peschac

With complete English translation and transliteration

הגדה של פסח

Passover

Haggadah

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Chag Cherut Sameach

Have a happy PassoverBoaz and Yariv Binnun

Founders eTeacherGroup.com

Our grandfather, Aharon Rosen, was an expert Hebrew teacher for new immigrants.

He knew, having been an immigrant himself, that the best way to learn a new

language and culture was to be brought into it with warmth and outstretched arms,

as well as an appreciation of one’s original culture and language. He understood

the challenge of learning a new language and he built a unique system that

helped thousands of people learn Hebrew.

Today, here at eTeacher, we follow his principles of learning by welcoming our

hundreds of thousands of students worldwide into Hebrew language and culture with

warmth and a friendly face. We appreciate the amount of effort and commitment

it takes to learn a new language and we use our very best resources in order to

make that dream of learning a new language come true for our students.

This festival of freedom, Passover, also known as “zman cheruteinu” - the season

of our freedom, involves the greatest retelling of our nation’s story - the Exodus

from Egypt. It is a time that families come together to discuss the notion of

freedom, what it involves and how we bring freedom to others who may not yet

enjoy it. Part of enjoying freedom is knowing that we can speak freely; that we

are not bound by the darkness of misunderstanding or the oppression that our

busy lives can bring; that we can embrace light and opportunity. This Passover,

we have created a Haggadah for you and your family to use, to help you better

understand the holiday’s customs and to help you in your study of the Hebrew

language by providing full translation and transliteration of the Hebrew text in

your native language.

In Exodus 6:6, God says, “I will redeem you with an outstretched arm - וגאלתי Here at eTeacher, we welcome you with open arms and wish .”אתכם בזרוע נטויה

you and your family a happy and joyous festival season.

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To learn more about our courses visit:

Our Passover meal is called a seder, which means “order” in Hebrew,

because we go through 14 specific steps as we retell the story of our

ancestors’ liberation from slavery.

Some people like to begin their seder by reciting or singing the

names of the 14 steps - this will help you keep track of how far away

the main course is!

} Kiddush (the blessing over wine) } kadeish קדש } Ritual hand-washing in preparation for the seder } urchatz ורחץ

} Dipping a green vegetable in salt water } karpas כרפס } Breaking the middle matzah } yachatz יחץ } Telling the story of Passover } magid מגיד

} Ritual hand-washing in preparation for the meal } rachtza רחצה } The blessing over the meal and matzah } motzi matzah מוציא מצה

} Dipping the bitter herb in sweet charoset } maror מרור } Eating a sandwich of matzah and bitter herb } koreich כורך

} Eating the meal! } shulchan oreich שלחן עורך } Finding and eating the Afikomen } tzafoon צפון

} Saying grace after the meal and inviting Elijah the Prophet } bareich ברך } Singing songs that praise God } hallel הלל

} Ending the seder and thinking about the future } nirtzah נרצה

Haseder הסדרThe Order of the Seder



3

Share this with your friends!

We begin this holiday, like almost every other Jewish holiday, by

lighting candles.

וצונו להדליק נר של יום טוב. נו במצותיו לך העולם, אשר קדש ינו מ יי אלה ברוך אתה

Baruch atah Adonai, Eloheinu melech haolam, asher kidishanu bemitzvotav

vetzivanu, le hadlik ner shel Yom Tov.

Blessed are You, Eternal our God, Ruler of the Universe, who has commanded

us to kindle the lights of this festival day.

Blessing for a new moment - Shehechiyanu

ברוך אתה יי אלהינו מלך העולם, שהחינו וקימנו והגיענו לזמן הזה.

Baruch atah Adonai, Eloheinu melech ha-olam, she’hecheyanu v'ki'manu v'higi-

anu laz'man hazeh.

Blessed are You, Eternal our God, Ruler of the Universe, who has kept us alive,

raised us up, and brought us to this happy moment.

הדלקת נרותLighting the Candles

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The following Seder is for a weeknight.

(On Shabbat we add the words in parentheses)

ויהי ערב ויהי בקר יום הששי. ויכלו השמים והארץ וכל צבאם. ויכל אלקים ביום השביעי

מלאכתו אשר עשה וישבת ביום השביעי מכל מלאכתו אשר עשה. ויברך אלהים את יום

רא אלהים לעשות. השביעי ויקדש אותו כי בו שבת מכל מלאכתו אשר ב

Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz v’choltzva’am.

Vay’chal Elohim bayom hashvi’i, m'lachto asher asah, vayishbot bayom hashvi-i,

mikol-mlachto asher asah. Vay'vareich Elohim, et-yom hashvi’i, vay'kadeish oto,

ki vo shavat mikol-mlachto, asher-bara Elohim la-asot.

And there was evening and there was morning, the sixth day. Now the heavens

and all their host were completed. And on the seventh day God finished the work

of creation. And God blessed the seventh day and made it holy, for on that day

God rested from work and ceased creating.

ברוך אתה יי אלהינו מלך העולם בורא פרי הגפן.

Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen. Blessed are

You, Eternal our God, Ruler of the Universe, who creates the fruit of the vine.

Kadeish קדשThe blessing over wine



5w w w . eTe a c h e r B i b l i c a l . c o m





ברוך אתה יי אלהינו מלך העולם, אשר בחר בנו מכל עם ורוממנו מכל לשון וקדשנו במצותיו.

ותתן לנו יי אלהינו באהבה )שבתות למנוחה( מועדים לשמחה, חגים וזמנים לששון, את

יום )השבת הזה ואת יום( חג המצות הזה, זמן חרותנו )באהבה(, מקרא קדש, זכר ליציאת

מצרים. כי בנו בחרת ואותנו קדשת מכל העמים, )ושבת( ומועדי קדשך )באהבה וברצון,(

בשמחה ובששון הנחלתנו. ברוך אתה יי, מקדש )השבת( ישראל והזמנים.

Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am,

v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu

b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom

(hashabat hazeh v'et-yom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,)

mikra 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, Eternal our God, Ruler of the Universe, Who has chosen us from

among all people, and languages, and made us holy through Your mitzvot, giving

us lovingly [Shabbat for rest] festivals for joy, and special times for celebration,

this [Shabbat and this] Passover, this [given in love] this sacred gathering to

commemorate the Exodus from Egypt. You have chosen us, You have shared Your

holiness with us among all other peoples. For with [Shabbat and] festive revelations

of Your holiness, happiness and joy You have granted us [lovingly] joyfully the

holidays. Blessed are You, God, Who sanctifies [Shabbat], Israel and the festivals.

Drink the first glass of wine!








Water is refreshing, cleansing, and clear, so it’s easy to understand why

so many cultures and religions use water for symbolic purification. We

will wash our hands twice during our seder: now, with no blessing, to get

us ready for the rituals to come; and then again later, we’ll wash with a

blessing, preparing us for the meal, which Judaism thinks of as a ritual

in itself. (The Jewish obsession with food is older than you thought!)

To wash your hands, you don’t need soap, but you do need a cup to

pour water over your hands. Pour water on each of your hands three

times, alternating between your hands. If the people around your table

don’t want to get up to walk all the way over to the sink, you could pass

a pitcher and a bowl around so everyone can wash at their seats… just

be careful not to spill!

Too often during our daily lives we don’t stop and take the moment

to prepare for whatever it is we’re about to do. Here is our chance.

Urchatz ורחץHandwashing








Karpas כרפס Dipping a green vegetable in salt water

Passover, like many of our holidays, combines the celebration of an

event from our Jewish memory with recognition of the cycles of nature.

As we remember our ancestors’ liberation, we also recognize the stirrings

of spring and rebirth happening in the world around us. The symbols on

our table bring together elements of both kinds of celebration.

We now take a vegetable, representing our joy at the dawning of spring

after our long, cold winter. Most families use a green vegetable such as

parsley or celery, but some families from Eastern Europe have a tradition

of using a boiled potato since greens were hard to come by at Passover

time. Whatever symbol of spring and sustenance we’re using, we now

dip it into salt water, a symbol of the tears our ancestors shed as slaves.

Before we eat it, we recite a short blessing:

ברוך אתה יי, אלהינו מלך העולם, בורא פרי האדמה:

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

Blessed are You, Eternal our God, Ruler of the Universe, creator of the fruits

of the earth.








There are three pieces of matzah stacked on the table. We now break

the middle matzah into two pieces. The host should wrap up the larger of

the pieces and, at some point between now and the end of dinner, hide

it. This piece is called the afikomen, literally “dessert” in Greek. After

dinner, the guests will have to hunt for the afikomen in order to wrap up

the meal… and win a prize!

We eat matzah in memory of the quick flight of our ancestors from

captivity. As slaves, they faced many false starts before finally being let

go. So when the word of their freedom came, they took whatever dough

they had and ran with it before it had the chance to rise, leaving it looking

something like what we call matzah.

Uncover and hold up the three pieces of matzah and say:

הא לחמא עניא די אכלו אבהתנא בארעא דמצרים. כל דכפין ייתי וייכל, כל דצריך ייתי

ויפסח. השתא הכא, לשנה הבאה בארעא דישראל. השתא עבדי, לשנה הבאה בני חורין.

Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol 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.

Yachatz יחץBreaking the middle matzah








This is the bread of affliction, which our ancestors ate in the land of Egypt. Let

all who are hungry come and eat. Let all who are in need, come and share the

Pesach meal. This year, we are here. Next year, in the land of Israel. This year, we

are slaves. Next year, we will be free.

Written in Aramaic, this statement begins the narration of the Seder

by inviting the hungry to our table. Aramaic, Jewish legend has it, is

the one language which the angels do not understand. Why then is Ha

Lachma spoken in Aramaic?

To teach us that where there is hunger, no one should rely upon

the angels, no one should pray to the heavens for help. We know

the language of the poor, for we were poor in the land of Egypt. We

know that we are called to feed the poor and to call them to join our

celebration of freedom.

Refill the wine cups, but don’t drink yet








Pour the second glass of wine for everyone

The Haggadah doesn’t tell the story of Passover in a linear fashion.

It jumps from place to place, including stories of our sages, songs of

praise, questions for discussion, as well as an abridged recitation of the

story of the Exodus itself. We get an impressionistic collection of songs,

images, and stories of both the Exodus and from Passover celebrations

through the centuries. Some believe that minimizing the role of Moses

keeps us focused on the miracles God performed for us. Others insist

that this woven collection of retellings reminds us of the role that every

member of the community has in bringing about positive change.

} The Four Questions } Ma Nishtana מה נשתנה

The formal telling of the story of Passover is framed as a discussion with

lots of questions and answers. The tradition that the youngest person asks

the questions reflects the centrality of involving everyone in the seder.

The rabbis who created the set format for the seder gave us the Four

Questions to help break the ice in case no one had their own questions.

Asking questions is a core tradition in Jewish life. If everyone at your seder

is around the same age, perhaps the person with the least seder experience

can ask them - or everyone can sing them all together.

Magid מגידTelling the story of Passover



11


מה נשתנה הלילה הזה מכל הלילות?

Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?

Why is this night of Passover different from all other nights of the year?

שבכל הלילות אנו אוכלין חמץ ומצה, הלילה הזה - כולו מצה.

She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah.

On all other nights, we eat either leavened or unleavened bread, why on this night

do we eat only matzah?

שבכל הלילות אנו אוכלין שאר ירקות, - הלילה הזה מרור.

Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror.

On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?

שבכל הלילות אין אנו מטבילין אפילו פעם אחת, - הלילה הזה שתי פעמים.

Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat. Ha-lai-lah hazeh sh'tei p'ameem.

On all other nights, we do not dip vegetables even once, why on this night do we

dip greens into salt water and bitter herbs into sweet haroset?

שבכל הלילות אנו אוכלין בין יושבין ובין מסבין, - הלילה הזה כלנו מסבין.

Sheb’khol ha-lei-lot anu och-leem bein yo-shveen u-vein m’su-been, ha-lailah

hazeh kulanu m’subeen.

On all other nights, everyone sits up straight at the table, why on this night do

we recline and eat at leisure?

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עבדים היינו היינו. עתה בני חורין.

Avadim hayinu hayinu. Ata b’nei chorin.

We were once slaves. Now we are free.

We were slaves to Pharaoh, and God took us of there with a strong

hand and outstretched arm. Had God not brought our ancestors out of

captivity, then even today we and our children and our grandchildren

would still be slaves. Even if we were all wise, knowledgeable scholars and

Torah experts, we would still be obligated to tell the story of the Exodus.

} The Four sons } Arbaah Habanim ארבעה הבנים

In four different passages the Bible commands that we instruct our

children about the Exodus.

"Why this reiteration?" asked the teachers of the Tradition. Because

there are different kinds of children - different kinds of people - with

different attitudes and abilities

ברוך המקום, ברוך הוא. ברוך שנתן תורה לעמו ישראל, ברוך הוא. כנגד ארבעה בנים דברה תורה. אחד חכם, ואחד רשע, ואחד תם, ואחד שאינו יודע לשאול.

Baruch hamakom, baruch hu. Baruch shenatan torah l'amo yisra-eil, baruch hu.

K'neged arba-ah vanim dib'rah torah. Echad chacham, v'echad rasha, v'echad

tam, v'echad she-eino yodei-a lishol.

The Torah speaks of four types of children: one is wise, one is wicked, one

is simple, and one does not know how to ask.








חכם מה הוא אומר? מה העדות והחקים והמשפטים אשר צוה יי אלהינו אתכם? ואף אתה אמר לו כהלכות הפסח: אין מפטירין אחר הפסח אפיקומן.

Chacham mah hu omeir? Mah ha-eidot v'hachukim v'hamishpatim, asher tzivah

Adonai Eloheinu etchem? V'af atah emor lo k'hilchot hapesach. Ein maftirin achar

hapesach afikoman.

The Wise One asks: "What is the meaning of the laws and traditions God has

commanded?" (Deuteronomy 6:20) You should teach him all the traditions of

Passover, even to the last detail.

רשע מה הוא אומר? מה העבדה הזאת לכם? לכם - ולא לו. ולפי שהוציא את עצמו מן הכלל כפר בעקר. ואף אתה הקהה את שניו ואמר לו: בעבור זה עשה יי לי בצאתי

ממצרים. לי - ולא לו. אילו היה שם, לא היה נגאל.

Rasha, mah hu omer? Mah ha-avodah ha-zot lachem? Lachem v’lo lo. Ul'fi shehotzi

et atzmo min hak'lal, kafar ba-ikar. V'af atah hakheih et shinav, ve-emor lo. Ba-avur

zeh, asah Adonai li, b'tzeiti mimitzrayim, li v'lo lo. Ilu hayah sham, lo hayah nigal.

The Wicked One asks: "What does this ritual mean to you?" (Exodus 12:26)

By using the expression "to you" he excludes himself from his people and denies

God. Shake his arrogance and say to him: "It is because of what the Lord did for

me when I came out of Egypt..." (Exodus 13:8) "For me" and not for him -- for

had he been in Egypt, he would not have been freed.

תם מה הוא אומר? מה זאת? ואמרת אליו: בחזק יד הוציאנו יי ממצרים, מבית עבדים.

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

mimitzrayim mibeit avadim.

The Simple One asks: "What is all this?" You should tell him: "It was with a

mighty hand that the Lord took us out of Egypt, out of the house of bondage."








ושאינו יודע לשאול - את פתח לו, שנאמר: והגדת לבנך ביום ההוא לאמר, בעבור זה עשה יי לי בצאתי ממצרים.

V'she-eino yodei-a lishol, at p'tach lo. Shene-emar. V'higadta l'vincha, bayom hahu

leimor. Ba-avur zeh asah Adonai li, b'tzeiti mimitzrayim.

As for the One Who Does Not Know How To Ask, you should open the

discussion for him, as it is written: "And you shall explain to your child on that day,

'It is because of what God did for me when I came out of Egypt." (Exodus 13:8).

Do you see yourself in any of these children?

At times we all approach different situations like each of these children.

How do we relate to each of them?

Our story starts in ancient times with Abraham, the first person to believe

in one God. The idea of one God, invisible and all-powerful, inspired him

to leave his family and begin a new people in Canaan, the land that would

one day bear his grandson Jacob’s adopted name, Israel.

God had made a promise to Abraham that his family would become

a great nation, but this promise came with a frightening vision of the

troubles along the way: “Your descendants will dwell for a time in a land

that is not their own, and they will be enslaved and afflicted for four

hundred years; however, I will punish the nation that enslaved them,

and afterwards they shall leave with great wealth.”

Raise the glass of wine and say:

נו. ינו ול והיא שעמדה לאבות

V’hi she-amda l’avoteinu v’lanu.

This promise has sustained our ancestors and us








Jacob, son of Isaac, son of Abraham, journeyed with his family to the

land of Egypt. Why did Jacob journey to Egypt? Because Joseph, his son

by his beloved Rachel, had become prime minister to Pharaoh, king of

Egypt. When a famine broke out in Canaan, Joseph asked his father and

all his family to join him there. Then Joseph granted his father and his

brothers land, as Pharaoh commanded. And Israel dwelt in the land of

Goshen; and they were fruitful and multiplied exceedingly.

The years passed and Joseph died, as did all of his his brothers, and

all that generation. A new Pharaoh rose over Egypt, who knew nothing

of Joseph. Pharaoh and his advisers grew alarmed by this great nation

growing within their borders, so they enslaved the people of Israel. They

were forced to perform hard labor and act as servants. Pharoah feared that

even as slaves, the Israelites might grow strong and rebel. So he decreed

that Israelite baby boys should be drowned, to prevent the Israelites from

overthrowing those who had enslaved them.

One couple, Amram and Yocheved, refused to kill their newborn son.

Instead, they hid him in their hut for three months. When his cries became

too loud Yocheved placed him in a basket on the river. Their daughter

Miriam watched to ensure the child had a safe passage.

Pharaoh's daughter came to bathe in the river and she discovered the

basket. She felt pity for the helpless child and decided to keep him as

her own. She named him Moshe (Moses), which means "drawn from the

water." Bravely, Miriam asked the princess if she needed a nurse to help

her with the baby. The princess said yes, and so it happened that Yocheved

was able to care for her own son and teach him about his heritage.








Moses could have lived at Pharaoh's palace forever, but he could not ignore

the suffering of his people. Once when he saw an Egyptian beating an Israelite

slave, he could not control his anger, and he killed the Egyptian. Knowing

his life would be in danger once the news of this deed spread, Moses fled

to the land of Midian, where he became a shepherd.

One day, while tending sheep on Mount Horeb, Moses saw a bush that

seemed to be on fire, but was not burning up. From the bush, he heard

God's voice calling him. God said, "I am the God of your ancestors. I have

seen the suffering of the Israelites and have heard their cries. I am ready

to take them out of Egypt and bring them to a new land, a land flowing

with milk and honey."

God told Moses to return to Egypt to bring the message of freedom to

the Israelites and to warn Pharaoh that God would bring plagues upon

the Egyptians if he did not let the slaves go free. Moses was such a

humble man that he could not imagine being God's messenger. “I will

be with you,” God promised Moses. With this assurance and challenge,

Moses set out for Egypt.

When Moses asked Pharaoh to free the Israelites, he refused. It was only

then that God brought ten plagues on the Egyptians. Each one frightened

Pharaoh, and each time he promised to free the slaves. But when each

plague ended, Pharaoh did not keep his word. It was only after the last

plague, the death of the firstborn of the Egyptians, that Pharaoh agreed

to let the Israelites go. And so it was that God brought us forth out of

Egypt, with a mighty hand and an outstretched arm.








לישראל, ברוך הוא. שהקדוש ברוך הוא חשב את הקץ, לעשות ברוך שומר הבטחתו

כמו שאמר לאברהם אבינו בברית בין הבתרים.

Baruch shomayr hav-tach-ato l'yeesrael, baruch hoo. Sheh-ha-kadosh baruch

hoo cheeshayv et ha-kaytz la'asot kama sheh-amar l'avraham aveenoo bivreet

bayn ha-betareem.

Praised be God who kept the promise to Israel; praised be the Eternal. The Holy

One predetermined the time for our final deliverance in order to fulfill the pledge

to our father Abraham in a covenant.

} The Ten Plagues } Aseret Hamakot עשרת המכות

As we rejoice at our deliverance from slavery, we acknowledge that our

freedom was hard-earned. We regret that freedom came at the cost of

others’ suffering, for we are all made in the image of God. We pour out

a drop of wine as we recite each of the plagues.

Dip a finger or a spoon into your wine glass

for a drop for each plague

These are the ten plagues which God brought down on the Egyptians:

} sh’chin } rachtza שחין } Hail } barad ברד

} Locusts } arbeh ארבה } Darkness } choshech שך חmakat b’chorot מכת בכורות

} Death of the Firstborn }

} Blood } dam דם } Frogs } tzfardeiya ע צפרד

} Lice } kinim כנים } Beasts } arov ערוב } dever } magid בר ד








Seder of our Sages: Telling of the Story.

מעשה ברבי אליעזר ורבי יהושע ורבי אלעזר בן עזריה ורבי עקיבא ורבי טרפון שהיו והיו מספרים ביציאת מצרים כל אותו הלילה עד שבאו תלמידיהם מסבין בבני ברק,

ואמרו להם: רבותינו, הגיע זמן קריאת שמע של שחרית.

Ma-aseh b'rabi Eli-ezer, v'rabi Y'hoshua, v'rabi Elazar ben azaryah, v'rabi Akiva,

v'rabi Tarfon, she-hayu m'subin bivnei vrak, v'hayu m'sap'rim bitzi-at mitzrayim,

kol oto halaylah, ad sheba-u talmideihem v'am'ru lahem. Raboteinu, higi-a z'man

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

It once happened that Rabbis Eliezer, Joshua, Elazar ben Azaryah, Akiva and Tarfon were

reclining at the seder table in Bnei Brak. They spent the whole night discussing the Exodus

until their students came and said to them: "Rabbis, it is time for us to recite the Shema.”.

מצרים יציאת זכיתי שתאמר ולא שנה, שבעים כבן אני הרי עזריה: בן אלעזר אמר בלילות עד שדרשה בן זומא: שנאמר, למען תזכר את יום צאתך מארץ מצרים כל ימי חייך ימי חייך הימים, כל ימי חייך - הלילות. וחכמים אומרים: ימי חייך העולם הזה,

כל ימי חייך להביא לימות המשיח.

Amar rabi Elazar ben Azaryah. Harei ani k'ven shivim shanah, v'lo zachiti, shetei-ameir

y'tzi-at mitzrayim baleilot. Ad shed'rashah ben zoma. Shene-emar: l'ma-an tizkor,

et yom tzeitcha mei-eretz mitzrayim, kol y'mei chayecha. 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 hamashi-ach.

Rabbi Elazar ben Azaryah said: "I am a seventy-year old man and I have not succeeded

in understanding why the Exodus from Egypt should be mentioned at night, until

Ben Zoma explained it by quoting: "In order that you may remember the day you

left Egypt all the days of your life." The Torah adds the world “all” to the phrase the

days of your life to indicate that the nights are meant as well. The sages declare that

"the days of your life" means the present world and “all” includes the messianic era.








Dayeinu דיינו

The plagues and our subsequent redemption are but one example of

the care God has shown for us in our history. Had God but done any one

of these kindnesses, it would have been enough - dayeinu.

ים, דינו. אלו הוציאנו ממצר

Ilu hotzi hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu.

If God had only taken us out of Egypt, that would have been enough!

נו את־התורה, דינו. אלו נתן ל

Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah, Dayeinu.

If God had only given us the Torah, that would have been enough.

אלו הוציאנו ממצרים, ולא עשה בהם שפטים, דיינו.

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

Had God brought us out of Egypt, and not executed judgments against the

Egyptians, It would have been enough - Dayeinu.

אלו עשה בהם שפטים, ולא עשה באלהיהם, דיינו.

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

Had God executed judgments against the Egyptians, and not their gods, It would

have been enough - Dayeinu.








אלו עשה באלהיהם, ולא הרג את בכוריהם, דיינו.

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

Had God executed judgments against their gods and not put to death their

firstborn, It would have been enough - Dayeinu.

אלו הרג את בכוריהם, ולא נתן לנו את ממונם, דיינו.

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

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

been enough - Dayeinu.

אלו נתן לנו את ממונם, ולא קרע לנו את הים, דיינו.

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

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

enough - Dayeinu.

אלו קרע לנו את הים, ולא העבירנו בתוכו בחרבה, דיינו.

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

Had God split the Sea for us, and not led us through it on dry land, It would


אלו העבירנו בתוכו בחרבה, ולא שקע צרנו בתוכו, דיינו.

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

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




21


אלו שקע צרנו בתוכו, ולא ספק צרכנו במדבר ארבעים שנה, דיינו.

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

Had God sunk our foes in it, and not satisfied our needs in the desert for forty

years, It would have been enough - Dayeinu.

אלו ספק צרכנו במדבר ארבעים שנה, ולא האכילנו את המן, דיינו.

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

Had God satisfied our needs in the desert for forty years, and not fed us the

manna, It would have been enough - Dayeinu.

אלו האכילנו את המן, ולא נתן לנו את השבת, דיינו.

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

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

enough - Dayeinu.

אלו נתן לנו את השבת, ולא קרבנו לפני הר סיני, דיינו.

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

Had God given us the Sabbath, and not brought us to Mount Sinai, It would


אלו קרבנו לפני הר סיני, ולא נתן לנו את התורה, דיינו.

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

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





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אלו נתן לנו את התורה, ולא הכניסנו לארץ ישראל, דיינו.

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

Had God given us the Torah, and not brought us into Israel, It would have


The Passover Symbols

Rabbi Gamliel, the head of the Sanhedrin (rabbinical court) near of the

end of the Second Temple Period (first century CE), said one must discuss

the three symbols of Passover as part of the Seder:

Pesach פסח

(Point to the Shankbone) When the great Temple of Jerusalem was

still in existence, our ancestors ate a special sacrificial offering called

the Pesach. The word "Pesach" means to "pass over." The offering was

eaten as a symbol that God passed over the houses of the Israelites, as

the Torah teaches, "You shall say: This is the Pesach offering we offer

to God, because God passed over the houses of the Israelites when he

destroyed the Egyptians, but our homes God saved." (Exodus 12:27)

Matzah מצה

(Point to the matzah) Why do we eat matzah? To remember that

even before our ancestor's dough had time to rise, God was revealed

to them and saved them. As the Torah teaches: And they baked the

dough which they had brought from Egypt into matzah; it did not

rise since they hurried out of Egypt, and they could not delay, nor

had they prepared other provisions for themselves." (Exodus 12:39)








Maror מרור

(Point to the Maror) Why do we eat bitter foods? To remember that the Egyptians, "embittered the lives of our ancestors with hard labor in mortar and brick, and in every manner of drudgery in the field and worked them ruthlessly in all their labor." (Exodus 1:14)

In Every Generation

ים. בכל־דור ודור חיב אדם לראות את־עצמו, כאלו הוא יצא ממצר

B’chol dor vador chayav adam lirot et-atzmo, k’ ilu hu yatza mimitzrayim.

In every generation, everyone is obligated to see themselves as though they

personally left Egypt.

שנאמר: והגדת לבנך ביום ההוא לאמר, בעבור זה עשה יי לי בצאתי ממצרים.שנאמר: עמהם, גאל אלא אף אותנו הקדוש ברוך הוא, גאל בלבד לא את אבותינו

ואותנו הוציא משם, למען הביא אתנו, לתת לנו את הארץ אשר נשבע לאבתנו.

Shene’emar: v’higadta l’vincha bayom hahu leimor, ba’avur zeh asah Adonai li

b’tzeiti mimitzrayim. Lo et avoteinu bilvad ga’al hakadosh baruch hu, ela af otanu

ga’al imahem, shene’emar: v’otanu hotzi misham, l’ma’an havi otanu, latet lanu

et ha’aretz asher nishba la’avoteinu.

לפיכך אנחנו חיבים להודות, להלל, לשבח, לפאר, לרומם, להדר, לברך, לעלה ולקלס למי שעשה לאבותינו ולנו את כל הנסים האלו: הוציאנו מעבדות לחרות מיגון לשמחה, ומאבל ליום טוב, ומאפלה לאור גדול, ומשעבוד לגאלה. ונאמר לפניו שירה חדשה: הללויה.

L’fichach anachnu chayavim l’hodot, l’hallel, l’shabeiach, l’faeir, l’romeim, l’hadeir,

l’vareich, l’aleih ul’kaleis, l’mi she’asah a’avoteinu v’lanu et kol hanisim haeilu:

hotzianu meiavdut l’cheirut miyagon l’simchah, umei’eivel l’yom tov, umei’afeilah

l’or gadol, umishibud ligulah. V’nomar l’fanav shirah chadashah: halleluyah.








Therefore we are obligated to thank, sing the Hallel, praise, glorify, exalt, honor,

bless, elevate and raise our voices for joy to the holy one, Who performed all

these miracles for our ancestors and therefore for us! God brought us from human

servitude to freedom, from sorrow to joy, for a time of mourning to a festive

day, from deep darkness to great light and from slavery to redemption! In God’s

presence we renew our singing as in ancient days: Hallel-lu-yah, sing Hallel to God.

Cover the matza and raise the cup of wine

until it is drunk at the end of Magid








הללויה הללו עבדי יי, הללו את שם יי. יהי שם יי מברך מעתה ועד עולם. ממזרח שמש עד

מבואו מהלל שם יי. רם על כל גוים יי, על השמים כבודו. מי כיי אלהינו המגביהי לשבת,

המשפילי לראות בשמים ובארץ? מקימי מעפר דל, מאשפת ירים אביון, להושיבי עם נדיבים,

עם נדיבי עמו. מושיבי עקרת הבית, אם הבנים שמחה. הללויה.

Halleluyah hal’lu avdei Adonai, hal’lu et sheim Adonai. Y’hi sheim Adonai m’vorach

mei’atah v’ad olam. Mimizrach shemesh ad m’vo’o m’hulal sheim Adonai. Ram al

kol goyim Adonai, al hashamayim k’vodo. Mi k’Adonai Eloheinu hamagbihi lashavet,

hamashpili lirot bashamayim uva’aretz? M’kimi mei’afar dal, mei’ashpot yarim

evyon, l’hoshivi im nidivim, im nidivei amo. Moshivi akeret habayit, eim habanim

s’meichah. Halleluyah.

Praise the Eternal! Praise, you servants of God, praise the name of the Eternal.

Blessed be the name of God, from this time forth and forever. From the rising of

the sun to its setting, God’s name is to be praised. High above all nations is God;

above the heavens is God’s glory. Who is like our God, who though enthroned on

high, looks down upon heaven and earth? God raises the poor man out of the dust

and lifts the needy one out of the trash heap, to seat them with nobles, with the

nobles amongst God’s people. God turns the barren wife into a happy mother of

children. Halleluyah!

Hallel הללCelebration and song








בצאת ישראל ממצרים, בית יעקב מעם לעז, היתה יהודה לקדשו, ישראל ממשלותיו. הים

עות - כבני צאן. מה לך הים כי תנוס, ראה וינס, הירדן יסב לאחור. ההרים רקדו כאילים, גב

עות - כבני צאן. מלפני אדון חולי ארץ, הירדן - תסב לאחור, ההרים - תרקדו כאילים, גב

מלפני אלוה יעקב. ההפכי הצור אגם מים, חלמיש - למעינו מים.

B’tzeit Yisrael mimitzrayim, beit Ya’akov mei’am lo’eiz, haytah yihudah likodsho,

Yisrael mamshilotav. Hayam ra’ah vayanos, hayardein yisov l’achor. Heharim

rakedu che’eilim, giva’ot - kivnei tzon. Mah l’cha hayam ki tanus, hayardein - tisov

l’achor, heharim tirkedu che’eilim, givaot - kivnei tzon. Milifnei adon chuli aretz,

milifnei eloha Ya’akov. Hahofchi hatzur agam mayim, chalamish - lemayno mayim.

When Israel went out of Egypt, When the household of Jacob left a people with

a strange tongue, Judah became the place from which God’s holiness went forth,

Israel became the seat from which the world would know of Gods rule. The sea

looked and fled, The Jordan reversed its curse. Mountains skipped like rams and

the hills jumped about like young lambs. What is happening that you turn back,

O sea, Jordan, why do you reverse your course? Mountains, why do you skip like

rams And hills why do you jump like lambs? You are beholding the face of your

Creator, Before God, before the God of Jacob, turning rocks into swirling waters

and stone into a flowing spring.








והגיענו , ממצרים וגאל את אבותינו גאלנו אשר מלך העולם, אלהינו יי ברוך אתה ללילה הזה לאכל בו מצה ומרור. כן יי אלהינו ואלהי אבותינו יגיענו למועדים ולרגלים אחרים הבאים לקראתנו לשלום, שמחים בבנין עירך וששים בעבודתך. ונאכל שם מן ונודה לך שיר חדש על לרצון, מזבחך קיר דמם על יגיע הפסחים אשר ומן הזבחים

גאלתנו ועל פדות נפשנו. ברוך אתה יי גאל ישראל.

Baruch atah Adonai, Eloheinu Melech ha’olam, asher g’alanu v’ga’al et avoteinu

mimitzrayim, v’higianu lalaylah hazeh le’echol bo matzah umaror. Kein Adonai Eloheinu

vEilohei avoteinu yagi’einu l’mo’adim v’lirgalim acheirim haba’im likrateinu l’shalom,

s’meichim b’vinyan irecha v’sasim ba’avodatecha. V’nochal sham min hazvachim

umin hapsachim asher yagia damam al kir mizbachacha l’ratzon, v’nodeh l’cha

shir chadash al g’ulateinu v’al p’dut nafsheinu. Baruch Atah Adonai, ga’al Yisrael.

Blessed are You, Eternal our God, Ruler of the Universe, who has redeemed us

and our ancestors from Egypt and enabled us to reach this night that we may

eat matzah and maror. Eternal our God, God of our ancestors, enable us to reach

also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of

Zion your city, and joyful at your service. There we shall eat of the offerings and

Passover sacrifices which will be acceptably placed upon your altar. We shall sing

a new hymn of praise to you for our redemption and for our liberation. Blessed

are you, Eternal One, who has redeemed Israel.

ברוך אתה יי, אלהינו מלך העולם, בורא פרי הגפן.

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

Blessed are You, Eternal our God, Ruler of the Universe, who creates the

fruit of the vine.

Drink the second glass of wine!








As we now transition from the formal telling of the Passover story

to the celebratory meal, we once again wash our hands to prepare

ourselves. In Judaism, a good meal together with friends and family

is itself a sacred act, so we prepare for it just as we prepared for

our holiday ritual, recalling the way ancient priests once prepared for

service in the Temple.

After you have poured the water over your hands,

recite the following blessing:

ים. נו במצותיו, וצונו על נטילת יד לך העולם, אשר קדש ינו מ ברוך אתה יי אלה

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

al n’tilat yadayim.

Blessed are You, Eternal our God, Ruler of the Universe, who has made us holy

through obligations, commanding us to wash our hands.

Rachtza רחצהRitual hand-washing in preparation for the meal








Take the three matzot - the broken piece between the two

whole ones - and hold them in your hand and recite the

following blessing:

ברוך אתה יי אלהינו מלך העולם המוציא לחם מן הארץ.

Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz.

Blessed are You, Eternal our God, Ruler of the Universe, who provides sustenance

from the earth.

Before eating the matzah, put the bottom matzah back in its place

and continue, reciting the following blessing while holding only

the top and middle piece of matzah:

ברוך אתה יי אלהינו מלך העולם, אשר קדשנו במצותיו וצונו על אכילת מצה.

Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav

v'tzivanu al achilat matzah.

Blessed are You, Eternal our God, Ruler of the Universe, who has taught us the

way of holiness through commandments, commanding us to eat matzah.

Break the top and middle matzot into pieces and distribute them

everyone at the table to eat while reclining to the left

Motzi-Matzah מוציא-מצהThe eating of Matzah








Mix some of the bitter herb with the sweet charoset, recite the blessing (without reclining), then eat. If it hurts, you know you've done it right. This is your taste of slavery's bitterness!

ברוך אתה יי אלהינו מלך העולם, אשר קדשנו במצותיו וצונו על אכילת מרור.

Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav

v'tzivanu al achilat maror.


way of holiness through commandments, commanding us to eat the bitter herb.

Before eating the matzah, put the bottom matzah back in its place and continue, reciting the following blessing while holding only

the top and middle piece of matzah:

ברוך אתה יי אלהינו מלך העולם, אשר קדשנו במצותיו וצונו על אכילת מצה.

Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav

v'tzivanu al achilat matzah.


way of holiness through commandments, commanding us to eat matzah.

Break the top and middle matzot into pieces and distribute them everyone at the table to eat while reclining to the left

Maror מרורEating the bitter herb



31


To the sage Hillel, eating matzah and maror together was no trivial matter. As far as Hillel was concerned, slavery and freedom were merged into one historical event. The bread of poverty became the bread of freedom and should be tasted together with the bitter maror, so that one should know both the bitterness of slavery and the joy of freedom. In our time of freedom, we must not forget the bitterness of slavery; in times of oppression, we must sustain the hope of freedom.

Pieces of the bottom matzah are distributed to everyone at the table. Sandwich some maror between two pieces of matzah, recite

the blessing below, then eat!

זכר למקדש כהלל. כן עשה הלל בזמן שבית המקדש היה קיים: היה כורך מצה ומרור ואוכל ביחד, לקיים מה שנאמר: על מצות ומררים יאכלהו.

Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam.

Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-

emar. “Al matzot um'rorim yochlu-hu.”

Eating matzah, maror and haroset this way reminds us of how, in the days of the

Temple, Hillel would do so, making a sandwich of the Pascal lamb, matzah and maror, in

order to observe the law “You shall eat it (the Pesach sacrifice) on matzah and maror.”

Korech כורךThe bitter and the sweet

Shulchan Orech שלחן עורךThe meal is served!










The younger participants of the seder will now be encouraged to go

on a hunt for the Afikomen, the middle piece of matzah that was hidden

earlier (refer back to “yachatz”).

When they find it, the seder leader will reward them with a small gift

(for example, toys or sweets.)

The playfulness of finding the afikomen reminds us that we balance

our solemn memories of slavery with a joyous celebration of freedom.

As we eat the afikomen, our last taste of matzah for the evening, we are

grateful for moments of silliness and happiness in our lives.

Tsafoon צפוןFinding and eating the Afikomen








שיר המעלות, בשוב יי את שיבת ציון, היינו כחלמים. אז ימלא שחוק פינו ולשוננו רנה,

אז יאמרו בגוים, הגדיל יי לעשות עם אלה. הגדיל יי לעשות עמנו, היינו שמחים. שובה

יי את שביתנו, כאפיקים בנגב. הזרעים בדמעה ברנה יקצרו. הלוך ילך ובכה נשא משך

יי ידבר פי, ויברך כל בשר שם קדשו לעולם ברנה נשא אלמתיו תהלת יבא הזרע, בא

ועד. ואנחנו נברך יה מעתה ועד עולם הללויה. הודו ליי כי טוב כי לעולם חסדו. מי ימלל

גבורות יי ישמיע כל תהלתו.

Shir Hama’alot, b’shuv Adonai et shee-vat Tzion, ha-yeenu k’chol meem. Az y’ma-

lei s’chok pee-nu u’l-sho-nei-nu reena, az yo-m’ru va-goyim, heeg-deel Adonai la-

asot eem eleh. Heeg-deel Adonai la-asot eemanu, ha-yee-nu s’mei-cheem. Shuva

Adonai et sh’vee-tei-nu, ka-afee-keem ba-negev. Ha-zor-eem b’deem-ah b’reena

yeek-tzo-ru. Ha-loch yei-lech u-va-cho no-sei me-shech hazara, bo yavo v’reena,

no-sei alu-mo-tav.

When God returns us from exile back to Zion, it will be as though in a dream. We

will laugh and sing with joy. It shall be said around the world: “God has done great

things for them.” God did great things for us, and we shall rejoice. God, restore

our fortunes. We shall be like streams in the Negev. Those who sow in tears shall

reap in joy. Though the farmer bears the measure of seed to the field in sadness,

he shall come home with joy, bearing his sheaves.

Bareich ברךSaying grace after the meal and

inviting Elijah the Prophet








Leader: } Friends, let us say grace } Chaverai n’vareich חברי נברך

Participants:יהי שם יי מברך מעתה ועד עולם.

Y’hee sheim Adonai m’vo-rach mei-atah v’ad olam

} Praised be the name of God now and forever }

Leader:יהי שם יי מברך מעתה ועד עולם. ברשות מרנן חברי נברך )אלהינו( שאכלנו משלו.Y’hee sheim Adonai m’vorach mei-atah v’ad olam. Beer-shut maranan

chaverai n’vareich (Eloheinu) she’achalnu mi-shelo

} Praised be the name of God, now and forever. With your permission,

let us now bless (our God) whose food we have eaten }

Participants:ברוך )אלהינו( שאכלנו משלו ובטובו חיינו.

Baruch )Eloheinu( she’achalnu mishelo uv’tuvo chayinu.} Blessed be (our God) whose food we have eaten }

Leader:ברוך )אלהינו( שאכלנו משלו ובטובו חיינו.

Baruch )Eloheinu( she’achalnu mishelo uv’tuvo chayinu.} Blessed be (our God) whose food we have eaten }

Bareich ברךSaying grace after the meal and

inviting Elijah the Prophet








All together:

ברוך הוא וברוך שמו.

Baruch hu u-varuch sh’mo.

} Blessed be God and blessed be God’s name }

ברוך אתה יי, אלהינו מלך העולם, הזן את העולם כלו בטובו בחן בחסד וברחמים הוא

נותן לחם לכל בשר, כי לעולם חסדו. ובטובו הגדול תמיד לא חסר לנו ואל יחסר לנו

מזון לעולם ועד. בעבור שמו הגדול כי הוא אל זן ומפרנס לכל ומטיב לכל ומכין מזון

לכל בריותיו אשר ברא. ברוך אתה יי, הזן את הכל.

Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo,

b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo,

uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-

avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon

l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.

Praised are you, Adonai our God, Ruler of the universe, who nourishes the whole

world. Your kindness endures forever. May we never be in want of sustenance.

God sustains us all, doing good to all, and providing food for all creation. Praised

are you, Eternal, who sustains all.

נודה לך יי אלהינו על שהנחלת לאבותינו ארץ חמדה טובה ורחבה, ועל שהוצאתנו יי

אלהינו מארץ מצרים ופדיתנו מבית עבדים, ועל בריתך שחתמת בבשרנו, ועל תורתך

שלמדתנו, ועל חקיך שהודעתנו, ועל חיים חן וחסד שחוננתנו, ועל אכילת מזון שאתה

זן ומפרנס אותנו תמיד בכל יום ובכל עת ובכל שעה.








Nodeh l’cha Adonai Eloheinu al she-hinchalta la-avoteinu eretz chemda tovah

urchava,, v’al she-hotzeitanu Adonai Eloheinu mei-eretz mitzrayim uf-ditanu mibeit

avadim, v’al brit’cha she-chatamta biv-sareinu, v’al torat-cha she-limad-tanu, v’al

chukecha she-hodatanu, v’al chayim, chein va-chesed she-chonantanu, v’al achilat

mazon she-ata zan um-farneis otanu tamid, b’chol-yom uv’chol-eit uv’chol-sha’ah.

We thank you, Eternal our God, for having given a beautiful, good, and spacious

land; for having taken us out from the land of Egypt and redeemed us from the

house of slavery; for Your covenant which You sealed in our flesh; for Your Torah

which You taught us; for the life, grace and kindness You have granted us; and

for the food with which You always sustain us.

ועל הכל יי אלהינו אנחנו מודים לך ומברכים אותך יתברך שמך בפי כל חי תמיד לעולם

ועד. ככתוב, ואכלת ושבעת וברכת את יי אלהיך על הארץ הטבה אשר נתן לך. ברוך

אתה יי, על הארץ ועל המזון.

V’al hakol Adonai Eloheinu anachnu modim lach um’varchim otach, yitbarach

shimcha b’fi kol chai tamid l’olam va’ed. Kakatuv, v’achalta v’savata uveirachta et

Adonai Elohecha al ha’aretz hatova asher natan lach. Baruch atah Adonai al ha-

aretz v’al hamazon.

For everything, Adonai, our God, we thank and praise You. May your name be

blessed by all forever, as it is written: “After you have eaten and are satisfied, you

shall bless Adonai, our God for the good land that has beens given you.” Praised

are you, Adonai, for the land and the food.








רחם נא יי אלהינו על ישראל עמך ועל ירושלים עירך ועל ציון משכן כבודך ועל מלכות בית

דוד משיחך ועל הבית הגדול והקדוש שנקרא שמך עליו. אלהינו אבינו רענו זוננו פרנסנו

וכלכלנו והרויחנו והרוח לנו יי אלהינו מהרה מכל צרותינו. ונא אל תצריכנו יי אלהינו לא

לידי מתנת בשר ודם ולא לידי הלואתם, כי אם לידך המלאה הפתוחה הקדושה והרחבה,

שלא נבוש ולא נכלם לעולם ועד.

Racheim na Adonai Eloheinu al Yisrael amecha v’al Y’rushalayim irecha v’al Tzion

mishkan k’vodecha v’al malchut beit David m’shichecha v’al habayit hagadol

v’hakadosh shenikra shimcha alav. Eloheinu Avinu r’einu zuneinu parn’seinu

v’chalk’lenu v’harvicheinu v’harvach’lanu Adonai Eloheinu m’heira mikol-tzaroteinu.

V’na al tatz’richeinu Adonai Eloheinu, lo lidei matnat basar vadam v’lo lidei hal’va’atam,

ki im l’yad’cha ham’lei’a hap’tucha hak’dosha v’har’chava, shelo neivosh v’lo

nikaleim l’olam va’ed.

Have mercy, Eternal our God, on Israel your people, on Jerusalem your city, on

Zion the abode of your glory, on the kingdom of the house of David your anointed

one, and on the great and holy Temple that bears your name. Our God, tend and

feed us; sustained and support us and relieve us. Speedily, Eternal our God, grant

us relief from all our troubles. God, make us not rely on the gifts and loans of

men but rather on your full, open and generous hand, that we may never be put

to shame and disgrace.








On Shabbat:

רצה והחליצנו יי אלהינו במצותיך ובמצות יום השביעי השבת הגדול והקדוש הזה. כי יום זה גדול וקדוש הוא לפניך לשבת בו ולנוח בו באהבה כמצות רצונך. וברצונך הניח לנו יי אלהינו שלא תהא צרה ויגון ואנחה ביום מנוחתנו. והראנו יי אלהינו בנחמת ציון עירך

ובבנין ירושלים עיר קדשך כי אתה הוא בעל הישועות ובעל הנחמות.

R’tzei v’hachalitzeinu Adonai Eloheinu b’mitzvotecha, uv’mitvat yom hash’vi’i

haShabbat hagadol v’hakadosh hazeh. Ki yom zeh gadol v’kadosh hu l’fanecha,

lishbat bo v’lanuach bo b’ahavah k’miztvat r’tzonecha. U’birtzoncha hani’ach lanu

Adonai Eloheinu, shelo t’hei tzara v’yagon va’anacha b’yom m’nuchateinu. V’har’einu

Adonai Eloheinu b’nechamat Tzion irecha, uv’vinyan Yerushalayim ir kodshecha, ki

atah hu ba’al ha’y’shuot u’va’al hanechamot.

Favor us and strengthen us, Eternal our God, with your commandments - with

the commandment concerning the seventh day, this great and holy Sabbath.

This day is great and holy before you to abstain from work and rest on it in love

according to your will. In your will, Eternal our God, grant us rest so that there be

nor sorrow and grief on our day of rest. Let us, Eternal our God, live to see Zion

your city comforted, Jerusalem your holy city rebuilt, for you are the Creator of

all salvation and consolation.

ובנה ירושלים עיר הקדש במהרה בימינו. ברוך אתה יי, בונה ברחמיו ירושלים. אמן.

Uv’nei Y’rushalayim ir hakodesh bimheira v’yameinu. Baruch atah Adonai, boneh

v’rachamav Y’rushalayim. Amein.

Rebuild Jerusalem the holy city speedily in our days. Praised are you, Adonai,

who will rebuild Jerusalem in mercy. Amen.








ברוך אתה יי, אלהינו מלך העולם, האל אבינו מלכנו אדירנו בוראנו גאלנו יוצרנו קדושנו ויום הוא הטיב יום לכל שבכל והמטיב המלך הטוב ישראל יעקב, רוענו רועה קדוש הוא מטיב הוא ייטיב לנו. הוא גמלנו הוא גומלנו הוא יגמלנו לעד לחן ולחסד ולרחמים וכל ושלום וחיים ורחמים וכלכלה פרנסה נחמה וישועה ברכה והצלחה הצלה ולרוח

טוב, ומכל טוב לעולם אל יחסרנו.

Baruch atah Adonai, Eloheinu melech ha’olam, ha’Eil Avinu Malkeinu Adireinu

Bor’einu Go’aleinu Yotz’reinu K’dosheinu k’dosh Ya’akov ro’einu ro’ei Yisrael Hamelech

hatov v’hameitiv lakol sheb’chol yom vayom hu heitiv, hu meitiv, hu yeitiv lanu. Hu

g’malanu hu gomleinu hu yig’m’leinu la’ad, l’chein ul’chesed ul’rachamim ul’revach

hatzala v’hatzlacha, b’racha vi’shua nechama parnasa v’chalkala v’rachamim v’chayim

v’shalom v’chol-tov, u’mikol tuv l’olam al y’chasreinu.

Blessed are You, Eternal our God, Ruler of the Universe. Adonai, you are our Ruler

and Sovereign, our Creator, our Redeemer, our Maker, the Holy One of Jacob, the

shepherd of Israel, the benevolent Ruler who does good to all and has done good,

is doing good, and will do good. You bestow favors on us constantly. You lavish

on us kindness and mercy, relief and deliverance, success, blessing, salvation,

comfort, sustenance, support mercy, life and peace and all goodness. May you

never deprive us of any good thing.

הרחמן הוא יתברך בשמים ובארץ. הרחמן הוא ועד. עלינו לעולם ימלך הרחמן הוא ישתבח לדור דורים ויתפאר בנו לעד ולנצח נצחים ויתהדר בנו לעד ולעולמי עולמים. הרחמן הוא יפרנסנו בכבוד. הרחמן הוא ישבר עלנו מעל צוארנו והוא יוליכנו קוממיות לארצנו. הרחמן הוא ישלח לנו ברכה מרבה בבית הזה ועל שלחן זה שאכלנו עליו. הרחמן הוא ישלח לנו את אליהו הנביא זכור לטוב ויבשר לנו בשורות טובות ישועות ונחמות.








Harachaman hu yimloch aleinu l’olam va’ed. Harachaman hu yitbarach bashamayim

u’va’aretz. Harachaman hu yishtabach l’dor dorim, v’yitpa’ar banu la’ad u’l’neitzach

n’tzachim, v’yit’hadar banu la’ad ul’olmei olamim. Harachaman hu y’far’n’seinu

b’chavod. Harachaman hu yishbor uleinu mei’al tzavareinu, v’hu yolicheinu kom’miyut

l’artzeinu. Harachaman hu yishlach lanu b’racha m’ruba babayit hazeh, v’al shulchan

zeh she’achalnu alav. Harachaman hu yishlach lanu et Eliyahu Hanavi zachur latov,

vivaser lanu b’sorot tovot y’shu’ot v’nechamot.

May the Merciful One reign over us forever and ever. May the Merciful One be

blessed in heaven and on earth. May the Merciful One be praised for all generations;

may God be glorified in us forever and ever; may God be honored in us to all

eternity. May the Merciful One grant us an honorable livelihood. May the Merciful

One break the yoke from our neck; may God lead us upstanding into our land.

May the Merciful One send ample blessing into this house and upon this table at

which we have eaten. May the Merciful One send us Elijah the prophet of blessed

memory who will bring us good tidings of consolation and comfort.

הרחמן הוא יברך את:

Harachaman hu y’vareich et:

May the Merciful One bless:

for one’s parents:

אבי מורי )בעל הבית הזה( ואת אמי מורתי )בעלת הבית הזה(, אותם ואת ביתם ואת זרעם ואת כל אשר להם.

Avi mori (ba’al ha-bayit ha-zeh), v’et imi morati (ba’alat ha-bayit) ha-zeh, otam

v’et beitam, v’et zar’am, v’et kol asher lahem.

(my revered father) the master of this house and (my revered mother) the mistress of this house, them, and their household, and their children, and everything that is theirs.



41


for one’s family:

אותי )ואת אשתי/בעלי/זרעי ואת( כל אשר לי.

Oti (v’et ishti / ba’ali / zar-i v’et) kol asher li.

Me (and my wife/husband/children) and all that is mine.

for one’s family:

בעל הבית הזה ואת בעלת הבית הזה, אותם ואת ביתם ואת זרעם ואת כל אשר להם.

Ba’al ha-bayit ha-zeh, v’et ba-alat ha-bayit ha-zeh, otam v’et beitam, v’et zar’am,

v’et kol asher lahem.

Our host and our hostess, them, and their household, and their children, and

everything that is theirs.

for all others:

ואת כל המסבין כאן.

V’et kol hamesubin kan.

And all who are seated here.

אותנו ואת כל אשר לנו, כמו שנתברכו אבותינו אברהם יצחק ויעקב בכל מכל כל, כן יברך אותנו כלנו יחד בברכה שלמה, ונאמר אמן.

Otanu v’et kol asher lanu, k’mo she’nitbarchu avoteinu Avraham Yitzchak

v’Ya’akov bakol mikol kol, kein y’vareich otanu kulanu yachad bivracha sh’leima,

v’nomar, Amein.

Us all together and all our possessions just as God blessed our forefathers

Abraham, Isaac, and Jacob, with every blessing. May God bless us all together

with a perfect blessing, and let us say, Amen.




http://twitter.com/intent/tweet?text=eHaggadah%20for%20Passover%202013%20http://eteacherhebrew.com/learn-hebrew/get-your-very-own-ehaggadah-time-passover?cid=6357






במרום ילמדו עליהם ועלינו זכות שתהא למשמרת שלום. ונשא ברכה מאת יי וצדקה מאלהי

ישענו. ונמצא חן ושכל טוב בעיני אלהים ואדם.

Bamarom y’ lamdu aleihem v’aleinu z’chut she’t ’hei l ’mishmeret shalom.

V’nisa v’racha mei’eit Adonai, utz’daka mei’Elohei yisheinu, v’nimtza chein v’seichel

tov b’einei Elohim v’adam.

May heaven find merit in us that we may enjoy a lasting peace. May we receive

blessings from the Lord, justice from the God of our salvation, and may we find

favor and good sense in the eyes of God and men.

On Shabbat:

הרחמן הוא ינחילנו יום שכלו שבת ומנוחה לחיי העולמים.

Harachaman hu yanchileinu yom shekulo Shabbat u’minucha ul’chayei ha’olamim.

May the Merciful One cause us to inherit the day which will be all Sabbath and

rest in the eternal life.

Optional blessings:

הרחמן הוא ינחילנו יום שכלו טוב.

הרחמן הוא יברך את מדנת ישראל.

הרחמן הוא יברך את חילי צבא הגנה לישראל, ויגן עליהם.

הרחמן הוא יברך את מדנת הזאת, ואת חיליה, ויגן עליהם.

הרחמן הוא ישכין שלום בין בני יצחק ובני ישמעאל.

שיח ולחיי העולם הבא. הרחמן הוא יזכנו לימות המ








Harachaman hu yanchileinu yom shekulo tov.

Harachaman hu y’variech et M’dinat Yisrael.

Harachaman hu y’variech et chayalei Tz’va Hagana l’Yisrael, v’yagein aleihem.

Harachaman hu y’variech et m’dinat hazot, v’et chayaleiha, v’yagein aleihem.

Harachaman hu yashkiyn shalom bayn binei Yitzchak u’vnei Yishma’ayl.

Harachaman hu y’zakeinu limot Hamashiach ul’chayei ha’olam haba.

May the Merciful One cause us to inherit the day of total goodness.

May the Merciful One bless the State of Israel.

May the Merciful One bless those who serve in the IDF and watch over them.

May the Merciful One bless this country, and its soldiers, and watch over them.

May the Merciful One grant peace between the children of Isaac and the

children of Ishmael.

May the Merciful One enable us to live in the days of the Messiah and in the

world to come.

מגדול ישועות מלכו ועשה חסד למשיחו לדוד ולזרעו עד עולם. עשה שלום במרומיו הוא יעשה שלום עלינו ועל כל ישראל, ואמרו אמן. יראו את יי קדשיו כי אין מחסור ליראיו. יי לא יחסרו כל טוב. הודו ליי כי טוב כי לעולם חסדו. פותח כפירים רשו ורעבו ודרשי את ידך ומשביע לכל חי רצון. ברוך הגבר אשר יבטח ביי והיה יי מבטחו. נער הייתי גם זקנתי ולא ראיתי צדיק נעזב וזרעו מבקש לחם. יי עז לעמו יתן יי יברך את עמו בשלום.

Migdol y’shu’ot Malko v’oseh chesed limshicho l’David ul’zar’o ad olam. Oseh

shalom bimromav, hu ya’aseh shalom aleinu v’al kol Yisrael v’imru, Amein.

Y’ru et Adonai k’doshav, ki’ein machsor lirei’av. K’firim rashu v’ra’eivu, v’dorshei

Adonai lo yach’s’ru chol tov. Hodu l’Adonai ki tov ki l’olam chasdo. Potei’ach et

yadecha, u’masbia l’chol chai ratzon. Baruch hagever asher yivtach b’Adonai,

V’haya Adonai mivtacho. Na’ar hayiti gam zakan’ti, v’lo ra’iti tzadik ne’ezav, v’zar’o

m’vakesh lachem. Adonai oz l’amo yitein, Adonai y’vareich et amo vashalom.








God is our tower of salvation, showing kindness to the anointed one, to David

and his descendants forever. May God who creates peace in the heavenly heights,

may God grant peace for us, all Israel; and all humanity, and we say, Amen.

Revere God, you are holy, for those who revere God suffer no want. Lions may

be famishing and starving, but those who seek God shall not lack any good thing.

Give thanks to God, for God is good; God’s kindness endures forever. You open

your hand and satisfy the desire of every living thing. Blessed is the person who

trusts in the Eternal, and whose trust is in God. I have been young and now I am

old, but never have I seen a righteous person forsaken, nor their children wanting

bread. God will grant strength to the people; God will bless the people with peace.

The Blessing after the Meal concludes by drinking the Third Cup

of wine, while reclining to the left:


Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.


fruit of the vine.

Elijah the prophet, the returning, the man of Gilad: return to us speedily, in

our days with the messiah, son of David.

Eliyahu hanavi, Eliyahu hatishbi

Eliyahu, Eliyahu, Eliyahu hagiladi

Bimheirah b’yameinu, yavo eileinu,

Im mashiach ben-David

אליהו הנביא, אליהו התשבי,אליהו, אליהו, אליהו הגלעדי.

במהרה בימנו יבוא אלינו,עם משיח בן דוד








} God is Great } Adir Hu אדיר הוא

אדיר הוא, אדיר הוא..פזמון: יבנה ביתו בקרוב. במהרה, במהרה, בימינו בקרוב.

אל בנה, אל בנה, בנה ביתך בקרוב.בחור הוא, גדול הוא, דגול הוא )פזמון(

הדור הוא, ותיק הוא, זכאי הוא, חסיד הוא )פזמון(טהור הוא, יחיד הוא, כביר הוא, למוד הוא, מלך הוא )פזמון(נורא הוא, סגיב הוא, עזוז הוא, פודה הוא, צדיק הוא )פזמון(

קדוש הוא, רחום הוא, שדי הוא, תקיף הוא )פזמון(

Adir hu, adir hu..

Chorus: Yivneh veito bekarov, Bimheirah, bimheirah, beyameinu beka'rov.

Ehl benei, Ehl benei, Benei veit-cha beka'arov.

Bachur hu, gadol hu, dagul hu (chorus)

Hadur hu, vatik hu, zakai hu, Chassid hu (chorus)

Tahor hu, yachid hu, Kabir hu, lamud hu, melech hu (chorus)

Nora hu, sagiv hu, iizuz hu, Podeh hu, tzadik hu (chorus)

Kadosh hu, rachum hu, shaddai hu, takif hu (chorus)

God is great, God is Great..

Chorus: May God build the Bet HaMikdash soon, Speedily in our time, soon.

God - build; God - build, Build your House soon!

Supreme is God, Great is God, O utstanding is God (chorus)

Glorious is God, Faithful is God, Worthy is God (chorus)

Kind is God, Pure is God, Unique is God (chorus)

Mighty is God, Wise is God, Majestic is God (chorus)

Awesome is God, Strong is God, Powerful is God (chorus)

Redeeming is God, Righteous is God, Holy is God (chorus)

Compassionate is God, Almighty is God, Resolute is God (chorus)








} Who Knows One? } Echad mi yode’a אחד מי יודע ?

אחד מי יודע? אחד אני יודע. אחד אלהינו שבשמים ובארץ.שנים מי יודע? שנים אני יודע. שני לחות הברית, אחד אלהינו שבשמים ובארץ.אלהינו אחד הברית, לחות שני יודע: שלשה אבות, אני שלשה יודע? מי שלשה

שבשמים ובארץ.הברית, שני לחות יודע: ארבע אמהות, שלשה אבות, אני יודע? ארבע מי ארבע

אחד אלהינו שבשמים ובארץ.חמשה מי יודע? חמשה אני יודע: חמשה חומשי תורה, ארבע אמהות, שלשה אבות,

שני לחות הברית, אחד אלהינו שבשמים ובארץ.ששה מי יודע? ששה אני יודע: ששה סדרי משנה, חמשה חומשי תורה, ארבע אמהות,

שלשה אבות, שני לחות הברית, אחד אלהינו שבשמים ובארץ.שבעה מי יודע? שבעה אני יודע: שבעה ימי שבתא, ששה סדרי משנה, חמשה חומשי תורה, ארבע אמהות, שלשה אבות, שני לחות הברית, אחד אלהינו שבשמים ובארץ.

שמונה מי יודע? שמונה אני יודע: שמונה ימי מילה, שבעה ימי שבתא, ששה סדרי אחד הברית, לחות שני אמהות, שלשה אבות, חמשה חומשי תורה, ארבע משנה,

אלהינו שבשמים ובארץ.ימי מילה, שבעה ימי לדה, שמונה ירחי יודע: תשעה אני יודע? תשעה מי תשעה שני אמהות, שלשה אבות, חמשה חומשי תורה, ארבע משנה, סדרי שבתא, ששה

לחות הברית, אחד אלהינו שבשמים ובארץ.עשרה מי יודע? עשרה אני יודע: עשרה דבריא, תשעה ירחי לדה, שמונה ימי מילה, אמהות, שלשה חמשה חומשי תורה, ארבע משנה, סדרי שבתא, ששה ימי שבעה

אבות, שני לחות הברית, אחד אלהינו שבשמים ובארץ.אחד עשר מי יודע? אחד עשר אני יודע: אחד עשר כוכביא, עשרה דבריא, תשעה חמשה חומשי משנה, סדרי ששה שבתא, ימי שבעה מילה, ימי לדה, שמונה ירחי תורה, ארבע אמהות, שלשה אבות, שני לחות הברית, אחד אלהינו שבשמים ובארץ.








יודע: שנים עשר שבטיא, אחד עשר כוכביא, אני שנים עשר מי יודע? שנים עשר סדרי ששה שבתא, ימי שבעה מילה, ימי לדה, שמונה ירחי תשעה דבריא, עשרה

אחד הברית, לחות שני אמהות, שלשה אבות, חמשה חומשי תורה, ארבע משנה,

אלהינו שבשמים ובארץ.

שלשה עשר מי יודע? שלשה עשר אני יודע: שלשה עשר מדיא, שנים עשר שבטיא, אחד עשר כוכביא, עשרה דבריא, תשעה ירחי לדה, שמונה ימי מילה, שבעה ימי שבתא,

ששה סדרי משנה, חמשה חומשי תורה, ארבע אמהות, שלשה אבות, שני לחות הברית,

אחד אלהינו שבשמים ובארץ.

Echad mi yode’a? Echad ani yode’a: echad Eloheinu shebashamayim u’va’aretz.

Shnayim mi yode’a? Shnayim ani yode’a: shnai luchot habrit, echad Eloheinu

shebashamayim u’va’aretz.

Shloshah mi yode’a? Shloshah ani yode’a: shloshah avot, shnai luchot habrit,

echad Eloheinu shebashamayim u’va’aretz.

Arba mi yode’a? Arba ani yode’a: arba imahot, shloshah avot, shnai luchot

habrit, echad Eloheinu shebashamayim u’va’aretz.

Chamishah mi yode’a? Chamishah ani yode’a: chamishah chumshei Torah, arba

imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shishah mi yode’a? Shishah ani yode’a: shishah sidrei mishnah, chamishah

chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu


Shiv’ah mi yode’a? Shiv’ah ani yode’a: shiv’ah yimei shabbata, shishah sidrei

mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot

habrit, echad Eloheinu shebashamayim u’va’aretz.








Shmonah mi yode’a? Shmonah ani yode’a: shmonah yimei milah, shiv’ah yimei

shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah

avot, shnailuchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Tishah mi yode’a? Tishah ani yode’a: tishah yarchai laidah, shmonah yimei milah,

shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba

imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Asarah mi yode’a? Asarah ani yode’a: asarah dibraiya, tishah yarchai laidah,

shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah



Echad asar mi yode’a? Echad asar ani yode’a: echad asar kochvaya, asarah

dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah yimei shabbata,

shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot,

shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shnaim asar mi yode’a? Shnaim asar ani yode’a: shnaim asar shivtaiya, echad

asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shiv’ah

yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot,

shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim u’va’aretz.

Shloshah asar mi yode’a? Shloshah asar ani yode’a: shloshah asar midaiya,

shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah,

shmonah yimei milah, shiv’ah yimei shabbata, shishah sidrei mishnah, chamishah










Who Knows One? I know one! One is our God in heaven and earth.

Who knows two? I know two! Two are the tablets of the covenant; One is our

God in heaven and earth.

Who knows three? I know three! Three are the fathers of Israel; Two are the

tablets of the covenant; One is our God in heaven and earth.

Who knows four? I know four! Four are the mothers of Israel; Three are the

fathers of Israel; Two are the tablets of the covenant; One is our God in heaven

and earth.

Who knows five? I know five! Five are the books of the Torah; Four are the

mothers of Israel; Three are the fathers of Israel; Two are the tablets of the

covenant; One is our God in heaven and earth.

Who knows six? I know six! Six are the orders of the Mishnah; Five are the

books of the Torah; Four are the mothers of Israel; Three are the fathers of

Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows seven? I know seven! Seven are the days of the week; Six are the

orders of the Mishnah; Five are the books of the Torah; Four are the mothers of

Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One

is our God in heaven and earth.

Who knows eight? I know eight! Eight are the days to circumcision; Seven are

the days of the week; Six are the orders of the Mishnah; Five are the books of

the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two

are the tablets of the covenant; One is our God in heaven and earth.

Who knows nine? I know nine! Nine are the months to childbirth; Eight are

the days to circumcision; Seven are the days of the week; Six are the orders of

the Mishnah; Five are the books of the Torah; Four are the mothers of Israel;

Three are the fathers of Israel; Two are the tablets of the covenant; One is our

God in heaven and earth.








Who knows ten? I know ten! Ten are the commandments; Nine are the months

to childbirth; Eight are the days to circumcision; Seven are the days of the week;

Six are the orders of the Mishnah; Five are the books of the Torah; Four are the



Who knows eleven? I know eleven! Eleven are the stars in Joseph's dream;

Ten are the commandments; Nine are the months to childbirth; Eight are the

days to circumcision; Seven are the days of the week; Six are the orders of the

Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three

are the fathers of Israel; Two are the tablets of the covenant; One is our God

in heaven and earth.

Who knows twelve? I know twelve! Twelve are the tribes of Israel; Eleven are

the stars in Joseph's dream; Ten are the commandments; Nine are the months to

childbirth; Eight are the days to circumcision; Seven are the days of the week;

Six are the orders of the Mishnah; Five are the books of the Torah; Four are the



Who knows thirteen? I know thirteen! Thirteen are the attributes of God;

Twelve are the tribes of Israel; Eleven are the stars in Joseph's dream; Ten are the

commandments; Nine are the months to childbirth; Eight are the days to circumcision;

Seven are the days of the week; Six are the orders of the Mishnah; Five are the

books of the Torah; Four are the mothers of Israel; Three are athe fathers of Israel;

Two are the tablets of the covenant; One is our God in heaven and earth.



51


Fourth Glass of Wine

As we come to the end of the seder, we drink one more glass of wine.

With this final cup, we give thanks for the experience of celebrating

Passover together, for the traditions that help inform our daily lives and

guide our actions and aspirations.


Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.


fruit of the vine.

Drink the fourth and final glass of wine!

Nirtzah נרצהEnding the seder and thinking about the future

Our seder is over, according to Jewish tradition and law. As we had the

pleasure to gather for a seder this year, we hope to once again have

the opportunity in the years to come. We pray that God brings health

and healing to Israel and all the people of the world, especially those

impacted by natural tragedy and war. As we say...

L’shana haba-ah biy’rushalayim ים לשנה הבאה בירושל

Next Year in Jerusalem!





w w w . e T e a c h e r G r o u p . c o m

GROUPeTeacherOnline Language Academy

לשנה הבאה בירושלים!N e x t y e a r i n J e r u s a l e m !

eTeacherGroup would like to thank:

www.JewishBoston.comand www.haggadot.comfor providing excellent references and

guidance on this project

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