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TABLE OF CONTENTS
For some people, God is an integral part of their lives, for others, there is no God. Some get stuck on the word itself.
While we may not agree on a singular concept of God, we share a common desire for goodness to prevail in the world. And this is the meaning of tonight: freedom winning out over slavery, good prevailing over evil.
Please think of something that gives you a sense of awe in your life, whether it be nature, a belief in a complexity that you don't understand, God, or a belief in humanity,
Hold the idea of some higher power, force in your mind as we move through the evening. Use whatever word in your head that will take you to this place. This night is for everyone.
This introduction explains the true meaning of Passover and the importance of coming together as a family during this time. During this time it is crucial to set our opinions and beliefs apart and come together and appreciate the past and our freedom now.
Tonight we drink four cups of wine. Why four? Some say the cups represent our matriarchs—Sarah, Rebecca, Rachel, and Leah—whose virtue caused God to liberate us from slavery.
Another interpretation is that the cups represent the Four Worlds: physicality, emotions, thought, and essence.
Still a third interpretation is that the cups represent the four promises of liberation God makes in the Torah: I will bring you out, I will deliver you, I will redeem you, I will take you to be my people (Exodus 6:6-7.) The four promises, in turn, have been interpreted as four stages on the path of liberation: becoming aware of oppression, opposing oppression, imagining alternatives, and accepting responsibility to act.
This explanation gives a variety of different ways to interpret why we drink the four cups of wine. This is important to show people which one they most relate to, and that there is no right or wrong during these situations.
This clip expresses the importance to remember and cherish that we are free now, and have recourses that we didn't have as slaves. However, this clip also tells us that it is important to question our freedom as Jews around the world. Are we still being treated inferior to other people? These are several questions that are important to answer in the society we are in today.
By Ronnie M. Horn
Long before the struggle upward begins, there is tremor in the seed. Self-protection cracks, Roots reach down and grab hold. The seed swells, and tender shoots push up toward light. This is karpas: spring awakening growth. A force so tough it can break stone.
And why do we dip karpas into salt water?
To remember the sweat and tears of our ancestors in bondage.
To taste the bitter tears of our earth, unable to fully renew itself this spring because of our waste, neglect and greed.
To feel the sting of society's refusal to celebrate the blossoming of women's bodies and the full range of our capacity for love.
And why should salt water be touched by karpas?
To remind us that tears stop. Spring comes. And with it the potential for change.
This shows the reason why we do the things we do during Karpas, for example why we dip the vegetable in the water. It shows us several reasons, one being the struggle we faced during the times the Jews were in Egypt and the tears that all these Jews had to go through.
By Rabbi Gavriel Goldfeder www.alternadox.net
We all know that we cannot rely on the holiness of our desires all the time. Tonight is special, different. Tonight it is safe to let go. But in a week or a month, who knows? By breaking the middle matzah , we acknowledge that we are still split. We still cannot ultimately trust that our desires and our necessities, our concerns and our impulses, our inner child and our responsible adult, have become one. There is brokenness here.
The two pieces of matzah represent two kinds of eating: because we have to and because we want to. One half we will eat soon, in hunger. The other half we will hide─the half that represents desire, enjoyment, fulfillment, luxury. It is supposed to be eaten on a full stomach, out of desire to eat rather than necessity.
We will hide it because our relationship to it is still uncharted - many of us haven't yet made peace with our desires as portals to the holy. But we are also giving ourselves a goal. The hidden matzah represents our future, the ultimate future, where we are free to do as we wish, knowing that this is Hashem's wish as well. Our ultimate goal is to bring these two halves together.
This is a moment of brokenness, but it is also a moment of faith. In allowing ourselves to break, to recognize the split, to admit unfamiliarity, to admit that we are not yet there, we are also expressing faith that the rift can be fixed. After all, only people who do not believe in healing try to 'keep it together'. Jews, however, believe in the 'healer of broken hearts'. We believe in the G-d who values nothing higher than a broken vessel. We believe that even when the broken matzah is two, it is one.
This clip shows the importance and the reason behind why we break the matzot and what the matzot symbolize. It shows that we eat two matzot since one the first one is to fill ourselves up and eat because of hunger, however, the second matza is for desire and we only eat it because we want to not for hunger. Finally, the hidden matzah represents our future where we are free and happy. This section of the Seder is extremely important.
As Jews, we tell the story of yetziat mitzrayim, the Exodus from Egypt, to remind ourselves annually that our people were enslaved in a land not our own. The classical Ashkenazi haggadah text goes even further. It declares that:
ְ Be'chol dor va’dor chayav adam lirot et atzmo ke’ilu hu yatzah miMitzrayim
“In every generation, we are obligated to see ourselves as though we personally came out of Egypt."
More than just ritual observance, we are directed to feel in our own bodies what it might have been like to escape from slavery to freedom. The Exodus story asserts unapologetically that oppresson and injustice can and must end, and it lays the foundation for the Jewish vision of a just society.
This yearly reminder is a central tenet of Jewish history and culture. For many of our brothers and sisters, however, there is no need for a reminder of the story they carry. Many Black Americans feel the lasting effects of American slavery in their lives today. Whether they know their family’s histories or whether, tragically, that history has been lost over the generations, the enslavement of African-heritage people in America needs no annual reminder.
For white-skinned Jews, it is important to remember that today in America we are racially privileged. That privilege, as well as our communal story, should propel us forward into the fight for the full equality and humanity of our Black brothers and sisters, especially when they call on us for solidarity.
We read responsively:
Reader: Avadim Hayinu – We were slaves in Egypt
All: We remember our histories, we acknowledge our pasts.
Reader: Atah b’nei horin – Now we are free people
All: How will we use our freedom? We have a responsibility to fight for justice.
This clip expresses the importance of making yourself feel like you are one of the slaves in Egypt. Our ancestors had to face these horrible times in Egypt, while we are saying the story in Maggid we have to remember and not take for granted how lucky we are right now to be free and not have to be slaves. Even though we have faced death countless times our people have gotten through and lived through all those horrible times for us to be at this seder table tonight. Even though the last part of this clip did not have much to do with Maggid the rest of it was a very good explanation.
Ma Neeshtana ha-laila ha-zeh meekol ha-laylot? Sheh-bichol ha-laylot anoo ochleem chametz oo-matzah. Halailah hazeh chametz oomatz. Sheh-bi'chol ha-laylot anoo ochleem sheh-ar yerakot. Ha-lailah hazeh maror.
Sheh-bi'chol ha-laylot ayn anoo mat-bee- leen afeeloo pa-am echad. Ha-laila hazeh sh'tay pi-ameem. Sheh- bi'chol ha-laylot anoo ochleem bayn yoshveen oo-bayn misoobeen. Ha-laila hazeh koolanoo misooveen.
Why is this night of Passover different from all other nights of the year? On all other nights, we eat either leavened or unleavened bread. Why on this night do we eat only matzah? On all other nights, we eat vegetables of all kinds. Why on this night must we eat bitter herbs? On all other nights, we do not dip vegetables even once. Why on this night do we dip twice greens into salt water and bitter herbs into sweet charoset? On all other nights, everyone sits up straight at the table. Why on this night do we recline and eat at leisure?
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Asking questions is an important part of the Seder. Encourage everyone at the table to ask not just the questions listed in the book, but whatever question comes to mind during the Seder. The Seder is designed for distraction, digression, and discussion. So, if you don’t finish the whole thing tonight...there’s always tomorrow, or next year! What would be your four questions?
This section of Seder, instructs us to ask questions since this is what free people do. As a slave, you couldn't ask many questions they just asked you to do something and you would do it. So as this clip expresses it is an important part of our Jewish culture to ask questions. We are also told to ask other questions whatever question pops into your mind you should ask to learn more about tonight and our history.
This clip describes all four children and their thinking behind each question It also tells you what you should tell each child based on their thinking a personality. These four children are all important to the seder as all of them have things to learn about our Jewish history.
Long ago, Pharaoh ruled the land of Egypt. He enslaved the Jewish people and made them work very hard building his cities. song: Bang bang bang Phaoraoh was especially cruel to Jewish children. One mother hid her baby, Moses, in a basket in the river. Pharoah's daughter found him and took him home to live in the palace. Moses grew up. He saw the slaves working so hard. He had a fight about it and ran away to be a shepherd. While he was looking after the sheep, he saw a bush on fire that did not burn up and heard God's voice telling him to go back to Egypt, to tell Pharoah to let the Jewish people go. Song: when Israel was in Egypt land When Moses went to Pharoah, he said "Let my people go". Pharaoh said "No". So, God sent the 1st plague -Blood. Moses went to Pharoah. He said, "Let my people go". Pharaoh said "No". So, God sent the 2nd plague - Frogs. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". Song: One morning when Pharoah woke in his bed The 3rd plague was Lice. Moses went to Pharoah. He said, "Let my people go". Pharaoh said, "No". The 4th plague was Wild Beasts. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The 5th plague was Cattle Disease. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The 6th plague was Boils. Moses went to Pharoah. He said "Let my people go". Pharaoh said," No". The 7th plague was Hail stones. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The 8th plague was Locusts. Moses went to Pharoah. He said, "Let my people go". Pharaoh said, "No". The 9th plague was Darkness. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The last plague was Death. Pharoah said "Yes" song: 1 2 3 4 5 6 7 8 9 10 plagues in Egypt's land The people got ready to leave very quickly, so quickly that their bread didn't have time to rise; it baked into matzah. They walked through the desert to the sea. Pharoah's soldiers chased after them. When they got to the sea, Moses held up his his staff and the sea divided. The Jewish people walked through the sea to freedom and a new future.
The Exodus Story is one of the most important parts of the seder since it tells the story of the Jews in Egypt. The story starts by telling us how Moses got to Egypt and ends with the story of how he led us out of Egypt. This story is not only about our past but it is also about our future, and how we got where we are today.
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?
This clip tells us about the ten different plagues and how each one brought us closer to freedom. It also states that even though we finally got what we wanted which is freedom, we hate that the Egyptians had to face all of this and suffer but it was the only way to find our freedom. The clip states that it is also important to find the plagues in our life today and find a way to fix them instead of making excuses.
At the seder we say/sing that:
If we had been brought out of Egypt, Dayenu
If we had received Torah, Dayenu
If we had received Manna, Dayenu
Etc.
Dayenu means “it would have been enough.” The idea is to be grateful for what one has; to count our blessings. Think of dayenu as a template for gratitude.
But think, too, about how actually it is to enough to be satisfied when there is still suffering and oppression. Some say “lo dayenu,” meaning, “it is not enough.”
When we are free and others are not, lo dayenu
We work to find the balance between being grateful for what is right with our lives and with the world, and also striving for more that fulfills us and more that increases justice in the world.
From Marti Keller:
DAH YAY NU “ It would have been enough.”
Everyone Join in Song ( we will just sing the Chorus)
EE-LOO HO-TSI AH-NOO
HO-TSI AH-NOO MEE-MITS-RAY-YEEM
HO-TSI AH-NOO MEE MITS-RA-YEEM
DAH YAY-NOO.
DAH-DAH YAY-NOO, DAH DAH YAY-NOO
DAH DAH YAY-NOO, DAH=YAY NOO DAH YAY NOO
Dayenu- the recognition of and giving of blessings of life, no matter what trials. No matter what we have been given to work with.
It is after the telling of the parting of the Sea of Reeds and the Egyptian army has been turned back, after Miriam, Moses' sister, dances as she crosses over the shallow river bed that the Dayenu is sung. We are told that the Dayenu is a blessing is for all that led to the deliverance of the Jewish people. The traditional Dayenu has 15 verses, shaped and modified over the centuries:15 different thanks and praises.
Dayenu. Dayenu. Dayenu.
One rabbi has said that it is a Zen Koan in the midst of a bible story. Even before we are freed, we are given enough, we are given what we need. In the story of the Exodus, even before we are given the tablets of laws, we are given enough, we are given what we need. Even before we cross into the Promised Land, even if we never reach it, we are given what we need.
The story of the Exodus, the Passover myth, the Dayenu blessings, remind us of the difference between freedom—being released from captivity or slavery from being physically bound or imprisoned—and true liberation from all the emotional and social oppressions that keep us captive. The kind of liberation that finally frees us from just surviving, the most superficial safety, and allows for the kind of salvation and redemption that in freeing us, frees the whole world…
As one Passover Hagadaah urges us- we can sing Dah Yay Nu to celebrate each step we take toward liberation as if it were enough and then start on the next step. We can say today, though, these gifts are not enough unless we apply these lessons to our daily lives. The freedom struggle continues and there are many wrongs we must right before we are fully satisfied. *
Full liberation for all.
Passover Haggadah Congregation Kol Chaim 1999
This clip explains that we have to express our gratitude and be thankful for everything God did. All the miracles and everything that God did is stated in the song and after each miracle or each thing, God helped us do we say Dayenu. This means that it would've been enough and that we are thankful for this, however, sometimes we say Lo Dayenu which means it is not enough. We say Lo Dayenu for example when, we are free and some people aren't.
During the time of Rachtzah, we wash our hands. We wash our hands to prepare for eating the meal and thank god for letting us wash our hands freely. However, it is different from Urchatz since we say a blessing during Rachtzah, unlike Urchatz where we just wash our hands.
Rabbi Gamliel taught that when we tell the story of the Exodus, we must also explain the meaning of the most important symbols: zeroah, matzah, and maror. (Leader holds up each symbol as the designated portion is read.)
Zeroah is a roasted shank bone, which reminds us that God told the Israelites to put lamb’s blood on our doors to escape the tenth plague, the slaying of the first born.
We eat matzah because there was not enough time for the Israelites to allow their dough to rise before they fled Egypt from slavery into freedom.
Maror are bitter herbs, reminding us how the Egyptians embittered the lives of the Israelites.
At this Hunger Seder today, we recognize these traditional symbols as reminders of our obligation to work for the day when all people are free from the injustice and oppression of hunger.
B’chol dor v’dor chayav adam lirot et atzmo k’ilu hu yatzah mi’Mitzrayim.
In every generation, we are obligated to view ourselves as if we were the ones who went out from Egypt.
In every generation, we are obligated to view ourselves as if we were the ones who went out from Egypt, as it is said: And on that day tell your child, saying “For this purpose Adonai labored on my behalf, by taking me out of Egypt.” It was not our ancestors alone who were delivered by the Holy Blessed One — we were also delivered with them. We were there, and yet we are also here, part of the unfolding story of pursing justice in our own time. We retell and remember what was and at the same time we continue to shape what will be.
Who can say we’ve actually left? “Wherever you live, it is probably Egypt,” Michael Walzer wrote. Do you live in a place where some people work two and three jobs to feed their children, and others don’t even have a single, poorly paid job? Do you live in a community where the rich are fabulously rich, and the poor humiliated and desperate? Do you live in a place where some people are more equal than others?
America is a golden land, absolutely, and for Jews, it has been an ark of refuge. But it has not yet fulfilled its promise... The seder marks the flight from the humiliation of slavery to the grandeur of freedom, but not everyone has come on this journey… Aren’t we still commanded to bring everyone out of Egypt?
- Excerpt by Jeffrey Goldberg from NEW AMERICAN HAGGADAH edited by Jonathan Safran Foer
This clip shows the reason of why we eat Matzah at the seder, it explains that we eat matzah because the Jews did not have enough time for the bread to rise. It says, we have to view ourselves as if we were the ones leaving Eygpt and looking towards our future filled with freedom. Although it is important to remember that we are not compleatly free today as there still is anti - semtism.
[Maror held up for all to see.]
MAROR--Why do we eat maror?
Tradition says that this bitter herb is to remind us of the time of our slavery. We force ourselves to taste pain so that we may more readily value pleasure.
Scholars inform us that bitter herbs were eaten at spring festivals in ancient times. The sharpness of the taste awakened the senses and made the people feel at one with nature's revival. Thus, maror is the stimulus of life, reminding us that struggle is better than the complacent acceptance of injustice.
Leader:
As a blessing for the maror, let us all sing this song about striving to be fully human.
Then we will all take a taste of horseradish on a piece of matsah.
LIH'YOT `ISH - TO BE FULLY HUMAN (Mishnah, Pirqei `Avot 2.6)
Ba-maqomshe-`ein`anashim, hishtaddel lih'yot `ish.
Where people are less than human, strive to be fully human.
Everyone has questions about the seder, one main question is why do we have to eat this horrible maror? And this clip answers this question by saying that it used to represent and remind us of our time as slaves. The clip also says that struggle is better than complete injustice which is true and perfectly put, this basically means to not quit even if we are struggling.
Korech: Mixing the Bitter and the Sweet
One of my favorite moments of the seder comes just before dinner is served. It is called Korech. It is also known as the Hillel sandwich. It is the moment when we eat maror (the bitter herbs) and the charoset (the sweet apple and nut mixture) on a piece of matzah. What a strange custom to eat something so bitter and something so sweet all in one bite. I can taste it now, just thinking about it, and the anticipation is almost too much to bear. I dread it, and I long for it all at the same time. Why do we do such a thing? We do it to tell our story.
The Jewish people tells our story through our observance of Jewish holidays throughout the year. The holidays of Passover, Chanukah and Purim remind us just how close the Jewish people has come to utter destruction and how we now celebrate our strength and our survival with great joy, remembering God’s help and our persistence, and our own determination to survive.
We also tell the story throughout our lifetime of Jewish rituals. The breaking of a glass at a Jewish wedding reminds us that even in times of life’s greatest joys we remember the sadness of the destruction of the Temple. When we build a home, some Jews leave a part unfinished to remember that even when building something new, we sense the times of tragedy in the Jewish people. And on Passover we mix the sweet charoset with the bitter maror, mixing bitter and sweet of slavery and freedom all in one bite.
Throughout each year and throughout our lifetimes, we challenge ourselves to remember that even in times of strength, it is better to sense our vulnerability, rather than bask in our success. We all have memories of times in which bitter and sweet were mixed in our lives, all in the same bite. Judaism says, sometimes life is like that. We can celebrate and mourn all at the same time. And somehow, everything will be ok. What is your korech moment?
This clip explains that during Koreich we make a sandwich with the matzah using charoset and maror. These two ingredients tsate sweet and bitter, Hillel made this sandwich a long time ago and we remember it by eating it each year. This sandwich represents the bitter times of our history and the sweet times we have had.
It was the custom of ancient royalty to recline on the left for two reasons:
a) Food is normally held in the right hand. Leaning toward the left leaves the right hand free.
b) Leaning on the right is a choking hazard. It can prevent the epiglottis from covering the trachea, allowing food to enter and stop the flow of oxygen.
So as we sit here in the Hebrew year of 5775 in Eretz Hakodesh as a free nation,we act in the same manner as that of Kings. We are fortunate enough to have the opportunity to dwell and rejoice in the holy land, a dream many Jewish Kings were unable to fulfil. Make the most of it you Melachim!!
The clip states that during Shulchan Oreich it is the start of the meal. In the start of the meal, we eat but we eat reclined on our side as if we were kings or rulers. We have to remind ourselves that we are free during this time and that we are not slaves and we have to live happy.
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.
This is a very fun part of the seder where we enjoy ourselves and wait till someone finds a piece of the Matzah. This fun reminds us about our freedom and not taking it for granted. We have to be grateful for everything we have.
The Barech section of the seder is a reminder to pause to be grateful for the meal we have eaten. Sometimes people speed through blessings to check the box of barech but let's take a special moment to be mindful.
We are grateful for the earth that provides beauty, sustenance, and abundance.
We are grateful for the farmers, the grocer store workers, all those who work to ensure food arrives at our table.
We are grateful for those who prepared our food.
We are grateful for those who share our meal and our seder.
We are grateful for those who work to ensure food access and security for all.
We are grateful for our food, nourishing us in body and soul.
During this section, we drink our third cup of wine and we have to say a few prayers. In these prayers, we have to state that we are thankful for lots of things. And we have to take a moment to be mindful for things we posses.
There is a word in Hebrew — Teshuvah — that means return. It is an acknowledgement that there is always a chance for forgiveness, redemption and change. Our traditions teach that Passover is open to all. Everyone is welcome at this table. There is always room. Because no one is ever turned away, there is always an opportunity for a rebirth of spirit.
As a sign of hospitality to all, we open the door to our homes and symbolically invite anyone who wants to join us to come inside.
At this point, the children open the door.
During the fourth cup of the seder, we all gather and open the door. We open the door for Elija to come in and let anyone who wants in. Inviting people is a tradition of the seder and show that there is always a chance for redemption.
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!
Nirtzah is the last part of the Seder, in this part we conclude everything. Not only we conclude everything but we also begin a new great start. During this time we are thankful for the time we spent together and the stories and fun times we all are together.
Traditionally, the Seder is concluded with the prayer for "next year in Jerusalem." Let us conclude our Seder this year with the prayer that next year will bring us closer to liberation for all including:
Peace within ourselves and our comunity
Safe harbor for refugees and immigrants
Respect for the aspiration and humanity of women and girls
The promise of dignity and human rights for every human regardless of age, race, sexual orientation, physical or mental abilitity
In the conclusion of the great seder, we are thankful, and we hope others have the same amount of luck and health as us. We look back at all the songs we sung, and all the stories we told.
At Passover, we receive a personal directive to create an inclusive and welcoming community. Even when we intend to be welcoming, many in our community still feel like strangers. The things that divide us — race, ethnicity, gender, class, religion, among others — also have the power to unite us. During the Seder, we are each meant to remember that we ourselves were once strangers in a strange land. If the Jewish community is to be a home for all, we must make room at the table and share our stories. We hope this supplement will inspire thought, conversation and action; each and every one of us can be the welcome that another needs.
This short supplement can be inserted after the Maggid or beginning of the Passover Story: "This is the bread of affliction that our fathers ate in the land of Egypt. Whoever is hungry, let him come and eat; whoever is in need, let him come and conduct the Seder of Passover. This year [we are] here; next year in the land of Israel. This year [we are] slaves; next year [we will be] free people."
Leader: At the start of the Seder, Jews around the world welcome all those who want to join us at our tables, in our homes, and in our community.
Leader: We welcome Jews of all ethnic backgrounds to join us at our table;
All: There are many ways to express and celebrate Jewish traditions.
Leader: We welcome Jews of all races to join us at our table;
All: We learn and grow from many points of view.
Leader: We welcome those who have chosen Judaism to join us at our table;
All: New enthusiasm and energy revitalizes the Jewish people.
Leader: We welcome all those exploring or connected to Judaism to join us at our table;
All: A variety of experiences and understandings strengthen the Jewish people.
Leader: We welcome those of other faiths or traditions to join us at our table;
All: We know that sharing our stories will help build a future of freedom.
All: We welcome all who have ever felt like strangers to our table. Tonight we go forth together for we are all strangers in Egypt.
Optional discussion question - Share a time when you felt like an outsider but were actively welcomed into a new community or space. How did that happen? How did it make you feel?
Download here:https://globaljews.org/resources/publications/welcoming-all-an-inclusive-passover-reading/
I wasnt sure if we were supposed to do these last ones.
Un Cavritico
Un cavritico, que lo merco mi padre por dos levanim, por dos levanim.
Y vino el gato y se comio el cavritico, que lo merco mi padre por dos levanim, por dos levanim.
Y vino el perro y que mordio el gato, que se comio el cavritico, que lo merco mi padre por dos levanim, por dos levanim.
Y vino el palo y aharvo el perro, que mordio el gato, que se comio el cavritico, que lo merco mi padre por dos levanim, por dos levanim.
Y vino el fuego y quemo el palo, que aharvo el perro, que mordio el gato, que se comio el cavritico, que lo merco mi padre por dos levanim, por dos levanim.
Y vino la agua y ya mato el fuego, que quemo el palo, que aharvo el perro, que mordio el gato, que se comio el cavritico, que lo merco mi padre por dos levanim, por dos levanim. Y vino el buey y se bevio la agua, que ya mato el fuego, que quemo el palo, que aharvo el perro, que mordio el gato, que se comio el cavritico, que lo merco mi padre por dos levanim, por dos levanim.
Y vino el shoket y degollo el buey, que se bevio la agua, que ya mato el fuego, que quemo el palo, que aharvo el perro, que mordio el gato, que se comio el cavritico, que lo merco mi padre por dos levanim, por dos levanim. Y vino el malah amavet y degollo shoket, que degollo al buey, que se bevio la agua, que ya mato el fuego, que quemo el palo, que aharvo el perro, que mordio el gato, que se comio el cavritico, que lo merco mi padre por dos levanim, por dos levanim. Y vino el Santo Bendicho y degollo el malah amavet, que degollo shoket, que degollo al buey, que se bevio la agua, que ya mato el fuego, que quemo el palo, que aharvo el perro, que mordio el gato, que se comio el cavritico, que lo merco mi padre por dos levanim, por dos levanim.
This is song that we do in my house, and it is a tradition that we all do it together and it is a very difficult song to say since there is a lot of tongue twisters. We all have fun singing this and for me, it is one of the best parts of the seder. This song is about how one thing always triggers another and that it is better to stop it.
