Finkelstein Utikal Marchick Grams Passover Haggadah

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THE ANNUAL
FINKELSTEIN
UTIKAL
MARCHICK
GRAMS
FAMILY
HAGGADAH
Introduction
CANDLE LIGHTING
The day ends. The earth turns from sunshine to dusk and then to darkness. We assume for ourselves the task of kindling candles in the
night, to enlighten the dark corners of our world. We still live in perilous times. We gather tonight to create from fire, not the heat of
destruction, but the light of instruction; indeed, to see more clearly the wisdom, strength and caring that glows from within each of us.
May these candles, lit on the Festival of Freedom, bring light into our hearts and minds. May they renew our courage to act for justice
and freedom here and now. May they illumine the path to truth, justice and peace. And so, we repeat the ancient blessing:
‫רּוְך‬ָּ‫ב‬‫ה‬ ָּ‫ת‬ ַ‫א‬ָָּ‫י‬ְ‫י‬‫ינּו‬ ֵֽ‫אֱֹלה‬‫ְֶך‬‫ל‬ ֵֶֽ‫מ‬‫ָּם‬‫ל‬‫עֹו‬ָּ‫ה‬
‫ר‬ ֶ‫ש‬ֲ‫א‬‫נּו‬ ֵָּֽ‫ש‬ ְ‫ד‬ִ‫ק‬ְָ‫ב‬‫יו‬ ָּ‫ֹות‬ ְ‫צ‬ ִ‫מ‬
‫ֵֽנּו‬ָּ‫ּו‬ ִ‫צ‬ְ‫ו‬‫יק‬ִ‫ל‬ ְ‫ד‬ַ‫ה‬ְ‫ל‬‫ר‬‫נ‬ְָ‫ל‬ ֶ‫ש‬(‫ת‬ָּ‫ב‬ ַ‫ש‬‫ל‬ ֶ‫ש‬ְ‫ו‬)‫ום‬ֹ‫י‬‫וב‬ֹ‫ט‬
Baruch atah Adonai, Eloheinu Melech ha-olam,
asher kiddishanu b’mitzvotav,
v’tzivanu lehadlik neir shel [Shabbat v'shel] Yom Tov.
We praise Jah, spirit of everything,
who has made us distinct through Your directives
and has directed us to kindle [the Shabbat] and holiday lights.

Introduction
On This Night
On this night we retrace our steps from then to now, reclaiming years of desert wandering.
On this night we ask questions, ancient and new, speaking of servitude and liberation, service and joy.
On this night we welcome each soul, sharing stories of courage, strength, and faith.
On this night we open doors long closed, lifting our voices in songs of praise.
On this night we renew ancient hopes and dream of a future redeemed.
On this night we gather around Seder tables remembering our passage from bondage to freedom.
On this night we journey from now to then, telling the story of our people’s birth.
Introduction
TAKE US OUT OF EGYPT
(to the tune of “Take Me Out to the Ball Game”)
Take us out of Egypt,
free us from slavery
Bake us some matzo,
in a haste
Don’t worry ‘bout flavor,
give no thought to taste
Oh it’s rush, rush, rush, to the Red Sea
If we don’t cross it’s a shame
For it’s ten plagues, down and you’re out
At the Pesach game…
Kadesh
Kiddush - The Blessing Over the Wine

Introduction
THE BLESSING OVER THE WINE
Fill your cup with the first glass of wine, lift the cup, say the Kiddush, and drink, leaning to the left. All
Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy – not to mention a
practical way to increase that joy. The Seder starts with first cup of wine and then gives us three more
opportunities to refill our cup and drink.
‫רּוְך‬ָּ‫ב‬‫ה‬ ָּ‫ת‬ ַ‫א‬ָָּ‫י‬ְ‫י‬,‫ינּו‬‫ֹלה‬ֱ‫א‬‫ְֶך‬‫ל‬ֶ‫מ‬‫ָּם‬‫ל‬‫עֹו‬ָּ‫ה‬,‫א‬‫בֹור‬‫י‬ ִ‫ר‬ ְ‫פ‬‫ָּפֶן‬‫ג‬ַ‫ה‬
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Spirit of Everything, who creates the fruit of the vine.
SHEHECHEYANU
‫ר‬ָּ‫ב‬‫ּוְך‬‫ה‬ ָּ‫ת‬ ַ‫א‬ָָּ‫י‬ְ‫י‬,‫ינּו‬‫ֹלה‬ֱ‫א‬‫ְֶך‬‫ל‬ֶ‫מ‬‫ָּם‬‫ל‬‫עֹו‬ָּ‫ה‬,‫ָּנּו‬‫י‬ֱ‫ח‬ֶ‫ה‬ ֶ‫ש‬‫נּו‬ָּ‫מ‬ְ‫י‬ִ‫ק‬ְ‫ו‬‫נּו‬ָּ‫יע‬ִ‫ג‬ ִ‫ה‬ְ‫ו‬ְָ‫ַז‬‫ל‬‫ן‬ַ‫מ‬‫ֶה‬‫ז‬ַ‫ה‬
Baruch Atah Adonai, Eloheinu Melech ha-olam, she-hechiyanu v’key’manu v’higiyanu lazman hazeh.
We praise the Universe, Spirit of Everything, who has kept us alive, raised us up, and brought us to this
happy moment.
L’CHAIM! DRINK THE FIRST GLASS OF WINE

Kadesh
EXPLAINING THE SEDER PLATE
Nothing on the Seder table is selected randomly; each item has it’s purpose and often it’s specific place. The Seder plate holds at least
six of the ritual items that are discussed during the Seder: the shankbone, maror, charoset, karpas, salt water, orange, roasted egg, and
boiled egg.
ROASTED SHANKBONE: One of the most striking symbols of Passover is the roasted lamb shankbone
(called zeroah), which commemorates the paschal (lamb) sacrifice made the night the ancient Hebrews
fled Egypt. Some say it symbolizes the outstretched arm of God (the Hebrew word zeroah can mean
“arm”). Many vegetarians use a roasted beet instead. This isn’t a new idea; the great Biblical commentator
Rashi suggested it back in the eleventh century.
MAROR (BITTER HERB): Bitter herbs (usually horseradish) bring tears to the eyes and recall the
bitterness of slavery. The Seder refers to the slavery in Egypt, but people are called to look at their own
bitter enslavements.
CHAROSET: There’s nothing further from maror than charoset (“cha-ROH-set”), the sweet salad of apples, nuts, wine, and cinnamon
that represents the mortar used by the Hebrew slaves to make bricks.
KARPAS: Karpas is a green vegetable, usually parsley (though any spring green will do). Karpas symbolizes the freshness of spring.
Some families still use boiled potatoes for karpas, continuing a tradition from Eastern Europe where it was difficult to obtain fresh
green vegetables.
SALT WATER: Salt water symbolizes the tears and sweat of enslavement, though paradoxically, it’s also a symbol for purity,
springtime, and the sea.
ORANGE: The tradition of putting an orange on the seder plate in is a response to a less evolved rabbi who told a young girl that a
woman belongs on a bimah as much as an orange on a Seder plate. The orange is now said to be a symbol of the fruitfulness of all Jews,
whether they be gay, straight, male or female.

ROASTED EGG: The roasted egg (baytsah) is a symbol in many different cultures, usually signifying springtime and renewal. Here it
stands in place of one of the sacrificial offerings which was performed in the days of the Second Temple. Another popular
interpretation is that the egg is like the Jewish people: the hotter you make it for them, the tougher they get.
BOILED EGG (TO EAT): May we reflect on our lives this year and soften our hearts to those around us. Another year has passed since
we gathered at the Seder table and we are once again reminded that life is fleeting. We are reminded to use each precious moment
wisely so that no day will pass without bringing us closer to some worthy achievement as we all take a moment to be aware of how
truly blessed we are to be in a blended family with multiple faith traditions that overlap into one season.
Reflection
This Year We Are Slaves
This year, in front of our beloved family, we can each reaffirm our commitment to lead good and meaningful lives, promoting peace
wherever we go. We are each given a chance to reflect on our past year; to think about where we have been and how we will live our
lives in the year to come.
What do these words mean? We are slaves because yesterday our people were in slavery and memory makes yesterday real for us. We
are slaves because today there are still people in chains around the world and no one can be truly free while others are in chains. We
are slaves because freedom means more than broken chains. Where there is poverty and hunger and homelessness, there is no freedom;
where there is prejudice and bigotry and discrimination, there is no freedom; where there is violence and torture and war, there is no
freedom. And where each of us is less than he or she might be, we are not free, not yet. And who, this year, can be deaf to the
continuing oppression of the downtrodden, who can be blind to the burdens and the rigors that are now to be added to the most
vulnerable in our midst? If these things be so, who among us can say that he or she is free?
Urchatz
RITUAL HAND-WASHING
Water is refreshing, cleansing, and clear, so it’s easy to understand why so many cultures and religions use water for symbolic
purification. Washing hands can take place twice during our Seder: now, with no blessing, to get us ready for the rituals to come; and
then later, with a blessing, preparing us for the meal. Let’s all raise our hands and shake them indicating that they are now jazzy.

Karpas
DIPPING GREENS IN SALT WATER
SALT WATER - Why do we dip our food in salt water two times on this night? The first time, the salty taste reminds us of the tears we
cried when we were slaves.
[Greens held up for all to see.]
KARPAS - Parsley and celery are symbols of all kinds of spring greenery. The second time, the salt water and the green can help us to
remember the ocean and green plants and the Earth, from which we get the water and air and food that enable us to live.
MAGGID: N'-varekh `et pri ha-`Adamah.
Everyone:
Let us bless the fruit of the Earth.
[Please dip your parsley into salt water two times and eat it.]
Yachatz
BREAKING THE MIDDLE MATZO
There are three pieces of matzo stacked on the table. We now break the middle matzo into two pieces. One piece is called the Afikomen,
literally “dessert” in Greek. The Afikomen is hidden and must be found before the Seder can be finished.
We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had 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 before it had the chance to rise,
leaving it looking something like matzo.
Uncover and hold up the three pieces of matzah and say together: This is the bread of poverty which our ancestors ate in the land of
Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we
will be in Israel. This year we are slaves; next year we will be free.

Four Questions
FOUR QUESTIONS
The telling of the story of Passover is framed as a discussion with questions and answers. The tradition that the youngest person asks
the questions reflects the idea of involving everyone at the Seder.
‫ה‬ַ‫מ‬ְָ‫ש‬ִ‫נ‬ָָּ‫נ‬ ַ‫ת‬‫ה‬‫ָּה‬‫ל‬ְ‫ַי‬‫ל‬ַ‫ה‬‫ֶה‬‫ז‬ַ‫ה‬‫ָּל‬‫כ‬ ִ‫מ‬‫ילֹות‬‫ל‬ַ‫ה‬
Ma nishtana halaila hazeh mikol haleilot?
Why is this night different from all other nights?
‫ָּל‬‫כ‬ ְ‫ב‬ ֶ‫ש‬‫ילֹות‬‫ל‬ַ‫ה‬‫נּו‬ ָּ‫א‬‫ין‬ִ‫ל‬ ְ‫אֹוכ‬‫ץ‬‫מ‬ָּ‫ח‬‫ה‬ָּ‫צ‬ַ‫ּומ‬,‫ָּה‬‫ל‬ְ‫ַי‬‫ל‬ַ‫ה‬‫ֶה‬‫ז‬ַ‫ה‬-‫כּולֹו‬‫ה‬ָּ‫צ‬ַ‫מ‬
1) Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.
Why is it that on all other nights during the year we eat either bread or matzo, but on this night we eat only matzo?
‫ָּל‬‫כ‬ ְ‫ב‬ ֶ‫ש‬‫ילֹות‬‫ל‬ַ‫ה‬‫נּו‬ ָּ‫א‬‫ין‬ִ‫ל‬ ְ‫אֹוכ‬‫ר‬ָּ‫א‬ ְ‫ש‬‫קֹות‬ ָּ‫ר‬ְ‫י‬,-‫ָּה‬‫ל‬ְ‫ַי‬‫ל‬ַ‫ה‬‫ֶה‬‫ז‬ַ‫ה‬‫רֹור‬ָּ‫מ‬
2) Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.
Why is it that on all other nights we eat all kinds of herbs, but on this night we eat only bitter herbs?
‫ָּל‬‫כ‬ ְ‫ב‬ ֶ‫ש‬‫ילֹות‬‫ל‬ַ‫ה‬‫ין‬‫א‬‫נּו‬ ֶ‫א‬‫ין‬ִ‫יל‬ ִ‫ב‬ ְ‫ט‬ַ‫מ‬‫ילּו‬ ִ‫אֲפ‬‫ַם‬‫ע‬ַ‫פ‬‫ת‬ָּ‫ח‬ֶ‫א‬,-‫ָּה‬‫ל‬ְ‫ַי‬‫ל‬ַ‫ה‬‫ֶה‬‫ז‬ַ‫ה‬‫י‬‫ת‬ ְ‫ש‬‫ים‬ ִ‫מ‬ָּ‫ע‬ ְ‫פ‬
3) Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.
Why is it that on all other nights we do not dip our herbs even once, but on this night we dip them twice?
‫ָּל‬‫כ‬ ְ‫ב‬ ֶ‫ש‬‫ילֹות‬‫ל‬ַ‫ה‬‫נּו‬ ָּ‫א‬‫ין‬ִ‫ל‬ ְ‫אֹוכ‬‫ין‬‫ב‬‫ין‬ ִ‫ב‬ ְ‫יֹוש‬‫ין‬‫ּוב‬‫ין‬ ִ‫ֻב‬‫ס‬ ְ‫מ‬,-‫ָּה‬‫ל‬ְ‫ַי‬‫ל‬ַ‫ה‬‫ֶה‬‫ז‬ַ‫ה‬‫ָּנו‬‫ל‬ֻ‫כ‬ָֻ‫ס‬ ְ‫מ‬
4) Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.
Why is it that on all other nights we eat either sitting or reclining, but on this night we eat in a reclining position?

Four Questions
A MODERN TAKE ON THE ARBA’A BANIM
The four cups are derived from four expressions of redemption found in Exodus 6:6-7: "I will bring you out;" "I will deliver you;" I will
redeem you;" and "I will take you." Let each of our cups represent a current group that needs to be "brought out, delivered, redeemed
or taken out." This brings us to another grouping of four – the traditional telling of the Arba’a Banim ( ‫ארבעה‬‫בנים‬ , "Four Sons").
We are told that the smart son asks what laws God commanded us to obey, and the parent is instructed to answer by explaining the
laws of Passover. The simple son simply asks, What is this?—that is, what are we doing here at this Seder? Not a bad question, given
the peculiarities of the Seder meal. As for the son who doesn’t even realize he should be asking questions, or doesn’t know how to ask,
the tradition is to initiate the conversation for him by telling him the story of Exodus. This leaves the wicked son, who asks, What are
all these things to you? The Haggadah brands this question as evil because the son separates himself from the group, by asking what
the observance of Passover means to you. The question is interpreted as a rhetorical one, an affront to the entire notion of holding a
Seder and, by extension, practicing Judaism. As such, the prescribed response or notion that he is evil is pretty abrasive and not very
realistic and doesn’t reflect our family’s values as being able to individuate.
How can we as a family update the old story in the Midrash about the four sons – one wise, one evil, one simple, and one who does not
know how to ask? Who would be the modern versions of these ancient archetypes?
We could focus on the binary opposite and ask about four daughters? Jewish memory usually focuses on the history of men, while
female experience is doomed to oblivion. Should we speak here about other biblical characters like Eve? Emzera, Noah's wife? Job's
three daughters - Yemima, Ketziah and Keren-Happuch? Who in our world seeks freedom and knowledge and refuses to accept the
place tradition accords to them?

Exodus Story
THE STORY OF PASSOVER
The holiday of Passover (Pesach in Hebrew) is perhaps one of the most central to Jewish life and history. More widely observed than
any other holiday, Passover celebrates the biblical account of the Israelites’ redemption and escape from 400 years of Egyptian slavery.
Holiday rituals include a dramatic retelling of the Exodus story and many unique food traditions. We come together with friends and
family to celebrate the great lessons of the story: the blessing of freedom and the reminder that since we were once slaves and were
freed, it is our responsibility to work for freedom for all people, everywhere.
The word “Passover” is derived from the Hebrew word pasach, which means "passed over,” referring to the 10th plague that killed the
Egyptian firstborn, but miraculously “passed over” the houses of the Israelites. Found in the Torah, the Passover story tells of the
Israelites’ slavery, deliverance, and escape (“the Exodus”) from Egypt.
The story begins with Joseph, son of Jacob, who was sold into slavery by his brothers and arrived in Egypt as a poor, powerless servant.
Joseph’s wisdom and ability to interpret dreams soon brought him power and status, though, and he became the Egyptian king’s
trusted advisor. His entire family joined him in Egypt, as did many of the rest of the Israelites. There they prospered and multiplied for
many generations.
But a new king (“pharaoh”) came to power in Egypt – one who did not remember how helpful Joseph had been. The Israelites’
numbers had greatly increased over many years, and the new Pharaoh was suspicious of them, fearing they would someday rise up
against him. So he treated them harshly, forcing them to work as slaves in terrible conditions. Nevertheless, the Israelites survived and
continued to multiply.
Dismayed by their fortitude, Pharaoh took harsher action, declaring that all sons born to Israelite women should be killed at birth. The
courageous Israelite midwives, Shifrah and Puah, defied this decree, but the infant boys were still in great danger.
When an Israelite woman, Yocheved, had a baby boy, she feared for his life. She placed him in a basket and set him floating in the Nile
River, near where people came to bathe. As Yocheved’s daughter, Miriam, watched from a distance, Pharaoh’s daughter came to the
river and found the baby in the basket. She took him, named him Moses (“drawn from the water”), and raised him as her own.

Growing up in the palace, Moses knew very little of the life he might have led. As he grew, however, he became aware of the plight of
his people. One day, seeing an Egyptian taskmaster beating an Israelite slave, Moses killed the taskmaster.
Realizing what he had done, Moses fled to the land of Midian, where he married a Midianite woman, Tzipporah, and became a
shepherd. Take note here, this was one of the bibles first “interfaith” marriages.
Tending his flock one day, Moses came upon an amazing sight – a bush that was burning, but not consumed. God spoke to Moses
there, telling him that Moses and his brother, Aaron, would free the Israelites from slavery. Moses was unsure anyone would listen to
him, but God promised support and powerful signs, so Moses left Midian and returned to Egypt.
Moses and Aaron went to Pharaoh and demanded Pharaoh free the Jews with the infamous phrase, “Let my people go.” But Pharaoh,
skeptical that Moses spoke on behalf of God, refused. In retaliation, Pharaoh forced the Israelites to work even harder and beat them
mercilessly.
God then told Moses that, as proof of God’s power, the Egyptians would suffer a series of plagues until Pharaoh agreed to let the Jews
go. During the last of the ten plagues, God killed the firstborn of each Egyptian family, but “passed over” (thus “Passover”) the houses
of the Israelites (who had marked their doors with lamb’s blood), leaving their children unharmed. With this plague Pharaoh finally
relented, and let the Israelites go. They hurriedly packed and left Egypt, without enough time for their bread rise (hence the holiday’s
prohibition on eating leavened, or risen, grain products, and the custom of eating matzah, unleavened bread).
Pharaoh immediately regretted his decision, and his army chased the Israelites to the Red Sea. With the sea ahead of them, and
Pharaoh’s army closing in behind, the Jews appeared to be doomed. At that very moment, though, God told Moses to stretch his staff
over the sea, and, in perhaps the greatest miracle in all of Jewish tradition, the waters parted, allowing the Jews to cross on dry land.
Just as they reached the far shore of the sea, the waters closed, drowning Pharaoh and his soldiers. Moses, Miriam, and all the Israelites
sang songs of praise to God for their deliverance and the Israelites began their 40-year journey in the desert.
Celebrated in various ways throughout history, Passover now incorporates remnants of ancient spring harvest festivals.

Plagues
THE TEN PLAGUES
As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at
the cost of the Egyptians’ suffering, for we are all human beings. We pour out a drop of wine for each of the plagues as we recite them
to signify having a little less sweetness in our celebration. Dip a finger or a spoon into your wine glass for a drop for each plague.
These are the ten plagues:
1. BLOOD / dam
2. FROGS / tzfardeiya
3. LICE / kinim
4. BEASTS / arov
5. CATTLE DISEASE / dever
6. BOILS / sh’chin
7. HAIL / barad
8. LOCUSTS / arbeh
9. DARKNESS / choshech
10. DEATH OF THE FIRSTBORN / makat b’chorot
Even though we are happy that the Jews escaped slavery, let us once more take a drop of wine as we together recite the names of these
modern plagues:
1. HUNGER
2. WAR
3. TERRORISM
4. GREED
5. BIGOTRY
6. INJUSTICE
7. POVERTY
8. IGNORANCE
9. POLLUTION OF THE EARTH
10. INDIFFERENCE TO SUFFERING

Cup #2 & Dayenu
DAYEINU: IT WOULD HAVE BEEN ENOUGH
One of most beloved songs in the Passover Seder is "Dayeinu". Dayeinu commemorates a long list of miraculous things God did, any
one of which would have been pretty amazing just by itself. For example, “Had God only taken us out of Egypt but not punished the
Egyptians – it would have been enough.” Dayeinu, translated liberally, means, “Thank you, God, for overdoing it.”
Dayeinu is a reminder to never forget all the miracles in our lives. When we stand and wait impatiently for the next one to appear, we
are missing the point of life. Instead, we can actively seek a new reason to be grateful, a reason to say “Dayeinu.”
Ilu ho-tsi, Ho-tsi-a-nu, Ho-tsi-a-nu mi-Mitz-ra-yim, Ho-tsi-a-nu mi-Mitz-ra-yim, Da-ye-nu!
If he had brought us all out of Egypt, it would have been enough!
CHORUS: .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu, da-ye-nu!
Ilu na-tan, na-tan la-nu, Na-tan la-nu et-ha-Sha-bat, Na-tan la-nu et-ha-Sha-bat, Da-ye-nu!
If he had given us Shabbat it would have been enough!
Ilu na-tan, na-tan la-nu, Na-tan la-nu et-ha-To-rah, Na-tan la-nu et-ha-To-rah, Da-ye-nu!
If he had given us the Torah it would have been enough!
.. .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu!

Cup #2
THE BLESSING OVER THE WINE
We recall our story of deliverance to freedom by blessing the second glass of wine:
‫רּוְך‬ָּ‫ב‬‫ה‬ ָּ‫ת‬ ַ‫א‬ָָּ‫י‬ְ‫י‬,‫ינּו‬‫ֹלה‬ֱ‫א‬‫ְֶך‬‫ל‬ֶ‫מ‬‫ָּם‬‫ל‬‫עֹו‬ָּ‫ה‬,‫א‬‫בֹור‬ִָ‫ר‬ ְ‫פ‬‫י‬‫ָּפֶן‬‫ג‬ַ‫ה‬
We praise God, Spirit of Everything, who creates the fruit of the vine.
DRINK THE SECOND GLASS OF WINE.
Rachtzah
HANDWASHING WITH A BLESSING
It’s time to wash hands again, but this time with the blessing. It’s customary not to speak at all between washing your hands and
saying the blessings over the matzo:
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.
We praise God, Spirit of Everything, who commands us to wash our hands.
Motzi-Matzah
EATING THE MATZO
Raise the matzo and recite two blessings: the regular bread blessing and then one specifically mentioning the mitzvah of eating matzo
at Passover.
Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.
We praise God, Spirit of everything who brings bread from the land.
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.
Blessed are You, Spirit of everything who commands us to eat matzo.

Maror
THE BITTER HERB
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
Blessed are You, Spirit of the universe who commands us to eat bitter herbs.
Koreich
MATZO SANDWICH OF BITTER HERB AND CHAROSET
While the English Earl of Sandwich is generally credited for inventing the snack of his namesake, Hillel may have originated it two
thousand years ago by combining matzo, a slice of paschal lamb, and a bitter herb. Jews no longer sacrifice and eat the lamb, so now the
Passover sandwich is only matzah, charoset, and a bitter herb.
Shulchan Oreich
SHULCHAN OREICH
The meal is served!
B’tayavon!
¡Buen provecho! Bon Appetit!
Cheers! Eat!
‫בתיאבון‬

Tzafun
TZAFUN
The half matzo, which was hidden earlier, now needs to be found before we can finish the Seder!
Bareich
GRACE AFTER THE MEAL
Baruch Atah Adonai Eloheinu melech ha’olam, hazan et ha’olam kulo b’tuvo b’chen b’chesed w’rachamin. Hu noten lechem l’chol
basar ki l’olam chasdo. Uv’tuvo hagadol tamid lo chasar lanu v’al yech’sar lanu mason l’olam va’ed. Ba’avur sh’mo hagadol ki hu zan
um’farnes lakol umetiv lakol umechin mazon l’chol b’riyotav asher bara. Baruch Atah Adonai hazan et hakol.
We praise Jah, Spirit of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread
for all, food for everyone. As it says in the Torah: When you have eaten and are satisfied, we thank you for the earth and for its
sustenance. Renew our spiritual center in our time. May the source of peace grant peace to us, to the Jewish people, and to the entire
world. Amen.
Bareich
THE THIRD GLASS OF WINE
The blessing over the meal is immediately followed by another blessing over the wine:
We praise the Universe, Spirit of Everything, who creates the fruit of the vine.

Hallel
ECHAD MI YODEA? (WHO KNOWS ONE?)
(the goal is to recite the entire verse in one breath)
Who Knows One? I know one!
One is our God in the heaven and earth.
Two are the tablets of the covenant.
Three are the patriarchs.
Four are the matriarchs.
Five are the books of the Torah.
Six are the sections of the Mishnah.
Seven are the days of the week.
Eight are the days to circumcision.
Nine are the lives of cats.
Ten are the commandments at Sinai.
Eleven are the stars in Joseph’s dream.
Twelve are the tribes of Israel.
Thirteen are the attributes of God.
Hallel
CHAD GADYA, CHAD GADYA (ONE LITTLE GOAT)
An only kid! One Little Goat! My father
bought for two zuzim Chad gadya, Chad
gadya!
Then came the cat & ate the kid
My father bought For two zuzim
Chad gadya, Chad gadya!
Then came the dog & bit the cat
That ate the kid My father bought For two
zuzim Chad gadya, Chad gadya!
Then came the stick & beat the dog That
bit the cat that ate the kid My father
gadya!
Then came the fire & burned the stick
That beat the dog That bit the cat That ate
the kid My father bought for two zuzim
Then came the water & quenched the fire
That burned the stick That beat the dog
That bit the cat that ate the kid My father
gadya!
Then came the ox & drank the water That
quenched the fire that burned the stick
That beat the dog that bit the cat
That ate the kid My father bought for two
Then came the butcher & killed the ox
That beat the dog that bit the cat
Then came the angel of death & slew the
butcher Then came the butcher & killed
the ox Then came the ox & drank the
water That quenched the fire that burned
the stick That beat the dog that bit the cat
Then came the Holy One, blest be He!
& destroyed the angel of death Then came
the angel of death & slew the butcher
Then came the butcher & killed the ox
That beat the dog that bit the cat That ate
the kid My father bought for two zuzim

Hallel
THE 4th GLASS OF WINE - THE CUP OF ELIJAH & MIRIAM
As we come to the end of the Seder, we are now going to fill the 4th cup of wine. Please fill someone
else’s cup instead of your own as a kind gesture. As you fill someone else’s cup, let’s share with each
other our answer to the following: How can I help in change the world?
The person nearest the front door goes ahead and opens the front door to invite the prophet Elijah to
join our Seder. In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of
his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in
advance of messianic days to herald a new era of peace. We open the door therefore to welcome this
usually unseen guest into our home in the hope that the final redemption of all people is at hand.
A second cup filled with water sits next to Elijah’s cup for the prophetess, Miriam, sister of Moses and
Aaron. Disregarding her own safety, she dared to approach the Pharaoh's daughter, Princess of Egypt,
and offer to find a Hebrew woman to nurse the child for her. She led the redeemed Israelite people in song and dance to celebrate their
salvation at the Sea. It was Miriam, the Prophetess, symbol of all the courageous and worthy women who kept the home fires burning,
even when the men became discouraged and despaired of redemption. Who then is more deserving to be "toasted" with wine and
saluted for service "above and beyond" than she?
If the Cup of Elijah is one symbolizing hope for future redemption, Miriam's Cup symbolizes redemption realized through the tireless
efforts of Jewish women. 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.
We praise God, Ruler of Everything, who creates the fruit of the vine.
DRINK THE FOURTH GLASS OF WINE! L'CHAIM!

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 the divine universe brings health and healing to Israel and all the people of the
world, as we say…
‫ָׁה‬‫נ‬ ָׁ‫ש‬ְ‫ל‬‫ה‬ ָׁ‫א‬ָׁ‫ב‬ַ‫ה‬‫ם‬ִּ‫י‬ ָָֽׁ‫ל‬ ָׁ‫ירּוש‬ ִּ‫ב‬
L’shana haba-ah biy’rushalayim
NEXT YEAR IN JERUSALEM!

Finkelstein Utikal Marchick Grams Passover Haggadah

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