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All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy – not to mention a practical way to increase that joy. The seder starts with wine and then gives us three more opportunities to refill our cup and drink.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
We praise God, Ruler of Everything, who chose us from all peoples and languages, and sanctified us with commandments, and lovingly gave to us special times for happiness, holidays and this time of celebrating the Holiday of Matzah, the time of liberation, reading our sacred stories, and remembering the Exodus from Egypt. For you chose us and sanctified us among all peoples. And you have given us joyful holidays. We praise God, who sanctifies the people of Israel and the holidays.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם
שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה
Baruch Atah Adonai, Eloheinu Melech ha-olam,
she-hechiyanu v’key’manu v’higiyanu lazman hazeh.
We praise God, Ruler of Everything,
who has kept us alive, raised us up, and brought us to this happy moment.
Drink the first glass of wine!
To wash your hands, you don’t need soap, but you do need a cup to pour water over your hands. Pour water on each of your hands three times, alternating between your hands. If the people around your table don’t want to get up to walk all the way over to the sink, you could pass a pitcher and a bowl around so everyone can wash at their seats… just be careful not to spill!
Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do.
Let's pause to consider what we hope to get out of our evening together tonight. Go around the table and share one hope or expectation you have for tonight's seder.
Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.
We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. 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.
We praise God, Ruler of Everything, who creates the fruits of the earth.
We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.
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We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?
The first thing we eat tonight is a vegetable dipped in salt water. The vegetable, often parsley, celery, or fresh seasonal herbs, symbolizes the promise of spring. We dip the greens in salt water to remind us of the many tears the Israelites shed as slaves. Boiled potato is a popular alternative dating back to the communities in Eastern Europe, where green vegetables were hard to come by. The origin of the dipping ritual goes back to a Roman custom popular during the time the rabbis compiled the Seder. Wealthy Romans started their banquets with fresh vegetables dipped in a sauce or dressing, and so the rabbis chose to start the ceremonial meal in this way to emphasize the taste of freedom. According to Rashi, the medieval “father” of Bible commentary, there’s a connection between the pas in the word Karpas, as used in the Book of Esther to mean cotton, and the pas in the description of Joseph’s colorful coat in the Bible, which was made of Passim. Joseph’s brothers dipped his coat into goat’s blood to deceive their father, and sold him into slavery. In a way, by doing this, the brothers inadvertently sold the following generations of Israelites along with him, since Jacob would follow Joseph to Egypt to escape the famine in Canaan. Later appearances of similar-sounding words that refer to a green vegetable come up in Persian (karafs means parsley) and Greek (karpos means fruit of the soil). The two histories of the word come together at the Seder.
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?
"If you can't feed a hundred people, then just feed one." - Mother Teresa
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.
The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.
מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות
Ma nishtana halaila hazeh mikol haleilot?
Why is this night different from all other nights?
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה
Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.
On all other nights we eat both leavened bread and matzah.
Tonight we only eat matzah.
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר
Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.
On all other nights we eat all kinds of vegetables,
but tonight we eat bitter herbs.
שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים
Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.
On all other nights we aren’t expected to dip our vegetables one time.
Tonight we do it twice.
שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין. :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין
Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.
On all other nights we eat either sitting normally or reclining.
Tonight we recline.
The discussion of the four children in the Haggadah was included in order to model how to teach the lesson of the Seder to children (and adults) with different learning styles. The Seder reminds us that having been oppressed ourselves, we have a responsibility to act upon injustice around us. Today, the four questions give us an opportunity to explore the most effective way to convey the importance of social justice to four different types of personalities: the wise, wicked, simple and innocent. The wise child is interested and engaged and wants to learn more about Passover. This child understands the importance of social justice, but needs direction on how to follow through. The wise child is committed. We want to present this type of person with causes that they can get behind and encourage them to channel their commitment into actions that will have a meaningful impact. Traditionally the wicked son asks about Passover with extreme indifference, and as a result, the response is quite harsh. Because of his attitude, he is told that if he had been in Egypt, he would not have been liberated. His indifference to the plight of others contributes to their ongoing suffering. The Haggadah recommends that we shock him out of his complacency. We must show these personality types that by turning a blind eye to the suffering of others, they not only participate in the torment, but also ensure that they too will eventually suffer the same fate. The simple child wants to know more about what’s going on, and so it’s important to take the time to explain the lesson of the Seder. For this type of learner, direct, clear-cut responses are the most effective. The message is simple — because we were once slaves, we understand the importance of freedom and have a responsibility to help others who may still be oppressed. We show the simple child that out of the depths of darkness, it is possible to find the light. The last child, sometimes referred to as innocent, does not know where to begin to ask questions. The traditional Haggadah recommends that we get them started — these children need some hand-holding. Perhaps individuals like this are not actually innocent, but rather so overwhelmed by the injustice in the world that they don’t know where to begin. We can help by focusing them on one cause that resonate and by pointing the way to small, tangible actions that will make a difference. The four sons remind us that regardless of the method — whether utilizing patience and tenderness or a more direct, even harsh, approach — as former slaves, we must take an active stand against injustice. In the words of Rabbi A.J. Heschel, “The opposite of good is not evil, it is indifference.”
As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:
What does the wise child say?
The wise child asks, What are the testimonies and laws which God commanded you?
You must teach this child the rules of observing the holiday of Passover.
What does the wicked child say?
The wicked child asks, What does this service mean to you?
To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him. Had that child been there, he would have been left behind.
What does the simple child say?
The simple child asks, What is this?
To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”
What about the child who doesn’t know how to ask a question?
Help this child ask.
Start telling the story:
“It is because of what God did for me in taking me out of Egypt.”
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Do you see yourself in any of these children? At times we all approach different situations like each of these children. How do we relate to each of them?
Our story starts in ancient times, with Abraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as gods were just statues. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.
God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time 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."
Raise the glass of wine and say:
וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵֽינוּ וְלָֽנוּ
V’hi she-amda l’avoteinu v’lanu.
This promise has sustained our ancestors and us.
For not only one enemy has risen against us to annihilate us, but in every generation there are those who rise against us. But God saves us from those who seek to harm us.
The glass of wine is put down.
In the years our ancestors lived in Egypt, our numbers grew, and soon the family of Jacob became the People of Israel. Pharaoh and the leaders of Egypt grew alarmed by this great nation growing within their borders, so they enslaved us. We were forced to perform hard labor, perhaps even building pyramids. The Egyptians feared that even as slaves, the Israelites might grow strong and rebel. So Pharaoh decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them.
But God heard the cries of the Israelites. And God brought us out of Egypt with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. God brought us out not by angel or messenger, but through God’s own intervention.
Maggid, which, like Haggadah, originates from the Hebrew root word fortell, has been designated as the official storytelling part of the Seder. We share the story of the Israelites’ escape from bondage after 400 years of oppression in Egypt each year to remind us that though we may be free at present, there are others who are not. By participating in a Seder we become deeply aware of the injustice of slavery, and so it is our responsibility to stay informed and educated and to loudly prevent continued human rights violations and slavery in our times. Unfortunately, some 2,000 years after the time of Moses, slavery has not been eradicated in the world. The trafficking of women and children within domestic, agricultural and sex industries is an enduring reality. Anti-Slavery International estimates that there are currently 20 million people being held as slaves throughout the world. Even this number is largely conjecture, since the voices of the oppressed are not easily heard. What is even more shocking is how prevalent this practice continues to be. The most common form of modern slavery is debt bondage, in which a person is made to give their body as a condition of their loan repayment. Frequently, in order to afford the journey to “freedom,” these people pay with their life savings and go into debt to individuals who make promises they have no intention of keeping. Instead of opportunity, what the immigrants find when they arrive is bondage. This is probably the least-known form of slavery, and yet it is the most widely used. These modern-day slaves live in all 50 states, working as farm hands, domestic servants, sweatshop and factory laborers, gardeners, restaurant and construction workers and prostitutes. Upwards of 50,000 women and children are forced into sexual exploitation every year. But there is hope. Several organizations are committed to eradicating slavery by finding long-term solutions and creating systemic change, including advocating for stronger federal and state laws against human trafficking. “…we are living in the midst of a tragic paradox: no longer is there an underground network to guide slaves to freedom, but rather, there is an underground criminal network to entrap people and sell them into slavery. Until we unite to confront this grave violation of human rights, it will continue to plague the world and feed off vulnerable men, women and children.” — The Freedom Center As we retell the story of the Israelites’ oppression so many generations ago, we must remain committed to helping those who are still enslaved today, and speak out for the freedom of all whenever it is compromised.
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?
Each year we try to wrap our heads around this part of the Passover story. We are not only struck by the cruelty of the plagues, but the nature and substance of the punishments also seem to be a bit out of our reach. Were these miracles brought about by [god]? What a strange combination of punishments, which came about as miraculously as they departed. Today, we are living amongst ‘miracles’ in the eyes of those who came before us. Most of us don’t think twice about our easy access to clean, safe water. But any historical account of urban centers from just 100 years ago, describe the unbearable filth and stench on the streets. New York, London and Paris were all centers of infectious disease and child death rates were as high then as they are now in much of Sub-Saharan Africa. It was sweeping reforms in water and sanitation that enabled the progress we take for granted today. We are living the miracle. Though most Americans now have unlimited access to clean water, globally more than 3.5 million people die each year from water-related disease; 84 percent are children. Investments and technologies are (slowly) bringing the clean water miracle to more remote and poor communities, but there’s a long way to go. Think about what plagues us today, about the ecological degradation of our environment that feels so out of control, that we cry out for miraculous solutions. What are ten situations for which you pray for a miracle? Here is a starter list to get you thinking and discussing. Perhaps if we all dedicate ourselves to causes we care deeply about, we will be capable of removing some of these plagues, inventing solutions to manage others, and witnessing “miracles” in our own time. Drought, Tsunamis, Global Warming, Pollution, Floods, Earthquakes, Acid Rain, Depletion of the Ozone Layer, Destruction of the Rain Forests, Loss of Biodiversity, Pesticides, Chemical Fertilizers, Nuclear Radiation, Water crisis, Glaciers Melting, Seacoasts Rising, Spread of Infectious Diseases, Famine, Deforestation/erosion, Bedbugs, Tornadoes, Space Litter, Landmines
As all good term papers do, we start with the main idea:
ּעֲבָדִים הָיִינוּ הָיִינו. עַתָּה בְּנֵי חוֹרִין
Avadim hayinu hayinu. Ata b’nei chorin.
We were slaves to Pharaoh in Egypt. Now we are free.
We were slaves to Pharaoh in Egypt, and God took us from there with a strong hand and outstretched arm. Had God not brought our ancestors out of Egypt, then even today we and our children and our grandchildren would still be slaves. Even if we were all wise, knowledgeable scholars and Torah experts, we would still be obligated to tell the story of the exodus from Egypt.
The plagues and our subsequent redemption from Egypt are but one example of the care God has shown for us in our history. Had God but done any one of these kindnesses, 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 God performed for us. (See the Additional Readings if you want to read or sing them all.)
Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large.
We have now told the story of Passover…but wait! We’re not quite done. There are still some symbols on our seder plate we haven’t talked about yet. 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.
בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם
B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.
In every generation, everyone is obligated to see themselves as though they personally left Egypt.
The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”
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We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the second glass of wine!
Yesterday We were slaves in Egypt yesterday Now be thankful that we’re free today We must remember yesterday. Slavery [pharaoh] kept us all in slavery We were working hard as hard can be Oh yesterday saw slavery Why we couldn’t go, I don’t know He made us stay Then [god] set us free Now we teach ‘bout yesterday Yesterday We were brought forth so that we could pray Now I need to teach the kids to say We must remember yesterday Why we couldn’t go, I don’t know He made us stay Then [god] set us free Now we teach ‘bout yesterday Yesterday We were brought forth so that we could pray At the Seder, teach the kids to say Why we remember yesterday.
As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.
Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands. For washing before food, pour water three times on your right hand and then three times on your left hand.
After you have poured the water over your hands, recite this short blessing.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.
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.
This is the first time we ‘officially’ eat Matzah - the most recognizable symbol of Passover . Traditionally, during Passover, Jews eat Matzah, and abstain from eating foods that are ‘Chametz,’ for seven to eight days. Chametz refers to any foods that have puffed up, or risen. We avoid those foods to remind us of the Israelite’s flight to freedom, when their bread dough did not have time to rise as they escaped Egypt in haste. We can also interpret this swelling up metaphorically. Matzah reminds us that as free people, we must not to get too puffed with self-importance, and remember our humble place in the world order. Matzah also reminds us that it is important not to let our lives swell up with overconsumption, and embrace the beauty in simplicity. On Passover, we are reminded to try to manage our desire for everything bigger and better and cut back, to simplify our lives. Can we drive less? Walk more? Seek out how to use renewable resources? Recycle instead of buying the latest and greatest of everything? As we remove bread from our table, for at least one night, let us resolve ourselves to be more thoughtful about the choices we make for our own comfort and convenience. Our wasteful lifestyles have an impact not only on the future, but also the present for countless people far removed from our day to day, already suffering the consequences of our modern excesses.
The Orange
Even after one has encountered the collection of seemingly unconnected foods on the seder plate year after year, it’s fun to ask what it’s all about. Since each item is supposed to spur discussion, it makes sense that adding something new has been one way to introduce contemporary issues to a seder.
So how was it that the orange found its place on the seder plate as a Passover symbol of feminism and women’s rights?
The most familiar version of the story features Susannah Heschel, daughter of Abraham Joshua Heschel and scholar in her own right, giving a speech about the ordination of women clergy. From the audience, a man declared, “A woman belongs on the bima like an orange belongs on the seder plate!” However, Heschel herself tells a different story.
During a visit to Oberlin College in the early 1980s, she read a feminist Haggadah that called for placing a piece of bread on the seder plate as a symbol of the need to include gays and lesbians in Jewish life. Heschel liked the idea of putting something new on the seder plate to represent suppressed voices, but she was uncomfortable with using chametz, which she felt would invalidate the very ritual it was meant to enhance. She chose instead to add an orange and to interpret it as a symbol of all marginalized populations.
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.
Tonight, we perform a number of rituals to try to arouse compassion within ourselves. We eat bitter herbs to give us a physical way to connect with the suffering of those who are not free. In the Bible, the reasoning behind the commandment to retell the story of the Exodus is explained as follows: “you know the soul of the outsider, because you were outsiders in the land of Egypt” (Exodus 23:9). Once a year, on Passover, we share the story so that we do not forget those in our society who, for any number of reasons, may be considered outsiders. The Seder reminds us that we were the undocumented immigrants in Egypt who put in long hours of hard labor doing the Egyptians’ dirty work; we were the unskilled workers, with no rights, working in subhuman conditions for wages that did not cover the basic necessities of life. Because we know this suffering first hand, we cannot sit back and watch while others struggle. We are grateful for the sumptuous fare we share tonight, but let’s also take a moment to consider those who have labored on the farm or in the factory to provide us with our festive table this evening. The entrepreneurs, farm owners, workers, janitors, truck drivers, loading dock workers and clerks all deserve to make a living wage. Many of us are aware of the human rights abuses that are often connected with the production of cotton, coffee, cocoa, steel, rugs, diamonds and cell phones in other countries, but it does not stop there. Let’s resolve to be more ethical in our purchasing decisions, and consider the companies and circumstances of the people involved in the supply chain, whether we buy products produced locally, through fair trade or from companies who have demonstrated fair and equitable treatment of their employees. The Seder reminds us that we must speak out if we encounter discrimination and abuses in our own workplaces, whether they are based on race, gender, religion, age, national origin, ancestry or disability. A highly respected twentieth century rabbi, Rav Soloveitchik, said this of the Seder: “without manifesting and demonstrating the sense of solidarity, responsibility, unity, and readiness to share and participate, the whole Seder becomes meaningless.” (Genack 2009, p. 27) As former slaves, we must advocate for the dignity and just treatment of all beings, especially of those who do not have the power or ability to speak for themselves. Poverty, prejudice, inequality and silence are what make slavery possible.
CHORUS: Just a tad of Charoset helps the bitter herbs go down, The bitter herbs go down, the bitter herbs go down. Just a tad of Charoset 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
While Ashkenazi Jews commonly use horseradish or Romaine lettuce as bitter herbs, Sephardic families use green onions or curly parsley. Horseradish, a native crop to southeastern Europe, became the bitter herb of choice for most Ashkenazic Seders because of its prominence in that region. Though horseradish has been around for 3,000 years, until the sixteenth century it was used exclusively for medicinal purposes. Legend has it that the Delphic oracle told Apollo, “The radish is worth its weight in lead, the beet its weight in silver, the horseradish its weight in gold.” Packing more vitamin C than an orange, as well as potassium, calcium, magnesium, phosphorus, vitamin K and mustard oil, the horseradish was used to cure everything from a toothache to cancer, from asthma to tuberculosis. Horseradish was even recommended as a cure for freckles! Despite its name, horseradish is not in the radish family. This root vegetable is actually in the same plant family as mustard, wasabi, broccoli and cabbage. Grated horseradish must be stored in vinegar, or it will lose its pungent taste and become bitter. Red horseradish is simply regular horseradish that has been grated and preserved with beets or beet juice (another root vegetable readily available in southeastern Europe). If you’re looking for an opportunity to have a mid-Seder stretch, consider going into the kitchen and making your own Maror now, with a horseradish root (purchased in advance of the Seder). Peel the horseradish as you would ginger, chop it into large chunks and then grate it in a food processor. Add a bit of vinegar to the food processor to hold in the intense flavor, and keep the mixture together. (Whole-grain vinegar is not Kosher for Passover, but apple cider vinegar can be used instead.) Very pungent and highly aromatic, freshly shredded horseradish has a flavor much edgier than the store-bought variety, so be sure everyone’s water glasses are full, and let the sinus-clearing begin! (Keep an eye on your freckle-faced relatives.)
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!
Though quinoa has been an important food in South America for over 6,000 years, its popularity in North American cuisine is much more recent. While it appears to be a grain, and is often prepared that way, quinoa is actually a vegetable, a member of the goosefoot family, which includes beets, Swiss chard, spinach and amaranth. For vegetarians, vegans, people on gluten-free diets and those who are lactose-intolerant, protein-rich quinoa is a Passover godsend. But of course, it’s not that simple. Because of their flavor and cooking similarities to grains, quinoa seeds are often lumped in together with the other banned grain crops. Not all rabbis agree. According to some, the one major problem with quinoa — and more broadly, all Kitniyot, even today — is the issue of not knowing whether there has been some cross-contamination with the grains on the do-not-eat list during the growing, manufacturing and packaging process. Some rabbis maintain that quinoa’s close similarity to the prohibited grains is reason enough to keep it off the Seder table. Still others say that because quinoa grows in the high altitude of the Andes, where Chametz does not grow, there is no problem. As long as the quinoa is processed in a factory that does not also process grains, many rabbis believe that it can be Kosher for Passover. While the rabbis argue, those with gluten allergies, who can’t risk any sort of contamination, have resolved the issue by obtaining quinoa products that have been processed in a way that meets many Passover criteria. So now Ashkenazi and Sephardic families alike have added quinoa to their Passover repertoire, and in 2008Gourmet magazine hailed it as the new “belle of the Passover ball.” Generations from now, this South American staple might come to be known as the “Jewish grain” in much the same way as some call macaroons the “Jewish cookie.”
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.
Aaaaa.......fikomen! what a very special Pesach treat. A dessert we share, we can't compare, So much joy from just a hunk of wheat! Thaaaaaaa........t is why we hide it early on from everyone A custom that we get, from Kosher chefs, to convince us eating Matzah's fun. On a shelf or hidden away Floor or sofa, 'neath Uncle Sid's toupee. It's too much work, to search for your dessert Yes, I'm looking for Afikomen Afikomen, oy, vey, gevalt.....let's check the couch!! AFIKOMEN!!!
Refill everyone’s wine glass.
We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:
We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.
As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise God for the earth and for its sustenance.
Renew our spiritual center in our time. We praise God, who centers us.
May the source of peace grant peace to us, to the Jewish people, and to the entire world. Amen.
The Third Glass of Wine
The blessing over the meal is immediately followed by another blessing over the wine:
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the third glass of wine!
Miriam’s Cup
A decade after the introduction of an orange on the seder plate, the ritual of Miriam’s Cup emerged as another way to honor women during the seder. Miriam’s Cup builds upon the message of the orange, transforming the seder into an empowering and inclusive experience.
Although Miriam, a prophet and the sister of Moses, is never mentioned in the traditional Haggadah text, she is one of the central figures in the Exodus story.
According to Jewish feminist writer Tamara Cohen, the practice of filling a goblet with water to symbolize Miriam’s inclusion in the seder originated at a Rosh Chodesh group in Boston in 1989. The idea resonated with many people and quickly spread.
Miriam has long been associated with water. The rabbis attribute to Miriam the well that traveled with the Israelites throughout their wandering in the desert. In the Book of Numbers, the well dries up immediately following Miriam’s death. Of course, water played a role in Miriam’s life from the first time we meet her, watching over the infant Moses on the Nile, through her triumphant crossing of the Red Sea.
There is no agreed-upon ritual for incorporating Miriam’s Cup into the seder, but there are three moments in the seder that work particularly well with Miriam’s story.
As Moses’s sister, Miriam protected him as an infant and made sure he was safely received by Pharaoh’s daughter. Some seders highlight this moment by invoking her name at the start of the Maggid section when we begin telling the Passover story. Other seders, such as this one, incorporate Miriam’s cup when we sing songs of praise during the Maggid and later during the Hallel as a reminder that Miriam led the Israelites in song and dance during the Exodus. Still others place Miriam’s Cup alongside the cup we put out for Elijah.
Just as there is no set time in the seder to use Miriam’s Cup, there is no set ritual or liturgy either. Some fill the cup with water at the start of the seder; others fill the cup during the seder. Some sing Debbie Friedman’s “Miriam’s Song”; others sing “Miriam Ha-Neviah” by Rabbi Leila Gal Berner.
As with all seder symbols, Miriam’s Cup is most effective when it inspires discussion.
What does Miriam mean to you? How do all of her roles, as sister, protector, prophet, leader, singer, and dancer, contribute to our understanding of the Exodus story? Who are the Miriams of today?
Singing songs that praise God | hallel | הַלֵּל
This is the time set aside for singing. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya & Who Knows One, which you can find in the appendix. To celebrate the theme of freedom, we might sing songs from the civil rights movement. Or perhaps your crazy Uncle Frank has some parody lyrics about Passover to the tunes from a musical. We’re at least three glasses of wine into the night, so just roll with it.
Fourth Glass of Wine
As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Drink the fourth and final glass of wine!
The Cup of Elijah
We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our seder.
In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions, such as a baby’s bris and the Passover seder.
אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּיאֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי
בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ
עִם מָשִֽׁיחַ בֶּן דָּוִד
עִם מָשִֽׁיחַ בֶּן דָּוִד
Eliyahu hanavi
Eliyahu hatishbi
Eliyahu, Eliyahu, Eliyahu hagiladi
Bimheirah b’yameinu, yavo eileinu
Im mashiach ben-David,
Im mashiach ben-David
Elijah the prophet, the returning, the man of Gilad:
return to us speedily,
in our days with the messiah,
son of David.
Miriam’s Cup
A decade after the introduction of an orange on the seder plate, the ritual of Miriam’s Cup emerged as another way to honor women during the seder. Miriam’s Cup builds upon the message of the orange, transforming the seder into an empowering and inclusive experience.
Although Miriam, a prophet and the sister of Moses, is never mentioned in the traditional Haggadah text, she is one of the central figures in the Exodus story.
According to Jewish feminist writer Tamara Cohen, the practice of filling a goblet with water to symbolize Miriam’s inclusion in the seder originated at a Rosh Chodesh group in Boston in 1989. The idea resonated with many people and quickly spread.
Miriam has long been associated with water. The rabbis attribute to Miriam the well that traveled with the Israelites throughout their wandering in the desert. In the Book of Numbers, the well dries up immediately following Miriam’s death. Of course, water played a role in Miriam’s life from the first time we meet her, watching over the infant Moses on the Nile, through her triumphant crossing of the Red Sea.
There is no agreed-upon ritual for incorporating Miriam’s Cup into the seder, but there are three moments in the seder that work particularly well with Miriam’s story.
As Moses’s sister, Miriam protected him as an infant and made sure he was safely received by Pharaoh’s daughter. Some seders highlight this moment by invoking her name at the start of the Maggid section when we begin telling the Passover story. Other seders, such as this one, incorporate Miriam’s cup when we sing songs of praise during the Maggid and later during the Hallel as a reminder that Miriam led the Israelites in song and dance during the Exodus. Still others place Miriam’s Cup alongside the cup we put out for Elijah.
Just as there is no set time in the seder to use Miriam’s Cup, there is no set ritual or liturgy either. Some fill the cup with water at the start of the seder; others fill the cup during the seder. Some sing Debbie Friedman’s “Miriam’s Song”; others sing “Miriam Ha-Neviah” by Rabbi Leila Gal Berner.
As with all seder symbols, Miriam’s Cup is most effective when it inspires discussion.
What does Miriam mean to you? How do all of her roles, as sister, protector, prophet, leader, singer, and dancer, contribute to our understanding of the Exodus story? Who are the Miriams of today?
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!
Who Knows One?
At some seders, people go around the table reading the question and all 13 answers in one breath. Thirteen is hard!
Who knows one?
I know one.
One is our God in Heaven and Earth
Who knows two?
I know two.
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows two?
I know two.
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows four?
I know four.
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows five?
I know five.
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows six?
I know six.
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows seven?
I know seven.
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eight?
I know eight.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows nine?
I know nine.
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows ten?
I know ten.
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows eleven?
I know eleven.
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows twelve?
I know twelve.
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Who knows thirteen?
I know thirteen
Thirteen are the attributes of God
Twelve are the tribes
Eleven are the stars
Ten are the Words from Sinai
Nine are the months of childbirth
Eight are the days for circumcision
Seven are the days of the week
Six are the orders of the Mishnah
Five are the books of the Torah
Four are the matriarchs
Three are the patriarchs
Two are the tablets of the covenant
One is our God in Heaven and Earth
Chad Gadya
חַד גַּדְיָא, חַד גַּדְיָא
דְזַבִּין אַבָּא בִּתְרֵי זוּזֵי
חַד גַּדְיָא, חַד גַּדְיָא
Chad gadya, chad gadya
Dizabin abah bitrei zuzei
Chad gadya, chad gadya.
One little goat, one little goat:
Which my father brought for two zuzim.
One little goat, one little goat:
The cat came and ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The dog came and bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The stick came and beat the dog
That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The fire came and burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The water came and extinguished the
Fire that burned the stick
That beat the dog that bit the cat
That ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The ox came and drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The butcher came and killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The angle of death came and slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
One little goat, one little goat:
The Holy One, Blessed Be He came and
Smote the angle of death who slew
The butcher who killed the ox,
That drank the water
That extinguished the fire
That burned the stick that beat the dog That bit the cat that ate the goat,
Which my father bought for two zuzim.
