The New Family

Haggadah
Coronavirus Edition

Compiled by Sarah Chessman

Edited by Linda & Dan Chessman and Richard Gray
 Invitation Invitation

Leader: Let us begin with this opening prayer:

We read responsively: Leader: We have come together this evening to remember the story of
liberation of the ancient Hebrews from slavery in Egypt - a great
struggle for freedom and dignity. We are here because the
Long ago at this season, our people set out on a journey.
struggle for freedom and dignity never ends. We are here to
On such a night as this, Israel went from degradation to joy. remember all people - Jews and non-Jews - who are still
struggling for their freedom
We give thanks for the liberation of days gone by.
Leader: The Passover seder is one of the most important celebrations of
And we pray for all who are still bound.
the Jewish calendar. It provides a setting of love and unity in
Eternal God, may all who hunger come to rejoice in a new Passover. which all people can re-dedicate themselves to the ideal of
freedom.
Let all the human family sit at Your table, drink the wine of deliverance,
eat the bread of freedom:

Freedom from bondage and freedom from oppression

Freedom from hunger and freedom from want

Freedom from hatred and freedom from fear

Freedom to think and freedom to speak

Freedom to teach and freedom to learn

Freedom to love and freedom to share

Freedom to hope and freedom to rejoice

Soon, in our days Amen

 Order of the Seder Candle Lighting
We say the Kiddush for the first
KADDESH
cup of wine
‫ַקֵדּשׁ‬

URCHATZ We wash our hands ‫וְּרַחץ‬

Participant: It is said that there is nothing new under the sun, yet
KARPAS We eat a green vegetable ‫ַכְּרַפּס‬ everything changes. The sun rises and the sun sets, as
always. Each day and each season is fresh and new (with no
We break the middle matzah and
YACHATZ
hide the larger half, the Afikomen
‫י ַַחץ‬ mistakes in it yet). Slowly, one season emerges from
another.
We tell the Passover story and
MAGGID
drink the second cup of wine
‫ַמִגּיד‬
Participant: Inevitably, the cold dark days succumb to the warmth and
We wash our hands and say the light of spring. We rejoice in the warm light and richness of
RACHTZAH
blessing
‫ָרְחָצה‬ this season. The celebration of Passover represents the
rebirth and survival of the Jewish people. The lighting of
We say the blessings for the bread
MOTZI/MATZAH
and matzah
‫מוִֹציא ַמָצּה‬ these candles represents a renewal of life, a reaffirmation of
freedom.
We dip the bitter herb in charoset
MAROR
and say the blessing
‫ָמרוֹר‬
Chosen person lights the candles.
We eat a sandwich of bitter herb
KORECH ‫כּוֵֹרְך‬
and matzah
‫ש נוּ‬
ָ ‫שׁר ִקְדּ‬ֶ ‫ ֲא‬,‫ָבּרוְּך ַאָתּה יְיָ ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם‬
SHULCHAN
ORECH
We eat the Festive Meal ‫שְׁלָחן עוֵֹרְך‬
ֻ ‫של( יוֹ ם טוֹב‬ֶ ‫שָבּת ְו‬ַ ) ‫של‬ֶ ‫ְבִּמְצוָֹתיו ְוִצָוּנוּ ְלַהְדִליק נֵר‬
BA-RUCH A-TA A-DO-NAI E-LO-HAY-NU ME-LECH HA-O-LAM A-SHER
TZAFUN We eat the Afikoman ‫ָצפוּן‬ KI-DE-SHA-NU BE-MITZ-VO-TAV V’TZI-VA-NU L’HAD-LIK NER SHEL
(SHABBAT V’SHEL) YOM TOV.
We say the Grace After Meals,
BARECH drink the third cup of wine, and
‫ָבֵּרְך‬ Blessed are You, Lord our God, ruler of the universe who makes us holy with
welcome Elijah the Prophet commandments and commands us to light the (Shabbat and) festival lights.

We sing Songs of Praise and drink

HALLEL
the fourth cup of wine
‫ַהֵלּל‬

NIRTZAH We conclude the Seder ‫נְִרָצה‬

 Kiddush Kiddush

‫שׁר ָבַּחר ָבּנוּ ִמָכּל ָעם‬ ֶ ‫ ֲא‬,‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם‬ Begin here if Pesach begins on a Friday evening. Note, we do not drink until after the
‫שׁנוּ ְבִּמְצוָֹתיו ַוִתֶּתּן ָלנוּ יי‬ ָ ‫ְורוְֹמָמנוּ ִמָכּל ָלשׁוֹן ְוִקְדּ‬ Shehechiyanu blessing on page 8.

‫ ַחִגּים‬,‫שְׂמָחה‬ִ ‫שָׁבּתוֹת ִלְמנוָּחה וּ( מוֲֹעִדים ְל‬ ַ ) ‫ֱאֹלֵהינוּ ְבּאֲַהָבה‬

‫שַׁמי ִם ְוָהאֶָרץ ְוָכל‬ ָ ‫ ַוי ְֻכלּוּ ַה‬:‫שּׁי‬ ִ ‫שּׁ‬ ִ ‫ַוי ְִהי ֶעֶרב ַוי ְִהי ב ֶֹקר יוֹם ַה‬
‫שָׁבּת ַהזֶה ְוֶאת יוֹם( ַחג ַהַמצוֹת‬ ַ ‫ ֶאת יוֹם )ַה‬,‫שׂשׂוֹן‬ ָ ‫וּזְַמנִּים ְל‬
‫שׁבּ ֹת‬
ְ ִ ‫שׂה ַויּ‬ָ ‫שׁר ָע‬ ֶ ‫שִּׁביִעי ְמַלאְכתּוֹ ֲא‬ ְ ‫ ַוי ְַכל ֱאֹלִקים ַבּיוֹם ַה‬.‫ְצָבַא ָם‬
.‫ זֵֶכר ִליִציאַת ִמְצָרי ִם‬,‫ זְַמן ֵחרוֵּתנוּ )ְבּאֲַהָבה( ִמְקָרא ק ֶֹדשׁ‬,‫ַהזֶה‬
‫ ַוי ְָבֶרְך ֱאֹלִהים ֶאת יוֹם‬.‫שׂה‬ ָ ‫שׁר ָע‬ ֶ ‫שִּׁביִעי ִמָכּל ְמַלאְכתּוֹ ֲא‬ ְ ‫ַבּיוֹם ַה‬
‫שָׁבּת( וּמוֲֹעֵדי‬ ַ ‫ )ְו‬,‫שָׁתּ ִמָכּל ָהַעִמּים‬ ְ ‫ִכּי ָבנוּ ָבַחְרָתּ ְואוָֹתנוּ ִקַדּ‬
‫שׁר ֶבּ ָָרא‬ ֶ ‫שַׁבת ִמָכּל ְמַלאְכתּוֹ ֲא‬ ָ ‫שִּׁביִעי ַוי ְַקֵדּשׁ אוֹתוֹ ִכּי בוֹ‬ ְ ‫ַה‬
‫ ָבּרוְּך‬.‫שׂשׂוֹן ִהנְַחְלָתּנוּ‬ ָ ‫שְׂמָחה וְּב‬ ִ ‫( ְבּ‬,‫שָך )ְבּאֲַהָבה וְּבָרצוֹן‬ ֶ ‫ָקְד‬
.‫ֱאֹלִהים ַלֲעשׂוֹת‬
‫שָׂרֵאל ְוַהזְַּמנִּים‬
ְ ִ ‫שָׁבּת ְו( י‬ ַ ‫ ְמַקֵדּשׁ )ַה‬,‫ַאָתּה יי‬. Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz v’choltzva’am.
Vay’chal Elohim bayom hashvi’i, m'lachto asher asah, vayishbot bayom hashvi-i, mikol-
Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am, mlachto asher asah. Vay'vareich Elohim, et-yom hashvi’i, vay'kadeish oto, ki vo shavat
v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai mikol-mlachto, asher-bara Elohim la-asot.
Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim
uz'manim l'sason et-yom (hashabat hazeh v'et-yom) chag hamatzot hazeh. On the sixth day, the heavens and the earth were completed. On the seventh
Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki day, God finished the work of creation and rested. God blessed the seventh
vanu vacharta v'otanu kidashta mikol ha’amim. (v'shabat) umo’adei day and called it holy, because on that day God rested from the work of
kod’shecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch creation.
atah Adonai, m'kadeish (h’shabbat v') Yisrael v'hazmanim.

Praised are you, Adonai our God, Ruler of the universe, Who separates holy .‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם בּוֵֹרא ְפִּרי ַהָגֶפן‬
from not holy, light from darkness, Israel from the nations, and Shabbat from
Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.
six days of creation. We praise you, Adonai, who separates the holiness of
Shabbat from the holiness of the festivals.
Praised are you, Adonai, Lord our God, Ruler of the universe, who has
created the fruit of the vine.
 Kiddush Kiddush

On Saturday night include the following section:

Continue here:
‫ ָבּרוְּך‬.‫ בּוֵֹרא ְמאוֵֹרי ָהֵאשׁ‬,‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם‬
‫שֶׁהֱחיָנוּ ְוִקיְָּמנוּ‬
ֶ ,‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם‬ ‫ ֵבּין אוֹר ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם‬,‫ַהַמְבִדיל ֵבּין ק ֶֹדשׁ ְלח ֹל‬
.‫ְוִהִגּיָענוּ ַלזְַּמן ַהזֶה‬ ‫שׁת י ְֵמי‬ֶ ‫שׁ‬ֵ ‫שִּׁביִעי ְל‬ ְ ‫ ֵבּין יוֹם ַה‬,‫שָׂרֵאל ָלַעִמּים‬ ְ ִ ‫ ֵבּין י‬,‫שְׁך‬ֶ ‫ְלח‬
‫ ְוֶאת יוֹם‬,‫שּׁת יוֹם טוֹב ִהְבַדְּלָתּ‬ ַ ‫שָׁבּת ִלְקֻד‬ ַ ‫שּׁת‬ ַ ‫ ֵבּין ְקֻד‬.‫שׂה‬ ֶ ‫ַהַמֲּע‬
Baruch atah Adonai, Eloheinu melech ha-olam,
she’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.
‫שָׁתּ ֶאת ַעְמָּך‬ ְ ‫ ִהְבַדְּלָתּ ְוִקַדּ‬.‫שָׁתּ‬
ְ ‫שׂה ִקַדּ‬ ֶ ‫שׁת י ְֵמי ַהַמֲּע‬ ֶ ‫שּׁ‬ ֵ ‫שִּׁביִעי ִמ‬ְ ‫ַה‬
.‫ָבּרוְּך ַאָתּה יי ַהַמְּבִדיל ֵבּין ק ֶֹדשׁ ְלק ֶֹדש‬, .‫שֶּׁתָך‬ ָ ‫שָׂרֵאל ִבְּקֻד‬ ְ ִ‫י‬
Praised are you, Adonai, Lord our God, Ruler of the universe,
who has sustained us, maintained us and enabled us to reach this Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei ha-eish.
moment in life. Baruch atah Adonai, Eloheinu melech ha’olam, hamavdil bein kodesh l'chol
bein or l'choshech, bein Yisrael la-amim, bein yom hashvi-i l'sheishet y'mei
hama-aseh. Bein k'dushat shabat likdushat yom tov hivdalta. V'et-yom hashvi-
Drink the first cup of wine
i misheishet y'mei hama-aseh kidashta. Hivdalta v'kidashta et-am'cha yisra-eil
bikdushatecha. Baruch atah Adonai, hamavdil bein kodesh l'kodesh.

Praised are You Adonai our God Lord of the universe who created the lights
of fire. Praised are you, Adonai our God, Ruler of the universe, Who separates
holy from not holy, light from darkness, Israel from the nations, and Shabbat
from six days of creation. We praise you, Adonai, who separates the holiness
of Shabbat from the holiness of the festivals.
 Karpas Urchatz

Leader: Why do we dip our food in salt water on this night? Leader: According to an ancient practice recorded in the Talmud, the
hands are to be washed before they are to be used to dip food
Participant: It became customary in Jerusalem during the first and into liquid. We wash our hands now in preparation for that
second centuries to begin a meal with an appetizer. We ceremony.
begin our Seder with an appetizer of Karpas, which we dip
in salty water to remind ourselves of the tears we cried when Wash hands without reciting the blessing.
we were slaves in Egypt.

Leader: Let us now dip our greens into the salt water and say the
blessing together.

Dip the green vegetable into salt water, and recite the following blessing:

.‫ בּוֵֹרא ְפִּרי ָהֲאָדָמה‬,‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם‬

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

Blessed are You, Lord, our God, Ruler of the universe, who creates the fruit of
the earth.
 Yachatz Yachatz

Raise the tray with the matzot and say: Leader: We are free, but we remember those who were slaves. We are
whole, but we bring to mind those who are broken. The middle
‫ ָכּל‬.‫ָהא ַלְחָמא ַענְיָא ִדי ֲאָכלוּ אְַבָהָתנָא ְבּאְַרָעא ְדִמְצָריִם‬ matzah is broken. It is the larger part (the afikoman) which is
hidden because the future will be greater than the past, and
‫ִדְכִפין יֵיֵתי ְויֵיכ ֹל‬, ,‫שָׁתּא ָהָכא‬ַ ‫ ָה‬.‫ָכּל ִדְצִריְך יֵיֵתי ְויְִפַסח‬ tomorrow’s Passover will be greater than yesterday’s exodus. It is
‫שׁנָה‬ָ ‫ ְל‬,‫שָׁתּא ַעְבֵדי‬
ַ ‫ ָה‬.‫שָׂרֵאל‬ְ ִ‫שׁנָה ַהָבּאָה ְבּאְַרָעא ְדי‬ ָ ‫ְל‬ in silence, without blessing, that we break and hide the matzah
and long for its recovery and our redemption.
.‫ַהָבּאָה ְבּנֵי חוִֹרין‬
Take the middle matzah and break it into two, one piece larger than the other.

Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei The larger piece is set aside to serve as Afikoman. This is traditionally hidden by the
v'yeichol, kol deetzreech yeitei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra- leader of the Seder for the children to “steal” or “find” and must be redeemed before the
el. Hashata avdei, l'shanah haba-ah b'nei choreen. Seder can be concluded.

Participant: This is the bread of affliction which our ancestors ate in the The smaller piece is put back, between the two matzot. This smaller piece, along with the
land of Egypt. All who are hungry – let them come and eat. top matzah is what will be used for the “Motzi-Matzah” and “Korech”
All who are needy – let them come and celebrate the
Passover with us. Now we are slaves – next year may we be
free.

Refill the wine cups, but don’t drink yet.

 The Answer Four Questions
.‫שַּׁתּנָה ַהַלּי ְָלה ַהזֶּה ִמָכּל ַהֵלּילוֹת‬
ְ ִ‫ַמה נּ‬
Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?
Leader: These are important questions. But, before we answer them let Why is this night different from all other nights of the year?
us listen to a story of Jewish hope. The tale of our people’s
first quest for freedom from slavery was written long ago but .‫ ַהַלּי ְָלה ַהזֶּה כּוּלוֹ ַמָצּה‬,‫שְׁבָּכל ַהֵלּילוֹת אָנוּ אוְֹכִלין ָחֵמץ וַּמָצּה‬
ֶ
the lessons it teaches are still valid and important. She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah.
Ha-laylah hazeh kulo matzah.
Participant: Through the foods we eat tonight and the manner in which On all other nights, we eat either leavened or unleavened bread, why on
we eat them we learn the meaning of freedom. To appreciate this night do we eat only matzah?
what it means to be free, we must be reminded of how it
feels to be slaves. And so, we recall tonight the historic .‫ ַהַלּי ְָלה ַהזֶּה ָמרוֹר‬,‫שׁאָר י ְָרקוֹת‬
ְ ‫שְׁבָּכל ַהֵלּילוֹת אָנוּ אוְֹכִלין‬
ֶ
Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror.
experience of our ancestors who have been enslaved in
On all other nights, we eat vegetables of all kinds, why on this night
Egypt. By recounting their experiences, the freedom we must we eat bitter herbs?
cherish so dearly today becomes ever more meaningful and
vital. ‫ ַהַלּי ְָלה ַהזֶּה‬,‫שְׁבָּכל ַהֵלּילוֹת ֵאין ֶאנוּ ַמְטִבּיִלין ֲאִפילוּ ַפַּעם ֶאָחת‬
ֶ
Participant: There is a tale in the Talmud about Rabbi Eliezer, Rabbi
.‫שֵׁתּי ְפָעִמים‬ְ
Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat.
Yehoshua, Rabbi Elazar ben Azaria, Rabbi Akiba, and Rabbi Ha-lai-lah hazeh sh'tei p'ameem.
Tarfon, who were gathered in B’nai B’rak discussing the On all other nights, we do not dip vegetables even once, why on this
Exodus from Egypt all through the night, until the students night do we dip greens into salt water and bitter herbs into sweet
came to tell them, “Teachers, the time has come to say the charoset?
morning Shema.”
‫ ַהַלּי ְָלה‬,‫שִׁבין וֵּבין ְמֻסִבּין‬
ְ ‫שְׁבָּכל ַהֵלּילוֹת אָנוּ אוְֹכִלין ֵבּין יוֹ‬
ֶ
.‫ַהזֶּה ֻכָּלנו ְמֻסִבּין‬
Sheb’khol ha-lei-lot anu och-leem bein yo-shveen u-vein m’su-been.
Ha-lailah hazeh kulanu m’subeen.
On all other nights, everyone (ideally) sits up straight at the table, why
on this night do we recline and eat at leisure?
 The Four Children
The Answer
Participant: Tonight we drink four cups of wine. There are many
explanations for this custom; they could represent the four
corners of the earth – for freedom must live everywhere, the
four seasons of the year – for freedom must last through all the Participant: It has been suggested that these second century scholars were
seasons, or the four matriarchs – Sarah, Rebecca, Leah, and not only discussing the Exodus, they were planning a
Rachel. rebellion against the Roman oppressors. Some say the
students interrupted them to tell them that the Romans were
Participant: Four times the Torah bids us tell our children about the Exodus coming. Others say they were signaling that the time for
from Egypt. Four times the Torah repeats: “And you shall tell talking was over; they must act against the tyrant.
your child on that day” From this, our tradition infers four
kinds of children.
Participant: The story of these five sages is included in the Haggadah to
serve as a model for us. Just as they deliberated long and
Participant: The Torah speaks of four kinds of children: one wise, one
hard, so we must not rush through the text, but should
wicked, one simple, and one who does not yet know how to
struggle with its meaning. The Torah speaks of four sons,
ask. The Wise One says, “What is the meaning of the rules,
four children, four types of people who must be taught the
laws and practices which God has commanded us to observe?”
You shall tell him the story of the Exodus and shall teach him message of freedom in different ways. Not all are equally
Torah, midrash and commentary, down to the last detail. equipped to receive its message – not all are equally
sensitive to its importance. The questions they ask about
Participant: The Wicked One says, “What is the meaning of this service to the meaning of Passover and its rituals are different and
you?” You shall tell her “I do this because of the wonderful varied, we must respond to each on his own level.
things which God did for me when God brought me out of
Egypt.” You shall say “for me,” not “for us,” because in asking
what the service means “to you” she has made it clear that she
does not consider herself a part of the community for whom the
ritual has meaning.

Participant: The Simple One asks, “What is this?” You shall tell him of the
deliverance from the house of bondage.
The One Who Does Not Know How To Question, for her you
must open the way.
 Maggid Maggid
Participant: Pharaoh was so grateful that when Joseph’s brothers came in Participant: It is unusual for a people to tell its history by tracing its origins
search of food, he invited them to settle in the area with their to slavery and degradation, but the Talmud says that when we
families. Jacob’s household multiplied greatly and Israelites tell the story of Pesach, we should begin with despair and end
became numerous. with joy. The Haggadah does this in two ways. First we begin
by telling how our people were slaves to Pharaoh in Egypt and
Participant: As time passed, another Pharaoh became ruler of Egypt. He did were brought to freedom. Secondly, we relate that our
not remember what Joseph had done and he feared that the ancestors were idol worshipers and now we worship only God.
Israelites were becoming too numerous and too powerful. He
feared that if there were a war, they might side with the enemy. Participant: Abraham, the first Jew, came from a family of idol worshipers.
He enslaved the Israelites and made them work in the fields, He rebelled against this practice and became a believer in the
gathering straw and making bricks. They used the bricks to build One God. He uprooted his family and moved to Canaan.
cities and great pyramids. There, he married Sarah and they had a son, Isaac.

Participant: Pharaoh also decreed that all male children born to the Israelites Participant: God promised Abraham and Sarah that we their descendants
were to be drowned. However, one Hebrew baby was hidden in would become a great people and that they would be as
the reeds of the river and saved by Pharaoh’s daughter. She numerous as the stars in the sky. But, he also warned them
named the baby Moses, which means, “drawn from the water.’ that their descendants would be strangers in a strange land for
400 year.
Participant: Moses grew into adulthood in Pharaoh’s palace until the day
when he saw an Egyptian beating an Israelite slave and, unable Participant: This prophecy came true. Joseph, the son of Jacob, and great-
to control his anger, killed the Egyptian. Moses fled to Midian grandson of Abraham, came to live in Egypt after being sold by
and became a shepherd. his jealous brothers to a caravan of merchants. Because of his
ability to interpret dreams, he rose to power as an advisor to
Participant: One day, while tending sheep, God spoke to Moses from a Pharaoh. Joseph told him that there would be seven years of
burning bush and told him to return to Egypt to bring the plenty and seven years of famine. Joseph told Pharaoh to build
message of freedom to the Israelites and to warn Pharaoh of the storehouses and fill them with grain to keep for the lean years.
plagues that would befall the Egyptians if he did not let the When the famine years struck, the people of Egypt still had
slaves go free. enough food to eat.
 Maggid

Participant: It’s disturbing that one can still be a stranger in a land after
residing there for over 200 years, as was the case for the Go Down Moses
Israelites in Egypt. Yet, that is an ongoing theme in Jewish
history; beginning with the exile from Eden, the wandering
When Israel was in Egypt land,
in the desert, the exile to Babylon, the Diaspora, the exile
Let my people go!
from Spain, and the exile from Germany.
Oppressed so hard they could not stand,
Participant: The freedom we celebrate tonight is not only freedom from Let my people go!
slavery. It is also the freedom to live in peace, with dignity,
and hope for a bright future. This constant vision has Go down, Moses
inspired the Jewish people since the ancient times recorded Way down in Egypt Land.
in the Bible. Tell ol’ Pharaoh.
Let my people go!
Participant: For many centuries most Jews lived in Europe, where they
were often persecuted. They were driven from place to place The lord told Moses what to do,
and they lives were often filled with terror and despair.
Let my people go!
To lead the children of Israel through,
Participant: There came a time when many Jews heard of a place called
America, where they could live without fear. This was the
Let my people go!
promise that America held out to them and to many other
suffering peoples. Go down, Moses
Way down in Egypt Land.
Participant: By the thousands, and then by the millions, year after year, Tell ol’ Pharaoh.
they came, enduring the dangers of that long voyage before Let my people go!
reaching the shores of America. Even then, for a time, they
suffered poverty and discrimination, but because of their
perseverance, courage, and skills, we are here tonight
celebrating the festival of freedom in a free land.
 The Ten Plagues The Ten Plagues
Participant: A full cup of wine symbolizes complete happiness. The
triumph of Passover is diminished by the sacrifice of many
human lives when the plagues were visited upon the people
of Egypt. The plagues that befell the Egyptians caused the
Participant: Just as we could not take joy in the suffering of others in greatest suffering to those who had no choice but to follow.
biblical times, we continue to despair the suffering around It is fitting that we mourn their loss of life and express our
us. The plagues we experience now may not be as tangible as sorrow over their suffering, for we, as Jews cannot take joy in
those in the Passover story. We are affected by their the suffering of others. Let us diminish the wine in our cups
magnitude and acknowleding their existence helps us strive as we recall the ten plagues that befell the Egyptian people.
to understand, support, and repair the world. Let us
diminish the wine in our cups once again as we recite and Ten Ancient Plagues
reflect on these modern ten plagues.
Blood Dom ‫ָדּם‬
Ten Modern Plagues Frogs Tzfardeyah ‫ְצֵפְרֵדּע‬
Hunger Lice Kinim ‫ִכּנִים‬
War
Tyranny Beasts Arov ‫ָערוֹב‬
Greed
Cattle Dever ‫ֶדֶּבר‬
Racism
Disease Boils Sh'chin ‫שִׁחין‬
ְ
Poverty
Ignorance Hail Barad ‫ָבּרד‬
Pollution Locusts Arbeh ‫אְַרֶבּה‬
Indifference to Human Suffering
Darkness Choshech ‫שְׁך‬
ֶ ‫ח‬
Slaying of the First Born Makat Bechorot ‫ַמַכּת ְבּכוֹרוֹת‬
 Dayenu Dayenu

For all Your acts of kindness,

Together:
We are most grateful and content.
If Your only act of kindness Leader: Adonai has shown our people so many acts of kindness. For
Leader: each one, we say, Dayenu, meaning, “That alone would have
Was to deliver us from Bondage in Egypt,
been enough, for that that alone we are grateful.”
Together: We would have been grateful and content.
If Your only act of deliverance .‫ ַדּי ֵינו‬,‫ִאלוּ הוִֹציאָנוּ ִמִמְצַרים‬
Leader:
Was the bringing of the plagues, Ilu hotzi, hotzi-anu,
Together: We would have been grateful and content. Hotzi-anu mimitzrayim
Mimitzrayim, hotzi-anu
If your only act of mercy Dayenu.
Leader:
Was to divide the waters of the Red Sea,

Together: We would have been grateful and content. .‫ ַדּי ֵינו‬,‫שָׁבּת‬

ַ ‫ִאלוּ נַָתן ָלנוּ ֶאת ַה‬
If Your only act of mercy Ilu natan, natan lanu,
Leader: Natan lanu et ha-Shabat,
Was to provide manna in the desert,
Et ha-Shabat, natan lanu
Together: We would have been grateful and content. Dayenu.
If Your only act of graciousness
Leader:
Was the gift of the Sabbath Day, .‫ ַדּי ֵינו‬,‫ִאלוּ ַנ ַָתן ָלנוּ ֶאת ַהתּוָֹרה‬
Together: We would have been grateful and content. Ilu natan, natan lanu
Natan lanu et ha-tora,
If Your only act of love Et ha-Tora, natan lanu.
Leader: Dayenu
Was to favor us with Your Torah,

Together: We would have been grateful and content.

 Symbols of Passover
Second Cup of Wine

Leader: Rabbi Gamliel said that in telling the story of the Exodus, we
Leader: The second cup of wine is dedicated not only to the struggles of
must explain the meaning of the symbols of Passover. Without
the Jewish people, but to all people seeking a secure life free of
this explanation, our celebration is not complete:
fear and persecution.

Together: They shall beat their swords into ploughshares and their
spears into pruning hooks. Nation shall not take up sword
against nation, they shall never again know war. But they shall
‫זְ֫רוֹע‬- Shankbone. sit everyone under their vines and fig trees and none shall make
them afraid.
Leader holds up the Shankbone

Participant: The paschal lamb was once eaten on erev Pesach in the days
.‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם בּוֵֹרא ְפִּרי ַהָגֶפן‬
Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.
when the Temple stood in Jerusalem and sacrifices were
Praised are you, Adonai, Lord our God, Ruler of the universe, who has created
offered on the altar. Of what does it remind us and what
the fruit of the vine.
does it teach us?
Drink the second cup of wine.
Participant: It reminds us of the tenth plague in Egypt, when all the first-
born of the Egyptians were struck down. It reminds us of the
salvation of the Israelites whose homes were spared. For
Pesach means not only paschal lamb, it means “God skipped
over.” The Lord skipped over the homes of the Israelites
whose doorposts had been dabbed with the blood of the
sacrificial lamb.
 Symbols of Passover Symbols of Passover

‫ ָמרוֹר‬- Maror ‫ ַמָצּה‬- Matzah

Leader holds up the Bitter Herbs Leader holds up the Matzah

Participant: We eat maror to remind us how bitter the Egyptians made Participant: We ate matzah to remind us how our ancestors had to leave
the lives of our ancestors by forcing them to be slaves. Egypt in such haste that the dough for their bread did not
Sacrifice and readiness must be accompanied by a dedicated have time to rise.
leadership that keeps the spark of hope alive if tyranny is to
be overthrown and freedom is to be won. The bitterness of Participant: What does this teach us, and what is its significance as we
one’s lot at a given moment must never be allowed to celebrate the holiday of freedom? It teaches us that liberty is
develop into defeatism. achieved not by sacrifice alone, for sacrifice must be
accompanied by alertness and readiness. To aspire to
freedom, we must be prepared to seize opportunities as they
arise.
 Rachtzah Symbols of Passover
Leader: We have explained the three traditional symbols of Pesach, but
there are still more symbols to be explained…

Reclining
Leader: Reclining - why do we recline on this night?

‫ָרְחָצה‬ Participant: This tradition goes back to ancient times in Rome. It was
The designated person washes their hands as the blessing is said by all. the custom for rich people to eat while reclining while slaves
and servants fed them. The Jews of the time thought that this
was a sign of freedom and prosperity, so they would recline
‫שׁ נוּ‬
ָ ‫שׁר ִקְד‬ֶ ‫ ֲא‬,‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם‬ when eating at the seder, the festival of freedom.
.‫ְבִּמְצוָֹתיו ְוִצָוּנוַּעל נְִטיַלת יַָדיִם‬
Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav, ‫ ֲחֽרוֶֹסת‬- Charoset - a sweet mixture
v'tzivanu al n'tilat yadayim. Leader: Why do we eat charoset?

Praised are you, Adonai, Lord our God, Ruler of the universe, who has Participant: Apples, nuts, cinnamon, and wine are combined to create
taught us the way of holiness through commandments, commanding us this sweet mixture. It is the color and consistency of clay or
to wash our hands. mortar. It serves to remind us of the bricks and mortar the
Israelites used when they built the pyramids for Pharaoh.

‫ֵבּיָצה‬ - Baytsah - egg

Leader: Why do we eat an egg on this holiday?

Participant: The egg represents the circle of life. Each of us begins as an

egg and grows to adulthood. But the egg is fragile. It represents
potential that can be destroyed.
 Maror/Koreich Motzi-Matzah
‫ָמרוֹר‬
Distribute pieces of maror and some charoset.
‫מוִֹציא‬
Leader: We dip the maror in charoset to recall that our ancestors were able to Distribute pieces of the upper and middle matzah and recite the
withstand the bitterness of slavery, because it was sweetened by their hopes of prayer:
freedom.
‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם ַהמּוִֹציא ֶלֶחם ִמן‬
‫שנוּ ְבִּמְצוָֹתיו‬ ֶ ‫ ֲא‬,‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם‬
ָ ‫שׁר ִקְדּ‬ .‫ָהאֶָרץ‬
Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem
‫ְוִצָוּנוּ ַעל ֲאִכיַלת ָמרוֹר‬ min ha-aretz.
Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat
maror. Praised are you, Adonai, Lord our God, Ruler of the universe,
who provides sustenance from the earth.
Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the
way of holiness through commandments, commanding us to eat the bitter herb.
‫ש נוּ‬
ָ ‫שׁר ִקְדּ‬ֶ ‫ ֲא‬,‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם‬
Eat the maror and charoset.
.‫ְבִּמְצוָֹתיו ְוִצָוּנוַּעל ֲאִכיַלת ַמָצּה‬
‫כּוֵֹרך‬ Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu
Leader: To the sage Hillel eating matzah and maror together was not a trivial
b'mitzvotav v'tzivanu al achilat matzah.
matter. To him, slavery and freedom were merged into one historical event. Praised are you, Adonai, Lord our God, Ruler of the universe,
The bread of affliction became the bread of freedom and should be tasted who has taught us the way of holiness through commandments,
together with the bitter maror, so that one should know the bitterness of commanding us to eat matzah.
slavery and joy of freedom. In time of freedom, we must not forget the
bitterness of slavery; in the time of oppression, we must keep alive the hope of Eat the matzah while reclining to the left.
freedom.

Eat Hillel’s sandwich

 Tzafun Shulchan Oreich

‫ָצפוּן‬ ‫שְׁלָחן עוֵֹרך‬

ֻ

Now it is time to eat Enjoy the

the Afikomen!
festive meal!
 Barech Barech
‫שׁיר ַהַמֲּעלוֹת‬ ִ : Fill the third cup of wine and recite the Grace After Meals.
‫ אָז י ֹאְמרוּ‬,‫שׂחוֹק ִפּינוּ וְּלשׁוֵֹננוּ ִרָנּה‬ ְ ‫ אָז יִָמֵּלא‬.‫שׁיַבת ִציּוֹן ָה ֫יִינוּ ְכּח ְֹלִמים‬ ִ ‫ְבּשׁוּב יהוה ֶאת־‬ Either recite the following or turn to page 38 to continue in Hebrew.
‫ שׁוָּבה יְיָ ֶאת‬.‫שֵׂמִחים‬ ְ ‫ ָהיִינוּ‬,‫ ִהְגִדּיל יְיָ ַלֲעשׂוֹת ִעָמּנוּ‬.‫ ִהְגִדּיל יְיָ ַלֲעשׂוֹת ִעם ֵאֶלּה‬,‫ַבגּוֹיִם‬
‫ ָהלוֹך‬.‫ ַהזּ ְֹרִעים ְבִּדְמָעה ְבִּרָנּה יְִקצ ֹרוּ‬.‫ ַכֲּאִפיִקים ַבֶּנֶּגב‬,‫שִׁביֵתנוּ‬ ְ Participant: Blessed be God who in his kindness provides the whole world with
‫שׂא ֲאֻלמּ ָֹתיו‬
ֵ ֹ ‫ בּ ֹא יָב ֹא ְבִרָנּה נ‬,‫שְׁך ַהזַָּרע‬ ֵ ֹ ‫יֵֵלְך וָּבכ ֹה נ‬.
ֶ ‫שׂא ֶמ‬ grace, loving kindness, and compassion. Through his goodness food
has never failed us, and may it never fail us. For he feeds and
‫ ַוֲאַנְחנוּ ְנָבֵרְך יָהּ ֵמַעָתּה ְוַעד‬.‫שׁם ָקְדשׁוֹ ְלעוָֹלם ָוֶעד‬
ֵ ‫שׂר‬ ָ ‫ ִויָבֵרְך ָכּל ָבּ‬,‫ְתִּהַלּת יְיָ יְַדֶבּר ִפּי‬
sustains everyone, and is bountiful to all. Blessed be God, who feeds
‫שִׁמיַע ָכּל ְתִּהָלּתו‬ְ ַ‫ ִמי יְַמֵלּל ְגּבוּרוֹת יְיָ י‬.‫ הוֹדוּ ַלייָ ִכּי טוֹב ִכּי ְלעוָֹלם ַחְסדּוֹ‬.‫ֹעוָֹלם ַהְללוּיָהּ‬
us all.
Leader
‫ַרבּוַֹתי נְָבֵרך‬
Participant: Let us thank God that he caused our fathers to inherit a broad and
Participants: goodly land; that he brought us out of slavery in Egypt, and gave his
‫שׁם יְיָ ְמב ָֹרְך ֵמַעָתּה ְוַעד עוָֹלם‬
ֵ ‫יְִהי‬ Torah and statutes. Let us thank him for a life of Grace and
Leader: kindness, and for our sustenance every day and hour.

‫שׁאַָכְלנוּ‬
ֶ (‫ ִבְּרשׁוּת ָמָרָנן ְוַרָבָּנן ְוַרבּוַֹתי ְנָבֵרך )ֱאֹלֵהינוּ‬.‫שׁם יְיָ ְמב ָֹרְך ֵמַעָתּה ְוַעד עוָֹלם‬
ֵ ‫יְִהי‬
Participant: For all this we thank and bless God. As it is written: “When you
‫שּׁלו‬
ֶ ‫ִֹמ‬. have eaten and are satisfied, then you shall bless the Lord your God
Participants: for the good land which he has given you.” Blessed be God, for the
‫שּׁלוֹ וְּבטוּבוֹ ָחיִּינו‬
ֶ ‫שׁאַָכְלנוּ ִמ‬
ֶ (‫ָבּרוְּך )ֱאֹלֵהינוּ‬ land and the food.

Leader:
‫שּׁלוֹ וְּבטוּבוֹ ָחיִּינו‬
ֶ ‫שׁאַָכְלנוּ ִמ‬
ֶ (‫ָבּרוְּך )ֱאֹלֵהינוּ‬ ‫שׁלוֹם ָעֵליֽנוּ ְוַעל ָכּל‬ ָ ‫שׂה‬ֶ ‫ הוּא יֲַע‬,‫שׁלוֹם ִבְּמרוָֹמיו‬
ָ ‫שׂה‬
ֶ ֹ‫ע‬
All: .‫ אֵָמן‬: ‫ ְוִאְמרוּ‬,‫שָׂרֵאל‬
ְ ִ‫י‬
‫שׁמו‬
ְ ‫ָֹבּרוְּך הוּא וָּברוּך‬
‫ ַהזָּן ֶאת ָהעוָֹלם ֻכּלּוֹ ְבּטוּבוֹ ְבֵּחן ְבֶּחֶסד וְּבַרֲחִמים הוּא‬,‫ ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם‬,ָ‫ָבּרוְּך ַאָתּה יְי‬ All: Oseh shalom bimromov hu ya’a’seh shalom. Aleynu
‫ וְּבטוּבוֹ ַהָגּדוֹל ָתִּמיד ֹלא ָחַסר ָלנוּ ְואַל יְֶחַסר ָלנוּ‬.‫ ִכּי ְלעוָֹלם ַחְסדּוֹ‬,‫שׂר‬
ָ ‫נוֵֹתן ֶלֶחם ְלָכל ָבּ‬ v’alhol Yisroel v’imru: Amen
‫שׁמוֹ ַהָגּדוֹל ִכּי הוּא ֵאל זָן וְּמַפְרֵנס ַלכּ ֹל וֵּמִטיב ַלכּ ֹל וֵּמִכין ָמזוֹן‬
ְ ‫ ַבֲּעבוּר‬.‫ָמזוֹן ְלעוָֹלם ָוֶעד‬
Continue with the third cup of wine on page 39.
‫ ַהזָּן ֶאת ַהכּ ֹל‬,ָ‫ ָבּרוְּך ַאָתּה יְי‬.‫שׁר ָבָּרא‬
ֶ ‫ְלָכל ְבִּריּוָֹתיו ֲא‬
 Miriam & Elijah Third Cup of Wine

Participant: Three thousand years ago, a farmer arose in the Middle East
The Blessing after the Meal concludes by drinking the Third Cup of wine, while
who challenged the ruling elite. In his passionate advocacy
reclining to the left.
for common people, Elijah created a legend which would
inspire generations to come. Elijah declared that he would
return once each generation, in the guise of someone poor .‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם בּוֵֹרא ְפִּרי ַהָגֶפן‬
or oppressed, coming to people's doors to see how he would Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.
be treated. He is said to visit every seder, and sip there from
his cup of wine and remind us that all people are equal. Praised are you, Adonai, Lord of the universe, who has created the fruit of the
vine.
Participant: A Midrash teaches us that a miraculous well accompanied
the Hebrew thoughout their journey in the desert,
providing them with water. This well was given by Adonai
to Miriam, the prophetess, to honor her bravery and
devotion to the Jewish people.

Participant: Both Miriam and her well were spiritual oases in the desert,
sources of sustenance and healing. Her words of comfort
gave the Hebrews the faith and confidence to overcome the
hardships of the Exodus.
 Miriam & Elijah Miriam & Elijah

,‫שִׁבּי‬
ְ ‫ ֵאִלָיּ ֽהוּ ַהִתּ‬,‫ֵאִלָיּ ֽהוּ ַהנִָּביא‬
Participant: Tonight we welcome two prophets: Elijah and Miriam, sister of
.‫ֵאִלָיּ ֽהוּ ַהִגְּלָעִדי‬,‫ ֵאִלָיּ ֽהוּ‬,‫ֵאִלָיּ ֽהוּ‬ Moses. Elijah is a symbol of messianic redemption at the end of
time; Miriam is a symbolof redemption in our present lives.
‫ִבְּמֵהָרה ְביֵָמֽנוּ יָבוֹא ֵאֵל ֽינוּ‬ Miriam’s cup is filled with water, evoking her well which followed
the Israelites in the wilderness. After the crossing of the Red Sea,
,‫ִעם ָמִֽשׁיַח ֶבּן ָדִּוד‬ Miriam sang to the Israelites a song. Only the beginning of the
song is in the Torah, the song left incomplete so that future
‫ִעם ָמִֽשׁיַח ֶבּן ָדִּוד‬ generations will finish it.

Eliyahi hanavi, Leader: Holding Miriam’s goblet: As we open to door to welcome Elijah, I invite
all generations of women, and all who support them, to fill
Eliyahi haTishbi, Miriam’s cup with water from their own glasses. We fill the cup
with water, as from the ancient well, so that we may continue to
Eliyahu, Eliyahu, draw from the strength and wisdom of our heritage.
Eliyahi haGiladi
The door is opened for Elijah and Miriam and we rise and say:
Bimhera v’yameinu, yavo eleinu im Mashiach ben David
You abound in blessings,
God, creator of the universe,
Who sustains us with living water.
May we, like the children of Israel leaving Egypt,
Be guarded and nurtured & kept alive in the wilderness
And may You give us eyes to see that the journey itself holds
the promise of redemption.
Amen
 Hallel Hallel

Leader: The traditional Hallel consists of recitation of several psalms. In

3. Psalm 113 this haggadah, some of those psalms have been interspersed with
Halleluyah: praise, servants of Adonai, contemporary readings and poetry (numbered for easy referral)
praise the name of Adonai! which we will read together.
May the name of Adonai be blessed,
from now through all time.
From the rising of the sun to its going-down, 1. Psalm 116
God's name is to be praised. God is gracious and beneficent;
God is high above all nations; Our God is compassionate.
God's glory is upon the heavens. God protects the simple;
Who is like Adonai our God, I was brought low and God saved me.
enthroned on high Be at rest, once again, my soul,
Looking down to see what is below, For God has been good to you…
in the heavens and the earth O God, I am Your servant,
Who raises the poor from the dust, Your servant, child of your maidservant;
and lifts the needy out of the rubbish You have undone the cords that bound me.
To set the poor and needy one among princes,
among the princes of his people?
The One who seats the barren woman whose house is empty 2. From Psalm 117
as the joyous mother of children! Nations, give praise
Halleluyah. People, give praise
For strong is your steadfast love in us And
your truth is a durable truth
Without end—
Praise that
 Hallel Hallel
4. Concentrate on the differences between praising God on an empty
stomach and a full stomach. How much easier it seems to call forth
with the quick hamotzi when one is hungry and anxious to eat! And
how much easier to forget the important mitzvah of praising the
Holy One of Being when we are comfortable and sated… We must
find ways to split the roofs of our homes as we sing out in praise.
We are redeemed; we are crossing the sea on dry land; we are free to
6. From Praise wet snow falling early serve God in full glory. Tonight we sing genuinely, knowing and
Praise feeling that truth…Tonight, let us bring our voices and rhythms to
the invisible sun burning beyond the white cold sky, the praise of the Holy One of Blessing at our seder tables.
giving us light and the chimney’s shadow. (Lorel Zar-Kessler)
Praise
god or the gods, the unknown, that which imagined us, which stays
our hand, our murderous hand,
5. Psalm 115
and gives us still, in the shadow of death, our daily life, Adonai, remember us and bless:
and the dream still of goodwill, of peace on earth. Bless the house of Israel,
Praise Bless the house of Aaron.
flow and change, night and the pulse of day. Bless those who fear Adonai,
(Denise Levertov) small ones and great ones.
May Adonai cause you to increase,
You and your children
On the first night of Pesach, continue to the Fourth Cup of Wine on page 48. Be blessed of Adonai,
Maker of heaven and earth.
On the second night, continue with the Counting of the Omer on page 47. The heavens are the heavens of Adonai;
The earth was given to humanity.
The dead cannot praise Adonai,
Nor can those who descend into silence.
And we will praise Adonai, from now and always:
Halleluyah!
 The Fourth Cup of Wine Counting the Omer
(The Omer count begins on the second night)

Participant: In addition to celebrating the Exodus from Egypt, Passover marks

the beginning of the barley harvest. On the second day of Passover,
an omer, a sheaf of barley was brought to the temple as an offering.
Shavuot, which comes 49 days later, commemorates the giving of the
Torah. It also marks the beginning of the wheat harvest. At the
second seder we begin counting the 49 days of the omer.

Participant: “Omer” means “measures.” When the Temple stood, it was

customary to bring harvest offerings three times a year, at Sukkot,
Pesach, and Shavuot. Now that the Temple no longer stands,
.‫ָבּרוְּך ַאָתּה יי ֱאֹלֵהינוּ ֶמֶלְך ָהעוָֹלם בּוֵֹרא ְפִּרי ַהָגֶפן‬ practices like counting the Omer must take on new meaning.
Shavuot is the anniversary of the day when we accepted the
Baruch Atah Adonai Eloheinu Melech ha’olam, borei p’ri hagafen. teachings of Torah at Sinai a holiday to anticipate joyfully. We count
Praised are you, Adonai, Ruler of the universe, who has created the fruit of the the Omer the way we count days to celebrations, eager for what’s
vine.
coming. Tonight we celebrate our freedom from slavery, on Shavuot
we will celebrate our acceptance of the Torah’s teachings.

‫שׁנוּ ְבִּמְצוָֺתיו‬
ֽ ָ ‫שׁר ִקְדּ‬ֶ ‫ָבּרוְּך ַאָתּה יְיָ ֱאֹלֵֽהינוּ ֶֽמֶלְך ָהעוָֹלם ֲא‬
:‫ְוִצ ָֽוּנוּ ַעל ְסִפיַרת ֽע ֶֹמר‬
Baruch atah, Adonai, eloheinu melach ha’olam, asher kidshanu b’mitzvotav v’tzivanu al
s’firat ha’omer.
Blessed are you, Adonai, Breath of Life, who sanctifies us with the commandment to count the
Omer.

.‫היום יום אחד העומר‬

Omer’la echad yom Hayom
Today is the first day of the Omer!
 Songs Nirtzah

Leader:
Our Seder is now completed.
May our service be acceptable to you, Adonai our God,
And may we be granted the blessing
Of celebrating Pesach for many years to come.
Adir Hu………………………………….51
Pure and Holy One, dwelling on high,
The Ballad of the Four Sons……………53
Raise up your people with love
Chad Gadya……………………………..55 And lead us to Zion in joyful song.
Echad Mi Yodea………………………...57
He Freed Us…………………………….59
Hey Frogs……………………………….61 Together:

.‫שׁנָה ַהָבּאָה ִבּירוַּשָָׁליִם‬

ָ ‫ְל‬
L'shana Haba'ah b'Y’rushalayim

Next Year in Jerusalem!

 ‫ַאִדּיר הוּא‬ Adir Hu
‫ ֵאל‬.‫ ְבּיֵָמינוּ ְבָּקרוֹב‬,‫ ִבְּמֵהָרה‬,‫ ִבְּמֵהָרה‬.‫ יְִבנֶה ֵבּיתוֹ ְבָּקרוֹב‬,‫ַאִדּיר הוּא‬
‫ ֵאל ְבּנֵה‬,‫ְבּנֵה‬,
‫ְבּנֵה ֵבּיְתָך ְבָּקרוֹב‬.
He is mighty. May He rebuild His temple soon!
,‫ִבְּמֵהָרה‬,‫ ִבְּמֵהָרה‬.‫ יְִבנֶה ֵבּיתוֹ ְבָּקרוֹב‬,‫ ָדּגוּל הוּא‬,‫ ָגּדוֹל הוּא‬,‫ָבּחוּר הוּא‬
Speedily, speedily, in our days, soon!
‫ ְבּנֵה ֵבּיְתָך ְבָּקרוֹב‬,‫ ֵאל ְבּנֵה‬,‫ ֵאל ְבּנֵה‬.‫ְבּיֵָמינוּ ְבָּקרוֹב‬. God, build! God, build! Rebuild Your temple soon!
.‫ יְִבנֶה ֵבּיתוֹ ְבָּקרוֹב‬,‫ ָחִסיד הוּא‬,‫ זַַכּאי הוּא‬,‫ ָוִתיק הוּא‬,‫ָהדוּר הוּא‬ He is select.
‫ ְבּנֵה ֵבּיְתָך ְבָּקרוֹב‬,‫ ֵאל ְבּנֵה‬,‫ ֵאל ְבּנֵה‬.‫ ְבּיֵָמינוּ ְבָּקרוֹב‬,‫ִבְּמֵהָרה‬,‫ִבְּמֵהָרה‬. He is great.
He is lofty.
‫ יְִבנֶה ֵבּיתוֹ‬,‫ ֶמֶלְך הוּא‬,‫ ָלמוּד הוּא‬,‫ ַכִּבּיר הוּא‬,‫ יִָחיד הוּא‬,‫ָטהוֹר הוּא‬
He is glorious.
‫ ְבּנֵה ֵבּיְתָך‬,‫ ֵאל ְבּנֵה‬,‫ ֵאל ְבּנֵה‬.‫ ְבּיֵָמינוּ ְבָּקרוֹב‬,‫ִבְּמֵהָרה‬,‫ ִבְּמֵהָרה‬.‫ְבָּקרוֹב‬ He is just.
‫ְבָּקרוֹב‬. He is blameless.
‫ יְִבנֶה ֵבּיתוֹ‬,‫ ַצִדיק הוּא‬,‫ פּוֶֹדה הוּא‬,‫ ִעזּוּז הוּא‬,‫ ַסִגּיב הוּא‬,‫נוָֹרא הוּא‬ He is righteous.
‫ ְבּנֵה ֵבּיְתָך‬,‫ ֵאל ְבּנֵה‬,‫ ֵאל ְבּנֵה‬.‫ ְבּיֵָמינוּ ְבָּקרוֹב‬,‫ִבְּמֵהָרה‬,‫ ִבְּמֵהָרה‬.‫ְבָּקרוֹב‬ He is pure.
He is singular.
‫ְבָּקרוֹב‬.
He is powerful.
.‫ ַתִּקּיף הוּא יְִבנֶה ֵבּיתוֹ ְבָּקרוֹב‬,‫שַׁדּי הוּא‬ ַ ,‫ ַרחוּם הוּא‬,‫ָקּדוֹשׁ הוּא‬ He is learned.
‫ ְבּנֵה ֵבּיְתָך ְבָּקרוֹב‬,‫ ֵאל ְבּנֵה‬,‫ ֵאל ְבּנֵה‬.‫ ְבּיֵָמינוּ ְבָּקרוֹב‬,‫ִבְּמֵהָרה‬,‫ִבְּמֵהָרה‬. He is Sovereign.
He is radiant.
Adir hu, yivei baito b’karov. Bimheirah, bimheirah, b’yamainu b’karov. El b’nai, El He is strong.
b’nai, b’nai baitcha b’karov. He is valorous.
Bachur hu, gadol hu, dagul hu, yivei baito b’karov. Bimheirah, bimheirah, He is salvific.
b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov. He is just.
He is holy.
Hadur hu, vatik hu, zakai hu, chasid hu, yivei baito b’karov. Bimheirah, bimheirah, He is merciful.
b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
He is God.
Tahor hu, yachid hu, kabir hu, lamud hu, melech hu yivei baito b’karov. Bimheirah,
He is commanding.
bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Nora hu, sagiv hu, izuz hu, podeh hu, tzadik hu, yivei baito b’karov. Bimheirah,
.
bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
Kadosh hu, rachum hu, shadai hu, takif hu yivei baito b’karov. Bimheirah,
bimheirah, b’yamainu b’karov. El b’nai, El b’nai, b’nai baitcha b’karov.
 Ballad of the Four Sons Ballad of the Four Sons
Then did sneer the son so wicked, Said the father to the children,
“What does all this mean to you?” “At the Seder you will dine,
And the father’s voice was bitter you will drink your fill of matzah,
As his grief and anger grew. You will drink four cups of wine.”

“If yourself you don’t consider, Now this father had no daughters,
As a son of Is-ra-el, But his sons they numbered four,
Then for you, this has no meaning, One was wise and one was wicked,
You could be a slave as well.” One was simple and a bore.

Then the simple son said simply, And the fourth was sweet and winsome,
“What is this?” and quietly, He was young and he was small,
The good father told his offspring, While his brothers asked the questions,
“We were freed from slavery.” He could scarcely speak at all.

But the youngest son was silent, Said the wise one to his father,
For he could not speak at all, “Would you please explain the laws,
His bright eyes were bright with wonder Of the customs of the Seder,
As his father told him all Will you please explain the cause?”

Now, dear people, heed the lesson And the father proudly answered,
And remember evermore, “As our fathers ate in speed,
What the father told his children, Ate the Pascal lamb ‘ere midnight,
Told his sons who numbered four! And from slavery were freed.”

“So we follow their example,

And ‘ere midnight must complete,
All the Seder, and we should not
After twelve* remain to eat.”
 ‫ַחד ַגְּדי ָא‬ ‫‪Chad Gadya‬‬
‫‪One little goat, one little goat‬‬
‫ַחד ַגְּדיָא‪ַ,‬חד ַגְּדיָא‬
‫ְדּזִַבּין ַאָבּא ִבְּתֵרי זוּזֵי‪ַ ,‬חד ַגְּדיָא‪ַ,‬חד ַגְּדיָא‪.‬‬ ‫‪That my father bought for two zuzim.‬‬

‫ְואָָתא שׁוּנְָרא ְוַא ְָכָלה ְלַגְדיָא‪ְ ,‬דּזִַבּין ַאָבּא ִבְּתֵרי זוּזֵי‪ַ ,‬חד ַגְּדיָא‪ַ,‬חד ַגְּדיָא‪.‬‬ ‫‪One little goat, one little goat.‬‬

‫שְׁך ְלשׁוּנְָרא‪ְ ,‬דַּא ְָכָלה ְלַגְדיָא‪ְ ,‬דּזִַבּין ַאָבּא ִבְּתֵרי זוּזֵי‪ַ ,‬חד ַגְּדיָא‪ַ,‬חד ַגְּדיָא‪.‬‬
‫ְואָָתא ַכְלָבּא ְונָ ַ‬ ‫‪Along came a cat and ate the goat...‬‬

‫שְׁך ְלשׁוּנְָרא‪ְ ,‬דַּא ְָכָלה ְלַגְדיָא‪ְ ,‬דּזִַבּין ַאָבּא ִבְּתֵרי זוּזֵי‪ַ ,‬חד‬
‫ְואָָתא חוְּטָרא וִהָכּה ְלַכְלָבּא‪ְ ,‬דּנָ ַ‬ ‫‪Along came a dog and ate the cat...‬‬
‫ַגְּדיָא‪ַ,‬חד ַגְּדיָא‪.‬‬
‫‪Along came a stick and beat the dog...‬‬
‫שְׁך ְלשׁוְּנָרא‪ְ ,‬דַּא ְָכָלה ְלַגְדיָא‪ְ ,‬דּזִַבּין ַאָבּא‬
‫שַׂרף ְלחוְּטָרא‪ְ ,‬דִּהָכּה ְלַכְלָבּא‪ְ ,‬דָּנ ַ‬ ‫ְואָָתא נוָּרא ְו ָ‬
‫ִבְּתֵרי זוּזֵי‪ַ ,‬חד ַגְּדיָא‪ַ ,‬חד ַגְּדיָא‪.‬‬ ‫‪Along came a fire and burnt the stick...‬‬

‫‪Along came water and put out the fire...‬‬

‫שְׁך ְלשׁוּנְָרא‪ְ ,‬דַּא ְָכָלה ְלַגְדיָא‪,‬‬
‫שַׂרף ְלחוְּטָרא‪ְ ,‬דִּהָכּה ְלַכְלָבּא‪ְ ,‬דּנָ ַ‬ ‫ְואָָתא ַמיָא ְוָכָבה ְלנוָּרא‪ְ ,‬דּ ָ‬
‫ְדּזִַבּין ַאָבּא ִבְּתֵרי זוּזֵי‪ַ ,‬חד ַגְּדיָא‪ַ,‬חד ַגְּדיָא‪.‬‬
‫‪Along came an ox and drank the water...‬‬
‫שְׁך ְלשׁוּנְָרא‪,‬‬
‫שַׂרף ְלחוְּטָרא‪ְ ,‬דִּהָכּה ְלַכְלָבּא‪ְ ,‬דּנָ ַ‬ ‫שָׁתה ְלַמיָא‪ְ ,‬דָּכָבה ְלנוָּרא‪ְ ,‬דּ ָ‬ ‫ְואָָתא תוָֹרא ְו ָ‬
‫‪Along came a butcher and slaughtered the ox...‬‬
‫ְדַּא ְָכָלה ְלַגְדיָא‪ְ ,‬דּזִַבּין ַאָבּא ִבְּתֵרי זוּזֵי‪ַ ,‬חד ַגְּדיָא‪ַ,‬חד ַגְּדיָא‪.‬‬
‫‪Along came the Angel of Death and killed‬‬
‫שַׂרף ְלחוְּטָרא‪ְ ,‬דִּהָכּה ְלַכְלָבּא‪,‬‬ ‫שָּׁתה ְלַמיָא‪ְ ,‬דָּכָבה ְלנוָּרא‪ְ ,‬דּ ָ‬ ‫שַׁחט ְלתוָֹרא‪ְ ,‬דּ ָ‬ ‫ְואָָתא ַהשׁוֵֹחט ְו ָ‬ ‫‪the butcher...‬‬
‫שְׁך ְלשׁוּנְָרא‪ְ ,‬דַּא ְָכָלה ְלַגְדיָא‪ְ ,‬דּזִַבּין ַאָבּא ִבְּתֵרי זוּזֵי‪ַ ,‬חד ַגְּדיָא‪ַ,‬חד ַגְּדיָא‪.‬‬
‫ְדּנָ ַ‬
‫‪Along came the Holy One and slew the‬‬
‫שַׂרף‬‫שָּׁתה ְלַמיָא‪ְ ,‬דָּכָבה ְלנוָּרא‪ְ ,‬דּ ָ‬ ‫שַׁחט ְלתוָֹרא‪ְ ,‬דּ ָ‬ ‫שַׁחט ְלשׁוֵֹחט‪ְ ,‬דּ ָ‬ ‫ְואָָתא ַמְלָאְך ַהָמֶּות ְו ָ‬ ‫‪Angel of Death...‬‬
‫שְׁך ְלשׁוְּנָרא‪ְ ,‬דַּא ְָכָלה ְלַגְדיָא‪ְ ,‬דּזִַבּין ַאָבּא ִבְּתֵרי זוּזֵי‪ַ ,‬חד ַגְּדיָא‪,‬‬
‫ְלחוְּטָרא‪ְ ,‬דִּהָכּה ְלַכְלָבּא‪ְ ,‬דָּנ ַ‬
‫ַחד ַגְּדיָא‪.‬‬

‫שָּׁתה‬‫שַׁחט ְלתוָֹרא‪ְ ,‬דּ ָ‬ ‫שַׁחט ְלשׁוֵֹחט‪ְ ,‬דּ ָ‬ ‫שַׁחט ְלַמְלַאְך ַהָמֶּות‪ְ ,‬דּ ָ‬ ‫ְואָָתא ַהָקּדוֹשׁ ָבּרוְּך הוּא ְו ָ‬
‫שְׁך ְלשׁוְּנָרא‪ְ ,‬דַּא ְָכָלה ְלַגְדיָא‪,‬‬
‫שַׂרף ְלחוְּטָרא‪ְ ,‬דִּהָכּה ְלַכְלָבּא‪ְ ,‬דָּנ ַ‬ ‫ְלַמיָא‪ְ ,‬דָּכָבה ְלנוָּרא‪ְ ,‬דּ ָ‬
‫ְדּזִַבּין ַאָבּא ִבְּתֵרי זוּזֵי‪ַ ,‬חד ַגְּדיָא‪ַ,‬חד ַגְּדיָא‪.‬‬
 ‫שָׁעה יְַרֵחי ֵלָדה‪,‬‬ ‫שָׂרה ִדְבַּריָא‪ִ ,‬תּ ְ‬ ‫שָׂרה ֲאנִי יוֵֹדַע‪ֲ :‬ע ָ‬ ‫שָׂרה ִמי יוֵֹדַע? ֲע ָ‬ ‫ֲע ָ‬ ‫‪Echad Mi Yodea‬‬
‫שׁי‬
‫שׁה חוְּמ ֵ‬ ‫שׁנָה‪ֲ ,‬חִמ ָ‬ ‫שּׁה ִסְדֵרי ִמ ְ‬ ‫שׁ ָ‬‫שָׁבָּתא‪ִ ,‬‬ ‫שְׁבָעה יְֵמי ַ‬ ‫שׁמוֹנָה יְֵמי ִמיָלה‪ִ ,‬‬ ‫ְ‬
‫שׁנֵי ֻלחוֹת ַהְבִּרית‪ֶ ,‬אָחד ֱאֹלֵהינוּ‬ ‫שׁה אָבוֹת‪ְ ,‬‬ ‫שׁל ָ‬ ‫תוָֹרה‪ ,‬אְַרַבּע ִאָמהוֹת‪ְ ,‬‬ ‫‪Echad mi yodea? Echad mi yodea.‬‬
‫‪Echad Eloheinu shebashamayim uva'aretz.‬‬
‫שַּׁמים וָּבאֶָרץ‬ ‫שַׁבּ ָ‬ ‫ֶ‬
‫שָׂרה‬ ‫שׂר כּוְֹכַביָּא‪ֲ ,‬ע ָ‬ ‫שׂר ֲאנִי יוֵֹדַע‪ :‬אַַחד ָע ָ‬ ‫שׂר ִמי יוֵֹדַע? אַַחד ָע ָ‬ ‫אַַחד ָע ָ‬ ‫‪Shnei luchot habit‬‬
‫‪Shoshah avot‬‬
‫שּׁה‬ ‫שׁ ָ‬ ‫שָׁבָּתא‪ִ ,‬‬ ‫שְׁבָעה יְֵמי ַ‬ ‫שׁמוֹנָה יְֵמי ִמיָלה‪ִ ,‬‬ ‫שָׁעה יְַרֵחי ֵלָדה‪ְ ,‬‬ ‫ִדְבַּריָא‪ִ ,‬תּ ְ‬ ‫‪Arba imahot‬‬
‫שׁנֵי‬ ‫שׁה אָבוֹת‪ְ ,‬‬ ‫שׁל ָ‬ ‫שׁי תוָֹרה‪ ,‬אְַרַבּע ִאָמהוֹת‪ְ ,‬‬ ‫שׁה חוְּמ ֵ‬ ‫שׁנָה‪ֲ ,‬חִמ ָ‬ ‫ִסְדֵרי ִמ ְ‬ ‫‪Chamishah Chumshei Torah‬‬
‫‪Shishah sidrei Mishnah‬‬
‫שַּׁמים וָּבאֶָרץ‬ ‫שַׁבּ ָ‬ ‫ֻלחוֹת ַהְבִּרית‪ֶ ,‬אָחד ֱאֹלֵהינוּ ֶ‬
‫‪Shiv'ah y'mei Shabata‬‬
‫שְׁבַטיָא‪ ,‬אַַחד‬ ‫שׂר ִ‬ ‫שׁנֵים ָע ָ‬ ‫שׂר ֲאנִי יוֵֹדַע‪ְ :‬‬ ‫שׁנֵים ָע ָ‬ ‫שׂר ִמי יוֵֹדַע? ְ‬ ‫שׁנֵים ָע ָ‬ ‫ְ‬ ‫‪Shmonah y'mei mila‬‬
‫שׁמוֹנָה יְֵמי ִמיָלה‪,‬‬ ‫שָׁעה יְַרֵחי ֵלָדה‪ְ ,‬‬ ‫שָׂרה ִדְבַּריָא‪ִ ,‬תּ ְ‬ ‫שׂר כּוְֹכַביָּא‪ֲ ,‬ע ָ‬ ‫ָע ָ‬ ‫‪Tishah yarchei leidah‬‬
‫‪Asarah debraya‬‬
‫שׁי תוָֹרה‪ ,‬אְַרַבּע‬ ‫שׁה חוְּמ ֵ‬ ‫שׁנָה‪ֲ ,‬חִמ ָ‬ ‫שּׁה ִסְדֵרי ִמ ְ‬ ‫שׁ ָ‬
‫שָׁבָּתא‪ִ ,‬‬ ‫שְׁבָעה יְֵמי ַ‬ ‫ִ‬ ‫‪Achad asar kochvaya‬‬
‫שַּׁמים‬ ‫שַׁבּ ָ‬ ‫שׁנֵי ֻלחוֹת ַהְבִּרית‪ֶ ,‬אָחד ֱאֹלֵהינוּ ֶ‬ ‫שׁה אָבוֹת‪ְ ,‬‬ ‫שׁל ָ‬ ‫ִאָמהוֹת‪ְ ,‬‬ ‫‪Shnem asar shivtaya‬‬
‫‪Shloshah asar midaya‬‬
‫וָּבאֶָרץ‬
‫שׂר ִמַדּיָא‪,‬‬ ‫שׁה ָע ָ‬ ‫שׁל ָ‬ ‫שׂר ֲאנִי יוֵֹדַע‪ְ :‬‬ ‫שׁה ָע ָ‬ ‫שׁל ָ‬ ‫שׂר ִמי יוֵֹדַע? ְ‬ ‫שׁה ָע ָ‬ ‫שׁל ָ‬ ‫ְ‬
‫שָׁעה יְַרֵחי‬ ‫שָׂרה ִדְבַּריָא‪ִ ,‬תּ ְ‬ ‫שׂר כּוְֹכַביָּא‪ֲ ,‬ע ָ‬ ‫שְׁבַטיָא‪ ,‬אַַחד ָע ָ‬ ‫שׂר ִ‬ ‫שׁנֵים ָע ָ‬ ‫ְ‬ ‫)‪ECHAD MI YODEA (WHO KNOWS ONE‬‬

‫שׁה‬ ‫שׁנָה‪ֲ ,‬חִמ ָ‬ ‫שּׁה ִסְדֵרי ִמ ְ‬ ‫שׁ ָ‬ ‫שָׁבָּתא‪ִ ,‬‬ ‫שְׁבָעה יְֵמי ַ‬ ‫שׁמוֹנָה יְֵמי ִמיָלה‪ִ ,‬‬ ‫ֵלָדה‪ְ ,‬‬ ‫‪Who knows ONE? I know ONE.‬‬
‫שׁנֵי ֻלחוֹת ַהְבִּרית‪ֶ ,‬אָחד‬ ‫שׁה אָבוֹת‪ְ ,‬‬ ‫שׁל ָ‬ ‫שׁי תוָֹרה‪ ,‬אְַרַבּע ִאָמהוֹת‪ְ ,‬‬ ‫חוְּמ ֵ‬ ‫‪One is our God Who is in heave and earth‬‬
‫‪2: Tablets of the law‬‬
‫שַּׁמים וָּבאֶָרץ‬ ‫שַׁבּ ָ‬ ‫ֱאֹלֵהינוּ ֶ‬ ‫‪3: Fathers‬‬
‫‪4: Mothers‬‬
‫‪5: Books of the Torah‬‬
‫‪6: Books of the Mishnah‬‬
‫‪7: Days of the week‬‬
‫‪8. Days to circumcision‬‬
‫‪9: Months of pregnancy‬‬
‫‪10: Commandments‬‬
‫‪11: Stars of Joseph's dream‬‬
‫‪12: Tribes of Israel‬‬
‫‪13: Attributes of God‬‬
 ‫‪He Freed Us‬‬ ‫ֶאָחד ִמי יוֵֹדע‬
‫שַּׁמים וָּבאֶָרץ‬ ‫שַׁבּ ָ‬ ‫ֶאָחד ִמי יוֵֹדַע? ֶאָחד ֲאנִי יוֵֹדַע‪ֶ .‬אָחד ֱאֹלֵהינוּ ֶ‬
‫שׁנֵי ֻלחוֹת ַהְבִּרית‪ֶ ,‬אָחד ֱאֹלֵהינוּ‬ ‫שׁנַיִם ֲאנִי יוֵֹדַע‪ְ .‬‬ ‫שׁנַיִם ִמי יוֵֹדַע? ְ‬ ‫ְ‬
‫שַּׁמים וָּבאֶָרץ‬ ‫שַׁבּ ָ‬ ‫ֶ‬
‫)‪(Sung to the tune of “She Loves You” by the Beatles‬‬
‫שׁנֵי ֻלחוֹת ַהְבִּרית‪,‬‬ ‫שׁה אָבוֹת‪ְ ,‬‬ ‫שׁל ָ‬ ‫שׁה ֲאנִי יוֵֹדַע‪ְ :‬‬ ‫שׁל ָ‬ ‫שׁה ִמי יוֵֹדַע? ְ‬ ‫שׁל ָ‬ ‫ְ‬
‫‪He freed us, yeah, yeah, yeah‬‬
‫שַּׁמים וָּבאֶָרץ‬ ‫שַׁבּ ָ‬ ‫ֶאָחד ֱאֹלֵהינוּ ֶ‬
‫‪He freed us, yeah, yeah, yeah‬‬
‫שׁנֵי‬
‫שׁה אָבוֹת‪ְ ,‬‬ ‫שׁל ָ‬ ‫אְַרַבּע ִמי יוֵֹדַע? אְַרַבּע ֲאנִי יוֵֹדַע‪ :‬אְַרַבּע ִאָמהוֹת‪ְ ,‬‬
‫‪He freed us, yeah, yeah, yeah‬‬ ‫שַּׁמים וָּבאֶָרץ‬ ‫שַׁבּ ָ‬‫ֻלחוֹת ַהְבִּרית‪ֶ ,‬אָחד ֱאֹלֵהינוּ ֶ‬
‫‪You think you’re not so free‬‬ ‫שׁי תוָֹרה‪ ,‬אְַרַבּע ִאָמהוֹת‪,‬‬ ‫שׁה חוְּמ ֵ‬ ‫שׁה ֲאנִי יוֵֹדַע‪ֲ :‬חִמ ָ‬ ‫שׁה ִמי יוֵֹדַע? ֲחִמ ָ‬ ‫ֲחִמ ָ‬
‫‪Well, it was so yesterday-yi-yay‬‬ ‫שַּׁמים וָּבאֶָרץ‬ ‫שַׁבּ ָ‬‫שׁנֵי ֻלחוֹת ַהְבִּרית‪ֶ ,‬אָחד ֱאֹלֵהינוּ ֶ‬ ‫שׁה אָבוֹת‪ְ ,‬‬ ‫שׁל ָ‬ ‫ְ‬
‫‪It’s just like you were there‬‬ ‫שׁי‬‫שׁה חוְּמ ֵ‬ ‫שׁנָה‪ֲ ,‬חִמ ָ‬ ‫שּׁה ִסְדֵרי ִמ ְ‬ ‫שׁ ָ‬‫שּׁה ֲאנִי יוֵֹדַע‪ִ :‬‬ ‫שׁ ָ‬ ‫שּׁה ִמי יוֵֹדַע? ִ‬ ‫שׁ ָ‬ ‫ִ‬
‫‪And he told us what to say-yi-yay‬‬ ‫שׁנֵי ֻלחוֹת ַהְבִּרית‪ֶ ,‬אָחד ֱאֹלֵהינוּ‬ ‫שׁה אָבוֹת‪ְ ,‬‬ ‫שׁל ָ‬ ‫תוָֹרה‪ ,‬אְַרַבּע ִאָמהוֹת‪ְ ,‬‬
‫‪You know he freed us,‬‬ ‫שַּׁמים וָּבאֶָרץ‬ ‫שַׁבּ ָ‬ ‫ֶ‬
‫‪and you know that can’t be bad‬‬ ‫שּׁה‬ ‫שׁ ָ‬ ‫שָׁבָּתא‪ִ ,‬‬ ‫שְׁבָעה יְֵמי ַ‬ ‫שְׁבָעה ֲאנִי יוֵֹדַע‪ִ :‬‬ ‫שְׁבָעה ִמי יוֵֹדַע? ִ‬ ‫ִ‬
‫‪Oh yes, he freed us,‬‬ ‫שׁנֵי‬‫שׁה אָבוֹת‪ְ ,‬‬ ‫שׁל ָ‬ ‫שׁי תוָֹרה‪ ,‬אְַרַבּע ִאָמהוֹת‪ְ ,‬‬ ‫שׁה חוְּמ ֵ‬ ‫שׁנָה‪ֲ ,‬חִמ ָ‬ ‫ִסְדֵרי ִמ ְ‬
‫‪and you know we should be glad‬‬ ‫שַּׁמים וָּבאֶָרץ‬ ‫שַׁבּ ָ‬‫ֻלחוֹת ַהְבִּרית‪ֶ ,‬אָחד ֱאֹלֵהינוּ ֶ‬
‫‪God said you must act so‬‬
‫שׁמוֹנ‬ ‫שׁמוֹנָה ֲאנִי יוֵֹדַע‪ְ :‬‬ ‫שׁמוֹנָה ִמי יוֵֹדַע? ְ‬ ‫ָ◌ ְ‬
‫‪As if you were there too‬‬
‫שׁי תוָֹרה‪,‬‬ ‫שׁה חוְּמ ֵ‬ ‫שׁנָה‪ֲ ,‬חִמ ָ‬
‫שּׁה ִסְדֵרי ִמ ְ‬ ‫שׁ ָ‬
‫שָׁבָּתא‪ִ ,‬‬ ‫שְׁבָעה יְֵמי ַ‬ ‫יְֵמי ִמיָלה‪ִ ,‬‬
‫‪And then God says you’ll know‬‬
‫שַּׁמים‬
‫שַׁבּ ָ‬‫שׁנֵי ֻלחוֹת ַהְבִּרית‪ֶ ,‬אָחד ֱאֹלֵהינוּ ֶ‬ ‫שׁה אָבוֹת‪ְ ,‬‬ ‫שׁל ָ‬‫אְַרַבּע ִאָמהוֹת‪ְ ,‬‬
‫‪How we maintain the glue‬‬
‫וָּבאֶָרץ‬
‫‪You know he freed us,‬‬
‫שׁמוֹנָה יְֵמי ִמיָלה‪,‬‬‫שָׁעה יְַרֵחי ֵלָדה‪ְ ,‬‬ ‫שָׁעה ֲאנִי יוֵֹדַע‪ִ :‬תּ ְ‬ ‫שָׁעה ִמי יוֵֹדַע? ִתּ ְ‬‫ִתּ ְ‬
‫‪and you know that can’t be bad‬‬
‫שׁי תוָֹרה‪ ,‬אְַרַבּע‬ ‫שׁה חוְּמ ֵ‬ ‫שׁנָה‪ֲ ,‬חִמ ָ‬ ‫שּׁה ִסְדֵרי ִמ ְ‬‫שׁ ָ‬‫שָׁבָּתא‪ִ ,‬‬ ‫שְׁבָעה יְֵמי ַ‬‫ִ‬
‫)‪(cont.‬‬ ‫שַּׁמים‬ ‫שַׁבּ ָ‬
‫שׁנֵי ֻלחוֹת ַהְבִּרית‪ֶ ,‬אָחד ֱאֹלֵהינוּ ֶ‬ ‫שׁה אָבוֹת‪ְ ,‬‬ ‫שׁל ָ‬‫ִאָמהוֹת‪ְ ,‬‬
‫וָּבאֶָרץ‬
 Hey, Frogs
Oh yes, he freed us,
and you know we should be glad
Oh, he freed us, yeah, yeah, yeah
(sung to the tune of “Hey Jude”)
He freed us, yeah, yeah, yeah
Hey frogs, please go away With a God like that
You’re a bad plague that gets no better You know we should be glad
Miztrayim is suffering from this plague You know he freed the Jews
If I relent, will it get better? He brought us from that land
As if you were there too
Hey frogs, I’m now afraid Grab on to his hand
You were put here to make us suffer You know he freed us,
Your jumping is getting under my skin and you know that can’t be bad
Now I need Moshe to make it better Oh yes, he freed us,
and you know we should be glad
And all the time I feel the pain Oo, he freed us, yeah, yeah, yeah
Hey frogs refrain He freed us, yeah, yeah, yeah
Don’t infest my world and all our households And with a god like that
For well you know, I’d be a fool to play it cool You know we should . . . be glad
By keeping the Jews a little longer Yeah, Yeah, Yeah
Na na na na na na na na na Yeah, Yeah, Yeah, Yeahhhhh.
(cont.) by Gary Teblum
 Sources Hey frogs, don’t jump around

The following books and internet sites were consulted and quoted in the Yet when you leave, I’ll get bad weather
compiling of this Haggadah: Miztrayim is suffering from this plague

The Art of Jewish Living - The Passover Seder Ron Wolfson If I relent, will it get better?
The Federation of Jewish Men's Clubs 1988
. The Concise Family Seder Alfred J. Kolatch
Jonathan David Publishers 1987 So get on out and get me in
Passover Haggadah Nathan Goldberg Hey frogs, you win
Ktav Publishing 1984 Printing
The Family Seder Alfred J. Kolatch I’m telling Moshe to take his people
Jonathan David Publishers 1986 Printing And don't you know that it’s just you
A Family Haggadah Shoshana Silberman
Kar-Ben Copies 1997 Hey frogs, it’s true
A Passover Haggadah Elie & Marion Wiesel You’re jumping around about my shoulder
A Touchstone Book 1993
The Passover Haggadah Morris Silverman Na na na na na na na na na yeah
The Prayerbook Press 1975

A Humanist Haggadah for Passover Hey frogs, please go away

The Washington Congregation for Secular Humanist Judaism You’re a bad plague that gets no better
www.mnsinc.com
Karaite Passover Haggadah (Russian Version) Miztrayim is suffering from this plague
Karaite Korner If I relent, will it get better?
www.karaite-korner.org
The History of the Haggadah Better, better, better, better, better,
www.ohr.org oh Na, na na na na na na na na na na,
Velveteen Rabbi Haggadah for Pesach version 8
velveteenrabbi.blogs.com/blog/2015/02/velveteen-rabbis-haggadah-for-pesach- hey frogs
version-8.html
Na, na na na na na na na na na na,
Compiled by: Dan and Linda Chessman hey frogs
Edited by: Sarah Chessman
by Gary Teblum
Winter 2001, Revised Winter 2002, Revised Winter 2004, Revised
Winter 2018, Revised March 2020