Tonight we gather together to celebrate Passover, our holiday of freedom. We retell the story of our ancestors’ liberation from slavery in Egypt. We welcome our friends and family members from other backgrounds to reflect with us on the meaning of freedom in all our lives and histories. We will consider the blessings in our lives, pledge to work harder at freeing those who still suffer, and begin to cast off the things in our own lives that oppress us.

A word about God: everyone has his or her own understanding of what God is. For some people, there is no God, while for others, God is an integral part of their lives. While we may not agree on a singular concept of God, we share a common desire for goodness to prevail in the world.

Please think about the source of benevolence in your own life, be it God, or a belief in humanity, and hold that source in your hearts, tonight, as we move through the Seder.

Now we say the prayer and light the candles

בֳרוך אַתָה יי אֱלהֵינו מֶלֶך הַעוְלָם אֲשֶר קִדְשָנו בְמִצְוותָיו וְצִוָנו לְהַדְלִיק נֵר שֶל (שַבָת ושל) יום טוב

BAH-RUCH AH-TAH AH-DO-Nai EH-LOH-HEy-NEW MEH-LECH HAH-OH-LAHM AH-SHER KEE-DEH-SHAH-NOO BEH-MITZ-VOH-TAHV VEH-TZEE-VAH-NOO LEH-HAD-LEEK NER SHEL YOHM TOHV.

Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the Yom Tov light.

Iraqi Jews tell the tale that in one country the king was always chosen in a special way. When the old king died, a bird called the "bird of good fortune" would be released. On whomsoever's head it landed, the people would place the crown making him their next ruler.

Once the bird of good fortune landed on the head of a slave. That slave had been a simple musician who entertained at the master's parties. His costume consisted of a feathered cap and a belt made of the hooves of sheep.

When the slave became king, he moved into the place and wore royal robes. However, he ordered that a shack (a kind of sukkah) be constructed next to the place and that his old place hat, belt and drum be stored there along with a giant mirror.

The new king was known for his kindness and love for all his people - rich and poor , free and slave. Often he would disappear into his little shack. Once he left its door open and the cabinet ministers saw him don his featured hat, put on his old belt and dance and drum before the mirror. They found this very strange and asked the king:

"After all, you are king! You must maintain your dignity!"

The king replied:

"Once I was a slave and now I've become a king. From time to time I want to remind myself that I was once a slave lest I grow arrogant and treat with disdain my people and you, my Ministers."

This story relates to us celebrating Passover by telling about how we remember what it means that we were once slaves.

Jewish celebrations 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. We will now recite two prayers, the first blessing the wine and the second thanking god for allowing us to be here to share this celebration.

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.

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!

The word "karpas" derives from the Greek "karpos" meaning fruit of the soil. Though the historical origins of dipping karpas at the seder simply reflects the accepted cuisine of the Greco-Roman symposium, the rabbis added their own symbolic interpretations in order to connect the dipping to the Peach story.

The dipping of greens is reminiscent of the historic dipping that led Israel into exile in Egypt and the dipping that facilitated their redemption. The descent to Egyptian slavery began when Joseph's brothers sold him into slavery and dipped his coat of many colors into a slaughtered goat's blood in order to mislead their father about his beloved son's true fate. The ascent from exile - moral and physical - began when every family gathered together to share a lamb and to dip in its blood a hyssop plant and to dab it on the doorposts as a protection against the tenth plague.

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 dip the Karpas into salt water,  which may also be considered a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite the 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.

There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. This piece is called the afikomen, literally “dessert” in Greek. Traditionally the leader hides the afikoman for the children to find, and rewards them with money or candy. The afikoman is a device for keeping children awake and alert during the Seder.

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 left before it had the time to rise.

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.

Pour the second glass of wine for everyone.

The heart of the seder is the section called the "maggid" meaning story telling. The maggid is the longest and most flexible part of the seder. The maggid is usually organized into sections including: the four questions, the four children, the story of Exodus, the ten plagues, and Dayenu

Adapted from the writings of Justice Ruth Bader Ginsburg and Rabbi Lauren Holzblatt

On Passover, Jews are commanded to tell the story of the Exodus and to see ourselves as having lived through that story, so that we may better learn how to live our lives today. The stories we tell our children shape what they believe to be possible—which is why at Passover, we must tell the stories of the women who played a crucial role in the Exodus narrative.

In Exodus, God has many partners, first among them, five brave women.

There is Yocheved, Moses’ mother, and Shifra and Puah, the famous midwives. Each defies Pharaoh’s decree to kill the Israelite baby boys. And there is Miriam, Moses’ sister who prophesied… “my mother is destined to bear a son who will save Israel.” It is written, “And [Miriam] stood afar off to know what would be[come of] the latter part of her prophecy.” Finally, there is Pharaoh’s daughter Batya, who defies her own father and plucks baby Moses out of the Nile. The Midrash reminds us that Batya knew exactly what she doing: When Pharaoh’s daughter’s handmaidens saw that she intended to rescue Moses, they attempted to dissuade her, and persuade her to heed her father. But transgress she did.

These women had a vision leading out of the darkness shrouding their world. They were women of action, prepared to defy authority to make their vision a reality bathed in the light of the day.

Retelling the heroic stories of Yocheved, Shifra, Puah, Miriam and Batya reminds our daughters that with vision and the courage to act, they can carry forward the tradition those intrepid women launched. The Passover story recalls to all of us—women and men—that with vision and action we can join hands with others of like mind, kindling lights along paths leading out of the terrifying darkness.

An important part of the Passover seder is a set questions and answers called THE FOUR QUESTIONS. Traditionally the youngest child asks the questions to involve everyone in the seder. Tonight we can include everyone by asking the 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.

The story of the Exodus has been retold from generation to generation. From parents to children. In this context, the traditional seder speaks of four different types of children who might react differently to the Passover story and how parents should approach each type.  The four types of children are: the wise, the wicked, the simple, and the one who does not know how to ask.

What does the wise child say?

The wise child asks, What are the testimonies and laws which God commanded you?

You must teach this child the rules of observing the holiday of Passover.

What does the wicked child say?

The wicked child asks, What does this service mean to you?

This irreverent child is detached from the celebration and the community asking about you and not including himself! Scold this child and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him.  A commitment to the community must me made before enjoying the blessings of the community. Had that child been in Egypt, he would have been left behind.

What does the simple child say?

The simple child asks, What is this?

To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”

What about the child who doesn’t know how to ask a question?

Help this child ask.

Start telling the story:

“It is because of what God did for me in taking me out of Egypt.”

The wicked child is perceived as wicked for not identifying himself as a Jew. The wicked child sees themselves as an outsider and has isolated themselves from the Jewish community. The wicked child's behavior is self centered. There is a little bit of wicked child in all of us. All of us are at times self centered.

The right thing to say to the wicked child is "This service means that I am part of the Jewish community and I benefit from the community and the community benefits from my participation. You will grow and benefit from being part of the community. In return you will help others grow"

We all need to take part in our community to help solve the big problems that the Jewish community faces, the nation faces, and the world faces.

The point of the answer to wicked child in our time is not to scold him, but to convince him that taking part in the community benefits him and others.

Each participant will read a section.

The story of the Jews in Egypt begins with Jacob's Love for Joseph.

Jacob loved his second youngest son Joseph very dearly. Joseph was smart, pious, and handsome. Joseph could interpret dreams. His brothers were jealous especially when his dreams foreshadowed that he was destined to become a great and powerful ruler. One day his brothers trapped and sold him to slavery in Egypt. His brothers slaughtered a goat and dipped Joseph’s coat into the blood. Then they sent it to their father who recognized the special coat he had made for Joseph, and thought that his favorite son had been killed by a wild animal. For many years Jacob mourned the loss of Joseph and refused to be consoled.

While in slavery in Egypt, Joseph became known for his ability to interpret dreams. The Pharaoh had a dream and asked Joseph to interpret it. Joseph correctly interpreted the dream to mean that Egypt would have seven years of agricultural productivity followed by seven years of droughts. The Pharaoh asked Joseph to organize the storage of food to survive the seven years of drought, which saved the kingdom. This made Joseph a very powerful man.

The drought was regional and eventually Joseph’s brothers came to Egypt to buy food. Joseph tested his brothers multiple times and found that his brothers had changed and were remorseful for what they had done. He eventually invites his entire family of 70, including Jacob, to Egypt, where they were given excellent land by the Pharaoh.

Beginning of Oppression

Joseph and his brothers died, and the children of Israel multiplied in the land of Egypt. Old King Pharaoh died, too, and a new king ascended the throne. He had no sympathy or love for the children of Israel, and chose to forget all that Joseph had done for Egypt. He decided to enslave the Jewish people and oppress them before they grew too powerful. But the more the Egyptians oppressed them, the more the children of Israel increased and multiplied. Finally, he decreed that all newly born male children of the Hebrews be thrown into the Nile River. Only daughters should be permitted to live.

The Birth of Moses

On the seventh of Adar, Jochebed, Amram's wife, gave birth to her third child, Moses. His parents tried everything possible to prevent his falling into the hands of Pharaoh's men, who were continuously searching for newborn Jewish children. After three months, Jochebed saw that she would not be able to conceal her child any longer. She therefore made a small, water-proof basket in which she put the child and set him down among the papyrus reeds growing on the bank of the Nile. While Jochebed tearfully returned home, her daughter Miriam remained nearby to watch the baby.

The day was hot, and King Pharaoh's daughter, Bithya, came out to the river to take a bath in the Nile. She heard the wailing of a small child, found the basket, and in it an infant boy. Intrigued by the child's beauty, Bithya tried to figure out a way to enable her to keep him for herself and save him from death, for she understood that this boy was one of the children born to a Jewish family, and therefore condemned to death.

The child refused to be nursed by any of the Egyptian maids-in-waiting, and continued to weep. At this moment, Miriam came over to the princess and offered to procure for the child a Jewish nurse. Bithya was glad of this solution. Miriam rushed home and brought her mother, Jochebed. For two years the baby was left in his mother's care. Bithya eventually told Pharaoh about the boy she had found and adopted. Her father did not object. Moses was taken to the royal court, where he grew up as the princely adopted son of King Pharaoh's daughter.

Moses Flees Egypt

Moses grew older and began to take an interest in the suffering of his brethren, the children of Israel. He made it his business to go out to Goshen, to help them as much as possible. One day Moses went to Goshen to bring hope and courage to his fellow Jews, amongst whom he had become very popular. That day he happened to observe an Egyptian overseer hit one of the Jews. Moses came to his rescue and killed the persecutor. A witness informed Pharaoh, and Moses was condemned to death for the slaying of the Egyptian taskmaster. Moses escaped and fled to Midian where he married a woman named Zipporah, daughter of the priest Jethro.

G-d Reveals Himself

Moses took care of the flocks of his father-in-law Jethro. One day when he was driving his flocks he saw a thorn-bush burst out in flame, but although the flames burned continuously, the bush did not turn into ashes. His curiosity aroused, Moses stepped closer, and out of the thorn-bush, he heard the voice of G‑d calling “Moses, the children of Israel are suffering, you must go back to Egypt and then bring them to the Promised Land.” Moses protested saying that he was tongue-tied, and G-d reassured him that he would send his brother Aaron to speak for him.

The Miraculous Signs

To impress the children of Israel, Moses was to perform for them miraculous wonders with his staff. It was the staff that Adam had taken out of the Garden of Eden, and that had served Noah, Abraham, Isaac, and Jacob. It had the inscription of G‑d's Holy Name on it. Jethro had planted the staff in his garden and no one had since had been able to pull it out of the earth, until Moses came and removed it easily, thus proving his just claim to its ownership.

Moses Accepted As Leader

Moses and Aaron met, and Moses told his older brother of the great Divine mission they were to carry out. Back in Goshen, they visited the sages and leaders of the children of Israel. Having performed the miracles as G‑d had instructed Moses, they told the people of how they planned to free them. The children of Israel believed in the Divine mission of the sons of Amram, and new hopes and faith filled their hearts.

Moses and Aaron before Pharaoh

Moses was eighty years old, and his brother eighty-three, when they entered the palace of King Pharaoh. Pharaoh asked the two brothers what they wanted. Moses and Aaron said, `Let My people go, that they may feast to Me in the desert, for the G-d of the Israelites has commanded so' " Pharaoh refused, saying that he had never heard of the G‑d of the Israelites, and that His name was not registered in his lists of gods of all nations. The miracles they performed in his presence did not greatly impress him, for Pharaoh’s magicians could do almost as well.

On the same day Pharaoh ordered his supervisors to increase the demands on the children of Israel and to make their burden still heavier. The children of Israel suffered even more than before. In desperation, the children of Israel bitterly reproached Moses and Aaron for making their fate even worse, instead of helping them.

Deeply hurt and disappointed, Moses prayed to G‑d. G‑d consoled him and assured him that his mission eventually would be successful, but not before Pharaoh and all of Egypt would be smitten by terrible plagues, in order to be punished for oppressing the children of Israel. The children of Israel would then also see and recognize their true and faithful G‑d.

The Plagues

1 - Blood

When Pharaoh persisted in his refusal to liberate the children of Israel, Moses and Aaron warned him that G‑d would punish both him and his people. First, the waters of the land of Egypt were to be turned into blood. The fish died in the rivers and lakes, and for a whole week man and beast suffered horrible thirst. Yet Pharaoh would not give in.

2 - Frogs

After due warning, the second plague came to Egypt. Aaron stretched forth his hand over the waters of Egypt, and frogs swarmed forth. Now Pharaoh became frightened, and he asked Moses and Aaron to pray to G‑d to remove the nuisance, promising that he would liberate the Jewish people at once. But as soon as the frogs disappeared, he broke his promise and refused to let the children of Israel go.

3 - Bugs

Then G‑d ordered Aaron to strike the dust of the earth with his staff, and no sooner did he do so than all over Egypt bugs crawled forth from the dust to cover the land. Man and beast suffered untold misery from this terrible plague. Pharaoh hardened his heart and remained relentless in his determination to keep the children of Israel in bondage.

4 - Wild Animals

The fourth plague to harass the Egyptians consisted of hordes of wild animals roving all over the country, and destroying everything in their path. Again Pharaoh promised faithfully to let the Hebrews go out into the desert on the condition that they would not go too far. Moses prayed to G‑d, and the wild animals disappeared. But as soon as they had gone, Pharaoh withdrew his promise and refused Moses' demand.

5 - Pestilence

Then G‑d sent a fatal pestilence that killed most of the domestic animals of the Egyptians. Yet Pharaoh refused to let the Israelites go.

6 - Boils

Then followed the sixth plague, boils burst forth upon man and beast throughout the land of Egypt.

7 - Hail

When Moses stretched forth his staff, the hail poured down with violence; man and beast who were exposed to its rage died on the spot; the herbs were scattered to the wind, and the trees lay shattered on the ground. Then Pharaoh sent for Moses and acknowledged his sins. "I have sinned this time. The L-rd is the righteous One, and I and my people are the guilty ones. Entreat the L-rd, and let it be enough of G‑d's thunder and hail, and I will let you go." The storm ceased-but Pharaoh's heart remained hardened and he refused to let the Jews go once again.

8 - Locust

Next came swarms of locusts into Egypt, covering the sun, and devouring everything green that had escaped the hail and previous plagues. It brought complete ruin upon Egypt, which had already been thoroughly ravaged by the previous catastrophes. Again Pharaoh sent for Moses and Aaron, and implored them to pray to G‑d to stop the plague. Moses complied, and G‑d sent a strong west wind that drove the locusts into the sea. When relief came, Pharaoh's obstinacy returned to him, and he refused to liberate the people of Israel.

9 - Darkness

Then followed the ninth plague. For several days all of Egypt was enveloped in a thick and impenetrable veil of darkness which extinguished all lights kindled. Again Pharaoh tried to bargain with Moses and Aaron, bidding them depart with all their people, leaving their flocks and herds behind. Moses and Aaron informed him, however, that they would accept nothing less than complete freedom for the men, women, and children, and that they were to take all their belongings with them. Now Pharaoh became angry and ordered Moses and Aaron to leave and never to return. He warned them that if they were to come before him again they would die. Moses replied that it would not be necessary for them to see Pharaoh, for G‑d would send one more plague over Egypt, after which Pharaoh would give his unconditional permission for the children of Israel to leave Egypt. Exactly at midnight, Moses continued, G‑d would pass over Egypt and smite all first-born, man and beast. Then Pharaoh himself would come to seek out the leaders of the Hebrews, and beg them to leave Egypt without delay!

The Passover Sacrifice

G‑d said to Moses and Aaron: "On the tenth of this month, let each one take a lamb for each household; and you shall eat it in haste. It is a Passover sacrifice to the L-rd... And I will see the blood and skip over you, and there will be no plague to destroy [you] when I smite the [people of the] land of Egypt. And this day shall be for you as a memorial, and you shall celebrate it as a festival for the L-rd;

10 - Death of the First-Born

Midnight of the fourteenth to the fifteenth of Nissan came, and G‑d struck all first-born in the land of Egypt, from the first-born of King Pharaoh, down to the first-born of a captive in the dungeon, and all the firstborn of the cattle. Then Pharaoh called for Moses and Aaron during that very night, and said to them: "Arise, go out from among my people, both you and the children of Israel; and go, serve the L-rd as you have said; and take your flocks and your herds, as you have said, and go, and bless me also." At last, then, the pride of the stubborn king was broken.

The Exodus from Egypt

Thus the children of Israel were liberated from the yoke of their oppressors on the fifteenth day of Nissan in the year 2448 after the creation of the world. There were 600,000 men over 20 years of age, with their wives and children, and flocks, crossing the border of Egypt that day a free nation. Leading the Jewish people on their journey during the day was a pillar of cloud, and at night there was a pillar of fire, giving them light.

In Hot Pursuit

The shortest route for the children of Israel to the Promised Land, would have been straight across the land of the Philistines. However, G‑d wanted to give the newly-born Jewish nation the opportunity to throw off the remnants of Egyptian influence, and to educate them in the new ways of a holy life, through the Divine Torah which was to be given to them on Mount Sinai. Therefore, G‑d led the Jewish people in a round-about way. Instead of following the coast of the Mediterranean Sea all the way to the Promised Land, they were led southwards through the desert.

After three days, Pharaoh received word of the progress of the children of Israel. The unexpected direction of their march made him think that they had gotten lost in the desert. Pharaoh now regretted that he had permitted them to leave. He immediately mobilized his army and personally took the lead. He reached them near the banks of the Red Sea, and pressed them close to the water, in an effort to cut off their escape.

Moses led the Israelites onwards until they came to the very borders of the Red Sea. Then G‑d spoke to Moses: "raise your staff and stretch out your hand over the sea and split it, and the children of Israel shall come in the midst of the sea on dry land." Moses did as G‑d ordered him. He raised his staff, and stretched his hand over the sea; a strong east wind rose and blew the whole night. The waters of the Red Sea were divided and gathered into a wall on either side, leaving a dry passage in the midst. The Israelites marched at once along that dry path which extended from shore to shore, and gained the opposite side in safety.

The End of the Egyptian Army

The Egyptians continued their pursuit, without hesitation, in the same track. At the command of G‑d, Moses stretched forth his staff, and the waters resumed their usual course, closing over the chariots and horses and warriors, over the whole force of Pharaoh. "Not even one of them survived."

Thus G‑d saved the children of Israel from the Egyptians on that day. Israel saw His great power; they recognized G‑d and believed in Him and in His servant Moses.

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

דַּיינו! DAYENU “It Would Have Been Sufficient”

We sing together!

אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ

Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu

If God had only taken us out of Egypt, that would have been enough!

אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ

Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu

If God had only given us the Torah, that would have been enough.

אִלּוּ נָתַן לָֽנוּ אֶת־הַשַבָת, דַּיֵּנוּ

Ilu natan natan lanu et hashabat, natan lanu et hashabat,  Dayeinu

If God had only given us the Shabbat, that would have been enough.

We now look at our seder plate.

Vegetable (Karpas, כַּרְפַּס): The vegetable– usually parsley, celery– is dipped in salt water and eaten. The salt water represents the tears the Israelites shed during their years of enslavement in Egypt. It also symbolizes the spring time

Shank Bone (Zeroa, זרוֹע): The roasted shank bone of a lamb reminds Jews of the 10th plague in Egypt, when all firstborn Egyptians were killed. During this plague, the Israelites marked the doorposts of their homes with the blood of a lamb so that when Death passed over Egypt, it would pass over the Israelite homes.

Hard-Boiled Egg (Beitzah, ביצה): Hard boiled eggs were traditionally the first food served to mourners after a funeral, and thus the egg serves as a symbol of mourning for the loss of the two Temples (the first in 586 BCE and the second in 70 CE).

Charoset (חֲרֽוֹסֶת): Charoset s a mixture made of apples, nuts, wine, and spices in the Eastern European Ashkenazic tradition. The word ​charoset comes from the Hebrew word, meaning clay, and it represents the mortar that the Israelites were forced to use while they built structures for their Egyptian taskmasters.

Bitter Herbs (Maror, מָרוֹר): Because the Israelites were slaves in Egypt, Jews eat bitter herbs to remind them of the harshness of servitude. Horseradish – either the root or a prepared paste (usually made with beets) – is most often used,

Bitter Vegetable (Chazeret, חזרת): This also symbolizes the bitterness of slavery. Romaine lettuce is usually used.

There are numerous explanations behind the symbolism of matzo. One is historical: Passover is a commemoration of the exodus from Egypt. The biblical narrative relates that the Israelites left Egypt in such haste they could not wait for their bread dough to rise; the bread, when baked, was matzo.

The other reason for eating matzo is symbolic: On the one hand, matzo symbolizes redemption and freedom, but it is also lechem oni, "poor man's bread". Thus it serves as a reminder to be humble, and to not forget what life was like in servitude. Also, leaven symbolizes corruption and pride as leaven "puffs up". Eating the "bread of affliction" is both a lesson in humility and an act that enhances the appreciation of freedom.

We read together

בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם

B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.

In every generation, everyone is obligated to see themselves as though they personally left Egypt.

The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them.

Fill the second glass of wine

---

We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.

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 second glass of wine!

The blessing over meal and matzah

This blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.

The leader now raises the middle matzah, and everyone recites the prayer

בְָּרוּךְ 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.

Why do we eat maror?

Tradition says that this bitter herb is to remind us of the bitterness of our slavery.

We force ourselves to taste pain so that we may more readily value pleasure.

All take a taste of maror on a piece of matzah, then we'll say together:

ברוּךְ אַתָּה יְיַָ 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.

Blessed are you, Eternal our God, Ruler of the universe, who has sanctified us with your commandments, and commanded us to eat bitter herbs.

We now take some maror and charoset and put them between two pieces of matzah

In combining maror with charoset, we recall our sage Hillel, who, in remembrance of the loss of the Temple, created the Korech sandwich. He said that by eating the Korech, we would taste the bitterness of slavery mixed with the sweetness of freedom. This practice suggests that part of the challenge of living is to taste freedom even in the midst of oppression, and to be ever conscious of the oppression of others even when we feel that we are free.

If I am not for myself, who will be for me?

But if I am for myself only, what am I?

And if not now, when?

-- Hillel

shulchan oreich | שֻׁלְחָן עוֹרֵךְ

The meal is served!

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. 

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

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. Please join with me in two of my favorite Passover songs!

The song symbolically tells the story of Jewish history. It refers how Israel was conquered by Babylonia, how Babylonia was destroyed by Persia, how the Persians in turn were defeated by the Macedonians, and then by the Romans, and so on.

We now all take part as we sing Chad Gadya

1. An only kid! An only kid,
My father bought
For two zuzim.

Chad gadya, Chad gadya

2. Then came the cat
And ate the kid
My father bought For two zuzim.

Chad gadya, Chad gadya

3. Then came the dog
And bit the cat
That ate the kid
My father bought
For two zuzim.

Chad gadya, Chad gadya

4. Then came the stick
And beat the dog
That bit the cat
That ate the kid
My father bought For two zuzim.

Chad gadya, Chad gadya

5. Then came the fire
And burned the stick
That beat the dog
That bit the cat
That ate the kid
My father bought
For two zuzim.

Chad gadya, Chad gadya

6. Then came the water
And quenched the fire
That burned the stick
That beat the dog
That bit the cat
That ate the kid
My father bought For two zuzim.

Chad gadya, Chad gadya

7. Then came the ox
And drank the water
That quenched the fire
That burned the stick
That beat the dog
That bit the cat
That ate the kid
My father bought
For two zuzim.

Chad gadya, Chad gadya

8. Then came the butcher
And killed the ox
That drank the water
That quenched the fire
That burned the stick
That beat the dog
That bit the cat
That ate the kid
My father bought
For two zuzim.

Chad gadya, Chad gadya

9. Then came the angel of death
And slew the butcher
That killed the ox
That drank the water
That quenched the fire
That burned the stick
That beat the dog
That bit the cat
That ate the kid
My father bought
For two zuzim.

Chad gadya, Chad gadya

10. Then came the Holy One, blest be He!
And destroyed the angel of death
That slew the butcher
That killed the ox
That drank the water
That quenched the fire
That burned the stick
That beat the dog
That bit the cat
That ate the kid
My father bought
For two zuzim.

Chad gadya, Chad gadya

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 to herald a new era of peace, so we set a place for Elijah at many joyous Jewish occasions.

אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּי,

אֵלִיָּֽהוּ, 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.

Fill the 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.

We drink the fourth glass of wine

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 the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.

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!