Hello and welcome to my personal Haggadah. Not only have I found some cool photos and texts, but I also included some pretty cool songs. Believe it or not, I sing these songs at my own seder, like the mash-up of take me out to the seder. So, please, sit down, and enjoy this very special seder, written and constructed by your very own Adam Scheck!

The blessings below are for a weeknight. (On Shabbat we add the words in parentheses)

וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בֶָּרָא אֱלֹהִים לַעֲשׂוֹת

(Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz v’choltzva’am. Vay’chal Elohim bayom hashvi’i, m'lachto asher asah, vayishbot bayom hashvi-i, mikol-mlachto asher asah. Vay'vareich Elohim, et-yom hashvi’i, vay'kadeish oto, ki vo shavat mikol-mlachto, asher-bara Elohim la-asot.)

(“And there was evening and there was morning, the sixth day. Now the heavens and all their host were completed. And on the seventh day God finished His work of creation which He had made. And God blessed the seventh day and made it holy, for on that day God rested from His work and ceased creating.)

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.

Praised are you, Adonai, Lord our God, Ruler of the universe, who has created the fruit of the vine.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה (שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם (הַשַׁבָּת הַזֶה וְאֶת יוֹם) חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ (בְּאַהֲבָה), מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶךָ (בְּאַהֲבָה וּבְרָצוֹן,) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ (הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים.

Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am, v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom (hashabat hazeh v'et-yom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol ha’amim. (v'shabat) umo’adei kod’shecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish (h’shabbat v') Yisrael v'hazmanim.

Praised are you, Adonai, Lord our God, Ruler of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly [Shabbat for rest] festivals for joy, and special times for celebration, this [Shabbat and this] Passover, this [given in love] this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with [Shabbat and] festive revelations of Your holiness, happiness and joy You have granted us [lovingly] joyfully the holidays. Praised are you, Adonai, Who sanctifies [Shabbat], Israel and the festivals.

On Saturday night include the following section:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַבְדִיל בֵּין קֹדֶשׁ לְחֹל, ין אוֹר לְחשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ, וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּשְׁתָּ. הִבְדַּלְתָּ וְקִדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתֶךָ. ,בָּרוּךְ אַתָּה יי הַמַּבְדִיל בֵּין קֹדֶשׁ לְקֹדֶשׁ

( Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei ha-eish.

Baruch atah Adonai, Eloheinu melech ha’olam, hamavdil bein kodesh l'chol bein or l'choshech, bein Yisrael la-amim, bein yom hashvi-i l'sheishet y'mei hama-aseh. Bein k'dushat shabat likdushat yom tov hivdalta. V'et-yom hashvi-i misheishet y'mei hama-aseh kidashta. Hivdalta v'kidashta et-am'cha yisra-eil bikdushatecha. Baruch atah Adonai, hamavdil bein kodesh l'kodesh.)

(Praised are You Adonai our God Lord of the universe who created the lights of fire.

Praised are you, Adonai, Lord our God, Ruler of the universe, who makes a distinction between the holy and profane, light and darkness, Israel and the nations, Shabbat and the six workdays. You have made a distinction between the holiness of Shabbat and the holiness of the festival, and You have sanctified Shabbat above the six work-days. You have set apart and made holy Your people Israel with your holiness. Praised are you, Adonai, who distinguishes between degrees of sanctity.)

Say this Shehechiyanu blessing the first Seder night only:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה

Baruch atah Adonai, Eloheinu melech ha-olam,
she’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.

Praised are you, Adonai, Lord our God, Ruler of the universe,
who has sustained us, maintained us and enabled us to reach this moment in life.

All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy. Traditionally, we drink four cups of wine which serve as signposts for our seder. Tonight, we will drink just one as we learn and take action.

We raise our cup to honesty about the present moment. Can we open up to the pain and anger in our country and our city tonight? Are we ready to be honest with ourselves? What are we bringing to the conversation tonight? What do we want to take away from this seder?

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.

Kadesh is the blessing known for the filling of the Kiddush cups. It is customary for you not to fill your own cup, but for others to fill each others cup. The blessing is done by consuming one cup of wine and saying the blessing on this page. Also, it is customary to recline to your left side while drinking your wine, and we do this to make sure that the wine goes down the pipe in our throat for the food and drinks, and not for the air.

By Rabbi Gavriel Goldfeder  alternadox.net

Later on we will do ' rachtzah '─the washing over the matzah . Now we are doing ' urchatz ', which amounts to washing before eating a vegetable.  This is not something we do every day.

To explain, Rabbi Abraham Isaac Kook, first chief Rabbi of the State of Israel, writes of dividing life into two categories: the goal, and everything else.  We set goals for ourselves and set out to reach them.  Everything we do that helps us reach that goal is worthwhile.  But how do we relate to all the other things we do?   This is an important question that addresses how we feel about the aspects of our lives that our not essential.  And this is one of the central points of the Seder.

What is the goal of the Seder?  The peak spiritual moment of the Seder is when we fully absorb the spiritual impact of the matzah when we eat it.  So why don't we cut to the chase?  Let's get that matzah inside of us as quickly as possible!  But the truth is, the Seder wants to help us experience every moment of our lives as an encounter with the Divine.  It demands that we let go of our usual distinctions -  important and unimportant, sacred and profane, good and bad, needs and wants.

Tonight, we are going to learn how to experience the Divine within all moments.  Not only prayers and mitzvot, but also eating and conversation.  Not only goals, but journeys.  Finally free to let go of the reins for a moment, we can celebrate every moment equally.  Not only will we recognize the holiness of the process, we will even sanctify ourselves toward this pursuit: urchatz.

R’ Kook deepens the concept for us: vegetables, in the Talmud, are thought to enhance hunger - 'appetizers'.  If eating is an unfortunate concession we make to our animal nature, then vegetables are antithetical to the goal of living life more spiritually. But if eating is another opportunity for encounter with the Divine - if pleasure is an encounter with the Divine ─ then the vegetable we are about to eat is a holy sacrament, drawing us in to a moment of Encounter.  So of course we should wash our hands to prepare ourselves.

Washing toward the matzah -goal and the vegetable-distractions represent two kinds of freedom: the first is freedom to live an intentional life.  We celebrate our right and capacity to point ourselves in a specific direction and actually follow through.  But there is another kind of freedom: freedom to let go, to know that wherever we go we will find Hashem and meaning and direction and connection. It is told that the Ba'al Shem Tov, the founder of Chassidut, when embarking on a journey, would have his coachman, Alexi, let go of the reins and sit backward, facing away from the horses. With the  freedom to let go of the reins, we allow our desires to guide us as much we allow the Torah to guide us.

Rebbe Natan of Brelsov writes that ' urchatz ' is from the root-word in Aramaic that means 'trust'.   At this moment in the Seder, pay closer attention to your capacity to trust and let go.  The goal is to trust enough to sanctify aspects of yourself and the life you live that you never allowed yourself to see as holy. Can you trust the holiness of the night, the 'night of protection', to guard you from any negative impact of what's inside of you?  Do you  trust the people around this table, each of them looking at you tonight with holy Pesach-eyes, to be with you in your search for true freedom?

We have nothing to fear except holding back. We will never reach true freedom if we do not free our desires and appetites to be in service of the Divine.

As you wash, consider that you are preparing yourself for an encounter with something holy – your own desires!  Use the washing as an opportunity to shift your perspective on those desires.

During the blessing of Urchatz, we wash our hands to prepare for the eating, which starts in the next stage (don't peek to the next page!). Some may also say that we also remove evil spirits from our souls when we wash our hands before the eating portion. After we wash our hands, we say no prayer, as the next pray comes when we eat the fruits and vegetables. Lastly, you need to make sure that when you are washing your hands, you use a type of cup, and put water on each hand three times. I believe that this text I choose stands out because you don't really know why you are washing your hands, but you need to know you are having an encounter with something holy, and that is why we pray at the seder and wash our hands.

SALT WATER - Why do we dip our food in salt water two times on this night? The first time, the salty taste reminds us of the tears we cried when we were slaves.

[Greens held up for all to see.]

KARPAS - Parsley and celery are symbols of all kinds of spring greenery. The second time, the salt water and the green can help us to remember the ocean and green plants and the Earth, from which we get the water and air and food that enable us to live.

Leader: N'-varekh `et pri ha-`Adamah.

Everyone:

Let us bless the fruit of the Earth.

[Please dip your parsley into salt water two times and eat it.] 

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.

Blessed are You, Lord, our God, Ruler of the universe, who creates the fruit of the earth.

At this time, we finally start eating! We dip our parsley into salt water. Now, you may be asking, why salt water? We dip into salt water so we can be reminded of the hard times the Jews went through in slavery, as the salt water is representing the tears. Some may also use vinegar or charoset. I chose this passage as it represents all of the abuse and work that the Jews went through in Egypt.

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?

At this time in the seder, we focus out attention to the matzah (like we haven't been wanting some yet). There should be three pieces of matzah in the middle. During this step, you are supposed to break the middle piece of matzah. One piece, perferably the larger one gets put away for the afikoman, and the other piece is put back in the middle. I chose this passage because it tells the story of how our ancestors have to do with the afikoman and the whole matzah process in general.

Here is a kid and adult friendly alternative to for the Maggid section (the Passover story section) of the Haggadah. This short play/skit is in the style of "sedra scenes" -- a contemporary take which makes the story current but stays true to the Exodus narrative. I've written it for large crowds -- so there are 13 parts, but if you have a smaller gathering you can easily double up.

LET MY PEOPLE GO!
A short play for the seder

CAST: NARRATOR, JOSEPH, BENJAMIN, PHAROAH, ADVISOR, HEBREW 1, HEBREW 2, HEBREW 3, BOSS, BAT PHAROAH, MOSES, GOD, AARON (13 parts)

NARRATOR: Our story begins in the land of Egypt where Joseph, once a prisoner, is now the Pharaoh’s chief advisor.

JOSEPH: So how are things back in Israel?

BENJAMIN: Oy! Terrible. Our gardens and crops are dying. There is no rain this year. That is why we had to come down to Egypt!

JOSEPH: Well, don’t worry..life in Egypt is fantastic. Playstation 3 in every house, High Definition Television, Lincoln Navigators in the driveway, This is the most powerful nation on the planet!

BENJAMIN: Did you have rain this year? Are the gardens and crops doing well?

JOSEPH: We don’t have to worry about that. I’ve stored away tons of food in giant warehouses. The Pharaoh will be able to feed the people for three years at least, even if we get no rain.

BENJAMIN: What does the Pharaoh think of us Hebrews?

JOSEPH: He loves me. He welcomes the Hebrews into his land. Bring the entire family, we’ll make a great life here.

Narrator: The Hebrews all moved to Egypt and had many children and lived a successful life. But after many years, after Joseph and his brothers had died, a new Pharaoh rose to power.

PHAROAH: Advisor, bring me the latest census report. I want to know all the people who I rule over!

ADVISOR: Yes, you’re Royal Highness. I have the numbers here.

PHAROAH: Let’s see..Nubians, Midians, yes, very good. Are there really that many Hebrews?

ADVISOR: Oh yes, your highness. They are growing in number. They are very strong workers.

PHAROAH: Do you think that might be a danger? Perhaps they will challenge my rule – make demands. You know how these workers are always complaining about the size of the rocks for the new Pyramids. I am worried that they will use their strength in numbers to rise up against me!

ADVISOR: Yes, you are right, we must do something to break their spirits.

PHAROAH: First, let us begin with something small. We’ll get them to make more bricks each day. If that doesn’t work, we’ll eliminate the fifteen-minute breaks. If that doesn’t break them, then maybe we’ll turn to harsher measures.

Narrator: The Hebrew workers struggled to keep up with Pharaoh’s demands.

HEBREW 1: My hands are killing me. And my back, oy! I can’t take this pace.

HEBREW 2: We can make a thousand bricks a day—but two thousand? No team can work that hard! We’ll fall over!

HEBREW 3: Get back to work, the boss is coming!

BOSS: Efficiency, people! We have got to make 900 more bricks by sundown! Come on, let’s work faster!

HEBREW 1: We are working as fast as we can, boss.

BOSS: Listen, smart aleck, I’ve got a lot of pressure on my shoulders. If Pharaoh doesn’t get his bricks, I’m out of a job. I got a family to feed, too, you know. So get back down in the pit and start working!

HEBREW 2: We haven’t had a break all day!

BOSS: And you are not going to get one! Work!

HEBREW 3: You know what, boss; you have become a real pain in the backside!

BOSS: What’d you say?

HEBREW 3: You heard me.

[The BOSS walks over and pushes Hebrew 3 to the ground]

BOSS: Now get back to work before I get really angry!

Narrator: Meanwhile, Pharaoh’s daughter adopted a young Hebrew child. The child, Moses, was raised with the finest Egypt had to offer.

BAT PHAROAH: Here, sweetheart, eat your honey cakes before your flute lesson.

MOSES: I’m so excited about the party this evening.

BAT PHAROAH: Your new robe looks lovely, dear. I just hope that the Pyramid is finished. Your grandfather has the workers working double time just to get the place finished before the great assembly.

MOSES: I heard that the Hebrews were complaining.

BAT PHAROAH: Complaining? Don’t worry about that. We take care of the needs of all our workers, dear. They are fed, given homes, and we give them a new pair of shoes each year. We are very generous. The only problem is that there are simply too many Hebrews. For that reason, we are cutting down their number. I know that it is sad that we have to kill off their baby boys, but we are really doing it for their own good.

MOSES: I know so little about the world. Someday I’d like to go out of the palace and see how they live.

BAT PHAROAH: They are not clean like us, dear. Especially the Hebrews. They throw garbage on the streets, and the smells are truly horrible.

Narrator: One day Moses decides to sneak out of the palace, and see for himself the plight of the Hebrews.

HEBREW 1: I can’t work, today, I’m sick! And I hurt my arm yesterday lifting stones!

BOSS: I don’t want to hear excuses. This pyramid has got to be finished by Thursday! Today is Wednesday! So get moving!

HEBREW 1: I can’t work. Please, listen to me, have some compassion!

HEBREW 2: Give him a break, boss!

BOSS: Shut up!

HEBREW 3: Don’t get involved!

HEBREW 2: I’m tired of this, boss! My cousin there is hurt. He can’t work today. And he’s not working. So go tell Pharaoh that he’ll have to hire some more workers or this isn’t getting done!

BOSS: Shut up!

[Boss pushes Hebrew 2 to the ground.]

HEBREW 1: Stop it!

BOSS: I’m going to hurt you bad, you whiny Hebrew!

HEBREW 3: Stop! One of Pharaoh’s princes is coming!

MOSES: What is happening?

BOSS: I am going to give this man the beating he deserves, your honor! Watch this!

MOSES: No!

[Moses hits the Boss, who falls to the ground]

HEBREW 3: Oh no! What did you do to the boss? We’ll be blamed for this! We’ll be punished!

MOSES: What have I done? What have I done?

Narrator: Moses ran away, far off into the wilderness. Where he is taken in by Yitro, and marries one of Yitro’s daughter’s Zipporah. One day, as Moses is taking care of yitro’s sheep, he stumbles across a burning bush.

GOD: Moses, Moses!

MOSES: Who is that? What is going on? What is happening?

GOD: It is me, the God of your ancestors, Abraham, Issac, and Jacob.

MOSES: You must have the wrong number.

GOD: This is no time for jokes. You must go back to Egypt and stand up to Pharaoh! Then you will lead the people back to their homeland!

MOSES: How will I do that? The people do not know me! I have no power now that I have run away!

GOD: I will be with you. Go to your sister, Miriam, and brother, Aaron, and stand up to Pharaoh!

Narrator: Moses returns to Egypt, with his wife and son, Gershom. Aaron and Moses approach Pharaoh.

PHAROAH: What do you want?

AARON: Our people need a three-day vacation. We need to go outside of the city so that we can pray to God in our own way.

PHAROAH: Why can’t you wait for the festival of the pyramids? Then your people will have a chance to celebrate with everyone.

MOSES: We do not wish to pray to your gods. We have one God, who is mightier than all of your gods.

PHAROAH: You must be joking. The gods have made Egypt a great nation. What has your God done for you?

MOSES: You’ll see what our God can do! And then you’ll give in to our demands!

PHAROAH: Don’t count on it, Hebrew!

Narrator: Pharaoh was a stubborn man. Even after plagues of blood, frogs, lice, disease, hail, and darkness, he would not let the Hebrews take a day off. It wasn’t until a disease struck and killed the first born of every Egyptian, that the Pharaoh changed his mind.

PHAROAH: Don’t you understand what is happening?

ADVISOR: No, your highness, I don’t know why our gods are not protecting us.

PHAROAH: Everything we did to the Hebrews is now happening to us!!!

ADVISOR: Maybe their God is powerful!

PHAROAH: Tell the police that are surrounding their neighborhood to let them go.

Narrator: That night, Moses, spoke to the people.

MOSES: Put on your sandals, we will not have time to bake the bread for tomorrow! Tonight we will leave Egypt, and set out for a new land! Our children, and our children’s children will remember this night! They will tell the story of how we stood up to Pharaoh, and how God helped us to be free!

AARON: Let all who are hungry come and eat!

Narrator: And thus ends our little play.

Maggid is the point in the meal where we tell the story of Passover. During this time, you storytell the story of the Jews in Egypt. This part of the seder translates to Narrate. I chose this passage as it is a cute little play for children at the seder, and at my seder, we always have a little play for the young children.

FOUR QUESTIONS

Traditionally, the youngest person present asks:

Why is this night different from all other nights?

1. On all other nights we eat either bread or matsah. Why, on this night, do we eat only matsah?

2. On all other nights we eat herbs of any kind. Why, on this night, do we eat only bitter herbs?

3. On all other nights, we do not dip our herbs even once. Why, on this night, do we dip them twice?

4. On all other nights, we eat either sitting or leaning. Why, on this night, do we eat while leaning?

A different guest readers each ANSWER:

1. MATZAH:

Matzah is the symbol of our affliction and our freedom.  Legend has it that when Moses and his followers fled Egypt, they moved so quickly that the bread they baked did not have time to rise.  However, scholars have noted that long before the Jews celebrated Passover, farmers of the Middle East celebrated Khag Ha-matsot, the festival of unleavened bread, at this time of year. This was a festival where unleavened bread was made from the new grain harvest that took place at this time of the year. The old fermented dough was thrown out so that last year's grain would not be mixed with this year's. Therefore, the new season began with the eating of unleavened bread--matsah. Later on, the Jewish people incorporated this agricultural festival into the celebration of freedom and renewal we now call Passover.  Let us all eat a piece of matzah.

2. BITTER HERBS

Tradition says that this root is to remind us of the time of our slavery. We force ourselves to taste pain so that we may more readily value pleasure. Scholars inform us that bitter herbs were eaten at the Spring festival in ancient times. The sharpness of the taste awakened the senses and made the people feel at one with nature's revival. Thus, the horseradish is the stimulus of life, reminding us that struggle is better than the complacent acceptance of injustice.  Let us all eat bitter herbs.

3. DIPPING

The first time, the salty taste reminds us of the tears we cried when we were slaves. The second time, the salt water and
the green help us to remember the ocean and green plants and the Earth, from which we get air and water and food that enable us to live.  Let us all dip the parsley in salt water twice.

4. RECLINING

This question goes back to ancient times in Rome, when it was the custom for rich people to eat while lying on a couch leaning on one elbow as slaves and servants fed them. The Jewish people thought of this relaxed type of eating as a sign of freedom and prosperity, so they would lean to one side eating at the Seder on Passover, the festival of freedom. Today, we who are free eat while sitting up, even at Passover, but the question remains in the service as a reminder of how it was when our people longed for freedom.

MORE QUESTIONS:

Reader: We have answered the four traditional questions, but there are still more questions to be answered. There are other special foods on our Seder plate: a sweet condiment (kharoset), a roasted shank bone (z'ro-ah), and a roasted egg (baytsa). Why are they here?

A different guest reads each answer:

Charoset: Apples, nuts, cinnamon, and wine are combined to make this sweet condiment. It is the color of clay or mortar. It reminds us of the bricks and mortar that the Israelites are said to have made when they built the Pharaohs' palaces and cities. At the same time, the taste of kharoset is sweet, and it reminds us of the sweetness
of freedom.  Let us now all eat kharoset on a piece of matsah.

Shank bone: The bone represents the lamb that was the special Paschal sacrifice on the eve of the exodus from Egypt, and annually, on the afternoon before Passover, in the Holy Temple. 

Egg: The egg represents life.  Each of us begins as an egg and grows to adulthood. The egg reminds us of our evolutionary past and the gifts of human inheritance. But the egg is fragile. It represents potential that can be destroyed. Left alone, it would perish. Growing life needs warmth and love and security, guidance, hope, and vision. To achieve their full potential, human beings need the support and encouragement of family and community.  The egg symbolizes the fragility and interdependence of life.

Some may say there are many reasons to saying the four questions in Passover. This passage is also called the "Ma Nishtana". We ask these questions so we can finally understand the reasoning of all of the activited done on Passover. Lastly, I chose this passage because it really explains the story behind the four questions.

So, first of all, the four children appear in the Jerusalem Talmud, where Rabbi Hyyia, a student of Rabbi Judah the Prince, is quoted as bringing this parable.  Hyyia’s text varies quite a bit from the text we know today: for one, the simple child is not "simple" but stupid. But it is Rabbis at the time of the collection of the Mishnah and Talmud who are creating this rubric. And so we proceed: 

The "Wise" Child asks about the rules and commandments that govern the Seder, and receives a full explanation of the details. This child looks to the future with the rules in mind, seeking structures and understanding that life necessitates systems. Looking toward the future, this child is savvy: what can I do within the structures I'm given, they might ask. In what ways do we search our surroundings for external rules that help us to structure our lives? How does this help, and how does this hurt? Do you look for structures, for open spaces? Sometimes one or the other? 

The "Wicked" Child asks their interlocutor what Passover means to them. This is a separation that incurs wrath, and the statement that this child would not have been among those saved, because of a lack of collective self-identity. But, are they looking for a more personal explanation of how to connect individually with what's going on, and how to proceed? Taking in information from others' experiences in order to shape their own? This child might have done some self-education to ask a more targetted question, which might not have produced the same kind of wrath; perhaps we can ask each other "what does it mean to you to experience the Seder as though you were personally liberated from Egypt?" This child looks to the future, perhaps, with good boundaries and a different understanding of self - and what do we gain by othering this person who is a child in our midst? Do we really get to be arbiters of who would have been saved and who would not? 

The "Simple" Child looks to the future, totally baffled. What does this all mean? What the heck is going on? This child has an open demeanor - there's not a lot of ego here, and it's clear from what's being asked, which isn't actually that different from the "wicked" child (the only difference is the absence of "to you"), but it's met with a much more tolerant kind of inclusion. By implying that we're all in this together, this child is given help understanding what's going on, approaching their communities with humility. Still, like the "wicked" child, their question doesn't show the deeper knowledge that would indicate self-education. This child is looking to the bigger picture, unlike the "wise" child who's looking for the micro-level of life.

The Child "Who Does Not Know How to Ask" is present but silent - looking to the future with a kind of carelessness, perhaps, or alternately with paralysis. The thing about silence is that you can't always tell which is which. The rabbis use "this is because of what god did for me" here - it's the same othering and dividing language as we saw with the "wicked" child, who doesn't get to be included in our collective. Not super merciful? What would have happened if the Rabbis had asked this child a question? How do we embrace our ignorance with humility when we don't know how to ask? That's a lesson from the "simple" child, perhaps. Have there been times when we've assumed ignorance from someone's silence? 

I personally believe this is the worst part of the seder. This is becuase I feel bad for the one son who doesn't know anything, as he is more or less "left out". The last son is clueless, as all he knows is that God did something for him. But this passage also shows the four main perspectives at the seder, which is why I chose that exact passage.

I knew from the very beginning that my baby brother was going to be special. We had to hide him from the crazy Egyptian soldiers who were seeking out and killing all the newborn Israelite babies due to Pharaoh’s command. Whenever they came to our house and we hid him, somehow, he knew to stay quiet. One time he farted really loud but the guard didn’t hear (or smell!) it. It was kind of a miracle now that I think about it. And also a plague... We actually didn’t even give him a name because we were so scared that he might be killed and didn’t want to become too attached.

When baby bro Moses (I like to call him “Chalupa Batman”) got so big that we couldn’t hide him anymore (it’s not like our slave accommodations were so spacious… they were more like an individual WeWork office), my mom suggested that the only way to save him was to send him down the Nile in a basket, hoping that he might find a better future downriver.

I followed Chalupa down along the banks of the river, and watched as Pharaoh’s daughter, Daenerys Targarean, pulled him out of the water and decided to keep him! She was a Mother of Hebrews, and the one who named him Moses – an Egyptian name meaning “I drew him from the water.” I’m not quite sure how I got through her personal security guard, Paul Blart, but I ran up to her and let her know that if she needed a nursemaid for the baby, that I could help find her one. And just like that, my mom became her own son’s nursemaid!

When he inevitably was weaned (Mom would’ve kept nursing til his Bar Mitzvah if she could’ve) we went back to slave life, with no real interaction with him for decades, until one day my big brother Aaron disappeared, and then we heard murmurings around town about an Egyptian man who had come out as being a Hebrew. And he was advocating for us. And bringing miracles. And that Aaron was his press secretary ... er … spokesperson. And wouldn’t you know it, but that out and proud Hebrew man was my baby brother.

Along the way he seemed to have picked up a speech impediment – hence the need for Aaron’s support – as well as a few magic tricks and a personal unbreakable relationship with a God who self-described as “I am that I am” – sounds like a kind of sweet potato if you ask me ... I Yam that I Yam … We are starving after all. Is it time for the festive meal yet?

It turned out Pharaoh was crazy stubborn! Despite some crazy plagues he just wouldn’t agree to either just let us go, or to shift to a sharing economy – he called it Democratic socialism … the fiery hail didn’t quite make him “feel the Bern.” But, in the ultimate twist of irony, his own firstborn was killed along with the firstborn children of man and beast in all of Egypt – except for ours. Schadenfreude – taking pleasure in the pain of another. A great word I learned from Avenue Kuf! Have you seen Avenue Kuf? I learned what the internet is for.

That last night in Egypt we painted our doorposts with blood, quickly shared a roasted lamb with our neighbors (how we had lamb to eat despite being slaves I’m not quite sure…), and ate bitter herbs (we had dried and packed all the delicious ones!). Because we weren’t sure if there were bathrooms in the desert where we were going, we made sure to make our bread in such a way that we’d be sure to not need to use the bathroom for at least a week – hopefully we make it to the Promised Land by then.

If you ask me, the Egyptians would’ve gotten off way easier had they had a female leader. The palace would have been more of a safe space. Pantsuits would have been introduced way earlier into historical garment records.

I should mention: while Mom was nursing Moses for Pharaoh’s daughter I got tight with two of her royal helpers from the local dance academy. They inspired me to take moments to just dance – it’ll be okay – and so one of my most noteworthy moments was leading all of our women – like a million of us! – in dancing after we passed through the Red Sea. We couldn’t do the electric slide due to being so close to water, and everyone knows that Hebrews are incapable of square dancing – no one is willing to follow instructions – so circles it was!

In the end, I’m actually described as a prophetess in the Bible – pretty sweet. I have a mystical well that follows me (and the Israelites) as we wander in the desert – you know you’re jelly. Many families put a cup on the Seder table filled with water in my honor due to my story’s close association with it. While I end up dying before both Moses and Aaron, which admittedly is a bummer, at least I had the chance to have it all, rolling in the deep.

This is the main story that everyone knows, the whole story of Moshe taking the Jews out of Egypt. Now, you might be asking, why do we say this story over and over again each year? Well, some might say that we do it to never forget what our ancestors went through. We say it becuase it is customary, from all the way back in the Torah to tons of tables over Pesach. I like this story I attached because it brings the modern days into the old stories of Pesach.

watercolor and pen on paper
Beth Flusser,  2011

The ten plagues are msot likely the worst thing that ever happened to Pharoh and his environment. This included blood instead of water all the way to the death of the first born. These plagues really impacted the freedom of the Jews. I loved this picture becaues it really shows the plague one by one in a cool designed way.

One of most beloved songs in the Passover seder is "Dayenu". A few of us will read the stanzas one at a time, and the everyone else will respond, "Dayenu" – meaning, “it would have been enough”.

How many times do we forget to pause and notice that where we are is exactly where we ought to be? Dayenu is a reminder to never forget all the miracles in our lives. When we stand and wait impatiently for the next one to appear, we are missing the whole point of life. Instead, we can actively seek a new reason to be grateful, a reason to say “Dayenu.”

Fun fact: Persian and Afghani Jews hit each other over the heads and shoulders with scallions every time they say Dayenu! They especially use the scallions in the ninth stanza which mentions the manna that the Israelites ate everyday in the desert, because Torah tells us that the Israelites began to complain about the manna and longed for the onions, leeks and garlic. Feel free to be Persian/Afghani for the evening if you’d like.

	English translation	Transliteration	Hebrew
	If He had brought us out from Egypt,	Ilu hotzianu mimitzrayim,	אִלּוּ הוֹצִיאָנוּ מִמִּצְרָיִם
	and had not carried out judgments against them	v'lo asah bahem sh'fatim,	וְלֹא עָשָׂה בָּהֶם שְׁפָטִים
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had carried out judgments against them,	Ilu asah bahem sh'fatim	אִלּוּ עָשָׂה בָּהֶם שְׁפָטִים
	and not against their idols	v'lo asah beloheihem,	וְלֹא עָשָׂה בֵּאלֹהֵיהֶם
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had destroyed their idols,	Ilu asah beloheihem,	אִלּוּ עָשָׂה בֵּאלֹהֵיהֶם
	and had not smitten their first-born	v'lo harag et b'choreihem,	וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had smitten their first-born,	Ilu harag et b'choreihem,	אִלּוּ הָרַג אֶת בְּכוֹרֵיהֶם
	and had not given us their wealth	v'lo natan lanu et mamonam,	וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had given us their wealth,	Ilu natan lanu et mamonam,	אִלּוּ נָתַן לָנוּ אֶת מָמוֹנָם
	and had not split the sea for us	v'lo kara lanu et hayam,	ןלא קָרַע לָנוּ אֶת הַיָּם
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had split the sea for us,	Ilu kara lanu et hayam,	אִלּוּ קָרַע לָנוּ אֶת הַיָּם
	and had not taken us through it on dry land	v'lo he'eviranu b'tocho becharavah,	וְלֹא הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had taken us through the sea on dry land,	Ilu he'eviranu b'tocho becharavah,	אִלּוּ הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה
	and had not drowned our oppressors in it	v'lo shika tzareinu b'tocho,	וְלֹא שִׁקַע צָרֵינוּ בְּתוֹכוֹ
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had drowned our oppressors in it,	Ilu shika tzareinu b'tocho,	אִלּוּ שִׁקַע צָרֵינוּ בְּתוֹכוֹ
	and had not supplied our needs in the desert for forty years	v'lo sipeik tzorkeinu bamidbar arba'im shana,	וְלֹא סִפֵּק צָרַכֵּנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had supplied our needs in the desert for forty years,	Ilu sipeik tzorkeinu bamidbar arba'im shana,	אִלּוּ סִפֵּק צָרַכֵּנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה
	and had not fed us the manna	v'lo he'echilanu et haman,	וְלֹא הֶאֱכִילָנוּ אֶת הַמָּן
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had fed us the manna,	Ilu he'echilanu et haman,	אִלּוּ הֶאֱכִילָנוּ אֶת הַמָּן
	and had not given us the Shabbat	v'lo natan lanu et hashabbat,	וְלֹא נָתַן לָנוּ אֶת הַשַּׁבָּת
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had given us the Shabbat,	Ilu natan lanu et hashabbat,	אִלּוּ נָתַן לָנוּ אֶת הַשַּׁבָּת
	and had not brought us before Mount Sinai	v'lo keirvanu lifnei har sinai,	וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had brought us before Mount Sinai,	Ilu keirvanu lifnei har sinai,	אִלּוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי
	and had not given us the Torah	v'lo natan lanu et hatorah,	וְלֹא נָתַן לָנוּ אֶת הַתּוֹרָה
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had given us the Torah,	Ilu natan lanu et hatorah,	אִלּוּ נָתַן לָנוּ אֶת הַתּוֹרָה
	and had not brought us into the land of Israel	v'lo hichnisanu l'eretz yisra'eil,	וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ
	If He had brought us into the land of Israel,	Ilu hichnisanu l'eretz yisra'eil,	אִלּוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל
	and not built for us the Holy Temple	v'lo vanah lanu et beit hamikdash,	וְלֹא בָּנָה לָנוּ אֶת בֵּית הַמִּקְדָּשׁ
	— Dayenu, it would have been enough!	dayeinu!	דַּיֵּנוּ

At this time, you will drink your second cup while still reclining to the left while drinking it. Also, you need to sing the song Dayenu. This song means that we would have been fine if God only gave us a few things. Basically saying that if he only gave us the Torah, that would be enough. I liked this because it showed the entire translation of the song Dayenu.

Our hands were touched by this water earlier during tonight's seder, but this time is different. This is a deeper step than that. This act of washing our hands is accompanied by a blessing, for in this moment we feel our People's story more viscerally, having just retold it during Maggid. Now, having re-experienced the majesty of the Jewish journey from degradation to dignity, we raise our hands in holiness, remembering once again that our liberation is bound up in everyone else's. Each step we take together with others towards liberation is blessing, and so we recite: 

                                                         --Rabbi Menachem Creditor, Congregation Netivot Shalom, Berkeley, CA

Baruch Atah Adonai, Eloheinu Melech ha’olam, asher kidshanu bemitvotav vetzivanu al netilat yadayim.

בָּרוּךְ אַתָּה ה' אֱלֹֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִּם.

Blessed are You ETERNAL our God, Master of time and space, who has sanctified us with commandments and instructed us regarding lifting up our hands.

This is another time that we wash our hands in the seder. But this washing of hands is different. It is considered the "ritual washing of the hands". Because of this, we feel more spiritual during this hand washing, even though it is just a repeated version of the first hand washing. I chose this because it shows the deeper meaning behind the second time washing hands.

Hamotzi thanks God for bringing bread from the earth. This bread results from a partnership between God and humanity: God provides the raw materials and people harvest, grind, and bake. So too must we remember that combating human trafficking requires partnerships: among survivors, allies, lawyers, social workers, law enforcement, diplomats, people of faith…the circles of involvement are ever-expanding.

Baruch Atah Adonai, Eloheinu Melech ha’olam, hamotzi lechem min ha’aretz.

בָּרוּךְ אַתָּה ה' אֱלֹֹהֵינוּ מֶלֶך הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ.

Blessed are You ETERNAL our God, Master of time and space, who brings forth bread from the earth.

Motzi-Matzah מוֹצִיא

Take the three matzot - the broken piece between the two whole ones – and hold them in your hand and recite the following blessing:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ

Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz.

Praised are you, Adonai, Lord our God, Ruler of the universe, who provides sustenance from the earth.

Before eating the matzah, put the bottom matzah back in its place and continue, reciting the following blessing while holding only the top and middle piece of matzah.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה

Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah.

Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat matzah.

Break the top and middle matzot into pieces and distribute them everyone at the table to eat a while reclining to the left.

During this step, we recite two different blessings. People take a small piece of the matzah and they eat it while reclining (just like the wine). You are supposed to take the top and middle pieces and give them to everyone at the table. Also, you need to make sure you put the bottom piece of matzah back in its spot, as it will be used later on.

Harry Potter had much bitterness in his life. Deprived of his parents at a young age, his life at the Dursleys was miserable. At Hogwarts, through no fault of his own, he was the target of both students and teachers. And of course he was always in life threatening peril from the man who had killed his parents. If anyone had the right to feel embittered, it was Harry. And yet, he showed that you can experience bitterness without becoming embittered. You can take the lessons of your suffering and use them to appreciate your blessings and to spare others suffering. This is how we experience the bitter herb at Passover. We recognize the bitterness of our servitude, but as we are about to see, we use it as a prelude to sweetness and as a lesson to prevent others from suffering like we did.

So for maror you are supposed to eat the bitter herbs. At most dinner tables, this is the charoset or horseradish. The bitter flavor of this food shows the amount of suffering the Jews went through in Egypt. This quote was chosen as I thought it was pretty interesting how it was comparing Harry Potter to the bitter herbs during Passover.

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.

We do the Koreich step so we can fulfill our obligation of Matzah and Maror according to all sides of an argument regarding the performance of the commandments of eating matzah and maror at the time when we had the Holy Temple.

Take the bitter herb and place it in between two pieces of matzah (One piece from the top matzah and one piece from the bottom matzah)

Some people dip the bitter herb in the charoset.

At this time we say the words: “This is what Hillel did, at the time that the Temple stood. He wrapped up some Pesach lamb, some matzah and some bitter herbs and ate them together.”

Alex: My family eats the matzah with the charoset as a sandwich. I don’t think it’s that good so I only have a small bite.

Hannah: I think the sandwhich has a spicy and bitter taste and should be consumed in small quantities.

Discussion Question:
Did you know that Moses isn't mentioned in the haggadah. In your opinion, why do you think Moses isn't mentioned in the haggadah?

So, this is the fun part of the seder, as you get to make your own sandwich. In this process, you put the maror and a bit of charoset in the sandwich (matzah, of course). This sandwich also is meant to make you have a bitter taste to remind us of the hard times during the slavery period. I chose the passage because it gives instructions on how to put together your own sandwich at the seder table.

Why do we eat a meal during the seder? One reason is that on Pesach we act like kings and we must have feast like kings and eat together like royalty. We also commemorate the Beit Hamikdash were everyone was required to eat the korban pesach together.

The time has come!! Now you can start eating your matzo-ball-soup or whatever you eat at this time. You can close your haggadot and open them up for Tzafun and the rest of the seder after your stomachs are about to explode from " one more piece of kosher-for-passover chocolate cake..."

Congratulations! You made it! You finally get to eat. So, instead of eating the matzah, start digging into that chicken or matzah ball soup. Also, you are supposed to eat a charred egg at this stage in the dinner. We do this because its roundness shows the cycle of renewal of the Jews. I chose this because it shows that during this meal, we must show that we are eating with royalty.

So now that the adults have hidden their afikoman, it is time to go hunt for it. This afikoman should have been hiden earlier. After you eat your afikoman, there is not supposed to be any more food eaten for the rest of the night. The only thing you should consume is the rest of the wine. I chose this picture because it represents the hidden afikoman.

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!

Birkat Ha-Mazon

 

We bless You God — you have nourished all the world

With goodness, graciousness and kindness

May You give food and life to every living thing.

May we all learn to do the same.

 

And so we thank the One Who gives us food for life.

May we provide for every living soul.

Baruch atah Adonai hazan et ha-kol.

 

We thank You, God, for the legacy we share

For the rich fertile land we inherit and steward

For the gift of freedom, of Torah and of life.

 

You give us food to live

You give us strength to give

Every day, every moment, with bracha

B’chol eit u-v’chol sha-ah.

 

O You, the God of our present and our past

Please remember those who came before us

That every blessing make our lives more whole

That every one of us be strengthened by Your light.

 

O, Source of compassion, through the ages we’ve been blessed

May all people make our world a place of peace and freedom

In our day, now, the time has come.

 

Your love surrounds us now and forever more.

You give us days of goodness and sacred times.

Here at this table, we nourish one and all.

Bring truth and justice to Heaven and to Earth.

 

Oseh shalom bimromav – hu ya-aseh shalom aleinu v’al kol yisrael v’imru amein.

 

May the One who creates peace in the heavens above create peace upon us,

upon all the Jewish people and upon all who dwell on earth and say: Amen.

So during this part of the seder, we have finished eating. It is now time to say thank you for the meal. As we say during the rest of the year, we say the Birkat Hamazon at the end of the meal. This shows that we thank God for the meal, but also the overall miracle of him taking us out of Egypt. I chose the Birkat Hamazon in my Haggadah, as it needs to be shown for people to sing it, and the other one explains this step in detail.

This cup is not for Elijah. Elijah knows he is welcome here. We welcome him in our traditional seders, and we sing Eliyahu Hanavi throughout the year. This cup is for the queer Jew who has not yet found this community. They may not know they are queer yet. They may not know that there are out and proud and healthy queer Jews. They may know we exist, but haven’t build up the courage to attend an LGBTQ seder yet. So this cup is for them. Let all who are hungry come and eat, and let our doors always be open for those that need this community. 

You know when we say Hallel in Tefillah and in the synagouge, well we also say it here at the seder. Lastly, we say the prayer of Nishmat. This portion is also said on holidays and over Shabbat. After you say Hallel, you finally drink your fourth and final cup of wine. I like the passage I inserted because it shows the real meaning for the cup of Elijah, as I never really understood it beforehand.

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!

After a few hours, you have officially finished your seder. A lot of activities are done at this point. Most families say "Next Year In Jerusalem", showing that we hope to be celebrating Pesach in the holy land. Also, we sing any additional songs that reside in that families tradition. I chose the passage that I wrote about because it shows that we are officially done with this seder and that we officially do not have to eat for weeks, because our stomachs are overflowing!

We are officially done! Thank you for joining us on this seder journey, and as always, NEXT YEAR IN JERUSALEM!!! Same time, next year? And don't forget, only eating Matzah, no Chametz!

At Passover, we receive a personal directive to create an inclusive and welcoming community. Even when we intend to be welcoming, many in our community still feel like strangers. The things that divide us — race, ethnicity, gender, class, religion, among others — also have the power to unite us. During the Seder, we are each meant to remember that we ourselves were once strangers in a strange land. If the Jewish community is to be a home for all, we must make room at the table and share our stories. We hope this supplement will inspire thought, conversation and action; each and every one of us can be the welcome that another needs.

This short supplement can be inserted after the Maggid or beginning of the Passover Story: "This is the bread of affliction that our fathers ate in the land of Egypt. Whoever is hungry, let him come and eat; whoever is in need, let him come and conduct the Seder of Passover. This year [we are] here; next year in the land of Israel. This year [we are] slaves; next year [we will be] free people."

Leader: At the start of the Seder, Jews around the world welcome all those who want to join us at our tables, in our homes, and in our community.

Leader: We welcome Jews of all ethnic backgrounds to join us at our table;
All: There are many ways to express and celebrate Jewish traditions.

Leader: We welcome Jews of all races to join us at our table;
All: We learn and grow from many points of view.

Leader: We welcome those who have chosen Judaism to join us at our table;
All: New enthusiasm and energy revitalizes the Jewish people.

Leader: We welcome all those exploring or connected to Judaism to join us at our table;
All: A variety of experiences and understandings strengthen the Jewish people.

Leader: We welcome those of other faiths or traditions to join us at our table;
All: We know that sharing our stories will help build a future of freedom.

All: We welcome all who have ever felt like strangers to our table. Tonight we go forth together for we are all strangers in Egypt.

Optional discussion question - Share a time when you felt like an outsider but were actively welcomed into a new community or space. How did that happen? How did it make you feel?

Download here:https://globaljews.org/resources/publications/welcoming-all-an-inclusive-passover-reading/

Master of the Jews to the tune of “Master of the House” from Les Miserables

(sung by the Hebrews)

Master of the Jews, giving us a push.

Sure that God is hiding in a burning bush.

Here another frog, there a little lice.

Thinking Pharaoh’s gonna follow his advice.

If we do as Moses tells us, all of us will surely lose.

Heading to disaster following the Master of the Jews.

Water from a stone, manna from the sky.

Everything he promises is just a lie.

We will all be lost. It will be a mess

Wandering the desert without G.P.S.

Can’t you see the front page headlines? We’ll be on the late night news.

Meeting with disaster following the Master of the Jews.

(sung by the Pharaoh’s daughter)

I used to dream that I would raise a prince,

But gods almighty, have you seen what happened since?

Master of the Jews — just a rotten kid!

Can’t he see we need another pyramid?

Foolish little man, doesn’t Moses know

Pharaoh’s never gonna let the Hebrews go.

What a cruel trick of nature! This is not the son I’d choose.

Once a Hebrew bastard, now he is the Master of the Jews.

(sung by the Hebrews)

Master of the Jews — isn’t that a laugh?

We’d be better worshiping a golden calf.

Telling us to pack, telling us to flee,

Promising that God will end our slavery.

Holding out the hope of freedom, saying that it’s ours to choose.

Heading to disaster quick — Hey, don’t the Pharaoh’s cows look sick? –

Heading to disaster following the Master of the Jews.

So, believe it or not, every year my family sings the song that goes along to the take me out to the ballgame tune. This tradition is very big in my house, as my grandparents practice it for weeks before the seder. And also, every year we bring a new song into the seder, which I cannot wait to see what it is this year.