UnorthodoxHaggadah2018

A VERY
PASSOVER

1

How is this night different from all other nights?

It’s a good question. Let us take a stab: Tonight, we’re all unorthodox.
We’re not just saying that because it’s the name of our podcast. We believe that the truly
special thing about Pesach is how it manages to be both traditional—we read the same
story that our ancestors have been reciting for millennia—and personal, with each of us
making the Seder our own by incorporating our own interpretations and interests into
the timeless tale of the exodus. Tonight, it doesn’t matter if you’ve read the entire Talmud
ten times in Aramaic or if your religious education consists of a few episodes of Seinfeld:
All of us around the table, Jews and the folks who love them, are here because we care
enough about each other, care enough about our past, and care enough about our future.
In that spirit, the Haggadah before you contains most of the original text, in Hebrew and
in English, as well as questions, illustrations, and meditations on freedom, community,
destiny, and other topics that are easier to discuss once you’ve had those obligatory four
cups of wine. We hope you’ll find meaning in our reading of the ancient story, but, even
more, we hope that you make it your own: Omit at will, add your own, and do whatever it
takes to make the readings as appetizing as that brisket you’ve got in the oven.
And with that, to the duties at hand. Chag Sameach!
Yours,
Stephanie, Mark, and Liel
Unorthodox, a weekly podcast for Jews and the people who love them, is a production of
Tablet Magazine (www.tabletmag.com). Check us out at www.tabletmag.com/unorthodox.

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HOW TO HOST A SEDER

Hosting a great Seder is like hosting a good podcast:You want it to be a little bit
profound and a little bit amusing; you want the guests to feel at home; and you
want to keep the conversation flowing. Here are our Five Commandments for doing
it just right—five because we promise you, we’re going to keep this Haggadah
short and sweet:

1 Mix it up: How boring would life be if we were all the same? When you
2 put together that guest list, make sure it includes some young ones and
3 some old folks, some Jews and some gentiles, some football fans and some
minimalist-poetry lovers—the more diverse, the better.
4
Give your guests homework: A few days before the big night, send
5 everyone a nice email. Tell them what they’ll be having for dinner.
Build up expectations. And ask them to prepare something of their own,
like a short reading, a favorite quotation, or anything else they could share
around the table.

Scramble up the seating: You know your guests, so when you think of
the seating arrangement, think of who would do well sitting where. That
Trump voter probably shouldn’t be next to the Bernie Bro, and the two gos-
sips who would just dive into a private conversation all evening long should
be as far apart as possible. Separate the Star Trek fans. This is why God gave
us place cards.

Keep the kids happy: Got little people running around? They need to be
amused. Try holding a mini-Seder with their Barbies, maybe, or amusing
them by dropping a little bit of red food coloring into your water glass
when they’re not looking and pretending you pulled off your own plague
and turned the whole cup into blood. If you give them some snacks to tide
them over, God will forgive you (trust us—we asked).

Be a leader: Tonight, it doesn’t matter how much you know or how much
you’ve read or how religious you are. If you’re the Seder’s leader, come pre-
pared: Read the text in advance and know the general outline of the eve-
ning. But, more than anything, your job is to help your guests feel comfort-
able. You may choose to assign specific portions of the Haggadah to specific
people based on their sensibilities, or you may simply go around the table
and read. Whatever it is, read the room and make game-time decisions.

2

THE SEDER PLATE

You don’t need to be fancy and shell out for designer stuff.You just need a plate.
On it, place the following objects:

ZEROA A roasted chicken bone with the meat removed,
BEITZAH symbolizing the Paschal sacrifice in the ancientTemple in
MAROR Jerusalem. Alternatively, every little bit of meat or bone
would do, or, if you’re not into the whole meat thing, a
KARPAS blood-red beet would, too.
CHAZERET
Or hard-boiled egg, another reminder of the Paschal
sacrifice.

Or bitter herbs, to symbolize the bitterness of life in the
house of bondage.You can use romaine lettuce, or, for
that matter, any other herb that’s bitter.

Everybody’s favorite, it symbolizes the mortar the
Israelites used in Egypt. It’s a thick, sweet paste made
by processing together apples, dates, nuts, honey, sweet
wine or juice, and just about any other fruit you wish.

From the Greek karpos, or raw vegetable, you can use an
onion, a potato, celery, or parsley.

Or horseradish, being another reminder of bitterness.
Make sure you get the real stuff, not that pink mush
sweetened with beet juice. If you can find a horseradish
root, you can make a fun game out of trying to grate it
yourself, or inviting your children to see how long they
can last before their eyes give out.Then, mix with some
salt and vinegar, and there you have it.

You also need a plate for the matzot, and a small bowl with salt water for dipping.
And if you have a lot of people around a long table, you can have a few Seder
plates, each with these lovely ingredients.

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Over the years, communities around the world have been adding their own
symbolic foods to the Seder plate to keep modern-day struggles in mind even as
they commemorate our ancient one. Here are some of the most popular:

ORANGE Inclusion FAIR- Demanding fair
of LGBTQ TRADE labor conditions in
Jews CHOCOLATE developing countries

CASHEWS Support for OLIVES Yearning for peace
the troops between Israelis and
Palestinians

BANANAS Standing PINECONES Calling out for
with criminal-justice
refugee reform

FEEL FREE TO ASK YOUR GUESTS: WHAT WOULD YOU ADD TO THIS PLATE? AND WHY?

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KADESH

The word means “consecrate.” Let us begin, then, by setting this evening aside as
a blessed and special evening. Pour your first cup, take a deep breath, and relax:
You’ll be drinking pretty soon.

IF THE SEDER IS ON FRIDAY NIGHT, READ THIS FIRST:

‫ ַוְי ֻכּלּו ַה ָש ַמִים‬.‫ַוְי ִהי ֶעֶרב ַוְי ִהי ֹב ֶקר יֹום ַה ִש ִשי‬ Vay'hi erev vay'hi voker yom hashi-
‫ ַוְי ַכל ֱאֹל ִהים ַבּיֹום‬.‫ְו ָה ָאֶרץ ְו ָכל־ ְצ ָב ָאם‬ shi. Vay'chulu hashamayim v'ha-
‫ַה ְש ִבי ִעי ְמ ַלא ְכּתֹו ֲא ֶשר ָע ָשה ַוִי ְש ֹבת ַבּיֹום‬ aretzv’choltzva’am.Vay’chalElohim
‫ ַוְי ָבֵרְך‬.‫ַה ְש ִבי ִעי ִמ ָכל ְמ ַלא ְכּתֹו ֲא ֶשר ָע ָשה‬ bayom hashvi’i, m'lachto asher asah,
‫ֱאֹל ִהים ֶאת יֹום ַה ְש ִבי ִעי ַוְי ַק ֵדׁש אֹותֹו ִכי‬ vayishbot bayom hashvi-i, mikol-
‫בֹו ָש ַבת ִמ ָכל־ ְמ ַלא ְכּתֹו ֲא ֶשר ָבָרא ֱאֹל ִהים‬ mlachto asher asah. Vay'vareich
Elohim, et-yom hashvi’i, vay'kadeish
.‫ַל ֲעׂשֹות‬ oto, ki vo shavat mikol-mlachto, asher-

bara Elohim la-asot.

And there was evening and there was morning, the sixth day. And the heaven and the
earth were finished, and all their host. And on the seventh day God finished His work
which He had done; and He rested on the seventh day from all His work which He had
done. And God blessed the seventh day, and sanctified it; because He rested on it from

all of His work which God created in doing (Genesis 1:31-2:3).

OTHERWISE, JUMP RIGHT IN TO THE REST OF THE BLESSING. THE WORDS IN PAREN-
THESES SHOULD BE READ ONLY ON THE SABBATH, SO SKIP THEM OTHERWISE:

‫ ֱאֹל ֵהינּו‬,'‫ ָּברּוְך ַא ָּתה ה‬.‫ ַס ְבִרי ָמָר ָנן ְוַרָּב ָנן ְוַרּבֹו ַתי‬Baruch Atah Adonai, Eloheinu
.‫ ֶמ ֶלְך ָהעֹו ָלם ּבֹוֵרא ְּפִרי ַה ָג ֶפן‬Melech haolam, borei p’ri hagafen.

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

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‫ ֱאל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם ֲאֶׁשר ָּב ַחר ָּבנּו‬,'‫ָּברּוְך ַא ָּתה ה‬ Baruch atah Adonai, Eloheinu
.‫ִמָּכל־ ָעם ְורֹו ְמ ָמנּו ִמָּכל־ ָלׁשֹון ְו ִק ְּדָׁשנּו ְּב ִמ ְצֹו ָתיו‬ melech ha’olam, asher bachar banu
‫ ַׁשָּבתֹות‬ :‫ַו ִּת ֶּתן ָלנּו ה' ֱאֹל ֵהינּו ְּב ַא ֲה ָבה (לשבת‬ mikol’am, v'rom'manu mikol-
,‫ ַח ִּגים ּו ְז ַמִּנים ְלָׂששֹון‬,‫ִל ְמנּו ָחה ּו) מֹו ֲע ִדים ְלִׂש ְמ ָחה‬ lashon, v'kid'shanu b'mitzvotav,
‫ ֶאת יֹום ַהַׁשָּבת ַה ֶּזה ְו) ֶאת יֹום ַחג ַהַּמּצֹות‬ :‫(לשבת‬ vatiten-lanu Adonai Eloheinu
‫ְּב ַא ֲה ָבה) ִמ ְקָרא ֹק ֶדׁש‬ :‫ (לשבת‬,‫ַה ֶּזה ְז ַמן ֵחרּו ֵתנּו‬ b'ahavah (shabatot limnuchah u)
‫ ִּכי ָבנּו ָב ַחְר ָּת ְואֹו ָתנּו ִק ַּדְׁש ָּת‬.‫ֵז ֶכר ִלי ִצי ַאת ִמ ְצָר ִים‬ moadiml'simchah,chagimuz'manim
‫ְוַׁשָּבת) ּומֹו ֲע ֵדי ָק ְדֶׁשָך‬ :‫ (לשבת‬,‫ִמָּכל ָה ַעִּמים‬ l'sason et-yom (hashabat hazeh v'et-
‫ְּב ַא ֲה ָבה ּו ְבָרצֹון) ְּבִׂש ְמ ָחה ּו ְבָׂששֹון‬ :‫(לשבת‬ yom) chag hamatzot hazeh. Z'man
cheiruteinu, (b'ahavah,) mikra
.‫ִה ְנ ַח ְל ָּתנּו‬ kodesh, zeicher litziat mitzrayim.
Ki vanu vacharta v'otanu kidashta
mikol ha’amim. (v'shabat) umo’adei
kod’shecha (b'ahavah uv'ratzon)
b'simchah uv'sason hinchaltanu.
Baruch atah Adonai, m'kadeish

(h’shabbat v') Yisrael v'hazmanim.

Blessed are You, Lord our God, King of the universe, who has chosen us from all peo-
ples and has raised us above all tongues and has sanctified us with His commandments.
And You have given us, Lord our God, [Sabbaths for rest], appointed times for happi-
ness, holidays and special times for joy, [this Sabbath day, and] this Festival of Matsot,

our season of freedom [in love] a holy convocation in memory of the Exodus from
Egypt. For You have chosen us and sanctified us above all peoples. In Your gracious
love, You granted us Your [holy Sabbath, and] special times for happiness and joy.

‫ ַהַׁשָּבת ְו) ִיְׂשָר ֵאל‬ :‫ ְמ ַק ֵּדׁש (לשבת‬,'‫ָּברּוְך ַא ָּתה ה‬ Baruch atah Adonai, m'kadeish
.‫ְו ַה ְּז ַמִּנים‬ (h’shabbat v') Yisrael v'hazmanim.

Blessed are You, O Lord, who sanctifies [the Sabbath,] Israel, and the appointed times.

IS YOUR SEDER ON SATURDAY NIGHT? THERE ARE JUST TWO MORE PARAGRAPHS
YOU NEED TO READ, TO GIVE EXTRA THANKS FOR THE PLEASURE OF SO MANY HOLY

DAYS:

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‫ ּבֹוֵרא ְמאֹוֵרי‬,‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם‬,'‫ָּברּוְך ַא ָּתה ה‬ Baruch atah Adonai, Eloheinu
‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם ַה ַמ ְבִדיל‬,'‫ ָּברּוְך ַא ָּתה ה‬.‫ָה ֵאׁש‬ melech ha-olam, borei m'orei ha-
,‫ ֵּבין ִיְׂשָר ֵאל ָל ַעִּמים‬,‫ ֵבין אֹור ְלחֶׁשְך‬,‫ֵּבין ֹק ֶדׁש ְל ֹחל‬ eish. Baruch atah Adonai, Eloheinu
‫ ֵּבין ְק ֻדַּׁשת‬.‫ֵּבין יֹום ַהְּׁש ִבי ִעי ְלֵׁשֶׁשת ְי ֵמי ַהַּמ ֲעֶׂשה‬ melech ha’olam, hamavdil bein
‫ ְו ֶאת־יֹום ַהְּׁש ִבי ִעי‬,‫ַׁשָּבת ִל ְק ֻדַּׁשת יֹום טֹוב ִה ְב ַּד ְל ָּת‬ kodesh l'chol bein or l'choshech,
‫ ִה ְב ַּד ְל ָּת ְו ִק ַּדְׁש ָּת ֶאת־‬.‫ִמֵּׁשֶׁשת ְי ֵמי ַהַּמ ֲעֶׂשה ִק ַּדְׁש ָּת‬ bein Yisrael la-amim, bein yom
hashvi-i l'sheishet y'mei hama-aseh.
.‫ַעְּמָך ִיְׂשָר ֵאל ִּב ְק ֻדָּׁש ֶתָך‬ Bein k'dushat shabat likdushat yom
tov hivdalta. V'et-yom hashvi-i
misheishet y'mei hama-aseh
kidashta. Hivdalta v'kidashta et-

am'cha yisra-eil bikdushatecha.

Blessed are You, Lord our God, King of the universe, who creates the light of the fire.
Blessed are You, Lord our God, King of the universe, who distinguishes between the
holy and the profane, between light and darkness, between Israel and the nations, be-
tween the seventh day and the six working days. You have distinguished between the
holiness of the Sabbath and the holiness of the Festival, and You have sanctified the sev-
enth day above the six working days. You have distinguished and sanctified Your people

Israel with Your holiness.

.‫ ַהַּמ ְבִדיל ֵּבין ֹק ֶדׁש ְל ֹק ֶדׁש‬,'‫ ָּברּוְך ַא ָּתה ה‬Baruch atah Adonai, hamavdil bein

kodesh l'kodesh.

Blessed are You, O Lord, who distinguishes between the holy and the holy.

AND NOW, THE FINAL BLESSING, THE SHE’HECHEYANU:

‫ ֶׁש ֶה ֱחָינּו‬,‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם‬,'‫ָּברּוְך ַא ָּתה ה‬ Baruch atah Adonai, Eloheinu
.‫ְו ִקְּי ָמנּו ְו ִה ִּגי ָענּו ַל ְּז ַמן ַה ֶזה‬ melech ha-olam, she’hecheyanu
v'ki'manu v'higi-anu laz'man hazeh.

Blessed are You, Lord our God, King of the universe, who has granted us life and suste-
nance and permitted us to reach this season.

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THE FIRST CUP

TAKE A BIG SIP OF THAT WINE: THE FIRST CUP IS YOURS TO ENJOY.

URCHATZ

It means “wash,” as in “it may be a good idea to wash your hands because you’re
about to touch food a lot of other people are going to touch and we don’t want
anyone to get sick, now do we?”You don’t have to do this in any special ritualistic
way, but do take a moment, even if you don’t care to schlep to the sink and wash
your hands, to think about the special meal you’re about to enjoy and the people
you’re fortunate to celebrate it with.

KARPAS

The very first thing we do in the Seder is take the fruit of the earth—you can
use parsley, celery, boiled potato, raw onion, or anything else that tickles your
fancy—and dip it in salt water. Like practically every other Jewish ritual, this one,
too, has many explanations, but the popular ones involve evoking the memory of
Joseph’s colorful coat being dipped in blood by his brothers, an unkind act that
ended with the young lad being hauled to Egypt, where the rest of the Israelites
would eventually join him before Moses ambled onto the stage and ushered in
the Exodus. Besides, most sages agree that it’s also a cool way to start a festive
meal, as it prompts the younger folks around the table to ask why we’re breaking
with tradition and doing such strange things, the answer to which is, literally, the
Haggadah. As you dip, recite the following blessing:

8

‫ ּבֹוֵרא ְפִרי‬,‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם‬,'‫ָברּוְך ַא ָתה ה‬ Baruch Atah Adonai, Eloheinu
.‫ָה ֲאָד ָמה‬ melech ha’olam, borei p’ri

ha’adamah.

Blessed are you, Lord our God, King of the universe, who creates the fruit of the earth.

YACHATZ

You’re getting closer to the part where Kindly, then, take the middle matzo
we eat, but nothing can continue from the pile on your table, and break
on Passover without the Afikoman. it into two, so that one piece is larger
Discussing Passover, the rabbis of the than the other. Put the smaller piece
Talmud addressed the same question back on the table; you’ll be using it soon
anyone with kids struggles with every enough.Take the larger piece, wrap it
year, namely how to keep the wee ones in a napkin (or a dedicated Afikoman
alert and attentive during a very, very bag, if you’re fancy), and, when the
long meal that involves the reading of kids aren’t looking, hide it somewhere.
very, very intricate texts.The answer Before the meal is over, they’ll have to
was simple: Give ’em something to look look for it, find it, and then trade it back
forward to. to you in exchange for candy, small
gifts, or something similar to sweeten
the deal.

9

MAGID

It’s time to tell the story of Passover. But before we do, let’s take a moment to
linger and tell our own personal stories.

Feel free to ask your guests: Can you remember a time you went from hardship to
great light and freedom?

READY TO GET STARTED? UNCOVER YOUR MATZOT, RAISE THE SEDER PLATE, AND
JUMP RIGHT IN:

‫ָהא ַל ְח ָמא ַע ְנָיא ִדי ֲא ָכלּו ַא ְב ָה ָת ָנא‬ Ha lachma anya dee
,‫ ָכל ִד ְכ ִפין ֵיי ֵתי ְוֵיי ֹכל‬.‫ְב ַאְר ָעא ְד ִמ ְצָר ִים‬
,‫ ָה ַש ָתא ָה ָכא‬.‫ָכל ִד ְצִריְך ֵיי ֵתי ְוִי ְפ ַסח‬ achalu avhatana b'ara
‫ ָה ַש ָתא‬.‫ְל ָש ָנה ַה ָב ָאה ְב ַאְר ָעא ְד ִי ְשָר ֵאל‬
d'meetzrayeem. Kol
.‫ ְל ָש ָנה ַה ָב ָאה ְב ֵני חֹוִרין‬,‫ַע ְב ֵדי‬
deechfeen yeitei v'yeichol,

kol deetzreech yeitei

v'yeefsach. Hashata hacha,

l'shanah haba-ah b'ara d'yisra-el.

Hashata avdei, l'shanah haba-ah

b'nei choreen.

This is the bread of destitution that our ancestors ate in the land of Egypt. Anyone who
is famished should come and eat, anyone who is in need should come and partake of
the Pesach sacrifice. Now we are here, next year we will be in the land of Israel; this year

we are slaves, next year we will be free people.

REFILL YOUR WINE GLASS, BUT DON’T DRINK YET.

10

THE SEDER AS THERAPY / BY DAPHNE MERKIN
For a historical-minded people such as we are, Passover, more than any other Jewish holiday is the
apotheosis—the ne plus ultra—of the instructive use of remembrance as a way of fortifying tribal
identity. The symbols of the holiday, gathered together on the Seder plate, all hearken back to our
escape thousands of years ago from slavery to liberation, but they are also meant to speak to us in
the here and now. We read aloud of our travails—and of the dire punishments visited on our
Egyptian oppressors by an all-powerful and vengeful God—with the intention of re-experiencing
both the dread of oppression and the exhilaration of freedom. In contemporary terms, the
Haggadah can be seen as both a trauma narrative, filled with the psychic repetition that trauma
produces, and a story of redemption, shot through with joy and song.

Part and parcel of any Jewish holiday is an emphasis on family and food, and Passover is no
different. Families, functional and dysfunctional, come together to sit around the Seder table and
partake in a pre-ordained hours-long ceremony, one that includes chunks of recitation as well as
performative elements, such as dipping our pinky finger in the wine as we recite the Ten Plagues
or opening the door for Elijah. Some of us tap our feet impatiently as we go through the portion
of the Haggadah that precedes the meal, while others of us manage to transcend our
contemporary moment—and the grumblings in our stomach—and imagine ourselves slaving
under a hot Egyptian sun, or identifying with the poor and victimized of groups other than our
own. When dinner arrives, we are released to be ourselves, slurping chicken soup with matzo balls
while arguing about Trump.
And so it goes…

11

THE FOUR QUESTIONS

The youngest person around the table—or the youngest who is able, or a team of
young people—should stand up and recite the evening’s most famous song:

?‫ַמה ִנ ְש ַת ָנה ַה ַל ְי ָלה ַה ֶזה ִמ ָכל ַה ֵלילֹות‬ Mah nish-ta-na ha-lai-lah
,‫ֶש ְב ָכל ַה ֵלילֹות ָאנּו אֹו ְכ ִלין ָח ֵמץ ּו ַמ ָצה‬ ha-zeh mikol ha-lei-lot?
‫ ֶש ְב ָכל ַה ֵלילֹות‬.‫ַה ַל ְי ָלה ַה ֶזה – ֻּכּלֹו ַמ ָצה‬ She-b'chol ha-lei-lot anu
‫ָאנּו אֹו ְכ ִלין ְש ָאר ְיָרקֹות – ַה ַל ְי ָלה ַה ֶזה‬ och'lin cha-meitz u-matzah.
‫ ֶש ְב ָכל ַה ֵלילֹות ֵאין ָאנּו‬.‫(ֻּכּלֹו) ָמרֹור‬ Ha-laylah hazeh kulo
‫ַמ ְט ִבי ִלין ֲא ִפילּו ַפ ַעם ֶא ָחת – ַה ַל ְי ָלה‬ matzah. Sheb'chol ha-lei-
‫ ֶש ְב ָכל ַה ֵלילֹות ָאנּו‬.‫ַה ֶזה ְש ֵתי ְפ ָע ִמים‬ lot anu och'lin sh'ar y'rakot.
‫אֹו ְכ ִלין ֵבין יֹו ְש ִבין ּו ֵבין ְמ ֻס ִבין – ַה ַל ְי ָלה ַה ֶזה ֻכ ָלנּו‬ Ha-lai-lah h-azeh maror. Sheb'chol
ha-lei-lot ein anu mat-beelin afee-
.‫ְמ ֻס ִבין‬ lu pa-am echat.Ha-lai-lah hazeh
sh'tei p'ameem. Sheb’khol ha-lei-lot
anu och-leem bein yo-shveen u-vein
m’su-been, ha-lailah hazeh kulanu

m’subeen.

What differentiates this night from all [other] nights? On all [other] nights we eat cha-
metz and matzo; this night, only matzo. On all [other] nights we eat other vegetables; to-
night (only) maror. On all [other] nights, we don’t dip [our food], even one time; tonight
[we dip it] twice. On [all] other nights, we eat either sitting or reclining; tonight we all

recline.

12

‫ ַוּיֹו ִצי ֵאנּו ה' ֱאֹל ֵהינּו‬,‫ֲע ָבִדים ָהִיינּו ְל ַפְר ֹעה ְב ִמ ְצָר ִים‬ Avadim hayinu l'faroh b'mitzrayim.
‫ ְו ִאּלּו לֹא הֹו ִציא‬.‫ִמ ָשם ְבָיד ֲח ָז ָקה ּו ִב ְזרֹ ַע ְנטּוָיה‬ Vayotzi-einu Adonai Eloheinu
‫ ֲהֵרי ָאנּו‬,‫ַה ָקדֹוׁש ָברּוְך הּוא ֶאת ֲאבֹו ֵתינּו ִמ ִמ ְצָר ִים‬ misham, b'yad chazakah uvizroa
.‫ּו ָב ֵנינּו ּו ְב ֵני ָב ֵנינּו ְמ ֻש ְע ָבִדים ָהִיינּו ְל ַפְר ֹעה ְב ִמ ְצָר ִים‬ n'tuyah, v'ilu lo hotzi hakadosh Baruch
‫ַו ֲא ִפילּו ֻכ ָלנּו ֲח ָכ ִמים ֻכ ָלנּו ְנבֹו ִנים ֻכ ָלנּו ְז ֵק ִנים ֻכ ָלנּו‬ hu et avoteinu mimitzrayim, harei anu
‫יֹו ְד ִעים ֶאת ַהּתֹוָרה ִמ ְצָוה ָע ֵלינּו ְל ַס ֵפר ִבי ִצי ַאת‬ uvaneinu uv'nei vaneinu, m'shubadim
‫ ְו ָכל ַה ַמְר ֶבה ְל ַס ֵפר ִבי ִצי ַאת ִמ ְצַר ִים ֲהֵרי‬.‫ִמ ְצָר ִים‬ hayinu l'faroh b'mitzrayim. Va-afilu
kulanu chachamim, kulanu n'vonim,
.‫ֶזה ְמ ֻש ָבח‬ kulanu z'keinim, kulanu yod'im et
hatorah, mitzvah aleinu l'sapeir
bitzi-at mitzrayim. V’chol hamarbeh
l'sapeir bitzi-at mitzrayim, harei zeh

m'shubach.

We were slaves to Pharaoh in the land of Egypt. And the Lord, our God, took us out from there
with a strong hand and an outstretched forearm. And if the Holy One, blessed be He, had not
taken our ancestors from Egypt, behold we and our children and our children’s children would
[all] be enslaved to Pharaoh in Egypt. And even if we were all sages, all discerning, all elders, all
knowledgeable about the Torah, it would be a commandment upon us to tell the story of the ex-
odus from Egypt. And anyone who adds [and spends extra time] in telling the story of the exodus

from Egypt, behold he is praiseworthy.

THE FIVE RABBIS

These fiveTalmudic sages aren’t just random wise men.They’re the wisest

rabbis in the period directly following the destruction of theTemple in 70 CE.
This nocturnal meeting we read about, then, wasn’t just a leisurely Seder; it
might well have been a discussion on how to continue and sustain Judaism now
that its beating heart, theTemple in Jerusalem, was no more. If nothing else, we
should learn from these men that even in the shadow of a great tragedy, faith and
friendship always find the way forward.

13

FEEL FREE TO ASK YOUR GUESTS: IF YOU WERE TO REINVENT JUDAISM TODAY, WHAT
WOULD YOU CHANGE?

‫ַמ ֲע ֶשה ְבַר ִבי ֱא ִלי ֶע ֶזר ְוַר ִבי ְיהֹו ֻש ַע ְוַר ִבי ֶא ְל ָע ָזר‬ Ma-aseh b'rabi Eli-ezer, v'rabi
‫ֶבן־ ֲע ַזְר ָיה ְוַר ִבי ֲע ִקי ָבא ְוַר ִבי ַטְרפֹון ֶש ָהיּו ְמ ֻס ִבין‬ Y'hoshua, v'rabi Elazar ben azaryah,
‫ִב ְב ֵני־ ְבַרק ְו ָהיּו ְמ ַס ְפִרים ִבי ִצי ַאת ִמ ְצַר ִים ָכל־אֹותֹו‬ v'rabi Akiva, v'rabi Tarfon, she-
‫ ַעד ֶש ָבאּו ַת ְל ִמי ֵדי ֶהם ְו ָא ְמרּו ָל ֶהם ַרּבֹו ֵתינּו‬,‫ַה ַל ְי ָלה‬ hayu m'subin bivnei vrak, v'hayu
m'sap'rim bitzi-at mitzrayim, kol oto
.‫ִה ִגי ַע ְז ַמן ְקִרי ַאת ְש ַמע ֶשל ַש ֲחִרית‬ halaylah, ad sheba-u talmideihem
v'am'ru lahem. Raboteinu, higi-a

z'man k'ri-at sh'ma, shel shacharit.

It happened once [on Pesach] that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben
Azariah, Rabbi Akiva, and Rabbi Tarfon were reclining in Bnei Brak and were telling
the story of the exodus from Egypt that whole night, until their students came and said

to them, “The time of [reciting] the morning Shema has arrived.”

‫ָא ַמר ַר ִבי ֶא ְל ָע ָזר ֶבן־ ֲע ַזְר ָיה ֲהֵרי ֲא ִני ְכ ֶבן ִש ְב ִעים‬ Amar rabi Elazar ben Azaryah.
‫ָש ָנה ְולֹא ָז ִכי ִתי ֶש ֵת ָא ֵמר ְי ִצי ַאת ִמ ְצַר ִים ַב ֵלילֹות‬ Harei ani k'ven shivim shanah,
‫ ְל ַמ ַען ִתְזּ ֹכר ֶאת‬,‫ ֶש ֶנ ֱא ַמר‬,‫ַעד ֶש ְּדָר ָשּה ֶבן זֹו ָמא‬ v'lo zachiti, shetei-ameir y'tzi-at
‫ ְי ֵמי ַחֶייָך‬.‫יֹום ֵצא ְתָך ֵמ ֶאֶרץ ִמ ְצַר ִים ּ ֹכל ְי ֵמי ַחֶייָך‬ mitzrayim baleilot. Ad shed'rashah
‫ ַו ֲח ָכ ִמים אֹו ְמִרים‬.‫ ּ ֹכל ְי ֵמי ַחֶייָך ַה ֵלילֹות‬.‫ַהָי ִמים‬ ben zoma. Shene-emar: l'ma-an
‫ ּ ֹכל ְי ֵמי ַחֶייָך ְל ָה ִביא ִלימֹות‬.‫ְי ֵמי ַחֶייָך ָהעֹו ָלם ַה ֶזה‬ tizkor, et yom tzeitcha mei-eretz
mitzrayim, kol y'mei chayecha.
:‫ַה ָמ ִשי ַח‬ Y'mei chayecha hayamim. Kol y'mei
chayecha haleilot. Vachachamim
om'rim. Y'mei chayecha ha-olam
hazeh. Kol y'mei chayecha l'havi

limot hamashiach.

Rabbi Elazar ben Azariah said, “Behold I am like a man of 70 years and I have not mer-
ited [to understand why] the exodus from Egypt should be said at night until Ben Zoma

explicated it, as it is stated (Deuteronomy 16:3), ‘In order that you remember the day
of your going out from the land of Egypt all the days of your life;’ ‘the days of your life’
[indicates that the remembrance be invoked during] the days, ‘all the days of your life’
[indicates that the remembrance be invoked also during] the nights.” But the sages say,

14

“the days of your life’ [indicates that the remembrance be invoked in] this world, ‘all the
days of your life’ [indicates that the remembrance be invoked also in] the next world.”

THE FOUR SONS

We get it: Having faith is hard.The story of Passover is all about magnificent and
highly unlikely miracles, and while some of us take them at face value, others may
have a difficult time believing that all of this ever went down.The Haggadah, in its
wisdom, foresees all possible reactions, and teaches us that there are four types of
people in this world, the Four Sons:

‫ ָברּוְך ֶש ָנ ַתן ּתֹוָרה ְל ַעּמֹו‬,‫ ָברּוְך הּוא‬,‫ָברּוְך ַה ָמקֹום‬ Baruch hamakom, baruch hu.
‫ ְכ ֶנ ֶגד ַאְר ָב ָעה ָב ִנים ִד ְבָרה‬.‫ ָברּוְך הּוא‬,‫ִי ְשָר ֵאל‬ Baruch shenatan torah l'amo
‫ ְו ֶא ָחד‬,‫ ְו ֶא ָחד ָתם‬,‫ ְו ֶא ָחד ָר ָשע‬,‫ ֶא ָחד ָח ָכם‬:‫תֹוָרה‬ yisra-eil, baruch hu. K'neged arba-
ah vanim dib'rah torah. Echad
.‫ֶש ֵאינֹו יֹו ֵד ַע ִל ְשאֹול‬ chacham, v'echad rasha, v'echad
tam, v'echad she-eino yodei-a lishol

Blessed is the Place [of all], Blessed is He; Blessed is the One who Gave the Torah to
His people Israel, Blessed is He. Corresponding to four sons did the Torah speak; one
[who is] wise, one [who is] evil, one who is innocent, and one who doesn’t know to ask.

‫ָח ָכם ָמה הּוא אֹו ֵמר? ָמה ָה ֵעדֹות ְו ַה ֻח ִקים‬ Chacham mah hu omeir? Mah ha-
‫ ְו ַאף‬.‫ְו ַה ִמ ְש ָפ ִטים ֲא ֶשר ִצָוה ה' ֱאֹל ֵהינּו ֶא ְת ֶכם‬ eidot v'hachukim v'hamishpatim,
‫ ֵאין ַמ ְפ ִטיִרין ַא ַחר‬:‫ַא ָתה ֱאמֹור לֹו ְכ ִה ְלכֹות ַה ֶפ ַסח‬ asher tzivah Adonai Eloheinu
etchem? V'af atah emor lo k'hilchot
:‫ַה ֶפ ַסח ֲא ִפיקֹו ָמן‬ hapesach. Ein maftirin achar

hapesach afikoman.

What does the wise [son] say? “What are these testimonies, statutes,
and judgments that the Lord our God commanded you? (Deuteron-
omy 6:20) And accordingly you will say to him, as per the laws of the
Pesach sacrifice, “We may not eat an Afikoman [a dessert or other foods eaten after the meal] after
[we are finished eating] the Pesach sacrifice. (Mishnah Pesachim 10:8)”

15

.‫ָר ָשע ָמה הּוא אֹו ֵמר? ָמה ָה ֲעבֹו ָדה ַהּז ֹאת ָל ֶכם‬ Rasha, mah hu omer? Mah ha-
‫ ּו ְל ִפי ֶשהֹו ִציא ֶאת ַע ְצמֹו ִמן ַה ְכ ָלל‬.‫ָל ֶכם – ְולֹא לֹו‬ avodah ha-zot lachem? Lachem
:‫ ְו ַאף ַא ָתה ַה ְק ֵהה ֶאת ִש ָניו ֶו ֱאמֹור לֹו‬.‫ָכ ַפר ְב ִע ָקר‬ v’lo lo. Ul'fi shehotzi et atzmo min
‫ ִלי ְולֹא־‬."‫" ַב ֲעבּור ֶזה ָע ָשה ה' ִלי ְב ֵצא ִתי ִמ ִמ ְצָר ִים‬ hak'lal, kafar ba-ikar. V'af atah
hakheih et shinav, ve-emor lo. Ba-
:‫ לֹא ָהָיה ִנ ְג ָאל‬,‫ ִאּלּו ָהָיה ָשם‬.‫לֹו‬ avur zeh, asah Adonai li, b'tzeiti
mimitzrayim, li v'lo lo. Ilu hayah

sham, lo hayah nigal.

What does the evil [son] say? “What is this worship to you? (Exodus
12:26) “To you’ and not ‘to him.’ And since he excluded himself from
the collective, he denied a principle [of the Jewish faith]. And accord-
ingly, you will blunt his teeth and say to him, “For the sake of this,
did the Lord do [this] for me in my going out of Egypt’ (Exodus 13:8).
“For me and not for him. If he had been there, he would not have
been saved.

‫ָתם ָמה הּוא אֹו ֵמר? ַמה ּז ֹאת? ְו ָא ַמְר ָת ֵא ָליו‬ Tam mah hu omeir? Mah zot?
‫" ְבחֹו ֶזק ָיד הֹו ִצי ָאנּו ה' ִמ ִמ ְצַר ִים‬ V'amarta eilav. B'chozek yad hotzi-
."‫ִמ ֵבית ֲע ָבִדים‬ anu Adonai mimitzrayim mibeit

avadim.

What does the innocent [son] say? “What is this? (Exodus 13:14)” And you
will say to him, “With the strength of [His] hand did the Lord take us out

from Egypt, from the house of slaves
(Exodus 13:14).”

,‫ ֶש ֶנ ֱא ַמר‬,‫ְו ֶש ֵאינֹו יֹו ֵד ַע ִל ְשאֹול – ַא ְת ְפ ַתח לֹו‬ V'she-eino yodei-a lishol, at p'tach
'‫ ַב ֲעבּור ֶזה ָע ָשה ה‬,‫ְו ִה ַגְד ָת ְל ִב ְנָך ַבּיֹום ַההּוא ֵלאמֹר‬ lo. Shene-emar. V'higadta l'vincha,
bayom hahu leimor. Ba-avur zeh
.‫ִלי ְב ֵצא ִתי ִמ ִמ ְצָר ִים‬ asah Adonai li, b'tzeiti

mimitzrayim.

And [regarding] the one who doesn’t know to ask, you will open [the
conversation] for him. As it is stated (Exodus 13:8), “And you will speak to
your your son on that day saying, for the sake of this, did the Lord do [this]
for me in my going out of Egypt.”

16

THE FOUR DAUGHTERS

JORDANA HORN GORDON: THE WISE ONES LISTEN

The Wise Child as presented in the typical Haggadah is the vaguely
brown-nosing kid who asks exactly the questions adults want to hear,
like “Would you please explain the laws and customs of the Seder? I
can’t wait to hear all about it!” But to be wise is not, necessarily, just to
be a suck-up of a nerd. As Pirke Avot would have it, “Who is wise? The
person who learns from all people.” Someone is wise, then, in no small
part when she knows that however much she do know, there is virtually
no end to all that she don’t. And that universe of possibility humbles
and excites her at the same time.

TOVA MIRVIS: THE WICKED DAUGHTER’S STILL HERE

Oh Wicked Son, who among us has not worried that, at the Seder table, the leader will look
around, his eyes will come to rest on our faces, where he will see something hidden lurking, and
say: You, you read aloud the passage of the Wicked Son.

And yet how many among us have felt that we could be you – that maybe we already are you?

The Wicked Son, maligned for separating himself from the collective voice, his teeth blunted for
daring to question the meaning and importance of the rules. The Wicked Son, like the gifted but
behaviorally challenged student who asks provocative questions that can’t be easily answered, until
the teacher sends her, in exasperation, from the room. The Wicked Son, he is for all of us who
know what it is like to stand alone in that quiet hallway. For all of
us who can’t easily slip inside the language of belonging; who can’t
uphold dogma and rules without critical inquiry; who recognize
that it’s not always wise to accept every answer, who have grappled
enough to know that belief is no simple story; who have learned
how, and why, to ask. The Wicked Son, he is for all of us who still
come to this Seder table but are tired of endless apologetics and
obfuscation; he is for all of us who still care but no longer believe.
This Wicked Son is perhaps as uncomfortable on the page as we
are sometimes around this table. But he remains there nonethe-
less, a reminder for every generation that shutting down a question
is not the same thing as an answer.

17

STEPHANIE BUTNICK: WHO YOU CALLIN’ SIMPLE?

It sucks being the Simple Child. Wise is the favorite, obviously. Show-off.
Wicked knows how to mess with the adults. Everyone’s always fawning over
the One Who Doesn’t Know to Ask. And then there’s me.

All I did was ask what the heck was going on at the Seder. Isn’t Judaism
supposed to be about asking questions? When did it become a crime to
admit there’s something you don’t know? Or a tradition you could use a
little clarification on? And when did we forget the ancient Jewish teaching,
‘what happens at the dinner table stays at the dinner table???'

Ask one simple question and suddenly that's what you become: simple. 

NEGIN FARSAD: NO FURTHER QUESTIONS

Son No. 4 doesn’t know what to ask. He doesn’t know what to ask because he can’t remember the last
time he prayed or abstained from pork or called his grandmother. His faith was never rattled … nor
was it duly ratified. He has simply been trying to pay off his student loans and
figure out if he can get this couch he found on the street up to his fourth-floor
walkup. He doesn’t know what to ask because religious tradition—pews, prayer
mats, pointy hats, yarmulkes, Buddha bellies, figs, matzo—all of it seems lovely.
It reminds him of his childhood, of his mother, of the foundations of life. He’ll
activate it when he needs it. Until then, he uses paper towels as coffee filters, puts
ketchup on noodles, and he has a date with a girl on Tinder that he definitely
wouldn’t marry but hey, God doesn’t mind fun, right? Oh, that’s a rhetorical
question because ... he doesn’t have any questions.

‫ ִאי‬.‫ָיכֹול ֵמראׁש ֹח ֶדׁש? ַת ְלמּוד לֹו ַמר ַבּיֹום ַההּוא‬ Yachol meirosh chodesh, talmud lomar
‫ַבּיֹום ַההּוא ָיכֹול ִמ ְבעֹוד יֹום? ַת ְלמּוד לֹו ַמר ַב ֲעבּור‬ bayom hahu. Iy bayom hahu, yachol mib'od
‫ ֶא ָלא ְב ָש ָעה ֶשֵיׁש‬,‫ֶזה – ַב ֲעבּור ֶזה לֹא ָא ַמְר ִתי‬ yom. Talmud lomar ba-avur zeh. Ba-avur
zeh lo amarti, ela b'sha-ah sheyeish matzah
.‫ַמ ָצה ּו ָמרֹור ֻמ ָנ ִחים ְל ָפ ֶניָך‬
u-maror munachim l'fanecha.

It could be from Rosh Chodesh [that one would have to discuss the Exodus. However]
we learn [otherwise, since] it is stated, “on that day.” If it is [written] “on that day,” it
could be from while it is still day [before the night of the 15th of Nissan. However] we
learn [otherwise, since] it is stated, “for the sake of this.” I didn’t say ‘for the sake of this’
except [that it be observed] when [this] matzo and maror are resting in front of you

[meaning, on the night of the 15th].

18

‫ ְו ַע ְכ ָשיו‬,‫ִמ ְת ִח ָלה עֹו ְב ֵדי ֲעבֹו ָדה ָזָרה ָהיּו ֲאבֹו ֵתינּו‬ Mit'chilah ov'dei avodah zarah
‫ ַו ֹיא ֶמר ְיהֹו ֻש ַע‬:‫ ֶש ֶנ ֱא ַמר‬,‫ֵקְר ָבנּו ַה ָמקֹום ַל ֲעב ָדתֹו‬ hayu avoteinu. V'achshav keir'vanu
‫ ְב ֵע ֶבר‬:‫ ּ ֹכה ָא ַמר ה' ֱאֹל ֵהי ִי ְשָר ֵאל‬,‫ֶאל־ ָכל־ ָה ָעם‬ hamakom la-avodato. Shene-emar:
‫ ֶתַרח ֲא ִבי ַא ְבָר ָהם‬,‫ַה ָנ ָהר ָי ְשבּו ֲאבֹו ֵתי ֶכם ֵמעֹו ָלם‬ Vayomer Y'hoshua el kol ha-am.
Koh amar Adonai Elohei yisra-eil,
.‫ ַוַי ַע ְבדּו ֱאֹל ִהים ֲא ֵחִרים‬,‫ַו ֲא ִבי ָנחֹור‬ b'eiver hanahar yash'vu avoteichem
mei-olam, Terach avi avraham
va-avi nachor. Vaya-avdu Elohim

acheirim. 

From the beginning, our ancestors were idol worshippers. And now, the Place [of all]
has brought us close to His worship, as it is stated (Joshua 24:2-4), “Yehoshua said to the

whole people, so said the Lord, God of Israel, over the river did your ancestors dwell
from always, Terach the father of Avraham and the father of Nachor, and they wor-

shipped other gods.”

‫ָו ֶא ַקח ֶאת־ ֲא ִבי ֶכם ֶאת־ ַא ְבָר ָהם ֵמ ֵע ֶבר ַה ָנ ָהר ָואֹו ֵלְך‬ Va-ekach et avichem et avraham
‫ ָו ַאְר ֶבה ֶאת־ ַזְרעֹו ָו ֶא ֵתן לֹו‬,‫אֹותֹו ְב ָכל־ ֶאֶרץ ְכ ָנ ַען‬ mei-eiver ha-nahar, va-oleich oto
‫ ָו ֶא ֵתן‬.‫ ָו ֶא ֵתן ְל ִי ְצ ָחק ֶאת־ ַי ֲע ֹקב ְו ֶאת־ ֵע ָשו‬,‫ֶאת־ ִי ְצ ָחק‬ b'chol eretz k'na-an. Va-arbeh et
‫ ְוַי ֲע ֹקב ּו ָב ָניו ָיְרדּו‬,‫ְל ֵע ָשו ֶאת־ ַהר ֵש ִעיר ָלֶר ֶשת אתֹו‬ zaro, va-eten lo et Yitzchak. Va-
etein l'yitzchak et Ya-akov v'et Eisav.
.‫ִמ ְצָר ִים‬ Va-etein l'eisav et har sei-ir, lareshet
oto. V'ya-akov uva-nav yar'du

mitzrayim.

And I took your father, Avraham, from over the river and I made him walk in all
the land of Canaan and I increased his seed and I gave him Yitschak. And I gave to
Yitschak, Ya’akov and Esav, and I gave to Esav, Mount Seir [in order that he] inherit it;

and Yaakov and his sons went down to Egypt.

19

.‫ ָברּוְך הּוא‬,‫ָברּוְך ׁשֹו ֵמר ַה ְב ָט ָחתֹו ְל ִי ְשָר ֵאל‬ Baruch shomeir havtachato l'yisra-
‫ ַל ֲעׂשֹות ְכמֹו‬,‫ֶש ַה ָקדֹוׁש ָברּוְך הּוא ִח ַשב ֶאת־ ַה ֵקץ‬ eil. Baruch hu. Shehakadosh Baruch
,‫ֶש ָא ַמר ְל ַא ְבָר ָהם ָא ִבינּו ִב ְבִרית ֵבין ַה ְב ָתִרים‬ hu chishav et hakeitz, la-asot
‫ ָידֹ ַע ֵתַדע ִכי־ ֵגר ִי ְהֶיה‬,‫ ַוּיֹא ֶמר ְל ַא ְבָרם‬:‫ֶש ֶנ ֱא ַמר‬ k'mah she-amar l'avraham avinu
‫ ַו ֲע ָבדּום ְו ִעּנּו ֹא ָתם ַאְר ַבע‬,‫ַזְר ֲעָך ְב ֶאֶרץ לֹא ָל ֶהם‬ bivrit bein hab'tarim. Shene-emar:
‫ ְו ַגם ֶאת־ ַהּגֹוי ֲא ֶשר ַי ֲע ֹבדּו ָדן ָא ֹנ ִכי‬.‫ֵמאֹות ָׁש ָנה‬ vayomer l'avram yadoa teida, ki geir
yihyeh zaracha, b'eretz lo lahem,
.‫ְו ַא ֲחֵרי־ ֵכן ֵי ְצאּו ִבְר ֻכׁש ָגדֹול‬ va-avadum v'inu otam arba meiot
shanah. V'gam et hagoy asher ya-
avodu dan anochi. V'acharei chein

yeitz'u, birchush gadol.

Blessed is the One who keeps his promise to Israel, blessed be He; since the Holy One,
blessed be He, calculated the end [of the exile,] to do as He said to Avraham, our father,
in the Covenant between the Pieces, as it is stated (Genesis 15:13-14), “And He said to
Avram, ‘you should surely know that your seed will be a stranger in a land that is not theirs,
and they will enslave them and afflict them 400 years. And also that nation for which they

shall toil will I judge, and afterwards they will will go out with much property.”

COVER THE MATZOT, LIFT YOUR WINE CUP, AND RECITE THE FOLLOWING:

‫ ֶשּלֹא ֶא ָחד ִב ְל ָבד‬.‫ְו ִהיא ֶש ָע ְמ ָדה ַל ֲאבֹו ֵתינּו ְו ָלנּו‬ V'hi she-am'dah la-avoteinu v'lanu.
‫ ֶא ָלא ֶש ְב ָכל ּדֹור ָודֹור עֹו ְמ ִדים‬,‫ָע ַמד ָע ֵלינּו ְל ַכּלֹו ֵתנּו‬ Shelo echad bilvad, amad aleinu
.‫ ְו ַה ָקדֹוׁש ָברּוְך הּוא ַמ ִצי ֵלנּו ִמָי ָדם‬,‫ָע ֵלינּו ְל ַכלֹו ֵתנּו‬ l'chaloteinu. Ela sheb'chol dor
vador, om'dim aleinu l'chaloteinu,
v'hakadosh Baruch hu matzileinu

mi-yadam.

And it is this that has stood for our ancestors and for us, since it is not [only] one [person or
nation] that has stood [against] us to destroy us, but rather in each generation, they stand
[against] us to destroy us, but the Holy One, blessed be He, rescues us from their hand.

PUT THE CUP BACK DOWN, AND UNCOVER THE MATZOT ONCE AGAIN.

20

‫ֵצא ּו ְל ַמד ַמה ִב ֵקׁש ָל ָבן ָה ֲאַר ִמי ַל ֲעׂשֹות ְל ַי ֲע ֹקב‬ Tze ulmad ma bikesh Lavan
‫ ְו ָל ָבן‬,‫ ֶש ַפְר ֹעה לֹא ָגַזר ֶא ָלא ַעל ַה ְז ָכִרים‬:‫ָא ִבינּו‬ Ha’Arami la’asot leYa’akov
,‫ ֲאַר ִמי ֹא ֵבד ָא ִבי‬:‫ ֶש ֶנ ֱא ַמר‬.‫ִב ֵקׁש ַל ֲע ֹקר ֶאת־ ַהּ ֹכל‬ avinu: She’Par’oh lo gazar elah al
‫ ַוְי ִהי ָשם ְלגֹוי‬,‫ַוֵיֶרד ִמ ְצַר ְי ָמה ַוָי ָגר ָשם ִב ְמ ֵתי ְמ ָעט‬ hazkharim, veLavan bikesh la’akor
et hakol. Shene’emar: Arami oved
.‫ ָעצּום ָוָרב‬,‫ָגדֹול‬ Avi, vayered mitzrayima vayagar
sham bimtei me’at, vayehi sham

legoy gadol, atzum varav.

Go out and learn what what Lavan the Aramean sought to do to Ya’akov, our father;
since Pharaoh only decreed [the death sentence] on the males but Lavan sought to up-
root the whole [people]. As it is stated (Deuteronomy 26:5), “An Aramean was destroy-
ing my father and he went down to Egypt, and he resided there with a small number

and he became there a nation, great, powerful and numerous.”

.‫ ַוָי ָגר ָשם‬.‫ַוֵיֶרד ִמ ְצַר ְי ָמה – ָאנּוס ַעל ִפי ַה ִדּבּור‬ Vayered mitzrayima anus al pi
‫ְמ ַל ֵמד ֶשלֹא ָיַרד ַי ֲע ֹקב ָא ִבינּו ְל ִה ְש ַת ֵק ַע ְב ִמ ְצַר ִים‬ hadibur. Vayagar sham. Melamed
‫ ָלגּור‬,‫ ַויֹא ְמרּו ֶאל־ ַפְר ֹעה‬:‫ ֶש ֶנ ֱא ַמר‬,‫ֶא ָלא ָלגּור ָשם‬ shelo yarad Ya’akov avinu
,‫ ִכי ֵאין ִמְר ֶעה ַלּצֹאן ֲא ֶשר ַל ֲע ָב ֶדיָך‬,‫ָב ָאֶרץ ָבאנּו‬ lehishtake’ah bemitzrayim elah
‫ ְו ַע ָתה ֵי ְשבּו־ ָנא ֲע ָב ֶדיָך‬.‫ִכי ָכ ֵבד ָהָר ָעב ְב ֶאֶרץ ְכ ָנ ַען‬ lagur sham, shene’emar: vayomru
el Par’oh, lagur ba’aretz banu, ki
.‫ְב ֶאֶרץ ּ ֹג ֶשן‬ ein mireh latzon asher la’avadeicha,
ki kaved hara’av be’eretz Kna’an.
Va’atah yeshvu na avadeikha

be’eretz Goshen.

“And he went down to Egypt” -- helpless on account of the word [in which God told
Avraham that his descendants would have to go into exile]. “And he resided there” --
[this] teaches that Ya’akov, our father, didn’t go down to settle in Egypt, but rather [only]
to reside there, as it is stated (Genesis 47:4), “And they said to Pharaoh, to reside in the
land have we come, since there is not enough pasture for your servant’s flocks, since the
famine is heavy in the land of Canaan, and now please grant that your servants should

dwell in the land of Goshen.”

21

‫ ְב ִש ְב ִעים ֶנ ֶפׁש ָיְרדּו‬:‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬.‫ִב ְמ ֵתי ְמ ָעט‬ Bimtei me’at. Kmo shene’emar:
‫ ְו ַע ָתה ָש ְמָך ה' ֱאֹל ֶהיָך ְככֹו ְכ ֵבי‬,‫ֲאבֹו ֶתיָך ִמ ְצָר ְי ָמה‬ beshiv’im nefesh yardu avoteikha
mitzrayima, ve’ata samkha Adonai
.‫ַה ָש ַמִים ָלרֹב‬ elohaikha kekokhavei hashama’im

larov.

“As a small number” - as it is stated (Deuteronomy 10:22), “With 70 souls did your an-
cestors come down to Egypt, and now the Lord your God has made you as numerous as

the stars of the sky.”

.‫ ְמ ַל ֵמד ֶש ָהיּו ִי ְשָר ֵאל ְמ ֻצָי ִנים ָשם‬.‫ַוְי ִהי ָשם ְלגֹוי‬ Va’yehi sham legoy. Melamed
‫ ּו ְב ֵני ִי ְשָר ֵאל ָפרּו‬:‫ָגדֹול ָעצּום – ְכ ָמה ֶש ֶנ ֱא ַמר‬ she’hayu Yisrael metzuyanim sham.
‫ ַו ִת ָמ ֵלא ָה ָאֶרץ‬,‫ַוִי ְשְרצּו ַוִיְרּבּו ַוַי ַע ְצמּו ִב ְמ ֹאד ְמ ֹאד‬ Gadol ve’atzum, kmo shene’emar:
ubnei Yisrael paru vayishretzu
.‫ֹא ָתם‬ va’yarbu va’ya’atzmu bimeod meod,

vatimleh ha’aretz otam.

“And he became there a nation” - [this] teaches that Israel [became] distinguishable
there. “Great, powerful” - as it is stated (Exodus 1:7), “And the children of Israel multi-
plied and swarmed and grew numerous and strong, most exceedingly and the land be-

came full of them.”

,‫ ְר ָב ָבה ְכ ֶצ ַמח ַה ָש ֶדה ְנ ַת ִתיְך‬:‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬.‫ָוָרב‬ Varav. Kmo shene’emar: revava
‫ ָש ַד ִים ָנ ֹכנּו‬,‫ַו ִתְר ִבי ַו ִת ְגְד ִלי ַו ָת ֹב ִאי ַב ֲע ִדי ֲע ָד ִיים‬ ketzemakh hasadeh netatikh, vatirbi
‫ ָו ֶא ֱע ֹבר ָע ַל ִיְך‬.‫ ְו ַא ְת ֵערֹם ְו ֶעְר ָיה‬,‫ּו ְש ָעֵרְך ִצ ֵמ ַח‬ vatigdali vatavo’I ba’adi ada’im,
,‫ ָו ֹא ַמר ָלְך ְב ָד ַמִיְך ֲחִיי‬,‫ָו ֶאְר ֵאְך ִמ ְתּבֹו ֶס ֶסת ְב ָד ָמִיְך‬ shada’im nakhonu usa’rekh tzimakh,
ve’at erom ve’arya. Vae’evor alaikh
.‫ָו ֹא ַמר ָלְך ְב ָד ַמִיְך ֲחִיי‬ va’erekh mitboseset bedamaikh,
vaomar lakh bedamaikh kh’i,

bedamaikh kh’i.

“And numerous” - as it is stated (Ezekiel 16:7), “I have given you to be numerous as the
vegetation of the field, and you increased and grew and became highly ornamented,

your breasts were set and your hair grew, but you were naked and barren”; “And I passed
over you and I saw you wallowing in your blood, and I said to you, you shall live in your

blood, and I said to you, you shall live in your blood” (Ezekiel 16:6).

22

‫ ַוִי ְתנּו ָע ֵלינּו ֲע ֹב ָדה‬,‫ַוָיֵרעּו ֹא ָתנּו ַה ִמ ְצִרים ַוְי ַעּנּונּו‬ Vayare’u otanu hamitzryim
‫ ָה ָבה‬:‫ ַוָיֵרעּו ֹא ָתנּו ַה ִמ ְצִרים – ְכ ָמה ֶש ֶנ ֱא ַמר‬.‫ָק ָשה‬ vayanunu, vayetnu aleinu avoda
‫ ְו ָהָיה ִכי ִת ְקֶרא ָנה ִמ ְל ָח ָמה‬,‫ִנ ְת ַח ְכ ָמה לֹו ֶפן ִיְר ֶבה‬ kasha. Vayareu otanu hamitzryim
‫ ְו ָע ָלה ִמן־‬,‫ְונֹו ַסף ַגם הּוא ַעל ֹש ְנ ֵאינּו ְו ִנ ְל ַחם־ ָבנּו‬ kmo shene’emar: hava nitkhakma
lo pen yerbeh, vehaya ki tikrena
.‫ָה ָאֶרץ‬ milkhama venosaf gam hu al
son’einu venilkham banu, ve’alah

min ha’aretz.

“And the Egyptians did bad to us and afflicted us and put upon us hard work” (Deuter-
onomy 26:6). “And the Egyptians did bad to us” - as it is stated (Exodus 1:10), “Let us be
wise towards him, lest he multiply and it will be that when war is called, he too will join

with our enemies and fight against us and go up from the land.”

‫ ַוָי ִשימּו ָע ָליו ָשֵרי ִמ ִסים‬:‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬.‫ַוְי ַעּנּונּו‬ Vayanunu, kmo shene’emar:
‫ ַוִי ֶבן ָעֵרי ִמ ְס ְכנֹות ְל ַפְר ֹעה‬.‫ְל ַמ ַען ַעּ ֹנתֹו ְב ִס ְבֹל ָתם‬ Vayasimu alav sarei missim lema’an
anoto besivlotam. Vayaven arei
.‫ֶאת־ ִפ ֹתם ְו ֶאת־ַר ַע ְמ ֵסס‬ miskenot lePar’oh, et Pitom ve’et

Ra’amses.

“And afflicted us” - as is is stated (Exodus 1:11); “And they placed upon him leaders over
the work-tax in order to afflict them with their burdens, and they built storage cities,
Pitom and Ra’amses.”

‫ ַוַי ֲע ִבדּו‬:‫ ְכ ָמה ֶ ֹש ֶנ ֱא ַמר‬.‫ַוִי ְתנּו ָע ֵלינּו ֲע ֹב ָדה ָק ָשה‬ Vayitnu aleinu avoda kasha. Kmo
.‫ִמ ְצַר ִים ֶאת־ ְב ֵני ִי ְשָר ֵאל ְב ָפֶרְך‬ shene’emar: Vaya’avidu mitzrayim

et bnei Yisrael bafarekh.

“And put upon us hard work” - as it is stated (Exodus 1:11), “And they enslaved the chil-
dren of Israel with breaking work.”

,‫ ַוִי ְש ַמע ה' ֶאת־ ֹק ֵלנּו‬,‫ַו ִנ ְצ ַעק ֶאל־ה' ֱאֹל ֵהי ֲא ֹב ֵתינּו‬ Vanitzak el Adonai elohei avoteinu,
.‫ַוַיְרא ֶאת־ ָע ְנֵינּו ְו ֶאת ֲע ָמ ֵלנּו ְו ֶאת ַל ֲח ֵצנּו‬ vayishma Adonai et koleinu,
vayar et onyeinu v’et amaleinu v’et

lachatzeinu.

23

“And we we cried out to the Lord, the God of our ancestors, and the Lord heard our
voice, and He saw our affliction, and our toil and our duress” (Deuteronomy 26:7).

‫ ַוְי ִהי‬:‫ַו ִנ ְצ ַעק ֶאל־ה' ֱאֹל ֵהי ֲא ֹב ֵתינּו – ְכ ָמה ֶש ֶנ ֱא ַמר‬ Vanitzak el Adonai elohei avoteinu –
‫ ַוֵי ָא ְנחּו‬,‫ַבָי ִמים ָהַר ִבים ָה ֵהם ַוָי ָמת ֶמ ֶלְך ִמ ְצַר ִים‬ k’mah shene’emar: vayihi vayamim
‫ ַו ַת ַעל ַשְו ָע ָתם ֶאל־‬,‫ְב ֵני־ ִי ְשָר ֵאל ִמ־ ָה ֲעבֹו ָדה ַוִי ְז ָעקּו‬ harabim hahem vayamot melech
mitzrayim, vayeian’chu binei
.‫ָה ֱאֹל ִהים ִמן ָה ֲע ֹב ָדה‬ Yisrael min ha’avodah vayizaku,
vata’al shavatam el haElohim min

ha’avodah.

“And we cried out to the Lord, the God of our ancestors” - as it is stated (Exodus 2:23);
“And it was in those great days that the king of Egypt died and the Children of Israel sighed

from the work and yelled out, and their supplication went up to God from the work.”

‫ ַוִי ְש ַמע ֱאֹל ִהים‬:‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬.‫ַוִי ְש ַמע ה' ֶאת ק ֵלנּו‬ Vayishma Adonai et Koleinu – k’mah
,‫ ַוִי ְזּ ֹכר ֱאֹל ִהים ֶאת־ ְבִריתֹו ֶאת־ ַא ְבָר ָהם‬,‫ֶאת־ ַנ ֲא ָק ָתם‬ shene’emar: vayishma Elohim et
na’akatam, vayizkor Elohim et brito
.‫ֶאת־ ִי ְצ ָחק ְו ֶאת־ ַי ֲע ֹקב‬ et Avraham, et Yitchak v’et Ya’akov.

“And the Lord heard our voice” - as it is stated (Exodus 2:24); “And God heard their
groans and God remembered his covenant with Avraham and with Yitschak and with

Ya’akov.”

:‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬,‫ זֹו ְפִריׁשּות ֶדֶרְך ֶאֶרץ‬.‫ַוַיְרא ֶאת־ ָע ְנֵינּו‬ Vayar et an’yeinu – zo p’rishut
.‫ַוַיְרא ֱאֹל ִהים ֶאת ְב ֵני־ ִי ְשָר ֵאל ַוֵי ַדע ֱאֹל ִהים‬ derech eretz, k’mah shene’emar:
vayar Elohim et binei Yisrael vayeida

Elohim.

“And He saw our affliction” - this [refers to] the separation from the way of the world, as
it is stated (Exodus 2:25); “And God saw the Children of Israel and God knew.”

‫ ָכל־ ַה ֵבן‬:‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬.‫ ֵאּלּו ַה ָב ִנים‬.‫ְו ֶאת־ ֲע ָמ ֵלנּו‬ V’et amaleinu – eilu habanim.
.‫ַהִיּלֹוד ַהְי ֹאָרה ַת ְש ִלי ֻכהּו ְו ָכל־ ַה ַבת ְת ַחּיּון‬ K’mah shene’emar: kol habein
hayilod hay’orah tashlichuhu v’chol

habit t’chayun.

24

“And our toil” - this [refers to the killing of the] sons, as it is stated (Exodus 1:24); “Every
boy that is born, throw him into the Nile and every girl you shall keep alive.”

‫ ְו ַגם־ָר ִאי ִתי‬:‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬,‫ ֶזו ַה ְד ַחק‬.‫ְו ֶאת ַל ָח ֵצנּו‬ V’et lachatzeinu – zeh had’chak,
.‫ֶאת־ ַה ַל ַחץ ֲא ֶשר ִמ ְצַר ִים ֹל ֲח ִצים ֹא ָתם‬ k’mah shene’emar: v’gam raiti et
halachatz asher mitzrayim lochatzim

otam.

“And our duress” - this [refers to] the pressure, as it is stated (Exodus 3:19); “And I also
saw the duress that the Egyptians are applying on them.”

,‫ ּו ִב ְזרֹ ַע ְנטּוָיה‬,‫ַוּיֹו ִצ ֵאנּו ה' ִמ ִמ ְצַר ִים ְבָיד ֲח ָז ָקה‬ Vayotzi’einu Adonai mimitzrayim,
.‫ ּו ְב ֹאתֹות ּו ְבמֹ ְפ ִתים‬,‫ּו ְבמָֹרא ָגדֹל‬ b’yad chazakah, Uvizro’a n’tuyah,

uv’mora gadol, uv’otot uv’moftim.

“And the Lord took us out of Egypt with a strong hand and with an outstretched forearm
and with great awe and with signs and with wonders” (Deuteronomy 26:8).

‫ ְולֹא ַעל־ ְי ֵדי‬,‫ לֹא ַעל־ ְי ֵדי ַמ ְל ָאְך‬.‫ַוּיֹו ִצ ֵאנּו ה' ִמ ִמ ְצַר ִים‬ Vayotzieinu Adonai mimitzrayim
‫ ֶא ָלא ַה ָקדֹוׁש ָברּוְך הּוא‬,‫ ְולֹא ַעל־ ְי ֵדי ָש ִלי ַח‬,‫ָשָרף‬ – lo al ydei malach, v’lo al y’dei
‫ ְו ָע ַבְר ִתי ְב ֶאֶרץ ִמ ְצַר ִים‬:‫ ֶש ֶנ ֱא ַמר‬.‫ִב ְכבֹודֹו ּו ְב ַע ְצמֹו‬ saraf, v’lo al y’dei shaliach, ela
‫ ְו ִה ֵכי ִתי ָכל־ ְבכֹור ְב ֶאֶרץ ִמ ְצַר ִים ֵמ ָאָדם‬,‫ַב ַל ְי ָלה ַה ֶזה‬ hakadosh baruch hu bichvodo
.‫ ּו ְב ָכל ֱאֹל ֵהי ִמ ְצַר ִים ֶא ֱע ֶשה ְש ָפ ִטים‬,‫ְו ַעד ְב ֵה ָמה‬ uv’atzmo, shene’emar: v’avarti
v’eretz mitzrayim balaylah hazeh,
.'‫ֲא ִני ה‬ v’hikeiti kol b’chor b’eretz mitzrayim
meiadam v’ad b’heimah, uv’chol
elohei mitzrayim e’eseh shifatim.

Ani Adonai.

“And the Lord took us out of Egypt” - not through an angel and not through a seraph
and not through a messenger, but [directly by] the Holy One, blessed be He, Himself, as
it is stated (Exodus 12:12); “And I will pass through the land of Egypt on that night and

I will smite every firstborn in the land of Egypt, from men to animals; and with all the
gods of Egypt, I will make judgments, I am the Lord.”

25

‫ְו ָע ַבְר ִתי ְב ֶאֶרץ ִמ ְצַר ִים ַב ַל ְי ָלה ַה ֶזה – ֲא ִני ְולֹא‬ V’avarti v’eretz mitzrayim balaylah
‫ ֲא ִני ְולֹא‬.‫ַמ ְל ָאְך; ְו ִה ֵכי ִתי ָכל ְבכֹור ְב ֶאֶרץ־ ִמ ְצַרים‬ hazeh – ani v’lo malach v’hikeiti
‫ ֲא ִני ְולֹא‬.‫ָשָרף; ּו ְב ָכל־ ֱאֹל ֵהי ִמ ְצַר ִים ֶא ֱע ֶשה ְש ָפ ִטים‬ cholb’chor b’eretz mitzrayim – ani
v’lo saraf uv’chol elohei mitzrayim
.‫ ֲא ִני הּוא ְולֹא ַא ֵחר‬.'‫ַה ָש ִלי ַח; ֲא ִני ה‬ e’eseh sh’fatim – ani v’lo hashaliach.

Ani Adonai – ani hu v’lo acheir.

“And I will pass through the land of Egypt” - I and not an angel. “And I will smite every
firstborn” - I and not a seraph. “And with all the gods of Egypt, I will make judgments” -

I and not a messenger. “I am the Lord” - I am He and there is no other.

‫ ִה ֵנה ַיד־ה' הֹוָיה‬:‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬,‫ זֹו ַה ֶד ֶבר‬.‫ְבָיד ֲח ָז ָקה‬ B’yad chazakah – zo hadever, k’mah
,‫ ַב ְג ַמ ִלים‬,‫ ַב ֲחמִֹרים‬,‫ ַבּסּו ִסים‬,‫ְב ִמ ְק ְנָך ֲא ֶשר ַב ָש ֶדה‬ shene’emar: hiney yad Adonai hoyah
b’mikn’cha asher basadeh, basusim,
.‫ ֶד ֶבר ָכ ֵבד ְמ ֹאד‬,‫ַב ָב ָקר ּו ַבּ ֹצאן‬ bachamorim, bag’malim, babakar

uvatzon, dever kaveid m’od.

“With a strong hand” - this [refers to] the pestilence, as it is stated (Exodus 9:3); “Behold
the hand of the Lord is upon your herds that are in the field, upon the horses, upon the

donkeys, upon the camels, upon the cattle and upon the flocks, [there will be] a very
heavy pestilence.”

‫ ְו ַחְרּבֹו‬:‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬,‫ זֹו ַה ֶחֶרב‬.‫ּו ִב ְזרֹ ַע ְנטּוָיה‬ Uvizroa n’tuyah – zo hacherev,
.‫ ְנטּוָיה ַעל־ ְירּו ָש ָל ִים‬,‫ְשלּו ָפה ְבָידֹו‬ k’mah shene’emar: v’charbo sh’lufah

b’yado, n’tuyah al Yerushalayim.

“And with an outstretched forearm” - this [refers to] the sword, as it is stated (I Chroni-
cles 21:16); “And his sword was drawn in his hand, leaning over Jerusalem”:

‫ אֹו‬,‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬.‫ זֹו ִגּלּוי ְש ִכי ָנה‬.‫ּו ְבמֹוָרא ָגדֹל‬ Uv’mora gadol. Zeh giluy sh’chinah,
‫ֲה ִנ ָסה ֱאֹל ִהים ָלבֹוא ָל ַק ַחת לֹו ּגֹוי ִמ ֶקֶרב ּגֹוי ְב ַמּ ֹסת‬ k’mah shene’emar: oh hanisah Elohim
‫ְב ֹא ֹתת ּו ְבמֹו ְפ ִתים ּו ְב ִמ ְל ָח ָמה ּו ְבָיד ֲח ָז ָקה ּו ִב ְזרֹו ַע‬ lavo lakachat lo goy mikerev goy, b’masot
'‫ְנטּוָיה ּו ְבמֹוָר ִאים ְגדֹו ִלים ְכ ֹכל ֲא ֶשר־ ָע ָשה ָל ֶכם ה‬ b’otot uv’moftim, uv’milchamah uv’yad
chazakah uvizroa n’tuyah, uv’moraim
.‫ֱאֹל ֵהי ֶכם ְב ִמ ְצַר ִים ְל ֵעי ֶניָך‬ g’dolim, k’chol asher asah lachem
Adonai Eloheichem b’mitzrayim

l’einecha.

26

“And with great awe” - this [refers to the revelation of] the Divine Presence, as it is stated
(Deuteronomy 4:34); “Or did God try to take for Himself a nation from within a nation

with enigmas, with signs and with wonders and with war and with a strong hand and
with an outstretched forearm and with great and awesome acts, like all that the Lord,

your God, did for you in Egypt in front of your eyes?”

‫ ְו ֶאת ַה ַמ ֶטה‬:‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬,‫ ֶזה ַה ַמ ֶטה‬.‫ּו ְב ֹאתֹות‬ Uv’otot – zeh hamateh, k’mo
.‫ ֲא ֶשר ַת ֲע ֶשה־ּבֹו ֶאת ָה ֹאתֹות‬,‫ַה ֶזה ִת ַקח ְבָי ְדָך‬ shene’emar: v’et hamateh hazeh
tikach b’yadecha, asher ta’aseh bo et

ha’otot.

“And with signs” - this [refers to] the staff, as it is stated (Exodus 4:17); “And this staff
you shall take in your hand, that with it you will perform signs.”

‫ ְו ָנ ַת ִתי מֹו ְפ ִתים‬:‫ ְכ ָמה ֶש ֶנ ֱא ַמר‬,‫ ֶזה ַה ָדם‬.‫ּו ְבמֹ ְפ ִתים‬ U’vimoftim – zeh hadam, k’mo
.‫ַב ָש ַמִים ּו ָב ָאֶרץ‬ shene’emar: v’natati moftim

bashamayim u’va’aretz.

“And with wonders” - this [refers to] the blood, as it is stated (Joel 3:3); “And I will place
my wonders in the skies and in the earth”:

THE TEN PLAGUES

After reading out loud each of the three signs of the Divine mentioned below, dip
your finger in the wine and tap it on the plate:

.‫ָדם ָו ֵאׁש ְו ִתי ְמרֹות ָע ָשן‬ Dam V’eish V’tim’ro ashan.

“Blood and fire and pillars of smoke.”

,‫ ּו ִב ְזרֹ ַע ְנטּוָיה ְש ַתִים‬,‫ ְבָיד ֲח ָז ָקה ְש ַתִים‬:‫ָד ָבר ַא ֵחר‬ Davar acheir. B'yad chazakah
‫ ּו ְבמֹ ְפ ִתים‬,‫ ּו ְב ֹאתֹות – ְש ַתִים‬,‫ּו ְבמָֹרא ָגדֹל – ְש ַתִים‬ sh'tayim. Uvizroa n'tuyah sh'tayim.
Uv'mora gadol sh'tayim. Uv'otot
.‫– ְש ַתִים‬
sh'tayim. Uv'mof'tim sh'tayim.

27

Another [explanation]: “With a strong hand” [corresponds to] two [plagues]; “and with
an outstretched forearm” [corresponds to] two [plagues]; “and with great awe” [corre-
sponds to] two [plagues]; “and with signs” [corresponds to] two [plagues]; “and with

wonders” [corresponds to] two [plagues].

‫ֵאּלּו ֶע ֶשר ַמּכֹות ֶש ֵה ִביא ַה ָקדֹוׁש ָברּוְך הּוא ַעל־‬ Eilu eser makot sheheivi hakadosh
:‫ ְו ֵאלּו ֵהן‬,‫ַה ִמ ְצִרים ְב ִמ ְצַר ִים‬ baruch hu al hamitzrim b'mitzrayim,

v'eilu hein:

These are [the] 10 plagues that the Holy One, blessed be He, brought on the Egyptians
in Egypt and they are:

AFTER READING THE NAME OF EACH PLAGUE, DIP YOUR FINGER IN THE WINE AND
TAP IT ON THE PLATE:

Dom Sh’chin
Blood Boils
‫ְש ִחין‬
‫ָדם‬
Barad
Tzfardeyah Hail
Frogs ‫ָב ָרד‬
‫ְצ ַפְר ֵד ַע‬
Arbeh
Kinim Locusts
Lice ‫ַאְר ֶבה‬
‫ִכ ִנים‬
Choshech
Arov Darkness
[The] Mixture ‫ח ֶשְך‬
[ofWild Animals]
Makat Bechorot
‫ָערֹוב‬ Slaying of [the] Firstborn
‫ַמ ַכת ְבכֹורֹות‬
Dever
Pestilence

‫ֶד ֶבר‬

28

:‫ ַר ִבי ְיהּו ָדה ָהָיה נֹו ֵתן ָב ֶהם ִס ָמ ִנים‬Rabi Y'hudah hayah notein bahem
simanim.

Rabbi Yehuda was accustomed to giving [the plagues] mnemonics.

AFTER READING EACH OF RABBI YEHUDA’S MNEMONICS, DIP YOUR FINGER IN THE
WINE AND TAP IT ON THE PLATE:

.‫ְד ַצ"ְך ַע ַד"ׁש ְב ַא ַח"ב‬ D’TZ”KH A-Da”SH B’AH”V

Detsakh [the Hebrew initials of the first three plagues], Adash [the Hebrew initials of the
second three plagues], Beachav [the Hebrew initials of the last four plagues].

FEEL FREE TO ASK YOUR GUESTS: IMAGINE YOURSELF AS A MODERN-DAY MOSES.
WHICH PLAGUES WOULD YOU SUMMON FORTH TO MAKE YOUR PHARAOH LISTEN?

TEN MODERN PLAGUES
BY JONATHAN ADLER AND SIMON DOONAN

SOUS-VIDE COOKING WALKING +TEXTING (WHILE
IMMODERATE LIP-ENHANCEMENT UNAWARETHATYOUR DOG IS

POOPING)

EXCESSIVE EMAIL CC’ING

VACATION OVERSHARING ENTREPRENEURSHIP (DOESN’T
CELEBRITY OPINIONS ANYONEWANTTO LEARNTO PLAY

THE VIOLIN ANYMORE?)

BACK-SPASM-INDUCING FITNESS
TRENDS

TWITTER WARS YUUUGE MYLAR BIRTHDAY

  BALLOONS

29

‫ ִמ ַנִין ַא ָתה אֹו ֵמר ֶש ָלקּו‬:‫ַר ִבי יֹו ֵסי ַה ְג ִלי ִלי אֹו ֵמר‬ Rabi Yosei hagalili omer: minayin
‫ַה ִמ ְצִרים ְב ִמ ְצַר ִים ֶע ֶשר ַמּכֹות ְו ַעל ַהָים ָלקּו‬ atah omer shelaku hamitzrim
‫ֲח ִמ ִשים ַמּכֹות? ְב ִמ ְצַר ִים ַמה הּוא אֹו ֵמר? ַוּ ֹיא ְמרּו‬ bimitzrayim eser makot v’al
‫ ְו ַעל ַהָים‬,‫ ֶא ְצ ַבע ֱאֹל ִהים ִהוא‬:‫ַה ַחְר ֻט ִמם ֶאל ַפְר ֹעה‬ hayam laku chamishim makot?
‫ָמה הּוא אֹו ֵמר? ַוַיְרא ִי ְשָר ֵאל ֶאת־ ַהָיד ַה ְגדֹ ָלה ֲא ֶשר‬ Bamitzrayim ma hu omer? Vayomru
‫ ַוַי ֲא ִמינּו ַביי‬,'‫ ַוִייְראּו ָה ָעם ֶאת־ה‬,‫ָע ָשה ה' ְב ִמ ְצַר ִים‬ hachartumim el paroh: etzba Elohim
.‫ ַכ ָמה ָלקּו ְב ֶא ְצ ַבע? ֶע ֶשר ַמּכֹות‬.‫ּו ְבמ ֶשה ַע ְבדֹו‬ he, v’al hayam ma hu omer? Vayar
‫ ְב ִמ ְצַרים ָלקּו ֶע ֶשר ַמּכֹות ְו ַעל ַהָים‬:‫ֱאמֹור ֵמ ַע ָתה‬ Yisrael et hayad hagdolah asher asa
Adonai bimitzrayim, vayiyru ha’am
.‫ָלקּו ֲח ִמ ִשים ַמּכֹות‬ et Adonai, vaya’aminu b’Adonai
uvMoshe avdo. Kamah laku
b’etzba? Eser makot. Emor ma’atah:
b’mitzrayim laku eser makot v’al

hayam laku chamishim makot.

Rabbi Yose Hagelili says, “From where can you [derive] that the Egyptians were struck
with 10 plagues in Egypt and struck with 50 plagues at the Sea? In Egypt, what does it
state? Then the magicians said unto Pharaoh: This is the finger of God (Exodus 8:15).
And at the Sea, what does it state? And Israel saw the Lord’s great hand that he used
upon the Egyptians, and the people feared the Lord; and they believed in the Lord, and
in Moshe, His servant (Exodus 14:31). How many were they struck with with the finger?
Ten plagues. You can say from here that in Egypt, they were struck with 10 plagues and

at the Sea, they were struck with 50 plagues.”

‫ ִמ ַנִין ֶש ָכל־ ַמ ָכה ּו ַמ ָכה ֶש ֵה ִביא‬:‫ַר ִבי ֱא ִלי ֶע ֲזר אֹו ֵמר‬ Rabi Eliezer omar: minayin shekol
‫ַה ָקדֹוׁש ָברּוְך הּוא ַעל ַה ִמ ְצִרים ְב ִמ ְצַר ִים ָהְי ָתה‬ makah u’makah shehaivi hakadosh
,‫ ְי ַש ַלח־ ָבם ֲחרֹון ַאּפֹו‬:‫ֶשל ַאְר ַבע ַמּכֹות? ֶש ֶנ ֱא ַמר‬ baruch hu al hamitzrim b’mitzrayim
‫ ֶע ְבָרה‬.‫ ִמ ְש ַל ַחת ַמ ְל ֲא ֵכי ָר ִעים‬,‫ֶע ְבָרה ָו ַז ַעם ְו ָצָרה‬ hayta shel arba’a makot? Shene’emar:
‫ ִמ ְש ַל ַחת‬,‫ ְו ָצָרה – ָשלׁש‬,‫ ָו ַז ַעם – ְש ַתִים‬,‫– ַא ַחת‬ yishlach bom charon apo, evrah
‫ ְב ִמ ְצַר ִים ָלקּו‬:‫ ֱאמֹור ֵמ ַע ָתה‬.‫ַמ ְל ֲא ֵכי ָר ִעים – ַאְר ַבע‬ vaza’am v’tzarah, mishlachat malachei
ra’im. Evrah – echat, vaza’am –
.‫ַאְר ָב ִעים ַמּכֹות ְו ַעל ַהָים ָלקּו ָמא ַתִים ַמּכֹות‬ shtayim, v’tzarah – shalosh, mishlachat
malachei ra’im – arba’a. Emor ma’atah:
b’mitzrayim laku arba’im makot v’al

hayam laku matayim makot.

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Rabbi Eliezer says, “From where [can you derive] that every plague that the Holy One,
blessed be He, brought upon the Egyptians in Egypt was [composed] of four plagues? As

it is stated (Psalms 78:49): ‘He sent upon them the fierceness of His anger, wrath, and
fury, and trouble, a sending of messengers of evil.’ ‘Wrath’ [corresponds to] one; ‘and
fury’ [brings it to] two; ‘and trouble’ [brings it to] three; ‘a sending of messengers of evil’
[brings it to] four. You can say from here that in Egypt, they were struck with 40 plagues

and at the Sea, they were struck with 200 plagues.”

‫ ִמ ַנִין ֶש ָכל־ ַמ ָכה ּו ַמ ָכה ֶש ֵה ִביא‬:‫ַר ִבי ֲע ִקי ָבא אֹו ֵמר‬ Rabi akivah omer: minayin
‫ַה ָקדֹוׁש ָברּוְך הּוא ַעל ַה ִמ ְצִרים ְב ִמ ְצַר ִים ָהְי ָתה‬ shekol makah u’makah shehaivi
,‫ ְִי ַש ַלח־ ָבם ֲחרֹון ַאּפֹו‬:‫ֶשל ָח ֵמׁש ַמּכֹות? ֶש ֶנ ֱא ַמר‬ hakadosh baruch hu al hamitzrim
‫ ֲחרֹון‬.‫ ִמ ְש ַל ַחת ַמ ְל ֲא ֵכי ָר ִעים‬,‫ֶע ְבָרה ָו ַז ַעם ְו ַצָרה‬ b’mitzrayim hayta shel chamesh
‫ ְו ָצָרה‬,‫ ָו ַז ַעם – ָשלֹוׁש‬,‫ ֶע ְבָרה – ְש ָּתִים‬,‫ַאּפֹו – ַא ַחת‬ makot? Shene’emar: yishlach bom
‫ ֱאמֹור‬.‫ ִמ ְש ַל ַחת ַמ ְל ֲא ֵכי ָר ִעים – ָח ֵמׁש‬,‫– ַאְר ַבע‬ charon apo, evrah vaza’am v’tzarah,
‫ ְב ִמ ְצַר ִים ָלקּו ֲח ִמ ִשים ַמּכות ְו ַעל ַהָים ָלקּו‬:‫ֵמ ַע ָתה‬ mishlachat malachei ra’im. Charon
apo – echat, evrah – shtayim,
.‫ֲח ִמ ִשים ּו ָמא ַתִים ַמּכֹות‬ vaza’am – shalosh, v’tzarah –
arba’a, mishlachat malachei
ra’im – chamesh. Emor ma’atah:
b’mitzrayim laku chamishim
makot v’al hayam laku chamishim

u’matayim makot.

Rabbi Akiva says, says, “From where [can you derive] that every plague that the Holy
One, blessed be He, brought upon the Egyptians in Egypt was [composed] of five

plagues? As it is stated (Psalms 78:49): ‘He sent upon them the fierceness of His anger,
wrath, and fury, and trouble, a sending of messengers of evil.’ ‘The fierceness of His

anger' [corresponds to] one; ‘wrath’ [brings it to] two; ‘and fury’ [brings it to] three; ‘and
trouble’ [brings it to] four; ‘a sending of messengers of evil’ [brings it to] five. You can
say from here that in Egypt, they were struck with 50 plagues and at the Sea, they were

struck with 250 plagues.”

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DAYENU

It would’ve been enough: Is there a more profound expression of gratitude?
This part of the Haggadah is literally us counting our blessings, which, if done
sparingly, is a wonderful thing to do.

FEEL FREE TO ASK YOUR GUESTS: WHAT DO YOU HAVE IN YOUR LIFE THAT, IF YOU HAD
NOTHING ELSE, WOULD STILL BE ENOUGH?

!‫ ַכ ָמה ַמ ֲעלֹות טֹובֹות ַל ָמקֹום ָע ֵלינּו‬Kama ma’a lot tovot lamakom
aleinu.

How many degrees of good did the Place [of all bestow] upon us!

,‫ ִאּלּו הֹו ִצי ָאנּו ִמ ִמ ְצַר ִים ְולֹא ָע ָשה ָב ֶהם ְש ָפ ִטים‬Ilu hotzi’anu mimitzrayim, v’lo asah
.‫ ַד ֵינּו‬bahem shfatim, dayenu.

If He had taken us out of Egypt and not made judgements on them; [it would have
been] enough for us.

.‫ ַד ֵינּו‬,‫ ְולֹא ָע ָשה ֵבאֹל ֵהי ֶהם‬,‫ ִאּלּו ָע ָשה ָב ֶהם ְש ָפ ִטים‬Ilu asah bahem shfatim, v’lo asah
vailoheihem, dayenu.

If He had made judgments on them and had not made [them] on their gods; [it would
have been] enough for us.

.‫ ַד ֵינּו‬,‫ ְולֹא ָהַרג ֶאת־ ְבכֹוֵרי ֶהם‬,‫ ִאּלּו ָע ָשה ֵבאֹל ֵהי ֶהם‬Ilu asah vailoheihem, v’lo harag et
bichoraihem, dayenu.

If He had made [them] on their gods and had not killed their firstborn; [it would have
been] enough for us.

,‫ ִאּלּו ָהַרג ֶאת־ ְבכֹוֵרי ֶהם ְולֹא ָנ ַתן ָלנּו ֶאת־ ָממֹו ָנם‬Ilu harag et bichoraihem, v’lo natan
.‫ ַד ֵינּו‬lanu mamonam, dayenu.

If He had killed their firstborn and had not given us their money; [it would have been]
enough for us.

,‫ ִאּלּו ָנ ַתן ָלנּו ֶאת־ ָממֹו ָנם ְולֹא ָקַרע ָלנּו ֶאת־ ַהָים‬Ilu natan lanu mamonam, v’lo karah
.‫ ַד ֵינּו‬lanu et hayam, dayenu.

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If He had given us their money and had not split the Sea for us; [it would have been]
enough for us.

,‫ִאּלּו ָקַרע ָלנּו ֶאת־ ַהָים ְולֹא ֶה ֱע ִביָרנּו ְבתֹוכֹו ֶב ָחָר ָבה‬ Ilu karah lanu et hayam, v’lo
.‫ַד ֵינּו‬ he’evairanu bitocho becheravah,

dayenu.

If He had split the Sea for us and had not taken us through it on dry land; [it would have
been] enough for us.

‫ ִאּלּו ֶה ֱע ִביָרנּו ְבתֹוכֹו ֶב ָחָר ָבה ְולֹא ִׁש ַקע ָצֵרנּו ְבתֹוכֹו‬Ilu he’evairanu bitocho becheravah,
.‫ ַד ֵינּו‬v’lo shikah tzareinu b’tocho, dayenu.

If He had taken us through it on dry land and had not pushed down our enemies in [the
Sea]; [it would have been] enough for us.

‫ִאּלּו ִש ַקע ָצֵרנּו ְבתֹוכֹו ְולֹא ִס ֵפק ָצְר ֵכנּו ַּב ִמ ְד ָבר‬ Ilu shikah tzareinu b’tocho, v’lo
.‫ַאְר ָב ִעים ָש ָנה ַד ֵינּו‬ sifek tzarchainu bamidbar arba’im

shana, dayneu.

If He had pushed down our enemies in [the Sea] and had not supplied our needs in the
wilderness for 40 years; [it would have been] enough for us.

‫ִאּלּו ִס ֵפק ָצְר ֵכנּו ְּב ִמ ְד ָבר ַאְר ָב ִעים ָש ָנה ְולֹא‬ Ilu sifek tzarchainu bamidbar
.‫ֶה ֱא ִכי ָלנּו ֶאת־ ַה ָמן ַד ֵינּו‬ arba’im shana, v’lo he’echilanu et

haman, dayenu.

If He had supplied our needs in the wilderness for 40 years and had not fed us the man-
na; [it would have been] enough for us.

,‫ ִאּלּו ֶה ֱא ִכי ָלנּו ֶאת־ ַה ָמן ְולֹא ָנ ַתן ָלנּו ֶאת־ ַה ַש ָבת‬Ilu he’echilanu et haman, v’lo natan
.‫ ַד ֵינּו‬lanu et hashabbat, dayenu.

If He had fed us the manna and had not given us the Shabbat; [it would have been]
enough for us.

,‫ ְולֹא ֵקְר ָבנּו ִל ְפ ֵני ַהר ִסי ַני‬,‫ ִאּלּו ָנ ַתן ָלנּו ֶאת־ ַה ַש ָבת‬Ilu natan lanu et hashabbat, v’lo
.‫ ַד ֵינּו‬karvanu lifnei har Sinai, dayenu.

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If He had given us the Shabbat and had not brought us close to Mount Sinai; [it would
have been] enough for us.

.‫ ְולא ַנ ַתן ָלנּו ֶאת־ ַהּתֹוָרה‬,‫ ִאּלּו ֵקְר ָבנּו ִל ְפ ֵני ַהר ִסי ַני‬Ilu karvanu lifnei har Sinai, v’lo
.‫ ַד ֵינּו‬natan lanu et hatorah, dayenu.

If He had brought us close to Mount Sinai and had not given us the Torah; [it would
have been] enough for us.

‫ ִאּלּו ַנ ַתן ָלנּו ֶאת־ ַהּתֹוָרה ְולֹא ִה ְכ ִני ָסנּו ְל ֶאֶרץ‬Ilu natan lanu et hatorah, v’lo

.‫ ַד ֵינּו‬,‫ִי ְשָר ֵאל‬ hichnisanu l’eretz Yisrael, dayenu.

If He had given us the Torah and had not brought us into the land of Israel; [it would
have been] enough for us.

‫ ִאּלּו ִה ְכ ִני ָסנּו ְל ֶאֶרץ ִי ְשָר ֵאל ְולֹא ָב ָנה ָלנּו ֶאת־ ֵבית‬Ilu hicnisanu l’eretz Yisrael, v’lo
.‫ ַה ְב ִחיָרה ַד ֵינּו‬vana lanu et bait habchirah, dayenu.

If He had brought us into the land of Israel and had not built us the ‘Chosen House’
[the Temple; it would have been] enough for us.

‫ טֹו ָבה ְכפּו ָלה ּו ְמ ֻכ ֶפ ֶלת‬,‫ ַכ ָמה ְו ַכ ָמה‬,‫ַעל ַא ַחת‬ Al achat kama vekama, tova kfula
‫ ְו ָע ָשה ָב ֶהם‬,‫ ֶשהֹו ִצי ָאנּו ִמ ִמ ְצַר ִים‬:‫ַל ָמקֹום ָע ֵלינּו‬ umechupelet lamakom aleinu:
,‫ ְו ָהַרג ֶאת־ ְבכֹוֵרי ֶהם‬,‫ ְו ָע ָשה ֵבאֹל ֵהי ֶהם‬,‫ְש ָפ ִטים‬ shehotzi’anu mimitzrayim, ve’asah
‫ ְו ֶה ֱע ִביָרנּו‬,‫ ְו ָקַרע ָלנּו ֶאת־ ַהָים‬,‫ְו ָנ ַתן ָלנּו ֶאת־ ָממֹו ָנם‬ bahem shfatim, ve’ asah vailoheihem,
‫ ְו ִס ֵפק ָצְר ֵכנּו‬,‫ ְו ִש ַקע ָצֵרנּו ְבתֹוכֹו‬,‫ְּבתֹוכֹו ֶב ָחָר ָבה‬ ve’harag et bichoraihem, ve’natan lanu
‫ ְו ָנ ַתן‬,‫ ְו ֶה ֱא ִכי ָלנּו ֶאת־ ַה ָמן‬,‫ַּב ִמ ְד ָבר ַאְר ָב ִעים ָש ָנה‬ et mamonam, ve’karah lanu et hayam,
‫ ְו ַנ ָתן ָלנּו‬,‫ ְו ֵקְר ָבנּו ִל ְפ ֵני ַהר ִסי ַני‬,‫ָלנּו ֶאת־ ַה ַש ָבת‬ vehe’evairanu bitocho becheravah,
‫ ּו ָב ָנה ָלנּו‬,‫ ְו ִה ְכ ִני ָסנּו ְל ֶאֶרץ ִי ְשָר ֵאל‬,‫ֶאת־ ַהּתֹוָרה‬ ve’shikah tzareinu b’tocho, ve’sifek
tzarchainu bamidbar arba’im shana,
.‫ֶאת־ ֵבית ַה ְב ִחיָרה ְל ַכ ֵפר ַעל־ָּכל־ ֲעֹונֹו ֵתינּו‬ vehe’echilanuethaman,ve’natanlanuet
hashabbat, ve’karvanu lifnei har Sinai,
ve’natan lanu et hatorah, ve’hicnisanu
l’eretz Yisrael, ve’vana lanu et bait

habchirah lechaper al kol avonoteinu.

34

How much more so is the good that is doubled and quadrupled that the Place [of all
bestowed] upon us [enough for us]; since he took us out of Egypt, and made judgments

with them, and made [them] with their gods, and killed their firstborn, and gave us
their money, and split the Sea for us, and brought us through it on dry land, and pushed
down our enemies in [the Sea], and supplied our needs in the wilderness for 40 years,
and fed us the manna, and gave us the Shabbat, and brought us close to Mount Sinai,
and gave us the Torah, and brought us into the land of Israel and built us the ‘Chosen

House’ [the Temple] to atone upon all of our sins.

FEEL FREE TO ASK YOUR GUESTS: WHAT ARE SOME THINGS THAT YOU ARE GRATEFUL
FOR THIS EVENING? WHAT’S YOUR DAYENU?

As we celebrate Passover, we’re grateful for the freedom to engage with our faith
in personal and meaningful ways. How much more so is the good that is doubled
and quadrupled that we can now not only live Jewish lives free of persecution
and want, but also do so in ways that reflect who we truly are?Whether we’re gay
or straight, whether we have two Jewish parents or one or none, whether we’re
Ashkenormative or Jews of color, we’re grateful for the freedom to be just us.We
asked three friends to share their Dayenus; these are their stories.

MY BIG, GAY SEDER WEDDINGY / BY WAYNE HOFFMAN

Twenty-seven years ago, I brought Mark to our family Seder for the first time. We’d been together
the previous Passover, too, but at that point I’d been too embarrassed to bring my boyfriend to this
annual gathering of family and friends. I thought my parents might be uncomfortable. I thought
our guests might be uncomfortable. I thought Mark might be uncomfortable. But let’s be honest:
I was the one who would have been uncomfortable. I made excuses to Mark about why he wasn’t
invited. He did not take it well. If you think Jews are the champions at giving guilt, I can tell you
the Catholics run a strong second.

The next year, I got over myself, realizing I wanted to share a tradition I love with the man I
love—and I wanted to share him with our Seder guests.

Exactly 20 years later, we eloped the afternoon before the first Seder. Seated around the table that
night with the people who now knew Mark as part of my family—and, by extension, theirs—we
made the announcement after the Four Questions, adding: “Why is this night different from all

35

others? Because tonight, we are married.” We held up our hands, with our new silver wedding
rings.

Getting married? Dayenu, it would have been enough for us. Having a Seder as our wedding
celebration? Even better.

THE CONFLICTING TRUTHS OF PASSOVERY / BY MANISHTANA

Passover is for an African-American Jew bound up in both the collective spiritual and religious
moment of national emancipation and freedom, and the social reality that, as James Baldwin
wrote, “the Jewish travail occurred across the sea and America rescued him from the house of
bondage. But America is the house of bondage for the Negro, and no country can rescue him.” 

These two conflicting truths make it difficult to reconcile the divide of communal celebration with
the greater American Jewish whole, and the despair at when that selfsame community refuses to
acknowledge the vast difference of circumstance of a legacy not even two centuries abolished—or
even fully extinct. And to that resistance against our voices and experiences being heard, Afri-
can-American Jews—and Jews of color as a whole—are robustly declaring, “Dayenu!”

THE BLESSINGS OF AN INTERFAITH PASSOVERY / BY MOLLY YEH

The blessings of an interfaith Passover? For starters, the egg on the Seder plate is always dyed pink
or green or another pretty pastel color, and leftover dyed eggs make perfect egg salad for matzo sand-
wiches. If you have to do the four questions and are wondering, What’s my reward for this dramatic
performance?? don’t worry; a bigger, sweeter Easter basket will be waiting for you. If you’ve aged
out of reciting the questions but the thought of a proper on-time fancy china sit down 1 p.m. Easter
“dinner” where you have to be well behaved (4 JESUS) has you tightly wound, your four cups of
Passover wine taste that much better. And if you fail at finding the Afikoman, it’s OK—there’s always

the much easier, more chocolatey Easter egg hunt waiting for you.

RABBAN GAMLIEL AND HIS THREE
THINGS

‫ ָכל ֶשּלֹא ָא ַמר ְשל ָשה‬:‫ַר ָבן ַג ְמ ִלי ֵאל ָהָיה אֹו ֵמר‬ Rabban Gamlieil hayah omeir: kol
:‫ ְו ֵאּלּו ֵהן‬,‫ לא ָי ָצא ְי ֵדי חֹו ָבתֹו‬,‫ְד ָבִרים ֵאּלּו ַב ֶפ ַסח‬ shelo amar sh’loshah d’varim eilu
bapesach, lo yatza y’dei chovato,
.‫ ּו ָמרֹור‬,‫ ַמ ָצה‬,‫ֶפ ַסח‬ v’eilu hein: Pesach, Matzah, Umaror.

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Rabban Gamliel was accustomed to say, Anyone who has not said these three things on
Pesach has not fulfilled his obligation, and these are them: the Pesach sacrifice, matzo

and maror.

‫ֶפ ַסח ֶש ָהיּו ֲאבֹו ֵתינּו אֹו ְכ ִלים ִב ְז ַמן ֶש ֵבית ַה ִמ ְק ָדׁש‬ Pesach shehayu avoteinu och’lim,
‫ ַעל ׁשּום ָמה? ַעל ׁשּום ֶשָּפ ַסח ַה ָקדֹוׁש‬,‫ָהָיה ַקָים‬ bizman shebeit hamikdash hayah
:‫ ֶש ֶנ ֱא ַמר‬,‫ָברּוְך הּוא ַעל ָב ֵתי ֲאבֹו ֵתינּו ְב ִמ ְצַר ִים‬ kayam, al shum mah? Al shum
‫ ֲא ֶשר ָפ ַסח ַעל ָב ֵתי‬,‫ַו ֲא ַמְר ֶתם ֶז ַבח ֶפ ַסח הּוא ַליי‬ shepasach hakadosh baruch hu
‫ ְו ֶאת־‬,‫ְב ֵני ִי ְשָר ֵאל ְב ִמ ְצַר ִים ְב ָנ ְגּפֹו ֶאת־ ִמ ְצַר ִים‬ al batei avoteinu b’mitzrayim,
shene’emar: va’amartem zevach
.‫ָב ֵתינּו ִה ִציל ַוִיּ ֹקד ָה ָעם ַוִי ְש ַתחוּו‬ pesach hu l’Adonai, asher pasach
al batei v’nei Yisrael b’mitzrayim,
b’nagpo et mitzrayim v’et bateinu
hitzil, vayikod ha’am vayishtachavu.

The Pesach [passover] sacrifice that our ancestors were accustomed to eating when the
Temple existed, for the sake of what [was it]? For the sake [to commemorate] that the
Holy One, blessed be He, passed over the homes of our ancestors in Egypt, as it is stated
(Exodus 12:27); “And you shall say: ‘It is the passover sacrifice to the Lord, for that He
passed over the homes of the Children of Israel in Egypt, when He smote the Egyptians,

and our homes he saved.’ And the people bowed the head and bowed.”

POINT TO A MATZO:

‫ ַעל ׁשּום ַמה? ַעל ׁשּום ֶשלֹא‬,‫ַמ ָצה זֹו ֶׁש ָאנֹו אֹו ְכ ִלים‬ Matzah zeh sheanu och’lim, al shum
‫ִה ְס ִפיק ְב ֵצ ָקם ֶשל ֲאבֹו ֵתינּו ְל ַה ֲח ִמיץ ַעד ֶש ִנ ְג ָלה‬ mah? Al shum shelo hispik b’tzeikam
,‫ ַה ָקדֹוׁש ָברּוְך הּוא‬,‫ֲע ֵלי ֶהם ֶמ ֶלְך ַמ ְל ֵכי ַה ְמ ָל ִכים‬ shel avoteinu l’hachamitz ad
‫ ַוּ ֹיאפּו ֶאת־ ַה ָב ֵצק ֲא ֶשר הֹו ִציאּו‬:‫ ֶש ֶנ ֱא ַמר‬,‫ּו ְג ָא ָלם‬ sheniglah aleihem melech malchei
‫ ִכי ֹגְרׁשּו‬,‫ ִכי לֹא ָח ֵמץ‬,‫ִמ ִמ ְצַר ִים ֻע ֹגת ַמּצֹּות‬ ham’lachim, hakadosh baruch hu,
‫ ְו ַגם ֵצ ָדה לֹא ָעׂשּו‬,‫ִמ ִמ ְצַר ִים ְולֹא ָי ְכלּו ְל ִה ְת ַמ ְה ֵמ ַה‬ ug’alam, shene’emar: vayofu et
habatzeik asher hotziu mimitzrayim
.‫ָל ֶהם‬ ugot matzot, ki lo chameitz, ki
gor’shu mimitzrayim v’lo yachlu
l’hitmahmeiha, v’gam tzeidah lo asu

lahem.

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This matzo that we are eating, for the sake of what [is it]? For the sake [to commemo-
rate] that our ancestors’ dough was not yet able to rise, before the King of the kings of
kings, the Holy One, blessed be He, revealed [Himself] to them and redeemed them, as
it is stated (Exodus 12:39); “And they baked the dough which they brought out of Egypt

into matzo cakes, since it did not rise; because they were expelled from Egypt, and
could not tarry, neither had they made for themselves provisions.”

POINT TO THE MAROR, OR BITTER HERBS:

‫ ַעל ׁשּום ַמה? ַעל ׁשּום‬,‫ָמרֹור ֶזה ֶש ָאנּו אֹו ְכ ִלים‬ Maror zeh sheanu och’lim, al shum
,‫ֶש ֵמְררּו ַה ִמ ְצִרים ֶאת־ ַחֵיי ֲאבֹו ֵתינּו ְב ִמ ְצַר ִים‬ mah? Al shum shemeir’ru hamitzrim
‫ ְב ֹח ֶמר‬,‫ ַוְי ָמְררּו ֶאת ַחֵייהם ַב ֲע ֹב ָדה ָק ָשה‬:‫ֶש ֶנ ֱא ַמר‬ et chayei avoteinu b’mitzrayim,
‫ּו ִב ְל ֵב ִנים ּו ְב ָכל־ ֲע ֹב ָדה ַב ָש ֶדה ֶאת ָכל ֲע ֹב ָד ָתם ֲא ֶשר‬ shene’emar: vayamararu et
chayeihem baavodah kashah,
.‫ָע ְבדּו ָב ֶהם ְב ָפֶרְך‬ b’chomer uvilveinim uv’chol avodah
basadeh et kol avodatam asher avdu

vahem b’farech.

This maror [bitter greens] that we are eating, for the sake of what [is it]? For the sake [to
commemorate] that the Egyptians embittered the lives of our ancestors in Egypt, as it is
stated (Exodus 1:14); “And they made their lives bitter with hard service, in mortar and
in brick, and in all manner of service in the field; in all their service, wherein they made

them serve with rigor.”

‫ְב ָכל־ּדֹור ָודֹור ַחָיב ָאָדם ִלְראֹות ֶאת־ ַע ְצמֹו ְכ ִאּלּו‬ B’chol dor vador chayav adam lirot
‫ ְו ִה ַגְד ָת ְל ִב ְנָך ַבּיֹום‬:‫ ֶש ֶנ ֱא ַמר‬,‫הּוא ָי ָצא ִמ ִמ ְצַר ִים‬ et atzmo k’ilu hu yatza mimitzrayim,
‫ ַב ֲעבּור ֶזה ָע ָשה ה' ִלי ְב ֵצא ִתי‬,‫ַההּוא ֵלאמֹר‬ shene’emar: v’higadta l’vincha bayom
‫ לֹא ֶאת־ ֲאבֹו ֵתינּו ִב ְל ָבד ָג ַאל ַה ָקדֹוׁש‬.‫ִמ ִמ ְצַר ִים‬ hahu leimor, ba’avur zeh asah Adonai
:‫ ֶש ֶנ ֱא ַמר‬,‫ ֶא ָלא ַאף אֹו ָתנּו ָג ַאל ִע ָמ ֶהם‬,‫ָברּוְך הּוא‬ li b’tzeiti mimitzrayim. Lo et avoteinu
‫ ָל ֶתת ָלנּו‬,‫ ְל ַמ ַען ָה ִביא אֹו ָתנּו‬,‫ְואֹו ָתנּו הֹו ִציא ִמ ָשם‬ bilvad ga’al hakadosh baruch hu, ela
af otanu ga’al imahem, shene’emar:
.‫ֶאת־ ָה ָאֶרץ ֲא ֶשר ִנ ָש ַבע ַל ֲא ֹב ֵתינּו‬ v’otanu hotzi misham, l’ma’an havi
otanu, latet lanu et ha’aretz asher nishba

la’avoteinu.

In each and every generation, a person is obligated to see himself as if he left Egypt, as
it is stated (Exodus 13:8); “For the sake of this, did the Lord do [this] for me in my go-

38

ing out of Egypt.” Not only our ancestors did the Holy One, blessed be He, redeem, but
rather also us [together] with them did he redeem, as it is stated (Deuteronomy 6:23);
“And He took us out from there, in order to bring us in, to give us the land which He

swore unto our fathers.”

A LITTLE BIT OF HALLEL

We’re almost at the part where we eat, but before we do, we must give thanks for
all the miracles we’ve just recounted. Hold the cup in your hand, cover the matzo,
and recite:

,‫ ְל ָפ ֵאר‬,‫ ְל ַש ֵב ַח‬,‫ ְל ַה ֵלל‬,‫ְל ִפי ָכְך ֲא ַנ ְחנּו ַחָי ִבים ְלהֹודֹות‬ L’fichach anachnu chayavim l’hodot,
‫ ְל ַע ֵלה ּו ְל ַק ֵלס ְל ִמי ֶש ָע ָשה‬,‫ ְל ָבֵרְך‬,‫ ְל ַה ֵדר‬,‫ְלרֹו ֵמם‬ l’hallel, l’shabeiach, l’faeir, l’romeim,
‫ הֹו ִצי ָאנּו‬:‫ַל ֲאבֹו ֵתינּו ְו ָלנּו ֶאת־ ָכל־ ַה ִנ ִסים ָה ֵאּלּו‬ l’hadeir, l’vareich, l’aleih ul’kaleis,
,‫ ּו ֵמ ֵא ֶבל ְליֹום טֹוב‬,‫ֵמ ַע ְבדּות ְל ֵחרּות ִמָיגֹון ְל ִש ְמ ָחה‬ l’mi she’asah a’avoteinu v’lanu et kol
‫ ְו ֹנא ַמר‬.‫ ּו ִמ ִש ְעּבּוד ִל ְג ֻא ָלה‬,‫ּו ֵמ ֲא ֵפ ָלה ְלאֹור ָגדֹול‬ hanisim haeilu: hotzianu meiavdut
l’cheirut miyagon l’simchah,
.‫ ַה ְללּוָיּה‬:‫ְל ָפ ָניו ִשיָרה ֲח ָד ָשה‬ umei’eivel l’yom tov, umei’afeilah
l’or gadol, umishibud ligulah.
V’nomar l’fanav shirah chadashah:

halleluyah.

Therefore we are obligated to thank, praise, laud, glorify, exalt, lavish, bless, raise high,
and acclaim He who made all these miracles for our ancestors and for us: He brought
us out from slavery to freedom, from sorrow to joy, from mourning to [celebration of] a
festival, from darkness to great light, and from servitude to redemption. And let us say a

new song before Him, Halleluyah!

‫ ְי ִהי‬.'‫ ַה ְללּו ֶאת־ ֵשם ה‬,'‫ַה ְללּוָיּה ַה ְללּו ַע ְב ֵדי ה‬
‫ ִמ ִמ ְזַרח ֶש ֶמׁש‬.‫ֵשם ה' ְמ ֹבָרְך ֵמ ַע ָתה ְו ַעד עֹו ָלם‬
‫ ַעל‬,'‫ ָרם ַעל־ ָכל־ּגֹוִים ה‬.'‫ַעד ְמבֹואֹו ְמ ֻה ָלל ֵשם ה‬
,‫ ִמי ַכיי ֱאֹל ֵהינּו ַה ַמ ְג ִבי ִהי ָל ָש ֶבת‬.‫ַה ָש ַמִים ְכבֹודֹו‬
‫ַה ַמ ְש ִפי ִלי ִלְראֹות ַב ָש ַמִים ּו ָב ָאֶרץ? ְמ ִקי ִמי ֵמ ָע ָפר‬
,‫ ְלהֹו ִשי ִבי ִעם־ ְנ ִדי ִבים‬,‫ ֵמ ַא ְשּ ֹפת ָיִרים ֶא ְביֹון‬,‫ָדל‬
‫ ֵאם ַה ָב ִנים‬,‫ מֹו ִשי ִבי ֲע ֶקֶרת ַה ַבִית‬.‫ִעם ְנ ִדי ֵבי ַעּמֹו‬

.‫ ַה ְללּוָיּה‬.‫ְׂש ֵמ ָחה‬

39

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

Halleluyah! Praise, servants of the Lord, praise the name of the Lord. May the Name
of the Lord be blessed from now and forever. From the rising of the sun in the East to
its setting, the name of the Lord is praised. Above all nations is the Lord, His honor is
above the heavens. Who is like the Lord, our God, Who sits on high; Who looks down
upon the heavens and the earth? He brings up the poor out of the dirt; from the refuse
piles, He raises the destitute. To seat him with the nobles, with the nobles of his people.
He seats a barren woman in a home, a happy mother of children. Halleluyah! (Psalms

113)

‫ ָהְי ָתה‬,‫ ֵבית ַי ֲע ֹקב ֵמ ַעם ֹל ֵעז‬,‫ְב ֵצאת ִי ְשָר ֵאל ִמ ִמ ְצַר ִים‬ B’tzeit Yisrael mimitzrayim,
,‫ ַהָים ָר ָאה ַוַי ֹנס‬.‫ ִי ְשָר ֵאל ַמ ְמ ְשלֹו ָתיו‬,‫ְיהּו ָדה ְל ָק ְדׁשֹו‬ beit Ya’akov mei’am lo’eiz,
‫ ְג ַבעֹות‬,‫ ֶה ָהִרים ָר ְקדּו ְכ ֵאי ִלים‬.‫ַהַיְר ֵדן ִיּ ֹסב ְל ָאחֹור‬ haytah yihudah likodsho, Yisrael
‫ ַהַיְר ֵדן – ִתּ ֹסב‬,‫ ַמה ְלָך ַהָים ִכי ָתנּוס‬.‫ִכ ְב ֵני ֹצאן‬ mamshilotav. Hayam ra’ah vayanos,
‫ ְג ַבעֹות ִכ ְב ֵני־‬,‫ ֶה ָהִרים – ִתְר ְקדּו ְכ ֵאי ִלים‬,‫ְל ָאחֹור‬ hayardein yisov l’achor. Heharim
.‫ ִמ ְל ְפ ֵני ֱאלֹו ַה ַי ֲע ֹקב‬,‫ ִמ ְל ְפ ֵני ָאדֹון חּו ִלי ָאֶרץ‬.‫צֹאן‬ rakedu che’eilim, giva’ot – kivnei
tzon. Mah l’cha hayam ki tanus,
.‫ ַח ָל ִמיש ְל ַמ ְעְינֹו־ ָמִים‬,‫ַה ֹה ְפ ִכי ַהּצּור ֲא ַגם־ ָמִים‬ hayardein – tisov l’achor, heharim
tirkedu che’eilim, givaot – kivnei
tzon. Milifnei adon chuli aretz,
milifnei eloha Ya’akov. Hahofchi
hatzur agam mayim, chalamish –

lemayno mayim.

In Israel’s going out from Egypt, the house of Ya’akov from a people of foreign speech.
The Sea saw and fled, the Jordan turned to the rear. The mountains danced like rams,
the hills like young sheep. What is happening to you, O Sea, that you are fleeing, O Jor-
dan that you turn to the rear; O mountains that you dance like rams, O hills like young
sheep? From before the Master, tremble O earth, from before the Lord of Ya’akov. He

40

who turns the boulder into a pond of water, the flint into a spring of water. (Psalms 114)

THE SECOND CUP

Raise your cup and recite before drinking:

,‫ָברּוְך ַא ָּתה ה' ֱאֹל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם‬ Baruch atah Adonai,
‫ֲא ֶשר ְג ָא ָלנּו ְו ָג ַאל ֶאת־ ֲאבֹו ֵתינּו‬ Eloheinu Melech ha’olam,
‫ ְו ִה ִגי ָענּו ַה ַל ְי ָלה ַה ֶזה ֶל ֱא ָכל־‬,‫ִמ ִמ ְצַר ִים‬ asher g’alanu v’ga’al et
‫ ֵכן ה' ֱאֹל ֵהינּו ֵואֹל ֵהי‬.‫ּבֹו ַמ ָצה ּו ָמרֹור‬ avoteinu mimitzrayim,
‫ֲאבֹו ֵתינּו ַי ִגי ֵענּו ְלמֹו ֲע ִדים ְו ִלְר ָג ִלים‬ v’higianu lalaylah hazeh
,‫ֲא ֵחִרים ַה ָב ִאים ִל ְקָרא ֵתנּו ְל ָשלֹום‬ le’echol bo matzah
‫ ְו ֹנא ַכל ָשם‬.‫ְש ֵמ ִחים ְב ִב ְנַין ִעיֶרְך ְו ָש ִשים ַב ֲעבֹו ָד ֶתָך‬ umaror. Kein Adonai Eloheinu
‫ִמן ַה ְז ָב ִחים ּו ִמן ַה ְפ ָס ִחים ֲא ֶשר ַי ִגי ַע ָד ָמם ַעל ִקיר‬ vEilohei avoteinu yagi’einu
‫ ְונֹו ֶדה ְלָך ִשיר ָח ָדש ַעל ְג ֻא ָל ֵתנּו ְו ַעל‬,‫ִמ ְז ַב ֲחָך ְלָרצון‬ l’mo’adim v’lirgalim acheirim
haba’im likrateinu l’shalom,
.‫ ָג ַאל ִי ְשָר ֵאל‬,'‫ ָברּוְך ַא ָתה ה‬.‫ְפדּות ַנ ְפ ֵשנּו‬ s’meichim b’vinyan irecha v’sasim
ba’avodatecha. V’nochal sham min
hazvachim umin hapsachim asher
yagia damam al kir mizbachacha
l’ratzon, v’nodeh l’cha shir chadash
al g’ulateinu v’al p’dut nafsheinu.
Baruch Atah Adonai, ga’al Yisrael.

Blessed are You, Lord our God, King of the universe, who redeemed us and redeemed
our ancestors from Egypt, and brought us on this night to eat matzo and maror; so too,
Lord our God, and God of our ancestors, bring us to other appointed times and holidays
that will come to greet us in peace, joyful in the building of your city and happy in your
worship; that we should eat there from the offerings and from the Pesach sacrifices, the
blood of which should reach the wall of your altar for favor, and we shall thank you with
a new song upon our redemption and upon the restoration of our souls. Blessed are you,

Lord, who redeemed Israel.

‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם ּבֹוֵרא ְפִרי‬,'‫ָברּוְך ַא ָתה ה‬ Melech haolam, borei p’ri hagafen.
.‫ַה ָג ֶפן‬

Baruch Atah Adonai, Eloheinu

41

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

TAKE A BIG, HAPPY SIP. TAKE A BIG, HAPPY SIP. FOOD IS NEARLY AT HAND.

RACHATZA

Time to wash up again. If you choose to do so, recite the following blessing:

‫ ֲא ֶשר ִק ְד ָשנּו‬,‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם‬,'‫ָברּוְך ַא ָתה ה‬ Baruch atah Adonai Eloheinu
.‫ְב ִמ ְצֹו ָתיו ְו ִצָונּו ַעל ְנ ִטי ַלת ָי ַד ִים‬ melech ha-olam, asher kid'shanu
b'mitzvotav, v'tzivanu al n'tilat

yadayim.

Blessed are You, Lord our God, King of the Universe, who has sanctified us with His
commandments and has commanded us on the washing of the hands.

MOTZI-MATZO

Remember that small matzo piece? The one you didn’t use for the Afikoman? Kindly
take it and place it between two whole matzot. Hold them in your hand and recite the
following blessings before breaking
the top and bottom matzot,

breaking them to bite-size pieces, and passing them around for your
guests to eat:

‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם‬,'‫ָברּוְך ַא ָתה ה‬ Baruch atah Adonai,
.‫ַהּמֹו ִציא ֶל ֶחם ִמן ָה ָאֶרץ‬ Eloheinu melech ha-olam,
hamotzi lechem min ha-aretz.

Blessed are You, Lord our God, King of the Universe, who brings forth bread from the
ground.

‫ ֲא ֶשר ִק ְד ָשנּו‬,‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם‬,'‫ָברּוְך ַא ָתה ה‬ Baruch atah Adonai, Eloheinu
.‫ְב ִמ ְצֹו ָתיו ְו ִצָונּו ַעל ֲא ִכי ַלת ַמ ָצה‬ melech ha-olam, asher kid'shanu
b'mitzvotav v'tzivanu al achilat

matzah.

Blessed are You, Lord our God, King of the Universe, who has sanctified us with His
commandments and has commanded us on the eating of matsa.

42

MAROR

That’s the bitter herbs, celebrating the bitterness of life in bondage. Most people
use horseradish or romaine lettuce.Take a little bit, dip it into the sweet charoset—
enough to sweeten the bite, but not enough to make the bitter taste go away—and
eat after reciting the blessing:

,‫ ֱאֹל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם‬,'‫ָברּוְך ַא ָתה ה‬ Baruch atah Adonai
‫ֲא ֶשר ִק ְד ָשנּו ְב ִמ ְצֹו ָתיו ְו ִצָונּו ַעל ֲא ִכי ַלת‬ Eloheinu melech ha-olam,
asher kid'shanu b'mitzvotav
.‫ָמרֹור‬
v'tzivanu al achilat maror.

Blessed are You, Lord our God, King of the Universe, who has sanctified us with
His commandments and has commanded us on the eating of maror.

KORECH

It’s time to enjoy the whole Passover package by binding together the matzo and
the maror and eating them after reciting the following:

‫ ֵכן ָע ָשה ִה ֵלל ִב ְז ַמן ֶׁש ֵבית‬.‫ֵז ֶכר ְל ִמ ְק ָדׁש ְכ ִה ֵלל‬ Zeicher l'mikdash k'hileil. Kein asah
:‫ַה ִמ ְק ָדׁש ָהָיה ַקָים‬ hileil bizman shebeit hamikdash

hayah kayam. 

In memory of the Temple according to Hillel. This is what Hillel would do when the
Temple existed:

,‫ָהָיה ּכֹוֵרְך ַמ ָצה ּו ָמרֹור ְואֹו ֵכל ְבַי ַחד‬ Hayah koreich pesach,
‫ ַעל ַמּצֹות ּו ְמרוִרים‬:‫ְל ַקֵים ַמה ֶש ֶנ ֱא ַמר‬ matzah, u-maror v'ocheil
b'yachad. L'kayeim mah
.‫יֹא ְכ ֻלהּו‬ shene-emar. “Al matzot

um'rorim yochlu-hu.”

He would wrap the matzo and maror and eat them together, in order to fulfill what is
stated, (Exodus 12:15): “You should eat it upon matsot and marorim.”

43

SHULCHAN ORECH

You’ve made it!This literally means “set the table,” which means it’s time to enjoy
the food. As you do, why not continue the conversation and share some stories of
meaningful Seders past? Here’s one to get you started:

THE FAMOUS PHARAOH AT MY SEDER/ BY SHIRA TELUSHKIN

As kids, my sister and I would write up Passover skits and musicals each year for the Seder, imag-
ining if the whole story had happened in the rad 1960s, or transplanting Moses and Pharaoh to a
hairdresser salon for a quick chat. One year, when I was about 11, the actor Kirk Douglas joined
us at our Upper West Side apartment for the Seder, and insisted he take part in a skit. I don’t
remember what premise we had dreamed up that year, but I do remember his take on Pharaoh: In
character, he commanded we show him some gratitude for letting Moses live. “You think I don’t
know who my daughter brought home?” he asked. He wanted to remind us that every villain, in
his own mind, is a hero. 

Pharaoh is sometimes pitied as an unwilling villain, given the way God hardened his heart.
But as one awesome Jewish teaching points out, God doesn’t always harden his heart. Usually,
he strengthens it. In other words, God keeps Pharaoh strong and without fear in the face of the
plagues, and thus preserves his free will by ensuring he doesn’t just free the Israelites out of fear. A
decision made in fear is not true free will. As the Rev. William Sloane Coffin said, “If your heart is
full of fear, you won’t seek truth; you’ll seek security.”

SEDER: THE SECOND PART

At this point, some of us are in what medical professionals and rabbinic sages
alike describe as “food coma,” too stuffed with brisket and wine and matzot to
go any further. For everyone’s benefit, then, we’ve designed a short-short-short
version that lets you squeeze a little bit more meaning out of this special night
without feeling too exhausted.

TZAFUN

Now, by this point, someone would’ve found the Afikoman. Once it is retrieved and
presented by the children to the Seder’s leader, the leader must negotiate a small
payment for its return. Some families offer fancy presents, others symbolic gifts.
You do you. Once the Afikoman has been redeemed, give a little piece of it to each
guest. From this point on, it is forbidden to eat anything else.There are still two
cups of wine left to drink, though…

44

BARECH

Traditionally, this is where we say a blessing to thank God for the meal we’ve just
enjoyed.We’d like to offer a different approach: Going around the table, have every
person speak from the heart and bless the person sitting next to them.

THE THIRD CUP

POUR YOURSELF THAT THIRD CUP OF WINE, SAY THE FOLLOWING BLESSING,
AND DRINK:

‫ ֱאל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם‬,'‫ ָברּוְך ַא ָתה ה‬Baruch Atah Adonai, Eloheinu
.‫ ּבֹוֵרא ְפִרי ַה ָג ֶפן‬Melech haolam, borei p’ri hagafen.

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

ELIJAH’S CUP

Grab the fanciest goblet-like cup you’ve got, fill it with wine, and open the door to
welcome in the Prophet Elijah.Why? Because the whole point of the Seder is to
make sure everyone understands that redemption isn’t an abstract concept—it’s
a distinct possibility, something to work toward and believe in. (Alternatively, you
can follow the time-honored Oppenheimer tradition and open the door for Elijah
before the meal; that way, by the end of the Seder, when the kids notice that all
the wine is gone you can just blame it on the ancient prophet and make everyone
excited.)

RECITE THE FOLLOWING:

‫ְש ֹפְך ֲח ָמ ְתָך ֶאל־ ַהּגֹוִים ֲא ֶשר לֹא ְי ָדעּוָך ְו ַעל־‬
‫ ִכי ָא ַכל ֶאת־ ַי ֲע ֹקב‬.‫ַמ ְמ ָלכֹות ֲא ֶשר ְב ִש ְמָך לֹא ָקָראּו‬
‫ ְש ָפְך־ ֲע ֵלי ֶהם ַז ֲע ֶמָך ַו ֲחרֹון ַא ְפָך‬.‫ְו ֶאת־ ָנֵוהּו ֵה ַשּמּו‬

.'‫ ִתְרדֹף ְב ַאף ְו ַת ְש ִמי ֵדם ִמ ַת ַחת ְש ֵמי ה‬.‫ַי ִשי ֵגם‬

45

Shfoch chamatcha el hagoyim heishamu. Shfoch Aleihem zamech
asher lo y’da’ucha v’al mamlachot vacharon apcha yasigaim. Tirdof
asher b’shimcha lo kara’u. Ki b’af v’tashmidaim mitachat shmay
achal et Ya’akov v’et naveihu
Adonai.

Pour your wrath upon the nations that did not know You and upon the kingdoms that
did not call upon Your Name! Since they have consumed Ya’akov and laid waste his
habitation (Psalms 79:6-7). Pour out Your fury upon them and the fierceness of Your
anger shall reach them (Psalms 69:25)! You shall pursue them with anger and eradicate

them from under the skies of the Lord (Lamentations 3:66).

46

HALLEL

A leftover from the days of theTemple, this prayer was said alongside the sacrifice
of animals. Ours is an abridged version.

FEEL FREE TO ASK YOUR GUESTS: WHAT’S SOMETHING WE COULD SACRIFICE THIS
YEAR? AND TOWARD WHAT END?

‫ ִכי ָג ַבר‬.‫ ַש ְבחּוהּו ָכל ָה ֻא ִמים‬,‫ַה ְללּו ֶאת ה' ָכל ּגֹוִים‬ Hal'lu et Adonai, kol goyim,
‫ הֹודּו ַליי ִכי‬.‫ ַה ְללּוָיּה‬.‫ ֶו ֱא ֶמת ה' ְלעֹו ָלם‬,‫ָע ֵלינּו ַח ְסּדֹו‬ shab'chu-hu, kol ha-umeem. Ki
‫ ֹיא ַמר ָנא ִי ְשָר ֵאל ִכי ְלעֹו ָלם‬.‫טֹוב ִכי ְלעֹו ָלם ַח ְסּדֹו‬ gavar aleinu chasdo, ve-emet Adonai
‫ ֹיא ְמרּו‬.‫ יֹא ְמרּו ָנא ֵבית ַא ֲהרֹן ִכי ְלעֹו ָלם ַח ְסּדֹו‬.‫ַח ְסּדֹו‬ l'olam, hal'luyah. Hodu l'Adonai
ki tov, ki l'olam chasdo.Yomar na
.‫ָנא ִיְר ֵאי ה' ִכי ְלעֹו ָלם ַח ְסּדֹו‬ yisra-eil, ki l'olam chasdo.Yomru na
veit aharon, ki l'olam chasdo. Yomru

na yirei Adonai, ki l'olam chasdo.

Praise the name of the Lord, all nations; extol Him all peoples. Since His kindness has
overwhelmed us and the truth of the Lord is forever. Halleluyah! Thank the Lord, since
He is good, since His kindness is forever. Let Israel now say, “Thank the Lord, since He

is good, since His kindness is forever.” Let the House of Aharon now say, “Thank the
Lord, since He is good, since His kindness is forever.” Let those that fear the Lord now

say, “Thank the Lord, since He is good, since His kindness is forever.” (Psalms 117-
118:4)

‫ ָא ָנא‬.‫ הֹו ִשי ָעה ָנא‬,'‫ ָא ָנא ה‬.‫ הֹו ִשי ָעה ָנא‬,'‫ָא ָנא ה‬ AnaAdonaihoshi-ahna.AnaAdonai
.‫ ַה ְצ ִלי ָחה ָנא‬,'‫ ָא ָנא ה‬.‫ ַה ְצ ִלי ָחה ָנא‬,'‫ה‬ hoshi-ah na. Ana Adonai hatzlichah

na. Ana Adonai hatzlichah na

Please, Lord, save us now; please, Lord, give us success now! (Psalms 118:25)

47

THE FOURTH CUP

POUR YOURSELF THAT FOURTH CUP OF WINE, SAY THE FOLLOWING BLESSING,
AND DRINK:

‫ ֱאל ֵהינּו ֶמ ֶלְך ָהעֹו ָלם ּבֹוֵרא ְפִרי‬,'‫ ָברּוְך ַא ָתה ה‬Baruch Atah Adonai, Eloheinu
.‫ ַה ָג ֶפן‬Melech haolam, borei p’ri hagafen.

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

NIRTZAH

This is it.We’ve reached the end. Before we sing some songs or succumb to sleep,
we need to declare the Seder officially over:

.‫ ְכ ָכל ִמ ְש ָפטֹו ְו ֻח ָקתֹו‬,‫ֲח ַסל ִסּדּור ֶפ ַסח ְכ ִה ְל ָכתֹו‬ Chasal sidur pesach k'hilchato,
‫ ָזְך ׁשֹו ֵכן‬.‫ַכ ֲא ֶשר ָז ִכינּו ְל ַס ֵדר אֹותֹו ֵכן ִנ ְז ֶכה ַל ֲעׂשֹותֹו‬ k'chol mishpato v'chukato. Ka-asher
‫ ְב ָקרֹוב ַנ ֵהל ִנ ְט ֵעי‬.‫ קֹו ֵמם ְק ַהל ֲע ַדת ִמי ָמ ָנה‬,‫ְמעֹו ָנה‬ zachinu l'sadeir oto, kein nizkeh
la-asoto. Zach shochein m'onah,
.‫ַכ ָנה ְפדּוִים ְל ִצּיֹון ְבִר ָנה‬ komeim k'hal adat mi manah.
B'karov naheil nitei chanah, p'duyim

l'tzion b'rinah.

Completed is the Seder of Pesach according to its law, according to all its judgement
and statute. Just as we have merited to arrange it, so too, may we merit to do [its sacri-
fice]. Pure One who dwells in the habitation, raise up the congregation of the commu-
nity, which whom can count. Bring close, lead the plantings of the sapling, redeemed,

to Zion in joy.

.‫ ְל ָש ָנה ַה ָב ָאה ִבירּו ָש ָל ִים ַה ְבנּוָיה‬L'shana Haba'ah b'Y’rushalayim
ha’bnuyah!

Next year, let us be in the built Jerusalem!

48

‫‪PASSOVER SONGS‬‬

‫‪You did it!We hope you had a wonderful and meaningful Seder, and we're honored‬‬
‫‪to have been a part of it. Now that you've read the story and sipped the wine,‬‬
‫‪why not sing a few songs?We have a treasure trove of modern classics from‬‬
‫‪Unorthodox's geniuses-in-residence for you, if you're so inclined. Just go to:‬‬
‫‪http://bit.ly/UnorthodoxPassoverSongs‬‬

‫‪OTHERWISE, WHY NOT FINISH THE EVENING WITH THESE TWO TRADITIONAL‬‬
‫?‪CHESTNUTS‬‬

‫‪ECHAD MI YODE'A‬‬

‫ֶא ָחד ִמי יֹו ֵד ַע?‬
‫ֶא ָחד ֲא ִני יֹו ֵד ַע‪ֶ :‬א ָחד ֱאֹל ֵהינּו ֶש ַב ָש ַמים ּו ָב ָאֶרץ‪.‬‬

‫ְש ַנִים ִמי יֹו ֵד ַע?‬
‫ְש ַנִים ֲא ִני יֹו ֵד ַע‪ְ :‬ש ֵני ֻלחֹות ַה ְבִרית‪ֶ .‬א ָחד ֱאֹל ֵהינּו ֶש ַב ָש ַמים ּו ָב ָאֶרץ‪.‬‬

‫ְשל ָשה ִמי יֹו ֵד ַע?‬
‫ְשל ָשה ֲא ִני יֹו ֵד ַע‪ְ :‬של ָשה ָאבֹות‪ְ ,‬ש ֵני ֻלחֹות ַה ְבִרית‪ֶ ,‬א ָחד ֱאֹל ֵהינּו ֶש ַב ָש ַמים ּו ָב ָאֶרץ‪.‬‬

‫ַאְר ַבע ִמי יֹו ֵד ַע?‬
‫ַאְר ַבע ֲא ִני יֹו ֵד ַע‪ַ :‬אְר ַבע ִא ָמהֹות‪ְ ,‬של ָשה ָאבֹות‪ְ ,‬ש ֵני ֻלחֹות ַה ְבִרית‪ֶ ,‬א ָחד ֱאֹל ֵהינּו ֶש ַב ָש ַמים ּו ָב ָאֶרץ‪.‬‬

‫ֲח ִמ ָשה ִמי יֹו ֵד ַע?‬
‫ֲח ִמ ָשה ֲא ִני יֹו ֵד ַע‪ֲ :‬ח ִמ ָשה חּו ְמ ֵשי תֹוָרה‪ַ ,‬אְר ַבע ִא ָמהֹות‪ְ ,‬של ָשה ָאבֹות‪ְ ,‬ש ֵני ֻלחֹות ַה ְבִרית‪ֶ ,‬א ָחד ֱאֹל ֵהינּו ֶש ַב ָש ַמים‬

‫ּו ָב ָאֶרץ‪.‬‬

‫ִש ִָשה ִמי יֹו ֵד ַע?‬
‫ִש ִָשה ֲא ִני יֹו ֵד ַע‪ִ :‬ש ָשה ִסְדֵרי ִמ ְש ָנה‪ֲ ,‬ח ִמ ָשה חּו ְמ ֵשי תֹוָרה‪ַ ,‬אְר ַבע ִא ָמהֹות‪ְ ,‬של ָשה ָאבֹות‪ְ ,‬ש ֵני ֻלחֹות ַה ְבִרית‪ֶ ,‬א ָחד‬

‫ֱאֹל ֵהינּו ֶש ַב ָש ַמים ּו ָב ָאֶרץ‪.‬‬

‫ִש ְב ָעה ִמי יֹו ֵד ַע?‬

‫‪49‬‬