves of responsibility, but to affirm the
need to make our hands holy. At this season of freedom and rebirth, we consecrate our
hands to the task of building freedom for all who suffer.

:‫ ְו ִצָּּונּו ַעל ְנ ִטי ַלת ָּי ָּד ִים‬, ‫ ֲא ֶשר ִק ְד ָּשנּו ְב ִמ ְצ ֹו ָּתיו‬,‫ָּברּוְך ַא ָּתה ְי ָּי ֱאֹל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם‬

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

Blessed are You, Source of all Being, who sanctifies us with Your commandments, and
commands us to wash our hands.

Lori Williamson, Artist


Motzi/Matzah - Bless and Eat ‫ ַמ ָּצה‬/‫מ ֹו ִציא‬ Commented [LG10]: Move to other side (after English)

Why do we eat matzah? Because during the Exodus, our ancestors had no time to wait
for dough to rise. So they improvised flat cakes without yeast, which could be baked and
consumed in haste. The matzah reminds us that when the chance for liberation comes,
we must seize it even if we do not feel ready—indeed, if we wait until we feel fully ready,
we may never act at all.

:‫ ַהמ ֹו ִציא ֶל ֶחם ִמן ָּהָא ֶרץ‬,‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם‬,‫ְָּברּוְך ַא ָּתה ְי ָּי‬
:‫ ֲא ֶשר ִק ְד ָּשנּו ְב ִמ ְצ ֹו ַָּתיו ְו ִצָּּונּו ַעל ֲא ִכי ַלת ַמ ָּצה‬,‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם‬,‫ָּברּוְך ַא ָּתה ְי ָּי‬

Baruch Atah, Adonai Eloheinu, melech ha’olam, hamotzi lechem min ha’aretz.
Baruch Atah, Adonai Eloheinu, melech ha’olam, asher kid’shanu b’mitzvotav,

v’tzivanu al achilat matzah.

Blessed are you, Adonai, Breath of Life, who brings forth bread from the earth.
Blessed are you, Adonai, who sanctifies us with the commandment to eat matzah.

Maror - Bitter Herb ‫ָּמר ֹור‬

Why do we eat maror? Maror represents the bitterness of bondage. Why do we eat
charoset? It symbolizes the mortar for the bricks our ancestors laid in Egypt. Though it
represents slave labor, charoset is sweet, reminding us that sometimes constriction or
enslavement can be masked in familiar sweetness. Eating the two together, we remind
ourselves to be mindful of life with all its sweetness and bitterness, and to seek balance
between the two.

:‫ ֲא ֶשר ִק ְד ָּשנּו ְב ִמ ְצ ֹו ָּתיו ְו ִצָּּונּו ַעל ֲא ִכי ַלת ָּמר ֹור‬,‫ָּברּוְך ַא ָּתה ְי ַָּי ֱאֹל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם‬

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

Blessed are you, Adonai, Sovereign of all worlds, who sanctifies us with the
commandment to eat the bitter herb.

Korech - The Hillel Sandwich ‫כ ֹו ֵרך‬

The sage Hillel originated the tradition of eating matzah and maror together, combining
the bread of liberation with a remembrance of the bitterness of slavery.

Shulchan Orech - The Meal ‫ֻׁש ְל ָּחן ע ֹו ֵרְך‬


Tzafun - Afikoman ‫ָּצפּון‬

Find the afikoman and distribute it to all who are seated at the table.

When the Temple still stood in Jerusalem, it was customary to make an offering of a
paschal lamb at this season. Now we eat the afikoman in memory of the offering. Tzafun
means “hidden,” and the afikoman is usually hidden for children to find. Why end the
meal thus? Because we want the dinner to end with the taste of slavery and freedom in
our mouths—thus the taste of matzah, rather than some unrelated sweet. But this
explains eating matzah late, not the charade of hiding it. The hiding works on two levels:
it intrigues the kids—and it allows us to affirm our sense of the Hidden and Mysterious.
On this theory, we hide the larger half of the broken matzah because we are affirming that
there is more that is Hidden and Mysterious in the world than any information we can
gather. (Adapted from Rabbi Arthur Waskow)

Barech - Bless the Meal ‫ָּב ֵרך‬

Concentrate on the differences between praising God on an empty stomach and a full

How much easier it seems to call forth with the quick hamotzi when one is hungry
and anxious to eat!
And how much easier to forget the important mitzvah of praising the Holy One of Being
when we are comfortable and sated…
We must find ways to split the roofs of our homes as we sing out in praise.
We are redeemed; we are crossing the sea on dry land; we are free to serve God in full
glory. Tonight we sing genuinely, knowing and feeling that truth…
Tonight, let us bring our voices and rhythms to the praise of the Holy One of
Blessing at our seder tables.

(Lorel Zar-Kessler)

‫ ָאז ֹיא ְמרּו‬.‫ ָאז ִי ָּמ ֵלא ְשח ֹוק ִפינּו ּו ְלש ֹו ֵננּו ִר ָּנה‬:‫ ְבשּוב ְי ַָּי ֶאת ִשי ַבת ִצי ֹון ָּה ִיינּו ְכ ֹח ְל ִמים‬.‫ִשיר ַה ַמ ֲעל ֹות‬
‫ שּו ָּבה ְי ַָּי ֶאת ְש ִבי ֵתנּו‬:‫ ָּה ִיינּו ְש ֵמ ִחים‬.‫ ִה ְג ִדיל ְי ַָּי ַל ֲעש ֹות ִע ָּמנּו‬:‫ַבג ֹו ִים ִה ְג ִדיל ְי ַָּי ַל ֲעש ֹות ִעם ֵא ֶלה‬
‫ ֹנ ֵשא‬.‫ ֹבא ָּי ֹבא ְב ִר ָּנה‬.‫ ָּהל ֹוְך ֵי ֵלְך ּו ָּב ֹכה ֹנ ֵשא ֶמ ֶשְך ַה ָּז ַרע‬:‫ ַה ֹז ְר ִעים ְב ִד ְמ ָּעה ְב ִר ָּנה ִי ְק ֹצרּו‬:‫ַכ ֲא ִפי ִקים ַב ֶנ ֶגב‬

:‫ֲא ֻׁל ֹמ ָּתיו‬

Shir Hama'alot: B'shuv Adonai et shivat Tziyon hayinu k'chol'mim. Az yimalei s'chok
pinu ul’shoneinu rinah. Az yom'ru vagoyim hig’dil Adonai la'asot im eileh; hig’dil
Adonai la'asot imanu hayinu s'meichim. Shuvah Adonai et sh’viteinu ka'afikim banegev.
Hazor'im b'dimah b'rinah yik’tzoru. Haloch Yeilech uvacho, nosei meshech hazarah, bo
yavo v'rinah nosei alumotav.


:‫ֲח ֵב ַרי ְנ ָּב ֵרְך‬ Commented [LG11]: Can we change this to Chaveirai
instead of Rabotai?
Chaverai n’vareich

:‫ְי ִהי ֵשם ְי ַָּי ְמ ֹב ָּרְך ֵמ ַע ָּתה ְו ַעד ע ֹו ָּלם‬

Y'hi sheim Adonai m'vorach mei-atah v'ad olam

:‫ִב ְרשּות ֲח ֵב ַרי ְנ ָּב ֵרך ֱאֹל ֵהינּו ֶשָא ַכ ְלנּו ִמ ֶשל ֹו‬

Birshut chaverai, n'vareich Eloheinu she-achalnu mishelo.

:‫ ָּברּוְך הּוא ּו ָּברּוך ְשמ ֹו‬:‫ָּברּוְך ֱאֹל ֵהינּו ֶשָא ַכ ְלנּו ִמ ֶשל ֹו ּו ְבטּוב ֹו ָּח ִיינּו‬

Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu. Baruch Hu uvaruch sh'mo.

‫ הּוא נ ֹו ֵתן ֶל ֶחם‬.‫ ְבטּוב ֹו ְב ֵחן ְב ֶח ֶסד ּו ְב ַר ֲח ִמים‬.‫ ַה ָּזן ֶאת ָּהע ֹו ָּלם כֻׁל ֹו‬.‫ָּברּוְך ַא ָּתה ְי ַָּי ֱאל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם‬ Commented [LG12]: ul’imoteinu (it’s in translit)
.‫ ּו ְבטּוב ֹו ַה ָּגד ֹול ָּת ִמיד ֹלא ָּח ַסר ָּלנּו ְוַאל ֶי ְח ַסר ָּלנּו ָּמז ֹון ְלע ֹו ָּלם ָּו ֶעד‬:‫ ִכי ְלע ֹו ָּלם ַח ְסד ֹו‬.‫ְל ָּכל ָּב ָּשר‬ Commented [LG13]: Doesn’t match English. Which do you
:‫ ִכי הּוא ֵאל ָּזן ּו ְמ ַפ ְר ֵנס ַל ֹכל ּו ֵמ ִטיב ַל ֹכל ּו ֵמ ִכין ָּמז ֹון ְל ָּכל ְב ִרי ֹו ָּתיו ֲא ֶשר ָּב ָּרא‬.‫ַב ֲעבּור ְשמ ֹו ַה ָּגד ֹול‬ want?

:‫ ַה ָּזן ֶאת ַה ֹכל‬.‫ָּברּוְך ַא ָּתה ְי ַָּי‬ Commented [LG14]: Doesn’t match Hebrew, see above.

Baruch Atah Adonai, Eloheinu Melech ha-olam, hazan et ha-olam kulo b'tuvo, b'chein Commented [LG15]: kol (needs dagesh)
b'chesed uv'rachamim. Hu notein 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 El zan um'farneis lakol umeitiv lakol, umeichin mazon l'chol b'riyotav asher bara.
Baruch Atah Adonai, hazan et hakol.

‫ ְו ַעל ֶשה ֹו ֵצא ָּתנּו ְי ַָּי‬.‫ ַעל ֶש ִה ְנ ַח ְל ָּת ַל ֲאב ֹו ֵתינּו ּו ְל ִאמ ֹו ֵֽתנּו ֶא ֶרץ ֶח ְמ ָּדה ט ֹו ָּבה ּו ְר ָּח ָּבה‬.‫נ ֹו ֶדה ְלָך ְי ַָּי ֱאל ֵהינּו‬
.‫ ְו ַעל ת ֹו ָּר ְתָך ֶש ִל ַמ ְד ָּתנּו‬.‫ ְו ַעל ְב ִרי ְתָך ֶש ָּח ַת ְמ ָּת ִב ְב ָּש ֵרנּו‬.‫ ּו ְפ ִדי ָּתנּו ִמ ֵבית ֲע ָּב ִדים‬.‫ֱאֹל ֵהינּו ֵמ ֶא ֶרץ ִמ ְצ ַר ִים‬
‫ ְו ַעל ֲא ִכי ַלת ָּמז ֹון ָּש ַא ָּתה ָּזן ּו ְמ ַפ ְר ֵנס א ֹו ָּתנּו‬.‫ ְו ַעל ַח ִיים ֵחן ָּו ֶח ֶסד ֶשח ֹו ַנ ְנ ָּתנּו‬.‫ְו ַעל ֻׁח ֶקיָך ֶשה ֹו ַד ְע ָּתנּו‬

:‫ ְב ָּכל י ֹום ּו ְב ָּכל ֵעת ּו ְב ָּכל ָּש ָּעה‬.‫ָּת ִמיד‬

Nodeh l'cha, Adonai Eloheinu, al shehinchalta la’avoteinu ul'imoteinu eretz chemdah
tovah ur'chavah; v'al shehotzeitanu, Adonai Eloheinu mei-eretz Mitzrayim; uf'ditanu
mibeit avadim; v'al b'rit'cha shechatamta bivsareinu; v'al Torat'cha shelimad’tanu, v'al
chukecha shehodatanu, v'al chayim chein vachesed shechonantanu, v'al achilat mazon
sha’Atah zan um'farneis otanu tamid, b'chol yom uv'chol eit uv'chol sha’ah.

:‫ ִי ְת ָּב ַרְך ִש ְמָך ְב ִפי ָּכל ַחי ָּת ִמיד ְלע ֹו ָּלם ָּו ֶעד‬.‫ְו ַעל ַה ֹכל ְי ַָּי ֱאֹל ֵהינּו ֲא ַנ ְחנּו מ ֹו ִדים ָּלְך ּו ְמ ָּב ְר ִכים א ֹו ָּתְך‬
‫ ַעל ָּהָא ֶרץ‬.‫ ָּברּוְך ַא ָּתה ְי ַָּי‬:‫ ְוָא ַכ ְל ָּת ְו ָּש ָּב ְע ָּת ּו ֵב ַר ְכ ָּת ֶאת ְי ַָּי ֱאֹל ֶהיָך ַעל ָּהָא ֶרץ ַה ֹט ָּבה ֲא ֶשר ָּנ ַתן ָּלְך‬.‫ַכ ָּכתּוב‬

:‫ְו ַעל ַה ָּמז ֹון‬

V'al hakol, Adonai Eloheinu, anachnu modim lach um'var'chim otach. Yitbarach
shim’cha b'fi kol chai tamid l'olam va-ed, kakatuv: V'achalta v'savata, uveirachta et
Adonai Elohecha al ha’aretz hatovah asher natan lach. Baruch Atah Adonai, al ha’aretz
v'al hamazon.


‫ ְר ֵענּו‬.‫ ָא ִבינּו‬.‫ ֱאֹל ֵהינּו‬:‫ ְו ַעל ִצי ֹון ִמ ְש ַכן ְכב ֹו ֶדָך‬.‫ ְו ַעל ְירּו ָּש ַל ִים ִעי ֶרָך‬.‫ַר ֶחם ְי ַָּי ֱאֹל ֵהינּו ַעל ִי ְש ָּר ֵאל ַע ֶמָך‬ Commented [LG16]: Capitalization isn’t consistent with
‫ ְו ָּנא ַאל ַת ְצ ִרי ֵכנּו ְי ַָּי‬.‫ ְו ַה ְר ַוח ָּלנּו ְי ַָּי ֱאֹל ֵהינּו ְמ ֵה ָּרה ִמ ָּכל ָּצר ֹו ֵתינּו‬.‫זּו ֵננּו ַפ ְר ְנ ֵסנּו ְו ַכ ְל ְכ ֵלנּו ְו ַה ְר ִוי ֵחנּו‬ the rest of the Haggadah. Do you want to leave it this way
‫ ַה ְקד ֹו ָּשה‬.‫ ַה ְפתּו ָּחה‬.‫ ִכי ִאם ְל ָּי ְדָך ַה ְמ ֵלָאה‬.‫ֱאל ֵהינּו ֹלא ִלי ֵדי ַמ ְת ַנת ָּב ָּשר ָּו ָּדם ְוֹלא ִלי ֵדי ַה ְל ָּוָא ָּתם‬ or change it?
Commented [DK17R16]: All in reference to God, so it’s OK
:‫ ֶשֹּלא ֵנב ֹוש ְוֹלא ִנ ָּכ ֵלם ְלע ֹו ָּלם ָּו ֶעד‬.‫ְו ָּה ְר ָּח ָּבה‬ capitalized.

Racheim, Adonai Eloheinu, al Yisrael amecha, v'al Y'rushalayim irecha, v'al Tziyon Commented [LG18]: spacing
mishkan k'vodecha. Eloheinu Avinu, r'einu zuneinu, parn'seinu v'chalk'leinu
v'harvicheinu, v'harvach lanu, Adonai Eloheinu m'heirah mikol tzaroteinu. V'na al
tatzricheinu, Adonai Eloheinu,lo lidei mat'nat basar vadam v'lo lidei halva’atam, ki im
l'yad'cha ham'lei-ah hap'tuchah hak'doshah v'har'chavah, shelo neivosh v'lo nikaleim
l'olam va-ed.

:‫ ָא ֵמן‬:‫ ב ֹו ֵנה ְב ַר ֲח ָּמיו ְירּו ָּש ָּל ִים‬.‫ ָּברּוְך ַא ָּתה ְי ַָּי‬.‫ּו ְב ֵנה ְירּו ָּש ַל ִים ִעיר ַה ֹק ֶדש ִב ְמ ֵה ָּרה ְב ָּי ֵמינּו‬

Uv'neih Y'rushalayim ir hakodesh bim’heirah v'yameinu. Baruch Atah Adonai, bonei
v'rachamav Y'rushalayim. Amen.

‫ ְקד ֹו ֵשנּו‬.‫ י ֹו ְצ ֵרנּו‬.‫ ג ֹו ֲא ֵלנּו‬.‫ ב ֹו ְר ֵאנּו‬.‫ ַא ִדי ֵרנּו‬.‫ ַמ ְל ֵכנּו‬.‫ ָא ִבינּו‬.‫ ָּה ֵאל‬.‫ָּברּוְך ַא ָּתה ְי ַָּי ֱאֹל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם‬
‫ ֶש ְב ָּכל י ֹום ָּוי ֹום הּוא ֵה ִטיב הּוא ֵמ ִטיב‬.‫ ַה ֶמ ֶלְך ַהט ֹוב ְו ַה ֵמ ִטיב ַל ֹכל‬.‫ ר ֹו ֵענּו ר ֹו ֵעה ִי ְש ָּר ֵאל‬.‫ְקד ֹוש ַי ֲע ֹקב‬
‫ ַה ָּצ ָּלה‬.‫ הּוא ְג ָּמ ָּלנּו הּוא ג ֹו ְמ ֵלנּו הּוא ִי ְג ְמ ֵלנּו ָּל ַעד ְל ֵחן ּו ְל ֶח ֶסד ּו ְל ַר ֲח ִמים ּו ְל ֶר ַוח‬.‫הּוא ֵיי ִטיב ָּלנּו‬
‫ ּו ִמ ָּכל טּוב ְלע ֹו ָּלם‬.‫ ְו ַר ֲח ִמים ְו ַח ִיים ְו ָּשל ֹום ְו ָּכל ט ֹוב‬.‫ ַפ ְר ָּנ ָּסה ְו ַכ ְל ָּכ ָּלה‬.‫ ֶנ ָּח ָּמה‬.‫ ְב ָּר ָּכה ִוישּו ָּעה‬.‫ְו ַה ְצ ָּל ָּחה‬

:‫ַאל ְי ַח ְס ֵרנּו‬

Baruch Atah Adonai, Eloheinu Melech ha’olam, ha-Eil Avinu Malkeinu Adireinu,
Bor'einu, Go’aleinu, Yotz'reinu, K'dosheinu, K'dosh Ya’akov, Ro-einu Ro-eih Yisrael,
HaMelech hatov v'hameitiv lakol, sheb'chol yom vayom hu heitiv, hu meitiv, hu yeitiv
lanu. Hu g'malanu, hu gom'leinu, hu yigm'leinu la’ad, l'chein ul'chesed ul'rachamim
ul'revach, hatzalah v'hatzlachah, b'rachah vishu’ah, nechamah, parnasah, v'chalkalah,
v'rachamim v'chayim v'shalom, v'chol tov, umikol tuv l'olam al y'chas'reinu.

‫ ָּה ַר ֲח ָּמן הּוא ִי ְש ַת ַבח ְלד ֹור‬:‫ ָּה ַר ֲח ָּמן הּוא ִי ְת ָּב ַרְך ַב ָּש ַמ ִים ּו ָּבָא ֶרץ‬:‫ָּה ַר ֲח ָּמן הּוא ִי ְמֹלְך ָּע ֵלינּו ְלע ֹו ָּלם ָּו ֶעד‬
‫ ָּה ַר ֲח ָּמן הּוא ְי ַפ ְר ְנ ֵסנּו‬:‫ ְו ִי ְת ַה ַדר ָּבנּו ָּל ַעד ּו ְלע ֹו ְל ֵמי ע ֹו ָּל ִמים‬.‫ ְו ִי ְת ָּפַאר ָּבנּו ָּל ַעד ּו ְל ֵנ ַצח ְנ ָּצ ִחים‬.‫ד ֹו ִרים‬
‫ ָּה ַר ֲח ָּמן הּוא ִי ְש ַלח‬:‫ ָּה ַר ֲח ָּמן הּוא ִי ְש ֹבר ֻׁע ֵלנּו ֵמ ַעל ַצָּּוא ֵרנּו ְוהּוא י ֹו ִלי ֵכנּו ק ֹו ְמ ִמיּות ְלַא ְר ֵצנּו‬:‫ְב ָּכב ֹוד‬
‫ ָּה ַר ֲח ָּמן הּוא ִי ְש ַלח ָּלנּו ֶאת ֵא ִל ָּיהּו ַה ָּנ ִביא‬:‫ָּלנּו ְב ָּר ָּכה ְמ ֻׁר ָּבה ַב ַב ִית ַה ֶזה ְו ַעל ֻׁש ְל ָּחן ֶזה ֶשָא ַכ ְלנּו ָּע ָּליו‬

:‫ָּזכּור ַלט ֹוב ִוי ַב ֶשר ָּלנּו ְבש ֹור ֹות ט ֹוב ֹות ְישּוע ֹות ְו ֶנ ָּחמ ֹות‬

HaRachaman, hu yimloch aleinu l'olam va-ed. HaRachaman, hu yit’barach
bashamayim uva’aretz. HaRachaman, hu yishtabach l'dor dorim, v'yitpa’ar banu la’ad
ul'neitzach n'tzachim, v'yit-hadar banu la’ad ul'ol'mei olamim. HaRachaman, hu
y'farn'seinu b'chavod. HaRachaman, hu yishbor uleinu mei-al tzavareinu, v'hu
yolicheinu kom'miyut l'artzeinu. HaRachaman, hu yishlach b'rachah m'rubah babayit
hazeh, v'al shulchan zeh she-achalnu alav. HaRachaman, hu yishlach lanu et Eliyahu
HaNavi, zachur latov, vivaser lanu b'sorot tovot, y'shu’ot v'nechamot.


‫ ּו ְצ ָּד ָּקה ֵמ ֱאֹל ֵהי‬.‫ ְו ִנ ָּשא ְב ָּר ָּכה ֵמ ֵאת ְי ַָּי‬.‫ַב ָּמר ֹום ְי ַל ְמדּו ֲע ֵלי ֶהם ְו ָּע ֵלינּו ְזכּות ֶש ְת ֵהא ְל ִמ ְש ֶמ ֶרת ָּשל ֹום‬ Commented [LG19]: The rest of the paragraph is missing.
:‫ ְו ִנ ְמ ָּצא ֵחן ְו ֵש ֶכל ט ֹוב ְב ֵעי ֵני ֱאֹל ִהים ְוָא ָּדם‬.‫ִי ְש ֵענּו‬ I’d either include the whole paragraph or leave out this line.

Bamarom y'lam'du aleihem v'aleinu z'chut, shet'hei l'mishmeret shalom, v'nisa v'rachah
mei-eit Adonai, utz'dakah meiElohei yisheinu, v'nimtza chein v'seichel tov b'einei Elohim

‫ ְי ַָּי ֹעז ְל ַעמ ֹו ִי ֵתן ְי ַָּי ְי ָּב ֵרְך‬:‫ֹע ֶשה ָּשל ֹום ִב ְמר ֹו ָּמיו הּוא ַי ֲע ֶשה ָּשל ֹום ָּע ֵלינּו ְו ַעל ָּכל ִי ְש ָּר ֵאל ְו ִא ְמרּו ָא ֵמן‬
:‫ֶאת ַעמ ֹו ַב ָּשל ֹום‬

Oseh shalom bimromav, hu ya’aseh shalom, aleinu v'al kol Yisrael, v'imru amen. Adonai
oz l'amo yitein, Adonai y'vareich et amo vashalom.

Hallel - Praise ‫ַה ֵלל‬

No one can keep us from carrying God wherever we go.

‫ַ ַ֥ה ְללּו ָּ֨יּה ׀ ֵַֽה ְללּו־ ֵ ַ֥אל ְב ָּק ְדשׁ֑ ֹו ֵַֽ ַֽ֝ה ְללּ֗והּו ִב ְר ִ ַ֥קי ַע ֻׁע ֵֽז ֹו׃‬
‫ֵַֽה ְללַּ֥והּו ִב ְגבּו ֹר ָּתׁ֑יו ֵַֽ ַֽ֝ה ְללּ֗והּו ְכרֹ֣ב גֻׁ ְד ֵֽל ֹו׃‬

‫ֵַֽ ַֽ֭ה ְללּוהּו ְב ֵ ֹ֣ת ַקע ש ֹו ָּפׁ֑ר ֵַֽהַֽ֝ ְללּ֗והּו ְב ֵֹ֣נ ֶבל ְו ִכ ֵֽנ ֹור׃‬
‫ֵַֽ ַֽ֭ה ְללּוהּו ְבתֹ֣ף ּו ָּמחׁ֑ ֹול ֵַֽ ַֽ֝ה ְל ֗לּוהּו ְב ִמ ִנַ֥ים ְועּו ֵָּֽגב׃‬
‫ֵַֽה ְללַּ֥והּו ְב ִצ ְל ְצ ֵלי־ ָּ ׁ֑ש ַמע ֵַֽ ַֽ֝ה ְללּ֗והּו ְֵֽב ִצ ְל ְצ ֵַ֥לי ְתרּו ֵָּֽעה׃‬

‫כֹ֣ל ַ ַֽ֭ה ְנ ָּש ָּמה ְת ַה ֵלַ֥ל ָּ֗יּה ֵַֽה ְללּו־ ֵָּֽיּה׃‬

Halleluyah. Hallelu El bekod’sho halleluhu bir’kia uzo.
Halleluhu big’vurotav halleluhu kerov gudlo.

Halleluhu bete’ika shofar halleluhu beneivel vechinor.
Halleluhu betoph u'Machol halleluhu beminim ve’ugav.
Halleluhu betziltzilei shama halleluhu betziltzilei teruah.

Kol haneshama t’hallel Yah halleluyah

Hallelujah. Praise God in God’s sanctuary; praise God in the sky, God’s stronghold.
Praise God for God’s mighty acts; praise God for God’s exceeding greatness.
Praise God with blasts of the horn; praise God with harp and lyre.
Praise God with timbrel and dance; praise God with lute and pipe.
Praise God with resounding cymbals; praise God with loud-clashing cymbals.
Let all that breathes praise the Eternal. Hallelujah. (Psalm 150)


Third Cup of Wine

.‫ָּברּוְך ַא ָּתה ְי ָּי ֱאֹל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם ב ֹו ֵרא ְפ ִרי ַה ָּג ֶפן‬

Baruch Atah, Adonai, Eloheinu melech ha’olam, borei p’ri hagafen.
Blessed is God, Sovereign of the Universe, Creator of the fruit of the vine.

Miriam and Elijah
Three thousand years ago, a farmer arose in the Middle East who challenged the ruling
elite. Elijah declared that he would return once each generation in the guise of someone
poor or oppressed, coming to people's doors to see how he would be treated. Thus would
he know whether or not humanity had become ready to participate in the dawn of the
Messianic age. He is said to visit every seder, and sip there from his cup of wine.

Tonight we welcome two prophets: not only Elijah, but also Miriam, sister of
Moses. Elijah is a symbol of messianic redemption at the end of time; Miriam, of
redemption in our present lives. Miriam’s cup is filled with water, evoking her
Well which followed the Israelites in the wilderness. After the crossing of the Red
Sea, Miriam sang to the Israelites a song. The words in the Torah are only the
Sing to God, for God has triumphed gloriously;
Horse and driver, God has hurled into the sea.
So the Rabbis asked: Why is the Song of Miriam only partially stated in the
Torah? And in midrash is found the answer: the song is incomplete so that future
generations will finish it. That is our task.
(Adapted from Miriam’s Well)

Cups of Elijah and Miriam

‫ֵא ִל ָּיהּו ַה ָּנ ִביא ֵא ִל ָּיהּו ַה ִת ְש ִבי‬
‫ֵא ִל ָּיהּו ַה ִג ְל ָּע ִדי‬

‫ִב ְמ ֵה ָּרה ְב ָּי ֵמנּו ָּי ֹבא ֵא ֵלינּו‬
!‫ ִעם ָּמ ִשי ַח ֶבן ָּד ִוד‬,‫ִעם ָּמ ִשי ַח ֶבן ָּד ִוד‬

Eliyahu ha-navi, Eliyahu ha-Tishbi, Eliyahu (3x) ha-Giladi.
Bimheirah v'yameinu, yavo ei-leinu im Mashiach ben David (2x)

Elijah, the prophet; Elijiah, the Tishbite; Elijah, of Gilead!
Come quickly in our days with the Messiah from the line of David.


‫ִמ ְר ָּים ַה ְנ ִביָאה ֹעז ְו ִז ְמ ָּרה ְב ָּי ָּדה‬ Commented [LG20]: Add to Hebrew
‫ִמ ְר ָּים ִת ְר ֹקד ִא ָּתנּו ְל ַה ְג ִדיל ִז ְמ ַרת ע ֹו ָּלם‬
.‫ִמ ְר ָּים ִת ְר ֹקד ִא ָּתנּו ְל ַת ֵקן ֶאת ֵהע ֹו ַלם‬

‫ִב ְמ ֵה ַרה ְב ָּי ֵמנּו ִהיא ְת ִבי ֵאנּו‬
!‫ ֶאל ֵמי ַה ְישּו ָּעה‬,‫ֶאל ֵמי ַה ְישּו ָּעה‬

Miriam ha-n'vi'ah oz v'zimrah b'yadah. Miriam tirkod itanu l’hag’dil zimrat olam,
Miriam tirkod itanu l'takein et ha-olam.

Bimheirah v'yameinu hi t'vi'einu el mei ha-y'shu’ah; el mei ha-y'shu’ah!

Miriam the prophet, strength and song in her hand; Miriam, dance with us in order to
increase the song of the world! Miriam, dance with us in order to repair the world.
Soon she will bring us to the waters of redemption!

Counting the Omer - ‫ספירת העמר‬

“Omer” means “measures.” When the Temple stood, it was customary to bring harvest
offerings three times a year, at Sukkot, Pesach, and Shavuot. The tradition of Counting
the Omer dates to those days. We measured the seven weeks between planting new barley
and harvesting it; then offered a measure, in thanks, to our Source.

Now that few of us are barley farmers, and the Temple no longer stands, practices like
counting the Omer must take on new meaning. Shavuot is the anniversary of the day when
we accepted the teachings of Torah at Sinai, a holiday to anticipate joyfully. We count the
Omer the way we count days to birthdays or vacations, eager for what’s coming.

Tonight we celebrate our freedom from slavery; in fifty days we will celebrate our
acceptance of the Torah’s teachings. Counting the Omer reminds us that we are freed not
only from, but also toward.

.‫ָא ֶשר ִק ְד ָּשנּו ְב ִמ ְצ ֹו ָּתיו ְו ִצ ָּונּו ַאל ְס ִפי ַרת ַה ֹע ֶמר‬, ‫ ֱאֹל ֵהינּו ֶמ ֶלְך ַהע ֹו ָּלם‬,‫ָּברּוְך ַא ָּתה ְי ָּי‬

Baruch Atah, Adonai, Eloheinu melech ha’olam, asher kid’shanu b’mitzvotav v’tzivanu
al s’firat ha’omer.

Blessed are you, Adonai, Sovereign of the Universe, who sanctifies us with the
commandment to count the Omer.

!‫ַהי ֹום י ֹום ֶא ַחד ָּלע ֶמר‬ Commented [LG21]: Words and exclamation point in
wrong order
Hayom yom echad la’omer!
Today is the first day of the Omer!


I Will Take You as My People

As our Seder draws to an end, we take up our cups of wine one last time. The redemption
is not yet complete. The fourth cup recalls us to our covenant with the Eternal One, to the
tasks that still await us as a people called to the service of God, to a great purpose for
which the people of Israel lives: the preservation and affirmation of hope.

So we dedicate this fourth cup to all those who labor for the common good in large
ways and small, regardless of their origin, station, or faith. And we take heart
from the fact that there will yet come a day that all those who yearn for the good
and who help sustain it will yet prevail.
Each day, around the world and here at home, there are cries going unanswered by our
fellow human beings. We must work to bring freedom to those still in the depths. It will
not be easy. To truly address slavery, we cannot just free individual slaves but must also
address the root causes of poverty, prejudice, and inequality that make slavery possible.
Our eyes are now open: let us take action on what we see. (Adapted from Rabbis for
Human Rights)

Fourth Cup of Wine

.‫ָּברּוְך ַא ָּתה ְי ָּי ֱאֹל ֵהינּו ֶמ ֶלְך ָּהע ֹו ָּלם ב ֹו ֵרא ְפ ִרי ַה ָּג ֶפן‬

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

Blessed is God, Sovereign of the Universe, Creator of the fruit of the vine.


Who Knows One?

Who knows one? Three are the fathers.
I know one. Four are the mothers.
One is our God, One is our God, Five are the books of the Torah.
One is our God Six are the books of the Mishnah.
In the heaven and the earth. Seven are the days of the week.

Who knows two? Eight are the days before a brit.
I know two. Nine are the months before a baby’s born.
Two are the tablets that Moshe brought, Ten are the holy commandments.
One is our God, One is our God, Eleven are the stars in Joseph’s dream.
One is our God Twelve are the tribes of Israel.
In the heaven and the earth. Thirteen are the attributes of God.



On Pesach, we eat matzah On Pesach, we eat horseradish
Lotsa, lotsa matzah Hot hot hot hot horseradish
It’s yummy in the tummy It’s yummy in the tummy
Lotsa, lotsa matzah Hot hot hot hot horseradish
Doo doo doo doo doo doo doo And rolla rolla rolla matzah balls
And smelly in the belly gefilte fish
On Pesach, we each chicken And finger lickin’ chicken
Finger lickin’ chicken And lotsa, lotsa matzah
It’s yummy in the tummy Doo doo doo doo doo doo doo
Finger lickin’ chicken
And lotsa, lotsa matzah On Pesach, charoset
Doo doo doo doo doo doo doo Chop chop charoset
It’s yummy in the tummy
On Pesach, gefilte fish Chop chop charoset
Smelly in the belly gefilte fish And hot hot hot hot horseradish
It’s yummy in the tummy And rolla rolla rolla matzah balls
Smelly in the belly gefilte fish And smelly in the belly gefilte fish
And finger lickin’ chicken And finger lickin’ chicken
And lotsa, lotsa matzah And lotsa, lotsa matzah
Doo doo doo doo doo doo doo Doo doo doo doo doo doo doo
Doo doo doo doo doo PESACH!
On Pesach, we eat matzah balls
Rolla rolla rolla matzah balls
It’s yummy in the tummy
Rolla rolla rolla matzah balls
And smelly in the belly gefilte fish
And finger lickin’ chicken
And lotsa, lotsa matzah
Doo doo doo doo doo doo doo


Chad gadya (2x) Chad Gadya
My father bought for two zuzim
Chad gadya (2x). That beat the dog
That bit the cat
Then came the cat That ate the kid
And ate the kid My father bought for two zuzim
My father bought for two zuzim Chad gadya (2x).
Chad gadya (2x).
Then came the butcher
Then came the dog That slew the ox
And bit the cat That drank the water
That ate the kid That quenched the fire
My father bought for two zuzim That burned the stick
Chad gadya (2x). That beat the dog
That bit the cat
Then came the stick That ate the kid
And beat the dog My father bought for two zuzim.
That bit the cat Chad gadya (2x).
That ate the kid
My father bought for two zuzim Then came the Angel of Death
Chad gadya (2x). And killed the butcher
That slew the ox
Then came the fire That drank the water
That burned the stick That quenched the fire
That beat the dog That burned the stick
That bit the cat That beat the dog
That ate the kid That bit the cat
My father bought for two zuzim That ate the kid
Chad gadya (2x). My father bought for two zuzim
Chad gadya (2x).
Then came the water
That quenched the fire Then came the Holy One
That burned the stick Blessed be God
That beat the dog And destroyed the Angel of Death
That bit the cat That killed the butcher
That ate the kid That slew the ox
My father bought for two zuzim That drank the water
Chad gadya (2x). That quenched the fire
That burned the sticks
Then came the ox That beat the dog
That drank the water That bit the cat
That quenched the fire That ate the kid
That burned the stick My father bought for two zuzim
Chad gadya (2x).


Nirtzah – Conclusion ‫ִנְר ָצה‬
Tonight we have acknowledged our ancestors. We vow that we will not allow their stories,
their experiences, their wisdom to fade. These are our legacy, which we will study and
teach to our friends and children. The task of liberation is long, and it is work we ourselves
must do. As it is written in Pirke Avot, a collection of rabbinic wisdom: “It is not
incumbent upon us to finish the task, but neither may we refrain from beginning it.”

Lori Williamson, Artist

Next Year in Jerusalem
The City of Peace

!‫ְל ָּש ָּנה ַה ָּבָאה ִבירּו ָּש ָּל ִים‬

L’shanah haba’ah biY’rushalayim!


Temple Chai

15316 Huebner Road, Building 3
San Antonio, Texas 78248
(210) 340-2090
[email protected]

Click to View FlipBook Version
Previous Book
DoT first quatar Newsletter - Copy
Next Book
Black Canyon B102