LJ Passover Haggadah by Finchley Progressive

Haggadah B’chol Dor Va-Dor A Haggadah for all Generations

Edited by

Rabbi Dr Andrew Goldstein and

Rabbi Pete Tobias

Tammy Kustow

Dedicated to

Rabbi Dr Sidney Brichto 1936-2009

London 2010/5770

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Introduction

Pesach The origins of Pesach are to be found far back in antiquity, in two separate but connected spring festivals: a pastoral celebration by shepherds of the lambing season, and an agricultural celebration by farmers of the year’s first grain harvest. This dual connection with nature is reflected in the festival’s two earliest names: Chag ha-Pesach – the Festival of the Paschal Lamb, and Chag ha-Matzot – the Festival of Unleavened Bread. Some time after the Exodus from Egypt, which most scholars date in the 13th century BCE, these two nature celebrations were unified in a single festival and their meaning reinterpreted religiously, in the light of the most significant event in Jewish history, the Exodus. Thus the word Pesach (its root comes from the verb ‘to skip’, as in the gambolling of new-born lambs) was explained by reference to the last of the Ten Plagues when God ‘passed over’ (pasach) and spared the houses of the Israelites (Exodus 12:23); and the unleavened bread was attributed to the haste of their departure from Egypt (Exodus 12:39). This combined festival, henceforth always called Pesach, invariably has the words z’man cheiruteinu – The Season of our Freedom – appended to it in all prayers and blessings. Over the course of the centuries, the observance of Pesach developed four complementary strands of meaning. First, it celebrates the springtime re-awakening of nature; second, it commemorates the momentous deliverance that gave birth to the Israelite people; third, it proclaims freedom as a supreme Jewish value; and finally, it looks forward to the Messianic Age of redemption, when all who are oppressed will know freedom.

Acknowledgements

First and foremost, we must acknowledge our debt to Tammy Kustow, whose skill and patience as our designer are worthy of more recognition than will be gained by these few words. Thanks also to members of Liberal Judaism’s Rabbinic Conference who offered suggestions and advice; in particular Rabbis Rachel Benjamin, Janet Burden, David Goldberg and Mark Solomon. Ann and Bob Kirk made valuable suggestions on the content and at the proof reading stage. Our thanks are also due to the numerous contributors to this Haggadah for their artwork, poetry and other material. Full details can be found in the notes on the Liberal Judaism website (www.liberaljudaism.org/haggadah). We would particularly like to thank Joe Buchwald Gelles at haggadahsrus.com and Noam Zion of Zion Holiday Publications inc. from whose concept of telling the story of Pesach ever anew, Haggadah B’chol Dor Va-Dor draws its own inspiration. Every effort was made to gain permission to use the variety of material such Haggadot depend on to represent and transmit the breadth of Jewish experience of Pesach; if we have failed, it was not through lack of effort; please do contact us and we shall be pleased to set matters right. And finally we would like to thank our wives, Sharon and Robbie, for their patience with us during the lengthy gestation process of this Haggadah, during which our respective homes were cluttered with numerous Haggadot over which we pored for many hours and days. Rabbi Dr Andrew Goldstein and Rabbi Pete Tobias

The Seder From earliest times, Pesach was an occasion not only for public worship, but also for a more intimate celebration by families or groups of families and friends. This took the form of a festive meal in which a lamb was eaten together with bitter herbs and unleavened bread (Exodus 12:8). After the destruction of the Temple in Jerusalem in 70 CE the lamb was omitted, but the meal continued and other foods added, as well as the four cups of wine, each one given a symbolic meaning. However, food was not the primary purpose of the celebration. It was to help each generation experience the foundational event of Jewish history and to understand its implications for Jews in every generation; and above all, to teach the children about the Exodus. This is already emphasised in the Torah: ‘You shall tell your child (v’higgad’ta l’vin’cha) on

Thanks to the following whose contributions in memory of Rabbi Dr Sidney Brichto have helped to defray the cost of the publication of this Haggadah: Barbara and Stanley Fink, Rosita Rosenberg, William and Jo Kessler, Clive Winston, Phil and Sue Pollock, Rosemary and Walter Goldsmith, Alan Banes, Rabbi Danny Rich, Rabbi Dr David J Goldberg, Rabbi Frank Hellner and Mrs Valerie Boyd-Hellner, Rabbi Andrew and Sharon Goldstein, Rabbi Aaron and Tammy Goldstein, Lucian Hudson, Rabbi Harry and Rose Jacobi, Herefordshire Jewish Community, Northwood & Pinner Liberal Synagogue, The Liberal Synagogue Elstree.

This Haggadah This is the fourth Haggadah produced by the Liberal Jewish movement in Britain, and the first to include full transliteration. A much shortened text appeared in 1918 with an amplified version produced in 1962 (republished with illustrations by Jacob Shacham in 1968). A third Haggadah appeared in 1981 with a fuller, more traditional text although with minor alterations to the order of passages to facilitate a more logical sequence of themes. It was the work of Rabbi John D Rayner (in collaboration with Rabbi Chaim Stern and Rabbi Julia Neuberger). Illustrations were chosen from a variety of medieval Haggadot by Nurit Beeri and Rabbi Lawrence Rigal. The English was modernised: no more ‘thees’ and ‘thous’ in line with the then current ULPS prayerbooks. A further modernisation of the English text by Rabbi Jonathan Keren Black appeared in 1990. In line with the current Liberal Jewish liturgy, it introduced gender-neutral language, neither God nor humans being addressed in male terminology, with ‘king’ becoming ‘ruler’ and ‘Lord’ becoming ‘Eternal One’.

that day…’ (Exodus 13:8). This telling and celebration became known as Seder Haggadah, the ‘Order of Narration’. In time, it became customary for Ashkenazi Jews to use the term Seder for the celebration and rituals of the first eve of Pesach and Haggadah for the book containing the text of the celebration. The Haggadah As with all Jewish liturgy, the initial transmission of the ‘text’ of the Haggadah was oral, gradually becoming fixed around the 9th century CE. In the ensuing period countless manuscript editions were produced, some richly illustrated and belonging to the masterpieces of Jewish religious art. Since the invention of printing, several thousand different Haggadot have been published, with an increasing number each year (nowadays appearing on the internet, as well as in hard copy). Although they maintain essentially the same structure, there are many variations, based on local custom, differences of theological emphasis or the social environment in which they were produced. Of the making of Haggadot there is no end!

New York, 1858

This Haggadah largely follows the 1981 Hebrew text of Rabbi Rayner and the English of Rabbi Keren Black. However, it does attempt to answer two conflicting needs that have become apparent to the editors in recent times: the need to include innovative readings and yet the desire by many to shorten the time spent on the basic text of the Seder. Therefore, for the first half of the Seder, (i.e. up to the meal on page 21a) the essential text of the Haggadah is printed on the right-hand pages (with suffix ‘a’), with the facing page (suffix ‘b’) containing additional material: explanations, songs and reflective passages. The leader of the Seder can choose to read only the righthand pages, or include material from the left-hand pages to suit the wishes of the gathering. The pages of the second half of the Seder are numbered sequentially, though some elements can be omitted at the discretion of the leader.

Jacob Shacham – ULPS Haggadah 1968

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Haggadah B’chol Dor Va-Dor A Haggadah for all Generations

As an alternative, a child-friendly Seder can be conducted by using this book from the English-opening end and working towards the centre. This short Seder could be augmented with sections from the main text as deemed appropriate (page references are incorporated to assist with this). Full details of this family-oriented version of the Seder and guidance for its use can be found at the other end of the book. Illustrations We have chosen illustrations from a selection of Haggadot to show the variety of settings in which the Seder has been celebrated historically. The sources of these illustrations and full notes on the origins of the written text can be found on the following website address: www.liberaljudaism.org/haggadah. In time this website will also include additional material to supplement the ‘b’ pages of this Haggadah. The website will also carry guidelines regarding preparations for Pesach, the setting up of the Seder table and suggestions of how to lead the Seder. We hope that this Haggadah will inspire a new generation of Jews to enliven their Seder, be it held at home or communally, and that it will enable a wide range of Sedarim to be easily conducted from the same book. Rabbi Dr Andrew Goldstein and Rabbi Pete Tobias January 2010/Sh’vat 5770

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Opening prayer Long ago, at this season, on a night such as this, a people – our people – set out on a journey. All but crushed by their enslavement, they yet recalled the far-off memory of a happier past, And heard the voice of their ancestral God, bidding them summon up the courage to be free. Bravely, they went forth from Egypt, crossed the sea, and headed through the desert for the Promised Land. What they experienced, they remembered, and told their children, and they to theirs. From generation to generation, the story was retold, and we are here to tell it yet again. We too give thanks for Israel’s liberation; we too remember what it means to be a slave. And so we pray for all who are still fettered, still denied their human rights. Let all God’s children sit at the table of the Eternal One, drink the wine of deliverance, eat the bread of freedom: freedom from bondage freedom from hunger

and freedom from want

freedom from hatred

and freedom from fear

freedom to think

and freedom to speak

freedom to learn

and freedom to love

freedom to hope

and freedom to rejoice

soon, in our days. Michel Kichka

and freedom from oppression

Amen. (John D Rayner)

Neirot Opening prayers Sharing Seder with Family We thank You, O God, for our family and for what we mean and bring to one another. We are grateful for the bonds of loyalty and affection which sustain us and which keep us close to one another no matter how far apart we may be. We thank You for implanting within us the capacity to love and to care. Help us to be modest in our demands of one another, but generous in our giving to each other. May we never measure how much love or encouragement we offer; or count the number of times we forgive. Rather, may we always be grateful that we have one another and that we are able to express our love in acts of kindness.

Lighting the candles We praise You, Eternal God, Sovereign of the universe: You sanctify us by Your commandments and enjoin us to kindle the (Sabbath and) festival lights.

,m®lFr®d K§ln ´§ Epi´d•�l°̀ ®ißi d®Y`© KEx®A Ep´®Ev¶ eß ,ei®z�evß n¶ Aß Ep´W ® C¶ ßw x§W£̀ mFi (l§Weß z®AW © ) l§W x•p wi¶lc© ßdlß .aFh

Baruch atah Adonai eloheinu melech ha-olam, asher kidd’shanu b’mitzvotav v’tzivvanu l’hadlik neir shel (shabbat v’shel) yom tov. .Lxß ´§nW ß ¶ieß d®Fdßi Lßkx® §ai§

† .®J§Pgi´ ™ ¶e Li§l`• ei®pR® d®Fdßi x•`®i .mFl®W Lßl m•U®ieß Li§l`• ei®pR® d®Fdßi `®V¶i .

Bless our family with health, happiness, and contentment. Above all, grant us the wisdom to build a joyous and peaceful home in which Your spirit will always abide. Sharing Seder with Friends and/or Community We are grateful, O God, for the inspiration and joy of this Festival of Pesach and for the companionship of those who sit around this table on this sacred night. May this Seder strengthen the bond of friendship amongst us and help us to value the support we give each other. May our celebrations deepen our commitment to the Jewish heritage and encourage us to seek the wellbeing of our people wherever they may live. May the story we now tell inspire us to seek the freedom of all who are enslaved, of all who live in darkness and oppression.

Shabbat Candles – Marc Chagall

A blessing for all who are gathered to celebrate the Seder. May God bless you and keep you. May God look kindly upon you and be gracious to you. May God reach out to you in tenderness and give you peace.

.Lxß §nW ß ¶ieß d®Fdßi Lßkx® §aßi † .®J´P§gi¶ ™ e Li§l`• ei®pR® d®Fdßi x•`®i .mFl®W Lßl m•U®ieß Li§l`• ei®pR® d®Fdßi `®V¶i

Y’varech’cha Adonai v’yishm’recha. Ya’eir Adonai panav eilecha viychunneka. Yissa Adonai panav eilecha v’yaseim l’cha shalom. Berlin, 1927

Kaddeish Why do we drink four glasses of wine?

The glasses are filled

The first glass

We raise our glasses in acknowledgement of the first of God’s promises:

d®Fdßi i¶p£̀ " :l•`xß ®U¶iŒi•paß ¶l x�n°̀ z�lßaq¶ z©gY© n¶ m§kzß `§ i¶z`•vFdße ".m¶ixß ©vn¶ We praise You, Eternal God, Sovereign ,m®lFr®d K§ln ´§ Epi´d•�l°̀ ®ißi d®Y`© KEx®A of the universe, Creator of the fruit of ,m®lFr®d K§ln ´§ Epi´d•�l°̀.o§t®íBßid© d® iYxß ¶R`© `KEx® xFA •A the vine. Ep®zaß x• ®weß m®rŒl�Mn¶ Ep®A x©gA® x§W£̀ ei®z�evßp’ri n¶ Aßha-gafen. Ep®WC¶ ßweß Li§zc�®a£r®l Baruch atah Adonai eloheinu melech ha-olam borei d®ad£ `© Aß ,Epi´d•�l°̀ ®ißi ,Ep®lŒo§YY¶ ©e dg�l°̀ `© KEx® We praise You, Eternal God, Sovereign mi,m® c£ ¶lrFr® Fnd K§l(En§ Epi• d® Epßn®il¶ßi d®YzFz® AW ©A) of the universe. You have called us from Ep®aU x• ßwlßeß m®mi¶ rŒl� Ep® A® gn¶ x§W .oFU® pn©MßfEn¶ mi¶ BAg© x©g,d® U£̀lß all peoples that we might serve You, b©ei® gz(mFiŒz§ GWd© C¶ © d© ) FzmFiŒz§ �evß n¶ Aß èß d§ Ep® ßz® weßAX cFa£ ® r`©l and taught us laws to sanctify our lives. `d® xß ®awd£n¶`© Aß,Ep•z,Epi• Ex•gd�l°̀o©nßf ®i,d§ ßi Gd©,Ep®lzFS© Œo§YOY¶d©©e In Your love You have given us (Sabbath Ep´mia® c£ ´®(Evn¶ z© i¶vni¶ll¶ x§kzFz© •f ,WAc�W days for rest and) festive days and ¶i¶ rMFn,m¶ixß d®gÈpß ©§w) L§ z cFa£ ® r © l Y ® a ß x• ® w Ep´ z ® F`ß e Y ® x´ ß g © alß® seasons for rejoicing. We thank You .oFU® U l ß mi¶ p n © ß f E mi¶ B g © ,d® g n¶ U for this (Sabbath and this) Festival d®ad£ `© Aß ) LßWc® ßw ic£ •rFnE (z®AW © eß) b© g (mFiŒz§ ` e ß d§ G d © z® A X © d © ) mFiŒz§ of Unleavened Bread, our Season of .EpÝ® lß g© ßpd¶ oFU®Uaß E d®gnß U ¶ Aß (oFvxß ®aÈ Freedom that we may join in worship and ®z® wAn¶X Ex•C© g•wnßo©nßf,®ißi ,d§ Gd©Y`© zFS© OdA© (ße`xß © d©,Ep• ) zW d® KEx® remember the Exodus from Egypt. For Ep®a i¶M ,m¶ixß ®vn¶ z©`.mi¶ i¶vPi¶n l© ßGd©x§eßk•fl•`,Wxß ®c�U§w¶i You have called us to serve You as a holy L§zcFa£ ® r©l Y® aß x• ®w Ep®zF`ße Y® x© ßga® people, and given us (the Sabbath, a token of Your love and favour, and) festivals for d®ad£ `© Aß ) LßWc® ßw ic£ •rFnE (z©AW © eß) gladness and joy. We praise You, O God: .Ep®Ylß g© ßpd¶ oFU®Uaß E d®gnß U ¶ Aß (oFvxß ®aE You sanctify (the Sabbath,) the House of (ße z®AX © d© ) WC© •wnß ,®ißi d®Y`© KEx®A Israel and the festive seasons. .mi¶Pn© ßGd© eß l•`xß ®U¶i Say to the Israelite people: ‘I am the Eternal One and I will release you from Egyptian oppression.’ (Exodus 6:6)

New York, 1921

There are many ways of interpreting the four glasses of wine. Some say they represent the ‘four corners of the earth’, for freedom must reign everywhere, the four seasons of the year, for freedom must be guarded at all times, the ‘four empires’ (Egypt, Babylon, Greece and Rome) that oppressed the Jews in days of old, for all tyranny must pass away before all the world is free. Above all, they represent the four promises of redemption in the biblical account of the escape from Egypt: Say to the Israelite people: ‘I am the Eternal One and I will release you from Egyptian oppression and I will deliver you from serving them. I will redeem you with an outstretched arm and with great acts of judgement and I will take you to be My people and I will be your God; that you might know that I am the Eternal One, your God, who will bring you out from Egyptian oppression.’

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Baruch atah Adonai eloheinu melech ha-olam asher bachar banu mi-kol am v’keirvanu la’avodato, v’kidd’shanu b’mitzvotav, va-tittein lanu, Adonai eloheinu, b’ahavah (Shabbatot lim’nuchah, u-) mo’adim l’simchah, chaggim u-z’manim l’sason. Et yom (ha-Shabbat ha-zeh v’et yom) chag ha-matzot ha-zeh, z’man cheiruteinu, mikra kodesh, zeicher liytziy’at mitzrayim. Ki vanu vacharta v’otanu keiravta la-avodatecha (v’Shabbat) u-mo’adei kodsh’cha (b’ahavah u-v’ratzon) b’simchah u-v’sason hinchaltanu. Baruch atah Adonai, m’kaddeish (ha-Shabbat v’) yisra’el v’ha-z’mannim.

(Exodus 6:6-7)

Before drinking, we say She-hecheyanu at the foot of page 4a. On a Saturday night, this is preceded by Havdalah.

Water at the Seder: the role of Miriam There is a tradition that, prior to the Karpas (green herb) the hands are washed without saying a blessing. Water plays a prominent part in the story of the Exodus and, on each occasion, Miriam is involved. (This theme will be followed at various stages of our Haggadah.) The story of redemption begins when Moses is saved from the River Nile while Miriam watches over him:

On Saturday night, continue with Havdalah, looking at the festival candles while reading the following: (On Saturday night, continue with Havdalah,

We praise You, Eternal God, looking at Sovereign the festival of candles while ,m®lreading Fr®d K§lthen ´§ following) Epi´d•�l°̀ ,®ißi d®Y`© KEx®A the universe, Creator of the lights of fire. .W•`d® ixF`ß • n `xFA • Wepraise praiseYou, You, Eternal Eternal God, God, Sovereign ,m®l,m® Fr® d K§ l n ´ § Epi´ d • �l°̀ ,® i ß i d® Y ` © KEx® We Sovereign lFr®d K§ln ´§ Epi´d•�l°̀ ,®ißi d®Y`© KEx®AA of the universe, Creator of the lights of of the universe, for You have taught ixF`ß n cß fire. xF` oi•A ,l�glß W.W• c§�w`´ d® oi• A• li ¶`axFA O•© d© us to distinguish between holy and ,m®li• Fr® d K§l´•n ´§lß Epi´ d•�l°̀ ,®ißi d®Y`© KEx®A We praise You, Eternal God, Sovereign nßi z§WW i¶ri¶aX ß d© mFi oi•A ,K§W�ǵßl mundane, light and darkness, between of the universe, for You have taught us ,K§Wz© �ǵßXlcß oi•AAX lß XWcß oi• liUcß ¶£arOO©© dd©© ™xF` w¶l z® ©,l�d© gz© ™c§w�w´ oi• AA ,d§ to seventh distinguish between and the day and the sixholy days of ,d§U£rO© d© i•nßi z§WW ´• lß i¶ri¶aX ß d© .aFh mFi mFi oi•A mundane, light the andholiness darkness,of the between work, between the seventh day and the six days of aFhWc§mFi z© ™wcß ¶l¶aO©z® ©,®id©ßi d® z© ™wKEx® oi•AA Sabbath and the holiness of the festivals. �w´ oi• AXcß li d©AX YX`©cß work, between the holiness of the We praiseand You God, for us .®Y.W lß Cß sabbath theOholiness of teaching the festivals. c©§a�w´ d¶lß to distinguish and holy. We praise Youbetween O God, forholy teaching us to distinguish between holy and holy.

Haggdah l’leyl shimmurim, Frankfurt am Main 1926

When Moses’ mother could hide him no longer, she got a papyrus basket for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile. His sister stood at a distance to see what would happen to him. Then Pharaoh’s daughter went down to the Nile to bathe, and her attendants were walking along the river bank. She saw the basket among the reeds and sent her slave girl to get it. (Exodus 2:3-5)

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Baruch atah Adonai eloheinu melech ha-olam borei m’orei ha-eish. top of page 4a Baruch atah Adonai eloheinu melech ha-olam borei m’orei ha-esh Baruch atah Adonai eloheinu melech ha-olam ha-mavdil bein kodesh l’chol, bein or Baruch atah Adonai eloheinu melech ha-olam ha-mav’dil bein kodesh l’chol, bein or l’choshech,bein l’choshech, beinl’sheishet yom ha-sh’vi’i l’sheishet y’mei ha-ma’aseh, k’dushat shabbat yom ha-sh’vi’i y’mei ha-ma’aseh, bein k’dushat ha-shabbatbein lik’dushat yom tov hiv’dalta. Baruch atah Adonai eloheinu ha-mavdil bein kodesh l’kodesh likdushat yom tov hivdalta. d®lEtßk d®aFh d®OM© eß d®OM© z©g`© l©r Baruch atah Adonai ha-mavdil bein kodesh l’kodesh.

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Baruch atah Adonai eloheinu melech ha-olam she-hecheyanu v’kiyy’manu v’higgiy’anu la-z’man ha-zeh. The first cup of wine is drunk, leaning to the left.

Lean to the left and drink the first glass of wine

Karpas Green Herbs How astonishing… is the growth of foods from seeds. A single grain that has been saved from mishaps produces a thousand grains and more. It has even been said that out of one grain of wheat, as many as three hundred (stalks) will spring up, each containing over twenty grains. We also come across gigantic trees whose roots have sprung out of a single seed or a single shoot… Praised be the All-Wise and Gracious One who brings into existence such vast effects from causes so small and weak. Bachya ben Joseph ibn Pakuda (c.1050-1120)

Four explanations for the Karpas and dipping in salt water: 1. It is springtime, therefore we acknowledge that the world is turning green after winter. 2. The Seder emulates a Roman banquet and Karpas is intended as an hors-d’oeuvres. 3. It reminds us of the hyssop that was dipped in the lamb’s blood which was painted on the doorposts of the Hebrews in Egypt at the time of the Exodus (Exodus 12:22). 4. As with other elements of the Seder, it arouses children’s curiosity, reminding them of the salty water of the Sea of Reeds or the sweat and tears of the Hebrew slaves.

The Song of Songs is traditionally recited at Pesach because of its references to Spring

ge 5b dodi li Dodi li My beloved is mine and I am his who pastures among the lilies. Who is that coming out of the desert, perfumed with myrrh and incense? Who is it? You have taken my heart, my sister, my bride, you have taken my heart. Rise up O North wind, and come, O South wind.

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.o®ni•z i¶`FaE oFt®v ixEr ¶

(Song of Songs 2:16; 3:6; 4:9, 16)

Dodi li va-ani lo ha-ro’eh ba-shoshannim. Mi zot olah min ha-midbar, mi zot olah? M’kutteret mor, mor u-l’vonah. Libbavtini achoti challah, libbavtini challah Uri tzafon u-vo’i teiman, uri tzafon u-vo’i teiman.

When earth is freed from winter’s yoke, when lambs are born and trees turn green, then we recall our liberation from Egypt’s bondage one such springtime, long ago. For us too may this be a season of renewal of life and growth, of hope and love. (John D Rayner)

Paul Solomons 2010

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We praise You, Eternal God, Sovereign of the universe, Creator of the fruit of the earth.

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Baruch atah Adonai eloheinu melech ha-olam borei p’ri ha-adamah. The Karpas is dipped in salt water and eaten

Lachma Bread of Affliction ‘This year here, next year in the land of Israel…’ ‘Here’ is wherever any human beings are still enslaved, or deprived of their rights; ‘the Land of Israel’ is the symbol of the hope of redemption. The journey of our ancestors is the journey of every people, and of every generation, until the Promised Land is reached by all, and freedom becomes the heritage of all God’s children. (John D Rayner) Slavery A question to ask before the traditional four questions: Why is this night no different from all other nights? Because on this night, millions of human beings around the world are still enslaved, or deprived of their rights, just as they are on all other nights. As we celebrate our freedom tonight, we remember them. The children and adults who work in sweatshops of the developing world to produce the cheap clothes wealthier consumers are eager to buy. The adults or children sold into a lifetime of slavery to pay a debt, or those captured in war by slave traders, even in the modern world. The women and men from Eastern Europe and elsewhere traded into a life of degradation as sex slaves in the West. The men, women and children forced to live in abject poverty by the lack of care by many nations’ leaders and insensitive citizens.

The leader takes the middle Matzah and breaks it in two. The larger piece is the Afikoman, which will be hidden away; the smaller piece is replaced between the two whole Matzot, which are lifted as the following is recited. This is the bread of affliction 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 our Passover. This year here, next year in the land of Israel; This year oppressed, next year free.

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Ha lachma anya di achalu avhatana b’ar’a d’mitzrayim. Kol dichfin yeitei v’yeichul Kol ditzrich yeitei v’yif’sach. Ha-shata hacha – l’shata d’atya b’ar’a d’yisra’el Ha-shata avdei – l’shata d’atya b’nei chorin.

May the message of this Festival of Pesach be clear to us and all the world: we cannot celebrate it properly unless we commit ourselves to working for the liberty of all who are enslaved. The symbols on the Seder table, the unleavened bread we shall eat for the next seven days, are to remind us that there is still oppression in our world and that we are obliged to work to remove it from society.

Breaking the Matzah: traditionally the larger piece is put away for the Afikoman. Once Menachem of Lubavitch observed a guest carefully measuring the two pieces. The rebbe remarked, ‘When greatness has to be measured in millimetres, it is not greatness at all. In such instances the lesser may be greater.’ At the Seder we are all equal, the poor and the rich, the powerful and the weak: all are God’s children. The Seder should remind us that we are all equal in God’s eyes and therefore we should treat all human beings with respect.

Mark Weinberg, American Hebrew, April 1908

Arba’ah The role of children in the Seder The celebration of the Seder has been designed especially for teaching children, as it is written: ‘and you shall tell your child on that day… and when your children ask you, you shall tell them…’ (Exodus 13: 8, 14) Rabbi Yehudah says that parched grain and nuts should be given to children on erev Pesach to encourage them to stay awake and ask questions about the Seder. You are free to ask, you are free to question, free to learn the answers of tradition, free to add answers of your own! (Rabbi Chaim Stern)

The four questions have been a feature of the Seder for so many generations and in so many places. In recognition of this, here are the same questions in Ladino and in Yiddish:

Ladino

Yiddish

Kuanto fue mud’ad’a la noce la esta, mas ke tod’as las noces.

Tate, Ich vil dir fregen di fier kashes:

Ke en tod’as las noces nos komientes levdo o sesenia, i la noce la esta tod’o el sesenia. Ke en tod’as las noces nos komientes resto de ved’ruras, i la noce la esta licuga. Ke en tod’as las noces, non nos entinientes afilu ves una, i la noce la esta dos vezes. Ke en tod’as las noces nos komientes i beviente, tanto asentad’os tanto areskovdad’os, i la noce la esta tod’os nos areskovdad’os.

Vee azoi iz di nacht fun Pesach anders fun alle necht fun a gantz yor? In alle necht fun a gantz yor, esn mir chometz un matzo. Ober di nacht fun Pesach esn mir nor matzo. In alle necht fun a gantz yor, esn mir alerley grinsn. Ober di nacht fun Pesach esn mir nor bitere grinsn. In alle necht fun a gantz yor, tunken mir nit ayn, afilu eyn mol nit. Ober di nacht fun Pesach, tunken mir ayn, tsvey mol – eyn mol chreyn in charoyses, un dos tsveyte mol a tsibele in salts-vaser In alle necht fun a gantz yor, esn mir say zitsindik un say ongelent. Ober di nacht fun Pesach, esn mir alle ongelent.

The four questions It is traditional for the youngest person present to ask these four questions: Howdifferent differentisisthis this night from How night from all all other nights! other nights! On all other nights we may eat

!zFli•Nd© l®Mn¶ d§Gd© d®lßi©Nd© d®PY© W ß ¶P d©n ,d®Sn© E u•ng® oi¶lkß F` Ep®` zFli•Nd© l®kAß W § How night from either different leavenedis this or unleavened !zFli• N d © l® M n ¶ d§ G d © d® l ß i © N d © d® P Y © W ß ¶ P d© n© all other nights! ?d®Sn© FN™ M d§Gd© d®lßi©Nd bread, but why tonight do we eat On other nights may eat only unleavened ,d® Sn©xß®Ei Nu• l®¶PkkAAd© W On allall other nights wewe eat either How different isbread? this night from !zFli• d©n`g®W l® n¶llkßd§ GF` d© Ep® d® d© d®NNPdY ßl® ,zFw x® ß Moi¶ oi¶ kßF` Ep®`l`ßi©NzFli• zFli• d©© W ßß W §§n either leavened or unleavened On all other nights we eat all other or nights! leavened unleavened bread; why d©©d© d® d® d©© n©`FN™ M d§ d§NGGd bread, why tonight do weand eat different types of we herbs On all but other nights may eat ,d®Sn© E u•ng® oi¶lkß ?d® F`SEp® zFli• l®llkßßiiAß©©NNW §d ?xFx® n only unleavened tonight? How different isbread this night from only unleavened bread? vegetables; why tonight do we !zFli• d©`W l® n¶ld§ GF` d© d® l`ßi©NzFli• d© d®NPY ßl®¶PkAd© either leavened or unleavened ,zFw xß®i Noi¶ x® ß Mhß oi¶ kEp® ß?d® Ep® d©© W ß©NW W §n all other nights! On allbut other nights dowe eat eat bitter ones? S n © FN™ M d§ G d © d® l ß i d© bread, why tonight we eat Eli¶ t £̀ l i¶ A n © ` oi• ` zFli• N d © l® k A ß § On other nights may eat different types of we herbs On all all other nights we do and not ,d®Sn© E u•ng® oi¶lkß F` Ep® ` zFli• NGd©d© d® l®lkßiAß©NW §d© only unleavened bread? ?xFx® n d§ either leavened or vegetables; why tonight dofrom we How different iswhy this night even dip once; tonight do ,zFw xß®ni N®rx® ßi•Y kßd§GF` Ep® NPY dg©© W Ad© ßrW §nR© On other nights we unleavened eat different ?mi¶ Gd©d©Sd® d® ©NMd©d© d§ ,z® `§d® Onall all other nights we eat !zFli• d©`tß W l® Moi¶ nW ¶ßld§ l`lFN™ ßißi©NzFli• d® ßl®¶lPkm© ?d® n © G d © ß i © N d© bread, but why tonight do we eat eat bitter ones? all other nights! we dip twice? Eli¶ t £̀ oi¶ l i¶ A h ß n © Ep® ` oi• ` zFli• N d © l® k A ß W § different types of herbs and types of herbs and vegetables; why ?xFx® n d§ G d © d® l ß i © N d © onlyall unleavened bread? all other nights we do not oi¶ a WFi ß oi• A oi¶ l k ß F` Ep® ` zFli• N l® k A ß W § On all other nights we may eat otherwhy nights we eatdo either ,d® Sn©xß®Ei u• n`g®W oi¶ llkßkßF` Ep® `` zFli•Ndd©© l®kAß W vegetables; tonight we ,zFw x® ß oi¶ F` Ep® § bitter herbs tonight? On all other nights we eat even dip once; why tonight do either leavened or unleavened ?mi¶ n ® r t ß i• Y W ß d§ G d © d® l ß i © N d © ,z® g ` § m© r R ©E sitting or leaning; why tonight eat bitter ones? Eli¶ t £̀ oi¶ l i¶ A h ß n © Ep® ` oi• ` zFli• N d © l® k A ß W § ?oi¶ A qß ™ n Ep® N M ™ d§ G d © d® l ß i © N d © ,oi¶ A qß ™ n oi• a different types of herbs and we dip twice? ?d® S n © FN™ M d§ G d © d® l ß i © N d © bread, but why tonight do we eat all lean? On all other nights we do not ?xFx® n d§NGdd©© d® ßiAß©NW oi¶a?mi¶ WFi ß n®roi•tßA i•oi¶ lW kß F` Ep® `lßizFli• l®lkm© §dR©© vegetables; why tonight we On all other nights wetonight eatdo either only unleavened bread? even dip once; why do Y ß d§ G d © d® © N d © ,z® g ` § r Mah nishtanah ha-lailah ha-zeh mi-kol ha-leilot! ,zFw xß ® i x® ` W ß oi¶ l k ß F` Ep® ` zFli• N d © l® k A ß W eat bitter ones? sitting or leaning; why tonight do On all other we eat On other nightsnights we do not Eli¶?oi¶ t£̀Aqß oi¶ li¶Ep® AhßNnM©™ d§ Ep®G`d© oi• `lßi©NzFli• NAd©qß l®koi• Aß aW §§E weall dip twice? ™ n d® d © ,oi¶ ™ n On all other nights we do not we all lean? different types and oi¶aWFi ß oi•A oi¶lkß F` Ep® ` zFli• NGdd©© d® l®lkßiAß©NW §d© On all other nights weherbs eatdip either even dip whyofdo we ?xFx® nd©matzah? d§ even diponce; once; tonight do ?mi¶ n ® r t ß i• Y W ß d§ G d © d® l ß i © N ,z® g ` § m© r R© vegetables; why why tonight do chameitz we She-b’chol ha-leilot anu ochlin u-matzah, ha-lailah ha-zeh kulo sitting or leaning; why tonight do Mah nishtanah ha-lailah ha-zeh mi-kol ha-leilot! twice tonight? we bitter dip twice? ?oi¶ A qß ™ n Ep® N M ™ d§ G d © d® l ß i © N d © ,oi¶ A qß ™ n oi• a eat ones? Eli¶ tWFi £̀ oi¶ lAi¶Aoi¶ hß ln©kß Ep® ` Ep® oi• ` zFli• zFli•NNd©d© l® kAAßß W W §E we all lean? oi¶ a ß oi• F` ` l® k § On all either all other othernights nightsweweeatdo not She-b’chol ha-leilot anu ochlin sh’ar y’rakot, ha-lailah ha-zehha-zeh maror?kulo matzah? sitting or leaning; why tonight She-b’chol ha-leilot anutonight ochlin u-matzah, Mah nishtanah ha-lailah ha-zehchameitz mi-kol ha-leilot! even dip once; why do ?mi¶ nqß ®rnha-lailah tß Ep® i• YNW ß™ d§ d§ d®llßißi©N©Nd©d© ,oi¶ ,z® raR©E ?oi¶ A ™ M GGd©d© d® Agqß ™`§nm© oi• we all lean? dip twice? On allallother nights eateat either She-b’chol ha-leilot ein anu matbilin afilu pa’am ha-lailah ha-zeh oi¶aWFi ßha-lailah oi• Aechat, oi¶lkß F` Ep®`kulo zFli• Nd©sh’tei l®kAß W § On other nightswe we either ha-leilot anu ochlin y’rakot, ha-zeh maror? She-b’chol chameitz u-matzah, ha-lailah ha-zeh matzah? Mah nishtanah ha-lailah ha-zehsh’ar mi-kol ha-leilot! sitting orleaning; leaning;why whydo tonight f’amim? sitting or we alldo ?oi¶Aqß ™n Ep®NM™ d§Gd© d®lßi©Nd© ,oi¶Aqß ™n oi•aE we all lean? lean tonight? She-b’chol ha-leilot ha-leilotanu ein ochlin anu matbilin afilu pa’amha-lailah echat, ha-zeh sh’tei sh’ar y’rakot, ha-lailah ha-zehha-lailah maror?kulo She-b’chol chameitz u-matzah, ha-zeh matzah?

Sh-b’chol ha-leilot anu ha-zeh ochlin mi-kol bein yoshvin Mah nishtanah ha-lailah ha-leilot! u-vein m’subin, ha-lailah ha-zeh f’amim? kullanu m’subin? ha-leilotanu ein ochlin anu matbilin afilu ha-lailah pa’am echat, She-b’chol ha-leilot sh’ar y’rakot, ha-zehha-lailah maror? ha-zeh sh’tei She-b’chol ha-leilot anu ochlin u-matzah, ha-lailah ha-zehha-lailah kulo matzah? Sh-b’chol ha-leilot anuha-zeh ochlinchameitz bein ha-leilot! yoshvin u-vein m’subin, ha-zeh f’amim? Mah nishtanah ha-lailah mi-kol kullanu m’subin? She-b’chol ha-leilot ein anu matbilin afilu pa’am echat, ha-lailah ha-zeh sh’tei She-b’chol ha-leilotanu anu ochlin sh’ar ha-lailah maror? Sh-b’chol ha-leilot anu ochlin beiny’rakot, yoshvin u-veinha-zeh m’subin, ha-lailah ha-zeh She-b’chol ochlin chameitz u-matzah, f’amim? ha-leilot kullanu m’subin? ha-lailah ha-zeh kullo matzah? She-b’chol ha-leilot anu ein anu matbilin afilu pa’am echat, ha-lailah ha-zeh ha-zeh sh’tei Sh-b’chol ha-leilot ochlin bein yoshvin u-vein m’subin, ha-lailah f’amim? She-b’chol ha-leilot anu ochlin sh’ar y’rakot, kullanu m’subin?

ha-lailah ha-zeh maror?

Sh-b’chol ha-leilot anu ochlin bein yoshvin u-vein m’subin, ha-lailah ha-zeh kullanu m’subin? She-b’chol ha-leilot ein anu matbilin

afilu pa’am echat, ha-lailah ha-zeh sh’tei f’amim? She-b’chol ha-leilot anu ochlin bein yoshvin u-vein m’subin, ha-lailah ha-zeh kullanu m’subin? Paul Solomons, 2010

The glasses are filled

The Matzah is uncovered for the narration

What were the five rabbis discussing all night? Some say they were debating the merits of the Bar Kochba rebellion against the Romans: to back open warfare or to encourage spiritual resistance. Rabbi Akiva favoured the former course of action, Rabbi Tarfon the latter. Another explanation speaks to many sitting down at Seder in every generation. Rabbi Eliezer had been excommunicated by the other rabbis for his stubbornness in insisting his view was valid, even though he was in a minority of one. The ban was lifted only as he lay dying… too late. Perhaps the Seder in B’nei Brak was just an idealised dream: when all the rabbis would sit at the same table. It tells us tonight all are welcome, even the Jews excluded by the family or who have excluded themselves. Seder night is a night for members of the family and a circle of friends to sit together, to forget the past slights and to remember values that really matter: freedom, tolerance and sh’lom bayit (family harmony).

Haggdah l’leyl shimmurim, Frankfurt am Main, 1926

Go down Moses

A response to the four questions: our story begins… We were slaves to Pharaoh in Egypt, and the Eternal One our God led us out from there with a mighty hand and an outstretched arm. If the Holy One, ever to be praised, had not led our ancestors out of Egypt, we and our children and children’s children would have remained slaves to Pharaoh in Egypt. Therefore, even if we were all wise and discerning, all scholars and experts in Torah, it would still be our duty to retell the story of the Exodus; and those who linger over the telling are worthy of praise.

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Avadim hayinu l’far’oh b’mitzrayim va-yotzi’einu Adonai eloheinu mi-sham b’yad chazakah u-vizro’a n’tuyah. V’illu lo hotzi ha-kadosh baruch hu et avoteinu mimitzrayim, harei anu u-vaneinu u-v’nei vaneinu m’shubbadim hayinu l’far’oh b’mitzrayim. V’afilu kullanu chachamim, kullanu n’vonim, kullanu z’keinim, kullanu yod’im et ha-Torah, mitzvah aleinu l’sapeir b’tziy’at mitzrayim, v’chol ha-marbeh l’sapeir b’tziy’at mitzrayim harei zeh m’shubbach.

When Israel was in Egypt’s land – let my people go. Oppressed so hard they could not stand – let my people go. CHORUS Go down, Moses, way down in Egypt’s land Tell old Pharaoh, let my people go. Siegmund Forst, New York, 1959

Thus saith the Lord bold Moses said – let my people go. If not, I’ll strike your firstborn dead – let my people go. As Israel stood by the water’s side – let my people go. By God’s command it did divide – let my people go. No more shall they in bondage toil – let my people go. Let them come out with Egypt’s spoil – let my people go.

There is a story about Rabbi Eliezer, Rabbi Joshua, Rabbi Eleazar son of Azariah, Rabbi Akiva and Rabbi Tarfon. They once held a Seder at B’nei B’rak. They went on talking about the Exodus from Egypt all that night, until finally their pupils came and said to them: ‘Masters, it is now time to recite the morning Sh’ma!’

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Arba’ah The four children at the Seder table – which child am I?

As we celebrate this holiday of freedom, the ending of slavery, we ask ‘Who am I when I hear of human rights abuses? Who will I choose to be when I know others are suffering?’ Will I be one who does not ask? Will I close the newspaper or turn off the television so that I do not hear? Will I turn my head and my heart away? Will I ask only simple questions? ‘What is this?’ Will I ask ‘what’, but never ‘why’? Will I let the evil impulse, my yetzer ha-ra, ask: ‘What has this to do with me?’ Will I let the problem belong only to the victims or the do-gooders? Will I distance myself from those in need? Or will I strive to act in wisdom, to ask: ‘What are the underlying causes of the problem and what needs to be done to stop the abuse and free the oppressed? What are the laws and what does God expect of me?’ May God open the eyes of those who do not see, the mouths of those who do not ask, and the hearts of those who do not care, and grant us the wisdom to open our hands to our fellow humans when they are in need – the hand of generosity, the hand of support, the hand of peace and friendship.

The ballad of the four children Said the parents to the children: ‘At the Seder you will dine; You will eat your fill of Matzah, You will drink four cups of wine.’

Then did sneer the one so wicked: ‘What does all this mean to you?’ And the parents’ voice was bitter As their grief and anger grew.

Now these parents had two daughters With two sons they numbered four; One was wise and one was wicked, One was simple, filled with awe.

‘If yourself you don’t consider As a child of Israel Then for you this has no meaning You could be a slave as well.’

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

Then the simple one said simply, ‘What is this?’ and quietly, The good parents told their offspring, ‘We were freed from slavery.’

Said the wise one to the parents ‘Would you please explain the laws Of the customs of the Seder Will you please explain the cause?’

But the youngest one was silent For he could not ask at all, And his eyes were bright with wonder As his parents told him all.

And the parents proudly answered: ‘Our ancestors ate in speed, Ate the Paschal lamb ’ere midnight And from slavery were freed.

Now dear children, heed the lesson And remember evermore, What the parents told their children: Sons and daughters numbered four.

‘So we follow their example, And by midnight must complete All the Seder, and we should not After twelve remain to eat.’

The four children The Torah alludes to four types of child: One who is wise, one who is wicked, one who is simple and one who does not know how to ask.

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What does the wise one say? ‘What are the duties, laws and precepts which the Eternal God has commanded us?’ To this child, teach all the laws of Pesach, even this difficult one, that ‘one does not conclude the Pesach meal with Afikoman.’

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What does the wicked one say? ‘What is this service to you?’ To you but not to me! If some should cut themselves off from our community and scorn our faith, make them eat their words, saying ‘I do this because of what God did for me when I came out of Egypt.’ For me but not for you! For had you been there, you would not have been redeemed. What does the simple one say? ‘What is this?’ And you shall answer: ‘With a mighty hand God led us out of Egypt, out of the house of bondage.’ And with the one who does not know how to ask, you must take the first step, as it is said: ‘You shall tell your child on that day, “This is what God did for me when bringing me out of Egypt.” ’

10b

10a

A second response to the four questions: our story continues

Where does the story of the Jewish people begin?

A response to the four children: our story continues…

The Mishnah (Pesachim 10:4) prescribes that the narrative of the Haggadah should ‘begin with degradation and end with glory.’ The Gemara (Pesachim 116a) asks ‘what degradation?’ – where is the real beginning of the story? Two great Babylonian sages of the 3rd century offer different answers. Shmuel, renowned for his practical expertise, sees it politically: ‘We were slaves to Pharaoh in Egypt.’ True degradation is physical slavery, true glory is liberation. Rav, the spiritual authority, places the beginning of the story earlier: ‘In the beginning our ancestors were idol worshippers.’ Real degradation is the spiritual darkness of idolatry, real freedom is found in the enlightenment of faith in one God. Jewish tradition, always respectful of different opinions, includes both these answers in the Haggadah. (Rabbi Mark Solomon)

The Ethiopian Journey to the Land of Israel The moon is watching from above On my back is a light bag of food The desert beneath me has no end ahead And my mother promises my little brothers ‘A little bit more, a little more lift up your legs, a last push towards Jerusalem.’

(Shlomo Gronich and the Sheba Choir. Words by Chaim Idissis)

In the beginning our ancestors were idol worshippers, but now we have learnt to In the beginning our ancestors were idol worship the true but God, as we it ishave said: ‘Then worshippers, now learnt to Joshua spoke to all the people, “Thus says worship the true God, as it is said: ‘Then the Eternal One, to theallGod of Israel: Long Joshua spoke the people: Thus says ago the in the days of Terach, the father of Eternal One, the God of Israel: Long Abraham anddays Nachor, your ago in the of Terach, theancestors father of livedAbraham beyond and the Nachor, River and worshipped your ancestors otherlived gods. Then took your forefather beyond theI River and worshipped Abraham from Then beyond theyour River and led other gods. I took forefather him Abraham all over the land of Canaan. I from beyond the Riverblessed and led him him withallmany descendants, for I gave over the land of Canaan. I blessed him him Isaac, and to Isaac I gave Jacob and with many descendants, for I gave Esau;him and I let Esau take possession of Isaac, and to Isaac I gave Jacob and Mount Se’ir. Jacobtake andpossession his children Esau; and IBut let Esau of wentMount downSe’ir. to Egypt.”’ But Jacob and his children

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The moonlight stood fast Our bag of food was lost. The endless desert Cries of jackals And my mother comforts my little brothers ‘A little bit more, a little more soon we’ll be redeemed we won’t stop going to the Land of Israel.’ And at night bandits attacked With a knife and sharp sword In the desert, the blood of my mother The moon is my witness and I promise my brothers ‘A little bit more, a little more The dream will be fulfilled One last effort before we get to Jerusalem.’

10a

V’hi she-am’dah la-avoteinu v’lanu sh-lo echad bil’vad amad aleinu l’challoteinu ellah she-b’chol dor va-dor o’mdim aleinu l’challoteinu v’ha-kadosh baruch hu matzileinu mi-yadam. V’hi she-amdah la-avoteinu v’lanu she-lo echad bilvad amad aleinu l’challoteinu ella

she-b’chol dor va-dor omdim aleinu l’challoteinu, v’ha-kadosh baruch hu matzileinu The glasses are lowered. mi-yadam. Siegmund Forst, 1955

The glasses are lowered

x©g`© oixi¶ ¶ htß n© oi•` ,g©qR§d© zFkßld¶ Mß .o®nFwi¶t£̀ g©qR§d©

11b

dcFa£ ® rd® d®n ?x•nF` Èd d©n rW ® x® i¶tlß E .Fl `�lße m§k®l ?m§k®l z`�Gd© x©tM® l®lMß d© o¶n Fnßv©r z§` ì¶vFd§W Telling the story the biblical way – pages 11b-13b ,ei®PW ¶ z§` d•dwß d© d®Y`© s©èß .x®T¶rA® i¶l ®ißi d®U®r d§f xEa£rA© :FlŒx®n°̀§e EN¶` .Fl `�lße i¶l .m¶ixß ®vO¶ n¶ i¶z`•vAß The following verses have been extracted from the biblical version of the.l® Exodus `ßb¶p d®id® `�l m®W d®id® story. They may be read responsively.

There arose a new king over Egypt, who did not know Joseph. He said to his people, ‘The Israelites have become too numerous for us. We must deal shrewdly with them or they will become even more numerous.’ So they put slave masters over them to oppress them with forced labour, and they built Pithom and Rameses as store cities for Pharaoh. They made their lives bitter with hard labour in brick and mortar. The king of Egypt spoke to the Hebrew midwives, whose names were Shifrah and Pu’ah. Pharaoh said: ‘When you help the Hebrew women in childbirth, if it is a boy, kill him.’ The midwives, however, feared God and they let the boys live. Then Pharaoh gave this order to all his people: ‘Every boy that is born you must throw into the Nile, but let every girl live.’ Now a man of the house of Levi married a Levite woman, and she became pregnant and gave birth to a son. When she saw that he was a fine child, she hid him for three months.

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11a

Haggadah Telling the story

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z�c•rd® d®n ?x•nF` Èd d©n m®kg ® ®ißi d®Ev¶ x§W£̀ mi¶hR® W¶ ß Od© eß miTg© ™deß FlŒx®n°̀ d®Y`© s©èß ?m§kzß ` Epi•d�l°̀ 1925 x©g`© oixi¶ ¶ htß n©Young oi•Ìsrael, ,g©qCincinnati, R§d© zFkß ld¶ Mß .o® n Fwi¶ t £̀ g© q §d© My father was a wandering Aramean, and he went down into Egypt with a few peopleR and lived there and became a great nation, powerful and numerous. But the Egyptians mistreated us and made us suffer, putting us todhard cFa£ ® rlabour. d® d®nThen ?x•nwe F`cried Èdoutd©nto the rW® x® Eternal One, the God of our ancestors, and the Eternal One heard our voice and saw our i¶tlß E .Fl `�lße m§k®l ?m§k®l z`�Gd© misery, our toil and oppression. So the Eternal One brought us out of Egypt with a mighty x©tM® l®lMß d© o¶n Fnßv©r z§` ì¶vFd§W hand and an outstretched arm, with great terror and with miraculous signs and wonders.

,ei®PW ¶ z§` d•dwß d© d®Y`© s©`eß .x®T¶rA® i¶l ®ißi d®U®r d§f xEa£rA© :FlŒx®n°̀§e EN¶` the .Fl essential `�lße i¶lstory .m¶iof xß ®vthe O¶ n¶ i¶z`•vAß Traditionally this passage, which contains Exodus from Egypt, forms the basis of a selection of rabbinic .l®`ßb¶p texts d®id® which `�l m®W d®id®

(Deuteronomy 26:5-8)

comment on it. A selection of such texts follows; alternatively the story couldhebrew be told through biblical texts, which start on the facing page. page 11-13a rabbinic

?z`�G d®n ?x•nF` `Ed d©n m®Y `i¶vFd c®i w§11a-13a fFgßA :ei®l`• Y® x© ßn`® eß Telling the story the rabbinic Ep® way – page .mic® ¶a£r zi• ,m¶ ®vi¶OO¶ x£̀ n¶© ®ißi My father was a wandering .i¶aA`®n¶ c• ai�`xß Aramean. Why was he called a wanderer? This teaches that our ancestors wandered from place to place among the nations.

And he went down to Egypt. This shows that the descent was not only from Canaan to Egypt but that it was also a spiritual descent, for they became immersed in the corruption of Egypt.

Continue on page 12b Continue on page 12a

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12b

Telling the story the biblical way – 2 Continued from page 11b

But when she could hide him no longer, she got a papyrus basket for him. Placing the child in it, she put the basket among the reeds along the bank of the Nile. His sister stood at a distance to see what would happen to him. Then Pharaoh’s daughter went down to the Nile to bathe. She saw the basket among the reeds and sent her slave girl to get it. ‘This is one of the Hebrew babies,’ she said. Then his sister asked Pharaoh’s daughter, ‘Shall I go and get one of the Hebrew women to nurse the baby for you?’ ‘Yes, go,’ she answered. And the girl went and got the baby’s mother. When the child grew older, she took him to Pharaoh’s daughter and he became her son. She named him Moses, saying, ‘I drew him out of the water.’ One day, after Moses had grown up, he went out to where his own people were and watched them at their hard labour. He saw an Egyptian beating a Hebrew, one of his own people… (he killed him and had to flee). During that long period, the king of Egypt died. The Israelites groaned in their slavery and cried out, and their cry for help because of their slavery went up to God.

i¶tlß E .Fl `�lße m§k®l ?m§k®l z`�Gd© x©tM® l®lMß d© o¶n Fnßv©r z§` `i¶ W 12avFd§ ,ei®PW ¶ z§` d•dwß d© d®Y`© s©`eß .x®T¶rA® i¶l ®ißi d®U®r d§f xEa£rA© :FlŒx®n°̀§e EN¶` .Fl `�lße i¶l .m¶ixß ®vO¶ n¶ i¶z`•vAß .l®`ßb¶p d®id® `�l m®W d®id® Telling the story the rabbinic way – 2 Continued from page 11a

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And sojourned there with few numbers. As it is written, ‘Your ancestors went down to Egypt, seventy persons in total.’ You might have thought that they would assimilate among the Egyptians, but the verse continues ‘and now the Eternal One your God has made you as numerous as the stars in the sky.’ (Deut. 10:22) But there he became a great nation, mighty and numerous. This teaches that the Israelites distinguished themselves in Egypt. They became unique through the mitzvot, until they were recognised and acknowledged as a separate nation. For they were not suspected of sexual immorality or of slander, nor did they change their names or their language. The Egyptians dealt harshly with us. They were ungrateful, for they paid back in evil the kindnesses that Joseph had done for them, as it is written, ‘A new king arose over Egypt who knew not Joseph.’ (Exodus 1:8). He pretended that he did not know Joseph. And they imposed hard labour on us. The Egyptians would place a heavy burden on the weak, and a light burden on the strong; the burden of the old on the young, and the burden of the young on the old. This was work without end and done for no purpose, for the Egyptians wanted not only to enslave them but also to break their spirit.

Continue on page 13b Continue on page 13a

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13b

13a

Telling the story the biblical way – 3 Continued from page 12b God heard their groaning and remembered the covenant. So God looked on the Israelites and was concerned about them. Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the desert and came to Horeb, the mountain of God. There the angel of the Eternal One appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. When the Eternal One saw that he had gone over to look, God called to him from within the bush, ‘Moses! Moses!’ And Moses said, ‘Here I am.’ Then the Eternal One said, ‘I have heard the groaning of the Israelites, whom the Egyptians are enslaving, and I have remembered My covenant.’ ‘Therefore, say to the Israelite people: “I am the Eternal One and I will release you from Egyptian oppression and I will deliver you from serving them. I will redeem you with an outstretched arm and with great acts and I will take you to be My people and I will be your God that you might know that I am the Eternal One, your God, who will bring you out from Egyptian oppression.”’ Continue on page 14a

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Exodus: chapter 1: verse(s) 8-9, 11, 14, 15-17, 22; 2: 1-2, 3-4, 5-6, 7-8, 10, 11, 23, 24-25; 3: 1, 2, 4, 6; 6: 5, 6-7.

Telling the story the rabbinic way – 3 .`x© ßI©e .`x© ßI©e rdd§ g£`xß ©xn® d® Ei® § ?®ißi d®`x® d®n l©r d§f mi¶ng£ xß ©n l©Ei® W §f ?®mi¶ ißi nd® ndW Continued from page 12a W ßidn®© W n• fc®g`§ d®id® W § .` Mß x© .d§ ßI©ef mEkßq mi¶lW ß n© m§dmEkß n• qc®gmi¶ `§ ld® §m§ Mßd.d§ © r • I q © n ß E `® a d® i d ® ,Fx• a g £ m c� § w mi¶ p a • N ß r ad§ xß ©npa• NßEi® § ?®ißi d®`x® d®d n© ©r•Iq© nß E `®a d®id® l© ,Fx• g£ f mmi¶ c�§wng£mi¶ d©dW And saw. What did the Eternal One see? .` x© ß I .Fl©ef mEkßq mi¶lW ß n© m§dn.Fl • c®g`§ d®id® W § Mß .d§ God saw that the Israelites had compassion l© mi¶ g£ ixß ©®n ,Fx• Ei®daW `x®pa•d® ©rr•Iq© nßd§Ef `® and® d g£§ m?®ic�ßi§wd®mi¶ Nß nd© for each other: whoever was the first to mEkßq mi¶lW ß n© m§dn• c®g`§ d®id® W § Mß .d§ .Flf complete his quota of bricks would then help ©r•Iq© nß E `®a d®id® ,Fx•ag£ mc�§.Ep• w imi¶ a• Nß ` d© ßpr®pŒz§ .Ep•ißpr® Œz§` the others. .Fl BW § xß .u¶Rx§ §`Ff Kx§C§ zEWixß ¶R Ff m§di•l£r Exf®BW § .um§ x§ §dì•lK£rx§C§Exf® zEWi d c® § X A © mi¶ W ® p £̀ d ® Epi¶ l ® I W § mi xß ¶ vO¶ ` d© dc® §XA© mi¶W®p£̀ d® Epi¶l®IW § mixß ¶vO¶ d© .Ep•ißpr® Œz§ Our plight. This is the enforced separation d® i xß ¶ t A ß m® h £ r n © l ß i cß • M xi¶ r A ® mi¶ W ® P d © §mi¶.u ¶R Ffeß of husbands and wives. The Egyptians decreed d®ixß ¶tAß m®h£rn© lß m§ id cß •Mi•l£rxi¶Exf® rA®BW Wx§ ®P§d©èß Kx§C§ zEWixß zFnß ®ßPEpi¶ d© W §l®IW `§mi ißp.d® r®xß `dß© that the men should sleep in the fields andOd the dWc® §®PX A©§d© nß`® mi¶ £̀mi¶ d®ia¶WxE §`®N.Ep• ¶Œz§ via¶O¶xE zFnß © nß Ei®d mi¶ d©OW NEi® `W §d®p.d® l® k £̀ n © Œl® M o§ d i• l £ r a © l ß zFì¶ a n ß E oi¶ O m§ d i• l £ r Exf® B W § .u x§ § ` K x § C § zEWi xß ¶ R women in the cities in order to decrease m®ha£rnßn©E lß oi¶Oicß •g©M xi¶rA® mi¶W®Pd©Ffg©eß l®k£̀their n© Œl®M o§di•l£rd®a©ixß lß¶tAßzFì¶ :zFxß n F`ß e m® z � ` zFn£ nß NE `§mid§ Y¶viW ßa¶O¶nxE ¶dß©E c® §XOA©dg© ©n Wd®d§ p£̀Ymi¶ d®W §`® xß offspring. But the Israelite women would §lg®I©pW .d® :zFxßnwarm F`ße m®z�` dzFnß zFn£ pßnßmi¶ EEi® ßWn¶®PEpi¶ Ed© W sFq Am® ßM n¶zFì¶ lE Woi¶ `�l" m® £ro§dn©cß iY •lßW xi¶m® rlA®aFrß ®POd©g©eß up food and bring it to their husbands. l® £̀ß¶tn©¶Aß.Ep® Œl® Mlhmi a©©cß nßmi¶ sFqThey .Ep®A micß ¶Aßrd® Y©kixß W Frß l¶i•lßAlßr£r`�l" ".Ep® z F` l• ` FB Èd KEx® A WFc® zFnß O d © n ß Ei® d mi¶ W ® P d © W § `® N ` § .d® i a ¶ ß©E would comfort their husbands by saying :zFxßnF`ß e A m®zWFc® �` TzFn£ ß TnxE ¶d ".Ep®z‘We F` l•`FB Èd KEx® d© g©pnß E d§YW .mi¶ a xß ® e mi x® ¶ t E o§ d i• l £ r mi¶ ` A ® K® M KFY¶ n Œl® o§dMcß £ßrrY a©©nlßW nß lE oi¶ Og© shall not be enslaved forever; the Holy sFq .Ep® ¶i•AlKFY¶ ß n¶zFì¶ m®laFrß `�l" .mi¶One axß ®ewill mix® ¶tE o§dl® i•lk£r£̀ n©mi¶ ÀMA® mi K® El£̀ß b ¶ p zFI¶ p w ® c¶ ß v mi¶ W ® p zEkß f A ¶ W § o`© n©¶E :zFxß n F`ß e m® z � ` zFn£ g © p n ß E d§ Y W ß free us.’ Then they would come together ".Ep® Èd El£̀ßband ¶p zFI¶pw® c¶ ßv mi¶ Wz®pF`zEkßl• fA¶`W §FB o`© Mn¶ KEx®A WFc®MTn¶d .m¶ i xß ® v O ¶ n ¶ Epi• z Fa£̀ sFq .Ep® A mi cß ¶ A r ß Y © W ß n ¶ m® l Frß l `�l" have children. Thus our ancestors were .mi¶.m¶ axß e®vmiO¶ x® E o§ i•l£r mi¶À® K®M KFY¶n i®xß n¶tEpi• zdFa£̀ ".Ep® FBßv mi¶ Èd KEx®AfA¶ W redeemed from Egypt due to the merit of the El£̀ßzb¶pF`zFI¶l• p`w® c¶ W®p zEkß §WFc® o`©TMdn©¶ .mi¶axß ®e mix® ¶tE o§di•l£r.m¶mi¶ righteous women in that generation. ixß ®vÒA¶® n¶K®MEpi•KFY¶ zFa£̀n El£̀ßb¶p zFI¶pw® c¶ ßv mi¶W®p zEkßfA¶ W § o`©Mn¶ ®d® vFO¶dßn¶i Epi• zv¶Fa£̀ So the Eternal One brought us out of c®Fidß Aßi m¶ i`xß ©vv¶ OFI© ¶.m¶ ne¶ ixß Ep•` FI©e d®w®fg£ c®iAß m¶ixß ©d® vwO¶®fn¶g£ d® Ep• Egypt with a mighty hand and an zFz� ` a ß E l� c ® B ` x� ® n a ß E d® i Ehß p r © � x ß f a¶ E zFz�àß E l�c®B `x�®naß E d®iEhßp r© �xßfa¶ E outstretched arm, with great terror and z`tß �vn aß eE d®w®fg£ c®iAß.mi¶ m¶ i Ep• ¶ FI© zixß tß©v�nOa¶ß nE¶ d®Fdß.mi¶ with miraculous signs and wonders. Thus zFz�àß E l�c®B `x�®naß E d®iEhßp r© �xßfa¶ E taught Rabbi Elimelech of Lizensk: ‘At the d®w®fg£ c®iAß m¶ixß ©vO¶ n¶ d®Fdß.mi¶ i Ep• z`tß �v¶nFI© aß eE pronouncement of laws, the Holy Scripture zFz�àß E l�c®B `x�®naß E d®iEhßp r© �xßfa¶ E always makes mention of the Exodus from .mi¶ztß �naß E Egypt, and never of the Creation of the world. Why is this? Was not the Creation out of a void a greater miracle than the Exodus? Understand, then, that the Creation, properly speaking, was not a miracle. All nature is in, and subject to, God, and whatever sprang into being at God’s behest did so in a natural way. But the Exodus was a wonder, for to deal with the Egyptians according to their merits, it was necessary for the divine aspect of goodness to be suspended in order for evil temporarily to prevail. Continue on page 14a

Prague, 1526

14b

14a

The plagues Sadly we recall that, as we celebrate our freedom, we do so in a world that is still blighted by many modern plagues. Today we give different names to the plagues that destroy our environment, our quality of life, our dignity, our very lives. Some are new plagues; others have been with us since the beginning of time. Some are external – AIDS and other diseases, tribal hatreds that have escalated into mass killings; acts of terrorism; floods and earthquakes, drought and famine. Others are inside us – plagues of thought and action that we can seek to control or correct. These are some of the imperfections that trouble our world: Ignorance that deceives us into hating what we do not understand. Cynicism that impels us to mock and debase what others hold dear. Indifference that leads us to neglect and abuse the environment. Arrogance that inures us to the needs of others. Insecurity that makes us cowards in the face of criticism. Envy that narrows our horizons and poisons our relationships with others. Deceit that causes us to disappoint those who trust us most. Dogmatism that blinds us to the reality of alternative and sincerely held points of view. Bigotry that drives us to define people by what they are rather than who they are, leading us to deny equality, respect and opportunity on the basis of superficial differences. Hardness of heart that condemns us to ignore the feelings and needs of those closest to us. May we have the strength of mind and body to put an end to the plagues that threaten our lives and endanger our souls.

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15b

15a

Miriam’s song at the Sea of Reeds And Miriam the prophet, the sister of Aaron, took her timbrel in her hand and she went out. The women followed after her with cymbals and they danced. And Miriam said to them: ‘Sing to the Eternal One who has triumphed greatly – horse and rider have been hurled into the sea.’ (Exodus 15:19-21)

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just noticed that in Song the current version, this paragraph is cut off on the right margin Miriam’s

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

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

When the cup of suffering had run over, Egypt’s grip was loosened. On that day, Israel went forth to freedom. They made their way to the Sea of Reeds. Cloud by day, fire by night; God’s Presence went before them. But Pharaoh’s heart changed yet again – for the oppressors’ fury grows as their grip begins to weaken, and in their rage they pursue their victims even to their own destruction. In swift pursuit Pharaoh’s troops caught up with the fleeing slaves. Israel stood uncertain: before them the Sea, behind them Egypt’s host. When Israel stood at the edge of the sea, each one said: `I will not be the first to enter…’ While they stood there deliberating, Nachshon ben Amminadav leapt first into the Sea and plunged into its waves. (Mechilta to Exodus 14:22) The Sea did not part for them until they had waded into it up to their noses; only then did it become dry land. (Exodus Rabbah 21:10) The people overcame their fear, as all must in every generation who would be free, trusting in the power of right to conquer might, as it is said: ‘Have no fear, for I shall redeem you. I have called you by name, you are Mine. When you pass through the waters I will be with you; and through the rivers, they shall not overwhelm you.’ (Isaiah 13:1) At that time the ministering angels wanted to sing a song of praise to the Holy One, ever to be blessed: but God restrained them, saying ‘My creatures are drowning in the sea, and you would sing before Me!’ (Sanhedrin 39b)

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

O God, teach us to rejoice in freedom, but not in its cost for us and our enemies. Let there come a day when violence is no more, and we shall be free to rejoice without sadness, to sing without tears. That day is not yet. Since the Exodus we have known many oppressions and many deliverances. Often we have suffered, often triumphed – and always, as a people, survived. For God, who redeemed Jacob from the hand of one stronger than himself, has been our never-failing strength: as it is said:

And Miriam the prophet took her timbrel in her hand, And all the women followed her, just as she had planned. Miriam raised her voice in song, she sang with praise and might, ‘We’ve just lived through a miracle, we’re going to dance all night!’ (Chorus) Debbie Friedman

Our story continues…

‘Have no fear, for I am with you; do not despair, for I am your God. I will strengthen you, and help you; I will uphold you with My victorious right hand.’ (Isaiah 41:10)

Miriam The Prophet at the Red Sea, Marc Chagall

16b

16a

It would have been enough Kammah ma’alot tovot la-makom aleinu! Illu hotzi’anu mi-mitzrayim, v’lo sippeik tzorkeinu ba-midbar – Illu sippeik tzorkeinu ba-midbar, v’lo natan lanu et ha-Shabbat – Illu natan lanu et ha-Shabbat, v’lo natan lanu et ha-Torah – Illu natan lanu et ha-Torah, v’lo hichnisanu l’eretz yisra’el – Illu hichnisanu l’eretz yisra’el, v’lo shalach lanu et ha-n’vi’im – Illu shalach lanu et ha-n’vi’im, v’lo n’tananu l’or goyim – Illu n’tananu l’or goyim, v’lo hecheyanu bit’futzateinu – Illu hecheyanu bit’futzateinu, v’lo heshivanu l’eretz avoteinu – Illu heshivanu l’eretz avoteinu, v’lo tzivvanu l’takkein olamo –

Dayyeinu! Dayyeinu! Dayyeinu! Dayyeinu! Dayyeinu! Dayyeinu! Dayyeinu! Dayyeinu! Dayyeinu!

How many benefits the Eternal One has granted us! Had God brought us out of Egypt and not supported us in the wilderness – It would have been enough –Dayyeinu! Had God supported us in the wilderness and not given us Shabbat –Dayyeinu! Had God given us Shabbat and not given us the Torah – Dayyeinu!

This folk song, based on a Yiddish original, reminds us we must be active in seeking freedom. The Hebrew for freedom is d’ror, which also means ‘a swallow’

Donna, Donna On a wagon, bound for market, There’s a calf with a mournful eye. High above him flies a swallow, Winging freely through the sky.

‘Stop complaining,’ said the farmer, ‘Who told you a calf to be? ‘Why don’t you have wings to fly with, ‘Like the swallow so proud and free?’

Chorus How the winds are laughing, They laugh with all their might; Laugh and laugh the whole day through, And half the summer’s night. Donna donna donna donna, Donna donna donna don.

Calves are easily bound and slaughtered, Never knowing the reason why. But whoever treasures freedom, Like the swallow must learn to fly.

Had God given us the Torah and not brought us to the land of Israel – Dayyeinu! Had God brought us to the land of Israel and not sent us the prophets – Dayyeinu! Had God sent us the prophets and not called us to be a light to nations – Dayyeinu! Had God called us to be a light to nations and not sustained us in all the lands of our dispersion – Dayyeinu! Had God sustained us in all the lands of our dispersion and not enabled us to return to the land of our ancestors – Dayyeinu! Had God enabled us to return to the land of our ancestors and not enjoined us to perfect the world – Dayyeinu!

Trieste, 1864

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17b

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The Hebrew word for Egypt, mitzrayim, means a tight spot or a narrow strait where we feel ‘boxed in’. ‘One day, a few days after the liberation, I walked through the country past flowering meadows, for miles and miles, toward the market town near the camp. Larks rose to the sky and I could hear their joyous song. There was no one to be seen for miles around, there was nothing but the wide earth and sky and the larks’ jubilation and the freedom of space. I stopped, looked around, and up to the sky – and then I went down on my knees. At that moment there was very little I knew of myself or the world – I had but one sentence in mind – always the same: ‘I called to the Eternal One from my prison and God answered me in the freedom of space.’ (Psalm 118:5) How long I knelt there and repeated this sentence, memory can no longer recall. But I know that on that day, in that hour, my new life started. Step for step I progressed, until I again became a human being.’ Viktor Frankl, Man’s Search for Meaning, Lessons from a Concentration Camp.

Venice, 1601

We were strangers in Egypt and Kiev, we were foreigners in Babylon and Berlin. We were outsiders and wanderers in Spain and Poland and France. We looked at the citizens of those lands with the dark, pleading eyes of the alien, Our hearts beat the hesitant beat of those without rights, fearful and uncertain. And so we pray, help us to remember the heart of the stranger when we walk in freedom. Help us to be fair and upright in all our dealings with all people. Oh burn and brand the lesson of all the years and all the lands in our hearts. Eternal One, make us forever strangers to discrimination and injustice.

How much more should we be thankful for the countless benefits God has give us! For God brought us out of Egypt, supported us in the wilderness, gave us the Sabbath, gave us the Torah, brought us to the land of Israel, sent us the prophets, called us to be a light to nations, sustained us in all the lands of our dispersion, enabled us to return to the land of our ancestors and enjoined us to perfect the world.

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The glasses are raised Therefore we should thank, bless and praise beyond measure the One who performed all these wonders for our ancestors and for us; who led us from oppression to freedom, from sadness to joy, from grieving to celebration, from darkness to light, from slavery to redemption. Let us therefore sing a new song to God: Halleluyah!

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The glasses are lowered

Anon.

Siegmund Forst, New York, 1959

17a

18b

18a

Hallel

Why do we recite Hallel in two parts – the first part (Psalm 113 and 114) before the meal and the second (Psalm 117 and 118) after it? The first half is about the Exodus from Egypt and the past. The second is about the future of the Jewish people and the world. (The pity is that many Jews end their Seder with the meal, happily celebrating our past, but with no time to express hope for our future.)

Michel Kichka, King David and the Levite Band

Hallelu hallelu hallelu, Kol ha-n’shamah t’hallel yah Hallelu Halleluyah!

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Let us give praise – let every soul praise the Eternal One – Halleluyah! (From Psalm 150)

From Psalm 113 Halleluyah! Give praise, O servants of the Eternal One; praise the name of the Eternal One. Let God’s name be praised, both now and for ever. From the rising of the sun to its setting let God be praised. Exalted above the nations is Israel’s God whose glory is above the heavens. Who can be compared to our God, who is enthroned on high, And yet looks down on heaven and the earth? Who raises the poor from the dust and lifts the needy from the mire, To give them a place among the great, Among the leaders of the people. Halleluyah!

ßi licß •d©a©r!D®Elß lld©d© !D®iElßld© d®e�dßi icß •ad® ©re�dElß iElß e�dßì m• WlŒz§ è�dElß d©•a©r Elßld© !D®iEl ßi licß .d®e�dßi m•W.d® Œz§ Elß d© d® nß Wd®ei¶�dßi m•W i¶d.d® ßi e�dßi m•WŒz§` E Kx�®anß d®Ke�dx�®ßiam• FrŒc© .m®lFrŒc©.m® reßld® Y©rnr• eß d®Y©rKn•x�®anß d®e�dßi m•W F`Faß nnŒc© r W§ §n¶ Œgxß©fO¶ n¶ .m®lFrŒc©reß d®Y F`FaßnŒc© r W§ W § Œg xß©fnO¶W l®Ndß ™nnŒc©r W§nW �dNßidß § Œgx© .d®e�dßi m•W.d®el® ™m• nWF`Faß d®e�dßiMm¶ iFBŒl® d®e�dßi m¶iFBŒl® Œl© r mxM®Œl©r mx® .d®e�dßi m•W l®N M© m¶ ® d© d® l© e�rdßi m¶iFBŒl®MŒl©r .FcFaßM m¶.FcFaß in© X ®d l©rin© X Epi• ® d© Epi•d�l°̀ d® e�dd�l°̀ i©M i¶nd®e�di©M i¶n.FcFaßM m¶in© X .z§ aAW ®ßbO©®ld©i¶di¶AßbO© d© Epi•d�l°̀ d®e�di©M .z§aW ® ®l i¶ di¶ m¶in© X ®ßlA© i¶zF` x¶ ß Od© .z§aW ® ®l i¶di¶A m¶in© X ® A© zF` x¶ li¶RW© ßßlOd©i¶li¶RW© .uix® n©§`X ®a®A©E zF`x¶ ßl i¶li¶RW ß .ux® §à® E m¶ .ux§ lC® x®t®rnl• C®i¶nx®i¶tw®rnß n• i¶ni¶wnß ¶in• z�RW ß `© n• lC® x®t®rn• i¶n .oFißa`§ mi.oFiß x® ¶iaz�`§Rmi W© ß `x® mi¶ rli¶ai¶WFdß l a`§ mix® .oFiß ¶i z�RW ß mi¶aicß ¶pŒm¶ raii¶cß a¶pi¶Œm¶ WFdß ¶pŒm¶r i¶ai¶W iElß d©ai.FO© ¶p m¶mi¶ r aicß !D®iElßld© !D® .FO© rli• cß ¶p rm¶ri•aicß !D®iElßld© .FO©r i•aicß ¶p

Halleluyah! Hallelu avdei Adonai, hallelu et sheim Adonai. Y’hi sheim Adonai m’vorach mei’atah v’ad olam. Mi-mizrach shemesh ad m’vo’o m’hullal sheim Adonai. Ram al kol goyim Adonai al ha-shamayim k’vodo. Mi k’Adonai eloheinu ha-magbihi la’shavet. Ha-mashpili lir’ot ba-shamayim u-va-aretz. M’kimi mei’afar dal mei-ashpot yarim evyon. L’hoshivi im n’divim im n’divei ammo. Halleluyah!

19b

19a

God of might (To the tune of Addir Hu)

Psalm 114 When Israel went forth from Egypt

God of might, God of right Rock of our salvation Unto You still we do Offer adoration. Since Your hand from Egypt’s land Led Your chosen nation.

The house of Jacob from an alien people, Judah became God’s sanctuary Israel accepted God’s rule. The sea looked and fled The Jordan turned back on its course. The mountains skipped like rams The hills like young lambs.

God of all, when we call, On Your love unending Save and hear, O be near, Unto us extending Power benign, grace divine In our hearts descending.

What makes you flee, O sea? Why do you turn back, O Jordan? O mountains, why do you skip like rams You hills, like young lambs? Tremble, O earth, before the Eternal One, Before the God of Jacob,

Mighty God, by Your word Freedom first was given. Now as then, let again Bonds and chains be riven. You we trust, wise and just, God of earth and heaven.

Who turns the rock into a pool of water The flinty rock into a fountain.

B’tzeit yisra’el mi-mitzrayim beit ya’akov mei’am lo’eiz hay’tah y’hudah l’kodsho yisra’el mamsh’lotav ha-yam ra’ah vayanos ha-yardein yissov l’achor he-harim rakdu ch’eilim g’va’ot kiv’nei tzon.

Gustav Gottheil

Mah l’cha ha-yam ki tanus ha-yardein tissov l’achor? he-harim tirk’du ch’eilim g’va’ot kiv’nei tzon? mi-lifnei adon chuli aretz, mi-lifnei elo’ah ya’akov ha-hofchi ha-tzur agam mayim challamish l’may’no mayim. Addir Hu, Königsberg, 1644

m¶ixß ®vO¶ n¶ l•`xß ®U¶i z`•vAß .f•r�l m©rn• a�w£r©i zi•A FWc® ßwlß dcEdß ® i d®zßid® .ei®zFlßWßnn© l•`xß ®U¶i q�p®I©e d®`x® m®Id© .xFg®`lß a�Q¶i oC•x©ßId© mi¶li•`kß Ecßwx® mix® ¶dd§ .o`�vŒi•paß M¶ zFr®aßB qEp®z i¶M m®Id© LßNŒd©n ?xFg®`lß a�QY¶ oC•x©ßId© mi¶li•`kß Ecßwx¶ ßY mix® ¶dd§ ?o`�vŒi•paß M¶ zFr®aßB ux® §` i¶lEg oFc®` i•ptß ¶Nn¶ .a�w£r©i D© Fl°̀ i•ptß ¶Nn¶ m¶in® Œm©b£̀ xES©d i¶ktß �dd© .m¶in® ŒFpßirß n© lß Wi¶n®Ng©

20b

Maggid The courage to let go of the door, the handle. The courage to shed the familiar walls whose very stains and leaks are comfortable as the little moles of the upper arm; stains that recall a feast, a child’s naughtiness, a loud blistering storm that slapped the roof hard, pouring through. The courage to abandon the graves dug into the hill, the small bones of children and the brittle bones of the old whose marrow hunger had stolen; the courage to desert the tree planted and only begun to bear; the riverside where promises were shaped; the street where their empty pots were broken. The courage to leave the place whose language you learned as early as your own, whose customs however dangerous or demeaning, bind you like a halter you have learned to pull inside, to move your load; the land fertile with the blood spilled on it; the roads mapped and annotated for survival. The courage to walk out of the pain that is known into the pain that cannot be imagined, mapless, walking into the wilderness, going barefoot with a canteen into the desert; stuffed in the stinking hold of a rotting ship sailing off the map into dragons’ mouths. Cathay, India, Serbia, goldeneh medina, leaving bodies by the way like abandoned treasure. So they walked out of Egypt. So they bribed their way out of Russia under loaves of straw; so they steamed out of the bloody smoking charnelhouse of Europe on overloaded freighters forbidden all ports – out of pain into death or freedom or a different painful dignity, into squalor and politics. We Jews are all born of wanderers, with shoes under our pillows and a memory of blood that is ours raining down. We honor only those Jews who changed tonight, those who chose the desert over bondage, who walked into the strange and became strangers and gave birth to children who could look down on them standing on their shoulders for having been slaves. We honor those who let go of everything but freedom, who ran, who revolted, who fought, who became other by saving themselves. Marge Piercy

,m¶ixß ©vO¶ n¶ `®v®i Èd EN¶`Mß Fnßv©r z§` Èd©d mFI©A Lßpa¶ lß Y® c© ßBd¶ eß :x©n°̀§PW § 20a i¶l ®ißi d®U®r d§f xEa£rA© :x�n`•l B’chol dor va-dor EpizFa£̀ Œz§` `�l .m¶ixß ®vO¶ n¶ i¶z`•vAß d®N`§ ,Èd KEx®A WFc®Td© l©`®B c©alß A¶ :x©n°̀§PW § m§dO® ¶r l©`®B Ep®zF` s©` ì¶ ad®night: o©rn©tolß experience ,m®Xn¶ ì¶ vFd EpzF`ß In every generation… Here is the essential purpose of this the Seder as e" though it were happening to us and to tell it to the next x§Wgeneration: £̀ zF` ux® §`x¶ dß®lŒz§ Ep®zeF`xFC l®kAß m`c® ®Èp®l a®z§ Ig©z®lxFc® z�a£̀©lEN¶ r© ,m¶ixß ©vO¶ n¶ `®".Epi• v®i Èd ÀMßWß ¶pFnßv©r z§` In each In each generation generation we we should should all all In each generation we should all imagine

z§`z§zF` ` zF` x¶ ßl x¶ ßmlc® ®m`c® ®a® `Ig©a®IxFc® g© xFc® e xFC e xFC l®kAl® ß kAß

Èd©d mFI©A Lßpa¶ lß Y® c© ßBd¶ eß :x©n°̀§PW § i¶l ®ißi d®U®r d§f xEa£rA© :x�n`•l EpizFa£̀ Œz§` `�l .m¶ixß ®vO¶ n¶ i¶z`•vAß d®N`§ ,Èd KEx®A WFc®Td© l©`®B c©alß A¶ :x©n°̀§PW § m§dO® ¶r l©`®B Ep®zF` s©` ì¶aKEx® d® Ao©rWFc® n© lß Td©,m® X`®n d®N`§ ,Èd l© B¶ c©aì¶ lß A¶vFd EpzF`ße" Wm§ £̀dO®u¶rx® §`l©`d®®BŒz§ `zFÈp®ls©`z§z®l Ep®zF` :x©n°̀§PW §x§ Ep® ì¶ad® o©rn© lß ,m®Xn¶ ì¶vFd EpzF`ß ez " �a£̀©l r©AW ".Epi• ß ¶p

imagine imagine that that we we ourselves ourselves came came out out of of as ,m¶ixß that we ourselves came out of Egypt, ,m¶ ©vixß OzF` ¶©vn¶ O¶x¶ n¶ßl`®vm®`® i c® v®`®iÈd Èd ÈN¶ Mße`MßxFC FnßvFnß ©rl®vk©rAß a® Ig© EN¶ xFc® Egypt, Egypt, as we as we read: read: ‘You ‘You shall shall tell tell your your we read: ‘You shall tell your child on that Èd© Èd© d".m® dzmFI© A£rn•ALßpm§ a¶Lß c© ßYYB®ßld¶c© ßS©eßBd¶ :x© eß"n:x© °̀§nPW §°̀§PW § c�®amFI© klßpzßa¶`§lßY® i¶ child child on on that It isItiniscommemoration in commemoration ,m¶ixß ©vO¶ n¶ `®v®i Èd EN¶`Mß Fnßv©r z§` day: Itthat isday: inday: commemoration of what the i¶ z`• i¶zv`• Aß vi¶Aßl i¶ ®ilßi d® ®ißiUd® ®rUd§ ®rf d§ xEa£ f xEa£ rA© r:x� A© n:x�`•nl`•l of what of what thethe Eternal Eternal One One did for for meIme when when Èd©d mFI©A Lßpa¶ lß Y® c© ßBd¶ eß :x©n°̀§PW § Eternal One did for medid when came out c© a l ß A ¶ EpizFa£̀ Œz§ ` `�l ".m¶ i xß ® v O ¶ n ¶ c© a l ß A ¶ EpizFa£̀ Œz§ ` `�l ".m¶ i xß ® v O ¶ n ¶ I came I came out out of Egypt.’ of Egypt.’ For For the the Holy Holy One, One, of Egypt.’ For the Holy One, ever to be i¶l 'd d®U®r d§f xEa£rA© :x�n`•l s©`s©`d®Nd® `§ N`§,Èd A AWFc® Td© Td©l©`®l© B `®B ,ÈdKEx® KEx® WFc® ever ever topraised, be to praised, be praised, redeemed redeemed notnot only only redeemed not only our EpizFa£̀ Œz§` .m§ `�ld.m§ .m¶ i xß ® v O ¶ n ¶ i¶ z `• ourour ancestors, ancestors, but but us along us along with with them. them. O®d¶rO®l© B Èp® F`zvFÀß ¶r`®l© ®BzEp® ancestors, but us along with them.

The second glass

x§W£̀ ux® §`d® Œz§` Ep®l z§z®l Ep®zF` We raise our glasses in remembrance of the second promise of redemption, as it©lis r© said: ".EpizFa£̀ AW ß ¶p I will deliver you from serving them. We praise You, Eternal God, Sovereign of the universe, who have redeemed us and our ancestors from Egypt, and enabled us to reach this night, to celebrate our freedom by eating Matzah and Maror. Grant, Eternal God and God of our ancestors, that we may reach yet other holy days and festivals, living in peace, building Your City inn gladness, and d§ d§ U£r©i `Ed ,ei®nFxß A¶ mFl®W U�r serving You in joy. Then we shall sing l©reß ,l•`xß ®U¶i l®M l©reß Epi•l®r mFl®W to You a new song of praise for our .mc£̀ ®andŒi•for pAß Œl®M redemption from oppression our inner freedom. We praise You, O God, Redeemer of Israel. We praise You, Eternal God, Sovereign of the universe, Creator of the fruit of the vine.

".m®zc�®a£rn• m§kzß `§ i¶YßlS© d¶ eß"

,m®lFr®d K§ln ´§ Epi´d•�l°̀ ®ißi d®Y`© KEx®A Epi•zFa£̀ Œz§` l©`®beß Ep®l`® ßB x§W£̀ ,d§fd® d®lßiN© l© Ep®ri¶Bd¶ eß ,m¶ixß ®vO¶ n¶ ®ißi o•M .xFx®nE d®Sn© FAŒl®k°̀§l Ep•ri¶Bd© ,Epi•zFa£̀ i•d�l`•e Epi•d�l°̀ mi¶`A® d© ,mix• ¶g£̀ mi¶l®bx¶ ßleß mic£ ¶rFnßl o©ißpa¶ Aß mi¶gn• U ß ,mFl®Wlß Ep•z`xß ®w¶l Ll dcFpß ® e .L§zcFa£ ® rA© mi¶UU ® eß ,Lxi¶ §r zEcßR l©reß Ep•z®N`ß ™B l©r Wc® ®g xi¶W .l•`xß ®U¶i l©`®B ®ißi d®Y`© KEx®A .Ep•Wtß ©p ,m®lFr®d K§ln ´§ Epi•d�l°̀ ®ißi d®Y`© KEx®A ,m®lFr®d K§ln ´§ Epi´d•�l°̀.o§t®i®Bßid©d® iYxß ¶`R© `KEx® xFA •A .o§t´®Bd© ixß ¶R `xFA •

Baruch atah Adonai eloheinu melech ha-olam asher g’alanu v’ga’al et avoteinu mi‑mitzrayim, v’higgi’anu la-lailah ha-zeh, le’echol bo matzah u-maror. Kein Adonai eloheinu veilohei avoteinu, haggi’einu l’mo’adim v’lirgalim acheirim ha-ba’im likrateinu l’shalom, s’meichim b’vinyan irecha, v’sasim ba-avodatecha. V’nodah l’cha shir chadash al g’ullateinu v’al p’dut nafsheinu. Baruch atah Adonai, ga’al yisra’el. Baruch atah Adonai eloheinu melech ha-olam borei p’ri ha-gafen. Lean to the left and drink the second glass of wine

21b

21a

Pesach o¶vŒx©Ac¶ ßn dc• ®rd® Œl®M l•`xß ®U¶iŒi´•paß E`�a®I©e z®nY® ©e Wc® •wAß m®rd® a§W•I©e oFW`x´¶d® Wc�§gA© m¶in© d®id® Œ`�lße :m´W ® x•aT® Y¶ ©e m®ix¶ ßn m®W At this point, prior to eating Matzah, it is traditional at some Sedarim to bring water :o�xd£ `© Œl©reß d§W�nŒl©r El£dT´¥®¶I©e dc• ®r´®l for the washing of the hands.

Washing the hands

We praise you, Eternal God, Sovereign of the Universe: You sanctify us by Your commandments and enjoin us to wash our hands.

,m®lFr®d K§ln ´§ Epi´d•�l°̀ ®ißi d®Y`© KEx®A l©r Ep´®Ev¶ eß ,ei®z�evß n¶ Aß Ep´W ® C¶ ßw x§W£̀ .m¶ic® ®i z®li¶hßp

Baruch atah Adonai eloheinu melech ha-olam asher kidd’shanu b’mitzvotav v’tzivvanu al n’tilat yadayim.

Our re-telling of the Exodus story has brought us from slavery to freedom, but it has also brought us into the wilderness, a dry and dangerous place with no water.

The Paschal Lamb

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The leader holds up the Bone PESACH Rabban Gamliel to say: say;‘If, ‘If,onon Rabban Gamlielused used to the thePassover, Passover, you do not explain you do not explain these three these three things, you have not things, you have not fulfilled your fulfilled your obligation: Pesach, obligation: Pesach, Matzah and Maror.’ Matzah and Maror.’

`�N§W l®M" ,x•nF` d®id® l•`i¶lnß ©B o®Ax© `�l ,g©qR§a© EN•` mix® ¶acß d®W�lßW x©n`® ,d®Sn© ,g©qR§ ,o•d EN•`eß ,Fz®aFg icß •i `®v®i ".xFx®nE

Why, in the days when the Temple still stood, did ourwhen ancestors eat atstill Why, in the days the Temple this time a ‘Passover’ lamb? Because stood, did our ancestors eat at this time the Holy One, ever to be blessed, a ‘Passover’ passed over lamb? the Because houses the of Holy our One, ever be blessed, over ancestors in to Egypt, as it ispassed said: “It is the houses of our ancestors in Egypt, as a Passover offering to God, who it is passed the houses the said: ‘Itover is a Passover offeringofto God, Israelites in over Egypt, striking the who passed the houses of the Egyptians but sparing our houses.” Israelites in Egypt, striking the

o©nßfA¶ mi¶lkß F` Epi•zFa£̀ Ei®dW § .g©qR § o©nßfA¶ mi¶lkß F` Epi•zFa£̀ Ei®dW § g©qR § l©r ?d®n mEW l©r ,m®Iw© Wcß ®wO¶ d© zi•AW § l©rz?d® mEW l©rr mFw® ,m®Iw©OW ®g© wqO¶R®d©W AW § Epi• Fa£̀n i• YA® l© d© cß § zi• mEW Epi• r nmFw® R® W §ixß m§ Yzx© ßFa£̀ n£̀´©e"i•YA® l©:x© °̀§pW §Od© g©q.m¶ ®vmEW n¶ aß m§ Y x© ß n £̀© e " :x© n °̀§ p W § .m¶ i xß ® v n¶aA´ß§f g©qR® x§W£̀ d®e�di´©l Èd g©qR§Œg© g©qb®Rp®Aß x§ i©`lx®U qYR§A®Œg© FRß m¶Wixß ©£̀vn¶ Ad® ß e�dl• ßÈd ¶iŒi´•paß g©i• Œl©ar§f FRßb®pAß ".li¶ m¶ixß ©Svd¶n¶ AßEpi•l• ®U ß ¶ìŒi• aßixß Œl©`r YÀ®xŒz§ eß pm¶ ©i• vYn¶A®Œz§ ".li¶Sd¶ Epi•YA® Œz§èß m¶ixß ©vn¶ Œz§`

Egyptians but sparing our houses.’

dc• ®rd® Œl®M l•`xß ®U¶iŒi•paß E`�a®I©e 1. In the first month, the whole congregation of the children of m®rd® a§W•I©e oFW`x´¶d® Wc�§gA© o¶vŒx©Ac¶ ßn Israel came to the wilderness of Zin. .m®W x•aT® Y¶ ©e m®ix¶ ßn m®W z®nY® ©e Wc® •wAß The people dwelt in Kadesh. Miriam died and was buried there. El£dT®¶I©e dc• ®r®l m¶in© d®id® Œ`�lße 2. And there was no water for the .o�xd£ `© Œl©reß d§WnŒl©r community and the people gathered against Moses and Aaron. (Numbers 20:1-2) holy shit! look at the top of page 23a: the leader holds up WHAT? Maror methinks... Jewish tradition combined these two verses to create the story of Miriam’s Well. The fact that the Israelites were without water as soon as Miriam died led the sages to conclude that Miriam had been responsible for providing water for them during their journey through the wilderness. This story teaches that Miriam played a vital role in sustaining our ancestors as they left Egypt and travelled to freedom. Therefore it is appropriate to fill a cup with water and place Miriam’s Cup (cos shel Mir’yam) alongside that which awaits Elijah.

21a

.o®nFwi¶t£̀ g©qR§d© dcFa£ ® rd® d®n ?x•nF` Èd d©n rW ® x® Matzah i¶tlß E .Fl `�lße m§k®l ?m§k®l z`�Gd© x©tM® l®lMß d© o¶n Fnßv©r z§` ì¶vFd§W ,ei®PW ¶ z§` d•dwß d© d®Y`© s©èß .x®T¶rA® Unleavenedi¶lBread ®ißi d®U®r d§f xEa£rA© :FlŒx®n°̀§e ` .Fl `�lße i¶l .m¶ixß ®vO¶ n¶ i¶z`• vAß 22a 22a Sn© upEN¶ The leaderd® holds the Matzah .l® `ßb¶p d®id® `�l m®W d®id® MATZAH

22b

MATZAH

Passover Night 1942 not a crumb of leavened or unleavened bread and no manna fell

Whydo do we thisthis unleavened bread? Why we eat unleavened Why do weeat eat this unleavened bread? Because our ancestors did not Because our ancestors did notdid have bread? Because our ancestors nottime have time to let their dough ferment to let their ferment before the true have time todough let their dough ferment before the true Ruler, the Holy One, before the true Ruler, the Holy One, Ruler, the Holy One, ever to be blessed, ever to be was revealed to ever be blessed, blessed, was to wastorevealed to them andrevealed redeemed them and redeemed them, them and redeemed them, as as we we read: read: them,baked as it is said: ‘They baked “They the dough dough they the had “They baked the they had dough they had brought out of Egypt brought out out of of Egypt Egypt into into cakes cakes of brought of into cakes ofbread, unleavened bread,were for they unleavened bread, for they they were unleavened for driven of that they could wereout driven out ofso Egypt that they driven out of Egypt Egypt so that so they could not delay to prepare food not delay prepare food forfor notcould delay to to prepare for themselves.” themselves.”

no water sprang out of the bunker’s wall the last potato was gone we sat and munched chunks of potato peel more bitter than herbs we didn’t dare to sing and open the door for Elijah

themselves.’

?d® nn mEW l© rr ,mi¶ llkkßß F` Ep® `W §§ FfFf d® Snn©© ?d® l© Ep® ?d®?z`� n mEW mEW l© r ,mi¶ ,mi¶ lnkßF`F` F` Èd Ep®``W W § d© Ffnd®Sm® G d® n ?x• Y l§ W m® wwv•v• AAßß wi¶ RRqqßß dd©© `�l§ W mEW l© rr l§ W m® wi¶ `�l§ W mEW l© i¶vwv•FdAß c®wi¶ i Rw§qßfFgß :ei® Y® x© ßnl©`®reß l§WEp®`m® d© A`�l§ Wl`• mEW m§ d i• l £ r d® l ß b ¶ P W § c© r ui¶ n g £ d © l ß Epi• z m§d di• i•ll££rr d® d®llßßbb.mi W c©£r zi• ui¶An nngg¶££ d d©©,m¶ Epi• zO¶Fa£̀ Fa£̀ ¶ac© ®vz n¶ ®ißi m§ ¶¶PPW §§c® ui¶ llßß ixß Epi• Fa£̀ KEx® A WFc® T d © mi¶ k ® l O ß d © i• k l ß n © K§ KEx®AA WFc® WFc®TTd d©© mi¶ mi¶kk®®llO Oßß d d©© i• i•kkllßß n n©© K§ K§lllnn n§§§ KEx® Et`� IIz©e©e""Rß Y© :x©nn,lF` °̀§ppW §§ W¶ .m® Et`� Èd r©lllcFi •```®®® ßbßbßbEEE Fpi•`Èd Wß §e Et`�g© I©e" ß `:x© :x©n°̀§ °̀§pW W § ß l .m® .m® Èd m¶ i xß © v O ¶ n ¶ Eì¶ v Fd x§ W £̀ w• v A ® d © Œz§ `` m¶ ©©vvO w• AA®®pW d mFI© a¶ lßvvFd ßBx§ d¶W ,Fl m¶iixß xß O¶¶An n¶¶ LßpEì¶ Eì¶ FdY® c© x§ Weß£̀£̀ :x®n w•vv°̀§ d©©§Œz§ Œz§ ` EW x� ßßbŒi¶ MMFdßu• nnd® gg®®U®r`�l i¶ MMxEa£ zFS© nn Èd© z� bbrr™™d i¶ l d® i d§ f r A © EW x�b́Œi¶ u• `�l i¶ zFS© z� EWx�b́Œi¶ ß M u•ng® `�l i¶M zFS©n z�br™ DD©© nn•• ddßß nn©© z ß d¶¶ lßlß Elß k®i `�lß ixß OO¶¶vnn¶¶Aß ixß ®eeevO¶ n¶m¶ z©©©vvv`• m¶ D© n• dß n© z zßß d d¶ lß Elß Elßkk´´®®ii .m¶`�lß `�lß m¶iii¶xß xß O¶ n¶ ".m§ dd§l®l® EU® rrŒ`�l ddc• ®®vvŒm© beß ":m´ EU® Œ` �l ´ c• Œm© ":m´d§ l® EU®rŒ`�l´ dc• ®vŒm©bbeeßß

We praiseYou, You, Eternal God, We praise Eternal God, Sovereign ,m® ´´§§ Epi´ We praise You, Eternal God, ,m®llFr® Fr®d d K§ K§lln n Epi´d d••�l°̀ �l°̀ ®®iißßii d® d®Y Y``©© KEx® KEx®AA Sovereign of the Universe: You cause Sovereign of the Universe: cause to of the universe: You causeYou the earth .u §§``d .ux® x® d®® o¶ o¶n n m§ m§gg§§ll `i¶ `i¶vvFO© FO©d d the earth to forth thebring earthforth to bring bring forth bread. bread. bread. Baruch Baruch atah atah Adonai Adonai eloheinu eloheinu melech melech ha-motzi ha-motzi lechem lechem min min ha-aretz ha-aretz

we huddled and prayed while pillars of cloud massed over our heads and pillars of fire loomed like blazing traps Yala Korwin

Baruch atah Adonai eloheinu melech ha-olam ha-motzi lechem min ha-aretz.

Miklos Adler, A Survivors Haggadah, 2000

We praise praise You, You, Eternal Eternal God, God, We We praise You, Eternal God, Sovereign Sovereign of of the the universe: universe: You You Sovereign of the universe: You commandments sanctify us by Your sanctify us by Your sanctify us by Your commandments commandments and enjoin us bread. to eat and and enjoin enjoin us us to to eat eat unleavened unleavened bread.

,m® ´´§§ Epi´ ,m®llFr® Fr®d d K§ K§lln n Epi´d d••�l°̀ �l°̀ l© r Ep´ ® E v ¶ e ß ,ei® z � e v ß l©r Ep´®Ev¶ eß ,ei®z�evß n n¶¶ AAßß

unleavened bread.

Pesach 1944 The Jewish inmates of the concentration camp at Bergen-Belsen did not have Matzah for the observance of Passover in 1944. Although pious Jews in the camp had decided to fast on the festival, the rabbis who were among them decreed that the eating of leaven would be permissible, provided the following prayer be recited before meals: ‘Our Father in heaven, behold it is evident and known to Thee that it is our desire to do Thy will and to celebrate the festival of Passover by eating Matzah and by observing the prohibition of Chameitz. But our heart is pained that the enslavement prevents us and we are in danger of our lives. Behold we are prepared and ready to fulfil Thy commandment ‘And ye shall live by them, and not die by them…’ Therefore our prayer to Thee is that Thou mayest keep us alive and preserve us and redeem us speedily so that we may observe Thy statutes and do Thy will and serve Thee with a perfect heart. Amen.’

®®iißßii d® d®Y Y``©© KEx® KEx®AA Ep´ ®® C¶ ßßww x§ Ep´W W C¶ x§W W£̀£̀ .d® .d®SSn n©© z® z®lli¶ i¶kk£̀£̀

Baruch Baruch atah atah Adonai Adonai eloheinu eloheinu melech melech ha-olam ha-olam asher asher kid’shanu kid’shanu b’mitzvotav b’mitzvotav v’tzivanu al achilat matzah. v’tzivanu al achilat matzah.

Baruch atah Adonai eloheinu melech ha-olam asher kidd’shanu b’mitzvotav v’tzivvanu al achilat matzah. All take a piece of matzah and, leaning to the left, eat it. All take a piece of matzah and, leaning to the left, eat it.

All take a piece of Matzah and, leaning to the left, eat it

22a

23b

Shulchan Oreich The Meal

dcFa£ ® rd® d®n ?x•nF` Èd d©n rW ® x® i¶tlß E .Fl `�lße m§k®l ?m§k®l z`�Gd© x©tM® l®lMß d© o¶n Fnßv©r z§` ì¶vFd§W Maror ,ei®PW¶ z§` d•dwß d© d®Y`© s©èß .x®T¶rA® i¶l ®ißi d®U®r d§f xEa£rA© :FlŒx®n°̀§e EN¶` .Fl `�lße i¶l .m¶ixß ®vO¶ n¶ i¶z`•vAß .l®`ßb¶p d®id® `�l m®W d®id® Bitter Herbs The leader holds up the Maror

Questions & answers Why are the following part of our Seder? THE BONE: ‘When the Temple still stood…’ Almost two thousand years have passed since sacrifices were offered in Jerusalem. The bone on the Seder plate recalls this ancient form of worship, reminding us of our connection with our biblical ancestors and our recognition that, although the outward form of our worship may have changed, the values which underpin our religious heritage remain the same, then as now: the quest for freedom and justice. THE EGG: Pesach is a springtime festival and the egg is a symbol of this time of year. Traditionally, the egg represents the priests’ festival offering, but it is also a sign of rebirth. The Karpas brought to mind the manifestations of spring around us; let the new life represented by the egg awaken within us new strength, new hope, new joy. SALT WATER: The salt water, in which the parsley has already been dipped, symbolises the sweat and tears of the Israelites as they suffered under Egyptian bondage. At many Sedarim, the custom is to begin the meal with egg in salt water. This is most likely to have originated in our ancestors’ wish not to waste food, so having served their symbolic purpose, these items would be eaten! CHAROSET: This sweet paste reminds us by its appearance of the clay and straw with which our ancestors were forced to make bricks for Pharaoh’s building projects in Egypt. By its sweet taste, it softens, but does not remove, the bitter memory of their slavery. LEANING: With the custom of leaning at the Seder, we are emulating the Romans, who ruled Judea at the time the idea of the Seder was being developed. At their banquets, they would recline on couches, leaning on their left arms to keep their right hands free for food. So our leaning is a way of celebrating our freedom.

Afikoman The Afikoman is best known as the piece of Matzah that is hidden (tzafun) and searched for by the children. Perhaps this is another device to sustain the children’s interest, for the finder is usually awarded a prize. Tha Afikoman is a source of speculation. The answer to the wise child was that ‘one does not conclude the meal with the Afikoman.’ But what exactly did that law forbid? Was it to move on from one Seder to another, or to some kind of after-dinner entertainment? Was it to end the Seder meal with a dessert or savoury which would take away the lingering flavour of the symbolic dishes, especially the Matzah? Whatever may be the true origin of the word, it came to be applied to a piece of Matzah that is eaten – as a substitute for the forbidden food or action. It is eaten at the very end of the meal, so that the flavour, like our yearning for freedom, may linger in our mouths when the Seder is over.

Now the Seder moves from telling the story of liberation from Egypt towards our hope and search for redemption in the future. But first we must give thanks for the meal we have just eaten.

Why do we eat these bitter herbs? Because the Egyptians embittered the life of our ancestors in Egypt, as it is said: ‘They made their life bitter through hard labour with clay and bricks, and all kinds of work in the fields; for they were ruthless in the slave-labour they imposed on them.’

?z`� d®nl©r?x• nF` d© Y n ?d® n GmEW mi¶ lkß F`Èd Ep®`W § nd§fm® xFx® Ep®ì¶vFd c®i w§fFgßA :ei®l`• Y® x© ßn`® eß mEW rc® l k ß F` Ep® ` W § d§ i•?d® Ig© n z§ ` .mi mil©xß ¶¶vaO¶mi¶ d © Ex x• ß O W § mEW £r zi•An¶ ,m¶ixß ®vO¶ fn¶ xFx® ®ißi l©nr i•Ig©x´£n® z§ ` mi xß ¶pvW Exix• ß®OvW l©r Ex ßie©"†:x© n°̀§ §O¶ d© .m¶ xß n§¶ aß mEW Epi•zFa£̀ Exg© nW,lF` °̀§ § W¶ x§ nx® w®pW ®ar Á©v• n¶ aßFpi• m§dÈpi• i•IWß z�g£nRßAßie©"†:x© Y© ß `d® ßdlc�.m¶ ©i£rxß®cFi §g©zŒz§ eFa£̀` x§ n�gAAß Lßpd® Ww® ßBdd¶c�®eßa£r:x® A© pm§ i•I,Fl g© Œz§` mFI© §dmi¶ z• ` dc® §Va¶ Alß© Y®dc© c�®a£rŒl®knaß°̀§ E W pa• lß a¶ E z• c® §i Vd® A© U®rdc�d§ ®af£rxEa£ Œl®kraß A©E Èd© mi¶pda• lß a¶ E i¶l` :Kd® Fdtdß x´ § ® A ß m§ d a ® Ecß a ´ ® r Œx§ W £̀ m® z c� ".Kx® §tAß m§da® Ecßa.m¶ ®riŒx§ c�®®aav£r£rAßŒl® Œl®MM xß ®vWO¶£̀n¶ m® i¶z`•

x§ Wid®£̀ W ,m®Cß l®wFr® ln ´A§ W d•�l°̀ ®ißiNd® `©UKEx® d® O¶d© K§ zi• §Epi´onß GA¶ l• d¶ Yd® ®r o•AM c©g©iAß l•kF`ße xFx®nE d®Sn© KxFM • d®id® :m®Iw® ?d®nnmEW Ep®z `�W .xFx® z®li¶kl©£̀r l©mi¶ r lEp´kß®EF` v¶ eß ,ei® e§vß n¶d§ Aßf Ep´xFx® W ® C¶ ßnw mi x� ¶ x n ß E zFS© n l© r " x® n °̀§ P W § d© n m• I w © i•Ig© z§` mixß ¶vO¶ d© Exx• ßOW § mEW l©rlß kß `�i Exx® £nßie©"†:x©n°̀§pW § .m¶ixß ®vn¶ aß ".Ed™ Epi•zlFa£̀ Baruch atah Adonai eloheinu melech ha-olam asher kidd’shanu b’mitzvotav v’tzivvanu x§ind®�gAW ß Cß a£rGA¶A© l•Nd¶m§dd® i•IUg©®rŒz§ d® ®wO¶d® d©Ww®zi•AW §dc�®onß o•`M al achilat maror. z•` dc® §VA© dc�®a£rŒl®kaß E mi¶pa• lß a¶ E g©iAßitl• e �Fx®nand E d®Seat n© KxFM • d®id® :m®Iw® All take a piece of Maror,c© dip inkF`ß Charoset, ".Kx® §tAß m§da® Ecß a®rŒx§Wit£̀ m®zc�®a£rŒl®M mix�¶xnß E zFS©n l©r" x®n°̀§PW § m•Iw© lß The Hillel sandwich .Ed™ This is what Hillel used to do when the d®id ® WCß ®wO¶ d© zi•AW § onßGA¶ l•Nd¶ d® Ul®rkß `�o•Mi Temple still stood: he would combine the c©g©iAß l•kF`ße xFx®nE d®Sn© KxFM • d®id® :m®Iw® paschal lamb with unleavened bread and mix�¶xnß E zFS©n l©r" x®n°̀§PW § d©n m•Iw© lß bitter herbs and eat them together to fulfil the verse: ‘with unleavened bread ".Ed™lkß `�i We praise You, Eternal God, Sovereign of the universe: You sanctify us by Your commandments and enjoin us to eat bitter herbs.

and bitter herbs shall they eat it.’

The Hillel sandwich – Maror and Charoset between two pieces of Matzah – is eaten

23a

Bareich Full Thanksgiving for the Meal

Thanksgiving for the Meal

The complete version of the Thanksgiving for the Meal begins here

From this point onwards, the pages of the Haggadah run in consecutive numerical sequence

25 oFfO® d© z©Mxß A¶ zFl£rO© d© xi¶W A Song of Degrees. FULL THANKSGIVING FOR THE MEAL When God restored the exiles to Zion, it Epi¶id® oFI¶v z©ai¶WŒz§` d®e�dßi aEWßA was like a dream. Then our mouths were The complete version of the Thanksgiving for the Meal begins here .mi¶ nlß �gMß filled with laughter, our tongues with d®PŒz§ x¶ Ep• FWß R¥ AwFgß U r`• joyful song. Then saidthe among When Godthey restored exiles the to Zion, oFÆIv ¶ z¥f®`a© i¶W `pd® e�dlß�Ei Epi¶ aEWß zFl̈£ O´≈©ld ´©O® ¶ixif®`W ¶¿ it washas likedone a dream. Then our mouths nations: ‘God great things for zFU£r©l d®e�dßi liCß ¶bd¶:mi´ m¶n i¶FB© a�gMExß n`�¶iid®� l ß ß Epi¿ were filled with laugher, our tongues them.’ God hasjoyful done song. great things for us,said f®� ` d¨®Px≈¶ Ep∂•pFWßlE ªEpi¶R wFgß ø U.d§`∂• ¶i rf≥®` Nl`•O®Œm¶ with Then they and we rejoice. Restore our fortune, among the nations: ‘God hadOdone zF Ü£ r ´ © l d¿ ® e � d ß� i li¨ Cß ¶ b d ¶ mÆ ¶ i FB© a E xß ¥ .mi¶gn• U ß Epi¶id® Ep®O¶r zFU£r©l d®e�dßi liCß ¶nbd`� ¶i great things for the them.’ God has done God, as streams revive desert. Then :d§N´`• Œm¶r great things for us, and we rejoice. .a§b§PA© mi¶wi¶t£̀ M© Ep•zi¶aW ß Œz§` d®e�dßi d®aEW those who have sown in tears shall reap in :mi´g¶ n• U ß Epi¨¶id®ª EpO®¿ ¶r zFÜ£r´©l d®e�dß�i liCß ¥¶bd¶ Restore our fortune, O God, as joy. Those who go forththe weeping, carrying streams revive desert. Then those i d® d®r`nß cß ¶d® Ae�dmi¶ d© :a§b´§PA© miwi¶ ¨¶ .Ex� t£̀´vM©wß ¶EpÆ• zPi¶xß a¶AW ß Œz§ ß�i rd¥x�a®ßGEW who have sown in tears shall reap in bags of seeds, shall come home with w¶in§d¨®`• Pxß dk®r¿ a®nß Ecß ¶K• Almi¨ ¶rx�ßdGd© rx® ©Gd:Ex�v́ß © ŒK§W U¶A�p d� •i KFl® joy. Those who go forth weeping, shouts, laden withbags sheaves. (Psalm 126)come carrying of seeds, shall r©ẍ®Gd©≈ ŒK§Wn ´§ `∂•U�p d�ª ka® E K•l∏ •i KF≥ld®ª

The glasses are refilled

home with shouts, laden with full stopsheaves. after God’s name (last line of English

.ei®z�Ol™£̀ `•U�p d®Pxß ¶a `Fa®iŒ`�Á :ei´z® �Ol™£̀ `U •¿ �p� dÆ®Pxß ¶a `Fä®iŒ`�ƒ́A

Shir ha-ma’alot b’shuv Adonai et shivat tziyyon hayinu k’cholmim. Az yimmalei s’chok on page) Shir ha-ma’alot b’shuv Adonai et shivat tzion hayyinu k’chol’mim, Az yimalei s’chok pinu pinu u-l’shoneinu rinnah. Az yomru va-goyim higdil Adonai la’asot im eileh. Higdil u-l’shineinu rinah Az yomru va-goyim higdil Adonai la’asot im eileh, Higdil Adonai la’asot Adonai la’asot immanu hayinu s’meichim. s’meichim.Shuvah Shuvah Adonai et sh’viteinu ka’afikim baimanu hayyimu Adaonai et sh’viteinu ka’afikim ba-negev Ha-zorim b’dim’ah b’rinnahyiktzoru. yik’tzoru, Haloch Haloch yeilech u-vachoh noseih meshech ha-zar’a negev. Ha-zor’im b’dim’ah b’rinnah yeilech u-vachoh nosei meshech Bo yavo v’rinnah noseih alumotav ha-zara bo yavo v’rinnah nosei alumotav. Friends, let us praise God. Friends, let us praise God. the name God, and Praised bePraised God’s be name, nowofand fornow ever. for ever. Let us praise our God of whose Letwe ushave praiseeaten. our God of who abundance abundance we have eaten. We praise our God of whose abundance We praise our God of whose we have eaten, and we by have whose goodness abundance eaten, and by we live. whose goodness we live. Blessed beBlessed God and God’sname name. be God’s

.Kx® •aßp zFx•ag£ ©e mix• ¶ag£ .m®lFr c©reß d®Y©rn• Kx�®anß ®ißi m•W i¶dßi •aßp .FN§Xn¶ Epßl´k© `® W § Epi´d•�l°̀ Kx® FN§Xn¶ Epßl´k© `® W § Epi´d•�l°̀ KEx®A .Epi´¶ig® FaEhßaE FnßW KEx®aE `Ed KEx®A

ChaveirimChaveirim va-chaveirot n’vareich. v’chaveirot n’vareich. Y’hi sheim m’vorach mei’atah olam. Y’hi Adonai sheim Adonai m’vorach mei’atahv’ad v’ad olam. sheim Adonai m’vorachmi-shello. mei’atah v’ad olam. N’vareichY’hi eloheinu she-achalnu she-achalnu mi-shelo. Baruch N’vareich eloheinueloheinu she-achalnu mi-shello Baruch eloheinu she’achalnu mi-shelo u-v’tuvou-v’tuvo chayinu. chayyeinu. Baruch huBaruch u-varuch sh’mo.sh’mo. hu u-varuch

The Thanksgiving for the Meal can take a number of forms. Following the version offered on this page, continue on page 30. Alternatively, the complete Thanksgiving for the Meal begins on page 25 and also ends on page 30. Please can the first instruction fit on one line?

Shorter version: We praise You, Eternal One, our God, Sovereign of the universe, whose goodness sustains the whole world. With grace, love and compassion You provide food for all Your creatures, for Your love is everlasting. Through Your great goodness we have never lacked our daily bread; may we always have sufficient, for Your great name’s sake. Your goodness is the source of sustenance for all who live. We praise You, O God, Provider of food for all.

Baruch atah Adonai eloheinu melech ha-olam ha-zan et ha-olam kullo b’tuvo b’chein b’chesed u-v’rachamim hu notein lechem l’chol basar ki l’olam chasdo u-v’tuvo ha-gadol tamid lo chasar lanu v’al yechsar lanu mazon l’olam va-ed ba’avur sh’mo ha-gadol ki hu zan u-m’farneis la-kol u-meitiv la-kol u-meichin mazon l’chol b’riyyotav asher bara. Baruch atah Adonai ha-zan et ha-kol. Or this Ladino version: We have eaten and drunk; let us thank the holy God, ever to be praised, who gives us bread to eat, and clothes to wear, and years to live. May things always get better, never worse, and may the Creator’s goodness towards us never cease.

Siegmund Forst, 1959

,m®lFr®d K§ln§ Epi•d�l°̀ ,®ißi d®Y`© KEx®A o•gAß FaEhßA FN™ M m®lFr®d z§` o®Gd© l®klß m§g§l o•zFp Èd ,mi¶ng£ xß ©aE c§q´g§ Aß lFc®Bd© FaEhßaE .FCßqg© m®lFrßl i¶M x®UA® Ep®l x©qgß §i l©èß ,Ep®l x©qg® `�l ci¶nY® ,lFc®Bd© FnßW xEa£rA© .c§r®e m®lFrßl oFf®n ,l�M©l ai¶hn• E l�M©l q•px© ßtnß E o®f Èd i¶M .`x® ®A x§W£̀ ei®zFIxß ¶A l®klß oFf®n oi¶kn• E .l�Md© z§` o®Gd© ,®ißi d®Y`© KEx®A

Ya comimos y bevimos, y al Dio santo Barukh Hu u-Barukh Shemo bendishimos; que mos dió y mos dara pan para comer y panyos para vestir, y anyos para bivir. Siempre mejor, nunca peor, nunca mos manke la meza del Criador.

Continue on page 30

,K®l micFn ¶ Epßg©p£̀ ,Epi•d�l°̀ ®ißi ,l�Md© l©reß ,K® l mi cFn ®ißi ,l�mi¶ Mkd©x® l®M i¶tAß¶ LßnEpß W ¶ g©pK£̀x® ©A,Epi• zß ¶id�l°̀ ,K®zF` ßal©nrß eEß l® LßnW ¶MM©Kx® ©Arzß®e¶i m® ,K® F`l mi¶ ßgE Y®Mlß k©i¶`t® Aeßß ,aEz® .c§ lzFrß ci¶nkx® Y®ßani© Y ®rlß k© `®Li§ eßd,aEz® l© �l°̀ M®iMß©i .c§ z§r`®e m® Y® lkß Frß x• ©alE ci¶ ,®YnßrY®a® U ®i©geß l©r Li§d�l°̀.K®®lißi o©zz§ ©aaE�Hd©,®Yußrx® a®§`U ®d®eß ®p`x§WY®£̀kß x• d® .K®l o©z®p x§W£̀ d®a�Hd© ux® §`d® ,K®l.oFf® miOcFn ¶d© l©rEpßßegu©p£̀x´§`®,Epi• ,l� l©rAeß d® dl©�l°̀ r ,®ißi®ißid® YM`©d©KEx® §©`®Adz ®ß ¶il©,K® r z,®ißF` i d®Ymi¶ `©kx® KEx® l®M.oFf® i¶tOAß d©Lßl© nrW ¶ße uKx´x® ßanßAE Y® lß k© `®z�eßevß ,aEz® M© d�l°̀ .c§r®e®ißim®l,Ep• Frß ®d•vi©gxß n¶ Aß EpßM ,Epi• vßili¶l,l�g£ci¶ d© n e©ß Y ,K®l Li§ mi cFn ¶ g © p £̀ ,Epi• d �l°̀ ® i M d l©rveßx z �edvßd n�l°̀ ¶ Aßz®A,Epi• ®aißiY i¶Elshimcha g£ ,® d©Yeßz© V’al ha-kol Adonai eloheinu anachnu modim lachl©u-m’varchim rLi§ Li§ ®iotach ßid©d�l°̀ z§ `ryitbarach ®Xß kdß©,Ep• x• ©vamFi ßrevßa®d• U ®aß eßE lFc® B © X © ,i¶ i¶ n¶n l® M i¶ t A ß Lß n W ¶ K x® © A z ß ¶ i ,K® z F` mi¶ k x® ß a ß E lFc® B d © z® A X © d © ,i¶ r i¶ a X ß d © mFi z© e v ß n ¶ b’fi chol chai tamid l’olam va-ed. Kakatuv v’achalta v’savata u-veirachta .K®g©lEp®o© zße ®pFAx§z® WAet£̀Wß Adonai d®a,d§ �HGd©d© WFc® ux® §`Tda©ßd®Eeß d® a d £ ` © A ß FA l l ¶ ®Baruch lß k©d®`®ad£eß `©atah ,aEz® m® l,d§Gci¶ nWFc® Y® Ti©gd© eß elohecha al ha-aretz ha-tovah asher natan lach. Y ha-aretz Aß FAMAdonai g©M©Ep®l.c§ ße rFA®ealz® AlW ßFrß ¶l .L§ d© xv’al p Fv ß z© l©r Li§d�l°̀ ®ißi z§` Y® kß x• ©a.L§ EpFv,®Yxß ßrz©a®eevvßßU ®nn¶¶ eßMMßß ha-mazon. .oFf®Od© l©rße ux´§`® d® l©r ,®ißi d®Y`© KEx®A .K®l o©z®p x§W£̀ d®a�Hd© ux® §`d® l©reß ,L§O©r l•`xß ®U¶i l©r ,Epi•d�l°̀ ®ißi ,m•gx© On Shabbat: l© rLi§ eßaz`,L§ `xß ®dU ¶ivl© r®i`ßi ,Epi• �l°̀ ißeßßi FiŒl® ,m• vßO,Epi• n¶©r Aß dl• ,Epi• �l°̀ ,Ep• i¶li• g£ad©®W d•g vxx Eternal God, strengthen our resolve to observe ,Epi¶ ®�ed �l°̀ .L§ x© ßl© l• aßidvY•d® Mß© .oFf® O © l© r ß e u x´ § ` ® d ® r ,® i Y ` © KEx® A ,Epi¶ dA�l°̀ vßrRx© ßa`Xß dl• aY•mFi ßz©FiŒl® MEß Your precepts, and especially the precept of the X ©,Ep• d© q.L§ i¶ © ,Ep• e,Ep• vß n¶raßx ,Ep•lFc® laMß`®Blßd©k©,Epi• eß z® ßp,i¶x© pEfi•aW seventh day, the great and holy Sabbath, that we ,Ep• l M ß l ß k © e ß ,Ep• q ß p x© ß R ,Ep• p Ef ,Ep• r x d® FAd�l°̀ g© Ep®l®ißeßi FA W ßex© ¶lßd,d§ © WFc® Tßdd © eßeßß dx• ®dad£nß`© AßEpi• Ep®lz®Ag© eß Gd,Ep• gi¶ex© may lovingly rest on it and be refreshed by it, Li§ z � e v ß n ¶ A ß ,Epi• d �l°̀ ® i ß i ,Ep• v i¶ l g £ d © e ß d• v ®d nßkiEpi• lpeßg©e,Epi• x© ßd.L§ ,Ep• ßMn¶dxMnßß¶eß xv ßgz©i¶eel® vßx© ®idßi x• ,Ep• xß ¶vdY©�l°̀l©®i`ßi Ep® `® zeßpFv Fx® according to Your will. d©l©`,i¶r`® ßeß d© ,Epi• n¶Maß n ®i,mßilFc® iU xß ¶z® vA®AY©X©z© zFx®,Epi• vz©evßdl® c® ®,Ep• eBdk©x® pYß n© i¶aipXci¶ • l mFi `�l �l°̀E¶ R’tzeh v’hachalitzeinu, Adonai eloheinu, b’mitzvotecha u-v’mitzvat yom ha-sh’vi’i, ha-shabbat ha-gaddol d® AßU` FAA Ep® A•W ßl ,d§Gid©ci¶ WFc® d© eß ,m ®aielßd£ `©x® ® g©z© plYße ,m® nFA © zz® ici¶ dT`�lß �l°̀ Lrc® ßc® Mxß ßl¶ld©d`�l • ,Epi• v’ha-kadosh ha-zeh, lishbot bo v’lanu’ach bo b’ahavah k’mitzvat l© ,L§Om¶ ©r` l•`i¶ ®U,m® ¶i l© r``®® ee®®,Epi• �l°̀ ®illßz© i e,m• gMßx©ee L,d® c® ßaießlßg®r’tzonecha. m¶ i¶ M z l ß d © i ci¶ • `�lß .L§ p Fv x ß v ß n ¶ ßd,Epi• eß d® WFcß.L§ Td©vx© ,d® Ezß R• d©i•a,d® •lOß dM© ,Epi¶ `®x® d�l°̀ ß`ggl• aY W ß ``FiŒl® ,d®aag®.c§ x® ßrd®eeßm® d® W Fcß T d © ,d® Ezß R d © ,d® •lOß W d© lqßpm• epWFa• `�N§ ,Ep•lMß.c§ lßrk©®eeß m®llFrß ,Ep• x© ßllRMM®®¶¶pp `�lß ,Ep• Ef pp ,Ep• rWxß Frß l m• `�lß e WFa• `�N§ Have compassion, Eternal God, on Your l© ©r dl• `xß ®U®ißi¶i Ep® l©rl ,Epi• d ®ißig,m• gßdx©eß drx• ®eßd,L§ nß OEpi• �l°̀ g©ex© ßd�l°̀ eß ,Ep• i¶ex© people Israel and all the inhabitants of ,Epi¶ a ` ® ,Epi• d �l°̀ .L§ v x© ß ` l• a Y • i• a W ß FiŒl® ®ißi ,Ep•kixß ¶vY© l©` `®peß ,Epi•zFx®v l®MMn¶ Your world. Guide and sustain us, grant ,Ep• k© U eß A® ,Ep• pEf ,Epi• ,Ep• xß ,mlc® ®Mße lß x® z©pqYßßpnx© ©ßR ici¶ • l,Ep•`�l dr�l°̀ us prosperity and liberty, and may we dLx• ®c® d n ß Epi• d �l°̀ ® i ß i Ep® l g© e x© ß d e ß ,Ep• g i¶ e x© ß d ßilß m¶` i¶M ,m®z`® e®lß d© ici¶ • l `�lßeße soon be freed from all our troubles. ®i,d® ßi a,Ep• ¶eßvd® Y© Wl© `Td©`®,d® peß g,Epi• v `l® g®kx® ßidxß Fcß EzßRzd©Fx®,d® •lMOßn¶d© Let us not be in need of gifts or loans, ,mc® ®e.c§x® U A ® z© p Y ß n © i ci¶ • l `�l ,Epi• d �l°̀W r®e m®lFrßl m•lM®¶p `�lße WFa•p `�N§ but dependent only on Your generous Lc® ßilß m¶` i¶M ,m®z`® e®lß d© ici¶ • l `�lße providence, so that we may never be ,d®ag® x® ßdeß d®WFcßTd© ,d®gEzßRd© ,d®`•lOß d© embarrassed or put to shame. .c§r®e m®lFrßl m•lM®¶p `�lße WFa•p `�N§W For all these things we thank and praise You. May Your name be praised continually by all who live, as it is written, ‘When you have eaten and are satisfied, praise the Eternal One your God who has given you this good earth.’ We praise You, O God for the earth and its sustenance.

Racheim Adonai eloheinu al Yisra’eil ammecha, v’al kol yoshvei teiveil artzecha. Eloheinu avinu r’einu zuneinu farn’seinu v’chalk’leinu v’harvicheinu v’harvach lanu Adonai eloheinu m’heirah mi-kol tzaroteinu, v’na al tatzricheinu Adonai eloheinu lo liydei matnat basar va-dam v’lo liydei ha-l’va’atam ki im l’yad’cha ha-m’lei’ah ha-p’tuchah ha-k’doshah v’ha-r’chavah she-lo neivosh v’lo nikkaleim l’olam va-ed.

,m®lFr®d K§ln§ Epi•d�l°̀ ,®ißi d®Y`© KEx®A o•gAß FaEhßA FN™ M m®lFr®d z§` o®Gd© l®kllßFr® m§ Èd xß ©Ya`©E c§ q´g§ Aß ,m® dg§lK§lo•z n§ FpEpi• d�l°̀,mi¶ ,®inßi g£d® KEx® lFc® FaEhß .FCß lFrß i¶M` x®U o• gAß Bd©FaEhß AaEFN™ Mqg©m®lm® Fr® d l z§ o®GdA©® Ep®kllß x© qggß§l§i o• l© ,Ep®l ,mi¶ x©qng®g£ xß `�l ci¶ l® m§ z`Fpeß Èd ©aE c§ qn´g§Y®Aß ,lFc®BBd©d© FaEhß FnßWaxEa£ rqA©g© .c§ rl®eFrß m®llFrß oFf® lFc® E .FCß m® i¶Mlx® UnA® ,l� E `l�eßM©l,Ep®q• ßtqnßg®E o®`�l f Èd Ep®lM©lx©ai¶ qgßh§in• l© lpx© x© ci¶ni¶Y®M ,m® l®Fr® K§ ln§ei® d® KEx® .`x® ABd©dx§W £̀W zEpi• FIrdxß ¶�l°̀ l®rk,®iß®eil m® oFf® n`© loi¶ kn•nAE ,lFc® Fnß xEa£ A©A .c§ lYFrß oFf® o• ` KEx® o®Gi¶dAM© dl©ßtFr® ,®nßißidE d® `©Èd ,l�gMAß©l FaEhß ai¶h.l� n•AEMd©l�FN™ Mz§ ©lM`q•o®m® pGx© o®Y fz§ l® gW§l£̀o•zei® FpzFIÈd xß ©anE c§ qk´g§n•AßE .`kx® ®lßA m§ x§ xß ¶A ,mi¶ l®knlß g£ oFf® oi¶ lFc® l,Lß x® Y® lß Bg©d©ßpd¶FaEhß W § .l�l© ,Epi• ißßi d® dU cFp §AA® Mard©E .FCß z§ `qdg©o®�l°̀ Gd©m®l,®i®Frß Yi¶N`©M KEx® We praise You, O God, Provider of food for all. ,d® a g ® xE ß d® a Fh d Cß ® n g § u x§ § ` Epi• z Fa£̀© Ep®l x©qgß §i l©èß ,Ep®l x©qg® `�l ci¶nY®l ux§ §`n• Fnß ,Epi•d�l°̀ kullo ,Ep® vlFd§ W l©rneß Baruch atah Adonai eloheinu melech ha-olam ha-zan ha-olam b’tuvo ,lFc® r®ißAi©d�l°̀ .c§ rz®e®i`• Frß Y® lß g©Bßpd©etd¶ W § Wl©rxEa£ ,Epi• ßim®b’chein ,Lß Nl doFf® cFp § l© r e ß ,mi c® ¶ a £ r zi• A n ¶ Ep® z i cß ¶ t E ,mixß ©vi¶nM¶ b’chesed u-v’rachamim hu notein lechem l’chol basar ki l’olam chasdo u-v’tuvo ha-gadol ,l�,d® Ma©lg® xE ai¶ n•aEFhl�Md©lCß ßtunßx§ Èd ß hd® ®nq•gp§x© §E` o®fEpi• zFa£̀© l Lßzva-ed xFY ® l©ba’avur rße ,Ep•aa®sh’mo lß A¶ Y®ha-gadol nß z© g® W § Lß ixß ¶A tamid lo chasar lanu v’al yechsar lanu mazon l’olam kizhu §®Àn•x§W,Epi• d�l°̀ FIxß ®i¶ßiA ,Ep® zlß`•voFf® Fd§ l©rEeß .ùl©rx§ x® kl© nYWc© eß ,Ep® Yßr£̀cFd§ © ei®z W Li§ Tg™l® reß bara. ,Ep® ßoi¶ Ok¶Nn•W § zan u-m’farneis la-kol u-meitiv la-kol u-meichin mazon l’chol asher l©reß ,mi c® ¶.l� a£rMb’riyyotav zi• A n ¶ Ep® z i cß ¶ t E ,mi xß © vnA¶ d © z§ ` o® G d © ,® i ß i d® Y ` © KEx® z©li¶k£̀ l©reß ,Ep®Yßp©pFg§W c§qg§ ®e o•g mi¶Ig© Baruch atah Adonai ha-zan et ha-kol. We praise You, Eternal One, our God, Sovereign of the universe, whose goodness sustains the whole world. With grace, love and compassion You provide food for all Your creatures, for Your love is everlasting. Through Your great goodness we have never lacked our daily bread; may we always have sufficient, for Your great name’s sake. Your goodness is the source of sustenance for all who live.

We thank You, Eternal God, for the pleasant, good and spacious land You gave our ancestors; for leading us out of Egypt, and redeeming us from the house of bondage; for the covenant You have sealed into our hearts; for the Torah You have taught us, and the laws You have made known to us; for Your gracious gift of life and love; and for the food that sustains us day by day.

LßzxFY ® l©rße ,Ep•aa® lß A¶ Y® nß z© g® W § Lßzixß ¶A ,ci¶nY® Ep®zF` q•px© ßtnß E o®f d®Y`© W ® oFf®n l©reß ,Ep®YßrcFd§ © W Li§Tg™ l©reß ,Ep®Yc© ßO¶NW § .d®rl© W ®r l®,Epi• kaß d E �l°̀ z•r l® ki aß ,Lß E mFi l®cFp k§Aß Y ®z©llß gi¶ ©kßp£̀d¶ W §l© ® i ß N d reß ,Ep®Yßp©pFg§W c§qg§ ®e o•g mi¶Ig© ,d® ang®Y®xEß Ep® d® Cß §`d®YEpi• ,ci¶ zaF`Fh q•dpx© ß®tnnßg§E uo®fx§ `© W ®zFa£̀© oFf®nl ux§ §`n• .d® ,Epi• ,Ep® `• W l® l©krAßeß rdW ®�l°̀l®kaß®ißiE z• rzl® kvaß Fd§ E mFi l©reß ,mic® ¶a£r zi•An¶ Ep®zicß ¶tE ,mixß ©vn¶ LßzxFY ® l©rße ,Ep•aa® lß A¶ Y® nß z© g® W § Lßzixß ¶A l©reß ,Ep®YßrcFd§ © W Li§Tg™ l©reß ,Ep®Yc© ßO¶NW § z©li¶k£̀ l©reß ,Ep®Yßp©pFg§W c§qg§ ®e o•g mi¶Ig© ,ci¶nY® Ep®zF` q•px© ßtnß E o®f d®Y`© W ® oFf®n .d®rW ® l®kaß E z•r l®kaß E mFi l®kAß

Nodeh l’cha Adonai eloheinu al she-hinchalta la’avoteinu eretz chemdah tovah u-r’chavah v’al she-hotzeitanu Adonai eloheinu mei-eretz mitzrayim u-f’ditanu mi-beit avadim v’al b’rit’cha she-chatamta bi-l’vaveinu, v’al torat’cha she-limmad’tanu, v’al chukkecha she-hoda’tanu, v’al chayyim chein va-chesed she-chonantanu, v’al achilat mazon she-atah zan u-m’farneis otanu tamid b’chol yom u-v’chol eit u-v’chol sha’ah.

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little larger? larger? italicised translit a bit too small - can it be a little little larger?

Ha-rachaman hu yimloch aleinu l’olam va-ed. Ha-rachaman hu yitbarach ba-shamayim u-va-aretz. Ha-rachaman hu yishtabbach l’dor dorim v’yitpa’ar banu l’neitzach n’tzachim v’yithaddar banu la’ad u-l’olmei olamim. Ha-rachaman hu yishlach b’rachah m’rubbah ba-bayit ha-zeh v’al shulchan zeh sheachalnu alav. Ha-rachaman hu yishlach lanu et Eliyahu ha-navi zachur la-tov viyvaseir lanu b’sorot tovot y’shu’ot v’nechamot. Ha-rachaman hu y’vareich otanu v’et kol asher lanu k’mo she-nitbar’chu avoteinu Avraham, Yitzchak v’Ya’akov, v’imoteinu Sarah, Rivkah, Rachel v’Le’ah ba-kol mi-kol kol, kein y’vareich otanu kulanu yachad bi-v’rachah sh’leimah v’nomar Amen. (Ha-rachaman hu yanchileinu yom she-kullo shabbat u-m’nuchah l’chayyei ha-olamim.)

Ha-rachaman hu yanchileinu yom she-kullo tov. Ha-rachaman hu y’zakkeinu liymot ha-g’ullah u-l’chayyei ha-olam ha-ba.

andancestors, God of our be Our God and Our GodGod of our ancestors, be mindful of us and all mindful of usYour and people all Your people ofofthe of the House Israel. Grant us well-being and House of Israel. Grant us well-being and blessing, life and peace, on this blessing, life and peace, on this Festival Festival of Unleavened bread. Remember us this day for of Unleavened bread. well-being. Amen Remember us Bless this day for day well-being. Amen. us this with Your presence. Amen Bless us this day with Your presence. Amen. Grant is this day continued life. Grant us this Amen. day continued life. Amen.

,`�a®ieß d§l£r©i ,Epi´z• Fa£̀ i•d�l`•e Epi´d•�l°̀ LßO©r l®M oFxßk¶feß ,Ep´•pFcßwt¶ E Ep´•pFxßk¶f x•k®G¶ieß ,d®aFhßl ,d®hi•ltß l¶ ,Lí§pt® lß l•`xß ®U¶i zi•A ,mFl®Wlß E mi¶Ig© lß ,mi¶ng£ xß ©lE c§q´g§ lß E o•glß .d§Gd© zFS©Od© b©g mFißA Our God .o• and God of our ancestors, be®ißi ,Epxß ,`� d§l£r©i ,Epi•z n`®God .d®aofFhß l FA ,Epi´d•�l°̀be ´•k,`� ®f aa®®iießeß d§ Our God and our ancestors, l£r©i ,Epi•z ,c• w R ® ¶ i e ß ,r©nX ® ¶ieß ,d mindful of us and all.o• Your people of the n ` ® .d® k xß ® a l ¶ Fa Ep´ cw® • t E ,c•wR®¶ieß ,r©nX ® ¶ieß ,d mindful of us and all Your people of the LßO©r l®M oFxßk¶feß ,Ep House of Israel. Grant us.mi¶ well-being and .o•n`®us Ig© lß Fa Ep• ri¶WFdß LßeO©r l®M oFxßk¶feß ,Ep House of Israel. Grant well-being and ,d®aFhßl ,d®hi•ltß l¶ blessing, life and peace, on this Festival ,d®aFhßl ,d®hi•ltß l¶ Eloheinu v’eilohei avoteinu ya’aleh v’yizacheir zichroneinu u-fikdoneinu v’zichron kol blessing, life and peace, on this Festival ,mFl®Wlß E mi¶Ig© lß ,m am’cha beit Yisra’el l’fanecha li-f’leitah l’tovah l’chein l’chesed u-l’rachamim l’chayim of Unleavened bread. ,mFl®Wlß E mi¶Ig© lß ,m Eloheinu v’eilohei avoteinu ya’aleh v’yizacheir zichroneinu v’zichron kolAmen of Unleavened bread. eloheinu u-l’shalom b’yom chag ha-matzot ha-zeh. Zochreinuu-fikdoneinu Adonai bo l’tovah. . Remember us this day for well-being. . U-fokdeinu vo li-v’rachah. Amen. v’hoshiyeinu vo l’chayyim. Amen. am’cha beit Yisra’el l’fanecha li-f’leitah l’tovah l’chein l’chesed u-l’rachamim l’chayim Remember us this day for well-being. ,d®aFhßl ,d®aFhßl Bless usAdonai this dayeloheinu with Your u-l’shalom b’yom chag ha-matzot ha-zeh. Zochreinu bopresence. l’tovah. Amen Bless us this day with Your presence.

U-fokdeinu vo li-v’rachah. Amen. v’hoshiyeinuGrant vo l’chayyim. is this dayAmen. continued life. Grant is this day continued life.

And let the vision of Jerusalem, the holy city, be fulfilled in our time. We praise You, compassionate God, Builder of Jerusalem. Amen.

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Wc�§Td© xi¶r m¶i©lW ® Exßi d•paß E Wc�§Td© xi¶r m¶i©lW ® Exßi d•paß E d•pFA ,®ißi d®Y`© KEx®A .Epi•n®iaß d•pFA ,®ißi d®Y`© KEx®A .Epi•n®iaß .o•n`® .m¶i®lW ® Exßi .o•n`® .m¶i®lW ® Exßi

please watch sizing here - this 2nd para is please watch sizing here - this 2nd para is

than 1stBaruch or 3rd atah on theAdonai pdf (sorry, I’m U-v’neih y’rushalayim ir ha-kodesh bimheirahwider v’yameinu. boneih wider than 1st or 3rd on the pdf (sorry, I’m becoming a pedant) v’rachamav y’rushalayim. Amen. becoming a pedant)

We praise You, Eternal God, Sovereign of the universe, our Creator and Redeemer, the Holy One of Jacob and the Shepherd of Israel, good and beneficent to all. You have shown us love and kindness always; day by day You grant us grace and compassion, deliverance and freedom, prosperity and blessing, life and peace. May we never lack what we need for our good.

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Baruch atah Adonai eloheinu melech ha-olam ha-eil avinu malkeinu addireinu bor’einu go’aleinu yotzreinu k’dosheinu k’dosh Ya’akov. Ro’einu ro’eih Yisra’el ha-melech ha-tov v’ha-meitiv la-kol she-b’chol yom va-yom. Hu heitiv hu meitiv hu yeitiv lanu hu g’malanu hu gomleinu hu yigm’leinu la’ad, l’chein u-l’chesed u-l’rachamim u-l’revach ha-tzalah v’hatzlachah b’rachah vishu’ah nechamah parnasah v’chalkalah, v’rachamim v’chayyim v’shalom v’chol tov u-mi-kol tov al y’chassreinu.

God’s wrath – or God’s love? This is the point of the Seder at which we begin to look to the future and remind ourselves that this festival is concerned not only with an account of past oppression and redemption, but also with the future of humanity. Before doing that, the traditional Haggadah, which was often read in times of great oppression and danger, acknowledged the persecutions of the past with these harsh and bitter words: Pour out Your wrath on the nations that do not know You and upon the kingdoms that do not invoke Your name for they have devoured Jacob and destroyed his home. (Psalm 79:6-7)

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But throughout the ages there were those who protected the Jews and respected .mi¶ `x® xFw ß®w®wwwrecognises LßnLß W A¶W ß¶W W £̀in .E` `�l Lß ¶W ßAßx§ x§ zFk® l© .E` .E` .E` x® ®x® ®x® `�l `�l `�l Lß Lß n¶nnnW ¶AßAßAthat, x§ x§ x§ W WWW £̀£̀£̀£̀our zFk® zFk® zFk® llllnßnßnßnßn©n©n©we n© l© l© l© rrrreßeßeßeß their customs and traditions. The following passage day, acknowledge the goodwill of so many towards us, and this is for r.EO© x§ ©.EO© fW m¶ mi¶ Frour §w£r£r£r£r©i©i©Œz§ g£l© lŒi¶ ßbMMMA¶M Ed• ®pŒz§ Œz§ ßeßa�Passover i©Œz§ Œz§ ®`®Œi¶ .EO© .EO© WW W d•d•rd•d•Ed• Ed• Ed• ee®ep®peU ®pŒz§ Œz§ ````eßeßem• a�da�a�wwwW imi Œz§ `c® `¶`prayer `ql© l© l© kkkk`®`®`l© Œi¶ Œi¶ the future: i•pRß n¶ l•`xß ®Ui LßO©r l©r mi¶P¶bnß E aFw£r©i Pour out Your love on the nations who have known You and on the kingdoms who call upon Your name. For they have shown kindness to the descendants of Jacob and protected the people of Israel from their persecutors. May their reward be to see Israel at peace, and may they share in the joy of all Your nations.

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Thanksgiving for the Meal 30

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THANKSGIVING FOR THE MEAL

We have eaten and been satisfied. HelpContinue us to behere responsive to the needs of others and to listen to their cry for food. Open our eyes and our hearts, so that we may We have eaten and been satisfied. Help us to be responsive to the needs of others and share Your gifts, and help to remove hunger and want from our world. to listen to their cry for food. Open our eyes and our hearts, so that we may share Your gifts, and help to remove hunger and want from our world.

May the Most High, Source of perfect May the Most High, Source of perfect peace, grant peace to us, to all Israel, and peace, grant peace to us, to all Israel, to all humanity. and to all humanity.

d§ `Ed ,ei® ,ei® Fxß mFl® W d§ d§U U��rr d§ UU£r£r©i ©i `Ed nnFxß nnA¶A¶ mFl® W l©reß ,l•`xß ®U¶i l®M l©reß Epi•l®r mFl®W l©reß ,l•`xß ®U¶i l®M l©reß Epi´•l®r mFl®W .mc£̀ ® Œi•pAß Œl®M .o•n`® Exßn`¶ eß ,mc£̀ ® Œi•pAß Œl®M

Oseh shalom bi-m’romav hu ya’aseh shalom aleinu v’al kol Yisra’el v’al kol b’nei adam. Oseh shalom bi-m’romav hu ya’aseih shalom aleinu v’al kol Yisra’el v’al kol b’nei Adam. Eternal God, grant strength to Your Eternal God, grant strength to Your people. Eternal God, bless Your people. Eternal God, bless Your people people with peace

with peace.

,o•Y¶i FO©rßl f�r ®ißi .mFl®Xa© FO©r z§` Kx® •aßi ®ißi

Adonai oz l’amo yitein Adonai y’vareich et amo va-shalom

Adonai oz l’ammo yitein Adonai y’vareich et ammo va-shalom.

The Third Cup

The third glass

d®kxß ®A l§W qFM

We raise our glasses in acknowledgement of the third of God’s promises:

d§U£r©i We`Ed ,ei®nFxßnA¶ mFl®W d§U�r raise our glasses in acknowledgement of the third of God’s promises: I will redeem you with an ß aE d®iEhßp ©rFxßfA¶ m§kzß `§ i¶Yßl` © ´®beß l©reß ,l•`xß ®Uoutstretched ¶i l®M l©reßarmEpi•and l®r with mFl®Wgreat mi¶ht® W¶ I will I redeem you with an will redeem you with an d® EhßMp d®iEhß ©rFxß © ®beßi¶"Yßl` p fA¶ ©rFxßm§ fAk¶ zß `§ m§kz§ ßi¶Y`ßl` ©:mi¶ ®beßl"�cßB I will acts redeem you with outstretched .m c£̀ ®anŒi• pgreat Aß iŒl® outstretched arm andarm with great outstretched and with you with arm and with great acts of judgement. I will redeem".mi¶ ßB".mi¶ mi¶ hlgreat ad® EhYd® �tc® W¶ ßB®an t®`©iW¶ ßEhß apE A ©rFxßfA¶ acts of judgement. acts of judgement. Praised are You, Eternal One outstretched our ,m®lFr® d K§ ln ´l§�cEpi´ d•�l°̀ ißi mi¶ KEx® arm and with God, Creator of the fruit of the vine.

of judgement. ´®BY d© `©ixß ¶KEx® R `AxFA • lFr®d K§ln ´§ Epi•d�l°̀ ®ißi.o§td® We praise You, Eternal One our God, acts ,m® Sovereign of the universe, Creator of eloheinu the Baruch atah Adonai melech ha-olam borei p’ri.o§ ha-gafen t®Bd© ixß ¶R `xFA • fruit of the vine. The third cup of wine is drunk, leaning to the left

Baruch atah Adonai eloheinu melech ha-olam borei p’ri ha-gafen. Lean to the left and drink the third glass of wine Fill the fourth glass of wine (and those of Elijah and Miriam, if this has not already been done)

Ben Shahn, Weeping Man

,m®lFr®d K§l

Hallel

wc§ §vŒix£ •rW © i¶lŒEgßzR¶ .D®i dcF` § m®aŒ`�a`®wc§ §vŒix£ •rW © i¶lŒEgßzR¶ wc§ §vd® Œie�dx£ •ri©lW © x©i¶ l ŒEgß z R ¶ rX © d© Œd´§f .D®i dcF` § m®aŒ`�a`® .D®i.FadcF` §E`�a®m® a Œ`� a ` ® i mi¶wiC© ¶v wc§ §d® vŒi •lrW ©x©ri¶X l© ŒEgß e�dx£ i© d© Œd´z§fR¶ d®e�di©l x©rX © d© Œd´§f .D®.Fa i dE`� cF` § a®im® awŒ`� mi¶ iC© ¶av`® I thank You for You have answered me .d®rEWi¶l i¶lŒi¶dYß ©e.Fa i¶pz®E`� i¶p£ra®ii¶Mmi¶LwcF` ßiC© ¶v d®e�di©l x©rX © d© Œd´§f and become my salvation. .d®PR¶ W`�xlß d®zßid® mi¶pFA© drEq£̀ n® i¶o§ aŒi¶ `§ dYß ©e i¶pz® i¶p£r i¶M LcF` .d® EWi¶ l l The stone that the builders rejected .Fa E`�a®i mi¶wßiC© ¶v .d® r EWi¶ l i¶ l Œi¶ d Y ß © e i¶ p z ® i¶ p £ r i¶ M L cF` ß z`® l t ß ¶ p ì¶ d z`� G d® z ß i d ® d® e � d ß i z• ` n • .d® P R ¶ W`� x l ß d® z ß i d ® mi¶ p FA© d Eq£̀ n ® o§ a ` § has become the chief cornerstone. .d® P R ¶ W`� x l ß d® z ß i d ® mi¶ p FA© d Eq£̀ n ® o§ a ` § .Epi• p i• r A ß .d® r EWi¶ l i¶ l Œi¶ d Y ß © e i¶ p z ® i¶ p £ r i¶ M L cF` ß z`®ltß ¶p ì¶d z`�G d®zßid d®e�dßi z•`n• This is the work of the Eternal One, z`® l t ß ¶ p ì¶ d z`� G d® z ßiPd®UR¶ ®rd® emFI© �dßxi dlßz• `d® n•zf ßid® mi¶pFA©d Eq£̀ .Fa d® g n ß U ß ¶ p e ß d® l i¶ b ® p d® e � d ß i d® Œd§ .d® W`� n®pi•o§ it is marvellous in our sight. .Epi• raAß`§ This is the day that God has made, pli•ri¶ l¶ptß.Epi• ì¶ dbA®ßpz`� e�dßidz• `fn• .Fari¶d® gz`® nß U ßd® eßd¶pßd® d®e�Gdd® ßi z d®ßiUd®®rd®mFI© Œd§ !`® P d® W Fd e � i `® P ` ® let us rejoice and be glad in it. .Fa d®gnß U ß ¶peß d®li¶b®p d®e�dßi d®U®r mFI©dŒd§f .Epi•pi•rAß !`®P d®gi¶lvß d© d®e�dßi `®P!`® ´`® P d®ri¶WFd d®e�dßi `®P`® gnßd® U ße¶�pdeßßi d® i¶`®b®p d®e�dßi d®U®r mFI©dŒd§f !`®P d®.Fa ri¶Wd® Fd `®lP!`® Eternal God, deliver us! P d®gi¶lvß d© d®e�dßi `®P´`® ,d® e � d ß i m• W A ß `® A d © KEx® A Eternal God, prosper us! !`®P d®gi¶lvß d© d®e�dßi `®P´`®!`®P d®ri¶WFd d®e�dßi `®P`® .d®e�dßi zi•An¶ m§kEpßkx• ©,d® A e�dßi m•WAß `®Ad© KEx®A !`®P d®gi¶lvß d© d®e�dßi `®P´`® ,d®e�dßiJ®m• AYd©`© KEx® Blessed are you who come in God’s name, cF`ß §WAße `® d® i¶l`•A.d®e�dßi zi•An¶ m§kEpßkx• ©A here, in God’s house, may you be blessed. .d®e�dßi .®Jzi• A n ¶ m§ k Epß k x• © A ,d® e � d ß i m• W A ß `® A d © KEx® n§ nß Fx£̀ i©d�l°̀ J® cF`ß § e d®Y`© i¶l`•A You are my God and I thank You, iJzi• n¶ m§ki©Epß kx• ©A J® cF`ß § e d®Y`© i¶l`• .d®e�dß.® n§ nßAFx£̀ d�l°̀ Open for me the gates of righteousness, let me enter them and give thanks to God. This is the gate of the Eternal One, the righteous shall enter it.

You are my God and I exalt You. Give thanks to the Eternal One who is good, whose love endures for ever.

.FCßqg© m®lFrßl i¶M aFhŒi¶ e�di©li©d EcFd .®JMn§ nd® ß Fx£̀ �l°̀ J® cF`ß § e d®Y`© i¶l`• .FCßqg© m®lFrßl i¶M aFhŒi¶.®MJn§d® i©l EcFd nße�dFx£̀ i©d�l°̀ .FCßqg© m®lFrßl i¶M aFhŒi¶M d®e�di©l EcFd .FCßqg© m®lFrßl i¶M aFhŒi¶M d®e�di©l EcFd

Pitchu li sha’arei tzedek avo vam odeh Yah. Zeh ha-sha’ar l’Adonai tzaddikim yavo’u vo. Od’cha ki anitani va-t’hi li liyshu’ah. Even ma’asu ha-bonim hay’tah l’rosh pinnah. Mei’eit Adonai hay’tah zot hi niflat b’eineinu. Zeh ha-yom asah Adonai nagilah v’nism’chah vo. Anna Adonai hoshi’ah na. Anna Adonai hatzlichah na. Baruch ha-ba b’sheim Adonai beirachnuchem mi-beit Adonai. Eili atah v’odeka, elohai arom’meka. Hodu l’Adonai ki tov, ki l’olam chasdo.

Psalm 117 Praise the Eternal One, all you nations! Extol God, all you peoples! For great is God’s love for us; God’s faithfulness endures for ever. Halleluyah!

.FCßqg© m®lFrßl i¶M aFhŒi¶M d®e�di©l EcFd

EdEgßAW © m¶iFBŒl®M d®e�dßiŒz§` Elßld© .FCß qg©l®rm®lFrß ß ¶i O`®`® p™Œx© n`�Mi FCßqg© Epi• x©al®bi¶Mi¶l• M`† x®U .mi¶ dŒl® - m®lFrßl d®e�dßiŒz§n°̀§e .FCßqg© m®lFrßl i¶M o�xd£ `© Œzi•a `®p Exßn`�i !D®iElßld©

Hallelu et Adonai kol goyim shabb’chu’hu kol ha-ummim qg© m®lFrßl Ki gavar aleinu chasdo ve-emet Adonai l’olam.FCß – Halleluyah!

i¶M d®e�dßi i•`x¶ßi `®p Exßn`�i .D®i a®gx§ ßOa© i¶p®p®r D®I i¶z`x® ®w x©vO• d© Œo¶n Psalm 118 or .mc® ®` i¶l d§U£r©IŒd©n `xi¶ ® ` `�l i¶l d®e�dßi aFhŒi¶ i©ll d® EcFd Give thanks to the Eternal One, who is good .i®`ßpUßa d§`x§ ß` i¶p£̀©e iMxß®f�d® rAeß�di¶ e�dßi .FCß q g © m® l Frß l i¶ M whose love endures for ever. .mc® ®À® g© �hAß n¶ d®l• e�dì©xA®U ´©l naFh ¶i `®pgŒx© `�i ßzFq£ Let Israel declare: .FCß qg© am® l¶pFrß † .mi¶ icß A¶ lg© �hi¶MAß n¶ d®e�di©A zFq£gl© aFh God’s love endures for ever. d£d`©ßiŒzi• p®nExß Let the House of Aaron declare: † .d®rEWi´¶l i¶o�lxŒi¶ e© D®ia z`®xß ¶feßni¶`� G®ri .FCßqg© m®lFrßl i¶M God’s love endures for ever. oi¶nßi mi¶wiC© ¶v i•ld¢`d® ® Aeß�dd® x¶ nlFw ßi ri•ÈWi¶ x¶ ßi e`®d® p PExß `�i Let all God-fearing people declare: † .l¶ i g ® d® U � r d® e � dßi .FCß q g © m® l Frß l i¶ M God’s love endures for ever. .l¶ig® d®U�r d®e�dßi oi¶nßi d®nn• Fx d®e�dßi oi¶nßi Hodu l’Adonai ki tov – ki l’olam chasdo! Yomar na Yisra’el – ki l’olam chasdo, .D® iina a® x§ i¶Rp®pq©®r£̀©D® i¶zßl’olam x® ®wMchasdo. x© vO• d n .D® i•gUyir’ei £rßOn©a©Adonai x• e–Id§ `§ Œi¶ zEn® `© Œo¶ `�l Yomru na veit Aharon – ki l’olam chasdo, Yomru kiig .mc® ®` i¶l d§U£r©IŒd©n `xi¶ ® ` `�l i¶l d®e�dßi In my distress I called out to God .D®i.i®à®gßpUß x§ ßOaa©d§ i¶`p®px§ ®ßr`D® i¶ze ìxß x® i¶Ip£̀© ®®fw�rAßx©vi¶lO• d©d®Œo¶ e�dnßi Who answered me and set me free. .mc® ®`.mi¶ ®i©A` zFq£ `�l i¶ e�dßi c® ®l`d§ A®Ug©£r�h©IAŒd© ß n¶ nd®è�dxi¶ gll© d® aFh God is with me, I am not afraid .i®aìßpcß Uß p£̀© �rAß i¶ e�dßi † .mi¶ ¶paA¶ d§ g© �`hx§ Aßß`n¶ i¶d® e�de i©iAxß®fzFq£ gll© d® aFh What can mere mortals do to me? With God as my helper c® ®rÈWi¶ A® g©l�hAi¶ ßln¶Œi¶ d® A izFq£ †.m.d® deßi�de©i©D® zxß ®gn´©l¶feß aFh i¶G®r I can face any foe. oi¶n† ßi.mi¶ mi¶ i¶C© ¢Aß `®n¶ Aßd®d® e d®gPxl©¶ aFh lFw awicß p¶A¶v g©i•l�hd e�dri©EWi¶ A zFq£ It is better to take refuge in God than †d.l¶ ® id® † .d®rEWi´¶l i¶lŒi¶ ßie©igD® zUxß ®�rn¶fd® eß ei¶�d G®rßi to rely on human beings. It is better to take refuge in God than .l¶ig® d®Umi¶ �rwid® nrn•EWi¶ Fx ed®d® e�dPxßi¶ oi¶ nßi C© ¶ev�dßii•loi¶ d¢n`®ßiAßd® d® lFw to rely on those in power. .D®i i•U£rn© x•Rq© £̀©†e .l¶ d§ig®gß `§d® Œi¶ `�l UM�r zEn® d®e�dßì oi¶ nßi God is my strength and my shield and has become my salvation. d®nn• Fx d®e�dßi oi¶nßi Hear! Glad songs of triumph in the tents .l¶ig® d®U�r d®e�dßi oi¶nßi of the righteous! d§igß `§ Œi¶M zEn®` `�l The Eternal One does mighty deeds I shall not die but live .D®i i•U£rn© x•Rq© £̀©e to tell of God’s deeds.

z�ekxß ®A .zEkßln© E d®Xcß ™w ,zx´§`§ tß z¶ eß d®Nd¶ Yß 35

,®ißi d®Y`© KEx®A .m®lFr c©reß d®Y©rn• zF`cFdß ® e

Birkat ha-shir

,zF`cFd© ® d l•` ,zFg®AW ß Y¶ A© lFc®B K§ln ´§ l•` ,K§ln ´§ ,dxß ®n¶f ixi¶ • WAß x•gFA©d ,zF`®ltß ¶Pd© oFc£̀

Blessing of Song Nishmat

correct heading (take out + heb!) correct heading (take out + heb!)

.mi¶nl® Fr®d i•g ,l•`

z©nW¶ ßp

,Epi•d�l°̀ ®ißi LßnW ¶ z§` Kx® •aYß ,i©g l®M z©nW ß ¶p Let all the living give praise to Your name, correct out heb!) Ep•Mheading n© L®xß ¶fLßnm• zÈ+Kx• `•at®Yß ,i© x®gUA®l®Ml®Mz©ng© W Eßxß¶´pe our Eternal God. Let every human spirit ,Epi• dlß �l°̀ ißik(take W ¶nFxß z§ x® ,l• Fr® dout eßheb!) dUA®o¶nl®M,ci¶ Y®é acclaim Your majesty for ever. Through all correct Ep•M`heading lß n©d®YL`©xß ßk¶(take fm®lm• nFxß zc© E +rx• `t®m®YßlFr® x® g©nExß d,Epi• cFR ,©rYi¶ l• K§rlKeßn§x® Ep® oi• Li §rz© lßnA©nW eternity You are God; we have no Ruler but ,l• `§d�l°̀ d® `©®iWßi FnE m®nlW Fr® dg` l® o¶nMc® ,ci¶ Lß ¶ `dFB z§`c© •am® YßllFr® ,i© ßn¶Y®¶pE ,d® x® rW l® kzA`ßEK§lm• nYßlE q• ßA®tLi nßMl® E§Mrz© li¶ You, no other Helper or Redeemer to sustain d cFR l• FBz§ oi• `x© c® lßgn©SA©EW Ep• M§wlßdEvß n©e,©rLdi¶xß ¶fLßz• n x• x® ,Epi• �l°̀ ®W iß®ikvFnE nm• ¶ `Fxß Kn§g`x® •xß at®©Ep® ,i© gpU l® ßn©¶xß´¶pEe heading (take out + heb!) .d® Y ` ® `® N ` § K§ l n § Ep´ ® l oi• `®Ée and pity us in time of trouble and distress. correct,d® ,l• ` d® Y ` © m® l Fr® d c© r e ß m® l Fr® d o¶ ,ci¶ n Y w Evß e d x® ® v z• r l® k A ß m• g xß © n E q• p x© ß t ß E li¶ S Ep•Mlß n© Lxß ßk¶f m•nFxßzE x•`t® Yß x®UA® l®M g© En©xß

One or more of the following three songs of praise may be omitted From Psalm 136 Give thanks toGive thethanks EternaltoOne who is good: the Eternal One who is good:

God’s love endures forendures ever. for ever. God’s love Give thanks toGive thethanks God above gods: to theall God above all gods: God’s love endures forendures ever. for ever. God’s love Give thanks toGive thethanks Powerto above all powers: mi ¶a£rd® n¶m®ElFr® ,Epi• ,Ep® lßd`©K§ßBlLi ©®lßvA©O¶oi• the Power above all powers: .d® `® `§oi• d,l• cFR §`c® ,©rYzi• i¶`©WAFnE l• `dFBd�l°̀ K§ Ep® c® §iEp´ rxß c© rlYen ß§®ißì® m® lNY Fr® o¶n§m¶ ,ci¶ nn¶n¶`Y®E ,Epi• d �l°̀ ® i ß i Lß n W ¶ z§ ` K x® • a Y ß ,i© g l® M z© n W ß ¶ p ,Ep® M¶i¶x® ®,Epi• EFB ,Ep® ©fEp® roi• ®ßAßBtLinßm¶ God’s love endures forendures ever. for ever. mi c® alß £rM©e,©lßrdzi• nr® ¶z• EarU dk�l°̀ ,Ep® Yq• lßpxß ©zlvß SiA©O¶cß From Egypt until now You redeemed us, God’s love ,d® wY AßK§ m• g®§ißißpxß nlEa® E.Ep® li¶ n¶©¶n¶RE dcFR §¶Evß W®AvFnE l•àßl® lYn `©x© c® §irxß Ep• ßx® k®v(take ¶fY x• `ng`®ßptxß ß ,Ep® x® A®ßAS©ltdn¶§ßl®.Ep® ©§SigEoi• xß m¶ iMheading ®lwlßg¢Evß ,Ep® ßU ©Nr®nn¶Fxß a+m• C¶ §heb!) E®©f©Y lßK§ To the One who alone great wonders: ,Ep® Y lßn©nM•©elßELdM¶xß r®z• ahm• aßout Ekzx§ ,Ep® ®x© z cß ¶n©n`•RéE Y `q• §rYUpxß ®lgx§ Eternal God, and from the house of bondage correct To the Oneperforms who alone performs great ,d® l® AßE.d® n`® ENa® EMEpáli¶ ,l• `©,Ep® c©.d® l`® Fr® ,ci¶ Y i¶N,Ep® C,Ep® ¶NY`mi¶ pS©nßB®lo¶n pießEp´xß m¶ E zi• Y ©N,Epi• n¶dd�l°̀ x§ ar.Ep® C¶ §eßY®nizßi`®Em® Y d°̀§ ¶n§m¶ a©mi¶ §nOg¶roi• mii`®lc® ¶g¢a£d® rn• Y Am® n¶ lEhß Fr® n®¶x•`® whose lovewonders: endures for ever. You released us. In times of famine You have §lßd`lß©K§ ®lvx§ d,Ep® §Yc® àßz§ FBEd`�l°̀ K§ l.Ep® lC¶a® oi• c® rießz© n¶¶nx¶RpE® i¶ Nß,Ep® mi¶ p§.Ep® M¶®iWßi AFnE r® U ®,Epi• ,Ep® Y§x® fY rlßg`xß znvA©iW Who in wisdom made love the heavens: sustained us. From the sword You have Whose endures for ever. micFR £rM©,©rlß i¶ zi• n¶naE W ®z i•ßipa©Ep® Y,i© `©p®An®ßl® BLi°̀§ xß ©lßmi¶ Or¶ßcß ,Epi• d¶alß�l°̀ Lß ¶l• Kn Mm¶ ,d® w Evß e d x® ® v z• r l® k A ß m• g xß © n E q• p x© ß t n ß E li¶ S n © E ,Li f£rm• ,Li§ n§Y`ng£ßpt®E©xf©Yß ,Ep® EpEx® d®M.Ep® Pad•zgx§ m¶ haß ©Nn n¶Fxß C¶ Y lßf®A®£rAS© d¶l® delivered us, from plagues and diseases in wisdom made the heavens: God’s love Who endures for ever. ,Ep® M¶xß U ®`�lß aß Eezx§ a® rUxß ¶rn•´Re Ep• Mi®lYc® lß§g¢qlßn©n•g£M© ElßLEpEa® ß,Ep® k¶fYr® Ea,Ep® x• x® ©§ic© Egcß xß .d® Y ` ® `® N ` § K§ l n § Ep´ ® l oi• ` .g© v § p ® l ,Epi• d �l°̀ ® i ß i ,Ep• W H ß Y ¶ l© ` e ß ,Li c® § q g £ EpEa® f £ r `�lß e ,Li§ n g £ x © EpEx® f £ r d® P d • c© r .Ep® z i¶ N C ¶ mi¶ p n ® °̀§ p e ß mi¶ r x ® rescued us. God’s love endures for Who spread forth the earth above theever. waters: m¶ i ® l g ¢ n • E ,Ep® Y h ß © N n ¶ x§ a C¶ § n E ,Ep® Y l ß S © d ¶ a x§ § g n • ,l•` d®Y`© m®lFr®d c©reß m®lFr®d o¶n ,ci¶nY® mi c® ¶ a £ r zi• A n ¶ E ,Epi• d �l°̀ ® i ß i ,Ep® Y l ß ` © ß B m¶ i xß © v O ¶ n ¶ .g© v § p ® l ,Epi• d �l°̀ ® i ß i ,Ep• W H ß Y ¶ l© ` e ß Who spread forth the earth above the waters: .Ep® z i¶ N C ¶ mi¶ p n ® °̀§ p e ß mi¶ r x ® God’s love endures for ever. dcFR § ,©ri¶WFnE l•`FB K§ln§ Ep®l oi•` Lic® §rlß A© n¶ E ,Ep® Y l ß M © l ß M ¶ r® a U ® a ß E ,Ep® Y ß p © f a® r xß ® A .Ep® z i cß ¶ R m• W z§ ` K x® • a ß p E ,L x§ ß ` t ® ß p E L£ g A • W © ß p E Lß l N § d © ß p ,Li c® § q g £ EpEa® f £ r `�lß e ,Li§ n g £ x © EpEx® f £ r d® P d • c© r God’s endures for ever. Until this day, Your mercy has upheld us, Who created the greatlove lights: ,d®wEvße dx® ®v z•r l®kAß m•gxß ©nE q•px© ßtnß E li¶Sn© E m¶ nßi•g£Èz§ YW n¶i¶ x§ a`,Epi• C¶ §,c¶ ,Ep® a¶dl®•lW x§ goi• l® kWi®leßc® `,Ep® ke§px® A.d® ®�l°̀ ,L§ c® m• Ki¶ x® •fa£rhßtßp©N©Ep.g© x§ t®Y g,xEn® ©,Ep• EW Lß §N§l© d©`ßn`•rwßpeß v,L ®lßß,Li§ iA•ßi lßW HßEp´ created great lights: Your love has never failed us. Do not forsake ,Li §g¢,®qiz§ EpEa® `�lß nnßp`®g£eEdEcß x`® ©lL£ fS©£lrß`pd PY c© God’s love Who endures for the ever. NEpEx® `§®Y K§ n¶§M®d® .Ep® z i¶ N C ¶ mi¶ p n ® °̀§ p e ß mi¶ r x ® .Fy c® ß w m• W z§ ` i© a xß ® w l® k e ß ,® i ß i z§ ` i¶ W t ß © p i¶ k x® ß A ,c¶ e cß ® l ,xEn® ` M ® ,L§ W c® ß God’s love endures for ever. us, Eternal God: remain our help forever. .g© v § p ® l ,Epi• d �l°̀ ® i ß i ,Ep• W H ß Y ¶ l© ` e ß The sun to rule by day: mic® ¶a£r zi•An¶ E ,Epi•d�l°̀ ®ißi ,Ep®Ylß `© ßB m¶ixß ©vO¶ n¶ m• W z§ ` K x® • a ß p E ,L x§ ß ` t ® ß p E L£ g A • W © ß p E Lß l N § d © ß p .Fy c® ß w m• W z§ ` i© a xß ® w The sun to rule by day: God’s love endures for ever. ,Ep®Ylß M© lß M¶ r®aU ® aß E ,Ep®Yßp©f a®rxß ®A .Ep®zicß ¶R ,Li §g¢q,®iz§ g£E`z§ EpEa® fW e x® nnßpg£eEcß x© ,Ep® EpEx® f©£rS©`ßpdEM®d®PLß l® ß,Li§ ,L§ WY c® Therefore we praise You, proclaim Your glory God’sto love endures for ever. m• x® •£rahl• En¶d®i¶k,L x§ ßAaM`C¶ dW ©ßßrn•wßp¶i The moon and stars rule by night: m¶kW i®leßc® Y ßtßp©N`©p`�lß x§ YA•Lß lßW ad•Alx§ §N©gc© lFc® Bd©nß•i K§ l`,Ep® O§Kd©i¶ ,Ep• lß§t®,c¶ © ®c©lrL£ ®gl,xEn® nW ¶ g© .g© vi¶k§px® ®lßA,Epi• dei¶cß �l°̀ ®mi¶ ißim• ,Ep• W Hßèß,L§ Y¶mi¶ l© `®ßxweß® .Fy c® ß w W z§ i© a xß and bless Your holy name, as it is said: ‘Bless The moon and stars to rule by night: l® k e ß ,® i ß i z§ ` i¶ W t ß © p ,c¶ ® l ,xEn® ` M ® W c® God’s love endures for ever. .Ep® z N C ¶ p n ® °̀§ p r lFc® B d © K§ l O § d © l• ` d ® ,Ep• M l ß n © c© r ® l Lß n W ¶ g© A Y © W ß ¶ i ®ißi ,d§`®p Lßl i¶M .ux® §à® E m¶in© X ® A© WFc®Td© eß .Fy c® ß w m• W z§ ` i© a xß ® w God’s love endures for ever. the Eternal One my soul; let all that is within Who brought Israel out of Egypt: ®m• ißiNWd©,d§ `,d® ®pga®Lß M W,L.ux§ x® §`t®za®ßpEEFa£̀L£ m¶gini• ©A•dX ®W A©ßpEe WFc® T�l°̀ d©ßpeß l• W ßlx® Eaßpi¶ xi¶ ,Epi• �l`• Epi• d z§ ` K • E ß ` © Lß l N § d © Who brought Israel out of Egypt: me bless God’s holy name.’ ,Li §Bqd©b,d® g£K§ f£rl•``�lß ,Li§ xW © rnßEpEx® fn£rf�rW PEpi• d•Axß God’s love endures for ever. lFc® ©cß d®Wve,Ep• M,d® lßnzn©g£lFa£̀ ®ln§i•dELß ¶ed®g© ßr¶f¶eßi l• glEpEa® a®O§W �l`• dY©®c© �l°̀ ,d ®©c® Nßdi¶ ,g© §pß,Epi• ®c© ,d nßW l® kNxEaß eßd ,®ißi Ez§ `d® WE™Btßxi¶ ©p.g© i¶ k x® A ,c¶ e cß ® l ,xEn® ` M ® ,L§ W c® w God’s love endures for arm: ever. §p,Ep• �l°̀ ,Ep• HßWFc® Y¶Axß l©n`W eß With mighty hand and outstretched Bxß OLß §Nld©cß d®vv.u ©ldE W ®ln§®ni©`ßim• ®z� ilFc® ßi exEaß x® §M,Epi• `cß m¶ ®Lß ,d d® ™lBl• §®lpX ,d® ®c© nrßwix§ EX f�¶rW¶z§ ,d k®,d§ ®d©A`bE®pK§l.zEkß n©i¶`ME,g© d® ™lßaw®n.Fy ,z tßWnA©z eßg© d® NaY®©TW¶ dxß ¶ß®d©ßw¶Yfßießeß¶i c® `g© i© Yishtabbach With mighty hand and outstretched arm: A Y © God’s love endures for ever. ®ißiNekd©,d§ ®pg.zEkß ME W.m® .ul,Epi• §`cß Er,z m¶d® i§i• n©Y`dX ®©�l`• Az ©•¶ eeßzF` WFc® l• a®Lß W ßlEln©i¶ xi¶ Fa£̀ Epi• d®Td�l°̀ z� xß ®A`,d® d® Xx® ™zwa®c© x§ d®NcFdß ¶d©Yßeeß Fr eßL£ rtß ßn God’s love endures for ever. m• W z§ ` K x® • a ß p E ,L x§ ß ` t ® ß p E g A • W © p E Lß l N § d © ß p Who divided the Sea of Reeds in two: l•`NxEaß a´®W ß©Y¶cß Wv,Ep´ znn©§c© Epi• �l°̀ ,d ®d©Bd©b,d® EK§glAd® NW ™EBl•`xi¶ ,g© §pl,Epi• lFa£̀ ®l• f�•W r¶YezF` ,d ®n lFc® M•Frllßßl,d® c© rnßl®®ln§i• nnn AAKEx® Yxß ©d W ßß¶fA¶i¶ieeß r®W Y l• Bx® ,®diELß ßi©r�l`• ©g© lFc® lÒO §§ß dd©i¶ dd®®i¶k.m® ,Ep• n©ecß c© Lß W ¶M® `g© Y ©®c® W O great and holy God and Ruler, Your name divided Sea of Reeds in two: l® keßB,zFg® ,®d©ißi K§ z§ WA©l• tß`©plFc® ßAMK§ ,c¶ leßr`d® ,xEn® `d® ,L§ WcFdß w God’s love Who endures for the ever. ,d xEaß ® b E d® N cß ™ B ,g© v § p ,d® l W ® n ß n § E f� r ,d xß ® n ¶ f e ß z� e k xß ® A .zEkß l n © E d® X cß ™ w ,z x§ ` t ß z ¶ e ß d® N d ¶ Y ß l• ` ,zFg® A W ß Y ¶ A © lFc® B K§ l n § l• ` ,® i ß i d® Y ` © KEx® A i xi¶ • W A ß x• g FA© d ,zF`® l t ß ¶ P d © oFc£̀ ,zF` cFd© ® d be praised for ever more in heaven and on God’stolove forit:ever. §`® a®.Fy E m¶ ´© m• X ®WA© z§ WFc® d®©weß ®ßi ,d§`®p Lßl i¶M .ux´ x® c® ßwin ` i©aTxß And enabled Israel passendures through .zEkß ©.mi¶ E,zF`® XFr® x§ §Y``©rtß,K§ d® N®xß .m® rgeß,zoFc£̀ d® n•z¶,zF` iz�xi¶ •edk©Wxß A®ßA,d®gx• gW FA© dlnxi¶ lFrtcß ß™zd¶Pwc© dFa£̀ ©i• cFd© ®dcFdß nd® l®l,Epi• ,l• leeßzF` n§Epi• ,d ®d¶ndYß¶fe earth. To You, our God and God of our And enabled Israel to l• N a ® ß E W i• d �l`• �l°̀ God’s love endures for ever. pass through it: l•`Nd©,zFg® ,d®gAa®W ßY¶EA© xi¶ W.m® Fa£̀ i•d d•cFdß �l°̀Ae lFr® Frlz•dn§c© rgl• eß`,l• d® n•leYzF` ®xß l• ßW lFc® Bl®,Epi´ K§ ,®`Yiß�l`• i©r,K§ d® `©Epi´,dKEx® ancestors, let hymns and psalms be sung God’sthrough love endures for ever. .mi¶ n i• n § ® n ¶ f And led the people the wilderness: ,d xEaß ®final d® ™Bl•`,g© v,Ep• §p M,d® ®c©from ,dAxß Change lFc® Bd©bEK§lEnglish O§Nd©cß d®sentence lß n©lW rnß ®ln§ ELßnf�rW ¶ g© Y©®nW ß¶f¶eiß l• ` ,zFg® A W ß Y ¶ A © lFc® B K§ l n § l• ` ,® i ß i d® Y ` © KEx® A i xi¶ • W A ß x• g FA© d ,zF`® l t ß ¶ P d © oFc£̀ ,zF` cFd© ® d ,d xEaß ® b E d® N cß ™ B ,g© v ´ § p ,d® l W ® n ß n § E f� r ,d xß ® n ¶ f e ß unceasingly. All might and majesty, all And led the people through the wilderness: ‘Accept then...’ God’s love endures for ever. Change English from xß ®A`®p .zEkß lni¶ ©MtoE sentence d®X ™aw® E ,z d®NTd¶d©Yßeß ®z� ißi ekfinal ,d§ Lßletc .u x® §`cß m¶ix§ n§©`X ®tß A©z¶ eß WFc® i xi¶ • W A ß x• g FA© d ,zF`® l t ß ¶ P d © oFc£̀ ,zF` cFd© ® d victory and greatness, all glory, holiness and ‘Accept God’s endures ever. .mi¶ nd® l®XFr® i•g ,l• ,K§ leß n§ d® ,dNxß nYß¶f our songs of praise, ‘We praise You, ourto God and gratitude and reverence Who remembered us love in our deep for distress: z�Nekd©then...’ xß ®A,d® EEternal ™zdwc© x´§i• §`�l`• ¶®may l,Epi• Frcß r,z eß d® Y`d ©rtß z n¶•Ruler: zF` cFdß e l• g.zEkß a®toW ßetc Eln©xi¶ W.m® Fa£̀ Epi• d®d�l°̀ sovereignty are Yours. To You all thanks are ‘We Who remembered us in our deep distress: be acceptable You, Author of wonders, Source of the life all worlds.’ .mi¶ n l ® Fr® d i• g ,l• ` ,K§ l n § ,d xß ® n ¶ f praise You, our Eternal God and Ruler: may our songs of praise, gratitude and reverence Change sentence from God’s love endures for ever. l• ìxEaß ,zFg® W ßNY¶cß lc©n§rleßW `d® `©,dKEx® ,d ®final bE`© AEnglish d® ™AA©B lFc® ,g© vBFr §p K§,d® ®l• n ßwonders, nY§,®iE©rßi n•d® f�rYzF` xß ®n¶fAeeß of the life of all worlds.’ ,® i ß d® Y KEx® .m® l cFdß ® due, all praise belongs, from now until the be God’s love endures for ever. acceptable to You, Author of Source ‘Accept then...’ etc to sentence from And delivered us from our enemies: Change English ixi¶ •ekWfinal x• gFA© tß™w¶Pd©God cFd© ®Nd¶may dß our songs of praise, z� xß ®AßA You, .zEkß ldn© E,zF`® d®Xlcß ,zoFc£̀ x§ §and `tß z¶,zF` eß d® Y end of time. And delivered us from our enemies: ‘We praise our Eternal Ruler: gratitude and reverence ‘Accept etc to God’s love endures for ever. ,zF`then...’ cFd© ® d l• ` .mi¶ ,zFg® A W ß Y ¶ A © lFc® B K§ l n ´ § l• ` n l ® Fr® d i• g ,l• ` ,K§ l n § ,d xß ® n ¶ f .m® l Fr c© r e ß d® Y © r n • zF` cFdß ® e God’s endures for ever. be acceptable to You, AuthorGod of wonders, Source life of worlds.’ ‘We praise You, our Eternal and Ruler: may of ourthe songs of all praise, gratitude and reverence Who gives food for alllove creatures: ,K§ n ´§,zFg® ,dAxß ®to nß ¶fY¶You, •lFc® Wsentence AßAuthor glFA© tßY¶P`d© KEx® oFc£̀A of the life of all worlds.’ l• `lfinal W Ai©xi¶ B x• K§ n§ dof l• `,zF`® ,®ißi ld® Who gives food for all creatures: We praise You, our Eternal God and Ruler: Change English from be acceptable wonders, Source God’s love endures for ever. ‘Accept etc may our songs of praise, gratitude and God’s love endures for ever. ixi¶ • Wthen...’ Aß x•gFA© d to,zF`®ltß ¶Pd© .mi¶ oFc£̀ ,zF` ® ,l•`d nl® Fr® d i•gcFd© O give thanks to the God of heaven: ‘We praise You, our.mi¶ Eternal God and Ruler: may our songs of praise, gratitude and reverence be acceptable to You, Author of O reverence give thanks to the God of heaven: nl® Fr®d i•g ,l•` ,K§ln§ ,dxß ®n¶f God’s love endures for ever. be acceptable to You, Author of wonders, Source of the life of all worlds.’ wonders, Source of the life of all worlds. God’s love endures for ever. Change final English sentence from ‘Accept z©nW¶ ß p then...’ etc to ‘We praise You, our Eternal God and Ruler: may our songs of praise, gratitude and reverence page 34 re-revised (sorry) be acceptable to You, Author of wonders, Source of the life of all worlds.’

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Miriam’s cup

Elijah’s cup

We raise our glasses in acknowledgement of the fourth of God’s promises:

The door is opened

x§W£̀ of ufilling x® §`d®aŒl§ m§kwater zß `§ toi¶z`•ad ´• eß The custom cup`with m®dxß ®a`©contribution lß D®z�` z•of z®lMiriam ic® ¶iŒz§ i¶zstory `®U®p represent the to`the of our people is a creative innovation ...a�w£r©iofßlÉ w®gvß ¶ilß progressive Judaism. But as we have read: x•aT® Y¶ ©e m®ix¶ ßn m®W z®nY® ©e ...dc• ®r®l m¶in© d®id® Œ`�lße†:m´W ®

Miriam there was no reading water out of space; please And remove linesdied 3 and 4 ofand thethere responsive for the community…

The sages of old could not decide whether to drink a fifth cup at the Seder, for there is a fifth promise in the Torah:

x§W£̀ ux® §`d® Œl§` m§kzß `§ i¶z`•ad ´• eß m®dxß ®a`© lß D®z�` z•z®l ic® ¶iŒz§` i¶z`®U®p ...a�w£r©ißlÉ w®gvß ¶ilß And I will bring you to the land which I promised x•aT® Y¶ ©e m®ix¶ ßn m®W z®nY® ©e to give to your ancestors, to Abraham, Isaac and ...d c• ® r ® l m¶in© d®id® Œ`�lße†:m´W ® Jacob…

e Elijah, we seek to understand the message of our past, and x§W£̀ that ux® §only `d® Œl§ ` m§kzß `§ i¶z`•ad ´• eß can play our partNot in sustaining andthe nurturing our faith to acknowledge role of Miriam in theand In the end, the rabbis decided Elijah m®dthexß ®aresponsive `© lß D®zor �` reading z•z®l ic® ¶iŒz§` i¶z`®U®p history of as ourfollows: ancestors’ escape is please to could answer question of whether not Final section (may run from out ofEgypt space; remove lines the 3 and 4 of if that failhappens) to tell the full story. Miriam’s Well sustained a fifth cup should be drunk. According to ...a�w£r©ißlÉ w®gvß ¶ilß the people in of thethe wilderness; may this cup ofday tradition, the arrival of this prophet would herald he prophet before the coming great and awesome As water we open theusdoor torole welcome Elijah, we seek to the message ofunsolved our past, and remind of the she played in our theunderstand Messianic Age and lead to all x• a T ® Y ¶ © e m®ix¶ ßnand m®W z®nY® ©e ourdeliverance duty to the present. We too can play our part in sustaining and nurturing our faith from Egypt. questions being answered. o their children,our andhope, the hearts as itofischildren said: to their parents. ...dc• ®r®l m¶in© d®id® Œ`�lße†:m´W ®

hat your sons andWe daughters prophesy fill the cupshall with water for Miriam to give thanks We fill the cup with wine for Elijah to anticipate the for our deliverance and place it alongside that of Elijah joy ofcoming the Messianic butand we do not drink it, for Behold, I will send you Elijah the prophet before the of theAge great awesome day he young shall see visions to emphasise the task with which we are all charged. we live in an age that is not yet redeemed. of the Eternal One. Final section as follows: (may run out of space; please remove lines 3 and 4 of the responsive reading n all My holy mountain, for the earth shall be full of the if that happens) He will turn the hearts of parents to their children, and the hearts of children to their parents. s cover the sea. As we open the door to welcome Elijah, we seek to understand the message of our past, and ittoshall come to pass that your sons daughters shall prophesy As we open the door to welcome weand seek to understand vines and underAnd their fig trees, and none shall make afraid. ourthen duty the present. We too canthem play our partand in Elijah, sustaining nurturing our faiththe andmessage of our past, and our duty to the present. We too can play our part in sustaining and nurturing our faith and our hope, as it is said: The old shall dream dreams, and the young shall see visions our hope, as it is said: s. Amen. They shall not hurt or destroy on all My holy mountain, for the earth shall be full of the Behold, I will send you Elijah the prophet before the coming of the great and awesome day knowledge of God as the waters cover the sea. of theAmen. EternalBehold, One. I will send you Elijah the prophet before the coming of the great and awesome day Bimheirah v’yameinu. Then everyone shall sitEternal under their of the One.vines and under their fig trees, and none shall make them afraid. He will turn the hearts of parents to their children, and the hearts of children to their parents. He will turn the hearts of parents to their children, and the hearts of children to their parents. And thenSpeedily, it shall come pass that your sons and daughters shall prophesy, into our days. Amen. And then it shall come to pass that your sons and daughters shall prophesy The old shall dream dreams, and the young shall see visions. Bimheirah The old shall dream dreams, andv’yameinu. the youngAmen. shall see visions They shall beat their swords into ploughshares and their spears into pruning hooks. They shall not hurt or destroy on all My holy mountain, for the earth shall be full of the knowledge God as the waters cover sea. Nation shall not lift up swordofagainst nation, and never againthe shall they learn to make war.

.o•n`® .Epi•n©iaß dx• ®dnß A¶

Then under underand their figshall trees,make and them none afraid. shall make them afraid. Then everyone shalleveryone sit undershall theirsit vines andtheir undervines theirand fig trees, none Speedily, in our days. Amen.Speedily, in our days. Amen.

The fourth glass

.o•n`® .Epi•n©iaß dx• ®dnß A¶

Bim’heirah v’yameinu. Amen. Bimheirah v’yameinu. Amen. The door is closed The Seder can continue with a number of songs. The Seder concludes on page 50.

m§k®l i¶zi¶id® eß m®rlß i¶l m§kzß `§ i¶Ygß w© ®leß" 36 iri ¶ a¶ xß qFM ".mi¶d�l`• l We raise our glasses in acknowledgement of the fourth of God’s promises: Praised are You, Eternal One our God, ,m®lFr®d K§ln ´§ Epi•d�l°̀ ®ißi d®Y`© KEx®A Creator of the fruit of the vine. .o§t®Bd© ixß ¶R `xFA • I will take you to be My people and I m§ k ® l i¶ z i¶ i d ® e ß m® r l ß i¶ l m§ k z ß ` § i¶ Y g ß w © ´®leß Baruch atah Adonai eloheinu melech ha-olam borei,m® p’ri ha-gafen. l Fr® d K§ l n § Epi• d �l°̀ ® i ß i d® Y ` © KEx® A will be your God. .mi¶ d �l`´ zx¶ ©tqß l©r Ep®Ev¶ eß ,ei®z�evß n¶ Aß Ep®WC¶ ßw x§W£̀•l Lean to the left and drink the fourth glass of wine Praised are You, Eternal One our Fr®dA ,m®lFr®d K§ln ´§ Epi´d•�l°̀ ®ißi d®Y`©.x§nKEx® God, Creator of the fruit of the .o§t´®Bd© ixß ¶R `xFA • The counting of the Omer vine. I will take you to be My people and I will be your God. The Fourth cup

Change translit to:

Baruch atah Adonai eloheinu melech ha-olam borei p’ri ha-gafen

The following may be read when a Seder is held on the second night of Pesach

Baruch atah Adonai eloheinu melech ha-olam asher kiddshanu b’mitzvotav v’tzivvanu al s’firat ha-omer. The fourth cup of wine is drunk, leaning to the left

The second day of Pesach sees the beginning of the counting of the Omer, a seven-week ************* period that will conclude the festival Shavu’ot. is regarded byPesach the rabbis as Thewith following may beofread on the It second night of representing the time it took our ancestors to journey from Egypt to Mount Sinai, where THE COUNTING OF THE OMER they received the Ten Commandments.

In the Torah, the Israelites are instructed to begin the counting of a period of seven weeks after

Let this journey of Pesach. our ancestors from fetters of slavery, the first day of This was an the anxious period for ourthrough ancestorsa wilderness as they livedofin fear that their harvest be blighted that guidance time. Theinfestival of Shavu’ot, would celebrated uncertainty, to a might place where they in found God’s teaching symbolise a similar on the fiftieth day, with fruit and wheat if the weather was kind. journey for us: may we too learn the lessons of this Seder: to strive for the knowledge and understanding to liberate ourselves fromsignificance whatever holds us enslaved. The Rabbis gave that festival an extra by declaring it to be the time of z’man matan

,m®lFr®d K§ln ´§ Epi•d�l°̀ ®ißi d®Y`© KEx®A .o§t®Bd© ixß ¶R `xFA •

torateinu - the time that the Israelites received the Torah. On the second night of Pesach, we begin the journey from redemption to revelation, from the liberation of the Exodus to the responsibility of bringing the lessons it teaches into our lives.

We praise You, Eternal God, Sovereign of the ,m®lFr®d K§ln§ Epi•d�l°̀ ®ißi d®Y`© KEx®A As we set out on this journey, we recall our ancestors’ anxiety as they counted the days to the universe: You sanctify us by Your z x¶ ©tqstepped ß l©r Ep® Ev¶ eß the ,ei®zwilderness �evß n¶ Aß Ep®Wafter C¶ ßw leaving x§W£̀ barley harvest and the trepidation with which they into commandments and enjoin us to count the .x§nofFr® d Egypt. May the teachings of the seder encourage and guide us to a greater understanding our daystask of the Omer.to cause the message of Pesach to resound throughout our world. as Jews:

Change translit to: Weatah praise You, Eternal Sovereign of asher kidd’shanu Baruch Adonai eloheinuGod, melech ha-olam alYs’firat ha-omer. ,m®lFr®db’mitzvotav K§ln ´§ Epi´dv’tzivvanu •�l°̀ ®ißi d® `© KEx® A the universe: You sanctify us by Your r Ep´®Ev¶ eß v’tzivvanu ,ei®z�evß n¶ Aßal s’firat Ep´W ® C¶ ßw x§W£̀ Baruch atah Adonai eloheinu melech ha-olam asher kiddshanul© b’mitzvotav ha-omer. commandments and enjoin us to count .x§nFr®d zx¶ ©tqß the days of the Omer, Baruch atah Adonai eloheinu melech ha-olam asher kid’shanu b’mitzvotav v’tzivanu al s’firat ha-omer

Today is the first day of the Omer.

Today the first day of the Omer. Ha-yom yomisechad la-omer.

.x§nFr®l c©g`§ mFi mFI©d Ha-yom yom echad la-omer.

Ki lo na’eh .d§`®i Fl i¶M ,d§`®p Fl i¶M

Ki lo na’eh, ki lo ya’eh Addir bi-m’luchah, bachur ka-halachah, g’dudav yom’ru lo. L’cha u-l’cha l’cha ki l’cha, l’cha af l’cha, l’cha Adonai ha-mamlachah, ki lo na’eh, ki lo ya’eh.

:Fl Exßn`�i eicEcß ® B ,d®k®ld£ M© xEg®A ,d®kElßnA¶ xiC© ¶` .d§`®i Fl i¶M ,d§`®p Fl i¶M .d®k®lnß O© d© ®ißi Lßl ,Lßl s©` Lßl ,Lßl i¶M Lßl ,LßlE Lßl

Dagul bi-m’luchah, hadur ka-halachah, vatikav yom’ru lo. L’cha u-l’cha l’cha ki l’cha, l’cha af l’cha, l’cha Adonai ha-mamlachah, ki lo na’eh, ki lo ya’eh.

:Fl Exßn`�i ei®wi¶zeß ,d®k®ld£ M© xEc®d ,d®kElßnA¶ lEbC® .d§`®i Fl i¶M ,d§`®p Fl i¶M .d®k®lnß O© d© ®ißi Lßl ,Lßl s©` Lßl ,Lßl i¶M Lßl ,LßlE Lßl

Zakkai bi-m’luchah, chasin ka-halachah, tafs’rav yom’ru lo. L’cha u-l’cha l’cha ki l’cha, l’cha af l’cha, l’cha Adonai ha-mamlachah, ki lo na’eh, ki lo ya’eh.

:Fl Exßn`�i eixß ®qtß h© ,d®k®ld£ M© oi¶qg® ,d®kElßnA¶ i`©M©f .d§`®i Fl i¶M ,d§`®p Fl i¶M .d®k®lnß O© d© ®ißi Lßl ,Lßl s©` Lßl ,Lßl i¶M Lßl ,LßlE Lßl

Yachid bi-m’luchah, kabbir ka-halachah, limmudav yom’ru lo. L’cha u-l’cha l’cha ki l’cha, l’cha af l’cha, l’cha Adonai ha-mamlachah, ki lo na’eh, ki lo ya’eh.

:Fl Exßn`�i eicEO¶ ® l ,d®k®ld£ M© xi¶AM© ,d®kElßnA¶ ci¶g®i .d§`®i Fl i¶M ,d§`®p Fl i¶M .d®k®lnß O© d© ®ißi Lßl ,Lßl s©` Lßl ,Lßl i¶M Lßl ,LßlE Lßl

Mosheil bi-m’luchah, nora ka-halachah, s’vivav yom’ru lo. L’cha u-l’cha l’cha ki l’cha, l’cha af l’cha, l’cha Adonai ha-mamlachah, ki lo na’eh, ki lo ya’eh.

:Fl Exßn`�i ei®ai¶aqß ,d®k®ld£ M© `xFp ® ,d®kElßnA¶ l•WFn .d§`®i Fl i¶M ,d§`®p Fl i¶M .d®k®lnß O© d© ®ißi Lßl ,Lßl s©` Lßl ,Lßl i¶M Lßl ,LßlE Lßl

Anav bi-m’luchah, podeh ka-halachah, tzaddikav yom’ru lo. L’cha u-l’cha l’cha ki l’cha, l’cha af l’cha, l’cha Adonai ha-mamlachah, ki lo na’eh, ki lo ya’eh.

:Fl Exßn`�i ei®wiC© ¶v ,d®k®ld£ M© dcFR § ,d®kElßnA¶ e®p®r .d§`®i Fl i¶M ,d§`®p Fl i¶M .d®k®lnß O© d© ®ißi Lßl ,Lßl s©` Lßl ,Lßl i¶M Lßl ,LßlE Lßl

Kadosh bi-m’luchah, rachum ka-halachah, shin’annav yom’ru lo. L’cha u-l’cha l’cha ki l’cha, l’cha af l’cha, l’cha Adonai ha-mamlachah, ki lo na’eh, ki lo ya’eh.

:Fl Exßn`�i ei®P`© ßpW ¶ ,d®k®ld£ M© mEgx© ,d®kElßnA¶ WFC®w .d§`®i Fl i¶M ,d§`®p Fl i¶M .d®k®lnß O© d© ®ißi Lßl ,Lßl s©` Lßl ,Lßl i¶M Lßl ,LßlE Lßl

Takkif bi-m’luchah, tomeich ka-halachah, t’mimav yom’ru lo. L’cha u-l’cha l’cha ki l’cha, l’cha af l’cha, l’cha Adonai ha-mamlachah, ki lo na’eh, ki lo ya’eh.

:Fl Exßn`�i ei®ni¶nYß ,d®k®ld£ M© K•nFY ,d®kElßnA¶ si¶TY© .d§`®i Fl i¶M ,d§`®p Fl i¶M .d®k®lnß O© d© ®ißi Lßl ,Lßl s©` Lßl ,Lßl i¶M Lßl ,LßlE Lßl

To God praise belongs, to God praise is due. Almighty in sovereignty, beloved by right, Your chosen ones sing to You: Yours only, Yours solely, Yours alone Eternal One is the dominion. To God praise belongs, to God praise is due. Dominant in sovereignty, Excelling by right, Your Faithful ones sing to You. Glorious in sovereignty, Hallowed by right, Your Just ones sing to You. Kindly in sovereignty, Lawgiver by right, Your Ministers sing to You. None like You in sovereignty, Omnipotent by right, Your People sing to You. Resplendent in sovereignty, Sovereign by right, Your Thankful ones sing to You. Unrivalled in sovereignty, Victorious by right, Your Worshippers sing to You. Worthy of sovereignty, Wonderful by right, Your Witnesses sing to You: Yours only, Yours solely, Yours alone Eternal One is the dominion. To God praise belongs, to God praise is due. The Seder concludes on page 50

Paul Solomons, 2010

Addir hu Addir hu yig’aleinu b’karov bim’heirah bim’heirah b’yameinu b’karov, eil p’deih, eil p’deih, p’deih ammcha b’karov.

.aFx®wAß Epi•n®iAß ,dx• ®dnß A¶ dx• ®dnß A¶ ,aFx®wAß Ep•l`® ßb¶i ,`Ed xiC© ¶` .aFx®wAß LßO©r dcß •R ,dcß •R l•` ,dcß •R l•`

Bachur hu, gadol hu, dagul hu, yig’aleinu b’karov bim’heirah bim’heirah b’yameinu b’karov, eil p’deih, eil p’deih, p’deih ammcha b’karov.

.aFx®waß Epi•n®iAß ,dx• ®dnß A¶ dx• ®dnß A¶ ,aFx®wAß Ep•l`® ßb¶i ,Èd lEbC® ,Èd lFc®B ,Èd xEg®A .aFx®wAß LßO©r dcß •R ,dcß •R l•` ,dcß •R l•`

Hadur hu, vatik hu, zakkai hu, yig’aleinu b’karov bim’heirah bim’heirah b’yameinu b’karov, eil p’deih, eil p’deih, p’deih ammcha b’karov.

.aFx®waß Epi•n®iAß ,dx• ®dnß A¶ dx• ®dnß A¶ ,aFx®wAß Ep•l`® ßb¶i ,Èd i`©M©f ,Èd wi¶z®e ,Èd xEc®d .aFx®wAß LßO©r dcß •R ,dcß •R l•` ,dcß •R l•`

Chasid hu, tahor hu, yachid hu yig’aleinu b’karov bim’heirah bim’heirah b’yameinu b’karov, eil p’deih, eil p’deih, p’deih ammcha b’karov.

.aFx®waß Epi•n®iAß ,dx• ®dnß A¶ dx• ®dnß A¶ ,aFx®wAß Ep•l`® ßb¶i ,Èd ci¶g®i ,Èd xFd®h ,Èd ci¶qg® .aFx®wAß LßO©r dcß •R ,dcß •R l•` ,dcß •R l•`

Kabbir hu, lamud hu, melech hu, yig’aleinu b’karov bim’heirah bim’heirah b’yameinu b’karov, eil p’deih, eil p’deih, p’deih ammcha b’karov.

.aFx®waß Epi•n®iAß ,dx• ®dnß A¶ dx• ®dnß A¶ ,aFx®wAß Ep•l`® bß¶i ,Èd K§ln§ ,Èd cEn®l ,Èd xi¶AM© .aFx®wAß LßO©r dcß •R ,dcß •R l•` ,dcß •R l•`

Nora hu, saggiv hu, izzuz hu, yig’aleinu b’karov bim’heirah bim’heirah b’yameinu b’karov, eil p’deih, eil p’deih, p’deih ammcha b’karov. Podeh hu, tzaddik hu, kadosh hu, yig’aleinu b’karov bim’heirah bim’heirah b’yameinu b’karov, eil p’deih, eil p’deih, p’deih ammcha b’karov. Rachum hu, shaddai hu, takkif hu, yig’aleinu b’karov bim’heirah bim’heirah b’yameinu b’karov, eil p’deih, eil p’deih, p’deih ammcha b’karov.

.aFx®waß Epi•n®iAß ,dx• ®dnß A¶ dx• ®dnß A¶ ,aFx®wAß Ep•l`® ßb¶i ,Èd fEG¶r ,Èd ai¶Bq© ,Èd `xFp ® .aFx®wAß LßO©r dcß •R ,dcß •R l•` ,dcß •R l•` Epi•n®iAß ,dx• ®dnß A¶ dx• ®dnß A¶ ,aFx®wAß Ep•l`® ßb¶i ,Èd WFc®w ,Èd wiC© ¶v ,Èd dcFR § .aFx®wAß LßO©r dcß •R ,dcß •R l•` ,dcß •R l•` .aFx®waß .aFx®waß Epi•n®iAß ,dx• ®dnß A¶ dx• ®dnß A¶ ,aFx®wAß Ep•l`® ßb¶i ,Èd si¶TY© ,Èd iC© ©W ,Èd mEgx© .aFx®wAß LßO©r dcß •R ,dcß •R l•` ,dcß •R l•`

The Seder concludes on page 50

Ancient are You, soon may You redeem us, speedily, soon within our lifetime, O God, save; O God, save; save Your people speedily. Blessed are You, Caring are You, Divine are You, Endless are You, Faithful are You, Gracious are You, Holy are You, Infinite are You, Just are You, Kind are You, Loving are You, Mighty are You, Noble are You, One are You, Perfect are You, Righteous are You, Shepherd are You, Teacher are You, Unique are You, Valiant are You, Wise are You, soon may You redeem us, speedily, soon within our lifetime, O God, save; O God, save; save Your people speedily, soon within our lifetime.

Siegmund Forst, 1959

Echad mi yodei’a? Sh’monah mi yodei’a? Sh’monah ani yodei’a. Sh’monah y’mei milah, shiv’ah y’mei shabbata, shishah sidrei mishnah, chamishah chumshai Torah, arba immahot, sh’loshah avot, sh’nei luchot ha-b’rit, echad eloheinu she-bashamayim u-va’aretz.

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shamayim u-va’aretz.

Achad asar mi yodei’a? Achad asar ani yodei’a. Achad asar kochvayya, asarah dibraya, tish’ah yarchei leidah, sh’monah y’mei milah, shiv’ah y’mei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba immahot, sh’loshah avot, sh’nei luchot ha-b’rit, echad eloheinu she-ba-shamayim u-va’aretz. Sh’neim asar mi yodei’a? Sh’neim asar ani yodei’a. Sh’neim asar shivtayya, achad asar kochvayya, asarah dibraya, tish’ah yarchei leidah, sh’monah y’mei milah, shiv’ah y’mei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba immahot, sh’loshah avot, sh’nei luchot ha-b’rit, echad eloheinu she-ba-shamayim u-va’aretz.

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43-45 Hebrew of Echad mi yode’a - enlarge 43-45 43-45 Hebrew Hebrew of of Echad Echad mi mi yode’a yode’a -- enlarge enlarge Echad mi yodei’a? Echad ani yodei’a. Echad eloheinu she-ba-shamayim u-va’aretz. Sh’nayim mi yodei’a? Sh’nayim ani yodei’a. Sh’nei luchot ha-b’rit, echad eloheinu she-bashamayim u-va’aretz. Sh’loshah mi yodei’a? Sh’loshah ani yodei’a. Sh’loshah avot, sh’nei luchot ha-b’rit, echad eloheinu she-ba-shamayim u-va’aretz. Arba mi yodei’a? Arba ani yodei’a. Arba immahot, sh’loshah avot, sh’nei luchot ha-b’rit, echad eloheinu she-ba-shamayim u-va’aretz. Chamishah mi yodei’a? Chamishah ani yodei’a. Chamishah chumshei Torah, arba immahot, sh’loshah avot, sh’nei luchot ha-b’rit, echad eloheinu she-ba-shamayim u-va’aretz. Shishah mi yodei’a? Shishah ani yodei’a. Shishah sidrei mishnah, chamishah chumshei Torah, arba immahot, sh’loshah avot, sh’nei luchot ha-b’rit, echad eloheinu she-bashamayim u-va’aretz. Shiv’ah mi yodei’a? Shiv’ah ani yodei’a. Shiv’ah y’mei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba immahot, sh’loshah avot, sh’nei luchot ha-b’rit, echad eloheinu she-ba-shamayim u-va’aretz.

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Who knows one? I know one… One is our God in heaven and on earth, Two Tablets of the Law, Three Patriarchs, Four Matriarchs, Five Books of Torah, Six Orders of the Mishnah, Seven days of the week. Eight days to circumcision, Nine months to childbirth, Ten Commandments, Eleven stars in Joseph’s dream, Twelve Tribes of Israel, Thirteen Attributes of God.

I’ll sing you seven-o – Shiv’ah mi yodei’a? What is your seven-o? Seven for the seven days of the week, six orders of the Mishnah, five for the Books of Torah, four for the Mothers of Israel, three, three the Patriarchs, two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so. I’ll sing you eight-o – Sh’monah mi yodei’a? What is your eight-o? Eight days to circumcision, seven for the seven days of the week, six orders of the Mishnah, five for the Books of Torah, four for the Mothers of Israel, three, three the Patriarchs, two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so. I’ll sing you nine-o – Tish’ah mi yodei’a? What is your nine-o? Nine for the months to childbirth, eight days to circumcision, seven for the seven days of the week, six orders of the Mishnah, five for the Books of Torah, four for the Mothers of Israel, three, three the Patriarchs, two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so.

Sh’loshah asar mi yode’a? Shlosh’ah asar ani yode’a. Sh’loshah asar middayya, sh’neim asar shivtayya, achad asar kochvayya, asarah dibraya, tish’ah yarchei leidah, sh’monah y’mei milah, shiv’ah y’mei shabbata, shishah sidrei mishnah, chamishah chumshai Torah, arba immahot, sh’loshah avot, sh’nei luchot ha-b’rit, echad eloheinu she-ba-shamayim u-va’aretz.

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Thirteen Attributes of God, Twelve Tribes of Israel, Eleven stars in Joseph’s dream, Ten Commandments, Nine months to childbirth, Eight days to circumcision, Seven days of the week, Six Orders of the Mishnah, Five Books of Torah, Four Matriarchs, Three Patriarchs, Two Tablets of the Law. One is our God in heaven and on earth.

I’ll sing you ten-o – Asarah mi yodei’a? What is your ten-o? Ten for the Ten Commandments, nine for the months to childbirth, eight days to circumcision, seven for the seven days of the week, six orders of the Mishnah, five for the Books of Torah, four for the Mothers of Israel, three, three the Patriarchs, two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so.

An alternative version (To the tune of ‘Green Grow the Rushes-o’)

I’ll sing you eleven-o – Achad asar mi yodei’a? What is your eleven-o? Eleven for the stars in Joseph’s dream, ten for the Ten Commandments, nine for the months to childbirth, eight days to circumcision, seven for the seven days of the week, six orders of the Mishnah, five for the Books of Torah, four for the Mothers of Israel, three, three the Patriarchs, two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so.

I’ll sing you two-o – Sh’nayim mi yodei’a? What is your two-o? Two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so.

I’ll sing you twelve-o – Sh’neim asar mi yodei’a? What is your one-o? Twelve for the tribes of Israel, eleven for the stars in Joseph’s dream, ten for the Ten Commandments, nine for the months to childbirth, eight days to circumcision, seven for the seven days of the week, six orders of the Mishnah, five for the Books of Torah, four for the Mothers of Israel, three, three the Patriarchs, two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so. I’ll sing you thirteen-o – Sh’loshah asar mi yodei’a? What is your thirteen-o? Thirteen attributes of God, twelve for the tribes of Israel, eleven for the stars in Joseph’s dream, ten for the Ten Commandments, nine for the months to childbirth, eight days to circumcision, seven for the seven days of the week, six orders of the Mishnah, five for the Books of Torah, four for the Mothers of Israel, three, three the Patriarchs, two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so.

The Seder concludes on page 50

I’ll sing you one-o – Echad mi yodei’a? What is your one-o? One is God in heaven and earth and ever more shall be so.

I’ll sing you three-o – Sh’loshah mi yodei’a? What is your three-o? Three, three the Patriarchs, two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so. I’ll sing you four-o – Arba mi yodei’a? What is your four-o? Four for the Mothers of Israel, three, three the Patriarchs, two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so. I’ll sing you five-o – Chamishah mi yodei’a? What is your five-o? Five for the books of Torah, four for the Mothers of Israel, three, three the Patriarchs, two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so. I’ll sing you six-o – Shishah mi yodei’a? What is your six-o? Six orders of the Mishnah, five for the Books of Torah, four for the Mothers of Israel, three, three the Patriarchs, two Tablets of the Law, we’ll keep them for evermore, One is God in heaven and earth and ever more shall be so.

Chad gadya

46 46 46

47 V’atatora, tora,v’shata v’shatal’mayya, l’maya, d’chavah d’chavah l’nura, l’nura, V’ata d’saraf l’chut’ra, d’hikah l’chalba d’nashach d’saraf l’chutra, d’hikkah l’chalba, d’nashach l’shun’ra, d’achlah l’gadya diz’van abba l’shunra, d’achlah l’gadya dizvan abba bitrei bit’rei zuzei, chad gadya, chad gadya. zuzei, chad gadya, chad gadya.

d®ak® Cß ,`®In© lß `®zW ® eß ,`xFz ® `®z`® eß ,`®Alß k© lß d®Md¶ cß ,`xß ®hEgßl sx® ©UCß ,`xEpß ® l o©aßfC¶ ,`®ic© ßblß d®lkß `® Cß ,`xß®pEWßl K©W®pCß .`®ic© ßB c©g ,`®ic© ßB c©g ,i•fEf ixß •zA¶ `®A`©

Thencame camean anox oxand anddrank drankthe thewater waterthat thatquenched quenched the the fire fire that that burnt burnt the the stick stick that that beat Then beat the dog that bit the cat that ate the kid my father bought for two zuzim. One kid, one kid. the dog that bit the cat that ate the kid my father bought for two zuzim. Chad gadya, chad gadya. 47 chad gadya last 3 verses V’ata ha-shochet, v’shachat l’tora, d’shata `®zW ® Cß ,`xFzß ® l h©gW ® eß ,h•gFW©d `®z`® eß l’maya, d’chavah l’nura, d’saraf `® z©UW ® CCßß ,`xFzß ®,`xEpß ® eßd®,h• `®zIn©`®lßeß sx® ®l lh©gW ak®gCßFW©d ,`® V’ata ha-shocheit, v’shachat l’tora,l’chut’ra, d’shata 47 chad gadyal’chalba last 3 verses d’hikah d’nashach l’shun’ra, ,` xß ® h Egß l s x® © U C ß ,` xEpß ® l d® a k ® C ß ,`® n© lß K©W®pCß ,`®Alß k© lß d®Md¶ c,` ß xß ®hIEgß l’mayya, d’chavah l’nura, d’saraf l’chutra, d’achlahl’chalba, l’gadya d’nashach diz’van abba bit’rei d’achlah zuzei, d® Cßl,`® lß xß d® d¶ clß `®lAk`ß© `® Cßo©a,` ßfC¶xß®pEWß ,`®ilc© ßbK© lß W®pd® kß `®AClß k© ,` ®pMEWß d’hikkah l’shunra, `® z W ® C ß ,` xFzß ® l h© g W ® e ß ,h• g FW© d `® z ,`® i c© ß B c© g ,i• f Ef i xß • z A ¶ `® A ` © o© a ß f C ¶ ,`® i c© ß chad gadya, chad gadya. l’gadya dizvan abba bitrei zuzei, chad gadya, ..`®ic© ßB c©g ,`®ic© ßB c©g ,i•fEf ixß •zb`®lßA¶eß 47 chad gadya last 3 verses ,` xß ® h Egß l s x® © U C ß ,` xEpß ® l d® a k ® C ß ,`® © glß chad gadya. .`®ic© ßBInc© Then came the butcher and slew the ox that drank the water that quenched the fire that burnt the stick that beat the dog that bit the cat that ate the kid my father bought for two zuzim. One Then came the butcher and slew the ox that drank the water that quenched the fire that kid, one kid.

d®lkß `® Cß ,`xß®pEWßl K©W®pCß ,`®Alß k© lß d®Md¶ cß `®zic© W xFzß ®fEf lixß gA¶W ®`® eß A,h• go©FW© `® zc© ,`® ß®BCßlc©g,`h© ,i• •h© z `©K© alßßfnC©d¶ ,`® iz ßb``®®lßeeßß ,h• g FWß g W ® e ß ,z§ e O ® d © ` `® ,`xß ®hEgß l kid sx® ©my UCßfather ,`xEpß ® bought l d®afor k®.`® Cß two ,`® nc© © glß burnt the stick that beat the dog that bit the cat that ate the ih© c© ßgBIW d® a k ® C ß ,`® I n © l ß `® z W ® C ß ,` xFzß ® l ® zuzim. Chad gadya, chad v’shachat gadya. l’shochet d®lgkßFWß `® Clß ,`h© xß®gpW EWß K©WeO®®pd C©ß ,`® A`lßlßk©n©lß d® Mzd¶`®Ccßßeß V’ata mal’ach ha-mavet ,h• ®cßeßl,`,z§ K© `® ,`® A l ß k © l ß d® M d ¶ xß ® h Egß l s x® © U C ß ,` xEpß ,`®aic© ßBCß c©,`® g I,i• flßEf i`® xß •zzW A¶ Cß`®A,``© xFzß o©aßflC¶ ,`® i®c© ßW bllßCß d’shachat l’tora, d’shata l’maya, d’chavah d® k ® n © ® ® h© g ® ,h• g FWß l h© g W ® e ß ,z§ e O ® d © K© ` l ß n © `® z o©aßfC¶ ,`®ic© ßblß d®lkß `® Cß ,`xß®pEWß.`® l ic© K© Wc© ®`p®gCßeß V’ata mal’ach ha-mavet, l’shocheit, l’nura, d’saraf l’chut’ra,v’shachat d’hikah l’chalba ß B ,`® A l ß k © l ß d® M d ¶ c,` ß xß ® h Egß l s x® © U C ß ,` xEpß ® d®ak®.`® Cß ic© ,`® n© glß ,`® `® ® c© Cßg ,` l•zA¶h©g`®W ®A`©Clß ßB Ic© izc© ßBW ,i•fxFzß Ef® ixß d’shachat l’tora, d’shata l’mayya, d’chavah d’nashach l’shun’ra, d’achlah l’gadya o© a ß f C ¶ ,`® i c© ß b l ß d® l k ß ` ® C ß ,` xß ® p EWß l K© W ,`®Alß k© lß d®Md¶ cß ,`xß ®hEgßl sx® ©UCß ,`xEpß ® ®plCß l’nura, d’saraf d’hikkah diz’van abba l’chutra, bit’rei zuzei, chadl’chalba, gadya, chad ,h• lic© glßgW ® d® eß lic© O®ß gd© ,`,i•fxß K© `® zA®`p®`C©ßeß ..`®,`® ßiBc© ,`® ilßxß •n©zA¶K© `® o©agßgfW C®¶FWß ßh© bc© k,z§ ßßB`®AeCc© ®Efp`TEWß W gadya. l’shunra, d’achlah l’gadya dizvan d’nashach h© eßß ,`® ,Èd KEx® WFc® d©ll h© `® zW d® a k ® C I n © l ß `® z W ® C ß ,` xFzß ® g ®A`®`©Cßeß abba bitrei zuzei, chad gadya, chad gadya. .`® i c© ß B c© g ,`® i c© ß B c© g ,i• f Ef i xß • z A ¶ `® Then came the Angel of Death and slew the butcher that slew the ox that drank the water that h© gAW ®lß Ck©ß lß ,h• gMFWß g®hW ®Egß cß l,z§ O®©Ud©Cß K® lß®n© llß ,`® d® d¶ clß ,`h©xß sex® ,``xEpß quenched the fire that burnt the stick that beat the dog that bit the cat that ate the kid my ,` ®C¶ l,`® klß® Cß d® `®zxß®W Cß lwater ,`K© xFzß ®W®plCß Then came the for Angel DeathOne and kid, slewone thekid. butcher slew ox,`® o©agxEpß ßfthat id® c© ßabthe lthat kßIn`©®AlßCßdrank ,` p®the EWß father bought twoof zuzim. h© W ® e ß ,Èd KEx® WFc® T d © `® z `®Cßeß K© W ® p C ß ,`® A l ß k © l ß d® M d ¶ C ß ,` xß ® h Egß l s x® ©U that quenched the fire that burnt the stick that beat the.`® dog that bit the cat that ate the kid i c© ß B c© g ,`® i c© ß B c© g ,i• f Ef i xß • z A ¶ `® A gA`W ® Cß o©a,h• g¶ FWß lic© h© gW ® d® cßl,z§ eO ®ß d© ,`K® `®plßEWß n© `©llß `® © ß f C ,`® ß b l ß k ß ` ® C xß my father boughtbaruch for twohu zuzim. Chad gadya, chadh© gadya. V’ata ha-kadosh v’shachat h©gxEpß ® eßl d® ,Èd KEx® Alß `® WFc® z`®leß ,` ®W ak®ic© CßßB ,`® zc©W ®gTCßd©,i•fEf,``® ®xß .`® c© gIgn©,`® ißc© ßB,z§ ixFzß •zn© A¶lß l’mal’ach ha-mavet, d’shachat l’shochet, `® z W ® C ß ,` xFzß ® l h© W ® C e O ® d © K® ` l ß h© g W ® e ß ,Èd KEx® A WFc® T `® z K© W ® p C ß ,`® A l ß k © l ß d® M d ¶ C ß ,` xß ® h Egß l s x® © U`®Cßeß d’shachat l’tora,baruch d’shatahu l’maya, d’chavah V’ata ha-kadosh v’shachat l’mal’ach ,` xß ® h Egß l s x® © U C ß ,` xEpß ® l d® a k ® C ß ,`® I n© llß h© lic© ® d® cßl,z§ `®plßEWß `®gA`W ©® Cß o©a,h• ßfCg¶ FWß ,`® ßh© blßgW kß `®eO C®ß d© ,`K® xß l’nura, d’saraf l’chut’ra, d’hikah l’chalba ha-mavet, d’shachat l’shocheit, d’shachat d®lxEpß ,`.`® ßß`® AW k© flßEf,`d® M•zd¶ Al¶Cß ,` ®kß `®lCß d® axß®kipc© CEWß In©W lß®piCc© zc© ®glßCß,i• ®xß d’nashach l’shun’ra, ßßB l,`® c©gK© ,`® B,`® ixFzß l’tora, d’shata l’mayya,d’achlah d’chavahl’gadya l’nura, d’saraf ,`® i c© ß B c© g ,i• f Ef i xß • z A ¶ `® A ` © o© a ß f C ¶ ,`® i ßbClßß K©W®pCß ,`®Alß k© lß d®MdCß ,`xß ®hEgßl sx® ©c© U diz’vand’hikkah abba bit’rei zuzei,d’nashach chad gadya, chad l’chutra, l’chalba, l’shunra, c© c©gl gadya. l’gadya dizvan abba bitrei zuzei, chad `®A`© o©aßfC¶ ,`®ic© ßblß d®lkß `® Cß .`® ,ìxß ®ßpBEWß d’achlah gadya, chad gadya. .`®iAngel c© ßB c©gof,`®Death ic© ßB c©gthat,i•fEfslew ixß •ztheA¶ Then came the Holy One, ever to be blessed, and slew the butcher that slew the ox that drank the water that quenched the fire that burnt the stick that

beat came the dog bitOne, the cat that kid my father for two zuzim. One kid, one kid. Then thethat Holy ever toate be the blessed, and slewbought the Angel of Death that slew the butcher that slew the ox that drank the water that quenched the fire that burnt the stick THE on bought PAGE for 50 two zuzim. that beat the dog that bit the catSEDER that ateCONCLUDES the kid my father Chad gadya, chad gadya.

The Seder concludes on page 50

Chad chad gadya diz’van abba bit’rei Chadgadya, gadya, chad Chad gadya, chad gadya gadya dizvan diz’vanabba abbabitrei bit’rei Chad gadya, chad gadya diz’van abba bit’rei Chad gadya, chad gadya diz’van abba bit’rei zuzei, chad gadya, chad gadya. zuzei, chad gadya, chad gadya. zuzei, chad gadya, chad gadya. zuzei, zuzei, chad chad gadya, gadya, chad chad gadya. gadya. One Onekid, kid,one onekid kid my my father father bought bought for for two two zuzim. zuzim. One kid, one kid my father bought for two zuzim. One kid, one kid my father bought for two zuzim. One kid, one kid my father bought for two zuzim.

V’ata v’achlah l’gadya diz’van abba V’ata shun’ra, shunra, v’achlah l’gadya dizvan abba V’ata shun’ra, v’achlah l’gadya diz’van abba V’ata shun’ra, v’achlah l’gadya diz’van V’ata shun’ra, v’achlah l’gadya diz’van abba abba bit’rei zuzei, chad gadya, chad gadya. bitrei zuzei, bit’rei zuzei,chad chadgadya, gadya,chad chadgadya. gadya. bit’rei bit’rei zuzei, zuzei, chad chad gadya, gadya, chad chad gadya. gadya.

iixx••z ß A¶ ix•z zßß AA¶¶

o© aßffCC¶¶ `® iic© ßßBB c© gg ,`® iic© ßßBB c© gg o© `® c© c© ,`® c© c© o©aaßß.`® fC¶ic© `® i c© ß B c© g ,`® i c© ß B c© ßßBB c© gg ,`® iic© ßßBB c© gg ,i• ffEfEfg .`® i c© c© ,`® c© c© ,i• .`®ic© ßB c©g ,`®ic© ßB c©g ,i•fEf

aßßffCC¶¶ ,`® iic© ßßbbllßß d® llkkßß ``®® eeßß ,` xß ®®ppEW `® z ``®® eeßß o© o© ,`® c© d® ,` xß EW `® z o©aa.`® ßfiC¶c© ,`® i c© ß b l ß d® l k ß ` ® e ß ,` xß ® p EW `® z ßßBB c© gg ,`® iic© ßßBB c© gg ,i• ffEfEf iixx••z ßß AA¶¶ `® AA`®``©©eß .`® i c© c© ,`® c© c© ,i• z `® .`®ic© ßB c©g ,`®ic© ßB c©g ,i•fEf ix•zß A¶ `®A`©

Then came a cat and ate the kid my father bought for two zuzim. One kid, one Then came cat and andate atethe thekid kidmy myfather fatherbought bought for two zuzim. One kid, kid. one kid. kid. Then and ate the kid my father bought two zuzim. kid, one kid. Thencame came aa cat forfor two zuzim. OneOne kid, one Then came a cat and ate the kid my father bought for two zuzim. One kid, one kid.

V’ata d’achlah ,` xß ®®ppEWß ll K© W ®®ppeeßß ,`® AAllßß kk©© `® z ``®® eeßß V’ata chalba chalba,v’nashach v’nashachl’shun’ra, l’shunra, d’achlah ,` xß EWß K© W ,`® `® z V’ata chalba v’nashach l’shun’ra, d’achlah V’ata chalba v’nashach l’shun’ra, d’achlah ,` xß ® p EWß l K© W ® p e ß ,`® A l ß k © `® z V’ata chalba v’nashach l’shun’ra, d’achlah iixx••z ßß AA¶¶ `® AA``©© o© aaßßffCC¶¶ ,`® iic© ßßbbllßß d® llkkßß ``®®`®CCßßeß l’gadya diz’van dizvan abba bitrei zuzei, chad gadya, l’gadya abba bit’rei zuzei, chad gadya, l’gadya diz’van abba bit’rei zuzei, chad gadya, z `® o© ,`® c© d® l’gadya diz’van abba bit’rei zuzei, chad gadya, i x • z ß A ¶ `® A ` © o© a ß f C ¶ ,`® i c© ß b l ß d® `®fEfCß l’gadya diz’van abba bit’rei zuzei, chad gadya, `® iic© ßßBB c© gg ,`® iic© ßßBB c© gglkß,i• chad gadya. chad `® c© c© ,`® c© c© ,i• chad gadya. gadya. chad gadya. `®ic© ßB c©g ,`®ic© ßB c©g ,i•ffEfEf chad gadya. Then and bit bit the cat that ate the kid my father bought two zuzim. One Then came dog bit the thecat catthat thatate atethe thekid kidmy myfather fatherbought bought for two zuzim. One kid, kid, Thencame came aaaa dog dog and forfor two zuzim. One kid, Then came dog bit the cat that ate the kid my father bought for two zuzim. One kid, one kid. Then came a dog and bit the cat that ate the kid my father bought for two zuzim. One kid, one kid. one kid. one kid. one kid. V’ata chut’ra, v’hikah l’chalba d’nashach V’ata v’hikah l’chalba V’ata chut’ra, v’hikah d’nashach V’atachut’ra, chutra, v’hikkah l’chalba, d’nashach d’nashach V’ata chut’ra, v’hikah l’chalba l’chalba d’nashach l’shun’ra, d’achlah l’gadya diz’van abba bit’rei l’shun’ra, d’achlah l’gadya diz’van abba bit’rei l’shunra, d’achlah l’gadya dizvan abba bitrei l’shun’ra, d’achlah l’gadya diz’van abba bit’rei l’shun’ra, d’achlah l’gadya diz’van abba bit’rei zuzei, chad gadya, chad gadya. zuzei,chad chadgadya, gadya, chad chad gadya. gadya. zuzei, chad gadya, chad gadya. zuzei, zuzei, chad gadya, chad gadya.

K© W®®ppCCßß ,`® AAllßß kk©© llßß d® MMd ¶ eß ,`xß ®®hhEg `® z `® eß K© d® xß `® z K©W W ®pCßo©a,`® ,`® A¶ lß,`® k© lßic© d® Md d¶¶d®eeßßlk,` ,` xß ®CßhEg Eg `® z``®®leeßß `® A ` © ß f C ß b l ß ß ` ® ,` xß ® p EWß `® aaßßffCC¶¶ ,`® iic© ßßbbllßß d® llkkßß ``®® CCßß ,` xß ll `®AA``©© o© o©.`® ,`® c© d® ,` xß®®ippxEWß EWß i c© ß B c© g ,`® i c© ß B c© g ,i• f Ef • z ß A ¶ .`® ßßBB c© ßßBB c© .`®iic© c© c©gg ,`® ,`®iic© c© c©gg ,i• ,i•ffEfEf iixx••z zßß AA¶¶

Then Then came came aaa stick stick and and beat beat the the dog dog that that bit bit the the cat cat that that ate ate the the kid kid my my father father bought bought for for two two Then stick and beat that bit the cat that ate the kid my father bought for two Thencame came stick and beat the the dog zuzim. One one kid. Then came aakid, stick and beat the dog that bit the the cat cat that that ate ate the the kid kidmy myfather fatherbought boughtfor fortwo two zuzim. One kid, one kid. zuzim. One kid, one kid. zuzim. One kid, one kid. zuzim. Chad gadya, chad gadya.

MMd ¶ cß ,`xß ®®hhEgß ll ssx® ©©U eß ,`xEp ®® `® z``®® eeßß d® d® Egß d® Mlkd dß¶¶ `®ccßßCß ,` ,`xß xß ®hxß Egß l lsx® x® ©U UK©eeßßW®p,` ,`Cß xEp xEp ® ,`®A`® `®lßz z`® eß d® ,` ® p EWß d® llkkßß ``®® CCßß ,` xß ®®ppEWß ll K© W ®®ppCCßß ,`® AAllßß kkk©©© lllßßß d® ,` xß EWß K© W ,`® ,`® ic© ßßBB c© g ,i•ffEfEf iixx••z ß A¶ `®AA``©© o© aßfCC¶¶ ,`® c© ßßbbllßß ,`® ,`®iiic© c© C¶ i,`® ß bglß ,`®iic© c© ßB c© c©gg ,i• ,i•fEf ix•z zßß AA¶¶ `® `®A`© o© o©aaßßff.`® c© ßßBB c© .`® i c© c© .`®ic© ßB c©gg Then fire came and burnt the stick that beat the dog that bit the cat that ate the kid my father V’ata V’ata nura, nura, v’saraf v’saraf l’chut’ra, l’chut’ra, d’hikah d’hikah l’chalba l’chalba V’ata nura, v’saraf l’chut’ra, d’hikah l’chalba V’ata l’chut’ra,d’hikkah d’hikahl’chalba, l’chalba V’atanura, nura, v’saraf l’chutra, d’nashach l’shun’ra, d’achlah l’gadya diz’van d’nashach l’shun’ra, d’achlah l’gadya diz’van d’nashach l’shun’ra, d’achlah l’gadya diz’van d’nashachl’shun’ra, l’shunra, d’achlah dizvan d’nashach d’achlahl’gadya l’gadya diz’van abba bit’rei zuzei, chad gadya, chad gadya. abbabit’rei bitrei zuzei, zuzei, chad gadya, chad gadya. abba chad gadya, chad gadya. abba bit’rei zuzei, chad gadya, chad gadya. abba bit’rei zuzei, chad gadya, chad gadya.

Thenfire firecame cameand and burnt burnt the the stick stick that thatbeat beatthe thedog dog that that bit bit the the cat cat that that ate ate the the kid my Then father Then Then fire fire came came and and burnt burnt the the stick stick that that beat beat the the dog dog that that bit bit the the cat cat that that ate ate the the kid kid my my father father Then fire came and burnt thekid, stick that beatgadya, the dog that bit the cat that ate the kid my father bought for two zuzim. One one kid. kid my father bought for two zuzim. Chad chad gadya. bought for two zuzim. One kid, one kid. bought for two zuzim. One kid, one kid. bought for two zuzim. One kid, one kid.

V’ata v’chavah ssx® ©©U CCßß ,` xEpß ®® ll d® aakk®® eeßß ,`® IIn ©© `® z ``®® eeßß V’atamaya, mayya, v’chavahl’nura, l’nura,d’saraf d’saraf l’chut’ra, l’chutra, V’ata maya, v’chavah l’nura, d’saraf l’chut’ra, x® U ,` xEpß d® ,`® n `® z V’ata maya, v’chavah l’nura, d’saraf l’chut’ra, V’ata maya, v’chavah l’nura, d’saraf l’chut’ra, s x® © U C ß ,` xEpß ® l d® a k ® e ß ,`® I n © `® z `®leß d’hikkah l’chalba, d’nashachl’shun’ra, l’shunra, d’achlah d’hikah l’chalba d’nashach K© W ®®ppCCßß ,`® AAllßß kk©© llßß d® MMd ¶¶ ccßß ,` xß ®®hhEgß d’hikah l’chalba d’nashach l’shun’ra, d’achlah K© W ,`® d® d ,` xß Egß ll d’hikah l’chalba d’nashach l’shun’ra, d’achlah d’hikah d’nashach l’shun’ra, d’achlah K© W ® p C ß ,`® A l ß k © l ß d® M d ¶ c ß ,` xß ® h Egß l’gadyal’chalba dizvan abba bitrei zuzei, chad gadya, l’gadya diz’van abba bit’rei zuzei, chad gadya, `® A ` © o© a ß f C ¶ ,`® i c© ß b l ß d® l k ß ` ® C ß ,` xß ® p EWß ll l’gadya diz’van diz’van abba abba bit’rei zuzei, zuzei, chad gadya, gadya, l’gadya `® AA``©© o© aaßßffCC¶¶ ,`® iic© ßßbbllßß d® llkkßß ``®® CCßß ,` xß ®®ppEWß l’gadya diz’van abba bit’rei bit’rei zuzei, chad chad gadya, chadgadya. gadya. `® o© ,`® c© d® ,` xß EWß chad .`® ic© ßßBB c© g ,`®iic© ßßBB c© g ,i•ffEfEf iixx••z ß Al¶ chad gadya. chad .`® chad gadya. gadya. .`®iic© c© ßB c© c©gg ,`® ,`®ic© c© ßB c© c©gg ,i• ,i•fEf ix•z zßß AA¶¶ Then the fire fire that burnt the stick that beat the dog that bit thecat cat Thenwater watercame cameand and quenched quenched the Then water came and quenched that burnt the stick that beat the dog that bit Then water came and quenched the fire that that burnt burnt the the stick stick that that beat beat the the dog dogthat thatbit the bit the the cat cat Then water came and quenched the fire that burnt the stick that beat the dog that bit the cat that ate the kid my father bought for two zuzim. One kid, one kid. that ate the kid my father bought for two zuzim. One kid, one chad kid. gadya. thatate atethe thekid kidmy myfather fatherbought boughtfor fortwo twozuzim. zuzim. One Chadkid, gadya, that one kid. that ate the kid my father bought for two zuzim. One kid, one kid.

Un cavritico This is a Ladino version of Chad Gadya

Tell me: how is this night different From all other nights? How, tell me, is this Passover Different from other Passovers? Light the lamp, open the door wide So the pilgrim can come in, Gentile, or Jew; Under the rags perhaps the prophet is concealed. Let him enter and sit down with us; Let him listen, drink, sing and celebrate Passover; Let him consume the bread of affliction, The Paschal Lamb, sweet mortar and bitter herbs. This is the night of differences In which you lean your elbow on the table, Since the forbidden becomes prescribed, Evil is translated into good. We spent the night recounting Far-off events full of wonder, And because of all the wine The mountains will skip like rams. Tonight they exchange questions: The wise, the godless, the simple-minded and the child. And time reverses its course, Today flowing back into yesterday, Like a river enclosed at its mouth. Each of us has been a slave in Egypt, Soaked straw and clay with sweat, And crossed the sea dry-footed. You too, stranger. This year in fear and shame, Next year in virtue and justice.

Un cavritico, que compro mi padre por dos levanim, por dos levanim. I vino el gato y comio al cavritico, que compro mi padre por dos levanim, por dos levanim. I vino el perro y mordio el gato, y comio al cavritico, que compro mi padre por dos levanim, por dos levanim. I vino el palo y pego al perro, que mordio el gato, y comio al cavritico, que compro mi padre por dos levanim, por dos levanim. I vino el fuego y quemo el palo, que pego al perro, que mordio el gato, y comio al cavritico, que compro mi padre por dos levanim, por dos levanim. I vino el agua y apago el fuego, que quemo el palo, que pego al perro, que mordio el gato, y comio al cavritico, que compro mi padre por dos levanim, por dos levanim.

I vino el buey y bevio el agua, que apago el fuego, que quemo el palo, que pego al perro, que mordio el gato, y comio al cavritico, que compro mi padre por dos levanim, por dos levanim. I vino el shuchet y degollo al buey, que bevio el agua, que apago el fuego, que quemo el palo, que pego al perro, que mordio el gato, y comio al cavritico, que compro mi padre por dos levanim, por dos levanim. I vino la muerte y mato al shuchet, que degollo al buey, que bevio el agua, que apago el fuego, que quemo el palo, que pego al perro, que mordio el gato, y comio al cavritico, que compro mi padre por dos levanim, por dos levanim. I vino El Santo Bindicho El Degoyo a la muerte, que mato al shuchet, que degollo al buey, que bevio el agua, que apago el fuego, que quemo el palo, que pego al perro, que mordio el gato, y comio al cavritico, que compro mi padre por dos levanim, por dos levanim.

The Seder concludes on page 50

Primo Levi The Seder concludes on page 50

Chad Gadya, Ben Shahn

11t

Nirtzah

Conclusion

CONCLUSION

Leader: Now we have reached the end of our Seder. Our thoughts turn for one final time to our ancestors who left Egypt on this night hundreds of years ago. We can now go to sleep peacefully in warmth and safety. For them, the terrifying journey to freedom continued. Let us promise to remember their journey as we celebrate Pesach and to do whatever we can in our lives to make sure that no person anywhere in the world is treated like a slave.

SOME SONGS MAY BE SUNG BEFORE THE SEDER CONCLUDES HERE SOME SONGS MAY BE SUNG BEFORE THE SEDER CONCLUDES HER

We have completed our seder and told the story of our ancestors’ courage We have completed our seder and told the story of our ancestors’ courag journey from slavery to freedom journey from slavery to freedom

We have considered the symbols and rituals and asked questions about the story o We have considered Exodus from Egypt the symbols and rituals and asked questions about the story Exodus from Egypt

All: We will leave here and remember what our ancestors did and carry the message of freedom for ourselves and future generations.

p.40

And we have shared enjoyed our Jewish tradition, so lovingly nurtured ov wegenerations, have sharedas enjoyed our Jewish so lovingly soAnd many we celebrated the tradition, seder which has beennurtured celebrated so many generations, as we celebrated the seder which has been celebrat so many lands and ages. so many lands and ages. © From Richard Codor’s Joyous Haggaddah

2010 www.joyoushaggadah.com Let give thanks we have celebrated ourfault) seder in freedom and pray Hebrew is falling off the end of theusus left margin onthat several lines (probably my Let give thanks that we have celebrated our seder in freedom and pra the day when all humankind will share this freedom. the day when all humankind will share this freedom.

Chasal siddur pesach k’hilchato K’chol mishpato v’chukkato Ka’asher zachinu l’saddeir oto Kein nizkeh l’fesach le-atid lavo.

Our Seder is now completed: we have followed the order, told the story, performed the rites, prayed the prayers and sung the songs. Let us pray for the Passover of the future, when all humanity will live in harmony and peace.

La-shanah ha-ba’ah bi-y’rushalayim! Next year in Jerusalem! La-shanah ha-ba’ah kol chai nig’al! Next year in a world where all are free!

p.50

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Our Seder is now completed: we have followed the order, told the story, performed Our seder is now completed: we have followed the order, told the story, perform the rites, prayed the rites, prayers and is sung the songs.sung Letwe us thank GodLet that we have Ourprayed seder now completed: followed order, told the story,of perfor the prayers, thehave songs. usthe pray fordone the Passover the rites, prayed the prayers, sung the songs. Let us pray for the Passover of th so in freedom and safety, and let us pray for the Passover of the future, when all when all humanity will live in harmony and peace. when all and humanity humanity will live in harmony peace. will live in harmony and peace. Next year in Jerusalem! Next year in a world where all are free!

!m¶ i©li©lW ®W Exi¶ AAd® ``A®A®d©d© d®d® pX ®X ©l©l !m¶ ®Next Exi¶ d® p ® year in Jerusalem! Next year in Jerusalem! !l® ``bß¶pbß¶pi©gi©gŒl® MMd® ``A®A®d©d© d®d® pX !l® Œl® d® p®X ®©l©l Next year in a world where all have freedom! Next year in a world where all have freedom!

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Elijah’s Cup, Miriam’s Cup

Now that we have given our thanks to God for saving our people from slavery in the past and for giving us freedom in our lives, it is time to look to the future, when all people will live in freedom.

Leader: One day all people will live in freedom. Just before that day, Elijah the prophet will arrive to tell us it is coming. Let’s see if he is here tonight to drink from his cup: The door is opened

That time is not here yet. According to Jewish tradition, the prophet Elijah will come and tell us when the perfect age of peace and freedom will be here for all humanity. And Miriam the prophet, who guided our people through the wilderness and helped them to find water to keep them alive every day, will give us life and strength to work for the day when Elijah will come to bring that future of perfect peace. We open the door to welcome Elijah into our Seder and into our hearts, and we look for Miriam’s support in our everyday lives in the hope that the ideal future we long for will soon be with us. The door is opened

Eliyahu ha-navi, Eliyahu ha-tishbi Eliyahu, Eliyahu, Eliyahu ha-gil’adi. Bim’heirah v’yameinu yavo eleinu Im b’sorot tovot, y’shu’ot v’nechamot.

i¶AW¶Yd© Ed®I¶l`• ,`i¶a®Pd© Ed®I¶l`• ic® ¶rlß B©d Ed®I¶l`• ,Ed®I¶l`• ,Ed®I¶l`• Epi•l`• `Fa®i Epi•n®iaß dx• ®dnß A¶ .zFn®g§peß zFrEWßi ,zFaFh zFxFUßA m¶r

Miriyam ha-n’vi’ah oz v’zimrah b’yadah Miriyam tirkod ittanu, l’hagdil zimrat olam. Bim’herah v’yameinu hi t’vi’einu El mei ha-y’shu’ah, el mei ha-y’shu’ah

ßn Dc® ®iAß dxß ®n¶feß f�r d®ì¶aßPd© m®ix¶ ßn m®lFr zxß ©n¶f licß ¶Bd© lß Ep®Y`¶ cFwx¶ ßY m®ix¶ Ep•ì¶azß ì¶d Epi•n®iaß dx• ®dnß A¶ .d®rEWßId© i•n l§` ,d®rEWßId© i•n l§`

Elijah the prophet, the Tishbite from Gile’ad, May he come to us soon, in our lifetime, With tidings of good, of salvation and comfort. Leader: May peace and freedom come to our world soon.

Miriam the prophet, strength and song are in her hand. Miriam will dance with us to strengthen the world’s song. Soon, and in our time, she will lead us to the waters of salvation.

All: Amen.

All: Amen. The door is closed The Seder concludes with the reading on the next page; some songs from pages 38 to 48 may be sung before concluding

Leader: May peace and freedom come to our world soon.

The door is closed The Seder concludes with the reading on the next page; some songs from pages 38 to 48 may be sung before concluding

(page 37)

Thanksgiving for the Meal Afikoman

Afikoman During the meal, the children can look for the Afikoman.

During the meal, the children can look for the Afikoman.

Refill the glasses with wine or grape juice

Leader: Let us thank God for the meal we have just eaten. When we finish, we’ll have another drink to help us to give thanks.

Thanksgiving for the meal

Baruch eloheinu she-achalnu mi-shelo u-v’tuvo chayyinu. Baruch hu u-varuch sh’mo. We thank You God for giving us food to eat which keeps us alive. Let God be praised.

We have eaten and been satisfied. Help us to be responsive to the needs of others and to listen to their cry for food. Open our eyes and our hearts, so that we may share Your gifts, and help to remove hunger and want from our world.

Leader: We are lucky that we have enough food to eat.

Oseh shalom bimromav hu ya’aseh shalom aleinu v’al kol Yisra’el v’al kol b’nei adam.

All: We promise to remember those in our world who are hungry and try to share God’s gifts equally.

May the Most High, Source of perfect peace, grant peace to us, to all Israel, and to all humanity.

Baruch atah Adonai eloheinu melech ha-olam borei p’ri ha-gafen. We thank You God, for making the fruit of the vine. The third glass of wine or grape juice is drunk, leaning to the left Leader: Now we’re going to give our thanks to God for one final time by singing or shouting out the word that praises God! Then we’ll have our final drink of the Seder in celebration of our freedom.

Halleluyah! Repeat the blessing for wine, then drink the fourth glass of wine or grape juice, leaning to the left

We thank You, Eternal God, Ruler of the universe, for making the fruit of the vine. 3

The third glass of wine or grape juice is drunk, leaning to the left Refill the glasses – including Elijah’s – with wine or grape juice. A cup of water for Miriam may also be filled at this point.

Once more we give our thanks to God for bringing our ancestors to freedom. As we say a final halleluyah, let us recognise that the best way to show how grateful we are is to do whatever we can to help those who still live in slavery. 4 Repeat the blessing for wine, then drink the fourth glass of wine or grape juice, leaning to the left

(pages 24-30, 32, 33, 36)

The Seder plate Leader: There are lots of things on the Seder table to make us ask questions about Pesach. We should try to find answers to help us remember how our people left Egypt and how important it is that all people can enjoy freedom.

Karpas – parsley We have already eaten this but it’s another reminder of spring – and the salt water that we dip it in makes us think of our people’s tears when they were made to work as slaves. Pesach The bone and the egg remind us of the spring sacrifices our people used to take to the Temple in Jerusalem at this time of year. Matzah This unleavened bread that we eat for the next seven days reminds us that our people had to leave Egypt in a hurry.

Rabban Gamliel used to say; ‘If, on the Passover, you do not explain these three things, you have not fulfilled your obligation: Pesach, Matzah and Maror.’

Pesach – the Passover sacrifice The bone on the Seder plate reminds us of the lamb that our ancestors would offer to God at this time of the year. Pesach is a spring festival and a lamb is a symbol of the spring. Because animal sacrifice ended when the Temple was destroyed, we just have the bone to remind us of this ancient practice. Matzah – unleavened bread According to the story in the Bible, the people leaving Egypt were in a hurry and did not have time to wait for the dough to rise before making bread – so when they baked it, they made Matzah. Eating Matzah during Pesach is another way of remembering the experiences of the people who left Egypt.

Baruch atah Adonai eloheinu melech ha-olam ha-motzi lechem min ha-aretz We thank You, God, for letting the earth give us bread.

Baruch atah Adonai eloheinu melech ha-olam asher kidd’shanu b’mitzvotav v’tzivvanu al achilat Matzah. We thank You God, for Your rules that make us special and for asking us to eat Matzah. Lean to the left and eat a piece of Matzah Maror The bitter herbs make us think of the bitter times our people had when they were slaves in Egypt. We take some bitter herbs and dip them in Charoset, the sweet paste that reminds us of the bricks our people made.

Baruch atah Adonai eloheinu melech ha-olam asher kidd’shanu b’mitzvotav v’tzivvanu al achilat Maror. We thank You God, for Your rules that make us special and for asking us to eat Maror.

All eat a piece of Maror –Now it’s time to eat real food!

We praise You, Eternal God, Ruler of the Universe: You cause wheat to grow from the earth to enable us to make bread.

We praise You, Eternal God, Ruler of the universe: Your commandments make us special and You ask us to eat Matzah. Lean to the left and eat a piece of Matzah Maror – bitter herbs We eat the Maror to make us realise how bitter the lives of our people were when the Egyptians made them work so hard as slaves. It should also remind us how important it is that we do whatever we can to make sure that there are no slaves in our world. Let’s take some bitter herbs along with some charoset and get ready to eat them:

We praise You, Eternal God, Ruler of the universe: Your commandments make us special and You ask us to eat bitter herbs. All eat a piece of Maror –Now it’s time to eat our meal! (pages 21, 22, 23)

Hallel

How grateful we are, then, that God has given us all these things – and so many more! We give thanks to God who did all these wonderful things for our ancestors and for us. God has led us: from slavery to freedom; from sadness to joy; from mourning to celebration; from darkness to light; Let us sing a new song to God: Halleluyah!

Leader: Our people were free! They were so happy, they sang songs of praise to God who had saved them. One of the Hebrew words for praising God is Halleluyah! Hallelu hallelu hallelu, hallelu, halleluyah! Kol ha-n’shamah t’hallel yah, hallelu halleluyah! Let us give praise – Let us all praise God. Halleluyah!

All: Let’s have our second drink to show how happy we are for the things God did for our people and for us:

We give our thanks to God by drinking our second glass of wine or grape juice: 2

Baruch atah Adonai eloheinu melech ha-olam borei p’ri ha-gafen. We thank You God, for making the fruit of the vine.

The second glass of wine or grape juice is drunk, leaning to the left

We thank You, Eternal God, Ruler of the universe, for making the fruit of the vine.

The second glass of wine or grape juice is drunk, leaning to the left

(pages 18, 19, 20)

Dayyeinu Leader: The Bible tells the story of how ten terrible things, called plagues, struck the Egyptians and made them let our people go free. Let’s say those plagues out loud and spill a drop of our drink for each one, like a tear for the suffering caused by these plagues: Blood

Dam

Frogs

Tz’farde’a

Lice

Kinim

Flies

A’rov

Cattle disease Boils Hail Locusts Darkness

Death of the firstborn

Leader: How lucky we are that God did all these things to save us! And after that, God gave us Shabbat, the Torah, the Prophets and then told us that we should make the world a better place. Even one of those gifts would have been enough… All: Dayyeinu!

We are happy that our people escaped from the cruel Egyptians. But in order for this to happen, the Egyptians experienced terrible plagues. As we say each of the plagues, we spill a drop of wine, because even though we are celebrating our people’s freedom, we are sorry that others had to suffer.

Dever Sh’chin Barad Ar’beh Choshech Makkat b’chorot

Many are the things that God did for our ancestors! Even if God had done only one of these things, it would still have been enough – If God had brought us out of Egypt and not given us Shabbat – If God had given us Shabbat and not given us the Torah – If God had given us the Torah and not given us the Prophets – If God had given us the Prophets and not encouraged us to perfect the world –

(pages 14, 15, 16, 17)

Telling the story Leader: Who has questions about any of the other the things on the table or what’s happening tonight? All these things on the table, this special meal and this festival are meant to help us think about what happened to our people hundreds of years ago when they were slaves in Egypt. Who knows the story of what happened?

Reader 1:

Our people were slaves in Egypt.

Reader 2: The Egyptians made them work hard. Reader 3: Our people were treated very badly and were miserable.

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We are here to remember our ancestors who left Egypt on this night hundreds of years ago. That is the answer to the children’s questions in , that is the whole point of this Seder and this festival. the Here’s a poem that tells us what happened in Egypt all those years ago… On a night just like this in a dark distant land A people – our people – did what God had planned. Men, women and children, all of them so brave: Each knew that no longer would they be a slave.

For so many years they had worked without end And Pharaoh’s taskmasters whipped them again and again. They built cities for Pharaoh, using bricks without straw And knew that they couldn’t take this any more. Then Moses showed up with God’s sign for the Jews That came from a bush to Moses with no shoes. God’s message was clear; Moses went to Pharaoh And told him directly: ‘Let my people go!’ Pharaoh flatly refused – which is hardly surprising, He would never put up with Israel’s uprising. So Moses responded by doing God’s bidding: Promised terrible plagues – and he sure wasn’t kidding!

Reader 4: The Egyptians were cruel to them and beat them. Reader 5: God does not like people to be cruel to other people. Reader 6: So God decided to rescue our people from Egypt. Reader 7:

God forced Pharaoh the king of Egypt to let the people go.

Reader 8: And so we left Egypt and discovered freedom. All:

That’s why we celebrate this festival of Pesach!

Now the Israelites watched these events with great awe They had never seen anything like it before Blood, frogs and darkness, a fiery hail shower – They knew they were witnessing God’s mighty power! Moses made one final call to the palace front door And said to Pharaoh ‘You won’t see me any more: We’ll be leaving when darkness descends at midnight And when you awake, you will get a big fright.’ The Egyptians awoke and they wailed and they cried To discover that all of their firstborn had died. The Israelites packed up, made Matzah and left And Pharaoh just sat there, alone and bereft. And on this special day we have gathered to tell The Haggadah’s story that we know so well, The words of our history. And why do we read them? To recall how our ancestors discovered freedom.

(page 11, 12, 13)

Mah nishtanah

Why is this night different… Leader: Mah nishtanah ha-lailah ha-zeh mi-kol ha-leilot! How different this night is from all other nights! So many special things on our Seder table! All these things are here to make us ask questions. Here are some questions to ask:

…from all other nights? Remember that the whole point of the Seder is to teach the children about what happened at Pesach – ‘You shall tell your child on that day…’ On the table there are many unusual things, to encourage the children to ask questions all the way through the Seder. Just to start them off, here are four questions about this meal. These are traditionally read or sung by the youngest person at the table who is able to do so.

Mah nishtanah ha-lailah ha-zeh mi-kol ha-leilot! She-b’chol ha-leilot anu ochlin chameitz u-matzah, ha-lailah ha-zeh kulo matzah? She-b’chol ha-leilot anu ochlin sh’ar y’rakot, ha-lailah ha-zeh maror? She-b’chol ha-leilot ein anu matbilin afilu pa’am achat, ha-lailah ha-zeh sh’tei f’amim? She-b’chol ha-leilot anu ochlin bein yoshvin u-vein m’subin, ha-lailah ha-zeh kullanu m’subin? On all other nights we eat either leavened or unleavened bread… On all other nights we eat different types of herbs and vegetables… On all other nights we do not even dip once… On all other nights we eat either sitting or leaning…

…why only unleavened bread tonight? …why bitter herbs tonight? …why do we dip twice tonight? …why do we all lean tonight?

(page 7)

Lachma Refill the glasses with wine or grape juice Another name for Pesach is chag ha-matzot – the festival of unleavened bread. Matzah is known as lachma anya – the ‘bread of suffering’ – so we eat Matzah during Pesach to remind us of how hard life was for our ancestors when they were slaves. This traditional reading reminds us that we should always care for those less fortunate than ourselves and share whatever we have with those who need it. The middle Matzah is broken in two; the larger piece will be hidden as the Afikoman. The smaller piece is replaced and the Matzot are lifted as we read:

Ha lachma anya di achalu av’hatana b’ar’ah d’mitzrayim. Refill the glasses with wine or grape juice Leader: This is Matzah. It is a special type of bread. We eat it at Pesach to remind us of how our people suffered when they were slaves in Egypt.

Kol dich’fin yeiy’tei v’yeichul Kol ditz’rich yeiy’tei v’yif’sach. Ha-shata hacha – l’shata d’atya b’ar’ah d’yisra’el Ha-shata avdei –

At this point, the leader holds up the three Matzot. The middle one is broken in two and the larger piece is the Afikoman, which will later be hidden to allow the children to search for it. All: This is Matzah. When we eat it let us remember how lucky we are not to be slaves and promise to help the poor people in our world.

l’shata d’atya b’nei chorin

This is the bread of affliction 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 our Passover. This year here, next year in the land of Israel; this year oppressed, next year free.

(page 6)

Karpas

Leader: To help us remember this special day, we have many different things on the table.

Let’s begin with the Karpas, parsley, a green herb which tells us that spring is here.

Another name for Pesach is chag ha-aviv – the spring festival. All around us we see the world coming back to life after the winter. Hundreds of years ago, our ancestors did not have warm homes. Winter was a difficult time for them. So they were very pleased when the first signs of spring appeared – and when the first full moon of the spring was in the sky, they held a spring festival. To remember this, and to give our thanks for the world coming back to life at this time of year, we eat Karpas, some green herbs.

Baruch atah Adonai eloheinu melech ha-olam borei p’ri ha-adamah. We thank You God, for making food grow from the ground. All take a piece of parsley, dip it in salt water and eat it.

We thank You, Eternal God, Ruler of the universe, for making food grow from the ground. All take a piece of parsley, dip it in salt water and eat it.

(page 5)

Kiddush

Leader: Welcome to our Seder. This celebration is to remind us that our people were slaves in Egypt but they became free. It is a special day for us and we start our special day by lighting candles and making Kiddush.

Every day should be celebrated because we are so lucky to be alive. Judaism has special days, which we sometimes call ‘holy’. On these days we remember things about our past and remind ourselves how being part of the Jewish people makes us feel. Whenever we start a special day, we welcome it by lighting candles.

All: We welcome this festival by lighting candles: The candles are lit

Baruch atah Adonai eloheinu melech ha-olam asher kidd’shanu b’mitzvotav v’tzivvanu l’hadlik ner shel (shabbat v’shel) yom tov. We thank You God, for Your rules that make us special and for asking us to light the (Sabbath and) festival candles. All: We welcome this festival by drinking wine or grape juice and giving thanks to God for bringing us joy:

Baruch atah Adonai eloheinu melech ha-olam borei p’ri ha-gafen. We thank You God, for making the fruit of the vine. All: We give thanks to God for letting us share this special time together.

Baruch atah Adonai eloheinu melech ha-olam she-hecheyanu v’kiyy’manu v’higgiy’anu la-z’man ha-zeh. We thank You God, for keeping us alive, looking after us, and letting us share this special time.

The first glass of wine or grape juice is drunk, leaning to the left

The candles are lit

,ei®z�evß n¶ Aß Ep®WC¶ ßw x§W£̀ ,m®lFr®d K§ln§ Epi•d�l°̀ ®ißi d®Y`© KEx®A .aFh mFi (l§Weß z®AW © ) l§W x•p wi¶lc© ßdlß Ep®Ev¶ eß As well as lighting candles, we also drink wine or grape juice. This is another way ,ei® z�evß n¶ Aß Ep®WC¶ ßw x§W£̀ ,m®lFr®d K§ln§ Epi•d�l°̀ ®ißi d®Y`© KEx®A of reminding ourselves that this is a special day – grapes and the drinks that are .o§tthem ®Bd© ihave xß ¶R.aFh `always xFA •mFibeen ,m® lWFr® l©celebrating n§) l§ Epi• ®ißilofd® KEx® (l§ eß dz® AK§W Wd�l°̀ x•ptimes wi¶ c© ßY djoy.lß`© AtEp® Ev¶ AeßSeder, made from used for our ,ei® �evß drink n¶ Aß Ep® WC¶ ßw x§WWe £̀ ,m® lFr® K§lton§welcome Epi•d�l°̀this®ißifestival: d®Y`© KEx®A wezwill four glasses. use thed first .aFh (l§ eßddz® AK§ l§ Wdd�l°̀ x• p wi¶ c© ßYY d`©lß`© KEx® Ep® Ev¶AAeß Ep®r1i¶Bd¶ .o§ eß tEp® eß¶REp® i`g°xFA d•§mFi W § ,m® ,m® Fr® l©n§n§) Epi• Epi• �l°̀ d® KEx® ®Bnd©ßIw¶ixß llW Fr® K§ lW ®i®ißßild® .d§Gd© o©nßG©l The Seder meal we share to welcome this festival of Pesach is an occasion for tbe ®Bnd©ßItogether. ¶Ep® R i`g°As xFA llFr® d n Epi• ®iißßiipeople d®Y Y``©©sharing KEx®AAthis families toEp® look around at the® Ep® ri¶Bd¶ eß.o§ w¶ießxß d§•W §we,m® ,m® Fr® d K§ K§llthe n§§ table Epi•d d�l°̀ �l°̀ d® KEx® special time, let us give thanks to God for enabling us to be together: .d§Gd© o©nßG©l Ep®ri¶Bd¶ eß Ep®nßIw¶ eß Ep®ig°d§ W § ,m®lFr®d K§ln§ Epi•d�l°̀ ®ißi d®Y`© KEx®A .d§Gd© o©nßG©l We praise You, Eternal God, Ruler of the universe, for keeping us alive, sustaining us, and enabling us to reach this season.

The first glass of wine or grape juice is drunk, leaning to the left

(pages 2,3,4)

Introduction

A Children’s Seder The Pesach Seder fulfils a simple yet profound biblical instruction. In Exodus chapter 13, we read: And you shall tell your child on that day ‘This is what the Eternal One did for me when bringing me out of Egypt’.

x�n`•l `Ed©d mFI©A Lßpa¶ lß Y® c© ßBd¶ eß :m¶ixß ´®vO¶ n¶ i¶z`•vAß i¶l d®Fdßi d®U®r d§f xEa£r´A© V’higgad’ta l’vin’cha ba-yom ha-hu leimor ba’avur zeh asah Adonai li b’tzeiti mi-mitzrayim. This emphasises the two most important elements of the Seder. Firstly, it is meant to be told to our children. As such, it is important that it is presented to them in a way that is memorable, and encourages them to consider the significance of the events that led to our ancestors gaining their freedom from slavery in Egypt. Secondly, this verse reminds us that the struggle for freedom is an ongoing task that is the responsibility of every generation of Jews. The statement ‘This is what the Eternal One did for me’ makes clear that this is not some ancient event from which we are separated by many centuries but a challenge and a responsibility to be faced by every generation of Jews. A Seder is not a successful or even a legitimate Seder if it does not speak to the next generation and remind them of their duty to remember their ancestors and to carry the Pesach message of liberty for all in their consciousness as bearers of the message of Judaism. In order to ensure that the lessons of the Seder are made accessible to our children, the following pages are offered as an alternative Haggadah. On the left-hand pages are readings that will hopefully be suitable for those children who are just learning to read. The right-hand pages are for more advanced readers. The subject matter on each facing page is the same, meaning that the two pages can be read in tandem by readers of differing ages and abilities. At the foot of each right-hand page is a reference to the pages in the main Haggadah that deal with similar material so it is possible to incorporate the different versions of this Haggadah in a single Seder. At all stages of the Seder, children – and indeed all participants – should be encouraged to discuss and ask questions about what is happening. As a rough estimate, reading the left-hand pages of this children’s Haggadah will take around twenty minutes; the right-hand pages perhaps half an hour. If, in that time, the participants gain an awareness of the experiences and the courage of their ancestors, their duty to recall those experiences and to spread the message of liberty that was learned from them, then you will have fulfilled your responsibility to pass the message of Pesach to the next generation. Have a happy Pesach!

Our Seder starts here

Remember…

…that more than three thousand years ago, on this very night, some brave people – our people decided to escape from years of slavery. They wanted to end the suffering they had experienced, they wanted a better future for their children. For longer than they could remember, they had been slaves, as had their parents and grandparents. But now, suddenly, they had a chance to escape. What lay ahead of them was a wilderness, a frightening place. But it was also the way to freedom. If they did not take this opportunity to run from this place of oppression, they, and those who came after them, would be slaves for ever. So they left. Taking with them what little food they could carry, they gathered up their children and led them into the desert. Behind them was a life of slavery and suffering. In front of them, a wilderness and a future of freedom. When they left, they did not know if they would live or die. They did not know that they were actually the first generation of what history would eventually call the Jewish people. They did not know that what they were doing would be written in a book that would be called the Torah, would be remembered and recalled in every generation at this season, with this ceremony, this meal we call the Seder. That is why we are here this evening. To remember the courage of our people who left Egypt on this night hundreds of years ago. To remember the people who have remembered throughout the generations as we do tonight. To understand our connection with our past and our responsibility to our future.

Illustrations in this children’s Haggadah were created by Otto Geismar, for his 1928 Haggadah, and appear here by kind permission of his great-granddaughter.

Haggadah B’chol Dor Va-Dor A Haggadah for all Generations

… and you shall tell it to your children

London 2010/5770