Peschac

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Haggadah

With complete English translation and transliteration
Passover
Our grandfather, Aharon Rosen, was an expert Hebrew teacher for new immigrants. He knew, having been an immigrant himself, that the best way to learn a new language and culture was to be brought into it with warmth and outstretched arms, as well as an appreciation of ones original culture and language. He understood the challenge of learning a new language and he built a unique system that helped thousands of people learn Hebrew. Today, here at eTeacher, we follow his principles of learning by welcoming our hundreds of thousands of students worldwide into Hebrew language and culture with warmth and a friendly face. We appreciate the amount of effort and commitment it takes to learn a new language and we use our very best resources in order to make that dream of learning a new language come true for our students. This festival of freedom, Passover, also known as zman cheruteinu - the season of our freedom, involves the greatest retelling of our nations story - the Exodus from Egypt. It is a time that families come together to discuss the notion of freedom, what it involves and how we bring freedom to others who may not yet enjoy it. Part of enjoying freedom is knowing that we can speak freely; that we are not bound by the darkness of misunderstanding or the oppression that our busy lives can bring; that we can embrace light and opportunity. This Passover, we have created a Haggadah for you and your family to use, to help you better understand the holidays customs and to help you in your study of the Hebrew language by providing full translation and transliteration of the Hebrew text in your native language. In Exodus 6:6, God says, I will redeem you with an outstretched arm - . Here at eTeacher, we welcome you with open arms and wish you and your family a happy and joyous festival season.
Chag Cherut Sameach
Have a happy Passover

Boaz and Yariv Binnun Founders eTeacherGroup.com
Haseder
The Order of the Seder
Our Passover meal is called a seder, which means order in Hebrew, because we go through 14 specific steps as we retell the story of our ancestors liberation from slavery. Some people like to begin their seder by reciting or singing the names of the 14 steps - this will help you keep track of how far away the main course is!
} Kiddush (the blessing over wine) }
kadeish urchatz karpas
} Ritual hand-washing in preparation for the seder } } Dipping a green vegetable in salt water } } Breaking the middle matzah } } Telling the story of Passover }
yachatz magid rachtza
} Ritual hand-washing in preparation for the meal } } The blessing over the meal and matzah }
motzi matzah maror koreich
} Dipping the bitter herb in sweet charoset }
} Eating a sandwich of matzah and bitter herb } } Eating the meal! }
shulchan oreich tzafoon bareich hallel nirtzah
} Finding and eating the Afikomen }
} Saying grace after the meal and inviting Elijah the Prophet } } Singing songs that praise God }
} Ending the seder and thinking about the future }
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Lighting the Candles
We begin this holiday, like almost every other Jewish holiday, by lighting candles. . ,
Baruch atah Adonai, Eloheinu melech haolam, asher kidishanu bemitzvotav vetzivanu, le hadlik ner shel Yom Tov. Blessed are You, Eternal our God, Ruler of the Universe, who has commanded us to kindle the lights of this festival day.
Blessing for a new moment - Shehechiyanu . ,

Baruch atah Adonai, Eloheinu melech ha-olam, shehecheyanu v'ki'manu v'higianu laz'man hazeh. Blessed are You, Eternal our God, Ruler of the Universe, who has kept us alive, raised us up, and brought us to this happy moment.
Share this with your friends!
Kadeish
The blessing over wine
The following Seder is for a weeknight. (On Shabbat we add the words in parentheses) . . . .
Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz vcholtzvaam. Vaychal Elohim bayom hashvii, m'lachto asher asah, vayishbot bayom hashvi-i, mikol-mlachto asher asah. Vay'vareich Elohim, et-yom hashvii, vay'kadeish oto, ki vo shavat mikol-mlachto, asher-bara Elohim la-asot. And there was evening and there was morning, the sixth day. Now the heavens and all their host were completed. And on the seventh day God finished the work of creation. And God blessed the seventh day and made it holy, for on that day God rested from work and ceased creating.
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Baruch atah Adonai, Eloheinu melech haolam, borei p'ri hagafen. Blessed are You, Eternal our God, Ruler of the Universe, who creates the fruit of the vine.
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Baruch atah Adonai, Eloheinu melech haolam, asher bachar banu mikolam, v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom (hashabat hazeh v'et-yom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol haamim. (v'shabat) umoadei kodshecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish (hshabbat v') Yisrael v'hazmanim. Blessed are You, Eternal our God, Ruler of the Universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly [Shabbat for rest] festivals for joy, and special times for celebration, this [Shabbat and this] Passover, this [given in love] this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with [Shabbat and] festive revelations of Your holiness, happiness and joy You have granted us [lovingly] joyfully the holidays. Blessed are You, God, Who sanctifies [Shabbat], Israel and the festivals.
Drink the first glass of wine!
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Urchatz
Handwashing
Water is refreshing, cleansing, and clear, so its easy to understand why so many cultures and religions use water for symbolic purification. We will wash our hands twice during our seder: now, with no blessing, to get us ready for the rituals to come; and then again later, well wash with a blessing, preparing us for the meal, which Judaism thinks of as a ritual in itself. (The Jewish obsession with food is older than you thought!) To wash your hands, you dont need soap, but you do need a cup to pour water over your hands. Pour water on each of your hands three times, alternating between your hands. If the people around your table dont want to get up to walk all the way over to the sink, you could pass a pitcher and a bowl around so everyone can wash at their seats just be careful not to spill! Too often during our daily lives we dont stop and take the moment to prepare for whatever it is were about to do. Here is our chance.
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Karpas
Dipping a green vegetable in salt water
Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with recognition of the cycles of nature. As we remember our ancestors liberation, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration. We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance were using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing: : , ,
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei pree ha-adama. Blessed are You, Eternal our God, Ruler of the Universe, creator of the fruits of the earth.
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Yachatz
Breaking the middle matzah
There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally dessert in Greek. After dinner, the guests will have to hunt for the afikomen in order to wrap up the meal and win a prize! We eat matzah in memory of the quick flight of our ancestors from captivity. As slaves, they faced many false starts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like what we call matzah.
Uncover and hold up the three pieces of matzah and say:

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Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei v'yeichol, kol deetzreech yeitei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra-el. Hashata avdei, l'shanah haba-ah b'nei choreen.
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This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and share the Pesach meal. This year, we are here. Next year, in the land of Israel. This year, we are slaves. Next year, we will be free.
Written in Aramaic, this statement begins the narration of the Seder by inviting the hungry to our table. Aramaic, Jewish legend has it, is the one language which the angels do not understand. Why then is Ha Lachma spoken in Aramaic? To teach us that where there is hunger, no one should rely upon the angels, no one should pray to the heavens for help. We know the language of the poor, for we were poor in the land of Egypt. We know that we are called to feed the poor and to call them to join our celebration of freedom.
Refill the wine cups, but dont drink yet
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Magid
Telling the story of Passover
Pour the second glass of wine for everyone
The Haggadah doesnt tell the story of Passover in a linear fashion. It jumps from place to place, including stories of our sages, songs of praise, questions for discussion, as well as an abridged recitation of the story of the Exodus itself. We get an impressionistic collection of songs, images, and stories of both the Exodus and from Passover celebrations through the centuries. Some believe that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that this woven collection of retellings reminds us of the role that every member of the community has in bringing about positive change.
} The Four Questions }
Ma Nishtana
The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them - or everyone can sing them all together.
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Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot? Why is this night of Passover different from all other nights of the year?
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She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah. On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?
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Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror. On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?
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Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat. Ha-lai-lah hazeh sh'tei p'ameem. On all other nights, we do not dip vegetables even once, why on this night do we dip greens into salt water and bitter herbs into sweet haroset?
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Shebkhol ha-lei-lot anu och-leem bein yo-shveen u-vein msu-been, ha-lailah hazeh kulanu msubeen. On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?
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Avadim hayinu hayinu. Ata bnei chorin.
We were once slaves. Now we are free.

We were slaves to Pharaoh, and God took us of there with a strong hand and outstretched arm. Had God not brought our ancestors out of captivity, then even today we and our children and our grandchildren would still be slaves. Even if we were all wise, knowledgeable scholars and Torah experts, we would still be obligated to tell the story of the Exodus.
} The Four sons }
Arbaah Habanim
In four different passages the Bible commands that we instruct our children about the Exodus. "Why this reiteration?" asked the teachers of the Tradition. Because there are different kinds of children - different kinds of people - with different attitudes and abilities . , . , . , , , .
Baruch hamakom, baruch hu. Baruch shenatan torah l'amo yisra-eil, baruch hu. K'neged arba-ah vanim dib'rah torah. Echad chacham, v'echad rasha, v'echad tam, v'echad she-eino yodei-a lishol. The Torah speaks of four types of children: one is wise, one is wicked, one is simple, and one does not know how to ask.
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Chacham mah hu omeir? Mah ha-eidot v'hachukim v'hamishpatim, asher tzivah Adonai Eloheinu etchem? V'af atah emor lo k'hilchot hapesach. Ein maftirin achar hapesach afikoman.
The Wise One asks: "What is the meaning of the laws and traditions God has
commanded?" (Deuteronomy 6:20) You should teach him all the traditions of Passover, even to the last detail.
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Rasha, mah hu omer? Mah ha-avodah ha-zot lachem? Lachem vlo lo. Ul'fi shehotzi et atzmo min hak'lal, kafar ba-ikar. V'af atah hakheih et shinav, ve-emor lo. Ba-avur zeh, asah Adonai li, b'tzeiti mimitzrayim, li v'lo lo. Ilu hayah sham, lo hayah nigal.
The Wicked One asks: "What does this ritual mean to you?" (Exodus 12:26)
By using the expression "to you" he excludes himself from his people and denies God. Shake his arrogance and say to him: "It is because of what the Lord did for me when I came out of Egypt..." (Exodus 13:8) "For me" and not for him -- for had he been in Egypt, he would not have been freed.
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Tam mah hu omeir? Mah zot? V'amarta eilav. B'chozek yad hotzi-anu Adonai mimitzrayim mibeit avadim.
The Simple One asks: "What is all this?" You should tell him: "It was with a
mighty hand that the Lord took us out of Egypt, out of the house of bondage."
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V'she-eino yodei-a lishol, at p'tach lo. Shene-emar. V'higadta l'vincha, bayom hahu leimor. Ba-avur zeh asah Adonai li, b'tzeiti mimitzrayim.
As for the One Who Does Not Know How To Ask , you should open the
discussion for him, as it is written: "And you shall explain to your child on that day, 'It is because of what God did for me when I came out of Egypt." (Exodus 13:8).
Do you see yourself in any of these children? At times we all approach different situations like each of these children. How do we relate to each of them? Our story starts in ancient times with Abraham, the first person to believe in one God. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacobs adopted name, Israel. God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: Your descendants will dwell for a time in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth.
Raise the glass of wine and say:

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Vhi she-amda lavoteinu vlanu.
This promise has sustained our ancestors and us
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Jacob, son of Isaac, son of Abraham, journeyed with his family to the land of Egypt. Why did Jacob journey to Egypt? Because Joseph, his son by his beloved Rachel, had become prime minister to Pharaoh, king of Egypt. When a famine broke out in Canaan, Joseph asked his father and all his family to join him there. Then Joseph granted his father and his brothers land, as Pharaoh commanded. And Israel dwelt in the land of Goshen; and they were fruitful and multiplied exceedingly. The years passed and Joseph died, as did all of his his brothers, and all that generation. A new Pharaoh rose over Egypt, who knew nothing of Joseph. Pharaoh and his advisers grew alarmed by this great nation growing within their borders, so they enslaved the people of Israel. They were forced to perform hard labor and act as servants. Pharoah feared that even as slaves, the Israelites might grow strong and rebel. So he decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them. One couple, Amram and Yocheved, refused to kill their newborn son. Instead, they hid him in their hut for three months. When his cries became too loud Yocheved placed him in a basket on the river. Their daughter Miriam watched to ensure the child had a safe passage. Pharaoh's daughter came to bathe in the river and she discovered the basket. She felt pity for the helpless child and decided to keep him as her own. She named him Moshe (Moses), which means "drawn from the water." Bravely, Miriam asked the princess if she needed a nurse to help her with the baby. The princess said yes, and so it happened that Yocheved was able to care for her own son and teach him about his heritage.
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Moses could have lived at Pharaoh's palace forever, but he could not ignore the suffering of his people. Once when he saw an Egyptian beating an Israelite slave, he could not control his anger, and he killed the Egyptian. Knowing his life would be in danger once the news of this deed spread, Moses fled to the land of Midian, where he became a shepherd. One day, while tending sheep on Mount Horeb, Moses saw a bush that seemed to be on fire, but was not burning up. From the bush, he heard God's voice calling him. God said, "I am the God of your ancestors. I have seen the suffering of the Israelites and have heard their cries. I am ready to take them out of Egypt and bring them to a new land, a land flowing with milk and honey." God told Moses to return to Egypt to bring the message of freedom to the Israelites and to warn Pharaoh that God would bring plagues upon the Egyptians if he did not let the slaves go free. Moses was such a humble man that he could not imagine being God's messenger. I will be with you, God promised Moses. With this assurance and challenge, Moses set out for Egypt. When Moses asked Pharaoh to free the Israelites, he refused. It was only then that God brought ten plagues on the Egyptians. Each one frightened Pharaoh, and each time he promised to free the slaves. But when each plague ended, Pharaoh did not keep his word. It was only after the last plague, the death of the firstborn of the Egyptians, that Pharaoh agreed to let the Israelites go. And so it was that God brought us forth out of Egypt, with a mighty hand and an outstretched arm.
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Baruch shomayr hav-tach-ato l'yeesrael, baruch hoo. Sheh-ha-kadosh baruch hoo cheeshayv et ha-kaytz la'asot kama sheh-amar l'avraham aveenoo bivreet bayn ha-betareem. Praised be God who kept the promise to Israel; praised be the Eternal. The Holy One predetermined the time for our final deliverance in order to fulfill the pledge to our father Abraham in a covenant.
} The Ten Plagues }
Aseret Hamakot
As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that freedom came at the cost of others suffering, for we are all made in the image of God. We pour out a drop of wine as we recite each of the plagues.
Dip a finger or a spoon into your wine glass for a drop for each plague
These are the ten plagues which God brought down on the Egyptians:
} shchin } } Hail } } Locusts } } Darkness }
rachtza barad arbeh choshech
} Blood } } Frogs }
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tzfardeiya kinim arov magid
} Lice }
} Beasts } } dever }
makat bchorot
} Death of the Firstborn {
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Seder of our Sages: Telling of the Story. , . , :

Ma-aseh b'rabi Eli-ezer, v'rabi Y'hoshua, v'rabi Elazar ben azaryah, v'rabi Akiva, v'rabi Tarfon, she-hayu m'subin bivnei vrak, v'hayu m'sap'rim bitzi-at mitzrayim, kol oto halaylah, ad sheba-u talmideihem v'am'ru lahem. Raboteinu, higi-a z'man k'ri-at sh'ma, shel shacharit. It once happened that Rabbis Eliezer, Joshua, Elazar ben Azaryah, Akiva and Tarfon were reclining at the seder table in Bnei Brak. They spent the whole night discussing the Exodus until their students came and said to them: "Rabbis, it is time for us to recite the Shema..
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Amar rabi Elazar ben Azaryah. Harei ani k'ven shivim shanah, v'lo zachiti, shetei-ameir y'tzi-at mitzrayim baleilot. Ad shed'rashah ben zoma. Shene-emar: l'ma-an tizkor, et yom tzeitcha mei-eretz mitzrayim, kol y'mei chayecha. Y'mei chayecha hayamim. Kol y'mei chayecha haleilot. Vachachamim om'rim. Y'mei chayecha ha-olam hazeh. Kol y'mei chayecha l'havi limot hamashi-ach. Rabbi Elazar ben Azaryah said: "I am a seventy-year old man and I have not succeeded in understanding why the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it by quoting: "In order that you may remember the day you left Egypt all the days of your life." The Torah adds the world all to the phrase the days of your life to indicate that the nights are meant as well. The sages declare that "the days of your life" means the present world and all includes the messianic era.
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Dayeinu
The plagues and our subsequent redemption are but one example of the care God has shown for us in our history. Had God but done any one of these kindnesses, it would have been enough - dayeinu. . ,
Ilu hotzi hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu. If God had only taken us out of Egypt, that would have been enough!
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Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah, Dayeinu. If God had only given us the Torah, that would have been enough.
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Ilu hotzianu mimitzrayim, vlo asah bahem shfatim, dayeinu. Had God brought us out of Egypt, and not executed judgments against the Egyptians, It would have been enough - Dayeinu.
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Ilu asah bahem shfatim, vlo asah vailoheihem, dayeinu. Had God executed judgments against the Egyptians, and not their gods, It would have been enough - Dayeinu.
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Ilu asah vailoheihem, vlo harag et bichoraihem, dayeinu. Had God executed judgments against their gods and not put to death their firstborn, It would have been enough - Dayeinu.
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Ilu harag et bichoraihem, vlo natan lanu mamonam, dayeinu. Had God put to death their firstborn, and not given us their riches, It would have been enough - Dayeinu.
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Ilu natan lanu mamonam, vlo karah lanu et hayam, dayeinu. Had God given us their riches, and not split the Sea for us, It would have been enough - Dayeinu.
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Ilu karah lanu et hayam, vlo heevairanu bitocho becheravah, dayeinu. Had God split the Sea for us, and not led us through it on dry land, It would have been enough - Dayeinu.
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Ilu heevairanu bitocho becheravah, vlo shikah tzareinu btocho, dayeinu. Had God led us through it on dry land, and not sunk our foes in it, It would have been enough - Dayeinu.
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Ilu shikah tzareinu btocho, vlo sifek tzarchainu bamidbar arbaim shana, dayeinu. Had God sunk our foes in it, and not satisfied our needs in the desert for forty years, It would have been enough - Dayeinu.
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Ilu sifek tzarchainu bamidbar arbaim shana, vlo heechilanu et haman, dayeinu. Had God satisfied our needs in the desert for forty years, and not fed us the manna, It would have been enough - Dayeinu.
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Ilu heechilanu et haman, vlo natan lanu et hashabbat, dayeinu. Had God fed us the manna, and not given us the Sabbath, It would have been enough - Dayeinu.
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Ilu natan lanu et hashabbat, vlo karvanu lifnei har Sinai, dayeinu. Had God given us the Sabbath, and not brought us to Mount Sinai, It would have been enough - Dayeinu.
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Ilu karvanu lifnei har Sinai, vlo natan lanu et hatorah, dayeinu. Had God brought us to Mount Sinai, and not given us the Torah, It would have been enough - Dayeinu.
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Ilu natan lanu et hatorah, vlo hichnisanu leretz Yisrael, dayeinu. Had God given us the Torah, and not brought us into Israel, It would have been enough - Dayeinu.
The Passover Symbols

Rabbi Gamliel, the head of the Sanhedrin (rabbinical court) near of the end of the Second Temple Period (first century CE), said one must discuss the three symbols of Passover as part of the Seder:
Pesach
(Point to the Shankbone) When the great Temple of Jerusalem was still in existence, our ancestors ate a special sacrificial offering called the Pesach. The word "Pesach" means to "pass over." The offering was eaten as a symbol that God passed over the houses of the Israelites, as the Torah teaches, "You shall say: This is the Pesach offering we offer to God, because God passed over the houses of the Israelites when he destroyed the Egyptians, but our homes God saved." (Exodus 12:27)
Matz ah
(Point to the matzah) Why do we eat matzah? To remember that even before our ancestor's dough had time to rise, God was revealed to them and saved them. As the Torah teaches: And they baked the dough which they had brought from Egypt into matzah; it did not rise since they hurried out of Egypt, and they could not delay, nor had they prepared other provisions for themselves." (Exodus 12:39)
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Maror
(Point to the Maror) Why do we eat bitter foods? To remember that the Egyptians, "embittered the lives of our ancestors with hard labor in mortar and brick, and in every manner of drudgery in the field and worked them ruthlessly in all their labor." (Exodus 1:14)
In Every Generation
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Bchol dor vador chayav adam lirot et-atzmo, kilu hu yatza mimitzrayim. In every generation, everyone is obligated to see themselves as though they personally left Egypt.
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Sheneemar: vhigadta lvincha bayom hahu leimor, baavur zeh asah Adonai li btzeiti mimitzrayim. Lo et avoteinu bilvad gaal hakadosh baruch hu, ela af otanu gaal imahem, sheneemar: votanu hotzi misham, lmaan havi otanu, latet lanu et haaretz asher nishba laavoteinu.
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Lfichach anachnu chayavim lhodot, lhallel, lshabeiach, lfaeir, lromeim, lhadeir, lvareich, laleih ulkaleis, lmi sheasah aavoteinu vlanu et kol hanisim haeilu: hotzianu meiavdut lcheirut miyagon lsimchah, umeieivel lyom tov, umeiafeilah lor gadol, umishibud ligulah. Vnomar lfanav shirah chadashah: halleluyah.
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Therefore we are obligated to thank, sing the Hallel, praise, glorify, exalt, honor, bless, elevate and raise our voices for joy to the holy one, Who performed all these miracles for our ancestors and therefore for us! God brought us from human servitude to freedom, from sorrow to joy, for a time of mourning to a festive day, from deep darkness to great light and from slavery to redemption! In Gods presence we renew our singing as in ancient days: Hallel-lu-yah, sing Hallel to God.
Cover the matza and raise the cup of wine until it is drunk at the end of Magid
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Hallel
Celebration and song
. . , , . , . , , , ? . . , .
Halleluyah hallu avdei Adonai, hallu et sheim Adonai. Yhi sheim Adonai mvorach meiatah vad olam. Mimizrach shemesh ad mvoo mhulal sheim Adonai. Ram al kol goyim Adonai, al hashamayim kvodo. Mi kAdonai Eloheinu hamagbihi lashavet, hamashpili lirot bashamayim uvaaretz? Mkimi meiafar dal, meiashpot yarim evyon, lhoshivi im nidivim, im nidivei amo. Moshivi akeret habayit, eim habanim smeichah. Halleluyah. Praise the Eternal! Praise, you servants of God, praise the name of the Eternal. Blessed be the name of God, from this time forth and forever. From the rising of the sun to its setting, Gods name is to be praised. High above all nations is God; above the heavens is Gods glory. Who is like our God, who though enthroned on high, looks down upon heaven and earth? God raises the poor man out of the dust and lifts the needy one out of the trash heap, to seat them with nobles, with the nobles amongst Gods people. God turns the barren wife into a happy mother of children. Halleluyah!
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. , , , , . - , . , , . - , - , - . - , .
Btzeit Yisrael mimitzrayim, beit Yaakov meiam loeiz, haytah yihudah likodsho, Yisrael mamshilotav. Hayam raah vayanos, hayardein yisov lachor. Heharim rakedu cheeilim, givaot - kivnei tzon. Mah lcha hayam ki tanus, hayardein - tisov lachor, heharim tirkedu cheeilim, givaot - kivnei tzon. Milifnei adon chuli aretz, milifnei eloha Yaakov. Hahofchi hatzur agam mayim, chalamish - lemayno mayim. When Israel went out of Egypt, When the household of Jacob left a people with a strange tongue, Judah became the place from which Gods holiness went forth, Israel became the seat from which the world would know of Gods rule. The sea looked and fled, The Jordan reversed its curse. Mountains skipped like rams and the hills jumped about like young lambs. What is happening that you turn back, O sea, Jordan, why do you reverse your course? Mountains, why do you skip like rams And hills why do you jump like lambs? You are beholding the face of your Creator, Before God, before the God of Jacob, turning rocks into swirling waters and stone into a flowing spring.
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, , . . , , . .
Baruch atah Adonai, Eloheinu Melech haolam, asher galanu vgaal et avoteinu mimitzrayim, vhigianu lalaylah hazeh leechol bo matzah umaror. Kein Adonai Eloheinu vEilohei avoteinu yagieinu lmoadim vlirgalim acheirim habaim likrateinu lshalom, smeichim bvinyan irecha vsasim baavodatecha. Vnochal sham min hazvachim umin hapsachim asher yagia damam al kir mizbachacha lratzon, vnodeh lcha shir chadash al gulateinu val pdut nafsheinu. Baruch Atah Adonai, gaal Yisrael. Blessed are You, Eternal our God, Ruler of the Universe, who has redeemed us and our ancestors from Egypt and enabled us to reach this night that we may eat matzah and maror. Eternal our God, God of our ancestors, enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion your city, and joyful at your service. There we shall eat of the offerings and Passover sacrifices which will be acceptably placed upon your altar. We shall sing a new hymn of praise to you for our redemption and for our liberation. Blessed are you, Eternal One, who has redeemed Israel.
. , ,
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei pree hagafen. Blessed are You, Eternal our God, Ruler of the Universe, who creates the fruit of the vine.
Drink the second glass of wine!
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Rachtza
Ritual hand-washing in preparation for the meal
As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.
After you have poured the water over your hands, recite the following blessing:
. , ,
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kidshanu bmitzvotav vtzivanu al ntilat yadayim. Blessed are You, Eternal our God, Ruler of the Universe, who has made us holy through obligations, commanding us to wash our hands.
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Motzi-Matzah -
The eating of Matzah
Take the three matzot - the broken piece between the two whole ones - and hold them in your hand and recite the following blessing:
.
Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz. Blessed are You, Eternal our God, Ruler of the Universe, who provides sustenance from the earth.
Before eating the matzah, put the bottom matzah back in its place and continue, reciting the following blessing while holding only the top and middle piece of matzah:
. ,
Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah. Blessed are You, Eternal our God, Ruler of the Universe, who has taught us the way of holiness through commandments, commanding us to eat matzah.
Break the top and middle matzot into pieces and distribute them everyone at the table to eat while reclining to the left
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Maror
Eating the bitter herb
Mix some of the bitter herb with the sweet charoset, recite the blessing (without reclining), then eat. If it hurts, you know you've done it right. This is your taste of slavery's bitterness!
. ,
Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror. Blessed are You, Eternal our God, Ruler of the Universe, who has taught us the way of holiness through commandments, commanding us to eat the bitter herb.
Before eating the matzah, put the bottom matzah back in its place and continue, reciting the following blessing while holding only the top and middle piece of matzah:
. ,
Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah. Blessed are You, Eternal our God, Ruler of the Universe, who has taught us the way of holiness through commandments, commanding us to eat matzah.
Break the top and middle matzot into pieces and distribute them everyone at the table to eat while reclining to the left
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Korech
The bitter and the sweet
To the sage Hillel, eating matzah and maror together was no trivial matter. As far as Hillel was concerned, slavery and freedom were merged into one historical event. The bread of poverty became the bread of freedom and should be tasted together with the bitter maror, so that one should know both the bitterness of slavery and the joy of freedom. In our time of freedom, we must not forget the bitterness of slavery; in times of oppression, we must sustain the hope of freedom.
Pieces of the bottom matzah are distributed to everyone at the table. Sandwich some maror between two pieces of matzah, recite the blessing below, then eat!
: . . : ,
Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah sheneemar. Al matzot um'rorim yochlu-hu. Eating matzah, maror and haroset this way reminds us of how, in the days of the Temple, Hillel would do so, making a sandwich of the Pascal lamb, matzah and maror, in order to observe the law You shall eat it (the Pesach sacrifice) on matzah and maror.
Shulchan Orech
The meal is served!
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Tsafoon
Finding and eating the Afikomen
The younger participants of the seder will now be encouraged to go on a hunt for the Afikomen, the middle piece of matzah that was hidden earlier (refer back to yachatz). When they find it, the seder leader will reward them with a small gift (for example, toys or sweets.) The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.
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Bareich
Saying grace after the meal and inviting Elijah the Prophet
, . , , . , . , . . , , , . . . .
Shir Hamaalot, bshuv Adonai et shee-vat Tzion, ha-yeenu kchol meem. Az ymalei schok pee-nu ul-sho-nei-nu reena, az yo-mru va-goyim, heeg-deel Adonai laasot eem eleh. Heeg-deel Adonai la-asot eemanu, ha-yee-nu smei-cheem. Shuva Adonai et shvee-tei-nu, ka-afee-keem ba-negev. Ha-zor-eem bdeem-ah breena yeek-tzo-ru. Ha-loch yei-lech u-va-cho no-sei me-shech hazara, bo yavo vreena, no-sei alu-mo-tav. When God returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: God has done great things for them. God did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.
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Bareich
Saying grace after the meal and inviting Elijah the Prophet
Leader:
} Friends, let us say grace } Chaverai nvareich
Participants:
. Yhee sheim Adonai mvo-rach mei-atah vad olam { Praised be the name of God now and forever }
Leader:
. ) ( . Yhee sheim Adonai mvorach mei-atah vad olam. Beer-shut maranan chaverai nvareich (Eloheinu) sheachalnu mi-shelo { Praised be the name of God, now and forever. With your permission, let us now bless (our God) whose food we have eaten }
Participants:
. ) ( Baruch (Eloheinu) sheachalnu mishelo uvtuvo chayinu. { Blessed be (our God) whose food we have eaten }
Leader:
. ) ( Baruch (Eloheinu) sheachalnu mishelo uvtuvo chayinu. { Blessed be (our God) whose food we have eaten }
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All together:
. Baruch hu u-varuch shmo. { Blessed be God and blessed be Gods name } , , . , . . , .
Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo btuvo, bchein bchesed uv-rachamim, hu noten lechem lchol basar, ki lolam chasdo, uv-tuvo hagadol, tamid lo chasar lanu val yechsar lanu mazon lolam vaed. Baavur shmo hagadol, ki hu Eil zan umfarneis lakol, u-meitiv lakol u-meichin mazon lchol-briyotav asher bara. Baruch atah Adonai, hazan et hakol. Praised are you, Adonai our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Eternal, who sustains all.
, , , , , , .
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Nodeh lcha Adonai Eloheinu al she-hinchalta la-avoteinu eretz chemda tovah urchava,, val she-hotzeitanu Adonai Eloheinu mei-eretz mitzrayim uf-ditanu mibeit avadim, val britcha she-chatamta biv-sareinu, val torat-cha she-limad-tanu, val chukecha she-hodatanu, val chayim, chein va-chesed she-chonantanu, val achilat mazon she-ata zan um-farneis otanu tamid, bchol-yom uvchol-eit uvchol-shaah. We thank you, Eternal our God, for having given a beautiful, good, and spacious land; for having taken us out from the land of Egypt and redeemed us from the house of slavery; for Your covenant which You sealed in our flesh; for Your Torah which You taught us; for the life, grace and kindness You have granted us; and for the food with which You always sustain us.
. , . . ,
Val hakol Adonai Eloheinu anachnu modim lach umvarchim otach, yitbarach shimcha bfi kol chai tamid lolam vaed. Kakatuv, vachalta vsavata uveirachta et Adonai Elohecha al haaretz hatova asher natan lach. Baruch atah Adonai al haaretz val hamazon. For everything, Adonai, our God, we thank and praise You. May your name be blessed by all forever, as it is written: After you have eaten and are satisfied, you shall bless Adonai, our God for the good land that has beens given you. Praised are you, Adonai, for the land and the food.
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Racheim na Adonai Eloheinu al Yisrael amecha val Yrushalayim irecha val Tzion mishkan kvodecha val malchut beit David mshichecha val habayit hagadol vhakadosh shenikra shimcha alav. Eloheinu Avinu reinu zuneinu parnseinu vchalklenu vharvicheinu vharvachlanu Adonai Eloheinu mheira mikol-tzaroteinu. Vna al tatzricheinu Adonai Eloheinu, lo lidei matnat basar vadam vlo lidei halvaatam, ki im lyadcha hamleia haptucha hakdosha vharchava, shelo neivosh vlo nikaleim lolam vaed. Have mercy, Eternal our God, on Israel your people, on Jerusalem your city, on Zion the abode of your glory, on the kingdom of the house of David your anointed one, and on the great and holy Temple that bears your name. Our God, tend and feed us; sustained and support us and relieve us. Speedily, Eternal our God, grant us relief from all our troubles. God, make us not rely on the gifts and loans of men but rather on your full, open and generous hand, that we may never be put to shame and disgrace.
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On Shabbat:
. . . .
Rtzei vhachalitzeinu Adonai Eloheinu bmitzvotecha, uvmitvat yom hashvii haShabbat hagadol vhakadosh hazeh. Ki yom zeh gadol vkadosh hu lfanecha, lishbat bo vlanuach bo bahavah kmiztvat rtzonecha. Ubirtzoncha haniach lanu Adonai Eloheinu, shelo thei tzara vyagon vaanacha byom mnuchateinu. Vhareinu Adonai Eloheinu bnechamat Tzion irecha, uvvinyan Yerushalayim ir kodshecha, ki atah hu baal hayshuot uvaal hanechamot. Favor us and strengthen us, Eternal our God, with your commandments - with the commandment concerning the seventh day, this great and holy Sabbath. This day is great and holy before you to abstain from work and rest on it in love according to your will. In your will, Eternal our God, grant us rest so that there be nor sorrow and grief on our day of rest. Let us, Eternal our God, live to see Zion your city comforted, Jerusalem your holy city rebuilt, for you are the Creator of all salvation and consolation.
. . , .
Uvnei Yrushalayim ir hakodesh bimheira vyameinu. Baruch atah Adonai, boneh vrachamav Yrushalayim. Amein. Rebuild Jerusalem the holy city speedily in our days. Praised are you, Adonai, who will rebuild Jerusalem in mercy. Amen.
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, , , . . ,
Baruch atah Adonai, Eloheinu melech haolam, haEil Avinu Malkeinu Adireinu Boreinu Goaleinu Yotzreinu Kdosheinu kdosh Yaakov roeinu roei Yisrael Hamelech hatov vhameitiv lakol shebchol yom vayom hu heitiv, hu meitiv, hu yeitiv lanu. Hu gmalanu hu gomleinu hu yigmleinu laad, lchein ulchesed ulrachamim ulrevach hatzala vhatzlacha, bracha vishua nechama parnasa vchalkala vrachamim vchayim vshalom vchol-tov, umikol tuv lolam al ychasreinu. Blessed are You, Eternal our God, Ruler of the Universe. Adonai, you are our Ruler and Sovereign, our Creator, our Redeemer, our Maker, the Holy One of Jacob, the shepherd of Israel, the benevolent Ruler who does good to all and has done good, is doing good, and will do good. You bestow favors on us constantly. You lavish on us kindness and mercy, relief and deliverance, success, blessing, salvation, comfort, sustenance, support mercy, life and peace and all goodness. May you never deprive us of any good thing.
. . . . . . .
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Harachaman hu yimloch aleinu lolam vaed. Harachaman hu yitbarach bashamayim uvaaretz. Harachaman hu yishtabach ldor dorim, vyitpaar banu laad ulneitzach ntzachim, vyithadar banu laad ulolmei olamim. Harachaman hu yfarnseinu bchavod. Harachaman hu yishbor uleinu meial tzavareinu, vhu yolicheinu kommiyut lartzeinu. Harachaman hu yishlach lanu bracha mruba babayit hazeh, val shulchan zeh sheachalnu alav. Harachaman hu yishlach lanu et Eliyahu Hanavi zachur latov, vivaser lanu bsorot tovot yshuot vnechamot. May the Merciful One reign over us forever and ever. May the Merciful One be blessed in heaven and on earth. May the Merciful One be praised for all generations; may God be glorified in us forever and ever; may God be honored in us to all eternity. May the Merciful One grant us an honorable livelihood. May the Merciful One break the yoke from our neck; may God lead us upstanding into our land. May the Merciful One send ample blessing into this house and upon this table at which we have eaten. May the Merciful One send us Elijah the prophet of blessed memory who will bring us good tidings of consolation and comfort.
:
Harachaman hu yvareich et: May the Merciful One bless:
for ones parents:

,) ( ) ( .
Avi mori (baal ha-bayit ha-zeh), vet imi morati (baalat ha-bayit) ha-zeh, otam vet beitam, vet zaram, vet kol asher lahem. (my revered father) the master of this house and (my revered mother) the mistress of this house, them, and their household, and their children, and everything that is theirs.
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for ones family:

. ) / / (
Oti (vet ishti / baali / zar-i vet) kol asher li. Me (and my wife/husband/children) and all that is mine.
for ones family:

. ,
Baal ha-bayit ha-zeh, vet ba-alat ha-bayit ha-zeh, otam vet beitam, vet zaram, vet kol asher lahem. Our host and our hostess, them, and their household, and their children, and everything that is theirs.
for all others:

.
Vet kol hamesubin kan. And all who are seated here.
, , . ,
Otanu vet kol asher lanu, kmo shenitbarchu avoteinu Avraham Yitzchak vYaakov bakol mikol kol, kein yvareich otanu kulanu yachad bivracha shleima, vnomar, Amein. Us all together and all our possessions just as God blessed our forefathers Abraham, Isaac, and Jacob, with every blessing. May God bless us all together with a perfect blessing, and let us say, Amen.
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. . .
Bamarom ylamdu aleihem valeinu zchut shethei lmishmeret shalom. Vnisa vracha meieit Adonai, utzdaka meiElohei yisheinu, vnimtza chein vseichel tov beinei Elohim vadam. May heaven find merit in us that we may enjoy a lasting peace. May we receive blessings from the Lord, justice from the God of our salvation, and may we find favor and good sense in the eyes of God and men.
On Shabbat:
.
Harachaman hu yanchileinu yom shekulo Shabbat uminucha ulchayei haolamim. May the Merciful One cause us to inherit the day which will be all Sabbath and rest in the eternal life.
Optional blessings:
. . . , . , , . .
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Harachaman hu yanchileinu yom shekulo tov. Harachaman hu yvariech et Mdinat Yisrael. Harachaman hu yvariech et chayalei Tzva Hagana lYisrael, vyagein aleihem. Harachaman hu yvariech et mdinat hazot, vet chayaleiha, vyagein aleihem. Harachaman hu yashkiyn shalom bayn binei Yitzchak uvnei Yishmaayl. Harachaman hu yzakeinu limot Hamashiach ulchayei haolam haba. May the Merciful One cause us to inherit the day of total goodness. May the Merciful One bless the State of Israel. May the Merciful One bless those who serve in the IDF and watch over them. May the Merciful One bless this country, and its soldiers, and watch over them. May the Merciful One grant peace between the children of Isaac and the children of Ishmael. May the Merciful One enable us to live in the days of the Messiah and in the world to come.
. . . , . . . . . .
Migdol yshuot Malko voseh chesed limshicho lDavid ulzaro ad olam. Oseh shalom bimromav, hu yaaseh shalom aleinu val kol Yisrael vimru, Amein. Yru et Adonai kdoshav, kiein machsor lireiav. Kfirim rashu vraeivu, vdorshei Adonai lo yachsru chol tov. Hodu lAdonai ki tov ki lolam chasdo. Poteiach et yadecha, umasbia lchol chai ratzon. Baruch hagever asher yivtach bAdonai, Vhaya Adonai mivtacho. Naar hayiti gam zakanti, vlo raiti tzadik neezav, vzaro mvakesh lachem. Adonai oz lamo yitein, Adonai yvareich et amo vashalom.
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God is our tower of salvation, showing kindness to the anointed one, to David and his descendants forever. May God who creates peace in the heavenly heights, may God grant peace for us, all Israel; and all humanity, and we say, Amen. Revere God, you are holy, for those who revere God suffer no want. Lions may be famishing and starving, but those who seek God shall not lack any good thing. Give thanks to God, for God is good; Gods kindness endures forever. You open your hand and satisfy the desire of every living thing. Blessed is the person who trusts in the Eternal, and whose trust is in God. I have been young and now I am old, but never have I seen a righteous person forsaken, nor their children wanting bread. God will grant strength to the people; God will bless the people with peace.
The Blessing after the Meal concludes by drinking the Third Cup of wine, while reclining to the left:
.
Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen. Blessed are You, Eternal our God, Ruler of the Universe, who creates the fruit of the vine.
, , . , , ,
Eliyahu hanavi, Eliyahu hatishbi Eliyahu, Eliyahu, Eliyahu hagiladi Bimheirah byameinu, yavo eileinu, Im mashiach ben-David
Elijah the prophet, the returning, the man of Gilad: return to us speedily, in our days with the messiah, son of David.
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} God is Great }
Adir Hu
.. , . , , . : . , , ) ( , , ) ( , , , ) ( , , , , ) ( , , , , ) ( , , ,
Adir hu, adir hu.. Chorus: Yivneh veito bekarov, Bimheirah, bimheirah, beyameinu beka'rov. Ehl benei, Ehl benei, Benei veit-cha beka'arov. Bachur hu, gadol hu, dagul hu (chorus) Hadur hu, vatik hu, zakai hu, Chassid hu (chorus) Tahor hu, yachid hu, Kabir hu, lamud hu, melech hu (chorus) Nora hu, sagiv hu, iizuz hu, Podeh hu, tzadik hu (chorus) Kadosh hu, rachum hu, shaddai hu, takif hu (chorus) God is great, God is Great.. Chorus: May God build the Bet HaMikdash soon, Speedily in our time, soon. God - build; God - build, Build your House soon! Supreme is God, Great is God, O utstanding is God (chorus) Glorious is God, Faithful is God, Worthy is God (chorus) Kind is God, Pure is God, Unique is God (chorus) Mighty is God, Wise is God, Majestic is God (chorus) Awesome is God, Strong is God, Powerful is God (chorus) Redeeming is God, Righteous is God, Holy is God (chorus) Compassionate is God, Almighty is God, Resolute is God (chorus)
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} ?} Who Knows One
? Echad mi yodea
. . ? . , . ? , , : ? . , , , : ? . , , , : ? . , , , , : ? . , , , , : ? . , , , , , , : ? , , , , , . , , : ? , , , , , . , , , , : ? , , , , . , , , , : ? , , , , . , , , ,
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, , : ? , , , , , , , , , . , , : ? , , , , , , , , , , . Echad mi yodea? Echad ani yodea: echad Eloheinu shebashamayim uvaaretz. Shnayim mi yodea? Shnayim ani yodea: shnai luchot habrit, echad Eloheinu
shebashamayim uvaaretz.
Shloshah mi yodea? Shloshah ani yodea: shloshah avot, shnai luchot habrit,
echad Eloheinu shebashamayim uvaaretz.
Arba mi yodea? Arba ani yodea: arba imahot, shloshah avot, shnai luchot
habrit, echad Eloheinu shebashamayim uvaaretz.
Chamishah mi yodea? Chamishah ani yodea: chamishah chumshei Torah, arba

imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim uvaaretz.
Shishah mi yodea? Shishah ani yodea: shishah sidrei mishnah, chamishah

chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim uvaaretz.
Shivah mi yodea? Shivah ani yodea: shivah yimei shabbata, shishah sidrei
mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim uvaaretz.
eTeacher BIBLICAL
eTeacher HEBREW
47
Shmonah mi yodea? Shmonah ani yodea: shmonah yimei milah, shivah yimei
shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnailuchot habrit, echad Eloheinu shebashamayim uvaaretz. Tishah mi yodea? Tishah ani yodea: tishah yarchai laidah, shmonah yimei milah, shivah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim uvaaretz.
Asarah mi yodea? Asarah ani yodea: asarah dibraiya, tishah yarchai laidah,
shmonah yimei milah, shivah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim uvaaretz.
Echad asar mi yodea? Echad asar ani yodea: echad asar kochvaya, asarah
dibraiya, tishah yarchai laidah, shmonah yimei milah, shivah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim uvaaretz.
Shnaim asar mi yodea? Shnaim asar ani yodea: shnaim asar shivtaiya, echad
asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shivah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim uvaaretz.
Shloshah asar mi yodea? Shloshah asar ani yodea: shloshah asar midaiya,
shnaim asar shivtaiya, echad asar kochvaya, asarah dibraiya, tishah yarchai laidah, shmonah yimei milah, shivah yimei shabbata, shishah sidrei mishnah, chamishah chumshei Torah, arba imahot, shloshah avot, shnai luchot habrit, echad Eloheinu shebashamayim uvaaretz.
eTeacher BIBLICAL
eTeacher HEBREW
48
Who Knows One? I know one! One is our God in heaven and earth. Who knows two? I know two! Two are the tablets of the covenant; One is our
God in heaven and earth.
Who knows three? I know three! Three are the fathers of Israel; Two are the
tablets of the covenant; One is our God in heaven and earth.
Who knows four? I know four! Four are the mothers of Israel; Three are the
fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
Who knows five? I know five! Five are the books of the Torah; Four are the
mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
Who knows six? I know six! Six are the orders of the Mishnah; Five are the
books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
Who knows seven? I know seven! Seven are the days of the week; Six are the
orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
Who knows eight? I know eight! Eight are the days to circumcision; Seven are
the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
Who knows nine? I know nine! Nine are the months to childbirth; Eight are
the days to circumcision; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
eTeacher BIBLICAL
eTeacher HEBREW
49
Who knows ten? I know ten! Ten are the commandments; Nine are the months
to childbirth; Eight are the days to circumcision; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
Who knows eleven? I know eleven! Eleven are the stars in Joseph's dream;
Ten are the commandments; Nine are the months to childbirth; Eight are the days to circumcision; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
Who knows twelve? I know twelve! Twelve are the tribes of Israel; Eleven are
the stars in Joseph's dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days to circumcision; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
Who knows thirteen? I know thirteen! Thirteen are the attributes of God;
Twelve are the tribes of Israel; Eleven are the stars in Joseph's dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days to circumcision; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are athe fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.
eTeacher BIBLICAL
eTeacher HEBREW
50
Fo u r th G lass o f W ine
As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations. .
Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen. Blessed are You, Eternal our God, Ruler of the Universe, who creates the fruit of the vine.
Drink the fourth and final glass of wine!
Nirtzah
Ending the seder and thinking about the future
Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say...
Lshana haba-ah biyrushalayim
Next Year in Jerusalem!

51
!
Next year in Jerusalem!
eTeacherGroup would like to thank:
w w w. J e w i s h B o s t o n . c o m a n d w w w. h a g g a d o t . c om
for providing excellent references and guidance on this project
eTeacherGROUP
w w w . e T e a c h e r G r o u p . c o m

Peschac

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Chag Cherut Sameach

Have a happy Passover

kadeish urchatz karpas

yachatz magid rachtza

motzi matzah maror koreich

} Dipping the bitter herb in sweet charoset }

} Eating a sandwich of matzah and bitter herb } } Eating the meal! }

shulchan oreich tzafoon bareich hallel nirtzah

} Finding and eating the Afikomen }

} Ending the seder and thinking about the future }

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Blessing for a new moment - Shehechiyanu . ,

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Drink the first glass of wine!

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

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Refill the wine cups, but dont drink yet

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We were once slaves. Now we are free.

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Raise the glass of wine and say:

This promise has sustained our ancestors and us

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} The Ten Plagues }

rachtza barad arbeh choshech

tzfardeiya kinim arov magid

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Seder of our Sages: Telling of the Story. , . , :

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The Passover Symbols

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Drink the second glass of wine!

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Share this with your friends!

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