Haggadah

for

Humanistic

Judaism

ORDER AND MEANING

Passover, one of the most significant and oldest, of the Jewish holidays, celebrates the ideal of

human freedom in a setting of family love and unity. The service is written in the Haggadah,

“the telling.” First introduced over 2000 years ago, the Haggadah is basically an instructional

book for the young. Its current format, with songs and symbolic foods, was first used in the

middle ages. Seder, meaning “order,” refers to the structure of the service, and proceeds as

follows:

Kiddush .... saying the toast

Karpas ....eating the green vegetables

Yachatz .... breaking the matzoh and hiding the afikomen

Maggid ,... telling the Passover story

Motzi Matzoh . . .hamotzi and matzoh blessing

Maror .... eating the bitter herb

Korech .... eating charose, moror, and matzoh

Shulchan Aruch . . . main meal

Tzofun .... finding and eating the afikomen (dessert)

Boraych .... saying grace after the meal; the cup of Elijah

Hallel .... psalms of praise and fellowship

Nirtzah . . .concluding the seder

The following symbolic foods must be present:

Matzoh: This is the unleavened bread. (There should be three, on a separate plate, in a

folded napkin or matzoh cover.) These represent the ancient religious ranking

into three classes, grouped together to show the unity of the Jewish people: the

Kohaym (high priests), the Levites (lesser priests and temple workers), and the

Israelites (the people). Matzoh also represents the unleavened bread that our forefathers were

compelled to eat following their hasty departure from Egypt.

Maror: This is the bitter herb. (Several dishes of horseradish should be distributed on the

table.) This is to remind us of the bitterness of slavery. Sometimes lettuce is

used because the first taste is sweet, and then turns bitter . . .as did the history of

the Jews in Egypt and elsewhere.

Pesach: This is the sacrificial lamb (a roasted lamb shank bone). The Pesach sacrifice was

eaten while the temple in Jerusalem existed. It was offered in thanks that the Jews

were spared the plagues that killed the Egyptians.

Charoset: This is the sweet dip made to resemble mortar, symbolizing the mortar with which

our forefathers used to make bricks for the building of Egyptian cities. (This

is a mixture of apples, nuts and cinnamon, chopped and mixed with a little

wine, honey, raisins and sometimes dates. There should be several dishes of

charoset on the table.)

Karpas: This is the green vegetable. (Provide dishes of parsley, watercress, or celery.)

These greens symbolize the coming of the spring harvest, and remind us to be

grateful for the rich bounties of the earth.

Baytsa: The roasted egg is an ancient delicacy symbolizing fertility and the beginning of life.

Boiled eggs in salt water are sometimes eaten at the beginning of the seder

meal.

Yayin: this is the wine. (One cup or glass is to be put at each place, and one special goblet at

the center. Each is to be filled with wine or grape juice.) Wine accompanies festivities,

raises the spirits, and opens the heart. An extra cup of wine is set aside for the prophet

Elijah, who, tradition says, visits each Jewish home where a seder is held. Another cup

is also set out, called “Miriam’s cup,” which honors Miriam the prophetess.

May Melach: This is salt water, which stands for the bitter tears that the Jews shed in slavery.

(Dishes of salt water should be placed on the table.)

The orange: In recent years a new tradition has begun in which an orange is placed on the

seder plate to symbolize the equality of men and women in Jewish life. (This is explained in the

service.)

A specially decorated

seder plate displays all

of these symbols with

the matzoh on its own

plate. Both plates

should be set before the

leader of the seder.

Three festival candles

should also be placed on

the table.

WELCOME

Leader: Welcome to our feast of Passover.

At our seder, together

we surround the Passover

like petals around the nectar.

Leader: At the center of this holiday is what was written many ages ago:

For it is said: all persons, in every generation, must regard themselves as having been

personally freed from bondage in Egypt. As the Bible says: “And thou shalt tell thy children in

this day, saying, “It is because of that which was done when I came forth out of Egypt.” ( Exodus

13:8)

The great tale of “that which was done,” is celebrated in the traditional seder (order) of

Passover. As do Jews in all parts of the world, we gather together tonight as a family of families

to remember the bondage of our ancestors. We commit ourselves to help those still struggling

for freedom today, and we encourage our children to join in that effort. On these evenings, we

are united with all Jews in remembrance, and in dedication to the ideals and reality of freedom.

It is said, “Whoever enlarges upon the telling of the exodus from Egypt, those persons are

praiseworthy.”

Leader: Let us join in singing: HI-NEY MA TOV

Hi-neh ma tov u-ma na-eem,

she-vet a-cheem gam ya-chad (repeat)

Hi neh ma tov u-ma na-eem

she-vet a-cheem gam ya-chad (repeat)

He nay ma tov,

She-vet a-cheem gam ya-chad (repeat)

(Behold how good ad pleasant it is to dwell together in unity [Psalms])

CANDLE LIGHTING

Leader: We begin our seder as we begin all Jewish celebrations – with the lighting of candles.

The light of Passover is the light of freedom. Our ancestors suffered in the darkness of slavery

and dreamed of liberty. Some of our brothers and sisters must yet do the same.

[Candle-lighter lights the first candle.]

All: Baruch ha-or ba-olam.

Precious is the light of freedom in the world.

[Candle-lighter lights the second candle]

All: Baruch ha-or ba-adam.

Precious is the light in humankind.

[Candle-lighter lights the third candle.]

All: Baruch ha-or-ba-pe-sakh.

Precious is the light of Pesach. The Passover candles

symbolize light in the world, and reason in its peoples.

[On the eve or the conclusion of Shabbat, add the following:]

All: Precious is the separation between light and darkness, between the seventh day, Shabbat,

and the six days of work.

Leader: On this night of the seder, we remember with reverence and love, the six million of our

people who perished at the hands of a tyrant more evil than the pharaoh who enslaved our

ancestors in Egypt. Let us pause for a moment of silence . . . . .[pause]

Reader: We also remember Jewish martyrs throughout the ages. We were slaves in Egypt, and

slaves in fascist Europe. We resisted and we fought back. We remember the heroism of the

Jews and their allies – men, women, and children who fought in the

ghettos, in the camps, in the forests. We remember the non-Jews

who risked their lives to save a single Jew, a Jewish family, or

sometimes hundreds of Jews. We will be true to their memory by

being fighters for freedom and justice, in our land and throughout the

world.

[Light the memorial candle.]

Reader: We are gathered here tonight to affirm our continuity with

the generations of Jews who have kept alive the vision of freedom by

telling the Passover story. We affirm that we are the descendants of

slaves, and therefore have a special obligation to support the

struggles of other oppressed groups in the world. On this night long

ago, our people heard the call of liberation. Tonight we sound that

call.

THE FIRST CUP OF WINE

Leader: We fill the first of the four traditional cups of wine, and toast

this holiday of joy and fulfillment. Together we say:

All: B’rucha ha-adama borey p’ri ha-gafen

Precious is the earth which brings forth the vines and their grapes.

Leader: The earth brings forth the fruit of the vine. Wine helps us

celebrate and dream of a joyful future. We dedicate this cup to spring, a

time of rebirth. We also use this occasion to acknowledge the

contributions of Moses’ sister, Miriam, a prophetess, who helped to

ensure Moses’ safety as a baby, and helped to care for the Jewish people in their 40 year journey

to the promised land.

[All raise glasses, and leaning at ease, sip the first cup. Leader sips from Miriam’s cup.]

KARPAS – THE GREEN VEGETABLE

Leader: Pesach takes place on the full moon of the first month of the Hebrew calendar, at the

beginning of spring in Israel. Our ancestors left Egypt by the light of the full moon. In the

wandering that took them out of bondage, and eventually into the promised land, our people

began a new life, just as the earth begins anew each spring.

Reader: Green is the color of life. Even in the cold of winter, the evergreen survives. Life is

strong. Though often threatened, it is continually renewed. The winter passes, the brown earth

and bare trees turn green with grass and leaves. The world is young again. The Song of Song

captures the coming of spring with this poem:

All: Rise up, my loved ones, my dear friends, and come away.

For winter is past, the rain is over and gone.

The flowers appear on the earth, the time of singing has come.

The voice of the turtledove is heard in our land,

The fig tree puts forth her green figs, and the vines in blossom give forth their

fragrance.

Arise and come with us! [Shir ha-Shirim – Song of Songs]

Reader: We dip the karpas, symbol of spring, into salt water, the symbol of the bitterness of

bondage.

[Distribute the karpas. Each person dips some into the salt water before eating it.]

DIVIDING THE MATZOH

Leader: From the three matzohs, I will take the middle piece and break it in two. The first half

will be served as the first food of the seder. The second half, the afikomen, will be wrapped in

napkin and served as the final food. Thus, as tradition prescribes, the meal will end as it began.

All: Ha lach-ma an-ya, dee a chalu ava-ha-tana, b’ar-a d’mitz-rayim.

This is the bread of affliction that our ancestors ate in the land of Egypt.

[It is customary to hide the afikomen so that

the children may search for it at the

conclusion of the meal and receive token gifts

for its return.]

Leader: It is traditional to open our door at

this time and say:

All: May all who are hungry come and share

our meal. May all who struggle for freedom

come and share our spirit.

Leader: The Passover seder is different from

any other holiday. At the seder, the feast itself is symbolic. The special foods and the special

ways of eating them all carry meaning beyond the usual. What are these meanings? We begin

by asking the proper questions. Only then can we give the proper answers about the meaning of

Passover.

THE FOUR QUESTIONS

[An older and younger child pair ask the questions, first in Hebrew, then in

English.]

Ma-nish-ta-na ha-lai-la ha-zeh, mi-kol ha-lay-lot?

Why is this night different from all other nights?

1) Sheb’chol ha-lay-lot ahnu och-leen cha-matz u-matzoh, ha-lai lah

ha-zeh, ku-lo matzoh?

On all other nights we eat leavened bread or matzoh; why on

this night do we eat only matzoh?

2) Sheb’chol ha-lay-lot ahnu ochleen sh’or y’roakot; ha-lai-la ha-zeh

moror?

On all other nights we eat all kinds of herbs and vegetables; why on

this night do we eat only bitter herbs?

3) Sheb’chol ha-lay’lot ayn ah-nu mat-bee-leen a-fee-loo pa-am e-

chat; ha-lai-lah ha-zeh, sh’tay p’ah-meem?

On all other nights we do not dip our food in anything at all;

why on this night do we dip our food twice?

4) Sheb’chol ha-lay-lot a noo och-leen bayn yosh-veen u-vayn m’su-

been; ha-lai-lah ha-zeh, ku-la-noo mm’su-been?

On all other nights we eat either simply or in celebration; why

on this night do we celebrate reclining at our ease?

THE FOUR CHILDREN

Leader: The sages also mention four children, thereby describing four types of Jews: the wise

one, the scornful one, the simple one, and the young one. The wise one asks: “What are the

meanings of the customs we observe: what do they symbolize and what is their origin?”

All: This child is regarded as wise because he includes himself amongst those obligated to learn

about, and to observe the Passover traditions.

Leader: “The scornful child asks: “What use are these traditions to you? They are no good to

me.”

All: This child should be told that the meaning of Passover is for everyone. Our sages taught,

“Al tifrosh min ha-tsibut.” Do not separate yourself from the community.

Leader: The simple child asks: “what is this about?”

All: This child should be told that the struggles of our people have taught us much about our

will to survive, and that tonight we remember and celebrate.

Leader: And what about the child too young to ask?

All: That child should be told the story and the meaning of the symbols, and be made to feel part

of the never-ending story of our people.

Leader: Now let us hear that story.

MAGGID: THE STORY

Leader: We will answer the four questions by telling the story of Passover as it is recorded in the

Book of Exodus.

Reader: Four thousand years ago, our forefather Jacob was a nomadic shepherd. In a time of

famine, he went to Egypt and settled there with his twelve sons. The Pharaoh, King of Egypt,

gave him the land of Goshen to live in. And the children of Jacob prospered there for many

generations.

But there arose a new Pharaoh who feared the Jews. And he said to his people, “Look at how

strong these children of Israel are! If war comes, they may join our enemies and fight against

us!”

Thus, this Pharaoh, out of fear, made slaves of our ancestors and set taskmasters over them to

afflict them with heavy work. He tried to subdue them by making them gather straw to make

bricks used to build cities for him on the plain. He tried to reduce their numbers by casting their

male children into the river.

Reader: but one Jewish mother, trying to save her son, placed him in the river in a boat of reeds,

trusting to the current rather than to man’s cruelty. And so the great story of Moses begins.

Moses’ older sister, Miriam, watched as the Pharaoh’s daughter found the child, Moses. She

persuaded the Pharaoh’s daughter to let a

poor Jewish woman who had lost her child

be Moses’ nurse. That woman was Moses’

mother. So Moses grew up as the son of the

princess, but he never forgot his Jewish

heritage. Once, he saved a Jew who was

being beaten by an Egyptian overseer. He

fled the desert to avoid capture, and lived

with a friendly tribe for many years.

Leader: One day Moses had a vision to lead

the Jews out of Egypt. After his return to

Egypt, Moses went to the Pharaoh, asking

Pharaoh to let the Jews go. But Pharaoh

would not let them go. Moses asked many

times, but the Pharaoh’s heart hardened

more each time Moses asked.

Leader: We recall through words and

melody how the story of Moses and this

liberation struggle has been an inspiration

through the years.

Leader: Let us join in singing: LET MY PEOPLE GO

When Israel was in Egypt’s land,

Let my people go!

Oppressed so hard they could not stand,

Let my people go!

Go down, Moses, way down in Egypt’s land.

Tell old Pharaoh: let my people go!

No more shall they in bondage toil,

Let my people go!

Let them come out of Egypt’s soil,

Let my people go!

Go down, Moses, way down in Egypt’s land,

Tell old Pharaoh, let my people go!

THE TEN PLAGUES

Leader: Then, the legend says, came the plagues, one by one, descending upon Egypt. For each

plague we reduce the wine in our cups by one drop, to express our sorrow for the pain and loss

caused to the people of Egypt.

Together: We pour a drop of wine for each plague:

Dam – blood

Tzfardeyah – frogs

Kinim – lice

Arov – wild beasts

Dever – blight

Sh’chin – boils

Barad – hail

Arbeh – locusts

Choshech – darkness

Makot b’choret – slaying of the first born

(This holiday is

called “Passover”

because the “angel

of death” passed

over the homes of

the Jews, thus

sparing their first-born children.)

Reader: Many Egyptians perished, and their suffering

was great. Each time a plague appeared, Pharaoh agreed

to let the Jews go. But each time the plague subsided,

Pharaoh changed his mind. Finally, feeling great sorrow

over the death of his own first-born, Pharaoh ordered Moses to take his people out of the land.

The Jews hurriedly prepared for their journey, even taking their bread out of the ovens before it

rose. As the story goes, Pharaoh changed his mind once again, but when Moses led his people

out of Egypt, the Red Sea parted to let them through, and then closed over their pursuing

oppressors.

All: Had our ancestors not fled, we would not be here.

Leader: Today each drop of wine stands for the hope that we can wipe out the plagues of

injustice that cause pain and loss to people everywhere.

Together: We pour ten drops for the plagues of injustice:

Against the making of war,

and against the teaching of hate.

Against the despoiling of the earth,

and against the perverting of power.

Against the fomenting of crime,

and against the neglecting of human needs.

Against the oppressing of peoples,

and against the corrupting of culture.

Against the subjugation of learning,

and against the erosions of freedom.

Reader: In celebrating Passover, we remember to be vigilant about freedom, both as individuals

and as a people. We will be on guard against the tyranny of fear and the evil of the sword,

remembering that true liberation never comes from the power of the fist but from the strength of

truth, justice, and peace.

Leader: We sing in celebration: DA-YAY-NU

Ee-loo hotzee, hotzee a-nu

Ho-tzee a-nu mee-mitz-ra-yim

Ho-tzee a-nu mee-mitz-ra-yim

Da-yay-nu.

[Chorus:] Da-da yaynu, da-da-yaynu, da-da-yaynu,

Da-yaynu da-yaynu, da-yaynu; [Repeat]

[If we only had our freedom from slavery, it would have been enough.]

Ee-loo na-tan, na-tan la-nu [etc.]

Da-yay-nu.

[Chorus]

[If we only had our Sabbath it would have been enough.]

Ee-loo na-tan, na-tan la-nu [etc.]

Da-yay-nu

[Chorus]

[If we only had our Torah it would have been enough.]

[Chorus]

Leader: What does it mean to say, “It would have been enough?” Surely, no single one of these

would have been enough for us. It means to celebrate each step towards freedom AS IF it were

enough, and then to start out on the next step. It means that if we reject each step because it is

not the whole liberation, we will never be able to achieve the whole liberation. Thus, we sing

each verse as if it were the whole song – and then sing the next verse. Let us read a Dayaynu for

today:

All: If we can promote peace, and put an end to wars, dayaynu.

If we can teach love, and oppose hatred, dayaynu.

If we can exalt the human spirit, and not demean it, dayaynu.

If can preserve the earth, and refuse to pollute it, dayaynu.

If we can assuage hunger and homelessness, and reject mean-spiritedness, dayaynu.

If we can encourage learning, and combat ignorance, dayaynu.

If we can demand honest government, and root out corruption, dayanu.

Dayaynu. Dayaynu. It would have been enough.

SECOND CUP OF WINE

Leader: Let us drink a toast to freedom:

All: [Raise glasses and say:]

We shall never forget the slavery of Egypt. We shall never forget the cruelty of Pharaoh. We

shall be mindful always of the ancient Exodus, and modern need for vigilance to protect basic

freedoms. Let us serve neither a master without, nor an illusion within.

L’hayyim . . . to life . . .l’hayyim! [All drink.]

Leader: Now let us answer the four questions about the meanings of Passover.

MATZOH

Leader: Why is this night different from all other nights?

[Raises the matzoh for all to see and say:]

On all other nights we eat both leavened and unleavened bread. Why on this night do we eat

only matzoh?

Reader: We eat matzoh on this night to remind us what our ancestors ate when they fled from

Egypt. As they left the land of their enslavement, they carried with them the unbaked dough.

They did not have time to put in the yeast or leavening that would make it rise to become bread.

And so it was baked flat in the sun.

Reader: Matzoh, the bread of our people’s time of affliction, reminds us of those who are

downtrodden. We hope that all those in need will one day share in their own liberation feast.

[Distribute matzoh. All partake of the matzoh.]

MAROR – THE BITTER HERB

Leader: [Raise the bitter herb.]

On all other nights we eat all kinds of vegetables. Why on this night we do we eat only bitter

herbs?

Reader: The bitter herb reminds us of the bitterness that our ancestors experienced in their time

of bondage. Exodus says: “And they made their lives miserable with hard labor.”

All: [Dip a piece of matzoh into the maror and say before eating:]

As we eat the bitter herb we recall the suffering in Egypt and think of people who have been

oppressed throughout the ages.

CHAROSET, MAROR, AND MATZOH

Leader: On all other nights we rarely dip our food. Why on this night do we dip our food twice?

Reader: Tonight we dipped parsley into salt water and we dipped matzoh into the bitter herb.

Reader: Two thousand years ago, the sage Hillel started a tradition by eating matzoh and maror

together. For him, slavery and freedom were opposing sides of man’s condition. In time of

freedom we must not forget the bitterness of slavery; in times of oppression we must keep the

hope of freedom alive.

[All eat a “Hillel sandwich” of charoset, maror, and matzoh.]

M’SUBEEN - RECLINING

Leader: On all other nights we eat either simply or in celebration. Why on this night do we eat

in celebration, reclining at our ease?

Reader: At the seder, we recline in the luxury of freedom, and thus symbolically experience the

great achievement of the Exodus. Yet at the same time, the sages taught that in every generation

we Jews should never forget our ancestors’ persecution by the Pharaoh, and their perilous flight

from bondage to freedom. As well, we must be ever mindful of the bondage of other peoples in

today’s world.

BAYTSA – ROASTED EGG

Leader: [holding up the roasted egg]: What is the meaning of the roasted egg?

Reader: The roasted egg was a traditional appetizer in the ancient world. To us, as to peoples of

many other faiths, it is a symbol of rebirth and renewal.

PESACH - LAMB

Leader [raising the roasted lamb bone]: What is the meaning of

Pesach?

Reader: The Pesach is the Passover lamb and is represented by

the shankbone. On the night of the Exodus, the roasted lamb

was eaten as a reminder of the shepherd days of freedom and

happiness, that the Jews now hoped to see again. The blood of

the lamb was then painted on the houses of the Jews so that the

“angel of death” would know to pass over those houses.

THE ORANGE

Leader: Some years ago, a rabbi in Florida was enraged by the growing role of women

in Judaism, and declared, “A woman belongs on the bimah like an orange belongs on the seder

plate!” Symbolically, then, the orange stands for equality of men and women in Jewish

ceremonial life.

THE THIRD CUP OF WINE

Leader: Let us drink our next toast to those who have resisted, who have fought back, and to

those who will resist and who will fight back.

[Sip the third cup of wine.]

Leader: Let us join together to sing BA-SHA-NA.

All sing:

La la la, la la la

La la la, la la la

Ba-sha-na, ba-sha-na ha-ba’ah

Od tir-eh, od tir-eh,

Ka-ma tov-he-ye

Ba-sha-na ba-sha-na ha-ba’ah.

Soon the day will arrive, when we will be together,

And no longer will we live in fear.

And the children will smile, without them wondering whether,

On that day dark new clouds will appear.

Wait and see, wait and see, what a world there can be,

If we share, if we care, you and me.

Wait and see, wait and see, what a world there can be,

If we share, if we care, you and me.

And the vines, they will grow, the tender leaves will blossom,

And the fruits of our hands will be sweet.

And the winds that bring change, will clear away the ashes,

When together we’ll go forth to meet.

Wait and see, wait and see, what a world there can be,

If we share, if we care, you and me.

Wait and see, wait and see, what a world there can be,

If we share, if we care, you and me.

Some have dreamed, some have died, to make a bright tomorrow.

And their vision remains in our hearts.

Now the torch must be passed, in hope and not in sorrow,

And a promise to make a new start.

La la la, la la la]

Ba-sha-na, ba-sha-na ha-ba’ah

Od tir-eh, od tir-eh,

Ka-ma tov ye-he ye

Ba-sha-na ba-sha-na ha-ba’ah

La la la, la la la, la la la . . . . .

All: Now, LET US EAT!

AFIKOMEN

[After the meal, the children are sent to search for the afikomen. Once it is found, the afikomen

is brought back, and the “ransom” for it is distributed amongst the children. The afikomen is

shared.]

Leader: The afikomen is the final dessert of the evening.

ELIJAH’S CUP

Leader: According to Biblical accounts, Elihah was a prophet who lived about 500 years after

the Exodus. He was an important leader in the battles against the evils

and injustices of his time. In the story, Elijah does not die but ascends to

heaven in a fiery chariot. The earliest rabbis regarded Elijah as a symbol

of hope. It was said that he would return someday and usher in a world

of peace and understanding.

Reader: As humanists, we do not wait for Elijah’s return, but know that

we – ourselves – must work to bring about a world of peace and justice.

At the same time, we share with all Jews, the symbol of Elijah’s return, a

cup of wine at the table.

All: We may not live to complete the task, but neither may we refrain

from beginning. If not now, when? We have eaten; may our food give

us strength for the work ahead! We will drink wine to give us joy for the

work ahead!

[All fill the glasses with wine. The door is opened.]

All: [Stand, raise glasses, and sing:]

Eliyahu hanavi, Eliyahu hatishbi

Eliyahu, Eliyahu Eliyahu hagiladi.

Bimherah Yavo Elenu,

Im Mashiach Ben David.

[This song entreats the prophet Elijah, an invited guest at the Passover meal, to return soon with

the Messiah.]

All: We raise the last goblet of wine and affirm our unity with all peoples in the struggles for

human freedom.

Reader: May slavery give way to freedom,

May hate give way to love;

May ignorance give way to wisdom,

May despair give way to hope.

[All drink the last cup of wine. The door is closed. All are seated.]

NINTZAH - CONCLUSION

Leader: The prescribed order of the Passover service is now complete. We have retold the

ancient tale of Israel’s liberation, and we have partaken of the traditional foods.

Reader: As we have observed the Seder tonight, may all of us celebrate it together next year – in

health and in good spirits.

Leader: May the spirit of this festival of freedom and renewal remain with us throughout the

coming year, and may we continue to learn from its teachings.

All: May Israel and its neighbors achieve peace, and may our people, may ALL people, live in

harmony and contentment.

All: [sing] Hevenu shalom alechem (Goodbye, my friends. Peace be with you.)

Hevenu shalom alechem

Hevenu shalom alechem

Hevenu shalom, shalom, shalom alechem. [repeat]

[Stand and continue singing:]

Shalom chaverim

Shalom chaverim

Shalom . . . shalom . . .

L’ hi-tra-ot, l’hit ra-ot

Shalom . . . shalom . . .

Shalom is a call

For justice to all,

Shalom, good will . . .

Shalom is for peace,

So sing it again,

Shalom . . . shalom.

All: SHALOM!