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TABLE OF CONTENTS
Welcome, one and all, to the Black Katz Seder! Tonight, regardless of how many seders you might have schleped through over the years, I guarantee that you will have an experience like no other. Before we begin, there's a few things you need to know about this Haggadah. It was written to reflect our family, and the Ashkenegro/Pluralistic/Genderfluid reality that is our norm. As such, it is not simply a roadmap to a tradition that has evolved over the past 3.5 millenia. The Black Katz Haggadah is a celebration of freedom, for all the diverse peoples of this earth, and an annual rededication to the struggle we each must endure in order to keep it alive.
This constant striving, to make "liberty and justice for all" more than empty words recited by the youth of America, is something that has taken a toll on everyone present this evening. But, if for just these few hours, I invite you to recline, share in the love of the people surrounding you, and focus on the joy that freedom brings. Because this is a night unlike all other nights.
Although Pesach is a celebration of freedom, we actually have a surprising amount of restrictions which are supposed to be followed during the the next eight days. Not only are we told to refrain from eating any levened bread, but Ashkenazi Jews are also prohibited from eating the five grains determined to be chametz. Even tonight, while we are having a Seder commemorating the liberation of our ancestors, everyone present is likely wondering "When will we be FREE to eat?"
This night, although we will seriously flip the script on what you know about a Seder, we're still going to abide by the traditional ritual structure. We do this because, no matter how the story of the exodus is told, or what brand of horseradish you prefer, we are here to do more than simply party. That's what Purim is for. No, my friends, we are together on this marvelous evening to remember. We remember not only the struggles of our people, both throughout history and in the present hour. We remember our person difficulties; the proverbial bricks, for which we must cut our own portion of straw. But most of all, we remember the victorious moments in which we, as both a people and individuals, have overcome adversity.
So, whatever your familiarity with the Passover traditions, or your personal spiritual affiliations, I welcome you to this Seder. May your experiences here enliven the flames of freedom within your heart. Simply having you here does so, for me.
The Shehecheyanu is a prayer that Jews have been saying for over 2000 years to mark special occasions. Tonight, all of us here together is special occasion. Whether Jewish or not, we have come here under a shared belief that everyone is entitled to be free. We all believe that everyone is entitled to certain inalienable rights. We all believe that we must treat our brothers and sisters with common decency. That is special and meaningful.
To mark this special and meaningful occasion, we all join together in the words of the Shehecheyanu:
בָרוּךְ אַתָה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶהֶחֱיָנוּ וְקִיְמָנוּ
וְהִגִּיעָנוּ לַזְמַן הַזֶה
Baruch atah, Adonai, eloheinu melech ha’olam,
shehecheyanu v’kiy’manu v’higiyanu lazman hazeh.
Blessed are you, Adonai, sovereign of all worlds, who has kept us alive, sustained us, and enabled us to reach this moment.
As Israel was about to be released from slavery, God instituted a new calendar: “This month shall (mark for you the beginning of months; the first of the months of the year for you.” (Exodus 12:2) Why is this the first mitzva (commandment) communicated to a free nation?
A slave’s time is not his own. He is at the beck and call of his master. Even when the slave has a pressing personal engagement, his taskmaster’s needs will take priority. In contrast, freedom is the control of our time. We determine what we do when we wake up in the morning; we prioritize our day. This is true for an individual, but also for a nation. God commands Israel to create a Jewish calendar because, as an independent nation, Israel should not march any more to an Egyptian rhythm, celebrating Egyptian months and holidays. Instead Israel must forge a Jewish calendar, with unique days of rest, celebration and memory. Controlling and crafting our time is the critical first act of freedom.
Kiddush says this out loud. We sanctify the day and define its meaning! We proclaim this day as significant, holy and meaningful. We fashion time, claim ownership of it, and fashion it as a potent .contact point with God, peoplehood and tradition. This is a quintessential act of Jewish freedom.
Today, we often feel short of time; that time controls us. Kadesh reminds us that true freedom and self-respect is to master and control time for ourselves, to shape our life in accordance with our values.
Rabbi Alex Israel teaches Bible and is the Director of the Pardes Community Education Program and the Pardes Summer Program
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We drink a glass of wine to celebrate each expression of God's redemption. Focus on each one as you drain each cup.
Lift the first glass of wine
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן
Baruch atah Adonai Elohenu Melech ha-olam, borey p'ree ha-gaphen.
Blessed are you, Lord our God, king of the universe, who creates the fruit of the vine
Drink the first cup
Read and Discuss
The Three Levels of Oppression: Ilan Gur Ze'ev
The First level:
In our opinion, the first level of oppression, primitive oppression, is expressed by inflicting aggressive force (physical violence) in order to force someone to act against their will and interest. Uprising against this kind of oppression is possible with different levels of success. It is possible to diminish its influence and there is hope for liberation from this level of oppression.
In this type of oppression the oppressor is the more oppressed than the one he is oppressing.
The Second Level of Oppression:
The second level of oppression isideological oppression, in which the oppressor manipulates (lies) the oppressed to the point of identification, the oppressed identifies with the values and interests of his oppressor. The identification is an important element in blurring the consciousness of the oppressed to the existence of the oppression. This system lowers the oppressed self-consciousness partly because of his own actions. These actions are drawn to the system's existing movement, it straightens and sophisticates the existing order and then rebuilds its boundaries. Examples are ideological expression as a nationalism, "free initiative" and Marxism. Against this existing oppression there is a hope to activate (as Marx in his time) a critical ideology (creating awareness) and to raise the oppressed to resistance against his oppressor. This level of oppression, moves from the personal level (private) to the class or group level, from the personal to the collective, it is far more efficient than the first level of oppression, because it exceeds physical oppression as the oppressors’ main means of manipulation. In correlation the liberation from the second level of oppression is more problematic and as usual evolves into a more sophisticated type of oppression. As long as the uprisers are weak, they will focus their actions against the systems structure. Once stronger and their control is more established, the oppressed will take over the roles of judges and legislators, and teachers and psychologists will be sent against their enemies to mainly treat the soul. Yet there is still place for hope.
Third level of oppression:
The third level of oppression, is a faceless oppression without class identification, successful enough to be accepted by the oppressed with internalization and devotion.This oppression is conditioned by the "narrowing of the dialogue" and sterilization of the antagonist dimension in the taken-for-granted well know reality, and their undisturbed actions of controlling forces in the system.Markuza is on the verge of pessimism in view of what we call oppression of the third level, in which the structure of the oppressed, up to the point of where the need or capability of rebellion will not exist. This is described as the rooting and destruction of the new: diseases, necessities and needs; illness, drugs and poisons, antidotes to create a new world of symbols that sum up the founding of "new man" that will never want or be capable of emancipation.
-Ilan Gur Ze'ev.
Though your road has been long
And still the future is clouded deeply
Your feet are heavy, take off your shoes
Take this time to rest
The dust of the road covers you
Come friend, take this pitcher
Wash your hands clean of all that stains
This is a house of peace
For this night, put aside troubles
Bathe yourself in the light of freedom
Immerse your spirit in the love around you
Leave everything of the road, on the road
Wash it off
Salt is unique in that it is bitter on its own, yet sweetens and brings out the taste of that which it is added to. For this reason, salt is the staple of suffering.
There are two perspectives of suffering – Purposeless Suffering and Purposeful Suffering.
Purposeless Suffering is suffering without reason, value, or an end-goal, and is therefore completely bitter. It is based on a keyhole view of life: “What is right in front of my eyes is all there is and there is no grander scheme.”
We squint in order to focus on something in the distance.
The Kabbalists explain that for this reason, the reaction of a person in pain is to close his eyes, since physical eyes don't see the spiritual purpose. Just as a person squints, which is a partial closing of one's eyes in order to focus on something in the physical distance, one may close his eyes completely in order to focus on something in the "spiritual distance.”
Purposeful Suffering is sweetened by understanding the greater context – that all is from God and for the best.
At the Seder, we dip the Karpas into saltwater in order to embody the concept of Purposeful Suffering – that we view any suffering in life as a surgery for our ultimate betterment rather than meaningless torture. (Additionally, we dip Karpas into salt water to represent the tears cried by the Jewish people while enslaved under Egyptian rule.)
We see these two sides of salt expressed by the Dead Sea. Due to its high salt concentration, the Dead Sea contains no life within it, yet has an incredible capacity to heal. On its own, the Dead Sea is "bitter," but when a person dips into the Dead Sea, he is "sweetened."
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.
We praise God, Ruler of Everything, who creates the fruits of the earth.
We also dip Karpas to help us remember the sweetness of life. How the universe works in cycles and the spring will always come back around providing us with new life.
There is yet one more thing that makes this night different from your usual feast. For the centerpiece of this evening's festivities, instead of having an elaborate floral display, or a large roasted animal, we have a plate. But, this is not any ordinary plate. This, my dear friends, is an altar, upon which we place symbols representative of balance. Suffering and joy, captivity and freedom, solitude and unity; these are the common experiences which tie us to one another on this night, and in turn bind us all to the history of our people, and our world. Let us take a moment to examine the symbols on our Seder Plate.
- Maror: The bitter herb, often horseradish or green onions, represents the bitterness our people felt while enslaved in Egypt. A custom of may Middle Eastern Jews, before or during the singing of "Dayenu," is to beat each other with the scallions, just as we were whipped in Egypt.
- Charoset: Representative of the mortar and clay we used to make bricks, the charoset is a mixture of fruit, nuts, spices, and wine. It might seem strange that something connected to an act of toil would be so sweet. Remember, when hardship is shared amongst friends, even the most arduous work can be filled with joy.
- Zeroa: The shank bone is reminiscent of the lamb sacrificed on the eve of the final plague. The blood of the lamb, painted on the doorposts of the Israelite homes, was a sigh to let the angels of God know that these households were to be passed over. Therefore, we place this here for two reasons. The first is to remember the miracle of our being spared, and the second is to honor the toll of our freedom on the Egyptian people.
- Karpas: This parsley, which we dipped in salt water earlier in the evening, brings to us the freshness of spring. Even though new movement and growth can be difficult, after long periods of feeling trapped, the tears we shed through this pain are different than those we cried before. Then, we wept for we were in darkness. Now, we weep because our eyes have not yet become accustomed to the light.
- Beitzah: Behold the egg!!! A universal symbol of rebirth, this egg has been roasted. Why? Because the rebirth of our People, becoming a unified nation from enslaved tribes, happened in the desert! We are not a cool blooded folk. However, beneath our sometimes hard shell, we really have a heart of gold.
- Orange: A modern addition to the Seder plate, the orange reminds us of the fruitful blessings that arise when we welcome regularly marginalized groups into the full fold of Jewish tradition. The most prominent of these groups, in fact the those responsible for this bright addition to our ritual, are women and the LGBTQ communities.
(Holding up the Matzah)
This rather flavorless, oversized cracker, also known as Matzah, is traditionally called the bread of affliction. However, if you really think about it, this does not represent the bread that the Israelites ate while in slavery. The text says that the Israelites left Egypt before their dough had time to rise, and that it baked on their backs, under the desert sun. What is important to notice here is that, while in captivity, our ancestors had leavened bread, as well as meat, and the other necessities of life. Although they felt the weight of captivity on their shoulders, the Israelites had grown accustomed to this lifestyle, and accepted the meager happiness they could eke out of it.
Since slavery had ceased to be seen, by many, as an abnormal affliction, this Matzah does not truly represent that period of our story. Rather, it is the bread of transition. Everyone knows what it is like to feel trapped. It could be in a job, relationship, living situation, or by any number of things. We also know what it is like for that feeling of captivity to become so normal that, when faced with the insecurity that change will bring, we are to frightened of the unknown to move forward. In that sense, Matzah should not be connected to the sense captivity, but to that of moving away from unhealthy security. Although the period of transition will undoubtedly have times which are barren and flavorless, that is the price we must pay for freedom.
(Taking the middle piece, and breaking it)
When we are born into this world, our consciousness is divided. Every day, even though we have a body that clothes it, our Self is separated into two halves; mind and spirit. Every day, we interact using our mind, for it is the portion our Self that animates the body. The other side, our spirit, remains hidden in our unconscious. The moment we use our mind to willfully reach for spirit, we begin to break away from the shackles of the security of the body, and start to experience the joy that is freedom of Self!
The Afikomen, representing our spiritual self will now be hidden. Before the end of our meal, someone among our number will have to find it. Otherwise, we will be unable to complete the Seder with our whole Self.
The central imperative of the Seder is to tell the story. The Bible instructs: “ You shall tell your child on that day, saying: ‘This is because of what Adonai did for me when I came out of Egypt.' ” (Exodus 13:8) We relate the story of our ancestors to regain the memories as our own. Elie Weisel writes: God created man because He loves stories. We each have a story to tell — a story of enslavement, struggle, liberation. Be sure to tell your story at the Seder table, for the Passover is offered not as a one-time event, but as a model for human experience in all generations.
Ha lachma anya d’achaloo avhatana b’ara d’meetzrayeem. Kol dichfeen yay-tay vi’yachool, kol deetzreech yay-tay viyeesfsach. Hashata hach. Li’shana ha-ba-aa bi’arah di’yeesrael. Hashata av’day, li’shana ha-ba a bi’nay choreen.
This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and celebrate Passover. Today, we are here. Next year, in the land of Israel. Today, we are slaves. Next year, we will be free.
Written in Aramaic, this statement begins the narration of the Seder by inviting the hungry to our table. Aramaic, Jewish legend has it, is the one language which the angels do not understand. Why then is Ha Lachma spoken in Aramaic? To teach us that where there is hunger, no one should rely upon the angels, no one should pray to the heavens for help. We know the language of the poor, for we were poor in the land of Egypt. We know that we are called to feed the poor and to call them to join our celebration of freedom.
What's missing in your Passover narrative? Fill in the blanks. Order your copy here: https://store.customandcraft.org/products/in-every-generation-poster
What makes this night different from all [other] nights?
1) On all nights we need not dip even once, on this night we do so twice?
2) On all nights we eat chametz or matzah, and on this night only matzah?
3) On all nights we eat any kind of vegetables, and on this night maror?
4) On all nights we eat sitting upright or reclining, and on this night we all recline?
Hebrew
Mah nishtanah halyla hazeh mikol halaylot
1) She'bechol halaylot ain anu matbilin afilu pa'am echat, halyla hazeh shtei pe'amim?
2) She'bechol halaylot anu ochlim chametz o matza, halyla hazeh kulo maztah?
3) She'bechol halaylot anu ochlim she'ar yerakot, halyla hazeh maror?
4) She'bechol halaylot anu ochlim bain yoshvin bain mesubin, halyla hazeh kulanu mesubin?
French
Pourquoi cette nuit se différencie-t-elle de toutes les autres nuits?
1) Toutes les nuits, nous ne sommes pas tenus de tremper même une seule fois, cette nuit nous le faisons deux fois?
2) Toutes les nuits, nous mangeons du 'Hametz ou de la Matzah, cette nuit, seulement de la Matzah?
3) Toutes les nuits, nous mangeons n'importe quel sorte de légumes, cette nuit, du Maror?
4) Toutes les nuits, nous mangeons assis ou accoudés, cette nuit, nous sommes tous accoudés?
Spanish
¿Qué hace diferente a esta noche de todas las [demás] noches?
1) En todas las noches no precisamos sumergir ni siquiera una vez, ¡y en esta noche lo hacemos dos veces?
2) En todas las noches comemos jametz o matzá, ¡en esta noche solamente matzá?
3) En todas las noches comemos cualquier clase de verdura, ¡esta noche maror?
4) En todas las noches comemos sentados erguidos o reclinados, ¡esta noche todos nos reclinamos!
Italian
Perché è diversa questa sera da tutte le altre?
1) Perché tutte le sere non intingiamo neppure una volta questa sera lo facciamo due volte?
2) Perché tutte le sere noi mangiamo chamètz e matzà questa sera soltanto matzà?
3) Perché tutte le sere noi mangiamo qualsiasi verdura questa sera maròr?
4) Perché tutte le sere noi mangiamo e beviamo sia seduti e sia adagiati, ma questa sera siamo tutti adagiati?
German
Was unterscheidet diese Nacht von allen anderen Nächten?
In allen anderen Nächten brauchen wir nicht ein einziges Mal einzutunken, in dieser Nacht zweimal?
In allen anderen Nächten können wir Gesäuertes und Ungesäuertes essen, in dieser Nacht nur Ungesäuertes?
In allen anderen Nächten können wir verschiedene Kräuter essen, in dieser Nacht nur bittere Kräuter?
In allen anderen Nächten können wir freisitzend oder angelehnt essen, in dieser Nacht sitzen wir alle angelehnt?
Korean
Oneul pameun piongso pamdeul kwa pikiohalte otoke tareumnika?
Piongso pameneun han bonto chikoso mokzi aneunde, oneul pameneun we tubonina chikoso mokseumnika?
Piongso pameneun chametzto mokko, matzahto mokneunde, oneul pameneun we matzahman mokseumnika?
Piongso pameneun yoro yachereur mokneunde, oneul pameneun we maror mokseumnika?
Piongso pameneun hori pioso ankito hago, kideso ankito haneunde, oneul pameneun we uri modu ta kideso anjaya hamnika?
To be read following the chanting of the Four Questions.
1. The Torah demands, “Justice, justice shall you pursue!” (Deut 16:20). What are the obstacles to fulfilling this commandment in the context of criminal justice?
2. The Sage Hillel taught: “That which is hateful to you, do not do to your fellow” (BT Shabbat 31a). At the heart of our Passover story is the remembrance of being slaves in Egypt. How do we internalize this narrative of “imprisonment” and express it in our own public lives?
3. In Genesis we read that God created human beings, “b’tzelem Elohim, in God’s image.” How does institutionalized racism undermine this teaching? Do you feel obliged to assign this teaching to all human beings, including those who have committed heinous crimes?
4. The Talmud teaches, “The person who destroys one life, it is as though that person has destroyed the whole world; and the person who saves one life, it is as though that person has saved the whole world” (JT Sanhedrin 4:1). It is naive to overlook the societal necessity of a working criminal justice system. Imagine a criminal justice system that fulfills the supreme Jewish value of saving lives: What does it “look like”?
Just as with all holidays in the Jewish tradition, Passover reaffirms the importance of our history, and helps to guide future generations in the customs of our People. However, on this night, we place the children in a place of particular honor and significance. Not only do we have the youngest among us recite the Four Questions, we go further by including the parable of the Four Children as a key feature of the Seder. In this parable, there are four children, each representing a different perspective on how one relates to the tradition.These four are:
- The Wise Child
- The Wicked Child
- The Simple Child
- and The Child Who Doesn't Know How To Ask
For each of these children, there is a suggested way in which to speak to them regarding the Pesach traditions. However, although the model of four archetypes is a marvelous way to impart wisdom, the ones we find here do not fit within the world in which we live. Take the idea of children being either wise or wicked. Whereas the first child is granted the virtue of wisdom, for asking detailed questions about the holiday, the second is branded with the stain of wickedness, because they feel that they are not represented by the boundaries of our People. Retelling this comparison as part of our annual narrative creates an unhealthy sense of competition, and further alienates those who do not feel represented by the tradition. So, the Wise and Wicked children can take a hike.
Another aspect of the 21st Century Seder is that not every person at the table is going to be a Jew. No longer living in isolated communities, we find ourselves bound in love and friendship to many who have not been exposed to our customs, and stories. Each person like this, regardless of their actual age, is akin to a child. Every experience is new, and very often their question will simply be "What is this?" Considering these guests, the archetype of the Simple child finds itself replaced.
Now, we come to the fourth child, the one with no words to ask. Normally, this is thought of as a child who is still too young to speak. The thing is, because of the increased rate of developmental disorders, it is quite possible that there will be a child, or adult at the Seder, for whom words are difficult, or even impossible to form. Nonetheless, this person still experiences the evening in their own way. They are part of our family, and this evening could not be complete without them.
These things considered, it's time to look at our updated, 21st Century Four. They are:
- 1) The Invested Child: This child identifies on a very deep, and personal level with the Jewish People. They will enthusiastically ask questions about every detail, and nuance of the evening. To them, you must give as thorough an explanation as possible. As long as they thirst for knowledge, help them to drink from the waters of tradition.
- 2) The Apathetic Child: For this child, the old stories and rituals hold no personal meaning. When speaking to them, try to draw connections between the realities of their daily life, and the aspects of the story which best correspond to them. The Exodus is not a static fable, isolated in time and space. Even though tonight, we are recounting events of four thousand years ago, the struggles and triumphs of our people are applicable throughout the ages. It is up to you to make these things come alive, for one with closed eyes to see.
- 3) The Foreign Child: As a guest at the Seder, this child will be lost as to what is going on. Take time to tell them about what each aspect of the holiday means to you. By opening your memories to them, you also open a door to a tradition that is outside their realm of understanding. Make sure to share with them the best of it all.
- 4) The NNT Child: There are many ways in which a person's cognitive abilities may differ from the norm. With the Non-Neurotypical (NNT) child, the Seder must be shared with patience, love, and great empathy. Some may have full understanding of what is going on, yet be unable to verbally express it, while others may be purely immersed in the sensory experiences around them. Give this child the chance to participate in their own way, with the compassionate support they need to feel safe.
When Israel was in Egypt’s land
(Let my people go)
Oppressed so hard they could not stand
(Let my people go)
The Lord told Moses what to do
(Let my people go)
Lead the children of Israel through
(Let my people go)
[Chorus]
Go down Moses
Way down in Egypt land
Tell old Pharaoh
“Let my people go”
“Listen up Pharaoh!” bold Moses said
(Let my people go)
“If not God will smite your first born dead"
(Let my people go)
No more in bondage shall they toil
(Let my people go)
Let them come out with Egypt’s spoil”
(Let my people go)
[Chorus x2)
When Israel was in Egypt’s land
(Let my people go)
Oppressed so hard they could not stand
(Let my people go)
The Lord told Moses what to do
(Let my people go)
Lead the children of Israel through
(Let my people go)
When they reached the other shore
(Let my people go)
They sang a song of triumph
(Let my people go)
Mi kamocha ne'dar bakodesh;
Nora tehillot, oseh pheleh.
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. We pour out a drop of wine for each of the plagues as we recite them to signify having a little less sweetness in our celebration. Dip a finger or a spoon into your wine glass for a drop for each plague.
These are the ten plagues:
BLOOD / dam
FROGS / tzfardeiya
LICE / kinim
BEASTS / arov
CATTLE DISEASE / dever
BOILS / sh’chin
HAIL / barad
LOCUSTS / arbeh
DARKNESS / choshech
DEATH OF THE FIRSTBORN / makat b’chorot
Even though we are happy that the jews escaped slavery, let us once more take a drop of wine as we together recite the names of these modern plagues:
HUNGER
WAR
TERRORISM
GREED
BIGOTRY
INJUSTICE
POVERTY
IGNORANCE
POLLUTION OF THE EARTH
INDIFFERENCE TO SUFFERING
What is a Miriam’s Cup?
A Miriam’s Cup is a new ritual object that is placed on the seder table beside the Cup of Elijah. Miriam’s Cup is filled with water. It serves as a symbol of Miriam’s Well, which was the source of water for the Israelites in the desert. Putting a Miriam’s Cup on your table is a way of making your seder more inclusive.
It is also a way of drawing attention to the importance of Miriam and the other women of the Exodus story, women who have sometimes been overlooked but about whom our tradition says, "If it wasn’t for the righteousness of women of that generation we would not have been redeemed from Egypt" (Babylonian Talmud, Sotah 9b).
There are many legends about Miriam’s well. It is said to have been a magical source of water that followed the Israelites for 40 years because of the merit of Miriam. The waters of this well were said to be healing and sustaining. Thus Miriam’s Cup is a symbol of all that sustains us through our own journeys, while Elijah’s Cup is a symbol of a future Messianic time.
This is the Cup of Miriam, the cup of living waters. Let us remember the Exodus from Egypt. These are the living waters, God’s gift to Miriam, which gave new life to Israel as we struggled with ourselves in the wilderness. Blessed are You God, Who brings us from the narrows into the wilderness, sustains us with endless possibilities, and enables us to reach a new place."
Miriam's cup should be passed around the table allowing each participant to pour a little water form their glass into Miriam's cup. This symbolizes the support of notable Jewish women throughout our history which are often not spoken about during our times of remembrance.
There is yet one more thing that makes this night different from your usual feast. For the centerpiece of this evening's festivities, instead of having an elaborate floral display, or a large roasted animal, we have a plate. But, this is not any ordinary plate. This, my dear friends, is an altar, upon which we place symbols representative of balance. Suffering and joy, captivity and freedom, solitude and unity; these are the common experiences which tie us to one another on this night, and in turn bind us all to the history of our people, and our world. Let us take a moment to examine the symbols on our Seder Plate.
- Maror: The bitter herb, often horseradish or green onions, represents the bitterness our people felt while enslaved in Egypt. A custom of may Middle Eastern Jews, before or during the singing of "Dayenu," is to beat each other with the scallions, just as we were whipped in Egypt.
- Charoset: Representative of the mortar and clay we used to make bricks, the charoset is a mixture of fruit, nuts, spices, and wine. It might seem strange that something connected to an act of toil would be so sweet. Remember, when hardship is shared amongst friends, even the most arduous work can be filled with joy.
- Zeroa: The shank bone is reminiscent of the lamb sacrificed on the eve of the final plague. The blood of the lamb, painted on the doorposts of the Israelite homes, was a sigh to let the angels of God know that these households were to be passed over. Therefore, we place this here for two reasons. The first is to remember the miracle of our being spared, and the second is to honor the toll of our freedom on the Egyptian people.
- Karpas: This parsley, which we dipped in salt water earlier in the evening, brings to us the freshness of spring. Even though new movement and growth can be difficult, after long periods of feeling trapped, the tears we shed through this pain are different than those we cried before. Then, we wept for we were in darkness. Now, we weep because our eyes have not yet become accustomed to the light.
- Beitzah: Behold the egg!!! A universal symbol of rebirth, this egg has been roasted. Why? Because the rebirth of our People, becoming a unified nation from enslaved tribes, happened in the desert! We are not a cool blooded folk. However, beneath our sometimes hard shell, we really have a heart of gold.
- Orange: A modern addition to the Seder plate, the orange reminds us of the fruitful blessings that arise when we welcome regularly marginalized groups into the full fold of Jewish tradition. The most prominent of these groups, in fact the those responsible for this bright addition to our ritual, are women and the LGBTQ communities.
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.
Break off a piece from each of the top and middle matzos for yourself and for each of those sitting at your table. Pass them around.
What we're doing is covering both our bases, ensuring that we experience both the poverty and humility that matzah represents (the broken matzah) and the freedom and healing it brings (the whole matzah).
Just a Tad of Haroset
to the tune of “Just a spoon full of sugar”
Chorus:
Just a tad of haroset helps the bitter herbs go down,
The bitter herbs go down, the bitter herbs go down.
Just a tad of haroset helps the bitter herbs go down,
In the most disguising way.
Oh, back in Egypt long ago,
The Jews were slaves under Pharaoh
They sweat and toiled and labored
through the day.
So when we gather Pesach night,
We do what we think right.
Maror, we chew,
To feel what they went through. Chorus
So after years of slavery
They saw no chance of being free.
Their suffering was the only life they knew.
But baby Moses grew up tall,
And said he’d save them all.
He did, and yet,
We swear we won’t forget.
That . . . Chorus
While the Maror is being passed,
We all refill our water glass,
Preparing for the taste that turns us red.
Although Maror seems full of minuses,
It sure does clear our sinuses.
But what’s to do?
It’s hard to be a Jew!!! Chorus
Next are the bitter herbs or maror. Put some of the maror on a piece of matzah.
Together, we recite:
ָבּרוּךְ ַאָתה יי ֱאלֹ ֵהינוּ ֶמֶלךְ ָהעוָֹלם, ֲא ֶשר ִקְד ָשנוּ ְבּ ִמ ְצווָֹתיו, ְו ִצָוּנוּ ַעל ֲאִכיַלת ָמרוֹר.
Baruch atah, Adonai Eloheinu, Melech haolam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
Blessed are You, Eternal our God, Sovereign of the universe, who has sanctified us with Your commandments and ordained that we should eat bitter herbs.
The bitter herbs serve to remind us of how the Egyptians embittered the lives of the Israelites in servitude. When we eat the bitter herbs, we share in that bitterness of oppression. We must remember that slavery still exists all across the globe. When you go to the grocery store, where does your food come from? Who picked the sugar cane for your cookie, or the coffee bean for your morning coffee? We are reminded that people still face the bitterness of oppression, in many forms.
Now eat the maror and matzah.
It's almost time to eat! Before we chow down, let's fill that third glass of wine and give thanks for the meal we're about to consume.
On Passover, this becomes something like an extended toast to the forces that brought us together:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
Group says: We praise force of the world, that created the fruit of the vine, that sustains the world.
[Everyone: Drink the third glass of wine.]
Now, LET'S EAT!
We drink four cups for four promises fulfilled.
The first cup as God said, “I will free you from the labors of the Egyptians.”
The second as God said, “And I will deliver you from their bondage.”
The third as God said, “I will redeem you with an outstretched arm and with great judgments.”
The fourth because God said, “I will take you to be My People.”
We know, though, that all are not yet free. As we welcome Elijah the Prophet into our homes, we offer a fifth cup, a cup not yet consumed.
A fifth cup for the 60 million refugees and displaced people around the world still waiting to be free— from the refugee camps in Chad to the cities and towns of Ukraine, for the Syrian refugees still waiting to be delivered from the hands of tyrants, for the thousands of asylum seekers in the United States still waiting in detention for redemption to come, for all those who yearn to be taken in not as strangers but as fellow human beings.
This Passover, let us walk in the footsteps of the One who delivered us from bondage. When we rise from our Seder tables, may we be emboldened to take action on behalf of the world’s refugees, hastening Elijah’s arrival as we speak out on behalf of those who are not yet free.
Pour the third cup of wine and recite Birkat Hamazon (Blessing after the Meal).
שִׁיר הַמַּעֲלוֹת:בְּשׁוּב יהוה אֶת־שִׁיבַת צִיּוֹן הָיִ֫ינוּ כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם, הִגְדִּיל יְיָ לַעֲשׂוֹת עִם אֵלֶּה. הִגְדִּיל יְיָ לַעֲשׂוֹת עִמָּנוּ, הָיִינוּ שְׂמֵחִים. שׁוּבָה יְיָ אֶת שְׁבִיתֵנוּ, כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו.
Shir Hama’alot, b’shuv Adonai et shee-vat Tzion, ha-yeenu k’chol meem. Az y’ma-lei s’chok pee-nu u’l-sho-nei-nu reena, az yo-m’ru va-goyim, heeg-deel Adonai la-asot eem eleh. Heeg-deel Adonai la-asot eemanu, ha-yee-nu s’mei-cheem. Shuva Adonai et sh’vee-tei-nu, ka-afee-keem ba-negev. Ha-zor-eem b’deem-ah b’reena yeek-tzo-ru. Ha-loch yei-lech u-va-cho no-sei me-shech hazara, bo yavo v’reena, no-sei alu-mo-tav.
When the Lord returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: “The Lord has done great things for them.” The Lord did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.
Leader: רַבּוֹתַי נְבָרֵךְ. Rabotai n’vareich.
Participants: יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. Y’hee sheim Adonai m’vo-rach mei-atah v’ad olam.
Leader: יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ.
Y’hee sheim Adonai m’vorach mei-atah v’ad olam. Beer-shut maranan v’rabanan v’rabotai, n’vareich (Eloheinu) she’achalnu mee-shelo.
Participants: בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ. Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.
Leader: בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ. Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.
All together: בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ. Baruch hu u-varuch sh’mo.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.
Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo, b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo, uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.
Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.
נוֹדֶה לְךָ יְיָ אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה, וְעַל שֶׁהוֹצֵאתָנוּ יְיָ אֱלֹהֵינוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים, וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ, וְעַל תּוֹרָתְךָ שֶׁלִמַּדְתָּנוּ, וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ, וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ, וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה.
We thank you, Adonai, Lord our God, for having given a beautiful, good, and spacious land; for having taken us out from the land of Egypt and redeemed us from the house of slavery; for Your covenant which You sealed in our flesh; for Your Torah which You taught us; for the life, grace and kindness You have granted us; and for the food with which You always sustain us.
וְעַל הַכֹּל יְיָ אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי תָּמִיד לְעוֹלָם וָעֶד. כַּכָּתוּב, וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ. בָּרוּךְ אַתָּה יְיָ, עַל הָאָרֶץ וְעַל הַמָּזוֹן.
וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יְיָ, בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם. אָמֵן.
Uv’nei Y’rushalayim ir hakodesh bimheira v’yameinu. Baruch atah Adonai, boneh v’rachamav Y’rushalayim. Amein.
The Blessing after the Meal concludes by drinking the Third Cup of wine, while reclining to the left.
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 of the universe, who has created the fruit of the vine.
We are going to conclude our dinner tonight with a celebratory toast - a l’chaim.
Rather than filling our own cup tonight, though, and focusing on us as individuals, let’s fill someone else’s cup and recognize that, as a family and group of friends, we have the resources to help each other and those in our community if we are willing to share our resources and collaborate – whether those resources are time, money, skills, or any of the other gifts we bring to one another.
Many of us around the table may already share our resources in different ways - volunteering in our communities, providing pro bono services, donating to charities, or by advocating or lobbying officials. For others we may still be exploring the ways we’re hoping to share our resources and are looking for outlets to do so.
We are now going to fill our 4th cup of wine and I want to invite you to fill someone else’s cup instead of your own. As you fill someone else’s cup, let’s share with each other our answer to the following:
How can I help in changing the world?
"Still I Rise” ― Maya Angelou
