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TABLE OF CONTENTS
The Seder Plate
The items on the Seder Plate remind us of certain aspects of the Passover story. Each item has its own special significance.
Maror – The bitter herb. This symbolizes the harshness of lives of the Jews in Egypt.
Charoset – A delicious mix of sweet wine, apples, cinnamon and nuts that resembles the mortar used as bricks of the many buildings the Jewish slaves built in Egypt.
Karpas – A green vegetable, usually parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater.
Zeroah – A roasted lamb or shank bone symbolizing the sacrifice made at the great temple on Passover (The Pascal Lamb).
Beitzah – The egg symbolizes a different holiday offering that was brought to the temple. Since eggs are the first item offered to a mourner after a funeral, some say it also evokes a sense of mourning for the destruction of the temple.
Orange - The orange on the seder plate has come to symbolize full inclusion in modern day Judaism: for women, people with disabilities, intermarried couples, the LGBT Community, and others.
Matzah - Matzah is the unleavened bread we eat to remember that when the Israelites fled Egypt, they didn’t even have time to let the dough rise on their bread. We commemorate this by removing all bread and bread products from our home during Passover.
On seder night, there are two moments where we metaphorically open our doors and invite others in. One is at the opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.” There is a beautiful message here: we were once slaves; poor and hungry, and we remember our redemption by sharing what we have with others.
The other, comes towards the end of the seder, when we have the custom of pouring a fifth cup of wine, which we claim is for Elijah the Prophet. This is a statement of faith, a statement that says that although we are a free people, our redemption is not yet complete, and we believe that it will come.
From the most downtrodden to the most celebrated, the message is clear: everyone is welcome and everyone is necessary. Why is it that we go out of our way to include all at our seder table? Perhaps it is because when we make room for others, we have the opportunity to make room for ourselves as well. In fact, the Mishnah (Pesahim 10:5) teaches us that:
בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים In every generation a person is obligated to see themselves as if they left Egypt
The seder presents us with the obligation of identifying with the generation that left Egypt and internalizing that experience. And through that internalization, we come to feel the redemption as if it was our own as well to - לראות את עצמו. Further, the reliving of the story of the Exodus affords us the opportunity see one’s true self. It is only when we are able to see ourselves clearly, that we are able to be redeemed. But perhaps the only way we are able to see ourselves, is when we are truly able to see those around us. This message of inclusion is Pardes’s message too, and our hope is that this Haggadah Companion which offers something for everyone, will add new meaning to your seder and help bring the Jewish people a little closer together.
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
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.
We sanctify the name of God and proclaim the holiness of this festival of Passover. With a blessing over wine, we lift our wine, our symbol of joy; let us welcome the festival of Passover.
In unison, we say…
Our God and God of our ancestors, we thank You for enabling us to gather in friendship, to observe the Festival of Freedom. Just as for many centuries the Passover Seder has brought together families and friends to retell the events that led to our freedom, so may we be at one with Jews everywhere who perform this ancient ritual linking us with our historic past. As we relive each event in our people’s ancient struggle, and celebrate their emergence from slavery to freedom, we pray that all of us may keep alive in our hearts the love of liberty. May we dedicate our lives to the abolition of all forms of tyranny and injustice.
Reclining on our left side demonstrates our freedom from slavery. We hold our first cup of wine and we recite:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן
Baruch Atah Adonai, Eloheynu Melech Ha’Olam Borey P’ree Hagafen.
Blessed are You, Lord our God, Ruler of the universe, Who creates the fruit of the vine.
Passover, like many Jewish holidays, combines the celebration of an event from Jewish history with a recognition of the cycles of nature. As we remember our liberation from bondage in Egypt, we also recognize the stirrings of spring and the rebirth happening in the world around us. The symbols on our table bring these events together.
We now take a green vegetable, representing the hope and optimism of spring, and dip it into salt water, which reminds us of the tears we shed as slaves in Egypt. Before we eat it, we recite a short blessing:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.
Praised is God, Ruler of Everything, who creates the fruits of the Earth.
At the center of the Passover Seder is the telling of the story of the Exodus. Though set in time by tradition and the Biblical narrative, the story itself is timeless. It is a story of confinement, of restriction, of limits imposed by others, and perhaps by ourselves. It is also a story of redemption and liberation. Who among us has not passed through the narrow straights of Mitzrayim, which in Hebrew means both Egypt and "a narrow place? Who among us has not, at one time or another, felt confined by relationships, careers, money, or other obstacles that have prevented us from reaching our inner potential? The Passover story reminds us that we are not alone. Although we may hail from different cultures, religions, and walks of life, each of us has faced confinements that are as much a part of being human as breathing.
The Exodus is also a powerful national tale. It is the story of a people oppressed and freed through Divine engagement. In that sense, the Exodus is always a story of hope, that whenever we find ourselves unable to achieve our own redemption, we imagine that forces beyond our limited power will guide us toward the light. And yet we know that we cannot wait for redemption to come from God, so we must act, individually and collectively, to move the world closer to where we imagine it can be. This gathering brings together people who do the work that creates hope for our city, nation, and world. Telling the story which speaks of the works of God in the distant past, reminds us that we are the ones who must do God's work to secure our immediate future.
Together we embrace the Passover promise: This year we are slaves enchained by life's restrictions, next year in Jerusalem, next year may walk as people free to embrace the future that waits for all of us.
Tonight we share our stories....
Assemblymember Adrin Nazarian
We take this time to honor others who travel with us from other faiths and cultural traditions. We acknowledge the fact that they bring a new perspective to our lives and a legacy of their own that enriches ours. We are grateful for the growth that we have experienced because they are in our lives.
As a plant bursts forth with new energy to bloom, so too we recognize that at this time of Jewish history we are blossoming in different ways. As the garden needs tending, so, too, do our relationships with spouses, in-laws and families of other traditions. Weeding out all that is not necessary and loving, we make room for fresh insight and respect. Welcome those who sit around this table for the first time or the twentieth, bringing new understanding to our discussion.
Ha Lachma Anya
This is the bread of affliction, the poor bread, which our ancestors ate in the land of Egypt.
Let all who are hungry come and eat.
Let all who are in want, share the hope of Passover.
As we celebrate here, we join with people everywhere.
This year we celebrate here. Next year in the land of Israel.
Now we are still in bonds. Next year may all be free.
There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the guests will have to hunt for the afikomen in order to wrap up the meal… and win a prize.
We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had faced many false starts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.
Uncover and hold up the three pieces of matzah and say:
This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.
These days, matzah is a special food and we look forward to eating it on Passover. Imagine eating only matzah, or being one of the countless people around the world who don’t have enough to eat.
What does the symbol of matzah say to us about oppression in the world, both people literally enslaved and the many ways in which each of us is held down by forces beyond our control? How does this resonate with events happening now?
Ha lachma anya הא לחמא עניא —this is the bread of affliction.
At the seder we begin as slaves. We eat matzah, the bread of affliction, which leaves us hungry and longing for redemption. It reminds us of a time when we couldn’t control what food was available to us, but ate what we could out of necessity. The matzah enables us to taste slavery—to imagine what it means to be denied our right to live free and healthy lives.
But, while we will soon enjoy a large meal and end the seder night as free people, 963 million people around the world can not leave the affliction of hunger behind.
Let us awaken to their cries and declare: כל דכפין ייתי ויכל.
Kol dichfin yeitei v’yeichol—let all who are hungry, come and eat.
As we sit at our seder and contemplate our people’s transition from slavery to freedom, let us hope for a time when all who are hungry will eat as free people:
Let all people gain autonomy over their sources of sustenance.
Let local farms nourish and local economies strengthen.
Let exploitation of natural resources cease so that the land may nourish its inhabitants. Let communities bolster themselves against the destruction wrought by flood and drought.
Let our world leaders recognize food as a basic human right and implement policies and programs that put an end to world hunger.
The Passover seder inspires us to take action and commit ourselves to working toward these and other sustainable changes. As the seder guides us from scarcity to plenty, let us empower others on their paths to sustenance.
Hashata avdei השתא עבדי —this year we are still slaves.
Leshanah haba’ah b’nei chorin לשנה הבאה בני חורין —next year we will be free people.
This year, hunger and malnutrition are still the greatest risks to good health around the world. Next year, may the bread of affliction be simply a symbol, and may all people enjoy the bread of plenty, the bread of freedom.
בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים
B'-chol dor va-dor, cha-yav a-dam lir-ot et atz-mo k'-i-lu hu ya-tza mi-mitz-ra-yim.
In every generation, each person must regard himself or herself as if he or she personally had come out of Egypt.
Pour the second glass of wine for everyone.
The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all. Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries. Some say that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.
Councilmember Mike Bonin
We are in the midst of telling our renewed story of Passover as we take a moment to explain some symbols on our seder plate. Rabban Gamliel would say that whoever didn’t explain the shank bone, matzah, and marror (or bitter herbs) hasn’t done Passover justice.
The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.
The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.
The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.
The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה
The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ
Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.
We praise God, Ruler of Everything, who brings bread from the land.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.
Distribute and eat the top and middle matzah for everyone to eat.
Dipping the bitter herb in sweet charoset | maror |מָרוֹר
In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.
Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ
When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.
Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ
Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!
Maggid – Four Questions
מַהנִּשְּׁתַּנָה
מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת?
Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?
Why is this night of Passover different from all other nights of the year?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה.
She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah.
On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר.
Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror.
On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?
שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים.
Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat.Ha-lai-lah hazeh sh'tei p'ameem.
On all other nights, we do not dip vegetables even once, why on this night do we dip greens into salt water and bitter herbs into sweet haroset?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ
Sheb’khol ha-lei-lot anu och-leem bein yo-shveen u-vein m’su-been, ha-lailah hazeh kulanu m’subeen.
On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?
Why is this night different from all other nights? Tonight we consider our own Four Questions. While inspired by the original four, they reflect this moment in time and our shared experience. Our hope is that these questions will inspire conversation, introspection, and a renewed sense of commitment to the work of building a better world.
- Why is breaking bread together essential for the future of Los Angeles?
- Why does the suffering of others matter to us?
- How can we perpetuate the sense of community engendered today?
- Can we truly recline while others in our community are still not free?
The Supportive/Open Minded Child
How do we make our GLBT Seder more inclusive?
We seek to ensure that everyone is included and that all of their needs are being met. For example, there is a movement to encourage the use of gender-neutral pronouns like ze for he/she and hir for him/her at inclusive Seders. We have incorporated many new traditions into our own Seder for example, the orange on our Seder plate, or the creation of a whole second Seder plate.
While discussing the ancient oppression in Egypt, we should recognize today’s oppression and the struggles for women’s rights, GLBT rights, racial equality and the elimination of unfair discrimination and the assurance of equal rights for all.
The Hateful Child
Why must you have your own “Queer” (GLBT) Seder?
Judaism is about incorporating each individual’s needs into community and cultural celebrations. Very often, traditional Seders are not sufficiently inclusive of Queer people’s needs. A Seder is a moment to reflect upon the painful lessons of long ago. What better time is there to discuss how these barbaric practices of hate and discrimination still thrive today?
Let our Seder symbolize our (Queer) ability to overcome obstacles for a brighter future.
The Apathetic Child
Why should I participate?
It is in one’s best interest to recognize the world around him or her or hir and to become involved in making a better future for everyone. Lutheran Pastor Martin Niemoller, who was imprisoned by the Nazis, hauntingly reminds us of this imperative in his famous poem.
“First they came for the communists, and I did not speak out—
because I was not a communist;
Then they came for the socialists, and I did not speak out—
because I was not a socialist;
Then they came for the trade unionists, and I did not speak out—
because I was not a trade unionist;
Then they came for the Jews, and I did not speak out—
because I was not a Jew;
Then they came for me—
and there was no one left to speak out for me.”
The Child That Doesn’t Know or Closeted Child
Does not know how to ask or perhaps is too afraid…
This child must receive support and guidance from the community. A community that fosters support, tolerance, inclusion, and understanding is vital to creating an environment where one can explore one’s own identity and understand others’.
Rabbi Gamliel (Grandson of the great Sage Hillel) taught; one who has not explained the following three symbols of the Seder has not fulfilled the Festival obligations:
Aziza Hasan, NewGround: A Muslim-Jewish Partnership for Change
As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them.
Dip a finger or a spoon into your wine glass for a drop for each plague.
These are the ten plagues which God brought down on the Egyptians:
Blood | dam | דָּם
Frogs | tzfardeiya | צְפַרְדֵּֽעַ
Lice | kinim | כִּנִּים
Beasts | arov | עָרוֹב
Cattle disease | dever | דֶּֽבֶר
Boils | sh’chin | שְׁחִין
Hail | barad | בָּרָד
Locusts | arbeh | אַרְבֶּה
Darkness | choshech | חֹֽשֶׁךְ
Death of the Firstborn | makat b’chorot | מַכַּת בְּכוֹרוֹת
The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? Make up your own list. What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them?
Plague 1 - Homelessness
Los Angeles has the largest number of chronically homeless people in the nation—nearly 13,000. The lack of affordable housing and limited housing assistance programs have contributed to the current crisis. – Los Angeles Times (2016)
Plague 2 – Mass Incarceration
The U.S. prison population has increased nearly 700 percent since 1972. The incarceration rate for African Americans is nearly nine times higher than for whites, while Latinos are imprisoned at almost twice the rate of whites. – Department of Justice Bureau of Justice Statistics Prisoner Series (2016)
Plague 3 – Inadequate health care
Nearly 3 million Californians do not have health insurance. Latinos and non-citizens are disproportionately likely to lack access to care. – California Health Care Foundation (2016)
Plague 4 - Food insecurity
An estimated 1.4 million people in Los Angeles County live with food insecurity, which means that nearly 1 in 5 of our neighbors do not know where their next meal is coming from. – Los Angeles Regional Food Bank (2017)
Plague 5 – Environmental Destruction
Earth’s average temperature has risen by 1.5°F over the past century, and is projected to rise by as much as 8.6°F over the next hundred years. These changes are projected to have profound implications for our water supply, the natural environment, and human health and safety. – U.S. EPA (2017)
Plague 6 – Inadequate Education
Less than half of those who graduate from high school in the U.S. are proficient in math or reading. – Education Week (2016)
Plague 7 – Racism and Xenophobia
Hate crimes in Los Angeles increased 15% in 2016. More than a third of reported incidents involved vandalism expressing hatred based on race, religion, or sexual orientation. – LA Times (2017)
Plague 8 – Refugees and Immigration
65.3 million people around the world have been forced from their homes. Among them are nearly 21.3 million refugees, over half of whom are under the age of 18. – UN Refugee Agency (2017)
Plague 9 - Human Trafficking
There are nearly 21 million victims of human trafficking worldwide, one quarter of which are children. California serves both as an entry point and as a destination for victims. – Polaris Project (2016)
Plague 10 - Economic Inequality
Economic inequality has grown dramatically over the last four decades, and wages have stagnated for the vast majority of workers despite an an expanding and increasingly productive American economy. – Economic Policy Institute (2016)
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.
John Kim, The Advancement Project
Nirtzah marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”
For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with Klal Yisrael, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.
Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.
In The Leader's Guide to the Family Participation Haggadah: A Different Night, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”
What can we do to fulfill our reckless dreams? What will be our legacy for future generations?
Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…
לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם
L’shana haba-ah biy’rushalayim
NEXT YEAR IN JERUSALEM!
The plagues and our subsequent redemption from Egypt are but one example of the gratitude we can show for the miracles large and small that can occur in our lives. Dayeinu callus upon us to acknowledge the miraculous, express gratitude for the path of our own lives and the small moments of redemption that take place in the world. If any moment had happened alone it would have been enough – dayeinu!
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.
The complete lyrics to Dayeinu tell the entire story of the Exodus from Egypt as a series of miracles tradition holds that God performed for us.
Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large.
Fun fact: Persian and Afghani Jews hit each other over the heads and shoulders with scallions every time they say Dayenu! They especially use the scallions in the ninth stanza which mentions the manna that the Israelites ate everyday in the desert, because Torah tells us that the Israelites began to complain about the manna and longed for the onions, leeks and garlic. (Elizabeth Spring)
