“The real question is not why do we keep but how do we continue to keep Passover year after year and The Family keep it from becoming stultified! How can we be privileged to Participation plan it so that, as Abraham Isaac Kook said, The old may become new and the new may become holy.” IRA STEINGROOT A DIFFERENT NIGHT By Noam and Dishon “One must make changes on this night, so the children will The complete Passover text with notice and ask: Why is this educational innovations to involve everyone night different?” at the Seder – adult and child alike. “Only the lesson which is with illustrations by Tanya Zion, Ben Shahn, enjoyed can be learned well.” Otto Geismar and many others JUDAH HANASI

The David and Rae Finegood Institute for Diaspora Education The Charles and Valerie Diker Family Resource Center for Jewish Continuity

1 Table of Contents

Introduction Second Cup: Storytelling t/rnE tqæl;d]hæ Candle Lighting - 4 Maggid: Telling the Story - dyGImæ 12 µydIl;y] tKær ]Bi Blessing the Children - 5 - ay:n][æ am;j]læ ah; 12 Signposts for the Seder - rd

2 Table of Contents continued Concluding Folksongs

Kee Lo Naeh - ha,n: /l yKi 74 Third Cup: The Family Meal Adeer Hu - aWh ryDIaæ 75 Who Knows One - [ædE/y ymi dj;a, 76 Washing Hands - hx;j]r: 59 Just One Little Kid - ay:d“gæ djæ 80 Eating Matza - hx;mæ ayxi/m 59 Nirtza: The Concluding Poem - hx;r“nI 85 Eating Maror - r/rm; 60 Next Year in - ha;B;hæ hn:v;l] 85 Hillel‘s - JrE/K 62 Matza, Maror and Shulchan Orech: Dinner - JrE/[ ˜j;l]vu 62 Appendix Eating the - ˜Wpx; 63 Storytelling: Multiple Options 86 - JrEB; 64 • Heroic Women and Baby Moses Blessings after the Meal • Moses Comes of Age The Cup of Blessing 67 • Chronicles – The Newspaper of the Exodus Drinking the Third Cup - yviyliv] s/K Sponsors & Permissions 92

Shortcuts Through the Haggadah Elijah’s Cup This Haggadah offers resources for many years of Pesach Seders. Pick and choose the readings and activities that are Pouring the Cup of Elijah - Why:liae s/K 68 most appropriate for the Seder at hand. If you are pressed “Pour out your Wrath” - Út]m;j} Jpov] 68 for time, follow our non-traditional “Bare Bones Basic Seder” which hits all the highlights and still leaves time to try some new ideas. Bare Bones Basic Seder: pp. 8, 10, 12, 14, 16, 18, 20, 22, Fourth Cup: Psalms (35-36), 46, 48, 52-54, 57-60, 62-63, (65), 68, 85. But don’t miss the extras: The Art of the Four Children (pp. 24-33) and the songs (pp. 75-84). The Festival Hallel - lLehæ 70 Psalms 115-118 l/dg:hæ lLehæ The Great Hallel - 71 Can you find how many cartoon illustrations of The Blessings after Hallel - lLehæ tKær“Bi 72 the afikoman/matza are dispersed throughout Drinking the Fourth Cup - y[iybir“ s/K 73 the Haggadah? Counting the Omer - rm,[oh; træypis] 73

3 Candle Lighting

1. Lighting the candles marks the beginning of Pesach as candles should be longer lasting than usual, so they will well as the end of the frantic work of preparation. It provide light for the length of the Seder. contributes to the transition to sanctity. 3. Usually on Pesach one first recites the blessing and 2. Before sunset, it is traditional to light at least two then lights the candles without covering one’s eyes. However, candles placed on or near the table. Some families light one when Seder night occurs on Friday night, then one lights the candle for each family member. Others prepare two candles candles first, covers one’s eyes and then recites the blessing. for each woman over the age of bat . Ideally, the Candle Lighting Blessing the Children בּãָרוְּך א יäַתּüָה מäֱֹלהìְìָי א éֵינוּ ñֶלïְֶך ,BLESSED ARE YOU, Adonai our God, Ruler of Ba-ruch ata Adonai ה אéָעוֹל äֲשׁïָם, ûֶר ִקדּ ûָנוּçְשׁ ,the Universe, who sanctified us by commanding Elo-hei-nu me-lech ha-olam בּ õְוֹתñִצãְמ õִוּèְצüָיו, ו נéְַדלïְהèָנוּ ל óֵרïִיק us to light the [ and] holiday candles. asher kee-d’sha-nu b’meetz-vo-tav שׁûֶל (שׁ וûַבּ èְשׁãָת ûֶל) יוֹם טוֹב. v’tzee-va-nu l’had-leek ner shel Many say the following when lighting the candles, [Shabbat v’shel] Yom Tov. while others recite it together with Kiddush (There is no need to recite this blessing twice). בּãָרוְּך א יäַתּüָה ìְיBLESSED ARE YOU, Adonai our God, Ruler of Ba-ruch ata Adonai, ,ìָ א מäֱֹלהéֵינוּ ñֶל ïָם,éָעוֹלïְֶך ה the Universe, who has kept us alive and Elo-hei-nu me-lech ha-olam שׁûֶה ëֱיéֶחìָנוּ ו ìְמèְִקיּ ñָנוּ brought us to this happy moment in our lives. she-he-chee-ya-nu v’kee-ma-nu וèְהéִגּ לåִיע הêְמïַזּôָנוּ ñַן êֶה.éַזּ .v’hee-gee-anu laz-man ha-ze

A Traditional Woman’s at Candle Lighting

May it be Your will, God of our opportunity to raise my children and this time. Regard me as a worthy ancestors, that You grant my family grandchildren to be truly wise, lovers descendant of Sarah, Rebecca, Rachel and all a good and long life. of God, people of truth, who and Leah, our mothers, and let my Remember us with blessings and illuminate the world with Torah, candles burn and never be kindness, fill our home with your good deeds and the work of the extinguished. Let the light of your Divine Presence. Give me the Creator. Please hear my prayer at face shine upon us. .

4 Blessing the Children

The custom of blessing one’s offspring originates with Jacob and holidays many parents lay their hands on the head of and his grandchildren. On the eve of , on Shabbat each child, blessing them with the priests’ benediction.

For male children: Z יìְשׂûִימñְָך א כּäֱֹלה öְַריäֶפîְאéִים èְכìִם ו ûֶה.óַשּׁñְנîִמ .A Private MAY GOD make you like Ephraim and Menashe Moment of Intimacy with (Genesis 48:20 from Jacob’s blessing for his grandchildren) our Children For female children: יìְשׂûִימñְֵך א כּäֱֹלה ִרבîְשׂéִים ûָָרה ãְָקה ,Rabbi Jacob Emden MAY GOD make you like Sarah and Rebecca ָרח èְלëֵל ו ïֵאäָה. .of Prague (19th c.) Rachel and Leah recommends that one place both hands on (See Ruth 4:11, the women’s blessing for Ruth the convert) the child’s head, just as Moshe blessed Joshua For all: יìְב îְָך יãֶָרכ ìָ וìְי èְיìִשׁûְמñְֶרָך .his successor with two MAY GOD bless you and keep you י יìָאäֵר öָנìְìָי פּ וäֵלóָיו א ëֻנּèִיחïֶיָך óֶ ָךּ .hands – without May God’s face shine upon you and favor you י יìִשׂûָא öָנìְìָי פּ äֵלóָיו א ïֶיָך reservation, without jealousy. The priests May God’s face turn to you וèְי לìָשׂ שׁûֵם ïְָך ûָלוֹם. .also bless the people and grant you shalom with two open-faced (Numbers 6:24-26, the priestly benediction) hands as an expression of love. “Everyone can also take this opportunity to add their own personal blessing to each child according to one’s gift of eloquence” ( Bet El). There are only two lasting bequests Who Knows God? we can hope to give our children. One of Ben Shahn © 1996 these is roots; the Ben Shahn Estate Licensed by VAGA, other, wings. NY, NY

5 Signposts for the Seder

1. The official opening of the Seder should begin by 2. We review briefly the order of the Seder by singing the welcoming all the guests. Make sure to introduce all the medieval poem by Rabbenu Shmuel of Falaise (France) that participants, so that everyone will be made to feel part of the summarizes the Signposts of the Seder (“Kadesh Urchatz”). Jewish family – especially on a night when we recall what it felt like to be strangers in the land of Egypt. You may ask all 3. You may wish to give credit to all who have helped the participants to say their Hebrew names as well. prepare this Seder – its foods, its readings and its activities.

Candle Lighting THE 15 STEPS OF THE SEDER Blessing the All sing: Kadesh First cup and Kiddush ≈jær“W vDeqæ Children Sign UrChatz First handwashing (without a blessing) Posts Karpas First dipping: vegetable and salt water ≈jæyæ sPær“Kæ The Agenda Yachatz Breaking the middle matza of the Seder Maggid Storytelling hx;j]ræ dygImæ Rachtza Second handwashing (with a blessing) Motzi First blessing over the matza hX;mæ ayxi/m Matza Second blessing over the matza Maror Second dipping: maror in charoset. JrE/K r/rm; Korech Hillel sandwich Shulchan Orech Festive meal JrE/[ ˜j;l]vu Tzafun Afikoman (dessert) Barech Birkat hamazon (the blessing after eating) JrEB; ˜Wpx; Hallel Psalms of praise Nirtza Concluding prayer and folk songs hx;r“nI lLehæ

6 Kadesh: Sanctifying Time Kiddush הéִנ óִיóְנ מוּכ לêֻמּñְזîָן וּמ מïְַקיּñָן ñִצìֵם èַתõְו כּוֹס ִראשׁוֹן 1. The Kiddush sanctifies not the wine, but the holiday. שûֶל א ãַע כּוֹסוֹת.äְַרבּ Pesach is dedicated to – “Remember the Day of your Exodus from Egypt” (Ex.13:3). (On Shabbat we add the texts in shaded boxes and in parentheses in the body of the Kiddush to com- memorate of the World). HERE I AM, ready to perform the mitzvah of the first cup of wine and to dedicate this whole evening 2. Offer to pour the wine or grape juice into someone else’s cup. In turn each one is served by another as befits “to telling the story of wonders performed for our royalty. Having attained the high status of freedom we ancestors on the night of the 15th of ,” 3,200 celebrate it in style, preferably with red wine, because the years ago. (Maimonides, 7:1). rabbis considered it more elegant. 3. Stand to recite the Kiddush, then recline to the left to drink the wine, as befits Greco-Roman nobles who also reclined to the left at symposia (intellectual drinking ban- quets). If there are no pillows on the chairs, ask the children to bring as many as possible.

“Don’t Cry over Spilt Wine”

A PUBLIC MESSAGE from the Hosts to All Their Guests:“Don’t Cry over Spilt Wine.” Rabbi Akiba Eiger (Germany, 18th C.) used to be very strict about the mitzvah of hospitality especially on Pesach. Once when he was leading a large Seder, one of the guests happened to spill a cup of wine. The clean white tablecloth was stained. Seeing the guest’s enormous embarrassment, Rabbi Eiger himself bumped the table spilling his own glass of wine. He exclaimed: “Oh, this table must be off-balance.”

On Shabbat rise and recite from Genesis 2:1-3: ו( ìְהèַי וéִי עôֶֶרב ìְהèַי éִי בֶֹקר) [There was evening and there was morning, and the sixth day was over. יוֹם éַהשּׁûִשּׁûִי, èַויìְכîֻלּוּ éַהשּׁûָמñַיìִם ו וéָאèְה äֶָרץ èְכ ãָאõְבîָל צ ìְכèַיäָם. ו בּäֱֹלהîַל א ãַיּוֹםéִים בּäֱֹלהîַל א The sky and the earth and all their contents were completed. ה מãִיעûְבéַשּׁ ôִי, ñְל אïַאכ עäֲשׁîְתּוֹ ûֶר ôָשׂûָה, וèַי בּìִשׁ הûְבֹּת מãִיעûְבéַשּׁãַיּוֹם ñִכּôִי, îָל ñִכּôִי, מãִיעûְבéַשּׁãַיּוֹם הûְבֹּת בּìִשׁ On the seventh day God completed all the work. God ceased (shabbat) מñְל אïַאכ עäֲשׁîְתּוֹ ûֶר ôָשׂûָה. וìְבèַי אäֱֹלהãֵָרְך א הéִים יוֹם ãִיעûְבéַשּׁäֶת èַיôִי, ו çֵשׁ אֹתוֹ,ìְַקדּ אֹתוֹ,ìְַקדּ from all activity. God blessed the seventh day and declared it holy, כּ מûָבîִי בוֹ שׁ מñִכּãַת îָל ñְל אïַאכ בּäֲשׁîְתּוֹ, אûֶר לäֱֹלהãָָרא ôֲשׂוֹת.ïַעéִים לäֱֹלהãָָרא אûֶר בּäֲשׁîְתּוֹ, אïַאכ because on that day God ceased from all the work of creation.]

7 בּãָרוְּך א יäַתּüָה ìְיBLESSED ARE YOU, Adonai Ba-ruch ata Adonai, ,ìָ א מäֱֹלהéֵינוּ ñֶל éָעוֹלïְֶך ה ïָם, ,our God, Ruler of the Universe, Elo-hei-nu me-lech ha-olam בּוֵֹרא פּöְִרי הéַגּåָפöֶן. .who creates the fruit of the vine. -rei pree ha-gafen

בּãָרוְּך א יäַתּüָה ìְיìָ, א מäֱֹלהéֵינוּ ñֶל אéָעוֹלïְֶך ה בּäֲשׁïָם, בּãָחûֶר ëַר ãָנוּ BLESSED ARE YOU, Adonai our God, Ruler of the מ עñִכּ וîָל èְרוֹמôָם, ñְמ לñִכּñָנוּ מ וîָל בּçְשׁèְִקדּïָשׁוֹן, õְוֹתñִצãְמûָנוּ üָיו, Universe, who has chosen us from among the nations ו לüִתּèַתּ üֶן ïָנוּ י בּäֱֹלהìְìָי א éֲבäַהãְאéֵינוּ ãָה (שׁ לûַבּãָתוֹת ïִמ וּ)ñְנוּחëָה מוֹעôֲִדים .and the languages, sanctifying us by your mitzvot ל ñְחûִמïְשׂ וּזëַגּëָה, ח לñַנּêְמåִים óִים ïְשׂ ûָשׂוֹן אäֶת יוֹם (ה הûַבּéַשּׁ ãָת éַזêֶה Lovingly, You have given us [Shabbat for rest and] festivals ו יוֹם)èְאäֶת ח הéַמּëַג ה ñַצוֹת זéַזּêֶה, חêְמ ëֵרוּתñַן üֵנוּ, (בּ ãָה,)éֲבäַהãְא – for happiness, including today Kadesh מñְִקָרא ֹקֶדשׁ, זêֵכ מõִיאïִיצîֶר ל õְָריñִצäַת ìִם. כּîִי בãָנוּ the Shabbat and] the Holiday of the] First Cup בãָח ëַüְָרתּ ו ִקדּèְאוֹת çַשׁüָנוּ הñִכּûְüָתּ מ éָעîָל ôַמñִים. ,Matzot, the season of our liberation (ו ãָת)ûַבּèְשׁ ôֲֵדיוּמוֹע ָקְדשׁûֶָך (בּ וּבéֲבäַהãְא ãְָרצוֹן)ãָה a sacred day to gather together and to בּãְשׂ ñְחûִמ הãְשׂëָה וּב ûָשׂוֹן éִנóְחëַלïְתּüָנוּ. commemorate the Exodus from בּ יäַתּãָרוְּך א üָה ìְיìָ, מñְַקדּçֵשׁ Egypt. For You have chosen us and (ה וûַבּéַשׁ ãָ(èְת יìִשׂûְָראäֵל .sanctified us among the nations וèְהéַז ñַנּêְמ óִים. You have granted us [lovingly the Shabbat and] joyfully the holidays. Blessed are You, On Saturday night Adonai, who sanctifies [the only, insert here (page 9) before Shabbat and] the people of Shehecheeyanu. Israel and the festivals.

בּãָרוְּך א יäַתּüָה ìְ,ìָי ,BLESSED ARE YOU א מäֱֹלהéֵינוּ ñֶל ïָם,éָעוֹלïְֶך ה Adonai our God, Ruler שׁûֶה ëֱיéֶחìָנוּ ו ñָנוּìְמèְִקיּ of the Universe, who וèְהéִגּ לåִיע הêְמïַזּôָנוּ ñַן êֶה.éַזּ has kept us alive and brought us to this happy moment in our lives.

Now be seated, recline com- fortably leaning to the left on a pillow, and drink most of the cup. Tully Filmus

8 On Saturday night: Havdalah is the blessing over the distinction between Shabbat and the weekdays. The light of the fire is blessed using the festival Havdalah candles already lit. (No special Havdalah candle or spice box are necessary): בּ יäַתּãָרוְּך א üָה ìְיìָ, א מäֱֹלהéֵינוּ ñֶל מéָעוֹלïְֶך ה ïָם, בּוֵֹרא äֵשׁ.éָאñְאוֵֹרי ה [Blessed are You, Adonai our God, Ruler of the Universe, who בּ יäַתּãָרוְּך א üָה ìְיìָ, א מäֱֹלהéֵינוּ ñֶל הéָעוֹלïְֶך ה בּãְדּñַבéַמּïָם, לçִיל בּãֵין ֹקֶדשׁ ïְחֹל ãֵין .creates the lights of fire אוֹרZל בּïְחֹשׁûְֶך, ãֵין יìִשׂûְָרא ïָעäֵל ל ôַמ הñִים, בּ לãִיעûְבéַשּׁãֵין יוֹם ôִי ïְשׁûֵשׁ ñֵיìְמûֶת י Blessed are You, Adonai our God, Ruler of the Universe, who הéַמּñַעôֲשׂ ְקדּûֶה. בּãֵין שׁçֻשּׁûַת לûַבּãָת ïְִקֻדשּׁûַת יוֹם טוֹב ה ïְתּçַלãְדּéִב differentiates between the holy and the secular, between light .üָ and darkness, between Israel and the other nations, between ו הèְא מãִיעûְבéַשּׁäֶת יוֹם ôִי ñִשּׁûֵשׁ הìְמûֶת י éַמּñֵי ñַע ûְתּçַשׁûֶהôֲשׂ ִקדּ the seventh day and the six days of creation, between the .üָ ה ïְתּçַלãְדּéִב üָ וèְִקדּ ûְתּçַשׁ עüָ אäֶת ôַמּ ìִשׂñְָך י ûְָראäֵל בּ ûָתãְִקֻדשּׁ üֶָך. .(sanctity of Shabbat and the sanctity of Yom Tov (the festivals You sanctified the people of Israel with Your holiness. בּ יäַתּãָרוְּך א üָה ìְיìָ, ה בּãְדּñַבéַמּ לçִיל ãֵין ֹקֶדשׁ ïְֹקֶדשׁ. Blessed are You, Adonai, who differentiates between the holi- ness of Shabbat and the holiness of Yom Tov.]

From Rags to Riches: the palace and that his old hat, belt and The king replied: drum be stored there along with a giant “Once I was a slave and now I’ve A Folktale mirror. become a king. From time to time I want The new king was known for his kind- to remind myself that I was once a slave IRAQI tell the tale that in one coun- ness and love for all his people – rich lest I grow arrogant and treat with dis- try the king was always chosen in a spe- and poor, free and slave. Often he would dain my people and you, my ministers.” cial way. When the old king died, a bird disappear into his little shack. Once he (The English term, “auspicious day” or “inauguration called the “bird of good fortune” would left its door open and the cabinet minis- day” preserves an echo of the Roman custom of con- sulting the flight of birds as an “augur” for the future). be released. On whomsoever's head it ters saw him don landed, the people would place the his feathered hat, crown making him their next ruler. put on his old belt Once the bird of good fortune landed and dance and on the head of a slave. That slave had drum before the been a simple musician who entertained mirror. They found at the master’s parties. His costume con- this very strange sisted of a feathered cap and a belt made and asked the of the hooves of sheep. king: When the slave became king, he “After all, you moved into the palace and wore royal are a king! You robes. However, he ordered that a shack must maintain (a kind of ) be constructed next to your dignity!” Tanya Zion

9 Urchatz The First Handwashing 1. The ritual handwashing prepares us for eating finger 2. Ask for two volunteers: one to carry a pitcher of water foods, Karpas, the hors d’oeuvres of the Pesach banquet. and to pour water over each guest’s hands, and one to carry It sanctifies the act of eating. a basin and a towel. No blessing is said for this handwashing.

Karpas The First Dipping — Spring Greens Kadesh 1. Distribute Karpas (a vegetable) and dip it in salt revive the ancient custom of eating extensive appetizers – Urchatz each with its own dip. You may continue dipping and tasting water, while reciting the appropriate blessing. Some Jews dip Karpas in charoset. various fresh vegetables and other appetizers during the Seder until sufficiently full to persevere during the extensive story- Yachatz telling (Maggid), but not so full as to ruin one's appetite for 2. While some medieval rabbis strictly forbid eating more Washing than an olive’s size of parsley for Karpas, you may wish to the matza eaten later. Hands, Dipping Greens, and בּãָרוְּךZא üָהZיäַתּ ìְיFor vegetables (like celery, parsley, or potatoes): Ba-ruch ata Adonai, ,ìָ Breaking Matza א éֵינוּZמäֱֹלה ñֶל ïָם,éָZעוֹלïְֶךZה ,BLESSED ARE YOU, Adonai our God, Ruler of Elo-hei-nu me-lech ha-olam בּוֵֹראZפּ ñָה.äֲָדמéָאöְִריZה .the Universe, who creates the fruit of the earth. bo-rei pree ha-ada-ma

Yachatz Breaking the Matza

1. Breaking the Matza is one of many ritual acts that 3. Break the middle matza in two and explain that this is turn the food of the Seder into a symbol of meaning. for a dual purpose: the bigger portion is to be hidden for the “afikoman” and 2. Count off the matzot from top to bottom: 1, 2, eaten when retrieved from the 3, naming them, if you wish, “Cohen,” “Levi” and children for dessert. It will be “Yisrael” (the three ritual classes of the Jewish peo- the last taste of food at the ple). Seder. The smaller portion will The top matza is for the usual blessing over bread be eaten with the top matza (motzi). Tonight that blessing is recited over matza. when we say the special The bottom matza is for the Hillel sandwich blessing over matza at the (korech) made with matza, maror, and charoset. beginning of the meal.

10 The Story of the Pesach: The Spring Holiday. Compulsive Saver Shraga Weil, © 1968

IN THE JERUSALEM neighborhood of Talpiot lived an eccentric old man in a large villa. He visited the religiously whenever a kiddush was served with cakes and kugel. At shul everyone filled themselves with sweets but this elderly man took twice as much, filling his pockets and his mouth. His fellow Jews smiled at his anxious hoard- ing and wondered how a man living in a large house could be so desperate for a little cake. Once a curious Jew asked him to explain. The old man replied heavily: “In the concentration camps in Poland there was never enough bread. I have never liberated myself from my fear that tomor- row there may not be any more food.”

A Personal Why Karpas? Thanksgiving The Pesach family gathering is in he word “Karpas”derives from the Greek “Karpos” meaning fruit of fact a thanksgiving banquet dur- the soil. The historical origins of dipping Karpas at the Seder reflect ing which we retell our national salvation. It is also appropriate to Tthe accepted cuisine of the Greco-Roman symposium. weave into the Seder, memories Metaphorically, Karpas, the spring vegetable, represents both the historic of personal deliverance from birth of Israel out of the womb of Egypt and the rebirth of nature renewed danger. Invite the family and guests to recall their own family each spring. According to Philo and to Rabbi Joshua the original birthday of stories of redemption from illness, nature – the Creation – occurred at Pesach-time, not Rosh Hashana. from danger, or from persecution. Similarly, the Italian name for spring prima-vera and the French printemps Perhaps they can discuss the preserve the sense of the return to the original “first time” of the world. lessons they drew from these crucial events in their lives. Spring (old English) is originally applied to the place of origin from which a stream arises. Later it was applied to the season, the “spring of the year.”

11 Maggid: Ha Lachma Anya Telling the Story: ‘This is the Bread of Poverty and Persecution’ 1. The heart of the Seder is “Maggid” from the term 3. Some Rabbis require the Seder plate as well as the matzot “Haggadah” meaning storytelling. In words but also in to be lifted up, as if they were about to be removed from the table drama we retell the Exodus, beginning with an even before the meal has begun. This was originally designed to explanation of the origin of matza. arouse the children to ask questions. Kadesh 2. Remove the cloth covering the matzot so that they 4. Many Jews from African-Asian countries open the Maggid Urchatz are in plain view during the telling of the story, the with a Passover skit. Experiment with the script (provided on p. Karpas Maggid. Raise the three matzot and point out the bro- 13). Morrocan Jews pass the matzot over everyone's head while Yachatz ken middle matza. Now the afikoman, the second half of reciting Ha Lachma Anya. Some people open the door at this the middle matza, is hidden until dessert. point, as if to offer hospitality to anyone without a Seder. Maggid Ha Lachma Anya ה ïַחéָא ל ëְמ ôַנñָא ע óְיìָא HA LACHMA ANYA Ha la-ch-ma an-ya דּ אäֲכçִי א üָנéָתãְהäַבîָלוּ óָא THIS IS THE BREAD of poverty and persecution Dee-acha-lu av-ha-ta-na בּ äְַרעãְא ôָא ְדמ õְָריñִצ ìִם. .that our ancestors ate in the land of Egypt. As it B’ar-ah d’meetz-ra-yeem says in the Torah “seven days shall you eat . . . matzot Kol deech-feen, yei-tei v’ yei-chol, כּ çִכîָל דּ îְפöִין יìֵית èְיüֵי וìֵכוֹל, the bread of poverty and persecution” (Deut. 16:3) so that – כּ יçִצîָל דּ ìֵיתõְִריְך ìִפèְיüֵי ו öְסòַח. .you may “remember that you were a slave in Egypt . . .” Kol dee-tzreech, yei-tei v’ yee-fsach (Deut. 16:12). ה ûַתּéָשּׁ éָכüָא ה îָא, ,Ha-sha-ta ha-cha לïְשׁ הûָנ ãָאéַבּóָה äָה LET ALL who are hungry, come and eat L’sha-na ha-ba-ah בּ ְדיäְַרעãְא ìִשׂôָא ûְָראäֵל. LET ALL who are in need, come and share be-ar-ah d’yis-rael the Pesach meal. ה עûַתּéָשּׁ üָא ôַבãְֵדי, ,THIS YEAR we are still here – Ha-sha-ta av-dei לïְשׁ הûָנ ãָאéַבּóָה äָה Next year, in the . L’sha-na ha-ba-ah בּ óֵיãְנ חוִֹרין. .B’nei cho-reen THIS YEAR we are still slaves – Next year, free people.

12 Knock on the door Adults - Who’s there? A Passover Skit Children - Moshe, Aaron, and Miriam. n Egypt the Jews ate quickly and Adults - Come in. Tell us about anxiously because they were nervous your journey! Children - We have just arrived Iabout the plague of the first born and from Egypt where we they were expecting their imminent depar- were slaves to Pharaoh. ture into freedom. Today Jews of Africa He made us do such hard work. [Improvise and Asia customarily act out the Exodus about how bad it was.] itself dressing their children (or a dramati- Adults - How did you escape? cally inclined adult) in baggy clothes, a Children - God sent Moshe and Aaron to tell Pharaoh: scarf or hat, hiking boots, a walking stick, a “Let my people go.” belt with a canteen and, most important, When he refused, God the afikoman wrapped in one’s clothes on sent 10 plagues. the shoulder (or perhaps in a back pack). [Improvise describing some of the plagues.] Try sending the youngest children out Finally God brought the of the room (or the house) with a bag of most awful plague on props and the help of an adult to prepare the first born of Egypt. Then Pharaoh was really this dialogue. Here is a semi-traditional scared, so he kicked us script that may be used by the “actors” at out. the Seder. Adults - Why are you dressed like that? What is on your Prague, 1526 shoulder? An Open Door Policy Children - We escaped in the middle of the night and had no time to let the dough for our bread rise. The dough that we wrapped in BEFORE COMMENCING any meal, Rav Huna of our cloaks and slung over our shoulders turned to matza in Babylonia used to open the door and announce: the heat of the sun. “Let all who are in need come and eat” Adults - Tell us about your adventures. (B.T. Taanit 20b). Children - Pharaoh changed his mind after releasing us and chased us Concern for the needy is characteristic of to the edge of the Red Sea. We would have been caught for every Jewish celebration. The Torah emphasizes: sure, but then God split the sea. [Describe how it felt.] “You shall rejoice in your festival – with your son Adults - Where are you going now? and daughter, your male and female servant, the Levi, the stranger, the orphan and the widow in Children - To Jerusalem. your communities” (Deut. 16:14). All - La-shana ha-ba-ah Bee’Yerushalayeem!

13 Four Questions

1. Pour the second cup for everyone and let the 2. Some people distribute nuts and younger children sing “Ma Nishtana.” candies to reward the children’s curiosity.

מ óִשׁñַה נּ ûְתּ üַנּóָה ַ ü נּ MA NISHTANA Kadesh Urchatz ה הìְלïַיéַלּ ïָה éַזּêֶה ,HOW IS THIS NIGHT different Ma nish-ta-na ha-lai-la ha-zeh Karpas מ הñִכּ ïֵילוֹת?éַלּîָל ?from all other nights? mee-kol ha-lei-lot Yachatz שׁ îָלãְכûֶבּ ה éַלּïֵילוֹת ,ON ALL other nights, She-b’chol ha-lei-lot Maggid א îְלäָנוּ אוֹכ ïִין ,we eat anu och-leen Four Questions חëָמ ñַצּñֵץ וּמ õָה, either leavened bread or matza, cha-metz u-matza ה הìְלïַיéַלּ ïָה éַזּ מêֶה כּ õָה.ñַצּîֻלּוֹ .but on this night we eat only matza. Ha-lai-la ha-zeh, ku-lo matza

שׁ îָלãְכûֶבּ ה éַלּïֵילוֹת ON ALL other nights, She-b’chol ha-lei-lot א שׁîְלäָנוּ אוֹכ ïִין ûְא ìְָרקוֹתäָר י ,we eat other kinds of vegetables, anu och-leen sh’ar y’ra-kot ה הìְלïַיéַלּ ïָה éַזּ êֶה מñָרוֹר. .but on this night we eat maror (bitter herbs). Ha-lai-la ha-zeh maror

שׁ îָלãְכûֶבּ ה éַלּïֵילוֹת ON ALL other nights, She-b’chol ha-lei-lot א מäֵין אäָנוּ ñַט ãִילíְבּ ïִין ,we need not dip ein anu mat-bee-leen א פּäֲפ öַעöִילוּ ôַם א äֶחëָת, our vegetables even once, afee-lu pa-am achat ה הìְלïַיéַלּ ïָה éַזּêֶה שׁûְתּ öְעüֵי פ ôָמñִים. .but on this night we dip twice. Ha-lai-la ha-zeh, shtei-p’ameem

שׁ îָלãְכûֶבּ ה éַלּïֵילוֹת ON ALL other nights, She-b’chol ha-lei-lot א îְלäָנוּ אוֹכ ïִין ,we eat anu och-leen בּ ûְבãֵין יוֹשׁ ãִין either sitting upright bein yo-shveen וּבãֵין מñְסòֻבּãִין, or reclining, u-vein m’su-been ה הìְלïַיéַלּ ïָה éַזּêֶה ,but on this night Ha-lai-la ha-zeh כּ מîֻלּïָנוּ ñְסòֻבּãִין. .we all recline. ku-la-nu m’su-been

14 Otto Geismar, 1927 In Search of the Four Answers As often happens after the youngest child recites the four questions, the family and guests applaud but do not bother to answer the questions. Since a young child’s questions should not go unanswered, we shall present one answer to each, but there are many more answers.

ON ONE HAND, the matza and the maror belong ON THE OTHER HAND, dipping and reclining typify the to the menu of the slaves and the oppressed: manners of the leisure class in Roman times: 1. Why eat plain matza which is hard to digest? 3. Why dip twice before eating? Poor laborers and slaves are fed matza not only because it is On Seder night we are obligated to dip twice – karpas in salt water and cheap but because it is filling and requires a long digestion maror in charoset – before the meal begins. Even today, finger foods period. The diet was designed by the oppressor to exploit dipped in tangy sauces are typical hors d’œuvres with cocktails (the the people efficiently. first cup of wine) at banquets.

2. Why eat raw, bitter vegetables? 4. Why recline on pillows while drinking wine? Maror is eaten plain only by the most oppressed workers The body language of the free reflects their ease and comfort. who are given little time to prepare their meals. With more Reclining on sofas or pillows, everyone – big and small alike – experi- time they would have made these herbs into a tasty salad. ences the freedom of the upper classes. On Seder night these foods and these table manners are props and stage directions in the script acted out by all. (based on Don Isaac Abrabanel, Zevach Pesach, Spain, 15th C.)

“Izzy, Did You Ask a Good Question Today?”

Isidor I. Rabi, the Nobel laureate in physics was once asked, “Why did you It is an old saying: Ask a Jew a question, and become a scientist, rather than a doctor or lawyer or businessman, like the other the Jew answers with a question. Every immigrant kids in your neighborhood?” answer given arouses new questions. The “My mother made me a scientist without ever intending it. Every other Jewish progress of knowledge is matched by an mother in would ask her child after school: ‘Nu? Did you learn anything increase in the hidden and mysterious. today?’ But not my mother. She always asked me a different question. ‘Izzy,’ she (Rabbi Leo Baeck, and Science, Germany, 1949) would say, ‘Did you ask a good question today?‘ That difference – asking good A wise person’s question is half the answer. questions – made me become a scientist.” (Donald Sheff, Times, Jan. 19, 1988) (Shlomo Ibn Gabirol, Spain, 1050)

15 The Rabbis as Storytellers Shmuel’s Story: “We were slaves”

"ע ãִָדיםôֲב ה לéָיìִינוּ בּïְפ õְָריñִצãְמöְַרעֹה ìִם. :When, in time to come, your children ask you Storytelling וèַיּוֹצõִיאäֵנוּ י מäֱֹלהìְìָי א éֵינוּ ñִשּׁûָם, What is the meaning of the decrees, laws, and“ Options בּãְי וּבëֲזìָד ח êָָקה ãִז óְטוּיôַ נêְרוֹע ìָה." rules that Adonai our God has enjoined upon The Haggadah recom- you?” You shall say to your children: “We were mends that parents now Kadesh go beyond the text of slaves to Pharaoh in Egypt and Adonai freed the Haggadah and us from Egypt with a mighty hand and an Urchatz improvise dramatically in outstretched arm. Adonai produced before our Karpas retelling the story of the Yachatz Exodus. The traditional eyes great and awful signs and wonders in Optional Song: Maggid ע הôֲבãִָדים ìִינוּéָיìִינוּ,Zהéָי ;Haggadah does not Egypt, against Pharaoh and all his household עôַתּüָה בּãְנóֵיײַחוִֹרין, בּãְנóֵיײַחוִֹרין. include a script for the and God freed us from there, so that God could We Were storyteller. For ideas, Slaves turn to pages 86-91. take us and give us the land that had been Avadeem hayeenu, hayeenu, promised on oath to our ancestors” (Deut. 6:20-23). Ata bnei choreen, bnei choreen

What if ו äִלּוּèְא ֹלא הוֹצ בּéַקּõִיא ה úָדוֹשׁ ãָרוְּך הוּא א äֲבוֹתäֶת א üֵינוּ ,IF GOD hadn’t taken our ancestors out of Egypt מñִמּ הõְַריñִצ אìִם, éֲֵרי וּבãָנäָנוּ וּב בãְנóֵינוּ ãָנóֵי óֵינוּ, ,then we would still be enslaved to Pharaoh in Egypt מ ûֻעñְשׁ הôְבּãִָדים לéָיìִינוּ בּïְפ õְָריñִצãְמöְַרעֹה ìִם. .along with our children, and our children’s children

ו öִילוּäֲפèַא כּ חîֻלּ îָמëֲכïָנוּ ñִים, ,EVEN IF all of us were wise, all of us discerning כּîֻלּ óְבוֹנïָנוּ נ זîֻלּóִים, כּ êְֵקנïָנוּ óִים, -all of us veteran scholars, and all of us know כּ יוְֹדעîֻלּ אïָנוּ הôִים äֶת éַתּוָֹרה, ledgeable in Torah, it would still be a mitzvah מñִצõְוèָה עôָל בּòַפּïְסïֵינוּ ל מõִיאãִיצöֵר õְָריñִצäַת ìִם. .for us to retell the story of the Exodus from Egypt

וèְכîָל ה לñְַרבּéַמּ בּòַפּïְסãֶה מõִיאãִיצöֵר õְַריñִצäַת ìִם, THE MORE and the longer one expands and ה מéֲֵרי êֶהז ñְשׁ ãָח.ûֻבּ .embellishes the story, the more commendable

(Now adults are invited to retell the Exodus story in their own words, or to read aloud one story about Moshe, p. 87-90.)

16 The Longest Seder: The Five Rabbis of Bnai B’rak מñַע ûֶהôֲשׂ בּ ôֶזïִיעäֱלãִי אãְַרבּ êֶר, וèְַרבּãִי יìְהוֹשׁûֻעôַ, ו ôָזïְעäֶלãִי אèְַרבּ êָר A TALE OF Rabbi Eliezer, Rabbi Yehoshua, Rabbi בּ êְַריôֲזãֶן ע ìָה, ו ãִי עèְַרבּ ôֲִקיבãָא, ו טèְַרבּ שׁãִי íְַרפוֹן, ûֶהéָיוּ מñְסòֻבּãִין :Elazar son of Azarya, and בּãִב בãְנóֵי מèְהãְַרק, ו éָיוּ ñְס בּòַפּ מõִיאãִיצöְִרים õְַריñִצäַת ìִם, כּîָל they were reclining at the Seder in Bnai B’rak, and אוֹתוֹ ה עìְלïַיéַלּ שׁïָה, תûֶבּôַד וñִיֵדיהïְמüַלãָאוּ לäָמèְאéֶם éֶם:ïָהñְרוּ they spent the whole night long telling the story of ַרבּוֹתüֵינוּ, הéִגּ ְקִריאêְמôַ זåִיע שׁñַן äַת ûְמñַע, שׁûֶל שׁûַחëֲִרית. the going out of Egypt, until their pupils came and said to them: “Our masters, it is time to recite the morning Sh’ma!”

Recalling the Exodus Every Night RABBI ELAZAR son of Azarya said: “Even though I am like a man of seventy, I had never understood Otto Geismar, 1927 why the going out from Egypt should be men- א אñַרäָמ ַרבּãִי äֶל êָרôָזïְע בּ הêְַריôֲזãֶן ע אìָה. éֲֵרי כּäֲנóִי שׁîְב ôִיםãְעûִבãֶן tioned at night-time, until ben Zoma explained it to me from the verse, ‘That שׁûָנóָה, וèְֹלא זêָכ שׁîִיתüִי, üֵאûֶתּ יäָמñֵר ìְצ מõִיא בּõְַריñִצäַת ãַלּìִם ïֵילוֹת. ’you may remember the day when you came out of Egypt all the days of your life ע ûֶדּôַד שּׁçְָרשׁ זוֹמûָהּ בּ שׁãֶן "לäֱמóֶאûֶנּñָא. ïְמñַר: ñַע üִזôַן תּ êְכֹּר, אäֶת יוֹם .(Deuteronomy 16:3) צõֵאתüְָך מñֵא õְַריñִצäֶֶרץ מ ìִם, כֹּל י חìְמ ëַיּñֵי ìֶיָך." The days of your life’ means just the days! BUT ‘All the days of your life’ means‘ "י חìְמ —הëַיּñֵי ìֶיָך" éַיּ יìָמ חìְמñִים. "כֹּל הëַיּñֵי ïֵילוֹת.éַלּìֶיָך" — ”!the nights as well ו אוֹמîָמëֲכèַח ñִים חìְמñְִרים: "י הëַיּñֵי הéָעוֹלìֶיָך" — ïָם éַזּêֶה. :However the Rabbis explain “‘The days of your life’ means this life! חìְמ"כֹּל י לëַיּñֵי לéָבïְהìֶיָך" — הãִיא éַמּïִימוֹת ûִיחñָשׁ BUT ‘All the days of your life’ means the days of the Messiah as well!” .ëַ

Personal Recollections: “My Most Unusual Seder” The Seder is as much a family renewal cer- 1. Ask the participants, especially 2. Ask the participants, especial- emony as a remembrance of ancient the guests, to share a special ly the oldest ones, to recall their Egypt. Sharing family memories with the Seder memory from home or best or their worst moment at the younger members as well as involving the from their most unusual Seder. old family Seder. (For example, the guests, who may feel homesick, will con- (See The Leader’s Guide, pp. 47-54 Seder when I had stage fright in tribute to the bonding of all participants. for great Seders in ). the middle of the four questions).

17 The Four Children

1. The Haggadah offers us educational advice about 2. The Rabbis turn the commandment of “v’heegadta” intergenerational storytelling. The midrash of the Four (you shall tell) into a mitzvah of dialogue – with give and Children invites us to distinguish different character types and take on both sides. Successful dialogue means that each side, to suggest different approaches to our offspring. and especially the side anxious to “pass on the message,” be Consider the artistic interpretations of the Four Children, keenly attentive to what the other is saying and feeling – to and compare and contrast them. the particular personality and his or her needs.

Kadesh Urchatz בּãָרוְּך ה éַמּñָקוֹם. éַמּ BLESSED be God Karpas בּãָרוְּך הוּא. Blessed be He Yachatz בּ לóָתûֶנּãָרוְּך שׁ יïְעüַן תּוָֹרה ìִשׂôַמּוֹ ûְָראäֵל. Blessed be the Giver of the Torah to the people Israel Maggid בּãָרוְּך הוּא. .Blessed be He Four Children כּ óֶגîְנ åֶד א בãָעäְַרבּ ôָה ãָנ çִבּóִים דּ ãְָרה תוָֹרה. :THE TORAH alludes to Four Children א חäֶח ëָכëָד îָם, ו ָרשׁäֶחèְא וëָד תּäֶחèְאûָע, ëָד üָם, ,One Wise, One Wicked, One Simple ו שׁäֶחèְא ëָד ûֶא לäֵינוֹ ôַ יוֵֹדע ïִשׁûְאוֹל. .One Who Does Not Know How to Ask

Istavan Zador, Four Children (Budapest, 1924)

18 Education Through Dialogue

A Reminder for Parents Thus far the Haggadah has given guidelines to the parent who is full of earnest enthusiasm to pass on an historical and cultural “message” to the younger generation. If ever there was an event which appeals to the parent’s desire to bring their youth-culture-centered children to appreciate the old values of cultural and ethnic pride and identification, the Pesach Seder is it! Here lies a dangerous pitfall for the parent-educator. The leader of Prague, 1526 the Seder is likely to concentrate on the text of the Haggadah without sufficiently the parent is identified as “the parent of and the rebellious facets can be com- taking into consideration the audience – that child.” We have arrived at an era not bined for evil. Then the cunning mind is the younger generation – and their level of partiarchy or matriarchy but the rule used to inflict pain on one’s parents. of interest. Absorbed with the sales- of children. In our age it is then miracu- Alternatively, the combination can pro- pitch, the salesperson often forgets the lous that our dear, delightful children duce a revolutionary chalutz (pioneer) customer! don’t divide us up and categorize us. At seeking not just to undermine the tradi- the best, we would be rated “naive or tional order but to create new frame- “The Four Parents:” simple minded parents” or “parents who works of meaning. This requires an intel- Children Label don’t know how to respond to a ques- ligence which is not conservative like the tion.” (Israel Eldad, “The Victory of the Wise Son”) traditional “wise child” but which looks Their Parents beyond the horizon, beyond the exist- ing laws and their pat rationale. IN THE DAYS of the patriarchal regime, The Pitfalls of Labelling (Yaariv Ben Aharon, Kibbutz author) we allowed ourselves to categorize our children harshly, accepting only one as I INSTINCTIVELY recoil from static Questioning Our Wisdom positive – the wise one. stereotypes that label persons simplisti- The simple, the wicked and the one cally. Therefore, I choose to interpret the The truly wise question the wisdom of who knows not how to ask questions midrash of the four children as a diverse others because they question their own had to swallow hard and hide their set of strategies for addressing four dif- wisdom as well, the foolish, because it is sense of being insulted . . . ferent facets of each and every child. different from their own. Now in our days no child is identified Each personality combines these facets Rabbi Leopold Stein, Journey into the Self as “the offspring of the parent” and often in different ways. For example, the wise (Germany, d. 1882)

19 The Four Children as a Screenplay

1. A simple reading of the Haggadah’s midrash of the 2. The cast is as follows: - Narrator four children can obscure the fact that it provides the script - Each of the four children for a dialogue. Let each character in the dialogue be played - Four parents who answer. by a different Seder participant. 3. The reading goes as follows:

ח מëָכîָם ñַה הוּא אוֹמñֵר? ?Narrator: What does the wise child say Kadesh "מ וéָעñָה ה éַחèְהôֵֹדת ëֻקּ éַמּèְהúִים ו ñִשׁ אöָטûְפּ äֲשׁíִים, ûֶר Wise Child: “What are the testimonies, the statutes, and the laws Urchatz צõִוּèָה י אäֱֹלהìְìָי א üְכäֶתéֵינוּ îֶם?" (דברים ו, כ) .(which Adonai our God has commanded you?” (Deut. 6:20 Karpas ו אèְא אäַתּäַף כּäֱמüָה הéִלîְהñָר לוֹ öֶסéַפּïְכוֹת òַח: Narrator: You must tell some of the laws of Pesach (from the Yachatz "א אöְטñַפäֵין מ הäַחíִיִרין öֶסéַפּëַר òַח א öִיקוֹמäֲפ ñָן." :(Mishna, for example 1st Parent: “We do not proceed to any afikoman (dessert or after Maggid (משנה, פסחים פרק י') ”dinner celebrations) after eating the Pesach lamb (Mishna chapter 10). Four Children ָרשׁûָע מñַה הוּא אוֹמñֵר? "מ הéָעñָה ה לôֲבָֹדה ïָכéַזֹּאת îֶם?" (שמות יב, כו) ?Narrator: What does the wicked child say "ל "לוֹ!"ïָכîֶם" וֹלא .(Wicked Child: “Whatever does this service mean to you?” (Exodus 12:26 וּל שׁïְפ אûֶהוֹצöִי עõִיא מôַצäֶת הõְמוֹ ñִן éַכּ כּîְלïָל, îָפöַר Narrator: This child emphasizes “to you” and not to himself or בּãָעôִקּ אèְאúָר. ו הäַתּäַף üָה éְַקה שׁéֵה א ûִנּäֶת óָיו, ו ñָרäֱמèֶא herself! Since the child excludes himself or herself from לוֹ: "בּ זãַע עôֲבוּר êֶה, ôָשׂûָה יìְìָי ל ãְצïִי, בּ õֵאתüִי ,the community and rejects a major principle of faith you should “set that child’s teeth on edge” and say: מñִמּ õְָריñִצ ìִם" (שמות יג, ח). "ל ïִי" וèְֹלא "לוֹ". ïִי" ו 2nd Parent: “It is because of this, that Adonai did for me when I אäִלּוּ הéָי הìָה שׁûָם, ֹלא נéָיìָה óִג äָל.åְא .(went free from Egypt” (Exodus 13:8 “Me” and not that one! Had that one been there, he or she would not have been redeemed.

Embarassing your Parents

This difficult child is determined to embarrass us, the parents (in the midst of the Seder before all the guests). He implies that the wine and lambchops are only for our culinary pleasure when he says pointedly, “This service is for you” (not for God). (Don Isaac Abrabanel, Spain, 15th C.) Otto Geismar, the Wise Child and the Wicked Child, 1927

20 wise grow in wisdom and in humility.” “Who is truly Wise?” • Israel Eldad, “To Know When to Ask”: “No! The wise child does not The wise child of the Haggadah is por- derive his title from the pretense to trayed as a knowledgeable, believing know-it-all. One who thinks he possesses and obedient child. This child formulates wisdom already, does not ask at all. ‘One long complex questions, distinguishes who does not even know how to ask’ has multiple categories of laws, and accepts a negative trait, typical of the know-it-all. the God who commanded “us.” But let’s The truly wise child asks genuine ques- beware of this stereotyped, academic tions, not cynically and mockingly like brainchild. Is this child truly wise? the rebellious child and not superficially • Don Isaac Abrabanel, “The Smart like the simple child. He seeks the Alec”: “This ‘wise-guy’ child is arrogant essence of things, ‘What is the true nature Siegmund Forst, 1958 in his ‘wisdom.’ He shows off the distinc- of the laws, testimonies and statutes that tions he can make between types of God has commanded us?’” mitzvot. ‘But you teach him the subtleties • The Chassidic Seer of Lublin: Beating the Bounds: down to the last detail in the Mishna.’ Let “In my judgment, it is better to be a Producing Wicked Children the ‘smart-alec’ who appears wise in his wicked person who knows he is wicked, own eyes see that there is still much for than a righteous one who knows that he him to learn. is righteous. Worst of all is to be a wicked THE PASSOVER CELEBRATION is aimed There is twice as much wisdom in person who thinks he is righteous.” at the child in all of us, allowing us to these laws as in the question. Let the (Menachem HaCohen, Haggadah of HaAm) open our imaginations, to rediscover the lost elements of wonder, pleasure, and hilarity that are captured in this event. Having children at the Seder can help The “Wicked Child” – An Unfair Description? make this happen. If we make our children unhappy, The “wicked” child expresses a Is “setting his teeth on edge” the they will remember Passover, but not sense of alienation from our Jewish best strategy to deal with such a fondly. In the British Isles, there is a cus- heritage. In this age of liberalism person? tom of taking sons out every year to and democracy, of pluralistic toler- Role-Playing: try to “get inside” “beat the bounds.” Today they use the ance for many cultural expressions, the personality of the so called stick as the boundary markers, but they should a person who expresses “wicked” children and their parents. used to beat the boys at the site of such a feeling be condemned as Describe the feelings of each one in those markers to ensure that they would ”wicked” or “evil”? this tense confrontation described remember the limits of ancestral proper- Hold a brief discussion on the in the Haggadah. ty. Beating our ancient heritage into our topic. Would a different characteri- Suggestion: Have the younger par- children’s psyches may make them zation be more appropriate to our ticipants at the Seder describe the remember, but it is probably the reason contemporary sensibilities - such as feelings of the parent, and have so many people remember ritual and “the rebellious one,” “the skeptic,” those who are already parents ceremony as intrinsically unpleasant. ”the arrogant – chutzpadik?” describe the feelings of the child. (Ira Steingroot, Keeping Passover)

21 The Four Children Continued

תּüָם מñַה הוּא אוֹמñֵר? ?Narrator: What does the simple child ask "מñַה זֹּאת?" (שמות יג, יד) .(Simple Child: “What is this?” (Exodus 13:14 "ו äָמèְא äֵלñַüְָרתּ א ïָיו: :Narrator: And you shall say to that child בּãְחֹז הוֹצêֶק י õִיאìָד äָנוּ יìְìָי מñִמּ מõְַריñִצ עñִבּìִם ãִָדים".ôֲבãֵית 3rd Parent: “By a mighty hand Adonai brought us out of Egypt, out of the house of bondage.” וèְשׁûֶא לäֵינוֹ ïִשׁôַ יוֵֹדע ûְאוֹל? ïִשׁôַ לäֵינוֹ יוֵֹד ע א öְתüְ פּäַתּ üַח לוֹ. Narrator: As for the child who does not know how to ask, you should prompt him, as it is said: Kadesh שׁ "וäֱמóֶאûֶנּ èְהñַר: éִגּ ïְבüָ לåְַדתּ בּãִנóְָך, לãַיּוֹם ה éַהוּא ïֵאמֹר: ”:You shall tell your child on that day, saying“ Urchatz 'בּ זãַע עôֲבוּר êֶה ôָשׂûָה י בּìְìָי לïִי, ãְצõֵאתüִי מñִמּ õְָריñִצ ìִם.'" (שמות יג, ח) 4th Parent: “It is because of this, that Adonai did for me when I went free from Egypt” (Exodus 13:8). Karpas Yachatz The Parent of the Silent Child Maggid Four The child does not ask because he is afraid of mak- Children ing a mistake. He does not know how to phrase his question and lacks confidence. Therefore, the parent should try to lead him into a conversation, to encourage him, to strengthen him, to strength- en his confidence. (Marc Angel, Sephardic Haggadah, p. 30) Otto Geismar, 1927

“You shall tell your child” (Exodus 13:8) "ו לåְַדתּéִגּèְה óְָך".ãִנïְבZ üָיìָכוֹל מñֵֹראשׁ חֶֹדשׁ? תּ לוֹמüַל "בּïְמוּד הñַר: ãַיּוֹם éַהוּא" (שמות י"ג ח). The Rabbis wondered about: “You shall tell your child on that day: ‘It is because of this, that Adonai did for me when I went free from Egypt.’” א הäִי בּ יãַיּוֹם מéַהוּא, ñִבּìָכוֹל ãְעוֹד יוֹם? Could this verse mean that you should begin to tell the story תּ לוֹמüַל "בּïְמוּד זãַעñַר: ôֲבוּר êֶה." ?(at the beginning of the month (in which the Exodus occurred "בּ זãַעôֲבוּר äָמêֶה", ֹלא א ñְַרתּ בּäֶלּüִי, א ãְשׁïָא שׁûָעôָה ûֶיּìֵשׁ .(No, for the verse explicitly states “on that day” (of the Exodus מ וּמñַצּ מõָה לóָחñֻנñָרוֹר ïְפëִים óֶיöָנ .ָך ?Could that mean that we start when it is still daytime No, for the verse explicitly states: “because of this.” “This” refers to matza and marror laid before you (only on Seder night). (Mekhilta) “This” implies that the parents must point at the matza and marror, using them as visual aids to tell the story. (Rabbi Simcha of Vitri)

22 The Contemporary “Four Children” Which famous person today would be the best representative of the “wise child,” of the ”wicked child,” and so on? Suggest candi- dates and discuss their suitability. Or suggest animals to symbolize the Four Children. (See p. 29.) A Child’s Perspective Ask the younger children to describe the behavior of “a bad child” at the Seder. - What might be causing such behavior? - Do they approve of the parent’s response in the Haggadah? - How would they handle the situation? - Why do they think the “silent child” asks no questions? Chicago Haggadah, 1879 - How might that child be coaxed The Immigrant Family into greater involvement?

Bridging the Generation Gap Beyond Labels The inter-generational dialogues in participants of tonight’s Seder? Go I DO NOT VIEW labels as static pigeon- the Torah explicitly refer to parents around the table and have people holes. I believe in the power of the edu- who participated in the Exodus relate a formative experience which cational act to release locked up poten- addressing their children who have might be difficult for their parents or tials. For example, one who does not grown up in freedom in the Land of children to comprehend. know how to ask may be silenced by Israel. The parents have undergone Discussion #2: In the illustration the rules of society. The silence may hide an experience of slavery and above, who do the characters an exceptional, sensitive child whose redemption which is totally foreign represent? How do their clothing questions are choked. A parent can to the reality of their offspring. and body language express the “open the child up,” remove the obstruc- Discussion #1: What are the generation gap? Who is the tions, enable personal growth and break generation gaps among us, the dominant figure at the table? stereotypes (Yaariv Ben Aharon, Kibbutz author).

23 The Art of the Four Children

1. Compare and contrast the artists’ interpretations of each of the Four Children (p. 18-33).

2. Which portrayal is most surprising? most disturbing? most appropriate? Kadesh Urchatz 3. What conceptions of Jewish values and Karpas society are implicit in the various depictions? (See the unabridged version of A Different Yachatz Night, p. 174-176, for a commentary on Maggid each illustration.) Four Children in Art

The Ideal Jewish Girl? Tanya Zion, Israel, 1996

24 Arthur Syzk, Eastern European Types Poland, 1939

25 The Blessing of Diversity

The artist and calligrapher David Moss explains his depiction of the Four Children: EVERY CHILD is unique and the Torah embraces them all. The iconography that I've chosen here is based on playing cards. As in a game of chance, we have no control over the children dealt us. It is our task as parents, as educators, to play our hand based on the attributes of the children we are given. It is the child, not the parent, who must direct the process. This, I believe, is the intent of the midrash of the four children. Each child's question appears on his card, and the Haggadah's answer appears below the card. The gold object in each picture denotes the suit of the card. The staves, swords, cups and coins used in Southern Europe developed parallel to the more familiar hearts, diamonds, clubs and spades of Northern Europe. The figures are likewise taken from archaic systems of playing cards which included king, knight, page, and joker or fool. The king image here represents the wise child wearing the crown of Torah. The knight represents the wicked child. In almost all old Haggadot the wicked child is shown as a soldier, sometimes mount- ed, sometimes on foot. The page is the simple child, and the joker or fool is the child who is not even capable of asking.

26 Every Child is a Blessing

I got the idea of representing the chil- dren as cards, by the way, from the tra- dition dating from the Middle Ages of depicting the simple child, or the child who doesn't know how to ask, as a jester or fool. I drew a book in each pic- ture and positioned it to reflect each child's attitude to the tradition. The text of the Haggadah introduces the four children with a short passage in which the word baruch (blessed) appears four times. I have designed these two pages to correlate each of these four "blessings" with one of the four children: every child is a blessing. Diversity, how we deal with it, and how we can discover the blessing within it, is perhaps the theme of the midrash of the Four Children. (David Moss, 20th C. artist, U.S.A. and Israel)

The Blessing of Diversity, David Moss, The Moss Haggadah © 1996

27 Four Attitudes to the Zionist Dream Tzvi Livni, Israel, 1955 © Yavneh Publishers

28 Four Personalities Paul Freeman, U.S.A, 1960 Clashing Cultures Siegmund Forst, Europe and U.S.A, 1959

29 Four Children, Four Musicians Shraga Weil, (CL 1963 Cat. S-3) © Safrai Gallery

30 Four Aspects in Each of Us Dan Reisinger, © 1982, of America

31 The Four Children as Four Books David Wander, The Haggadah in Memory of © 1988

Clay Children Rony Oren, Animated Haggadah, Israel, © 1985 Jonathan Lubell, Scopus Films

32 Lola, U.S.A, 1920

Nota Koslowsky, U.S.A, 1944

Jakob Steinhardt, Germany, 1923

Dick Codor © 1981

33 Rav’s Pesach Story From Serving Idols to Spiritual Liberation

1. The Haggadah offers two versions of the Exodus story. 2. Rav’s version is drawn from Joshua's farewell speech to The Talmudic Rabbi, Shmuel, emphasized political enslave- the nation of Israel. Joshua feared that the new generation in ment (“We were slaves in Egypt”). Now we turn to his col- Israel might assimilate to the local pagan cultures. So he told league, Rav, to hear about spiritual servitude. them the story of Abraham’s liberation from idolatry.

Kadesh Urchatz מñִתּüְח ïָהëִלּ עוֹב זãְֵדי ע הôֲבוָֹדה אêָָרה äֲבוֹתéָיוּ üֵינוּ. IN THE BEGINNING our ancestors were idol worshippers Karpas ו ֵקְרבîְשׁôַכèְע הûָו לéַמּãָנוּ שׁïַעñָקוֹם ñַרäֱמóֶאûֶנּôֲבוָֹדתוֹ. Z(יהושע כ"ד): .But now God has brought us near to serve Adonai Yachatz Maggid "ו ñֶרèַיֹּאמ יìְהוֹשׁ כּûֻôַע א הäֶל éָעîָל ôָם: :The leader יäָמ'כֹּה א ñַר äֱֹלהìְìָי א éֵי יìִשׂûְָראäֵל, JOSHUA said to all the people: “Thus said Adonai the God of Spiritual Slavery בּ הôֵבãְע ãֶר éַנּ יóָה אìָשׁéָר מüֵיכäֲבוֹתûְבוּ תּñֵעוֹלîֶם ïָם, üֶַרח אäֲבãִי Israel: Long ago your ancestors including Terach, father of Abraham and Nachor, lived beyond the Euphrates and worshipped and Keeping א וãְָרהäַב äֲבèַאéָם ãִי נóָחוֹר, וèַיּ אôַבìַע אäֱֹלהãְדוּ äֲחéִים ëִֵרים. other gods. But I took your father Abraham from beyond the the Promise ו äֶקּèָא úַח א äֲבäֶת א ãִיכ אîֶם א מãְָרהäַבäֶת éָם ñֵע הôֵבãֶר éַנּóָהéָר, Euphrates and led him through the whole land of Canaan and ו בּèָאוֹלïְֵך אוֹתוֹ ãְכ כּîָל אäֶֶרץ îְנóָעôַן. multiplied his offspring. I gave him Isaac, and to Isaac I gave Jacob and Esau . . . Then Jacob and his children went down to Egypt.” ו אäְַרבּèָא זãֶה äֶת êְַרעוֹ, ו אäֶתּèָא יüֶן לוֹ äֶת ìִצõְחëָק. Then I sent Moses and Aaron, and brought plagues on Egypt“ ו לäֶתּèָא ïְיüֵן ìִצ אõְחëָק וìַעäֶת י עèְאôֲֹקב äֶת ôֵשׂûָו. ,after which I freed you – I freed your ancestors – from Egypt. Now ו לäֶתּèָא ïְעüֵן ôֵשׂ הûָו א שׂäֶת éַר ûֵעôִיר, לïֶָרשׁûֶת אוֹתוֹ. therefore, serve Adonai with undivided loyalty. . . . Or, if you are loath to serve Adonai, choose this day other gods to serve. But I וèְי וּבìַעôֲֹקב יãָנóָיו õְָריñִצìְָרדוּ מ ìִם. "' ”.and my family will serve Adonai

All: IN REPLY, the people declared, “Far be it from us to Jews-by-Choice forsake Adonai and serve other gods! For it was Abraham and Sarah were converts who as mature Adonai our God who brought us and our ancestors adults made daring spiritual choices. Today many of up from the land of Egypt, the house of bondage, us are really Jews-by-choice (whether as converts or as born Jews). For we continuously reflect on our and who performed those wondrous signs before life choices and make decisions about how Jewishly our very eyes . . . Now we too will serve Adonai, for to live. Ask several people to share their personal journey as Jews. Adonai is our God” (Joshua 24: 1-18).

34 Keeping the Promise

After recalling Abraham’s spiritual journey to God (p. 34) Wandering Aramean,” p. 36). But first the Haggadah reassures and his ascent to Eretz Yisrael, the Haggadah will recount the us, as God did to Abraham, that there is a Divine pledge to descent of his great grandchildren to Egyptian slavery (“The Jewish continuity whatever the ups and downs of history.

The leader: בּãָרוְּך שׁוֹמ ãְטéַבñֵר ה íָח ìִשׂïְיëָתוֹ ל ûְָראäֵל, בּãָרוְּך הוּא. שׁûֶה úָדוֹשׁéַקּ BLESSED is the One who keeps the Promise to Israel. The Holy בּãָרוְּך הוּא חëִשּׁ הûַב א לéַקּäֶת כּïַעúֵץ, שּׁîְמôֲשׂוֹת ñָה ûֶא לäָמñַר ïְא éָםãְָרהäַב One Blessed be He calculated the end of our exile and acted just א בּäָב בּãִבãִינוּ הãְִרית שׁãְתéַבּãֵין ñַרäֱZמóֶאûֶנּüִָרים, (בראשית טו, יג): as promised to Abraham our Father at the Covenant between the Pieces (Genesis 15: 7-17): "ו לèַיֹּאמñֶר ïְא יäַב תּìָֹדעãְָרם üֵַדע, כּîִôַי גåֵר י éְיìִה êַôְֲרעìֶה ז ָך, And God said to Abram: You must know that your seed will be“ בּ לãְא ïָהäֶֶרץ ֹלא éֶם, ו וôֲבèַע אֹתèְעãָדוּם אôִנּוּ מäְַרבּüָם שׁãַע ûָנñֵאוֹת óָה. strangers in a land not theirs; the people (of that land) will put וèְג הåַם א אäֶת יäֲשׁéַגּוֹי דּìַעûֶר אôֲבֹדוּ çָן äָנֹכîִי. them in servitude and afflict them for four hundred years. But as for the nation to which they are in servitude – I will bring judg- ו כäַחèְא ëֲֵרי ìֵצîֵן י גּãְִרכõְאוּ, בּ åָדוֹל."îֻשׁ ment on them, and after that (your seed) will go out with great wealth” (Genesis 15: 13-14). E. M. Lilien

Standing Up For Us

1. Cover the matza, raise your cup and sing together, 2. Afterwards, set the cup down and uncover acknowledging God’s commitment to our survival. the matza for the continuation of Maggid.

ו שׁèְהéִיא ôָמûֶע ñְָדה ,THIS PROMISE has stood for our parents and V’hee she-am-da לïַאäֲבוֹתüֵינוּ וèְלïָנוּ. ,for us in good stead. la-a-vo-tei-nu v’la-nu שׁûֶֹלא א בּäֶח ïְבãִלëָד ãָד, ,For not just one enemy has stood against us she-lo eh-chad beel-vad עôָמñַד עôָל îַלּוֹתïְכïֵינוּ ל üֵנוּ. to wipe us out. amad alei-nu l’cha-lo-tei-nu אäֶלּïָא שׁûֶבּãְכîָל דּוֹר וèָדוֹר, But in every generation there have been those eh-la she-b’chol dor va-dor עוֹמñְִדים עôָל îַלּוֹתïְכïֵינוּ ל üֵנוּ, ,who have stood against us to wipe us out, om-deem a-lei-nu l’cha-lo-tei-nu ו בּéַקּèְה úָדוֹשׁ ãָרוְּך הוּא Yet the Holy One, Blessed be He, v’ha-ka-dosh ba-ruch hu מ מõִילñַצּ ìָָדם.ñִיּïֵנוּ .keeps on saving us from their hands. ma-tzee-lei-nu mee-ya-dam

35 “Arami Oved Avi” The Wandering Jew

On Seder night we recall that we were once "Wandering We are urged to discuss these themes in a mini-symposium at Jews," characters in a story of rags to riches, slavery to free- the table, as the five rabbis at Bnai Brak once did, even for a dom (Deuteronomy 26). whole night long.

Kadesh The Torah:ATale of Persecution and Homecoming Urchatz Karpas Narrator: Yachatz When you enter the land that Adonai your God is giving you as an inheritance, and you possess it and settle on it, then you shall take Maggid some of every first fruit of the soil. Put it in a basket and go to the Wandering place where Adonai your God will choose to establish His Name. You Jew will go before the cohen (priest) in charge at that time and say to him:

All: Today I will tell Adonai our God how I have come to the Prague, 1526 land Adonai swore to our ancestors to give to us . . .

"אäֲַרמּ אñִי אֹב ãִיäָבãֵד ,Zוèַיּ ñָה,Zוìְמõְַריñִצìֵֶרד מ èַיּìָג åָר שׁûָם MY ANCESTOR was a wandering Aramean. He descended to“ בּãִמñְתüֵי מñְעôָט. וìְהèַי לéִי שׁûָם ïְגוֹי גּ וåָדוֹל, ע èָָרב.ôָצוּם Egypt and resided there in small numbers. He became a וèַיּ הìֵָרעוּ אֹת וñִצéַמּüָנוּ õְִרים èַיìְעôַנּוּנוּ. nation – great, powerful and numerous. The Egyptians וèַיּ עìִתּüְנוּ ôָל ָקשׁïֵינוּ ע ûָה.ôֲבָֹדה treated us badly. They persecuted us and put us under ו óִצèַנּ õְעôַק אäֶל י אäֱֹלהìְìָי א éֵי äֲבֹתüֵינוּ, -hard labor. We cried out to Adonai, the God of our ances וèַיּìִשׁûְמñַע י ֹקלìְìָי äֶתא èַיּïֵנוּ, ו עìְַרא ôָנäֶתא óְיìֵנוּ, tors. God heard our voice. God saw our persecution, our ו עèְאäֶת ñָלôֲמ ïֵנוּ, ו לèְאäֶת ïַחëֲצõֵנוּ. toil and our oppression. God took us out of Egypt with a וèַיּוֹצõִאäֵנוּ יìְìָי מñִמּ õְַריñִצ ãְיìִם, בּ וּבëֲזìָד ח êָָקה, ãִז êְôַֹרע strong hand and an outstretched arm, with awesome נóְטוּיìָה, וּב וּבãְמָֹרא גåָדוֹל üִים,öְתãְמוֹפãְאֹתוֹת וּב power, signs and wonders. God brought us to this place וìְבèַי אãִא הäֵנוּ הéַמּäֶל ñָקוֹם וéַזּ èַיּêֶה אüֶןײַלìִתּ הïָנוּ äֶָרץéָאäֶת and gave us this land, a land of milk and honey. Now I ה זéַזֹּאת אäֶֶרץ êָבãַת ח ãָשׁ."ïָבëָל וְּדב ,have brought the first fruits of this soil, which you, God gave me” (Deut. 26:1-10).

36 The Classic Rabbinic Midrash on the Exodus “The Wandering Aramean”

צ ñַדïְמõֵא וּל , מ ãִקּñַה בּ úֵשׁ ל הïָב äֲַרמּéָאãָן ñִי :Read and study ל לïַע ìַעïְיôֲשׂוֹת ôֲֹקב אäָבãִינוּ? GO AND LEARN what (awful) plans Lavan the שׁ גûֶפּöְַרעֹה ֹלא åָז עäֶלּêַר א הïָא ôַל êְכéַזּ בּïָבèְלîִָרים, ו ãִקּãָן úֵשׁ לïַעôֲֹקר :Aramean had for Jacob our Father אäֶת הéַכֹּל, שׁ ñַרäֱמóֶאûֶנּ (דברים כז, ה): When Jacob migrated to Aram, he intended to stay with his) uncle Lavan for only a few months. However, he fell in love with "אäֲַרמּ אñִי אֹב ãִי."äָבãֵד his cousin Rachel and was entrapped by his wily uncle Lavan the Aramean whose epithet also means “the cheat” – ramai. Jacob became his indentured servant and escaped with his wives and children only after 20 years of hard labor. Even then Lavan and his armed men pursued Jacob intending to do bodily harm, per- haps even to kill him but at least to enslave him again. Had God not appeared miraculously in a night vision to stay Lavan’s hand, there would have been no people of Israel).

THUS WHILE Pharaoh intended to kill only the boys, Lavan sought to uproot the whole of Jacob’s family, the children of Israel. THIS IS the hidden meaning of the verse, “the wandering Aramean” – the Aramean sought to exterminate my father – that is, Jacob.

37 Assimilation and Identity

"אäֲַרמּ אñִי אֹב äָבãֵד èַיּãִי,Zו ìְמõְַריñִצìֵֶרד מ èַיּñָה, ו ìָג בּåָר שׁ üֵיñְתãִמûָם ISRAEL (JACOB) DESCENDED TO EGYPT, RESIDED THERE“ מ ôָט.Zוñְע ìְהèַי éִי שׁûָם לïְגוֹי גּ וåָדוֹל, ע èָָרב."ôָצוּם – IN SMALL NUMBERS, AND BECAME THERE A NATION GREAT, POWERFUL AND NUMEROUS” (Deut. 26:5).

"וèַיּ ñָה."ìְמõְַריñִצìֵֶרד מ א פּäָנוּס ע הôַל çִבּוּר.éַדּöִי הôַל פּäָנוּס ע “ISRAEL DESCENDED” compelled by the divine word, Kadesh to fulfill the prophecy of God to Abraham that “your Urchatz descendants will be strangers in a land not their own, Karpas where they will be enslaved and persecuted . . . .” (Gen. 14:13). Yachatz Maggid "וèַיּìָג ûָם."åָר שׁ מñְל שׁïַמּ יñֵד יûֶֹּלא ìַעìַָרד ôֲֹקב א לäָב éִשׁïְהãִינוּ üֵַקעûְתּ ISRAEL RESIDED THERE” (Deut. 26:5) temporarily. ôַ“ Symposium: ,Assimilation בּ אõְַריñִצãְמ לäֶלּìִם, שׁïָא שׁïָגוּר äֱמóֶאûֶנּûָם, ñַר (בראשית מ"ז, ד): Jacob our Father never intended to settle permanently Antisemitism "ו אèַיֹּאמ פּñְרוּ לäֶל בּöְַרעֹה: בּãָאïָגוּר כּäֶָרץ אãָאנוּ, מîִי äֵין ôֶהñְִרע in Egypt. Jacob’s family made that clear from the ל לäֲשׁïַצֹּאן א כּôֲבïַעûֶר ãֶָדיָך, îִי כ הîָב בּéָָרעãֵד כּãְאôָב äֶֶרץ îְנóָעôַן. onset. “They said to the Pharaoh (who reigned in the וèְעôַתּ נìֵשׁüָה, י עûְבוּ בּôֲבóָא גֹּשãְאãֶָדיָך ûֶן."äֶֶרץ days of Joseph): we have come (merely) to reside in this land, for there is no pasture for your servants' sheep. For the famine in the land of Canaan is very heavy. Therefore, please permit your servants to stay in the land of Goshen (within Egypt where grazing is good)” (Gen. 47:4).

"בּ מñְתãִמ ôָט."ñְעüֵי כּ שּׁîְמ ñַרäֱZמóֶאûֶנּñָה (דברים י, כב): IN SMALL NUMBERS” (Deut. 26:5) Jacob arrived in“ "בּ נãְעûִבãְשׁ ôִים óֶפ אöֶשׁ, יìְָרדוּ äֲבֹת ìְמõְָריñִצüֶיָך מ ñָה. -Egypt. Moshe reminds us that: “with only seventy per וèְעôַתּüָה, שׂûָמñְָך י כּäֱֹלהìְìָי א éֶיָך, îְכוֹכ הîְב éַשּׁãֵי ûָמ לñַי ïָֹרב."ìִם sons, your ancestors descended to Egypt. Yet now Adonai your God has made you as numerous as the stars of the sky” (Deut.10:22).

"ו ìְהèַי éִי שׁûָם לïְגוֹי." מñְל שׁïַמּñֵד ûֶהéָיוּ יìִשׂûְָרא õֻיּñְצäֵל מ ìָנ ûָם.óִים שׁ – (THERE ISRAEL BECAME A NATION” (Deut.26:5“ recognizable, distinctive, standing out from the others.

38 Antisemitism and Prejudice

"גּ ôָצוּם."åָדוֹל ע כּ שּׁîְמ ñַרäֱמóֶאûֶנּñָה (שמות א, ז): "וּב יãְנóֵי ìִשׂûְָראäֵל, (A NATION – GREAT AND POWERFUL” (Deut 26:5“ פּ èַיּöָרוּ ו וìִשׁûְְרצוּ, וèַיּ èַיּìְִרבּוּ בּôַצìַע מãִמõְמוּ, ñְאֹד ñְאֹד, emerged at an incredible pace. “The children of Israel were ו üִמּèַתּ ñָל אֹתéָאïֵא ה üָם."äֶָרץ fruitful and swarmed, they multiplied and became very, very powerful. The whole land was filled with them” (Exodus 1:7).

"וèָָרב." כּ שּׁîְמ ñַרäֱמóֶאûֶנּñָה Z(יחזקאל טז, ז): "ְרב כּãָבãָה îְצõֶמñַח -A NUMEROUS NATION” (Deut 26:5) also means “full“ ה נéַשּׂ üַתּóְתûֶָדה üִיְך, ו üְִרבּèַתּ ãִי, וèַתּüִגçְלåְדּ ïִי, ו בּüָבֹאèַתּ עãַעäִי ôֲָדיôֲִדי ìִים. grown” (rav). The prophet captures God’s nurturing of שׁ ìִם נûַָדי óָכֹנוּ, וּשׂûְע õִמּôֵָרְך צ ñֵחëַ, ו עäַתּèְא וôֶ üְְריèְעôֵֹרם ìָה." Israel in Egypt with graphic imagery. “I let you grow like the plants of the field. You continued to grow up until you attained womanhood, until your breasts became firm, and your hair flourished. Yet you were still naked (spiritually)” (Ezekiel 16:7). "וèַיּ הìֵָרעוּ אֹת וñִצéַמּüָנוּ õְִרים èַיìְעôַנּוּנוּ. וèַיּ עìִתּ עôָלüְנוּ ָקשׁïֵינוּ ûָה."ôֲבָֹדה THE EGYPTIANS TREATED US BADLY, THEY“ PERSECUTED US AND IMPOSED HARD LABOR ON US” (Deut 26:6).

"וèַיּ הìֵָרעוּ אֹת õְִרים."ñִצéַמּüָנוּ כּ שּׁîְמ ñַרäֱמóֶאûֶנּñָה Z(שמות א, י): ,(THE EGYPTIANS TREATED US BADLY” (Deut 26:6“ "ה נéָב óִתãָה üְח פּîְמëַכּ ñָה לוֹ, öֶן יìְִרבּãֶה, וèְהéָי תìָה כּîִי üְִקֶראנóָה means they “bad-mouthed” our loyalty. Pharaoh set מ ëָמïְחñִל גּèְנוֹסñָה, ו עòַף שׂנåַם הוּא óְאôַל èְנäֵינוּ, ו óִלïְחëַם בּãָנוּ the ominous tone in speaking to his people: “Let us וèְעôָל הïָה מ äֶָרץ."éָאñִן ,outsmart them so that they may not increase. Otherwise in the event of war, they will join our enemies, fight against us and expel us from the land” (Exodus 1:10).

Prejudice and I Recount a story in which you were involved in unjust discrimination whether as a victim, a witness or a per- petrator. How do these examples compare to Egyptian persecution of strangers?

39 Ancient Egyptian Oppression

"וèַיìְעôַנּוּנוּ." כּ שּׁîְמ ñַרäֱמóֶאûֶנּñָה (שמות א, יא): "וèַיּ עìָשׂûִימוּ ôָלïָיו -THEY PERSECUTED US” (Deut. 26:6). “They put task mas“ שׂûֵָרי מñִסּ ïְמòִים, ל ñַע בּôַן ע ãְֹלתòִבãְסôַנֹּתוֹ üָם. ters over Israel to conscript their labor in order to persecute וìִבèַיּ מãֶן עôֵָרי ñִס לòְכּ אïְפîְנוֹת פּöְַרעֹה, äֶת öִתֹם ו äֶת ַרעèְא ñְסôַמ òֵס." them with their burdens. They built for Pharaoh the garrison cities of Pitom (House of the god Atum) and Ra-meses (Domain of the Son of the Sun god)” (Exodus 1:11).

Kadesh "וèַיּ עìִתּ עôָלüְנוּ ָקשׁïֵינוּ ûָה."ôֲבָֹדה כּ שּׁîְמ ñַרäֱמóֶאûֶנּñָה (שמות א, יג): THEY IMPOSED HARD LABOR ON US” (Deut. 26:6). “The“ Urchatz "וèַי מôֲבìַע אõְַריñִצãִדוּ בּìִם äֶת יãְנóֵי ìִשׂûְָרא öֶָרְך."ãְפäֵל בּ ”(Egyptians worked the children of Israel harshly (be-farech (Exodus 1:13), degrading us with back-breaking and spirit- Karpas crushing labor. Yachatz Maggid

mud bricks. Everyone who saw him did person and a small one on a young Symposium: Midrash: likewise. Israel worked with him enthusi- healthy person, a woman’s task assigned Oppression, Resistance Filling in the Gaps astically all day. When it grew dark, to a man and a man’s task assigned to a Pharoah appointed task masters over woman. He began to cry and say, WHILE THE BIBLE is short on concrete them to count up their bricks. “That,” “Oy! I feel so bad for them. I would give details, the Rabbinic midrash imagina- he announced, “will be your daily quota!” my life for them.” So he would leave his tively reconstructs the daily pain and (Tanhuma Buber, BeHaalotcha). royal retinue and go join his brothers indignity of slavery from the hints in the and sisters. While pretending to be exe- text. 2. What does the Torah mean when it cuting Pharoah’s orders, he rearranged says, “Moshe went out to his kinsfolk the burdens, helping each and every 1. Why does the Torah use the rare and saw their burdens” (Ex. 2:11)? slave. term “be-farech” to describe the Moshe saw a big burden on an old Egyptian harsh labor? Rabbi Elazar explained: Don’t read “be-farech” – “with harshness” but “be- fe-rach” – “with soft speech,” with a sil- very tongue. Pharoah had already declared that the Egyptians must “out- smart” Israel. So he gathered all the children of Israel and gave them this “pitch:” “Please do me a favor today and give me a hand.” Pharaoh took up a Egyptian slaves making mud bricks mixed with straw and water, dried in wooden frames. rake and a basket and began to make Tomb of Rekhmire, 18th Century. B.C.E.

40 Resignation to Resistance

"וèַנּóִצ אõְעôַק äֶל י ìְìָי אäֱֹלה äֲבֹתéֵי א èַיּüֵינוּ, ו ìִשׁûְמñַע י ìְìָי äֶתא ֹקלïֵנוּ, וèַיּ עìְַרא ôָנäֶתא óְיìֵנוּ, ו עèְאäֶת ôֲמñָלïֵנוּ, ו לèְא õֵנוּ."ëֲצïַחäֶת לèְא

"וèַנּóִצ אõְעôַק äֶל י ìְìָי אäֱֹלה üֵינוּ."äֲבֹתéֵי א כּ שּׁîְמ ñַרäֱמóֶאûֶנּñָה Z(שמות ב, כג): "וìְהèַי éִי בãַיּ הìָמ הéַָרבּñִים éָהãִים èַיּéֵם, ו מìָמñָת ñֶל õְַריñִצïְֶך מ ìִם, וèַיּìֵאäָנóְחוּ ב יãְנóֵי ìִשׂûְָרא הäֵל מ וéָעñִן ôֲבָֹדה ìִזèַיּ êְעôָקוּ. êְע ו üַעèַתּ ôַל שׁèְעûַו ôָת הüָם א מäֱֹלהéָאäֶל הéִים ôֲבָֹדה."éַעñִן הéִים מäֱֹלהéָאäֶל הüָם א

"וèַיּìִשׁûְמñַע י ìְìָי äֶתא ֹקלïֵנוּ." כּ שּׁîְמ äֱמóֶאûֶנּñָה ñַר (שמות ב, כד):

"וèַיּìִשׁ אûְמñַע אäֱֹלה נéִים óַאäֶת äֲָקתüָם, וèַיּìִזêְכֹּר א אäֱֹלה בּéִים ãְִריתוֹ,äֶת ,Ben Shahn א אãְָרהäַבäֶת א יéָם, äֶת ìִצõְח יèְאëָק, ו ôֲֹקב."ìַעäֶת The Alphabet of Creation © Ben Shahn/VAGA, NY

“WE CRIED OUT TO ADONAI, THE GOD OF OUR FATHERS, GOD HEARD OUR VOICE, HE SAW OUR PERSECUTION, OUR TOIL, AND OUR OPPRESSION” (Deut. 26:7).

“WE CRIED OUT TO ADONAI” (Deut. 26:7). This was the turning point. “After many, many days, the king of Egypt died. The children of Israel groaned from under the “We Cried Out:” – The Power of a Groan labor and cried out in protest. Their cry for help rose up to God from their labor” (Ex. 2:23). THE HASSIDIC of Gur says: The sigh, the groan and the crying out of the “GOD HEARD OUR VOICE” (Deut. 26:7). children of Israel from the slavery was the begin- Just as it says in Exodus : “God HEARD their moans ning of redemption. As long as they did not cry out against their exile they were neither worthy and God remembered the Divine covenant with Abraham nor ready for redemption (Menachem HaCohen). and Isaac and Jacob” (Exodus 2:24).

41 Sexuality and Liberation

“GOD SAW OUR PERSE- CUTION” (Deut 26:7). The root “oni” (persecution) is similar to “ona” (marital intimacy), thus hinting at Pharaoh’s policy of enforced abstention from “ona” (sexual intercourse). Perhaps that is delicately intimated when it says (Ex. Kadesh 2:25) that: “God saw the children of Israel, and God knew” (their marital suffering, Shraga Weil, Song of Urchatz for knowledge has sexual overtones as in “Adam knew his wife Eve” [Gen. 4:1]). Songs Karpas © 1968 “OUR TOIL” (Deut. 26:7) refers to the sons – the lost fruits of our “labor” who were Yachatz drowned in Egypt. Pharaoh proclaimed: “Every son who is born shall be cast into the Maggid Nile, while every Symposium: Sexual daughter shall live” Liberation Women’s Resistance (Ex. 1:22). Ten Plagues THE EGYPTIANS’ expressed purpose in enslaving Israel was to drastically cut their birth rate. The hard labor in the fields “OUR OPPRESSION” exhausted the slaves physically and spiritually. According to a (Deut. 26:7) refers to Rabbinic midrash, it was the women who resisted the intent of “the pressure which the Pharaoh’s decree. They used their sexuality to arouse their hus- bands, and so re-ignite the fundamental will to life: Egyptians applied to them” (Ex. 3:9). When Israel performed hard labor in Egypt, Pharaoh decreed "וèַיּ עìְַרא ôָנäֶתא ìֵנוּ."óְי זוֹ פּ אöְִרישׁוּת דּ כּçֶֶרְך שּׁîְמäֶֶרץ. ñַרäֱמóֶאûֶנּñָה that the men must not sleep in their homes, so that they would not engage in sexual relations. R. Shimon bar Halafta (שמות ב, כה): "וèַיּ אäֱֹלהìְַרא א בּéִים äֶת יãְנóֵי ìִשׂûְָראäֵל. said: What did the daughters of Israel do? They went down וèַיּ éִים."äֱֹלהìֵַדע א to draw water from the Nile and God would bring little fish into their jars. They cooked some of the fish and sold the "ו עèְאäֶת ôֲמñָלïֵנוּ." א éַבּäֵלּוּ ה ãָנ שּׁîְמóִים. כּ ñַרäֱמóֶאûֶנּñָה (שמות א, כב): rest, buying wine with the proceeds. Then they went out to the fields and fed their husbands. After eating and drinking, "כּ הéַבּîָל ה ãֵן éַיּìִלּוֹד הéַיìְאָֹרה תּ ûְלüַשׁ ïִיכ èְכîֻהוּ, ו תּéַבּîָל ה ãַת üְחëַיּוּן." the women would take out bronze mirrors and look at them with their husbands. The wife would say “I’m prettier than "ו לèְא õֵנוּ."ëֲצïַחäֶת ז כּçְחéַדּêֶה ה שּׁîְמëַק. ñַרäֱמóֶאûֶנּñָה (שמות ג, ט): you,” and the husband would reply, “I’m more beautiful "ו אäִיתåַםèְג ָרא הüִי éַלּäֶת ïַח מäֲשׁëַץ, א ֹלחõְַריñִצûֶר אֹתëֲצìִם üָם."õִים than you.” Thus they would arouse themselves to desire and they would then “be fruitful and multiply.”

42 The Ten Plagues God’s Strong Hand, His Outstretched Arm, and His Little Finger

1. The main ceremony of removing ten drops of wine for the On the one hand, they were a necessary instrument of libera- Ten Plagues is on page 46. (Some may wish to skip directly to tion and a just punishment for Egyptian cruelty. Yet, on the that climax of the lengthy Rabbinic discussion of the Ten Plagues). other, they involved the suffering of fellow human beings. “We celebrate the Exodus from Egypt, not the downfall of the 2. The Rabbis debated about the Ten Plagues: Egyptians.” (Rabbi Simcha Cohen)

"וèַיּוֹצõִאäֵנוּ י ìְìָי מñִמּ õְַריñִצ ìִם, בּ חãְי וּבëֲזìָד נêְֹרעãִזêָָקה, óְטוּיìָôַה, GOD TOOK US OUT OF EGYPT WITH A STRONG“ וּב וּבãְמָֹרא גåָדוֹל üִים."öְתãְמוֹפãְאֹתוֹת וּב -HAND, AND AN OUTSTRETCHED ARM, WITH AWE SOME POWER, SIGNS AND WONDERS” (Deut. 26:8).

"וèַיּוֹצõִאäֵנוּ י ìְìָי מñִמּ ìִם."õְַריñִצ ֹלא ע מôַל יìְֵדי ïְאñַל äְָך, ו יèְֹלא עôַל ìְֵדי – (GOD TOOK US OUT” (Deut. 26:8“ שׂ עûָָרף, ו יèְֹלא שׁôַל ìְֵדי ûָל אïִיח הäֶלּëַ, בּéַקּïָא úָדוֹשׁ ãָרוְּך הוּא . . . ,Not by the hands of an angel בּãִכ שׁôַצãְעîְבוֹדוֹ וּב ñַרäֱמóֶאûֶנּõְמוֹ. Z(שמות יב, יב): ,Not by the hands of a messenger "ו בãְַרתּôָבèְע מãְאüִי בּõְַריñִצäֶֶרץ הìְלïַיãַלּìִם ïָה וéַזּêֶה, èְהéִכּ כîֵית בּüִי ãְכוֹרîָל But the Holy One Blessed Be He Himself in His בּ מãְא מõְַריñִצäֶֶרץ ìִם, ñֵא בּèְעäָָדם ו וּבéֵמãְהôַד ñָה, ãְכ מäֱֹלהîָל א ìִםõְַריñִצéֵי .own Glory אäֶע שׁôֱשׂûֶה אöָטûְפ íִים, יäֲנóִי ìְ".ìָי Just as it says, “I will pass through the land of Egypt, and I will strike down every first born in Egypt, both human "ו בãְַרתּôָבèְע מãְאüִי בּõְַריñִצäֶֶרץ הìְלïַיãַלּìִם ïָה éַזּêֶה" –Zא וäֲנóִי èְֹלא מ ïְאñַל äְָך. "ו כîֵיתéִכּèְה îָלüִי ,and beast, I will execute judgment on all the gods of Egypt בּ מãְאãְכוֹר בּ אõְַריñִצäֶֶרץ ìִם" – וäֲנóִי "וּבèְֹלא שׂûָָרף. ãְכ מäֱֹלהîָל א אõְַריñִצéֵי äֶעìִם ôֱשׂûֶה I am God” (Ex. 12:12). שׁ אöָטûְפ íִים" – וäֲנóִי éַשּׁèְֹלא ה ûָל "אïִיחëַ. יäֲנóִי ìְיìָ" – אäֲנ אóִי הוּא ו ëֵר.äַחèְֹלא אóִי הוּא ו

“WITH A STRONG HAND” refers to an epidemic of "בּ חãְי êָָקה."ëֲזìָד זוֹ ה כּçֶבéַדּ שּׁîְמãֶר. ñַרäֱמóֶאûֶנּñָה Z(שמות ט, ג): animal disease (dever) – the fifth plague. “The hand of "הéִנּóֵה יìַד י בּìְìָי הוֹיìָה, אñְִקנãְמ בּäֲשׁóְָך ãַשּׂûֶר ûֶָדה, ,Adonai will strike your livestock in the fields – the horses בּ בּãַסּוּס בּãַחòִים ëֲמִֹרים ãַגּåְמñַלּ וּבãַבּïִים, בּ ãָָקר ãַצֹּאן, the donkeys, the camels, the cattle, and the sheep – with a דּ כּçֶב מîָבãֶר ñְאֹד."ãֵד .(very severe disease” (Ex. 9:3

43 An Outstretched Arm

According to an Afghani Jewish custom, the leader of the Seder raises the bone () from the seder plate as a symbol of God’s outstretched arm (zeroa).

"וּב נêְֹרעãִז óְטוּיìָ ôַה." זוֹ ה כּéַח שּׁîְמëֶֶרב. ñַרäֱמóֶאûֶנּñָה (שמות כא, טז): WITH AN OUTSTRETCHED ARM” (zeroa) – refers to“ Kadesh "ו שׁèְח בּûְלוּפëְַרבּוֹ öָה נãְיìָדוֹ, עóְטוּי יìָה ìְרוּשׁôַל ûָלïָיìִם." God's sword (as a metaphor for the plague of the first born) just as it does elsewhere: “David woke up and Urchatz saw the angel of Adonai standing between heaven and Karpas earth, with a drawn sword in his hand, outstretched Yachatz against Jerusalem” (I Chronicles 21:16). Maggid Ten Plagues Abraham Lincoln

“If every drop of blood drawn by the lash must be paid by one drawn by the sword, still must it be said, ‘The judgments of the Lord are true and righteous altogether.’” (Psalm. 19; Second Inaugural Address, 1865).

“WITH AWESOME POWER” refers to the revelation of God’s power to our very eyes. That is just what Moshe The Tenth Plague by Leon Baxter tells Israel: “Did a God ever before attempt to come and "וּב åָדוֹל."ãְמוָֹרא גּ זêֶה גּ ûְכåִלּוּי שׁ כּîִינóָה. שּׁîְמ äֱמóֶאûֶנּñָה ñַר extract one nation for himself from the midst of another (דברים ד, יז): "אוֹ הéֲנ אóִסּ לäֱֹלהòָה לéִים, ïָבוֹא ïַָקחëַת לוֹ גוֹי ,nation by prodigious acts, by signs and wonders, by war מñִקּ בּãְמúֶֶרב גּוֹי, בּ ñַסֹּת ãְאֹתֹת וּב וּבöְתãְמוֹפ ãְמüִים ëָמïְחñִל ñָה, by a strong hand, an outstretched arm and awesome וּבãְי וּבëֲזìָד ח êָָקה ãִז óְטוּיôַ נêְרוֹע ìָה, וּב גּãְמוָֹרא åְֹדלäִים ïִים. power, as Adonai your God did for you in Egypt before כּ עäֲשׁîְכֹל א ûֶר ôָשׂ יïָכûָה ל îֶם בּéֵיכäֱֹלהìְìָי א לõְַריñִצãְמîֶם ôֵינïְעìִם, óֶיָך ." .(your very eyes?” (Deut. 4:34

"וּבãְאֹתוֹת." ז éַמּêֶה ה ñַטּ שּׁîְמíֶה, כּ ñַרäֱמóֶאûֶנּñָה (שמות ד, יז): "ו äֶתèְא :WITH SIGNS” refers to the staff, as God told Moshe“ הéַמּñַטּíֶה הéַזּêֶה תּ בּüִקּúַח ãְי תּäֲשׁìֶָדָך, א üַעûֶר ôֲשׂ הûֶה בּוֹ אäֶת éָאֹתֹת." .(Take the staff in your hand to do signs with it” (Ex. 4:17“

44 God’s Finger and the Sixteen Drops

It is a medieval custom to dip one’s finger in the Seder’s extra six drops correspond to the three prophetic plagues second cup of wine and to remove sixteen drops of wine. As mentioned by the prophet Joel – blood, fire and smoke – and each plague is recited we decrease our own joy, drop by drop, the three word abbreviation of the ten plagues invented by as we recall the enemy’s pain. Besides the ten plagues, the Rabbi Yehuda – d’tzach, adash, b’achab.

"וּב üִים."öְתãְמוֹפ ז כּéַדּêֶה ה שּׁîְמçָם. ñַרäֱמóֶאûֶנּñָה Z(יואל ג, ג): WITH WONDERS” refers to the plagues of blood, fire“ "וèְנ מוֹפüַתּóָת öְתüִי üִים, :and smoke that are recalled by the prophet Joel בּãַשּׁûָמ וּבñַי äֶָרץ:ãָאìִם Before the great and terrible day of“ Adonai comes, I will set wonders in the דּçָם. sky and on earth . . . blood, fire, pillars ו èָאäֵשׁ. of smoke! Da-am (drop of wine) va-eish ו עüִימèְת ñְרוֹת ôָשׁûָן." drop) v’teemrot ashan (drop)! The sun) shall turn to darkness and the moon into blood” (Joel 3:3).

דּ אçָבãָר äַחëֵר. "בּãְי êָָקה"ëֲזìָד ח שׁûְתּüַיìִם. "וּבãִז ìָה"óְטוּיôַ נêְֹרע שׁûְתּüַיìִם. "וּב åָדוֹל"ãְמוָֹרא גּ שׁûְתּüַיìִם. "וּבãְאֹתוֹת" שׁûְתּüַיìִם. "וּבãְמֹפ üִים"öְת שׁûְתּüַיìִם.

Recount the Plagues Recount the plagues that have struck this year and for each remove a drop of wine from one’s cup of joy. Some families recount ecological, economic or political plagues at this point.

Otto Geismar, 1927

45 The Ten Plagues

אäֵלּוּ עôֶשׂ שׁûֶר מñַכּוֹת ûֶה éֵבãִיא The Holy One Blessed Be He brought ה בּéַקּúָדוֹשׁ ãָרוְּך הוּא עôַל .ten plagues on the Egyptians in Egypt ה בּñִצéַמּ õְַריñִצãְמõְִרים ìִם, ו הèְאäֵלוּ éֵן: :These are the ten

Z.1דּçָם Blood

Z.2Z Kadeshצ çֵעöְַרדּõְפ Frogs ôַ Urchatz Z.3Z Karpasכּîִנּóִים Lice Yachatz Z.4Zעôָרוֹב Wild beasts (or insects) Maggid Z.5Z Tenדּ çֶבãֶר çֶב Cattle plague Plagues Z.6Zשׁûְחëִין Boils

Z.7Zבּãָָרד Hail

Z.8Zא ãֶה äְַרבּ Locust

Z.9Zחשׁûְֶך Darkness

Z.10Zמ בּñַכּ ãְכוֹרוֹתîַת Death of the Firstborn

ַרבּãִי יìְהוָּדה הéָי בּìָה נוֹת סãָהüֵן éֶם òִמּ óִים:ñָנ : Rabbi Yehuda used to abbreviate them as an acrostic דּ çְצõַ"ְך (D-Tza-Kh (drop) (Da-am/Tzefar-dei-ah/Kee-neem עôֲַד"שׁ (A-Da-Sh (drop) (Ah-/Deh-ver/Sh’cheen בּ ëַ"ב.äַחãְא (B’-A-Cha-B (drop) (Ba-rad/Ar-beh/Cho-shech/Makat B’chorot

46 ַרבּ הãִי יוֹס ïִילåְלéַגּòֵי ïִי אוֹמ ñִנּñֵר: מ óַי אוֹמäַתּìִן א שׁüָה ñֵר, ûֶלּ בּñִצéַמּïָקוּ ה ìִםõְַריñִצãְמõְִרים בּñִצéַמּïָקוּ ה עôֶשׂ וûֶר מ הèְעñַכּוֹת, ôַל éַיּ חìָם, לïָקוּ ñִשּׁëֲמ ñַכּוֹת?ûִים מ בּ מõְַריñִצãְמ ìִם ñָה הוּא אוֹמ הèַיֹּאמñֵר: "ו éַחñְרוּ íֻמּëְַרט פּñִם א אäֶל ãַעõְבּäֶצöְַרעֹה, אäֶל פּñִם א א הäֱֹלה éִים éִוא" (שמות ח, טז). ו הèְעôַל éַיּìָם מñָה הוּא אוֹמñֵר? "וèַיּ ìִשׂìְַרא י ûְָרא הäֵל אäֶת éַיּìָד הéַגּ אåְֹדל äֲשׁïָה, ûֶר עôָשׂûָה יìְìָי בּ õְַריñִצãְמ èַיּìִם, ו éָעìִיְראוּ ה ôָם אäֶת י וìְיèַ .ìָיּ בּäֲמìַא ñִינוּ וּבãַיìָי, עãְמֹש ôַבûֶה ãְדּוֹ" ôַבûֶה עãְמֹש (שמות יד, לא). כּ לîַמּ בּñָה עõְבּäֶצãְאïָקוּ ãַע – ôֶשׂ אûֶר מ מñַכּוֹת. äֱמוֹר ôַתּñֵע üָה, בּ לõְַריñִצãְמ עìִם ïָקוּ ôֶשׂ וûֶר מ הèְעñַכּוֹת, ôַל éַיּ חìָם, לïָקוּ ñִשּׁëֲמ ñַכּוֹת.ûִים מ

ַרבּãִי אäֱל ôֶזïִיע êֶר אוֹמ ñִנּñֵר: מ óַי מûֶכּìִן שׁ וּמñַכּîָל שׁñַכּîָה îָה, ûֶה הéֵב בּéַקּãִיא ãָרוְּךúָדוֹשׁ בּéַקּãִיא הéֵב הוּא ע בּñִצéַמּôַל ה הõְַריñִצãְמõְִרים ìִם, éָי שׁìְתüָה ûֶל א ãַע מäְַרבּ ñַכּוֹת? ãַע מäְַרבּ שׁ äֱמóֶאûֶנּ ñַר (תהילים עח, מט): "יìְשׁûַלּ חïַח בּ אãָם עëֲרוֹן וôֶבäַפּוֹ, ãְָרה èָז וêַעôַם èְצõָָרה. מ ïַחûְלñִשׁ ëַת מ ïְאñַל עîֵי ָרעäֲכ אôֶבôִים." וäַחãְָרה ëַת. èָזêַע ûְתּôַם שׁ üַי èְצìִם. ו ûָֹלש.õָָרה שׁ מ ïַחûְלñִשׁ ëַת מ ïְאñַל אîֵי ָרעäֲכ אäְַרבּôִים מãַע. äֱמוֹר ôַתּñֵע לõְַריñִצãְמüָה, בּ אìִם ôִיםãָעäְַרבּïָקוּ אìִם לõְַריñִצãְמüָה, בּ מ הèְעñַכּוֹת, ו ôַל éַיּ מìָם לïָקוּ ñָאת מüַי ñַכּוֹת.ìִם מüַי

ַרבּ ãָאôֲִקיבãִי ע אוֹמ ñִנּñֵר: מ óַי מûֶכּìִן שׁ וּמñַכּîָל שׁñַכּîָה îָה, ûֶה הéֵב בּéַקּãִיא ãָרוְּךúָדוֹשׁ בּéַקּãִיא הéֵב הוּא ע בּñִצéַמּôַל ה הõְַריñִצãְמõְִרים ìִם, éָי שׁìְתüָה מëָמûֶל ח ñֵשׁ ñַכּוֹת? שׁ "יäֱמóֶאûֶנּ ìְשׁñַר: ûַלּ חïַח בּ אãָם עëֲרוֹן וôֶבäַפּוֹ, ãְָרה èָז וêַעôַם èְצõָָרה. מ ïַחûְלñִשׁ ëַת מ ïְאñַל äֲכîֵי ָרע אôִים." ח אëֲרוֹן עäַחäַפּוֹ שׁôֶבëַת. ãְָרה ûְתּüַי èָזìִם. ו êַעôַם שׁûָֹלש. וèְצ ãַע.äְַרבּõָָרה א מ ïַחûְלñִשׁ ëַת מ ïְאñַל חîֵי ָרעäֲכ ôִים ëָמ מñֵשׁ. אäֱמוֹר ôַתּñֵע לõְַריñִצãְמüָה, בּ חìִם ïָקוּ ñִשּׁëֲמ ûִים מ הèְעñַכּוֹת, ו ôַל éַיּ חìָם לïָקוּ ñִשּׁëֲמ ûִים וּמñָאת מüַי ñַכּוֹת.ìִם מüַי

“Let My People Go” An African-American Spiritual

When Israel was in Egypt’s land, Thus said the Lord, bold Moses said, No more shall they in bondage toil, “Let My people go” (Ex. 5:1). “Let My people go.” “Let My people go.” Oppressed so hard they could not stand, If not, I'll smite your first-born dead, Let them come out with Egypt’s spoil, “Let My people go.” “Let My people go.” “Let My people go.” Go down, Moses, Go down, Moses, Go down, Moses, way down in Egypt’s land, way down in Egypt’s land, way down in Egypt’s land, Tell old Pharaoh: “Let My people go.” Tell old Pharaoh: “Let My people go.” Tell old Pharaoh: “Let My people go.”

47 Dayeinu “It Would Have Been Enough”

Dayeinu commemorates a long list of miraculous things God Egypt but not punished the Egyptians – it would have been did for us, any one of which would have been pretty amazing enough.” Dayeinu, translated liberally, means, “Thank you, just by itself. For example, “Had God only taken us out of God, for overdoing it.” (See the English on page 51).

Kadesh Urchatz כּ מîַמּ ñַעñָה ôֲלוֹת טוֹבוֹת ל עïַמּ ïֵינוּ:ôָלñָקוֹם עïַמּ Karpas Yachatz אäִלּוּ הוֹצ מõִיאäָנוּ ñִמּ õְַריñִצ ìִם, Maggid וèְֹלא עôָשׂ שׁãָהûָה ב íִים,öָטûְפéֶם דּçַיּìֵנוּ! Dayeinu אäִלּוּ עôָשׂ שׁãָהûָה ב íִים,öָטûְפéֶם שׁãָהûָה ב וèְֹלא עôָשׂûָה בãֵאֹלה éֶם,éֵיה דּçַיּìֵנוּ! אäִלּוּ עôָשׂûָה בãֵאֹלה éֶם,éֵיה ו אèְֹלא ה בּéַָרג éֶם,ãְכוֵֹריהäֶת דּçַיּìֵנוּ! אäִלּוּ ה בּéַָרג éֶם,ãְכוֵֹריהäֶתא בּéַָרג א ו לóָתèְֹלא נ אüַן מïָנוּ ñָמוֹנäֶת óָם, דּçַיּìֵנוּ! ,Ee-lu ho-tzee-anu mee-Meetz-ra-yeem v’lo asa va-hem sh’fa-teem, Da-yeinu אäִלּוּ נ לóָת אüַן מïָנוּ ñָמוֹנäֶת óָם, וèְֹלא ָקַרע ל הïָנוּ אäֶת ìָם,éַיּ דּçַיּìֵנוּ! ,Ee-lu asa va-hem sh’fa-teem v’lo asa vei-lo-hei-hem, Da-yeinu

Ee-lu asa vei-lo-hei-hem, v’lo ha-rag et b’cho-rei-hem, Da-yeinu

Ee-lu ha-rag et b’cho-rei-hem, v’lo natan la-nu et ma-mo-nam, Da-yeinu

Ee-lu natan la-nu et ma-mo-nam, v’lo kara la-nu et ha-yam, Da-yeinu

48 אäִלּוּ ָקַרע ל הïָנוּ אäֶת ìָם,éַיּ ו בôֱבéֶעèְֹלא ה בãִיָרנוּ ãֶחãְתוֹכוֹ ëָָרבãָה, דּçַיּìֵנוּ! אäִלּוּ ה בôֱבéֶע בãִיָרנוּ ãֶחãְתוֹכוֹ ëָָרבãָה, וèְֹלא שׁûִקּ בּúַע צõֵָרינוּ ãְתוֹכוֹ, דּçַיּìֵנוּ! אäִלּוּ שׁûִקּ בּúַע צõֵָרינוּ ãְתוֹכוֹ, ו צòִפּèְֹלא ס õְָרכּöֵק îֵנוּ בּ אñְִדבּãַמּ שׁãָעäְַרבּãָר ûָנôִים óָה, דּçַיּìֵנוּ! אäִלּוּ ס צòִפּ õְָרכּöֵק îֵנוּ בּ אñְִדבּãַמּ שׁãָעäְַרבּãָר ûָנôִים óָה, ו אîִילäֱכéֶאèְֹלא ה הïָנוּ éַמּäֶת ñָן, דּçַיּìֵנוּ! אäִלּוּ ה אîִילäֱכéֶא הïָנוּ éַמּäֶת ñָן, ו לóָתèְֹלא נ אüַן הïָנוּ ûַבּéַשּׁäֶת ãָת, דּçַיּìֵנוּ!

Ee-lu ka-ra la-nu et ha-yam, v’lo he-eh-vee-ra-nu v’to-cho beh-cha-ra-va, Da-yeinu

Ee-lu he-eh-vee-ra-nu b’to-cho beh-cha-ra-va, v’lo shee-ka et tza-rei-nu b’to-cho, Da-yeinu

Ee-lu shee-ka et tza-rei-nu b’to-cho, v’lo see-peik tzor-kei-nu ba-meed-bar ar-ba-eem shana, Da-yeinu

Ee-lu see-peik tzor-kei-nu ba-meed-bar ar-ba-eem sha-na, v’lo he-eh-chee-la-nu et ha-man, Da-yeinu

Ee-lu he-eh-chee-la-nu et ha-man, v’lo na-tan la-nu et ha-Shabbat Da-yeinu

49 The Afghani Onion אäִלּוּ נ לóָת אüַן הïָנוּ ûַבּéַשּׁäֶת ãָת, Free-for-All לèְֹלאו ïִפãָנוּ ֵקְרב öְנ סóֵי ה òִינéַר óַי, דּçַיּìֵנוּ! If things at your Seder are slowing down and people אäִלּוּ ֵקְרב ïִפãָנוּ ל öְנ סóֵי ה òִינéַר óַי, seem drowsy, try the ו לּóָתèְֹלא נ אüַן הïָנוּ éַתּוָֹרה,äֶת דּçַיּìֵנוּ! -Afghani custom of distrib uting green onions. אäִלּוּ נ לóָת אüַן הïָנוּ éַתּוָֹרה,äֶת Beginning with the Kadesh וèְֹלא ה îְנéִכ לóִיסòָנוּ ïְא ìִשׂäֶֶרץ י ûְָראäֵל, דּçַיּìֵנוּ! ninth stanza, “Even if You had supplied our needs in Urchatz אäִלּוּ ה îְנéִכ לóִיסòָנוּ ïְא ìִשׂäֶֶרץ י ûְָראäֵל, the desert for 40 years, but Karpas וèְֹלא בãָנ אóָה ל בּïָנוּ הäֶת ëִיָרה,ãְחéַבּãֵית דּçַיּìֵנוּ! not fed us manna from heaven,” the participants Yachatz hit each other (gently?) with Maggid the green Dayeinu onion stalks, everytime they sing the refrain “Da-yeinu.” (See explanation of custom in unabridged A Different Night, p. 107.)

Ee-lu na-tan la-nu et ha-Shabbat , v’lo ker-va-nu leef-nei har See-nai, Da-yeinu

Ee-lu ker-va-nu leef-nei har See-nai, v’lo na-tan la-nu et ha-Torah, Da-yeinu

Ee-lu na-tan la-nu et ha-Torah, v’lo heech-nee-sa-nu l’Eretz Yisrael, Da-yeinu

Ee-lu heech-nee-sa-nu l’Eretz Yisrael, v’lo va-na la-nu et beit ha-b’chee-ra, Da-yeinu

50 Dayeinu Continued

עôַל אäַחëַת כּ וîַמּñָה èְכ טוֹבîַמּ כñָה îְפוּלãָה ïָה EACH ONE of these good things would have וּמñְכîֻפּ לöֶל עïַמּïֶת ñָקוֹם ôָלïֵינוּ: !been enough to earn our thanks. Dayeinu שׁ מõִיאûֶהוֹצ äָנוּ ñִמּ õְַריñִצ ìִם, Recounting Our GOD took us out of Egypt, punished the Blessings: An Update וèְעôָשׂ שׁãָהûָה ב öָטûְפéֶם íִים, ,oppressors, and humiliated their gods וèְעôָשׂûָה בãֵאֹלהéֵיהéֶם, Dayeinu establishes a pattern of exposing their futility. enumerating our blessings on Pesach. However it ends with ו אèְה בּéַָרג ãְכוֵֹריהäֶת éֶם, GOD killed their first born (when the the building of the Temple circa וèְנ לóָת אüַן מïָנוּ ñָמוֹנäֶת óָם, .Egyptians refused to release Israel, God’s first 1000 B.C.E born) and gave us some of the Egyptians’ Suggest another ten national or family events deserving wealth, just compensation for our labor. thanks since 1000 B.C.E. Recall, ו אèְָקַרע הïָנוּל äֶת éַיּìָם, for example, the Six Day War – GOD divided the Red Sea for us, bringing us (1967), or the airlift of Ethiopian ו בôֱבéֶעèְה בãִיָרנוּ ãֶחãְתוֹכוֹ ëָָרבãָה, across on dry land, while drowning our Jews to Israel (1991), or the וèְשׁûִקּ בּúַע צõֵָרינוּ ãְתוֹכוֹ, .pursuers in the sea. birth of a long-awaited child ו צòִפּèְס õְָרכּöֵק îֵנוּ בּ אñְִדבּãַמּ שׁãָעäְַרבּãָר ûָנôִים óָה, GOD supplied our needs for forty years in the ו אîִילäֱכéֶאèְה הïָנוּ éַמּäֶת ñָן, .desert – feeding us manna וèְנ לóָת אüַן הïָנוּ ûַבּéַשּׁäֶת ãָת, GOD granted us the Shabbat and brought us ו ïִפãָנוּ לèְֵקְרב öְנ סóֵי ה òִינéַר èְנóַי, ו לóָת אüַן הïָנוּ éַתּוָֹרה,äֶת .to Mount Sinai to receive the Torah וèְה îְנéִכ לóִיסòָנוּ ïְא ìִשׂäֶֶרץ י ûְָראäֵל, GOD ushered us into Eretz Yisrael and later ו ãָנèְב אóָה ל בּïָנוּ הäֶת ãְחéַבּãֵית ëִיָרה, built us a Temple, the chosen place to atone לïְכîַפּ כּöֵר ע עôַל ôֲוֹנוֹתîָל üֵינוּ. .for our crimes and misdemeanors

Otto Geismar 1927

51 Pesach, Matza and Maror

1. The Maggid section (devoted to storytelling and expla- 2. As in a three act play Rabban Gamliel identifies these nations) is almost complete. Before eating the Seder’s edible foods with three progressive historical moments in the Exodus: symbols, the Haggadah brings us Rabban Gamliel’s (1) Maror captures the bitterness of the enslavement; checklist on the three essential foods, whose significance (2) The Pesach lamb, represented today by the roasted bone must be understood by all the participants in the Seder. (zeroa), recalls the blood on the doorposts and the terror and Why these three? The Pesach lamb, matza and maror anticipation of the night of the plague of the first born; Kadesh constituted the original menu in the Egyptian Seder. “They (3) Matza stands for the following morning, when Israel was shall eat the meat (of the lamb) . . . roasted over the fire, rushed out of Egypt with no time to let their dough rise. Urchatz with matza and with maror” (Ex. 12:8). Karpas Yachatz Maggid בַּר ãָן גּ äֵלïִיאñְלåַמ הéָי כּìָה אוֹמ שׁñֵר: îָל ûֶֹּלא א שׁäָמñַר ãִָריםûָהûְֹלש ְדב RABBAN GAMLIEL used to say: “All who have not Rabban Gamliel א יöֶסãַפּäֵלּוּ בּ òַח, ֹלא ìָצ חוֹבõָא יìְֵדי ãָתוֹ, ו הèְאäֵלּוּ éֵן: explained the significance of three things during the פּ מöֶס וּמñַצּòַח, õָה, ñָרוֹר. Pesach Seder have not yet fulfilled their duty. The three are: the Pesach lamb, the matza and the maror.” פּöֶסòַח שׁûֶהéָיוּ א אוֹכäֲבוֹת îְלüֵינוּ ïִים, ?WHY THE PESACH LAMB בּãִז שׁêְמ ûֶבּñַן ãֵית :Leader points at (but does not raise) the roasted bone הéַמּñְִקדּçָשׁ הìָהéָי ַקיּìָם, Pesach Al Shum Ma?” – The Passover lamb“ ע ôַל שׁוּם מñָה? – (that our ancestors ate in the days of the Temple) why did we used to eat it? All: TO REMIND ourselves that God passed over our ances- tors’ houses in Egypt (at this very hour on this very Arye Allweil, 1949 עôַל שׁוּם שׁ הöָסûֶפּ éַקּòַח úָדוֹשׁ (first Israeli army Haggadah) בּãָרוְּך הוּא, ע אãָתּôַל בּ äֲבוֹתüֵי üֵינוּ -date). Moshe has already instructed us: “When your chil dren ask you, ‘What do you mean by this ceremony?’ you בּ שׁõְַריñִצãְמ ñַרäֱמóֶאûֶנּìִם, (שמות יב, כז): "ו äֲמèַא ñְַרתּüֶם זêֶב הוּאöֶסãַח פּ òַח הוּאöֶסãַ ח פּ לïַיּìָי, א פּäֲשׁ öָסûֶר òַח ע בãָתּôַל בּ üֵי יãְנóֵי ìִשׂûְָרא בּõְַריñִצãְמäֵל בּ ìִם ãְנóָג äֶתåְפּוֹ א shall say: 'It is the Passover offering to Adonai, because מ õְַריñִצ ìִם, ו בּèְא הãָתּäֶת וéִצּüֵינוּ õִיל. èַיּ וéָעìִקֹּד ה ôָם èַיּìִשׁ üַחûְתּ ëֲווּ."God passed over the houses of Israel in Egypt when God Z struck the Egyptians, but saved our houses . . . .’” (Ex. 12:26-27).

52 Why This Matza?

Everyone holds up matza.

Leader: מ זוֹñַצּõָה שׁûֶא עîְלäָנוּ אוֹכ ïִים, ôַל שׁוּם מñָה? ?Matza Al Shum Ma?” – This matza! Why do we eat it“

All: עôַל שׁוּם שׁûֶֹּלא ה בּòְפּéִס ãְצöִיק אõֵָקם ûֶלשׁ üֵינוּäֲבוֹת TO REMIND ourselves that even before the dough of our ל éַחïְה ëֲמ שׁñִיץ, ע ûֶנּôַד óִג עåְלïָה ôֲל מïֵיהéֶם ñֶלïְֶך מñַלïְכîֵי ,ancestors in Egypt had time to rise and become leavened הéַמּñְל הïָכ בּéַקּîִים, úָדוֹשׁ שׁäָלåְאãָרוְּך הוּא, וּג ñַרäֱמóֶאûֶנּïָם, the King of kings, the Holy One Blessed be He, revealed (שמות יב, לט): "ו הèַיֹּאפוּ א אãָצéַבּäֶת הוֹצäֲשׁõֵק, õִיאוּûֶר .Himself and redeemed them מñִמּ עõְַריñִצ מìִם, כּôֻגֹת חñַצּוֹת, îִי ֹלא ëָמñֵץ. The Torah says: “They baked unleavened cakes of the dough îִיכּ גְֹרשׁוּ מñִמּ õְַריñִצ ìִם, וèְֹלא יìָכ ñֵהּéְמñַהüְמéִתïְהîְלוּ ל that they had taken out of Egypt, for it was not leavened, since ,éַ וèְג עåַם צ לõֵָדה ֹלא éֶם."ïָהôָשׂוּ they had been driven out of Egypt and could not delay; nor had they prepared any provisions for themselves” (Ex. 12:39).

Why This Maror?

Everyone raises maror from the Seder plate.

Leader: מ êֶהñָרוֹר ז שׁûֶא עîְלäָנוּ אוֹכ ïִים, ôַל שׁוּם מñָה? ?Maror Al Shum Ma?” – This maror! Why do we eat it“

All: עôַל שׁוּם שׁûֶמּ אñִצéַמּñְֵררוּ ה חõְִרים אëַיּäֶת üֵינוּäֲבוֹתìֵי TO REMIND ourselves that the Egyptians embittered our בּ שׁõְַריñִצãְמ ñַרäֱמóֶאûֶנּìִם, (שמות א, יד): "וèַי אìְמ äֶתñְָררוּ ,ancestors’ lives: “They embittered their lives with hard labor ח בּìֵיהëַיּ ָקשׁãַעéֶם בּôֲבָֹדה וּבãְחֹמûָה, ïְבãִלñֶר ãֵנóִים, וּבãְכîָל with mortar and bricks (construction) and with all sorts of field ע אãַשּׂôֲבָֹדה בּ כּûֶָדה. עäֵת אôֲבָֹדתîָל עäֲשׁüָם, éֶםãָהãְדוּ בôָבûֶר labor (agriculture). Whatever the task, they worked them בּ öֶָרְך."ãְפ .(ruthlessly” (Ex 1:14

53 In Every Generation

Identifying with the Exodus Hassidic Rabbi Nachman of Bratslav. At the Seder we must try “The Exodus from Egypt occurs in every human being, in to empathize with that original liberation and discover its every era, in every year and even on every day,” said the relevance throughout the generations.

בּ וãְכ חîָל דּוֹר אëַיּèָדוֹר לìָב אäָָדם עïְִראוֹת ôַצäֶת õְמוֹ, IN EVERY generation one is obligated to see Kadesh כּ יîְאäִלּוּ הוּא ìָצõָא מ õְָריñִצñִמּ ìִם. oneself as one who personally went out from Urchatz שׁ ñַרäֱמóֶאûֶנּ (שמות יב, ח): "וèְהéִגּ ïְבüָ לåְַדתּ ãִנ הóְָך בּ לãַיּוֹם ïֵאמֹר:éַהוּא Egypt. Just as it says: “You shall tell your child on Karpas בּ זãַע עôֲבוּר êֶה ôָשׂûָה יìְìָי ל ãְצïִי, בּ õֵאתüִי מñִמּ õְָריñִצ ìִם." that very day: ‘It’s because of this that God did for me when I went out from Egypt’” (Ex. 13:8). Yachatz Maggid ֹלא א בּäֲבוֹתäֶת א ïְבãִלüֵינוּ ãָד, גּ הåָא בּéַקּäַל úָדוֹשׁ ãָרוְּך הוּא, NOT ONLY were our ancestors redeemed by the In Every Generation א אäֶלּ אוֹתïָא äַף üָנוּ גּ עåָאäַל ôִמּ שׁñָה ñַרäֱמóֶאûֶנּéֶם, (דברים ו, כג): Holy One Blessed Be He, but even we were Hallel Begins "ו הוֹצèְאוֹת מüָנוּ õִיא ñִשׁ ïְמûָם, ל ñַע אֹתéָבôַן ה לãִיא לïָתüָנוּ, üֶת ïָנוּ redeemed with them. Just as it says: “God took א אéָאäֶת ה נäֲשׁäֶָרץ לûְבּóִשׁûֶר ãַע ïַא üֵינוּ."äֲבֹת us out from there in order to bring us and to give us the land God swore to our ancestors” (Deut. 6:23).

54 A New Song – Hallel-u-jah

After covering all the matza at the table, everyone raises their second cup of wine in a toast to God and sings Hallel.

Leader: WE HAVE just completed the Maggid, the story that begins with slavery and ends with liberation. We have retold it as our own personal story. Now it is only fitting that we thank God

by singing a new song. Ben Shahn, Suite, THEREFORE we owe it to God: to thank, to sing, © 1996 Ben Shahn/Vaga, NY to praise and honor, to glorify and bless, ל îְָךöִיכïְפ אäֲנ חóַח ëַיּëְנוּ ìָב לãִים ל לéַלּïְהïְהוֹדוֹת, ïֵל, ïְשׁ ãֵחûַבּ to raise up and acclaim the One who has done all ,ëַ ל לöָאïְפ לïְרוֹמäֵר, לéַדּïְהñֵם, לïְבçֵר, ïְעãֵָרְך, ôַלּïֵה וּלïְַקלּïֵס, .these wonders for our ancestors and for us ל שׁïְמñִי ôָשׂûֶע ûָה לïַאäֲבוֹתüֵינוּ ו אèְל כּïָנוּ הäֶת îָל éַנּ הóִסּ éָאòִים äֵלּוּ. God took us from slavery to freedom, from sorrow to joy, הוֹצõִיאäָנוּ מ לôַבñֵע מïְחãְדוּת ñִיּëֵרוּת, ìָגוֹן לïְשׂ ñְחûִמ ëָה, ,from mourning to festivity וּמñֵא לäֵבãֶל ïְיוֹם טוֹב, וּמñֵא לöֵלäֲפ גּïָה åָדוֹל,ïְאוֹר ,from thick darkness to a great light וּמ ûִעñִשּׁ ôְבּוּד לïִגåְאäֻלּïָה. !from enslavement to redemption ו לèְנֹאמ ïְפñַר öָנ חóָיו שׁûִיָרה ëֲָדשׁûָה. ה ïְלוּיéַל ìָהּ. !Let us sing before God, a new song. HALLELUJAH

Larks rose to the sky and I could hear the same: “I called to Adonai from my My Narrow Prison their joyous song. There was no one to narrow prison and God answered me in be seen for miles around; there was noth- the freedom of space” (:5). The Hebrew word for Egypt, “Meetzrayim,” ing but the wide earth and sky and the How long I knelt there and repeated means a tight spot or a narrow strait larks’ jubilation and the freedom of this sentence, memory can no longer where we feel “boxed in.” space. I stopped, looked around, and up recall. But I know that on that day, in One day, a few days after the libera- to the sky – and then I went down on my that hour, my new life started. Step for tion, I walked through the country past knees. At that moment there was very lit- step I progressed, until I again became flowering meadows, for miles and miles, tle I knew of myself or of the world – I a human being. toward the market town near the camp. had but one sentence in mind – always (Viktor Frankl, Man’s Search for Meaning, lessons from a concentration camp)

55 Hallel: Psalm113

ה ïְלוּיéַל ìָהּ. The first part of Hallel ה עéַל יôַבïְלוּ ãְֵדי ìְיìָ. ה אéַל שׁïְלוּ יäֶת ûֵם ìְיPsalms 113-114) begins here .ìָ) יìְה יéִי שׁûֵם מìְìָי מñְבָֹרְך ôַתּñֵע עוֹלèְעüָה ו ïָם.ôַד before the meal and the rest is completed after eating. מñִמּ שׁñִזêְַרח עûֶמñֶשׁ מôַד מ שׁéֻלּñְהñְבוֹאוֹ יïָל ûֵם ìְיThe verses which we have printed .ìָ Zָרם ע גּוֹיôַל כּ יîָל ìִם ìְיìָ, ע éַשּׁôַל ה ûָמ כּñַיìִם îְבוֹדוֹ. in bold stand out as particularly מñִי כּîַי äֱֹלהìָי א éֵינוּ, ה לãִיהåְבּñַגéַמּ éִי ïָשׁûָבãֶת. relevant to the Exodus when recited on Passover. Kadesh Urchatz הéַמּñַשׁ לöִילûְפּ בּïִי ãַשּׁïְִראוֹת ûָמ וּבñַי äֶָרץ.ãָאìִם וּבñַי Z Karpasמñְִקימñִי מñֵע דּôָפ מöָר çָל, ñֵא יäַשׁ אûְפֹּת äֶבìִָרים ãְיוֹן. Z Yachatzל עûִיבïְהוֹשׁ נãִי עóְִדיבôִם נãִים, עóְִדיבôִם ôַמּוֹ.ãֵי עóְִדיבôִם נãִים, עóְִדיבôִם נãִי עûִיבïְהוֹ שׁ Maggid מוֹשׁ עûִיבãִי ôֲֶקֶרת הéַבּãַי הìִת, א éַבּäֵם ãָנóִים שׂ ñֵחûְמ ëָה. ה ïְלוּיéַל ìָהּ. Prisoners of Zion Hallel “When I Went Out” Begins

Israeli Minister NATAN SHARANSKY (former Prisoner HALLELUJAH. of Zion) writes: Servants of Adonai, give praise; “I, as practically all Soviet Jews, was absolutely assimilated. I knew nothing about our language, praise the name of Adonai. about our history, about our religion. But the pride of Let the name of Adonai be blessed now and forever. being a Jew, the pride for our State of Israel after the From east to west the name of Adonai is praised. Six Day War, made me feel free. And, after I turned to Jewish identification, I felt myself really free from that Adonai is exalted above all nations; big Soviet prison. I was free even before the very last God’s glory is above the heavens. day of my leaving the Soviet Union.” Who is like Adonai our God, VLADIMIR SLEPAK described his first Israeli morn- ing: “It is like being reborn. Until I die, I’ll never forget who, enthroned on high, this morning, when I woke up and looked out at the sees what is below, in heaven and on earth? sun rising over the Judean Hills, and the Old City in God raises the poor from the dust, front of me.” IDA NUDEL said upon arrival at Ben Gurion Airport: lifts up the needy from the refuse heap “A few hours ago I was almost a slave in Moscow. to place them with the great men of God’s people. Now I’m a free woman in my own country. It is the God places the childless woman among her household most important moment of my life. I am at home at the soul of the Jewish people. I am a free person as a happy mother of children. among my own people” (from the CLAL Soviet Jewry Haggadah). HALLELUJAH.

56 Hallel: Psalm114

בּ יãְצ ìִשׂõֵאת ûְָראäֵל מñִמּ ìִםõְָריñִצ בּ ìַעãֵית י ֹלעñֵעôֲֹקב מ ôַם ôֵז. ,WHEN ISRAEL went forth from Egypt הéָי יìְת לüָה ìְהוָּדה ïְָקְדשׁוֹ יìִשׂûְָראäֵל מ ñְשׁñַמ ûְלוֹתüָיו. The house of Jacob from a people of strange ה וìָםéַיּ äָהָרא èַיּìָנֹס הéַיּìְַרדּ לçֵן יìִסֹּב ïְאäָחוֹר. ,speech ה כéֶה ïִיםäֵילîְאéִָרים ָרְקדוּ גּ כּåְב îִבãָעוֹת צֹאן.ãְנóֵי ,Judah became God’s holy one מ הñַה לּïְָך éַיּ תìָם כּ üָנוּסîִי הéַיּ לçֵן תּìְַרדּ üִסֹּב ïְאäָחוֹר. .Israel, God’s dominion ה תּéֶה כéִָרים ïִיםäֵילîְאüְִרְקדוּ גּ כּåְב îִבãָעוֹת צֹאן.ãְנóֵי ,The sea saw them and fled מñִלּïִפöְנ חוּלóֵי א אäָדוֹן äֶָרץïִי מñִלּïִפöְנ äֱלוֹהּóֵי א éַ י ôֲֹקב.ìַע ,The Jordan ran backward הéַהֹפ הöְכ אîִי éַצּוּר äֲג ìִםñָיåַם מ חëַלּ לïָמ ïְמñִישׁ ñַעôְיìְנוֹ מñָיìִם. ,Mountains skipped like rams Hills like sheep. What alarmed you, sea, that you fled, Jordan, that you ran backward, When NOT to Sing Mountains, that you skipped like rams, Hills, like sheep? 1. “If your enemy falls, do not celebrate. If he trips, let not your heart rejoice” (Proverbs 24:17). Tremble, earth, at the presence of Adonai, 2. Rabbi Yochanan “God is not happy at the downfall of the wicked. . . . When the angels at the presence of tried to sing songs of praise to God at the Red Sea, God silenced them: the God of Jacob, ‘My handiwork, my human creatures, are drowning in the sea and Who turned the rock you want to sing a song of praise?’” (T.B. 10b). into a pool of water, The flinty rock into a fountain.

Ben Shahn, Hallelujah Suite © 1996 Ben Shahn/Vaga, NY

57 The Cup of Redemption

1. We conclude the long Maggid section (storytelling) by 2. Recline on a pillow to the left and drink at least half the drinking the second cup of wine, the Cup of Redemption. second cup of wine.

הéִנ óִיóְנ מוּכ לêֻמּñְזîָן וּמ מïְַקיּñָן ñִצìֵם õְו ûֵנèַת כּוֹס שׁ óִי HERE I AM, ready to perform the mitzvah of the שûֶל א ãַע כּוֹסוֹת.äְַרבּ .second of the four cups, the cup of redemption Kadesh Urchatz בּãָרוְּך א יäַתּüָה ìְיìָ, א מäֱֹלהéֵינוּ ñֶל אéָעוֹלïְֶך ה גּäֲשׁïָם, äָלåְאûֶר ïָנוּ BLESSED ARE YOU, Adonai our God, Ruler of the Karpas וèְג אåָא אäַל מäֲבוֹתäֶת üֵינוּ ñִמּ õְַריñִצ ìִם, וèְהéִגּ לåִיע הìְלïַיïַלּôָנוּ ïָה êֶה,éַזּ Universe, who redeemed us and redeemed our Yachatz לïֶא מäֱכ וּמñַצּîָל בּוֹ כּõָה ñָרוֹר. îֵן, י äֱֹלהìְìָי א éֵינוּ וèֵאֹלהéֵי ancestors from Egypt, and who brought us to this Maggid אäֲבוֹתüֵינוּ, יìַגּ לåִיע וïְמוֹעôֵנוּ אåָלïְִרגèְלôֲִדים ëִֵרים,äֲחïִים night to eat matza and maror. Adonai, our God Rachtza ה לãָאéַבּ äִים ïְִקָראתüֵנוּ לïְשׁûָלוֹם, שׂ ñֵחûְמ ãְבëִים בּ óְיãִנ ôִיֶרָך,ìַן ע and God of our ancestors, may You bring us in Motzi וèְשׂûָשׂ ôֲüֶבוָֹדתãַעûִים בּ ָך. וèְנֹאכîַל שׁûָם מñִן ה êְבéַזּ וּמãָח ñִןëִים peace to future holidays. May we celebrate them Matza ה öְסéַפּ òָח יäֲשׁëִים, א ûֶר ìַגּ עçָמôַ דּåִיע מñָם, ñִזôַל ִקיר êְבּ לãַח ïְָרצוֹן,ëֲָך in your rebuilt city, and may we be able to eat the Second ו שׁèְנוֶֹדה חïְָךלּ ûִיר ëָָדשׁ ע ïָתäֻלּåְאôַל גּ üֵנוּ, ו פּèְע נôַל öְדוּת óַפöְשׁûֵנוּ. Pesach lamb and the other sacrifices offered on Cup the altar. We will thank you for our redemption. Washing Hands and בּãָרוְּך א יäַתּüָה גּìְיìָ, יåָא ìִשׂäַל ûְָראäֵל. .BLESSED ARE YOU, the Redeemer of Israel Eating Matza בּãָרוְּך א יäַתּüָה ìְיìָ, א מäֱֹלהéֵינוּ ñֶלïְֶך BLESSED ARE YOU, Adonai our God, Ruler of Ba-ruch ata Adonai, Elo-hei-nu ה פּéָעוֹלïָם, בּוֵֹרא öְִרי הéַגּåָפöֶן. .the Universe, Creator of the Fruit of the Vine. me-lech ha-olam, bo-rei pree ha-gafen

Miriam’s Many contemporary women pour water into a large decorative cup in honor of Miriam the heroine and poet/prophet, the singer and dancer, Cup who not only saved baby Moshe from the Nile but led the celebration of redemption at the Red Sea. The water in her cup recalls the Rabbis’ iden- tification of Miriam with the legendary “wandering well” that nourished Israel in the desert with its waters of life but it also symbolizes the rebirth of freedom. Sometimes each guest is asked to pour a little water into the Cup of Miriam and to express their wishes for healing and rejuvenation.

58 Rachatza Washing Before Eating Matza

1. Finally we begin the Passover meal, the third section or 2. On Passover the traditional handwashing is often done “third cup” of the Seder. Storytelling leads into communal seated, while volunteers bring around a pitcher, a towel and a eating, because on Passover, “Jews eat history.” basin to each participant. After pouring water over each hand, say the blessing.

בּãָרוְּך א יäַתּüָה מäֱֹלהìְìָי א éֵינוּ ñֶלïְֶך BLESSED ARE YOU, Adonai our God, Ruler Ba-ruch ata Adonai, Elo-hei-nu ה אéָעוֹל äֲשׁïָם, ûֶר ִקדּ ûָנוּçְשׁ of the Universe, who sanctified us with me-lech ha-olam, asher kee-d’shanu בּ õְוֹתñִצãְמ õִוּèְצüָיו, ו èָנוּ Divine mitzvot and commanded us on the b’meetz-vo-tav v’tzee-va-nu al ע יíִילóְטôַל נ ïַת ìִם.ìָָדי .washing of the hands. n’teelat ya-da-yeem Motzi/Matza / Eating the Matza

1. This is the one time during Pesach in which one is obli- gated to eat matza. (It must be plain matza without eggs or other ingredients that might enrich this bread of poverty). 2. Take and eat from the top and middle matza, while Take the three matzot in hand. Make sure the middle one reclining (left). Save the third matza for the Hillel sandwich. is broken and the others are still whole. Recite the usual bless- You may dip the matza in salt or charoset. ing for all forms of bread – the “motzi” – and the special Some rabbis require that one eat an amount equivalent blessing for matza – “al acheelat matza.” to at least 1/2 - 2/3 of a standard machine-made matza.

הéִנ óִיóְנ מוּכ לêֻמּñְזîָן וּמ מïְַקיּñָן ñִצìֵם õְו מîִילäֲכèַת א ñָרוֹר.ïַת .HERE I AM, ready to perform the mitzvah of eating matza בּãְָרוְּך א יäַתּüָה ìְיìָ, אäֱֹלהéֵינוּ ,BLESSED ARE YOU, Adonai our God, Ba-ruch ata Adonai מñֶל éָעוֹלïְֶך ה ïָם, ה õִיאéַמּוֹצ ,Ruler of the Universe, Elo-hei-nu me-lech ha-olam ל מïֶחëֶם äֶָרץ.éָאñִן ה .who extracts bread from the earth. ha-mo-tzee le-chem meen ha-aretz בּãָרוְּך א יäַתּüָה ìְיìָ, א מäֱֹלהéֵינוּ ñֶלïְֶך BLESSED ARE YOU, Adonai our God, Ba-ruch ata Adonai, Elo-hei-nu me-lech ה אéָעוֹל äֲשׁïָם, ûֶר ִקדּ בּçְשׁ õְוֹתñִצãְמûָנוּ üָיו Ruler of the Universe, who sanctified us ha-olam, asher keed’sha-nu b’meetz-vo-tav ו õִוּèְצ אèָנוּ ע îִילäֲכôַל ïַת מ õָהñַצּ . .by commanding us to eat matza. v’tzee-va-nu al achee-lat matza

59 Maror

1. Take an ounce of raw maror, preferably romaine let- 2. Dip maror in charoset (but not so much that it eradi- tuce, but almost equally good is horseradish (“chrein”) which cates the bitter taste). Recite the blessing, eat and savor the was popular in wintry northern Europe when lettuce was maror, but do not recline! Reclining is a custom of the free, unavailable. Maror embodies the taste of slavery. while maror and charoset remind us of persecution.

הéִנ óִיóְנ מוּכ לêֻמּñְזîָן וּמ מïְַקיּñָן ñִצìֵם õְו מîִילäֲכèַת א ñָרוֹר.ïַת .HERE I AM, ready to perform the mitzvah of eating maror Kadesh Urchatz בּãָרוְּך א יäַתּüָה מäֱֹלהìְìָי א éֵינוּ ñֶלïְֶך BLESSED ARE YOU, Adonai our God, Ba-ruch ata Adonai, Elo-hei-nu me-lech Karpas ה אéָעוֹל äֲשׁïָם, ûֶר ִקדּ בּçְשׁ õְוֹתñִצãְמûָנוּ üָיו -Ruler of the Universe who has sanctified Ha-olam, asher kee-d’sha-nu b’meetz-vo Yachatz ו õִוּèְצèָנוּ עôַל א îִילäֲכ ïַת מñָרוֹר. .us by commanding us to eat maror. tav v’tzee-va-nu al achee-lat maror Maggid Rachtza Union Soldiers Motzi Matza ONE OF THE MOST literal yet inventive representa- Maror tions of charoset was conceived during the American Civil War, when a group of Jewish Union Eating soldiers made a Seder for themselves in the wilder- Bitter Herbs ness of West Virginia. They had none of the ingredi- ents for traditional charoset handy, so they put a real brick in its place on the Seder tray (Ira Steingroot).

“Charoset Taste Test” Though neither the Torah nor Rabban Gamliel lists charoset with the essential “big three” – Pesach, matza and maror, it is still a mitzvah to eat charoset with the maror. In fact the rabbis were very explicit about its ingredients and their rationales. Weeping Man Taste and compare two traditional recipes for charoset. Identify as many ingredients as Ben Shahn © possible. (See Leader’s Guide p. 13) Ben Shahn/Vaga, NY

60 Sefer HaMinhagim, Amsterdam

The Blessing Over Chametz: Bergen-Belsen

BEFORE EATING CHAMETZ in the con- centration camp Seder, Jews recited a special prayer: “Our Father in Heaven! It is well-known to you that we desire to follow your will and celebrate Pesach with matza – strictly avoiding chametz. Yet our hearts are pained that the enslavement prevents us from doing so for our lives are in danger. We are here, ready to observe the positive commandment of ‘living by your laws’ (Lev. 18:5) – not dying by them. We must take care not to violate the negative commandment, ‘beware and guard yourself well,’ lest we endanger our lives. Therefore, our prayer to You is to preserve our lives and redeem us quickly, so that we may observe Your will and serve You “Our Way” Passover brochure in sign language for the Jewish deaf (National Conference of wholeheartedly. Amen.” Synagogue Youth of the Union of Orthodox Jewish Congregations of America).

61 Korech Hillel’s Sandwich at the Temple followed by Shulchan Orech The Pesach Family Meal

Take the third, bottom matza, and prepare a sandwich of matza, maror and charoset. Eat it while reclining to the left. Afterwards, continue with the festive meal which concludes by eating the Afikoman as dessert. Kadesh Urchatz Leader: Karpas זêֵכ ïְמîֶר ל ñְִקדּ éִלּîְהçָשׁ כּ ïֵל. WE have just eaten matza and maror separately. However, in the days of the Yachatz כּîֵן עôָשׂ בּéִלּûָה ה ïֵל ãִז שׁêְמ הûֶבּñַן éַמּãֵית ñְִקדּçָשׁ הìָהéָי :Temple, Hillel, the head of the , used to bind into one sandwich Pesach lamb, matza and maror. He ate them all together in order to observe the Maggid ַקיּìָם. ה öֶסìָה éָיכּוֵֹרְך פּ òַח מ וּמñַצּ וõָה îֵלèְאוֹכñָרוֹר וõָה וּמñַצּ law: “You shall eat it (the Pesach sacrifice) on matzot and maror” (Numbers 9:11). Rachtza בּãְי לìַח מïְַקיּëַד. שּׁìֵם ñַרäֱמóֶאûֶנּñַה Z(במדבר ט, יא): Eating the sandwich tonight reminds us of the way life combines moments of Motzi "ע וּמôַל מñַצּוֹת ïֻהוּ."îְלñְרוִֹרים יֹאכ .suffering (maror) and of relief (matza), enslavement and freedom All: Matza IN MEMORY of Pesach in the Temple as Hillel used to celebrate it. Maror Korech Shulchan A Soviet Sandwich An English Sandwich Orech Tzafun We held the Seder in a hurry, as in the time BRITISH NOBILITY gave us the word “sandwich” invented by John Montague, of the Exodus from Egypt, since the camp nicknamed “Jemmy Twitcher,”an inveterate gambler in the court of George III. Hillel’s Sandwich authorities prohibited the holding of a Seder. Famous for his round-the-clock sessions at the gaming tables, “Jemmy” used to and the Instead of maror, we ate slices of onion, and for order his servant to bring him pieces of meat between slices of bread, so that Family Meal zeroa (roasted bone symbolizing the Passover he could continue gambling without loss of time. Soon the bread-and-meat Afikoman sacrifice), we used burnt soup cubes. We read combination was called the sandwich. “Jemmy,” you see, was more formally from one Haggadah, the only copy we had, known as the fourth Earl of Sandwich. both during the Exodus in and when we reached korech, we had nothing the 13th century B.C.E. and in 18th century England were “fast foods.” to put between the matzot. Then Joseph In the twentieth century the revivers of the sat down to Mendelevich said, “We do not need a symbol invent a term for the sandwich. They first suggested it be called a “Hilleleet,” of our suffering. We have real suffering and named after Hillel, head of the Sanhedrin, just as the English “sandwich” was we shall put that between the matzot.” named after an illustrious personage. Later they settled for “kareech” from the (Shimon Grillius, a prisoner in a Soviet labor camp, whose verb that describes Hillel’s original sandwich – “Korech.” Today most Israelis call crime was his desire to make ). it a “sandwich,” a term borrowed from the English.

62 Eating the Hidden Afikoman

1. The Afikoman, the other half of the middle matza which was hidden at the beginning of the Seder, must now be Meditation: eaten. Its taste lingers as the last food eaten at the Seder. Seeking Our Lost Other Half

2. At this point the leaders of the Seder “discover to Pesach is a holiday celebrating our reunion with the their dismay” that the afikoman has been “stolen” by the lost parts of ourselves. Often hiding and separating are children. Knowing that it must be eaten at the end of the essential stages in our life. On Seder night we hide and meal, the leaders must bargain for its return. then seek the afikoman, reuniting the two parts sepa- rated at the beginning of the Seder. May we learn to 3. It is recommended that Jewish prizes be offered (a discover the lost parts of ourselves, to become recon- book, a game) as well as the promise of some money. Some ciled with relatives who have become distant and to families ask the children to give 10% of their afikoman prize find wholeness in a Jewish tradition from which we to a Tzedaka of their choice and to announce the beneficiary have become alienated. May the Divine Face, which is at this point. The adults may be solicited for matching gifts. sometimes hidden, shine upon us.

הéִנ óִיóְנ מוּכ לêֻמּñְזîָן וּמ מïְַקיּñָן ñִצìֵם õְוèַת א אîִילäֲכ זöִיקוֹמäֲפïַת ñָן êֵכîֶר לïְָקְרבּãַן פּöֶסòַח הéַנּ עäֱכóֶא הîָל éַשּׂוֹבôַל ãַע.

HERE I AM, ready to fulfill the mitzvah of eating the afikoman. This matza is a reminder of the Pesach sacrifice which was eaten on a full stomach in the days of the Temple!

Find the hidden Pesach Fours: 4 matzot, 4 presents, 4”?,” 4 cups! Tanya Zion

63 Birkat Hamazon – Barech The Blessing after the Meal

1. After the meal we thank God not only for the food but 2. Usually a guest is chosen to lead the blessing, so that for all the Divine gifts we have received. These blessings are one can thank the hosts and God simultaneously. For three or recited over the third cup of wine which we pour now and more adults (post bar-mitzvah) the invitation is said (p. 65). drink at the end of Birkat Hamazon (p. 67). For ten or more, add to the invitation the word “Eloheinu,” our God, since God’s presence dwells in community.

Kadesh Urchatz Karpas הéִנ óִיóְנ מוּכ לêֻמּñְזîָן וּמ מïְַקיּñָן ñִצìֵם õְוèַת HERE I AM, ready to perform the mitzvah of thanking Yachatz עôֲשׂ שׁûֵה כּ בּûֶכּîְמוֹ ãַתּוָֹרה:îָתוּב ,God for the food we have eaten. Just as it says Maggid "ו ïְתּîַלäָכèְא üָ ו ãָעûָבèְשׂ îְתּãֵַרכôְüָתּ וּב you shall eat and be satisfied and bless Adonai your God, ".üָ“ Rachtza for the good land God gave you” (Deut. 8:10). Motzi Matza Maror שׁ éַמּûִיר ה ñַעôֲלוֹת A The Dream of the Return from Exile Korech Shulchan בּãְשׁוּב י שׁìְìָי א צûִיבäֶת ãַת õִיּוֹן WHEN ADONAI restores the fortunes of Zion Sheer ha–ma–alot. Orech ה כּéָיìִינוּ îְחֹלïְמñִים. – we see it as in a dream – B’shuv Adonai et sheev–at Tzion, Tzafun א ìִמּäָז י ñָל פּïֵא שׂûְחוֹק öִינוּ our mouths shall be filled with laughter, ha-yeenu k’chol-meem. Barech וּל ִרנּïְשׁוֹנóֵנוּ óָה our tongues, with songs of joy. Az y’ma-lei s’chok pee-nu Blessing א בäָז יֹאמñְרוּ ìִם,ãַגּוֹי ,Then shall they say among the nations, u’l-sho–nei–nu reena after הéִג יåְדּçִיל עïַעìְìָי ל ôֲשׂוֹת ôִם א ïֶה.äֵלּ “Adonai has done great things for them!” Az yo-m’ru va–goyim Eating הéִג יåְדּçִיל עïַעìְìָי ל ôֲשׂוֹת ôִמּñָנוּ .Adonai will do great things for us heeg–deel Adonai la–asot eem eleh הéָיìִינוּ שׂ ñֵחûְמ ëִים. and we shall rejoice. Heeg–deel Adonai la–asot eemanu שׁוּבãָה י שׁìְìָי א ãִיתûְבäֶת üֵנוּ .Restore our fortunes, Adonai, ha–yee–nu s’mei-cheem כּ בּäֲפîַא öִיִקים ãַנּóֶגåֶב. like watercourses in the . Shuva Adonai, et sh’vee–tei-nu ka–afee–keem ה בּéַזְֹּרע ãְִדמôִים ñְעôָה .They who sow in tears ba–negev בּ יãְִרנּóָה ìְִקצֹרוּ. .shall reap with songs of joy. Ha–zor–eem b’deem–ah, b’reena yeek–tzo-ru ה וּבìֵלéָלוְֹך י ïְֵך ãָכֹה Though he goes along weeping, Ha–loch yei–lech u–va-cho מנֹשׂ ñֶשׁûֵא ûְֶך הéַזּêַָרע ,carrying the seed-bag, he shall come back with no–sei me–shech hazara בֹּא יìָבֹא בãְִרנּóָה נֹשׂûֵא א ïֻמֹּתäֲל üָיו. songs of joy, carrying his sheaves (). Bo yavo v’ree-na, no–sei alu–mo-tav.

64 THE INVITATION

ח ãֵַריZנëַב óְבãֵָרְך! .Leader (raises the cup and begins): My friends, let us Cha-vei-rai n’va-rech bless God for the meal.

י שׁìְה יéִי ûֵם מìְìָי מñְבָֹרְך ôַתּñֵע עוֹלèְעüָה ו ïָם.ôַד All: “May Adonai’s name be blessed from now and Y’hee sheim Adonai m’vo-rach mei-ata v’ad forever” (:2). olam.

י שׁìְה יéִי ûֵם מìְìָי מñְבָֹרְך ôַתּñֵע עוֹלèְעüָה ו ôַד ïָם. Leader (repeats): “May Adonai’s name be blessed Y’hee sheim Adonai m’vo-rach mei-ata v'ad from now and forever.” olam.

בּ ñָָרנãְִרשׂוּת מ óָן וèְַרבּ וãָנóָן èְַרבּוֹתüַי, -Leader (adds words in parenthesis when there is a Beer-shoot, n’va-rech (Eloheinu) she-achal נóְב שׁäֱֹלהãֵָרְך (א éֵינוּ) ûֶא מîַלäָכ ïְנוּ ñִשּׁûֶלּוֹ. .): With your permission, let us bless (our nu mee-shelo God) from whose food we have eaten.

בּ שׁäֱֹלהãָרוְּך (א éֵינוּ) ûֶא îַלäָכ ïְנוּ ,All: Blessed be (our God) from whose food we Ba-ruch (Eloheinu) she-achal-nu mee-shelo מñִשּׁ חûֶלּוֹ וּב ëָיãְטוּבוֹ ìִינוּ. .have eaten. uv’tu-vo cha-yeenu

בּ שׁäֱֹלהãָרוְּך (א éֵינוּ) ûֶא îַלäָכ ïְנוּ ,Leader (repeats): Blessed be (our God) from whose Ba-ruch (Eloheinu) she-achal-nu mee-shelo מñִשּׁ חûֶלּוֹ וּב ëָיãְטוּבוֹ ìִינוּ. .food we have eaten. uv’tu-vo cha-yeenu

בּãָרוְּך הוּא וּב ûְמוֹ.ãָרוְּך שׁ .All: Blessed be God, Blessed be the Divine Name. Ba-ruch hu u-varuch sh’mo

FIRST BLESSING: FOR THE FOOD (traditionally attributed to Moshe)

בּãָרוְּך א יäַתּüָה ìְיìָ, אäֱֹלהéֵינוּ BLESSED ARE YOU, Adonai our God, Ruler of the Ba-ruch ata Adonai Elo-hei-nu מñֶל éָעוֹלïֶך ה ïָם, ,universe, who nourishes the whole world. Your me-lech ha-olam הéַזּ הêָן א כּéָעוֹלäֶת בּïָם îֻלּוֹ ãְטוּבוֹ ,kindness endures forever. May we never be in Ha-zan et ha-olam ku-lo b’tuvo בּ בּãְח ãְחëֵן ëֶס ãְַרחòֶד וּב ëֲמñִים want of food, for God provides for all the creatures b’chen, b’chesed, u-v’ra-cha-meem הוּא נוֹתüֵן לïֶח בïְכëֶם ל ãָשׂîָל ûָר ,which God has created. Blessed are You, Adonai, Hu no-ten le-chem l’chol ba-sar who feeds all. כּ חïְעוֹלîִי ל ïָם ëַסòְדּוֹ. ,kee- l’olam chas-do וּבãְטוּבוֹ הéַגּ חüָמåָדוֹל תּ ñִיד ֹלא ëָסòַר לïָנוּ, ,Uv-tu-vo ha-gadol, ta-meed lo chasar lanu ו יèְא ìֶחäַל ëְס מòַר ל לïָנוּ וïְעוֹלñָזוֹן ôֶד.èָעïָם ,v’al yech-sar lanu ma-zon, l’olam va-ed בּ שׁãַע הôֲבוּר ûְמוֹ éַגּåָדוֹל, ,Ba-avur she-mo ha-gadol כּ זîִי הוּא אäֵל êָן וּמ לöְַרנñְפ óֵס ïַכֹּל kee-hu Eil zan um-far-neis la-kol וּמñֵטíִיב לïַכֹּל, וּמ מñֵכ îִין ñָזוֹן U-mei-teev la-kol, u-mei-cheen ma-zon ל אãְִריּוֹתïְכֹל בּ בּäֲשׁüָיו ûֶר ãָָרא. ,l’chol bree-yo-tav asher ba-ra בּãָרוְּך אäַתּüָה יìְיìָ, ה אéַזּ הêָן äֶת éַכֹּל. .Baruch ata Adonai, ha-zan et ha-kol

65 אäֱֹלהéֵינוּ וèֵאֹלהéֵי אäֲבוֹתüֵינוּ, יìַעôֲלïֶה וèְיìָבֹא וèְיìַגּåִיעôַ, וèְיìֵָראäֶה, וèְיìֵָרצõֶה, וèְיìִשּׁûָמñַע, :SECOND BLESSING וèְיìִפּöֵָקד, וèְיìִזּêָכîֵר זêִכîְרוֹנóֵנוּ וּפöְִקדּוֹנóֵנוּ, וèְזêִכîְרוֹן אäֲבוֹתüֵינוּ, וèְזêִכîְרוֹן מñָשׁ ûִëַיח בּãֶן FOR THE LAND AND THE FOOD דּçָוד עôַבãְדּçֶָך, וèְזêִכîְרוֹן יìְרוּשׁûָלïַיìִם ôִירע ָקְדשׁûֶָך, וèְזêִכîְרוֹן כּîָל עôַמּñְָך בּãֵית יìִשׂûְָראäֵל (attributed to Joshua) לïְפöָנóֶיָך, לïִפöְלïֵיטíָה לïְטוֹבãָה לïְחëֵן וּלïְחëֶסòֶד וּלïְַרחëֲמñִים, לïְחëַיּìִים וּלïְשׁûָלוֹם בּãְיוֹם נוֶֹדה לּïְָך י עäֱֹלהìְìָי א éֵינוּ ûֶהôַל שׁ éִנóְחëַל üָ לïְתּ ïַא אäֲבוֹת חüֵינוּ, äֶֶרץ ëֶמ טוֹבñְדּ ãָהçָה חëַג הéַמñַצּוֹת הéַזּêֶה. זêָכîְֵרנוּ יìְìָי אäֱֹלהéֵינוּ בּוֹ לïְטוֹבãָה. וּפöְָקֵדנוּ בוֹ לïִבãְָרכîָה. וְּרחëָבãָה, וèְעôַל שׁûֶהוֹצõֵאתüָנוּ י מäֱֹלהìְìָי א éֵינוּ ñֵא וּפñִצäֶֶרץ מ מöְִדיתõְַרים, ãֵיתñִבּüָנוּ, וèְהוֹשׁûִיעôֵנוּ בוֹ לïְחëַיּìִים, וּבãְִדבãַר יìְשׁוּעôָה וèְַרחëֲמñִים, חוּס וèְחëָנּóֵנוּ, וèְַרחëֵם ע וôֲב בּèְעãִָדים, שׁãְִריתôַל üְָך ûֶחëָתüַמ וãְשׂãִבñְüָתּ בּ תּוָֹרתèְעûֵָרנוּ, שׁôַל üְָך ñְַדתּïִמּûֶלּ üָנוּ, וèְעôַל עôָלïֵינוּ וèְהוֹשׁûִיעôֵנוּ, כּîִי אäֵלïֶיָך עôֵינóֵינוּ, כּîִי אäֵל מñֶלïְֶך חëַנּוּן וèְַרחוּם אäָתּüָה. חëֻקּ ûֶהוַֹדעúֶיָך שׁ ôְתּüָנוּ וèְעôַל ח חëַיּ וìִים èָחëֵן ëֶס ûֶחוֹנòֶד שׁ óַנóְתּüָנוּ, ו אèְע מîִילäֲכôַל ñָזוֹןïַת מîִילäֲכôַל אèְע שׁûָא זäַתּüָה êָן וּמ אוֹתöְַרנñְפ תּóֵס בּüָמüָנוּ ñִיד, ãְכîָל יוֹם וּבãְכ וּבîָל עôֵת ãְכîָל שׁûָעôָה. וּבãְנóֵה יìְרוּשׁûָלïַיìִם עôִיר הéַקֶֹּדשׁ בּãִמñְהéֵָרה בãְיìָמñֵינוּ. בּãָרוְּך אäַתּüָה יìְיìָ, בּוֹנóֵה בּãְַרחëֲמñָיו יìְרוּשׁûָלïָיìִם, אäָמñֵן.

Kadesh ו הèְעôַל éַכֹּל י אäֱֹלהìְìָי א éֵינוּ äֲנ לóַחëְנוּ מוִֹדים אוֹתãְָרכñְבïְָך, וּמ יîִים שׁüְבּìִתüְָך, ãַָרְך ûִמñְָך בּ כּãְפ חöִי תּîָל לüָמëַי וïְעוֹלñִיד ôֶד.èָעïָם וïְעוֹלñִיד לüָמëַי תּîָל חöִי כּãְפ FOURTH BLESSING: Urchatz Karpas כּîַכּîָתוּב: "ו ïְתּîַלäָכèְא üָ וèְשׂûְָבãָעôְתּüָ, וּב אîְתּãֵַרכ יäֶ üָת עäֱֹלהìְìָי א הéֶיָך הéָאôַל äֶָרץ éַטֹּבãָה OR IVINE OODNESS Yachatz א נäֲשׁûֶר óְָת üַן לïְָך."Z בּãָרוְּך אäַתּüָה יìְיìָ, עôַל הéָא הèְעäֶָרץ ו ôַל éַמּñָזוֹן. F D G (added after the defeat of the Bar Kochba Revolt 135 C.E.) Maggid בּãָרוְּך אäַתּüָה יìְìָי אäֱֹלהéֵינוּ מñֶלïְֶך הéָעוֹלïָם, הéָאäֵל אäָבãִינוּ, מñַלïְכּîֵנוּ, אäִַדיֵרנוּ Rachtza בּוְֹראäֵנוּ, גּוֹאäֲלïֵנוּ, יוֹצõְֵרנוּ, ְקדוֹשׁûֵנוּ ְקדוֹשׁ יìַעôֲֹקב, רוֹעôֵנוּ רוֹעôֵה יìִשׂûְָראäֵל. THIRD BLESSING: Motzi הéַמּñֶלïְֶך הéַטּוֹב, וèְהéַמּñֵטíִיב לïַכֹּל, שׁûֶבּãְכîָל יוֹם וèָיוֹם הוּא הéֵטíִיב, הוּא מñֵטíִיב, FOR JERUSALEM Matza הוּא יìֵיטíִיב לïָנוּ. הוּא גåְמñָלïָנוּ, הוּא גוֹמñְלïֵנוּ, הוּא יìִגåְמñְלïֵנוּ לïָעôַד לïְחëֵן וּלïְחëֶסòֶד וּלïְַרחëֲמñִים וּלïְֶרוèַח הéַצּõָלïָה וèְהéַצõְלïָחëָה בּãְָרכîָה וèִישׁוּעôָה, נóֶחëָמñָה, (attributed to David) Maror פּöְַרנóָסòָה וèְכîַלïְכּîָלïָה, וèְַרחëֲמñִים, וèְחëַיּìִים וèְשׁûָלוֹם, וèְכîָל טוֹב, וּמñִכּîָל טוּב Korech ַרחëֵם נóָא י äֱֹלהìְìָי א éֵינוּ, ע ìִשׂôַל י ûְָראäֵל עôַמּñֶָך, ו יèְע ìְרוּשׁôַל ûָל עïַי וìִם צèְעôִיֶרָך, ôַל õִיּוֹן מñִשׁûְכּ וîַן כּîְבוֶֹדָך, מèְעôַל ñַל דּïְכוּת בּãֵית çָוèִד מ ûִיחñְשׁ הèְעëֶָך, ו éַבּôַל ãַיìִת הéַגּåָדוֹל לïְעוֹלïָם אäַל יìְחëַסּòְֵרנוּ. Shulchan Orech ו שׁéַקּèְה ûֶנּúָדוֹשׁ ûִמóְִקָרא שׁ ñְָך עôָלïָיו. א אäֱֹלה ְרעäָבéֵינוּ, ãִינוּ, פּôֵנוּ, זוּנóֵנוּ, óְסöְַרנ èְכòֵנוּ, ו îְלïְכּîַל ïֵנוּ, ו èִיחéְַרוèְה ëֵנוּ, ו לéְַרוèְה èַח ïָנוּ הéַָרחëֲמñָן, הוּא יìִמñְלוְֹך עôָלïֵינוּ לïְעוֹלïָם וèָעôֶד. Tzafun י מäֱֹלהìְìָי א מñְהéֵינוּ צñִכּéֵָרה õָרוֹתîָל èְנüֵינוּ. ו תּóָא, אäַל üַַצõְִריכîֵנוּ י ֹלאäֱֹלהìְìָי א éֵינוּ, הéַָרחëֲמñָן, הוּא יìִתüְבּãַָרְך בּãַשׁûָמñַיìִם וּבãָאäֶָרץ. Barech לïִיֵדי מñַתּ בּüְנ וãָשׂóַת ûָר èָָדם, ו הèְֹלא ל éַלïִיֵדי ïְו כּäָתèָא אüָם. לîִי הïְיäִם éַמּìְָדָך ïֵאñְל äָה, הéַָרחëֲמñָן, הוּא יìִשׁûְתּüַבּãַח לïְדוֹר דּוִֹרים, Blessing ה הöְתוּחéַפּ וúְדוֹשׁéַקּëָה, èְהûָה éְָרח שׁëָב נãָה, וûֶֹּלא נóֵבוֹשׁ èְֹלא óִכּ לîָל וïְעוֹלïֵם ôֶד.èָעïָם וèְיìִתüְפּöָאäַר בּãָנוּ לïָעôַד וּלïְנóֵצõַח נóְצõָחëִים, after Eating וèְיìִתüְהéַדּçַר בּãָנוּ לïָעôַד וּלïְעוֹלïְמñֵי עוֹלïָמñִים. and Third Cup הéַָרחëֲמñָן, הוּא יìְפöְַרנóְסòֵנוּ בּãְכîָבוֹד. [On Shabbat add]: ְרצõֵה ו éַחèְה ëֲלïִיצõֵנוּ י בּäֱֹלהìְìָי א וּבõְוֹתñִצãְמéֵינוּ ñִצãְמüֶיָך õְו ôִיãִיעûְבéַשּׁèַת יוֹם ה הéַָרחëֲמñָן, הוּא יìִשׁûְבּוֹר עôֻלּïֵנוּ מñֵעôַל ה הûַבּéַשּׁ ãָת éַגּ הéַקּèְהåָדוֹל ו úָדוֹשׁ כּéַזêֶה. îִי יוֹם זêֶה גּåָדוֹל ו ïְפèְָקדוֹש הוּא ל óֶיָך,öָנ צõַוּèָאֵרנוּ וèְהוּא יוֹלïִיכîֵנוּ קוֹמñְמñִיּוּת לïִשׁ וûְבּ בּïָנוּחèְלãָת בּוֹ כּéֲבäַהãְאëַ בּוֹ ñִצîְמãָה וּבèַתõְו הãְִרצוֹנóֶָךְרצוֹנ óְָך éָנ ëַ לóִיח ïָנוּ יìְìָי לïְאäְַרצõֵנוּ. א שׁäֱֹלהéֵינוּ, ûֶֹּלא ת צüְה וéֵא õָָרה וèְיìָגוֹן èַאäֲנ בּóָח מëָה ñְנוּחãְיוֹם ëָתüֵנוּ. ו éְַראèְה äֵנוּ יìְìָי הéַָרחëֲמñָן, הוּא יìִשׁûְלïַח לïָנוּ בּãְָרכîָה מñְֻרבּãָה א בּäֱֹלהéֵינוּ ãְנóֶחëָמ עñַת צ וּבõִיּוֹן ãְבôִיֶרָך, יóְיãִנìַן ìְרוּשׁûָל עïַיìִם ôִיר ָקְדשׁûֶָך, בּãַבּãַיìִת הéַזּêֶה, וèְעôַל שׁûֻלïְחëָן זêֶה שׁûֶאäָכîַלïְנוּ כּ בּäַתּîִי א הãַעüָה הוּא ôַל éַי הãַעìְשׁוּעוֹת וּב ôַל éַנּ ëָמוֹת.óֶח עôָלïָיו.

66 הéַָרחëֲמñָן, הוּא יìִשׁûְל אïַח ל אïָנוּ הïִיּäֵלäֶת ìָהוּ óָבéַנּ לãִיא ז êָכוּר ïַטּוֹב, הéַָרחëֲמñָן, הוּא יìְבãִָרְך אäֶת מñְִדינóַת יìִשׂûְָראäֵל. ו לãַשּׂèִיב בּûֶר ïָנוּ ãְשׂוֹרוֹת טוֹבוֹת יìְשׁוּעוֹת וèְנ ëָמוֹת.óֶח הéַָרחëֲמñָן, הוּא יìַשׁûְכּîִין שׁûָלוֹם בּין בּãְנóֵי יìַעôֲֹקב וּבãְנóֵי יìִשׁûְמñָעôֵאל. הéַָרחëֲמñָן, הוּא יìְבãֵָרְך א הäֶת כּ éַמּîָל ñְסòֻבּãִין כּîָאן אוֹתüָנוּ ו כּèְא אäֶת לäֲשׁîָל ûֶר ïָנוּ, הéַָרחëֲמñָן, הוּא יìְזêַכּîֵנוּ לïִימוֹת הéַמּñָשׁ ûִëַיח וּלïְחëַיּìֵי הéָעוֹלïָם הéַבּãָא. כּ אüְבּóִתûֶנîְמוֹ שׁ אäֲבוֹתãְָרכוּ יãְָרהäַבüֵינוּ, éָם ìִצõְחëָק וèְי בּìַעôֲֹקב. ãַכֹּל, מñִכֹּל, כֹּל. ãַכֹּל, מ כּ ìְבîֵן י כּãֵָרְך îֻלּüָנוּאוֹת ïָנוּ י בּìַח שׁãְָרכãִבëַד îָה ïֵמûְל אèְנֹאמñָה, ו äָמñַר ñֵן. "מñִגåְדּוֹל יìְשׁוּעוֹת מñַלïְכּוֹ, וèְעֹשׂûֶה חëֶסòֶד לïִמñְשׁûִיחוֹ לïְָדוèִד וּלïְזêְַרעוֹ עôַד עוֹלïָם." עֹשׂûֶה שׁûָלוֹם בּãִמñְרוֹמñָיו, הוּא יìַעôֲשׂûֶה שׁûָלוֹם, עôָלïֵינוּ וèְעôַל כּîָל יìִשׂûְָראäֵל, בּ ñָרוֹםãַמּ יìְלïַמּñְדוּ עôֲל וïֵיה èְעéֶם ôָל שׁïֵינוּ זêְכוּת, ûֶתּ לüְהéֵא שׁûְמñִשׁïְמ ñֶֶרת ûָלוֹם, וèְאäִמñְרוּ אäָמñֵן. וèְנ בóִשּׂ מãְָרכûָא îָה ñֵאäֵת יìְìָי וּצ ñֵאõְָדָקה מ äֱֹלהéֵי יìִשׁûְעôֵנוּ, וèְנ חñְצóִמ õָא ëֵן ו בּûֵכèְשׂ אôֵינãְעîֶל טוֹב וäֱֹלהóֵי äָָדם.èְאéִים "יìְראוּ אäֶת יìְìָי ְקֹדשûָיו, כּîִי אäֵין מñַחëְסוֹר לïִיֵראäָיו. כּîְפöִיִרים ָרשׁוּ וèְָרעôֵבוּ, וèְדוְֹרשׁûֵי יìְ ìָיֹלא יìַחëְסòְרוּ כîָל טוֹב. הוֹדוּ לïַיìָי כּîִי טוֹב, כּîִי לïְעוֹלïָם חëַסòְדּוֹ. פּוֹת üֵëַח אäֶת יìֶָדָך, וּמñַשׂûְבּ ãִôַיע לïְכîָל ëַיח ָרצוֹן. :[On Shabbat add] בּãָרוְּך הéַגּåֶבãֶר אäֲשׁûֶר יìִבãְטíַח בּãַיìְיìָ, וèְהéָיìָה יìְìָי מñִבãְטíַחוֹ." ה ëֲמéַָרח ñָן, הוּא יìַנ שׁëִילóְח שׁûֶכּïֵנוּ יוֹם וּמûַבּîֻלּוֹ לñְנוּחãָת ëָה ïְח הëַיּ éָעוֹלìֵי ïָמñִים. "נóַעôַר הéָיìִיתüִי גåַם זêַָקנóְתּüִי וèְֹלא ָראäִיתüִי צõַדּçִיק נóֶעôֱזêָב, וèְזêְַרעוֹ מñְבãֵַקשׁ לïָחëֶם." הéַָרחëֲמñָן, הוּא יìַנ שׁëִילóְח טוֹב.ûֶכּïֵנוּ יוֹם îֻלּוֹ "יìְìָי עֹז לïְעôַמּוֹ יìִתּüֵן, יìְìָי יìְבãֵָרְך אäֶת עôַמּוֹ בãַשּׁûָלוֹם."

The Third Cup

We conclude the Blessing over the Meal by drinking the Third Cup, the Cup of Blessing, while reclining to the left.

הéִנ óִיóְנ מוּכ לêֻמּñְזîָן וּמ ìֵםïְַקיּñָן HERE I AM, ready to perform מñִצõְוèַת כּוֹס שׁûְל שïִישׁûִי ûֶל ,the mitzvah of the third cup of wine א ãַע כּוֹסוֹתäְַרבּ . .which concludes this Pesach meal

בּãָרוְּך א יäַתּüָה ìְיBLESSED ARE YOU, Adonai Ba-ruch ata Adonai ,ìָ א מäֱֹלהéֵינוּ ñֶל ïָם,éָעוֹלïְֶך ה our God, Ruler of the Universe, Elo-heinu me-lech ha-olam בּוֵֹרא פּöְִרי הéַגּåָפöֶן. .who creates the fruit of the vine. bo-rei pree ha-gafen

67 Cup of Elijah and Pour Out Your Wrath

1. Pour a large cup of wine and open the door in honor of Elijah, 2. Stand and read both the demand that our who symbolizes future redemption. “He will reconcile the hearts of oppressors be brought to the bench of Divine justice, parents to their children and children to their parents.” (Mal. 3:2-4) and the prayer for righteous Gentiles who rescued Jews.

Kadesh Urchatz "שׁûְפְֹך חëֲמ ñָתüְָך POUR OUT your fury“ אäֶל הéַגּוֹי יäֲשׁìִם, א ìְָדעוָּךûֶר ֹלא יäֲשׁìִ ם, א “Your Wrath” – on the nations that do not know you, Karpas Yachatz ו מèְעôַל ñְלñַמ äֲשׁïָכוֹת א ûֶר A Late Addition upon the kingdoms Maggid בּãְשׁ ñְָך ûִמֹלא ָקָראוּ. ,that do not invoke your name Rachtza כּ אäָכîִי א יîַל ìַעäֶת ôֲֹקב. IT WAS NOT until the for they have devoured Jacob bloody Crusades that Motzi ו נèְאäֶת óָו ûַמּוּ."éֵשׁèֵהוּ ה .(and desolated his home” (Psalms 79:6,7 Biblical verses of Divine Matza "שׁ öְָךûְפ עôֲל זïֵיה êַעéֶם ôְמñֶָך, ;anger were added to the “POUR OUT your wrath on them Maror ו אèַח יäַפּëֲרוֹן ûִיגìַשּׂöְָך åֵם." Haggadah, for pogroms typically occurred on may your blazing anger overtake them” (Psalms 69:25). Korech Easter/Passover. Shulchan "תּüְִרדֹּף בּ וãְא èְתäַף ûְמüַשׁ ñִיֵדם, PURSUE them in wrath and destroy them“ Orech מ שׁüַחñִתּ ûְמëַת ñֵי יìְ".ìָי .(from under the heavens of Adonai!” (Lamentations 3:66 “Your Love” – Tzafun A Later Addition Barech Elijah’s THIS UNIQUE addition to a Pour Out Your Love Cup medieval Haggadah appears side by side with On Our Allies: Righteous Gentiles “Pour out your wrath” in a manuscript from Worms “POUR OUT your love on the nations who have known you (1521) attributed to the and on the kingdoms who call upon your name. For they show descendants of . Scholars today debate its loving-kindness to the seed of Jacob and they defend your authenticity but its senti- people Israel from those who would devour them alive. ment for righteous gentiles May they live to see the sukkah of peace spread over your is genuine. chosen ones and to participate in the joy of your nations.”

68 Anne Frank: I Still Believe

That’s the difficulty in these times: ideals, dreams, and cherished hopes rise within us, only to meet the horrible truth and be shattered. It’s really a wonder that I haven’t dropped all my ideals, because they seem so absurd and impossible to carry out. Yet I keep them, because in spite of everything I still believe that people are really good at heart. I simply can’t build up my hopes on a foundation consisting of confusion, misery, and death. I see the world gradually being turned into a wilderness. I hear the ever-approaching thunder, which will destroy us, too. I can feel the suffering of millions – and yet, if I look up into the heavens, I think it will come out all right, that this cruelty too will end, and that peace and tranquillity will return again. In the meantime, I must uphold my ideals, for perhaps the time will come when I shall be able to carry them out. (Diary of Anne Frank, Amsterdam 1944)

Opening the Door for Elijah Moritz Oppenheim (19th C. Germany) MESSIANIC SONGS OF HOPE אäֵלïִיּ ãִיא,óָבéַנּìָהוּ ה ELIJAH the prophet, Eliyahu ha-navee א הïִיּäֵל éַתּìָהוּ üִשׁûְבּãִי, Elijah the Tishbee, Eliyahu ha-Tish-bee א הïִיּäֵלìָהוּ éַגּ ôִָדי.ïְעåִל Elijah the Giladee. Eliyahu ha-Giladee בּ בñְהãִמ éֵָרה ãְיìָמñֵנוּ, י ïֵינוּäֵלìָבוֹא א May he soon come to us beem-hei-ra b’ya-mei-nu ע ûִיחñָשׁôִם מ ëַ בּ èִד.çָוãֶן דּ Along with the Messiah, son of David. yavo ei-leinu eem ma-shee-ach ben David

א מäֲנóִי äֲמñַא ñִין בּ óָהäֱמוּנãֶא I BELIEVE with a perfect faith Anee ma-a-meen b’eh-eh-mu-na שׁûְל בּïֵמ הãִיאãְבñָה éַמּäַת ûִיחñָשׁ in the coming of the Messiah shlei-ma b’vee-at ha-ma-shee-ach ,ëַ ו עèְא פּäַף שׁôַל ñֵהּéְמñַהüְמìִתûֶיּöִי and even though he delays v’af-al-pee she-yeet-ma-mei-ah ,éַ ע זôִם כּ אîָל לּוֹëַכּäֲחêֶה îֶה I will await eem kol zeh acha-keh lo בּãְכ ìָבוֹא.ûֶיּîָל יוֹם שׁ the day of his coming. b’chol yom she-yavo

69 The Fourth Cup and the Festival Hallel

1. The Pesach Seder is divided into two parts by the meal itself. In fact, Hallel (Psalms 113-118) itself is split. While the first half of the Seder and of the Hallel (Psalms 113-114) is dedicated Ben Shahn, Hallelujah Suite to the past, to historical memory of the redemption from © Ben Shahn/Vaga Egypt, the second half looks forward to the future and ends with the wish: “Next year in Jerusalem!” Messianic hope 2. Fill the fourth cup of wine and place it before you and Kadesh inspires the singing from now to the completion of the Seder. conclude singing the Festival Hallel. Urchatz Karpas Yachatz ֹלא לïָנוּ יìְ ìָיֹלא לïָנוּ אäָהéַבãְתּüִי כּîִי יìִשׁûְמñַע יìְיìָ, מñָה אäָשׁûִיב לïַיìָי, Maggid כּîִי ל ûִמïְשׁ כּñְָך עüֵןתּ îָבוֹד, ëַסôַל ח עòְדּ אçְָך äֲמôַל ñִתּüֶָך. äֶתא ֹקולïִי תּüַחëֲנוּנóָי. כּîָל תּüַגåְמוּלוֹהéִי עôָלïָי. Rachtza לïָמּ הñָה יֹאמñְרוּ éַגּוֹיìִם, א נäַיּìֵה éֵיהäֱֹלהóָא א éֶם. כּîִי הéִטּíָה אäָזêְנוֹ לïִי וּבãְיìָמñַי אäְֶקָרא. כּוֹס יìְשׁוּעוֹת אäֶשּׂûָא, Motzi ו בèֵאֹלה ãַשּׁéֵינוּ ûָמ אñָי äֲשׁìִם כֹּל ûֶר ח עëָפöֵץ ôָשׂûָה. אäֲפöָפוּנóִי חëֶבãְלïֵי מñָוèֶת, וּבãְשׁûֵם יìְìָי אäְֶקָרא. ע כּãֵיהõַבּôֲצ וîֶסéֶם òֶף èְז מêָהéָב, ñַעôֲשׂ אûֵה י ìְֵדי äָָדם. וּמñְצõֵָרי שׁûְאוֹל מñְצõָאוּנóִי נóְָדַרי לïַיìָי אäֲשׁûַלּïֵם, Matza פּ וïָהöֶה ל יéֶם עìְַדבּèְֹלא ôֵינãֵרוּ, óַי וïָהìִם ל יéֶם èְֹלא ìְִראוּ. צõָָרה וèְיìָגוֹן אäֶמñְצõָא. נóֶגåְָדה נּóָא לïְכîָל עôַמּוֹ. Maror אäָזêְנóַי וïָהìִם ל יéֶם ìִשׁèְֹלא ûְמ לñָעוּ, א וïָהäַף יéֶם èְֹלא ìְִריחוּן. וּבãְשׁûֵם יìְìָי אäְֶקָרא, יìָָקר בּãְעôֵינóֵי יìְìָי הéַמּñָוèְתüָה לïַחëֲסòִיָדיו. Korech י יéֶם וìְֵדיה ַרגìְמèְֹלא וïֵיהåְלñִישׁוּן, éַלּìְהèְֹלא יéֶם ïֵכוּ, אäָנּóָה יìְìָי מñַלּïְטíָה נóַפöְשׁûִי. אäָנּóָה יìְìָי כּîִי אäֲנóִי עôַבãְדּçֶָך אäֲנóִי עôַבãְדּçְָך, Shulchan ֹלא י בּìֶה ãִגéְגּוּ åְרוֹנóָם. חëַנּוּן יìְìָי וèְצõַדּçִיק, בּãֶן אäֲמñָתüֶָך פּöִתּüַח ëְüָתּ לïְמוֹסòֵָרי. Orech כּ יîְמוֹהéֶם ìִה אûֵיהéְיוּ עֹשׂ בֹּטäֲשׁéֶם, כֹּל ûֶר ãָהíֵëַח בּ éֶם. וèֵאֹלהéֵינוּ מñְַרחëֵם. לïְָך אäֶזêְבּãַח ז ãַחêֶב תּוָֹדה Tzafun יìִשׂûְָרא בּãְטäֵל בּ ãַיíַח ìָי, ע וּמôֶזêְָרם åִנּñָג óָם הוּא. שֹׁמñֵר פּöְתüָאäִים יìְìָי וּבãְשׁûֵם יìְìָי אäְֶקָרא. נóְָדַרי לïַיìְìָי אäֲשׁûַלּïֵם נóֶגåְָדה נּóָא לïְכîָל עôַמּוֹ. Barech בּ בּäַהãֵית א בãִטéֲֹרן ãַיíְחוּ ìְיìָ, ע וּמôֶז ñָגêְָרם åִנּóָם הוּא. דּçַלּוֹתüִי וèְלïִי יìְהוֹשׁûִיעôַ. י äֵי יìְִרא ìְìָי בּ בãִט ãַיíְחוּ ìְיìָ, ע וּמôֶז ñָגêְָרם åִנּóָם הוּא. שׁוּבãִי נóַפöְשׁûִי לïִמñְנוּחëָיìְכîִי, בּãְחëַצõְרוֹת בּãֵית יìְìָי בּãְתוֹכîֵכîִי יìְרוּשׁûָלïָיìִם הéַלïְלוּיìָהּ. Hallel כּîִי יìְìָי גּåָמñַל עôָלïָיìְכîִי. Festival י êְכìְìָי ז îָָרנוּ יìְבãֵָרְך, כּîִי חëִלּïַצ õְüָתּ נóַפöְשׁûִי מñִמּñָוèֶת הéַלïְלוּ אäֶת יìְיìָ, Psalms יìְב בּãֵָרְך יäֶת א ìִשׂãֵית ûְָראäֵל, אäֶת עôֵינóִי מñִן דּçִמñְעôָה, כּîָל גּוֹיìִם, Great יìְב בּãֵָרְך אäֶת א äַהãֵית éֲֹרן. äֶתא ַרגåְלïִי מñִדּçֶחëִי. שׁûַבּãְחוּהוּ כּîָל הéָאäֻמּñִים. Hallel יìְב ìְִראãֵָרְך י äֵי יìְיìָ, הéַקּúְט עíַנּ הóִים ôִם éַגּ åְֹדלïִים. אäֶתüְהéַלּïְֵך לïִפöְנóֵי יìְיìָ, כּîִי גåָבãַר עôָלïֵינוּ חëַסòְדּוֹ, יֹסòֵף יìְìָי עôֲל עïֵיכîֶם, ôֲל וïֵיכ בּèְעîֶם ôַל óֵיכãְנ îֶם. בּãְאäְַרצוֹת הéַחëַיּìִים. וèֶאäֱמñֶת יìְìָי לïְעוֹלïָם הéַלïְלוּיìָהּ. בּ אãְרוּכ לäַתּîִים ïַיüֶם ìְיìָ, עֹשׂ ûָמûֵה שּׁ ñַיìִם ו èָאäֶָרץ. הéֶאäֱמñַנóְתּüִי כּîִי אäֲַדבּãֵר, הéַשּׁûָמ שּׁñַיìִם ûָמ לñַי ïַיìִם וìְיìָ, נéָאèְה לóָתäֶָרץ ïִבüַן ãְנ óֵי אäָָדם. אäֲנóִי עôָנóִיתüִי מñְאֹד. הוֹדוּ לïַיìָי כּîִי טוֹב, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! ֹלא הéַמּñֵתüִים יìְה יéַלïְלוּ ìָהּ, וèְֹלא îָלכּ יְֹרֵדי דוּמñָה. אäֲנóִי אäָמñְַרתּüִי בãְחëָפöְזêִי יֹאמñַר נóָא יìִשׂûְָראäֵל, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! וèַאäֲנ נóַחëְנוּ óְב מãֵָרְך ìָהּ,י ôַתּñֵע עוֹלèְעüָה ו ôַד ïָם, ה ïְלוּיéַל ìָהּ. כּîָל הéָאäָָדם כֹּזêֵב. יֹאמñְרוּ נóָא בãֵית אäַהéֲֹרן, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! יֹאמñְרוּ נóָא יìְִראäֵי יìְיìָ, כּîִי לïְעוֹלïָם חëַסòְדּוֹ!

70 מñִן הéַמּ õַרñֵצ ָקָראתüִי יּìָהּ, עôָנóָנ ãַמּóִי ב ñְֶרחëָב יìָהּ. י אìְìָי מïִיל ֹלא יּäִיָרא, ìַעñַה ôֲשׂ אûֶה ל ïִי äָָדם. The Great Hallel י בּìְìָי לïִי וãְעֹזêְָרי, èַאäֲנ בäְֶראóִי א óְאãְשׂנäֶה äָי. טוֹב לïַחëֲסוֹת בּãַיìְיìָ, מ בּãְטֹחñִבּ ãָאäָ ëַָדם. ãָאëַ בּãְטֹחñִבּ טוֹב לïַחëֲסוֹת בּãַי בּãְטֹחñִבּìְìָי מ ãִ ëַנ óְִדיבãִים. In addition to the usual Festival Hallel, on Seder night we add the Great Hallel .1 כּ חïְעוֹלîִי ל ïָם ëַסòְדּוֹ! כּ סîָל גּוֹי ãָבוּנòְבìִם óִי :Psalm 136). Both of them feature the famous refrain) בּ יãְשׁûֵם ìְìָי כּ ñִילäֲמîִי א ïַם. ñִילäֲמîִי א 2. Some rabbis require or at least permit that an extra cup be drunk with the סòַבּוּנóִי ג ãָבוּנòְבåַם ס óִי Great Hallel. Some people dedicate this fifth cup to the reestablishment of the State בּ יãְשׁûֵם ìְìָי כּ ñִילäֲמîִי א ïַם. .of Israel סòַבּוּנóִי כ כּîְִדבִֹרים קוֹצîְאôֲכוּדֹּע äֵשׁ õִים, äֵשׁ קוֹצîְאôֲכוּ כּîְִדבִֹרים דֹּע בּ יãְשׁûֵם ìְìָי כּ ñִילäֲמîִי א ïַם. ñִילäֲמîִי א דּ לüַנëִיתçָחֹה ְדח ïִנóִי èַיóְפֹּל, ו êָָרנôֲזìְìָי ע óִי. עôָזּ èְזêִי ו יêִמñְָרת ìְהèַיìָהּ, ו לéִי ל ïִישׁוּעïִי ôָה. הוֹדוּ לïַיìָי כּîִי טוֹב, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! קוֹל ִרנּóָה ו בּèִישׁוּע צéֳלäָהãְאôָה õַדּïֵי çִיִקים, הוֹדוּ לïֵאֹלהéֵי הéָאäֱֹלהéִים, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! י יìְמñִין ìְìָי עֹשׂûָה חëָיìִל. הוֹדוּ לïַאäֲֹדנóֵי הéָאäֲֹדנóִים, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! י יìְמñִין ìְìָי רוֹמñֵמñָה, לïְעֹשׂûֵה נóִפöְלïָאוֹת גּåְֹדלוֹת לïְבãַדּוֹ, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! י יìְמñִין ìְìָי עֹשׂûָה חëָיìִל. לïְעֹשׂûֵה הéַשּׁûָמñַיìִם בּãִתüְבוּנóָה, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! ֹלא א אäָמוּת כּ ëְיäֶחîִי ìֶה, ו מòַפּäֲסèַא öֵר ñַעôֲשׂûֵי יìָהּ. לïְרוַֹקע הéָאäֶָרץ עôַל הéַמּñָיìִם, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! יìַסֹּר י òְַרנּìִסּ וóִי יּìָהּ, èְלïַמּ üָנóְתèֶת נñָו ֹלא óָנóִי. לïְעֹשׂûֵה אוִֹרים גּåְֹדלïִים, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! אäֶת הéַשּׁûֶמñֶשׁ לïְמñֶמñְשׁûֶלïֶת בּãַיּוֹם, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! פּ öִתüְחוּ לïִי שׁûַע ,אôֲֵרי צ בõֶֶדק äָבֹא ãָם אוֶֹדה יìָהּ. אäֶת הéַיּ ìָëֵַרח וèְכוֹכîָבãִים לïְמñֶמñְשׁûְלוֹת בּãַלּïָיìְלïָה, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! ז éַשּׁêֶה ה ûַע ïַיôַר לìְיìָ, צ יõַדּçִיִקים ìָבֹאוּ בוֹ. לïְמñַכּîֵה מñִצõְַריìִם בּãִבãְכוֵֹריהéֶם, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! אוְֹדָך כּ üָנóִיתôֲנîִי ע óִי, וèַתּüְה לéִי ל ôָה.ïִישׁוּעïִי ( Ben Shahn, Hallelujah Suite (2 וèַיּוֹצõֵא יìִשׂûְָראäֵל מñִתּוֹכîָם, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! © Ben Shahn/Vaga x א מäֶבãֶן ñָא הéַבּוֹנäֲסוּ ה לìְתéָיóִים, üָה ïְֹראשׁ פּöִנּóָה. ( 2) בּãְיìָד חëֲזêָָקה וּבãִז êְôַרוֹע נóְטוּיìָה, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! x לïְגֹזêֵר יìַם סוּף לïִגåְזêִָרים, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! מñֵאäֵת י ìְìָי ה הìְתéָי נüָה זֹּאת, בּöְלóִפéִיא ôֵינãְעïָאת óֵינוּ. (2x) ז עêֶה הéַיּוֹם ôָשׂûָה י נìְיóָ ,ìָג וåִילïָה èְנ ñְחûְמóִשׂ ëָה בוֹ. ( 2) וèְהéֶעôֱבãִיר יìִשׂûְָראäֵל בּãְתוֹכוֹ, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! x וèְנóִעôֵר פּöְַרעֹה וèְחëֵילוֹ בãְיìַם סוּף, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! א יäָנּóָא נּûִיעìְìָי הוֹשׁ אôָה יäָנּóָא! óָא נּûִיעìְìָי הוֹשׁ óָא!ôָה לïְמוֹלïִיְך עôַמּוֹ בּãַמּñְִדבּãָר, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! א יäָנּóָא ìְìָי הéַצõְל נïִיח יäָנּóָא!Zאëָה óָא ìְìָי ה נïִיחõְלéַצ óָא!ëָה לïְמñַכּîֵה מñְלïָכîִים גּåְֹדלïִים, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! וèַיּìַהéֲֹרג מñְלïָכîִים אäַדּçִיִרים, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! בּ בּéַבּãָרוְּך ה ãָא ãְשׁûֵם יìְיìָ, בּãֵַרכîְנוּכ יñִבּîֶם מ ãֵית ìְ.ìָי ( 2) x לïְסòִיחוֹן מñֶלïְֶך הéָאäֱמִֹרי, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! אäֵל י ìָ וìְי èַיּ לìָא אäֶר ïָנוּ, äִס בּòְרוּ ח עôֲבֹתãַעëַג üִים, ôַד ַקְרנוֹת הéַמּ êְבּñִז ãֵחëַ. ( 2) x וּלïְעוֹג מñֶלïְֶך הéַבּãָשׁûָן, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! אäֵלïִי אäַתּ אüָה וèְאוֶֹדךָּ äֱֹלה äֲרוֹמéַי א ñְמñֶָך. ( 2) x וèְנóָתüַן אäְַרצõָם לïְנóַחëֲלïָה, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! הוֹדוּ ל כּïַיìָי לîִי טוֹב, כּ חïְעוֹלîִי ëַסïָם òְדּוֹ. ( 2) x נóַחëֲלïָה לïְיìִשׂûְָראäֵל עôַבãְדּוֹ, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! יìְה ïְלוָּךéַל י äֱֹלהìְìָי א éֵינוּ כּîָל מñַעôֲשׂ èַחûֶיָך, ו ëֲס עוֹשׂõַדּòִיֶדיָך צçִיִקים ûֵי ְרצוֹנóֶָך, שׁûֶבּãְשׁûִפöְלïֵנוּ זêָכîַר לïָנוּ, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! וèְכîָל עôַמּ יñְָך בּ ìִשׂãֵית ûְָרא ãְִרנּäֵל בּ óָה יוֹדוּ ו וèִיב וûַבּèִישׁãְָרכוּ וöָאèִיפãְחוּ ñְמוּèִירוֹמäֲרוּ וèַיּìִפöְְרֵקנוּ מñִצּõֵָרינוּ, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! וèְי וìַעôֲִריצוּ èְי וìְַקדּçִישׁוּ èְיìַמñְל שׁïִיכוּ אäֶת ûִמñְָך מñַלïְכּîֵנוּ, כּ לîִי ל ïְהוֹדוֹתïְָך טוֹב נוֹתüֵן לïֶחëֶם לïְכîָל בּãָשׂûָר, כּîִי לïְעוֹלïָם חëַסòְדּוֹ! וּל ûִמïְשׁ לóָאñְָך נ כּêַמּïְזäֶה מñֵר, וñֵעוֹלîִי עוֹלèְעïָם אôַד אäַתּïָם äֵל.üָה הוֹדוּ לïְאäֵל הéַשּׁûָמñָיìִם, כּîִי לïְעוֹלïָם חëַסòְדּוֹ!

71 The Blessing After the Hallel נ ûְמóִשׁ ñַת כּ תּîָל ח אüְבëַי, שׁãֵָרְך äֶת ûִמñְָך י äֱֹלהìְìָי א éֵינוּ. ו בּëַ כּèְרוּח תּãָשׂîָל äֵרöָאüְפûָר, תּãָשׂîָל בּëַ כּèְרוּח וּת זüְרוֹמñֵם êִכîְְרָך מñַל תּïְכּ מüָמîֵנוּ הñִיד, וéָעוֹלñִן הèְעïָם אéָעוֹלôַד אäַתּïָם äֵל.üָה אäַתּïָם אéָעוֹלôַד הèְעïָם וéָעוֹלñִן הñִיד, מüָמîֵנוּ תּïְכּ וּמ אïְעãַלñִבּ לôֶָדיָך מäֵין ïָנוּ ñֶל וּמוֹשׁïְֶך וּמûִיעäֵלגּוֹא וּמñַצּôַ, פּוֶֹדה óֵסöְַרנñְפõִיל וּמñַצּôַ, פּוֶֹדה וּמûִיעäֵל וּמוֹשׁïְֶך גּוֹא וּמñְַרחëֵם, בּãְכ צîָל ע וôֵת אõָָרה לèְצוָּקה. מäֵין ïָנוּ ñֶל אäֶלּïְֶך א אäָתּïָא äֱֹלהüָה: éֵי ה וéִָראשׁוֹנ éָאèְהóִים äַח אëֲרוֹנ äֱלוֹהּóִים, éַ כּ אîָל בּ כּãְִריּוֹת, תּוֹלäֲדוֹן הîָל ïָלéֻלּñְהéַמïָדוֹת, הîָל תּוֹלäֲדוֹן כּãְִריּוֹת, אîָל בּ בּ éַתּãְֹרב ה üִשׁ הûְבּ עוֹלóַהñְנéַמãָחוֹת, בּéֵג ãְחïָמוֹ ëֶס בּãְִריּוֹתòֶד, וּב ãְַרחüָיו ëֲמñִים. וèַיìְ ìָיֹלא יìָנוּם ו הìִישׁèְֹלא י יéַמûָן, וûֵנìְשׁñְעוֵֹרר נéַמּèְהóִים ñִֵקיץ óְִִרדּ וçָמ éַמּèְהñִים, ûִיחñֵשׂ äִלּëַ א ïְמñִים, ו éַמּèְה ñַתּ וüִיר א נוֹפéַסּוֹמèְהäֲסוִּרים, וöְלñְֵך כּèְהïִים, לîְפוּפéַזּוֵֹקף לöִים, çְָךãַדּïְבïְָך לöִים, לîְפוּפéַזּוֵֹקף כּèְהïִים, וöְלñְֵך נוֹפéַסּוֹמèְהäֲסוִּרים, וüִיר א Kadesh אäֲנ אóַחëְנוּ מוִֹדים. מäִלּוּ פöִינוּ ñָל כּïֵא שׁûִיָרה îַיּ ִרנּïְשׁוֹנìָם, וּל כּóֵנוּ גּîַהóָה åַלּéֲמוֹן ïָיו, Urchatz ו שׁöְתוֹתûִפèְשׂ כּûֶבüֵינוּ îְמãַח ñְֶרח ãֵי ָרִקיעëֲב ôַ, ו מôֵינèְע óֵינוּ ñְא îַשּׁäִירוֹת כּ ûֶמñֶשׁ ו îַיּèְכìֵָרחëַ, וèְיìֵָדינוּ פöְרוּשׂוֹת כּîְנ שׁóִשׁûְֵרי ûָמñָיìִם, ו כּåְלèְַרג îָאïֵינוּ ַקלּוֹת äַיּ אìָלוֹת, אäֵין äֲנ ëְנוּóַח Karpas מñַס לòְפּöִיִקים, יïְהוֹדוֹת לïְָך äֱֹלהìְìָי א éֵינוּ ו äֲבוֹתéֵי אèֵאֹלה üֵינוּ, וּל אïְב שׁãֵָרְך äֶת ûְמñֶָך Yachatz עôַל אäַחëַת מñֵא אäָל אäֶלïֶף אïְפäַלïֶף וïָפäֲלöֵי ְרבèְִרבּöִים פּãֵי öְעãָבוֹת ôָמ éַטּוֹבוֹתñִים, ה Maggid שׁûֶעôָשׂ üָ עûִית ôִם אäֲבוֹתüֵינוּ וèְעôִמּñָנוּ. Rachtza מñִמּ ìִםõְַריñִצ גּ ïְתּäַלåְא üָנוּ י äֱֹלהìְìָי א éֵינוּ, וּמ עñִבּ פּôֲבãֵית öְִדיתãִָדים üָנוּ, בּ ôָב זãְָרע êַנóְתּüָנוּ, Motzi וּב כּûָבãְשׂ מïְתּîַלïְכּîִלãָע üָנוּ, ñֵח וּמïְתּõַלéִצּëֶֶרב ה מçֶבñִדּüָנוּ, ãֶר íְתּïַטñִלּ üָנוּ, וּמ ëֳלñֵח ôִיםìִם ָרעïָי ָרעïָי Matza וèְנ דּñָנäֱמóֶא ïִיתçִלּóִים üָנוּ. Maror עôַד הéֵנּ ַרחôֲזóָה ע êָרוּנוּ ëֲמ עñֶיָך, ו חôֲזèְֹלא êָבוּנוּ ëֲס תּèְאòֶָדיָך ו äַל íְשׁüִטּ ûֵנוּ י äֱֹלהìְìָי א éֵינוּ Splitting the Korech לïָנóֶצ כּõַח. ע אôַל שׁäֵבîֵן öִלּûֶפּãִָרים ïַג üָ בּåְתּ ãָנוּ, ו וּנèְרוּח óְשׁûָ ëַמ ûֶנּñָה שׁ óָפöַח äַפּãְאëְüָתּ בּ öֵינוּ, Red Sea Shulchan ו אèְל äֲשׁïָשׁוֹן ñְתּûַמûֶר שׂ ãְפüָ בּ öִינוּ, ה וéֵן ה וèִיבéֵם יוֹדוּ וûַבּèִישׁãְָרכוּ äֲרוּöָאèִיפãְחוּ וûַבּèִישׁãְָרכוּ וèִיבéֵם יוֹדוּ וéֵן ה Orech ו וèִירוֹמñְמוּ èְי וìַעôֲִריצוּ èְי וìְַקדּçִישׁוּ èְיìַמñְל שׁïִיכוּ אäֶת ûִמñְָך מñַלïְכּ כîֵנוּ, כּîִי לîָל פּ ïְָךöֶה ,Joseph Horna Tzafun יוֶֹדה, וèְכ לîָל ל תïָשׁוֹן ïְָך üִשּׁûָב èְכãַע, ו לîָל בּ תãֶֶרְך וüִכïְָך îְַרע, èְכ לîָל קוֹמ ïְפñָה öָנóֶיָך Mexico, 1946 Barech ת üַחûְתּüִשׁ ëֲו èְכèֶה, ו יïְבîָל ל וãָבוֹת ìִיָראוָּך, יîְלîָל èְכֶקֶרב וּכ ïָיוֹת ìְז לêַמּñְרוּ ûְמïִשׁ ñֶָך. Hallel כּ שׁçָבîַדּ כּûֶכּãָר עîָתוּב, תֹּאמõְמוֹתôַצîָל יñְַרנüַי óָה כìְìָי מ מñִי עñַצּîָמוָֹך. מôָנõִיל óִי ñֵח êָקëָז וּבãְמñְַקהéֲלוֹת ִרבãְבוֹת עôַמּñְָך בּãֵית יìִשׂûְָראäֵל, בּãְִרנּóָה יìִתüְפּöָאäַר שׁûִמñְָך מñַלïְכּîֵנוּ, מñִמּñֶנּוּ, ו ôָנèְע óִי ו מäֶבèְא ãְיוֹן ñִגֹּז יêְלוֹ: מ לּìְִדמñִי וּמñֶה יïְָך, לּûְוìִשׁñִי וּמèֶה יïְָך ïְָך.ôֲָרְך לìַעñִי בּãְכîָל דּוֹר וèָדוֹר, שׁûֶכּîֵן חוֹבãַת כּîָל הéַיìְצוִּרים, לïְפöָנóֶיָך יìְìָי אäֱֹלהéֵינוּ, וèֵאֹלהéֵי Blessing After Hallel ה הéָאäֵל éַגּåָדוֹל הéַגּ אèְהåִבּוֹר ו עéַנּוָֹרא, äֵל ôֶל שׁïְיוֹן óֵהֹקנ ûָמñַיìִם ו èָאäֶָרץ. אäֲבוֹתüֵינוּ, לïְהוֹדוֹת לïְהéַלּïֵל לïְשûַבּ ãֵëַח לïְפöָאäֵר לïְרוֹמñֵם לïְהéַדּçֵר לïְבãֵָרְך לïְעôַלּïֵה נ וּנïֶלéַלּóְה וּנãֵחûַבּóְשׁïְָך ëֲָך óְפ וּנöָאäְֶרָך óְבãֵָרְך א ûֵם ָקְדשׁäֶת–שׁ לîָאûֶָך. כּ ïְָדוäָמוּר, èִד, וּלïְַקלּïֵס, עôַל כּîָל דּçִבãְֵרי שׁûִירוֹת וèְתüִשׁûְבּãְחוֹת דּçָוèִד בּãֶן יìִשׁûַי עôַבãְדּçְָך מñְשׁûִיחëֶָך. Fourth Cup בּãְָרכ óַפîִי נ אöְשׁ יûִי äֶת וìְיìָ, אîָל èְכ שׁãַי ְקָרב ָקְדשוֹ.äֶת ûֵם ָקְדשוֹ.äֶת שׁãַי אîָל ְקָרב Counting יìִשׁûְתּüַבּãַח שׁûִמñְָך לïָעôַד מñַלïְכּîֵנוּ, הéָאäֵל הéַמּñֶלïְֶך הéַגּåָדוֹל וèְהéַקּúָדוֹשׁ בּãַשּׁûָמñַיìִם the Omer ה äֵלéָא בּ עôֲצüַעãְת ôֻזּõֻמוֹת éַגּêֶָך, ה åָדוֹל בּãִכîְבוֹד שׁûְמñֶָך. הéַגּ ïָנåִבּוֹר ל óֶצ éַנּוָֹראèְהõַח ו וּבãָאäֶָרץ. כּîִי לïְָך נóָאäֶה, יìְìָי אäֱֹלהéֵינוּ וèֵאֹלהéֵי אäֲבוֹתüֵינוּ: שׁûִיר וּשׁûְבãָחëָה, הéַלּïֵל בּ הãְנוְֹראוֹת éַמּüֶיָך. ñֶל עéַיּוֹשׁïְֶך ה כּûֵב וîִסּôַל òֵא ָרם èְנ ûָא.óִשּׂ וèְזêִמñְָרה, עֹז וּמñֶמñְשׁûָלïָה, נóֶצõַח, גּåְֻדלּïָה וּגåְבוַּרָה, תּüְהéִלּïָה וèְתüִפöְאäֶֶרת, ְקֻדשּׁûָה וּמñַלïְכוּת. בּãְָרכוֹת וèְהוָֹדאוֹת מñֵעôַתּüָה וèְעôַד עוֹלïָם. שׁוֹכ ôַד,îֵן ע מ שׁñָרוֹם ו וèְָקדוֹש ûְמוֹ: èְכîָתוּב, ַרנּóְנוּ צ בּõַדּçִיִקים ãַיìְיìָ, לìְשׁïַי ûִָרים נ תóָאו בּéִלּüְהèָה ãְפïָה. öִי ìְישׁ וּבéַלּüְהüִתûִָרים תּ ãְִדבïָל. ãְֵרי צõַדּ וּבüְבּüִתçִיִקים תּ ïְשׁוֹןãִלãַָרְך. בּãָרוְּך אäַתּüָה יìְיìָ, אäֵל מñֶלïְֶך גּåָדוֹל בּãַתּüִשׁûְבּãָחוֹת, אäֵל הéַהוָֹדאוֹת, אäֲדוֹן חëֲס וּבüְרוֹמüִתòִיִדים תּ ñָם. ãְֶקֶרב ְקדוֹשׁ üִתûִים תּ üְַקדּçָשׁ. הéַנּóִפöְלïָאוֹת, הéַבּוֹחëֵר בּãְשׁûִיֵרי זêִמñְָרה, מñֶלïְֶך, אäֵל, חëֵי הéָעוֹלïָמñִים.

72 The Fourth Cup Raise the fourth cup of wine, recite the blessing over it and recline to the left while drinking.

בּãָרוְּך א יäַתּüָה ìְיBLESSED ARE YOU, Adonai our God, Ba-ruch ata Adonai, ,ìָ א מäֱֹלהéֵינוּ ñֶל ïָם,éָעוֹלïְֶך ה ,Ruler of the Universe, who created Elo-heinu me-lech ha-olam בּוֵֹרא פּöְִרי הéַגּåָפöֶן. .the fruit of the vine. bo-rei pree ha-gafen בּãָרוְּך א יäַתּüָה מäֱֹלהìְìָי א éֵינוּ ñֶל עéָעוֹלïְֶך ה הïָם ôַל éַגּåֶפöֶן ו פּèְע הôַל öְִרי éַגּåֶפöֶן וèְעôַל Blessing after Drinking Wine: תּ הüְנוּב וéַשּׂãַת אèְעûֶָדה, חôַל äֶֶרץ ëֶמ טוֹבñְדּ וְּרחçָה שׁëָבãָה ãָה, ûֶָרצ õִüָית וèְהéִנóְחëַל ïְüָתּ לïַא לäֲבוֹתüֵינוּ, ïֶא öְִריñִפּäֱכוֹל מ ìָהּ וèְלïִשׂ ַרחñִטּוּבôַ מûְבּוֹע נãָהּ. יëֵם óָא עäֱֹלהìְìָי א éֵינוּ ôַל BLESSED ARE YOU, Adonai, for the vine and Ba-ruch ata יìִשׂûְָראäֵל עôַמּ יèְעñֶָך, ו ìְרוּשׁôַל ûָל עïַי וìִם צèְעôִיֶרָך, מôַל õִיּוֹן ñִשׁûְכּ וîַן כּîְבוֶֹדָך, מèְע ñִזôַל êְבּ ëֶָךãְח the fruit, for the beautiful and spacious land Adonai You gave us. Have mercy on us and bring us ו הèְע וּבîָלéֵיכôַל ïֶָך. ãְנ ìְרוּשóֵה י ûָל עïַי הìִם בּôִיר בñְהãִמéַקֶֹּדשׁ éֵָרה ãְיìָמñֵינוּ, ו éַעèְה ôֲלïֵנוּ al ha-aretz v’al לïְתוֹכîָהּ, וèְשׂ ñְחûַמּ ãְבëֵנוּ בּ óְיãִנìָנ èְנֹאכóָהּ ו öְִריñִפּîַל מ èְנìָהּ ו מûְבּóִשׂ ñִטּוּבãַע óְבãָהּ, וּנ îְָך עãֶָרכ ôָל ïֶéָיה there to eat its fruits. Grant us happiness on pree ha-gafen. בּãְִקֻדשּׁ (íָהãְטûָה וּב éֳָרה בשבת וְּרצ éַחèְהõֵה ו ëֲל בּïִיצ הõֵנוּ הûַבּéַשּׁãְיוֹם ãָת éַזּ èְשׂêֶה) ו ñְחûַמּ ëֵנוּ ,this Feast of Matzot. Blessed are You, Adonai בּ הãְיוֹם ח הéַמּëַג ñַצּוֹת כּéַזּêֶה. יäַתּîִי א üָה ìְìָי טוֹב וּמñֵטíִיב לïַכֹּל, ו עèְנוֶֹדה ïְָךלּ ôַל .for the land and for the fruit of the vine ה וéָא פּèְעäֶָרץ הôַל öְִרי éַגּåָפöֶן. בּãָרוְּך א יäַתּüָה ìְיìָ, ע וéָאôַל ה פּèְעäֶָרץ הôַל öְִרי éַגּåָפöֶן.

On the second night of Pesach only: Counting the Omer On the second night of Pesach we begin counting the 50 giving of the Torah at Sinai and thus we move from freedom days from the Exodus to Sinai, from Pesach, the harvest of to responsibility. barley, until , the harvest of wheat. We arrive at the Please rise and count off the first day of the Omer.

הéִנ óִיóְנ מוּכ לêֻמּñְזîָן וּמ מïְַקיּñָן ñִצìֵם õְוèַת HERE I AM, ready to perform the mitzvah ע שׁôֲשׂûֵה הòְפûֶל ס ñֶר.éָעֹמöִיַרת .of counting the Omer

בּãָרוְּך א יäַתּüָה מäֱֹלהìְìָי א éֵינוּ ñֶלïְֶך BLESSED ARE YOU, Adonai our God, Ruler Ba-ruch ata Adonai, Elo-heinu me-lech ה אéָעוֹל äֲשׁïָם, ûֶר ִקדּ בּçְשׁ õְוֹתñִצãְמûָנוּ üָיו -of the Universe, who has sanctified us with ha-olam, asher keed’shanu b’meetz-vo ו õִוּèְצ סèָנוּ ע הòְפôַל ñֶר.éָעֹמöִיַרת Divine laws and commanded us to count tav v’tzee-vanu al s’feerat ha-omer the Omer. הéַיּוֹם יוֹם אäֶח ñֶר.ïָעֹמëָד ל .Ha-yom yom echad la-omer TODAY is the first day of the Omer.

73 Kee Lo Naeh It is Proper to Praise Him

This table song, by Jacob, a German poet, is an alphabetical The first verse typifies the style: “Mighty in royalty, Beautiful acrostic praising God’s many attributes. Though it has no in stature, God’s angels exclaim: To God alone belongs the connection to Pesach at all, it entered the Ashkenazi Kingdom, for all this is becoming and fitting to God.” Haggadah after the 12th C. as a popular religious song.

Kadesh Urchatz א çִירäַדּ בּ ñְלוּכãִמ îָה, בּãָחוּר כּ ïָכéֲלîַה îָה, גּåְדוָּדיו יֹאמñְרוּ לוֹ: :Refrain Karpas ל לïְָך וּל כּïְָך, לïְָך אïְָך, לîִי äַף לïְָך ïְָך, .L’cha u-l’cha, l’cha kee l’cha, l’cha af l’cha Yachatz לïְָך יìְìָי הéַמּ ñְלñַמ ïָכîָה. .L’cha Adonai ha-mam-lacha Maggid כּ כּóָאîִי לוֹ נ יäֶה, äֶה.ìָאîִי לוֹ .Kee lo na-eh, kee lo ya-eh Rachtza דּçָגוּל בּ ñְלוּכãִמ îָה, הéָדוּר כּ ïָכéֲלîַה îָה, ו üִיָקיוèְת יֹאמñְרוּ לוֹ: מוֹשׁûֵל בּãִמñְלוּכîָה, נוָֹרא כּîַהéֲלïָכîָה, סòְבãִיבãָיו יֹאמñְרוּ לוֹ: Motzi ל לïְָך וּל כּïְָך, לïְָך אïְָך, לîִי לïְָך לäַף ïְָך יïְָך, ìְìָי הéַמּ ñְלñַמ ïָכîָה. לïְָך וּלïְָך, לïְָך כּîִי לïְָך, לïְָך אäַף לïְָך, לïְָך יìְìָי הéַמּñַמñְלïָכîָה. Matza כּ כּóָאîִי לוֹ נ יäֶה, äֶה.ìָאîִי לוֹ כּîִי לוֹ נóָאäֶה, כּîִי לוֹ יìָאäֶה. Maror Korech זêַכּîַאי בּ ñְלוּכãִמ îָה, ח òִיןëָס כּ ïָכéֲלîַה îָה, ט òְָריוöְסíַפ יֹאמñְרוּ לוֹ: עôָנóָו בּãִמñְלוּכîָה, פּוֶֹדה כּîַהéֲלïָכîָה, צõַדּçִיָקיו יֹאמñְרוּ לוֹ: Shulchan ל לïְָך וּל כּïְָך, לïְָך אïְָך, לîִי לïְָך לäַף ïְָך יïְָך, ìְìָי הéַמּ ñְלñַמ ïָכîָה. לïְָך וּלïְָך, לïְָך כּîִי לïְָך, לïְָך אäַף לïְָך, לïְָך יìְìָי הéַמּñַמñְלïָכîָה. Orech כּ כּóָאîִי לוֹ נ יäֶה, äֶה.ìָאîִי לוֹ כּîִי לוֹ נóָאäֶה, כּîִי לוֹ יìָאäֶה. Tzafun Barech י ëִידìָח בּ ñְלוּכãִמ îָה, כּ ãִירîַבּ כּ ïָכéֲלîַה îָה, לïִמּוָּדיו יֹאמñְרוּ לוֹ: ָקדּוֹשׁ בּãִמñְלוּכîָה, ַרחוּם כּîַהéֲלïָכîָה, שׁûִנóְאäַנּóָיו יֹאמñְרוּ לוֹ: Hallel ל לïְָך וּל כּïְָך, לïְָך אïְָך, לîִי לïְָך לäַף ïְָך יïְָך, ìְìָי הéַמּ ñְלñַמ ïָכîָה. לïְָך וּלïְָך, לïְָך כּîִי לïְָך, לïְָך אäַף לïְָך, לïְָך יìְìָי הéַמּñַמñְלïָכîָה. Nirtza כּ כּóָאîִי לוֹ נ יäֶה, äֶה.ìָאîִי לוֹ כּîִי לוֹ נóָאäֶה, כּîִי לוֹ יìָאäֶה. Kee Lo Naeh תּüַקּúִיף בּãִמñְלוּכîָה, תּוֹמñְֵך כּîַהéֲלïָכîָה, תּüְמñִימñָיו יֹאמñְרוּ לוֹ: Adeer Hu לïְָך וּלïְָך, לïְָך כּîִי לïְָך, לïְָך אäַף לïְָך, לïְָך יìְìָי הéַמּñַמñְלïָכîָה. כּîִי לוֹ נóָאäֶה, כּîִי לוֹ יìָאäֶה.

© 1996 Ben Shahn Estate/Licensed by Vaga, NY, NY

74 Adeer Hu Mighty is God

The poet (15th C. Germany) recounts the Divine attributes in alphabetical order. and prays for the building of the third Temple.

א çִירäַדּ הוּא, א çִירäַדּ הוּא, Adeer hu, adeer hu

יìִב בãְנ ãֵיóֶה תוֹ בּãְָקרוֹב, ,Refrain: Yeev-neh veito b’ka-rov בּ בּñְהãִמ בּñְהãִמéֵָרה בּìָמãְיéֵָרה, ñֵינוּ ãְָקרוֹב. ,beem-hei-ra, beem-hei-ra א אãְנäֵל בּ בּóֵה, בּãְנäֵל בãְנóֵה, בּãֵיתóֵה ãְָקרוֹב.üְָך ,B’ya-mei-nu b’ka-rov, Eil b’nei Eil b’nei, B’nei veit-cha b’ka-rov.

בּãָחוּר הוּא, גּåָדוֹל הוּא, דּçָגוּל הוּא, ,Ba-chur hu, ga-dol hu, da-gul hu י ãְנìִב בּóֶה בãֵיתוֹ ãְָקרוֹב ...... Yeev-neh vei-to b’ka-rov

הéָדוּר הוּא, וèָתüִיק הוּא, זêַכּîַאי הוּא, ,Ha-dur hu, va-teek hu, za-kai hu י ãְנìִב בּóֶה בãֵיתוֹ ãְָקרוֹב ...... Yeev-neh vei-to b’ka-rov

ח òִידëָס הוּא,Zטíָהוֹר הוּא, י ëִידìָח הוּא, ,Cha-sid hu, ta-hor hu, ya-cheed hu י ãְנìִב בּóֶה בãֵיתוֹ ãְָקרוֹב ...... Yeev-neh vei-to b’ka-rov

כּîַבּãִיר הוּא, לïָמוּד הוּא, מ ïְֶךñֶל הוּא, ,Ka-beer hu, la-mud hu, me-lech hu י ãְנìִב בּóֶה בãֵיתוֹ ãְָקרוֹב ...... Yeev-neh vei-to b’ka-rov

נוָֹרא הוּא, סòַגּåִיב הוּא, עôִזּוּז הוּא, ,No-ra hu, sa-geev hu, ee-zuz hu י ãְנìִב בּóֶה בãֵיתוֹ ãְָקרוֹב ...... Yeev-neh vei-to b’ka-rov

פּוֶֹדה הוּא, צ çִיקõַדּ הוּא,Zָקדוֹשׁ הוּא, ,Po-deh hu, tza-deek hu, ka-dosh hu י ãְנìִב בּóֶה בãֵיתוֹ ãְָקרוֹב ...... Yeev-neh vei-to b’ka-rov

ַרחוּם הוּא, שׁçַיûַדּ הוּא, תּüַקּúִיף הוּא, ,Ra-chum hu, sha-dai hu, ta-keef hu י ãְנìִב בּóֶה בãֵיתוֹ ãְָקרוֹב ...... Yeev-neh vei-to b’ka-rov

75 Echad Mee Yodei-a WHO KNOWS ONE?

“Who knows one?” is modelled on a German non-Jewish folksong (15th or 16th C.). It consists of a numerical quiz written like a basic Jewish trivia game.

Kadesh are the Fathers. Urchatz is our God, Karpas who is in heaven Yachatz and on earth. Maggid שׁûְֹלשûָה ñִימ יוֵֹדעShlo-sha mee yo-dei-a? ?ôַ Rachtza אäֶח יוֵֹדעëָד ñִימ ôַ? שׁûְֹלשûָה א óִיäֲנ יוֵֹדעôַ! Shlo-sha anee yo-dei-a. ECHAD MEE YO-DEI-A? Motzi א אäֶחëָד óִיäֲנ ôַ!יוֵֹדע .Echad anee yo-dei-a שׁûְֹלשׁûָה אäָבוֹת, ,Shlo-sha avot Matza א אäֶח äֱֹלהëָד éֵינוּ שׁûְנóֵי לïֻחוֹת הéַבּãְִרית, Shnei lu-chot ha-breet, Echad Elo-hei-nu Maror שׁ ãַשּׁûֶבּ ûָמ וּבñַי äֶָרץ.ãָאìִם .she-ba-sha-ma-yeem uva-aretz אäֶחëָד אäֱֹלהéֵינוּ Echad Elo-hei-nu Korech שׁûֶבּãַשּׁûָמñַיìִם וּבãָאäֶָרץ. she-ba-sha-ma-yeem uva-aretz. Shulchan Orech Tzafun are the Mothers. Barech Hallel Nirtza are the tablets of the Covenant. Who אäְַרבּãַע ñִימ יוֵֹדעArba mee yo-dei-a? ?ôַ Knows One שׁûְנóַי יוֵֹדעìִם ñִ?ôַימ ?Shna-yeem mee yo-dei-a אäְַרבּãַע א óִיäֲנ יוֵֹדעArba anee yo-dei-a. !ôַ שׁûְנóַיìִם א óִיäֲנ יוֵֹדע! .Shna-yeem anee yo-dei-a אäְַרבּãַע אäִמּñָהוֹת, ,Arba eema-hot שׁ לûְנ הóֵי éַבּïֻחוֹת ãְִרית, ,Shnei lu-chot ha-breet שׁûְֹלשׁûָה אäָבוֹת, ,Shlo-sha avot א אäֶח äֱֹלהëָד éֵינוּ Echad Elo-hei-nu שׁûְנóֵי לïֻחוֹת הéַבּãְִרית, ,Shnei lu-chot ha-breet שׁ ãַשּׁûֶבּ ûָמ וּבñַי äֶָרץ.ãָאìִם .she-ba-sha-ma-yeem uva-aretz אäֶחëָד אäֱֹלהéֵינוּ Echad Elo-hei-nu שׁûֶבּãַשּׁûָמñַיìִם וּבãָאäֶָרץ. .she-ba-sha-ma-yeem uva-aretz

76 are the days of the Week. are the books of the Torah. שׁûִבãְעôָה ñִימ יוֵֹדעShee-va mee yo-dei-a? ?ôַ שׁûִבãְעôָה א óִיäֲנ יוֵֹדעShee-va anee yo-dei-a. !ôַ ח מñִשּׁëֲמ ûָה ñִי ôַ?יוֵֹדע ñִי יוֵֹדע ?Cha-mee-sha mee yo-dei-a שׁûִבãְעôָה יìְמñֵי שׁûַבּãַתּüָא, ,Shee-va y’mei Shab-ta ח ñִשּׁëֲמ ûָה א óִ!ôַיäֲנ יוֵֹדע .Cha-mee-sha anee yo-dei-a שׁûִשּׁûָה סòְִדֵרי מñִשׁûְנóָה, ,Shee-sha seedrei Mishna ח ñִשּׁëֲמ ûָה חוּמ ûֵיñְשׁ תוָֹרה, ,Cha-mee-sha chum-shei Torah חëֲמñִשּׁûָה חוּמ ûֵיñְשׁ תוָֹרה, ,Cha-meesha chum-shei Torah א äִמּãַע אäְַרבּ ñָהוֹת, äִמּãַע אäְַרבּ ,Arba eema-hot אäְַרבּãַע אäִמּñָהוֹת, ,Arba eema-hot שׁûְֹלשׁûָה אäָבוֹת, ,Shlo-sha avot שׁûְֹלשׁûָה אäָבוֹת, ,Shlo-sha avot שׁ לûְנ הóֵי éַבּïֻחוֹת ãְִרית, éַבּïֻחוֹת הóֵי לûְנ ,Shnei lu-chot ha-breet שׁûְנóֵי לïֻחוֹת הéַבּãְִרית, ,Shnei lu-chot ha-breet א אäֶח äֱֹלהëָד éֵינוּ Echad Elo-hei-nu אäֶחëָד אäֱֹלהéֵינוּ Echad Elo-hei-nu שׁ ãַשּׁûֶבּ ûָמ וּבñַי äֶָרץ.ãָאìִם וּבñַי .she-ba-sha-ma-yeem uva-aretz שׁûֶבּãַשּׁûָמñַיìִם וּבãָאäֶָרץ. .she-ba-sha-ma-yeem uva-aretz

are the days before Circumcision. are the Mishna sections.

שׁûִשּׁûָה ñִימ ôַ?יוֵֹדע ?Shee-sha mee yo-dei-a שׁûְמוֹנóָה ñִימ יוֵֹדעShmona mee yo-dei-a? ?ôַ שׁûִשּׁûָה א óִ!ôַיäֲנ יוֵֹדע .Shee-sha anee yo-dei-a שׁûְמוֹנóָה א óִיäֲנ יוֵֹדע! .Shmona anee yo-dei-a שׁûִשּׁ מûָה סòְִדֵרי ñִשׁûְנóָה, ,Shee-sha seedrei Mishna שׁûְמוֹנóָה יìְמñֵי מñִילïָה, ,Shmona y’mei mee-la ח ñִשּׁëֲמ ûָה חוּמ ûֵיñְשׁ תוָֹרה, ,Cha-meesha chum-shei Torah שׁûִבãְעôָה יìְמñֵי שׁûַבּãַתּüָא, ,Shee-va y’mei Shab-ta א äִמּãַע אäְַרבּ ñָהוֹת, ,Arba eema-hot שׁûִשּׁûָה סòְִדֵרי מñִשׁûְנóָה, ,Shee-sha seedrei Mishna שׁûְֹלשׁûָה אäָבוֹת, ,Shlo-sha avot חëֲמñִשּׁûָה חוּמ ûֵיñְשׁ תוָֹרה, ,Cha-meesha chum-shei Torah שׁ לûְנ הóֵי éַבּïֻחוֹת ãְִרית, ,Shnei lu-chot ha-breet אäְַרבּãַע אäִמּñָהוֹת, ,Arba eema-hot א אäֶח äֱֹלהëָד éֵינוּ Echad Elo-hei-nu שׁûְֹלשׁûָה אäָבוֹת, ,Shlo-sha avot שׁ ãַשּׁûֶבּ ûָמ וּבñַי äֶָרץ.ãָאìִם .she-ba-sha-ma-yeem uva-aretz שׁûְנóֵי לïֻחוֹת הéַבּãְִרית, ,Shnei lu-chot ha-breet אäֶחëָד אäֱֹלהéֵינוּ Echad Elo-hei-nu שׁûֶבּãַשּׁûָמñַיìִם וּבãָאäֶָרץ. .she-ba-sha-ma-yeem uva-aretz

77 שׁûִשּׁûָה סòְִדֵרי מñִשׁûְנóָה, ,Shee-sha see-drei Mishna are the months of חëֲמñִשּׁûָה חוּמ ûֵיñְשׁ תוָֹרה, ,Cha-mee-sha chum-shei Torah .Pregnancy אäְַרבּãַע אäִמּñָהוֹת, ,Arba eema-hot שׁûְֹלשׁûָה אäָבוֹת, ,Shlo-sha avot שׁûְנóֵי לïֻחוֹת הéַבּãְִרית, ,Shnei lu-chot ha-breet אäֶחëָד אäֱֹלהéֵינוּ תּ ûְעüִשׁ יוֵֹדעôָה ñִימ Echad Elo-hei-nu ?ôַ ?Tee-sha mee yo-dei-a שׁûֶבּãַשּׁûָמñַיìִם וּבãָאäֶָרץ. .she-ba-sha-ma-yeem uva-aretz תּ ûְעüִשׁ ôָה א óִ!ôַיäֲנ יוֵֹדע .Tee-sha anee yo-dei-a תּ ûְעüִשׁ לìְַרחôָה י ëֵי ïֵָדה, ,Tee-sha yar-chei lei-da Kadesh שׁ יûְמוֹנ מìְמóָה ñִילñֵי ïָה, ,Shmona y’mei mee-la are the stars in Urchatz שׁ יãְעûִב שׁìְמôָה ãַתּûַבּñֵי üָא, ,Shee-va y’mei Shab-ta Joseph’s dream. Karpas שׁûִשּׁ מûָה סòְִדֵרי ñִשׁûְנóָה, ,Shee-sha see-drei Mishna Yachatz ח ñִשּׁëֲמ ûָה חוּמ ûֵיñְשׁ תוָֹרה, ,Cha-mee-sha chum-shei Torah Maggid א äִמּãַע אäְַרבּ ñָהוֹת, ,Arba eema-hot Rachtza שׁûְֹלשׁûָה אäָבוֹת, ,Shlo-sha avot אäַחëַד עôָשׂûָר ñִימ יוֵֹדעôַ? Echad-asar mee yo-dei-a? Motzi שׁ לûְנ הóֵי éַבּïֻחוֹת ãְִרית, ,Shnei lu-chot ha-breet אäַחëַד עôָשׂûָר א óִיäֲנ יוֵֹדעôַ! Echad-asar anee yo-dei-a. Matza א אäֶח äֱֹלהëָד éֵינוּ Echad Elo-hei-nu אäַחëַד עôָשׂûָר כּוֹכîְבãַיּìָא, Echad-asar koch-va-ya, Maror שׁ ãַשּׁûֶבּ ûָמ וּבñַי äֶָרץ.ãָאìִם .she-ba-sha-ma-yeem uva-aretz עôֲשׂûָָרה ִדבּãְַריìָא, A-sa-ra dee-bra-ya, Korech תּüִשׁûְעôָה יìְַרחëֵי לïֵָדה, Tee-sha yar-chei lei-da, Shulchan Orech שׁûְמוֹנóָה יìְמñֵי מñִילïָה, ,Shmona y’mei mee-la are the Ten Tzafun שׁûִבãְעôָה יìְמñֵי שׁûַבּãַתּüָא, ,Shee-va y’mei Shab-ta Commandments. Barech שׁûִשּׁûָה סòְִדֵרי מñִשׁûְנóָה, ,Shee-sha see-drei Mishna Hallel חëֲמñִשּׁûָה חוּמ ûֵיñְשׁ תוָֹרה, ,Cha-mee-sha chum-shei Torah Nirtza אäְַרבּãַע אäִמּñָהוֹת, ,Arba eema-hot Who שׁûְֹלשׁûָה אäָבוֹת, ,Shlo-sha avot Knows ע מôֲשׂûָָרה ñִ?ôַי יוֵֹדע ?A-sa-ra mee yo-dei-a שׁûְנóֵי לïֻחוֹת הéַבּãְִרית, ,Shnei lu-chot ha-breet One ע אôֲשׂûָָרה óִ!ôַיäֲנ יוֵֹדע .A-sa-ra anee yo-dei-a אäֶחëָד אäֱֹלהéֵינוּ Echad Elo-hei-nu עôֲשׂ ãְַריûָָרה ִדבּ ìָא, ,A-sa-ra dee-bra-ya שׁûֶבּãַשּׁûָמñַיìִם וּבãָאäֶָרץ. .she-ba-sha-ma-yeem uva-aretz תּ ûְעüִשׁ לìְַרחôָה י ëֵי ïֵָדה, ,Tee-sha yar-chei lei-da שׁ יûְמוֹנ מìְמóָה ñִילñֵי ïָה, ,Shmona y’mei mee-la שׁ יãְעûִב שׁìְמôָה ãַתּûַבּñֵי üָא, ,Shee-va y’mei Shab-ta

78 are the Tribes of Israel. are God’s attributes of mercy.

שׁ עûְנóֵים מôָשׂûָר ñִי יוֵֹדעShneim-asar mee yo-dei-a? ?ôַ שׁûְֹלשûָה עôָשׂûָר ñִימ יוֵֹדעShlo-sha-asar mee yo-dei-a? ?ôַ שׁ עûְנóֵים אôָשׂûָר óִיäֲנ ôַ!יוֵֹדע .Shneim-asar anee yo-dei-a שׁûְֹלשׁûָה עôָשׂûָר א óִיäֲנ יוֵֹדעShlo-sha-asar anee yo-dei-a. !ôַ שׁ עûְנóֵים שׁôָשׂûָר íַיּãְטûִב ìָא, ,Shneim-asar sheev-ta-ya שׁûְֹלשׁûָה עôָשׂûָר מñִדּçַיּìָא, ,Shlo-sha-asar mee-da-ya א עäַחëַד ôָשׂ îְבûָר כּוֹכ ãַיּìָא, ,Echad-asar koch-va-ya שׁûְנóֵים עôָשׂûָר שׁûִבãְטíַיּìָא, ,Shneim-asar sheev-ta-ya עôֲשׂ ãְַריûָָרה ִדבּ ìָא, ,A-sa-ra dee-bra-ya אäַחëַד עôָשׂûָר כּוֹכîְבãַיּìָא, ,Echad-asar koch-va-ya תּ ûְעüִשׁ לìְַרחôָה י ëֵי ïֵָדה, ,Tee-sha yar-chei lei-da עôֲשׂûָָרה ִדבּãְַריìָא, ,A-sa-ra dee-bra-ya שׁ יûְמוֹנ מìְמóָה ñִילñֵי ïָה, ,Shmona y’mei mee-la תּüִשׁûְעôָה יìְַרחëֵי לïֵָדה, ,Tee-sha yar-chei lei-da שׁ יãְעûִב שׁìְמôָה ãַתּûַבּñֵי üָא, ,Shee-va y’mei Shab-ta שׁûְמוֹנóָה יìְמñֵי מñִילïָה, ,Shmona y’mei mee-la שׁûִשּׁ מûָה סòְִדֵרי ñִשׁûְנóָה, ,Shee-sha see-drei Mishna שׁûִבãְעôָה יìְמñֵי שׁûַבּãַתּüָא, ,Shee-va y’mei Shab-ta ח ñִשּׁëֲמ ûָה חוּמ ûֵיñְשׁ תוָֹרה, ,Cha-mee-sha chum-shei Torah שׁûִשּׁûָה סòְִדֵרי מñִשׁûְנóָה, ,Shee-sha see-drei Mishna א äִמּãַע אäְַרבּ ñָהוֹת, ,Arba eema-hot חëֲמñִשּׁûָה חוּמ ûֵיñְשׁ תוָֹרה, ,Cha-mee-sha chum-shei Torah שׁûְֹלשׁûָה אäָבוֹת, ,Shlo-sha avot אäְַרבּãַע אäִמּñָהוֹת, ,Arba eema-hot שׁ לûְנ הóֵי éַבּïֻחוֹת ãְִרית, ,Shnei lu-chot ha-breet שׁûְֹלשׁûָה אäָבוֹת, ,Shlo-sha avot א אäֶח äֱֹלהëָד éֵינוּ Echad Elo-hei-nu שׁûְנóֵי לïֻחוֹת הéַבּãְִרית, ,Shnei lu-chot ha-breet שׁ ãַשּׁûֶבּ ûָמ וּבñַי äֶָרץ.ãָאìִם .she-ba-sha-ma-yeem uva-aretz אäֶחëָד אäֱֹלהéֵינוּ Echad Elo-hei-nu שׁûֶבּãַשּׁûָמñַיìִם וּבãָאäֶָרץ. .she-ba-sha-ma-yeem uva-aretz

Singing Activity An Advanced “Who Knows One?” Since the song is written in question and Who knows three? Name the three fathers of Israel. (Hint: A... , I..., J...) answer form, you may assign the answers Who knows the four mothers of the Torah? (Hint: S..., R..., R ..., L...) to different participants. The whole Who knows the “fours” of the Seder? “chorus” sings the question: “Who Who knows the five books of the Torah in English and in Hebrew? knows one (two, etc.)?” and the (Hint: G..., E..., L..., N..., D...; ≥≥≥d, ≥≥≥b, ≥≥≥w, ≥≥≥ç, ≥≥≥b) preassigned respondent sings the answer Who knows the ten commandments? (See Exodus 20) “I know one, One is our God . . . ” Who knows the ten plagues? every time that number comes up. Who knows Jacob’s twelve sons?* Hint: Leah’s sons: R..., Sh..., L..., J..., No one dare fall asleep and miss a turn in Y..., Z... Rachel’s: J..., B... Zilpah’s: G..., A... Bilhah’s: D..., N... the rotation. Who knows 613?

79 Chad Gad-ya Just One Kid

This is the Jewish “Old MacDonald Had a Farm.” Preassign and God require the greatest creativity and delicacy. a stanza to volunteers who must produce an appropriate Everyone sings the verses, while the preassigned participant sound or gesture for each subsequent aggressor. For example, adds a sound and/or visual effect each time. For example, the goat might say “maa,” the cat “meow,” and the dog “ata shunra (meow) v’achla l’gad-ya (maa-maa) . . . ” “woof.” The stick could make a banging sound, the fire might [The cat came (meow) and ate up the goat (maa-maa) that “sizzle,” and the water, “glug-glug.” Think up appropriate my Father bought for two coins]. sounds for the ox and the slaughterer. The angel of death The song, translated below, appears in Hebrew on p. 82. Kadesh Urchatz Karpas Chorus: Yachatz 5 Along came the water (“gurgle”) Just one kid, just one kid Maggid and quenched the fire (“sizzle”) . . . That my Abba bought for two zuzeem. Rachtza , CHAD GADYA. Motzi 6 Along came the ox (“slurp”) Matza 1 Along came the cat (“meow”) and drank the water (“gurgle”) . . . Maror and ate the kid (“maa”) Korech that my Abba bought for two zuzeem. Final Verse: Shulchan CHAD GADYA, CHAD GADYA. 9 Then came the Holy One, blessed be He Orech and destroyed the angel of death Tzafun 2 Along came the dog (“woof”) that slew the slaughterer Barech and bit the cat (“meow”) that killed the ox (“slurp”) Hallel that ate the kid (“maa”) that drank the water (“gurgle”) Nirtza that my Abba bought for two zuzeem. that quenched the fire (“sizzle, crackle”) Chad CHAD GADYA, CHAD GADYA. Gadya that burned the stick (“bang”) 3 Along came the stick (“bang”) that beat the dog (“woof”) and hit the dog (“woof”) . . . that bit the cat (“meow”) that ate the kid (“maa”) 4 Along came the fire (“sizzle”) that my Abba bought for two zuzeem. and burned the stick (“bang”) . . . CHAD GADYA, CHAD GADYA.

80 Measure for Measure

WRITTEN IN ARAMAIC and modelled on German folksongs, this ballad – which has no overt connection to Pesach – entered the Ashkenazi Haggadah in the 15th-16th century. Hardpressed Jewish commentators have discovered a moral lesson between the lines: measure for measure, an oppres- sor will always be swallowed by a greater oppressor until God redeems the world from death.

Slipping in a Popular Tune

ALTHOUGH THERE ARE ancient Jewish melodies, many “Jewish” melodies are originally borrowed from the general musical world. The Hassidic movement made it a great virtue to borrow secular tunes and redirect their musical ener- gies to the service of God. For example, French Habad (Lubavitch) Hassidim enjoy singing Shabbat songs to the music of the Marseillaise – the secularist anthem of the French Revolution. They believe that thereby they are redeeming the divine sparks of creativity that have been imprisoned in the encasing of a misguided militantly anti-religious movement. You too may wish to set the words of the Pesach songs to well-known showtunes or folksongs (for example, “There was an old lady who swallowed a fly”). Ben Shahn, “Chad Gadya” © Ben Shahn Estate / Licensed by Vaga, NY, NY 1996

81 ח חåְַדיëַד גּ גּìָא, åְַדיëַד ìָא CHAD GAD-YA, CHAD GAD-YA ְדזêַבּ בּäַבּãִין א זוּזãִתãָא üְֵרי êֵי, D’za-been abba bee-trei zu-zei ח חåְַדיëַד גּ גּìָא, åְַדיëַד ìָא. (Chad gad-ya (2x

ו שׁוּנäָתèְא וüָא לîְלäָכèְאóְָרא, ïָה ïְגåְַדיìָא, V’ata shun-ra v’ach-la l’gad-ya ְדז אêַבּ בּäַבּãִין זוּזãִתãָא üְֵרי êֵי, D’za-been abba bee-trei zu-zei Kadesh ח חåְַדיëַד גּ גּìָא, åְַדיëַד ìָא. (Chad gad-ya (2x Urchatz Karpas Yachatz Maggid ו כäָתèְא ïְבּîַלüָא èְנãָא, ו לóָשׁ ïְשׁוּנûְַך óְָרא, V’ata chal-ba v’na-scha-ch l’shun-ra Rachtza דּ לîְלäָכçְא ïָה ïְגåְַדיìָא, D’ach-la l’gad-ya Motzi ְדז אêַבּ בּäַבּãִין זוּזãִתãָא üְֵרי êֵי, D’za-been abba bee-trei zu-zei Matza ח חåְַדיëַד גּ גּìָא, åְַדיëַד ìָא. (Chad gad-ya (2x Maror Korech Shulchan ו חוּטäָתèְא וüָא èְהíְָרא, éִכּ ïְבּîַלïְכîָה ל ãָא, V’ata chu-tra v’hee-ka l’chal-ba Orech דּçְנ לóָשׁ דּïְשׁוּנûְַך לîְלäָכçְאóְָרא, ïָה ïְגåְַדיìָא, D’na-shach l’shun-ra Tzafun ְדז אêַבּ בּäַבּãִין זוּזãִתãָא üְֵרי êֵי, D’ach-la l’gad-ya Barech ח חåְַדיëַד גּ גּìָא, åְַדיëַד ìָא. D’za-been abba bee-trei zu-zei Hallel Chad gad-ya (2x) Nirtza Chad Gadya ו וäָתèְא לèְשׂüָא נוָּרא, ïְחוּטûַָרף íְָרא, V’ata nura v’saraf l’chu-tra ְדהéִכּ ïְבּîַלïְכîָה ל ãָא, D’hee-ka l’chal-ba דּçְנ לóָשׁ ïְשׁוּנûְַך óְָרא, D’na-shach l’shun-ra דּ לîְלäָכçְא ïָה ïְגåְַדיìָא, D’ach-la l’gad-ya ְדז אêַבּ בּäַבּãִין זוּזãִתãָא üְֵרי êֵי, D’za-been abba bee-trei zu-zei ח חåְַדיëַד גּ גּìָא, åְַדיëַד ìָא. (Chad gad-ya (2x

82 ו מäָתèְא ñַיּüָא èְכìָא, ו לîָב ãָה ïְנוָּרא, V’ata maya v’cha-va l’nura דּ לçְשׂ ïְחוּטûַָרף íְָרא, D’saraf l’chu-tra ְדהéִכּ ïְבּîַלïְכîָה ל ãָא, D’hee-ka l’chal-ba דּçְנ לóָשׁ ïְשׁוּנûְַך óְָרא, D’na-shach l’shun-ra דּ לîְלäָכçְא ïָה ïְגåְַדיìָא, D’ach-la l’gad-ya ְדז אêַבּ בּäַבּãִין זוּזãִתãָא üְֵרי êֵי, D’za-been abba bee-trei zu-zei ח חåְַדיëַד גּ גּìָא, åְַדיëַד ìָא. (Chad gad-ya (2x

ו וäָתèְא èְשׁüָא תוָֹרא, ûָת ñַיּïְמüָא ל ìָא, V’ata tora v’shata l’maya דּ לîָבçְכ ãָה ïְנוָּרא, D’chava l’nura דּ לçְשׂ ïְחוּטûַָרף íְָרא, D’saraf l’chu-tra ְדהéִכּ ïְבּîַלïְכîָה ל ãָא, D’hee-ka l’chal-ba דּçְנ לóָשׁ ïְשׁוּנûְַך óְָרא, D’na-shach l’shun-ra דּ לîְלäָכçְא ïָה ïְגåְַדיìָא, D’ach-la l’gad-ya ְדז אêַבּ בּäַבּãִין זוּזãִתãָא üְֵרי êֵי, D’za-been abba bee-trei zu-zei ח חåְַדיëַד גּ גּìָא, åְַדיëַד ìָא. (Chad gad-ya (2x

ו הäָתèְא וéַשׁוֹחüָא èְשׁëֵט, ûָח ëַט לïְתוָֹרא, V’ata ha-sho-cheit v’sha-chat l’tora דּçְשׁûָת ñַיּïְמüָא ל ìָא, D’shata l’maya דּ לîָבçְכ ãָה ïְנוָּרא, D’chava l’nura דּ לçְשׂ íְָרא,ïְחוּטûַָרף D’saraf l’chu-tra ְדהéִכּ ïְבּîַלïְכîָה ל ãָא, D’hee-ka l’chal-ba דּçְנ לóָשׁ ïְשׁוּנûְַך óְָרא, D’na-shach l’shunra דּ לîְלäָכçְא ïָה ïְגåְַדיìָא, D’ach-la l’gad-ya ְדז אêַבּ בּäַבּãִין זוּזãִתãָא üְֵרי êֵי, D’za-been abba bee-trei zu-zei ח חåְַדיëַד גּ גּìָא, åְַדיëַד ìָא. (Chad gad-ya (2x

83 V’ata ma-lach ha-mavet וèְאäָתüָא מñַלïְאäְַך הéַמּñָוèֶת, וèְשׁûָחëַט לïְשׁוֹחëֵט, v’sha-chat la-sho-cheit דּçְשׁûָחëַט לïְתוָֹרא, D’sha-chat l’tora דּçְשׁûָתüָא לïְמñַיּìָא, D’shata l’maya דּçְכîָבãָה לïְנוָּרא, D’chava l’nura דּçְשׂûַָרף לïְחוּטíְָרא, D’saraf l’chu-tra ְדהéִכּîָה לïְכîַלïְבּãָא, D’hee-ka l’chal-ba דּçְנóָשׁûְַך לïְשׁוּנóְָרא, D’na-shach l’shunra דּçְאäָכîְלïָה לïְגåְַדיìָא, D’ach-la l’gad-ya Kadesh ְדזêַבּãִין אäַבּãָא בּãִתüְֵרי זוּזêֵי, D’za-been abba bee-trei zu-zei Urchatz חëַד גּåְַדיìָא, חëַד גּåְַדיìָא. (Chad gad-ya (2x Karpas Yachatz Maggid ו הäָתèְא בּéַקּüָא úָדוֹשׁ ãָרוְּך הוּא, V’ata Ha-Ka-dosh Baruch Hu Rachtza וèְשׁûָח ïְמëַט ל ïְאñַל ñָוéַמּäְָך ה èֶת, v’sha-chat l’ma-lach ha-mavet Motzi דּçְשׁûָחëַט לïְשׁוֹחëֵט, D’sha-chat la-sho-cheit Matza דּçְשׁûָח ëַט לïְתוָֹרא, D’sha-chat l’tora Maror דּçְשׁûָת ñַיּïְמüָא ל ìָא, D’shata l’maya Korech דּ לîָבçְכ ãָה ïְנוָּרא, D’chava l’nura Shulchan דּ לçְשׂ ïְחוּטûַָרף íְָרא, D’saraf l’chu-tra Orech דּçְהéִכּ ïְבּîַלïְכîָה ל ãָא, D’hee-ka l’chal-ba Tzafun דּçְנ לóָשׁ ïְשׁוּנûְַך óְָרא, D’na-shach l’shunra Barech דּ לîְלäָכçְא ïָה ïְגåְַדיìָא, D’ach-la l’gad-ya Hallel ְדז אêַבּ בּäַבּãִין זוּזãִתãָא üְֵרי êֵי, D’za-been abba bee-trei zu-zei Arye Allweil Nirtza ח חåְַדיëַד גּ גּìָא, åְַדיëַד ìָא. (first Israeli Army Haggadah, 1949) Chad gad-ya (2x) Next Year in Jerusalem

84 Conclusion - Nirtza

1. The Pesach Seder ends with a prayer that all our 2. We also look forward to next year’s Seder. Hopefully we efforts to perform the Seder properly may be pleasing and will celebrate it in a more peaceful world and in a fully acceptable to God. The prayer was composed by Rabbi Yosef restored Jerusalem. We conclude with Next Year in Tov-Elem, 11th C. France. Jerusalem.

The Concluding Poem: Oseh Shalom Looking Forward to Next Year’s Seder GOD makes peace in heaven, and חëֲס פּòַל ס כּöֶסòִדּוּר ïְכéִלîְהòַח îָתוֹ, ,so may God make peace over us, CONCLUDED is the Pesach Seder כּîְכîָל מñִשׁ וûְפּ èְחöָטוֹ ëֻקּúָתוֹ. all Israel [and humanity]. Amen. Finished down to the last detail כּ זäֲשׁîַא ûֶר êָכ òַדּïְסîִינוּ ל çֵר אוֹתוֹ, .with all its laws and customs עֹשׂûֶה שׁûָלוֹם בּãִמñְרוֹמñָיו כּ êְכּóִזîֵן נ ïַעîֶה ל ôֲשׂוֹתוֹ. ,As we have been able to conduct this Seder הוּא יìַעôֲשׂûֶה שּׁûָלוֹם עôָלïֵינוּ .So may we someday perform it in Jerusalem וèְעôַל כּîָל יìִשׂûְָראäֵל, וèְאäִמñְרוּ אäָמñֵן. êָזְך שׁוֹכ ñְעוֹנîֵן מ óָה, ,Pure One who dwells in the palace Oseh shalom beem-romav ק ñֵםוֹמ ְקה מéַל ע מôֲַדת ñָנñִי óָה. .Support your congregation countless in number בּ נóַהãְָקרוֹב נ óִטéֵל íְעôֵי כ îַנּóָה, hu ya-aseh shalom v’al kol Yisrael v’eemru amen. May you soon lead the offshoots of your stock, פּ לöְדוּי בּïְצìִם ãְִרנּõִיּוֹן óָה. .Bringing the redeemed to Zion in joy

All sing: לïַשּׁûָנ בּãָאéַבּóָה ה ãִירוּשׁäָה ïָיûָלìִם!

La-Shana Ha-ba-a Bee-Yeru-sha-layeem! NEXT YEAR IN JERUSALEM!

Otto Geismar, 1927

85 Storyteller’s Appendix “The more one expands and embellishes the story, the more commendable it is”

The Haggadah recommends that parents go beyond the 1. What was it like to be a slave? text of the Haggadah and improvise dramatically in retelling 2. What do you know about Moshe as a baby and as a the story of the Exodus. The traditional Haggadah does not young man? include a script for the storyteller nor even bring the appro- 3. How did the Jews finally become free? priate Biblical chapters. (Before the Seder ask the children to prepare drawings to illus- Some parents like to tell the story in their own words. trate these themes and then to show and tell what they drew). Others ask the children to retell what they have learned in Many parents prefer to use a script. Try reading aloud school under three major headings: one of the following selections (pages 86-90).

A Philosopher at Home: David Hartman OUR FAMILY labors a long time at our Seder trying to SUDDENLY I could not help it, I started crying and grasp the first part of the Haggadah: “We were slaves in my son started crying about the kid in the story. I cre- the land of Egypt.” I ask my children: What do you ated this dialogue of the Abba trying to explain to his think it feels like to be a slave? little son: “I can’t make my own decisions. The boss decides my movements for me.” We felt the loneli- ONCE I TOLD my four-year-old a story about a boy who ness of the little boy who wanted so much to see his did not see his Daddy for a year: “The boy had a birth- father but who knew that his love is not enough to day and Daddy couldn’t come. Then Daddy called and bring him home. That is what it means to be a said, ‘I’m going to come home.’ The boy invited all his slave. You can’t control your life. friends to come and see his Daddy, because he loved (That is the story I tell when my child is four. At twelve, I tell another story. At sixteen, him. He said, ‘Abba is coming home.’ He watched his still another. On Pesach night I am a multi-faceted storyteller because my autobiography Mommy cook kugel, his Daddy’s favorite. Just after his encompasses so many dimensions). friends had come, Abba called to say, ‘The boss won’t let me come.’ The little boy said, ‘What do you mean, the boss won’t let you come? Tell him your son wants you home. Everybody wants you. We miss you!’” Otto Geismar, 1927

86 “By Tomorrow Today Will Be a Story”

Isaac Bashevis Singer: “When a day passes, it is no longer there. What remains of it? Nothing more than a story. If stories weren’t told or books weren’t written, humans would live like the beasts, only for the day.” Reb Zebulun said, “Today we live, but by tomorrow today will be a story. The whole world, all human life, is one long story.” Trieste Haggadah, 1864 Children are as puzzled by passing time as grownups. What happens to a day once it is gone? Where are all our Not By Bread Alone yesterdays with their joys and sorrows? Literature helps us remember the past with its many moods. To the storyteller In the spring of 1945 a father and his teenage son yesterday is still here as are the years shared the harsh labor in the Nazi camp. The and the decades gone by. father suggested a pact between them to save In stories time does not vanish. part of what little bread they received. After Neither do people and animals. For the several days of saving the father reported writer and his readers, all creatures go to his son sheepishly: “I am sorry but I on living forever. What happened long have given away our whole store of ago is still present. bread to a new arrival.” “Why?” asked the son in desperation. The (I.B. Singer, Nobel prize laureate, literature, from Zlateh the Goat) father explaned, “There are two reasons: First, he needed food even more than we and second, I exchanged the bread for a Forgetfulness and Memory miniature Haggadah.” Several days later using this Haggadah, “Forgetfulness leads to exile, while the father was able to raise memory is the secret of redemption,” people’s spirits by conducting says the (18th C. founder a Seder for many inmates. of Hassidism). Therefore, we celebrate Even though matza was Passover by teaching ourselves to unavailable, the Seder gave everyone a special kind of become inventive storytellers and empa- Ben Shahn, “Weeping Man” nourishment – hope. thetic listeners. (© 1996 Ben Shahn/Vaga, NY)

87 Heroic Women and Baby Moses retold by Diana Craig (The Young Moses)

In one small corner of Egypt, just where the great river Nile runs we never get there in time.” into the sea, there lived some people called . They had “All right then,” replied the Pharaoh angrily. “They’ll just come from Israel to Egypt many years before to look for food. have to be thrown in the river instead!” God had promised to look after the Israelites in their new All the Jewish mothers were terrified and tried to hide their home, and at first everyone was very happy. There was plenty to babies. One mother hid her newborn boy in a corner of her eat, and they grew strong and had lots of children. Soon their house. If anyone heard him crying and wondered about the families filled the land. noise, she knew what to say. But then everything changed. The king of Egypt, who was “It’s a sick sheep I’m looking after,” she would tell them. called the Pharaoh, died, and a new Pharaoh became king. He “Funny, isn’t it, how they sound just like babies when they’re hated the Jews. ill?” No one suspected anything. “There are so many of them,” he grumbled. “Just think what But soon the baby grew too big would happen if they turned against to hide. “I know what I’ll do,” us. They might even take sides with thought his mother. “I’ll make a our enemies. We must stop them!” little ark of reeds and float the So he thought of a plan. “We’ll baby on the river, near where the make them our slaves,” he Pharaoh’s daughter comes to wash announced with an evil grin. “We’ll every morning, and she’s sure to work them so hard they won’t even find him. She has no children of have time to think of fighting us . . . her own, and she’s not nearly as with a bit of luck they may even die cruel as that wicked king. Perhaps of exhaustion!” she’ll feel sorry for my baby and Leon Baxter So the Jews slaved from sunrise save him.” to sunset, making bricks and moving huge stones to build So the mother took a big basket and painted the outside with Egyptian cities. When they were not building cities, they had to black, sticky stuff called pitch, to stop the water from getting in. dig the fields and plant all the wheat and barley. Then she laid the baby inside and put the basket among the The Jews were exhausted, just as the Pharaoh had hoped. But reeds near the river bank. She told her daughter, Miriam, to stay they didn’t die. In fact, they didn’t even get ill. They stayed just and see what happened. as strong and healthy as ever. The Pharaoh’s wicked plan wasn’t Sure enough, the princess came down to the water’s edge and working. stopped the basket. She sent one of her servants to fetch it, and So he had another idea. He told the nurses that they must kill she was amazed to see a little baby tucked up snugly inside. all Israelite baby boys as soon as they were born. But the nurses “Whatever are you doing here?” she exclaimed, picking him knew that God would not approve if they did such a terrible up and giving him a cuddle. And then she guessed the truth. thing, so they made up an excuse. “You must be one of the Jewish babies, and your mother has “We’re so sorry, Your Majesty,” they lied, not daring to look hidden you here for safety. Well, I don’t care what my father the Pharaoh in the eye. “But the babies are born so quickly that says, I won’t throw you in the river.”

88 Returning Moses to the Haggadah

SOME HAVE ARGUED that Moses was delib- erately excluded from the Haggadah to avoid deifying a human leader. Certainly the hero of the traditional Haggadah is and should be God. But it is likely that Moses was often mentioned in the rabbinic Seder when parents told their children the story of the Exodus. We have introduced Moses explicitly into our Haggadah as recom- mended by Moses Maimonides: “It is a mitzvah to tell the children about the Exodus even if they did not ask . . . If the children are mature and wise, tell them all that happened to us in Egypt and all the miracles God did for us by means of Moses . . . .” (Laws of Chametz and Matza 7:2).

Who Will Be Today’s Midwives?

ONE SUNDAY morning in 1941 in Nazi- occupied Netherlands, a mysterious charac- ter rode up on his bicycle and entered the Calvinist Church. He ascended the podium and read aloud the story of the midwives who saved the Hebrew babies and defied Moses’ Mother and Sister Simon Solomon, England, 19th C. Pharaoh’s policy of genocide. “Who is today’s Pharaoh?” he asked. “Hitler,” the congregation replied. “Who are today’s The Shifra and Puah Award Hebrew babies?” “The Jews.” “Who will be today’s midwives?” He left the church, leav- AL AXELRAD, the Hillel rabbi at in the 1960’s, established this ing his question hanging in the air. annual award for non-violent resistance to tyranny. He named it after the mid- During the war (1941-1945) seven fami- wives who resisted and outsmarted Pharoah and saved the Hebrew infants from lies from this little church hid Jews and drowning. (In Tel Aviv the maternity hospital is located at the intersection of Shifra other resisters from the Nazis. and Puah Street). (See the full story in the Leader’s Guide, p. 49) To whom would you give this award this year?

89 Moses Comes of Age retold by Diana Craig (The Flight from Egypt)

When the little boy was old enough, his mother took him back and his brother to the princess. “From now on, I shall be his mother,” the told his aunt, princess said, “and I’ll call him Moses, because I took him from and his aunt the water.” So Moses was brought up like an Egyptian prince, told her friend . and had everything he could wish for. . . and soon But as the years went by, one thing began to bother Moses everyone knew. more and more. Although he lived with the Egyptians, he The next knew he wasn’t one of them. He knew he was really a Jew. He day, Moses vis- saw how cruel the Egyptians were to his people and it made him ited another very angry. How could the Egyptians treat them so badly? They building site, hadn’t done anything wrong. It just wasn’t fair. and saw a big, One day, when Moses had grown up, he decided to visit one strong slave bul- of the building sites and see for himself what was going on. He lying a small, caught sight of one of the Egyptian slave drivers beating a weak slave. Hebrew slave. Moses completely lost his temper. He picked up a “Stop that, stone and smashed you great it on the slave dri- bully!” shouted ver’s head. The Moses. man fell to the “Just you try ground, dead. and make me!” Moses was horri- the slave Leon Baxter fied at what he answered back had done. Quickly, cheekily. “You can’t boss me about, or I’ll tell the Pharaoh how he buried the body you killed one of his men!” in the sand. Moses was terrified. His secret was out, and he knew that “Don’t breathe when the Pharaoh heard, that would be the a word of what’s end of him. happened, or the So, that night, he packed a few clothes Pharaoh will have and some food and, with a last, longing me killed!” he look at his home, he crept away. warned the slave. But the man just couldn’t help telling his brother, Leon Baxter

90 News ChroniclesChronicles of the Past 15 Aviv 2524 © Reubeni Foundation Dr. Israel Eldad & Moshe Aumann, Editors Pharaoh Capitulates WE QUIT EGYPT TODAY Merneptah surrounded by his present, Moses dared to interrupt Council of Magicians, addressed Pharaoh, as he curtly rejected all Pharaoh gives in to Moses as 10th plague Moses and Aaron in these words: conditions. This was unprecedent- wipes out Kingdom’s First-born. “Rise up and get you forth ed in the palace, and contrary to from among my people – you the sacred protocol, in which Rameses, 15 Aviv. - Moses’ oft-repeated plea to Pharaoh and the Children of Israel – and Moses is well-versed. Merneptah, to “let my people go”, was finally heard today, just go serve your Lord as you have Moses declared emphatically that after midnight, when the king of Egypt, badly shaken by the said. Take your flocks and your he had been willing to discuss death of his eldest son, not only agreed to Moses’ request, but herds and be gone!” terms before God smote the land actually insisted that the Israelites leave the country immedi- But then Merneptah began to of Egypt – but not any more. A ately. Pharaoh had sent for the Israelite leaders as soon as word mention terms and limitations. smitten people, he added, does not had reached him that all of Egypt’s first-born – including To the consternation of those dictate terms; it has to accept them. Pharaoh’s – had been “mysteriously” struck down at midnight. Sons of Jacob: Tribes of Israel! This month shall be unto you the For if you will remain faithful to beginning of months. This day the covenant and willingly under- shall be unto you the first day of take all the sacrifices the Lord may all days till the end of time. For exact from you – then He will today you have been delivered allow no harm to come to you, from slavery unto freedom. Today and your enemy shall not over- you have become a nation. power you. Egypt, with its taskmasters and As you have emerged today its heathen beliefs, is behind you. from bondage unto freedom, so In front of you is the desert, vast shall you be free tomorrow in the and terrible. But this terrifying land of your fathers. wilderness leads to a land flowing Hear, O Israel: The Lord our God, with milk and honey, to the land the Lord is one! of your fathers. Be not dismayed. MOSES, The Son of Amram Hebrews Spared A summary check of Israelite It seems the Children of Israel homes in the Goshen province were under God’s special protection Moses and Aaron had expected the gling is over. This time we are going reveals that the Angel of Death, on tonight, for not only are all the first- call. They had left for Rameses sev- to tell Pharaoh briefly and precise- his way to smite the sons of Egypt, born sons still alive – but no Israelite eral hours earlier, after Moses had ly: Tonight we leave. And I think passed over the families of the died in the course of the night, even told reporters : “The period of hag- that this time Pharaoh will relent.” Hebrews and left them intact. of so-called natural causes.

91 Permissions Sponsors

We wish to thank all those who allowed us to May God bless these sponsors for their generous support of this family Haggadah. use their creative work in this family For full sponsor list and dedications, see unabridged A Different Night, pp. 9-11. Haggadah. We apologize to those whom we were unable to locate to request their permis- Eunice and Ernest Benchell The children of Harvey and Lyn Meyerhoff sion and to offer them copyright fees. Dr. Emile and Gail Bendit Bonnie and David Milenthal Marilyn, Ellen and David Bierman The Family of David Moskowitz 1. Yariv Ben Aharon, HaKibbutz. Deborah and Gerald Charnoff Karen and Neil Moss 2. Dick Codor, “The Marx Brothers,” The Big Book of . Gary and Margey Cheses Henry and Bella Muller 3. Diana Craig and Leon Baxter, The Goldie and Sam Cohen Charles and Ilana Horowitz Ratner Young Moses and The Flight from Egypt, Ann and Ari Deshe Bernice Rosenthal Mac Donald Co., London. Leonard Fein Leonard and Lainy LeBow Sachs 4. Dr. Israel Eldad, Chronicles and Hegyonot Rina and Samuel Frankel Marc Saltzberg by permission of Batya Washitz, Reubeni Foundation and Moshe Aumann. Jean and Jerry Friedman Jeffrey and Jodie Schein 5. Tully Filmus, from the JPS book of his Susan and Michael Gelman Robert and Janice Schottenstein drawings. Herb and Dee Dee Glimcher Steven and Jill Schottenstein 6. Paul Freeman, Nota Koslowsky and Gary and Cari Gross Alvin Cramer Segal Siegmund Forst, illustrations published Dr. Merle and Anna Hillman Kathy Levin Shapiro and Sandy Shapiro by the Shulsinger Brothers. LeRoy E. and Rebecca Hoffberger The Family of Hyman Shapiro 7. Otto Geismar, by permission of his off- spring. Holly and Bradley Kastan Chuck and Joyce Shenk 8. Tzvi Livni, Yavneh Publishers. Elie Katz Charna Sherman 9. David Moss, The Moss Haggadah, cour- Jodie Katz Marc Silverstein tesy of Bet Alpha Editions, P.O.B. 20042, The Kayne and Kane families Carol and Norman Traeger Rochester, N.Y. 14602 and by the gener- Brenda Brown-Lipitz The Wexner Heritage Fellows of Phoenix ous permission of the artist. 10. Henry Noerdlinger, Moses and Egypt. Philip and Phyllis Margolius Gordon and Carol Zacks 11. Dov Noy, The Beautiful Girl and the Three Princes (Hebrew, 1965) contains the Iraqi folktale, “Rags to Riches.” 14. Ben Shahn ©1996 Estate of Ben 17. David Wander, The Haggadah in Memory 12. Rony Oren, figures from The Animated Shahn/Licensed by Vaga, NY, NY. of the Holocaust (©1988, a artist’s generous Haggadah by the generous permission of 15. Jakob Steinhardt, Moses Lilien, permission. Scopus Films © Jonathan Lubell. Joseph Horna and Arye Allweil 18. Shraga Weil, “Song of Songs” © 1968 13. Dan Reisinger, Feast of Freedom, ed. illustrations of the Haggadah. Sifriat HaPoalim, by permission of the artist. Rachel Anne Rabinowicz, © Rabbinical 16. Arthur Szyk by the generous per- 19. I. B. Singer, Zlateh the Goat, © 1966; and Assembly of America 1982, Reprinted by mission of his daughter, Mrs. Ira Steingroot, Keeping Passover, © 1995, permission. Alexandra Bracie. by permission of HarperCollins.

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