16th Annual National Rainbow Seder 2024

GLOE – THE KURLANDER PROGRAM FOR GLBTQ OUTREACH & ENGAGEMENT AT THE EDLAVITCH DCJCC PRESENTS

16 ANNUAL NATIONAL RAINBOW SEDER TH

Building Resilient and Generous Community Across Differences APRIL 14, 2024

Co-Sponsored by the LGBTQ Congregation Bet Mishpachah, Embassy of

Israel to the United States, Washington Hebrew Congregation, Adas Israel

Congregation, Sixth & I, Den Collective, Nice Jewish Boys, Nice Jewish Girls, GatherDC, Capital Qvellers, Young Leadership of the Jewish Federation of Greater Washington, Keshet, and A Wider Bridge

LED BY RABBI ATARA COHEN, Director of Jewish Life and Learning at the EDCJCC, AND RABBI JAKE SINGER-BEILIN of Bet Mishpachah FEATURING GUEST SPEAKER GABRIELA OROZOCO, 2019 DC YOUTH POET LAUREATE

This Haggadah was prepared for this National Rainbow Seder by members of Washington, DC’s LGBTQ Jewish community under the leadership of GLOE— the Kurlander Program for GLBTQ Outreach & Engagement.

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elcome to Our Seder Welcome to Our Seder

‫ברוכים הבאים‬

In every generation, we must see ourselves as if we personally

on, we must seeliberated ourselves as from if we personally were Egypt.were liberated from Egypt.

We gather tonight to tell an ancient story of a people’s liberation from slavery. It is the story of the origin

ll an ancient story of a apeople's from slavery.inItthe is the story of of a people.

It is story of liberation courage and resilience face of persecution.

However, tonight we will It is a story of courage and resilience in the face of persecution. reflect not only on the story of liberation from Mitzrayim, but also of broader liberation from oppressive ill reflect not only on the story liberation from Mitzrayim, but also of bonds of intolerance andoffear.

The root of the Hebrew word Mitzrayim is tzar, meaning “restriction,” m oppressive bonds of intolerance and fear.

The root of the Hebrew word “cramped,” or “narrow place.” Tonight we will reflect upon narrowness in our own modern world and our ing “restriction,” or “narrow place.” Tonight we will reflect continuing“cramped,” struggle to free ourselves. r own modern world and our continuing struggle to free ourselves.

From that narrow place, our ancestors miraculously made their way into the wide-open space of the wilderness, ripe with possibility for renewal and growth. They discovered that, despite what had come before, they had the ability to live to form relationships e, our ancestors miraculously made theiranew, way into theholy wide-open spacewith one another, and with the Holy One. The ancient story of the liberation of the Hebrews from slavery with possibility for renewal and growth. They discovered that, despite in Egypt is an epic struggle for freedom and dignity.

We areto here because the struggle for human , they had the ability to live anew, form holy relationships with one freedom never stops. We are here to remember all people who are still struggling for their freedom. We gather tonight, as have generations Holy One. The ancient story of the liberation of the Hebrews from slavery before us, to retell this timeless tale.

ggle for freedom and dignity. We are here because the struggle for stops. We here to remember all people who are still struggling for a uniquely queer experience, not Thisare Haggadah mixes traditional and progressive elements to create er tonight, generations before us, to retell this timeless tale. onlyas forhave lesbian, gay, bisexual, transgender, and queer (LGBTQ) Jews celebrating Passover, but also for the broader LGBTQIA+ community. It is intended to be a basis for discussion, inspiration, and a starting point for change. Please go forward with an open heart and mind. Shalom.

s sing: ”HINAY MA TOV - ‫” הנה מה טוב‬

‫הנה מה טוב ומה נעים שבת אחים גם‬

y ma tov oo-ma na-yeem She-vet a-cheem gam ya-chad.

How good it is to sit together with companions.

d Sharing Our Whole Selves

one present can fully participate in this Seder, tonight we encourage each whole selves to the virtual table—before each other, before our history, milies, and before God. Many of us here were taught we couldn’t do this, race our mutlifaceted identities, that we were outsiders. Outsider as Jews BTQ people; that there was a part of who we are that was unacceptable.

ght, together in unity, in community, to tell this powerful Passover story oud voices. We are proud of who we are, proud of each piece of our f the journey that brought us here. And so, as a way of focusing our unity intent, we ask that you reflect and share in the chat in what way Queer, in what way you are proud of your identity, in what way you shine w.

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Steps of the Seder 1. Kadesh ‫קדש‬

6. Rohtzah ‫רחצה‬

11. Shulchan Orech ‫שלח ן עורך‬

3. Karpas ‫כרפס‬

8. Matzah ‫מצה‬

13. Bareich ‫ברך‬

2. Ur’chatz ‫ורחץ‬ 4. Yachatz ‫יחץ‬

5. Maggid ‫מגיד‬

7. Motzi ‫מוציא‬ 9. Maror ‫מרור‬

10. Koreich ‫כורך‬

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12. Tzafun ‫צפון‬ 14. Hallel ‫הלל‬

15. Nirtzah ‫נרצה‬

Candles ­— ‫נרות‬

As we bathe in the light of these candles, we remember all the candles we’ve lit as Jews and as LGBTQ people. Shabbat candles. Yahrtzeit candles. Candles at AIDS vigils. And at Take Back the Night Marches. As we share in the light of these candles, we rededicate the flame each of us carries within, that small reflection of the Creator’s light that is ours to use as a beacon in our work of tikkun olam.

We rededicate this small spark that we can use as a match to give light to the hopes and dreams of all people ... May God give you the blessings of the light of our ancestors, and may the Holy One help you find the courage to bring all the colors of your own light out into the world. [Stonewall Seder]

The Blessing for Lighting Candles on Passover

Baruch Atah Adonai Eloheinu melech ha-olam, asher kidshanu

b’mitzvotav, v’tzivanu l’hadlik ner shel (Shabbat v’) yom tov.

Praised are You, Hashem, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to kindle the lights of the festival.

Baruch atah Adonai, Eloheinu melech ha-olam, sheh’hech’iyanu v’kiy’manu, v’hig’iyanu la-z’man ha-zeh.

Praised are You, Hashem, our God, whose Presence fills the universe, who has given us life and strength and enabled us to reach this moment of joy.

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Kadesh

At every Jewish simcha, we bless and share a glass of wine. The sweetness in our cup allows our joy to overflow. Tonight, we do not bless one glass, but four. While much of our evening is dedicated to the themes of slavery, oppression, and persecution, both past and present, tonight we use our glasses of wine to celebrate. Each cup will give us an opportunity to share what we love most about our LGBTQ identity and community.

First Cup of Wine —Arrival

We enter this space in a difficult time. Consider: what stories and conversations are you seeking from this community to help you face this moment?

Pour the first glass of wine.

Baruch atah Adonai, Eloheinu Melech ha’olam boreh p’ri ha-gafen.

Praised are You, Hashem, our God, whose Presence fills the universe, who creates the fruit of the vine.

Drink the wine.

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Cleansing Before Prayer— ‫ורחץ‬

We raise up our hands to each other to cleanse ourselves of our preconceptions and the negative baggage we carry. We wash away all of the ridicule, the shame, and selfhatred. Through this we are able to approach this space with an open heart, prepared to give of ourselves, to listen, and to share.

No ritual blessing is said on this washing.

Dipping of Greenery— ‫כרפס‬

We dip the vegetable in salt water. Let us dip the greenery, symbolizing the new growth of the earth. In this way the greenery symbolizes new possibilities and beginnings. Let us now change these tears of sorrow into tears of joy. Tonight the salt water also represent the tears that have been shed by those who have come before us—tears that our relationships had to stay hidden, tears that our families were not recognized, tears of pain and sorrow.

Baruch atah Adonai Eloheinu Melech ha’olam borei pri ha-adamah.

Praised are You, Hashem, our God, whose Presence fills the universe, who creates the fruit of the earth.

Take karpas, dip it in salt water, say the blessing, then eat it.

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When love wins at long last, ‫ואהבת לרעך כמוך‬,

This prayer was written in 2016 as a response to‘Love anti-Semitic protests waged against your neighbor as yourself’ LGBTQ Jews at the Creating Change Conference. Unfortunately, these words ring even Will be as natural as breathing. louder today, as we hear about law after law demanding the silence and oppression of This prayer was written in 2016 as a response to anti-Semitic protests waged against ‫ !ואהבת‬a day when ‘gay’ can be LGBTQ throughout our Unfortunately, country.‫כמוך‬ We‫לרעך‬ pray LGBTQthe Jews at the community Creating Change Conference. thesefor words ring even every American and when ancient commandment of loving your louder shouted today, as from we hear about law afterrooftop law demanding thethe silence and oppression of the LGBTQ community throughout ourrealized country.and We pray for a day when ‘gay’ can be neighbor as yourself can be celebrated.

One day, love will win every heart,

shouted from every American rooftop and when the ancient commandment of loving your neighbor as yourself can be realized and celebrated. Love will win every soul, Love Wins: A Pride Prayer, Jewish

Fear willvanish vanishlike like smoke, Fear will smoke,

Alden Solovy

And tendernessfor forall allwill willfillfill our hearts.

And tenderness our hearts.

Love wins. In the end, ‫!ואהבת לרעך כמוך‬ Love wins. wins… the end, Love Love wins. InIn the end,

Love Wins: A Pride Prayer, Jewish

Alden Solovy

One day, the words ‘coming out’ will sound strange,

Oppression based on gender or orientation will be a One day, the words ‘coming out’ will sound strange, All memory, genders, Love wins…

Love wins…

Oppression based onremember, gender or orientation will be a All memory, History to honor and orientations, All genders, All genders, The pain to of honor hiding,and repressing, denying, History remember, All true expressions of heart.

Allorientations, orientations, All Honoring triumphs of those who fought to be The pain the of hiding, repressing, denying, ‫כמוך‬ ‫לרעך‬expressions ‫!ואהבת‬ Alltrue true heart.

All expressions ofof heart. free,

Honoring the triumphs of those who fought to be free, ‫!ואהבת לרעך כמוך‬

Remembering the violence and vitriol that cost Remembering the violence and vitriol that cost lives.Let this come speedily, lives.

Let this come speedily,

Whenlove lovewins, wins, When

In our day, Let this come speedily, In our day,

Whenlove lovewins winsatatlong long last, When last,

A tribute tothe themany many A to Intribute our day,

‫ואהבת לרעך כמוך‬,

And thediverse diverse And the A tribute to the many

‘Love ‘Loveyour yourneighbor neighborasasyourself’ yourself’

Gifts from heaven.

Gifts heaven.

And from the diverse

Will Willbe beasasnatural naturalasasbreathing. breathing.

A tribute toheaven. lovedeep deepand andtrue, true, A tribute to love Gifts from

‫!ואהבת לרעך כמוך‬

Each ofus usto for one another.

Each of for one another.

A tribute love deep and true,

One day, love will win every heart,

‫לרעך כמוך‬ ‫ואהבת‬ Each of us for !one another.

Love every One will day,win love willsoul, win every heart,

Love will win every soul,

© 2016 Alden and tobendlight.com. ‫כמוך‬ ‫לרעך‬ ‫ואהבת‬Solovy !

All rights reserved.

Fear will vanish like smoke,

© 2016 Alden Solovy and tobendlight.com. All rights res

© 2016 Alden Solovy and tobendlight.com. All rights res

And tenderness for all will fill our hearts. ‫!ואהבת לרעך כמוך‬

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Breaking the Matzah — ‫יחץ‬

We are free, but we remember when we were slaves. We are whole, but we bring to mind those who are broken. The middle matzah is broken, but it is the larger part which is hidden. The future will be greater than the past, and tomorrow’s Passover nobler than yesterday’s exodus. The prospects for the dreamed future are overwhelming to the point of making us mute. So it is in silence, without blessing, that we break and hide the matzah and long for its recovery and our redemption.

For us, as members of the LGBTQ and allied community, this matzah symbolizes our break with oppressive laws, traditions, and internal strife. We will now hide the Afikomen and ask the youngest among us to find it later. For our youth show us the new roads, the ways forward. They honor our struggle by continuing to carry the torch, never forgetting the fights we have fought in their names.

Middle matzah is broken by leader. One part is returned between the matzot. The other is used as the Afikomen.

The Story of Passover — ‫מגיד‬

All: This is the bread of affliction 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 our Passover. This year we are here. Next year in the Land of Israel. This year we are slaves. Next year, may we all be free.

We, too, sound this call. The bonds of narrowness are all too familiar in our world. We eat this bread of affliction in order to remember the hardships we still must overcome.

This is the essence of the Seder: a time to retell our story; a time to ask questions, both of the group and of ourselves.

As we tell our stories, we will recite some items in unison and others individually around the table.

We will discuss some matters as a community and others in small groups.

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The Four Questions -‫נשתנה‬ ‫מה‬ The Four Questions ­ — ‫נשתנה‬ ‫מה‬ The Four Questions -‫נשתנה‬ ‫מה‬ The Four Questions -‫נשתנה‬ ‫מה‬ The Four Questions -- ‫נשתנה‬ ‫מהמה‬ ‫הלילה‬ ,‫נשתנה‬ The Four Questions -- ‫נשתנה‬ ‫הזהמה‬ ‫ הלילה‬,‫נשתנה‬ ‫מה‬ What hasthis changed, nishtanah, ha-laylah ha-zeh, What has changed, night, this night, Mah Mah nishtanah, ha-laylah ha-zeh, from all the other nights? mi-kol ha-leylot?

What has changed, this night, Mah nishtanah, ha-laylah ha-zeh, from all the other nights? mi-kol ha-leylot?

What has changed, this night, Mah nishtanah, from all the other nights? mi-kol ha-leylot?ha-laylah ha-zeh, from the other nights? ha-leylot?ha-laylah ha-zeh, Whatall has changed, this night, mi-kol Mah nishtanah, That in all other nights we eat She-b'khol ha-leylot 'anu 'okhlin from all the other nights? mi-kol ha-leylot?

What has changed, this night, Mah nishtanah, ha-laylah ha-zeh, both chametz and matzah, chameytz u-matzah, That nights in all other nights we She-b’khol eat She-b'khol ha-leylot 'okhlin That in all other we eat ha-leylot ‘anu'anu ‘okhlin from all the other nights? mi-kol ha-leylot? on this night, we eat only ha-laylah ha-zeh, kulo matzah?

That in all otherand nights we eat She-b'khol ha-leylot 'anu 'okhlin both chametz matzah, chameytz u-matzah, both chametz and matzah, on chameytz u-matzah, ha-laylah matzah? both chametz and matzah, chameytz u-matzah, on this night, we eat only ha-laylah ha-zeh, kulo matzah?

That in all other nights we eat She-b'khol ha-leylot 'anu 'okhlin this night, weon eat only matzah? kulo matzah? this night, we eat only ha-zeh, ha-laylah ha-zeh, kulo matzah? matzah? both chametz and matzah, chameytz u-matzah, That in all other nights we eat She-b'khol ha-leylot 'anu 'okhlin matzah? on this night, we eat only ha-zeh, kulo matzah?

That in all other nights we eat ha-laylah She-b'khol ha-leylot 'anu 'okhlin both chametz and matzah, chameytz u-matzah, matzah? many on only this sh'ar y'raqot, That invegetables, all other we eat ha-laylah She-b'khol ha-leylot 'anu 'okhlin on this night, wenights eat ha-zeh, kulo matzah? night, maror? ha-laylah ha-zeh, maror?

That in all other nights we eat She-b'khol ha-leylot 'anu 'okhlin That in all other nights we eat She-b’khol ha-leylot ‘anu ‘okhlin many vegetables, on this sh'ar y'raqot, matzah? many vegetables, on this sh'ar y'raqot, night,inmaror? ha-laylah ha-zeh, maror?

That all this othernight, nights we sh’ar eat She-b'khol ha-leylot 'anu 'okhlin many vegetables, on y’raqot, ha-laylah ha-zeh, night, maror? ha-laylah ha-zeh, maror? many vegetables, on this sh'ar y'raqot, maror? maror?

That in all other nights we eat She-b'khol ha-leylot 'anu 'okhlin night, maror? ha-zeh, maror?

That all other nights we do ha-laylah She-b'khol ha-leylot 'eyn 'anu manyinvegetables, on this sh'ar y'raqot, not dip vegetables even once, matbilin 'afilu pa`am 'achat, That inmaror? all other nights we do ha-laylah She-b'khol ha-leylot 'eyn 'anu night, ha-zeh, maror? on wenights dip twice? ha-laylah ha-zeh, shtey fe`amim?

That in night, all other we do She-b'khol ha-leylot 'eyn 'anu notthis dip vegetables even once, matbilin 'afilu pa`am 'achat, not dip vegetables even once, matbilin 'afilu pa`am 'achat, on this wedo dip twice? ha-laylah ha-zeh, shtey fe`amim?

That in night, all other nights we She-b’khol do She-b'khol ha-leylot 'eyn 'anu That in all other nights we not ha-leylot ‘eyn ‘anu on this night, we dip twice? ha-laylah ha-zeh, shtey fe`amim? not dip vegetables even once, matbilin 'afilu pa`am 'achat, dip vegetables thiswe matbilin ‘afilu pa`am ‘achat, haThateven in allonce, other on nights do She-b'khol ha-leylot 'eyn 'anu this we dip twice? ha-laylah ha-zeh, shtey fe`amim? not dip night, vegetables even once, matbilin 'afilu pa`am 'achat, night, we dipon twice? laylah ha-zeh, shtey fe`amim?

That in night, all other She-b'khol ha-leylot 'anu 'okhlin on this wenights dip twice? ha-laylah ha-zeh, shtey fe`amim? someineat and others beyn yoshvin u-veyn 'anu m'subin, That all sitting other nights She-b'khol ha-leylot 'okhlin reclining,on this night, we are ha-laylah ha-zeh, kulanu That in all other nights She-b'khol ha-leylot 'anu 'okhlin some eat sitting and others beyn yoshvin u-veyn m'subin, all reclining? m'subin? some eat sitting and others beyn yoshvin u-veyn m'subin, reclining,on this nights night, we are She-b'khol ha-laylah ha-zeh, kulanu That in all other ha-leylot 'anu 'okhlin reclining,on this night, we are ha-laylah ha-zeh, kulanu all reclining? m'subin? some eat sitting and others beyn yoshvin u-veyn m'subin, That in all other nights some eat She-b’khol ha-leylot ‘anu ‘okhlin That in all other nights She-b'khol ha-leylot 'anu 'okhlin all reclining? m'subin? reclining,on this night, we are ha-laylah ha-zeh, kulanu sitting and others reclining,on this beyn yoshvin u-veyn m’subin, hasome eat sitting and others beyn yoshvin u-veyn m'subin, all reclining? m'subin? night, we arereclining,on all reclining? laylah ha-zeh,ha-zeh, kulanukulanu m’subin? this night, we are ha-laylah all reclining? m'subin?

The Fifth Question

‫הלילותהלילה‬ ,‫מכלנשתנה‬ ‫מה‬ ‫הזה‬ ‫הלילותהלילה‬ ,‫מכלנשתנה‬ ‫מה‬ ‫הזה‬ ‫שבכל הלילות אנו‬ ‫הזה‬ ‫הלילות‬ ‫מכל‬ ‫הלילה‬ ,‫נשתנה‬ ‫מה‬ ‫הלילות אנו‬ ‫שבכל‬ ‫אוכלין‬ ‫הלילות‬ ‫מכל‬ ‫הזה‬ ‫הלילות אנו‬ ‫שבכל‬ ‫אוכלין‬ ‫ומצה‬ ‫חמץ‬ ‫הלילות‬ ‫מכל‬ ‫שבכל‬ ‫אוכלין‬ ‫ומצה‬ ‫חמץ‬ ‫אנומצה‬ ‫הלילותכלו‬ ,‫הזה‬ ‫הלילה‬ ‫אוכלין‬ ‫ומצה‬ ‫חמץ‬ ‫שבכל‬ ‫אנומצה‬ ‫הלילותכלו‬ ,‫הזה‬ ‫הלילה‬ ‫שבכל‬ ‫ומצה‬ ‫חמץ‬ ‫אנומצה‬ ‫הלילותכלו‬ ,‫הזה‬ ‫הלילה‬ ‫אוכלין‬ ‫אנו‬ ‫הלילות‬ ‫שבכל‬ ‫אוכלין‬ ‫ כלו מצה‬,‫הזה‬ ‫הלילה‬ ‫ומצה‬ ‫חמץ‬ ‫הלילות אנו‬ ‫שבכל‬ ‫אוכלין‬ ‫ירקות‬ ‫שאר‬ ‫אנומצה‬ ‫ כלו‬,‫הלילה הזה‬ ‫שבכל‬ ‫אוכלין‬ ‫ירקות‬ ‫שאר‬ ‫הלילותמרור‬ ,‫הזה‬ ‫הלילה‬ ‫אוכלין‬ ‫ירקות‬ ‫שאר‬ ‫אנו‬ ‫הלילות‬ ‫שבכל‬ ,‫הלילה הזה‬ ‫מרור אנו‬ ‫אין‬ ‫הלילות‬ ‫שבכל‬ ‫ירקות‬ ‫שאר‬ ‫ מרור‬,‫הזה‬ ‫הלילה‬ ‫אוכלין‬ ‫אנו‬ ‫אפילואין‬ ‫הלילות‬ ‫שבכל‬ ‫פעם‬ ‫מטבילין‬ ‫מרור‬ ,‫הזה‬ ‫הלילה‬ ‫שבכלירקות‬ ‫שאר‬ ‫אנו‬ ‫אפילואין‬ ‫הלילות‬ ‫פעם‬ ‫מטבילין‬ ‫אחת‬ ‫מרור‬ ,‫הזה‬ ‫הלילה‬ ‫אנו‬ ‫אין‬ ‫הלילות‬ ‫שבכל‬ ‫פעם‬ ‫אפילו‬ ‫אחת‬ ‫שתי‬ ,‫מטביליןהזה‬ ‫הלילה‬ ‫פעם‬ ‫אפילו‬ ‫מטבילין‬ ‫אחת‬ ‫אין אנו‬ ‫שבכל‬ ‫הלילותשתי‬ ,‫פעמים הזה‬ ‫הלילה‬ ‫אחת‬ ‫שתי‬ ,‫מטביליןהזה‬ ‫הלילה‬ ‫פעם‬ ‫אפילו‬ ‫פעמים‬ ‫אנו‬ ‫שבכל‬ ‫הלילותשתי‬ ,‫פעמים הזה‬ ‫הלילה‬ ‫אחת‬ ‫פעמיםהלילות אנו‬ ‫שבכל‬ ‫אוכלין‬ ‫הלילותשתי‬ ,‫הלילה הזה‬ ‫אנו‬ ‫שבכל‬ ‫אוכלין‬ ‫מסובין‬ ‫יושבין ובין‬ ‫בין‬ ‫פעמים‬ ‫אנו‬ ‫הלילות‬ ‫שבכל‬ ‫אוכלין‬ ‫מסובין‬ ‫ובין‬ ‫יושבין‬ ‫בין‬ ‫ כולנו‬,‫הלילה הזה‬ ‫אוכלין‬ ‫מסובין‬ ‫ובין‬ ‫יושבין‬ ‫בין‬ ‫אנו‬ ‫הלילות‬ ‫שבכל‬ ‫ כולנו‬,‫מסובין הזה‬ ‫הלילה‬ ‫מסובין‬ ‫יושבין‬ ‫בין‬ ‫וביןכולנו‬ ,‫הזה‬ ‫הלילה‬ ‫אוכלין‬ ‫מסובין‬ ‫כולנו‬ ,‫הזה‬ ‫הלילה‬ ‫מסובין‬ ‫בין יושבין ובין מסובין‬ ‫ כולנו‬,‫מסובין הזה‬ ‫הלילה‬ ‫מסובין‬

The Fifth Question On all other Seder nights we do a traditional Seder. Why, on this night, do we have OnPride? all other Seder nights we do a traditional Seder. Why, on this night, do we have Pride?

9 9 9 9

‫ בלילה‬,‫ למה‬.‫כי בכל לילות הסדר האחרים אנו עושים סדר מסורתי‬ ?‫אנחנו גאים‬,‫הזה‬

9 masorti. Lamah, b’lailah hazeh, anachnu gaim?

Ki bachol lailot haseder hachrim anu asim seder

Ki bachol lailot haseder hachrim anu asim seder masorti. Lamah, b’lailah hazeh, anachnu gaim?

Speaker: We are proud to be gay, straight, lesbian, bisexual, transgender, queer, and everything else under the rainbow. All of us together here add meaning to an age old Jewish tradition, and for that we have Speaker: We arewe proud be far, gay,and straight, lesbian, transgender, pride.

As a community have to come while we are not bisexual, done with our struggle, wequeer, shouldand reflect everything else under the rainbow.

All of us together here add meaning to an age old proudly upon our accomplishments as we celebrate here tonight at our LGBTQ Passover Seder.

Jewish tradition, and for that we have pride. As a community we have come far, and while we are not done with our struggle, we should reflect proudly upon our accomplishments as 9 we celebrate here tonight at our LGBTQ Passover Seder.

The traditional Haggadah speaks of four sons, representing four

attitudes towards Judaism. Modern feminist haggadot have created

four daughters to symbolize the struggle for full female equality. Our

haggadah imagines four children who ask specifically about the LGBTQ community. How can we hear them? How can we answer them?

Four Children, Adapted from Rabbi Dalia Lithwick THE WISE CHILD

The wise child is thirsty for guidance. They might ask: “What has God commanded of us?” “How can I be a better ally and friend?” “How can I celebrate you and help ensure that our laws and policies and spaces are LGBTQ inclusive?”

We can teach this child about LGBT milestones in the United States, including those milestones which moved us forward, like the Stonewall riots, the expansion of LGBT civil rights through marriage equality, the repeal of Don’t Ask, Don’t Tell, and employment protections, and those milestones which moved us backwards, like the AIDS epidemic and the recent rise in anti-LGBT legislation. We can encourage them to lead in synagogues and communities to ensure that forms, policies, language, and ritual are inclusive of sexuality and gender diversity.

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THE CONTRARY CHILD

The contrary child does not see any need to ensure that LGBTQ people belong in our communities.

They might ask: “Why should I do this for you?”

Those of us who value inclusion may initially feel inclined to exclude the contrary child. Including them as one of the Four Children, though, suggests that they are not fundamentally bad—simply ignorant.

We can remind them of a fundamental teaching in Torah: “You shall not wrong nor oppress a stranger, for you were strangers in the land of Egypt (Exodus 22:20).”...

THE SIMPLE CHILD

The simple child wants to know where to begin. This individual might ask: “What is this about?”

To them, we can quote the following: “V’ahavta l’rei-acha kamocha.”

“Love your neighbor as yourself.” (Leviticus 19:18) These words of Torah are a reminder that all of us deserve to be loved – after all, there is no caveat in this law that says your neighbor is deserving of love only if they are a certain type of person…

THE CHILD WHO DOES NOT KNOW HOW TO ASK

There are those who don’t even know how to ask.

We can tell them that we are all created b’tzelem Elohim (in God’s image), that we are all deserving of respect and kindness and this diversity is part of God’s gift to us as humans.

THE FIFTH CHILD

Finally, we can imagine a fifth child—one who isn’t even at the seder table because they don’t think that they belong.

This fifth child may feel lost; they may not be able to see how to reconcile their LGBTQ identity with their Jewish upbringing. We must make every effort to reach the fifth child, to live the words in the Haggadah, “Let all who are hungry come and eat.” We must keep our hearts and our homes open so they can feel welcome and included at our Seder tables.

In the words of Rabbi Rick Jacobs, president of the Union for Reform Judaism: “Audacious hospitality isn’t just a temporary act of kindness so people don’t feel excluded. It’s an ongoing invitation to be part of community—and a way to transform ourselves spiritually in the process.”

And let us say: Amen.

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The Exodus From Egypt

1. We were not born free people; we were slaves in Egypt and God freed us from Egypt with a mighty hand. Had not the Holy One liberated our people from Egypt, then we, our children and our children’s children would still be enslaved.

2. We were not born free people; we were not born believers in one God. We came from an ancestry of slaves and idol worshippers. Tonight, we celebrate not our genesis — what we were or what our ancestors were — but what we have become. We are a choosing people, and our choice has come out of tragic encounters with pagan superstition and political enslavement. We are a choosing people and we have discovered the meaning of our choice: to live as witnesses to one God who calls upon us to mend the world, to make whole the broken vessels of this incomplete world.

3. The Torah recounts the early history of the Jewish people. It describes how God commanded Abraham to leave his country and his father’s house and to go to the land of Canaan, where he would become the founder of “a great nation.” Abraham and Sarah obeyed God’s command and journeyed to Canaan. There God blessed them and their family. Their son was Isaac, who married Rebecca. Their grandson was Jacob; and it was Jacob who went down to Egypt.

4. 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 settled his family in the finest lands in Egypt, the land of Goshen, as Pharaoh had commanded. The children of Jacob, that is, the Children of Israel were fruitful and multiplied exceedingly.

5. Joseph died, and all his family, and all that generation. Now there arose a new Pharaoh over Egypt, who knew not Joseph. And he said unto his people, “Behold, the people of the children of Israel are too many and too mighty for us; come, let us deal wisely with them, lest they multiply, and it come to pass, that if there be a war, they join themselves unto our enemies and fight against us.” Therefore Pharaoh set over them taskmasters to afflict them with burdens. But the more the Egyptians afflicted them, the more the Israelites multiplied and the more they spread abroad.

6. The cruelest decree of all was the Pharaoh’s order that every baby boy born to an Israelite woman be drowned in the River Nile. One couple, Amram and Yocheved, would not 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 see what would happen.

7. As the Pharaoh’s daughter came to bathe in the river, 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.

8. Moses would have lived at the 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. His Hebrew identity likely exposed by another Israelite, Moses fled to the land of Midian where he became a shepherd.

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9. 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.”

10. 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 on the Egyptians if he did not let the slaves go free. Moses was such a humble person 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.

11. When Moses demanded that Pharaoh free the Israelites, Pharaoh refused. God then 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 with an outstretched arm and with great terror and with signs and with wonders.

12. The experience of the Exodus was transforming; it made us a free people forever. From the time of the Exodus we remained free, even in midst of subsequent oppressions. No matter how oppressed we are, deep inside we remain free.

Miriam’s Song by Debbie Friedman

CHORUS

CHORUS:

When Miriam stood upon the shores and gazed across the sea

And the women dancing with their tumbrels,

The wonder of this miracle she soon came to believe.

Followed Miriam as she sang her song, Sing a song to the One whom we’ve exalted,

Whoever thought the sea would part with an outstretched hand

Miriam and the women danced and danced the whole night long.

And we would pass to freedom and march to the promised land!

And Miriam was a weaver of unique variety

CHORUS

The tapestry she wove was one which sang our history.

And Miriam the prophet took her tumbrel in her hand,

With every thread and every strand she crafted her delight!

And all the women followed her just as she had planned,

A woman touched with spirit, she dances toward the light.

And Miriam raised her voice in song— She sang with praise and might We’ve just lived through a miracle (yelled): We’re going to dance tonight!

CHORUS

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e Ten Plagues of Egypt – ‫עשר מכות‬ The Ten Plagues of Egypt – ‫עשר מכות‬ ording to Midrash, when the Israelites passed safely across the Red Sea and the great

rs closed over the heads of the Egyptians, the angels above began to sing and dance.

According to Midrash, when the Israelites passed safely across the Red Sea and the great waters closed over turnedthe to heads the angels cried,the "How dare youbegan weep, lie dying." of the and Egyptians, angels above to as singmy andchildren dance. God turned toWe the angels and cried, “How dare you weep, as my children lie dying.”

We symbolically remove drops of wine from bolically remove drops of wine from our glasses as we recite the ten plagues in orderour to glasses as we recite the ten plagues in order to recall that often when one group rejoices, others feel pained. l that often when one group rejoices, others feel pained.

ser makot she-heivi hakadosh baruckh hu mitzrim b’mitzraim. V’eilu hen:

‫אלו עשר מכות שהביא הקדוש ברוך‬ ‫הוא על המצרים במצרים ואלו הן‬

Eilu eser makot she-heivi hakadosh baruckh hu al ha-mitzrim b’mitzraim. V’eilu hen: e are the ten plagues that the Holy One, blessed be em, sent upon the Egyptians Egypt.

Andplagues they are:that the Holy One, blessed be Hashem, sent upon the Theseinare the ten Egyptians in Egypt. And they are:

‫דמדמ‬

‫דם‬ ‫צפרדע‬ ‫כנים‬ ‫ערוב‬ ‫דבר‬ ‫שחין‬ ‫ברד‬ ‫ארבה‬ ‫חשך‬ ‫מכת בכורות‬

Dam; Blood Tzefardea; Frogs Dam; Blood ‫ דם‬Kinim; Lice ‫ צפרדע‬Tzefardea; Frogs Arov; Flies, Beetles ‫ כינם‬Kinim; Lice Dever; Sickness of Cattle ‫ ערוב‬Arov; Flies, Beetles Shechin; Boils ‫ דבר‬Dever; Sickness of Cattle Barad; Hail ‫ שחןי‬Shechin; Boils Arbeh; Locusts ‫ ברד‬Barad; Hail Choshekh; Darkness Arbeh; Locusts ‫ארבה‬ Makat Death of Choshekh; Darkness ‫ חשך‬Bechorot; firstborn ‫ מכת בכורות‬theMakat Bechorot; Death of the firstborn

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10 Queer Modern Plagues

Adapted from JQ International GLBT Haggadah & Rabbi Nikki Deblosi’s Yetziah: A Queer Passover Haggadah We recite another ten plagues, plagues against our queer community, which have diminished us for too long.

The blood shed in the Nazi death camps and in queer-bashings.

The laughter caused by our stereotyped representation in jokes and in the media.

The guilt we are told is inherent in our simple existence.

The shame we are made to feel when we share our lives and our bodies with someone of the same gender as ourselves.

The despair we feel when we are told that we are evil and monstrous, that AIDS is God’s judgment upon us.

The fear caused by a hostile society that might cast us out if it knew who we are.

The physical pain of being attacked by homophobes and transphobes, and the mental pain of being rejected by family, by synagogue, and by community.

The loneliness of thinking that we are the only one of our kind.

The darkness of our closets.

The hollow silence of when we do not speak out in our own defense, the silence from one generation to another.

Though we may not have individually suffered each plague, we acknowledge the suffering of our queer community, and we vow not to be complacent about the suffering of all those who are bound.

The turn from narrowness to freedom happens not in one momentous splitting of the sea, but in the long process of acknowledging and naming oppression, of speaking truth to power, of honoring our stories, and of walking bravely onto the dry land, with the water like a wall to our right and to our left.

We sing together words to express our gratitude for all the steps along the way to full inclusion and freedom for all.

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The song Dayenu enumerates the myriad blessings we have to be thankful for. The The song Dayenu enumerates the myriad have be thankful traditional text recalls God's miracles and blessings blessings we upon thetoIsraelites.

Yetfor. as aThe LGBTQ The song Dayenu enumerates the myriad blessings we have to be thankful for. The traditional text recalls God's miracles and blessings upon the Israelites.

Yet as a LGBTQ community, we too have much to rejoice in. traditional text recalls God's miracles and blessings upon the Israelites. Yet as a LGBTQ The song Dayenu enumerates themuch myriadtoblessings we have to be thankful for. The traditional text recalls community, we too have rejoice in. community, we too have to rejoice God’s miracles and blessings uponmuch the Israelites.

Yetin.as a LGBTQ community, we too have much to rejoice in.

Dayenu – ‫דניו‬

Verse 1: Verse 1: 1: had brought us out Ilu hotzianu mimitzrayim, ‫אִּלּו הֹוצִיאָנּו מִּמִצְָריִם‬ Verse 1:IfVerse Hashem If Hashem had brought us out Ilu hotzianu mimitzrayim, ‫אִּלּו הֹוצִיאָנּו מִּמִצְָריִם‬ from Egypt, If Hashem had brought us out Ilu hotzianu mimitzrayim, If Hashem from Egypt,had brought us out Ilu hotzianu mimitzrayim, ‫אִּלּו הֹוצִיאָנּו מִּמִצְָריִם‬ from Egypt, and not carried out v'lo asah bahem sh'fatim, ‫וְֹלא עָשָׂה ּבָהֶם‬ fromhad Egypt, and had notagainst carriedthem out v'lo asah bahem sh'fatim, judgments ‫שָׂה ּבָהֶם‬ ‫עִָים‬ ‫ְֹלאט‬ ָ‫וושְׁפ‬ and had not carried out v’lo asah bahem sh’fatim, and had not carried out v'lo asah bahem sh'fatim, ‫ֶם‬ ‫ה‬ ‫ּב‬ ָ ‫ׂה‬ ‫ש‬ ָ ‫ע‬ ָ ‫ְֹלא‬ judgments against them ‫שְׁיֵפָּנּוטִים‬ — Dayenu, it wouldthem have dayeinu! judgments against them ּ‫ַד‬ judgments against ‫שְׁפָטִים‬ — Dayenu, it would have dayeinu! sufficed! ‫ַדּיֵּנּו‬ — Dayenu, it would have dayeinu! dayeinu!

— Dayenu, it would have sufficed! ‫ַדּיֵּנּו‬ sufficed! sufficed!

Verse 2: Verse 2: Verse 2: 2: carried out IfVerse God had Ilu asah bahem sh'fatim ‫אִּלּו עָשָׂה ּבָהֶם‬ If God had carried out Ilu asah bahem sh’fatim If God had against carried out Ilu asah bahem sh'fatim judgments them, ‫שָׂה ּבָהֶם‬ ‫א‬ ‫עִָים‬ ‫ִּלּוט‬ ָ‫שְׁפ‬ judgments against If God hadthem, carried out Ilu asah bahem sh'fatim ‫שָׂה ּבָהֶם‬ ‫ע‬ ָ ‫ִּלּו‬ ‫א‬ judgments against them, ‫ְֹלאטעִָים‬ ָ‫שְׁפ‬ and not against their idols v'lo asah be'eloheihem, ‫ֶם‬ ‫ה‬ ‫ֵי‬ ‫ה‬ ‫ֱֹל‬ ‫א‬ ‫ּב‬ ֶ ‫ׂה‬ ‫ש‬ ָ judgments against them, ‫ושְׁפָטִים‬ and notand against their idolstheir idols v’lo asah be’eloheihem, not against v'lo asah be'eloheihem, ‫ֶם‬ ‫ה‬ ‫ֵי‬ ‫ה‬ ‫ֱֹל‬ ‫א‬ ‫ּב‬ ֶ ‫ׂה‬ ‫ש‬ ָ ָ‫ּנּו ע‬ ‫וַדּיְֵֹלא‬ — it would dayeinu! andDayenu, not against theirhave idols v'lo asah be'eloheihem, ‫ֶם‬ ‫ה‬ ‫ֵי‬ ‫ה‬ ‫ֱֹל‬ ‫א‬ ‫ּב‬ ֶ ‫ׂה‬ ‫ש‬ ָ ‫ע‬ ָ ‫וְֹלא‬ — Dayenu, it would have sufficed!

— Dayenu, it would have dayeinu! dayeinu! sufficed! ‫ַדּיֵּנּו‬ — Dayenu, it would have dayeinu! ‫ַדּיֵּנּו‬ sufficed! sufficed!

Verse 3: Verse 3: Verse 3: Verse 3: destroyed If God had Ilube’eloheihem, asah be'eloheihem, ‫אִּלּו עָשָׂה ּבֶאֱֹלהֵיהֶם‬ If God had destroyed their idols, theirIlu asah If God had destroyed their Ilu asah be'eloheihem, idols, ‫אִּלּו עָשָׂה ּבֶאֱֹלהֵיהֶם‬ God had destroyed theirv’lo harag Ilu asah be'eloheihem, ‫אִּלּו עָשָׂה ּבֶאֱֹלהֵיהֶם‬ et b’choreihem, and hadIf not smitten their firstborn idols, and idols,had not smitten their first- v'lo harag et b'choreihem, ‫וְֹלא הַָרג אֶת ּבְכֹוֵריהֶם‬ andithad nothave smitten their firstv'lo harag et b'choreihem, ‫וְֹלא הַָרג אֶת ּבְכֹוֵריהֶם‬ born dayeinu!

— Dayenu, would sufficed! and bornhad not smitten their first- v'lo harag et b'choreihem, ‫וְֹלא הַָרג אֶת ּבְכֹוֵריהֶם‬ — Dayenu, it would have dayeinu! ‫ַדּיֵּנּו‬ born — Dayenu, it would have dayeinu! sufficed! ‫ַדּיֵּנּו‬ — Dayenu, it would have dayeinu! ‫ַדּיֵּנּו‬ sufficed! sufficed!

17 17 17

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Queer Lo Dayenu

The traditional Dayenu song proclaims what would have been enough, recognizing the many blessings given to the Jewish people at each step of their struggle. Tonight let us commit ourselves to the work ahead by telling ourselves, Lo Dayenu! (It is not enough!)

If we were proud of ourselves, But were still afraid to come out at home to family and friends, and at school and at work Then it would not be enough for us.

— Lo Dayenu, it would not suffice!

If we were not afraid to come out, But did not have many spiritual homes that embraced us, and fully reflected our community, in both leadership and group roles, Then it would not be enough for us.

— Lo Dayenu, it would not suffice!

If we had many spiritual homes, But did not have full recognition and protections for our relationships and families—in whatever that family may look like— across all state and international borders, Then it would not be enough for us.

— Lo Dayenu, it would not suffice!

If we had full recognition of our families, But many LGBTQ people still feared persecution, hate, or violence; and other people suspected of being LGBTQ still feared the same.

Then it would not be enough for us.

— Lo Dayenu, it would not suffice — Lo Dayenu, it would not suffice

‫ּפסח‬ 17

Deliverance Leader: At this time we pour, but do not yet partake of, the Second Cup (kos sheini). First, we recall that there are three essential elements to every Jewish seder: the pesach (paschal lamb), the matzah, and the maror.

Rabban Gamliel, the first century sage who compiled the Hagaddah, taught: “Those who have not explained these three things during the Seder have not fulfilled their obligation: PESACH, MATZAH, MAROR.” On Passover, we eat theology and drink ethics. On our plates, in our cups, with the posture of our bodies, in the gesture of our hands, in the way we eat and drink and sing, in the way we converse with one another are found the teaching of a people’s faith and ethics. As we read the traditional explanations below, we are challenged to consider additional meanings:

PESACH Point to pesach

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 God destroyed the Egyptians, but our homes God saved.” (Exodus 12:27)

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MATZAH Point to 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)

MAROR Point to maror.

Why do we eat bitter foods? To remember that the Egyptians, as the Torah teaches, “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) Today let us also remember the embittered lives of millions of LGBTQ people who came before us.

The bitter herbs may not be quickly swallowed. They must be chewed and tasted. It is not enough to talk abstractly about oppression, to analyze the causes which led to it, to read about the atrocity. To the best of our ability we are to experience the lives embittered by totalitarian punishment. To taste the bitter herbs is part of the process of feeling the affliction of body and spirit which a subjugated people suffers. Yet, when the maror is eaten, it is mixed with the cinnamoned charoset, perhaps to teach us that memory cannot be immersed only in darkness and despair. The sweet mixture is not the dominant taste as the maror is dipped in the charoset. The charoset is not meant to eradicate the bitter, only to remind us that there is goodness in the world, however small, and hope in the future, however slight. Without the charoset, the only lasting memory would be that of torture and shame.

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And What About That Other Stuff on the Seder Plate?

THE ORANGE Point to orange.

In the early 1980s, Susannah Heschel attended a feminist seder at which bread was placed on the seder plate, as a reaction to a rabbi’s wife who had claimed lesbians had no more place in Judaism than bread crusts have on a seder plate. “Bread on the seder plate…renders everything chametz, and its symbolism suggests that being lesbian is transgressive, violating Judaism,” Heschel writes.

ist a no er

“I felt that an orange was suggestive of something else: the fruitfulness for all Jews when lesbians and gay men are contributing and active members of Jewish life. In addition, each orange segment had a few seeds that had to be spit out – a gesture of spitting out, repudiating the homophobia of Judaism.” To speak of slavery and long for liberation, she says, “demands that we acknowledge our own complicity in enslaving others.”

One additional item on our seder plate, therefore, is an orange, representing the radical feminist notion that there is—there must be—a place at the table for all of us, regardless of gender or sexual orientation. As Jews we constantly re-create ourselves; our symbol is a fruit that carries within the seeds of its own rebirth.

— The Velveteen Rabbi Haggadah

What would you add to the Seder Plate this year? Why?

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Hallel — ‫הלל‬

Hallel -- ‫הלל‬

It is fitting that we rejoice the miracle of liberation and the ability to gather openly. Therefore, let us rejoice at the miracle of our liberation, and thank God who brought us to this point. Never forgetting the work have ahead, to end legalized discrimination and combat homophobia, let us nevertheless sing God new song,the miracle of liberation and the ability to gather openly. Therefore, let us rejoice at the Itbefore is fitting thatawe rejoice miracle of our liberation, and thank God who brought us to this point. Never forgetting the work have ahead, to Halleluyah! end legalized discrimination and combat homophobia, let us nevertheless sing before God a new song, Halleluyah!

Psalm 113

Psalm Praise113 God. Praise PraiseGod. God, you the servants; Praise God, you the praise the name ofservants; Hashem. praise the name of Hashem.

Let the name of God be praised, Let the name of God be praised, both now and forevermore. both now and forevermore.

From the rising of the sun to the place where it sets, From the rising of the sun the place where it sets, the name of God is to betopraised. the name of God is to be praised.

Hashem is exalted over all the nations, Hashem is exalted over all the nations, God’s glory above the heavens.

God’s glory theour heavens.

Who is like above Hashem God, Who is like Hashem our God, the One who sits enthroned on high, the One who down sits enthroned who stoops to look on high, who stoops down to on the heavens andlook the earth?

God theand poorthe from the dust on theraises heavens earth? andraises lifts the from the thedust ash heap; God theneedy poor from Godlifts seats and the them needywith fromprinces, the ash heap; withseats the princes of his people.

God them with princes, Godthe settles the of childless woman in her home with princes his people. as asettles happythe mother of children.

God childless woman in her home Praise God. as a happy mother of children.

Praise God.

Psalm 114

When 114 Israel went out of Egypt, Jacob’s household from a people of strange speech, Judah became Psalm God’s sanctuary, Israel His kingdom. sea sawfrom it and fled; the backward.

The God's When Israel went out of Egypt, Jacob'sThe household a people ofJordan strangeturned speech, Judah became mountains skipped like rams, and the hills like lambs. Why is it, sea, that you flee? Why, O Jordan, sanctuary, Israel His kingdom. The sea saw it and fled; the Jordan turned backward. The mountains skipped like do you turn backward? You mountains, why do you skip like rams? You hills, why do you leap like lambs? rams, and the hills like lambs. Why is it, sea, that you flee? Why, O Jordan, do you turn backward? You O earth, tremble at God’s presence, mountains, why do you skip like rams? You hills, why do you leap like lambs? O earth, tremble at God’s presence, B’tzeit Yisrael mimitzrayim, B’tzeit Yisrael mimitzrayim, beit Ya’akov mei’am lo’eiz, beit Ya’akov mei’am lo’eiz, haytah yihudah likodsho, Yisrael haytah yihudah likodsho, Yisraelmamshilotav. mamshilotav.

Hayam ra’ah vayanos, hayardein yisov Hayam ra’ah vayanos, hayardein yisov l’achor. l’achor.

Heharim rakedu che’eilim, giva’ot m kivnei tzon.

Heharim rakedu che’eilim, giva’ot m kivnei tzon.

Mah Mah l’chal’cha hayam ki tanus, hayardein m tisov l’achor, hayam ki tanus, hayardein m tisov l’achor, heharim tirkedu che’eilim, givaot m kivnei tzon. heharim tirkedu che’eilim, givaot m kivnei tzon.

Milifnei adon chuli aretz, milifnei eloha Ya’akov.

Milifnei adon chuli aretz, milifnei eloha Ya’akov.

Hahofchi hatzur agam mayim, Hahofchi hatzur agam mayim, chalamish m lemayno mayim. chalamish m lemayno mayim.

2321

‫ בית יעקב מעם לועז‬,‫בצאת ישראל ממצרים‬ ‫ ישראל ממשלותיו‬,‫היתה יהודה לקדשו‬ ‫הים ראה וינוס‬ ‫ כבני צאן‬- ‫ גבעות‬,‫ההרים רקדו כאילים‬ ‫ תיסוב לאחור‬- ‫ הירדן‬,‫מה לך הים כי תנוס‬ ‫ כבני צאן‬- ‫ גבעות‬,‫ההרים תרקדו כאילים‬ ‫ מלפני אלוהי יעקב‬,‫מלפני אדון חולי ארץ‬ ‫ חלמיש למעינו מים‬,‫ההפכי הצור אגם מים‬

Second Cup of Wine Second Cup of Wine

The Second Cup: Generosity

We recite: Praised are You, Hashem, our God, whose Presence fills the universe, who has redeemed us and our ancestors from Egypt, who We brought recite: arenight You, Hashem, our matzah God, Presence fills the What Praised can share with when this community to helpwhose us weather change has us you to this we eat and marror.

Hashem, andand grow? universe, who hasofredeemed us and our ancestors from Egypt, who our God God our ancestors, enable us to celebrate in peace has brought us to this night when wesing eat matzah and of marror.

Hashem, (blessing toand follow) other holy days festivals.

We will a new song thanksgiving ourour God and God of our enable us to celebrate in peace for redemption and forancestors, our spiritual liberation.

Praised are You, other holy days and festivals. We will sing a new song of thanksgiving the redeemer God. for our redemption and for our spiritual liberation. Praised are You, the redeemer God.

‫ברוך אתה יה אלהינו מלך העולם בורא פרי הגפן‬ ‫פרי הגפן‬ ‫ברוך אתה יה אלהינו מלך העולם בורא‬ Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri ha-gafen.

Baruch atah Adonai, Eloheinu melech ha-olam, borei p’ri ha-gafen.

Baruch atah Adonai, Eloheinu melech ha-olam, borei the p'ri ha-gafen.

Praised are You, are Hashem, our God, whose Presence fills whocreates creates of vine. the Praised You, Hashem, our God, whose Presence fillsthe theuniverse, universe, who the fruitfruit of the vine.

Drink the wine.

Praised are You, Hashem, our God, whose Presence fills the universe, who creates the fruit of the vine.

Drink the wine.

Washing the Hands Before Meal -- ‫רחצה‬ Washing thethe Hands Before Meal -- ‫רחצה‬ Washing Hands Before Meal — ‫רחצה‬ Wash hands with water and say the following blessing.

Drink the wine.

Wash hands with water and say the following blessing.

Wash hands with water and say the following blessing.

‫ברוך אתה יה אלוהינו מלך העולם‬ ‫נטילת‬ ‫מלך על‬ ‫אלוהינווצונו‬ ‫קדשנויהבמצותיו‬ ‫העולם‬ ‫אשר אתה‬ ‫ברוך‬ Baruch atah Adonai Eloheynu melech ha-olam asher ‫דייםי‬ ‫ידים‬ ‫נטילת‬ ‫על‬ ‫וצונו‬ ‫במצותיו‬ ‫קדשנו‬ ‫אשר‬ kid-shanu b'mitzvotav v'tzee'vanu al ne'teelat yadaim.

Baruch atah atah Adonai Eloheynu melech ha-olam asher kid-shanu Baruch Adonai Eloheynu melech ha-olam asher ‫ידים‬ b’mitzvotav v’tzee’vanu al ne’teelat yadaim.

kid-shanu b'mitzvotav al has ne'teelat yadaim.

Praised are You, Hashem, our God, whose Presence fills the v'tzee'vanu universe, who sanctified our Praised are You, Hashem, our God, whose Presence fills the universe, who lives through Your commandments and commanded us to perform this washing of the hands. has sanctified our lives through Your commandments and commanded us Praised are You, Hashem, our God, whose Presence fills the universe, has sanctified our to performwho this washing of the hands.

24 lives through Your commandments and commanded us to perform this washing of the hands.

24

22

Motzi Motzi Matzah Matzah --- ‫מצה‬ ‫מוציא מצה‬ ‫מוציא‬ Motzi Matzah — ‫מצה‬ ‫מויצא‬ ‫הארץ‬ ‫מן הארץ‬ ‫לחם מן‬ ‫המוציא לחם‬ ‫ המוציא‬,‫העולם‬ ,‫מלך העולם‬ ‫אלהניו מלך‬ ‫אתא יייי אלהניו‬ ‫ברוך אתא‬ ‫ברוך‬

Baruch Baruchatah atahAdonai AdonaiEloheynu Eloheynumelech melechha-olam ha-olamha-motzi ha-motzilechem lechem min minha-aretz. ha-aretz.

Baruch atah Adonai Eloheynu melech ha-olam ha-motzi lechem min ha-aretz.

Praised Praisedare areYou, You,Hashem, Hashem,our ourGod, God,whose whosePresence Presencefills fillsthe theuniverse, universe, Praised are You, Hashem, our God, whose Presence fills the universe, who brings forth bread from the earth. who whobrings bringsforth forthbread breadfrom fromthe theearth. earth.

Motzi Motzi Matzah Matzah --- ‫מצה‬ ‫מוציא מצה‬ ‫מוציא‬

‫הארץ‬ ‫מן הארץ‬ ‫לחם מן‬ ‫המוציא לחם‬ ‫ המוציא‬,‫העולם‬ ,‫מלך העולם‬ ‫אלהניו מלך‬ ‫אתא יייי אלהניו‬ ‫ברוך אתא‬ ‫ברוך‬ Baruchatah Adonai AdonaiEloheynu Eloheynumelech melechha-olam ha-olamha-motzi ha-motzilechem lechem ‫קדשנו‬ ‫קדשנו‬Baruch ‫אשר‬ ‫אשר‬atah ,‫העולם‬ ,‫העולם‬ ‫מלך‬ ‫אלהינו מלך‬ ‫אלהינו‬ ‫אתה יייי‬ ‫אתה‬ ‫ברוך‬ ‫ברוך‬ min minha-aretz. ha-aretz. ‫מצה‬ ‫אכילת מצה‬ ‫על אכילת‬ ‫וצונו על‬ ‫במצותיו וצונו‬: ‫במצותיו‬:

Praised Praisedare areYou, You,Hashem, Hashem,our ourGod, God,whose whosePresence Presencefills fillsthe theuniverse, universe, Baruch atah Adonai Eloheynu melech asher kid-shanu b’mitzvotav v’tzee’vanu al achilat matzah.

Baruch Baruch atta attaha-olam Adonai AdonaiEloheynu Eloheynu melech melech ha-olam ha-olamasher asherkid-shanu kid-shanu b'mitzvotav b'mitzvotav who whobrings bringsforth forthbread breadfrom fromthe theearth. earth. v'tzee'vanu v'tzee'vanualalachilat achilatmatzah. matzah.

Praised are You, Hashem, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to partake of matzah.

Praised Praisedare areYou, You,Hashem, Hashem,our ourGod, God,whose whosePresence Presencefills fillsthe theuniverse, universe,who whohas hassanctified sanctified Eat the matzah. our ourlives livesthrough throughYour Yourcommandments commandmentsand andcommanded commandedus ustotopartake partakeofofmatzah. matzah.

‫קדשנו‬ ‫אשר קדשנו‬ ‫ אשר‬,‫העולם‬ ,‫מלך העולם‬ ‫אלהינו מלך‬ ‫אתה יייי אלהינו‬ ‫ברוך אתה‬ ‫ברוך‬ ‫מצה‬ ‫אכילת מצה‬ ‫על אכילת‬ ‫וצונו על‬ ‫במצותיו וצונו‬: ‫במצותיו‬:

Baruch Baruchatta attaAdonai AdonaiEloheynu Eloheynumelech melechha-olam ha-olamasher asherkid-shanu kid-shanu b'mitzvotav b'mitzvotav Eat Eatthe the matzah. matzah. v'tzee'vanu v'tzee'vanualalachilat achilatmatzah. matzah.

Marror Marror --- ‫מרור‬ ‫מרור‬

Praised Praisedare areYou, You,Hashem, Hashem,our ourGod, God,whose whosePresence Presencefills fillsthe theuniverse, universe,who whohas hassanctified sanctified our ourlives livesthrough throughYour Yourcommandments commandmentsand andcommanded commandedus ustotopartake partakeofofmatzah. matzah.

‫קדשנו‬ ‫אשר קדשנו‬ ‫ אשר‬,‫העולם‬ ,‫מלך העולם‬ ‫אלהניו מלך‬ ‫אתא יייי אלהניו‬ ‫ברוך אתא‬ ‫ברוך‬ ‫מרור‬ ‫אכילת מרור‬ ‫על אכילת‬ ‫וצונו על‬ ‫במצותיו וצונו‬: ‫במצותיו‬: Eat Eatthe thematzah. matzah.

Maror — ‫מרור‬ Marror Marror --- ‫מרור‬ ‫מרור‬

Baruch Baruchatah atahAdonai AdonaiEloheynu EloheynuMelech Melechha-olam ha-olamasher asherkid-shanu kid-shanu b'mitzvotav b'mitzvotavv'tzee'vanu v'tzee'vanualalachilat achilatmarror. marror.

‫קדשנו‬ ‫אשר קדשנו‬ ‫ אשר‬,‫העולם‬ ,‫מלך העולם‬ ‫אלהניו מלך‬ ‫אתא יייי אלהניו‬ ‫ברוך אתא‬ ‫ברוך‬ ‫מרור‬ ‫מרור‬ ‫אכילת‬ ‫אכילת‬ ‫על‬ ‫וצונו על‬ ‫וצונו‬ ‫במצותיו‬: ‫במצותיו‬: Praised Praisedare areYou, You,Hashem, Hashem,our ourGod, God,whose whose Presence Presence fills fillsthe theuniverse, universe, who whohas has sanctified sanctifiedour our

lives lives through through Your Yourcommandments commandments and andcommanded commanded us ustotopartake partake ofofmarror. marror.

Baruch atah Adonai Eloheynu Melech ha-olam asher kid-shanub’mitzvotav v’tzee’vanu al achilat maror.

Praised are You, Hashem, our God, whose Presence fills theEloheynu universe, Melech who has ha-olam sanctified our through Baruch Baruch atah atahAdonai Adonai Eloheynu Melech ha-olamasher asher kid-shanu kid-shanu Eat Eatlives the the marror. marror.

Your commandments and commanded us toalpartake ofmarror. maror. b'mitzvotav b'mitzvotav v'tzee'vanu v'tzee'vanu alachilat achilat marror.

Eat the maror.

Praised Praisedare areYou, You,Hashem, Hashem,our ourGod, God,whose whosePresence Presencefills fillsthe theuniverse, universe,who whohas hassanctified sanctifiedour our lives livesthrough throughYour Yourcommandments commandmentsand andcommanded commandedus ustotopartake partakeofofmarror. marror.

25 25

Eat Eatthe themarror. marror.

25 25

23

The Hillel Sandwich -- ‫כורך‬ The Hillel Sandwich — ‫כורך‬

the sage Hillel, eating Matzah and Marror together To the sage Hillel, eating Matzah and Maror s not atogether trivial matter. him, slavery and freedom was not aTo trivial matter.

To him, slavery and freedom were merged into one historical re merged into one historical event.

The bread of event. The bread of poverty became the bread verty became the bread of freedom and should be of freedom and should be tasted together with ted together the marror, so that the bitterwith maror, so bitter that one should know the one bitterness of slavery andofthe joy of freedom. ould know the bitterness slavery and theToday, joy of we must not forget the bitterness of oppression; edom. we Today, we must not forget the bitterness of must keep alive the hope of equality.

All say: This we is a remembrance of Hillel in Temple times — pression; must keep alive the hope of equality.

This is what Hillel did when the Temple existed: He enwrapped the Paschal lamb, the matzo and the bitter to eat them as in in fulfillment say: This is herbs a remembrance ofone, Hillel Templeoftimes — the verse, “with matzot and maror they shallHe eat s is what Hillel did when the Temple existed: it.”(Numbers 9:11)

wrapped the Paschal lamb, the matzo and the bitter Make a sandwich and of the verse, "with bs to eat them as one,ofinmatzah fulfillment maror and eat. tzot and marror they shall eat it."(Numbers 9:11)

ke a sandwich of matzah and marror and eat.

Festive Meal — ‫שלחן עורך‬

Festive Meal -- ‫שלחן עורך‬

The seder is not over. No celebration is complete without food, and our festive meal is an integral part of our seder. As we partake of this meal, please continue the conversations we’ve started on freedom and equality.

e sederEat isthe notmeal! over. No celebration is complete without food, and our festive meal is an egral part of our seder.

we partake of this meal, please continue the conversations we’ve started on freedom and uality. the meal!

26

24

Hidden — ‫צפון‬

At this time, we send out the youngest among us to retrieve the hidden Afikoman. In Kabbalah, Jewish mysticism, it is explained that there is something deeper than the soul. We are taught that as humans we have not only a body and spirit, but there is also an essence within each of us. It is the spirit concealed, hidden, within our hearts. This essence is called tzafun, literally meaning “hidden,” out of sight, secret. The word tzafun is also the Hebrew word for “north” and is the root of the name of the Israeli city, Tzfat, the birthplace of Kabbalah. The mystics teach that in our day to day lives we move around the this hidden place, it is out of sight, forgotten. Our lives are too cluttered for us to really feel our tzafun. At times, we attempt to touch that inner core, perhaps through meditation, yoga, art, music, or deep prayer.

However, on Passover night, we have the power to reach our tzafun. But only after all the steps leading up to this very moment: Destroying our personal chametz, and the eleven steps of the Seder until now. At this point we awaken, newly freed, and are able to connect every single cell, every piece, every facet of ourselves to God. That’s when the power comes to us. Whether we sense it or not, tasteless as it may seem, the matzah now reaches deep into our core and transforms our being. Those things you find inspiring and nice may take you a single step forward. But if you want to affect real change, you need to do something totally beyond your personal bounds. This is the heart of Passover.

So too as the LGBTQ community, we strive to transcend our bounds—those imposed from outside and from within—and to reach a core essence of being, or understanding, or relationships with one another, our loved ones, and our communities.

We send the youngest among us to find the Afikomen, but we also recognize that it is through the ensuing generations that our efforts will bear fruit. It is through the young that change truly becomes manifest.

Eat the Afikomen

25

Birkat Hamazon — ‫ברכת המזון‬ At this time we take the time to express thanks for our meal. This prayer also marks our remembrance of heritage and connects us with Jewish people through space and time. As we remember God’s goodness, let us also be mindful that not all people have enough food. Through this prayer, we bind this time we take the time to express thanks for our meal. This ourselves to bothAt expressing gratitude to Hashem At this time we take the time to thanks our meal. prayer also marks our remembrance of heritage and connects us with At this time we take the time to express express thanks for for our meal. This This and to the realityprayer ofthis tooalso many ofour our neighbors.

We marks remembrance of heritage and connects At time we take the time to express thanks for our meal.

This Jewish people through space and time.

As we remember God’s prayer also marks our remembrance of heritage and connects us us with with continue to express ouralso hope for the future of our prayer marks our remembrance of heritage and connects with Jewish people through space and time.

As we remember God’s goodness, let us also be mindful that not all people have enough Jewish people through space and time. As we remember God’sus food.

World and to our goodness, continuing duty to tikkun olam. let us also be mindful that not all people have enough food.

Through this prayer, we bind ourselves to both expressing gratitude to Jewish people through space and time.

As we remember God’s goodness, let us also be mindful that not all people have enough food.

Birkat Hamazon -‫המזון‬ ‫ברכת‬ Birkat Hamazon -‫המזון‬ Birkat Hamazon -- ‫ברכת המזון‬ ‫ברכת‬

Through this we ourselves to both expressing gratitude to goodness, letprayer, usthe also bebind mindful that not people have We enough food.

Hashem and to reality of too many of our neighbors. continue Through this prayer, we bind ourselves to all both expressing gratitude to Through this prayer, we bind ourselves to both expressing gratitude Hashem and to the reality of too many of our neighbors.

We continue to express our hope for the future of our World and to our continuing and to reality of do too not manydrink of our neighbors. We continueto Fill theHashem third cup ofthe wine, but to express our hope for the future of our and continuing Hashem and to the reality of too many ofWorld our neighbors. continue duty to tikkun olam. to express hope forBirkat the future of our World and to to our ourWe continuing until our after the Hamazon. to express our hope for the future of our World and to our continuing duty to tikkun olam. duty to tikkun olam.

The seder continues after Birkat Hamazon, on page 35. duty to tikkun olam.

Fill the third cup of wine, but do not drink until after the Birkat Hamazon.

Fill drink until after the Birkat Thenot seder continues Birkat on page 35.

Fill the the third third cup cup of of wine, wine, but but do do not drink untilafter after theHamazon, Birkat Hamazon.

Hamazon.

Fill the third cup of wine, but do drink untilafter after theHamazon, Birkat Hamazon.

The seder continues Birkat on Thenot seder continues after Birkat Hamazon, on page page 35.

35.

SHABBAT AND FESTIVALS: ON SHABBAT AND ON FESTIVALS: ON SHABBAT AND FESTIVALS: ON SHABBAT FESTIVALS: Shir Hama-a-lot, b’shuv A-do-naiAND et shivat Shir Hama-a-lot, b’shuv A-onai et shivat ON SHABBAT AND FESTIVALS: Tzion hayinu k’cholmim.

Az y’malei s’chok Shir Hama-a-lot, b’shuv et Tzion hayinu k’cholmim.

Az y’malei s’chok Shir Hama-a-lot, b’shuv A-onai A-onai et shivat shivat Tzion hayinu k’cholmim.

Az y’malei pinu ul-shoneinu rina, Shir Hama-a-lot, b’shuv A-onai et shivat pinu ul-shoneinu rina, az yomru vagoyim: “Higdil Tzion hayinu k’cholmim. Az y’malei s’chok s’chok ul-shoneinu rina, az yomru vagoyim: “Higdil la-asot Tzion hayinu k’cholmim.

AzA-onai y’malei s’chokim pinu ul-shoneinu rina, A-do-nai la-asot impinu eileh.” az yomru vagoyim: “Higdil A-onai la-asot eileh.” pinu ul-shoneinu rina, az yomru vagoyim: “Higdil A-onai la-asot im im Higdil A-do-nai la-asot imanu, hayinu s’meichim.

The seder continues after Birkat Hamazon, on page 35.

.‫שִׁיר הַּמַעֲלֹות ּבְׁשּוב יי אֶת שִׁיבַת צִּיֹון הָיִינּו ּכְחֹלְמִים‬ .‫ִים‬ ‫מ‬ ‫ִינּו‬ ָ‫ה‬ ִ‫ש‬ ‫ְׁשּוב‬ ‫ֲלֹות‬ ‫צאָז‬ ‫אְׁשֹו‬ ‫ִינּו ּו‬ ‫ּב ּפ‬ ְ‫עש‬ ‫א‬ .‫ִםִים‬ ‫לְימ‬ ְ‫חַֹּגֹול‬ ֹ‫ּכְבח‬ ְ‫ְרּו ּכ‬ ‫ֹאיימִינּו‬ ָ‫ִּיֹון יה‬ ‫ִּיֹון‬ ‫ַתּהצ‬ ‫בנַָת‬ ‫ֵנּוׁיׁיִרב‬ ִ‫ֶתנש‬ ‫ֶת‬ ‫יילא‬ ‫יי‬ ‫ְׁשּוב‬ ‫ׂחֹוקּב‬ ‫ֲלֹות‬ ‫ּמֵַאע‬ ַ‫הַלּמ‬ ַ‫ׁיריִּמָה‬ ‫שִָזׁיר‬ ִ‫ש‬ .‫ִםִים‬ ‫מ‬ ‫ל‬ ְ ‫ח‬ ֹ ‫ּכ‬ ְ ‫ִינּו‬ ‫י‬ ‫ה‬ ָ ‫ִּיֹון‬ ‫צ‬ ‫ַת‬ ‫ב‬ ‫ׁי‬ ‫ש‬ ִ ‫ֶת‬ ‫א‬ ‫יי‬ ‫ְׁשּוב‬ ‫ּב‬ ‫ֲלֹות‬ ‫ע‬ ‫ּמ‬ ַ ‫ה‬ ַ ‫ׁיר‬ ‫ש‬ ִ ‫י‬ ‫ַּגֹו‬ ‫ב‬ ‫ְרּו‬ ‫מ‬ ‫ֹא‬ ‫י‬ ‫ָז‬ ‫א‬ ‫ּה‬ ‫נ‬ ָ ‫ִר‬ ‫ֵנּו‬ ‫נ‬ ‫ְׁשֹו‬ ‫ל‬ ‫ּו‬ ‫ִינּו‬ ‫ּפ‬ ‫ׂחֹוק‬ ‫ש‬ ְ ‫ֵא‬ ‫ל‬ ‫ּמ‬ ָ ‫י‬ ִ ‫ָז‬ ‫ָנּו‬ ‫ּמ‬ ‫ע‬ ִ ‫ֲׂשֹות‬ ‫ע‬ ‫ל‬ ַ ‫יי‬ ‫ּיל‬ ‫ִד‬ ‫ג‬ ְ ‫ה‬ ִ .‫ֶה‬ ‫ּל‬ ‫א‬ ֵ ‫ִם‬ ‫ע‬ ‫ֲׂשֹות‬ ‫ע‬ ‫ל‬ ַ ‫יי‬ ‫ּיל‬ ‫ִד‬ ‫ג‬ ְ ‫ה‬ ִ ‫אָז יִּמָלֵא שְׂחֹוק ּפִינּו ּולְׁשֹונֵנּו ִרנָּה אָז יֹאמְרּו בַּגֹויִם‬ ‫א‬ ‫ָנּוִם‬ ‫עִַּגֹו‬ ‫ֹאמְרּו‬ ‫ּיל א‬ ‫ִדנָּה‬ ‫נֵנּו‬.‫ֶה‬ ‫ּלְׁשֹו‬ ‫עִינּו‬ ‫ׂחֹוק‬ ָ‫ִדּמ‬ ‫הִָז‬ ‫א‬. ‫ע‬ ‫יי‬ ‫עִים‬ ‫לַשְח‬ ְׂ‫ּיללש‬ ‫ִינּו‬ ‫ּמיָנּו‬ ‫ּמ‬ ִ‫ֲׂשֹות בע‬ ‫ֲׂשֹות‬ ‫לַיע‬ ַ‫ייָזל‬ ‫יי‬ ‫ּיל‬ ‫הִגְגְִרִד‬ ִ‫ה‬ .‫ֶה‬ ‫אֵלּל‬ ֵ‫ִם ּוא‬ ‫ִם‬ ‫ֲׂשֹותּפע‬ ‫ֲׂשֹות‬ ‫ע‬ ַ‫ֵאמֵל‬ ‫יי‬ ‫ּיל‬ ‫הָגְגְייִ​ִד‬ ִ‫ה‬ ‫ הִגְִדּיל יי לַעֲׂשֹות עִּמָנּו‬.‫ֲׂשֹות עִם אֵּלֶה‬ ‫ע‬ ‫ל‬ ַ ‫יי‬ ‫ּיל‬ ‫ִד‬ ‫ג‬ ְ ‫ה‬ ִ ‫ִים‬ ‫חִים‬ ‫מֵח‬ ֵ‫שְׂמ‬ ְׂ‫ִינּו ש‬ ‫הָייִינּו‬ ָ‫ה‬.. ‫הָיִינּו שְׂמֵחִים‬.

eileh.”

Higdil A-onai la-asot“Higdil imanu,A-onai hayinu az yomru vagoyim: la-asot im eileh.” ‫ הַּזְֹרעִים‬.‫ׁשּובָה יי אֶת שְׁבִיתֵנּו ּכַאֲפִיִקים ּבַנֶּגֶב‬ Higdil A-onai s’meichim. eileh.”

Higdil A-onai la-asot la-asot imanu, imanu, hayinu hayinu ‫ִים‬ ‫פ‬ ‫ֵנּו‬ ‫בִיִי‬ ‫ָה‬ ‫ב‬ ְׁ ‫ש‬ ֶ ֶ‫ע מ‬ ֹ‫ֹה נ‬.‫ֶב‬ ‫ָלֹוְ יֵל‬ ‫ְִקצ‬ ָ‫אְִרנ‬ ‫ּב‬ Shuva A-do-nai et sh’viteinu ka-afikim banegev. ‫ִים‬ ‫ְֹרׂאע‬ ‫הַּזּזשְֵֹר‬ ַ‫ה‬ .‫ּבַּונֶּנֶּבָגגכֶב‬ ַ‫ִיִקיםְֵּב‬ ‫ִיִקים‬ ‫אֲפ‬ ֲ‫ּכַהא‬ ַ‫ּכ‬.‫ֹרּו‬ ‫תֵנּו‬ ‫ת‬ ‫שְׁיב‬ ְׁ‫ֶתּהש‬ ‫ֶת‬ ‫יי ּבא‬ ‫עָהיי‬ ‫מְָה‬ ‫ׁשּוְִדב‬ ‫ׁשּו‬ s’meichim.

Higdil A-onai la-asot imanu, hayinu s’meichim. ‫ִים‬ ‫ע‬ ‫ְֹר‬ ‫ּז‬ ‫ה‬ ַ .‫ֶב‬ ‫ג‬ ‫נ‬ ֶ ּ ‫ּב‬ ַ ‫ִיִקים‬ ‫פ‬ ‫א‬ ֲ ‫ּכ‬ ַ ‫ֵנּו‬ ‫ת‬ ‫ִי‬ ‫ב‬ ‫ש‬ ְ ׁ ‫ֶת‬ ‫א‬ ‫יי‬ ‫ָה‬ ‫ב‬ ‫ׁשּו‬ ְׁ ‫ש‬ ֶ ‫מ‬ ֶ ‫ׂא‬ ‫ש‬ ֵ ‫נ‬ ֹ ‫ֹה‬ ‫כ‬ ‫ב‬ ָ ‫ּו‬ ְֵ ‫י‬ ֵ ְ‫ָלֹו‬ ‫ה‬ .‫ֹרּו‬ ‫צ‬ ‫ְִק‬ ‫י‬ ‫ּה‬ ‫נ‬ ָ ‫ְִר‬ ‫ּב‬ ‫ָה‬ ‫ע‬ ‫מ‬ ְ ‫ְִד‬ ‫ּב‬.

Shuva A-onai et sh’viteinu ka-afikim ‫ָיו‬ ‫ת‬ ‫ּמ‬ ֹ ‫ל‬ ֻ ‫א‬ ֲ ‫ׂא‬ ‫ש‬ ֵ ‫נ‬ ֹ ‫ּה‬ ‫נ‬ ָ ‫ְִר‬ ‫ב‬ ‫ָבֹוא‬ ‫י‬ ‫ֹא‬ ‫ּב‬ ‫ַָרע‬ ‫ּז‬ ‫ה‬ ַ s’meichim.

Hazor’im b’dima b’rina yik-tzoru. ְֶׁ‫ הָלֹוְ יֵ ְֵ ּובָכֹה נֹשֵׂא מֶש‬.‫ּבְִדמְעָה ּבְִרנָּה יְִקצֹרּו‬ Shuva A-onai et sh’viteinu ka-afikim banegev. ְׁ ‫ש‬ ֶ ‫מ‬ ֶ ‫ׂא‬ ‫ש‬ ֵ ‫נ‬ ֹ ‫ֹה‬ ‫כ‬ ‫ב‬ ָ ‫ּו‬ ְֵ ‫י‬ ֵ ְ‫ָלֹו‬ ‫ה‬ .‫ֹרּו‬ ‫צ‬ ‫ְִק‬ ‫י‬ ‫ּה‬ ‫נ‬ ָ ‫ְִר‬ ‫ּב‬ ‫ָה‬ ‫ע‬ ‫מ‬ ְ ‫ְִד‬ ‫ָיו‬ ‫ת‬ ‫ּמ‬ ֹ ‫ל‬ ֻ ‫א‬ ֲ ‫ׂא‬ ‫ש‬ ֵ ‫נ‬ ֹ ‫ּה‬ ‫נ‬ ָ ‫ְִר‬ ‫ב‬ ‫ָבֹוא‬ ‫י‬ ‫ֹא‬ ‫ּב‬ ‫ַָרע‬ ‫ּז‬ ‫ה‬ ַ Shuvanosei A-onaimeshech et sh’viteinu ka-afikim ‫ּבהַּזַָרע ּבֹא יָבֹוא בְִרנָּה נֹשֵׂא אֲלֻּמֹתָיו‬..

Haloch yeileich uvacho banegev.

Hazor’im b’dima b’rina yik-tzoru.

Shuva A-onai et sh’viteinu ka-afikim ‫הַּזַָרע ּבֹא יָבֹוא בְִרנָּה נֹשֵׂא אֲלֻּמֹתָיו‬. banegev. hazara. Bo yavo v’rina nosei alumotav Hazor’im b’dima b’rina Haloch yeileich nosei meshech banegev. ְ‫ נְבֵָר‬,‫!ַרּבֹותַי‬ Hazor’im b’dimauvacho b’rina yik-tzoru. yik-tzoru.

Haloch nosei meshech LEADER: Chaveirai n’vareich. hazara. yeileich Bo yavouvacho v’rina nosei Hazor’im b’dima b’rina yik-tzoru.

Haloch yeileich uvacho noseialumotav meshech ‫ֵָרְבָֹרְ מֵעַתָּה וְעַד עֹולָם‬ ְ‫ביָ מ‬ ‫יְהִי‬. ְ‫ֵָר‬ ‫ׁםנְנְיְב‬,‫ַי‬ ,‫תשֵַי‬ ‫!ַרּבֹות‬ ‫!ַרּבֹו‬ Chaveirai n’vareich. hazara.

Bo yavo v’rina nosei alumotav GROUP (then Leader): Y’hi A-onai m’vorach LEADER: ChaveiraiLEADER: n’vareich.

Haloch yeileich uvacho noseishem meshech ְ‫ֵָר‬ ‫ב‬ ‫נ‬ ְ ,‫ַי‬ ‫!ַרּבֹות‬ LEADER: Chaveirai n’vareich. hazara.

Bo yavo v’rina nosei alumotav ‫ָם‬ ‫ל‬ ‫עֹו‬ ‫ַד‬ ‫ע‬ ָ‫ת‬ ַ‫ע‬ ֵ‫ש‬ ‫הִיִי‬ ,‫ּהתוְוְַי‬ ‫ְַרּבֹו‬ ‫מֵו‬ ‫ָֹרְנָן‬ ָ‫בְַרּב‬ ‫מְ ו‬ ‫ׁםמיְיְיָיְָָרנָן‬ ‫ְִרׁשּות‬ ‫ָם‬ ‫ל‬ ‫עֹו‬ ‫ַד‬ ‫ע‬ ‫ּה‬ ‫ת‬ ָ ‫ע‬ ַ ‫מ‬ ֵ ְ‫ָֹר‬ ‫ב‬ ‫מ‬ ְ ‫ׁם‬ ‫ש‬ ֵ ‫ּביְיְה‬..

GROUP (then Leader): Y’hi A-onai me’ata v’ad olam LEADER: Chaveirai n’vareich. hazara.

Bo yavo v’rina nosei alumotav GROUP (then Leader): Y’hi shem A-do-naim’vorach GROUP (then Leader): Y’hi shem shem A-onai m’vorach m’vorach ‫עשֶַּדׁלֹועֹולָם‬,‫ַי‬ ְ,‫תוַי‬ ‫ּה‬ ‫ת‬ ָ ‫ע‬ ַ ‫מ‬ ֵ ְ‫ָֹר‬ ‫ב‬ ‫מ‬ ְ ‫י‬ ָ ‫י‬ ְ ‫ׁם‬ ‫ש‬ ֵ ‫ִי‬ ‫ה‬ ‫ְַרּבֹו‬ ‫ו‬ ‫ָן‬ ‫נ‬ ‫ּב‬ ָ ‫ְַר‬ ‫ו‬ ‫ָן‬ ‫נ‬ ‫ְָר‬ ‫מ‬ ‫ְִרׁשּות‬ ‫מ‬ ִ ‫ְנּו‬ ‫ל‬ ‫כ‬ ַ ‫א‬ ָ ‫ש‬ ֶ ׁ )‫ֵינּו‬ ‫ה‬ ‫ֱֹל‬ ‫א‬ ( ְ‫ֵָר‬ ‫ּביְנְב‬ ‫ְִרׁשּות מְָרנָן וְַרּבָנָן וְַרּבֹות‬ ‫ּב‬.. olam LEADER: Birshut chaveirai (E-loheinu) sheGROUP (then Leader): Y’hi n’vareich shem A-onai m’vorach me’ata v’ad v’ad olam me’ata v’ad olam me’ata ,‫ַי‬ ‫ת‬ ‫ְַרּבֹו‬ ‫ו‬ ‫ָן‬ ‫נ‬ ‫ּב‬ ָ ‫ְַר‬ ‫ו‬ ‫ָן‬ ‫נ‬ ‫ְָר‬ ‫מ‬ ‫ְִרׁשּות‬ ‫ּב‬ ‫ׁלֹו‬ ‫ש‬ ֶ ּ ‫מ‬ ִ ‫ְנּו‬ ‫ל‬ ‫כ‬ ַ ‫א‬ ָ ‫ש‬ ֶ ׁ )‫ֵינּו‬ ‫ה‬ ‫ֱֹל‬ ‫א‬ ( ְ‫ֵָר‬ ‫ב‬ ‫נ‬ ְ ‫ֵינּו)שֶׁשֶׁאָאָכַכַללְנּוְנּומִמִשֶּשֶּׁלֹוׁלֹוּובְטּובֹו‬ )‫ֵָרְ( (אאֱֹלֱֹלההֵינּו‬ ְ‫ָרּו‬ ‫ּבנְב‬..

LEADER: Birshut n’vareich (E-loheinu) achalnu mishelo me’ata v’ad olam chaveirai LEADER: Birshut chaveirai n’vareich (E-loheinu) shesheLEADER: Birshut chaveirai n’vareich (E-loheinu) sheachalnu ‫ׁלֹו‬ ‫ש‬ ֶ ּ ‫מ‬ ִ ‫ְנּו‬ ‫ל‬ ‫כ‬ ַ ‫א‬ ָ ‫ש‬ ֶ ׁ )‫ֵינּו‬ ‫ה‬ ‫ֱֹל‬ ‫א‬ ( ְ‫ֵָר‬ ‫ב‬ ‫ְטּובֹו‬ ְ‫ָרּו‬ achalnu GROUP (then Leader): Baruch E-loheinu she-achalnu ‫ּבנְחָי‬ LEADER: Birshut chaveirai n’vareich (E-loheinu) she‫בְטּובֹו‬ ‫ׁלֹו ּוּוב‬ ‫שֶּׁלֹו‬ ֶּ‫מִש‬ ִ‫ְנּו מ‬ ‫לְנּו‬ ‫כַל‬ ַ‫אָכ‬ ָ‫שֶׁא‬ ֶׁ‫ֵינּו) ש‬ )‫הֵינּו‬ ‫ֱֹלה‬ ‫אֱֹל‬ ‫ִינּו((א‬ ְ‫ָרּו‬ ‫ּב‬.. achalnu mishelo mishelo mishelo ‫ִינּו(אֱֹלהֵינּו) שֶׁאָכַלְנּו מִשֶּׁלֹו ּובְטּובֹו‬ ְ‫ָרּו‬ GROUP (then ‫חָיי‬ mishelo chayinuBaruch achalnu mishelo GROUP uv-tuvo (then Leader): Leader): Baruch E-loheinu E-loheinu she-achalnu she-achalnu ‫ִינּו‬ ָ‫ּבח‬.. mishelo uv-tuvo chayinu ALL: Baruch hu u-varuch sh’mo.

GROUP (then Leader): Baruch E-loheinu she-achalnu ‫ִינּו‬ ‫י‬ ָ‫ח‬.

GROUP (then Leader): Baruch E-loheinu she-achalnu mishelo uv-tuvo chayinu ALL: Baruch hu u-varuch sh’mo. mishelo uv-tuvo chayinu ALL: Baruch hu u-varuch sh’mo. mishelo uv-tuvo chayinu ALL: Baruch hu u-varuch sh’mo.

ALL: Baruch hu u-varuch sh’mo.

Ba-ruch a-tah A-do-nai, E-lo-hei-nu Me-lech Ha-oBa-ruch a-tah E-lo-hei-nu Me-lech lam, Ba-ruch a-tah A-do-nai, A-do-nai, E-lo-hei-nu Me-lech Ha-oHa-oBa-ruch a-tah A-do-nai, E-lo-hei-nu Me-lech Ha-olam, lam, Ha-zan et ha-o-lam ku-lo, b'tu-vo, b'chein Ba-ruch a-tah A-do-nai, E-lo-hei-nu Me-lechb'che-sed Ha-olam, Ha-zan et ha-o-lam ku-lo, et b’tu-vo, b’chein b’che-sed Ha-zan ha-o-lam ku-lo, b'tu-vo, b'chein b'che-sed uv-ra-cha-mim, hu no-tein le-chem l'chawl^ba-sar, ki lam, Ha-zan et ha-o-lam ku-lo, b'tu-vo, b'chein b'che-sed uv-ra-cha-mim, hu uv-ra-cha-mim, no-teinchas-do. l’chawl^ba-sar, ki hu no-tein le-chem l'chawl^ba-sar, ki l'o-lam Uv-tu-vo ta-mid b'che-sed lo cha-sar Ha-zan etle-chem ha-o-lam ku-lo,ha-ga-dol, b'tu-vo, b'chein uv-ra-cha-mim, hu no-tein le-chem l'chawl^ba-sar, ki l'o-lam chas-do.

Uv-tu-vo ta-mid lo l’o-lam chas-do. Uv-tu-vo ha-ga-dol, ta-mid lo cha-sar la-nu, v'al yech-sar la-nu, ha-ga-dol, ma-zon l'o-lam Bauv-ra-cha-mim, hu no-tein le-chem l'chawl^ba-sar, ki l'o-lam chas-do.

Uv-tu-vo ha-ga-dol, ta-midva-ed. lo cha-sar cha-sar yech-sar la-nu, ma-zon l'o-lam va-ed.

Baa-vur sh'mo ha-ga-dol, kiva-ed. hu EilBaazan um-far-neis lal'o-lam chas-do.

Uv-tu-vo ha-ga-dol, ta-mid lo cha-sar la-nu, v’al yech-sarla-nu, la-nu,v'al ma-zon l’o-lam la-nu, v'al yech-sar la-nu, ma-zon l'o-lam va-ed.

Baa-vur sh'mo ha-ga-dol, ki hu Eil zan um-far-neis lakol, u-mei-tiv la-kol, u-mei-chin ma-zon l'chawl^b'ri-yola-nu, v'al yech-sar la-nu, ma-zon l'o-lam va-ed.

Baa-vur sh'mo ha-ga-dol, ki hu Eil zan um-far-neis lavur sh’mo ha-ga-dol, ki hu Eil zan um-far-neis lakol, kol, u-mei-tiv la-kol, u-mei-chin ma-zon l'chawl^b'ri-yotav a-sher ba-ra.

Ba-ruch a-tah A-do-nai, ha-zan et a-vur sh'mo ha-ga-dol, ki hu Eilma-zon zan um-far-neis lakol, u-mei-tiv la-kol, u-mei-chin l'chawl^b'ri-you-mei-tiv la-kol, u-mei-chin ma-zon l’chawl^b’ri-yotav tav a-sher ba-ra.

Ba-ruch a-tah A-do-nai, ha-zan ha-kol. kol, u-mei-tiv la-kol, u-mei-chin ma-zon l'chawl^b'ri-yotav a-sher ba-ra. Ba-ruch a-tah A-do-nai, ha-zan et 28 et a-sher ba-ra. Ba-ruch a-tah A-do-nai, ha-zan et ha-kol. tav a-sher ba-ra.

Ba-ruch a-tah A-do-nai, ha-zan et ha-kol.

28 28 ha-kol. ha-kol.

28

26

‫ּבָרּוְ אַתָּה יי אֱֹלהֵינּו מֶלְֶ הָעֹולָם‬ ‫ָם‬ ְֶ ‫א‬ ַ‫א‬ ‫ּב‬ ‫הח‬ ְ‫ְטּובֹו ּב‬ ‫הַּזָן‬ ‫לָם‬ ‫ָעֹוֵןל‬ ‫ָעֹו‬ ‫ה‬ ְֶ‫ל‬ ‫מֶל‬ ֶ‫ֵינּוּבמ‬ ‫הֻּלֹוֵינּו‬ ‫ֱֹלּכה‬ ‫ָםֱֹל‬ ‫יילא‬ ‫ּהָעֹויי‬ ‫תָהּה‬ ָ‫ֶתת‬ ַ‫ָרּוְאא‬ ְ‫ָרּו‬ ‫ּב‬ ‫ָעֹוֵןֵןֶםלָם‬ ‫ה‬ ְֶ ‫ל‬ ‫מ‬ ֶ ‫ֵינּו‬ ‫ה‬ ‫ֱֹל‬ ‫א‬ ‫יי‬ ‫ּה‬ ‫ת‬ ָ ‫א‬ ַ ְ‫ָרּו‬ ‫ּב‬ ‫ח‬ ‫ּב‬ ְ ‫ְטּובֹו‬ ‫ּב‬ ‫ֻּלֹו‬ ‫ּכ‬ ‫ָם‬ ‫ל‬ ‫ָעֹו‬ ‫ה‬ ‫ֶת‬ ‫א‬ ‫ָן‬ ‫ּז‬ ‫ה‬ ַ ֶ‫ְטּובֹו ל‬ ‫הּואּב נֹותֵן‬ ֲ‫הַּזחֶָןסאֶדֶתּובהְַרח‬ ְ‫ּב‬ ‫ּבְח‬ ‫ִיםּכֻּלֹו‬ ‫מָם‬ ‫ָעֹול‬ ‫ֵן‬ ‫ח‬ ‫ּב‬ ְ ‫ְטּובֹו‬ ‫ּב‬ ‫ֻּלֹו‬ ‫ּכ‬ ‫ָם‬ ‫ל‬ ‫ָעֹו‬ ‫ה‬ ‫ֶת‬ ‫א‬ ‫ָן‬ ‫ּז‬ ‫ה‬ ַ ‫ֶם‬ ‫ל‬ ֶ ‫ֵן‬ ‫ת‬ ‫נֹו‬ ‫הּוא‬ ‫ִים‬ ‫מ‬ ‫ח‬ ֲ ‫ְַר‬ ‫ב‬ ‫ּו‬ ‫ֶד‬ ‫ס‬ ‫ח‬ ֶ ‫הּואחַס‬ ‫ְעֹולָם‬ ‫ּבְכ‬ ‫ל‬ ‫ְדֹוֵן לֶחֶם‬ ‫נֹות‬ ‫שָבׂרְַרּכחֲִימלִים‬ ‫ּבָ ּו‬ ‫חֶָלסֶד‬ ְ‫ּב‬ ‫ת‬ ‫נֹו‬ ‫הּוא‬ ‫ִים‬ ‫מ‬ ‫ח‬ ֲ ‫ְַר‬ ‫ב‬ ‫ּו‬ ‫ֶד‬ ‫ס‬ ‫ח‬ ֶ ‫ּב‬ ְ ‫ְדֹו‬ ‫ס‬ ‫ח‬ ַ ‫ָם‬ ‫ל‬ ‫ְעֹו‬ ‫ל‬ ‫ִי‬ ‫ּכ‬ ‫ׂר‬ ‫ש‬ ָ ‫ּב‬ ָ ‫ָל‬ ‫כ‬ ‫ל‬ ‫חֵָןסלֶַרחלֶםָנו‬ ‫ֹלא‬ ‫ִיד‬ ‫מ‬ ‫ת‬ ָ ּ ‫ָדֹול‬ ‫ּג‬ ‫ה‬ ַ ‫ְטּובֹו‬ ‫ב‬ ‫ּולְכָל ּבָשָׂר ּכִי לְעֹולָם חַסְדֹו‬ ‫סלְדֹו‬ ַ‫ִידלח‬ ‫ָזֹוןָם‬ ‫ְעֹול‬ ‫הַ​ַרּגּגּכלִי‬ ‫חֱשָסׂר‬ ָ‫אכַלָל יֶּב‬ ‫ָנו‬ ‫ל‬ ‫ַר‬ ‫ס‬ ‫ח‬ ָ ‫ֹלא‬ ‫מ‬ ָּ‫ת‬ ‫ָדֹול‬ ‫ְטּובֹו‬ ‫ב‬ ָ‫ָם ו‬ ‫ְעֹו‬ ‫מ‬ ‫עֶדלָנו‬ ‫סַר‬ ָ‫ח‬ ‫ֹלא‬ ‫ִיד‬ ‫מ‬ ָּ‫ָנֹול ת‬ ‫ָדֹול‬ ַ‫ה‬ ‫ְטּובֹו‬ ‫וְּוּולְב‬ ‫ֶדלזָןָנו‬ ‫ַר‬ ‫ס‬ ‫ח‬ ָ ‫ֹלא‬ ‫ִיד‬ ‫מ‬ ‫ת‬ ָ ּ ‫ָדֹול‬ ‫ּג‬ ‫ה‬ ַ ‫ְטּובֹו‬ ‫ּווְוְּבָב‬ ‫ָם‬ ‫מ‬ ‫ָנֹו‬ ‫ס‬ ֶ‫ַל יֶי‬ ‫ָדֹול‬ ‫עֵלֶד‬ ‫הּוא וָוָאע‬ ‫לָם‬ ‫ְעֹול‬ ‫לִיְעֹו‬ ‫ָזֹון ּכל‬ ‫ָזֹון‬ ‫הַּגמ‬ ‫לָנֹו‬ ‫ַרׁמֹול‬ ‫שְַר‬ ‫חֱס‬ ֱ‫ֲבּורח‬ ‫אעַל‬ ‫א‬ ‫ְעֹוּכלֹלָם‬ ‫ׁמֹולֹלָנֹו‬ ‫שְַר‬ ‫ֲבּורחֱֵסס‬ ֶ‫עַלפ י‬ ‫ּבָא‬ ‫ִיןָןָן‬ ‫ֵלכֶד זז‬ ‫א‬ ‫ּכ‬ ‫ָדֹול‬ ַ‫ִיבלִיִיל‬ ‫ט‬ ‫מֵי‬ ‫הַּוּגּגמ‬ ‫לַּכ‬ ‫ְַרנ‬ ‫מֵעֵל‬ ‫הּואּווָא‬ ‫הּוא‬ ‫ָזֹון ּכ‬ ‫ָדֹול‬ ַ‫ה‬ ‫ׁמֹו‬ ְ‫ש‬ ‫ֲבּור‬ ‫מְע‬ ָ‫וְּוּב‬ ‫ִיןָן‬ ‫כִיןז‬ ‫ֵל‬ ‫א‬ ‫הּוא‬ ‫ִי‬ ‫ּכ‬ ‫ָדֹול‬ ‫ּג‬ ‫ה‬ ַ ‫ׁמֹו‬ ‫ש‬ ְ ‫ֲבּור‬ ‫ע‬ ָ‫ּוּוּב‬ ‫מ‬ ֵ ‫ּו‬ ‫ֹל‬ ‫ּכ‬ ‫ל‬ ַ ‫ִיב‬ ‫ט‬ ‫ֵי‬ ‫מ‬ ‫ּו‬ ‫ֹל‬ ‫ּכ‬ ‫ל‬ ַ ‫ֵס‬ ‫נ‬ ‫ְַר‬ ‫פ‬ ‫מ‬ ְ ‫ְִרּיֹוּות‬ ‫ָזֹוןְַרלְנכ‬ ‫ַָראמֵכ‬ ‫מֵיָיוטאֲִיבשֶלַׁרּכּבֹל ּו‬ ‫ֵסָללַּבּכֹל‬ ‫ממְפ‬ ‫ָלמֵכִין‬ ‫ּו‬ ‫ֹל‬ ‫ּכ‬ ‫ל‬ ַ ‫ִיב‬ ‫ט‬ ‫ֵי‬ ‫מ‬ ‫ּו‬ ‫ֹל‬ ‫ּכ‬ ‫ל‬ ַ ‫ֵס‬ ‫נ‬ ‫ְַר‬ ‫פ‬ ‫מ‬ ְ ‫ַָרא‬ ‫ּב‬ ‫ְִרּיֹו‬ ‫ּב‬ ‫כ‬ ‫ָזֹון‬ ‫הַּכ‬ ‫ַָרא‬ ‫ׁר ּב‬ ‫שֵֶתׁר‬ ֶ‫אֲאש‬ ֲ‫ָיוּזָןא‬ ‫תהַָיו‬ ‫ת‬,‫יי‬ ‫ּהְִרּיֹו‬ ‫ָלתָ ּב‬ ‫אַָל‬ ‫לְכ‬ ְ‫ָרּוְל‬ ‫מּבָזֹון‬ ‫ּומ‬. ‫ַָרא‬ ‫ֵתׁר ּב‬ ‫ּהְִרּיֹו‬ ‫תָ ּב‬ ‫ָרּוְלְכ‬ ‫ּבָזֹון‬ ‫ָל‬ ‫ּכ‬ ‫ָל‬ ‫הַּכ‬ ַ‫ה‬ ‫אשֵֶת‬ ‫הַָיוּזּזָןָןאֲא‬ ַ‫תה‬,‫יי‬ ,‫יי‬ ‫ּה‬ ָ‫אַָלת‬ ַ‫א‬ ְ‫ָרּו‬ ‫מּב‬.. ‫ הַּזָן אֵת הַּכָל‬,‫ּבָרּוְ אַתָּה יי‬.

The Third Cup: Community

As we enjoy our festive meal amongst community, what connections and meaning can we make together? (blessing to follow)

Baruch atah Adonai, Eloheinu melech ha-olam, borei p’ri ha-gafen.

Praised are You, Hashem, our God, whose Presence fills the universe, who creates the fruit of the vine.

Drink the wine.

27

Elijah’s Cup — ‫כוס אליהו‬

The prophet Elijah symbolizes the dreams of the Jewish people. Elijah challenged the injustices of a king, and brought idol-worshiping Israelites back to the service of God. He healed the sick and protected the helpless.

At the end of his days, his disciple, Elisha, had a vision of Elijah carried off to heaven in fiery chariot. The prophet Malachi promised that Elijah would return one day to herald the time when all of the world would be redeemed. In rabbinic tradition, Elijah appears to worthy families disguised as a pauper, and in return for small acts of kindness bestows great miracles.

Legend relates that the prophet Elijah is present each day to carry forward the work of bringing justice and peace. Let us pour this cup to commit to carrying forward the work of bringing justice and peace.

Eliyahu ha-navi. Eliyahu Ha-Tishbi. Eliyahu Ha-Giladi Bimheira v’yameinu yavo aleinu im mashiach Ben david

Miriam’s Cup — ‫כוס מרים‬

Miriam’s Cup is a relatively new ritual for the Passover seder. Its purpose is to honor the role of Miriam the Prophet in the Exodus, who saved Moses, supplied fresh water to sustain the Israelites through the desert, and brought song and dance. Miriam represents courage, healing, and renewal, and she highlights the contributions of women to Jewish culture, past and present. The Passover Exodus story of oppression and liberation echoes feminist and queer struggles. Thus, Passover is the ideal holiday to highlight concerns about equality and inclusion for all, and to interpret and remake Jewish traditions and create rituals to more visibly value the contributions of those who have been historically ignored or excluded.

Hallel with Psalms 115-118 would normally occur at this point but have been omitted in this edition.

A song for Miriam’s Cup

Miriam the prophet, strength and song in her hand Miriam dance with us in order to increase the song of the world.

Miriam dance with us in order to repair the world.

Soon she will bring us to the waters of redemption.

Miriam ha-n’vi’ah oz v’zimrah b’yadah.

Miriam tirkod itanu l’hagdil zimrat olam.

Miriam tirkod itanu l’taken et ha-olam.

Bimheyrah v’yameynu hi t’vi’einu el mey ha-y’shuah.

28

The Fourth Cup: Resilience th Cup

How can you capture the power of this experience to carry peace with you as you return to the world?

Fill the fourth cup of wine.

(blessing to follow)

Fill the fourth cup of wine.

‫ברוך אתה יה אלהינו מלך העולם בורא פרי‬ ‫הגפן‬

Baruch atah Adonai, melech boreiborei p'ri p’ri ha-gafen.

BaruchEloheinu atah Adonai, Eloheinuha-olam, melech ha-olam, ha-gafen.

Praised are You, Hashem, our God, whose Presence fills the universe, whocreates theuniverse, fruit of thewho vine.

Praised are You, Hashem, our God, whose Presence fills the

creates the fruit of the vine.

Drink the wine.

Drink the wine.

Nirtzah — ‫נרצה‬

For 3,300 years we have been leaving Egypt. For 3,300 years we have labored to transform the darkness of this world into light. At times, like Moses at the burning bush, we have felt God powerfully present among us. And now, we must continue in that spirit, pursuing freedom and equality for upon all of us and upon all Israel. Let us all say: Amen.

ah -- ‫נרצה‬

rs we have been leaving Egypt. For 3,300 years we have labored to transform the his world into light. At times, like Moses at the burning bush, we have felt God esent among us. And now, we must continue in that spirit, pursuing freedom and pon all of us and upon all Israel. Let us all say: Amen.

32 29

Next Year In Jerusalem Next Year In Jerusalem Next YearNext In Peace!

Year In Peace!

Let us sing:

Let us sing:

‫ ועל כל ישראל ואמרו אמן‬,‫ הוא יעשה שלום עלינו‬,‫עושה שלום במרומיו‬

Oseh Shalom

OsehShalom Shalom Oseh Bimromav Oseh Shalom Bimromav Hu Ya-aseh Shalom Aleinu

Hu Ya-aseh Shalom Aleinu

Ve’Al Kol Yisrael (v’al kol yoshvai tevel) Ve'Al Kol Yisrael Ve’Imru Amen

(v'al kol yoshvai tevel) Ve'Imru Amen

May the One who makes peace above make peace descend on all of us and all of Yisrael (and upon all existence…)

And let us say Amen May God who makes peace in the heavens make peace

May the One who makes peace above make peace descend on all of us and all of Yisrael (and upon all existence…)

And let us say Amen May God who makes peace in the heavens make peace

33 30

‫חד גדיא‬

According to modern Jewish commentators, what appears to be a lig hearted song may be symbolic. One interpretation is that Chad Gadya about the different nations that have conquered the Land of Israel: Th According to modern Jewish commentators, what appears to be a lighthearted be symbolic.

Onedog, interpretation symbolizes the Jewish people, the song cat,may Assyria; the Babylon; the is that Chad Gadya is about the different nations that According to modern Jewish commentators, what appears to be have a lightPersia; the fire, Macedonia; thethe water, Rome; the ox, the Saracens; th conquered Landcommentators, of Israel: The kid symbolizes the Jewish According to what to a According to modern modern Jewish commentators, what appears appears to be beGadya a lightlight-is hearted song may be Jewish symbolic.

One interpretation is that Chad According to modern Jewish commentators, what appears to bePersia; a light-is people, the cat, Assyria; theinterpretation dog, Babylon; the stick, hearted song may be symbolic.

One is that Chad Gadya According to modern Jewish commentators, what be aAt lightabout the different nations that have conquered theappears oftoIsrael: Thethe slaughterer, the Crusaders; the angel of death, the Turks. hearted song may be symbolic.

One interpretation isLand that Chad Gadya iskid end, G hearted song may Macedonia; be symbolic.

One interpretation isLand thatthe Chad Gadya iskid the fire, the water, Rome; the the ox, Saracens; about the different nations that have conquered of Israel: The symbolizes the Jewish people, the cat, Assyria; the dog, Babylon; the stick, hearted song may be symbolic.

One conquered interpretation isLand that Chad Gadya about the different nations that have of Israel: The is kid the the different nations thatCrusaders; havecat, conquered the Land of Israel: Thestick, kid slaughterer, the therecurring angel of death, the Turks. returns to send theabout Jews back topeople, Israel.

The of 'two z symbolizes the Jewish Assyria; the about the nations that have conquered the Land of refrain Israel:the The kid symbolizes the Jewish people, the cat, Assyria; the dog, Babylon; the Persia; thedifferent fire, Macedonia; thethe water, Rome; the ox,dog, the Babylon; Saracens; thestick, symbolizes the Jewish people, the cat, Assyria; the dog, Babylon; the stick, At the end, God returns to send the Jews back to Israel.

The Persia; the the the water, Rome; the ox, the Saracens; the symbolizes the Jewish people, cat,of Assyria; the dog, Babylon; the stick, slaughterer, theMacedonia; Crusaders; the angel death, the Turks.

At the end, God Persia; the fire, fire, Macedonia; water, Rome; the ox, the on Saracens; the a reference to the Persia; two stone tablets given to Mount Sinai. recurring refrain of ‘two zuzim’ is aMoses reference the two stone the fire, Macedonia; the water, Rome; the ox, theto Saracens; the slaughterer, the Crusaders; the angel of death, the Turks.

At the end, God returns the to send the Jews back Israel.

The recurring refrain of 'two zuzim' Persia; fire, theto water, the the Saracens; slaughterer, the Macedonia; Crusaders; the angel ofRome; death, theox, Turks.

At the end,the God is

‫חד גדיא‬

‫גדיא‬ ‫חד‬ ‫גדיא‬ ‫חד‬ ‫חד גדיא‬

tablets given toback Moses on Mount Sinai. slaughterer, the Crusaders; the to angel of death, the Turks.

At the end, zuzim' God is returns to the Jews Israel.

The of 'two slaughterer, thethe Crusaders; the angel of death, the Turks.

At the end,zuzim' God is returns to send send the Jews back to Israel.

The recurring refrain ofSinai. 'two a reference to two stone tablets given to recurring Moses onrefrain Mount returns to send the Jews back to Israel.

The recurring refrain of 'two zuzim' is a reference to the two stone tablets given to Moses on Mount Sinai. returns to send the Jews back to Israel.

The recurring refrain of 'two zuzim' is a reference to the two stone tablets given to Moses on Mount Sinai. a reference to the two stone tablets given to Moses on Mount Sinai. a reference to the two stone tablets given to Moses on Mount Sinai.

ONE ONE LITTLELITTLE GOAT GOAT ONE LITTLE GOAT ONE LITTLE LITTLE GOAT GOAT ONE Verse 1: ONE LITTLE GOAT Verse 1:Verse 1: Verse 1:

‫חַ ַחַחַחדדדדגּגּגּ ְ ְ​ְַדַדַדי ַייגָּאָאָא ְדי ָא‬ ‫חַ ד גּ ְַדי ָא‬ ‫חַ ד גּ ְַדי ָא‬

Verse Chad gadya, chad gadya, One little goat, one little goat: One little1: goat, one little goat: Chad gadya, chad gadya, Verse 1: One little goat, one little goat: Chad gadya, chad gadya, dizabin abah bitrei Which mylittle father bought for two Which mygoat, father bought for two zuzim. dizabin abah bitreizuzei. zuzei.

One little one goat: Chad gadya, chad gadya, One little goat, one little goat: Chad gadya, chad gadya, Which my father bought for dizabin abah zuzei. zuzim.

Which mygoat, fatherone bought for two two zuzim. zuzim. dizabin abah bitrei bitrei zuzei.

One little little for goat: Chad gadya, chad zuzei. gadya, Which my father bought two zuzim. dizabin abah bitrei Verse 2: Which my father bought for two zuzim. dizabin abah bitrei zuzei.

Verse Verse 2: 2: Verse 2: Verse 2: goat, One little one little goat: Chad gadya, chad gadya, Verse 2:goat, One little goat, one little goat: Chad gadya, chad gadya, One little one little goat: Chad gadya, chad gadya, The cat came, and ate the goat, ve-ata shunra ve-akhlah One little goat, one little goat: Chad gadya, chad gadya,le-gadya One little goat, one little goat: Chad gadya, chad gadya, The cat came, and ate the goat, ve-ata shunra ve-akhlah le-gadya The cat came, and ate the goat, ve-ata shunra ve-akhlah leWhich my father bought for two zuzim. dizabin abba bitrei zuzei.

The cat came, and ate the goat, ve-ata shunrachad ve-akhlah le-gadya Onecat little goat,and oneate littlethe goat: Chad gadya, gadya, The came, goat, ve-ata shunra ve-akhlah le-gadya Which my father bought for two zuzim. dizabin abba bitrei zuzei.

Which my father bought for two gadya dizabin abba bitrei zuzei.

Which my father bought forgoat, two zuzim. dizabin abba bitrei zuzei. le-gadya The cat came, and ate the ve-ata shunra ve-akhlah Which my father bought for two zuzim. dizabin abba bitrei zuzei.

Which my zuzim. father bought for two zuzim. dizabin abba bitrei zuzei.

Verse 3: Verse Verse 3: 3: Verseone 3: little goat: Verse 3: goat, One little Chad gadya, chad gadya, Verse 3: One little goat, one little goat: Chad gadya, chad gadya, One little goat, one little goat: Chad gadya, The dog came, and bit the cat, that ate the goat, ve-ata kalbachad ve-nashakh One little goat, one little goat: Chad gadya, chadgadya, gadya,leOne little goat, one little goat: Chad gadya, chad gadya, The dog came, and bit the cat, that ate the goat, ve-ata kalba ve-nashakh leWhich my father bought for two zuzim. shunra, de-akhlah le-gadya The dog came, and bit the cat, ve-ata kalba ve-nashakh The dog came, and little bit the cat, that ate the goat, ve-ata kalba ve-nashakh leOnedog littlecame, goat, one goat: Chad gadya, chad gadya, The and bit the cat, that ate the goat, ve-ata kalba ve-nashakh leWhich my father bought for two zuzim. shunra, de-akhlah le-gadya dizabin abba bitrei zuzei. that the goat, Which mythe goat,leshunra, de-akhlah le-gadya Which mycame, fatherate bought forcat, two zuzim. shunra, de-akhlah le-gadya The dog and bit the that ate ve-ata kalba ve-nashakh leWhich my father bought for two zuzim. shunra, de-akhlah le-gadya dizabin abba bitrei zuzei. dizabin abba bitreizuzei. zuzei.

Which my father father bought shunra, de-akhlah le-gadya boughtfor fortwo twozuzim. zuzim. dizabin abba bitrei dizabin abba bitrei zuzei. dizabin abba bitrei zuzei.

Verse 4: Verse 4: Verse 4: Verse 4: goat, one little goat: One little Chad gadya, chad gadya, Verse 4:goat, Verse 4: One little one little goat: Chad gadya, The stick came, and beat the dog, ve-atagadya, chutra,chad ve-hikkah One little goat, one little goat: Chad gadya, chad gadya,leOne little goat, one little goat: Chad gadya, chad gadya,leThe stick came, and beat the dog, ve-ata chutra, ve-hikkah Chad gadya, chad gadya, One little goat, one little goat: that bit the cat, that ate the goat, khalba The stick came,one andlittle beatgoat: the dog, ve-ata chutra,chad ve-hikkah leOnestick little came, goat, Chad gadya, gadya, The and beat the dog, ve-ata chutra,le-shunra, ve-hikkah lethat bit the cat, that ate the goat, khalba Which my father bought for two zuzim. de-nashakh de-akhlah ve-ata chutra, ve-hikkah The came, and beat the that bit thecame, cat, stick that ate the goat, khalba The stick and beat the dog, ve-ata chutra, ve-hikkah lehat bit my the father cat, that ate the goat, khalba Which bought for two zuzim. de-nashakh le-shunra, de-akhlah le-gadya Which my father bought for goat, two zuzim. de-nashakh le-shunra, de-akhlah lekhalba de-nashakh le-shunra, dog, that bit the cat, that ate that bit the cat, that ate the khalba Which my father bought for two zuzim. de-nashakh le-shunra, de-akhlah le-gadya dizabin abba bitrei zuzei. le-gadya Which my the father bought for my twofather zuzim. de-nashakh le-shunra, de-akhlah de-akhlah le-gadya dizabin abba goat, Which le-gadya dizabin abba bitrei zuzei. dizabin abba bitrei zuzei. le-gadya bitrei zuzei. bought for two zuzim. dizabin abba bitrei zuzei.

Verse 5: dizabin abba bitrei zuzei.

Verse Verse 5: 5: Verse 5: goat, one little goat: One little Chad gadya, chad gadya, Verse 5:goat, Verseone 5: One little goat: Chad chad gadya, The fire and little burned the stick, ve-atagadya, nura, ve-saraf le-chutra One littlecame, goat, one little goat: Chad gadya, chadgadya, gadya, Chad gadya, chad One little goat, one little goat: One little goat, one little goat: Chad gadya, chad gadya, The fire came, and burned the stick, ve-ata nura, ve-saraf le-chutra that beat the dog, that bit the cat, that ate the de-hikkah le-khalba, de-nashakh The fire came, and burned the stick, ve-ata nura, ve-saraf le-chutra Onefire littlecame, goat, onecame, little goat: Chadnura, gadya, chad gadya, The and burned thecat, stick, ve-ata nura, ve-saraf le-chutra ve-saraf le-chutra The fire and burned thethe that the dog, that bit that de-hikkah le-khalba, de-nashakh goat,beat le-shunra, de-akhlah le-gadya that beat the dog, that bit the the cat, that ate ate the ve-ata de-hikkah le-khalba, de-nashakh The fire came, and burned the stick, ve-ata nura, ve-saraf le-chutra hat beat the dog, that bit the cat, that ate the de-hikkah le-khalba, de-nashakh goat, le-shunra, de-akhlah le-gadya de-hikkah le-khalba, de-nashakh stick, that beat the dog, that bit Which my father bought for two zuzim. dizabin abba bitrei zuzei. goat, le-shunra, de-akhlah le-gadya that beat the dog, that bit the cat, that ate the de-hikkah de-akhlah le-khalba, le-gadya de-nashakh goat, le-shunra, Which my father bought for dizabin abba bitrei de-akhlah le-gadya cat, that ate the zuzim. goat, Which le-shunra, Which my the father bought for two two zuzim. dizabin abba bitrei zuzei. zuzei. goat, le-shunra, de-akhlah le-gadya Which my father bought for two zuzim. dizabin abba bitrei zuzei. dizabin abba father bought forzuzim. two zuzim.

Which my my father bought for two dizabin abbabitrei bitreizuzei. zuzei.

zim.

Chad gadya, chad gadya, dizabin abah bitrei zuzei.

zim.

Chad gadya, chad gadya, ve-ata shunra ve-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ‫ָא‬ ‫זוּזֵי‬ ‫דבִּיןגּגַּדְַדְ ייאַבּ‬ ‫דִתְ גּגֵּרַדְַדְייי ָא‬ ‫ָאחַחַבּד‬,‫ָא‬ ,‫ָא‬ ‫דְּחַחַ ַזד‬ ‫ָאחַבּדִתְ ֵ​ֵגּרַדְי י ָא‬,‫ָא‬ ‫דְּחַ ַ​ַזדבִּיןגַּדְ י‬ ‫זוּזזֵיֵי‬ ‫בּ‬ ‫אַ‬ ‫דְּחַ זדבּגִּיןַדְ אַבָּא בִּתְ רי זוּ‬ ‫בָּאחַ דבִּתְגַּדְ ֵריָאזוּזֵי‬,‫ִין יאַָא‬ ‫דְּ ַזבּ‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

‫ חַ ד גַּדְ י ָא‬,‫די ָא‬ ‫אַבָּא בִּתְחַ ֵדריגַּדְ יזוּ‬ ‫זחֵַיד גַּדְ י ָא‬,‫ָא‬

‫ד‬ ָ‫וחַחְַאָת‬ ‫ָאלָה ְלגַּדְ י ָא‬ ‫ד גּגּאַדְַדְ יישׁוּ‬ ‫ וגּגַּדְַדְ​ְאָ יי ְכָא‬,‫א‬ ‫נ ְָרחַחַ ד‬,‫ָא‬ ,‫ָא‬ ‫ד‬ ַ‫וח‬ ‫ִתְ ֵוגּריַדְ​ְאָ י ְכזוָּא‬ ‫ָא ְָרחַבּד‬ ,‫ָא‬ ‫אַדְאַי‬ ‫דִיןגּ‬ ָ‫ְאָת‬ ‫ָא‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ‫ל‬ ְ ‫ָה‬ ‫ל‬ ,‫א‬ ‫נ‬ ‫שׁוּ‬ ‫ֵי‬ ‫ז‬ ‫בּ‬ ‫בּ‬ ‫ גּוַדְ​ְאָי ְכָאלָה ְלגַּדְ י ָא‬,‫א‬ ‫ְאָתָ גּאַדְ ישׁוּ‬ ‫שׁוּננ ָ ָחְַרְרד‬ ,‫ָא‬ ‫דְּווחַ ַזד‬ ָ‫ְאָת‬ ‫ָה ְלגַּדְ י ָא‬ ‫ל‬ ‫כ‬ ְ ‫ְאָ‬ ‫ו‬ ,‫א‬ ‫א‬ ‫זוּזזֵי‬ ‫ריי זוּ‬ ‫ִתְ ֵ​ֵר‬ ְ‫בִּת‬ ‫ָא בּ‬ ‫בָּא‬ ‫אַבּ‬ ‫ִין אַ‬ ‫בִּין‬ ‫ודְּדְּ ַ​ַזזבּ‬ ‫ָהזֵיֵי ְלגַּדְ י ָא‬ ‫ְאָי ְכלזוּ‬ ‫ִתְו ֵר‬,‫א‬ ‫שׁוּבּנ ָ​ָאְר בּ‬ ‫ְאָתָבּאִין אַ‬ ‫דְּ ַז‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

‫ חַ ד גַּדְ י ָא‬,‫די ָא‬ ‫ ו ְאָ ְכלָה ְלגַּדְ י ָא‬,‫שׁוּנ ְָרא‬ ‫אַבָּא בִּתְ ֵרי זוּזֵי‬

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ַ‫בּ חַח‬,‫ָא‬ ָ‫וחַחְַאָת‬ ‫ דְ ּאָ ְכלָה‬,‫ָא לְשׁוּנ ְָרא‬ ‫דוְנגּגַּדְַדְָשַׁ ייְךָא‬ ‫ד‬, ‫ָא‬ ,‫ד גּגּאַדְַדְ ייַכ ְלָא‬ ‫ד‬ ַ‫בּ ח‬,‫ָאַדְ ַיכ ְלָא‬ ַ‫וח‬ ‫ָשַׁ יְךָא‬ ְ‫דוְנגַּד‬, ‫ָא‬ ‫גּ‬ ‫ד‬ ַ‫ָשׁ‬ ָ ָ‫ְאָת‬ ‫ָה‬ ‫ל‬ ‫כ‬ ְ ‫ּאָ‬ ְ‫ד‬ ,‫א‬ ‫ְר‬ ‫נ‬ ‫ְשׁוּ‬ ‫ל‬ ‫א‬ ‫ דְ ּאָ ְכלָה‬,‫ו ְגּנַדְ יְךָא לְשׁוּנ ְָרא‬,‫בּחַָאד‬,‫ָא‬ ‫ְאָתָיגּאַדְ ַכ ְל‬ ‫ְולוחַגַּדְד‬ ָ‫ְאָת‬ ‫ דְ ּאָ ְכלָה‬,‫זוּזֵילְשׁוּנ ְָרא‬ ‫ו ְ ֵנריָשַׁ ְך‬,ְ‫בִּת‬ ‫א יאַ ַכבּ ְלָאבָּא‬ ‫ָא‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ְ‫דְּו ְ​ְלל ַזגַּד‬ ‫ דְ ּאָ ְכלָה‬,‫וְנָשַׁ ְך לְשׁוּנ ְָרא‬, ‫ְאָתָבַּדְיִיןיאָאָא ַכ ְלבָּא‬ ‫ְלגּ‬ ֵ ‫זוּזזֵיֵי‬ ‫י‬ ‫ר‬ ְ‫ִת‬ ‫בּ‬ ‫ָא‬ ‫בּ‬ ‫אַ‬ ‫ִין‬ ‫בּ‬ ‫דְּדְּ​ְלגּ ַ​ַזזַדְבּיִין אַבָּא בִּתְ ֵרי זוּ‬ ‫בִּיןָא אַבָּא בִּתְ ֵרי זוּזֵי‬ ‫דְּ ַז‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬ ‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ‫ד‬ ,‫ָא‬ ָ‫וחַחְַאָת‬ ‫ָאָה ְל ַכ ְלבָּא‬ ‫ גּגּוַדְַדְ​ְהִייכָּא‬,‫א‬ ‫חוּטְ ָרחַחַ ד‬ ,‫ד גּגּאַדְַדְ יי ָא‬ ‫ד‬ ַ‫חוּטְנ ָ ָרח‬ ‫ָא‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ‫ד‬ ,‫ָא‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ‫ד‬ ַ ִ‫ְה‬ ָ‫ְאָת‬ ‫בּ‬ ‫ל‬ ְ ‫כ‬ ‫ל‬ ְ ‫ָה‬ ‫כּ‬ ‫ו‬ ,‫א‬ ‫א‬ ַ‫ָשׁ‬ ‫ָאי ָא‬ ְ‫ַד‬ ‫גּ‬ ‫ָה‬ ‫ל‬ ‫כ‬ ְ ‫ּאָ‬ ְ‫ד‬ ,‫א‬ ‫ְר‬ ‫ְשׁוּ‬ ‫ל‬ ‫ְך‬ ‫דְּווחַחַנ‬ ‫ָאָה ְל ַכ ְלבָּא‬ ‫גּוַדְ​ְהִי כּ‬,‫חוּטְ ָחַרדא‬ ‫ְאָתָ גּא‬ ,‫ָא‬ ‫י‬ ְ‫ַד‬ ‫ד‬ ַ ִ‫ְה‬ ָ‫ְאָת‬ ‫זוּכּ ְזכָהֵיל ְלכ ְלבָּא‬ ‫ ֵ ו‬,‫א‬ ‫ָא‬ ‫ְשׁוּ‬ ְ‫חוּטְ ָננ ָר ָ​ָרבְּרְרִת‬ ‫ָא‬ ‫ְךאאַללבּ‬ ַ‫דְּודְּדְּו ַזננבָּשׁ‬ ‫ָה ַכ ְל ְלבּגּגַּדְַדְ יי ָא‬ ‫ּאָ ְכלָה‬ ‫ורידְדְ ּאָ‬,‫א‬ ,‫א‬,‫א‬ ‫ְשׁוּ‬ ‫ָשִַׁיןאְך‬ ְ‫חוּט‬ ַ‫ְאָתָבָּשׁ‬ ָ ‫ָא י ָא‬ ְ‫זוָּהזְכֵי ְללָה ְלגַּד‬ ‫רְהִידְכּּאָ‬,‫א‬ ‫ְר‬ ‫נ‬ ‫ְשׁוּ‬ ‫ל‬ ‫ְך‬ ‫דְּ נ‬ ֵ ְ‫ִת‬ ‫בּ‬ ‫ָא‬ ‫בּ‬ ‫אַ‬ ‫ִין‬ ְ‫דְּדְּ נ ַ​ַזזָשַׁבִּיןְך אַלבָּא בִּת‬ ‫זוּכזזֵילֵיָה ְלגַּדְ י ָא‬ ְ ‫ ֵ ֵררדְייּאָזוּ‬,‫א‬ ְ‫ְשׁוָּאנ ְָרבִּת‬ ‫דְּ ַזבִּין אַבּ‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

Chad gadya, chad gadya, t ate the goat, ve-ata kalba ve-nashakh lezim. shunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד גַּדְ י ָא‬,‫די ָא‬ ‫ דְ ּאָ ְכלָה‬,‫וְנָשַׁ ְך לְשׁוּנ ְָרא‬, ‫ַכ ְלבָּא‬

Chad gadya, chad gadya, ve-ata chutra, ve-hikkah 34 31 le34 34 khalba

‫ חַ ד גַּדְ י ָא‬,‫די ָא‬ ‫ ו ְהִ כָּה ְל ַכ ְלבָּא‬,‫חוּטְ ָרא‬ ‫ דְ ּאָ ְכלָה ְלגַּדְ י ָא‬,‫לְשׁוּנ ְָרא‬

‫אַבָּא בִּתְ ֵרי זוּזֵי‬

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ַ‫ חַח‬,‫ָא‬ ָ ‫ד גּגּאַדְַדְ יי‬ ָ‫וחַחְַאָת‬ ‫ָאלְחוּטְ ָרא‬ ‫נוּר‬ ‫דְשָׂגּגּ ַ​ַדְַדְר ייףָא‬ ‫ וד‬,‫א‬ ,‫ָא‬ ‫ד‬ ַ‫ח‬ ַ‫וח‬ ‫ָא‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ‫ד‬ ,‫ָא‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ‫ד‬ ַ ָ ָ‫ְשׂ‬ ָ ָ‫ְאָת‬ ‫א‬ ‫ר‬ ְ‫ְחוּט‬ ‫ל‬ ‫ף‬ ‫ר‬ ‫ו‬ ,‫א‬ ‫נוּר‬ ‫א‬ ,‫ְשׁוּרנ ָאְרא‬ ‫ָשַׁ לְך ל‬ ‫נוּר ְלחַבּ‬ ‫ָהַדְ י ְל ַ ָכ‬ ָ ְ‫ְחוּט‬ ,‫א‬ ‫ְאָתָכּגּא‬ ‫דְַּדְ ַ ַרירנףָא‬,ָ‫ָאווְשָׂגְּשׂ‬ ‫ד‬,‫א‬ ,‫ָא‬ ‫דְּווחַהִד‬ ָ ְ‫ְחוּט‬ ָ ָ‫ְאָת‬ ‫ְשׁוּרנ ָא‬ ‫ָשַׁ ל‬ ‫ף‬ ‫נוּר‬ ‫א‬ ַ ִ‫ה‬ ,‫א‬ ‫ְר‬ ‫ל‬ ‫ְך‬ ‫נ‬ ְ‫דּ‬, ‫ָא‬ ‫בּ‬ ‫ל‬ ְ ‫כ‬ ‫ל‬ ְ ‫ָה‬ ‫כּ‬ ‫י‬,‫א‬ ְ‫נוּרגּ ְלַד‬ ִ‫דְודְּדְּּאָה‬ ,‫ְשׁוּנ ְָרא‬ ‫דְּרנָשַׁ ְך ל‬, ‫ְאָתָ ְככּלאָהָה ְל ְ ָל ַכ‬ ַ ָ‫בּבּוָאָאְשׂ‬ ‫ְחוּטְ ָר‬ ַ ִ‫ה‬ ,‫א ְָרא‬ ‫ְשׁוּנ‬ ‫ףזוָּשַׁזלֵיְך ל‬ ‫דְּ נ‬, ‫ל‬ ְ ‫כ‬ ‫ל‬ ְ ‫ָה‬ ‫כּ‬ ְ‫דּ‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ‫ל‬ ְ ‫ָה‬ ‫ל‬ ‫כ‬ ְ ‫ּאָ‬ ‫אַ ְלבּ ְ ַלכָאְגּלַדְבּיבָּאִתְָא ֵר‬ ‫דְּדְּדְדְ ַזהִּאָבּ ְככִּיןלָהָה‬ ,‫דְּי נָשַׁ ְך לְשׁוּנ ְָרא‬, ‫ָא‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ‫ל‬ ְ ‫ָה‬ ‫ל‬ ‫כ‬ ְ ‫ּאָ‬ ְ‫ד‬ ֵ ַ ‫זוּזזֵיֵי‬ ‫י‬ ‫ר‬ ְ‫ִת‬ ‫בּ‬ ‫ָא‬ ‫בּ‬ ‫אַ‬ ‫ִין‬ ‫בּ‬ ‫ז‬ ‫בּגָּאַדְ בִּתְ ֵרי זוּ‬ ‫דְּדְּ ַזבִּין אַ‬ ‫ָא יבָּאִתְ ֵרי זוּזֵי‬ ‫דְדְּּאַָז ְכבּלִיןָהאַ ְלבּ‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

rse 6: rse 6: 6: goat: ‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ little goat, Verse one little Chad gadya, chad gadya, ‫ד‬ Chad gadya, chad gadya, One little goat, one little goat: ָ ‫ָאל‬ ‫ְנוּרא‬ ‫ְאָתָ גּגּאַדְַדְ יימַ יּ‬ little goat, one little goat: Chad gadya, chad gadya, water came, and extinguished the fire, ve-ata maya, ve-khavah le-nura ‫ד ָכ גּגּבַדְַדְָהיי ָא‬ ‫חַחַ ו ְד‬,‫ָא‬,‫ָא‬ ,‫ָא‬ ‫וחַחַ ד‬ ַ‫מ‬ ָ ָ ָ‫ְאָת‬ ‫א‬ ‫ְנוּר‬ ‫ל‬ ‫ָה‬ ‫ב‬ ‫כ‬ ְ ‫ו‬ ,‫ָא‬ ‫יּ‬ ‫א‬ ָ‫וודְּ שׂ‬ ‫ְנוּרָהא ְל ַכ ְלבָּא‬ water came, and extinguished the fire, ve-ata maya, ve-khavah le-nura burned theThe stick, that beat the de-saraf le-chutra, de-hikkah leָ ‫דְּלהִ כּ‬,‫אָה‬ ‫ְחוּטְו ְ ָ ָרכב‬ ,‫ְאָתָ ַראףמַליָּא‬ ve-ata maya, ve-khavah le-nura water came, anddog, extinguished ַ ִ‫ה‬ ַ ָ ‫ָא‬ ‫בּ‬ ‫ל‬ ְ ‫כ‬ ‫ל‬ ְ ‫ָה‬ ‫כּ‬ ְ‫דּ‬, ‫א‬ ‫ר‬ ְ‫ְחוּט‬ ‫ל‬ ‫ף‬ ‫ר‬ ‫דְּדְּ נשָׂשָׂ​ָשַׁ ַרְךף ללְשׁוּנ‬ burned thethe stick, that the dog, de-saraf le-chutra, de-hikkah lebit the cat, that ate thebeat goat, ‫דְּּאָהִ ְככּלָה ְל ַכגַּדְ ְל יבָּאָא‬,ְ‫א ד‬,‫ְחוּטְ ְָר ָרא‬ de-saraf le-chutra, de-hikkah fire, that burned the stick, that khalba ַ‫דְּדְּ ננַזָשׁ‬ ָ ‫ָא‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ‫ל‬ ְ ‫ָה‬ ‫ל‬ ‫כ‬ ְ ‫ּאָ‬ ְ‫ד‬ ,‫א‬ ‫ְר‬ ‫ְשׁוּ‬ ‫ָשַׁבִּיןְך‬ ‫ְך אַללבּ‬ bit my thefather cat, beat that ate khalba ch bought for goat, two zuzim. le-shunra, de-akhlah ‫ ֵרידְ ּאָזוּ ְכזֵילָה ְלגַּדְ י ָא‬,‫ָאננ ְָרבִּתְא‬ ‫ְשׁוּ‬ lekhalba de-nashakh le-shunra, the the dog,that bit the cat, that de-nashakh ֵ ‫ֵי‬ ‫ז‬ ‫זוּ‬ ‫י‬ ‫ר‬ ְ‫ִת‬ ‫בּ‬ ‫ָא‬ ‫בּ‬ ‫אַ‬ ‫ִין‬ ‫בּ‬ ch my father bought for two zuzim. de-nashakh le-shunra, de-akhlah le-gadya ‫דְּדְּ ַ​ַזזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬ de-akhlah le-gadya dizabin abba ate the goat, Which my father le-gadyaabba bitrei zuzei. dizabin le-gadya bitrei zuzei. bought for two zuzim. dizabin abba bitrei zuzei. se 7: se 7: se 7: Verse 7: little goat, one little goat: ‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ Chad gadya, chad gadya, Chad gadya, chad gadya, One little goat, one little goat: Chad gadya, chad gadya, ַ‫ְמ‬ little goat, one little goat: ‫ד וגְּשַָׁדְתָי ָא‬,‫תוֹרחַא‬ ‫וחַ ד‬ ָ ,‫ְאָתָ גּאַדְ י ָא‬ ‫ָא‬ ‫יּ‬ ‫ל‬ ‫ה‬ ve-ata tora, ve-shatah le-maya ox came, and drank the water, Chad gadya, chad gadya, The ox came, and drank the water, ve-ata tora, ve-shatah le-maya ַ‫ְמ‬ ָ‫ת‬ ָ‫ְשׁ‬ ָ ָ‫ְאָת‬ ‫ָא‬ ‫יּ‬ ‫ל‬ ‫ה‬ ‫ו‬ ,‫א‬ ‫תוֹר‬ ‫א‬ ַ ָ ָ‫שׂ‬ ָ ‫א‬ ‫ר‬ ְ‫ְחוּט‬ ‫ל‬ ‫ף‬ ‫ר‬ ְ‫דּ‬, ‫א‬ ‫ְנוּר‬ ‫ל‬ ‫ָה‬ ‫ב‬ ‫וודְּ ָכ‬ ָ ‫ְאָתָ א‬ ‫ ו ְשָׁ תָ ה לְמַ יָּא‬,‫תוֹרא‬ ve-ata tora,le-nura, ve-shatah le-maya ox came, andthe drank de-saraf le-chutra extinguished fire,the thatwater, burned thethat stick, de-khavah ַ de-khavah le-nura, de-saraf that extinguished the fire, ָ ָ‫שׂ‬ ָ ‫א‬ ‫ר‬ ְ‫ְחוּט‬ ‫ל‬ ‫ף‬ ‫ר‬ ְ‫דּ‬, ‫א‬ ‫ְנוּר‬ ‫ָה‬ ‫ב‬ ‫כ‬ ַ‫ָשׁ‬ ַ ִ‫דה‬ ּ ‫ְך‬ ‫נ‬ ְ‫דּ‬ ,‫ָא‬ ‫בּ‬ ‫ל‬ ְ ‫כ‬ ‫ל‬ ְ ‫ָה‬ ‫כּ‬ ָ ‫דְּ שָׂ ַרף לְחוּטְ ָרא‬, ‫ְנוּרא‬ ‫דְּדְּ ָ​ָכבָה‬ de-khavahle-khalba, le-nura, de-saraf le-chutra extinguished the fire, that burned the stick, de-hikkah de-nashakh leextinguished the fire, that burned the stick, beat the dog, that bit the cat, that ate the ַ‫ָשׁ‬ ַ ִ‫דה‬ ּ ‫ְך‬ ‫נ‬ ְ‫דּ‬ ,‫ָא‬ ‫בּ‬ ‫ל‬ ְ ‫כ‬ ‫ל‬ ְ ‫ָה‬ ָ ‫ְשׁוּכּכּנ‬ ‫ָא‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ‫ל‬ ְ ‫ָה‬ ‫ל‬ ‫כ‬ ְ ‫ּאָ‬ ְ‫ד‬ ,‫א‬ ‫ְר‬ le-chutra de-hikkah le-khalba, burned the stick, that beat the ִ‫לדה‬ ּ ‫ דְּ נָשַׁ ְך‬,‫ָה ְל ַכ ְלבָּא‬ de-hikkah le-khalba, de-nashakh leshunra, de-akhlah le-gadya beat the dog, that bit the cat, that ate the ֵ ָ ‫ָא‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ‫ל‬ ְ ‫ָה‬ ‫ל‬ ‫כ‬ ְ ‫ּאָ‬ ְ‫ד‬ ,‫א‬ ‫ְר‬ ‫נ‬ ‫ְשׁוּ‬ ‫ֵי‬ ‫ז‬ ‫זוּ‬ ‫י‬ ‫ר‬ ְ‫ִת‬ ‫בּ‬ ‫ָא‬ ‫בּ‬ ‫אַ‬ ‫ִין‬ ‫בּ‬ ‫דְּל ַז‬ de-nashakh leshunra, dog, that bit the cat, that ate the shunra, de-akhlah le-gadya dizabin abba bitrei zuzei.de-akhlah shunra, de-akhlah le-gadya ֵ ‫ֵי‬ ‫ז‬ ‫זוּ‬ ‫י‬ ‫ר‬ ְ‫ִת‬ ‫בּ‬ ‫ָא‬ ‫בּ‬ ‫אַ‬ ‫ִין‬ ‫בּ‬ ‫דְּ ַז‬ h my father bought for two zuzim. le-gadya dizabin abba bitrei zuzei. goat, Which my father bought for dizabin abba bitrei zuzei. h my father bought for two zuzim. two zuzim. se 8: se se 8: 8: Verse 8: ‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ little goat, One one little Chad gadya, chad gadya, Chad gadya, chad gadya, little goat: goat, one little goat: little goat, one little goat: ַ‫ ח‬,‫ְאָתָ גּאַדְ יהַָא‬ ַ‫ח‬ ‫וחַ ד‬ ָ ‫גַּדְו יְשָׁ​ָא ט ל‬,‫שּׁוֹחֵדט‬ ‫ְתוֹרא‬ Chad gadya, chad gadya, little goat, one little goat: ha-shochet, ve-shachat le-tora slaughterer (Shoshet) came, and killed the ve-ata ve-ata ha-shochet, ve-shachat The slaughterer (Shoshet) came, ַ‫ח‬ ֵ‫שּׁוֹח‬ ַ‫ה‬ ַ‫ְמ‬ ָ ָ‫ְשׁ‬ ָ‫ְאָת‬ ‫א‬ ‫ְתוֹר‬ ‫ל‬ ‫ט‬ ‫ו‬ ,‫ט‬ ‫א‬ ָ ‫דְּ ָכבָה ל‬, ‫ודְּ שָׁ תָ ה ל יָּא‬ ‫ְנוּרא‬ ve-ata ha-shochet, slaughterer (Shoshet) came, and killed the de-shatah le-maya,ve-shachat de-khavah le-tora le-nura le-tora de-shatah le-maya, deand killed the ox, that drank the ַ ‫א‬ ‫ְנוּר‬ ְ‫דּ‬,‫ְחוּטְָא ָר‬ ‫שָׁ ַתָרףה ללְמַ יּ‬ ָ‫דְּ שׂ‬ de-shatah le-maya,de-hikkah de-khavah le-nura ‫ ָכדְּבהִָהכּלָה ְָלכ ְלבָּא‬,‫א‬ de-saraf le-chutra, le-khalba drank the water, ַ ִ‫ה‬ ַ khavah le-nura de-saraf le-chutra, water,that thatextinguished extinguishedthe thefire, fire, de-saraf ַ‫ָשׁ‬ ָ ‫ָא‬ ‫בּ‬ ‫ל‬ ְ ‫כ‬ ‫ל‬ ְ ‫ָה‬ ‫כּ‬ ְ‫דּ‬ ,‫א‬ ‫ר‬ ְ‫ְחוּט‬ ‫ל‬ ‫ף‬ ‫ר‬ ‫ דְ ּאָ ְכל גַּדְ י ָא‬,‫דְּ נשָׂ ְך לְשׁוּנ ְָרא‬ le-chutra, de-hikkah le-khalba de-nashakh le-shunra, de-akhlah lele-chutra, de-hikkah le-khalba drank that extinguished the fire, de-saraf burnedthe thewater, stick, that beat the dog, ‫ ֵרידְ ּאָזוּ ְכזֵילָה ְלגַּדְ י ָא‬,‫ָאנ ְָרבִּתְא‬ ‫ְשׁוּ‬ ‫דְּ נַזָשַׁבִּיןְך אַלבּ‬ de-hikkah le-shunra, le-khalba de-nashakh that burned the stick, that beat de-nashakh de-akhlah de-nashakh le-shunra, de-akhlah lelegadya burned the that stick,ate that beat the dog, bit the cat, the goat, ֵ ‫ֵי‬ ‫ז‬ ‫זוּ‬ ‫י‬ ‫ר‬ ְ‫ִת‬ ‫בּ‬ ‫ָא‬ ‫דְּ ַזבִּין אַבּ‬ le-shunra, de-akhlah legadya the dog, that bit the cat, that ate gadya dizabin abba bitrei zuzei. bit the cat, that ate the goat, h my father bought twomy zuzim. dizabin abba bitrei zuzei. the goat, for Which father bought dizabin abba bitrei zuzei. h my father bought for two zuzim. for two zuzim. se 9: se se 9: 9: Verse 9: little goat, one little goat: ‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ Chad gadya, chad gadya, One little goat, one little goat: Chad gadya, chad gadya, Chad gadya, chad gadya, ַ‫ח‬ little goat, one little goat: ‫ְאַחְַךדהַגּמַָּדְ וי ָא‬,‫ָא‬ ‫וחַ ד‬ ָ‫ְשׁ‬ ‫ט‬ ‫ו‬ ,‫ֶת‬ ‫ְאָתָ גּאַדְ ימַ ל‬ ve-ata mal'akh ha-mavet, angel of death came, and slew the Chad gadya, chad gadya, ve-shachat The angel of death came, and ve-ata mal’akh ha-mavet, veַ‫ח‬ ַ‫ה‬ ַ‫ְא‬ ַ‫מ‬ ֵ‫ְשׁוֹח‬ ָ‫ְשׁ‬ ָ‫מּ‬ ָ‫ְאָת‬ ‫ט‬ ‫ו‬ ,‫ֶת‬ ‫ו‬ ‫ְך‬ ‫ל‬ ‫א‬ ‫ט‬ ‫ול‬ ve-ata mal'akh ha-mavet, ve-shachat angel of death came, and slew the le-shochet ghterer, slew the slaughterer, who killed le-shochet shachat le-shochet de-shachat ֵ‫ְשׁוֹח‬ ַ‫ְמ‬ ַ‫ח‬ ‫ט‬ ‫דְּל‬ ָ‫ת‬ ָ‫שׁ‬ ָ ָ‫שׁ‬ ‫ָא‬ ‫יּ‬ ‫ל‬ ‫ה‬ ְ‫דּ‬,‫א‬ ‫ְתוֹר‬ ‫ל‬ ‫ט‬ ghterer, de-shachat le-shochet le-torah, de-shatah le-maya ghterer, killed the ox, the water, ַ‫ְמ‬ ַ‫ח‬ ַ thethat ox, drank that drank the water, le-torah, de-shatah le-maya ָ‫ת‬ ָ‫שׁ‬ ָ ָ‫שׁ‬ ‫ָא‬ ‫יּ‬ ‫ל‬ ‫ה‬ ְ‫דּ‬,‫א‬ ‫ְתוֹר‬ ‫ל‬ ‫ט‬ ָ ָ‫שׂ‬ ָ ָ ‫א‬ ‫ר‬ ְ‫ְחוּט‬ ‫ל‬ ‫ף‬ ‫ר‬ ְ‫דּ‬ ,‫א‬ ‫ְנוּר‬ ‫ל‬ ‫ָה‬ ‫ב‬ ‫כ‬ ְ‫דּ‬ le-torah,de-saraf de-shatah le-maya de-khavah le-nura, le-chutra killed the ox, the thatfire, drank the water,the stick, de-shachat extinguished that burned ַ ַ‫ָשׁ‬ ַ ִ‫ה‬ ָ‫שׂ‬ ָ ָ ‫א‬ ‫ר‬ ְ‫ְחוּט‬ ‫ל‬ ‫ף‬ ‫ר‬ ְ‫דּ‬ ,‫א‬ ‫ְנוּר‬ ‫ָה‬ ‫ב‬ ‫כ‬ ָ ,‫א‬ ‫ְר‬ ‫נ‬ ‫ְשׁוּ‬ ‫ל‬ ‫ְך‬ ‫נ‬ ְ‫דּ‬ ,‫ָא‬ ‫בּ‬ ‫ל‬ ְ ‫כ‬ ‫ל‬ ְ ‫ָה‬ ‫כּ‬ ְ‫דּ‬ that extinguished the fire, that de-khavah de-khavah le-nura, de-saraf le-nura, de-saraf le-chutra de hikkah le-khalba, de-nashakh lede-khavah le-nura, de-saraf le-chutra extinguished the that burned the extinguished the fire, that cat, burned the stick, ,‫ דְּ נָשַׁ ְך לְשׁוּנ ְָרא‬,‫ָא‬ beat the dog, thatfire, bit thatbeat ate stick, the ‫דְדְּ הִּאָ ְככּלָהָה ְל ְ ַלכגְּלַדְבּי ָא‬ burned thethe stick, that le-chutra de hikkah le-khalba, de hikkah le-khalba, de-nashakh leshunra, de-akhlah le-gadya beat the dog, that bit the cat, that ate the ‫דְדְּ ַזּאָבּ ְכִיןלָהאַ ְבּלגּ‬ ‫ָאַדְ יבָּאִתְ ֵרי זוּזֵי‬ the dog, that bit the cat, that de-nashakh leshunra, shunra, de-akhlah le-gadya dizabin abba bitrei zuzei. ֵ ‫ָא‬ ‫דְּ ַזבִּין אַבּ‬ ‫ֵי‬ ‫ז‬ ‫זוּ‬ ‫י‬ ‫ר‬ ְ‫ִת‬ ‫בּ‬ h my father bought for two zuzim. ate the goat, Which my father dizabin abba le-gadya bitrei zuzei. de-akhlah h my father bought for two zuzim. bought for two zuzim. dizabin abba bitrei zuzei. se 10: se 10: Verse 10: ‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ little goat, One one little Chad gadya, chad gadya, Chad gadya, chad gadya, little goat: goat, one little goat: ‫ָא‬ ‫ד‬ ‫ד‬ ָ‫ְאָתָ גּגּאַדְַדְ ייהַ קּ‬ ‫הוּא‬ ‫ָרוְּך‬ little goat, one little goat: Chad gadya, chad gadya, ‫דוֹשׁ גּגּבַּדְַדְ יי ָא‬ ‫ חַחַ ד‬,‫ָא‬ ,‫ָא‬ ‫וחַחַ ד‬ ve-ata ha-Kadosh Baruch Hu came the Then Holy came One, Blessed Hashem, ve-ata ha-Kadosh Baruch Hu the Holybe One, Blessed ַ‫ה‬ ָ‫קּ‬ ָ‫ְאָת‬ ‫הוּא‬ ‫ָרוְּך‬ ‫בּ‬ ‫דוֹשׁ‬ ‫א‬ ַ‫וו ְשְָׁאָתָחַ אט הַלקְָּמַ לְא‬ ‫הוּאשָׁ חַ ט‬ ְ‫דּ‬, ‫ָרוְּךֶת‬ ‫דוֹשְׁך בּהַ מָּ ו‬ came the Holy One, Blessed be Hashem, ve-ata ha-Kadosh Baruch Hu le-mal'akh ha-mavet, desmote of death, slew the camethe the angel Holy One, Blessed be Hashem, ve-shachat le-mal’akh ha-mavet, be Hashem, andwho smote the angel ve-shachat ַ‫ח‬ ַ‫ה‬ ַ‫וולְשְָׁשָׁ חַח‬ ָ‫שׁ‬ ָ‫מּ‬ ‫ט‬ ְ‫דּ‬, ‫ֶת‬ ‫ו‬ ‫ְך‬ ַ‫ְמַ ללְא‬ ַ‫טטללְמ‬ ‫דְּ שָׁ חַ ט‬, ‫ְאַ ְך הַ מָּ ו ֶת‬ ‫ְשׁוֹחֵט‬ ve-shachat le-mal'akh smote shachat le-shochet ve-shachat le-mal'akh ha-mavet, ha-mavet, dedesmote the the angel angel of of death, death, who who slew slew the the ghterer, ֵ‫ְשׁוֹח‬ deshachat le-shochet de-shachat of death, who slew the ‫ט‬ ַ‫דְּלל שָׁ ח‬ ָ ‫ְשׁוֹחֵטט ל‬ ‫ דְּ שָׁ תָ ה לְמַ יָּא‬,‫ְתוֹרא‬ shachat le-shochet de-shachat le-tora, de-shatah le-maya ghterer, killed the ox, that drank the water, ַ‫ְמ‬ ָ‫ת‬ ָ‫שׁ‬ ָ ‫ָא‬ ‫יּ‬ ‫ל‬ ‫ה‬ ְ‫דּ‬ ,‫א‬ ‫ְתוֹר‬ ‫ל‬ ‫ט‬ ָ ‫שָׁבחַחַָהטלל‬ ‫ְחוּטְיּ ָרָאא‬ le-tora, de-shatah le-maya deslaughterer, who killed the ox, that de-shachat ַ‫דְּ דְּשָׂ ַשָׁרתָף הל לְמ‬,‫א‬,‫א‬ ָ ‫ְנוּר‬ ָ‫דְּדְּ ָכשׁ‬ ‫ְתוֹר‬ le-tora, de-saraf de-shatah le-maya le-chutra killed the ox, the thatfire, drank the water,the stick, de-khavah le-nura, ַ extinguished that burned ָ ָ‫שׂ‬ ָ ‫א‬ ‫ר‬ ְ‫ְחוּט‬ ‫ל‬ ‫ף‬ ‫ר‬ ְ‫דּ‬ ,‫א‬ ‫ְנוּר‬ ‫ל‬ ‫ָה‬ ‫ב‬ ,‫א‬ ‫דְּ שָׂנ ַרָשַׁףְך ללְשׁוּ‬,ְ‫ָא דּ‬ ‫ָה ְל ַכ ְָל‬ ‫ְחוּטְנ ָרְרא‬ ,‫ְנוּרבּא‬ ‫דְּדְּ ָ​ָככהִבכָּה‬ khavah le-nura, le-chutra drank the water, that extinguished de-khavah le-nura,de-saraf de-saraf le-chutra de-hikkah le-khalba, de-nashakh leextinguished the fire, that burned the stick, ַ‫ָשׁ‬ ַ ָ ,‫א‬ ‫ְר‬ ‫נ‬ ‫ְשׁוּ‬ ‫ל‬ ‫ְך‬ ‫נ‬ ְ‫דּ‬, ‫ָא‬ ‫בּ‬ ‫ל‬ ְ ‫כ‬ ‫ל‬ ְ ‫ָה‬ ,‫דְּ נָשַׁ ְך לְשׁוּנ ְָרא‬, ‫דְדְּדְּ הִהִּאָ ְככּכּלָהָה ְל ְ ַלכגְּלַדְבּיָאָא‬ beat the dog, the cat, that thethat de-hikkah de-hikkah le-khalba, de-nashakh thethat fire, bit that burned theate stick, le-khalba, de-nashakh leshunra, de-akhlah le-gadya de-hikkah le-khalba, de-nashakh le‫ָהאַ ְ​ְבּללגּגּ‬ ‫ָאִתְ ֵרי זוּזֵי‬ beat the dog, that bit the cat, that ate the ‫ָאַדְַדְ ייבָּא‬ ‫ּאָבּ ְ​ְככִיןללָה‬ ‫דְדְדְּ ַזּאָ‬ leshunra, de-akhlah le-gadya beat the dog, that bit the cat, that dizabin shunra, de-akhlah abba bitrei le-gadya zuzei. ֵ ‫ָא‬ ‫בּ‬ ‫אַ‬ ‫ִין‬ ‫בּ‬ ‫זוּזזֵיֵי‬ ‫י‬ ‫ר‬ ְ‫ִת‬ ‫בּ‬ ‫דְּדְּ ַ​ַזזבִּין אַבָּא בִּתְ ֵרי זוּ‬ h my father bought for two zuzim. dizabin abba bitrei zuzei. ate the goat, Which my father dizabin abba bitrei zuzei. h my father bought for two zuzim. bought for two zuzim. se 11: se 11: Verse 11: ‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ little goat, one Chad gadya, chad gadya, Chad gadya, chad gadya, Onelittle littlegoat. goat, one little goat. ‫ָא‬ ‫ד גּגַּדְַדְ יי ָא‬ ‫ חַ ד‬,‫ָא‬ ,‫ד גּגַּדְַדְ יי ָא‬ ‫חַ ד‬ little goat, one little goat.

Chad gadya, chad gadya,

35 35

32

Who Knows One?

?‫אחד מי יודע‬ Who Knows One? — ?‫אחד ימ יודע‬

First verse:

Who knows one?

First verse: IWho know one.one? knows I know One isone. our God, in heaven and on earth.

One is our God, in heaven and on earth.

Second verse: Second verse:

Who knowstwo? two?

Who knows know two.

II know two.

Two are the tablets of the covenant; Two are the tablets of the covenant; One is our God, in heaven and on earth.

One is our God, in heaven and on earth.

English

1 2

English

Hebrew

One is Hashem, is Hashem, one is Hashem!

1. One is Hashem, one isone Hashem, one is Hashem!

In In thethe Heaven andand the Earth Heaven the Earth Two tablets Moshe brought; 2. Two areare thethe tablets thatthat Moshe brought;

Hebrew

‫אחד אלוהינו שבשמיים ובארץ‬

.‫א‬

‫שני לוחות הברית‬

.‫ב‬

3

Three Fathers 3. Three areare thethe Fathers

‫שלושה אבות‬

.‫ג‬

4

Four Mothers 4. Four areare thethe Mothers

‫ארבע אימהות‬

.‫ד‬

Five books ofTorah the Torah 5. Five areare thethe books of the

‫חמישה חומשי תורה‬

.‫ה‬

Six books ofMishnah the Mishnah 6. Six areare thethe books of the

‫שישה סידרי משנה‬

.‫ו‬

‫שיבעה ימי שבתא‬

.‫ז‬

Eight days til Brit theMilah Brit Milah 8. Eight areare thethe days til the

‫שמונה ימי מילה‬

.‫ח‬

Nine are months tilbaby’s the baby's 9. Nine are thethe months til the born born

‫תישעה ירחי לידה‬

.‫ט‬

‫עשרה דיבריא‬

.‫י‬

11 11. Eleven Eleven stars in Joseph's areare thethe stars in Joseph’s dream dream

‫אחד עשר כוכביא‬

.‫יא‬

12 12. Twelve Twelve are tribes of Israel are thethe tribes of Israel

‫שנים עשר שיבטיא‬

.‫יב‬

13 13. Thirteen Thirteen are attributes of Hashem are thethe attributes of Hashem

‫שלושה עשר מידיא‬

.‫יג‬

5 6 7 8 9

Seven the ooh-ah week ooh-ah 7. Seven areare the the daysdays of theofweek

10 10. Ten Tenare arethe theten ten Commandments Commandments

36

33

Thank You

Our Passover Haggadah has been created with much care, by GLOE—The Kurlander Program for GLBTQ Outreach & Engagement—at the Edlavitch DC Jewish Community Center. Its compilation is the result of

myriad inspirations, joining original created work with various outside sources (as cited), to tell stories of

freedom and equality. Our deepest appreciation goes to Shane Cusumano, this Haggadah’s primary creator, whose thoughtfulness, creativity, and careful attention shine through these pages in countless ways. We are also grateful to those other individuals who have helped to create this work over the years, through

their contributed words and guidance: Rabbi Joel Alter, Rabbi David Dunn Bauer, Yoni Bock, Halley Cohen,

Marlene Cohen, Amy Cotton, Shira Frank, Alex Greenbaum, Nico Quintana, Rabbi Susan Talve, Rabbi Jason

Kimelman-Block, and Rabbi Gil Steinlauf. Additionally, we are grateful for the commitment of longtime GLOE leaders and supporters including founder Stuart Kurlander, Committee Chairs Michael Singer and Jonathan Edelman, Edlavitch DCJCC CEO Jen Zwilling, the Edlavitch DCJCC Board of Directors, Rabbi Atara Cohen, Rabbi Jake Singer-Beilin and our Rainbow Seder Planning Committee.

Other Sources We gratefully acknowledge material found in the following sources: Chabad.org; Gay Jewish Network of Michigan (cover image); A Humanist Modern Version Haggadah for Passover; Passover Haggadah, by

Valley Beth Shalom of Encino, California; Stonewall Seder Haggadah, by Judy Freespirit, Dan Kane, and Laurel and Francey Liefert; Tel Shemesh; The JQ International GLBT Passover Haggadah, AJWS, and The Velveteen Rabbi’s Haggadah for Pesach, assembled by Rabbi Rachel Barenblat

We also acknowledge material for the Four Cups of Wine found in the following sources: LGBTQ Religious Archives Network; Jewish Women’s Archive; MAN-MADE column on them. website;

New Jersey Jewish Times; New York Times; Nice Jewish Girls interview with Evelyn Torton Beck by Jüdische Nachrichten for HaGalil; Outworld; Publishers Weekly; Through the Door of Life by Dr. Joy Ladin; Trans Poetics Manifesto by Dr. Joy Ladin. National Rainbow Seder: LGBTQ

Passover Haggadah by GLOE - GLBTQ Outreach & Engagement is licensed under a Creative Commons Attribution-ShareAlike 3.0 Unported License.

34

2008-2021

The National Rainbow Seder, one of the nation’s largest and longest-running Passover seders for

the queer Jewish community and its allies, is a program of GLOE—The Kurlander Program for GLBTQ

GLOE& Engagement – THE KURLANDER FOR Outreach at the EdlavitchPROGRAM DCJCC.

GLBTQ OUTREACH & ENGAGEMENT AT THE EDLAVITCH DCJCC fostering a welcoming and inclusive environment at the EDCJCC. PRESENTS

GLOE engages Washington’s GLBTQ Jewish community by sponsoring original programming and

13TH ANNUAL NATIONAL RAINBOW SEDER: RENEWAL & RESILIENCE: A JOURNEY TOWARDS LIBERATION

GLOE’s meaningful and unique programs are made possible by the support of individuals like you.

Learn more and make a contribution today at edcjcc.org/GLOE.

SUNDAY, MARCH 21

Co-sponsored by the Human Rights Campaign, Embassy of Israel to the United States, and LGBTQ Congregation Bet Mishpachah

LED BY RABBI JAKE SINGER-BEILIN of Bet Mishpachah

35