On seder night, there are two moments where we metaphorically open our doors and invite others in. One is at the opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.” There is a beautiful message here: we were once slaves; poor and hungry, and we remember our redemption by sharing what we have with others.

The other, comes towards the end of the seder, when we have the custom of pouring a fifth cup of wine, which we claim is for Elijah the Prophet. This is a statement of faith, a statement that says that although we are a free people, our redemption is not yet complete, and we believe that it will come.

From the most downtrodden to the most celebrated, the message is clear: everyone is welcome and everyone is necessary. Why is it that we go out of our way to include all at our seder table? Perhaps it is because when we make room for others, we have the opportunity to make room for ourselves as well. In fact, the Mishnah (Pesahim 10:5) teaches us that:

בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים In every generation a person is obligated to see themselves as if they left Egypt

The seder presents us with the obligation of identifying with the generation that left Egypt and internalizing that experience. And through that internalization, we come to feel the redemption as if it was our own as well to - לראות את עצמו. Further, the reliving of the story of the Exodus affords us the opportunity see one’s true self. It is only when we are able to see ourselves clearly, that we are able to be redeemed. But perhaps the only way we are able to see ourselves, is when we are truly able to see those around us. This message of inclusion is Pardes’s message too, and our hope is that this Haggadah Companion which offers something for everyone, will add new meaning to your seder and help bring the Jewish people a little closer together.

We have come together this evening for many reasons. We are here because Spring is all around, the Earth is reborn, and it is a good time to celebrate with family and friends. We are here because we are Jews, because we are members of the Jewish nation, with its deep historic roots and its valuable old memories and stories.

We are here to remember the old story of the liberation of the ancient Hebrews from slavery in Egypt - a great struggle for freedom and dignity. We are here because the struggle for human freedom never stops. We are here to remember all people - Jews and non-Jews - who are still struggling for their freedom.

As we feel how wonderful and important it is for diverse peoples to come together, let us recite and then sing the words of HINNEH MAH TOV. 

HINNEH, MAH TOV - BEHOLD, HOW GOOD! (Adaptation* of T'hillim / Psalms 133.1)    

Behold, how good and how pleasant it is when peoples* dwell together in unity!

Hinneh, mah tov u-mah naim shevet ammim* gam yahad! 

(*originally "brothers", or "achim")

CANDLE LIGHTING

בָרוְ אַתָּה יְיָ אֱלהֵינו מֶלְֶ הָעולָם, אֲשֶׁר קדּשָנו בְמִצְותָיו וְצִוָּנו לְהַדלִיק נֵר שֶל (שַבָת וְשֶל) יֹום טוב.

BA-RUCH A-TA A-DO-NAI E-LO-HAY-NU ME-LECH HA-O-LAM A-SHER KI-DE-SHA-NU BE-MITZ-VO-TAV V’TZI-VA-NU L’HAD-LIK NER SHEL (SHABBAT V’SHEL) YOM TOV.

Blessed are You, Lord our God, ruler of the universe who makes us holy with commandments and commands us to light the (Shabbat and) festival lights.

First night add:

בָרוְ אַתָּה יְיָ אֱלהֵינו מֶלְֶ הָעולָם, שֶׁהֶחֱיָנו וְקיְּמָנו וְהִגִיעָנו לַזְמַן הַזֶה.

BA-RUCH A-TA A-DO-NAI E-LO-HAY-NU ME-LECH HA-O-LAM SHE-HE-CHE-YA-NU V’KI-YE-MA-NU V’HIG-I-YA-NU LAZ-MAN HA-ZEH.

Blessed are You, Lord our God, ruler of the universe, who has kept us alive, sustained us, and enabled us to celebrate this joyous occasion.

Haroset

Maror

Beitzah (Egg)

Zroah (Pascal Lamb/Shankbone)

Karpas (Greens)

Melah (Salt Water)

It’s been a crazy week. The world with all its worries and bothers is still clamoring for your attention. The first step is to forget all that. Leave it behind. Enter into a timeless space, where you, your great-grandparents and Moses   all coincide.

The beginning of all journeys is separation. You’ve got to leave somewhere to go somewhere else. It is also the first step towards freedom: You ignore the voice of Pharaoh inside that mocks you, saying, “Who are you to begin such a journey?” You just get up and walk out.

This is the first meaning of the word, “Kadesh” -- to  transcend   the mundane world. Then comes the second meaning: Once you’ve set yourself free from your material worries, you can return and  sanctify   them. That is when true spiritual freedom begins, when you introduce a higher purpose into all those things you do. 

Kiddush (the blessing over wine) |  kadeish  | קַדֵּשׁ  

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!

The blessings below are for a weeknight. (On Shabbat we add the words in parentheses)

וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בֶָּרָא אֱלֹהִים לַעֲשׂוֹת

(Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz v’choltzva’am. Vay’chal Elohim bayom hashvi’i, m'lachto asher asah, vayishbot bayom hashvi-i, mikol-mlachto asher asah. Vay'vareich Elohim, et-yom hashvi’i, vay'kadeish oto, ki vo shavat mikol-mlachto, asher-bara Elohim la-asot.)

(“And there was evening and there was morning, the sixth day. Now the heavens and all their host were completed. And on the seventh day God finished His work of creation which He had made. And God blessed the seventh day and made it holy, for on that day God rested from His work and ceased creating.)

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.

Praised are you, Adonai, Lord our God, Ruler of the universe, who has created the fruit of the vine.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה (שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם (הַשַׁבָּת הַזֶה וְאֶת יוֹם) חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ (בְּאַהֲבָה), מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶךָ (בְּאַהֲבָה וּבְרָצוֹן,) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ (הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים.

Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am, v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom (hashabat hazeh v'et-yom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol ha’amim. (v'shabat) umo’adei kod’shecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish (h’shabbat v') Yisrael v'hazmanim.

Praised are you, Adonai, Lord our God, Ruler of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly [Shabbat for rest] festivals for joy, and special times for celebration, this [Shabbat and this] Passover, this [given in love] this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with [Shabbat and] festive revelations of Your holiness, happiness and joy You have granted us [lovingly] joyfully the holidays. Praised are you, Adonai, Who sanctifies [Shabbat], Israel and the festivals.

On Saturday night include the following section:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַבְדִיל בֵּין קֹדֶשׁ לְחֹל, ין אוֹר לְחשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ, וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּשְׁתָּ. הִבְדַּלְתָּ וְקִדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתֶךָ. ,בָּרוּךְ אַתָּה יי הַמַּבְדִיל בֵּין קֹדֶשׁ לְקֹדֶשׁ

( Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei ha-eish.

Baruch atah Adonai, Eloheinu melech ha’olam, hamavdil bein kodesh l'chol bein or l'choshech, bein Yisrael la-amim, bein yom hashvi-i l'sheishet y'mei hama-aseh. Bein k'dushat shabat likdushat yom tov hivdalta. V'et-yom hashvi-i misheishet y'mei hama-aseh kidashta. Hivdalta v'kidashta et-am'cha yisra-eil bikdushatecha. Baruch atah Adonai, hamavdil bein kodesh l'kodesh.)

(Praised are You Adonai our God Lord of the universe who created the lights of fire.

Praised are you, Adonai, Lord our God, Ruler of the universe, who makes a distinction between the holy and profane, light and darkness, Israel and the nations, Shabbat and the six workdays. You have made a distinction between the holiness of Shabbat and the holiness of the festival, and You have sanctified Shabbat above the six work-days. You have set apart and made holy Your people Israel with your holiness. Praised are you, Adonai, who distinguishes between degrees of sanctity.)

Say this Shehechiyanu blessing the first Seder night only:

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

Baruch atah Adonai, Eloheinu melech ha-olam,
she’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.

Praised are you, Adonai, Lord our God, Ruler of the universe,
who has sustained us, maintained us and enabled us to reach this moment in life.

Ritual hand-washing in preparation for the seder |  urchatz  | וּרְחַץ 

This is a moment to cleanse and refresh, so that we can begin the seder intentionally.

As you wash your hands, imagine washing away any distractions, leaving your mind clear to engage fully in tonight's ritual.

We take this time to honor others who travel with us from other faiths and cultural traditions. We acknowledge the fact that they bring a new perspective to our lives and a legacy of their own that enriches ours. We are grateful for the growth that we have experienced because they are in our lives.

As a plant bursts forth with new energy to bloom, so too we recognize that at this time of Jewish history we are blossoming in different ways. As the garden needs tending, so, too, do our relationships with spouses, in-laws and families of other traditions. Weeding out all that is not necessary and loving, we make room for fresh insight and respect. Welcome those who sit around this table for the first time or the twentieth, bringing new understanding to our discussion.

Take the middle matzah and break it into two, one piece larger than the other.

The larger piece is set aside to serve as Afikoman. This is traditionally hidden, by the leader of the Seder for the children to “steal” or “find” and then ransom for a something at the end of the Seder.

The smaller piece is put back, between the two matzot. This smaller piece, along with the top matzah is what will be used for the “Motzi-Matzah” and “Korech”

This brokenness is not just a physical or political situation: It reminds us of all those hard, damaged places within ourselves. All those narrow places from which we want to break to free. In Hebrew, Egypt is called Mitzrayim, reminding us of the word tzar, narrow. Thus, in Hassidic thought, Mitzrayim symbolizes the inner straits that trap our souls. Yet even here we can find a unique value, as the Hassidic saying teaches us: "There is nothing more whole – than a broken heart."

SHARE: Pass out a whole matza to every Seder participant, inviting them to take a moment to ponder this entrance into a broken world, before they each break the matza themselves.

The central imperative of the Seder is to tell the story. The Bible instructs: “ You shall tell your child on that day, saying: ‘This is because of what Adonai did for me when I came out of Egypt.' ” -Exodus 13:8. 

We relate the story of our ancestors to regain the memories as our own. Elie Weisel writes: "God created man because He loves stories. We each have a story to tell — a story of enslavement, struggle, liberation. Be sure to tell your story at the Seder table, for the Passover is offered not as a one-time event, but as a model for human experience in all generations." 

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Raise the tray with the matzot and say:

הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.

Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei v'yeichol, kol deetzreech yeitzei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra-el. Hashata avdei, l'shanah haba-ah b'nei choreen.

This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and share the Pesach meal. This year, we are here. Next year, in the land of Israel. This year, we are slaves. Next year, we will be free.

Refill the wine cups, but don’t drink yet.

                 Maggid – Four Questions

מַהנִּשְּׁתַּנָה

?מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת

Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?

Why is this night of Passover different from all other nights of the year?

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

She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah.

On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר

Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror.

On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?

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

Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat.Ha-lai-lah hazeh sh'tei p'ameem.

On all other nights, we do not dip vegetables even once,
why on this night do we dip greens into salt water and bitter herbs into sweet haroset?

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ

Sheb’khol ha-lei-lot anu och-leem bein yo-shveen u-vein m’su-been, ha-lailah hazeh kulanu m’subeen.

On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?

Four times the Torah bids us tell our children of the exodus from Egypt. Four times the Torah repeats: "And you shall tell your child on that day...." From this, our tradition infers that there are four different kinds of children: the wise, the one who does not care, the innocent, and the one who is still too young to ask.

The wise child, who is eager to learn, asks:What is the meaning of all we hear and see and eat at this service, and why are we all here?

To the wise child, we say: This order of service is held to remind us, year after year, of wonders that happened to us long ago! All that we will say, and all we will be shown, is in obedience to a commandment that we should re-live the night on which we were brought forth from Egypt. Thus, we come together once again to give thanks for God's goodness.

The child who does not care, standing apart from the rest of us asks: Why do you have this service?

We reach out to this child and say: Why have you said you and not we? We are all part of the answer. We keep this festival because of what God did for us when we came forth out of Egypt. Listen with us, learn from the seder. The story of freedom joins us all together.

The innocent child asks: What is this about? In response, we say: Adonai brought us out of Egypt, out of the House of Bondage. As you listen with us, you will begin to understand.

The fourth child is still unable to ask. For the sake of this child and for the delight of us all, we will tell the whole story of Passover.

The Telling - Magid

The central part of the Passover Seder is called “Magid,”  the telling.  Beginning with the words, “Avadim Hayyinu - We were Slaves...” it extends to the meal. The purpose of this section is to recount the story of the Exodus and to encourage a discussion of  its implications for our lives. The Haggadah reviews the exodus by presenting a series of Midrashin or Rabbinic commentaries on Deuteronomy, Chapter 26, Vs 5 - 8.

For the untrained reader,  this section can be confusing. It can also inspire some interesting table discussion - the very purpose of the Seder. Unfortunately, far too many families skip the section of the Haggadah beginning with, “My father was a wandering Aramean” until the ten plagues.  In the interest of encouraging people not to leave out the “Telling”  I have rewritten it in simple language to be used either along with, or in place of,  this section of the Haggadah. It is meant to be read responsively at the Seder.

          Come and hear the story of our people,

          The story we relive on Seder night.

          How our ancestors went forth

          from the straights of Mitzraim

          To the open places of rejoicing and faith.

          This story belongs to you and me.

          An age-old story, it becomes our own

          when we tell it on Seder night.

           “A wandering Aramean was my father.

          he went down to Mitzraim few in number.

          There he became a great nation,

          mighty and numerous.”  (Deut. 26:5)  

          In Egypt we discovered our distinctiveness.

          Few in number, we learned

          that greatness is more than numbers.

          “The Egyptians treated us harshly and oppressed us,

          they  imposed hard labor on us.”   (Deut. 26:6)  

          Their harshness wounded us with false accusations.

          with venom and hate and distrust.

          “We cried out to Adonai,

          the God of our ancestors,

          He heard our voice

          and saw our affliction,

          our toil and our oppression.”  (Deut. 26:7)   

          What did Adonai see in Mitzraim?

          He saw families torn asunder,

          and children made to suffer.    

          God saw the cruelty of Egypt

          and the helplessness of Israel.

          “So Adonai brought us out of Egypt

          with a mighty hand, with an out-stretched arm

          with awe and signs and wonders.”  (Deut. 26:8)  

          Egypt and Israel felt God’s presence

          In every corner of the land.

          His signs filled the earth and the sky

          His wonders could be seen in every Israelite’s eye.

          With a mighty hand He demanded

          justice for the oppressed.

          With plagues and wonders he taught the Egyptians

          the lesson of his power.

          So may God’s signs be present today

          To teach us of Your justice

          and Your mighty acts.

          We continue with the Ten Plagues:

The novel coronavirus is an epidemic disease, and now, a pandemic because it has spread around the world. And, like a plague, it is causing widespread affliction, as well as pain, loss, and distress. So, shall we liken it to the biblical plagues of our ancestors? I should say not.

You see, when the coronavirus is under control across the world, society will begin to recover. There was no recovery after the first, second, third, or tenth plague of Egypt. There was one disaster followed by the next. Do you know how else this disease is different from those we witnessed in ancient Egypt? In a sudden moment God brought forth a plague, and in another, God ended it. The afflictions did not grow exponentially – locusts covered the fields instantly, pestilence of livestock occurred instantly, and all of the first born died in a single night. Do you know the main reason that in our time of crisis and uncertainty we should choose our words carefully and sensitively and not compare COVID-19 to a biblical plague on Passover? Because all of us have within us the power to  flatten the curve, reduce the infection rate, and most importantly, help those in our neighborhoods who need our help.

Day dayenu day dayenu! It's the best loved song from the Passover Seder and now you and your friends and family can learn the tune and a few verses with Jason Mesches. Practice up with this karaoke video and have a great Pesach!

Rabban Gamliel would say: Whoever does not discuss the following three things on Passover, has not fulfilled his obligation: the passover offering, matzah and maror.

The passover offering, which our ancestors ate during the time of the Holy Temple - for what reason did they do so? Because G‑d passed over their homes in Egypt, as it is written: "You shall say: It is a Passover-offering to the L‑rd, because He passed over the houses of the children of Israel in Egypt when He struck the Egyptians with a plague, and He saved our houses... "

This matzah that we eat - for what reason? Because the dough of our fathers did not have time to become leavened before the King of the kings of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them. As it is written: "They baked matzah-cakes from the dough that they had brought out of Egypt, because it was not leavened; for they had been driven out of Egypt and could not delay, and they had also not prepared any provisions."

This maror (bitter herb) that we eat - for what reason? Because the Egyptians embittered our fathers' lives in Egypt, as it is written: "They made their lives bitter with hard work, with mortar and with bricks, and with all manner of work in the field; all their work which they made them serve with crushing labor."

-From the Passover Haggadah

We raise our cups as we recall the second promise of liberation to the people of Israel. Let us glorify God who performed these miracles for our ancestors and for us. Let us rejoice at the wonder of our deliverance from bondage to freedom, from servitude to redemption. Hallelujah. We praise God who has delivered us and our ancestors from Egypt and brought us here this night to eat matzoh and maror. Our God and God of our ancestors, help us celebrate future holidays and festivals in peace and in joy.

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p'ri ha-gafen.

Praised be thou, O Lord Our God, King of the Universe, who creates the fruit of the vine!

All drink the entire second cup of wine

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.

Time to eat matzah.  As each of you breaks off four pieces of matzah for your plate, ponder this:

Matzah is literally free of all additives, externalities and superficial good looks -- it is bread without the hot air. It represents the bare essentials.

Everything we pursue in life can be divided into necessities and luxuries. To the extent that a luxury becomes a necessity we lose an element of our freedom by being enslaved to a false need.

On Passover we can focus on the essence and leave the externalities behind.

Now, take one of the pieces of matzah 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 forth bread from the land.

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 commandments and commanded us concerning the eating of matzah.

Eat the piece of matzah.

Small pieces of horseradish are dipped into the haroset to indicate that over- emphasis on material things results in bitterness. Why is it that we must taste the bitter taste of these herbs? Based on stories and teachings, it is said that we taste the bitter herbs to be able to metaphorically feel the bitterness that the Jews felt when they were enslaved. The Egyptians embittered the lives of our ancestors in Egypt. It is said, “They made their lives bitter through hard labor, with mortar and brick and all kinds of work in the field. All their labor was carried out under conditions of excessive force.” (Exodus 1:14) Marror represents the bitterness of the slaves in Egypt. Just as it embitters our taste, the Egyptians embittered their lives.

Sfas Emes explains that Marror teaches us that, like the Exodus, the exile itself orchestrated by God for our benefit. Marror also alludes to the toil that a person must be ready to invest in order to achieve personal growth. Rabbi Samson Raphael Hirsch explains that we became a nation in a foreign country, tortured with no rights, and with no foreseeable future. God tells us, “Through your blood you shall live.” The beauty of Marror is to feel the pain and to feel the joy. 

It is a custom to use lettuce because it is sweet first and bitter later. Although vice and iniquity may seem sweet at first, they ultimately reveal themselves to be bitter.

Maror מָרוֹר

Now take a kezayit (the volume of one olive) of the maror. Dip it into the Charoset, but not so much that the bitter taste is neutralized. Recite the following blessing and then eat the maror (without reclining):

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר.

Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror.

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

Korech כּוֹרֵךְ

זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵים מַה שֶׁנֶּאֱמַר: עַל מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ.

Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-emar. “Al matzot um'rorim yochlu-hu.”

Eating matzah, maror and haroset this way reminds us of how, in the days of the Temple, Hillel would do so, making a sandwich of the Pashal lamb, matzah and maror, in order to observe the law “You shall eat it (the Pesach sacrifice) on matzah and 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.

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.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.

Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo, b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo, uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.

Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.

כַּכָּתוּב, וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ. בָּרוּךְ אַתָּה יְיָ, עַל הָאָרֶץ וְעַל הַמָּזוֹן.

Kakatuv, v’achalta v’savata uveirachta et Adonai Elohecha al ha’aretz hatova asher natan lach. Baruch atah Adonai al ha-aretz v’al hamazon.

For everything, Adonai, our God, we thank and praise You. May your name be blessed by all forever, as it is written: “After you have eaten and are satisfied, you shall bless Adonai, our God for the good land he has given you.” Praised are you, Adonai, for the land and the food.

וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יְיָ, בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם. אָמֵן.

Uv’nei Y’rushalayim ir hakodesh bimheira v’yameinu. Baruch atah Adonai, boneh v’rachamav Y’rushalayim. Amein.

Rebuild Jerusalem the holy city speedily in our days. Praised are you, Adonai, who will rebuild Jerusalem in mercy. Amen.

(On Shabbat:
הָרַחֲמָן הוּא יַנְחִילֵנוּ יוֹם שֶׁכֻּלוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים
Harachaman hu yanchileinu yom shekulo Shabbat u’minucha ul’chayei ha’olamim.
May the Merciful One cause us to inherit the day which will be all Sabbath and rest in the eternal life.)

הָרַחֲמָן הוּא יַנְחִילֵנוּ יוֹם שֶׁכֻּלוֹ טוֹב
Harachaman hu yanchileinu yom shekulo tov.
May the Merciful One cause us to inherit the day of total goodness.

עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן
Oseh shalom bimromav, hu ya’aseh shalom aleinu v’al kol Yisrael v’imru, Amein.
May he who creates peace in heaven, grant peace for us, all Israel; and and all humanity, and we can say, Amen.

In these times, we are told not to open the door for anyone. Yet, there is one exception–the mystical figure of Eliyahu HaNavi. As he enters our homes, he is our sole guest, and hope that next year or even sooner, we will be able to welcome him in together with our families and friends.

Min ha-meitzar, from distress will come relief. During these difficult times, our communities have rallied and come closer. When it’s over, we pray, we will be stronger than ever. As Leonard Cohen wrote: “There is a crack in everything, that’s how the light gets in.”

Fill the third cup of wine

Together we take up the third cup of wine, now recalling the third divine promise to the people of Israel: “And I will redeem you with an outstretched arm.”

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p'ri ha-gafen.

We now drink the third cup of wine

Barukh atah Adonai, Eloheinu melekh ha'olam, borei pri ha'gafen.

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!

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!

אַדִּיר הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב. 
בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. 
אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב. 

בָּחוּר הוּא, גָּדוֹל הוּא, דָּגוּל הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב.
בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. 
אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב. 

הָדוּר הוּא, וָתִיק הוּא, זַכַּאי הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב. 
בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. 
אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב. 

חָסִיד הוּא, טָהוֹר הוּא, יָחִיד הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב. 
בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. 
אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב. 

כַּבִּיר הוּא, לָמוּד הוּא, מֶלֶךְ הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב.
בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. 
אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב. 

נוֹרָא הוּא, סַגִּיב הוּא, עִזּוּז הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב.
בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. 
אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב. 

פּוֹדֶה הוּא, צַדִיק הוּא, קָּדוֹשׁ הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב. 
בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. 
אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב. 

רַחוּם הוּא, שַׁדַּי הוּא, תַּקִּיף הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב. 
בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב. 
אֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.

Adir hu yivneh beito bekarov. 
Bimherah, bimherah, beyameinu bekarov. 
El bneh, el bneh, bneh beito bekarov. 

Bachur hu, gadol hu, dagul hu yivneh beito bekarov. 
Bimherah, bimherah, beyameinu bekarov. 
El bneh, el bneh, bneh beito bekarov. 

Hadur hu, vatik hu, zakai hu yivneh beito bekarov. 
Bimherah, bimherah, beyameinu bekarov. 
El bneh, el bneh, bneh beito bekarov. 

Chassid hu, tahor hu, yachid hu yivneh beito bekarov. 
Bimherah, bimherah, beyameinu bekarov. 
El bneh, el bneh, bneh beito bekarov. 

Kabir hu, lamud hu, melech hu yivneh beito bekarov. 
Bimherah, bimherah, beyameinu bekarov. 
El bneh, el bneh, bneh beito bekarov. 

Norah hu, sagiv hu, izuz hu yivneh beito bekarov. 
Bimherah, bimherah, beyameinu bekarov. 
El bneh, el bneh, bneh beito bekarov. 

Podeh hu, tzaddik hu, kadosh hu yivneh beito bekarov. 
Bimherah, bimherah, beyameinu bekarov. 
El bneh, el bneh, bneh beito bekarov. 

Rachum hu, shadai hu, takif hu yivneh beito bekarov. 
Bimherah, bimherah, beyameinu bekarov. 
El bneh, el bneh, bneh beito bekarov.

Translation: (By Eve Levavi) He is mighty. May He rebuild His temple soon! Speedily, speedily, in our days, soon! God, build! God, build! Rebuild Your temple soon! He is select. He is great. He is lofty. He is glorious. He is just. He is blameless. He is righteous. He is pure. He is singular. He is powerful. He is learned. He is Sovereign. He is radiant. He is strong. He is valorous. He is salvific. He is just. He is holy. He is merciful. He is God. He is commanding.