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TABLE OF CONTENTS
KAVANAH
OUR INTENTION THIS EVENING
Leader: Before we light the candles, let us take a few moments to quiet our minds and to reflect on our personal understanding of That Which Allows Being to Be. Look inward with self-honesty. Where do you still chose to cling to Fear, Pride, Self-will and the Ego?
[A minute or two of silence.]
BLESSING FOR THE LIGHTING OF THE CANDLES
Our grievances are hiding the Light of the world, leaving everyone standing in darkness along with us. As we light the candles, let us make an attempt to reach the Light within ourselves. Let us take comfort in the knowledge that being willing to drop grievances is the first step towards forgiveness and seeing Light.
Together: ְ Barucha at Shekhina, eloheynu mahlkat ha’olam, asher kid’shatnu b’mitsvoteyah, v’tsivatnu l’hadlik neyr shel Yom Tov.♀
Blessed are you Shekhina, Creator, for making us holy through your teachings, and for teaching us to mark holy times by lighting candles.
[Leader lights the candles. A minute or two of silent refl ection.] ְ
Barucha at Shekhina, Beloheynu mahlkat ha’olam, shehekhiyatnu, v’kiy’matnu, v’higiyatnu, la’zman hazeh. ♀
On seder night, there are two moments where we metaphorically open our doors and invite others in. One is at the opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.” There is a beautiful message here: we were once slaves; poor and hungry, and we remember our redemption by sharing what we have with others.
The other, comes towards the end of the seder, when we have the custom of pouring a fifth cup of wine, which we claim is for Elijah the Prophet. This is a statement of faith, a statement that says that although we are a free people, our redemption is not yet complete, and we believe that it will come.
From the most downtrodden to the most celebrated, the message is clear: everyone is welcome and everyone is necessary. Why is it that we go out of our way to include all at our seder table? Perhaps it is because when we make room for others, we have the opportunity to make room for ourselves as well. In fact, the Mishnah (Pesahim 10:5) teaches us that:
בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים In every generation a person is obligated to see themselves as if they left Egypt
The seder presents us with the obligation of identifying with the generation that left Egypt and internalizing that experience. And through that internalization, we come to feel the redemption as if it was our own as well to - לראות את עצמו. Further, the reliving of the story of the Exodus affords us the opportunity see one’s true self. It is only when we are able to see ourselves clearly, that we are able to be redeemed. But perhaps the only way we are able to see ourselves, is when we are truly able to see those around us. This message of inclusion is Pardes’s message too, and our hope is that this Haggadah Companion which offers something for everyone, will add new meaning to your seder and help bring the Jewish people a little closer together.
The Passover Seder is one of the most recognized and widely practiced of Jewish rituals, yet had our ancestors visited one of these modern-day celebrations, they would be baffled. Not only does our modern Seder wildly diverge from the Passover of old: during antiquity itself the holiday underwent radical changes.
As the centralized Israelite state took shape about 3,000 years ago, the religion of the people varied from place to place and took variegated forms, hints of which we can see in the Bible, virtually the only historical narrative we have of this period. Among the different folk beliefs and frankly polytheistic practices these proto-Israelites practiced, the springtime rites seem to have had special status. Two of these rituals would later become subsumed by Passover: Pesach and Hag Hamatzot.
Pesach
Pesach was a pastoral apotropaic ritual, that is: its purpose is to ward off evil. It was carried out by the semi-nomadic segment of Israelite society that subsisted on livestock. Spring was a critical time of the year for them, a time of lambing and a sign that soon they would have to migrate to find a summer pasture for their flock.
In order to protect their flocks, and families, from the dangers ahead, they would slaughter their flock’s newest addition as an offering, either a lamb or a kid, followed by a family feast.
The Origin of Matzah
Hag Hamatzot, on the other hand, was celebrated by the settled segment of Israelite society, who lived in villages and who drew their subsistence from farming. For them too spring was crucial, meaning the start of the harvest, of the cereals on which they depended.
Of the cereals grown by the ancient Israelites in this period, the first grain to be ready for harvest was barley. Although this made for inferior bread, it was highly prized: not rarely, by the spring harvest, the last year’s stores had been already depleted and hunger took grip of the land.
This new bread would have been unleavened, as the leavening used at the time was a portion of dough set aside from the last batch of bread. But this would have been unavailable due to the gap created by the empty stores. Add to this the fact that barley flour hardly rises anyway, and that the baking techniques of the time would have made even the superior bread made of wheat flour flat and hard, and you’ve got matzah.
Still, when hungry even matzah is a cause for celebration and one could imagine that the communal threshing grounds were filled with joy, cheer, and jubilation.
Before you begin the Seder, either walk with your guests to the front door or have one guest rise from the table and walk to the front door. There, place a pair of shoes on the doorstep and read the words below.
Leader: The heart of the Passover Seder tells the story of the Jewish people’s exodus from slavery in Egypt. During the retelling of this story, we say the words, “בי ִא ד ָ בֹ ֵא מי ִּר ַאֲ (Arami oved avi).” This phrase is sometimes translated as “My father was a wandering Aramean” and other times as “An Aramean sought to destroy my father.” Somewhere between the two translations lies the essence of the Jewish experience: a rootless people who have fled persecution time and time again.
Group: When we recite the words “Arami oved avi,” we acknowledge that we have stood in the shoes of the refugee. Today, as we celebrate our freedom, we commit ourselves to continuing to stand with contemporary refugees and asylum seekers. In honor of this commitment, we place a pair of shoes on the doorstep of our home to acknowledge that none of us is free until all of us are free and to pledge to stand in support of welcoming those who do not yet have a place to call home.
Throughout our history, violence and persecution have driven the Jewish people to wander in search of a safe place to call home. We are a refugee people. At the Passover Seder, we gather to retell the story of our original wandering and the freedom we found. But we do not just retell the story. We are commanded to imagine ourselves as though we, personally, went forth from Egypt – to imagine the experience of being victimized because of who we are, of being enslaved, and of being freed.
As we step into this historical experience, we cannot help but draw to mind the 65 million displaced people and refugees around the world today fleeing violence and persecution, searching for protection. Like our ancestors, today’s refugees experience displacement, uncertainty, lack of resources, and the complete disruption of their lives.
Over the past year, we have read almost daily about humanitarian crises, watched xenophobic hate crimes increase, and been overwhelmed by the sheer number of people being persecuted. In the United States, in particular, we have experienced a devastating closing of doors to refugees. We now have the opportunity this evening to move beyond the headlines and the statistics to focus on the individual experiences behind the numbers and policies. These are the experiences of refugees around the world who, like the ancient Israelites, are finding liberation amidst brokenness and rebuilding their lives. Tonight, as we embrace the experience of our ancestors, we also lift up the experiences of the world’s refugees who still wander in search of safety and freedom.
We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story. Each item has its own significance.
The Seder Plate (Malkuth)
Yesod - Maror – The bitter root. This symbolizes the harshness of lives of the Jews in Egypt.
Netzah Charoset – A delicious mix of sweet wine, apples, cinnamon and nuts that resembles the mortar used as bricks of the many buildings the Jewish slaves built in Egypt, but also expresses the power of life, love and giving.
Hod Karpas – A green vegetable, usually parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater. It is Joseph's many colored coat, the path into bondage.
Tiferet The Orange, the sun, the middle way, the eight-fold path. Astanga, but also all those who feel excluded from the ritual of passover.
Chesed Zeroah – A roasted Beet symbolizing the sacrifice made at the great temple on Passover, but also, the strong arm of the Creator that broke the bondage in Egypt.
Gevurah Beitzah – The egg represents the temple that was destroyed and is continuously reborn.
Chokmah Elijah’s Cup for the unknown guest who will herald the advent of the Messiah. (Wisdom)
Binah Miriam’s Cup filled with water and placed next to Elijah’s cup. Miriam was the sister of Moses and a prophetess After the exodus when the Israelites are wandering through the desert, just as Hashem gave them Manna to eat, legend says that a well of water followed Miriam and it was called ‘Miriam’s Well’. (Compassion and Mercy)
Keter Matzah Matzah is the unleavened bread we eat to remember that when the jews fled Egypt, they didn’t even have time to let the dough rise on their bread. It is the bread of affliction, but also the bread of freedom. The Logos, and the Crown.
All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy – not to mention a practical way to increase that joy. The seder starts with wine and then gives us three more opportunities to refill our cup and drink.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
We praise God, Ruler of Everything, who chose us from all peoples and languages, and sanctified us with commandments, and lovingly gave to us special times for happiness, holidays and this time of celebrating the Holiday of Matzah, the time of liberation, reading our sacred stories, and remembering the Exodus from Egypt. For you chose us and sanctified us among all peoples. And you have given us joyful holidays. We praise God, who sanctifies the people of Israel and the holidays.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם
שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה
Baruch Atah Adonai, Eloheinu Melech ha-olam,
she-hechiyanu v’key’manu v’higiyanu lazman hazeh.
We praise God, Ruler of Everything,
who has kept us alive, raised us up, and brought us to this happy moment.
Drink the first glass of wine!
U’RECHATZ
WASHING OF THE HANDS
As Rachel welcomed strangers at the well with water, so do we welcome each other to this Seder by washing the hands of those at our table. Tonight, as we ritually wash each other’s hands, let us cleanse ourselves not of dirt, but of lies and attachments. Each person in turn pours a little water over the hands of the person to the left, into the bowl. As the water is poured, think of a personal challenge in your life. Imagine the water carrying it away. As you say what you visualize flowing out with the water, everyone else says:
“Let It Go”
Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.
We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.
We praise God, Ruler of Everything, who creates the fruits of the earth.
We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.
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We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?
There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the guests will have to hunt for the afikomen in order to wrap up the meal… and win a prize.
We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had faced many false starts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.
Uncover and hold up the three pieces of matzah and say:
This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.
These days, matzah is a special food and we look forward to eating it on Passover. Imagine eating only matzah, or being one of the countless people around the world who don’t have enough to eat.
What does the symbol of matzah say to us about oppression in the world, both people literally enslaved and the many ways in which each of us is held down by forces beyond our control? How does this resonate with events happening now?
Pour the second glass of wine for everyone.
The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all. Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries. Some say that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.
The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.
מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות
Ma nishtana halaila hazeh mikol haleilot?
Why is this night different from all other nights?
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה
Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.
On all other nights we eat both leavened bread and matzah.
Tonight we only eat matzah.
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר
Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.
On all other nights we eat all kinds of vegetables,
but tonight we eat bitter herbs.
שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים
Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.
On all other nights we aren’t expected to dip our vegetables one time.
Tonight we do it twice.
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין. :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין
Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.
On all other nights we eat either sitting normally or reclining.
Tonight we recline.
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What do you consider your “promised land,” or heaven on earth?
2. In Hebrew, the word for Egypt is “Mitzraim,” which literally means “narrow place.” What is one way that you wish for our society to be more open?
3. Moses is considered one of the greatest leaders in our history — he is described as being smart, courageous, selfless and kind. Which of today’s leaders inspires you in a similar way?
4. Miriam was a prophetess and the sister of Moses who, after crossing the Red Sea, led the women in song and dance with tambourines. She is described as being courageous, confident, insightful and nurturing. Which musician or artist today inspires you in a similar way?
5. More recent and ongoing struggles for freedom include civil rights, GLBTQ equality, and women’s rights. Who is someone involved in this work that you admire?
6. Is there someone — or multiple people — in your family’s history who made their own journey to freedom?
7. Freedom is a central theme of Passover. When in your life have you felt most free?
8. If you could write an 11th commandment, what would it be?
9. What’s the longest journey you have ever taken?
10. How many non-food uses for matzah can you think of? Discuss!
11. Let’s say you are packing for 40 years in the desert. What three items would you want to bring?
12. The Haggadah says that in every generation of history enemies have tried to eliminate us. What are the biggest threats you see to people today?
13. The Passover seder format encourages us to ask as many questions as we can. What questions has Religion encouraged you to ask?
14. Israel is central to the Passover seder. Do you think modern Israel is central to Jewish life? Why or why not?
15. The manna in the desert had a taste that matched the desire of each individual who ate it. For you, what would that taste be? Why?
16. Let’s say you had to swim across the Red Sea, and it could be made of anything except water. What would you want it to be?
17. If the prophet Elijah walked through the door and sat down at your table, what’s the first thing you would ask him?
18. Afikoman means “dessert” in Greek. If you could only eat one dessert for the rest of your life, what would it be?
19. What is something you wish to cleanse yourself of this year? A bad habit? An obsession or addiction?
20. The word “seder” means “order.” How do you maintain order in your life?
Adapted from:
Download the PDF here: https://www.jewishboston.com/20-table-topics-for-your-passover-seder/
ANOTHER SET OF ANSWERS
Traditionally the Torah speaks of the four types of sons to describe the four types of Jews. Tonight we will speak of four different people using this ritual to share their spirituality: (1) the Traditionalist, who is active, knowledgeable and involved in his or her Judaism, (2) the Humanist or Secular Jew, who has a sense of the Jewish community that drives his or her social activism, (3) the Buddhist, whose heritage is at least partly Jewish, but who seeks enlightenment through other paths, (4) the Friend, a non-Jewish person interested enough to join us this evening. Each of these represents attitudes and questions concerning the nature of this ritual and the nature of being a Jew in today’s world.
Traditionalist: Why do we find a need for this non-traditional Seder? We need a Seder that articulates the Divine in Creation, in Nature, in Love and in both traditional Judiasm and Eastern Philosophies. Although our theologies may differ, we are all sharing a universal experience that leads to an increased awareness of Ayn Sof in our lives. One of the messages of Jewish history is that we are a chosen people when we choose Hashem. What has been unsaid, is that we are special because everyone is a special child of God. This non-traditional Seder seeks to include everyone in the Telling of the liberation from Egypt. Many nations shall join themselves to the Lord, and shall be my people; and I will dwell within your midst. Zechariah 2:11
Humanist: Why are we having a Seder at all? Jewish tradition speaks of working for tikkun olam, the healing of the world. Jews have often been at the forefront of social change movements. It is time we recognize that our Jewish heritage can motivate us toward inner work that may result in increased social justice. As Jews, we can be leaders in recognizing and sharing the process of healing the pain of the world. The Passover story is the story of our ongoing struggle for liberation and this ritual is a celebration of past liberation struggles of Jews and of all people. The ritual is a renewal of our commitment to being part of the ongoing process of liberation from the many internal and external Pharaohs who would oppress us.
Buddhist: What does the Seder mean to you? To be fully who we are, we must claim all parts of ourselves. Only when we quiet our minds, and recognize and acknowledge our internal oppression can we truly work to end it. The Dalai Lama says that the first step in changing the world is trying to improve ourselves, which “brings change within yourself. That will help change your family. From there it just gets bigger and bigger. Everything we do has some effect, some impact.” We live in a world of ideas, and when ideas are shared they spread. When others incorporate peaceful and compassionate ideas into their own lives and belief systems, those ideas become much stronger. This Seder is about sharing and reinforcing the essential truths that comes from all spiritual paths. Every human being desires freedom from suffering. Having learned that it ispossible to escape from suffering, we are called to participate in the healing and transformation of all humanity. This message is essential to humanity’s growth and development. Differing cultures and backgrounds necessitate many paths to guide people to enlightenment.
Friend: Where do I fit into this festival? The story of Passover is the story of an ongoing struggle of liberation. In various ways, we are all committed to moving towards freedom and enlightenment. As non-Jewish people joining in the celebration of a Jewish holiday of freedom, we look at our own heritage and our struggle for freedom. We see our shared oppression as women, as men, as people of color, as __________, or as members of any other oppressed group. We hear the call to work for freedom for everyone.
Our story starts in ancient times, with Abraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as gods were just statues. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.
God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."
Raise the glass of wine and say:
וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵֽינוּ וְלָֽנוּ
V’hi she-amda l’avoteinu v’lanu.
This promise has sustained our ancestors and us.
For not only one enemy has risen against us to annihilate us, but in every generation there are those who rise against us. But God saves us from those who seek to harm us.
The glass of wine is put down.
In the years our ancestors lived in Egypt, our numbers grew, and soon the family of Jacob became the People of Israel. Pharaoh and the leaders of Egypt grew alarmed by this great nation growing within their borders, so they enslaved us. We were forced to perform hard labor, perhaps even building pyramids. The Egyptians feared that even as slaves, the Israelites might grow strong and rebel. So Pharaoh decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them.
But God heard the cries of the Israelites. And God brought us out of Egypt with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. God brought us out not by angel or messenger, but through God’s own intervention.
As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them.
Dip a finger or a spoon into your wine glass for a drop for each plague.
These are the ten plagues which God brought down on the Egyptians:
Blood | dam | דָּם
Frogs | tzfardeiya | צְפַרְדֵּֽעַ
Lice | kinim | כִּנִּים
Beasts | arov | עָרוֹב
Cattle disease | dever | דֶּֽבֶר
Boils | sh’chin | שְׁחִין
Hail | barad | בָּרָד
Locusts | arbeh | אַרְבֶּה
Darkness | choshech | חֹֽשֶׁךְ
Death of the Firstborn | makat b’chorot | מַכַּת בְּכוֹרוֹת
The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? Make up your own list. What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them?
DAYENU
Traditionally, in the Dayenu section of the Haggadah, we express gratitude for all that was
done for us. Let's all share something that we are grateful for.
This traditional Passover song is over a thousand years old. Th e Hebrew lyrics mean that if
Eheyeh (I am that I am) had only brought us out of Egypt it would have been enough. Th e second
verse adds that if Eheyeh had only given the Torah, it would have been enough.
(It Would Have Been Enough)
Ilu hotsi, hotsionu, Hotsionu mimitzrayim
Hotsionu mimitzrayim, Dayenu!
(Chorus)
Dadayenu, Dadayenu, Dadayenu, Dayenu, Dayenu,
Dadayenu, Dadayenu, Dadayenu, Dayenu, Dayenu,
Ilu natan, natanlanu, Natanlanu Torat emet,
Torat emet natanlanu, Dayenu!
(Chorus)
Ilu asah bahem s’fateem, v’lo asah beyloheyhem,
v’lo asah beyloheyhem
Dayenu!
(Chorus)
Ilu hotsi, hotsianu, hotsianu mimitsrayim,
hotsianu mimitsrayim,
Dayenu!
(Chorus)
Ilu natan, natan lanu, natan lanu et hatorah,
natan lanu et hatorah,
Dayenu!
(Chorus)
Had He judged them and not done so to their idols, it would have been enough for us.
Had God brought us out of Egypt and not supported us in the wilderness It would have been enough!
Had God given us the Sabbath and not the Torah It would have been enough!
Had God given us the Torah and not brought us to the land of Israel It would have been enough!
SECOND CUP OF WINE
Dedicated to Willingness
It took great willpower to move forward from slavery that had become familiar into the unknown future. Our grandparents made a similar leap into the unknown to arrive here. We are called upon to make the effort and to use the same willpower to create forward motion in all aspects of our own lives.
When we see clearly, we behave impeccably.- Sylvia Boorstein
Regarding willpower, Buddha taught, “Once you control your thoughts, which will wander all over the place if given a chance, you will escape the clutches of temptation.” His message was both active (focus on how we act, how we speak, how we work, how we manage relationships) and passive (pay attention, develop patience, trust, compassion, wisdom and equanimity).
Together:
Blessed are you, Hashem,
Source of the Universe,
for having given us the fruit of the vine,
this second cup of Passover wine,
the cup devoted to our willingness to request help.
We acknowledge our past decisions
in favor of the ego,
see the repercussions of those negative thoughts and decisions
and, now, seek to choose diff erently.
With this cup of wine we ask the Divine part of ourselves
for help with our growth.
We have been through the desert,
the place of lonely wandering.
Barucha at Shekhina,
Eloheynu mahlkat ha’olam,
boret pree hagafen♀.
Blessed are you Shekhina,
for creating the fruit of the vine.
Now let us all drink our second cup of wine.
As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.
Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands. For washing before food, pour water three times on your right hand and then three times on your left hand.
After you have poured the water over your hands, recite this short blessing.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.
The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה
The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ
Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.
We praise God, Ruler of Everything, who brings bread from the land.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.
Distribute and eat the top and middle matzah for everyone to eat.
Dipping the bitter herb in sweet charoset | maror |מָרוֹר
In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.
Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ
When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.
Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ
Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!
Chad Gadya
חַד גַּדְיָא, חַד גַּדְיָא
דְזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
Chad gadya, chad gadya
Dizabin abah bitrei zuzei
Chad gadya, chad gadya.
One little goat, one little goat:
Which my father brought for two zuzim.
One little goat, one little goat:
The cat came and ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The dog came and bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The stick came and beat the dog
That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The fire came and burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The water came and extinguished the
Fire that burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The ox came and drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The butcher came and killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The angle of death came and slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The Holy One, Blessed Be He came and
Smote the angle of death who slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
Who Knows One?
At some seders, people go around the table reading the question and all 13 answers in one breath. Thirteen is hard!
Who knows one?
I know one.
One is our God in Heaven and Earth
Who knows two?
I know two.
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows two?
I know two.
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows four?
I know four.
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows five?
I know five.
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows six?
I know six.
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows seven?
I know seven.
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eight?
I know eight.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows nine?
I know nine.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows ten?
I know ten.
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eleven?
I know eleven.
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows twelve?
I know twelve.
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows thirteen?
I know thirteen
Thirteen are the attributes of God
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Finding and eating the Afikomen | tzafoon | צָפוּן
The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.
Refill everyone’s wine glass.
We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:
We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.
As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise God for the earth and for its sustenance.
Renew our spiritual center in our time. We praise God, who centers us.
May the source of peace grant peace to us, to the Jewish people, and to the entire world. Amen.
The Third Glass of Wine
The blessing over the meal is immediately followed by another blessing over the wine:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the third glass of wine!
Singing songs that praise God | hallel | הַלֵּל
This is the time set aside for singing. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya & Who Knows One, which you can find in the appendix. To celebrate the theme of freedom, we might sing songs from the civil rights movement. Or perhaps your crazy Uncle Frank has some parody lyrics about Passover to the tunes from a musical. We’re at least three glasses of wine into the night, so just roll with it.
Fourth Glass of Wine
As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the fourth and final glass of wine!
The Cup of Elijah
We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our seder.
In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions, such as a baby’s bris and the Passover seder.
אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּיאֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי
בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ
עִם מָשִֽׁיחַ בֶּן דָּוִד
עִם מָשִֽׁיחַ בֶּן דָּוִד
Eliyahu hanavi
Eliyahu hatishbi
Eliyahu, Eliyahu, Eliyahu hagiladi
Bimheirah b’yameinu, yavo eileinu
Im mashiach ben-David,
Im mashiach ben-David
Elijah the prophet, the returning, the man of Gilad:
return to us speedily,
in our days with the messiah,
son of David.
Nirtzah marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”
For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with Klal Yisrael, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.
Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.
In The Leader's Guide to the Family Participation Haggadah: A Different Night, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”
What can we do to fulfill our reckless dreams? What will be our legacy for future generations?
Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…
לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם
L’shana haba-ah biy’rushalayim
NEXT YEAR IN JERUSALEM!
