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DAYENU
THE GRATEFULNESS HAGGADAH
Rabbi Henry Glazer
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GRATEFUL FOR:
Jacob Lederman, of blessed memory

Loving father, husband and brother; master tailor, blacksmith and soccer player.
With wife Betty at their ninetieth birthday party


Zeide will always be remembered for his humor, strength and love of
grandchildren.The strains of his singing words of Hallel-”mah lecho hayom,” will always
echo in our hearts as we celebrate Passover at our family Seders.
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GRATEFUL FOR:
Eric Joel Tanenbaum, of blessed memory


Scholar, loving father, caring brother, and fun-loving cousin.

Rosanna, daughter, and Eric in Sussex, England, 2004.


He drank deeply from the cup of life, savored the ʻharosetʼ-like sweetness of
family, friends and travel, faced lifeʼs ʻmarorʼ-like bitterness with courage and humility.
We sat together at the Seder table as children, blessed by the presence of our “zeide”
Dovid and our families.
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I AM DEEPLY GRATEFUL FOR...
...the beautiful artistic background of the Haggadah cover that
was the creative result of Maria Costa, author and artist.
...
...the outstanding crew of tutors at the Apple One-To -One
program at the Garden State Plaza, Paramus, NJ, without whose
competent, dedicated and patient assistance this Haggadah
would never have come to fruition...
...Dr. Jacob Lindenthal, friend and mentor, whose ongoing
comments, humor and insights were invaluable, and who
recommended the Apple One-to-One program to me...
...my devoted and loving friend, Abraham Menashe, photographer
and poet, who in moments of darkness showed me the light,
believing in the sacred duty of listening to oneʼs own voice...
...my beautiful son, Jeremiah, a young man of exceptional
creativity and decency, for his technical and emotional support...
...my daughter Jessica, my wife Rose, who together with my son,
constitute the most precious of all human gifts, the gift of a loving
family.
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Table of Contents
THE COLOR OF GRATITUDE
THE NATURE OF THIS HAGGADAH
HAGGADAT DAYENU THE GRATEFULNESS HAGGADAH :
INTRODUCTION
SEARCH FOR THE HAMETZ-ץמח לוטיב
KINDLING THE FESTIVAL CANDLES-תורנ תקלדה
BLESSING OF THE CHILDREN-םינבה תכרב
THE ORDER OF THE SEDER
KADESH-KIDDUSH- שדק
UʼRECHATZ-WASH- ץַחרו
KARPAS/GREEN VEGETABLE-סַּפרַּכ
YACHATZ / DIVIDE-ץחי
MAGID / NARRATE-דיגמ
!MAH NISHTANAH-THE FOUR QUESTIONS - הָנַּתְּׁשִּנ הַמ
AVADEEM HAYINU - וניִיָה םידָבֲע;
STORY TELLING-”WE WERE SLAVES...”
THE FOUR CHILDREN - םיִנָב הָעָּברַא
IN THE BEGINNING- הָּלִחְּתִמ
E S E R M A K O T - THE TEN PLAGUES-תוכַמ רֶשֶע
DAYENU- ווניֵיַד.
HALLEL-!ללה
KOS SHEINEE -SECOND CUP OF WINE
RAHTZAH -LAVE / WASHING:ץַחר
MOTZEE - MATZAH - הָצַמ ,איִצומ
MAROR-רורָמ
KOREKH / HILLEL SANDWICH - ְרוכ
SHULHAN OREKH/MEAL- ְרוע ןָחְלֻש
TZAFUN/AFIKOMAN / DESSERT-ןופָצ
BAREKH / BIRKAT HAMAZON - ְרָב
SHORTER FORM OF GRACE-BIRKAT HAMAZON .
KOS SHʼLISHEE - THIRD CUP-יִשיִלְש סוכ
KOS SHEL ELIYAHU -CUP OF ELIJAH -והילא לש סוכ
MiIRIAMʼS CUP
FOURTH CUP -KOS RʻVEE - EE - יִעיִבר סוכ
NIRTZAH / ACCEPTANCE- הצרנ
SONGS
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The Color of Gratitude
#
As a toddler, my daughterʼs favorite book and movie was titled “Rainbow
Brite.” She loved to have me read about how the villains of the story did everything
in their power to rid the world of color, and leave behind a landscape of drab and
colorless gloom. But Rainbow Brite, the pretty heroine, and her friends, each
representing a different color, always defeated the villains and preserved a beautiful
world saturated with an array of countless colors.
# The metaphor of color as beauty, happiness and hope, is one that is universal.
Color is a powerful vehicle for the communication of moods, feelings and states of
mind and heart. Each culture views color in a different way; individuals associate a
variety of colors to different states of mind which reflect their individuality and
uniqueness as human beings.
# Colors also resonate with a shared, even universal significance and
association. Black and white are understood as contrasting shades, while yellow,
the color of the sun, suggests brightness, joy and openness. Green reflects fertility,
and blue the expansiveness and mystery of the seas and skies. Many describe the
spectrum of passionate emotions in colors of red, with anger and violence often
expressed in hues of bloody red.
Jewish mysticism understands divine manifestations in terms of colors as well.
As light is scattered into colors through the prisms of moisture-filled air, so too does
Godʼs light find colorful expression through the Sefirot, the emanations of the divine
light. For example, within the chromatic schema of the ten sefirot, the sixth
emanation, Tifʼeret, Splendor, is associated with the colors sapphire-blue and
magenta, in which three colors (white, red, and [yellowish] green) are to be united.
Positioned at the very center of the Tree of Life—and thus connecting the realms of
above and below—Tifʼeret corresponds to the location of the heart, just as this
emanation is associated with the attributes of beauty, glory, harmony, and
compassion.
# Because of colorsʼ powerful role in the unfolding of the human spiritual
experience, I decided that the use of colors could transmit to the reader the broad
spectrum of gratitude as a core component of the Seder experience. By using a wide
variety of colors in the background of my pages of commentary, colors that are
indeterminate and open to individual interpretation, the readerʼs visceral
understanding could be expanded and deepened.
My choice of colors was often unconscious and intuitive, in the hope that
somehow the full scope of gratefulness could be arrived at through the exposure to
this rainbow of color without prior prejudice by way of suggested specific selections.
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# In essence, there is no one color that fully encompasses the richness of the
gratefulness posture in life. As human experience stretches to touch the widest
range of realities, so too does gratefulness offer us a path by which to embrace this
totality of life. # #
. # # My hope is that the colors of this Haggadah will enhance the readerʼs
capacity to brush up against the brilliance of lifeʼs untold blessings and elicit a
response of genuine gratefulness for all the gifts of being alive.
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This Haggadah presents the Seder participant or reader with the following features:
1.The full traditional Hebrew text, transliteration and translation.
2.Commentary recorded against backgrounds of color to enhance our awareness
and cultivation of Gratefulness in our Passover experience.
3.DOING GRATEFULNESS exercises to concretize and emotionalize the dimension
of gratefulness in our telling of the Passover story.
Doing Gratefulness
Before you begin the actual Seder, invite all participants to share their “gratitude
color.”
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Haggadat Dayenu-the Gratefulness Haggadah
Introduction:

As a child growing up in the cold Canadian city of Montreal, I remember the
first night of Pesach as a magical time. Returning from the synagogue with my zeide,
my grandfather, we trudged along streets drenched in slush, awaiting the
approaching sunshine of spring that would once again bring warmth and free
movement to our lives. We would soon shed our ear muffs, mittens and galoshes,
and rush out into the parks and play grounds for our first toss of the baseball;
needless to say, we were passionate hockey players but by the time April rolled
around, another sport beckoned, one we greeted without fur laden coats and itchy
woolen sweaters. The air was saturated with a delightful mixture of chilly briskness
and a welcome spring thaw.
The first evening of Passover was a culmination of days of preparation-
shopping for Passover foods, removing year long modern utensils and bringing up
ancient ones for Passover from places of concealment, dinnerware drenched in the
old-a brass mortar and pestle in which the Haroset,the mixture of apples, wine, nuts
cinnamon and sugar, was made; knives and forks yellow with age and tipped with
elaborate designs; dishes and bowls offering sumptuous Seder meals for
generations gone by, both in Canada and in shtetls of Poland and Russia.
Tables and counter tops were covered with planks of wood and cardboard, all
taken from discarded boxes and containers. I loved the banging out of nails and the
sawing of thick slabs of wood especially designated for sinks and stove tops. Our
house was transformed, not into a palace of elegance but into a space of special
magic, a place that announced to one and all-Pesach is here!
I could not wait to be home, surrounded by the sights, sounds, smells and
sweetness of the Seder table. My heart would swell with anticipation.
Looking back I ask: What made the night of Passover so different from all other
nights? What did this night teach us about all nights, about all days, about all of life,
for that matter?

On this night the child in all of us-whether or not we consider ourselves among
the wise, the sophisticated or the educated, poses a question that seeks a response
not of our minds as much as of our hearts. The question that we struggle to
recognize is not an academic or factual one. To ask for an explanation-historic,
scientific, even moral –is quite natural. When the youngest asks: Why is this night
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different from all other nights and he/she is shown the symbols and tangible artifacts
of the ritual, the answer is readily available: We were slaves and now we are free.
But the journey from slavery to freedom, from darkness to light, from grief to
gratitude, from enslavement to redemption is more complex. It is not a static or
straightforward one; often we must cross hills and valleys, roads that are rough,
stretches of dry desert and towering mountains demanding arduous ascent. We are
expected to reenact the journey, to experience it anew in a deeply personal way.
”In each generation we are obligated to see ourselves as if we had actually
been redeemed from Mitzrayim!” This obligation conveys the challenge to experience
the journey through words, memories, rituals, songs, feelings, wine and food. The
journey is an internal process of ongoing spiritual growth, one that allows for
shuttling, taking detours when roads are impassable, and carrying the compass of a
courageous heart and a compassionate soul.
Often, however, responses of the heart and soul elude us; we know and
understand that something is different on this night, but we need to further explore
the why, the mystery of Passover. We need help, we need each other, we need a
history, generations of our people and their experiences; we cannot discover the
mystery in isolation. The task is challenging and exciting, an adventure of the human
spirit.
Perhaps the following brief statements summarize the experience best:

Instructions for living a life:
Pay attention
Be astonished
Tell about it Mary Oliver, Red Bird.
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# Our tradition informs us that the Seder night is designed not only to arouse
childrenʼs curiosity but to help all of us, the wise and the foolish, the clever and the
simple, the young and the old, to pay attention to this story of liberation and discover
the astonishment in the story.
Thus we are told, in the response to the inability to ask,תדגהו- “Vʼheegadtah”-
you shall tell, relate, recount, tell the story, saying - “Baʼavur zeh…”-הז רובעב , “It is
because of this… that the Lord did all the miracles for me when I left Egypt.”
We are speechless; articulation of feelings is so difficult; we need the
Haggadah, the story, the answer, to help us discover the right question and thereby
reach our ultimate destination.
First time events have a powerful and an immediate impact on; the passage of
time and repeated similar circumstances erode the freshness of the experience.
What remains is the story, the memory, the ritual, words and songs as vehicles for
the reliving of the original event, so that it preserves its vibrancy and relevance.
# The challenge of every Seder celebration is to “pay attention” so that we “are
astonished” and then are to “tell it” so that we and our children will be reminded of
our godly images as sources of connection to the divine.
Every step and component of the Haggadah is a reflection of praise and
gratefulness that undergirds the entire experience. We re-experience the “zeh,” הז-
“this,” the specific and particular reason and nuance for every phase of our Seder
rejoicing and testimony. We begin the Seder with a question born of wonder when
the “child” asks:
#“Mah nishtanah halaylah hazeh”-הזה הלילה הנתשנ המ-“How different is this night!”
The “mah”-המ-how, why, the not knowing, the mystery of everything is connected to
the last word of the question or exclamation-“zeh”-הז. The question of the “Tam,”
םת, the innocent child (of the four children) is summarized in two words- “mah zot?”
תאז המ? What is this? (Exodus 13:14).(zot :תאז = fem. zeh: הז) That is, out of a
sense of wholehearted innocence, from a place of trust and faith, this part of us
encounters the wonder, the mystery of the night in the word
The “zeh”-הז of the night of Passover suggests the uniqueness and the
miraculous of this night as a time of transition from the darkness of slavery and
death to the morning of redemption and life. This transition, this night becoming day,
this moment of enslavement passing and morphing into redemption is a moment of
miracle for which we praise, urging the exercise of our associations and imaginations
to arrive at the fullness of meaning embedded in the word.

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Between the beginning and end of the narrative, the “zeh”-הז helps us
understand the nature of the Midrashic [Rabbinic] explication of Godʼs miracles in the
midst of the narrative.
Essentially, the “zeh”-הז of the Seder is an elaboration of the declaration
uttered by Moses and Israel at the Sea of Reeds–“zeh eli vʼanvayhu”- ילא הז
והיונאו- “ this is my God and I will enshrine Him with my praise.”
Zeman Herutaynu- ונתורח ןמז-The Festival of our Freedom
The focus of this Haggadat Dayenu, this Gratefulness Haggadah, is directed
to the internal process of individual, spiritual freedom, to the achievement of an inner
sense of being free and living a joyful and fulfilling spiritual life. It is hoped that
through this inner path of freedom, we will find ourselves closer to bringing about the
external freedoms so desperately needed by so many as well.
# It is my belief that a central gateway to inner freedom is that of gratefulness.
The Haggadah in its content and context provides us with many pathways of
awareness that lead us along the road of gratefulness whose ultimate destination is
freedom. Repeatedly, from the opening words of the Kiddush-the Sanctification over
the wine, to Dayenu and beyond, words, songs and rituals all resonate with
resounding echoes of gratefulness, of Halleluyah, of thanksgiving and praise.
Gratitude saturates the Seder experience making it evident that to arrive at a spiritual
posture of freedom the way of gratefulness is essential.
# The Torah makes use of four phrases or languages of redemption/ freedom-
“I will free you…I will deliver you…I will redeem you…I will take you to be My
people.”(Exodus 6:6-7). Each of these languages of freedom can be understood as a
stage in the spiritual journey from the perspective of being separated, of seeing the
world as a place of dual realities between the subject, the ego and the outside world,
the object, to a consciousness of unity, eventually witnessing the world as a place of
integration and unity. Each expression of freedom is a way of realizing the
evolutionary spiritual growth embedded in the human spirit.
#
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#The Festival of Passover is referred to as zeman herutaynu-ונתורח ןמז- the
season of our freedom; תורֵח, the Hebrew for freedom, encompasses the meaning
of harut-תורָח, inscribed, imprinted, etched into. In other words, what is implied in
this term is the notion that freedom is intrinsic to the human soul. Passover thus
becomes a challenge to reach into the inner soul and rediscover or retrieve the
dimension of freedom that lives deep within our very being.
Freedom is the soulʼs signature; the spiritual journey demands the removal of
barriers that stand in the way of our gaining access to this deeply recessed part of
our souls.
Rumi, the Persian poet of the soul, understands the meaning of love in
similar fashion:
Your task is not to seek love
But merely to seek and find all the barriers
That you have built against it.
The same can be said of freedom; we build barriers against it, barriers born
of fear-fear of death, fear of not having enough, fear of not being enough, fear of
being happy. An antidote to these fears is gratefulness; when we cultivate our
awareness of life as a gift freely given, instead of our enslavement to greed we learn
the liberating power of gratitude; we recognize our thankfulness for who we are
rather than being trapped by the compulsion to be perfect; rather than the fear of
and the fixation on, tomorrow, we feel the joy of the moment; we discover the
capacity to shed the chains of paralyzing guilt and embrace instead the redeeming
possibilities of gratefulness as the impetus for doing the good and the
compassionate in life.
“Gratitude unlocks the fullness of life. It turns what we have into enough, and
more. It turns denial into acceptance, chaos into order, confusion into clarity. It turns
problems into gifts, failures into success, the unexpected into perfect timing, and
mistakes into important events. Gratitude makes sense of our past, brings peace for
today and creates a vision for tomorrow.”
Melodie Beattie, Gratitude.

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In a real sense, the journey of the Seder is one to our authentic selves, to the
purity of our souls, souls that yearn to be free, to rest in the fullness of everything
and in that way to touch the fringes of the divine.

For many, the purpose of the Passover story is to remind us of our history, foster
group solidarity and Jewish identity, celebrate the strength and unity of the Jewish
family. The Seder is a powerful ethnic experience, with unique foods, its own
language and vocabulary, a range of colorful symbols and an array of intimate
emotional strands of Jewishness that weave themselves together into a mosaic of
being part of a special people and tradition. For others, the Passover story is a
constant reminder to renew efforts in achieving freedom for the oppressed
everywhere-its message is a universal and political one that touches the aspirations
of all groups who suffer the pain of enslavement.
These purposes, important as they are, should indeed be incorporated in our
Seder experience. Yet, I believe that the overriding objective of this annual
enactment is to tell a story that astonishes, amazes us, and in the midst of this
experience of wonder, to find in our hearts and voices the desire to sing praises,
articulate our gratefulness, in the Presence of the divine.
We now begin our journey.
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Bʼdikat Hametz-
Searching for Hametz:
On the night before
the Seder, we place small
morsels of bread in each
room, and with a lit candle and
feather in our hand, we search
for the leaven and collect the
pieces of bread for burning the
next morning.
The light of the candle
that is focused in its
illumination helps us pay
attention to the fullness of the
experience. In a way, this
search is an introduction to the
process of careful
attentiveness that guides us
through our journey from the
mundane to the holy, from
slavery to freedom, from
darkness to light. By paying
attention, by focusing our light,
we observe the thinking and
feeling that often produce a
“puffed-up,” a “hametz”-ץמח-
leavened, barrier that thickens
and blocks our heart. We can
then free ourselves to engage
in the practice of “bedikah,” -
הקידב- of searching for and
removing the road blocks that
stand in the way of living with
an n open heart, a place of
greater humility, patience and
compassion.
Involvement of
children makes this search
particularly joyful.
SEARCH FOR THE HAMETZ-ץמח לוטיב
On the night preceding Passover, each family searches for
leaven-hametz-.Customarily,we search by the light of a
candle or flashlight and use a feather to sweep up the hametz
into a paper bag. Before the search, small pieces of hametz-
bread are placed in every room on a napkin and collected
during the search.
וּנָשְׁדּr רֶשֲׁא ,םָלוֹעָה |ֶלֶמ וניֵה:ֱא ¸יי הָתַּא |וּרָבּ
.ץֵמָח רוּעִבּ לַע וּנָוִּצו ,וי¸תוְֹצִמְבּ
Baruch ata adonai, eloheinu melech haolam, asher kid’shanu
b’mitzvotav v’tzivanu al BI-UR HAMETZ.
Praised are You, Adonai our God, Sovereign of the universe,
who has taught us theway of holiness through the
commandments and has enjoined us to remove all hametz.
The following formula in Aramaic is recited after the search
and again the next morning after the leaven is disposed of,
usually by burning, no later than 10:am
הֵּתִּמֲח אָלְדּ יתוּשׁ¬ִב אָכִּאְדּ הָעיִמֲחו א¬יִמֲח לָכּ
רrְפֶה יוֱהֶלו לֵטָבִּל הֵּל א¸נְע|י אָל|וּ הֵּתּ¬ַעִב אָל|וּ
.אָע¬ַא| א¬ְפַעְכּ
Kol chamira vachamiah d’ika virshuti d’la chamiteih ud’lah
vi-arteih ud’lah
Yedana lah l’vateil v’lehavei hefker k’afra d’arah.
All the leaven in my possession that I have not seen and not
eradicated is hereby nullified and considered like the dust of
the earth.
ERADICATING THE HAMETZ
Repeat above formula after disposing of all leaven.
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KINDLING OF FESTIVAL CANDLES-
תורנ תקלדה
ונָשְדִק רֶשֲא םָלְועַה ךֶלֶמ וניֵהלֱא יי הָתַא ךורֳב
םוי (לשו תָבַש) לֶש רֵנ קיִלְדַהְל ונָוִצְו ויָתווְצִמְב
.בוט
Baruch ata Adonai, elohainu melech haolam, asher
kid’shanu b’mitzvotav v’tzivanu l’hadlik ner shel (shabbat
v’)Yom Tov.
Praised are You, Adonai our God, Sovereign of the universe,
who has taught us the way of holiness through the mitzvoth,
and enjoined us to kindle the lights of (SABBATH and) the
PASSOVER FESTIVAl.
Add the THANKSGIVING blessing recited on the first
occurrence of any event or celebration
וּנָמְיּrו וּנ¸יֱחֶהֶשׁ ,םָלוֹעָה |ֶלֶמ וּניֵה:ֱא ,¸יי הָתַּא |וּרָבּ
:הֶזַּה ןַמְזַּל וּנָעיִגִּהו
.Baruch ata Adonai, eloheinu melech ha’olam,
she,heh,cheh,yanu v’keemanu v’hee,gee,anu la’zman hazeh.
Praise are You. Adonai our God, Sovereign of the universe,
who has kept us alive, sustained us and enabled us to reach
this day.
Kindling the Festival
Lights:
Closing our eyes,
we recall the darkness in the
world-hunger, disease, poverty,
loneliness, war and the human
causes for this darkness-
greed, envy, hatred and fear.
We quietly resolve to take the
gratefulness we feel at the
moment-gratefulness for life,
for health, for sustenance, for
the love of family and friends,
for our home, for the peace we
enjoy, for our freedom, and
translate these gifts into
offerings of chessed, דסח ,of
compassionate generosity so
that our light will bring a ray of
hope in the darkness of others.
A story from the
Buddhist tradition:
# One day, the King,
Queen and people of a certain
city wished to honor the
Buddha by lighting thousands
of lamps around the
monastery. An old mendicant
woman wanted to make an
offering but after a whole day
of begging, she had only one
cent. So she decided not to
eat, and she bought some oil
with the penny and poured it
into the many lamps displayed
at the gate of the monastery.
# Early in the
morning, the master of the
monastery went out to blow out
the lamps. All the lamps went
out except the one into which
the beggar lady poured her oil.
As he tried repeatedly to blow
it out, it only grew brighter and
brighter.
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Doing
Gratefulness

In the silence of the moment, feel deeply that which makes you
grateful and happy.
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Parental Blessing
Placing our hands on the
tender heads of our child/
children we open our
hearts and extend a
blessing to them, in love
and in hope, reaching into
the deepest wells of
gratitude for these gifts of
our children
BLESSING OF THE CHILDREN-
םינבה תכרב
For sons we say:
Yesimcha elohim k’ephrayim v’cheemnasheh
May God make you like Ephraim and Menashe
For daughters we say:
Yesimeich elohim k’Sarah,Rivkah, Racheil v’Leah
May God make you like Sarah, Rebecca, Rachel
and Leah
For all children:
Yevarechecha Adonai v’yish’mrecha
Yaeir Adonai panav eilehcha vi’choonehka
Yisa Adonai panav eilehcha v’yaseim lecha
SHALOM
May God bless you and protect you
May God turn His light toward you so that you
may be gracious and generous
May God favor you , your loved ones, Israel and
the human community, with PEACE.
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THE ORDER OF THE SEDER
MNEMONIC-KADDESH U’RECHATZ-
.שֵׁדּ$
ץַח(וּ
(the outline of the Seder is recited as an aid to the
proper implementation of the Seder’s many diverse
rituals and practices.)
(Recited or chanted)
KADESH UʼRECHATZ-שֵדּ$ ׁ
ץַח(וּ
Sanctification and Partial Washing
Karpas Yachatz-ץַחַי סַפרַכ
Dipping of green herbs and breaking of
Matzah
Magid Rachtzah-הָצְח0 דיִגַּמ
Telling the narrative and full washing
Motzi Matzah-הָצַּמ איִצוֹמ.
Blessing over the Matzah
MarorKorech-9:וֹכּ רוֹרָמ
Eating of bitter herbs and sandwich
Shulchan Orech-9:וֹע ןָחְלֻשׁ.
Festive Meal
Grateful for Order
The highlight of Passover
is the Seder-the meal of
remembrance, fellowship and
enhanced awareness of the
Divine.
Seder,רדס- "order," in
itself is a term that taps into
the depth of the human
psyche and its awareness is
itself reason for gratefulness.
Without the notion of
order, our physical and
psychic worlds would dissolve
into places of chaos and
terror. As the human mind
proceeds to discover
dimensions of order in
physical space -- natural
changes in the seasons, the
ebb and flow of the oceans'
tides, laws of gravity and
magnetism that maintain the
sensitive equilibrium of earth
and the planets around us, the
cycles of birth, life, decay and
death, laws of cause and
effect--all phenomena that
lend some predictability to the
complexity of the cosmos, we
cannot help but feel only
grateful wonder for the
marvelous fragility of human
existence.
Consider the
mechanisms of the mind.
Perhaps the most basic
definition of psychosis, of
human insanity, is inextricably
connected to the experience
of psychological chaos and
disorder.Imagine the inability
to perceive the world
around you in terms that are
predictable and
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Zafun Barech-ְרָב ןופָצ
Eating the Hidden Matzah-Afikoman-
and Grace
HALLEL NI RTZAH- לֵלַה
הָצ(Aנ.
Speci al Psal ms of prai se and
i nformal si ngi ng

I
am
Therefore
I
# # # thank
understandable; we can barely
conceive of the sheer panic of
psychic isolation and its utter
confusion.
It is the awareness of
order that renders us sane,
confident, even happy. One
can succinctly say: "I am,
therefore I thank!"







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1.KADESH-KIDDUSH- ׁשֵדַק
רrֹב יִהיו ב¬ֶע יִהיו תבשל)
לַכיו :םָאָבְצ-לָכו ץ¬ָאָהו םיַמָשַּׁה וּלֻּכיו ,יִשִּׁשַּׁה םוֹי
תֹבְּשׁיו ,הָשָׂע רֶשֲׁא וֹתְּכאַלְמ ,יִעיִבְשַּׁה םוֹיַּבּ םיִה:ֱא
|¬ָביו :הָשָׂע רֶשֲׁא וֹתְּכאַלְמ-לָכִּמ ,יִעיִבְשַּׁה םוֹיַּבּ
תַבָשׁ וֹב יִכּ ,וֹתֹא שֵׁדּrיו ,יִעיִבְשַּׁה םוֹי-תֶא םיִה:ֱא
(:תוֹשֲׂעַל םיִה:ֱא א¬ָבּ-רֶשֲׁא ,וֹתְּכאַלְמ-לָכִּמ
Vayehi erev va’yhi voker yom hashishi. Vayechulu
hashamayim v’ha’aretz v’chol tzeva’am.Vayechal elohim et
bayom hashvi’I melachto asher asah. Va yishbot bayom
ha’shvi’I mikpl melachto asher asah. Va’yevarech E;ohim et
yom hashvi-I va’yekadesh oto,ki vo shavat mikol melachto
asher bara Elohim la-asot.
(On Shabbat we add)
"And there was evening and there was morning , the sixth
day. Now the heavens and all their host were completed.
God completed the work of creation on the seventh day.
God then blessed the seventh day imbuing it with holiness
because on that day God ceased creating.”
:ןֶפָגַּה י¬ְפּ א¬וֹבּ ,םָלוֹעָה |ֶלֶמ וּניֵה:ֱא ,¸יי הָתַּא |וּרָבּ
.Baruch ata Adonai, Eloheunu melech ha’olam, borei PRI
HAGAFEN.
Praised are You, Adonai, our God, sovereign of the universe,
who has created the FRUIT OF THE VINE.
וּנָבּ רַחָבּ רֶשֲׁא ,םָלוֹעָה |ֶלֶמ וּניֵה:ֱא ,¸יי הָתַּא |וּרָבּ
,וי¸תוְֹצִמְבּ וּנָשְׁדּrו ,ןוֹשָׁל-לָכִּמ וּנָמְמוֹרו ,םָע-לָכִּמ
תוֹתָבַּשׁ תבשל) הָבֲהַאְבּ וּניֵה:ֱא ¸יי וּנָל-ןֶתִּתּו
ןוֹשָׂשְׂל םיִנַּמְזוּ םיִגַּח ,הָחְמִשְׂל םי|ֲעוֹמ(וּ הָחוּנְמִל
תוֹצַמַּה גַח (םוֹי-תֶאו הֶזַה תָבַּשַּׁה תבשל) םוֹי-תֶא
,שׁ+r א¬rִמ (,הָבֲהַאְבּ תבשל) ,וּנתוּרֵח ןַמְז .הֶזַּה
ָתְּשַׁדּr וּנ¸תוֹאו ָתּ¬ַחָב וּנָב יִכּ .םי¬ְצִמ תַאיִציִל רֶכֵז
תבשל) |ֶשׁ|r י+ֲעוֹמוּ (תָבַּשׁו תבשל) .םיִמַעָה-לָכִּמ
KADESH- GRATEFUL
FOR –THE GIFT OF-
JOY
“A song of praise is sung only
over wine.” (Talmud Berachot
35a)
Holiness or sanctity
usually conjures up images of
the somber and intimidating.
The holy man is typically seen
as the ascetic, disembodied
from the physical gifts and
pleasures of life, demanding
deprivation and suffering. It is
no wonder therefore that the
religious term of holiness is
not often greeted with interest
or appeal.
In Judaism,
"Kadosh"-שודק-holy-is
understood in a radically
different way. Needless to say,
the notion of holy implies
some process or movement
away from the mundane
toward that which is viewed as
godly. There are indeed
elements of disciplined
behavior, of guidelines that
need to be followed. But
holiness should not repel us
by scary associations of
punishment and faultfinding.
While "Kadesh" suggests the
transcendent, that which is
beyond the mundane,
nonetheless it can be yearned
for from a perspective of
intimacy and joy, not fear and
retreat.
The beginning of the
Seder is entered into by
reciting a blessing over wine
and in this way the occasion is
marked as a sacred moment.
The first of four cups of wine is
drunk to celebrate the sanctity
of the festival. Holiness is
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|וּרָבּ :וּנָתְּלַחנִה ןוֹשָׂשְׂבוּ הָחְמִשְׂבּ (ןוֹצ¬ְבוּ הָבֲהַאְבּ
:םיִנַּמְזַהו לֵא¬ְשׂי(ו תָבַּשַׁה תבשל) שֵׁדּrְמ ,¸יי הָתַּא
Baruch ata Adonai, Elohainu melech haolam, asher
bachar banu mikol am v’romemanu mi’kol
lashon,v’kidshanu b’mitzvotav,vateetein llanu Adonai
Elohainub’ahaveh(shabbatot lemnucha u)moadim
l’simcha, chagim uzmanim l’sason et yom (hashabbat
hazeh v’et yom) chag ha’matzothazeh, zeman cheirutaynu
(b’ahavah) mikra kodesh, zeicher l’yetziat Mitzrayim. Ki
vanu vacharta v’otanu kedashta mikol-ha-amim
(v’shabbat) u’moadei kod’shecha (b’ahavah u’vratzon)
b’simcha uv’sason hinchaltanu.
Baruch ata Adonai, mekadesh (ha’shabbat v’) yisrael v’
ha’zmanim.
Praised are You.Adonai our God, sovereign of the
universe, Who chose us for a unique relationship, raising
us, who know the language of wonder and gratitude
above those who speak the language of the ordinary, blind
to the miracle of life, enabling us to encounter holiness
through Your mitzvoth, giving us in love (Shabbat for rest)
holidays for joy,festivals and special times for
celebration,particularly this (Shabbat and this) Passover,
this time of freedom(given in love) this sacred gathering,
this re-enactment of our going out of Mitzrayim. It is You
who has chosen us,You who jave shared Your holiness
with us in amanner different from all other peoples. For
with (Shabbat and) festive revelations of Your holiness,
happiness and joy You have granted us ( lovingly and
willingly). Praised are You, Adonai, Who imbues
(Shabbat),Israel and the seasons with holiness.
On Saturday evening, we add the following “havdallah”
section into the Kiddush to separate the sanctity of the
Sabbat from the sanctity of Passover
תוכרב ןאכ םיפיסומ תבש יאצומב ט"וי לחשכ)
.הלדבה
י¬וֹאְמ א¬וֹבּ ,םָלוֹעָה |ֶלֶמ וּניֵה:ֱא ,¸יי הָתַּא |וּרָבּ
:שֵׁאָה
arrived at through the taste of
wine, that "which gladdens the
human heart." This would
suggest, therefore, that the
psychological and spiritual state
of mind that leads us to
holiness and a greater
awareness of the divine is joy.
The Talmud conveys this
psychological reality quite
stunningly when it asserts, "The
Schekhina-הניכש-the Divine
Presence- does not rest on one
who is immersed in
sorrow-ʻatzvutʼ-תובצע... but
only when one is engaged in
rejoicing while fulfilling a
religious act.”(Shabbat 30b)
The Festival is termed in
the Bible as a "Mikrah Kodesh"-
שדק ארקמ-a calling to holiness.
Thus the Seder summons us to
embrace all that brings joy in
our life and in this way proceed
along the path of spiritual
maturity and holiness.
One sanctifies life, time,
the occasion of celebration, by
gratefully rejoicing in the totality,
the "allness" of God's gift of life
and the world.
" Know that joy is rarer, more
difficult than sadness.
Once you make this all-
important discovery,
you must embrace joy as a
moral obligation."
- Andre Gide

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KADESH-
GRATEFUL FOR THE
GIFT OF MEMORY
At the center of the
Kiddush is the reference to its
recitation as –zecher leʼyetziat
mitzrayim -תאיציל רכז
םירצמ-“recalling,” “a
remembrance of ,” the Exodus
from Egypt. An act of
remembering is a sacred one,
one which engages both mind
and heart, one which allows
the human being to connect
mindfully to events of the past
that anchor oneʼs life to the
deep foundations of human
history. In being mindful of the
Exodus, the Jew is rooted in
an ancient moment of
redemption that remains
attached to a moment of
deliverance yet to be. To
remember is to step towards
the dawn of a new beginning,
to see the light, the “or,”-רוא -
that which God declared to be
good at the beginning of time.
To forget, to not pay attention,
is to retreat into darkness, into
the “choshech,”-ךשח- the time
of chaos and emptiness, a
primordial time of terrifying
nothingness. The Passover
journey is one that begins in
darkness.and leads toward
light, “meʼafaylah leʼorah”-
הרואל הליפאמ-When we
forget, we stumble in
darkness. If one were to
rearrange the letters of
“choshech,”-ךשח- one would
arrive at the Hebrew word
“shachoach,”-חכש- to forget.
ןיֵבּ ליִדְּבַמַּה ,םָלוֹעָה |ֶלֶמ וּניֵה:ֱא ,¸יי הָתַּא |וּרָבּ
ןיֵבּ ,םיִמַעָל לֵא¬ְשׂי ןיֵבּ ,|ֶשֹׁחְל רוֹא ןיֵבּ לֹחְל שׁ+r
תָבַּשׁ תַשֻּׁדּr ןיֵבּ .הֶשֲׂעַמַּה יֵמי תֶשֵׁשְׁל יִעיִבְשַּׁה םוֹי
תֶשֵׁשִּׁמ יִעיִבְשַּׁה םוֹי-תֶאו .ָתְּלַדְּבִה בוֹט םוֹי תַשּׁ|rִל
|ְמַּע-תֶא ָתְּשַׁדּrו ָתְּלַדְּבִה .ָתְּשַׁדּr הֶשֲׂעַמַּה יֵמי
שׁ+r ןיֵבּ ליִדְּבַמַּה ,¸יי הָתַּא |וּרָבּ .|תָשּׁ|rִבּ לֵא¬ְשׂי
(:שׁ+rְל
Baruch Ata Adonai,Elohaynu Melech Haolam, Boreh
Meoray Haesh
Baruch ata Adonai,Eloheinu melech ha’olam, hamavdil
bein kodesh l’chol,bein or l’hoshech,bein Yisrael
l’amim,bein yom ha’shevi-I l’sheishet yemei ha’maaseh, bein
kedushat Shabbat l’kedushat Yom Tov hivdalta,v’et Yom
ha’shevi-i mi sheishet yemei ha’maaseh kidashta; hivdalta
v’kidashta et amcha Yisrael be’kdushatehcha. Baruch ata
Adonai,hamavdil bein kodesh l’kodesh.
Praised are You, Adonai our God, Sovereign of the universe,
who differentiates between the sacred and the profane ,
between light and darkness, between Israel and the other
nations, between the the seventh day and the six days of
creating. you made a distinction between the sanctity of the
Sabbath and the sanctity of the festivals, and You sanctified
Shabbat more than the other days of the week,
distinguishing and hallowing Your people through Your
holiness. Praised are You, Adonai who differentiates
between the sanctity of Shabbat and the sanctity of Yom

Baruch Ata Adonai,Elohaynu melech ha-olam, Boreh
Me oray Ha-eish.
Praised are You Lord, Sovereign of the Universe, Who
creats the lights of fire.
19
“Zechor, “-רכז- the Hebrew for
remember,when its letters are re-
arranged spells “rakoz”-זכר-
concentrate, focus, pay attention.
Thus the ritual is designed to help
us be mindful, to shed light on a
distant reality that bears
relevance now and for all time,
the story of freedom.
How remarkable that the
human has been given the gift of
being able to step back into
history and recapture the past
and experience the “You are
there” feeling! Human memory is
a gift which elicits gratitude.
“Remembering is the
source of redemption,while
forgetting leads to exile.”
Baal Shem Tov
Doing Gratefulness:

As you sip the wine, close your
eyes and pay attention to its
taste-be a wine “connoisseur” and
let the wine swirl around in your
mouth, allowing the palette to fully
absorb its sweetness and/or
tartness. Feel the liquid flow into
your stomach and warm your
belly.
וּנ¸יֱחֶהֶשׁ ,םָלוֹעָה |ֶלֶמ וּניֵה:ֱא ,¸יי הָתַּא |וּרָבּ
:הֶזַּה ןַמְזַּל וּנָעיִגִּהו וּנָמְיּrו
Baruch ata Adonai Elohainu melech
ha’olam,shehecheyanu,v’kiyemanu,v’heegeanu,
lazman ha’zeh.
Praised are You, Adonai our
God, Sovereign of the
universe , for giving us life,
for sustaining us and
enabling us to celebrate this
festival.
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GRATEFUL FOR THE SENSES
#
HAVDALLAH ,הלדבה or separation, is the ritual that separates the Sabbath and the Festival
from the other days of the week.
Normally, wine, light and spices are used . Each item speaks to the richness of each of the
human senses to experience the delight of being alive. Wine is tasted, light is seen and spices are
smelled. The senses are indispensable ways by which to experience the world and serve as
gateways to human joy and pleasure.
Havdallah-הלדבה- reminds us of these gifts for which we can heighten our gratitude and
thanks
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11. U’RECHATZ-WASH- ץַחְרּו
We perform a “partial” washing without the recitation of a
blessing normally connected to this symbolic act of
“purification” prior to a full meal with a staple food such
as bread. Either the leader or all participants pour a little
water from a pitcher on to their hands to fulfill this task.
This is an activity that can engage children who can be
called upon to pass around the washing bowl and towel.
GRATEFUL FOR –THE
GIFT OF- TRUST
“Rechatz"-ץחר-the
ritual of washing, in Aramaic
means trust. While washing is
a tangible act, trusting is a
response of the heart. It is only
in the aftermath of recognizing
the sacredness of life through
joy that one is able to extend
the heart and hand with a
sense of trust. As the heart
opens to all that is, it is touched
by the capacity to let go and to
love. Washing the hands is
wedded symbolically and
spiritually to an act of inner
cleansing.
As the prophet
Ezekiel states in the segment
read for Parashat Parah,-תשרפ
הרפ-the Sabbath on which the
laws of the Red Heifer are
read, only a few weeks before
Passover-"I will sprinkle pure
water upon you...I will purify
you from all impurities and all
your fetishes.. and I will give
you a new heart-I will remove
the heart of stone from your
body and give you a heart of
flesh."(Ez36:25-26)
 


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What is a heart of stone?
The impurities and fetishes referred to by Ezekiel are the constituent parts of a heart of
stone. Such a heart is impervious to feeling, to empathy, to trust. It is a heart rooted in suspicion
and fear, hardening itself to form artificial barricades of self-protection and emotional distance by
investing meaning in outside objects that are worshipped as fetishes and idols. Behind barriers of
defensiveness and distrust, the world is seen as a place of danger, and life, a burden of blight.
How does one acquire a heart of flesh? Waters of purity, of gentle goodness will wash
away the hardness. Instead of stone, the heart will pulsate with the soft and pliant fleshiness of
feeling and vulnerability. The Targum, the Aramaic translation of the Bible, interestingly renders
heart of flesh as " Lev Dachil-"ליחד בל- a heart with fear of God, reverence, awe, perhaps
vulnerability.

Doing Gratefulness :
Recite: Water flows over these hands
May I use them skillfully
To preserve our precious planet
(Thich Nhat Hanh-Present Moment ,Wonderful Moment)
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KARPAS- GRATEFUL
FOR-THE GIFT OF-
SIMPLICITY
Seder participants
take a small morsel of an
ordinary vegetable, dip it in
salt water, and recite the
blessing of thanks. Each of
these elements that grows
from the earth together with he
salt water representing the
oceans of this planet, embrace
the fundamental totality of all
life. Taking these items
together and praising the
Source of these essentials of
life bring to our attention the
wonder of the ordinary. The
obvious becomes mystery,
activating a heightened
sensitivity to the simplicity
inherent in everything.
# Our generation is a
complex one. Technology's
intention to simplify has
paradoxically, in fact, only
made life more intricate, even
confusing. Karpas-ספרכ- and
salt water return us to our
beginnings, to the basics of
human existence. Simple food,
simple drink, simple taste.
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III. KARPAS/ GREEN VEGETABLE-סַּפְרַּכ
Some vegetable traditionally eaten at this time include
parsley, celery, onion or potato. At growing numbers of
Sedarim a platter of assorted vegetable is presented to the
participants to allow for some preliminary satisfying of
one’s hunger.
The vegetable is dipped in salt water as an act of
“purification” and seasoning, and as a reminder of the tears
of slavery.
י¬ְפּ א¬וֹבּ ,םָלוֹעָה |ֶלֶמ וּניֵה:ֱא ,¸יי הָתַּא |וּרָבּ
:הָמ¡ֲאָה
Praised are You, Adonai our God, Sovereign of the universe,
who creates the FRUIT OF THE EARTH.
24
“The ordinariness of spiritual life comes from a heart that has learned to trust, from a
gratefulness for the gift of human life.. like water which finds its way between the stones or wears
them away a little at a time and gradually lowers itself to the ocean, this ordinariness brings us to
rest."(A Path With Heart, Jack Kornfield,Bantam New Age Books,1993,pp.319).
Salt water has been seen as the tears of suffering and sorrow. Amidst the sadness of
life however, the gift of the simple and ordinary grants us comfort and hope. Salt water incubates
lifelessness. The green vegetable graces our palates with the prospect of renewal and aliveness.
But tears also open the heart. In some mysterious way they wash away the heaviness and the
hardness that make life such a burden.Without tears, it is impossible to touch the deepest parts of
ourselves. The Buddhist monk, Ajahn Chah said it well: “If you havenʼt wept deeply, you havenʼt
begun to meditate.”
“ Simple in actions and in thoughts, you return to the source of being." (The Wisdom
the Tao te Ching)
The simple, ordinary act of karpas in salt water speaks volumes of the power of life to
conquer death. Passover, after all, celebrates the process of redemption from the salty tears of
slavery to the refreshing flowering of freedom, from the confusion of complexity to the clarity of
the simple and ordinary.
Doing Gratefulness
With eyes closed, pay attention to the feeling of the vegetable in your
mouth; be aware of the saltiness, the natural flavor of the green herb.

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Yachatz-Gratefulness for
the gift of Imperfection
Judaism does not
insist on perfection. In all of
Jewish sacred texts, nowhere
do we come across the divine
demand: Thou shalt be perfect.
Recognizing that perfection
belongs exclusively to God,
pursuing it would be construed
as an act of hubris. Judaism
did, however, hold out the
expectation that we strive for
holiness, to emulate Godʼs
deeds of compassion and
justice, but never to entertain
the prospect of becoming God.
Human life is
incomplete, imperfect, in a
state of fragmentation and
brokenness.
We break the
Matzah-הצמ, putting one part
aside and hiding it for later,
with the knowledge that the
divided piece will suffice for
our current celebration.
Wholeness, perfection, the
ideal, is something hidden,
“zafun,”- ןופצ- as yet
undiscovered. The ultimate
transcends our awareness; all
we can do is imagine and
reach for that which we
conceive of as God-the Source
of perfection, unity, “Shalom”-
םולש.
To engage in the
journey toward greater God
consciousness, we can only
break up the wholeness of life
into understandable segments,
partialize reality and grasp, if
blessed, only momentary
glimpses of God. The matzah
I V. YACHATZ / DIVIDE-ץחי
The middle matzah-הצמ- is divided into two parts,
with the larger part reserved for the Afikomen-
ןמוקיפא. This piece is either “hidden” by the children
with the expectation that the adults will later search
for it and return it or by the adults so that the children
could conduct the search and return it on the
condition that a reward is offered in exchange.
However this is carried out, its purpose is to stimulate
interest and memory in the minds and hearts of the
young people at the Seder table.
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over which we conduct our Seder is”Lechem Oni,”-ינע םחל-a broken matzah, the food of humans
whose mortality and creatureliness render us insignificant, almost desperate in our search for the
divine. It is poor manʼs bread, as we emerge spiritually impoverished, a faulty facsimile of Godʼs
Image and likeness.
# Yet, it is precisely by way of a broken heart that we arrive at an awareness of
greater proximity to God. Can we pray when feeling smug about life, perfect and complacent?
The mature heart is not perfectionist; it rests in the compassion of our being
instead of the ideals of the mind. Before we seek the piece that fits the puzzle of our bewilderment,
and restore the hidden piece to our fuller awareness and knowledge of God, we bless, praise God
for the partiality of life, of matzah-הצמ, and discover gratefulness in every bite of this bread of
affliction.
We are left with the shattered pieces of our lives, with the fragments of our
history as a people still struggling to unify Godʼs name in this world. What remains as we continue
our ritual is the broken matzah-הצמ, and the story of lives, unleavened and incomplete.
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MAGID-GRATEFUL
FOR-THE GIFT OF-THE
STORY
# “To Tell About It”-
The Haggadah-“ the telling.”
The name of the
festival,Pesach, -חספ- can be
divided into two syllables,
each of which spells out a
word; peh=הפ-mouth,
sach=חס-speak. Thus the
very essence of Passover,
inherent in its name, is the
exercise of talking out, of
speaking the story.
# Every story has a
theme, a thread that runs
through the narrative that
provides the listener with
something to hold on to,
something that helps organize
and integrate oneʼs life in such
a way that meaning and
purpose are conferred upon
our existence. The word
haggadah- הדגה -telling,
contains the letters gimel-ג-
and daled-ד-letters that
constitute the word, “gid” - דיג
-vein or artery. As the life force
of our bodies is carried
through our #veins, so too is
the essence of our souls
transmitted through the
ʻstoriesʼ of our spiritual
traditon. (I thank Rabbi David
Ingber, rabbi of Rommemu,
the Center for Mind, Body and
Spirit, NYC. for this insight.)
The Haggadah is a religious-
literary articulation of the
attempt to raise our spiritual
consciousness of the wonder
of life so that we can respond
V. MAGID / NARRATE-דיגמ
HA LACHMAH ANYA-THIS IS THE
BREAD OF AFFLICTION-
The matzah is pointed to or raised over the heads of
participants as this segment is recited.
אָע¬ַאְבּ א¸נ¸תָהְבַא וּלָכֲא יִדּ א¸ינַע אָמְחַל אָה
יתיי |י¬ְצִדּ לָכּ ,לוֹכיו יתיי ןיִפְכִדּ לָכּ .םי¬ְצִמ|
אָע¬ַאְבּ הָאָבַּה ה¸נָשְׁל ,אָכָה אָתַּשָּׁה .חַסְפיו
:ןי¬וֹח ינְבּ הָאָבַּה ה¸נָשְׁל ,י+ְבַע אָתַּשָּׁה .לֵא¬ְשׂי|
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with gratefulness and thereby
know the joy of living.
Referring again to the
mode of interpretation known
as “gematriah”-the numerical
value of the word-we discover
an intriguing connection
between the act of telling and
its unique purpose. The
numerical value of the word -
haggadah - the telling or the
story, is 17.
Hay=5; gimel=3; daled=4 ;
hay=5, their total is 17.
Likewise, the word for
vein, “gid”-דיג , is numerically
equivalent to 17: Gimel=3;
yod=10 and daled is 4.
Emerging from this
connection is the conclusion
that the spiritual purpose, the
theme and bloodline of the
Passover narrative is the
goodness inherent in the
universe and in the act of
human liberation. Reading the
history of Jewish liberation is
recognizing the unending
wonder of life. Being
astonished and expressing
praise are the dual dimensions
of the ancient Hebrew chant,
the Biblical melody and song.
. This item of
immediacy, tangible and
indispensable to life, in the
here and now, embraces the
totality of our past and our
future, the past experience of
slavery and freedom and the
future hope and expectation of
redemption. The reader is
presented with the power of
the “now moment,” infusing
the present with the infinity of
This is the bread of affliction which our
ancestors ate in the land
Of Mitzrayim,
Let all who are hungry come and eat.
Let all who are in need, come and
celebrate the Passover.
Today, we are here. Next year in the land
of Israel.
Today, we are slaves. Next year, we will
be free.
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the past and the future, recognizing eternity in the fleeting moment of life. The morsel of matzah
reminds us that in spite of the ease by which matzah can break into crumbs, in spite of how fragile
our lives, how lonely and frightening, the knowledge of being rooted in a past and connected to the
future, blesses
us with hope and meaning and gives us reason for being grateful.
# #
This grateful awareness engenders generosity as we #continue
to recite:
“Kol dichfin yeitei vʼyeichul ”-לוכייו יתיי ןיפכיד לכ-Let all who are
hungry come and eat…
Having guests at our table, especially the poor, represents the
concretization of gratefulness into acts of hessed, act of compassion and kindness.
As we step up to the starting point of now, of the world as we know it, with
its poverty, hunger and homelessness, we look down the road, beyond the first laps of the race
toward redemption and catch a glimpse of a vision where all will have a roof over their heads and a
table laden with food at which to take a seat as dignified human beings, free from want.
Gratefulness in Hebrew is hakarat hatov-בוטה תרכה-recognizing the
good, unearthing the gold of gratitude from the dross of downheartedness and despair.

HA LACHMAH ANEEYA-אינע אמחל אה-GRATEFUL FOR –THE GIFT OF
THE “NOW.”
“ This is the bread of affliction”- “ha”-אה in Aramaic is “Zeh”-הז-this. We
begin the Seder by pointing to an object, as if it is a focus for the meditative experience of
recounting the story of freedom in the deepest recesses of our consciousness.
“Anneya,”-אינע- in addition to its standard meaning of “poor” or “afflicted,”
has been translated as “response, answer,” from the root #“Anoh“ -הנע. “Samuel said-The bread of
“Oni”-ינע- Bread over which we respond with many words.” (Pesachim 115 b.) If one is hungry, it is
hard to speak; we preserveoour energy just to breathe, to live. Emptiness and want are saturated
with silence. Human language, speech, communication are all fueled by “ lechem ”-םחל, by food,
by bread. And so we bless after we have eaten-“You shall eat, feel satisfied and then bless.”
Curiously, the verb ”anoh”-הנע- is associated with a liturgical #response of
gratitude and thankfulness . in the Sanctuary, a psalm is recited each morning during daily
prayers. “Enoo Ladonai bʼtodah,” -הדותב ייל ונע-Lift your voice-respond, in thanks to the Lord;
Sing to the Lord a song of praise -JPS translation 1985- (Psalm147:7).
“ #
#
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To tell a story is an act by which we try to realize our capacity
for wonder, meaning and delight. We understand human experience when we listen
to a story, and its meaning changes as our capacity to understand unfolds and
grows. All of us have stories; all of us are stories in the making, whose value is
appreciated when we pay greater attention to their meaning.
In Jewish thinking, " God, as it were, camouflaged Himself in
stories."(Breslov Haggadah).
# The narrative of the Bible, especially that of the Exodus,
transcends literature, words of entertainment and education. The stories of Scripture
in mystical thinking are the disguises of divinity in the world. God is hidden in every
word, every episode, and every experience. This is what transforms Scripture into a
sacred story.
The Exodus story, a tale of exile and eventual redemption, is
the story not only of Israel, but of all humanity, and of God Himself. As Israel and
humanity are in exile, so too is the Shechinah,הניכש, the Divine Presence. We tell
the story to rescue ourselves, others, even God.
“ Facts lead us to knowledge, but stories lead to
wisdom." (Rachel Naomi Remen-Kitchen Table Wisdom.)
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Story telling transcends the social, the psychological. Sharing
stories around the Seder table-Magid-דיגמ-transports us to a place where God's
hand in history and the world becomes evident. In a sense, a story is a renewed
revelation but hidden and discreet, requiring an openness of heart and mind to
perceive the pulse of the divine.
Stories stir our souls, shape memories and connections, stretch
our imaginations and nurture our hearts. Magid-דיגמ-“story-teller”, offers us a
vehicle of invaluable spiritual enrichment, linking us to those who came before and
leading us into the unknowable future with roots out of which we can meet with what
lies ahead with greater wisdom and faith.
"The one who elaborates upon the story of “Yetziat Mitzrayim”-
םירצמ תאיצי-the Exodus from Egypt-is considered praiseworthy. "
We are grateful for the story and for the gift of again being able share it in others
and ourselves.
# When the Ba'al Shem Tov had to fulfill a difficult task before him,
he would go to a certain place in the woods, light a fire, and meditate in prayer, and
what he set out to perform was done.
# When a generation later the "Maggid" of Mezeritz was faced with
the same task, he would go to the same place in the woods and say:“ We can no
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longer light the fire but we can still say the prayers," and what he wanted done
became a reality.
# Again, a generation later, Rabbi Moishe of Sassov had to perform a
task. And he too went into the woods and said:“ We can no longer light a fire, nor do
we know the secret meditations belonging to the prayer, but we do know the place
in the woods to which it all belongs, and that must be sufficient,” and sufficient it
was.
But when another generation had passed, and Rabbi Israel of Rishin
was called upon to perform the task, he sat down on his chair and said: " We cannot
light the fire, we cannot speak the prayers, we do not know the place, but we can
tell the story of how it was done." And the story that he told had the same effect as
the actions of the other three.
#
# "In every generation we are obligated to tell the story..." The story will
enable us to perform the holy task of touching the Holy Presence. The story is all we
have.
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34
MAH NISHTANAH-
GRATEFUL FOR –THE GIFT
OF-ASKING QUESTIONS
Imagine a world in
which there were no questions, no
sense of curiosity or wonderment!
What would the world be like if
everything were understood, there
was no mystery, all was evident
and known? Childrenʼs eyes would
never sparkle with the light and joy
of discovery! Scientists would
never experience the thrill and
delight of a “eureka” moment!
Parentʼs would never relish their
sense of pride when their child
successfully figured out the
answer to a riddle or difficult
question!
How bland and
boring life would be without the gift
of exploration, the adventure of
learning and understanding, even
with the many moments of
frustration and false conclusions!
REFILL THE WINE CUPS
MAH NISHTANAH-THE FOUR
QUESTIONS - הָנַּתְּׁשִּנ הַמ
The youngest child is customarily invited to recite the
FOUR QUESTIONS. This practice my be shared among
all children at the table to again prompt an ongoing sense
of interest and involvement of the young in the Passover
proceedings.
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To ask is to be
human, to feel the exhilaration
of the search for truth, and to
reap the deepest reward when
catching a glimpse of its
reality.“To ask “what” or “why”
is not to ask scientific
definitions, but to probe the
unknown, to insist on depths
yet to be plumbed.” (Zornberg,
Aviva,The Particulars of
Rapture,p.207.) Jewish
tradition is abundant in
questions; the very sinews of
Talmud are those constituting
questions of every
conceivable type.
The “gematria ,”
the numerical value of the
word “geulah,”-הלואג-
redemption, is 45 [gimel=3;
aleph=1; vav=6; lamed=30;
hay=5] ; this corresponds to
the numerical value of the
word “mah”-המ-what, or why,
the word that initiates all
questions [mem=40; hay=5].
The first step toward
redemption stretches out of a
mind that asks, out of a heart
that hears the mystery of all
things.
Thus the
youngest are introduced to
this process at the Seder
table, and we witness with
gratitude our children stepping
into the unexplored terrain of
human life armed with
curiosity, and the relent less
desire to know!
Together with
them we ask: What is the
spiritual meaning of the
Exodus, of freedom, of life?
Where can we meet with the
?תוֹליֵלַּה לָכִּמ הֶזַּה הָלGיַלַּה הָנַּתְּשִׁנּ ה ַמ
Mah nishtanah halayla hazeh mikol ha-leilot?
Why is this night of Passover different from all other
nights of the year ?
.הָצַּמוּ ץֵמָח ןיִלְכוֹא וּנָא תוֹליֵלַּה לָכְבֶּשׁ
:הָצַּמ וֹלֻּכּ הֶזַּה הָליַלַּה
Sheb'chol ha-leilot anu och'lin chameitz umatzah.
Ha-laylah hazeh kulo matzah.
On all other nights, we eat either leavened or
unleavened bread, why on this night do we eat only
matzah

הָליַלַּה תוֹק¬י רָאְשׁ ןיִלְכוֹא וּנָא תוֹליֵלַּה לָכְבֶּשׁ
:רוֹרָמ הֶזַּה
Shebechol haleilot anu ochlin shear yerakot,halaylah
hazeh, maror.
On all other nights, we eat vegetables of all kinds,
why on this night must we eat bitter herbs?
םַעַפּ וּליִפֲא ןיִליִבְּטַמ וּנָא ןיֵא תוֹליֵלַּה לָכְבֶּשׁ
:םיִמָעְפ יֵתְּשׁ הֶזַּה הָליַלַּה .תָחֶא

Shebchol hasleylot ayn anu matbilin afilu pa’am
echat,halayla hazeh,shtei peamim.
On all other nights, we do not dip vegetable even once,
why on this night do we dip greens into salt water and
bitter herbs into sweet haroset?
ןיֵבוּ ןיִבְשׁוֹי ןיֵבּ ןיִלְכוֹא וּנָא תוֹליֵלַּה לָכְבֶּשׁ
:ןיִבֻּסְמ וּנָלֻּכּ הֶזַּה הָליַלַּה .ןיִבֻּסְמ
Shebʼkhol ha-leilot anu okhlim bein yoshvin uvein
mʼsubin, halailah hazeh kulanu mʼsubin.
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wonder, the miraculous, and the
mystery? How do we become
aware of and cultivate a
relationship to, the giftedness of
life, of seeing the hand of the
divine in all things? How do we
incorporate an ongoing
response of gratefulness and
goodness to the totality of
human existence?
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On all other nights, everyone sits up straight at the
table, why on this night do we recline and eat at
leisure?
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AVADEEM HAYEENU”-
GRATEFUL FOR –THE
GIFT OF ANSWERS
A life without
answers is a frightening one,
one without purpose and
direction. We need answers to
serve us and our children as
guidelines by which to make
our way through life with a
sense of joy and anticipation,
a sense of trust and
predictability, a sense of order.
We provide answers deeply
embedded in the history of
our people, a tragic history of
enslavement, persecution and
homelessness, but one
suffused with hope and the
messianic expectation of
redemption. Thus the process
of answering and the answers
themselves infuse us with
gratefulness for the awareness
of their indispensable
significance to our own
personal journeys.
AVADEEM HAYINU - ּוניִיָה םיִדָבֲע
Storytelling: “We were slaves”
(Read in unison, Hebrew or English, or ask different
individuals at your Seder table moving around, right to
left, with the privilege of “passing.”)
וּניֵה:ֱא ¸יי וּנֵאיִצוֹיּו .םירְצִמְבּ הֹע¬ַפְל וּנייָה םי|ָבֲע
איִצוֹה א: וּלִּאו ,ה¸יוּטנ ַעוֹרְזִבוּ הrָזֲח ד¸יְבּ ,םָשִּׁמ
וּנָא י¬ֲה ,םי¬ְצִמִּמ וּניתוֹבֲא־תֶא אוּה |וּרָבּ שׁוֹדָקַּה
הֹע¬ַפְל וּנייָה םי|ָבְּעֻשְׁמ ,וּנינָב ינְבוּ וּנינָבוּ
וּנָלֻּכּ ,םינוֹבנ וּנָלֻּכּ ,םיִמָכֲח וּנָלֻּכּ וּליִפֲאו .םי¬ְצִמְבּ
וּניֵלָע ה¸וְצִמ ,ה¬וֹתַּה־תֶא םיִע|וֹי וּנָלֻּכּ ,םינrְז
תַאיִציִבּ רֵפַּסְל הֶבּ¬ַמַּה לָכו .םי¬ְצִמ תַאיִציִבּ רֵפַּסְל
:חָבֻּשְׁמ הֶז י¬ֲה ,םי¬ְצִמ
Avadim hayinu l'faroh b'mitzrayim. Vayotzi-einu
Adonai Eloheinu misham, b'yad chazakah uvizroa
n'tuyah, v'ilu lo hotzi hakadosh Baruch hu et avoteinu
mimitzrayim, harei anu uvaneinu uv'nei vaneinu,
m'shubadim hayinu l'faroh b'mitzrayim. Va-afilu
kulanu chachamim, kulanu n'vonim, kulanu z'keinim,
kulanu yod'im et hatorah, mitzvah aleinu l'sapeir bitzi-
at mitzrayim. Vʼchol hamarbeh l'sapeir bitzi-at
mitzrayim, harei zeh m'shubach.
We were slaves in Egypt and the Lord freed us from
Egypt with a mighty hand. Had not the holy one
liberated our people from Egypt, then we, our children
and our children's children would still be enslaved.
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GRATEFUL FOR THE
“ALLNESS” OF LIFE

The Midrash presented
by Rabbi Elazar ben Azaryah
is perplexing; all his life he
failed to understand the
meaning of the practice to
mention the Exodus in the
night time until Ben Zoma
interpreted the one ostensibly
insignificant word of the
Torah-”kol”--לכ-”all,“ in the
passage “all the days of your
life” to suggest that the word
“all “refers to the night time. To
me this word-”all”-carries with
it a fundamental implication
regarding our relationship to
the world and to God. We
remember the Exodus-the
capacity for freedom even
when our lives are darkened
by slavery, in the night time of
our lives.
The comprehensiveness
and totality of life ever allows
us to gain a glimpse of light
amidst darkness, to hold in our
memory and hope the
possibility of freedom when
engulfed by external or internal
forces that enslave us. Thus
we remain grateful for this gift
of hopeful memory and recite
the Exodus in the night time of
our daily experiences as well.
A Moment from a Seder of our Sages:
־ןֶבּ רָזָעְלֶא יִבּ¬ו ,ַעֻשׁוֹהי יִבּ¬ו ,רֶזֶעיִלֱא יִבּ¬ְבּ הֶשֲׂעַמ
ןיִבֻּסְמ וּיָהֶשׁ ,ןוֹפ¬ַט יִבּ¬ו ,אָביrֲע יִבּ¬ו ,ה¸י¬ַזֲע
וֹתוֹא־לָכּ ,םי¬ְצִמ תַאיִציִבּ םי¬ְפַּסְמ וּיָהו ,ק¬ְב־ינְבִבּ
,וּניתוֹבּ¬ :םֶהָל וּרְמָאו םֶהי+יִמְלת וּאָבֶּשׁ דַע ,הָליַלַּה
:תי¬ֲחַשׁ לֶשׁ ,עַמְשׁ תַאי¬r ןַמְז ַעיִגִּה
Ma-aseh b'rabi Eli-ezer, v'rabi Y'hoshua, v'rabi Elazar
ben azaryah, v'rabi Akiva, v'rabi Tarfon, she-hayu
m'subin bivnei vrak, v'hayu m'sap'rim bitzi-at
mitzrayim, kol oto halaylah, ad sheba-u talmideihem
v'am'ru lahem. Raboteinu, higi-a z'man k'ri-at sh'ma,
shel shacharit.
It once happened that Rabbis Eliezer, Joshua, Elazar
ben Azaryah, Akiva and Tarfon were reclining at the
seder table in Bnei Brak. They spent the whole night
discussing the Exodus until their students came and
said to them: "Rabbis, it is time for us to recite the
Shema”
םיִעְבִשׁ ןֶבְכּ ינֲא י¬ֲה .ה¸י¬ַזֲע־ןֶבּ רָזָעְלֶא יִבּ¬ רַמָא
.תוֹליֵלַּבּ םי¬ְצִמ תַאיִצי רֵמָאֵתֶּשׁ ,יתיִכָז א:ו ,ה¸נָשׁ
םוֹי תֶא ,רֹכְּזִתּ ןַעַמְל :רַמֱאֶנֶּשׁ .אָמוֹז ןֶבּ הָּשׁ¬ְדֶּשּׁ דַע
|יֶיַּח יֵמי .|יֶיַּח יֵמי לֹכּ ,םי¬ְצִמ ץ¬ֶאֵמ |תאֵצ
:םי¬ְמוֹא םיִמָכֲחו .תוֹליֵלַּה |יֶיַּח יֵמי לֹכּ .םיִמָיַּה
תוֹמיִל איִבָהְל |יֶיַּח יֵמי לֹכּ .הֶזַּה םָלוֹעָה |יֶיַּח יֵמי
:ַחיִשָׁמַּה
Amar rabi Elazar ben Azaryah. Harei ani k'ven shivim
shanah, v'lo zachiti, shetei-ameir y'tzi-at mitzrayim
baleilot. Ad shed'rashah ben zoma. Shene-emar: l'ma-
an tizkor, et yom tzeitcha mei-eretz mitzrayim, kol
y'mei chayecha. Y'mei chayecha hayamim. Kol y'mei
chayecha haleilot. Vachachamim om'rim. Y'mei
chayecha ha-olam hazeh. Kol y'mei chayecha l'havi
limot hamashi-ach.
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Rabbi Elazar ben Azaryah said: "I am like a seventy-year old man and I have not
succeeded in understanding why the Exodus from Egypt should be mentioned at
night, until Ben Zoma explained it by quoting: "In order that you may remember the
day you left Egypt all the days of your life." The Torah adds the world all to the phrase
the days of your life to indicate that the nights are meant as well. The sages declare
that "the days of your life" means the present world and "all " includes the messianic
era.

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THE FOUR CHILDREN-
GRATEFUL FOR –THE
GIFT OF-CHILDREN
Children are
sources of spiritual repair in
this world; the ARI-Isaac Luria,
the great mystic of Safed in
the sixteenth century, pointed
out that the Hebrew letters for
repair and mending, “tikun,”-
ןוקת- are the same as those
that spell the Hebrew for baby
or infant-”tinok”- קונת. It is no
accident that the Seder
incorporates and embraces
the presence and participation
of children whose presence at
the Seder in whatever way is a
vital animus in the process of
spiritual liberation.
Children, the
targeted audience of the
Seder story, cover a range of
character types-the wise, the
wicked, the simple, the one
who is not able to formulate
the question. The Haggadah
is not selective; of course
there is admiration for children
who meet the higher
standards of adult expectation;
yet no child is “left behind,”
ignored or excluded from the
spiritual process. Approaches
toward the diversity of children
vary, adjusted to each level of
the childʼs uniqueness. The
parentʼs task is to customize
the response recognizing each
childʼs singularity and
individuality.
Underlying these
diverse responses is the
awareness that gratefulness
can and should inform and
The Four Children - םיִנָב הָעָּברַא
הרות ןַתָּנֶׁש ְורָּב .אוה ְורָּב ,םוקָּמַה ְורָּב
םיִנָב הָעָּברַא דֶגֶנְּכ .אוה ְורָּב ,לֵארְׂשִי ומַעְל
דָחֶאְו ,עָׁשר דָחֶאְו ,םָכָח דָחֶא . הרות הרְּבּד
לואְׁשִל ַעדוי וניֵאֶׁש דָחֶאְו ,םָּת
Baruch hamakom, baruch hu. Baruch shenatan torah
l'amo yisra-eil, baruch hu. K'neged arba-ah vanim
dib'rah torah. Echad chacham, v'echad rasha, v'echad
tam, v'echad she-eino yodei-a lishol.
.
The Torah speaks of four types of children: one is
wise, one is wicked, one is simple, and one does not
know how to ask.
םיִקֻּחַהו ת+ֵעָה הָמ ?רֵמוֹא אוּה הַמ םָכָח
הָתַּא ףַאו ?םֶכתֶא וּניֵה:ֱא ¸יי הָוִּצ רֶשֲׁא ,םיִטָפְּשִׁמַּהו
חַסֶפַּה רַחַא ןי¬יִטְפַמ ןיֵא :חַסֶפַּה תוֹכְלִהְכּ וֹל־רָמֱא
:ןָמוֹקיִפֲא
1. Chacham mah hu omeir? Mah ha-eidot v'hachukim
v'hamishpatim, asher tzivah Adonai Eloheinu etchem?
V'af atah emor lo k'hilchot hapesach. Ein maftirin
achar hapesach afikoman.
The Wise One asks: "What is the meaning of the laws
and traditions God has commanded?" (Deuteronomy
6:20) You should teach him all the traditions of
Passover, even to the last detail.
םֶכָל ?םֶכָל תאֹזַּה ה¡ֹבֲעָה הָמ ?רֵמוֹא אוּה הַמ עָשׁ¬
רַפָכּ ,לָלְכַּה ןִמ וֹמְצַע־תֶא איִצוֹהֶשׁ יִפְלוּ .וֹל א:ו
רוּבֲעַבּ :וֹל־רָמֱאו ,ויָנִּשׁ־תֶא הֵהrַה הָתַּא ףַאו .רָקִּעָבּ
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inspire our relationship with our
children, simply because they
are our children. Our love is
defined largely by our sense of
gratefulness for having the
child/children that we do. Every
question, no matter how
agreeable or oppositional,
warrants an appropriate and
grateful response. In this way,
there is every possibility that
the child will hear our message
and take to heart the story in
all its grandeur and hope.
The “four children”
is also a metaphor for the four
parts of the human personality.
We all are constituted by a
capacity for wisdom; we do
not lack for inclinations toward
that which is detrimental, even
destructive, of ourselves and
others; there persists an
aspect of our identity that
remains fixed on our being
childlike, simple and innocent;
and all of us share a level of
bewilderment and confusion
that often makes it impossible
to know even how to frame
the question that will help us
find an answer, find a clarity in
the midst of our ignorance.
We are
imperfect, a mosaic of various
shades and strands of
inconsistencies and
contradictions, seeking
wholeness, equilibrium and
integration. The Seder invites
us to recognize and embrace
all parts of who we are and
through this compassionate
awareness arrive at the portal
of greater wisdom and
kindness in the choices that we
וּלִּא .וֹל־א:ו יִל ,םי¬ְצִמִּמ יתאֵצְבּ ,יִל ¸יי הָשָׂע ,הֶז
:לָאְגנ ה¸יָה א: ,םָשׁ ה¸יָה
2. Rasha, mah hu omer? Mah ha-avodah ha-zot
lachem? Lachem vʼlo lo. Ul'fi shehotzi et atzmo min
hak'lal, kafar ba-ikar. V'af atah hakheih et shinav, ve-
emor lo. Ba-avur zeh, asah Adonai li, b'tzeiti
mimitzrayim, li v'lo lo. Ilu hayah sham, lo hayah nigal.
The Wicked One asks: "What does this ritual mean to
you?" (Exodus 12:26) By using the expression "to
you" he excludes himself from his people and denies
God. Shake his arrogance and say to him: "It is
because of what the Lord did for me when I came out
of Egypt..." (Exodus 13:8) "For me" and not for him --
for had he been in Egypt, he would not have been
freed.
דָי קֶזֹחְּב :ויָלֵא ָּתְרַמָאְו ?תאֹּז הַמ ?רֵמֹוא אּוה הָמ םָּת
.םיִדָבֲע תיֵּבִמ ,םִיָרְצִּמִמ יי ּונָאיִצֹוה
3. Tam mah hu omeir? Mah zot? V'amarta eilav.
B'chozek yad hotzi-anu Adonai mimitzrayim mibeit
avadim.
The Simple One asks: "What is all this?" You should
tell him: "It was with a mighty hand that the Lord took
us out of Egypt, out of the house of bondage."
ָךְנִבְל ָּתְדַּגִהְו :רַמֱאֶּנֶׁש ,ֹול חַתְּפ ְּתַא - לֹואְׁשִל ַעֵדֹוי ֹוניֵאֶׁשְו
.םִיָרְצִּמִמ יִתאֵצְּב יִל יי הָׂשָע הֶז רּובֲעַּב ,רֹמאֵל אּוהַה םֹויַּב
4. V'she-eino yodei-a lishol, at p'tach lo. Shene-emar.
V'higadta l'vincha, bayom hahu leimor. Ba-avur zeh
asah Adonai li, b'tzeiti mimitzrayim.
As for the One Who Does Not Know How To Ask, you
should open the discussion for him, as it is written:
"And you shall explain to your child on that day, 'It is
because of what the Lord did for me when I came out
of Egypt." (Exodus 13:8)
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make. The totality of our
identity is to be acknowledged
and celebrated gratefully. Thus
we address each of our own
“inner children” and pay
attention to each question
sympathetically and earnestly.
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The Four Children from the perspective of Gratefulness:
Popular interpretation of the nature of the four children has
established a particular level of priority beginning with the “wise” child as the most
desirable and the “wicked” as the least. The other two, the “simple one” and the “one
who doesnʼt know how to ask” fall into the category of blameless children who
require the assistance of the adults.
Except for the “wicked” one, it appears that each child is
defined according to her/his intellectual capacity.
If we apply the criterion of gratefulness as a spiritual
standard by which to understand the four children, a different set of priorities is
called for, and each of the childrenʼs descriptions demands a new interpretation. The
following represents such a categorization:
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1. CHACHAM-םכח-The WISE ONE: What motivates the wise
child in her approach to the Seder and to life is the need to know the “how” of
everything, to investigate the scientific understanding of everything, to be able to
objectively grasp the meaning of all things before she can be satisfied, even
grateful. Therefore, her question is a demand for proof-”what are the exact
testimonies and principles and decisions connected to Passover without which I can
never master all the necessary requirements.” The wise one takes nothing on faith;
knowledge is the ultimate good in her life.
# The answer of the haggadah is straightforward, an answer that
is comprehensive and structured, leaving nothing to chance. Once the established
rituals are completed according to the organized patterns of Jewish tradition, we do
not engage in any extraneous activity beyond the given parameters of a fixed text.
The Seder experience is quantified and measured ; gratitude is the product of
intellectual certainty and predictability.


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2. RASHA-עשר-The WICKED ONE: This individual sees the
world and the Seder experience through the lens of ingratitude. He asks: What is
this service, which is just so much work, a form of servitude, that you perform it and
somehow find meaning in it? The journry toward freedom, life lived with purpose and
for the sake of others is simply a burden, its demands unfair, thus cynically rejecting
any value to its spiritual dimensions. #
He stands outside of the spiritual orbit of life, and looking in
angrily and critically, declares emphatically:”Leave me alone! Donʼt bother me with
any intimations of lifeʼs giftedness and blessing for which we can be grateful! Life
sucks!”
The RASHA is so cynical preferring to be a critic rather than a
companion to the spiritual enterprise the best one can do as a response is to try and
blunt the sharpness of his assaults, expressing oneʼs disappointment:”How sad, but
had you been present at the original event of the Exodus you would not have
recognized the wonder of the event and would have remained behind,” but never
closing the door to even the slightest gratitude that may seep through the walls of his
anger and fear.
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" 3. THE ONE WHO DOESNʼT KNOW HOW TO ASK -וניאשו
לואשל עדוי:
Like most of us, we recognize the centrality of gratefulness in
the unfolding of the full spiritual life, yet we fail to find the right ways by which to
express such levels of awareness and maintain them. Thus the need for a
conscious discipline and ritual as the Seder which we celebrate tonight.
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# 4 .TAM-םת-The SIMPLE ONE-The model child for the pursuit of
gratefulness is the Tam-the simple one. To be simple in this context is not related to
ignorance, foolishness or stupidity. Rather, simplicity evokes the capacity to
genuinely and sincerely relate to the Seder, to life, to God with the innocence of
profound faith grounded in the ability to experience all of life gratefully and thankfully.
Consider the following enjoining statement in the book of Deuteronomy-”Tamim
teeyeh eem adonai elohehcha”-ךהלא יי םע היהת םימת-You must be wholehearted
with the Lord your God (Chpt.18:13) In other words, the spiritual quest is directed
toward the ability to achieve openheartedness and love, to embrace the totality of life
in the awareness of lifeʼs giftedness and blessing, and thus respond in deed, word
and feeling with an outpouring of gratefulness.
The Tam interestingly simply asks: “MAH ZOT?”-תאז המ-
Whatʼs this? The “zot,” -תאז- this, as pointed out in my introduction, is a direct
exclamation of wonder, an open hearted outpouring of praise upon witnessing the
grandeur, beauty and the miraculous of life.
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Essentially all of us encompass these “four children” within our
own lives. Like the “wise” one, we wish to understand to better grasp the fullness of
life; like the “wicked,” often we are cynical and angry, and find it near impossible to
feel grateful especially when stricken with pain, loss or sorrow.
Who of us can always find the right words by which to properly express our
gratitude? So we feel like the “one who cannot ask” the right question; and all of us
are blessed with the purity of soul that yearns to connect itself to the essential beauty
and blessing of life and live in the embrace of wholeheartedness and simplicity, of a
gratefulness which can bring endless joy, strength and peace.
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In The Beginning - הָּלִחְּתִמ
וָשְׁכַעו .וּניתוֹבֲא וּיָה ה¬ָז ה¡וֹבֲע י+ְבוֹע הָלִּחְתִּמ
ַעֻשׁוֹהי רֶמאֹיּו :רַמֱאֶנֶּשׁ .וֹת¡וֹבֲעַל םוֹקָמַּה וּנָב¬r
רֶבֵעְבּ ,לֵא¬ְשׂי יֵה:ֱא ¸יי רַמָא הֹכּ .םָעָה־לָכּ־לֶא
םָה¬ְבַא יִבֲא ח¬ֶתּ ,םָלוֹעֵמ םֶכיתוֹבֲא וּבְשׁ¸י רָהָנַּה
־תֶא חַקֶּא¸ו :םי¬ֵחֲא םיִה:ֱא וּדְבַעַיּו .רוֹח¸נ יִבֲאו
וֹתוֹא |ֵלוֹא¸ו ,רָהָנַּה רֶבֵעֵמ םָה¬ְבַא־תֶא םֶכיִבֲא
־תֶא וֹל ןֶתֶּא¸ו ,וֹע¬ַז־תֶא הֶבּ¬ַא¸ו .ןַע¸נְכּ ץ¬ֶא־לָכְבּ
ןֵתֶּא¸ו .וָשֵׂע־תֶאו בrֲעי־תֶא קָחְציְל ןֵתֶּא¸ו :קָחְצי
וי¸נָבוּ בrֲעיו .וֹתוֹא תֶשׁ¬ָל ,ריִעֵשׂ רַה־תֶא וָשֵׂעְל
:םי¬ְצִמ וּד¬¸י
Mit'chilah ov'dei avodah zarah hayu avoteinu.
V'achshav keir'vanu hamakom la-avodato. Shene-
emar: Vayomer Y'hoshua el kol ha-am. Koh amar
Adonai Elohei yisra-eil, b'eiver hanahar yash'vu
avoteichem mei-olam, Terach avi avraham va-avi
nachor. Vaya-avdu Elohim acheirim. Va-ekach et
avichem et avraham mei-eiver ha-nahar, va-oleich
oto b'chol eretz k'na-an. Va-arbeh et zaro, va-eten
lo et Yitzchak. Va-etein l'yitzchak et Ya-akov v'et
Eisav. Va-etein l'eisav et har sei-ir, lareshet oto.
V'ya-akov uva-nav yar'du mitzrayim.
At first our forebears worshiped idols, but then the
Omnipresent brought us near to divine service, as
it is written: "Joshua said to all the people: so says
the Lord God of Israel--your fathers have always
lived beyond the Euphrates River, Terah the father
of Abraham and Nahor; they worshipped other
gods. I took your father Abraham from the other
side of the river and led him through all the land of
Canaan. I multiplied his family and gave him Isaac.
To Isaac I gave Jacob and Esau; to Esau I gave
Mount Seir to inherit, however Jacob and
his children went down to Egypt."
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ׁשֹודָּקַהֶׁש .אּוה ְךּורָּב ,לֵאָרְׂשִיְל ֹותָחָטְבַה רֵמֹוׁש ְךּורָּב̈
רַמָאֶּׁש ֹומְּכ תֹוׂשֲעַלּץֵקַה תֶא בַּׁשִח אּוה ְךּורָּב
רֶמאֹּיַו :רַמֱאֶּנֶׁש ,םיִרָתְּבַה ןיֵּב תיִרְבִּב ּוניִבָא םָהָרְבַאְל
,םֶהָל אֹל ץֶרֶאְּב ָךֲעְרַז הֶיְהִי רֵג יִּכ עַדֵּת עֹדָי ,םָרְבַאְְל
יֹוּגַה תֶא םגְו .הנש תֹואֵמ עַּבְרַא םָתֹא ּוּנִעְו םּודָבֲעַו
.לֹודָּג ׁשֻכְרִּב ּואְצֵי ןֵכ יֵרֲחַאְו יִכֹנָא ןָּד ּודֹבֲעַי רֶׁשֲא
Baruch shomeir havtachato l'yisra-eil. Baruch hu.
Shehakadosh Baruch hu chishav et hakeitz, la-
asot k'mah she-amar l'avraham avinu bivrit bein
hab'tarim. Shene-emar: vayomer l'avram yadoa
teida, ki geir yihyeh zaracha, b'eretz lo lahem,
va-avadum v'inu otam arba meiot shanah. V'gam
et hagoy asher ya-avodu dan anochi. V'acharei
chein yeitz'u, birchush gadol.
Praised be He who keeps His promise to Israel;
praised be He. The holy one, blessed be he,
predetermined the time for our final deliverance
in order to fulfill what He had pledged to our
father Abraham in a covenant, as it is written:
"He said to Abram, your descendants will surely
sojourn in a land that is not their own, and they
will be enslaved and afflicted for four hundred
years; however, I will punish the nation that
enslaved them, and afterwards they shall leave
with great wealth."
דַמָע דָבְלִּב דָחֶא אֹּלֶׁש ?ּונָלְו ּוניֵתֹובֲאַל הָדְמָעֶׁש איִהְו
ּוניֵלָע םיִדְמֹוע רֹודָו רֹוּד לָכְּבֶׁש אָּלֶא ,ּונֵתֹוּלַכְל ּוניֵלָע
םָדָּיִמ ּונֵליִּצַמ אּוה ְךּורָּב ׁשֹודָּקַהְו ּונֵתֹולַכְל
V'hi she-am'dah la-avoteinu v'lanu. Shelo echad
bilvad, amad aleinu l'chaloteinu. Ela sheb'chol
dor vador, om'dim aleinu l'chaloteinu, v'hakadosh
Baruch hu matzileinu mi-yadam.
This covenant that remained constant for our
ancestors and for us has saved us against any
who arose to destroy us in every generation, and
throughout history when any stood against us to
annihilate us, the Kadosh Barukh Hu kept saving
us from them.
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Aramee Oved Avi -“My Ancestor Was
A Wandering Aramean”- יִבָא דֵבֹא יִּמ ַר ֲא
(We lower the wine cup and continue with the
recitation of the traditional Midrash or Rabbinic
discussion of the Passover Exodus story as
recorded in the Torah, beginning first with the threat
to Israel from Lavan and then the threat from
Pharaoh.)
Go and Learn
.ּוניִבָא בֹקֲעַיְל תֹוׂשֲעַל יִמַרֲאָה ןָבָל שֵּקִּב הַמ דַמְלּו אֵצ
תֶא רֹוקֲעַל ׁשֵּקִּב ןָבָלְו םיִרָכְּזַה לַע אָּלֶא רַזָג אֹל הֹעְרַּפֶׁש
םָׁש רָגָּיַו הָמְיַרְצִמ דֶרֵיַו ,יִבָא דֵבֹא יִּמַרֲא :רַמֱאֶּנֶׁש ,לֹּכַה
בָרָו םּוצָע ,לֹודָּג יֹוגְל םָׁש יִהְיַו ,טָעְמ יֵתְמִּב
Tzei ul'mad, mah bikeish lavan ha-arami la-asot
l'ya-akov avinu. She-paroh lo gazar ela al
haz'charim, v'lavan bikeish la-akor et hakol, shene-
emar:
Go and learn: Note well that Lavan the Aramean
intended ultimately to kill our ancestor Jacob, after
he trapped him into working for his wives and flocks
for 20 years. Even Pharaoh only intended to kill the
male children, while Lavan intended to annihilate all
of Jacobʼs family, bringing the Jewish People to an
end.
The Torah Story of Slavery and
Redemption

רוּבִּדַּה יִפּ לַע סוּנָא ,הָמי¬ְצִמ ד¬ֵיּו
Vayeired mitzraymah. Anus al pi hadibur.
He went down to Egypt, compelled by divine
decree.
MIDRASH-GRATEFUL
FOR-THE GIFT OF-
EXEGESIS
# Midrash -שרדמ- plays
a central role in the unfolding
of the Passover story.
# What is Midrash-
שרדמ? Derived from the
root,”darosh,”-שרד- meaning
seeking, interpreting, studying,
explicating, when we exercise
our creativity and imagination,
as we encounter a sacred text,
we compose midrash-שרדמ.
When we allow our thinking to
soar to heights of freedom and
poetry, we become Midrash-
makers. When we recognize
the indeterminate richness of
human language, especially
Hebrew-the language of the
Bible, we step into the
refreshing waters of Midrash-
שרדמ.
# Midrash-שרדמ- helps us pay
attention so that we can gain
astonishment and discover the
miracle and wonder of life.
Certain common words or
terms act as focal points
around which basic ideas
revolve, words that act as
signposts guiding us on the
journey of greater
attentiveness to the holy.
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וּניִבָא בrֲעי ד¬¸י א:ֶשׁ דֵמַּלְמ .םָשׁ רָגָיּו
:רַמֱאֶנֶּשׁ ,םָשׁ רוּגָל אָלֶּא ,םי¬ְצִמְבּ ַעrַתְּשִׁהְל
ןיֵא יִכּ ,וּנאָבּ ץ¬ָאָבּ רוּגָל ,הֹע¬ַפּ־לֶא וּרְמאֹיּו
בָע¬ָה דֵבָכ יִכּ ,|י+ָבֲעַל רֶשֲׁא ןאֹצַּל הֶע¬ִמ
:ןשֹגּ ץ¬ֶאְבּ |י+ָבֲע א¸נ־וּבְשׁי ,הָתַּעו .ןַע¸נְכּ ץ¬ֶאְבּ
Vayagor sham. M'lameid shelo yarad ya-akov
avinu l'hishtakei-a b'mitzrayim, ela lagur sham,
shene-emar: vayomru el paroh, lagur ba-aretz
banu, ki ein mireh latzon asher la-a-vadecha, ki
chaveid hara-av b'eretz k'na-an. V'atah, yeish'vu
na avadecha b'eretz goshen.
He sojourned there implies that he didnʼt come to
settle in Egypt - only to dwell temporarily, as it is
written: "They said to Pharaoh: 'We have come
to sojourn in this land because there is no
pasture for your servants' flocks; the famine is
severe in Canaan. For now, though, let your
servants dwell in the land of Goshen.' "
(Deut. 26:5)
וּד¬¸י ,שֶׁפנ םיִעְבִשְׁבּ :רַמֱאֶנֶּשּׁ הָמְכּ .טָעְמ יתְמִבּ
,|יֶה:ֱא ¸יי |ְמָשׂ ,הָתַּעו .הָמי¬ְצִמ |יתֹבֲא
.ב¬ָל םיַמָשַּׁה יֵבְכוֹכְכּ
Bimtei m'at. K'mah shene-emar: b'shivim nefesh,
yar'du avotecha mitzray'mah. V'atah, sam'cha
Adonai elohecha, k'choch'vei hashamayim larov.
Few in number, as it is written: "With seventy
souls your ancestors went down to Egypt, and
now the Lord your God has made you as
numerous as the stars in the sky."
םינָיֻּצְמ לֵא¬ְשׂי וּיָהֶשׁ דֵמַּלְמ .יוֹגְל םָשׁ יִהיו
:םָשׁ
Robert Alter
brilliantly explicated the use in
the Bible of what he has called:
“ leitworter,” thematic key words,
which play a central role in
conveying core concepts to the
reader. (The Art of Biblical Poetry,
Robert Alter)
Furthermore, the
Rabbis recognized the
indispensable function of the
word itself and its association
with its repetition in other
locations of the text as a means
of arriving at sacred exegesis
and understanding. God is
encountered within sacred texts
rather than sacred spaces.
Rabbinic commentators were
called upon to capture the
resonances and nuances
dormant in the canonical texts.
In the response of
the Haggadah to the one who is
unable to articulate a question
about Passover and the
experience of its narration and
celebration, the author quotes a
verse from the Torah, Exodus
13:8:
“You shall tell your children on
that day. It is because of this…
that the Lord did for me when I
left Egypt.” Freely translated, the
reference to “this”-“zeh,”-הז- is
expanded to mean “ for the sake
of “- what the Lord did for me
when I went out of Egypt.” Thus
the pivotal word by which one
can grasp the ability to ask out of
a sense of mystery and wonder
and with a feeling of profound
gratefulness, is the word Zeh”-
הז-“this.” Because of “this” one
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Vay'hi sham l'goy. M'lameid shehayu yisra-eil
m'tzuyanim sham.
There he became a nation means that they
became a distinct people in Egypt.

וּרָפּ ,לֵא¬ְשׂי ינְבוּ :רַמֱאֶנֶּשּׁ הָמְכּ ,םוּצָע לוֹדָגּ
אֵלָמִּתּו ,דֹאְמ דֹאְמִבּ ,וּמְצַעַיּו וּבּ¬ִיּו ,וּצ¬ְשִׁיּו
:ם¸תֹא ץ¬ָאָה
Gadol atzum. K'mah shene-emar: uv'nei yisra-eil,
paru vayishr'tzu, vayirbu vaya - atzmu, bimod
m'od, vatimalei ha-aretz otam.
Great, mighty, as it is written. "The children of
Israel were fruitful and increased greatly; they
multiplied and became mighty, and the land was
full of them."
,|יִתּתנ ה+ָשַּׂה חַמֶצְכּ הָבָב¬ :רַמֱאֶנֶּשּׁ הָמְכּ .ב¬¸ו
,וּנֹכ¸נ םי|ָשׁ :םיי¡ֲע י|ֲעַבּ יִאֹבָתּו ,יִלְדְּגִתּו ,יִבּ¬ִתּו
:ה¸י¬ֶעו ם¬ֵע ְתַּאו ,ַחֵמִּצ |¬ָעְשׂוּ
Varav. K'mah shene-emar: R'vavah k'tzemach ha-
sadeh n'tatich, vatirbi, vatigd'li, vatavo-i ba-adi
adayim. Shadayim nachonu, us'areich tzimei-ach,
v'at eirom v'eryah.
And numerous, as it is written: "I made you as
populous as the plants of the field; you grew up
and wore choice adornments; your breasts were
firm and your hair grew long; yet, you were bare
and naked."
can begin to sense the miracle
of the Exodus.
Obviously, as the
normative reading explains, the
“zeh”-הז-this, refers to the
Exodus from Egypt. Yet, the
word by itself conveys a
vagueness that evokes spiritual
speculation and association to
other references as well. What
are the implications of the “zeh-
הז?” Is it merely a generalized
reference or does it convey a
specificity and depth that helps
us connect to dimensions of
divinity and wonder?
In its broadest
sense, “zeh”-הז- points to a
specific item in a particular
context. As a demonstrative
pronoun, it designates a thing
that is nearer than something
else or something less remote in
thought or idea. At the same
time, to recognize the content or
meaning of “this,” context is all-
important. In examining the
associations of “zeh”-הז (masc.)
or “Zo”,- וז-“Zot”-תאז-(fem.) in
other places in the scriptural
narrative, the term unmistakably
highlights the intimate
experience of wonder and
miracle that is embedded in the
very soul of the Exodus event.
# “The zeh-הז- in Midrashic
code language signifies the
“pointing finger,” the visual,
concrete apprehension of the
object.”( Zornberg, Avivah
Gottlieb, “The Particulars of
Rapture-Reflections on Exodus,”
Doubleday, 2001,p.222-223)
Thus the occurrence of “zeh”-
הז- in the Haggadah is a means
by which to make the
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ה¡ֹבֲע וּניֵלָע וּנְתִּיּו .וּנוּנַּעיו םי¬ְצִמַּה וּנ¸תֹא וּע¬ָיּו
:הָשׁr
Vayarei-u otanu hamitzrim vay'anunu, Vayit'nu
aleinu avodah kashah
The Egyptians treat us badly. They persecuted us
and imposed hard labor on us.”
(Deut. 26:6)
הָבָה:רַמֱאֶנֶּשּׁ הָמְכּ .םי¬ְצִמַּה וּנ¸תֹא וּע¬ָיּו
ה¸נא¬rת־יִכּ ה¸יָהו ,הֶבּ¬י־ןֶפּ .וֹל הָמְכַּחתנ
וּנָבּ־םַחְלנו ,וּניֵאנשׂ־לַע אוּה םַגּ ףַסוֹנו ,הָמָחְלִמ
:ץ¬ָאָה־ןִמ הָלָעו
Vayarei-u otanu hamitzrim. Kʼmah shene-emar:
havah nitchak'mah lo, pen yirbeh, v'hayah ki
tikrenah milchamah, v'nosaf gam hu al soneinu,
v'nilcham banu v'alah min ha-aretz.
And the Egyptians mistreated us as it is written:"Come
let us deal wisely with them, lest they should multiply
and it come to pass that when a war should happen, they
might join our enemies, fight against us and then depart
from us."
,םיִסִּמ י¬ָשׂ ויָלָע וּמיִשָׂיּו :רַמֱאֶנֶּשּׁ הָמְכּ .וּנוּנַּעיו
,הֹע¬ַפְל תוֹנְכְּסִמ י¬ָע ןֶבִיּו :ם¸ת:ְבִסְבּ וֹתֹנַּע ןַעַמְל
סֵסְמַע¬־תֶאו םֹתִפּ־תֶא
: And afflicted us, as it is written: "They set taskmasters
over them in order to oppress them with their burdens;
the people of Israel built Pithom and Raamses as
storecities for Pharaoh."
וּדִבֲעיו :רַמֱאֶנֶּשּׁ הָמְכּ .הָשׁr ה¡ֹבֲע וּניֵלָע וּנְתִּיּו
:|¬ָפְבּ לֵא¬ְשׂי ינְבּ־תֶא םי¬ְצִמ
Vayit'nu aleinu avodah kashah. K'mah shene-
emar: vaya-avidu mitzrayim et b'nei yisra-eil
b'farech.
experience of liberation a more
concrete and visceral on. The
“pointing finger” of zeh -הז- is the
spiritual stratum of gratefulness
which underpins the Exodus
enterprise. The “zeh”-הז- of the
Haggadah points to the here and
now, the immediate, the obvious,
as dimensions of divinity.
Every stage of the
Seder is the articulation and
enactment of many “zehs,” a
series of steps on the journey to
redemption, each step another
“Zeh”-הז- or “Zot”-תאז- each one
inviting us to the awareness of
wonder for which we can only be
grateful. Each “zeh”-הז- or “zot”-
תאז- is an invitation to pay
attention.
# In the unfolding of the
rabbinic Midrash-שרדמ- as a way
of glorifying and praising God for
the deliverance of the Exodus,
the Haggadah provides an
extensive exegesis on selected
passages from the book of
Exodus. The following are some
examples:

“Bʼyad hazakah-zo
hadever”- “With a mighty
hand”-“zo,”-וז- this, refers to the
plague of pestilence.

“ Bʼzroa netuya-zo
haherev”- “And with an
outstretched arm”-“zo,”-וז- this,
refers to the sword.
“Uvʼmorah gadol-
zeh haʼSchechinah” -“And with
great awe”-“zeh,”-הז- this . refers
to the revelation of the
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They imposed hard labor upon us, as it is written:
"They imposed back-breaking labor upon the
people of Israel."
,וּנֵלr־תֶא ¸יי עַמְשִׁיּו ,וּניתֹבֲא יֵה:ֱא ¸יי־לֶא קַעְצִנּו
:וּנֵצֲחַל תֶאו ,וּנֵלָמֲע־תֶאו ,וּנינָע־תֶא א¬ַיּו
Vanitzak el Adonai elohei avoteinu, vayishma
Adonai et koleinu, vayar eton'yeinu, v'et amaleinu,
v'et lachatzeinu.
When we cried out to Adonai, the God of our
ancestors,Adonai heard our voice, saw our
affliction, saw our toil and our oppression.
יִהיו :רַמֱאֶנֶּשּׁ הָמְכּ ,וּניתֹבֲא יֵה:ֱא ¸יי־לֶא קַעְצִנּו
וּחנָאֵיּו ,םי¬ְצִמ |ֶלֶמ תָמָיּו ,םֵהָה םיִבּ¬ָה םיִמָיַּב
ם¸תָעוַשׁ לַעַתּו .וּקָעְזִיּו ה¡ֹבֲעָה־ןִמ לֵא¬ְשׂי־ינְב
:ה¡ֹבֲעַה־ןִמ םיִה:ֱאָה־לֶא
Vanitzak el Adonai elohei avoteinu. K'mah shene-
emar: vay'hi va-yamim harabim ha-heim, va-yamot
melech mitzrayim, va-yei-an'chu v'nei yisra-eil min
ha-avodah vayizaku. Vata-al shavatam el ha-
Elohim min ha-avoda.
We cried to the Lord, the God of our fathers, as it is
written: "It happened in the course of those many
days that the king of Egypt died; the children of
Israel sighed because of their labor and cried; their
cry of servitude reached God."
םיִה:ֱא עַמְשִׁיּו :רַמֱאֶנֶּשּׁ הָמְכּ .וּנֵלr־תֶא ¸יי עַמְשִׁיּו
־תֶא ,וֹתי¬ְבּ־תֶא םיִה:ֱא רֹכְּזִיּו ,ם¸תrֲאנ־תֶא
:בrֲעי תֶאו ,קָחְצי־תֶא ,םָה¬ְבַא
Vayishma Adonai et koleinu,k'mah shene'emar-
Vayishma Elohim et na'akatam vayizkor Elohim et
berito et Avraham,et Yitzchak v'et Yaakov.
Shechinah,-הניכש- the Divine
Presence.

“Uvʼotot”- zeh
hamateh”- “And with
signs”-“zeh”,-הז- this, refers to
the staff.


All the above
indications introduced by the
word “zeh-הז- or “zo”-וז-clearly
highlight the intervention of the
divine in the Exodus process
reinforcing and crystallizing the
religious notion of the
miraculous and amazing in the
experience of liberation. The
Haggadahʼs intention therefore
is to provide a vehicle by which
a sense of wonder can be
evoked and a spiritual
response of grateful praise can
be forthcoming.
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And God heard our voice as it is written-"And God
heard their groaning and He remembered His
covenant with Abraham, Isaac and Jacob."
הָמְכּ .ץ¬ֶא |¬ֶדּ תוּשׁי¬ְפּ וֹז :וּנינָע־תֶא א¬ַיּו
ע|ֵיּו .לֵא¬ְשׂי ינְבּ־תֶא םיִה:ֱא א¬ַיּו :רַמֱאֶנֶּשּׁ
:םיִה:ֱא
Vayar et on'yeinu. Zo p'rishut derech eretz. K'mah
shene-emar: vayar Elohim et b'nei yisra-eil. vayeida
Elohim.
And saw our affliction, that is, the conjugal
separation of husband and wife, as it is written:
"God saw the children of Israel and God knew."
דֹוּלִּיַה ןֵּבַה לָּכ :רַמֱאֶּנֶׁש הָמְּכ .םיִנָּבַה ּולֵא - ּונֵלָמֲע תֶאְו
.ןּוּיַחְּת תַּבַה לָכְו ּוהֻכיִלְׁשַּת הָרֹאְיַה
V'et amaleinu. Eilu ha-banim. Kmah shene-emar:
kol habein hayilod hayʼorah tashlichu-hu, vʼchol-
habat t'chayun.
Our toil refers to the drowning of the sons, as it is
written: "Every son that is born you shall cast into
the river, but you shall let every daughter live"
יתיִא¬־םַגו :רַמֱאֶנֶּשּׁ הָמְכּ .קַחְדַּה הֶז .וּנֵצֲחַל תֶאו
:ם¸תֹא םיִצֲח: םי¬ְצִמ רֶשֲׁא ,ץַחַלַּה־תֶא

V'et lachatzeinu. Zeh had'chak. K'mah shene-emar:
v'gam ra-iti et ha-lachatz, asher mitzrayim
lochatzim otam
On an ordinary
night, our attention is diffuse;
we are tired from a full dayʼs
work, preoccupied with the
everyday challenges of daily
living. We canʼt pay sufficient
attention. On Passover night,
we pause, we pay attention, we
ask, we praise, we tell the story.
We touch the
magic, the remarkable, and we
share “ it” with our children
#
The “it” we tell about
is the “zeh”-הז-referred to
above. The “zeh”-הז-helps us
focus, pay attention, rediscover
the shower of blessing that
enfolds us.

“ In each generation we are
obligated to see ourselves as if
we went out from Egypt.”
Our story is rooted
in pain. A lengthy period of
oppression, harshness, hard
labor, the dissolution of family
togetherness, the drowning of
children, the utter sense of
abandonment and
powerlessness-all sources of
unspeakable pain. The
narrative moves on to ways of
eventual release and
redemption. Israel cries
heavenward-cries of anguish,
cries of confrontation and
protest; what else could they
do? And “God heard their cry
and their voice and saw their
affliction” and was moved to
tears, and to action, and “He
brought us out of Egypt.”

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Our oppression means the pressure used upothem,
as it is written: "I have also seen how the Egyptians
are oppressing them
אָרֹמְבּו ,הָיּוטְנ ַעֹרְזִבּו הָקָזֲח דָיְּב םיַרְצִמִמ יי ּונֵאִצֹוּיַו
.םיִתְפֹמְבּו תֹותֹאְבּו,לֹדָּג
Vayotzi-einu Adonai mimitzrayim, b'yad chazakah,
uvizroa n'tuyah, uv'moragadol uv'otot uv'mof'tim.
"
The Lord brought us out of Egypt with a mighty hand
and outstretched arm, with great awe, miraculous
signs and wonders."
(Deut. 26:8)
־לַע א:ו ,|ָאְלַמ י+י־לַע א: .םי¬ְצִמִּמ ¸יי וּנֵאִצוֹיּו
|וּרָבּ שׁוֹדָקַּה אָלֶּא .ַחיִלָשׁ י+י־לַע א:ו .ף¬ָשׂ י+י
ץ¬ֶאְב יִתּ¬ַבָעו :רַמֱאֶנֶּשׁ .וֹמְצַעְבוּ וֹדוֹבְכִבּ אוּה
ץ¬ֶאְבּ רוֹכְבּ־לָכ יתיֵכִּהו ,הֶזַּה הָליַלַּבּ םי¬ְצִמ
םי¬ְצִמ יֵה:ֱא־לָכְבוּ ,הָמֵהְבּ דַעו ם¡ָאֵמ ,םי¬ְצִמ
:¸יי ינֲא םיִטָפְשׁ הֶשֱׂעֶא
Vayotzi-einu Adonai mimitzrayim. Lo al ydei malach,
v'lo al yʼdei saraf. V'lo al yʼdei shali-ach. Ela
hakadosh Baruch hu bichvodo uv'atzmo. Shene-
emar: v'avarti v'eretz mitzrayim ba-laylah hazeh,
v'hikeiti chol b'chor b'eretz mitzrayim, mei-adam v'ad
b'heimah, uvʼchol elohei mitzrayim e-eseh sh'fatim
ani Adonai.
The Lord brought us out of Egypt not by an angel,
not by a seraph, not by a messenger, but by the holy
one, blessed be He, Himself, as it is written: "I will
pass through the land of Egypt on that night; I will
smite all the firstborn in the land of Egypt from man
unto beast; on all the gods of Egypt I will execute
judgments; I am the Lord." (Deut. 26:8)
a. Grateful for
Tears: It is said that God
creates the healing before the
affliction. One source of relief
as we experience suffering is
our capacity to cry, to weep.
Tears soften our hearts, open
our eyes to the fullness and
goodness of the universe,
make our pain more tolerable,
even instructive.

b.Grateful for
prayer:Prayer is the human
voice to God. Whether in
words or mere sounds, even
silent cries of the heart, it is
our gift of speech in the
Presence of the Source of
Compassion and Love. Prayer
assures us that the universe
cannot be cold and callous;
prayer is the heart beat of a
world suffused with kindness.

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א:ו ינֲא ,הֶזַּה הָליַלַּבּ םי¬ְצִמ־ץ¬ֶאְב יִתּ¬ַבָעו
|ָאְלַמ
V'avarti v'eretz mitzrayim balaylah hazeh, ani v'lo
malach
I will pass through the land of Egypt on that night,
myself and not an angel
.ף¬ָשׂ א:ו ינֲא .םי¬ְצִמ־ץ¬ֶאְבּ רוֹכְבּ לָכ יתיֵכִּהו
V'hikeiti cholb'chor b'eretz mitzrayim. ani v'lo saraf.

I will smite all the firstborn in the land of Egypt,
myself and not a seraph
א:ו ינֲא ,םיִטָפְשׁ הֶשֱׂעֶא םי¬ְצִמ יֵה:ֱא־לָכְבוּ
.ַחיִלָשַּׁה
Uv’chol elohei mitzrayim e-eseh sh'fatim, ani
v'lo hashali-ach.
On all the gods of Egypt I will execute judgments,
myself and not a messenger
:רֵחַא א:ו אוּה ינֲא .¸יי ינֲא
Ani Adonai. Ani hu v'lo acheir.
I am the Lord, I and none other.
¸יי־די הֵנִּה :רַמֱאֶנֶּשּׁ הָמְכּ .רֶבֶדַּה וֹז .הrָזֲח ד¸יְבּ
םי¬ֹמֲחַבּ םיִסוּסַּבּ ,ה+ָשַּׂבּ רֶשֲׁא |נrִמְבּ ,ה¸יוֹה
:דֹאְמ דֵבָכּ רֶבֶדּ ,ןאֹצַּבוּ רrָבַּבּ ,םיִלַּמְגַּבּ
B'yad chazakah. Zo ha-dever. Kʼmah shene-emar:
hineih yad Adonai hoyah, b'mikn'cha asher basadeh,
basusim bachamorim bag'malim, babakar uvatzon,
dever kaveid m'od.
Doing
Gratefulness

Compose your own
Midrash -שרדמ-based on the
passage-“My father was a
wandering Aramean”-consider
your personal ancestry and
how your forebears wandered
and experienced their
homelessness and the
eventual miracle of settling
down, in America, Israel or
elsewhere.
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bmassot b’otot u’vmoftim uv’milchama uv'yad cha
zaka uvizroan'tuyah,uv'moraim g'dolim. K'chol asher
asah lachem Adonai eloheichem b'mitzrayim, l'einecha.
Great awe alludes to the divine revelation, as it is
written: "Has God ever attempted to take unto
Himself, a nation from the midst of another nation
by trials, miraculous signs and wonders, by war
and with a mighty hand and outstretched arm and
by awesome revelations, just as you saw the Lord
your God do for you in Egypt, before your eyes?"
רֶׁשֲא ,ָךְדָיְּב חַּקִּת הֶּזַה הֶּטַּמַה תֶאְו :רַמֱאֶּנֶׁש ֹהָמְּכ ,הֶטַּמַה הֶז - תֹותֹאְבּו
.תֹתֹאָה תֶא ֹוּב הֶׂשֲעַּת
Uv'otot. Zeh hamateh, k'mah shene-emar: v'ete
ehazeh tikach b'yadecha, asher ta-aseh bo et hae.
Miraculous signs reהָליַלַּבּ םי¬ְצִמ־ץ¬ֶאְב יִתּ¬ַבָעו
e, |ָאְלַמ א:ו ינֲאfers to the miracles performed
with the staff of Moses, as it is written: "Take this
staff in your hand, that you may perform the
miraculous signs with it."
Mighty hand refers to the disease among the
cattle, as it is written: "Behold the hand of the Lord
strikes your cattle which are in the field, the
horses, the donkeys, the camels, the herds, and
the flocks--a very severe pestilence."
וֹבּ¬ַחו :רַמֱאֶנֶּשּׁ הָמְכּ .ב¬ֶחַה וֹז .ה¸יוּטנ ַע¬ְזִבוּ
:םיָלָשׁוּרי־לַע ה¸יוּטנ ,וֹד¸יְבּ הָפוּלְשׁ
Uvizroa n'tuyah. Zo ha-cherev. K'mah shene-emar:
v'charbo sh'lufah b'yado, n'tuyah al yʼrushalayim.
Outstretched arm means the sword, as it is written:
"His drawn sword in his hand, outstretched over
Jerusalem."
וֹא :רַמֱאֶנֶּשּׁ הָמְכּ .ה¸ניִכְשׁ יוּלִּגּ הֶז ,לוֹדָגּ א¬וֹמְבוּ
,יוֹגּ ב¬ֶקִּמ יוֹג וֹל תַחrָל אוֹבָל ,םיִה:ֱא הָסּנֲה
הrָזֲח ד¸יְבוּ ,הָמָחְלִמְבוּ םיתְפוֹמְבוּ תֹתֹאְבּ תֹסַּמְבּ
־רֶשֲׁא לֹכְכּ .םיִל+ְגּ םיִא¬וֹמְבוּ ,ה¸יוּטנ ַעוֹרְזִבוּ
:|יניֵעְל ,םי¬ְצִמְבּ םֶכיֵה:ֱא ¸יי םֶכָל הָשָׂע
Uv'mora gadol. Zeh giluy sh'chinah. K'mah shene-
emar: o hanisah Elohim, lavo lakachat lo goy
mikerev goy, b'masot b'otot uv'mof'tim
uv'milchamah, uv'yad chazakah uvizroa n'tuyah,
uv'moraim g'dolim. K'chol asher asah lachem
Adonai eloheichem b'mitzrayim, l'einecha.
Great awe alludes to the divine revelation, as it is
written: "Has God ever attempted to take unto
Himself, a nation from the midst of another nation
by trials, miraculous signs and wonders, by war
and with a mighty hand and outstretched arm and
by awesome revelations, just as you saw the Lord
your God do for you in Egypt, before your eyes?"
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רֶׁשֲא ,ָדָיְּב חּקִּת הֶּזַה הֶּטַּמַה תֶאְו :רַמֱאֶּנֶׁש ֹ הָמְּכ ,הֶטַּמַה הֶז - תותֹאְבו
.תֹתֹאָה תֶא וב הֶׂשֲעַּת
Uv'otot. Zeh hamateh, k'mah shene-emar: v'et hamateh hazeh tikach b'yadecha,
asher ta-aseh bo et ha-otot.
Miraculous signs refers to the miracles performed with the staff of Moses, as it is
written: "Take this staff in your hand, that you may perform the miraculous signs with
it."
ץ¬ָאָבוּ םיַמָשַּׁבּ ,םיתְפוֹמ יִתּת¸נו :רַמֱאֶנֶּשּׁ הָמְכּ .םָדַּה הֶז .םיתְפוֹמְבוּ
uʼvemoftim,zeh hadam,kemah shene-emar: vʼnatati moftim bashamayim uʼva-aretz.
“Wonders”:This refers to the miracle where the waters of Egypt turned into blood as
we see from the verse:” I will show wonders in the heaven and on the earth.”
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ESSER HAMAKOT-THE
TEN AFFLICTIONS-
MEASURED
GRATEFULNESS
The Passover story
contains suffering, violence and
death; the suffering of victims,
and the death of oppressors. it
is understandable to experience
gratefulness when delivered
from the hands of enemies,
especially when those who lose
their lives wish to take ours. It
seems just; it feels as if there is
a moral rightness in the world
when the wicked are punished
and no longer pose a threat to
the innocent.
Yet the Rabbis remind
us that when the Egyptians
were drowning in the Sea of
Reeds and the ministering
angels embarked on singing
Godʼs praises, they were
silenced and God reprimanded
them with these words:
#
“The creations of My
hands are drowning and you
wish to sing praises, to express
thankfulness?” # (Megillah
10b) #
E S E R M A K O T -The Ten
Plagues-תוכַמ רֶשֶע

A. Should We Rejoice For The Plagues?
( There is a custom of removing 16 drops oneʼs cup
of wine, They are (1) the three plagues stated by the
prophet Joel that follow now: “blood, fire and
smoke,” - “ (2) next, the more familiar Ten Plagues”
and (3) then the three terms which comprise the
Rabbinic acronymn for the Ten Plagues).
These are the Plagues that the holy one, blessed be
he, brought upon Egypt.
1.This is the first recitation of three terms.

ןָשָע תורְמיִתְו שֵאָו םָד

Dam Vʼeish Vʼtimʼro ashan
"Blood, and fire and pillars of smoke. . . .”
Before the great and terrible day of the Lord comes,
I will set wonders in the sky and on the earth. . .
blood, fire and pillars of smoke: The sun shall turn to
darkness and the moon into blood.” Joel 3:3
2. Another Way Of Counting “Ten” Plagues
הָיוטְנ ַערְזִבו ,םִיַתְש - הקָזֲח דָיְב :רֵחַא רָבד
- תותֹאְבו ,םִיַתְש - לדָג ארֹמְבו ,םִיַתְש -
םִיַתְש - םיִתְפֹמְבו ,םִיַתְש
Davar acheir. B'yad chazakah sh'tayim. Uvizroa
n'tuyah sh'tayim. Uv'mora gadol sh'tayim.
Uv'otot
sh'tayim. Uv'mof'tim sh'tayim.
Another interpretation of Deuteronomy 26:8 is:
“strong hand” indicates two plagues; “out-stretched
arm” indicates two more plagues; “great awe”
indicates two plagues; “signs” indicates two more
plagues because it is plural; and “wonders” two more
plagues because it is in the plural. This then is a
total of Ten Plagues.
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3. ESER MAKOT / Ten Plagues- רֶשֶע
תוכַמ
( This is the traditional listing and counting of the
Ten Plagues.)

אוה ְורָב שודָקַה איִבֵהֶש תוכַמ רֶשֶע ולֵא
ןֵה ולֵאְו , םירְצִמְב םירְצִמַה לַע

Eilu eser makot sheheivi hakadosh baruch hu al
hamitzrim b'mitzrayim, v'eilu hein:
These are the Plagues that the holy one, blessed
be he, brought upon Egypt:
םיִנִכ " ַעֵדרֵפְצ םָד
" בורָע


" רֶבֶד
"" ןיִחְש

דרָב
"הֶברַא
"" ְֶשח

תרוכְב תַכַמ
,


#
Thus our gratefulness is
restrained as we are instructed
to empty a drop of wine from
our cup when we recite each of
the plagues; our sense of
complete gratefulness is
decreased as is the full
measure of wine in our cups.
We dare not allow our
cups to run over with gladness
and gratitude when life
anywhere is lost or threatened
Doing
Gratefulness.
#
Empathy is the quality
of humanization for which we
are grateful. Share examples of
empathy for those whom we
donʼt like and would prefer that
they not enjoy any of lifeʼs
successes; discuss how difficult
it is to arrive at such a place in
our hearts. Consider how
compassionate we can grow
even for those whom we dislike,
those who have harmed us or
wish our failure.
# Perhaps a silent
“meta,” compassion, meditation,
would be appropriate for a few
minutes in which we silently
wish that those whom we
consider our enemies “be
blessed with happiness, well-
being and peace.”
#
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Dam Blood,
Tzfardeah Frogs,
Kinim Lice,
Arov Beasts,
Dever Cattle Plague,

Shʼhin Boils,

Barad Hail,

Arbeh Locusts,
Hoshekh Darkness,


Makat Bʼkhorot

Slaying of First Born.
The recitation of the
Ten Plagues is a place in our
journey that is especially
troublesome. Perhaps the
following activity, which is
playful in nature, can help us
neutralize the harshness that
often accompanies the unfolding
of freedom. This exercise is
particularly delightful for
children, and helps remove the
sharpness of this segment of
the narrative. Miniature toys and
symbolic objects are used to re-
enact the plagues. Kits
containing these simple items
are readily available. For
example, the plague of
darkness is enacted when a
pair of sun glasses is worn for
several seconds by a younger
member of the group.
Again, a special
source of gratefulness is the
presence of participating
children, their laughter and
pleasure.

#
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.
A Final Way To Count and Recall The Ten Plagues.
םיִנָמִס םֶהָב ןֵתונ הָיָה הדוהְי יִבר
.ב"ַחַאְב ש"דַע ְ"ַצְד
Rabbi Y'hudah hayah notein bahem simanim.
Rabbi Yehuda would assign the plagues three
mnenomic signs:
:
DʼTZ”KH A-Da”SH BʼAH”V
Grateful for Jewish
Sensitivity
Why did Rabbi
Yehudah assign to the plagues
three mnemonic
signs?
, Conventionally, this
device is designed to help us
remember. Perhaps that was
Rabbi Yehudahʼs intention. But
why? Is it so difficult to
remember the ten plagues?
After all, there are other lists of
items or events that could be
associated with a mnemonic
and yet there is none! The Ten
Commandments come to mind,
as an example.
# I believe that it was Rabbi
Yehudahʼs intention to
minimize the harshness and
brutality associated with these
disasters and soften the
psychological affect on the
participant. Again, the
recitation of this mnemonic
resonates with the Midrash-
שרדמ- read above in which
our capacity to praise is
curtailed by the reality of death,
no matter how justified. We are
grateful for our ability to remain
compassionate and not sink
into the violence and the
gloating that often accompany
acts of vengeance, no matter
how objectively justified. The
mnemonic lessens the
elaboration of the plagues and
in someway disguises its
severity.
#
By contrast, the
rabbinic enhancement of the
nature of the plagues seems to
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suggest a glorification of this
violence. In fact , it is the
rabbinic way to heap praise
upon God for His act of
deliverance. Yet, the tendency
toward hyperbole could raise the
prospect of untoward relishing of
this event of destruction and
loss of life?
# Perhaps it was the
rabbisʼ way of recognizing the
limitless source of wonder
embedded in these plagues,
and in perceiving this event
midrashically, gave expression
to their boundless sense of
gratefulness which they felt was
inadequate to the to the
magnitude of the miracle.
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A. There Were 10 Plagues in Egypt and 50 at the
Sea of Reeds
רֵמוא הָתַא ןִיַנִמ :רֵמוא יִליִלְגַה יֵסוי יִבר
לַעְו תוכַמ רֶשֶע םירְצִמְב םירְצִמַה וקָלֶש
הַמ םירְצִמְב ? תוכַמ םיִשִמֲח וקָל םָיַה
:הֹערַפ לֶא םיִמֻטרַחַה ורְמאֹיַו ?רֵמוא אוה
אוה המ םָיַה לַעְו ,אוִה םיִהלֱא עַבְצֶא
רֶשֲא הָלדְגַה דָיַה תֶא לֵארְשִי ארַיַו ?רֵמוא
,יי תֶא םָעָה ואריִיַו , םירְצִמְב יי הָשָע
וקָל הָמַכ .ודְבַע הֶשמְבו ייַב וניִמֲאַיַו
: הָתַעֵמ רומֱא . תוכַמ רֶשֶע ?עַבְצֶאְב
וקָל םָיַה לַעְו תוכַמ רֶשֶע וקָל םירְצִמְב
. תוכַמ םיִשִמֲח
Rabbi Yose the Galilean says: How does one
derive that, after the ten plagues in Egypt, the
Egyptians suffered fifty plagues at the Sea?
Concerning the plagues in Egypt the Torah states
that "the magicians said to Pharaoh, it is the finger
of God." However, at the Sea, the Torah relates
that "Israel saw the great hand which the Lord laid
upon the Egyptians, and the people revered the
Lord and they believed in the Lord and in His
servant Moses." It reasons that if they suffered ten
plagues in Egypt, they must have been made to
suffer fifty plagues at the Sea.
B. There Were 40 Plagues in Egypt and 200 at the
Sea of Reeds
הָכַמו הָכַמ לָכֶש ןִיַנִמ :רֵמוא רֲזֶעיִלֱא יִבר
םירְצִמַה לַע אוה ְורָב שודָקַה איִבֵהֶש
:רַמֱאֶנֶש ?תוכַמ עַברַא לֶש הָתְיָה םִירְצִמְב
,הרָצְו םַעַזָו הרְבֶע ,ופַא ןורֲח םָב חַלַשְי
םַעַזָו ,תַחַא - הרְבֶע .םיִער יֵכֲאְלַמ תַחַלְשִמ
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: הָתַעֵמ רומֱא .עַברַא - םיִער יֵכֲאְלַמ תַחַלְשִמ ,שלָש - הרָצְִו ,םִיַתְש -
. תוכַמ םִיַתאָמ וקָל םָיַה לַעְו תוכַמ םיִעָברַא וקָל םירְצִמְב
Rabbi Eliezer says: How does one derive that every plague that God inflicted upon the
Egyptians in Egypt was equal in intensity to four plagues? It is written: "He sent upon
them his fierce anger, wrath, fury and trouble, a band of evil messengers." Since each
plague was comprised of 1)wrath, 2)fury, 3)trouble and 4)a band of evil messengers,
they must have suffered forty plagues in Egypt and two hundred at the Sea.
C. There were 50 plagues in Egypt and 250
at the Sea of Reeds.
לע אוה ְורָב שודָקַה אִיבֵהש הָכַמו הָכַמ לָכֶש ןִיַנִמ :רֵמוא אֶביקֲע יִבר
,ופַא ןורֲח םָב חַלַשְִי :רַמֱאֶנֶש ? תוכַמ שֵמָח לֶש הָתְיָה םירְצִמְב םירְצִמַה
- הרְבֶע ,,תַחַא -ופַא ןורֲח . םיִער יֵכֲאְלַמ תַחַלְשִמ ,הרַָצְו םַעַזָו הרְבֶע
רומֱא .שֵמָח - םיִער יֵכֲאְלַמ תַחַלְשִמ ,עַברַא - הרָצְו ,שולָש - םַעַזָו ,םִיַתְש
םִיַתאָמו םיִשִמֲח וקָל םָיַה לַעְו תוכַמ םיִשִמֲח וקָל םירְצִמְב : הָתַעֵמ
. תוכַמ
Rabbi Akiva says: How does one derive that every plague that God inflicted upon the
Egyptians in Egypt was equal in intensity to five plagues? It is written: "He sent upon
them his fierce anger, wrath, fury and trouble, a band of evil messengers." Since each
plague was comprised of 1)fierce anger 2)wrath 3)fury 4)trouble and 5) a band of evil
messengers, they must have suffered fifty plagues in Egypt and two hundred and fifty
at the Sea.
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DAYENU-
GRATEFULNESS AT ITS
PEAK.
The heart of the
Seder is the Dayenu-ונייד- ditty.
It is located immediately
following the history and rescue
of Israel and precedes the
pronouncement of the three
primary symbols of the Seder-
Pesach,חספ- Matzah-הצמ- and
Maror- רורמ-which flow into the
words of Hallel,ללה- words of
praise. Dayenu-ונייד- captures
the essence of the Seder
experience, acknowledging the
infinite generosity and
compassion of God in the
Exodus experience which
organically results in our own
pursuit of and commitment to
lives of gratefulness, goodness
and loving-kindness.
The words are
simple and direct, lean and
lyrical, encouraging us to
joyfully partake in a reliving of
the experience of Jewish
gratefulness, a historic
experience that acts as a
paradigm for all of Jewish
history, and for our personal
lives as well. In the words of
another Haggadah- “A Night to
Remember”-the concept of
ʻdayenuʼ can be expressed in
the following, brief prayer:
”Thank you, God, for
overdoing it!”
# To recognize the
abundant nature of each phase
of liberation-to be grateful for
every step and phase of the
process-is to achieve the
DAYENU- וני%יַדּ .
“It Would Have Been Sufcient”
ו
:וּניֵלָע םוֹקָמַּל תוֹבוֹט תוֹלֲעַמ הָמַּכּ
,םי¬ְצִמִּמ וּנָאיִצוֹה וּלִּא
,םיִטָפְשׁ םֶהָב הָשָׂע א:ו
:וּנֵיַּדּ
,םיִטָפְשׁ םֶהָב הָשָׂע וּלִּא
,םֶהיֵה:אֵב הָשָׂע א:ו
:וּנֵיַּדּ
,םֶהיֵה:אֵב הָשָׂע וּלִּא
,םֶהי¬וֹכְבּ־תֶא ג¬ָה א:ו
:וּנֵיַּדּ
,םֶהי¬וֹכְבּ־תֶא ג¬ָה וּלִּא
,ם¸נוֹמָמ־תֶא וּנָל ןת¸נ א:ו
:וּנֵיַּדּ
,ם¸נוֹמָמ־תֶא וּנָל ןת¸נ וּלִּא
,םָיַּה־תֶא וּנָל ע¬r א:ו
:וּנֵיַּדּ
,םָיַּה־תֶא וּנָל ע¬r וּלִּא
הָב¬ָחֶב וֹכוֹתְב וּנ¬יִבֱעֶה א:ו
:וּנֵיַּדּ
,הָב¬ָחֶב וֹכוֹתְב וּנ¬יִבֱעֶה וּלִּא
,וֹכוֹתְבּ וּני¬ָצ עַקִּשׁ א:ו
:וּנֵיַּדּ
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fullness of spiritual maturity
and joy.
# Dayenu-ונייד- is the
liturgical antidote to human
greed. The reiteration of the
multiplicity of reasons for
gratefulness sensitizes our
souls to respond in song
with expressions of praise.
Only after achieving this
level of godly awareness is it
possible to not only proclaim
the meaning of pesach,-
חספ- matzah-הצמ and
maror-רורמ, but to partake in
the consumption of these
items as part of our repast, a
bodily reflection of profound
gratitude for the totality of
the Passover experience.
"

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,וֹכוֹתְבּ וּני¬ָצ עַקִּשׁ וּלִּא
,ה¸נָשׁ םיִעָבּ¬ַא רָבּ|ִמַּבּ וּנֵכּ¬ָצ קֵפִּס א:ו
:וּנֵיַּדּ

,ה¸נָשׁ םיִעָבּ¬ַא רָבּ|ִמַּבּ וּנֵכּ¬ָצ קֵפִּס וּלִּא
,ןָמַּה־תֶא וּנָליִכֱאֶה א:ו
:וּנֵיַּדּ
,ןָמַּה־תֶא וּנָליִכֱאֶה וּלִּא
,תָבַּשַּׁה־תֶא וּנָל ןת¸נ א:ו
:וּנֵיַּדּ
,תָבַּשַּׁה־תֶא וּנָל ןת¸נ וּלִּא
,יניִס רַה ינְפִל וּנָב¬r א:ו
:וּנֵיַּדּ
,יניִס רַה ינְפִל וּנָב¬r וּלִּא
,ה¬וֹתַּה־תֶא וּנָלּ ןת¸נ א:ו
:וּנֵיַּדּ
,ה¬וֹתַּה־תֶא וּנָל ןת¸נ וּלִּא
,לֵא¬ְשׂי ץ¬ֶאְל וּנָסינְכִה א:ו
:וּנֵיַּדּ
,לֵא¬ְשׂי ץ¬ֶאְל וּנָסינְכִה וּלִּא
,ה¬יִחְבַּה תיֵבּ־תֶא וּנָל ה¸נָב א:ו
:וּנֵיַּדּ
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God has bestowed many favors upon us.
Had He brought us out of Egypt, and not executed
judgments against the Egyptians,
It would have been enough--Dayyenu
Had He executed judgments against the Egyptians, and not
their gods, It would have been enough--Dayyenu
Had He executed judgments against their gods and not put
to death their firstborn, It would have been enough--Dayyenu
Had He put to death their firstborn, and not given us their
riches, It would have been enough--Dayyenu
Had He given us their riches, and not split the Sea for us, It
would have been enough--Dayyenu
Had He split the Sea for us, and not led us through it on dry
land, It would have been enough--Dayyenu
Had He led us through it on dry land, and not sunk our foes
in it, It would have been enough--Dayyenu
Had He sunk our foes in it, and not satisfied our needs in the
desert for forty years, It would have been enough--Dayyenu
Had He satisfied our needs in the desert for forty years, and
not fed us the manna, It would have been enough--Dayyenu
Had He fed us the manna, and not given us the Sabbath, It
would have been enough--Dayyenu
Had He given us the Sabbath, and not brought us to Mount
Sinai, It would have been enough--Dayyenu
Had He brought us to Mount Sinai, and not given us the
Torah, It would have been enough--Dayyenu
Had He given us the Torah, and not brought us into Israel, It
would have been enough--Dayyenu
Had He brought us into Israel, and not built the Temple for
us, It would have been enough--Dayyenu
Doing
Gratefulness:
# #
Compose you own
dayenu before Passover
and read with group at the
seder table.
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We sing together.
Ilu hotzi hotzi-anu mimitzrayim, hotzi-anu mimitzrayim
(2) Dayeinu
Had He brought us out of Egypt, It would have been enough--
Dayyenu

Ilu natan natan lanu et hashabat, natan lanu et hashabat (2)
Dayeinu
Had He given us the Sabbath It would have been enough--
Dayyenu
Ilu natan natan lanu natan lanu et hatorah (2) Dayeinu
Had He given us the Torah It would have been enough--
Dayyenu
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A contemporary application of Dayenu:
# 1. LIBERATION: “Had He taken us out of Mitzrayim-םירצמ… Dayenu-ונייד !”
Consider one aspect of freedom that you enjoy now
# 2 .THE NEGATIVE: “Had He carried out judgments against the Egyptians…
Dayenu:-ונייד!”
Think of someone or something you do not like; is there any redeeming quality in the
relationship to that thing, person or experience that can make you grateful for it?
# 3. RESCUE: “Had He divided the sea for us…Dayenu:-ונייד!”
Is there an experience of danger that you or a loved one were rescued from for
which you are grateful?
# 4. SUSTENANCE: “Had He fed us manna…Dayenu-ונייד!”
What is the source of your livelihood and what aspects of it make you particularly
grateful?
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#
5. SABBATH-LEISURE: “Had He given us Shabbat-תבש…Dayenu!”
If you could select one feature of your day-off above all others, what would that be?
# 6. WISDOM: “Had He given us the Torah…Dayenu-ונייד! “
Can you single out one idea, thought or words of wisdom without which your spiritual
life would be incomplete?
# 7. HOLY SPACES: “Had He led us to the Land of Israel,,,Dayenu-ונייד!”
What place do you consider a refuge and sacred in which you encounter the best in
your inner life?
#

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Doing Gratefulness
# Discuss what freedom means to you.
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“THEREFORE WE ARE OBLIGATED TO
" " " " " " " THANK”…
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R A B B A N G A M L I E L - לֵאיִלְמַג ןָבר
הָשלְש רַמָא אלֶש לָכ:רֵמוא הָיָה לֵאיִלְמַג ןָבר
ולֵאְו ,ותָבוח ידְי אָצָי אל ,חַסֶפַב ולֵא םירָבְד
:ןֵה
,חַסֶפ

,הָצַמ

.רורָמו

Rabban Gamli-eil hayah omeir: Kol shelo amar
sh'loshah d'varim eilu bapesach, lo yatza y'dei
chovato, v'eilu hein: Pesach. Matzah, U-maror
Rabban Gamliel would teach that all those who had
not spoken of three words on Passover had not
fulfilled their obligation to tell the story, and these
three words are: Pesah [Paschal Lamb], Matzah and
Maror [Bitter Herb].
A.[Everyoneʼs attention is now drawn to the
shankbone on the Seder Plate, but it is not touched
or raised. ]
תיֵבֶש ןַמְזִב םיִלְכוא וניֵתובֲא ויָהֶש חַסֶפ
םוש לַע ?הָמ םוש לַע ,םָיק הָיָה שָדקִמַה
וניֵתובֲא יֵתָב לַע אוה ְורָב שודָקַה חַסֶָפֶש
אוה חַסֶפ חַבֶז םֶתרַמֲאַו :רַמֱאֶנֶש , םירְצִמְב
םירְצִמְב לֵארְשִי ינְב יֵתָב לַע חַסֶָפ רֶשֲא ,ייַל
דֹקִיַו ?ליִצִה וניֵתָב תֶאְו , םירְצִמ תֶא ופְגָנְב
.ווחַתְשִיַו םָעָה
Pesach she-hayu avoteinu och'lim, bizman shebeit
hamikdash hayah kayam, al shum mah? Al shum
Grateful for the Power
of Speech
Why the need to
recite the words and brief
explanations associated with
the three primary items on the
Passover plate? After all, we
see them clearly sitting
prominently on our tables; we
will taste them and ingest them
into our very bodies. Yet,
Rabbi Gamliel iterates that
without the pronouncement of
words we fail in our
obligations.
Awareness is all
important; every characteristic
of the human being is
summoned into the service of
greatest consciousness.
Through speech and
intellectual recognition, we
further the depth of our
perceptions and make the
Passover experience a more
enduring and meaningful one.
We thank God for
the capacity to use speech to
heighten our awareness and
our humanity.
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she-pasach hakadosh Baruch hu, al batei
avoteinu b'mitzrayim, shene-emar: va-amartem
zevach pesach hu lʼAdonai, asher pasach al
batei v'nei yisra-eil b'mitzrayim, b'nag'po et
mitzrayim v'et bateinu hitzil, vayikod ha-am
vayishtachavu.
The Pesah which our ancestors ate when the
Second Temple stood: what is the reason for it?
They ate the Pesah because the holy one,
Blessed be He “passed over” the houses of our
ancestors in Egypt, as it is written in the Torah:
“And You shall say, ʻIt is the Passover offering for
Adonai, who passed over the houses of the
Israelites saving us in Mitzrayim but struck the
houses of the Egyptians. . . .ʼ”
The plate of Matzah is raised.
לַע ?המ םוש לַע ,םיִלְכוא ונאש וז הָצַמ
וניֵתובֲא לֶש םקֵצְב קיִפְסִה אלֶש םוש
יֵכְלַמ ְֶלֶמ םֶהיֵלֲע הָלְגִנֶש דַע ץיִמֲחַהְל
,םָלָאְגו ,אוה ְורָב שודָקַה ,םיִכָלְמַה
ואיִצוה רֶשֲא קֵצָבַה תֶא ופאֹיַו :רַמֱאֶנֶש
יִכ ,ץֵמָח אל יִכ ,תוצַמ תֹגֻע םירְצִמִמ
םַגְו ,ַהֵמְהַמְתִהְל ולְכָי אלְו םירְצִמִמ ושרֹג
.םֶהָל ושָע אל הדֵצ
Matzah zo she-anu och'lim, al shum mah? Al
shum shelo hispik b'tzeikam shel avoteinu
l'hachamitz, ad sheniglah aleihem melech
malchei ham'lachim, hakadosh Baruch
hu,ug'alam, shene-emar: vayofu et habatzeik,
asher hotzi-u mimitzrayim, ugot matzot, ki lo
chameitz ki gor'shu mimitzrayim, v'lo yach'lu
l'hitmahmeiha, v'gam tzeidah lo asu lahem.
Matzah - what does it symbolize in the Seder?
There was insufficient time for the dough of our


“Not
because of victories
I sing
# # having
none,

But for the
common sunshine,
# # The
breeze,
The largess of the
spring;
Not for victory
#
But for the dayʼs
work done
as well as I was
able;
not for the seat
upon the dais

but at the
common table.”

Charles Reznikoff, Te Deum
#
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ancestors to rise when the holy one, Blessed be He
was revealed to us and redeemed us, as it is written
in the Torah: “And they baked the dough which they
brought forth out o Egypt into matzah - cakes of
unleavened bread - which had not risen, for having
been driven out of Egypt they could not tarry, and
they had mad no provisions for themselves.”
The Maror is raised.
לַע ?המ םוש לַע ,םיִלְכוא ונָאֶש הֶז רורָמ
וניֵתובֲא יֵיַח תֶא םירְצִמַה וררֵמֶש םוש
םהיֵיַח תֶא וררָמְיַו :רַמֱאֶנֶש , םירְצִמְב
הדֹבֲע לָכְבו םיִנֵבְלִבו רֶמֹחְב ,הָשק הדֹבֲעַב
םֶהָב ודְבָע רֶשֲא םָתדֹבֲע לָכ תֶא הדָשַב
.ְרָפְב
Maror zeh she-anu och'lim, al shum mah? al shum
shemeir'ru hamitzrim et chayei avoteinu b'mitzrayim,
shene-emar. Vay'mararu et chayeihem ba-avodah
kashah, b'chomer uvilveinim, uvʼchol avodah
basadeh, eit kol avodatam, asher av'du vahem
b'farech.
Why do we eat Maror? For the reason that the
Egyptians embitter the lives of our ancestors in
Mitzrayim, as the Torah states: “And they embittered
their lives with servitude, with mortar and bricks
without straw, with every form of slavery in the field
and with great torment.”
[The Maror is lowered.]
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BʼKHOL DOR VADOR -“In Every Generation”-
רודָו רוד לָכְב
ומְצַע תֶא תוארִל םדָא בָיַח רודָו רוד לָכְב
ָתדַגִהְו :רַמֱאֶנֶש , םיָרְצִמִמ אֶָצֶָָי אוה ולִאְכ
הָשָע הֶז רובֲעַב ,רֹמאֵל אוהַה םויַב ְָנִבְל
וניֵתובֲא תֶא אל . םירְצִמִמ יִתאֵצְב יִל יי
ףַא אָלֶא ,אוה ְורָב שודָקַה לַאָג דָבְלִב
ונָתואְו :רַמֱאֶנֶש ,םֶהָמִע לַאָג ונָתוא
תֶתָל ,ונָתֹא איִבָה ןַעַמְל , םָשִמ איִצוה
.ונֵתֹבֲאַל עַבָשִנ רֶשֲא ץרָאָה תֶא ונָל
B'chol dor vador chayav adam lirot et atzmo,
k'iluhu yatza mimitzrayim, shene-emar:
v'higadta l'vincha bayom hahu leimor: ba-
avur zeh asah Adonai li, b'tzeiti
mimitzrayim. Lo et avoteinu bilvad, ga-al
hakadosh Baruch hu, ela af otanu ga-al
imahem, shene-emar: v'otanu hotzi misham,
l'ma-an havi otanu, latet lanu et ha-aretz
asher nishba la-avoteinu.
In each generation, every individual should feel
as if he or she had actually been redeemed from
Mitzrayim as it is said:"You shall tell your children
on that day, saying."it is because of what Adonai
did for me when I went free from Mitzrayim.'
"(Exodus 13:8).For the holy One redeemed not
only our ancestors but us as well as it is said:" He
brought us out of there, so that He might bring us to
the land promised to our ancestors.(Deut. 6:23)

“In each
generation we
are obligated to
see ourselves
as if we went
out from
Egypt.”
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Grateful for the Sense of History:
Awareness of the past makes us human .Each one of us is part of
a chain in human existence, a link in the grand unfolding of life and time. We are
part of the a temporal community that stretches back to the beginning of time and
that will extend into the endless future. Each link is important; the struggle for
freedom is an ongoing dynamic, one that is nurtured and strengthened by the
conscious knowledge that we are not alone, but part of a reality beyond ourselves,
one that has evolved without us in the past and will continue to reach beyond our
limited years till the end of time.
#
“Every covenantal time experience is both retrospective,
reconstructing and reliving the bygone, as well as prospective, anticipating the
“about to be.” In retrospect, covenantal man re-experiences the rendezvous with
God in which the covenant as a promise, hope and vision, originated. In prospect,
he beholds the full eschatological realization of this covenant, its promise, hope and
vision.”

Joseph B. Soloveichick,The Lonely Man of Faith, p.46
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היוללה

PRAISE


HALLELUYAH
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HALLEL-"ללה
,לֵלַהְל ,תודוהְל םיִבָיַח ונְחַנֲא ְָכיִפְל
הֵלַעְל ,ְרָבְל ,רֵדַהְל ,םֵמורְל ,רֵאָפְל ,ַחֵבַשְל
תֶא ונָלְו וניֵתובֲאַל הָשָעֶש יִמְל סֵלקְלו
תודְבַעֵמ ונָאיִצוה :ולֵאָה םיִסִנַה לָכ
,בוט םויְל לֶבֵאֵמו ,הָחְמִשְל ןוגָיִמ תורֵחְל
.הָלֻאְגִל דובְעִשִמו ,לודָג רואְל הָלֵפֲאֵמו
.הָיולְלַה :הָשדֲח הריִש ויָנָפְל רַמאֹנְו
Lʼfichach anachnu chayavim l'hodot, l'haleil,
l'shabei-ach, l'fa-eir, l'romeim, l'hadeir, l'vareich,
l'aleih ul'kaleis, l'mi she-asah la-avoteinu v'lanu et
kol hanisim ha-eilu. Hotzi-anu mei-avdut l'cheirut,
mi-yagon l'simchah, umei-eivel l'yom tov, umei-
afeilah l'or gadol, umishibud ligulah. V'nomar
l'fanav shirah chadashah. hal'luyah.
Therefore we are obligated, to thank, sing the
Hallel, praise, glorify, exalt, honor, bless, elevate
and raise our voices for joy to the holy one,
Blessed be He, Who performed all these miracles
for our ancestors and therefore for us!
You brought us from human servitude to freedom,
from sorrow to joy, for a time of mourning to a
festive day, from deep darkness to great light and
from slavery to redemption!
In Your presence we renew our singing as in
ancient days: Hallel-lu-yah
Sing Hallel to God.

HALLEL-GRATEFUL FOR
–THE GIFT OF –PRAISE
# “It is not you alone, or we,
or those others who pray; all
things pray, all things pour forth
their souls. The heavens pray, the
earth prays, every creature and
every living thing prays. In all life
there is longing. Creation itself is
but a longing, a kind of prayer to
the Almighty.”
Yosef Michah
Beredichevsky
#
The Seder repast is
sandwiched between two parts of
the Hallel; grateful praise is the
soul of the narrative and the
Passover experience.
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Psalm 113 reflects
Godʼs concern for the poor
and needy, the childless and
the lowly. As a Source of
Compassion to the powerless
we can only feel grateful for
the gift of this loving reality in
human life.
In the popular
imagination, a god of power is
conceived of as dwelling in
places remote from the
powerless. The more powerful
the god, the more distant and
aloof. Godly closeness
suggests the attenuation of
omnipotence and superiority.
The only relationship to power
is submission and obedience.
# Hallel-ללה- resounds with
the strains of a very different
theology. Godʼs greatness is
defined by His humility: Her
concern for the lowly and the
imperfect. God descends from
the farthest reaches of icy
indifference to the dust under
our feet where the
downtrodden cry out and beg
for some sign of care and
love, for the wresting of the
salvageable from the
wastelands of life. In all things
there is compassion, beauty
and holiness.
#
Psalm 113
יִהְי .יי םֵש תֶא ולְלַה ,יי ידְבַע ולְלַה הָיולְלַה
םֵש
שמֶש חרְזִמִמ .םָלוע דַעְִו הָתַעֵמ ךרֹבְמ יי
,יי םִיוג לָכ לַע םר .יי םֵש לָלֻהְמ ואובְמדַע
יִהיִבְגַמַה וניֵהלֱא ייַכ יִמ .ודובְכ םִיַמָשַה לַע
?ץרָאָבו םִיַמָשַב תוארִל יִליִפְשַמַה ,תֶבָשָל
,ןויְבֶא םירָי תֹפְשַאֵמ ,לָד רָפָעֵמ יִמיקְמ
יִביִשומ .ומַע יֵבידְנ םִע ,םיִבידְנ םִע יִביִשוהְל
םיִנָבַה םֵא ,תִיַבַה תרקֲע
.הָיולְלַה .הָחְמִש
Hal'luyah, hal'lu avdei Adonai, hal'lu et sheim
Adonai. Y'hi sheim Adonai m'vorach, mei-atah v'ad
olam. Mimizrach shemesh ad m'vo-o, m'hulal sheim
Adonai. Ram al kol goyim Adonai, al hashamayim
k'vodo. Mi k'Adonai Eloheinu, hamagbihi lashavet.
Hamashpili lirot, bashamayim uva-aretz. M'kimi mei-
afar dal, mei-ashpot yarim evyon. L'hoshivi im
n'divim, im n'divei amo. Moshivi akeret habayit, eim
habanim s'meichah, hal'luyah.
Praise the Lord! Praise, you servants of the Lord,
praise the name of the Lord. Blessed be the name of
the Lord from this time forth and forever.
From the rising of the sun to its setting, the Lord's
name is to be praised. High above all nations is the
Lord; above the heavens is His glory.Who is like the
Lord our God, who though enthroned on high, looks
down upon heaven and earth? He raises the poor
man out of the dust and lifts the needy one out of the
trash heap, to seat them with nobles, with the nobles
of His people. He turns the barren wife into a happy
mother of children.
Halleluyah!
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PSALM 114
םַעֵמ בקֲעַי תיֵב , םיָרִצמִמ לֵארְשִי תאצב
לֵארְשִי ,ושדקְל הָדוהְי הָתְיָה ,זֵעל
ָ ם יַה . ויָתולְשְמַמ
ודקר םירָהֶה .רוחָאְל בֹסִי ןֵדרַיַה ,סֹנַָיַו הָאר
יִכ םָיַה ְָל הַמ .ןאֹצ יֵנְבִכ - תועַָבְג ,םיִליֵאְכ
- םירָהֶה ,רוחָאְל בֹסִת - ןדרַיַה ,סונָת
יֵנְפְלִמ .ןאֹצ יֵנְבִכ - תועַָבְג ,םיִליֵאְכ ודקרִת
.בקֲעַי ַהולֱא יֵנְפְלִמ ,ץרָא יִלוח ןודָא
ונְיְעַמְל - שיִמָלַח ,םִיָמ םַגֲא רוצַה יִכְפֹהַה
.םִיָמ
B'tzeit yisra-eil mimitzrayim, beit ya-akov mei-am
loeiz. Hay'tah y'hudah l'kod'sho, yisra-eil
mamsh'lotav. Hayam ra-ah vayanos, hayardein
yisov l'achor. Heharim rak'du ch'eilim, g'va-ot
kivnei tzon.Mah l'cha hayam ki tanus, hayardein
tisov l'achor. He-harim tirk'du ch'eilim, g'va-ot
kivnei tzon. Milifnei adon chuli aretz, milifnei eloha
ya-akov. Hahof'chi hatzur agam mayim, chalamish
l'may'no mayim.
When Israel went out of Egypt, When the
household of Jacob left a people with a strange
tongue, Judah became the place from which
Godʼs holiness went forth,
Israel became the seat from which the world
would know of Gods rule. The sea looked and
fled, The Jordan reversed its curse. Mountains
skipped like rams and the hills jumped about like
young lambs.What is happening that you turn
back, O sea,Jordan, why do you reverse your
course? Mountains, why do you skip like rams
And hills why do you jump like lambs?
You are beholding the face of your Creator,
Before God, before the God of Jacob, Turning
rocks into swirling waters and stone into a flowing
spring.
Psalm 114 poetically
infuses Nature with a living reality
of exuberant praise and
gratefulness as it witnesses Godʼs
hand in the process of human
freedom. Nature is no longer
transcendent, passive or
indifferent to human yearning but
rather a joyful audience beholding
the glorious spectacle of divine
unfolding in the emergence of
human striving for harmony and
unity.
#
#
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Grateful for the Poetic Imagination
Science rightly claims that nature is immutable, its laws beyond human control.
Man cannot make rain, bring sunshine out of the skies or change the nature of a rock. Some
human modification is possible, yet nature is stubborn it its regularity.
The realm of religion allows us to perceive nature and the world not merely as
inescapably conditioned by certain laws, unmoved, unresponsive and uncaring whose field of
activity unfolds through processes of birth, growth, decay and death. Rather, religion gives us
metaphor, the poetic construct that opens our heart to Natureʼs wonder and recognizes its domain
as the arena in which God celebrates His creation.
# In real life, mountains do not dance, nor do rivers change their course
or rocks erupt with cascading waters. In the universe of the religious imagination,
however, all of nature pulsates with divine blessing.
Thus the Psalmist asks:
”Mountains, why do you skip like rams,
# # And hills, why do you jump like lambs?”
#
This perception endows life with an expanded sense of wonder, making
possible our witnessing the miracle of natureʼs rejoicing and celebration.
#
Thus, the Hallel, praise from the wells of gratitude
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Doing Gratefulness
# Discuss your feelings about Nature. Is there an experience of a natural
phenomenon that you recall suggesting a similarity of response to that of the
Psalmist?
#
#
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KOS SHEINEE -Second Cup of Wine
רֶשֲא ,םָלועה ְֶלֶמ וניֵהלֱא יי התא ְורָב
, םירְצִמִמ וניֵתובֲא תֶא לַאָגְו ונָלָאְג
.רורָמו הָצַמ וב לָכֱאֶל הֶזַה הָלְיַלַל ונָעיִגִהְו
ונֵעיִגַי וניֵתובֲא יֵהלאֵו וניֵהלֱא יי ןֵכ
ונֵתארקִל םיִאָבַה םירֵחֲא םיִלָגרִלְו םידֲעומְל
םיִשָשְו ָריִע ןַיְנִבְב םיִחֵמְש ,םולָשְל
ןִמו םיִחָבְזַה ןִמ םָש לַכאֹנְו .ֶָתדובֲעַב
ֲָחַבְזִמ ריק לַע םָמָד ַעיִגַי רֶשֲא םיִחָסְפַה
לַעו ונֵתָלֻאְג לַע שדָח ריִש ְָל הדונְו ,ןוצרְל
.לֵארְשִי לַאָג יי הָתַא ְורָב .ונֵשְפַנ תודְפ
Baruch atah Adonai, Eloheinu melech ha-olam,
asher g'alanu v'ga-al et avoteinu mimitzrayim, v'higi-
anu lʼlalaylah hazeh, le-echol bo matzah u-maror.
Kein, Adonai Eloheinu veilohei avoteinu, yagi-einu
l'moadim v'lirgalim acheirim, ha-ba-im likrateinu
l'shalom. S'meichim b'vinyan irecha, v'sasim ba-
avodatecha,v'nochal sham min haz'vachim umin
hap'sachim (On Saturday night substitute: min
hap'sachim umin haz'vachim ), asher yagi-a damam,
al kir mizbachacha l'ratzon, v'nodeh l'cha shir
chadash al g'ulateinu, v'al p'dut nafsheinu. Baruch
atah Adonai, ga-al yisra-eil.

Praised are you, Adonai, our God, sovereign of the
universe, who has redeemed us and our fathers
from Egypt and enabled us to reach this night that
we eat matzo and marror. Lord our God and God of
our fathers, enable us to reach also the forthcoming
holidays and festivals in peace, rejoicing in the
rebuilding of Zion your city, and joyful at your
service. There we shall eat of the offerings and
Passover sacrifices (On Saturday night read: of the
Passover sacrifices and offerings) which will be
acceptably placed upon your altar. We shall sing a
new hymn of praise to you for our redemption and
Grateful for Repetition:
Jewish practice
mandates that once a blessing
over wine is recited, there is no
need to repeat the blessing
later if more wine is drunk. Yet,
at the Seder, we repeat the
blessing over the wine before
each of the four cups. The
Seder seems to highlight the
importance of repetition as a
means for deepening the
experience of freedom and
liberation.
# Repetition however
can cause the stifling of
freshness and renewal. How
do we utilize the repetitive
process to heighten and
deepen our experience?
# When we invest each
level of repetition with an inner
awareness of our souls and
hearts, the act of repetition
contains an element of the new
and unexpected. Like a gem
that requires polishing to
liberate its fullest radiance, so
too does the soul, the jewel of
manʼs humanity, require
repeated refinement in words
and ritual to open its receptivity
to the luminous reality of Godʼs
indwelling Presence in the
Universe.
#

#

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Judaism is an
ongoing, repetitive discipline
that defines and refines our
inner capacity for greater
godliness.

for our liberation. Praised are you, Adonai, who has
redeemed Israel.
ירְפ ארוב םָלועָה ְֶלֶמ וניֵהלֱא יי הָתַא ְורָב
.ןֶפָגַה
Baruch atah Adonai, Eloheinu melech ha-
olam," borei p'ri hagafen.
Praised are you, Adonai, our God, sovereign of the
universe, who has created the fruit of the vine.
.
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VI. RAHTZAH -Lave / Washing:ץַחר
( The hands are ritually washed before the meal, as
is required at any meal; it is performed similar to the
previous hand-washing. Now, though, all wash with
the usual benediction as the hands are dried. We
wash because (1) we are a “kingdom of priests” and
whenever we wash before eating, we are reminded
of that special role, and (2) the ritual washing recalls
the priestly eating of their tithes in purity. It is
customary not to speak - but you can hum quietly -
until all are ready to recite MOTZEE-MATZAH.)
רֶשֲא ,םָלועָה ְֶלֶמ וניֵהלֱא יי הָתַא ְורָב̈
.םִידָי תַליִטְנ לַע ונָוִצְו ויָתוְצִמְב ונָשדק
Baruch atah Adonai Eloheinu melech ha-olam,
asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat
yadayim.
Praised are you, Adonai, our God, sovereign of the
universe, who has taught us the way of holiness
through commandments, commanding us to wash
our hands.
RACHTZAH-GRATEFUL
FOR –THE GIFT OF-
FULLER TRUST
We have told the
story. Responses reflecting
diversity among us have been
shared. We are not alone in our
thoughts and feelings. The
story has softened our hearts,
has penetrated the hardness of
our fears and artificial
defenses, and pierced open
the stoniness of our suspicion
and distrust.
Our children have
asked the questions and we
have tried to answer them,
honestly and openly. Children
recognize insincerity
instantaneously; we dare not
deceive them with
disconnected intellectualization
or abstract pontification. We
thus extend the depth of our
feeling and memory with them,
inviting them to step into our
stories in the hope that they will
be lovingly nurtured through
our personal and intimate
revelations of who we were
and who we try to be. After all,
the story is told around a family
table; its listeners are loved
ones; its conveyers are
sources of care and concern.
We let go of barriers of
distance and detachment,
embracing one another's words
and gestures hungrily and
gratefully.
# Now we feel more trusting;
sharing strengthens bonds of
togetherness-it is time for
"rachtzah"-הצחר-fuller trusting,
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tangibly executed by the
washing of the hands with the
pronouncement of a blessing,
expressing our trust in and
gratitude to, God.
The water refreshes and
cleanses our spirit of the dross
of feeling apart, isolated, even
alone; we are family again, our
ties reinforced by a common
story of reaching for
redemption.
# We ready ourselves
for the meal, for the partaking
in a scrumptiously sacred
meal; but first a reminder of the
paradoxes of life and how to
embrace them with the wisdom
of the heart.
Doing Gratefulness
With a cup or washing
bowl, pour water over your
hands allowing the flow to
register the feeling of
coolness. Pay attention to
how the water cleanses and
refreshes your hands.
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VII - VIII. MOTZEE - MATZAH - ,איִצומ
הָצַמ
( The usual beracha over bread, the motzee - is
recited.However, before eating the matzah, a
second beracha, thanking God for the requirement
to eat matzah, is recited.)
םֶחֶל איִצוֹמַּה ,םָלוֹעָה |ֶלֶמ וּניֵה:ֱא ,¸יי הָתַּא |וּרְָבּ
ץ¬ָאָה ןִמ
Baruch atah Adonai, Eloheinu melech ha-olam,
hamotzi lechem min ha-aretz.
Praised are you, Adonai, our God, sovereign of the
universe, who provides sustenance from the earth.
( We do not yet eat the matzah. Instead,
immediately after the Motzee, we now put the
bottom matzah back in its place and continue,
reciting the matzah beracha holding the top and
middle matzah.)
רֶשֲא ,םָלועָה ְֶלֶמ וניֵהלֱא יי הָתַא ְורָב
הָצַמ תַליִכֲא לַע ונָוִצְו ויָתוְצִמְב ונָשְדק
Baruch atah Adonai, Eloheinu melech haolam,
asher kid'shanu b'mitzvotav v'tzivanu al achilat
matzah.
Praised are you, Adonai, our God, sovereign of the
universe, who has taught us the way of holiness
through commandments, commanding us to eat
matzah.
( We now break up the top and middle matzot into
pieces and distribute them for all to eat a portion
while reclining.)
MOTZI-MATZAH:
GRATEFUL FOR-THE
GIFT OF-HOLINESS
(“WHOLINESS”)
# The wholeness of the
Matzah,-הצמ- restored to its
original intactness, reminds us
of the inseparability of life's
polarities, how attached we are
to life's ambivalences and
ambiguities. Perhaps that is
why Hillel suggested the
practice of "Korech," -ךרוכ-
making a "sandwich," as the
next step along our spiritual
journey of redemption.
# The salient substance and
symbol of Passover is Matzah-
הצמ- unleavened bread. One
of the several names of the
Passover celebration is the
Festival of Unleavened
Bread-"Hag Ha 'Matzot”-גח
תוצמה- Of all the multitudes of
legal minutiae surrounding the
observance of Passover, no
other item but Matzah -הצמ-
and its counterpart, Hametz-
ץמח- occupies so much
attention and "halachik," legal
consideration.
Matzah-הצמ- is
moored to life's ambivalences.
Its two ingredients, water and
flour, simple and unadulterated
by spices or seasonings,
hearken back to the two
primordial opposites of dry land
and water. Mingled in chaotic
formlessness, dry land and
water are separated, pulled
apart by divine words.     
On Passover, mixed together
once more, they are forged into
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# On the one hand,
Matzah-הצמ- represents the
bread of affliction, the food of
slavery, simple, primitive,
prepared and eaten quickly,
without the luxury of leisure
and comfort. It is the food of
flitting impatience, eaten on
the run while hurried and
harassed. Conversely, matzah-
הצמ- is eaten on the night of
redemption, while reclining,
bearing the taste of Mannah, -
ןמ-of the bread from Heaven.
# As we chew on its
hardened crust we become
aware of life's polarities and
contradictions, darkness and
light, sadness and joy, good
and evil, love and hate,
affection and anger, life and
death. As "lechem oni"- םחל
ינע- the food of response and
story-telling, we begin to gain
an insight into the unity of all
things, recognizing that at the
core of all reality is a harmony
and interconnected integration
enfolding everything in an
embrace of compassion and
love. # Matzah-הצמ- makes
for the unfolding of spiritual
maturity, enabling us to hold
these contradictions of life in
our heart, and understand life's
ambiguities and crosscurrents,
its many levels of inherent
conflict. The heart's
graciousness endows us with
the gift of grasping the whole,
the outrageousness and the
beauty, under a canopy of
grateful compassion.
#
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The blessing over bread-the staple of life-is the "Hamotzi"- איצומה-"Who brings
forth bread from the earth. "
Implied in this blessing is the emerging awareness that "Lechem"--םחל-bread-the
very sustenance of life, is extracted from the earth. In other words, the spark of God, that which
engenders life, is inherent in the physical and material fabric of existence, in the earthiness of life
itself.
# The dichotomy of heaven and earth as loci of God's presence is artificial and
misleading. "The earth is replete with God's glory"-God is everywhere, not only in the farthest
reaches of heaven. The entire cosmos is suffused with God's reality.
# When we recite the blessing -"Hamotzi"-איצומה-we extract the godliness that is contained
in the earthiness of our experience. The Hebrew word for bringing forth-Hamotzi-is closely related
to the Hebrew word for finding, for discovering , "matzoh"-אצמ. As we acknowledge in formal
words the hand of God in the provision of food, we rediscover His presence in the depths of our
earthly existence.
On Passover, we recite this blessing over Matzah-,הצמ- the "bread of affliction, of
impoverishment and servitude." Passover allows us to perceive with our hearts ,through story
telling and tangible tastes of ritual foods, the nearness of the divine in contexts of struggle and
hardship. While our outward awareness is blinded to God's presence because of suffering and
want, reciting a blessing reminds us deeply of the hidden ness of God that will eventually re-
emerge into fuller view. We wash our hands first-Rachtzah- הצחר-and with complete trust we are
able to speak the words of blessing that allow us to recognize and rediscover the elusive reality of
God's presence everywhere and anywhere.
Doing Gratefulness
# Slowly bite into the matzah-הצמ. Chew it carefully as you feel the the crunchiness in your
mouth. Consider the taste-its blandness, its simplicity. As you swallow it, be attentive to the feel of
its digestion.
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MAROR- GRATEFUL
FOR- THE GIFT OF –
BITTERNESS ?
Maror,רורמ- the bitter
herbs, are never eaten without
the sweet condiment known as
"Haroset," a mixture of sweet
fruits, spices, nuts and wine.
We all experience bitterness in
our lives. How do we deal with
those moments of misery, those
times of tragedy and trial?
Passover, the Seder, suggest
that the discernment of
sweetness amid adversity can
be derived from this practice of
mingling "maror" -רורמ-with -
תסורח-"haroset." The
bitterness of life becomes
bearable only if somehow we
discover a morsel of meaning
and depth in this suffering. God
never imposes a challenge we
cannot withstand, we cannot
bear.
# How do we cope with
bitterness? However difficult
and demanding it may be, we
somehow find the strength to
recite a blessing, as we do
before partaking of the "maror"-
רורמ.
Our Rabbis indicate that
in the same way we recite
God's praises when life is
sweet, likewise do we bless
God when life's shadows cross
our paths. To praise God at
moments of challenge like
death and loss is to transcend
the immediate and touch the
eternal. Is this not the reason
for reciting Kaddish, the prayer
said by the mourner after the
loss of a loved one? Kaddish
IX.MAROR-רורָמ

רֶשֲא ,םָלועָה ְֶלֶמ וניֵהלֱא יי הָתַא ְורָב
ונָשְדק
רורָמ תַליִכֲא לַע ונָוִצְו ויָתוְצִמְב
Baruch atah Adonai Eloheinu melech ha-olam,
asher kid'shanu b'mitzvotav v'tzivanu al achilat
maror.
Praised are you, Adonai, our God, sovereign of the
universe, who has taught us the way of holiness
through commandments, commanding us to eat the
bitter herb.
[ Small pieces of horse-radish are dipped into the
haroset ]
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says nothing of death; it is a prayer of praise. Saying these words-"Magnified and Sanctified be
Thy Great Name..." stretches our souls to savor the sweetness of grateful acceptance of life's
mystery and totality.
#
As we chew on the harshness of "maror, "-רורמ- its bitterness is mitigated, is softened
to the point of coming to terms with its severity and being able to swallow the sting of its pain.
# Doing Gratefulness
As you bite into the bitter herbs, try to stay with the bitter and harsh taste-pay
attention to the biting flavor, to the desire to swallow quickly to rid yourself of the bitterness. Notice
the feeling as you mindfully focus awareness on the sensation in your mouth.
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X. KOREKH / Hillel Sandwich - ְרוכ
( In ancient times, Hillel ate the three symbolic foods
(lamb, matzah and bitter herbs) folded together so
that each mouthful contained all three.)
ןַמְזִב לֵלִה הָשָע ןֵכ .לֵלִהְכ שָדקִמְל רֶכֵז
הָיָה :םיָיק הָיָה שָדקִמַה תיֵבש
הַמ םיֵיקְל ,דַחַיְב לֵכואְו רורָמו הָצַמ ְרוכ
.והֻלְכאֹי םיררְמו תוצַמ לַע :רַמֱאֶנֶש
Zeicher l'mikdash k'hileil. Kein asah hileil bizman
shebeit hamikdash hayah kayam. Hayah koreich
pesach, matzah, u-maror v'ocheil b'yachad.
L'kayeim mah shene-emar. “Al matzot um'rorim
yochlu-hu.”
This way of eating matzah, maror and haroset
reminds us of how Hillel would do so when the
Second Temple still existed, making a sandwich of
the Pashal lamb, matzah and maror, fulfilling the
Torah injunction: “with matzot and maror they shall
eat the Paschal lamb.”
GRATEFUL FOR-THE
GIFT OF - UNITY IN
DIVERSITY
# When the Temple
stood in Jerusalem, it was
Hillel's custom to combine the
Matzah-הצמ- and Maror -רורמ-
and eat them together. Today
we place Maror between two
pieces of Matzah forming a
sandwich and eating it.
"Korech"-ךרוכ-means to bind,
to wrap, and to enfold. No new
substances are added to our
celebration. Rather, the
primary items-Matzah-הצמ-
and Maror-רורמ , the Paschal
Offering as well when the
Temple stood, were eaten as a
unified substance and not as
separate and individual items.
# It is the act of binding
together, of enfolding, that
gives this ritual step a unique
spiritual significance.
# The sandwich
transcends plurality and
difference. Multiplicity and
individuality are preserved. The
Maror does not lose its taste; it
is only connected to a different
enfolding and embracing
substance that points to the
"divine manifestation" of Unity
and harmony.
# The Breslav
Haggadah puts it best: “In this
world we experience plurality.
The oneness of all things, the
Unity of God as it is manifested
in Creation, is hidden. We find
it difficult to comprehend how
from the One comes the
many...Hillel realized that all
things are One. (The schools
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of Hillel and Shammai disagreed
on a wide range of issues, but
there was great accord and
mutual respect between them.)
# It is the Holy Temple
which symbolizes the great
harmony in Creation, the
elevation of all things to their
Source.... With the Holy Temple,
we experience the unity of
humanity, the oneness of
adversity and contentment."
# Unity is not equivalent to
sameness. Judaism proclaims
the legitimacy and necessity of
diversity and individuality under
an all-embracing canopy of unity
and commonality. Sharing does
not mean relinquishing the
singularity of one's identity, one's
ideas or levels of understanding.
We were all created in the image
of God yet no two individuals are
identical. The Mishnah points out
this phenomenon as an
expression of God's omnipotence
and insuperable creativity.
“Therefore but a single man was
created in the world to proclaim
the greatness of the Holy One,
blessed be He; for man stamps
many coins with one seal and
they are all like one another; but
the King of Kings has stamped
every human with the seal of the
first human yet not one is like his
fellows.” (Sanhedrin, Chpt.4,
Mishnah 5)
# The Matzah,-הצמ- symbol of
freedom in its sandwich form,
suggests the capacity of the
human heart to gain freedom as it
enfolds the bitterness of life in its
loving embrace of life's fullness
and totality, especially the
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#
#
suffering and pain. "Korech-
ךרוכ-" reminds us that
avoidance is not the way of
freedom; compassionate
embrace, is.
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SHULCHAN ORECH-
GRATEFUL FOR –THE
GIFT OF-FOOD
What is so special about
this step? After all, until now we
have encountered a variety of
foods, from greens to bitter herbs
and matzah- the sharpness of our
hunger has been blunted. Yet, the
ready and full availability of food
has not been arrived at until this
moment- "Shulchan Orech"-ןחלש
ךרוע-a prepared table, a table
laden with food awaiting our
consumption. Food takes on an
immediacy, and we are called
upon to heighten our grateful
awareness for this repast.
We have been patient.
We can afford to wait if there is
certainty that the table will be set
with provisions needed for our
basic survival. For ourselves, we
trust in God; we open our hearts
to that which is beyond time. For
others, however, we are enjoined
to open our hearts with kindness
and compassion, to share a full
table with one whose table is
bare. Gratefulness is complete
only when it unfolds into acts of
compassion.
# Now our God has set a
table-laden with blessings-in sight
of our "enemies," our fears of the
future.
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Any moment, preparing this meal
could be gas thirty- thousand
feet in the air soon
# to fall out poisonous on leaf,
frond and fur. Everything
# in sight would cease.
# And still we cook,
# putting a thousand cherished
dreams on the table, to nourish
# and reassure those close and dear.
(Edward Espe Brown, The Tassajara Recipe
Book)
We eat, "our cup runneth over," grateful for
our appetites and for the gift of God's gracious
Hand. "You open Your hand, and satisfy every
living thing."
101
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Doing Gratefulness
With each type of food, allow the food to remain in your mouth and slowly
chew and be attentive to the texture, taste and feeling on your palate. Bring your full
attention to the experience of eating and drinking.
Gratefully extend thanks to those involved in the preparation of the meal
and the Seder.
102
ZAFUN-GratefulGRAE
FOR –THE GIFT OF -
DISCOVERy
# So much of our
lives is hidden. We conceal
things from others, even
from ourselves often
because of shame or fear.
We feel that a good part of
who we are is unworthy of
disclosure, preferring to let
that part remain buried
deep within us. So
preoccupied are we in
hiding from view who we
are, we fail to feel free. Our
spiritual and psychological
energy is invested in
hiding, in concealing
ourselves from others, in
making sure that nothing of
our true identities that we
may consider unacceptable
slips out of our private and
insular grasp.
# Many are
reluctant to feel grateful for
who they are and share
that with others for fear that
such exposure would
suggest hubris or a
vulnerability to the envy or
ill-will of others. Jewish
culture is not without its
share of ancient
superstitions, one of which
is the fear of the
If one of the children has “stolen” it, or if the adults have
hidden the Afikoman- ןמוקיפא-when it is first put aside
and let the children look for it during the meal to win a
prize, it is now time to redeem the Afikoman-Then,
each person eats a portion of the Afikoman-.ןמוקיפא.
After one eats the Afikoman,-ןמוקיפא- we avoid eating
anything further or drinking anything but for the two
remaining mandatory ritual cups of wine, one for the
Grace after meals and one for Hallel-ללה.
Afikoman -ןמוקיפא- is a Greek word connoting the
dessert – dates, parched corn, nuts, sweet fruits, etc.
The Seder meal in the time of the Temple was
concluded with a taste of the Paschal lamb that had
been offered in the Temple, after which nothing further
was eaten.
The suggestion has been made that the word
afikoman-ןמוקיפא-is akin to a Greek word meaning
“entertainment” which concluded the Greco-Roman
festive meal. Whether dinner music,” “dessert,” or “the
practice of going from house to house after dinner,” the
Sages of the Talmud prohibited any practices which
might detract from the attention that must be paid to the
symbol of Passover, the Paschal sacrifice.
XII. TZAFUN/AFIKOMAN / Dessert -
ןופָצ
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“evil eye,” the ayin hara-,ערה ןיע -especially in situations of well being and
good fortune.
Zafun,-ןופצ-that which is hdden,ie. the Matzah,-הצמ- is now searched for
and brought out in full view of the participants and shared by all. It is customary to
have children either hide or search for the Afikomen,ןמוקיפא- the hidden piece of
Matzah.
# What is the meaning of the word "Afikoman"-ןמוקיפא? The normative
understanding is related to the concept of eating a dessert or refreshments following
the meal. Jewish law instructs us not to eat any dessert following the consumption
of the Paschal lamb, or in our day, the final piece of Matzah-הצמ-the Afikoman-
ןמוקיפא.
# A more homiletic interpretation touches upon the idea of revealing the hidden in
our souls. The word can be divided into two parts-"Afiko"-וקיפא-and "Man."-ןמ. The
first word is translated as 'bring out or bring forth' and the second word suggests a
word found in the Torah uttered in bewilderment by the Israelites when they
witnessed the "Manna" fall from heaven and exclaimed-"Man huh?"-אוה ןמ? What
is it? That is, the word "Man"-ןמ -denotes the unknown, the unexplainable, perhaps
the mysterious.
# Thus returning to our current attempt to understand the term-"Afiko-man, "--וקיפא
ןמ, does it not suggest that at this point in the Seder we are called upon to reveal
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the hidden, the unknown, and the mysterious in our lives? Are we not bidden to
bring out and bring forth our authentic selves, without the trappings of super
sophistication and the layers of grown up convention superimposed upon our fragile
and tender souls? How do we accomplish this personal revelation?
As children figure so prominently in the act of discovering the hidden
matzah-הצמ, does this not intimate an insistence that we return to the child within
us, to that dimension of dormant innocence and trust, awaiting an awakening in the
midst of the caution and censorship so characteristic of adult, cerebral life? Is this
not the perfect moment during which to throw bias, discrimination, analysis,
intellectualization to the winds and instead bask in the carefree warmth of the
Seder's safety and security? After all, we are surrounded by loved ones, we feel
God's protecting care hover above us. It is "leil shimurim"- םירומש ליל-the night of
being protected, watched over, and cared for. No harm can befall us; we need not
raise up false defenses against imaginary fears. We are free to be who we are, and
this freedom gives us the inner strength to be ourselves-"For You are our refuge and
our fortress!"
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#
Doing Gratefulness
If there are children among the Seder guests, be mindful of their joy and
how precious it is to be with them. If only adults are present, allow “the child” within
you take pleasure in hiding the “afikomen”-ןמוקיפא- in searching for it, in bartering
for its return. Feel the excitement of children as they make their own discoveries.
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XIII. BAREKH / Birkat HaMazone - ְרָב
( Fill the cup before the Birkat HaMazone / grace. The
following is is the traditional, complete “Grace After
Meals,” including, of course, thankfulness for the
Passover holiday.)
BARECH-GRATEFUL
FOR-THE GIFT OF-
BLESSING AND
THANKING
# Most religious traditions
require a blessing before we
eat; Judaism adds the
obligation of blessing after we
eat. This prescription is based
on a Biblical passage from the
book of Deuteronomy: ” When
you have eaten your fill, give
thanks to the Lord your God."
More literally the phrase is
translated as: ” You shall eat,
be satisfied and bless your
God."תכרבו תעבשו תלכאו.
(Deut.8:10)
# It is a commonplace
that once we have eaten and
feel satiated, the desire to
think of the source of our
satisfaction becomes
somewhat attenuated. When
the belly is full, our souls seem
to slumber. For this reason,
our tradition enjoins us to
awaken our souls "to give
them an opportunity to
express their yearnings, their
cravings for God."(Breslov
Haggadah)
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Psalm 126
וניִיָה ןויִצ תַביִש תֶא יי בושְב :תולֲעַמַה ריִש
.הָנר ונֵנושְלו וניִפ קוחְש אֵלָמִי זָא .םיִמְלֹחְכ
םִע תושֲעַל יי ליִדְגִה :םִיוגַב ורְמאֹי זָא
.םיִחֵמְש וניִיָה ,ונָמִע תושֲעַל יי ליִדְגִה.הֶלֵא
.בֶגֶנַב םיקיִפֲאַכ ונֵתיִבְש תֶא יי הָבוש
ְֵלֵי ְולָה .ורֹצקִי הָנרְב ,הָעְמדְב םיִערֹזַה
אֵשֹנ הָנרְב אֹבָי אֹב ,ערָזַה ְֶשֶמ אֵשֹנ הֹכָבו
.ויָתֹמֻלֲא
Shir ha-maʼalot bʼshuv Adonai et sheevat Tziyon
hayinu keholmim. As yʼmalel sehok pinu ulʼshonenu
rina. As yomru vagoyim higdil Adonai la-asot im eileh,
higdil Adonai la-asot imanu hayinu semeihim. Shuva
Adonai et sheviteinu ka-afikim baNegev. Hazorim
bedimah berinah yiktzoru. Halokh yelekh uvakho,
nosei meshekh hazarah, bo yavo vʼrinah nosei
alumatav.
A Song of Ascents. When the Lord returned us from
exile back to Zion, it was as though we were
dreaming. We laughed in joy and sang happy songs.
It was said around the world: "The Lord has done
great things for them." The Lord did great things for
us, and we rejoiced. God, restore our captives. We
shall be like streams in the Negev. Those who sow in
tears shall ultimately reap in joy. Though the farmer
bears the measure of seed to the field in sadness, he
shall come home with joy, bearing his sheaves.
# Perhaps the Biblical
reference to "You shall be
satisfied" points to the feeling
of gratefulness as a prologue
to blessing. When we feel
grateful i.e. satiated, fulfilled,
we are then spiritually inclined
to acknowledge the ultimate
source of this feeling of well-
being, and to bless God.
# At this point in the
Seder, we have engaged in
many steps on our journey
toward spiritual freedom. We
have recited the story,
completed the rituals, and
eaten to satiety a festive
repast. All that is left to do is to
respond to God out of a deep
feeling of gratitude.
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Leader:ְרָבְנ ,יֵַתובַר
Rabotai nʼvarekh.
Friends, let us say grace.
Everyone:םָלוע דַעְו הָתַעֵמ ְרֹבְמ יי םֵש יִהְי.
Yʼhi sheim Adonai mʼvorakh mei-ata vʼad olam.
Praised be the name of the Lord now and forever.
Leader: ולֶשִמ ונְלכָאֶש [וניֵהלֱא] ְרָבְנ ,יַתוברְו ןָנָברְו ןָנרְמ תושרִב
*included when there is a minayn present
Leader: Birshut maran vʼraban vʼrabotai nʼvareikh ( Eloheinu* ) she-akhalnu mee-
shelo.
With your permission, let us now bless ( *our ) God whose food we have eaten. .
*included when there is a minayn presen
Everyone: וניִיַָח ובוטְבו ולֶשִמ ונְלַכָאֶש [וניֵהלֱא] ְורָב
Barukh( Eloheinu ) she-akhalnu mee-shelo uvʼtuvo hayeenu. *included when there is
a minayn presen
Blessed be (our God) whose food we have eaten and through whose goodness we
live.

Leader: וניִיַָח ובוטְבו ולֶשִמ ונְלַכָאֶש [וניֵהלֱא] ְורָב
Barukh (Eloheinu) she-akhalnu mee-shelo uvʼtuvo hayeenu.
*included when there is a minyan present
Blessed be (our God) whose food we have eaten and through whose goodness we
live.
Everyone: ומְש ְורָבו אוה ְורָב
Barukh hu uvarukh shʼmo
109
Blessed be He and blessed be His name
תֶא ןָזַה םָלועָה ְֶלֶמ וניֵהלֱא יי הָתַא ְורָב
דֶסֶחְב ןֵחְב ובוטְב ולֻכ םָלועָה
םָלועְל יִכ רָשָב לָכְל םֶחֶל ןֵתונ אוה םיִמֲחרְבו
דיִמָת לודָגַה ובוטְבו .ודְסַח
.דֶעָו םָלועְל ןוזָמ ונָל רַסְחֶי לַאְו ,ונָל רַסָח אל
אוה יִכ ,לודָגַה ומְש רובֲעַב
ןוזָמ ןיִכֵמו ,לֹכַל ביִטֵמו לֹכַל סֵנרַפְמו ןָז לֵא
.ארָב רֶשֲא ויָתוירְב לָכְל
.לֹכַה תֶא ןָזַה יי הָתַא ְורָב
Barukh ata Adonai Eloheinu melekh haolam, hazal et
haolam kulo bʼtuvo bʼhein bʼhesed uvʼrahamim, hu
notein lehem lʼkhol vasar kee lʼolam hasdo. uvʼtuvo
hagadol, tamid lo hasar lanu, vʼal yehsar lanu mazol
lʼolam vaed. Baʼavur shʼmo hagadol, kee hu eilzan
umʼfarneis lakol umei-tiv lakol, umeikhin mazon
kʼkhol bʼriyotav asher bara, Barukh atah Adonai,
hazan et hakol.
Praised are you, Adonai our God, King of the
universe, who nourishes the whole world with grace,
kindness and mercy. You provide food to all
creatures, for your
kindness endures forever.Through this great great
goodness we have never been in want; may we
never be in want of sustenance. God sustains us all,
doing good to all, and providing food for all creation.
Praised are you, Adonai, who sustains all.
Grateful for a sense of
“allness”
We canʼt have
everything; each one of us is
given a “portion” of life. This
reality often elicits
dissatisfaction and the desire
for more, for a bigger portion.
Whether our meal is one of
meager morsels or a
cornucopia of delicacies, we
recite the same blessing
asserting that God nurtures
every sentient being-”hakol”-
לכה-All.

In the words of the
Sages:
Who is wealthy?
The one who is
content with what
one has.”

Ethics of our Sages-
Chpt 4:2
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הָבָחרו הָבוט הדְמֶח ץרֶא וניֵתובֲאַל ָתְלַחְנִהֶש לַע וניֵהלֱא יי ְָל הדונ
לַעְו ,םידָבֲע תיֵבִמ ונָתידְפו ,םִירְצִמ ץרֶאֵמ וניֵהלֱא יי ונָתאֵצוהֶש לַעְו
ָתְמַתָחֶש ְָתירְב
ןֵח םיִִִִיַח לַעְו ,ונָתְעדוהֶש ָיֶקֻח לַעְו ,ונָתדַמִלֶש ְָתרות לַעְו ,ונרָשְבְב
,ונָתְנַנוחֶש דֶסֶחָו
לָכְבו תֵע לָכְבו םוי לָכְב ,דיִמָת ונָתוא סֵנרַפְמו ןָז הָתַאָש ןוזָמ תַליִכֲא לַעְו
:הָעָש

Nodeh lʼkha Adonai Eloheinu al she-hinhalta la-avoteinu, eretz hemdah tovah u-
rʼhavah, vʼal she-hotzetanu Adonai Eloheinu me-eretz Mitzrayim, u-fʼditanu mi-beit
avadim, vʼal bʼritʼkha she-hatamta bi-vʼsarenu, vʼal Toratʼkha she-limadtanu, vʼal
hukekha she-hoda-tanu, vʼal hayim hen va-hesed she-honantanu, vʼal akhilat mazon
she-atah zan u-mʼfarnes otanu tamid, bʼkhol yom u-vʼkhol et u-vʼkhol sha-ah.
We thank you, Adonai, our God, for having given a beautiful, good, and spacious
land to our ancestors as a heritage; for having taken us out from the land of Egypt
and redeemed us from the house of slavery; your covenant which you sealed in our
flesh; for your Torah which you taught us; for your laws which you have given to us;
for the life, grace and kindness you have granted us; and for the food with which you
always sustain us.
יִפְב ְָמִש ְרָבְתִי ,ְָתוא םיִכרָבְמו ְָל םידומ ונְחַנֲא וניֵהלֱא יי לֹכַה לַעְו
לָכ
ָיֵֶהלֱא יי תֶא ָתְכרֵבו ָתְעַבָשְו ָתְלַכָאְו ,בותָכַכ :דֶעָו םָלועְל דיִמָת יַח
:ןוזָמַה לַעְו ץרָאָה לַע יי הָתַא ְורָב .ְָל ןַתָנ רֶשֲא הָבוטַה ץרָאָה לַע
Vʼal ha-kol Adonai Eloheinu, anahnu modim lakh u-mʼvarkhim otakh, yitbarakh
shimʼkha bʼfi khol hai tamid lʼolam va-ed. Ka-katuv vʼakhalta vʼsava-ta, u-verakhta et
Adonai Elohekha al ha-aretz ha-tovah asher natan lakh. Barukh atah Adonai, al ha-
aretz vʼal ha-mazon.
For everything, Adonai, our God, we thank and praise you. May your name be
blessed by all forever, as it is written: "After you have eaten and are satisfied, you
shall bless Adonai, our God for the good land he has given you." Praised are you,
Adonai, for the land and the food.
111
,|+וֹבְכּ ןַכְּשִׁמ ןוֹיִּצ לַעו ,|¬יִע םיַלָשׁוּרי לַעו ,|ֶמַּע לֵא¬ְשׂי לַע ,וּניֵה:ֱא ¸יי א¸נ םֵח¬
.ויָלָע |ְמִשׁ א¬rִנֶּשׁ שׁוֹדָקַּהו לוֹדָגַּה תיַבַּה לַעו ,|ֶחיִשְׁמ דוָדּ תיֵבּ תוּכְלַמ לַעו
וּניֵה:ֱא ¸יי וּנָל חו¬ַהו ,וּנֵחיו¬ַהו ,וּנֵלְכְּלַכו ,וּנֵסנ¬ַפּ ,וּננוּז ,וּנֵע¬ ,וּניִבָא ,וּניֵה:ֱא
,ם¡¸ו רָשָׂבּ תנְתַּמ י+יִל א: ,וּניֵה:ֱא ¸יי וּנֵכי¬ְצַַתּ לַא ,א¸נו ,וּניתוֹרָצ לָכִּמ ה¬ֵהְמ
א:ֶשׁ ,הָבָח¬ָהו הָשׁוֹדְקַּה ,הָחוּתְפַּה ,הָאֵלְמַּה ||¸יְל םִא יִכּ .ם¸תָא¸וְלַה י+יִל א:ו
:דֶע¸ו םָלוֹעְל םֵלָכּנ א:ו שׁוֹבנ

Rachem nah adonai elohaynual yisrael amecha,vʼal yerushalayim eerecha,vʼal
malkhut beit David mʼshihekha, vʼal ha-bayit ha-gadol vʼha-kadosh she-nikra
shimʼkha alav. Eloheinu, avinu, rʼenu, zunenu, parnʼsenu, vʼkhalkʼlenu, vʼharvihenu,
vʼharvah lanu, Adonai Eloheinu mʼherah mi-kol tzaroteinu, vʼna al tatzrikhenu Adonai
Eloheinu, lo lidei matnat basar va-dam, vʼlo lidei halva-atam. Ki im mʼle-ah, ha-
pʼtuhah, ha-gʼdushah vʼha-rʼhavah, she-lo nevosh vʼlo nikalem lʼolam va-ed.
Have mercy, Adonai our God, on Israel your people, on Jerusalem your city, on Zion
the abode of your glory, on the kingdom of the house of David your anointed one,
and on the great and holy Temple that bears your name. Our God, our Father, tend
and feed us; sustained and support us and relieve us. Speedily, Adonai our God,
grant us relief from all our troubles. Lord our God, O make us not rely on the gifts
and loans of men but rather on your full, open and generous hand, that we may
never be put to shame and disgrace.
:ןיִפיִסומ תַָבַשְב
לודָגַה תָבַשַה יִעיִבְשַה םוי תַוְצִמְבו ָיֶתוְצִמְב וניֵהלֱא יי ונֵציִלֲחַהְו הֵצר
וב ַחונָלְו וב תָבְשִל ָיֶנָפְל אוה שודקְו לודָג הֶז םוי יִכ .הֶזַה שודקַהְו
.ֶָנוצר תַוְצִמְכ הָבֲהַאְב
םויְב הָחָנֲאַו ןוגָיְו הרָצ אֵהְת אלֶש וניֵהלֱא יי ונָל ַחיִנָה ְָנוצרִבו
ריִע םִיַלָשורְי ןַיְנִבְבו ָריִע ןויִצ תַמָחֶנְב וניֵהלֱא יי ונֵארַהו .ונֵתָחונְמ
.תומָחֶנַה לַעַבו תועושְיַה לַעַב אוה הָתַא יִכ ֶָשדק
On Shabbat add:#
(Rʼtzei vʼha-halitzenu Adonai Eloheinu bʼmitzvotekha, u-vʼmitzvat yom ha-shʼvi-i, ha-
Shabbat ha-gadol vʼha-kadosh ha-zeh. Ki yom zeh gadol vʼkadosh hu lʼfanekha,
lishbot bo vʼlanu-ah bo, bʼahavah kʼmitzvat rʼtzonekha, u-virtzonʼkha hanah lanu,
Adonai Eloheinu, she-lo tʼhi tzarah vʼyagon va-anahah bʼyom mʼnuhatenu. Vʼhar-enu
Adonai Eloheinu bʼnehamat Tziyon irekha, u-vʼvinyan Yʼrushalayim ir kodshekha, ki
atah hu ba-al ha-yʼshu-ot u-va-al ha-nehamot.)
112
On Shabbat add:
Favor us and strengthen us, Lord our God, with your commandments-with the
commandment concerning the seventh day, this great and holy Sabbath. This day is
great and holy before you to abstain from work and rest on it in love according to
your will. In your will, Lord our God, grant us rest so that there be nor sorrow and
grief on our day of rest. Let us, Lord our God, live to see Zion your city comforted,
Jerusalem your holy city rebuilt, for you art Master of all salvation and consolation.
דקָפִיְו עַמָשִיְו הֶצרֵיְו הֶארֵיְו ַעיִגַיְו אֹבָיְו הֶלֲעַי ,וניֵתובֲא יֵהלאֵו וניֵהלֱא
רֵכָזִיְו
ןורְכִזְו ,ֶָדְבַע דִוָד ןֶב ַחיִשָמ ןורְכִזְו ,וניֵתובֲא ןורְכִזְו ,ונֵנודקִפו ונֵנורְכִז
הָטיֵלְפִל ,ָיֶנָפְל לַארְשִי תיֵב ְָמַע לָכ ןורְכִזְו ,ֶָשדק ריִע םִיַלָשורְי
הֶזַה תוצַמַה גַח םויְב םולָשְלו םיִיַחְל ,םיִמֲחרְלו דֶסֶחְלו ןֵחְלהָבוטְל
רַבדִבו .םיִיַחְל וב ונֵעיִשוהְו הָכרְבִל וב ונדקָפו הָבוטְל וב וניֵהלֱא יי ונרְכָז
לֵא יִכ,וניֵניֵע ָיֶלֵא יִכ ,ונֵעיִשוהְו וניֵלָע םֵחרְו ונֵנָחְו סוח םיִמֲחרְו הָעושְי
.הָתָא םוחרְו ןונַח ְֶלֶמ
For Passover:Eloheinu veilohei avoteinu, yaleh vʼyavo vʼyagiah, vʼyei-ra-eh, vʼyei-
ratzeh, vʼyishma, vʼyipakeid, vʼyizakheir zikhroneinu ufik-doneinu, vʼzikhron avoteinu,
vʼzikhron mashiah ben david avdekha, vʼzikhron yʼrushalayim ir kod-shekha,
vʼzikhron kol amkha beit yisrael lʼfanekha, lifleita lʼtova lʼhein ulʼhesed ulʼrahamim,
lʼhayim ulʼshalom bʼyom hag ha-matzot hazeh. zokhreinu Adonai Eloheinu bo lʼtova,
ufokdeinu vo livrakha vʼhoshi-einu vo lʼhayim,uvʼd-var yʼshu-ah vʼrahamim, hus vʼha-
neinu, vʼraheim aleinu vʼhoshi-einu ki ei-lekha eineinu, ki eil melekh hanun vrahum
ata.
Our God and God of our fathers, may the remembrance of us, of our fathers, of the
anointed son of David your servant, of Jerusalem your holy city, and of all your
people the house of Israel, ascend, come, appear, be heard, and be accepted before
you for deliverance and good, for grace, kindness and mercy, for life and peace, on
this day of the Festival of Matzot. Remember us this day, Lord our God, for
goodness; consider us for blessing; save us for life. With a word of salvation and
mercy spare us and favor us; have pity on us and save us, for we look to you, for
you art a gracious and merciful God and King.
ויָמֲחרְב הֶנוב יי הָתַא ְורָב .וניֵמָיְב הרֵהְמִב שדקַה ריִע םִיַלָשורְי הֵנְבו
ןֵמָא .םִיַלָשורְי
113
Uv 'nei Yʼrushalayim ir ha-kodesh bi-mʼherah vʼyameinu. Barukh atah Adonai, boneh
vʼrahamav Yʼrushalayim. Amen
Rebuild Jerusalem the holy city speedily in our days. Praised are you, Adonai, who
will rebuild Jerusalem in mercy. Amen.

ונֵארוב ונרידַא ונֵכְלַמ וניִבָא לֵאָה ,םָלועָה ְֶלֶמ וניֵהלֱא יי הָתַא ְורָב
ונרְצוי ונֵלֲאֹג
לֹכַל ביִטֵמַהְו בוטַה ְֶלֶמַה לַארְשִי הֵעור ונֵעור בקֲעַי שודק ונֵשודק
אוה ונָלָמְג אוה .ונָל ביִטיֵי אוה ,ביִטֵמ אוה ,ביִטֵה אוה םויָו םוי לָכְבֶש
,הָחָלְצַהְו הָלָצַה חַורְלו םיִמֲחרְלו דֶסֶחְלו ןֵחְל ,דַעָל ונֵלְמְגִי אוה ונֵלְמוג
,בוט לָכְו םולָשְו םיִיַחְו םיִמֲחרְו הָלָכְלַכְו הָסָנרַפ הָמָחֶנ הָעושיִו הָכרְב
.ונרְסַחְי לַע םָלועְל בוט לָכִמו
.
Barukh atah Adonai Eloheinu melekh ha-olam, ha-El, avinu, malkenu, adirenu, bor-
enu, go-alenu, yotzrenu, kʼdoshenu, kʼdosh Ya-akov, ro-enu, ro-eh Yisra-el, ha-
melekh ha-tov vʼha-metiv la-kol, she-bʼkhol yom va-yom hu hetiv, hu metiv, hu yeitiv
lanu. Hugʼmalanu, hu gomlenu, hu yigmʼlenu la-ad, lʼhen u-lʼhesedu-lʼrahamim, u-
lʼrevah, ha-tzalah vʼhatzlahah, bʼrakhah vishu-ah, nehamah parnasah vʼkhalkalah,
vʼrahamim vʼhayim vʼshalom vʼkhol tov, u-mi-kol tuv lʼolam al yʼhasrenu.
Praised are you, Adonai our God, Sovereign of the universe. Adonai, you are our
father, our king and sovereign, our creator, our redeemer, our maker, the holy one of
Jacob, the shepherd of Israel, the good king who does good to all and has done
good, is doing good, and will do good. You bestow favors on us constantly. You
lavish on us kindness and mercy, relief and deliverance, success, blessing,
salvation, comfort, sustenance, support mercy, life and peace and all goodness. May
you never deprive us of any good thing.
.דֶעָו םָלועְל וניֵלָע ְולְמִי אוה ןָמֲחרָה̈
.Ha-rahaman, hu yimlokh aleinu lʼolam va-ed
May the Merciful One reign over us forever and ever.
ץרָאָבו םִיַמָשַב ְרָבְתִי אוה ןָמֲחרָה

Ha-rahaman, hu yitbarakh ba-shamayim u-va-aretz
114
May the Merciful One be blessed in heaven and on earth.
,םיִחָצְנ חַצֵנְלו דַעָל ונָב רַאָפְתִיְו ,םירוד רודְל חַבַתְשִי אוה ןָמֲחרָה
.םיִמָלוע יֵמְלועְלו דַעָל ונָב רַדַהְתִיְו
Ha-rahaman, hu yishtabah lʼdor dorim, vʼyitpa-ar banu lʼnetzah nʼtzahim, vʼyit-hadar
banu la-ad u-lʼolmei olamim
May the Merciful One be praised for all generations; may He be glorified in us forever
and ever; may He be honored in us to all eternity.
.דובָכְב ונֵסְנרַפְי אוה ןָמֲחרָה
Ha-rahaman, hu yʼfarnʼsenu bʼkhavod.
May the Merciful One grant us an honorable livelihood̈
.ונֵצרַאְל תויִמְמוק ונֵכיִלוי אוהְו ,ונראָוַצ לַעֵמ ונֵלֻע רובְשִי אוה ןָמֲחרָה
Ha-rahaman, hu yishbor ulenu me-al tzavarenu vʼhu yolikhenu komʼmiyut lʼartzenu.
May the Merciful One break the yoke from our neck; may He lead us upstanding into
our land.
ונְלַכָאֶש הֶז ןָחְלֻש לַעְו ,הֶזַה תִיַבַב הָברְמ הָכרְב ונָל חַלְשִי אוה ןָמֲחרָה
ויָלָע
.
Ha-rahaman, hu yishlah bʼrakhah mʼrubah ba-bayit ha-zeh, vʼal shulhan zeh she-
akhalnu alav.
May the Merciful One send ample blessing into this house and upon this table at
which we have eaten.
תורושְב ונָל רֶשַביִו ,בוטַל רוכָז איִבָנַה והָיִלֵא תֶא ונָל חַלְשִי אוה ןָמֲחרָה
.תומָחֶנְו תועושְי תובוט
Ha-rahaman, hu yishlah lanu et Eliyahu ha-navi, zakhur la-tov, vivaser lanu bʼsorot
tovot, yʼshu-ot vʼnehamot.
115
May the Merciful One send us Elijah the prophet of blessed memory who will bring
us good tidings of consolation and comfort
.
יִתרומ יִמִא( תֶאְו .הֶזַה תִיַבַה לַעַב )ירומ יִבָא תֶא ְרָבְי אוה ןָמֲחרָה
.םֶהָל רֶשֲא לָכ תֶאְו םָערַז תֶאְו םָתיֵב תֶאְו םָתוא ,(הֶזַה תִיַבַה תלַעַב )
וניֵתובֲא וכרָבְתִנֶש ומְכ ,ונָל רֶשֲא לָכ תֶאְו ונָתוא
הָכרְבִב דַחַי ונָלֻכ ונָתוא ְרָבְי ןֵכ ,לֹכ לֹכִמ לֹכַב בקֲעַיְו קָחְצִי םָהרְבַא
.ןֵמָא ,רַמאֹנְו ,הָמֵלְש
̈
Harachaman, hu y'vareich et avi mori ba-al ha-bayit ha-zeh, vʼet imi morati ba-alat
ha-bayit ha-zeh
May the Merciful One bless
(at the home of oneʼs parents, add words in parenthesis)
(my revered father) the master of this house and (my revered mother) the mistress of
this house
( at a gathering of the family in your home:)
יל רשא לכ תאן יערז תאו יתשאו ימאו יבאו יתוא
oti (vʼavi vʼimee) (vʼ ishti vʼet zar-i vʼet kol asher li)
me (and my revered father and mother) (my wife and children and all that is mine)
( leading at anotherʼs home)
םערז תא םתיב תאו םתוא הזה תיבה תלעב תאו הזה תיבה לעב תא
םהל רשא לכ תאו
et ba-al ha-bayit ha-zeh, vʼet ba-alat ha-bayit ha-zeh otam vʼet beitam vʼet zar-am
vʼet kol asher lahem
our host and our hostess them their children and all that belongs to them
ונל רשא לכ תאו ונתוא
116
otanu vʼet kol asher lanu.
וניֵתובֲא וכרָבְתִנֶש ומְכ
הָכרְבִב דַחַי ונָלֻכ ונָתוא ְרָבְי ןֵכ ,לֹכ לֹכִמ לֹכַב בקֲעַיְו קָחְצִי םָהרְבַא
.ןֵמָא ,רַמאֹנְו ,הָמֵלְש
kʼmo she-nitbarkhu avoteinu, Avraham, Yitzhak, vʼYa-akov: ba-kol, mi-kol, kol. Ken
yʼvarekh otanu kulanu yahad bi-vʼrakhah shʼlemah, vʼnomar: Amen.
all those who are participating in this meal. May He bless us all together and all our
possessions just as He blessed our forebears Abraham, Isaac, and Jacob, with every
blessing. May He bless us all together with a perfect blessing, and let us say, Amen.
הָכרְב אָשִנְו .םולָש תרֶמְשִמְל אֵהְתֶש תוכְז וניֵלָעְו םֶהיֵלֲע ודְמַלְי םורָמַב
.םדָאְו םיִהלֱא יֵניֵעְב בוט לֶכֵשְו ןֵח אָצְמִנְו,ונֵעְשִי יֵהלאֵמ הקדְצו , יי תֵאֵמ
Ba-marom yʼlamdu aleihem vʼaleinu zʼkhut, she-tʼhi lʼmishmeret shalom, vʼnisa
vʼrakhah me-et Adonai, u-tzʼdakah me-Elohei yish-enu, vʼnimtza hen vʼsekhel tov
bʼeinei Elohim vʼadam.
May heaven find merit in us that we may enjoy a lasting peace. May we receive
blessings from the Lord, justice from the God of our salvation, and may we find favor
and good sense in the eyes of God and men.
םיִמָלועָה יֵיַחְל הָחונְמו תָבַש ולֻכֶש םוי ונֵליִחְנַי אוה ןָמֲחרָה :תָבַשְב
(On Shabbat add) Ha-rahaman, hu yanhilenu yom she-kulo Shabbat u-mʼnuhah,
lʼhayei ha-olamim. )
( May the Merciful One cause us to inherit the day which will be all Sabbath and rest
in the eternal life. )
.בוט ולֻכֶש םוי ונֵליִחְנַי אוה ןָמֲחרָה
Ha-rahaman, hu yanhilenu yom she-kulo tov.
May the Merciful One cause us to inherit the day of total goodness.
May the Merciful One bless the State of Israel.
May the Merciful One bless this country.
May the Merciful One bless those who serve in the IDF and watch over them.
.אָבַה םָלועָה יֵיַחְלו ַחיִשָמַה תומיִל ונֵכַזְי אוה ןָמֲחרָה̈

Ha-rahaman, hu yʼzakenu limot ha-mashi-ah u-lʼhayei ha-olam ha-ba.
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May the Merciful One enable us to live in the days of the Messiah and in the world to
come.
ערַזְלו דִודְל וחיִשְמִל דֶסֶח הֶשֹעְו וכְלַמ תועושְי לודְגִמ
םולָש הֶשֲעַי אוה ,ויָמורְמִב םולָש הֶשֹע .םָלוע דַע
.ןֵמָא ,ורְמִאְו לַארְשִי לָכ לַעְו וניֵלָע
Migdol yʼshu-ot malko, vʼoseh hesed li-mʼshiho, lʼDavid u-lʼzar-o ad olam. Oseh
shalom bi-mʼromav, hu ya-aseh shalom aleinu vʼal kol Yisra-el, vʼimru: Amen.
God is our tower of salvation, showing kindness to his anointed, to David and his
descendents forever. May he who creates peace in his heavenly heights, may he
grant peace for us, all Israel; and all humanity, and we can say, Amen.
יי יֵשרדְו ,ובֵערְו ושר םיריִפְכ .ויָאריִל רוסְחַמ ןיֵא יִכ ,ויָשדק יי תֶא וארִי
ורְסְחַי אל
לָכְל ַעיִבְשַמו ,ָדָי תֶא ַחֵתופ .ודְסַח םָלועְל יִכ בוט יִכ ייַל ודוה .בוט לָכ
.ןוצר יַח
אלְו ,יִתְנקָז םַג יִתיִיָה רַעַנ .וחַטְבִמ יי הָיָהְו ,ייַב חַטְבִי רֶשֲא רֶבֶגַה ְורָב
וערַזְו ,בָזֱעֶנ קידַצ יִתיִאר
.םולָשַב ומַע תֶא ְרָבְי יי ,ןֵתִי ומַעְל זֹע 'יי.םֶחָל שֶקַבְמ
Yʼru et Adonai kʼdoshav, ki ein mahsor lire-av. Kʼfirim rashu vʼra-evu, vʼdorshei
Adonai lo yahsʼru khol tov. Hodu ladonai ki tov, ki lʼolam hasdo. Pote-ah et yadekha,
u-masbi-a lʼkhol hai ratzon. Barukh ha-gever asher yivtah badonai, vʼhayah Adonai
mivtaho. Na-ar hayiti gam zakanti, vʼlo ra-iti tzadik ne-ezav, vʼzar-o mʼvakesh lahem.
Adonai oz lʼamo yiten, Adonai yʼvarekh et amo va-shalom.
Revere the Lord, all Godʼs holy ones for those who revere Adonai suffer no want.
Lions may starve, but those who seek the Lord shall lack nothing. Give thanks to the
Lord, for God is good; Godʼs kindness endures forever. You open your hand and
satisfy the needs of every living thing. Blessed is the everyone who trusts in the
Lord, for the Lord will surely guarantee protection. I once was young and now I am
old, but never have I seen a righteous person forsaken, nor his children in want of
bread. The Lord strengthens Godʼs people, blessing them with peace.
.
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Shorter form of the Grace / Birkat HaMazon
Psalm 126
קוחְש אֵלָמִי זָא .םיִמְלֹחְכ וניִיָה ןויִצ תַביִש תֶא יי בושְב :תולֲעַמַה ריִש
יי ליִדְגִה.הֶלֵא םִע תושֲעַל יי ליִדְגִה :םִיוגַב ורְמאֹי זָא .הָנר ונֵנושְלו וניִפ
.בֶגֶנַב םיקיִפֲאַכ ונֵתיִבְש תֶא יי הָבוש .םיִחֵמְש וניִיָה ,ונָמִע תושֲעַל
אֹבָי אֹב ,ערָזַה ְֶשֶמ אֵשֹנ הֹכָבו ְֵלֵי ְולָה .ורֹצקִי הָנרְב ,הָעְמדְב םיִערֹזַה
.ויָתֹמֻלֲא אֵשֹנ הָנרְב
Shir ha-maʼalot bʼshuv Adonai et sheevat Tziyon hayinu keholmim. As yʼmalel sehok
pinu ulʼshonenu rina. As yomru vagoyim higdil Adonai la-asot im eileh, higdil Adonai
la-asot imanu hayinu semeihim. Shuva Adonai et sheviteinu ka-afikim baNegev.
Hazorim bedimah berinah yiktzoru. Halokh yelekh uvakho, nosei meshekh hazarah,
bo yavo vʼrinah nosei alumatav.
A Song of Ascents. When the Lord returned us from exile back to Zion, it was as
though we were dreaming. We laughed in joy and sang happy songs. It was said
around the world: "The Lord has done great things for them." The Lord did great
things for us, and we rejoiced. God, restore our captives. We shall be like streams in
the Negev. Those who sow in tears shall ultimately reap in joy. Though the farmer
bears the measure of seed to the field in sadness, he shall come home with joy,
bearing his sheaves.

Leader :ךרָבְנ ,יֵַתובַר
Rabotai nʼvarekh.
Friends, let us say grace.
Everyone:םָלוע דַעְו הָתַעֵמ ְרֹבְמ יי םֵש יִהְי.
Yʼhi sheim Adonai mʼvorakh mei-ata vʼad olam.
Praised be the name of the Lord now and forever.

Leader:םָלוע דַעְו הָתַעֵמ ְרֹבְמ יי םֵש יִהְי
119
Yʼhi sheim Adonai mʼvorakh mei-ata vʼad olam.
Praised be the name of the Lord now and forever.
*included when there is a minayn present
Leader:ולֶשִמ ונְלכָאֶש [וניֵהלֱא] ְרָבְנ ,יַתוברְו ןָנָברְו ןָנרְמ תושרִב

Birshut maran vʼraban vʼrabotai nʼvareikh ( Eloheinu* ) she-akhalnu mee-shelo.
*included when there is a minayn present
With your permission, let us now bless ( *our ) God whose food we have eaten. .
*included when there is a minayn presen
Everyone:וניִיַָח ובוטְבו ולֶשִמ ונְלַכָאֶש [וניֵהלֱא] ְורָב
Barukh( Eloheinu ) she-akhalnu mee-shelo uvʼtuvo hayeenu.
*included when there is a minayn presen
Blessed be (our God) whose food we have eaten and through whose goodness we
live.
Leader: וניִיַָח ובוטְבו ולֶשִמ ונְלַכָאֶש [וניֵהלֱא] ְורָב

Barukh( Eloheinu ) she-akhalnu mee-shelo uvʼtuvo hayeenu.

Blessed be (our God) whose food we have eaten and through whose goodness we
live.
Everyone: ומְש ְורָבו אוה ְורָב

Barukh hu uvarukh shʼmo.
Blessed be He and blessed be His name.
120
דֶסֶחְב ןֵחְב ובוטְב ולֻכ םָלועָה תֶא ןָזַה םָלועָה ְֶלֶמ וניֵהלֱא יי הָתַא ְורָב
לודָגַה ובוטְבו .ודְסַח םָלועְל יִכ רָשָב לָכְל םֶחֶל ןֵתונ אוה םיִמֲחרְבו
דיִמָת
יִכ ,לודָגַה ומְש רובֲעַב .דֶעָו םָלועְל ןוזָמ ונָל רַסְחֶי לַאְו ,ונָל רַסָח אל
אוה
.ארָב רֶשֲא ויָתוירְב לָכְל ןוזָמ ןיִכֵמו ,לֹכַל ביִטֵמו לֹכַל סֵנרַפְמו ןָז לֵא
.לֹכַה תֶא ןָזַה יי הָתַא ְורָב
Barukh ata Adonai Eloheinu melekh haolam, hazal et haolam kulo bʼtuvo bʼhein
bʼhesed uvʼrahamim, hu notein lehem lʼkhol vasar kee lʼolam hasdo. uvʼtuvo hagadol,
tamid lo hasar lanu, vʼal yehsar lanu mazol lʼolam vaed. Baʼavur shʼmo hagadol, kee
hu eilzanumʼfarnei lakol umei-tiv lakol, umeikhin mazon kʼkhol bʼriyotav asher bara,
Barukh atah Adonai, hazan et hakol.
Praised are you, Adonai, our God, sovereign of the universe, who nourishes the
whole world with grace, kindness and mercy. You provide food to all creatures, for
your kindness endures forever. Through this great goodness we have never been in
want; may we never be in want of sustenance. God sustains us all, doing good to all,
and providing food for all creation. Praised are
you, Adonai, who sustains all.
הָבָחרו הָבוט הדְמֶח ץרֶא וניֵתובֲאַל ָתְלַחְנִהֶש לַע וניֵהלֱא יי ְָל הדונ ̈
לַעְו ,םידָבֲע תיֵבִמ ונָתידְפו ,םִירְצִמ ץרֶאֵמ וניֵהלֱא יי ונָתאֵצוהֶש לַעְו
ָתְמַתָחֶש ְָתירְב
ןֵח םיִִִִיַח לַעְו ,ונָתְעדוהֶש ָיֶקֻח לַעְו ,ונָתדַמִלֶש ְָתרות לַעְו ,ונרָשְבְב
,ונָתְנַנוחֶש דֶסֶחָו
לָכְבו תֵע לָכְבו םוי לָכְב ,דיִמָת ונָתוא סֵנרַפְמו ןָז הָתַאָש ןוזָמ תַליִכֲא לַעְו
:הָעָש
Nodeh lʼkha Adonai Eloheinu al she-hinhalta la-avoteinu, eretz hemdah tovah u-
rʼhavah, vʼal she-hotzetanu Adonai Eloheinu me-eretz Mitzrayim, u-fʼditanu mi-beit
avadim, vʼal bʼritʼkha she-hatamta bi-vʼsarenu, vʼal Toratʼkha she-limadtanu, vʼal
hukekha she-hoda-tanu, vʼal hayim hen va-hesed she-honantanu, vʼal akhilat mazon
she-atah zan u-mʼfarnes otanu tamid, bʼkhol yom u-vʼkhol et u-vʼkhol sha-ah.
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We thank you, Adonai, our God, for having given a beautiful, good, and spacious
land to our ancestors as a heritage; for having taken us out from the land of Egypt
and redeemed us from the house of slavery; your covenant which you sealed in our
flesh; for your Torah which you taught us; for your laws which you have given to us;
for the life, grace and kindness you have granted us; and for the food with which you
always sustain us.
יִפְב ְָמִש ְרָבְתִי ,ְָתוא םיִכרָבְמו ְָל םידומ ונְחַנֲא וניֵהלֱא יי לֹכַה לַעְו
לָכ
ָיֵֶהלֱא יי תֶא ָתְכרֵבו ָתְעַבָשְו ָתְלַכָאְו ,בותָכַכ :דֶעָו םָלועְל דיִמָת יַח
:ןוזָמַה לַעְו ץרָאָה לַע יי הָתַא ְורָב .ְָל ןַתָנ רֶשֲא הָבוטַה ץרָאָה לַע
Vʼal ha-kol Adonai Eloheinu, anahnu modim lakh u-mʼvarkhim otakh, yitbarakh
shimʼkha bʼfi khol hai tamid lʼolam va-ed. Ka-katuv vʼakhalta vʼsava-ta, u-verakhta et
Adonai Elohekha al ha-aretz ha-tovah asher natan lakh. Barukh atah Adonai, al ha-
aretz vʼal ha-mazon.
For everything, Adonai, our God, we thank and praise you. May your name be
blessed by all forever, as it is written: "After you have eaten and are satisfied, you
shall bless Adonai, our God for the good land he has given you." Praised are you,
Adonai, for the land and the food.
:ןיִפיִסומ תַָבַשְב
לודָגַה תָבַשַה יִעיִבְשַה םוי תַוְצִמְבו ָיֶתוְצִמְב וניֵהלֱא יי ונֵציִלֲחַהְו הֵצר
וב ַחונָלְו וב תָבְשִל ָיֶנָפְל אוה שודקְו לודָג הֶז םוי יִכ .הֶזַה שודקַהְו
.ֶָנוצר תַוְצִמְכ הָבֲהַאְב
םויְב הָחָנֲאַו ןוגָיְו הרָצ אֵהְת אלֶש וניֵהלֱא יי ונָל ַחיִנָה ְָנוצרִבו
ריִע םִיַלָשורְי ןַיְנִבְבו ָריִע ןויִצ תַמָחֶנְב וניֵהלֱא יי ונֵארַהו .ונֵתָחונְמ
.תומָחֶנַה לַעַבו תועושְיַה לַעַב אוה הָתַא יִכ ֶָשדק
On Shabbat add:
Rʼtzei vʼha-alitzenu Adonai Eloheinu bʼmitzvotekha, u-vʼmitzvat yom
ha-shʼvi-i, ha-Shabbat ha-gadol vʼha-kadosh ha-zeh. Ki yom zeh gadol vʼkadosh hu
lʼfanekha, lishbot bo vʼlanu-ahbo, bʼahavah kʼmitzvat rʼtzonekha, u-virtzonʼkha hana
lanu, Adonai Eloheinu, she-lo tʼhi tzarah vʼyagon va-anahah bʼyom mʼnuhatenu.
Vʼhar-enu Adonai Eloheinu bʼnehamat Tziyon irekha, u-vʼvinyan Yʼrushalayim
irkodshekha, ki atah hu ba-al ha-yʼshu-ot u-va-al ha-nehamot.]
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On Shabbat add:
Favor us and strengthen us, Lord our God, with your commandments-with the
commandment concerning the seventh day, this great and holy Sabbath. This day is
great and holy before you to abstain from work and rest on it in love according to
your will. In your will, Lord our God, grant us rest so that there be nor sorrow and
grief on our day of rest. Let us, Lord our God, live to see Zion your city comforted,
Jerusalem your holy city rebuilt, for you artMaster of all salvation and consolation.
דrָפּיו ,עַמָשּׁיו ,הֶצ¬יו ,הֶא¬יו ,ַעיִגּיו אֹב¸יו הֶלֲעי ,וּניתוֹבֲא יֵה:או וּניֵה:ֱא
,ֶָדְבַע דִוָד ןֶב ַחיִשָמ ןורְכִזְו ,וניֵתובֲא ןורְכִזְו ,ונֵנודקִפו ונֵנורְכִזרֵכָזִיְו
הָטיֵלְפִל ,ָיֶנָפְל לַארְשִי תיֵב ְָמַע לָכ ןורְכִזְו ,ֶָשדק ריִע םִיַלָשורְי ןורְכִזְו
הֶזַה תוצַמַה גַח םויְב םולָשְלו םיִיַחְל ,םיִמֲחרְלו דֶסֶחְלו ןֵחְלהָבוטְל
רַבדִבו .םיִיַחְל וב ונֵעיִשוהְו הָכרְבִל וב ונדקָפו הָבוטְל וב וניֵהלֱא יי ונרְכָז
לֵא יִכ,וניֵניֵע ָיֶלֵא יִכ ,ונֵעיִשוהְו וניֵלָע םֵחרְו ונֵנָחְו סוח םיִמֲחרְו הָעושְי
.הָתָא םוחרְו ןונַח ְֶלֶמ
(For Passover)" Eloheinu veilohei avoteinu, yaleh vʼyavo vʼyagiah, vʼyei-ra-eh, vʼyei-
ratzeh, vʼyishma, vʼyipakeid, vʼyizakheir zikhroneinu ufik-doneinu, vʼzikhron avoteinu,
vʼzikhron mashiah ben david avdekha, vʼzikhron yʼrushalayim ir kod-shekha,
vʼzikhron kol amkha beit yisrael lʼfanekha, lifleita lʼtova lʼhein ulʼhesed ulʼrahamim,
lʼhayim ulʼshalom bʼyom hag ha-matzot hazeh. zokhreinu Adonai Eloheinu bo lʼtova,
ufokdeinu vo livrakha vʼhoshi-einu vo lʼhayim,uvʼd-var yʼshu-ah vʼrahamim, hus vʼha-
neinu, vʼraheim aleinu vʼhoshi-einu ki ei-lekha eineinu, ki eil melekh hanun vrahum
ata.
( For Passover) Our God and God of our fathers, may the remembrance of us, of our
ancestors, of the anointed son of David your servant, of Jerusalem your holy city,
and of all your people the house of Israel, ascend, come, appear, be heard, and be
accepted before you for deliverance and good, for grace, kindness and mercy, for life
and peace, on this day of the Festival of Matzot. Remember us this day, Lord our
God, for goodness; consider us for blessing; save us for life. With a word of salvation
and mercy spare us and favor us; have pity on us and save us, for we look to you,
for you art a gracious and merciful God and King.

ויָמֲחרְב הֶנוב יי הָתַא ְורָב .וניֵמָיְב הרֵהְמִב שדקַה ריִע םִיַלָשורְי הֵנְבו
ןֵמָא .םִיַלָשורְי
U-vʼnei Yʼrushalayim ir ha-kodesh bi-mʼherah vʼyameinu. Barukh atah Adonai, boneh
vʼrahamav Yʼrushalayim. Amen
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הָכרְב אָשִנְו .םולָש תרֶמְשִמְל אֵהְתֶש תוכְז וניֵלָעְו םֶהיֵלֲע ודְמַלְי םורָמַב
.םדָאְו םיִהלֱא יֵניֵעְב בוט לֶכֵשְו ןֵח אָצְמִנְו,ונֵעְשִי יֵהלאֵמ הקדְצו , יי תֵאֵמ
Ba-marom yʼlamdu aleihem vʼaleinu zʼkhut, she-tʼhi lʼmishmeret shalom, vʼnisa
vʼrakhah me-et Adonai, u-tzʼdakah me-Elohei yish-enu, vʼnimtza hen vʼsekhel tov
bʼeinei Elohim vʼadam.
May heaven find merit in us that we may enjoy a lasting peace and receive blessings
from the Lord, justice from God, and may we find favor and good sense in the eyes
of God and men.
םיִמָלועָה יֵיַחְל הָחונְמו תָבַש ולֻכֶש םוי ונֵליִחְנַי אוה ןָמֲחרָה :תָבַשְב
( On Shabbat add) Ha-rahaman, hu yanhilenu yom she-kulo Shabbat u-mʼnuhah,
lʼhayei ha-olamim.
May the Merciful One cause us to inherit the day which will be all Sabbath and rest
in the eternal life.

בוט ולֻכֶש םוי ונֵליִחְנַי אוה ןָמֲחרָה
Ha-rahaman, hu yanhilenu yom she-kulo tov.
May the Merciful One cause us to inherit the day of total goodness.
May the Merciful One bless the State of Israel.
May the Merciful One bless this country.
May the Merciful One bless those who serve in the IDF and watch over them.
אָבַה םָלועָה יֵיַחְלו ַחיִשָמַה תומיִל ונֵכַזְי אוה ןָמֲחרָה̈
Ha-rahaman, hu yʼzakenu limot ha-mashi-ah u-lʼhayei ha-olam ha-ba.
May the Merciful One enable us to live in the days of the Messiah and in the world to
come.
וערַזְלו דִודְל וחיִשְמִל דֶסֶח הֶשֹעְו וכְלַמ תועושְי לודְגִמ
םולָש הֶשֲעַי אוה ,ויָמורְמִב םולָש הֶשֹע .םָלוע דַע
.ןֵמָא ,ורְמִאְו לַארְשִי לָכ לַעְו וניֵלָע
Migdol yʼshu-ot malko, vʼoseh hesed li-mʼshiho, lʼDavid u-lʼzar-o ad olam. Oseh
shalom bi-mʼromav, hu ya-aseh shalom aleinu vʼal kol Yisra-el, vʼimru: Amen.
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God is our tower of salvation, showing kindness to his anointed, to David and his
descendants forever. May he who creates peace in his heavenly heights, may he
grant peace for us, all Israel; and and all humanity, and we can say, Amen.
יי יֵשרדְו ,ובֵערְו ושר םיריִפְכ .ויָאריִל רוסְחַמ ןיֵא יִכ ,ויָשדק יי תֶא וארִי`
ורְסְחַי אל
לָכְל ַעיִבְשַמו ,ָדָי תֶא ַחֵתופ .ודְסַח םָלועְל יִכ בוט יִכ ייַל ודוה .בוט לָכ
.ןוצר יַח
אלְו ,יִתְנקָז םַג יִתיִיָה רַעַנ .וחַטְבִמ יי הָיָהְו ,ייַב חַטְבִי רֶשֲא רֶבֶגַה ְורָב
וערַזְו ,בָזֱעֶנ קידַצ יִתיִאר
.םולָשַב ומַע תֶא ְרָבְי יי ,ןֵתִי ומַעְל זֹע 'יי.םֶחָל שֶקַבְמ
Yʼru et Adonai kʼdoshav, ki ein mahsor lire-av. Kʼfirim rashu vʼra-evu, vʼdorshei
Adonai lo yahsʼru khol tov. Hodu ladonai ki tov, ki lʼolam hasdo. Pote-ah et yadekha,
u-masbi-a lʼkhol hai ratzon. Barukh ha-gever asher yivtah badonai, vʼhayah Adonai
mivtaho. Na-ar hayiti gam zakanti, vʼlo ra-iti tzadik ne-ezav, vʼzar-o mʼvakesh lahem.
Adonai oz lʼamo yiten, Adonai yʼvarekh et amo va-shalom.
Revere the Lord, all Godʼs holy ones for those who revere Adonai suffer no want.
Lions may starve, but those who seek the Lord shall lack nothing. Give thanks to the
Lord, for God is good; Godʼs kindness endures forever. You open your hand and
satisfy the needs of every living thing. Blessed is the everyone who trusts in the
Lord, for the Lord will surely guarantee protection. I once was young and now I am
old, but never have I seen a righteous person forsaken, nor his children in want of
bread. The Lord strengthens Godʼs people, blessing them with peace.
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KOS SHʼLISHEE - THIRD CUP-יִשיִלְש סוכ

We conclude the Grace after the meal by drinking the Third Cup of wine, the cup of
blessing, while reclining to the left.
.ןֶפָגַה ירְפ ארוב םָלועָה ְֶלֶמ וניֵהלֱא יי הָתַא ְורָב
Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.
Praised are you, Adonai, Lord of the universe, who has created the fruit of the vine.
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KOS SHEL ELIYAHU -Cup of Elijah-סוכ
והילא לש
At this point in the Seder, we fill the Cup of Elijah on
the table. We rise, and we generally send the
youngest child(ren) still awake to open the door for
Elijah, who by tradition is the forerunner of the
Messiah, the harbinger of hope. Sing "Eliyahu Ha-
Navi" and then close the door.
והילא איבנה והילא
ידעלגה (3) והילא יבשתה
ונילא אובי ונימיב הרהמב
(2)דוד ןב חישמ םע

Eliyahu Ha-navee Eliyahu Ha-tish-bee Eliyahu,
Eliyahu Eliyahu Ha-giladee
Bim Heira Bʼyameinu Yavo eileinu Eem mashiah ben
David Eem mashiah ben David
God has taught all men to love their neighbors as
themselves. Yet, in almost every age, some have not
obeyed His command. Our people have suffered
frequently at the hands of such men. In Godʼs own
way and in His own time, the wicked pay the price of
their wickedness. For God is a God of justice. As we
open our doors and our hearts to Elijah, we pray that
there soon will be an end to all evil deeds in the world.
God has shown us the paths to peace. Amen.
Pour Out Thy Wrath- ְָתָמֲח ְֹפְש
(A late addition to the Haggadah, after the period of
the Crusades and the pogroms of the Rhineland. The
Crusades were a series of military conflicts of a
religious character waged by Christians from
1096-1291, usually sanctioned by the Pope. The First
Crusade was launched in 1095 by Pope Urban II with
the dual goals of liberating the sacred city of
ELIJAHʼS CUP -
GRATEFUL FOR –
THE GIFT OF-
FIGHTERS OF
FREEDOM
# We open the
door and invite a spiritual
presence into our home,
the presence of passionate
compassion. Elijah, the
invisible honored guest,
personifies an unyielding
passion for justice. At the
same time he is viewed as
a disguised beggar who
goes to extraordinary
lengths bringing blessings
of compassion and
kindness to the poor,the
humble and the needy. As
both champion of justice
and exemplar of
compassion, he inspires us
to emulate his ways and his
commitments; we are
grateful for this source of
spiritual strength in our
lives.
# How empty our
cups of blessing would be
had the myriad numbers of
heroes not come forward
and willingly sacrificed their
lives so that we could enjoy
our blessings of freedom
and security!
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Gratitude is not only a
natural response to this
recognition; it is a response
rooted in our capacity to touch
our moral sense and declare-
this is the right thing to do.

“Gratitude is the
moral memory of
mankind.”
(George Simmel)
Doing Gratefulness
# Share with those at
the table people no longer
alive who have influenced
your life in a way for which
you are grateful. Select a
figure from public life or a
member of your family or
friend.
Jerusalem and the Holy Land from Muslims,
and freeing the Eastern Christians from Muslim
rule. Inevitably the Crusades also involved
destruction and oppression of Jewish
communities in Europe and the Holy Land. The
harshness of this section often causes it to be
excluded or skipped in many a modern Seder.)

ָועדְי אל רֶשֲא םִיוגַה לֶא ְָתָמֲח ְֹפְש
יִכ .וארק אל ְָמִשְב רֶשֲא תוכָלְמַמ לַעְו
ְֹפְש .ומַשֵה והֵוָנ תֶאְו בקֲעַי תֶא לַכָא
ףדרִת .םֵגיִשַי ְָפַא ןורֲחַו ֶָמְעַז םֶהיֵלֲע
.יי יֵמְש תַחַתִמ םדיִמְשַתְו ףַאְב
Pour out your fury on the nations that do not
know you, upon the kingdoms that do not
invoke your name, they have devoured Jacob
and desolated his home.” (Ps. 79:6,7) “Pour
out your wrath on them; may your blazing
anger overtake them.” (Ps. 69.25) “Pursue
them in wrath and destroy them from under
the heavens of the Lord!” (Lam. 3:66)
Let us not forget the Avenue of the Righteous
Gentiles and the efforts of the Jewish People to
remember that there is good as well as evil in
humanity. Let us try to emphasize the good.
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MIRIAMʼS CUP-
GRATEFUL FOR –
THE GIFT OF-
NURTURANCE
Contemporary
celebrations of the Seder
recognize the equal role of
women in the experience
of freedom historically and
as freedom unfolds in the
present. Miriam, Mosesʼ
sister, is viewed as a
prophet and an essential
figure in the process of
liberation and redemption.
Rabbinic teaching informs
us that the well of water
that accompanied the
Israelites through the
wilderness was called
Miriamʼs Well. In other
words, Miriam reemerges
as the embodiment of
nurturance and life-
supporting refreshment.
# Without the
quality of care,
compassion and sacrifice
embedded in the nature of
womanhood, redemption
would remain incomplete.
We appeal to Godʼs
“feminine” side when we
pray for compassion,
forgiveness and leniency.
The waters of Miriam are
cooling and comforting,
quenching the thirst for
feeling protected and
loved.
The Midrash,
Shemoth Rabah-1: 26
states:
Pour Out Your Love On The Righteous
Gentiles
Pour out your love on the nations who have known you
and on the kingdoms who call upon your name. For they
show loving-kindness to the seed of Jacob and they
defend your people Israel from those who would devour
them alive. May they live to see the sukkah of peace
spread over your chosen ones and to participate in the
joy of your nations.

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” ʻI had no peaceʻ( Job.
3:26 ) from the first decree that
Pharaoh laid on me-”and they
embittered (vaʼyimararu-וררמיו-
their lives (Exodus 1:13)...But
then God raised up a redemeer
for me-that is ,
Miriiam
named for bitterness.”
(MAR-bitter.)
Doing Gratefulness
Think of a heroine or
a personal female figure in
your life for whom you are
grateful; discuss how that
individual has blessed your
life.
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We approach the saddest of all moments...
We do so in silence....
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AUSCHWITZAUSC
HWITAUSCHWITZ
...אלעלֹ

Le’ ayla–
Beyond
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A moment beyond gratitude

beyond all praise and blessing
beyond comprehension...

we are left with silence; sadness; memory
# even madness...
# gratitude is beyond our grasp and we
grope for meaning and hope
perhaps gratitude can grow out of ashes
so that faint whispers of praise
will sigh back into the empty spaces

# of our souls.
# # # # # # # # # # AMEN.

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...ן כ י פ ל ע ף א ו
and yet...
#Time tries as I drift across it
to sink me by mixing my nectar with poison
against my body it raised its hand
after taking my wealth and son

But I will foil its plans.

I will praise my Maker with endless song.

Todros Abulafia(1247-1300)
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T

# Can we go from grief to Gratitude-How do
we do it?
#
# Compassionately , Humbly !

# # # # # #
Share
# thoughts and feelings of this challenging
# process.
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HALLEL- PART 2
GRATEFUL FOR-THE GIFT
OF- PRAISING
# “Tell us, O poet, what
do you do? I praise;
But those dark,
deadly devastating ways,/
How do you bear them,
sufer them?
I praise.
And the Nameless,
beyond guess or gaze, How
can you call it, conjure it?
I praise.
And whence your
right, in every kind of maze/
in every mask, to remain
true? I praise.
And that the mildest
and the wildest ways/ Know
you like star and storm?
Because I praise.
# Rilke
“Sometimes we feel
overwhelmed. Where to turn?
# Where to begin? So
much to do, so much to
correct...Jealousy. Anger.
Pride. How do we get rid of
them? Gossip. Bickering.
They embitter our lives...
Sometimes we
simply want to become better
people, better Jews ... Itʼs too
much to deal with at one
time. We must find one path,
one attribute to give us the
proper perspective, to show
us the right way out of the
maze of confusion and fear.
Hallel is this response, the
golden way to awareness of
the divine. To praise God is
to overcome illusion and to
touch Reality." (Breslov
Haggadah)
,דובָכ ןֵת ְָמִשְל יִכ , ונָל אל ,יי , ונָל אל
:םִיוגַה ורְמאֹי הָמָל .ֶָתִמֲא לַע ,ְָדְסַח לַע
אָנ הֵיַא
ץֵפָח רֶשֲא לֹכ , םִיַמָשַב וניֵהלֱאו ?םֶהיֵהלֱא
.םדָא ידְי הֵשֲעַמ בָהָזְו ףֶסֶכ םֶהיֵבַצֲע .הָשָע
.וארִי אלְו םֶהָל םִיַניֵע ,ורֵבדְי אלְו םֶהָל הֶפ
אלְו םֶהָל ףַא ,ועָמְשִי אלְו םֶהָל םִיָנְזָא
אלְו םֶהיֵלְגר ,ןושיִמְי אלְו םֶהידְי .ןוחירְי
ויְהִי םֶהומְכ .םָנורְגִב וגְהֶי אל ,וכֵלַהְי
חַטְב לֵארְשִי .םֶהָב ַחֵטֹב רֶשֲא לֹכ ,םֶהיֵשֹע
וחטב ןרהא תיֵב .אוה םָנִגַָמו םרְזֶע ,הוהיַב
וחטב הוהי יארי .אוה םָנִגַָמו םרְזֶע ,הוהיב
.אוה םָנִגַָמו םרְזֶע ,הוהיב
Lo lanu, Adonai, lo lanu, ki l'shimcha tein kavod, al
chasd'cha al amitecha. Lamah yomru hagoyim,
ayeih na Eloheihem. Veiloheinu vashamayim, kol
asher chafeitz asah. Atzabeihem kesef v'zahav, ma-
aseih y'dei adam. Peh lahem v'lo y'dabeiru, einayim
lahem v'lo yiru. Oz'nayim lahem v'lo yishma-u, af
lahem v'lo y'richun. Y'deihem v'lo y'mishun,
ragleihem v'lo y'haleichu, lo yehgu bigronam.
K'mohem yihyu oseihem, kol asher botei-ach
bahem. Yisra-eil b'tach bʼAdonai, ezram u-maginam
hu. Beit aharon bitchu v'Adonai, ezram umaginam
hu. Yirei Adonai bitchu v'Adonai, ezram u-maginam
hu.
Nor for our sake, O Lord, not for our sake, but for
your name's sake give glory, because of your
kindness and your truth. Why should the nations
say: "Where is their God?" Our God is in the
heavens; He does whatever He pleases!
Their idols are silver and gold, the work of human
hands. They have a mouth, but they cannot speak;
they have eyes, but they cannot see; they have
ears, but they cannot hear; they have a nose, but
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they cannot smell; they have hands, but they cannot
feel; they have feet, but they cannot walk; nor can
they utter a sound with their throat. Those who make
them shall become like them, whoever trusts in them.
O Israel, trust in the Lord! He is their help and shield.
You who revere the Lord, trust in the Lord! He is their
help and shield.
Psalm 115:12-18
ְרָבְי ,לֵארְשִי תיֵב תֶא ְרָבְי . ְרָבְי ונרָכְז יי
םִע םיִנַטְקַה ,יי יֵארִי ְרָבְי ,ןרֲהַא תיֵב תֶא
.םֶכיֵנְב לַעְו םֶכיֵלֲע ,םֶכיֵלֲע יי ףֵסֹי .םיִלדְגַה
םִיַמָשַה .ץרָאָו םִיַמָש הֵשֹע ,ייַל םֶתַא םיִכורְב
םיִתֵמַה אל .םדָא יֵנְבִל ןַתָנ ץרָאָהְו ייַל םִיַמָש
הָי ְרָבְנ ונְחַנֲאַו .הָמוד ידרֹי לָכ אלְו הָיולְלַהְי
.הָיולְלַה .םָלוע דַעְו הָתַעֵמ
Adonai z'charanu y'vareich, y'vareich et beit yisra-eil,
y'vareich et beit aharon. Y'vareich yirei Adonai,
hak'tanim im hag'dolim. Yoseif Adonai aleichem,
aleichem v'al b'neichem. B'ruchim atem l'Adonai,
oseih shamayim va-aretz. Hashamayim shamayim
l'Adonai, v'ha-aretz natan livnei adam. Lo hameitim
y'hal'lu yah, v'lo kol yor'dei dumah. Va-anachnu
n'vareich yah, mei-atah v'ad olam, hal'luyah.
The Lord who has remembered us will bless; He will
bless the house of Israel; He will bless the house of
Aaron; He will bless those who revere the Lord, the
small with the great. May the Lord increase you, you
and your children.You are blessed by the Lord, who
made the heaven and earth. The heaven is the Lord's
heaven, but he has given the earth to mankind. The
dead cannot praise the Lord, nor can any who go
down into silence. We will bless the Lord from this
time forth and forever. Halleluyah!
יִכ .יָנונֲחַת ,יִלוק תֶא יי עַמְשִי יִכ יִתְבַהָא
תֶוָמ יֵלְבֶח יִנופָפֲא .ארקֶא יַמָיְבו יִל ונְזָא הָטִה
םֵשבו .אָצְמֶא ןוגָיְו הרָצ ,יִנואָצְמ לואְש ירָצְמו
Grateful beyond
reciprocity:
“ How can I repay
the Lord for all his kind
acts toward me?”
# The essence of the
Hallel is the awareness of
our inability to repay God for
the gifts and kindnesses in
the world. Psalm 116 speaks
of oferings of thanksgiving
for all the good bestowed
upon humanity. Ironically, the
one reference to a possible
reason for not being grateful-
but the very opposite-is the
verse:”Precious in the sight
of the Lord is the death of his
pious followers!”
How do we
reconcile this unexplainable
reality and tragedy with the
bulk of the psalmʼs insistence
upon thanksgiving and
gratitude? The moral
incongruity of the death of
the good while the evil
prosper remains a dilemma
for which there is no obvious
or rational answer. The
Psalmist seems to suggest
that this reality is inevitable
and the only response from
God is His response of grief
to such circumstances. Thus,
any expectation of
intervention on Godʼs part is
futile. What remains is the
totality of the world and life
that enfolds this grievous
loss in a context of
abundance and goodness, of
everlasting kindness that
surrounds us always, and
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רֵמֹש .םֵחרְמ וניֵהלֱאֵו ,קידַצְו יי ןונַח !יִשְפַנ הָטְלַמ יי אָנָא :ארקֶא יי
יִכ .יִכְיָלָע לַמָג יי יִכ ,יִכְיָחונְמִל יִשְפַנ יִבוש .ַעיִשוהְי יִלְו יִתלַד ,יי םיִאָתְפ
יי יֵנְפִל ְֵלַהְתֶא .יִחֶדִמ יִלְגר תֶא ,הָעְמִד ןִמ יִניֵע תֶא ,תֶוָמִמ יִשְפַנ ָתְצַלִח
יִתרַמָא יִנֲא .דֹאְמ יִתיִנָע יִנֲא ,רֵבדֲא יִכ יִתְנַמֱאֶה .םיִיַחַה תוצרַאְב
.בֵזֹכ םדָאָה לָכ :יִזְפָחְב
Ahavti ki yishma Adonai, et koli tachanunay. Ki hitah oz'no li, uv'yamai ekra. Afafuni
chevlei mavet, um'tzarei sh'ol m'tza-uni, tzarah v'yagon emtza. Uv'sheim Adonai
ekra, anah Adonai maltah nafshi. Chanun Adonai v'tzadik, veiloheinu m'racheim.
Shomeir p'ta-im Adonai, daloti v'li y'hoshi-a. Shuvi nafshi limnuchay'chi, ki Adonai
gamal alay'chi. Ki chilatzta nafshi mimavet, et eini min dimah, et ragli midechi. Et-
haleich lifnei Adonai, b'artzot hachayim. He-emanti ki adabeir, ani aniti m'od. Ani
amarti v'chof'zi, kol ha-adam kozeiv
I love that the Lord hears my supplications. Because he has inclined his ear to me, I
will call upon him as long as I live. The cords of death encircled me; the pains of the
grave have overtaken me; I found trouble and sorrow. Then I called upon the name
of the Lord: "O Lord, save my life!" Gracious is the Lord, and righteous and our God
is merciful. The Lord protects the simple; I was brought low and he saved me.
Return to your rest, O my soul, for the Lord has been kind to you. You delivered me
from death, my eyes from tears and my feet from stumbling. I shall walk before the
Lord in the lands of the living. I kept faith even when I cry out: "I am greatly afflicted.'
I kept faith even when I said in haste: "All men are deceitful."
Psalm 116:12-19
.ארקֶא יי םֵשְבו אָשֶא תועושְי סוכ .יָלָע יִהולומְגַת לֹכ ייַל ביִשָא הָמ
אָנָא .וידיִסֲחַל הָתְוָמַה יי יֵניֵעְב רקָי .ומַע לָכְל אָנ הדְגֶנ םֵלַשֲא ייַל ירדְנ
חַבֶז חַבְזֶא ְָל .ירֵסומְל ָתְחַתִפ ,ֶָתָמֲא ןֶב ְָדְבַע יִנֲא ,ֶָדְבַע יִנֲא יִכ יי
תיֵב תורְצַחְב .ומַע לָכְל אָנ הדְגֶנ םֵלַשֲא ייַל ירדְנ .ארקֶא יי םֵשְבו הדות
.הָיולְלַה .םִיַלָשורְי יִכֵכותְב ,יי
139
Mah ashiv l'Adonai, kol tagmulohi alay. Kos y'shuot
esa, uv'sheim Adonai ekra. N'darai l'Adonai
ashaleim, negdah na l'chol amo. Yakar b'einei
Adonai, hamav'tah lachasidav. Anah Adonai ki ani
avdecha, ani avd'cha ben amatecha, pitachta
l'moseiray. L'cha ezbach zevach todah, uv'sheim
Adonai ekra. N'darai l'Adonai ashaleim, negdah na
l'chol amo. B'chatzrot beit Adonai, b'tocheichi
y'rushalayim, hal'luyah.
How can I repay the Lord for all his kind acts toward
me? I will raise the cup of salvations, and call upon the
name of the Lord. My vows to the Lord I will pay in the
presence of all his people. Precious in the sight of the
Lord is the death of his pious followers. O Lord, I am
truly your servant; I am your servant, the son of your
handmaid; You has loosened my bonds. To you I
sacrifice a thanksgiving offering, and call upon the name
of the Lord. My vows to the Lord I will pay in the
presence of all his people, In the courts of the Lord's
house, in the midst of Jerusalem. Halleluyah!
Psalm 117
.םיִמֻאָה לָכ והוחְבַש ,םִיוג לָכ יי תֶא ולְלַה
.םָלועְל יי תֶמֱאֶו ,ודְסַח וניֵלָע רַבָג יִכ
.הָיולְלַה
Hal'lu et Adonai, kol goyim, shab'chu-hu, kol ha-
umim. Ki gavar aleinu chasdo, ve-emet Adonai
l'olam, hal'luyah
.Give thanks to the Lord, all you nations; praise him, all
you peoples! For his kindness overwhelms us, and the
truth of the Lord is forever, Halleluyah!
Psalm 118:1-4
.ודְסַח םָלועְל יִכ בוט יִכ ייַל ודוה
.ודְסַח םָלועְל יִכ לֵארְשִי אָנ רַמאֹי
.ודְסַח םָלועְל יִכ ןרֲהַא תיֵב אָנ ורְמאֹי
.ודְסַח םָלועְל יִכ יי יֵארִי אָנ ורְמאֹי
allows us to transcend our grief
with the awareness of how
abundant life is despite our loss
and sadness.
# Therefore, one can
conclude that while we mourn
angrily and sorrowfully,
thankfulness still waits in the
wings.
“I thank you for you
have answered me”-
Often we feel as if God
has not answered us, has not
fulfilled our desires in a way that
we understand as necessary for
us. Thus, many interpret this
verse of the Psalmist as
suggesting that I will thank God -
ki- יכ-when, He answers me.
# The Psalmistʼs assertion
could be read diferently; the ki -
יכ- here could be translated as
“because,” indicating that God
has already answered us and
continues to do so; thus the
spiritual necessity or expectation
that thankfulness be in our hearts
at all times- “Odecha”-ךדוא- I
thank and I will thank,
unceasingly, with every breath I
breathe, and without interruption.
As a pivotal reference
point of the climatic crescendo to
the experience of liberation, we
meet with “zeh,” -הז-ʻthis,ʼ at the
end of our service as we praise
God for making this day a source
of rejoicing and gratefulness.
A poignant reference to
“zeh” -הז-is that which is found in
the verses of Psalms read as part
of the Hallel during the Seder.
“Zeh haʼshaar lʼadonai zaddikim
yavohoo vo”- -ייל רעשה הז
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Hodu l'Adonai ki tov, ki l'olam chasdo. Yomar na yisra-
eil, ki l'olam chasdo. Yomru na veit aharon, ki l'olam
chasdo. Yomru na yirei Adonai, ki l'olam chasdo.
Give thanks to the Lord, for he is good; His kindness
endures forever. Let Israel say: his kindness endures
forever. Let the house of Aaron say: his kindness
endures forever. Let those who revere the Lord say: his
kindness endures forever.
Psalm 118:5-29
,יִל יי .הָי בַחרֶמַב יִנָנָע ,הָי יִתארק רַצֵמַה ןִמ
יִנֲאַו ירְזֹעְב יִל יי ?םדָא יִל הֶשֲעַי הַמ - אריִא אל
.םדָאָב ַחֹטְבִמ ייַב תוסֲחַל בוט .יָאְנשְב הֶארֶא
םִיוג לָכ .םיִבידְנִב ַחֹטְבִמ ייַב תוסֲחַל בוט
,יִנובָבְס םַג יִנובַס .םַליִמֲא יִכ יי םֵשְב ,יִנובָבְס
שֵאְכ וכֲעֹד , םירֹבְדִכ יִנובַס .םַליִמֲא יִכ יי םֵשְב
,לֹפְנִל יִנַתיִחְד הֹחָד .םַליִמֲא יִכ יי םֵשְב ,םיִצוק
לוק .הָעושיִל יִל יִהְיַו הָי תרְמִזְו יִזע .יִנרָזֲע ייַו
,לִיָח הֵָשֹע יי ןיִמְי :םיקיִדַצ יֵלֳהָאְב הָעושיִו הָנר
יִכ תומָא אל .לִיָח הֵָשֹע יי ןיִמְי ,הָמֵמור יי ןיִמְי
תֶוָמַלְו ,הָי יִנרְסִי רֹסַי .הָי יֵשֲעַמ רֵפַסֲאַו ,הֶיְחֶא
הדוא ,םָב אֹבָא ,קדֶצ ירֲעַש יִל וחְתִפ .יִנָנָתְנ אל
.וב ואֹבָי םיקיִדַצ ,ייַל רַעַשַה הֶז .הָי
Min hameitzar karati yah, anani vamerchav yah. Adonai
li lo ira, mah ya-aseh li adam. Adonai li b'oz'ray, va-ani
ereh v'son'ay. Tov lachasot bʼAdonai, mib'toach ba-
adam. Tov lachasot bʼAdonai, mib'toach bindivim. Kol
goyim s'vavuni, b'sheim Adonai ki amilam. Sabuni gam
s'vavuni, b'sheim Adonai ki amilam. Sabuni chidvorim
do-achu k'eish kotzim, b'sheim Adonai ki amilam.
Dachoh d'chitani linpol, v'Adonai azarani. Ozi v'zimrat
yah, vay'hi li lishuah. Kol rinah vishuah b'aholei
tzadikim, y'min Adonai osah chayil. Y'min Adonai
romeimah, y'min Adonai osah chayil. Lo amut ki
echyeh, va-asapeir ma-asei yah. Yasor yis'rani yah,
v'lamavet lo n'tanani. Pitchu li sha-arei tzedek, avo vam
וב ואובי םיקידצ-“this is the
gateway to the Lord, the
righteous shall enter therein.”
What is the gateway that
leads to an awareness of
divinity, to a closeness with
God, to a consciousness of
Shechinah,-הניכש- of the
presence of the sacred in our
lives? The Psalmist leaves
the point of reference vague,
although it is assumed that
this Psalm was recited in the
precincts of the Sanctuary
during occasions of
pilgrimage.
In a more
imaginative and expanded
way, I would suggest that the
gateway to godliness can be
located by the “zeh”-הז-the
“this” pointing backward to
the very end of the previous
verse: “Pitchoo li shaarei
zedek, avoh bam, ohdeh
yah,”-אובא קדצ ירעש יל וחתפ
הי הדוא םב-”open for me the
gates of triumph, that I may
enter to thank, to praise
God.” By reversing the order
of the activities contained in
the verse, we can understand
its meaning by the following
paraphrasing- By praising
God, I pass through the
gateway and enter into the
presence of the
Compassionate One. Thus
“zeh-”הז- ʻthis” again re-
emerges as an axis around
which the enterprise of
spiritual freedom revolves,
and the Seder becomes
another gateway through
which all of us-not only the
righteous-can pass through
and gain access to the
majesty, grandeur, warmth,
joy and love of this night of
freedom.
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odeh yah. Zeh hasha-ar lʼAdonai, tzadikim yavo-u
vo.
From the straits I called upon the Lord; the Lord
answered me by placing me in a great expanse. The
Lord is with me; I have no fear of what man can do
to me. The Lord is with me among my helpers; I
shall see the defeat of my foes. It is better to seek
refuge in the Lord than to trust in man. It is better to
seek refuge in the Lord than to trust in princes. All
nations have encompassed me; but in the name of
the Lord, I routed them. They swarmed around me;
but in the name of the Lord, I cut them down. They
swarmed like bees about me, but they were
extinguished like a fire of thorns; but in the name of
the Lord, I cut them down. You pushed me that I
might fall, but the Lord helped me. The Lord is my
strength and song; He has become my salvation.
The voice of rejoicing and salvation is heard in the
tents of the righteous: "The right hand of the Lord
does valiantly. The Lord's right hand is raised in
triumph; the Lord's right hand does valiantly!" I shall
not die, but live to relate the deeds of the Lord. The
Lord has surely punished me, but he has not left me
to die. Open for me the gates of righteousness, that
I may enter and praise the Lord. This is the gate of
the Lord; the righteous may enter through it
ָדוא .הָעושיִל יִל יִהְתַו יִנָתיִנֲע יִכ ָדוא
וסֲאָמ ןֶבֶא .הָעושיִל יִל יִהְתַו יִנָתיִנֲע יִכ
וסֲאָמ ןֶבֶאהָנִפ שארְל הָתְיָה םיִנובַה
הוהי תֵאֵמ .הָנִפ שארְל הָתְיָה םיִנובַה
.וניֵניֵעְב תֹאָלְפִנ איִה תאֹז הָתְיָה
וניֵניֵעְב תֹאָלְפִנ איִה תאֹז הָתְיָה הוהי תֵאֵמ
Od'cha ki anitani, vat'hi li lishuah. Od'cha ki anitani,
vat'hi li lishuah.Even ma-asu habonim, hay'tah l'rosh
pinah. Even ma-asu habonim, hay'tah l'rosh pinah.
Mei-eit Adonai hay'tah zot, hi niflat b'eineinu. Mei-eit
Adonai hay'tah zot, hi niflat b'eineinu.
Parenthetically, the
Hebrew for gate--רעש-sh-aa-r-
when the letters are rearranged,
spell the word o-sher -רשע-which
means wealth. Thus to further
reinforce the centrality of
gratefulness during the Seder,
wealth according to Judaism is
not reflected in the level of
possession but rather the depth
of perception.
The Hallel declares-
“Meyʼet Adonai hayta Zot…”
תאז התיה יי תאמ- “This is
the doing of the Lord, it is
marvelous in our sight.”
When the Psalm asserts-“zeh
hayom asah Adonai, nagilah
vʼnismecha vo- יי השע םויה הז
וב החמשנו הליגנ-“this is the day
the Lord has made, let us exult
and rejoice in it,” this day is filled
with the sunshine of unsparing
generosity and freedom,
suffusing time and space with the
sounds of grateful joy and song.
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Zeh hayom asah Adonai, nagilah v'nism'chah vo. Zeh hayom asah Adonai, nagilah
v'nism'chah vo.
I thank you for you have answered me, becoming my salvation. The stone which the
builders rejected has become the major cornerstone. This the Lord's doing; It is
marvelous in our eyes. This is the day which the Lord has made; We will be glad and
rejoice on it.
. אָנ הָעיִשוה ,יי אָנָאּ
.אָנ הָעיִשוה ,יי אָנָא
.אָנ הָחיִלְצַה ,יי אָנָא
.אָנ הָחיִלְצַה ,יי אָנָא
Ana Adonai hoshi-ah na. Ana Adonai hoshi-ah na. Ana Adonai hatzlichah na. Ana
Adonai hatzlichah na
O Lord, please save us! O Lord, please save us! O Lord, let us prosper! O Lord, let us
prosper!
( Each verse is recited twice.)
םֶכונְכרֵב ,יי םֵשְב אָבַה ְורָב .יי תיֵבִמ םֶכונְכרֵב ,יי םֵשְב אָבַה ךורָב.
יי לֵא .ַחֵבְזִמַה תונרק דַע םיִתֹבֲעַב גַח ורְסִא . ונָל רֶאָיַו יי לֵא .יי תיֵבִמ
- יַהלֱא ,ָךדואְו הָתַא יִלֵא .ַחֵבְזִמַה תונרק דַע םיִתֹבֲעַב גַח ורְסִא . ונָל רֶאָיַו
םָלועְל יִכ ,בוט יִכ ייַל ודוה .ָךֶמְמורֲא - יַהלֱא ,ָךדואְו הָתַא יִלֵא .ָךֶמְמורֲא
.ודְסַח םָלועְל יִכ ,בוט יִכ ייַל ודוה .ודְסַח
Baruch haba b'sheim Adonai, beirachnuchem mibeit Adonai. Baruch haba b'sheim
Adonai, beirachnuchem mibeit Adonai. Eil Adonai vaya-er lanu, isru chag ba-avotim ad
karnot hamizbei-ach. Eil Adonai vaya-er lanu, isru chag ba-avotim, ad karnot
hamizbei-ach. Eili atah v'odeka, elohai arom'meka. Eili atah v'odeka, elohai
arom'meka. Hodu l'Adonai ki tov, ki l'olam chasdo. Hodu l'Adonai ki tov, ki l'olam
chasdo.
Blessed be he who comes in the name of the Lord; We bless you from the house of
the Lord. The Lord is God who has shown us light; Bind the sacrifice with cords, up to
the altar-horns. You are my God, and I thank you;You are my God, and I exalt you.
Give thanks to the Lord, for he is good; His kindness endures forever.
ְָמַע לָכְו ,ֶָנוצר יֵשוע םיקיִדַצ ָידיִסֲחַו ,ָיֶשֲעַמ לָכ וניֵהלֱא יי ָולְלַהְי
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ודוי הָנרְב לֵארְשִי תיֵב
יִכ .ונֵכְלַמ ,ְָמִש תֶא וכיִלְמַיְו ושיִדקַיְו ,וצירֲעַיְו ומְמוריִו ,ורֲאָפיִו וחְבַשיִו
.לֵא הָתַא םָלוע דַעְו םָלועֵמ יִכ ,רמַזְל הְֱאָנ ְָמִשְלו תודוהְל בוט ְָל
May all creation praise You,Adonai our God. May the pious, the righteous who do Your
will and al your people the house of Israel, join in thanking You with joyous song. May
they praise, revere, adore, extol,exalt and sanctify Your sovereign glory, our King. To
you it is good to give thanks,to your glory it is fitting to sing.From age to age,
everlastingly, You are our God.

THIS - - - - - - תאז

I WILL הדוא

# # # #
THANK

THIS - - - - - - הז
144
Psalm 136
.ודְסַח םָלועְל יִכ בוט יִכ ייַל ודוה
.ודְסַח םָלועְל יִכ םיִהלֱאָה יֵהלאֵל ודוה
.ודְסַח םָלועְל יִכ םיִנדֲאָה יֵנדֲאָל ודוה
.ודְסַח םָלועְל יִכ ודַבְל תולדְג תואָלְפִנ הֵשֹעל
.ודְסַח םָלועְל יִכ הָנובְתִב םִיַמָשַה הֵשֹעל
.ודְסַח םָלועְל יִכ םְיָמַה לַע ץרָאָה עקורְל
.ודְסַח םָלועְל יִכ םיִלדְג םירוא הֵשֹעְל
.ודְסַח םָלועְל יִכ םויַב תֶלֶשְמֶמְל שֶמֶשַה תֶא
.ודְסַח םָלועְל יִכ הָלְיַלַב תולְשְמֶמְל םיִבָכוכְו ַחרָיַה תֶא
.ודְסַח םָלועְל יִכ םֶהירוכְבִב םירְצִמ הֵכַמְל
.ודְסַח םָלועְל יִכ םָכותִמ לֵארְשִי אֵצויַו
.ודְסַח םָלועְל יִכ הָיוטְנ ַעורְזִבו הקָזֲח דָיְב
.ודְסַח םָלועְל יִכ םירָזְגִל ףוס םַי רֵזֹגְל
.ודְסַח םָלועְל יִכ וכותְב לֵארְשִי ריִבֱעֶֶהְו
.ודְסַח םָלועְל יִכ ףוס םַיְב וליֵחְו הֹערַפ רֵעִנְו
.ודְסַח םָלועְל יִכ רָבדִמַב ומַע ְיִלומְל
.ודְסַח םָלועְל יִכ םיִלדְג םיִכָלְמ הֵכַמְל
.ודְסַח םָלועְל יִכ םירידַא םיִכָלְמ גרֲהָיַו
.ודְסַח םָלועְל יִכ ירֹמֱאָה ְֶלֶמ ןוחיִסְל
.ודְסַח םָלועְל יִכ ןָשָבַה ְֶלֶמ גועְלו
.ודְסַח םָלועְל יִכ הָלֲחַנְל םָצרַא ןַתָנָו
.ודְסַח םָלועְל יִכ ודְבָע לֵארְשִיְל הָלֲחַנ
.ודְסַח םָלועְל יִכ ונָל רַכָז ונֵלְפִשְִבֶש
.ודְסַח םָלועְל יִכ ונירָצִמ ונקרְפִיַו
.ודְסַח םָלועְל יִכ רָשָב לָכְל םֶחֶל ןֵתֹנ
.ודְסַח םָלועְל יִכ םִיַמָשַה לֵאְל ודוה
Give thanks to the Lord, for he is good, His kindness endures
forever;
Give thanks to the God above gods, His kindness endures
forever;
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The moon and the stars to reign by night, His kindness endures
forever;
To him who smote Egypt in their firstborn, His kindness endures
forever;
And took Israel out from among them, His kindness endures
forever;
With strong hand and outstretched arm, His kindness endures
forever;
To him who parted the Red Sea, His kindness endures forever;
And caused Israel to pass through it, His kindness endures
forever;
And threw Pharaoh and his host in the Red Sea, His kindness
endures forever;
To him who led His people through the wilderness, His kindness
endures forever;
To him who smote great kings, His kindness endures forever;
And slew mighty kings, His kindness endures forever;
Sihon, king of the Amorites, His kindness endures forever;
And Og, king of Bashan, His kindness endures forever;
And gave their land as an inheritance, His kindness endures
forever;
Give thanks to the Lord of lords, His kindness endures forever;
To him who alone does great wonders, His kindness endures
forever;
To him who made the heavens with understanding, His kindness
endures forever;
To him who stretched the earth over the waters, His kindness
endures forever;
To him who made the great lights, His kindness endures forever;
The sun to reign by day, His kindness endures forever;
An inheritance to Israel his servant, His kindness endures forever;
Who remembered us in our low state, His kindness endures
forever;
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And released us from our foes, His kindness endures forever;
Who gives food to all creatures, His kindness endures forever;
Give thanks to God of all heaven, His kindness endures forever.
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,וניֵהלֱא יי ,ְָמִש תֶא ְרַבְת יַח לָכ תַמְשִנ̈
,ונֵכְלַמ ,ָרְכִז םֵמורְתו רֵאָפְת רָשָב לָכ ַחורְו
,לֵא הָתַא םָלועָה דַעְו םָלועָה ןִמ .דיִמָת
הדופ ,ַעיִשומו לֵאוג ְֶלֶמ ונָל ןיֵא ָידָעְלַבִמו
.הקוצְו הרָצ תֵע לָכְב םֵחרְמו סֵנרַפְמו ליִצַמו
םיִנושארָה יֵהלֱא .הָתַא אָלֶא ְֶלֶמ ונָל ןיֵא
לָכ ןודֲא ,תוירְב לָכ ַהולֱא ,םיִנורֲחַאָהְו
גֵהַנְמַה ,תוחָבְשִתַה ברְב לָלֻהְמַה ,תודָלות
םונָי אל ייַו .םיִמֲחרְב ויָתוירְבו דֶסֶחְב ומָלוע
,םיִמָדרִנ ץיקֵמַהְו םיִנֵשְי ררועְמַה - ןָשיִי אֹלְו
ְֵמוסַהְו םירוסֲא ריִתַמַהְו םיִמְלִא ַחיִשֵמַהְו
ונְחַנֲא ְָדַבְל ְָל .םיִפופְכ ףקוזַהְו םיִִלְפונ
.םידומ
הָנר ונֵנושְלו ,םָיַכ הריִש אֵלָמ וניִפ ולִא
,ַעיקר יֵבֲחרֶמְכ חַבֶש וניֵתותְפִשְו ,ויָלַג ןומַהֲכ
תושורְפ ונידָיְו ,ַחרָיַכְו שֶמֶשַכ תוריִאְמ וניֵניֵעְו
ןיֵא - תולָיַאָכ תולק וניֵלְגרְו ,םִיַמָש ירְשִנְכ
וניֵהלֱא יי , ְָל תודוהְל םיקיִפְסַמ ונְחַנֲא
לַע ְָמִש תֶא ,ְרָבְלו , וניֵתובֲא יֵהלאֵו
תובָבר יֵברְו םיִפָלֲא יֵפְלַא ,ףֶלֶאֵמ ,תַחַא
וניֵתובֲא םִע ָתיִשָעֶש תובוטַה ,םיִמָעְפ
תיֵבִמו ,וניֵהלֱא יי ,ונָתְלַאְג םירְצִמִמ .ונָמִעְו
עָבָשְבו ונָתְנַז בָערְב ,ונָתידְִפ םידָבֲע
,ונָתְטַלִמ רֶבֶדִמו ונָתְלַצִה ברֶחֵמ ,ונָתְלַכְלִכ
הָנֵה דַע .ונָתיִלִד םיִנָמֱאֶנְו םיִער םִיָלָחֵמו
לַאְו ,ָידָסֲח ונובָזֲע אלְו ָיֶמֲחר ונורָזֲע
םירֶָבֵא ןֵכ לַע .חַצֶנָל ,וניֵהלֱא יי ,ונֵשְטִת
וניֵפַאְב ָתְחַפָנֶש הָמָשְנו ַחורְו ונָב ָתְגַלִפֶש
וכרָביִו ודוי םֵה ןֵה - וניִפְב ָתְמַש רֶשֲא ןושָלְו
ושיִדקַיְו וצירֲעַיְו ומְמוריִו ורֲאָפיִו וחְבַשיִו
,הדוי ְָל הֶפ לָכ יִכ .ונֵכְלַמ ְָמִש תֶא וכיִלְמַיְו
Grateful for God as
Creator, Liberator,
Protector and
Provider
Praise is the spiritual
expression of a sense of
gratitude for the awareness of
having been given essential
gifts of our existence-the
world, the capacity to be free,
feeling safe and secure and
knowing that human needs
can be met.
These gifts flow out
of a divine source or reality
that saturates all things with
kindness and love. This
dimension of compassion is
enduring and indestructible.
Frequently this reality is
hidden, submerged under
layers of cruelty and
indiference, like the sun
concealed behind ominous
clouds. As long as we can
praise, the reality of
compassion is within our
grasp, and the sunʼs rays
reappear.
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,הֶוֲחַתְשִת ָיֶנָפְל הָמוק לָכְו ,ערְכִת ְָל ְרֶב לָכְו ,עַבָשִת ְָל ןושָל לָכְו
לָכ ,בותָכֶש רָבדַכ ,ֶָמְִשִל ורֵמַזְי תויָלְכו ברק לָכְו ,ָואריִי תובָבְל לָכְו
.ולְזֹגִמ ןויְבֶאְו יִנָעְו ונֶמִמ קָזָחֵמ יִנָע ליִצַמ ָומָכ יִמ ,יי :הָנרַמאֹת יַתֹמְצַע
לֵא ,ארונַהְו רובִגַה ,לודָגַה לֵאָה ְַָל ְרֲעַי יִמו ְָל הֶוְשִי יִמו ְָל הֶמדִי יִמ
,ֶָשדק םֵש תֶא ְרָבְנו ָרֶאָפְנו ֲָחֵבַשְנו ְָלֶלַהְנ .ץרָאָו םִיַמָש הֵנק ,ןויְלֶע
.ושדק םֵש תֶא יַברק לָכְו יי תֶא יִשְפַנ יִכרָב ,דִודְל :רומָאָכ
The soul of every living being shall bless your name, Lord our God the spirit of all
flesh shall ever glorify and exalt your remembrance, our King. Throughout eternity
Thou art God. Besides Thee we have no king who redeems and saves, ransoms and
rescues, sustains and shows mercy in all times of trouble and distress. We have no
King but Thee-God of the first and of the last, God of all creatues, Master of all
generations, One acclaimed with a multitude of praises, He who guides His world
with kindness and His creatures with mercy. The Lord neither slumbers nor sleeps;
He rouses those who sleep and wakens those who slumber; He enables the
speechless to speak and loosens the bonds of the captives; He supports those who
are fallen and raises those who are bowed down. To Thee alone we give thanks.
Were our mouth filled with song as the ocean, and our tongue with joy as the
endless waves; were our lips full of praise as the wide heavens, and our eyes
shining like the sun or the moon; were our hands spread out in prayer as the eagles
of the sky and our feet running as swiftly as the deer--we should still be unable to
thank Thee and bless your name, Lord our God and God of our fathers, for one of
the thousands and even myriads of favors which Thou hast bestowed on our fathers
and on us. Thou hast liberated us from Egypt, Lord our God, and redeemed us from
the house of slavery. Thou has fed us in famine and sustained us with plenty. Thou
hast saved us from the sword, helped us to escape the plague, and spared us from
severe and enduring diseases. Until now your mercy has helped us, and your
kindness has not forsaken us; mayest Thou, Lord our God, never abandon us.
Therefore, the limbs which Thou has given us, the spirit and soul which Thou has
breathed into our nostrils, and the tongue which Thou hast placed in our mouth, shall
all thank and bless, praise and glorify, exalt and revere, sanctify and acclaim your
name, our King. To Thee, every mouth shall offer thanks; every tongue shall vow
allegiance; every knee shall bend, and all who stand erect shall bow. All hearts shall
revere Thee, and men's inner beings shall sing to your name, as it is written: "all my
bones shall say: O Lord, who is like Thee? Thou savest the poor man from one that
is stronger, the poor and needy from one who would rob him." Who may be likened
to Thee? Who is equal to Thee? Who can be compared to Thee? O Great, mighty
and revered God, supreme God is the Master of heaven and earth. Let us praise,
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acclaim and glorify Thee and bless your holy name, as it is said: "A Psalm of David:
Bless the Lord, O my soul, and let my whole inner being bless His holy name."
ארונַהְו חַצֶנָל רובִגַה ,ֶָמְש דובְכִב לודָגַה ,ֶָזֻע תומֻצֲעַתְב לֵאָה
שודָקְו םורָמ דַע ןֵכוש .אִָּׂשִנְו םר אֵסִכ לַע בֵשויַה ְֶלֶמַה ,ָיֶתוארונְב
.הָלִהְת הָואָנ םירָשְיַל ,הוהיַב םיקיִדַצ ונְנר :בותָכְו .ומְש
O God in your mighty acts of power, great in the honor of your name, powerful
forever and revered for your awe-inspiring acts, O King seated upon a high and lofty
throne!
He who abidest forever, exalted and holy is His name. And it is written: "Rejoice in
the Lord, you righteous; it is pleasant for the upright to give praise."
,לָלַהְתִת םירָשְי יִפְב
,ְרַָבְתִת םיקיִדַצ ירְבדְבו
,םָמורְתִת םידיִסֲח ןושְלִבו
.שָדקְתִת םיִשודק ברקְבו
By the mouth of the upright you shall be praised; By the words of the righteous you
shall be blessed; By the tongue of the pious you shall be exalted; And in the midst of
the holy you shall be sanctified.
לָכְב ,ונֵכְלַמ ,ְָמִש רֵאָפְתִי הָנרְב לֵארְשִי תיֵב ְָמַע תוְבבר תולֲהקַמְבו
, וניֵתובֲא יֵהלאֵו וניֵהלֱא יי ,ָיֶנָפְל םירוצְיַה לָכ תַבוח ןֵכֶש ,רודָו רוד
לָכ לַע סֵלקְלו הֵלַעְל ,ְרָבְל רֵדַהְל םֵמורְל רֵאָפְל ,ַחֵבַשְל לֵלַהְל תודוהְל
.ֶָחיִשְמ ,ְָדְבַע יַשִי ןֶב דִוַָד תוחְבְשִתְו תוריִש ירְבִד
In the assemblies of the multitudes of your people, the house of Israel, with song
shall your name, our King, be glorified in every generation. For it is the duty of all
creatures to thank, praise, laud, extol, exalt, adore, and bless Thee; even beyond the
songs and praises of David the son of Jesse, your anointed servant.
,ץרָאַָבו םִיַמָשַב שודָקַהְו לודָגַה ְֶלֶמַה לֵאָה ,ונֵכְלַמ דַעַָל ְָמִש חַבַתְשִי
זֹע ,הרְמִזְו לֵלַה ,הָחָבְשו ריִש , וניֵתובֲא יֵהלאֵו וניֵהלֱא יי ,הֶאָנ ְָל יִכ
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הָלִהְת ,הרובְגו הָלדְג ,חַצֶנ ,הָלָשְמֶמו
תואדוהְו תוכרְב ,תוכְלַמו הָשדק ,תרֶאְפִתְו
ְֶלֶמ לֵא , יי הָתַא ְורָב .םָלוע דַעְו הָתַעֵמ
ןודֲא ,תואדוהַה לֵא ,תוחָבְשִתַב לודָג
יֵח לֵא ְֶלֶמ ,הרְמִז יריִשְב רֵחובַה ,תואָלְפִנַה
.םיִמָלועָה
Praise be your name forever, our King, who rules
and is great and holy in heaven and on earth; for to
Thee, Lord our God, it is fitting to render song and
praise, hallel and psalms, power and dominion,
victory, glory and might, praise and beauty, holiness
and sovereignty, blessings and thanks, from now
and forever.

Fourth Cup-K O S R ’ V E E - E E -
יִעיִבר סוכ
[ The fourth cup of wine is filled and after the
following beracha we drink this final cup of the
Seder. ]
ירְפ ארוב םָלועָה ְֶלֶמ וניֵהלֱא יי הָתַא ְורָב
.ןֶפָגַה
Baruch atah Adonai, Eloheinu melech ha-olam,
borei p'ri hagafen.

Blessed art Thou, Lord our God, King of the
universe, who creates the fruit of the vine.
ירְפ לַעְו ןֶפֶגַה לַע ,םָלועה ְֶלֶמ וניֵהלֱא יי הָתַא ְורָב
הָדְמֶח ץרֶא לַעְו הדָשַה תַבונְת לַע , ןֶפֶגַה
הָבָחרו הָבוט
Grateful for the
obligation to praise:
What comes first,
the feeling or the word?
In the prayer of praise
recited at this point in the
Seder we afrm that it “is the
duty of all creatures to thank,
praise, laud, adore etc.”
Somehow the obligation in
itself is a source of great
significance. As often happens
in life and in religious
experience, the starting point
of our journey toward
expanded inner awareness is
one of mere practice and
mechanical movement-But,
”mee-toch shelo lishmah, bah
lishmah”-אב המשל אלש ךותמ
המשל- from the rote-like can
spring up the spontaneous
and heart felt experience of
the godly in our lives. Often
we first have to merely say the
words “thank you” before we
can gain a full understanding
of the reason for our gratitude.
# # #
The word for
obligation used in the above
text is “HOVAH”-הבוח-
Curiously, the slight change in
vocalization takes us to
another word-”HIBAH”-הביח
meaning affection, even love.
This association can lead us
to an understanding of
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הָירִפִמ לֹכֱאֶל וניֵתובֲאַל ָתְלַחְנִהְו ָתיִצרֶש
לַע וניקלֱא 'ד אָנ םֶחר הָבוטִמ ַעֹבְשִלְו
ןויִצ לַעְו ָריִע םִיַלָשורְי לַעְו ֶָמַע לֵארְשִי
הֵנְבו ֶָלָכיֵה לַעְו ֶָחְבְזִמ לַעְו ָדובְכ ןַכְשִמ
ונֵלֲעַהְו וניֵמָיְב הרֵהְמִב שדקַה ריִע םִיַלָשורְי
עַבְשִנְו הָירִפִמ לַכאֹנְו הָנָיְנִבְב ונֵחְמַשְו הָכותְל
הרֳהָטְבו הָשדקִב ָהיֶלָע ְָכרָבְנו הָבוטִמ
(הֶזַה תָבַשַה םויְב ונֵציִלֲחַהְו הֵצרו :תבשב)
'ד הָתַא יִכ , הֶזַה תוצַמַה גַח םויְב ונֵחְמַשְו
ירְפ לַעְו ץרָאָה לַע ְָל הדונְו לֹכַל ביִטֵמו בוט
.ןֶפֶגַה ירְפ לַעְו ןֶפֶגַה לַע 'ד הָתַא ְורָב .ןֶפֶגַה
Baruch atah Adonai Eloheinu melech ha-olam,
al hagefen v'al p'ri hagefen. V'al t'nuvat
hasadeh, v'al eretz chemdah tovah ur'chavah,
sheratzita v'hinchalta la-avoteinu, le-echol
mipiryah v'lisboa mituvah. Rachem na, Adonai
Eloheinu, al yisra-eil amecha, v'al y'rushalayim
irecha, v'al tzion mishkan k'vodecha, v'al
mizb'checha, v'al heicholecha. Uv'neih
y'rushalayim ir hakodesh bimheirah v'yameinu,
v'ha-aleinu l'tochah, v'sam'cheinu b'vinyanah,
v'nochol mipiryah v'nisba mituvah, un'varechcha
aleha bikdushah uv'tahorah. [ B'shabat] ur'tzeih
v'hachalitzeinu b'yom hashabat hazeh.]
V'sam'cheinu b'yom chag hamatzot hazeh. Ki
atah Adonai tov umeitiv lakol, v'nodeh l'cha al
ha-aretz v’al p'ri hagafen. Baruch atah Adonai,
al ha-aretz v’al p'ri hagafen.
Praised are you, Adonai, King of the universe,
for the vine and its fruit, and for the produce of
the field, for the beautiful and spacious land
which you gave to our ancestors as a heritage to
eat of its fruit and to enjoy its goodness. Have
mercy, Adonai our God, on Israel your people,
on Jerusalem your city. Rebuild Jerusalem, the
holy city, speedily in our days. Bring us there
and cheer us with its restoration; may we eat
obligation as an expression of
affection and love; being
obligated, and acting out of
obligation, have the potential
for enhancing our attitude of
grateful affection for the
“mitzvah.”
Before the Seder is
concluded, our final words are
those of gratitude and
thankfulness, an expression of
the ultimate goodness of God.
We thank for the wine
we have drunk and expand
our awareness to the source
of this wine-the vines that
grow out of the good earth that
the Good God has created.
Together with our thanks for
what is, we pray for what can
be, a future of redemptive
goodness.
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there Israel’s produce and enjoy its goodness; we praise you for Jerusalem’s
centrality in our lives. [ On the Sabbath add:[ Renew us this Shabbat]
and grant us happiness on this Feast of Matzot; For you, Adonai are good
and beneficent to all, and we thank you for the land and the fruit of the vine.
Praised are you, Adonai, for the land and the fruit of the vine.

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XV. NIRTZAH / Acceptance- הצרנ
וטָפְשִמ לָכְכ ,ותָכְלִהְכ חַסֶפ רודִס לַסֲח
.ותקֻחְו
.ותושֲעַל הֶכְזִנ ןֵכ ותוא רֵדַסְל וניִכָז רֶשֲאַכ
.הָנָמ יִמ תדֲע לַהק םֵמוק ,הָנועְמ ןֵכוש ְָז
.הָנרְב ןויִצְל םִיודְפ הָנַכ יֵעְטִנ לֵהַנ בורקְב
Chasal sidur pesach k'hilchato, k'chol mishpato
v'chukato. Ka-asher zachinu l'sadeir oto, kein
nizkeh la-asoto. Zach shochein m'onah, komeim
k'hal adat mi manah. B'karov naheil nitei chanah,
p'duyim l'tzion b'rinah.
The Passover Seder is concluded, according to
each traditional detail with all its laws and customs.
As we have been privileged to celebrate this Seder,
so may we one day celebrate it in Jerusalem. Pure
One who dwells in the high places, support your
People countless in number. May you soon redeem
all your People joyfully in Zion.
.הָיונְבַה םִיָלַָשוריִב הָאָבַה הָנָשְל
L'Shana HaʼBa'ah B'Y'rushalayim
Habenuyah
Next Year in a peaceful
Jerusalem!
NIRZAH-GRATEFUL FOR-
THE GIFT OF - ENDINGS
We have come to the
end of our Seder, the end of
our journey. There is nothing left
to do.
We have prayed,
praised, sung and talked, eaten
and drunk, laughed and cried,
questioned and commented,
connected with the past and the
present, hoped for the future;
# # what remains?
Is it over? Does the
journey ever end? Is not every
ending also a beginning?
What remains to be
done? Do we start over?
Yes,
but first we fulfill the
stage of Nirzah-הצרנ-
acceptance.
We have concluded the active
part of the Seder.
One act remains.
Now all we can do is “stand
before God with our hands
raised."
All we can do is to be.
We surrender, we let go, of
efort, of strain, of activity, of
planning and devising, of
struggle,
and simply
experience the fullness of the
All, grateful for the overflowing
of Godʼs gifts and blessings.
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“We have long anticipated this night, we have
extensively prepared for it. We have done our human
best.
# Yehi ratzon -ןוצר יהי: May You, God, accept the longing
of our hearts." (Breslov Haggadah)

# "Leshana habah beyerushalayim
" habenuya"-
Next year in a Jerusalem that is joyous, that
reflects the wisdom of the heart,
## “Habenuya”- היונבה- built upon the
## "binah"-הניב-of Godʼs wisdom and
of the human soul.

# #
Amen vʼAmen .ןמאו ןמא
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SONG-GRATEFUL FOR –THE GIFT OF-SINGING
Another locus of lively activity and gratitude-giving is the singing of songs composed
over the ages to delight Seder guests and preserve our consciousness of the Divine.
Had Gadyah,הידג דח- one little goat, is an example: a playful yet quite instructive ditty
about the reality of lifeʼs transience. A series of animals and phenomena are described in a
hierarchical way as the more powerless are swallowed up by the more powerful until finally God
emerges as the ultimate source of all things.
At our seders, my son is assigned the task of making the sounds of each participant in
the series of lifeʼs many vulnerabilities from the meowing of the cat to the barking of the dog
and the deep, solemn utterances of the ultimate authority, God Himself. This digression into fun
and sheer sillinesss is another ingredient in the preparation of a spiritual banquet that nurtures us
with so much gratefulness. The Seder continues informally with songs that buoy up our elevated
spirits.
Gratitude spawns song, as we simply raise our voices in melodies of Passover that
nourish our hearts and souls.

Song originates from a place deep within us.Our Sabbath morning prayer of
praise,”NISHMAT KOL CHAI”-יח לכ תמשנ- which was recited only moments ago, reminds us
that “every mouth shall extol You, every tongue shall pledge devotion, every knee shall bend to
You, every back shall bow to You, every heart shall revere You, every fiber-ʻkerev uʼklayotʼ- ברק
תוילכו-the innermost parts of our being, shall SING Your glory...”

For the Psalmist, song does not begin in the diaphragm, the vocal cords, mouth or lips;
its starting point is the spiritual essence of our innermost selves.
In discussing the Song of Moses,Aviva Zornberg makes the following statement
regarding the spiritual power of song:
”And it is from the heart of that silence that Moses conceives of a Song.What is
uncontainable and inexpressible, he puts to words that are written in the Torah.What remains
unwritten, of course, is the melody that gives voice to the mystery.”
(The Particulars of Rapture,P.218)

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Songs
KiLoNa-eh,KiLoYa-eh-הֶאָי ול יִכ ,הֵֶאָנ ול יִכ.
:ול ורְמאֹי וידודְג ,הָכָלֲהַכ רוחָב ,הָכולְמִב רידַא
Adir bimluchah, bachur ka-halachah, g'dudav yomru lo.
Powerful in kingship, truly chosen, his troops sing to him:
ול יִכ ,הֵֶאָנ ול יִכ ,הָכָלְמַמַה יי ְָל , ְָל ףַא ְָל , ְָל יִכ ְָל , ְָלו ְָל
.הֶאָי
Lecha u'lecha,lecha ki lecha,lecha af lecha, lecha Adonai hamamlacha
Ki lo naeh ki lo yaeh
:ול ורְמאֹי ויקיִתָו ,הָכָלֲהַכ רודָה ,הָכולְמִב לוגָד
Dagul bimluchah, hadur ka-halachah, v'tikav yomru lo.
Famous in kingship, truly glorious, his faithful sing to Him:
ול יִכ ,הֵֶאָנ ול יִכ ,הָכָלְמַמַה יי ְָל , ְָל ףַא ְָל , ְָל יִכ ְָל , ְָלו ְָל
.הֶאָי
Lecha u'lecha,lecha ki lecha,lecha af lecha, lecha Adonai hamamlacha
Ki lo naeh ki lo yaeh
:ול ורְמאֹי וירְסְפַט הָכָלֲהַכ ןיִסָח ,הָכולְמִב יאַכַז
Zakay bimluchah, chasin ka-halachah, tafs'rav yomru lo.
Guiltless in kingship, truly strong, his angels sing to Him:
ול יִכ ,הֵֶאָנ ול יִכ ,הָכָלְמַמַה יי ְָל , ְָל ףַא ְָל , ְָל יִכ ְָל , ְָלו ְָל
.הֶאָי
Lecha u'lecha,lecha ki lecha,lecha af lecha, lecha Adonai hamamlacha
Ki lo naeh ki lo yaeh
:ול ורְמאֹי וידומִל הָכָלֲהַכ ריִבַכ ,,הָכולְמִב דיִחָי
Yachid bimluchah, kabir ka-halachah, limudav yomru lo.
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Alone in kingship, truly powerful, his scholars sing to Him:
ול יִכ ,הֵֶאָנ ול יִכ ,הָכָלְמַמַה יי ְָל , ְָל ףַא ְָל , ְָל יִכ ְָל , ְָלו ְָל
.הֶאָי
Lecha u'lecha,lecha ki lecha,lecha af lecha, lecha Adonai hamamlacha
Ki lo naeh ki lo yaeh
:ול ורְמאֹי ויָביִבְס הָכָלֲהַכ ארונ ,,הָכולְמִב לֵשומ
Mosheil bimluchah, nora ka-halachah, s'vivav yomru lo.
Commanding in kingship, truly revered, his near ones sing to Him:
ול יִכ ,הֵֶאָנ ול יִכ ,הָכָלְמַמַה יי ְָל , ְָל ףַא ְָל , ְָל יִכ ְָל , ְָלו ְָל
.הֶאָי
Lecha u'lecha,lecha ki lecha,lecha af lecha, lecha Adonai hamamlacha
Ki lo naeh ki lo yaeh
:ול ורְמאֹי ויקיִדַצ ,הָכָלֲהַכ הדופ ,הָכולְמִב ויָנָע
Anav bimluchah, podeh ka-halachah, tzadikav yomru lo.
Humble in kingship, truly redeeming, his righteous sing to Him
ול יִכ ,הֵֶאָנ ול יִכ ,הָכָלְמַמַה יי ְָל , ְָל ףַא ְָל , ְָל יִכ ְָל , ְָלו ְָל
.הֶאָי
Lecha u'lecha,lecha ki lecha,lecha af lecha, lecha Adonai hamamlacha
Ki lo naeh ki lo yaeh
:ול ורְמאֹי ויָנַאְנִש הָכָלֲהַכ םוחר ,הָכולְמִב שודָק
Kadosh bimluchah, rachum ka-halachah, shinanav yomru lo.
Holy in kingship, truly merciful, his angels sing to Him:
ול יִכ ,הֵֶאָנ ול יִכ ,הָכָלְמַמַה יי ְָל , ְָל ףַא ְָל , ְָל יִכ ְָל , ְָלו ְָל
.הֶאָי
Lecha u'lecha,lecha ki lecha,lecha af lecha, lecha Adonai hamamlacha
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Ki lo naeh ki lo yaeh
:ול ורְמאֹי ויָמיִמְת הָכָלֲהַכ ְֵמות ,,הָכולְמִב ףיקַת
Takif bimluchah, tomeich ka-halachah, t'mimav yomru lo.
Indomitable in kingship, truly sustaining, his innocent sing to Him:
ול יִכ ,הֵֶאָנ ול יִכ ,הָכָלְמַמַה יי ְָל , ְָל ףַא ְָל , ְָל יִכ ְָל , ְָלו ְָל
.הֶאָי
Lecha u'lecha,lecha ki lecha,lecha af lecha, lecha Adonai hamamlacha
Ki lo naeh ki lo yaeh
Adir Hu - אוה ריִדַא
.בורקְב ותיֵב הֶנְבִי אוה ריִדַא
.בורקְב וניֵמָיְב ,הרֵהְמִב,הרֵהְמִב
.בורקְב ְָתיֵב הֵנְב ,הֵנְב לֵא ,הֵנְב לֵא
Adir hu, yivneh veito b'karov, bimheirah bimheirah, b'yameinu b'karov. Eil b'neih,
b'neih veitcha b'karov.
He is powerful. May He build his temple very soon. O God, build your temple
speedily.
.בורקְב ותיֵב הֶנְבִי אוה לוגָד ,אוה לודָג ,אוה רוחָב
.בורקְב וניֵמָיְב ,הרֵהְמִב,הרֵהְמִב
.בורקְב ְָתיֵב הֵנְב ,הֵנְב לֵא ,הֵנְב לֵא
Bachur hu, gadol hu, dagul hu, yivneh veito b'karov, bimheirah bimheirah, b'yameinu
v'karov. Eil b'neih, eil b'neih, b'neih veitcha b'karov.
He is chosen, great, and famous. May He build his temple very soon. O God, build
your temple speedily.
.בורקְב ותיֵב הֶנְבִי אוה יאַכַז ,אוה קיִתָו ,אוה רודָה
.בורקְב וניֵמָיְב ,הרֵהְמִב,הרֵהְמִב
.בורקְב ְָתיֵב הֵנְב ,הֵנְב לֵא ,הֵנְב לֵא
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Hadur hu, vatik hu, zakay hu, yivneh veito b'karov, bimheirah bimheirah, b'yameinu
v'karov. Eil b'neih, eil b'neih, b'neih veitcha b'karov.
He is glorious, pure and guiltless; May He build his temple very soon. O God, build
your temple speedily.
.בורקְב ותיֵב הֶנְבִי אוה דיִחָי ,אוה רוהָט ,אוה דיִסָח
.בורקְב וניֵמָיְב ,הרֵהְמִב,הרֵהְמִב
.בורקְב ְָתיֵב הֵנְב ,הֵנְב לֵא ,הֵנְב לֵא
Chasid hu,Tahor hu, yachid hu, podeh hu, tzadik hu, yivneh veito b'karov, bimheirah
bimheirah, b'yameinu v'karov. Eil b'neih, eil b'neih, b'neih veitcha b'karov.
He is pious, pure and unique; May He build his temple very soon. O God, build
your temple speedily.
.בורקְב ותיֵב הֶנְבִי אוה ְֶלֶמ ,אוה דומָל ,אוה ריִבַכ
.בורקְב וניֵמָיְב ,הרֵהְמִב,הרֵהְמִב
.בורקְב ְָתיֵב הֵנְב ,הֵנְב לֵא ,הֵנְב לֵא
Kabir hu, lamud hu, melech hu yivneh veito b'karov, bimheirah bimheirah, b'yameinu
v'karov. Eil b'neih, eil b'neih, b'neih veitcha b'karov.
May He build his temple very soon. O God, build your temple speedily.
.בורקְב ותיֵב הֶנְבִי אוה זוזִע ,אוה ביִגַס ,אוה ארונ
.בורקְב וניֵמָיְב ,הרֵהְמִב,הרֵהְמִב
.בורקְב ְָתיֵב הֵנְב ,הֵנְב לֵא ,הֵנְב לֵא
Nora hu, sagiv hu, izuz hu, yivneh veito b'karov, bimheirah bimheirah, b'yameinu
v'karov. Eil b'neih, eil b'neih, b'neih veitcha b'karov.
He is revered, eminent and strong May He build his temple very soon. O God, build
your temple speedily.
.בורקְב ותיֵב הֶנְבִי אוה שודָק ,אוה קידַצ ,אוה הדופ
.בורקְב וניֵמָיְב ,הרֵהְמִב,הרֵהְמִב
.בורקְב ְָתיֵב הֵנְב ,הֵנְב לֵא ,הֵנְב לֵא

Podeh hu,Tzadik hu, Kadosh hu, yivneh veito b'karov, bimheirah bimheirah,
b'yameinu v'karov. Eil b'neih, eil b'neih, b'neih veitcha b'karov.
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He is redeeming, righteous and holy; May He build his temple very soon. O God,
build your temple speedily.
.בורקְב ותיֵב הֶנְבִי אוה ףיִקַת ,אוה יַדַש ,אוה םוחר
.בורקְב וניֵמָיְב ,הרֵהְמִב,הרֵהְמִב
.בורקְב ְָתיֵב הֵנְב ,הֵנְב לֵא ,הֵנְב לֵא
rachum hu, shadai hu, takif hu,yivneh veito b'karov, bimheirah bimheirah, b'yameinu
v'karov. Eil b'neih, eil b'neih, b'neih veitcha b'karov.
He is merciful, ominipotent, and indomitable; May He build his temple very soon. O
God, build your temple speedily.

Who knows ַעדוי יִמ דָחֶא
?ַעדוי יִמ דָחֶא
.ץרָאָבו םיַמָשַבֶש וניֵהלֱא דָחֶא :ַעדוי יִנֲא דָחֶא
Echad mi yodei-a? Echad ani yodei-a. Echad Eloheinu shebashamayim uva-aretz.
Who knows one? I know one! One is our God in heaven and earth.
?ַעדוי יִמ םִיַנְש
.ץרָאָבו םיַמָשַבֶש וניֵהלֱא דָחֶא .תירְבַה תוחֻל יֵנְש :ַעדוי יִנֲא םִיַנְש
Sh'nayim mi yodei-a? Sh'nayim ani yodei. Sh'nei luchot hab'rit, echad Eloheinu
shebashamayim uva-aretz.
Who knows two? I know two! Two are the tablets of the
covenant; One is our God in heaven and earth.
?ַעדוי יִמ הָשלְש
וניֵהלֱא דָחֶא ,תירְבַה תוחֻל יֵנְש ,תובָא הָשלְש :ַעדוי יִנֲא הָשלְש
ץרָאָבו םיַמָשַבֶש
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Sh'loshah mi yodei-a? Sh'loshah ani yodei-a. Sh'loshah avot, sh'nei luchot hab'rit,
echad Eloheinu shebashamayim uva-aretz.
Who knows three? I know three! Three are the fathers of Israel; Two are the tablets
of the covenant; One is our God in heaven and earth.
?ַעדוי יִמ עַברַא
,תירְבַה תוחֻל יֵנְש ,תובָא הָשלְש ,תוהָמִא עַברַא :ַעדוי יִנֲא עַברַא
ץרָאָבו םיַמָשַבֶש וניֵהלֱא דָחֶא
Arba mi yodei-a? Arba ani yodei-a. Arba imahot, sh'loshah avot, sh'nei luchot
hab'rit, echad Eloheinu shebashamayim uva-aretz.
Who knows four? I know four! Four are the mothers of Israel; Three are the fathers
of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
?ַעדוי יִמ הָשִמֲח
,תובָא הָשלְש ,תוהָמִא עַברַא ,הרות יֵשְמוח הָשִמֲח :ַעדוי יִנֲא הָשִמֲח
ץרָאָבו םיַמָשַבֶש וניֵהלֱא דָחֶא ,תירְבַה תוחֻל יֵנְש
Chamishah mi yodei-a? Chamishah ani yodei-a. Chamishah chum'shei torah, arba
imahot, sh'loshah avot, sh'nei luchot hab'rit, echad Eloheinu shebashamayim uva-
aretz.
Who knows five? I know five! Five are the books of the Torah; Four are the mothers
of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is
our God in heaven and earth.
?ַעדוי יִמ הִָּׂשִש
עַברַא ,הרות יֵשְמוח הָשִמֲח ,הָנְשִמ ירדִס הָשִש :ַעדוי יִנֲא הִָּׂשִש
םיַמָשַבֶש וניֵהלֱא דָחֶא ,תירְבַה תוחֻל יֵנְש ,תובָא הָשלְש ,תוהָמִא
ץרָאָבו

Shishah mi yodei-a? Shishah ani yodei-a. Shishah sidrei mishnah, chamishah
chum'shei torah, arba imahot, sh'loshah avot, sh'nei luchot hab'rit, echad Eloheinu
shebashamayim uva-aretz.
Who knows six? I know six! Six are the orders of the Mishnah; Five are the books
of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are
the tablets of the covenant; One is our God in heaven and earth.
?ַעדוי יִמ הָעְבִש
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יֵשְמוח הָשִמֲח ,הָנְשִמ ירדִס הָשִש ,אָתָבַש יֵמְי הָעְבִש :ַעדוי יִנֲא הָעְבִש
וניֵהלֱא דָחֶא ,תירְבַה תוחֻל יֵנְש ,תובָא הָשלְש ,תוהָמִא עַברַא ,הרות
ץרָאָבו םיַמָשַבֶש

Shivah mi yodei-a? Shivah ani yodei-a. Shivah y'mei shabata, shishah sidrei
mishnah, chamishah chum'shei torah, arba imahot, sh'loshah avot, sh'nei luchot
hab'rit, echad Eloheinu shebashamayim uva-aretz.
Who knows seven? I know seven! Seven are the days of the week; Six are the
orders of the Mishnah; Five are the books of the Torah; Four are the mothers of
Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is
our God in heaven and earth.
?ַעדוי יִמ הָנומְש
ירדִס הָשִש ,אָתָבַש יֵמְי הָעְבִש ,הָליִמ יֵמְי הָנומְש :ַעדוי יִנֲא הָנומְש
תוחֻל יֵנְש ,תובָא הָשלְש ,תוהָמִא עַברַא ,הרות יֵשְמוח הָשִמֲח ,הָנְשִמ
ץרָאָבו םיַמָשַבֶש וניֵהלֱא דָחֶא ,תירְבַה
Sh'monah mi yodei-a? Sh'monah ani yodei-a. Sh'monah y'mei milah, shivah y'mei
shabata, shishah sidrei mishnah, chamishah chum'shei torah, arba imahot,
sh'loshah avot, sh'nei luchot hab'rit, echad Eloheinu shebashamayim uva-aretz.
Who knows eight? I know eight! Eight are the days to circumcision; Seven are the
days of the week; Six are the orders of the Mishnah; Five are the books of the Torah;
Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of
the covenant; One is our God in heaven and earth.
?ַעדוי יִמ הָעְשִת
יֵמְי הָעְבִש ,הָליִמ יֵמְי הָנומְש ,הדֵל יֵחרַי הָעְשִת :ַעדוי יִנֲא הָעְשִת
הָשלְש ,תוהָמִא עַברַא ,הרות יֵשְמוח הָשִמֲח ,הָנְשִמ ירדִס הָשִש ,אָתָבַש
ץרָאָבו םיַמָשַבֶש וניֵהלֱא דָחֶא ,תירְבַה תוחֻל יֵנְש ,תובָא

Tishah mi yodei-a? Tishah ani yodei-a. Tishah yarchei leidah, sh'monah y'mei milah,
shivah y'mei shabata, shishah sidrei mishnah, chamishah chum'shei torah, arba
imahot, sh'loshah avot, sh'nei luchot hab'rit, echad Eloheinu shebashamayim uva-
aretz.
Who knows nine? I know nine! Nine are the months to childbirth; Eight are the days
to circumcision; Seven are the days of the week; Six are the orders of the Mishnah;
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Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers
of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
?ַעדוי יִמ הרֶָשֲע
,הָליִמ יֵמְי הָנומְש ,הדֵל יֵחרַי הָעְשִת ,אָירְבד הרָשֲע :ַעדוי יִנֲא הרֶָשֲע
עַברַא ,הרות יֵשְמוח הָשִמֲח ,הָנְשִמ ירדִס הָשִש ,אָתָבַש יֵמְי הָעְבִש
םיַמָשַבֶש וניֵהלֱא דָחֶא ,תירְבַה תוחֻל יֵנְש ,תובָא הָשלְש ,תוהָמִא
ץרָאָבו

Asarah mi yodei-a? Asarah ani yodei-a. Asarah dib'raya, tishah yarchei leidah,
sh'monah y'mei milah, shivah y'mei shabata, shishah sidrei mishnah, chamishah
chum'shei torah, arba imahot, sh'loshah avot, sh'nei luchot hab'rit, echad Eloheinu
shebashamayim uva-aretz.
Who knows ten? I know ten! Ten are the commandments; Nine are the months to
childbirth; Eight are the days to circumcision; Seven are the days of the week; Six
are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers
of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is
our God in heaven and earth.
?ַעדוי יִמ רָשָע דַחַא
יֵחרַי הָעְשִת ,אָירְבד הרָשֲע ,אָיַבְכוכ רָשַָע דַחַא :ַעדוי יִנֲא רָשָע דַחַא
הָשִמֲח ,הָנְשִמ ירדִס הָשִש ,אָתָבַש יֵמְי הָעְבִש ,הָליִמ יֵמְי הָנומְש ,הדֵל
דָחֶא ,תירְבַה תוחֻל יֵנְש ,תובָא הָשלְש ,תוהָמִא עַברַא ,הרות יֵשְמוח
ץרָאָבו םיַמָשַבֶש וניֵהלֱא
Achad asar mi yodei-a? Achad asar ani yodei-a. Achad asar koch'vaya, asarah
dib'raya, tishah yarchei leidah, sh'monah y'mei milah, shivah y'mei shabata, shishah
sidrei mishnah, chamishah chum'shei torah, arba imahot, sh'loshah avot, sh'nei
luchot hab'rit, echad Eloheinu shebashamayim uva-aretz.
Who knows eleven? I know eleven! Eleven are the stars in Joseph's dream; Ten are
the commandments; Nine are the months to childbirth; Eight are the days to
circumcision; Seven are the days of the week; Six are the orders of the Mishnah;
Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers
of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
?עדוי יִמ רָשָע םיֵנְש
164
הרָשֲע ,אָיַבְכוכ רָשַָע דַחַא ,אָיַטְבִש רָשֶָע םיֵנְש :ַעדוי יִנֲא רָשָע םינש
הָשִש ,אָתָבַש יֵמְי הָעְבִש ,הָליִמ יֵמְי הָנומְש ,הדֵל יֵחרַי הָעְשִת ,אָירְבד
יֵנְש ,תובָא הָשלְש ,תוהָמִא עַברַא ,הרות יֵשְמוח הָשִמֲח ,הָנְשִמ ירדִס
ץרָאָבו םיַמָשַבֶש וניֵהלֱא דָחֶא ,תירְבַה תוחֻל
Sh'neim asar mi yodei-a? Sh'neim asar ani yodei-a. Sh'neim asar shivtaya, achad
asar koch'vaya, asarah dib'raya, tishah yarchei leidah, sh'monah y'mei milah, shivah
y'mei shabata, shishah sidrei mishnah, chamishah chum'shei torah, arba imahot,
sh'loshah avot, sh'nei luchot hab'rit, echad Eloheinu shebashamayim uva-aretz.
Who knows twelve? I know twelve! Twelve are the tribes of Israel; Eleven are the
stars in Joseph's dream; Ten are the commandments; Nine are the months to
childbirth; Eight are the days to circumcision; Seven are the days of the week; Six
are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers
of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is
our God in heaven and earth.
?ַעדוי יִמ רָשֶָע הָשלְש
דַחַא ,אָיַטְבִש רָשֶָע םיֵנְש .אָיַדִמ רָשָע הָשלְש :ַעדוי יִנֲא רָשָע הָשלְש
הָעְבִש ,הָליִמ יֵמְי הָנומְש ,הדֵל יֵחרַי הָעְשִת ,אָירְבד הרָשֲע ,אָיַבְכוכ רָשַָע
,תוהָמִא עַברַא ,הרות יֵשְמוח הָשִמֲח ,הָנְשִמ ירדִס הָשִש ,אָתָבַש יֵמְי
ץרָאָבו םיַמָשַבֶש וניֵהלֱא דָחֶא ,תירְבַה תוחֻל יֵנְש ,תובָא הָשלְש
Sh'loshah asar mi yodei-a? Sh'loshah asar ani yodei-a. Sh'loshah asar midaya,
sh'neim asar shivtaya, achad asar koch'vaya, asarah dib'raya, tishah yarchei leidah,
sh'monah y'mei milah, shivah y'mei shabata, shishah sidrei mishnah, chamishah
chum'shei torah, arba imahot, sh'loshah avot, sh'nei luchot hab'rit, echad Eloheinu
shebashamayim uva-aretz.
Who knows thirteen? I know thirteen! Thirteen are the attributes of God; Twelve are
the tribes of Israel; Eleven are the stars in Joseph's dream; Ten are the
commandments; Nine are the months to childbirth; Eight are the days to
circumcision; Seven are the days of the week; Six are the orders of the Mishnah;
Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers
of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
אָידַג דַח,אָידַג דַח
One little Goat Chad Gadyah
.אָידַג דַח,אָידַג דַח ,יֵזוז ירְתִב אָבַא ןיִבַזְד אָידַג דַח,אָידַג דַח

165
Chad gadya, chad gadya d'zabin aba bitrei zuzei, chad gadya, chad gadya.
One kid, one kid that Father bought for two zuzim; One kid, one kid.
.אָידַג דַח,אָידַג דַח ,יֵזוז ירְתִב אָבַא ןיִבַזְד ,אָידַגְל הָלְכַָאְו ארְנוש אָתָאְו
V'ata shun'ra, v'achlah l'gadya, d'zabin aba bitrei zuzei, chad gadya, chad gadya.
The cat came and ate the kid that father bought for two zuzim; One kid, one kid
דַח ,יֵזוז ירְתִב אָבַא ןיִבַזְד ,אָידַגְל הָלְכַָאְד ,ארְנושְל ְַשָנְו אָבְלַכ אָתָאְו
.אָידַג דַח,אָידַג
V'ata chalba, v'nashach l'shunra, d'achlah l'gadya, d'zabin aba bitrei zuzei, chad
gadya, chad gadya.
The dog came and bit the cat that ate the kid that father bought for two zuzim; One
kid, one kid.
אָבַא ןיִבַזְד ,אָידַגְל הָלְכַָאְד ,ארְנושְל ְַשָנְד ,אָבְלַכְל הָכִהו ארְטוח אָתָאְו
.אָידַג דַח,אָידַג דַח ,יֵזוז ירְתִב
V'ata chutra, v'hikah l'chalba, d'nashach l'shunra, d'achlah l'gadya, d'zabin aba bitrei
zuzei, chad gadya, chad gadya.
The stick came and beat the dog that bit the cat that ate the kid that father bought for
two zuzim; One kid, one kid.
הָלְכַָאְד ,ארְנושְל ְַשָנְד ,אָבְלַכְל הָכִהְד ,ארְטוחְל ףרָשְו ארונ אָתָאְו
.אָידַג דַח,אָידַג דַח ,יֵזוז ירְתִב אָבַא ןיִבַזְד ,אָידַגְל
V'ata nura, v'saraf l'chut'ra, d'hikah l'chalba, d'nashach l'shunra, d'achlah l'gadya,
d'zabin aba bitrei zuzei, chad gadya, chad gadya.
The fire came and burned the stick that beat the dog that bit the cat that ate the kid
that father bought for two zuzim; One kid, one kid.
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,ארְנושְל ְַשָנְד ,אָבְלַכְל הָכִהְד ,ארְטוחְל ףרָשְד ,ארונְל הָבָכְו אָיַמ אָתָאְו
.אָידַג דַח,אָידַג דַח ,יֵזוז ירְתִב אָבַא ןיִבַזְד ,אָידַגְל הָלְכַָאְד
V'ata maya, v'chavah l'nura, d'saraf l'chutra, d'hikah l'chalba, d'nashach l'shunra,
d'achlah l'gadya, d'zabin aba bitrei zuzei, chad gadya, chad gadya.
The water came and quenched the fire that burned the stick that beat the dog that bit
the cat that ate the kid that father bought for two zuzim; One kid, one kid.
,אָבְלַכְל הָכִהְד ,ארְטוחְל ףרָשְד ,ארונְל הָבָכְד ,אָיַמְל הָתָשְו ארות אָתָאְו
.אָידַג דַח,אָידַג דַח ,יֵזוז ירְתִב אָבַא ןיִבַזְד ,אָידַגְל הָלְכַָאְד ,ארְנושְל ְַשָנְד

V'ata tora, v'shata l'maya, d'chavah l'nura, d'saraf l'chutra, d'hikah l'chalba, d'nashach
l'shunra, d'ach'lah l'gadya, d'zabin aba bitrei zuzei, chad gadya, chad gadya.
The ox came and drank the water that quenched the fire that burned the stick that beat
the dog that bit the cat that ate the kid that father bought for two zuzim; One kid, one
kid.
,ארְטוחְל ףרָשְד ,ארונְל הָבָכְד ,אָיַמְל הָתָשְד ,ארותְל טַחָשְו טֵחושַה אָתָאְו
דַח ,יֵזוז ירְתִב אָבַא ןיִבַזְד ,אָידַגְל הָלְכַָאְד ,ארְנושְל ְַשָנְד ,אָבְלַכְל הָכִהְד
.אָידַג דַח,אָידַג
V'ata hashocheit, v'shachat l'tora, d'shata l'maya, d'chavah l'nura, d'saraf
l'chutra,dʼhikah l'chalba, d'nashach l'shunra, d'achlah l'gadya, d'zabin aba bitrei zuzei,
chad gadya, chad gadya.
The slaughterer came and killed the ox that drank the water that quenched the fire that
burned the stick that beat the dog that bit the cat that ate the kid that father bought for
two zuzim; One kid, one kid.
הָבָכְד ,אָיַמְל הָתָשְד ,ארותְל טַחָשְד ,טֵחושְל טַחָשְו תֶוָמַה ְָאְלַמ אָתָאְו
,אָידַגְל הָלְכַָאְד ,ארְנושְל ְַשָנְד ,אָבְלַכְל הָכִהְד ,ארְטוחְל ףרָשְד ,ארונְל
.אָידַג דַח,אָידַג דַח ,יֵזוז ירְתִב אָבַא ןיִבַזְד
T
H
E

G
R
A
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E
F
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R
A
B
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I
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V'ata malach hamavet, v'shachat l'shocheit, d'shachat l'tora, d'shata l'maya, d'chavah
l'nura, d'saraf l'chutra,dʼhikah l'chalba, d'nashach l'shunra, d'achlah l'gadya, d'zabin aba
bitrei zuzei, chad gadya, chad gadya.
The angel of death came and slew the slaughterer that killed the ox that drank the
water that quenched the fire that burned the stick that beat the dog that bit the cat that
ate the kid that father bought for two zuzim; One kid, one kid.
טַחָשְד ,טֵחושְל טַחָשְד ,תֶוָמַה ְַאְלַמְל טַחָשְו אוה ְורָב שודָקַה אָתָאְו
ְַשָנְד ,אָבְלַכְל הָכִהְד ,ארְטוחְל ףרָשְד ,ארונְל הָבָכְד ,אָיַמְל הָתָשְד ,ארותְל
,אָידַגְל הָלְכַָאְד ,ארְנושְל
.אָידַג דַח,אָידַג דַח ,יֵזוז ירְתִב אָבַא ןיִבַזְד
V'ata hakadosh Baruch hu, v'shachat l'malach hamavet, d'shachat l'tora, d'shata
l'maya, d'chavah l'nura, d'saraf l'chutra, d'hikah l'chalba, d'nashach l'shunra, d'achlah
l'gadya, d'zabin aba bitrei zuzei, chad gadya, chad gadya.
The holy one, blessed be He, came and slew the angel of death that slew the
slaughterer that killed the ox that drank the water that quenched the fire that burned the
stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim;
One kid, one kid.