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TABLE OF CONTENTS
Passover, a night our people have been preparing for for thousands of years. On this night, we open our doors to welcome family and friends to our seder tables.
On this night, we discover how single travelers can pursue a common destiny, how individuals become a people. Mitzrayim the name synonymous with Egypt, also means "narrow place". On this night we search ourselves and we explore our own narrow places. We identify and name the pharaohs that oppress our lives and our spirits. We journey from our own "mitzrayim" to a place of freedom within our souls. Each year, the seder challenges us to change our perspective.
On this night, we face the enemy within and without, and are not afraid. Tonight, we remember the words of our ancestors "You are not obligated to complete the work, but neither are you free to desist from it" (Pirkei Avot 2:21). Tonight, we give thanks to God for enabling us to tell this story again and again, bringing us back to the table with our friends and family.
As we are about to embark on this journey, it is appropriate to offer a blessing to your partner, child, or friend. The blessings below are traditionally given on Shabbat, but are appropriate for this holiday too.
You can also offer a personalized blessing by starting with "May God give you/grant you/bestow upon you.." and close it out with something personal such as "May God give you strength in the upcoming year."
For a Woman:
Eishet Chayil mi yimtza, v’rakhok mi’pninim michrah.
Batakh bah lev ba’alah, v’shalal lo yekhsar.
Piha pat’cha v’chochmah, v’torat chesed al l’shonah.
Kamu vaneha v’ya’ashruhah, ba’alah vay’hal’lah.
Rabot banot asu chayil, v’at alit al kulanah.
A woman of valor, who can find? Her worth is far beyond rubies.
Her husband trusts in her, and lacks for nothing.
Her lips are full of wisdom, her mouth with loving-kindness.
Her children rise and bless her, her husband sings her praises:
“Many women have done well, but you surpass them all!” (Proverbs 31)
For a Man:
Mi ha-ish, he-hafetz hayim, ohev yamim lir’ot tov?
N’tzor l’shon’kha mei’ra, u’sfotecha mi-daber mirma.
Sur mei’ra va’aseh tov, bakesh shalom v’rod’feihu
Who is the man who is eager for life, who hopes for long days of good fortune?
He guards his tongue from speaking deceit,
he turns from evil and does good,
he desires peace and pursues it. (Psalm 34)
For a Son:
Y'simcha Elohim k'Efrayim v'chi M'naseh
May God make you like Ephraim and Manasseh.
For a Daughter:
Y'simeich Elohim k'Sarah, Rivkah, Racheil, v'Le-ah
May God make you like Sarah, Rebecca, Rachel, and Leah
Priestly Benediction: Traditionally, a parent bestows the priestly benediction on his/her children. You might see parents placing their hands on their child's head or making the "live long and prosper" hand gesture (which is an ancient hand gesture of the Kohanim (priests)). In modern times, you can bestow the priestly benediction on a friend, family member, or child.
Y’var-ekh’cha A-do-nai v’yeesh’m’recha.
Ya-eir A-do-nai pa-nav ei-ley-cha vee-chu-nei-cha.
Yee-sa A-do-nai pa-nav ei-lay-cha v’ya-sem l’cha sha-lom.
May God bless you and watch over you.
May God's face shine upon you and be gracious to you.
May God's face be lifted up to you and grant you peace.
(Numbers 6:24-26)
Blessed is the match consumed in kindling flame.
Blessed is the flame that burns in the secret fastness of the heart.
Blessed is the heart with the strength to stop its beating for honor’s sake.
Blessed is the match consumed in kindling flame.
(—Hannah Senesch)
May the light of the candles we kindle together tonight bring radiance to all who live in darkness. May this season, marking the deliverance of our people from Pharaoh, rouse us against anyone who keeps others in servitude. In gratitude for the freedom we enjoy, may we strive to bring about the liberation of all people everywhere. Lighting these candles, we create the sacred space of the Festival of Freedom; we sanctify the coming-together of our community.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת וְשֶׁל יוֹם טוֹב
Baruch atah, Adonai, eloheinu ruach ha’olam,
asher kidshanu b’mitzvotav v’tzivanu l’hadlik ner shel Yom Tov.
Blessed are you, Adonai our God, Breath of Life, who sanctifies us with your commandment to kindle the holiday lights.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה
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.
Wine gladdens the heart. The Torah tells us four times to recount the story of our redemption from slavery and we will drink wine four times during the course of this Seder while reclining; twice before the meal and twice after the meal. Wine is a symbol of joy and happiness and we thank God that we are able to gather together again with friends and family to observe this Festival just as our ancestors have done for centuries.
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p'ri ha-gafen.
Praised be thou, O Lord Our God, King of the Universe, who has created the fruit of the vine!
You have called us for service from among the peoples and have hallowed our lives with commandments. You have given us festivals for rejoicing, seasons of celebration, this Festival of Freedom, a day of sacred assembly commemorating the Exodus from bondage.
In the Passover story, God promises deliverance four times: “I will take you out from under the burdens of Egypt; and I will deliver you from their bondage; I will redeem you with an outstretched arm and with great judg- ments; and I will take you to Me for a people.” As we drink the first of four cups of wine, we thank God for giving us life, for sustaining us, and allowing us to reach this moment. We know that life is fragile. Each day is a gift to be cherished and no moment should be taken for granted. We thank God for helping us maintain a life of meaning and we are thankful for having opportu- nities to sanctify our lives by performing good deeds that make a difference in the world.
All drink the first cup of wine
The first ritual handwashing of the seder is traditionally done by the leader of the seder, nowadays, all guests can wash their hands.
No blessing is said for this handwashing.
There are practical reasons for washing our hands, of course, we are about to handle food; but, there is also a deeper meaning to washing our hands, we are purifying ourselves for the task at hand. The journey, both inward and outward, is hard work and all the rituals leading up to the story help us prepare for that journey.
The First Dipping
Take a small amount of the karpas (parsley) from your plate and together we will recite the blessing while dipping it in the salt water.
Baruch ata Adonai Eloheinu melech ha-olam, Blessed are you, Adonai, Ruler of the Universe
bo-rei pree ha-ada-ma who creates the fruit of the earth.
(Eat the karpas after dipping.)
Leader: Why do we dip the karpas in salt water?
Reader 1: We dip because our telling begins with remembering that tears often clear the path to growth.
Reader 2: The salt water symbolizes the tears we cried when we were slaves and the tears of anger for all those who are still enslaved.
Leader: Why must we eat the dipped parsley?
Reader 3: It is hard to remember the bitterness of our slavery in Egypt. We eat, to taste the tears of slavery. We eat, to remember. We eat, to feel the pain of those enslaved today.
Lift the plate with the three matzot and raise the middle matzah for all to see. Then break the middle matzah in two and set aside the larger piece-this is known as the afikoman.
Leader: This is the bread of affliction that our ancestors ate in the land of Egypt.
All: Bread baked in haste is the only food for many today.
Leader: Let all who are hungry come and eat. Let all who are in need come and celebrate Pesach.
All: When we share our food, we honor our past. When we share our joy, we ease the spirit's hunger.
Leader: Now we are here.
All: We know the taste of exile. Tonight, we sing of hope.
Leader: Now we are slaves. Next year may we be free.
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 second cup has now been filled and the children come into their own. There can be very few Jews who are so estranged from things Jewish that they have never heard of the "Ma Nishtane"
the famous ‘Four Questions’. "Why" we are asked by our children, is this night different from all the other nights in the year". ”Why” do we eat Matzah, “Why” do we eat bitter vegetable. “Why” do we dip our food, and “Why” do we eat while leaning”?
These questions have been asked throughout the ages by generations of Jewish children. They are the very essence of the Seder and the rest of the evening is devoted to answering them. In some families, it is the custom for the youngest to do the asking, whereas in others all the children make the recitation, separately or in unison. Where there are no children present an adult will ask the questions, (Pesachim 116a) the Rabbis tell us that if a person is celebrating the Seder on his own he should ask himself (Mish. Ber. 473 .V. ).
The purpose of the Seder is twofold. Firstly, to commemorate the Exodus from Egypt celebrating our freedom and the welding of the Children of Israel into one Jewish Nation. Secondly, to pass on to the next generation, our children, our Laws, traditions, customs and the fulfillment of the commandments so that they in their turn will do the same to their children and children's children thus continuing the unbroken chain reaching back to the founders of our nation Abraham and his wife Sarah (Ex. Ch. 12. V. 26).
We hope, that the whole of the preparation of the Seder together with the unusual display of items on the Seder dish, the Matzoth on the table instead of bread, the wine, the copies of the Haggadah at hand, and the general ambience and excitement will stimulate the children to ask what it all means. There is a view that says that if a child asks just a simple question "what does this all mean", the Seder can commence. However, it is traditional that the children should ask all the four questions.
Four Questions: Traditionally, the four questions are asked by the youngest person at the seder.
Leader: Why on this night do we ask questions? Together we will uncover the answers to the four questions in the telling of the story.
All in unison: Those who are slaves, do not have the time to think about and ask questions
Those who are free are able to ask questions and so they should
Ma nishtana ha-lai-la hazeh mee-kol ha-leilot?
She-b'chol ha-lei-lot, anu och-leen, chametz u- matza, ha-laila hazeh, ku-lo matza.
She-b'chol ha-lei-lot anu och-leen sh'ar y'ra-kot, ha-laila hazeh maror.
She-b'chol ha-lei-lot ein anu mat-bee-leen afee-li pa-am echat, ha-laila hazeh, shtei-p'ameem.
She-b'chol ha-lei-lot anu och-leen, bein yo0shveen u'vein m'su-been, ha-laila hazeh, ku-la-nu m'su been.
How is this night different from all other nights?
On all other nights, we eat either leavened bread or matzah, but why, on this night, do we eat only matzah?
On all other nights, we eat other kinds of vegetables, but why, on this night, do we eat only maror (bitter herbs)?
On all other nights, we need not dip our vegetables even once, but why, on this night, do we dip twice?
On all other nights, we eat either sitting upright or reclining, but why, on this night, do we eat reclining?
The Torah describes four children who ask questions about the Exodus. Tradition teaches that these verses refer to four different types of children.
The wise child asks, “What are the laws that God has commanded us?”
The parent should answer by instructing the child in the laws of Passover, starting from the beginning and ending with the laws of the Afikomen.
The wicked child asks, “What does this Passover service mean to you?”
The parent should answer, “It is because of what God did for me when I came out of Egypt. Specifically ‘me’ and not ‘you.’ If you had been there (with your attitude), you wouldn’t have been redeemed.”
The simple child asks, “What is this Seder service?”
The parent should answer, “With a mighty hand God brought us out of Egypt.
Therefore, we commemorate that event tonight through this Seder.”
And then there is child who does not know how to ask.
The parent should begin a discussion with that child based on the verse:
“And you shall tell your child on that day, ‘We commemorate Passover tonight because of what God did for us when we went out of Egypt.’”
by Rabbi Brant Rosen
As Jews, how do we respond when we hear the tragic news regularly coming out of Israel/Palestine? How do we respond to reports of checkpoints and walls, of home demolitions and evictions, of blockades and military incursions?
It might well be said that there are four very different children deep inside each of us, each reacting in his or her own characteristic way. The Fearful Child is marked by the trauma of the Shoah and believes that to be a Jew means to be forever vulnerable. While he may be willing to accept that we live in an age of relative Jewish privilege and power, in his heart he feels that all of these freedoms could easily be taken away in the blink of an eye. To the Fearful Child, Israel represents Jewish empowerment – the only place in the world that can ensure the collective safety of the Jewish people.
The Bitter Child channels her Jewish fears into demonization of the other. This child chooses to view anti-Semitism as the most eternal and pernicious of all forms of hatred and considers all those “outside the tribe” to be real or potential enemies. She believes that Palestinians fundamentally despise Jews and will never tolerate their presence in the land – and that brute force is the only language they will ever understand.
The Silent Child is overwhelmed with the myriad of claims, histories, narratives and analyses that emerge from Israel/Palestine. While he dreams of a day in which both peoples will live in peace, he is unable to sift through all that he hears and determine how he might help bring that day about. At his most despairing moments, he doesn’t believe a just peace between these two peoples will ever be possible. And so he directs his Jewish conscience toward other causes and concerns – paralyzed by the “complexities” of this particular conflict.
The Courageous Child is willing to admit the painful truth that this historically persecuted people has now become a persecutor. This child understands and empathizes with the emotions of the other children all too well – in truth, she still experiences them from time to time. In the end, however, the Courageous Child refuses to live a life defined by immobilized by fear, bitterness or complacency. She understands it is her sacred duty to stand in solidarity with all who are oppressed, particularly when she herself is implicated in that oppression.
At one time or another we have heard within ourselves the voices of any or all of these children. How will we respond to them?
From Molly Beth's Haggada
(Sung to the tune of "Yesterday" by The Beatles)
Yesterday
We were slaves in Egypt yesterday
Now be thankful that we're free today
We must remember yesterday
Slavery
Pharoah 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 we could pray
At the seder, teach the kids to say
Why we remember yesterday
Here is a kid and adult friendly alternative to for the Maggid section (the Passover story section) of the Haggadah. This short play is in the style of "sedra scenes" -- a contemporary take which makes the story current but stays true to the Exodus narrative. I've written it for large crowds -- so there are 13 parts, but if you have a smaller gathering you can easily double up.
For more Passover resources, check out www.rabbidanielbrenner.com
LET MY PEOPLE GO!
A short play for the seder
By Rabbi Daniel Brenner
CAST: NARRATOR, JOSEPH, BENJAMIN, PHAROAH, ADVISOR, HEBREW 1, HEBREW 2, HEBREW 3, BOSS, BAT PHAROAH, MOSES, GOD, AARON (13 parts)
NARRATOR: Our story begins in the land of Egypt where Joseph, once a prisoner, is now the Pharaoh’s chief advisor.
JOSEPH: So how are things back in Israel?
BENJAMIN: Oy! Terrible. Our gardens and crops are dying. There is no rain this year. That is why we had to come down to Egypt!
JOSEPH: Well, don’t worry..life in Egypt is fantastic. Playstation 3 in every house, High Definition Television, Lincoln Navigators in the driveway, This is the most powerful nation on the planet!
BENJAMIN: Did you have rain this year? Are the gardens and crops doing well?
JOSEPH: We don’t have to worry about that. I’ve stored away tons of food in giant warehouses. The Pharaoh will be able to feed the people for three years at least, even if we get no rain.
BENJAMIN: What does the Pharaoh think of us Hebrews?
JOSEPH: He loves me. He welcomes the Hebrews into his land. Bring the entire family, we’ll make a great life here.
Narrator: The Hebrews all moved to Egypt and had many children and lived a successful life. But after many years, after Joseph and his brothers had died, a new Pharaoh rose to power.
PHAROAH:
Advisor, bring me the latest census report. I want to know all the people who I rule over!
ADVISOR:
Yes, you’re Royal Highness. I have the numbers here.
PHAROAH:
Let’s see..Nubians, Midians, yes, very good. Are there really that many Hebrews?
ADVISOR:
Oh yes, your highness. They are growing in number. They are very strong workers.
PHAROAH:
Do you think that might be a danger? Perhaps they will challenge my rule – make demands. You know how these workers are always complaining about the size of the rocks for the new Pyramids. I am worried that they will use their strength in numbers to rise up against me!
ADVISOR:
Yes, you are right, we must do something to break their spirits.
PHAROAH:
First, let us begin with something small. We’ll get them to make more bricks each day. If that doesn’t work, we’ll eliminate the fifteen-minute breaks. If that doesn’t break them, then maybe we’ll turn to harsher measures.
Narrator: The Hebrew workers struggled to keep up with Pharaoh’s demands.
HEBREW 1: My hands are killing me. And my back, oy! I can’t take this pace.
HEBREW 2: We can make a thousand bricks a day—but two thousand? No team can work that hard! We’ll fall over!
HEBREW 3: Get back to work, the boss is coming!
BOSS: Efficiency, people! We have got to make 900 more bricks by sundown! Come on, let’s work faster!
HEBREW 1: We are working as fast as we can, boss.
BOSS: Listen, smart aleck, I’ve got a lot of pressure on my shoulders. If Pharaoh doesn’t get his bricks, I’m out of a job. I got a family to feed, too, you know. So get back down in the pit and start working!
HEBREW 2: We haven’t had a break all day!
BOSS: And you are not going to get one! Work!
HEBREW 3: You know what, boss; you have become a real pain in the backside!
BOSS: What’d you say?
HEBREW 3: You heard me.
[The BOSS walks over and pushes Hebrew 3 to the ground]
BOSS: Now get back to work before I get really angry!
Narrator:
Meanwhile, Pharaoh’s daughter adopted a young Hebrew child. The child, Moses, was raised with the finest Egypt had to offer.
BAT PHAROAH: Here, sweetheart, eat your honey cakes before your flute lesson.
MOSES: I’m so excited about the party this evening.
BAT PHAROAH: Your new robe looks lovely, dear. I just hope that the Pyramid is finished. Your grandfather has the workers working double time just to get the place finished before the great assembly.
MOSES: I heard that the Hebrews were complaining.
BAT PHAROAH: Complaining? Don’t worry about that. We take care of the needs of all our workers, dear. They are fed, given homes, and we give them a new pair of shoes each year. We are very generous. The only problem is that there are simply too many Hebrews. For that reason, we are cutting down their number. I know that it is sad that we have to kill off their baby boys, but we are really doing it for their own good.
MOSES: I know so little about the world. Someday I’d like to go out of the palace and see how they live.
BAT PHAROAH: They are not clean like us, dear. Especially the Hebrews. They throw garbage on the streets, and the smells are truly horrible.
Narrator: One day Moses decides to sneak out of the palace, and see for himself the plight of the Hebrews.
HEBREW 1: I can’t work, today, I’m sick! And I hurt my arm yesterday lifting stones!
BOSS: I don’t want to hear excuses. This pyramid has got to be finished by Thursday! Today is Wednesday! So get moving!
HEBREW 1: I can’t work. Please, listen to me, have some compassion!
HEBREW 2: Give him a break, boss!
BOSS: Shut up!
HEBREW 3: Don’t get involved!
HEBREW 2: I’m tired of this, boss! My cousin there is hurt. He can’t work today. And he’s not working. So go tell Pharaoh that he’ll have to hire some more workers or this isn’t getting done!
BOSS: Shut up!
[Boss pushes Hebrew 2 to the ground.]
HEBREW 1: Stop it!
BOSS: I’m going to hurt you bad, you whiny Hebrew!
HEBREW 3: Stop! One of Pharaoh’s princes is coming!
MOSES: What is happening?
BOSS: I am going to give this man the beating he deserves, your honor! Watch this!
MOSES: No!
[Moses hits the Boss, who falls to the ground]
HEBREW 3: Oh no! What did you do to the boss? We’ll be blamed for this! We’ll be punished!
MOSES: What have I done? What have I done?
Narrator: Moses ran away, far off into the wilderness. Where he is taken in by Yitro, and marries one of Yitro’s daughter’s Zipporah. One day, as Moses is taking care of yitro’s sheep, he stumbles across a burning bush.
GOD: Moses, Moses!
MOSES: Who is that? What is going on? What is happening?
GOD: It is me, the God of your ancestors, Abraham, Issac, and Jacob.
MOSES: You must have the wrong number.
GOD: This is no time for jokes. You must go back to Egypt and stand up to Pharaoh! Then you will lead the people back to their homeland!
MOSES: How will I do that? The people do not know me! I have no power now that I have run away!
GOD: I will be with you. Go to your sister, Miriam, and brother, Aaron, and stand up to Pharaoh!
Narrator: Moses returns to Egypt, with his wife and son, Gershom. Aaron and Moses approach Pharaoh.
PHAROAH: What do you want?
AARON: Our people need a three-day vacation. We need to go outside of the city so that we can pray to God in our own way.
PHAROAH: Why can’t you wait for the festival of the pyramids? Then your people will have a chance to celebrate with everyone.
MOSES: We do not wish to pray to your gods. We have one God, who is mightier than all of your gods.
PHAROAH: You must be joking. The gods have made Egypt a great nation. What has your God done for you?
MOSES: You’ll see what our God can do! And then you’ll give in to our demands!
PHAROAH: Don’t count on it, Hebrew!
Narrator: Pharaoh was a stubborn man. Even after plagues of blood, frogs, lice, disease, hail, and darkness, he would not let the Hebrews take a day off. It wasn’t until a disease struck and killed the first born of every Egyptian, that the Pharaoh changed his mind.
PHAROAH: Don’t you understand what is happening?
ADVISOR: No, your highness, I don’t know why our gods are not protecting us.
PHAROAH: Everything we did to the Hebrews is now happening to us!!!
ADVISOR: Maybe their God is powerful!
PHAROAH: Tell the police that are surrounding their neighborhood to let them go.
Narrator: That night, Moses, spoke to the people.
MOSES: Put on your sandals, we will not have time to bake the bread for tomorrow! Tonight we will leave Egypt, and set out for a new land! Our children, and our children’s children will remember this night! They will tell the story of how we stood up to Pharaoh, and how God helped us to be free!
AARON: Let all who are hungry come and eat!
Narrator: And thus ends our little play.
by: Louis Daniel Armstrong
Go down Moses
Way down in Egypt land
Tell all pharaoes to
Let my people go!
When Israel was in Egypt land
Let my people go!
Oppressed so hard they could not stand
Let my people go!
So the God said: go down, Moses
Way down in Egypt land
Tell all pharaoes to
Let my people go!
So moses went to Egypt land
Let my people go!
He made all pharaoes understand
Let my people go!
Yes the lord said: go down, Moses
Way down in Egypt land
Tell all pharaoes to
Let my people go!
Thus spoke the lord, bold Moses said:
-let my people go!
if not I'll smite, your firstborn's dead
-let my people go!
Leader: When we recite each plague we will take a drop from our glass of wine each time, why do we do this?
All in Unison:
The wine soaks in every word,
absorbs every message, captures every song.
When we drink from our glass, we drink of freedom and to freedom.
Our freedom came with a price, innocent people suffered.
We do not rejoice in their suffering,
We remove a drop for all who suffered for our freedom
and for those still suffering from their own plagues.
(First we recite each plague in Hebrew then in English; lastly, using our pinky finger we remove one drop of wine from our glass onto the edge of our plate)
Hebrew: English:
Dam Blood
Tz'fardei-a Frogs
Kinim Lice
Arov Wild beasts
Dever Cattle disease
Sh'chin Boils
Barad Hail
Arbeh Locusts
Choshech Darkness
Makat B'chorot Death of the first-born
One morning when Pharaoh awoke in his bed,
there were frogs in his bed. And frogs on his head.
Frogs on his toes and frogs on his nose.
Frogs here! Frogs there! Frogs were jumping everywhere!
(Holding the second cup high, we repeat God's promise to our ancestors and to us:)
V'hitzalti etchem mei-avodatam
I will deliver you from servitude (Exodus 6:6)
Recite the prayer for the second cup of wine:
Baruch atah Adonai, Eloheinu Melech haolam,
borei p're hagafen
Blessed are You, our God, Ruler of the Universe,
Creator of the fruit of the vine.
(Drink, leaning to the left)
Rabban Gamliel would say: Whoever does not state these three things on Passover does not fulfill his obligation: Pesach, Matzah, and Maror.
(leader points to the roasted bone)
Leader: Pesach al shum ma? The Passover lamb-why did we used to eat it?
All: to remind ourselves that God passed over our ancestors' house in Egypt.
Reader 1: I am Pesach when I sacrifice my own needs for the needs of others.
(leader holds up the matzah)
Leader: Matza al shum ma? This Matza, why do we eat it?
All: To remind ourselves that even before the dough of ancestors in Egypt had time to rise and become leavened, God revealed himself and redeemed them.
Reader 2: I am matzah when I am broken. I experience both affliction and freedom.
(leader points to the maror)
Leader: Maror al shum ma? This maror! Why do we eat it?
All: To remind ourselves that the Egyptians embittered our ancestors' lives.
Reader 3: I am maror when I resent my place and dwell on how I am wronged. I am maror when I cry and when I cause others to cry.
Other Symbols:
Roasted Egg-reminds us of the sacrifice to the priests at the Temple. The egg is a symbol of life and death.
Charoset- A sweet mixture that reminds us of the mortar and brick used by the Hebrew slaves to build the pyramids of Egypt.
Karpas-A vegetable other than bitter herbs, reminds us that there is hope and new beginnings.
Elijah's cup: A cup filled with wine that is left untouched. Elijah, the prophet, is a guest in every Jewish household on this night. At the end of the seder, we will open the door to Elijah in the hope that he will announce the coming of the Messiah. In modern times, Jews do not believe in the Messiah as any one person but rather that we can bring about the Messianic age by doing loving deeds of kindness and compassion. We open the door to open our hearts to doing such loving deeds.
Miriam's cup: A cup filled with water that is left untouched. Mirian, the prophetess, lead our women in song as the Sea of Reeds parted. Miriam's Well is said to have been a magical source of water that followed the Israelites for 40 years. These waters were said to be healing and sustaining. When Miriam died, the Well dried up.
Thus, Miriam's Cup is a symbol of all that sustained us through our own journey both tonight and in life, while Elijah's cup is a symbol of a future Messianic time.
Dayeinu: It Would Have Been Enough
We rejoice in the journey from slavery to freedom by rejoicing in the many blessings God bestowed upon us during this journey. We conclude each verse, loudly singing, dayeinu "It would have been enough", to acknowledge that even a single blessing would have been enough. The song's final verses reflect our hope for a future when human beings will act with the divine attributes of compassion and generosity-only then will we be able to say " Az y'hi dayeinu: It will be enough!"
(The leader will introduce how to sing the dayeinu chorus)
Had God brought us out of Egypt
and not divided the sea for us,
DAYEINU!
Had God divided the sea for us,
and not provided for all our needs
for forty years in the desert,
DAYEINU!
Had God provided for all our needs
for forty years in the desert,
and not fed us manna,
DAYEINU!
Had God fed us with manna,
and not given us the Sabbath,
DAYEINU!
Had God given us the Shabbath,
And not drawn us close to Mount Sinai,
DAYEINU!
Had God drawn us close at Mount Sinai,
And not given us the Torah,
DAYEINU!
Had God given us the Torah,
And not brought us into the land of Israel,
DAYEINU!
Had God brought us into the land of Israel,
And not given us prophets of truth and justice,
DAYEINU!
Had God given us prophets of truth and justice,
And not been with us through our trials,
DAYEINU!
Had God been with our people throughout our trails,
And not kept alive our hope for return,
DAYEINU!
Had God kept alive our hope for return,
And not enabled us to make the dream a reality,
DAYEINU!
Had God enabled us to make the dream a reality,
And not given us the strength
to build a vibrant diaspora,
DAYEINU!
When we see God in every human being,
AZ Y'HI DAYEINU!
When we honor the journey of every Jew,
AZ Y'HI DAYEINU!
When our banner is tolerance and compassion,
AZ Y'HI DAYEINU!
When, with all God's people,
We build a world of justice and peace,
AZ Y'HI DAYEINU!
רחצה
Rachtzah
Wash hands while reciting the traditional blessing for washing the hands:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם.
Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat yadayim.
Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to wash our hands.
After washing your hands, raise all three matzot and say
Baruch ata Adonai Elohinu melech ha'olam hamotzi lechem min ha'aretz.
Which means:
We bless you, Lord our God, God of the world, who brings foth bread from the land.
Put down the bottom matzah and add:
Baruch ata Adonai Eloheinu melech ha'olam asher kidshanu b'mitzvotav v'ztivanu al achilat matzah.
Which means:
We bless you, Lord our God, God of the world, who has sanctified us with his commandments and commanded us concerning the eating of matzah.
Each person eats a piece of each of the top to matzot. After that, you can eat as much matzah as you like.
Take some maror. Dip it in charoset, then shake off the charoset. Recite the following blessing:
Baruch ata Adonai Eloheinu melech ha'olam asher kidshanu b'mitzvotav v'tzivanu al achilat maror.
Which means:
We bless you, Lord our God, God of the world, who has sanctified us with his commandments and commanded us concernint the eating of bitter herbs.
Eat the maror immediately. Do not lean while you eat the maror.
Prepare sandwich of matza, maror, and charoset.
While we may understand that maturity means accepting that life is the integration of the bitter and the sweet, the sandwich also reminds us that we are live our lives "in-between". We hang in the balance, alive, but not immortal, sandwiched between a fragile, limited, animal self and our eternal Divine image.
Chorus:
Just a tad of haroset helps the bitter herbs go down,
The bitter herbs go down, the bitter herbs go down.
Just a tad of haroset helps the bitter herbs go down,
In the most disguising way.
Oh, back in Egypt long ago,
The Jews were slaves under Pharaoh
They sweat and toiled and labored
through the day.
So when we gather Pesach night,
We do what we think right.
Maror, we chew,
To feel what they went through. Chorus
So after years of slavery
They saw no chance of being free.
Their suffering was the only life they knew.
But baby Moses grew up tall,
And said he’d save them all.
He did, and yet,
We swear we won’t forget.
That . . . Chorus
While the Maror is being passed,
We all refill our water glass,
Preparing for the taste that turns us red.
Although Maror seems full of minuses,
It sure does clear our sinuses.
But what’s to do?
It’s hard to be a Jew!!! Chorus
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!
Finding and Eating the Afikoman
In hiding and seeking the afikoman, we reunite the two parts separated at the beginning of the seder. At this moment, we have the opportunity to discover lost parts of ourselves, to become reconciled with relatives who have become distant and to find wholeness in aspects of Judaism which may not have been part of our lives. Finding that which is hidden is a powerful message when we feel loss and lost. Within our loss, we find ways of healing the broken part of our lives.
Shortened Birkat Hamazon
Leader:
Chaverim vachaveirot n'vareich!
Let us praise God!
Group:
Y'hi shem Adonai m'vorach mei-atah v'ad olam.
Praised be the name of God, now and forever.
Leader:
Y'hi shem Adonai m'vorach mei-atah v'ad olam.
Birshut hachevrah, n'vareich Eloheinu she-achalnu mishelo.
Praised be the name of God, now and forever.
Praised be our God, of whose abundance we have eaten.
Group:
Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.
Praised be our God, of whose abundance we have eaten, and by whose goodness we live.
Leader:
Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.
Baruch hu uvaruch sh'mo.
Praised be our God, of whose abundance we have eaten,
and by whose goodness we live. Praised be the Eternal God.
ALL:
Baruch atah Adonai, Eloheinu Melech haolam,
hazan et haolam kulo b'tuvo, b'chein b'chesed uv'rachamim.
Hu notein lechem l'chol basar ki l'olam chasdo.
Uv'tuvo hagadol tamid lo chasar lanu,
v'al yechsar lanu, mazon l'olam va-ed,
baavur sh'mo hagadol.
Ki hu El zan um'farneis lakol umeitiv lakol,
umeichin mazon l'chol b'riyotav asher bara.
Baruch atah Adonai, hazan et hakol.
Kakatuv: v'achalta v'savata, uveirachta et Adonai Elohecha al haaretz hatovah asher natan lach. Baruch atah Adonai, al haaretz v'al hamazon.
Uv'neih Y'rushalayim ir hakodesh bimheirah v'yameinu.
Baruch atah Adonai, boneh v'rachamav Y'rushalayim. Amen.
HaRachaman, hu yimloch aleinu l'olam va-ed.
HaRachaman, hu yitbarach bashamayim uvaaretz.
HaRachaman, hu yishlach b'rachah m'rubah babayit hazeh,
v'al shulchan zeh she-achalnu alav.
HaRachaman, hu yishlach lanu et Eliyahu HaNavi,
zachur latov, vivaser lanu b'sorot tovot, y'shuot v'nechamot.
Sovereign God of the universe, we praise You: Your goodness sustains the world. You are the God of grace, love, and compassion, the Source of bread for all who live; for Your love is everlasting. In Your great goodness we need never lack for food; You provide food enough for all. We praise You, O God, Source of food for all who live.
As it is written: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise You, O God, for the earth and for its sustenance.
Let Jerusalem, the holy city, be renewed in our time. We praise You, Adonai, in compassion You rebuild Jerusalem. Amen.
Merciful One, be our God forever. Merciful One, heaven and earth alike are blessed by Your presence. Merciful One, bless this house, this table at which we have eaten. Merciful One, send us tidings of Elijah, glimpses of good to come, redemption and consolation.
On Shabbat:
HaRachaman, hu yanchileinu yom shekulo Shabbat
um'nuchah l'chayei haolamim.
Oseh shalom bimromav, hu yaaseh shalom,
aleinu v'al kol Yisrael, v'imru amen.
Adonai oz l'amo yitein, Adonai y'vareich et amo vashalom.
Merciful One, help us to see the coming of a time when all is Shabbat.
May the Source of peace grant peace to us, to all Israel, and to all the world. Amen.
May the Eternal grant strength to our people. May the Eternal bless our people with peace.
We fill and raise the third cup and repeat God's promise to our ancestors and to us:
ALL:
V'gaalti etchem bizroa n'tuyah
uvishfatim g'dolim.
I will redeem you with an outstretched arm and with great acts of judgment.
ALL:
This is the promise of redemption.
God's arm extends to all; none of us is beyond God's grasp.
When we reach out to others, redemption begins.
Blessing over the wine:
Baruch atah Adonai, Eloheinu Melech haolam,
borei p'ri hagafen.
Blessed are You, our God, Ruler of the Universe
Creator of the fruit of the vine.
(Drink, leaning to the left)
The Fourth Cup of Wine
The Cup of Elijah, The Cup of Hope
Reader 1: Let us all fill our wine glasses. Reader 1 picks up Elijah's cup for all to see.
This is the cup of Elijah. According to Jewish tradition, the Prophet Elijah was a brave man who denounced the slavery of his day. Legend teaches that he will return one day to lead everyone to peace and freedom. It was customary during the Passover Seder to open the door of the house for Elijah, in the hope that the age of universal peace may soon be at hand.
Group: We, too, open the door to peace, knowing that Elijah's task is really our own. Only when we have made a world where nation shall not lift up sword against nation, where justice is universal, and where each person is free, will the age-old dream of peace be real. Let us bring peace and justice to the world!
Reader 1: Let us now open the door.
MIRIAM'S CUP:
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.
Reader 2: The story has been told of a miraculous well of living water which had accompanied the Jewish people since the world was spoken into being. The well comes and goes, as it is needed, and as we remember, forget, and remember again how to call it to us. In the time of the exodus from Mitzrayim, the well came to Miriam, in honor of her courage and action, and stayed with the Jews as they wandered the desert. Upon Miriam’s death, the well again disappeared.
Reader 3: It is the women of our story who make its unfolding possible. Shifrah and Puah, the midwives who disobey Pharaoh's order to kill all newborn boys; Yocheved and Miriam, the mother and sister of Moses; Pharaoh's daughter who rescues Moses from the Nile. Pharaoh pays little mind to the women, yet it is their daring actions that began it all. It is because of them that we are here tonight; it is because of them that we are able to thank God for our freedom, just as Miriam led us in song to God after we crossed through the parted waters.
Group: With this ritual of Miriam’s cup of water, we honor all Jewish women. We commit ourselves to transforming all of our cultures into loving, welcoming spaces for people of all genders.
We will end our seder with a fourth cup of wine, which we bless now:
Blessing: Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
We praise God, Ruler of Everything, who creates the fruit of the vine.
Open door and sing:
Eliyahu ha-navee, Eliyahu ha-Tish-bee Eliyahu, eliyahu, Eliyahu ha-Giladee Beem-hei-ra b'ya-mei-nu Yavo ei-leinu Eem ma-shee-ach ben David Eem ma-shee-ach ben David
Death and loss often lead to a sense of isolation. The doors to the heart and the doors to community and love seem to be closed. What are the beliefs and the hopes you have which can help you to open the door again?
And the women dancing with their timbrels
Followed Miriam as she sang her song.
Sing a song to the One whom we’ve exalted,
Miriam and the women danced and danced the whole night long.
And Miriam was a weaver of unique variety,
The tapestry she wove was one which sang our history,
With every strand and every thread she crafted her delight,
A woman touched with spirit she dances toward the light.
Chorus
When Miriam stood upon the shores and gazed across the sea,
The wonder of this miracle she soon came to believe,
Whoever thought the sea would part with an outstretched hand,
And we would pass to freedom and march to the promised land.
Chorus
And Miriam the prophet took her timbrel in her hand,
And all the women followed her just as she had planned,
And Miriam raised her voice in song
She sang with praise and might,
We’ve just lived through a miracle,
we’re going to dance tonight.
S'firat HaOmer: Counting the Omer
Over the next seven weeks, we count the days of our people's journey from Egypt to Sinai. Beginning on the second night of Passover until Shavuot (49 days later).
Rise together and Say:
Baruch atah Adonai, Eloheinu Melech haolam, asher kid'shanu b'mitzvotav v'tzivanu al s'firat haOmer.
Blessed are You, Our God, Ruler of the Universe, who sanctified us with mitzvot and calls upon us to count the Omer.
Hayom yom echad laOmer
Today is the first day of the Omer.
We will celebrate again, next year, in the promised land!
One chapter in my life has concluded, but my life journey continues. What do I look forward to in the coming year...
...for myself? ...for family and friends?
...for my community? ...for my world?
La-shana ha-ba-a bee-yeru-sha-layeem! NEXT YEAR IN JERUSALEM!
In every generation, each Jew should regard himself as though he too were brought out of Egypt. Not our fathers alone, but us also, did the Holy One redeem; for not alone in Egypt but in many other lands, have we groaned under the burden of affliction and suffered as victims of malice, ignorance and fanaticism. This very night which we, a happy generation, celebrate so calmly and safely and joyfully in our habitations was often turned into a night of anxiety and of suffering for our people in former times. Cruel mobs were ready to rush upon them and to destroy their homes and the fruit of their labors. But undauntedly they clung to their faith in the ultimate triumph of right and of freedom. Champions of God, they marched from one Egypt into another—driven in haste, their property a prey to the rapacious foe, with their bundles on their shoulders, and God in their hearts.
Because God, "the Guardian of Israel, who sleepeth not nor slumbereth" revealed Himself on that Watch-night in Egypt and in all dark periods of our past, as the Redeemer of the enslaved, we keep this as a Watch-night for all the Children of Israel, dedicated to God our redeemer.
While enjoying the liberty of this land, let us strive to make secure also our spiritual freedom, that, as the delivered, we may become the deliverer, carrying out Israel's historic task of being the messenger of religion unto all mankind.
All read in unison:
So it is our duty to thank, praise and glorify God, who brought us and our forefathers from slavery unto freedom, from sorrow unto joy, from mourning unto festive gladness, from darkness unto light. Let us therefore proclaim His praise.
Chad Gadya
Chad Gadya, Chad Gadya
An only kid, a single kid
My father bought for two zuzim
Chad Gadya, Chad Gadya
Then came the cat
that ate the kid
An only kid, a single kid
My father bought for two zuzim
Chad Gadya, Chad Gadya
Then came the dog
that bit the cat
that ate the kid
An only kid, a single kid
My father bought for two zuzim
Chad Gadya, Chad Gadya
Then came the stick
that beat the dog
that bit the cat
that are the kid
An only kid, a single kid
My father bought for two zuzim
Chad Gadya, Chad Gadya
Then came the fire
that burned the stick
that beat the dog
that bit the cat
that ate the kid
An only kid, a single kid
My father bought for two zuzim
Chad Gadya, Chad Gadya
Then came the water
that quenched the fire
that burned the stick
that beat the dog
that bit the cat
that ate the kid
An only kid, a single kid
My father bought for two zuzim
Chad Gadya, Chad Gadya
Then came the ox
that drank the water
that quenched the fire
that burned the stick
that beat the dog
that bit the cat
that ate the kid
An only kid, a single kid
My father bought for two zuzim
Chad Gadya, Chad Gadya
Then came the butcher
who killed the ox
that drank the water
that quenched the fire
that burned the stick
that beat the dog
that bit the cat
that ate the kid
An only kid, a single kid
My father bought for two zuzim
Chad Gadya, Chad Gadya
Then came the Angel of the Death
who slew the butcher
who killed the ox
that drank the water
that quenched the fire
that burned the stick
that beat the dog
that bit the cat
that ate the kid
An only kid, a single kid
My father bought for two zuzim
Chad Gadya, Chad Gadya
Then came the Holy One who is blessed
who destroyed the Angel of Death
who slew the butcher
who killed the ox
that drank the water
that quenched the fire
that burned the stick
that beat the dog
that bit the cat
that ate the kid
An only kid, a single kid
My father bought for two zuzim
Chad Gadya, Chad Gadya
The leader asks the questions. The whole company responds, each reading as fast as possible, in the effort to finish the answer first.
Who knows One?
I know One: One is the God of the World.
Who knows Two?
I know Two: Two Tables of the Covenant. One God of the World.
Who knows Three?
I know Three: Three Patriarchs; Two Tables of the Covenant; One God of the World.
Who knows Four?
I know Four: Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.
Who knows Five?
I know Five: Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.
Who knows Six?
I know Six: Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.
Who knows Seven?
I know Seven: Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.
Who knows Eight?
I know Eight: Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.
Who knows Nine?
I know Nine: Nine Festivals*; Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.
Who knows Ten?
I know Ten: Ten Commandments; Nine Festivals; Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.
Who knows Eleven?
I know Eleven: Eleven Stars in Joseph's Dream; Ten Commandments; Nine Festivals; Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.
Who knows Twelve?
I know Twelve: Twelve Tribes; Eleven Stars; Ten Commandments; Nine Festivals; Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.
Who knows Thirteen?
I know Thirteen: Thirteen Attributes of God (Exodus XXXIV: 6-7); Twelve Tribes; Eleven Stars; Ten Commandments; Nine Festivals; Eight Lights of Ḥanukkah; Seven Days of the Week; Six Days of Creation; Five Books of Moses; Four Mothers of Israel; Three Patriarchs; Two Tables of the Covenant; One God of the World.
------------------
*The nine Jewish festivals are: 1. Pesaḥ (Passover), 2. Shabuoth (Feast of Weeks, or Pentecost) 3. Rosh Hashanah (New Year) 4. Yom Kippur (Day of Atonement) 5. Succoth (Feast of Tabernacles) 6. Sh’mini Atzereth (Eighth Day of Solemn Assembly) 7. Simḥath Torah (Rejoicing in the Law), 8. Ḥanukkah (Feast of Dedication or Feast of Lights) 9. Purim (Feast of Lots)
