A chocolate seder is more than just an excuse to eat excessive sweets. It’s a chance to look at Passover again, through the lens of modern life and surrounded by friends, old and new. It’s a chance to participate in a Reform Jewish tradition, and a RATSY tradition. During this sweet saturday night, participate, have fun, and of course... eat!

Passover celebrates freedom, exemplified in the story of our Exodus from Egypt. That story leads our entry into Israel, though it was not a simple redemption tale. Especially not now as Israelis and Palestinians continue to fight, and shed blood in pursuit of its ownership. 

In light of that situation, some of us may have complicated feelings about identifying with Israel. Remember on this night that "Israel" doesn't only refer to the Land. "Israel" was the name given to Jacob after he spent a night wrestling with an angel of God. Therefore "the people Israel" can mean the people who take on the holy obligation of engaging with the divine, those who wrestle with meaning. 

May the light of the candles we kindle together tonight bring radiance to all who live in darkness. May this season, marking the deliverance of our people from Pharaoh, rouse us against anyone who keeps others in servitude. In gratitude for our freedom, and the strive to bring about the liberation of all people everywhere. Lighting these candles, we create a holy space for Jewish Youth and sanctify our gathering.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם
אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדלִיק נֵר שֶׁל יוֹם טוֹב

Baruch Atah Adonai, Eloheynu Melech Ha’Olam
Asher Kidishanu B’Mitzvotav V’Tzivanu L’Hadlik Ner Shel Yom Tov.

Blessed are You, Lord, our God, Ruler of the universe,
Who sanctifies us with commandments, and commands us to light the candles on this holiday.

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

Baruch Atah Adonai, Eloheynu Melech Ha’Olam
Sheche’hiyanu V’Keymanu V’Higiyanu Lazman Ha’Zeh.

Blessed are You, Lord, our God, Ruler of the universe,
Who has kept us alive, sustained us, and enabled us to reach this day.

As we raise our first cup of chocolate milk we recite

.בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise Adonai, Ruler of the Universe, who creates the fruit of the vine.

We will spend this night recounting,

Far-off events full of wonder, 

And because of all the wine

The mountains will skip like rams.

Tonight they will exchange questions: 

The wise, the godless, the simple-minded and the child.

And time reverses its course,

Today flowing back into yesterday,

Like a river enclosed at its mouth.

Each of us has been a slave in Egpyt,

Soaked straw and clay with sweat, 

And crossed the sea dry-footed.

You too, stranger.

This year in fear and shame.

Next year in virtue and justice.

This symbolic hand-washing recalls Miriam's Well. This well followed Miriam, sister of Moses, through the desert. Filled with waters of life, the well was a source of strength and renewal to to all who drew from it. One drink from its waters was said to alert the heart, mind and soul, and make the meaning of Torah more clear. When we wash hands again later, we will say blessings to sanctify that act. This hand-washing is purely symbolic, and therefore the blessing is unspoken

Take a piece of the most bitter chocolate and remember that behind every redemption there is the bitterness of tears and hard work of our ancestors. 

.בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה.

Baruch atah Adonai, eloheinu melech haolam, borei p'ri ha'adamah.

Blessed are you, Adonai, Ruler of the universe, creator of the fruit of the earth.

The reading which follows is in Aramaic, the everyday language of Talmudic-era Jews. Here, it is also given in Ladino, the language spoken by many Sefardi Jews. It is supposed to be understandable by everyone because it is not a prayer, but an invitation. But are all who are hungry truly able to eat anywhere, let alone with us? How many of us would really invite a hungry stranger into our house today? How can we correct the systemic problems that create hunger, poverty, and oppression?

Open the door for hospitality, lift up the matzah for all to see.

"Afikomen" translates to dessert in Greek, and although this night is full of desserts this might be the most special of them all. Not shrouded in chocolate, the afikomen reminds us that sweetness comes with passion, perseverance, and hard work. 

הא לחמא עניא די אכלו אבהתנא בארעא דמצרים. כל דכפין ייתי ויכל. כל דצריך ייתי ויפסח. השתא הכא. לשנה הבאה בארעא דישראל. השתא עבדי. לשנה הבאה בני חורין

Ha lachma anya di achalu avahatana b'ara d'Mitzrayim. Kal dichfin yeitei v'yeichul. Kal ditzrich yeitei v'yifsach. Hashata hacha, l'shanah haba'ah b'ara d'Yisrael. Hashata avdei. L'shana haba'ah b'nei chorin.

עֲבָדִים הָיִינו לְפַרְעהֹ בְמִצְרָיִם, וַיוֹצִיאֵנו יי אֱלֹהֵינו מִשָם בְיָד חֲזָקָה ובִזְרוֹעַ נְטויָה. וְאִלו לֹא הוֹצִיא הַקָדוֹש בָרוךְ הוא אֶת אֲבוֹתֵינו מִמִצְרָיִם, הֲרֵי אָנו ובָנֵינו ובְנֵי בָנֵינו מְשֻעְבָדִים הָיִינו לְפַרְעהֹ בְמִצְרָיִם. וַאֲפִילו כֻלָנו חֲכָמִים, כֻלָנו נְבוֹנִים, כֻלָנו זְקֵנִים, כֻלָנו יוֹדְעִים אֶת הַתוֹרָה, מִצְוָה עָלֵינו לְסַפֵר בִיצִיאַת מִצְרַיִם. וְכָל הַמַרְבֶה לְסַפֵר בִיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻבָח.  

We were slaves to a Pharaoh in Egypt, and the Eternal led us out from there with a mighty hand and an outstretched arm. Had not the Holy One led our ancestors out of Egypt, we and our children and our children's children would still be enslaved. Therefore, even if all of us were wise, all-discerning, scholars, sages and learned in Torah, it would still be our duty to tell the story of Exodus.

ּעֲבָדִים הָיִינוּ הָיִינו. עַתָּה בְּנֵי חוֹרִין

  Avadim hayinu hayinu. Ata b’nei chorin!

Tonight we celebrate our liberation from Egypt- in Hebrew Mitrayim, literally "the narrow place." But narrow places exist in more ways than one. Let this holiday make us mindful of internal bondage, which, despite outward freedom, keeps us enslaved. Do we enslave ourselves to our jobs? To our expectations? To the expectations of others? To our fears?

 ?מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת

.שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה

.שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר

.שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים

Mah nishtanah halaylah hazeh mikol haleilot?

Sheb’chol haleilot anu och’lin chameitz umatzah, halaylah hazeh kulo matzah.

Sheb’chol haleilot anu och’lin sh’ar y’rakot, halaylah hazeh maror.

Sheb’chol haleilot ein anu matbilin afilu pa’am echat, halaylah hazeh sh’tei f’amim.

1. On all other nights we may eat either leavened bread or matzah; tonight, only matzah, that we may recall the unleavened bread our ancestors baked in haste.

2. On all other nights we need not taste bitterness; tonight, we eat bitter herbs, that we may recall the suffering of slavery.

3. On all other nights we needn't dip our food in condiments even once; tonight we dip twice, in saltwater to remember our tears when we were enslaved, and in charoset to remember the mortar and the bricks which I made.

4. On all other nights we eat sitting up; tonight, we recline, to remind ourselves to savor our liberation. 

And tonight we will ask ourselves a fifth...

5. We are commanded to celebrate as if each one of us was personally liberated from Egypt. In the next year, how do you hope to bring yourself closer to freedom?

One of the most ironic aspects of the Passover Seder is the supposedly simple command of Passover: retelling the Exodus story. The whole point of Passover, we are told, is that every single person participating, in every generation, should see themselves as if they are the ones living the Exodus from Egypt. Everyone at the Seder – the ceremonial feast held at the start of the holiday which includes readings, stories, and song – should experience that liberatory moment of a status change from slave to free person. Yet the Seder line up does not actually include the full story we’re supposed to tell.

The Passover Hagaddah, the text we read that guides and gives structure to the Seder, even translates to “the telling,” yet while the story is alluded to many times, the Hagaddah doesn’t give a full telling since it assumes we already know it. Instead, it reads more like a conversation among ancient rabbis who are talking about the observance of the holiday and all of the many facets that have been weaved into it. There is certainly no plot or character development. The Hagaddah is basically a commentary on the rituals and different aspects of story, but it is NOT the whole story of the Exodus.

Case in point is the omission of Moses, who, at worst, is the co-star of this story. His name and any reference to his character are completely missing from any traditional Hagaddah. From a storytelling perspective, this makes no sense. Even if God is really the star and Moses is a supporting actor, his absence really changes the story and the telling of it. Was Moses written out of the story? No.

Passover forces us to expand our notion of what it means to tell and retell an ancient story. In that way, Passover is not a simple recitation of a story. Remember the children’s game “telephone” where one person whispers a short phrase into the ear of the person sitting next to them and it gets passed all the way down? The Hagaddah is the telling of a telling of a telling of a telling… going back many generations. The Hagaddah, on purpose, is not the whole story. We are part of the Hagaddah. Our stories are part of the telling. We can write Moses back in if we want. We can rewrite God’s role in the story. We can broaden the role of women and you wouldn’t have to embellish either since the whole story depends on the bravery of a bunch of women at the beginning of the Exodus. We can open our eyes to the legacy of slavery that still exists today. That is the timelessness of Passover. The Hagaddah, if it works, should be a stepping stone not only to collective memory, but toward a vision for the future.

Passover encourages us to tell the story in a way that helps us find our own voice. If you do nothing else, at least tell enough of the Passover story to remember the  feeling  of becoming free. If it works, it will resonate just enough so that it feels like  your  story.

Maggid – Exodus Story

עֲבָדִים הָיִינו

עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ יי אֱלֹהֵינוּ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה. וְאִלּוּ לֹא הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, הֲרֵי אָנוּ וּבָנֵינוּ וּבְנֵי בָנֵינוּ מְשֻׁעְבָּדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם. וַאֲפִילוּ כֻּלָנוּ חֲכָמִים, כֻּלָנוּ נְבוֹנִים, כֻּלָנוּ זְקֵנִים, כֻּלָנוּ יוֹדְעִים אֶת הַתּוֹרָה, מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם. וְכָל הַמַרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח.

Avadim hayinu l'faroh b'mitzrayim. Vayotzi-einu Adonai Eloheinu misham, b'yad chazakah uvizroa n'tuyah, v'ilu lo hotzi hakadosh Baruch hu et avoteinu mimitzrayim, harei anu uvaneinu uv'nei vaneinu, m'shubadim hayinu l'faroh b'mitzrayim. Va-afilu kulanu chachamim, kulanu n'vonim, kulanu z'keinim, kulanu yod'im et hatorah, mitzvah aleinu l'sapeir bitzi-at mitzrayim. V’chol hamarbeh l'sapeir bitzi-at mitzrayim, harei zeh m'shubach.

We were slaves in Egypt and the Lord freed us from Egypt with a mighty hand. Had not the holy one liberated our people from Egypt, then we, our children and our children's children would still be enslaved.

The Story

יָכוֹל מֵרֹאשׁ חֹדֶשׁ, תַּלְמוּד לוֹמַר בַּיוֹם הַהוּא, אִי בַּיוֹם הַהוּא יָכוֹל מִבְּעוֹד יוֹם, תַּלְמוּד לוֹמַר בַּעֲבוּר זֶה - בַּעֲבוּר זֶה לֹא אָמַרְתִּי אֶלָא בְּשָׁעָה שֶׁיֵשׁ מַצָה וּמָרוֹר מֻנָּחִים לְפָנֶיךָ.

Yachol meirosh chodesh, talmud lomar bayom hahu. Iy bayom hahu, yachol mib'od yom. Talmud lomar ba-avur zeh. Ba-avur zeh lo amarti, ela b'sha-ah sheyeish matzah u-maror munachim l'fanecha.

One might think that the Haggadah should be recited on the first day of the month of Nisan, but the Torah says: "You shall tell your son on that day" [the first day of Passover]. One might think that the phrase on that day means that the story of the Exodus should be recited in the daytime; therefore, the Torah says: "This is on account of what the Lord did for me." The word this refers to the time when this matzo and this marror are placed before you - on Passover night when you are obliged to eat them.

מִתְּחִלָּה עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ אֲבוֹתֵינוּ, וְעַכְשָׁיו קֵרְבָנוּ הַמָּקוֹם לַעֲבֹדָתוֹ, שֶׁנֶּאֱמַר: וַיֹאמֶר יְהוֹשֻעַ אֶל כָּל הָעָם, כֹּה אָמַר יי אֱלֹהֵי יִשְׂרָאֵל : בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם, תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר, וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים. וָאֶקַח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל אֶרֶץ כְּנָעַן, וָאַרְבֶּה אֶת זַרְעוֹ וָאֶתֵּן לוֹ אֶת יִצְחָק, וָאֶתֵּן לְיִצְחָק אֶת יַעֲקֹב וְאֶת עֵשָׂיו. וָאֶתֵּן לְעֵשָׂו אֶת הַר שֵּׂעִיר לָרֶשֶׁת אֹתוֹ, וְיַעֲקֹב וּבָנָיו יָרְדוּ מִצְרָיִם.

Mit'chilah ov'dei avodah zarah hayu avoteinu. V'achshav keir'vanu hamakom la-avodato. Shene-emar: Vayomer Y'hoshua el kol ha-am. Koh amar Adonai Elohei yisra-eil, b'eiver hanahar yash'vu avoteichem mei-olam, Terach avi avraham va-avi nachor. Vaya-avdu Elohim acheirim. Va-ekach et avichem et avraham mei-eiver ha-nahar, va-oleich oto b'chol eretz k'na-an. Va-arbeh et zaro, va-eten lo et Yitzchak. Va-etein l'yitzchak et Ya-akov v'et Eisav. Va-etein l'eisav et har sei-ir, lareshet oto. V'ya-akov uva-nav yar'du mitzrayim.

At first our forefathers worshiped idols, but then the Omnipresent brought us near to divine service, as it is written: "Joshua said to all the people: so says the Lord God of Israel--your fathers have always lived beyond the Euphrates River, Terah the father of Abraham and Nahor; they worshipped other gods. I took your father Abraham from the other side of the river and led him through all the land of Canaan. I multiplied his family and gave him Isaac. To Isaac I gave Jacob and Esau; to Esau I gave Mount Seir to inherit, however Jacob and his children went down to Egypt."

בָּרוּךְ שׁוֹמֵר הַבְטָחָתוֹ לְיִשְׂרָאֵל, בָּרוּךְ הוּא. שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חִשַּׁב אֶת הַקֵּץ, לַעֲשׂוֹת כְּמוֹ שֶּׁאָמַר לְאַבְרָהָם אָבִינוּ בִּבְרִית בֵּין הַבְּתָרִים, שֶׁנֶּאֱמַר: וַיֹּאמֶר לְְאַבְרָם, יָדֹע תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם, וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שנה. וְגם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל.

Baruch shomeir havtachato l'yisra-eil. Baruch hu. Shehakadosh Baruch hu chishav et hakeitz, la-asot k'mah she-amar l'avraham avinu bivrit bein hab'tarim. Shene-emar: vayomer l'avram yadoa teida, ki geir yihyeh zaracha, b'eretz lo lahem, va-avadum v'inu otam arba meiot shanah. V'gam et hagoy asher ya-avodu dan anochi. V'acharei chein yeitz'u, birchush gadol.

Praised be He who keeps His promise to Israel; praised be He. The holy one, blessed be he, predetermined the time for our final deliverance in order to fulfill what He had pledged to our father Abraham in a covenant, as it is written: "He said to Abram, your descendants will surely sojourn in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."

V’hee She-amdah

We lift up our cup wine and cover the matzah, as we recite the following and recall God's promise to Abraham, emphasizing eternal divine watchfulness.

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ, שֶׁלֹּא אֶחָד בִּלְבָד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם.

V'hi she-am'dah la-avoteinu v'lanu. Shelo echad bilvad, amad aleinu l'chaloteinu. Ela sheb'chol dor vador, om'dim aleinu l'chaloteinu, v'hakadosh Baruch hu matzileinu mi-yadam.

This covenant that remained constant for our ancestors and for us has saved us against any who arose to destroy us in every generation, and throughout history when any stood against us to annihilate us, the Kadosh Barukh Hu kept saving us from them.

We lower the wine cup and continue with the recitation of the traditional Midrash or Rabbinic discussion of the Passover Exodus story as recorded in the Torah, beginning first with the threat to Israel from Lavan and then the threat from Pharaoh.

צֵא וּלְמַד, מַה בִּקֶּשׁ לָבָן הָאֲרַמִּי לַעֲשׂוֹת לְיַעֲקֹב אָבִינוּ--שֶׁפַּרְעֹה הָרָשָׁע, לֹא גָזַר אֵלָא עַל הַזְּכָרִים; וְלָבָן בִּקֶּשׁ לַעְקֹר אֶת הַכֹּל, שֶׁנֶּאֱמָר "אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה, וַיָּגָר שָׁם" (דברים כו,ה).  מְלַמֵּד שֶׁלֹּא יָרַד לְהִשְׁתַּקֵּעַ אֵלָא לָגוּר שָׁם, שֶׁנֶּאֱמָר "וַיֹּאמְרוּ אֶל-פַּרְעֹה, לָגוּר בָּאָרֶץ בָּאנוּ, כִּי-אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ, כִּי-כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן; וְעַתָּה יֵשְׁבוּ-נָא עֲבָדֶיךָ, בְּאֶרֶץ גֹּשֶׁן" (בראשית מז,ד).

בִּמְתֵי מְעָט--כְּמוֹ שֶׁנֶּאֱמָר "בְּשִׁבְעִים נֶפֶשׁ, יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָה; וְעַתָּה, שָׂמְךָ יְהוָה אֱלֹהֶיךָ, כְּכוֹכְבֵי הַשָּׁמַיִם, לָרֹב" (דברים י,כב).

וַיְהִי-שָׁם, לְגוֹי--מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל מְצֻיָּנִין שָׁם.  גָּדוֹל וְעָצוּם--כְּמוֹ שֶׁנֶּאֱמָר "וּבְנֵי יִשְׂרָאֵל, פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ--בִּמְאֹד מְאֹד; וַתִּמָּלֵא הָאָרֶץ, אֹתָם" (שמות א,ז).

וָרָב--כְּמוֹ שֶׁנֶּאֱמָר "רְבָבָה, כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ, וַתִּרְבִּי וַתִּגְדְּלִי, וַתָּבֹאִי בַּעֲדִי עֲדָיִים:  שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ, וְאַתְּ עֵרֹם וְעֶרְיָה" (יחזקאל טז,ז).

וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים--כְּמוֹ שֶׁנֶּאֱמָר "הָבָה נִתְחַכְּמָה, לוֹ:  פֶּן-יִרְבֶּה, וְהָיָה כִּי-תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם-הוּא עַל-שֹׂנְאֵינוּ, וְנִלְחַם-בָּנוּ, וְעָלָה מִן-הָאָרֶץ" (שמות א,י).

וַיְעַנּוּנוּ--כְּמוֹ שֶׁנֶּאֱמָר "וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים, לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם; וַיִּבֶן עָרֵי מִסְכְּנוֹת, לְפַרְעֹה--אֶת-פִּתֹם, וְאֶת-רַעַמְסֵס" (שמות א,יא).

וַיִּתְּנוּ עָלֵינוּ, עֲבֹדָה קָשָׁה--כְּמוֹ שֶׁנֶּאֱמָר "וַיַּעֲבִדוּ מִצְרַיִם אֶת-בְּנֵי יִשְׂרָאֵל, בְּפָרֶךְ" (שמות א,יג).

Go out and learn what Lavan the Aramean sought to do to Jacob our father!  Pharaoh the evil only decreed against the males, but Lavan sought to uproot everything, as it is written "A wandering Aramean was my father" [while this makes little sense in English, the free word order of Hebrew and ambiguity of the verb "'oved" can be stretched somewhat to mean that an Aramean Lavan tried to cause the loss of Jacob] "and he went down into Egypt, and sojourned there" (Deuteronomy 26,5).  This teaches that he did not descend to live there permanently, but rather temporarily, "And they said unto Pharaoh:  'To sojourn in the land are we come; for there is no pasture for thy servants' flocks; for the famine is sore in the land of Canaan.  Now therefore, we pray thee, let thy servants dwell in the land of Goshen'" (Genesis 47,4).

Few in number--as it is written "Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude" (Deuteronomy 10,22).

And he became there a nation--this teaches that Israel were distinguishable from others there.  Great, powerful--"And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them" (Exodus 1,7).

And populous--as it is written "I cause thee to increase, even as the growth of the field.  And thou didst increase and grow up, and thou camest to excellent beauty:  thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare" (Ezekiel 16,7).

And the Egyptians dealt ill with us--as it is written "come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land" (Exodus 1,10).

And afflicted us--as it is written "Therefore they did set over them taskmasters to afflict them with their burdens.  And they built for Pharaoh store-cities, Pithom and Raamses" (Exodus 1,11)

And laid upon us hard bondage--as it is written "And the Egyptians made the children of Israel to serve with rigour" (Exodus 1,13).

וַנִּצְעַק אֶל יי אֱלֹהֵי אֲבֹתֵינוּ, וַיִּשְׁמַע יי אֶת קֹלֵנוּ, וַיַּרְא אֶת עָנְיֵנוּ וְאֶת עֲמָלֵנוּ וְאֶת לַחֲצֵנוּ.

וַנִּצְעַק אֶל יי אֱלֹהֵי אֲבֹתֵינוּ - כְּמָה שֶׁנֶּאֱמַר: וַיְהִי בַיָמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַים , וַיֵאָנְחוּ בְּנֵי יִשְׂרָאֵל מִן הָעֲבוֹדָה וַיִּזְעָקוּ, וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים מִן הָעֲבֹדָה.

וַיִּשְׁמַע יי אֶת קֹלֵנוּ - כְּמָה שֶׁנֶּאֱמַר: וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם, וַיִּזְכּוֹר אֱלֹהִים אֶת בְּרִיתוֹ אֶת אַבְרָהָם, אֶת יִצְחָק ואֶת יַעֲקֹב.

וַיַּרְא אֶת עָנְיֵנוּ - זוֹ פְּרִישׁוּת דֶּרֶךְ אֶרֶץ, כְּמָה שֶׁנֶּאֱמַר: וַיַרְא אֱלֹהִים אֶת בְּני יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים.

וְאֶת עֲמָלֵנוּ - אֵלוּ הַבָּנִים. כְּמָה שֶׁנֶּאֱמַר: כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל הַבַּת תְּחַיּוּן.

וְאֶת לַחֶצֵנוּ - זֶוֹ הַדְּחַק, כְּמָה שֶׁנֶּאֱמַר: וְגַם רָאִיתִי אֶת הַלַּחַץ אֲשֶׁר מִצְרַים לֹחֲצִים אֹתָם                           

Vanitzak el Adonai elohei avoteinu, vayishma Adonai et koleinu, vayar et onyeinu v’et amaleinu v’et lachatzeinu.

Vanitzak el Adonai elohei avoteinu – k’mah shene’emar: vayihi vayamim harabim hahem vayamot melech mitzrayim, vayeian’chu binei Yisrael min ha’avodah vayizaku,  vata’al shavatam el haElohim min ha’avodah.

Vayishma Adonai et Koleinu – k’mah shene’emar: vayishma Elohim et na’akatam, vayizkor Elohim et brito et Avraham, et Yitchak v’et Ya’akov.

Vayar et an’yeinu – zo p’rishut derech eretz, k’mah shene’emar: vayar Elohim et binei Yisrael vayeida Elohim.

V’et amaleinu – eilu habanim. K’mah shene’emar: kol habein hayilod hay’orah tashlichuhu v’chol habit t’chayun.

V’et lachatzeinu – zeh had’chak, k’mah shene’emar: v’gam raiti et halachatz asher mitzrayim lochatzim otam. 

“We cried to the Lord, the God of our fathers; the Lord heard our cry and saw our affliction, our toil, and our oppression.” (Dt. 26:6)

We cried to the Lord, the God of our fathers – as it is written: “It happened in the course of those many days that the king of Egypt died; the children of Israel sighed because of their labor and cried; their cry of servitude reached God.”

The Lord heard our cry – as it is written: “God heard their groaning; God remembered His covenant with Abraham, with Isaac, and with Jacob.”

And saw our affliction – that is, the conjugal separation of husband and wife, as it is written: “God saw the children of Israel and God knew.”

Our toil – refers to the drowning of the sons, as it is written: “Every son that is born you shall cast into the river, but you shall let every daughter live.”

Our oppression – means the pressure used upon them, as it is written: “I have also seen how the Egyptians are oppressing them.”

וַיּוֹצִאֵנוּ יי מִמִצְרַים בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל, וּבְאֹתוֹת וּבְמֹפְתִים.

וַיּוֹצִאֵנוּ יי מִמִצְרַים - לֹא עַל יְדֵי מַלְאָךְ, וְלֹא עַל יְדֵי שָׂרָף, וְלֹא עַל יְדֵי שָׁלִיחַ, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ, שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְאֶרֶץ מִצְרַים בַּלַּיְלָה הַזֶּה, וְהִכֵּיתִי כָּל בְּכוֹר בְּאֶרֶץ מִצְרַים מֵאָדָם וְעַד בְּהֵמָה, וּבְכָל אֱלֹהֵי מִצְרַים אֶעֱשֶׂה שְׁפָטִים. אֲנִי יי.

וְעָבַרְתִּי בְאֶרֶץ מִצְרַים בַּלַּיְלָה הַזֶּה - אֲנִי וְלֹא מַלְאָךְ. וְהִכֵּיתִי כָּל בְכוֹר בְּאֶרֶץ מִצְרַים - אֲנִי וְלֹא שָׂרָף. וּבְכָל אֱלֹהֵי מִצְרַים אֶעֱשֶׂה שְׁפָטִים - אֲנִי ולֹא הַשָּׁלִיחַ. אֲנִי יי - אֲנִי הוּא ולֹא אַחֵר.

בְּיָד חֲזָקָה - זוֹ הַדֶּבֶר, כְּמָה שֶׁנֶּאֱמַר: הִנֵה יד יי הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה, בַּסּוּסִים, בַּחֲמֹרִים, בַּגְּמַלִים, בַּבָּקָר וּבַצֹּאן, דֶבֶר כָּבֵד מְאֹד.

וּבִזְרֹעַ נְטוּיָה - זוֹ הַחֶרֶב, כְּמָה שֶׁנֶּאֱמַר: וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ, נְטוּיָה עַל יְרוּשָלַיִם.

וּבְמֹרָא גָּדֹל - זוֹ גִלּוּי שְׁכִינָה, כְּמָה ֹ שֶׁנֶּאֱמַר: אוֹ הֲנִסָּה אֱלֹהִים לָבֹא לָקַחַת לוֹ גוֹי מִקֶרֶב גּוֹי בְּמַסֹּת בְּאֹתֹת וּבְמוֹפְתִים, וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה, וּבְמוֹרָאִים גְּדֹלִים, כְּכֹל אֲשֶׁר עָשָׂה לָכֶם יי אֱלֹהֵיכֶם בְּמִצְרַים לְעֵינֶיךָ.

וּבְאֹתוֹת - זֶה הַמַּטֶה, כְּמָה ֹ שֶׁנֶּאֱמַר: וְאֶת הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדְךָ, אֲשֶׁר תַּעֲשֶׂה בּוֹ אֶת הָאֹתֹת.

וּבְמֹפְתִים - זֶה הַדָּם, כְּמָה ֹ שֶׁנֶּאֱמַר: וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ.

Vayotzi’einu Adonai mimitzrayim, b’yad chazakah, Uvizro’a n’tuyah, uv’mora gadol, uv’otot uv’moftim.

Vayotzieinu Adonai mimitzrayim – lo al ydei malach, v’lo al y’dei saraf, v’lo al y’dei shaliach, ela hakadosh baruch hu bichvodo uv’atzmo, shene’emar: v’avarti v’eretz mitzrayim balaylah hazeh, v’hikeiti kol b’chor b’eretz mitzrayim meiadam v’ad b’heimah, uv’chol elohei mitzrayim e’eseh shifatim. Ani Adonai.

V’avarti v’eretz mitzrayim balaylah hazeh – ani v’lo malach

v’hikeiti cholb’chor b’eretz mitzrayim – ani v’lo saraf

uv’chol elohei mitzrayim e’eseh sh’fatim – ani v’lo hashaliach.

Ani Adonai – ani hu v’lo acheir.

B’yad chazakah – zo hadever, k’mah shene’emar: hiney yad Adonai hoyah b’mikn’cha asher basadeh, basusim, bachamorim, bag’malim, babakar uvatzon, dever kaveid m’od.

Uvizroa n’tuyah – zo hacherev, k’mah shene’emar: v’charbo sh’lufah b’yado, n’tuyah al Yerushalayim.

Uv’mora gadol. Zeh giluy sh’chinah, k’mah shene’emar: oh hanisah Elohim lavo lakachat lo goy mikerev goy, b’masot b’otot uv’moftim, uv’milchamah uv’yad chazakah uvizroa n’tuyah, uv’moraim g’dolim, k’chol asher asah lachem Adonai Eloheichem b’mitzrayim l’einecha.

Uv’otot – zeh hamateh, k’mo shene’emar: v’et hamateh hazeh tikach b’yadecha, asher ta’aseh bo et ha’otot.

U’vimoftim – zeh hadam, k’mo shene’emar: v’natati moftim bashamayim u’va’aretz.

“The Lord brought us out of Egypt with a mighty hand and outstretched arm, with great awe, miraculous signs and wonders.” (Dt. 26:8)

The Lord brought us out of Egypt – not by an angel, not by a seraph, not by a messenger, but by the holy one, blessed be He, Himself, as it is written: “I will pass through the land of Egypt on that night; I will smite all the firstborn in the land of Egypt from man unto beast; on all the gods of Egypt I will execute judgments; I am the Lord.”

“I will pass through the land of Egypt on that night” – myself and not an angel; “I will smite all the firstborn in the land of Egypt” – myself and not a seraph; “on all the gods of Egypt I will execute judgments” – myself and not a messenger; “I am the Lord” – I and none other.

Mighty hand – refers to the disease among the cattle, as it is written: “Behold the hand of the Lord strikes your cattle which are in the field, the horses, the donkeys, the camels, the herds, and the flocks--a very severe pestilence.”

Outstretched arm – means the sword, as it is written: “His drawn sword in his hand, outstretched over Jerusalem.”

Great awe – alludes to the divine revelation, as it is written: “Has God ever attempted to take unto Himself, a nation from the midst of another nation by trials, miraculous signs and wonders, by war and with a mighty hand and outstretched arm and by awesome revelations, just as you saw the Lord your God do for you in Egypt, before your eyes?”

Miraculous signs – refers to the miracles performed with the staff of Moses, as it is written: “Take this staff in your hand, that you may perform the miraculous signs with it.”

(Traditional spiritual)

When Israel was in Egypt land

Let My People go

Oppressed so hard they could not stand

Let My People go.

Go down, Moses

Way down in Egypt land

Tell old Pharaoh

To Let My People go.

Midrash teaches that, while watching the Egyptians succumb to the ten plagues, the angels broke into songs of jubilation. God rebuked them, saying "My creatures are perishing, and you sing praises?" As we recite each plague, take your strawberry and spill a drop of chocolate from your cup, a reminder that joy in liberation will always be tarnished by the pain visited upon the Egyptians. Feel the loss as if you were in Egypt as if you had watched the plagues.

אֵלּוּ עֶשֶׂר מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בְּמִצְרַים , וְאֵלוּ הֵן

Eilu eser makot sheheivi hakadosh baruch hu al hamitzrim b'mitzrayim, v'eilu hein:

These are the Plagues that the holy one, blessed be he, brought upon Egypt.

דָּם וָאֵשׁ וְתִימְרוֹת עָשָׁן

   Dam V’eish V’tim’ro ashan  
 “Blood, and fire and pillars of smoke…”

“Before the great and terrible day of the Lord comes, I will set wonders in the sky and on the earth… blood, fire and pillars of smoke: The sun shall turn to darkness and the moon into blood.” Joel 3:3

דָבָר אַחֵר: בְּיָד חֲזָקָה - שְׁתַּיִם, וּבִזְרֹעַ נְטוּיָה - שְׁתַּיִם, וּבְמֹרָא גָּדֹל - שְׁתַּיִם, וּבְאֹתוֹת - שְׁתַּיִם, וּבְמֹפְתִים - שְׁתַּיִם

Davar acheir. B'yad chazakah sh'tayim. Uvizroa n'tuyah sh'tayim. Uv'mora gadol sh'tayim. Uv'otot sh'tayim. Uv'mof'tim sh'tayim.

(Another interpretation of Deuteronomy 26:8 is: “strong hand” indicates two plagues; “out-stretched arm” indicates two more plagues; “great awe” indicates two plagues; “signs” indicates two more plagues because it is plural; and “wonders” two more plagues because it is in the plural. This then is a total of Ten Plagues.)

:אֵלּוּ עֶשֶׂר מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בְּמִצְרַים , וְאֵלוּ הֵן

Eilu eser makot sheheivi hakadosh baruch hu al hamitzrim b'mitzrayim, v'eilu hein:

These are the Plagues that the holy one, blessed be he, brought upon Egypt.

Blood |   Dom  | דָּם

Frogs |   Tzfardeyah  | צְפֵרְדֵּע

Lice |   Kinim  | כִּנִים

Beasts |   Arov  | עָרוֹב

Cattle Plague |   Dever  | דֶּבֶר

Boils |   Sh’chin  | שְׁחִין

Hail |   Barad  | בָּרד

Locusts |   Arbeh  | אַרְבֶּה

Darkness |   Choshech  | חשֶׁךְ

Slaying of First Born |  Makat Bechorot  | מַכַּת בְּכוֹרוֹת

Shekhinah, soften our heart and the heart of our enemies. Help us to dream new paths to freedom, so that the next sea-opening is not also a drowning; so that our singing is never again their wailing. So that our freedom leaves no one orphaned, childless, gasping for air. 

Freedom. It isn't once, to walk out under the Milky Way, feeling the rivers of light, the fields of dark-

Freedom is daily, prose-bound, routine remembering. Putting together, inch by inch the starry worlds.

From all the lost collections. 

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.”

The moment's near when we shall eat

a snack, a meal, a Seder treat

Our customs held in high esteem

that when we eat our hands be clean

For all that we can do or say

a blessing must precede the way

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם.

Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat yadayim.

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

Why do we eat Matzah? Because During the Exodus, our ancestors had no time to wait for the dough to rise. So they improvised flat cakes without yeast, which could be baked and consumed in haste. The matzah reminds us that when the chance for liberation comes, we must seize it even if we do not feel ready-indeed, if we wait until we feel fully ready, we may never act at all.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ

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

We praise God, Ruler of Everything, who brings bread from the land.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.

Distribute and eat the top and middle matzah for everyone to eat.

By: Rabbi David Jaffe

In Talmud Bavli Pesachim 115b, Rava teaches, "[One who] swallows the matzah [without chewing] has fulfilled the obligation [of eating matzah]. [However, one who] swallows the maror [without chewing] does not fulfill the obligation [of eating maror]." Rashbam explains that even though ideally one should taste the matzah, after the fact, even swallowing without tasting is a form of eating and thus one has fulfilled the mitzvah. Maror is different. Actually tasting the maror, and not just eating it, is the essence of the mitzvah because the maror should remind us of how our lives were embittered by the oppression of the mitzrim. (See also Shulchan Aruch, Orech Chayyim 475:3; Mishnah Berurah 475: 29, 30.)

We need to slowly chew our horseradish or romaine lettuce, letting the burning juices sink into our tongues and open our sinuses!  We live in a fast food culture. Except on Shabbat, our meals are often rushed; an efficient meal is something we can finish in under five minutes or eat while doing something else. The ba'alei mussar teach that the yetzer harah's main strategy is to keep us busy, moving so fast that we absorb neither our own reality nor the reality of the world around us.

There is so much suffering in the world, both our own and others', such as the migrant workers who harvest our food, exposing themselves to dangerous pesticides while being paid less than a living wage. They contract illnesses and do not have the health insurance needed to heal. Subsistence farmers in Central and South America are forced by economic need to produce only one type of crop and no longer have the ability to feed their own families. Or, closer to home, a relative may be silently suffering health problems, family strife, or economic vulnerability. This halachah is teaching us that suffering is something to be absorbed and felt if it is to have a cathartic and motivating impact. Our business urges us not to look, not to dwell, not to really feel. However, it is that bitter taste of suffering that makes it impossible for us to accept things the way they are. We must act, we must reach out, we must make change!  

  In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. Today at our Chocolate Seder we have the sweet whip charoset and the spicy chocolate "bitter herb". We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness? Take some of each as we say the blessing.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.

While the English Earl of Sandwich is generally credited for inventing the snack of his namesake, Hillel may have originated it two thousand years ago by combining matzah, a slice of paschal lamb, and a bitter herb. Jews no longer sacrifice and eat the lamb, so the Passover sandwich is only matzah, charoset, and a bitter herb now. This sandwich combines the bread of liberation, a remembrance of the bitterness of slavery, and the sweetness of being able to sit together today and have the seder meal.

Take a piece of matzah and spread both the spicy and sweet whip to make a sandwich. 

It is now time for our meal! 

Dig in and enjoy! 

Now is the time you all have been waiting for, the fated Afikoman search. But before we release you to run amok, why do we say the afikoman is so sweet? After this meal of chocolate and candies, shouldn't we have replaced the afikoman with something other than matzah?

No, we want our seder to conclude with the taste of slavery/freedom in our mouths. To remember what Passover is about and not forget about the people that came before us. This explains eating the matzah, but not why we hide it. We hide the larger piece of the broken matzah to signify that there is so much for us to know. As the next generation, we are tasked with discovering the Hidden and Mysterious, to continue to gather information and fight injustice, to find the proverbial Afikoman over and over in pursuit of Tikkun Olam.

Leader:

Chaveirai n'vareich! pause

Group:

Y'hi shem Adonai m'vorach mei-atah v'ad olam.

Leader:

Y'hi shem Adonai m'vorach me-atah v'ad olam.
Birshut hachevrah, n'vareich Eloheinu she-achalnu mishelo.

Group:

Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.

Leader:

Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.
Baruch hu uvaruch sh'mo.

All:

Baruch atah Adonai, Eloheinu Melech haolam,
hazan et haolam kulo b'tuvo, b'chein b'chesed uv'rachamim.
Hu notein lechem l'chol basar ki l'olam chasdo.
Uv'tuvo hagadol tamid lo chasar lanu,
v'al yechsar lanu, mazon l'olam va-ed,
baavur sh'mo hagadol.
Ki hu El zan um'farneis lakol umeitiv lakol,
umeichin mazon l'chol b'riyotav asher bara.
Baruch atah Adonai, hazan et hakol.

Kakatuv: v'achalta v'savata, uveirachta et Adonai Elohecha al haaretz hatovah asher natan lach. Baruch atah Adonai, al haaretz v'al hamazon.

Uv'neih Y'rushalayim ir hakodesh bimheirah v'yameinu.
Baruch atah Adonai, boneh v'rachamav Y'rushalayim. Amen.

HaRachaman, hu yimloch aleinu l'olam va-ed.
HaRachaman, hu yitbarach bashamayim uvaaretz.
HaRachaman, hu yishlach b'rachah m'rubah babayit hazeh,
v'al shulchan zeh she-achalnu alav.
HaRachaman, hu yishlach lanu et Eliyahu HaNavi,
zachur latov, vivaser lanu b'sorot tovot, y'shuot v'nechamot.

On Shabbat:

HaRachaman, hu yanchileinu yom shekulo Shabbat
um'nuchah l'chayei haolamim.

Oseh shalom bimromav, hu yaaseh shalom,
aleinu v'al kol Yisrael, v'imru amen.
Adonai oz l'amo yitein, Adonai y'vareich et amo vashalom.

Listen

with the night falling we are saying thank you

we are stopping on the bridges to bow from the railings

we are running out of the glass rooms

with our mouths full of food to look at the sky

and say thank you...

Third Cup of "Wine"

Hold up your chocolate milk and recite the following

.בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise Adonai, Ruler of the Universe, who creates the fruit of the vine.

Before We Open the Door

I would like to invite us to do the following in our Seders: Before we open the door for Eliahu Hanavi, sit quietly and ask deep inside, "What questions are so important for our lives going on after Pesach that we would want to invoke the presence of Eliahu Hanavi so that we can pose them to him?"

Then, when we sing "Eliahu Hanavi, Eliahu Hatishby", and we open the door, we should sit quietly and try to address the questions to Eliahu from within our deepest places; and not rush to resume the Seder. Please wait at this time for what you might hear as Eliahu's response for us. In this way, we can all experience the wonderful grace of   giluy eliahu  / the revelation that comes to us through Elijah.

We pour a cup of chocolate milk for Elijah and sing the following as we rise to open the door.

אליהו הנביא 
אליהו התשבי, 
אליהו הגלעדי - 
במהרה יבוא אלינו 
עם משיח בן דוד 

Eliyahu hanavi
Eliyahu hatish'bi
Eliyahu hagil'adi -

Bim'herah (beyameinu) yavo eleinu
im Mashi'ach ben David.
(x2)

Elijah the prophet; Elijah, the Tishbite; Elijah of Gilead! Come quickly in our days with the Messiah from the line of David.

Raise your fourth cup of chocolate milk and recite.

.בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise Adonai, Ruler of the Universe, who creates the fruit of the vine.

We have reached the end of the seder. We have traveled through sacred time, making the journey from slavery to freedom. We have pushed the limits of our imaginations, embracing the idea that we, too, were slaves in Egypt, and we, too, will celebrate next year’s seder in a Jerusalem filled with peace. We have savored the taste of a dry, humble cracker—at once the bread of poverty and the symbol of our redemption. Tonight, we have shared our table with prophets and let the voices of our ancestors mingle with our own songs of praise. And now, that intensity begins to fade away. We look around through tired eyes—there is wine spilled on the table, matzah crumbs cover the floor. It is time to do the dishes.

We are poised, right now, somewhere between Jerusalem and our kitchen sinks. The demands of the ordinary pull us away from the seder’s extraordinary delights, and we are faced with the task of keeping the songs of freedom ringing in our ears. There is no easy way to do this; no simple formula can guide every one of us. But each of us needs to reflect: What does it mean to say that God brought our ancestors out of Egypt? What does it mean to say that we, too, were slaves in that place? What are the consequences of these words? What kinds of responsibilities do they place on us? How do we walk away from this table and still keep the teachings of this evening close to our hearts? Tonight, let’s turn away from platitudes and easy answers. Let’s acknowledge how hard it is to keep the seder with us, how difficult it is to stay in touch with wonder, gratitude, and the call to justice.

Soon we will clear away the glasses and sweep up the crumbs. But sometime in the coming year, we may notice the smallest crumb of matzah stuck between the cracks in the floor. And if that happens, perhaps we will hold that crumb in our hands and be brought back to this moment, when redemption seemed as close as the kitchen sink. 

"It is not incumbent upon us to finish the task, but neither may we refrain from beginning it." - Pirke Avot

We dedicate this fifth cup to our hopes that the Israelis and Palestinians will be released from the bondage of hatred and violence; that the descendants of Isaac and Ishmael may live as brothers, not enemies.

Issac Luria taught that, when the world was made, God's infinity was too great to be contained, and creation shattered. The world that we know consists of broken vessels, with sparks of God trapped inside. We bless this cup to remind us of our obligation to find the holy sparks in our broken world, and to fix what must be mended. 

As we raise our fifth cup of chocolate milk we recite

.בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise Adonai, Ruler of the Universe, who creates the fruit of the vine.

בשנה הבאה (Bashana Haba'ah)

בשנה הבאה נשב על המרפסת

ונספור ציפורים נודדות

ילדים בחופשה ישחקו תופסת

בין הבית לבין השדות

Bashana habaa neshev al hamirpeset

Venispor tziporim nodedot

Yeladim bechufsha yesachaku tofeset

Bein habait levein hasadot

עוד תראה, עוד תראה

כמה טוב יהיה

בשנה, בשנה הבאה

Od tire, od tire

Kama tov ihye

Bashana, bashana habaa

ענבים אדומים יבשילו עד הערב

ויוגשו צוננים לשולחן

ורוחות רדומים ישאו אל אם הדרך

עיתונים ישנים וענן

Anavim adumim yavshilu ad haerev

Veyugshu tzonenim lashulchan

Veruchot redumim is'u el em haderech

Itonim yeshanim veanan

עוד תראה, עוד תראה

Od tire, od tire...

בשנה הבאה נפרוש כפות ידיים

מול האור הניגר הלבן

אנפה לבנה תפרוש באור כנפיים

והשמש תזרח בתוכן

Bashana habaa nifros kapot yadaim

Mul haor hanigar halavan

Anafa levana tifros baor knafaim

Vehashemesh tizrach betochan

עוד תראה, עוד תראה
Od tire, od tire...

Next Year

Next year we'll sit on our porch

And we'll count migrating birds

Kids on a holiday will play Tag

Between the house and the fields

You will see, you will see

How good it will be

Next, next year

Red grapes will ripe till the evening

And will be served chilled to the table

And sleepy winds will carry over the highway

Some old newspapers and a cloud

You will see, you will see

Next year we'll spread our palms

Against the white flowing light

A white heron will spread its wings in the light

And the sun will shine in them

You will see, you will see

This is the end of our chocolate seder. We have spent the night talking, praying, recounting stories and taking our fill of chocolate milk. We spent the night with friends old and new. For some of us, thinking ahead may be terrifying. Some of us are going into a new year blind, some of us are taking on a new journey, and others continuing on their path. I urge you to look towards the next year with promise and with hope. Remember that you have homes wherever your friends are. Synagogue, schools, Israel, and within yourself. As Jews, our ancestors were constantly facing the unknown, and here we are! You are a celebration of triumph, and you too will find success with hard work.  

Next year is a new challenge, but you are not going at it alone. As Moses had Miriam, you have your trusted people. Reach out when the path looks dark and survive when failure happens. Next year will be sweet, spicy, bitter, and new; what a simcha ! 

Sweet as honey, sweet as honey, sweet as honey on our tongue 
Sweet as honey, sweet as honey, sweet as honey on our tongue 
Ba-ruch A-tah A-do-nai
E-lo-hei-nu Me-lech ha-o-lam 
Asher k’-di-sha-nu b’-mitz-vo-tav v’-tzi-va-nu 
La-asok b’-div-rei To-rah 
La-a-sok b’-div-rei To-rah

Sweet as honey, sweet as honey, sweet as honey on our tongue
Let us soak it up and let it all sink in----------------------------sweet words of Torah 

Sweet as honey, sweet as honey, sweet as honey on our tongue 
Let us soak it up and let it all sink in----------------------------sweet words of Torah 
 

Sweet as honey, sweet as honey, sweet as honey on our tongue