The Seder

This book is a Hagadah.which means “telling.” Tonight we will be having a seder, which means, “order”.Through this traditionally ordered ritual, we will retell the story of the Israelites’ journey out of Egypt, eat special foods that symbolize Pesach's many messages, and teach each other the traditions of Pesach, first celebrated more than 3,000 years ago.

An ancient rabbinic text instructs us, “Each person in every generation must regard himself or herself as having been personally freed from Egypt.” for the seder to be successful.

Tonight’s Seder is not just the retelling of an ancient story.Rather, we are asked to actually experience and acknowledge the bitterness of oppression and the sweetness of freedom so we may better understand the hope and courage of all men and women, of all generations, in their quest for liberty, security, and human rights. This haggadah attempts to incorporate the lives and work of each guest, and to relate the traditional story of passover to our personal experiences and to the modern world around us.

In the words of Audre Lorde: I cannot afford the luxury of fighting one form of oppression only. I cannot afford to believe that freedom from intolerance is the right of only one particular group. And I cannot afford to choose between the fronts upon which I must battle these forces of discrimination, .wherever they appear to destroy me. And when they appear to destroy me, it will not be long before they appear to destroy you.

The order of the seder:

Kadesh-the recitation of Kiddush.
Urchatz-washing the hands.
Karpas-eating a vegetable dipped in salt-water.
Yachatz-breaking of the middle matzo.
Maggid-the recitation of the Hagadah.
Rachtzah-washing of the hands a second time.
Motze-the recitation of the blessing hamotzi.
Matzah-the recitation of the blessing al Achilas matzo, eating the matzo.
Morror-eating the bitter herbs.
Korech-eating a sandwich of matzo and bitter herbs.
Shulchan Oruch-eating the festive meal.
Tzafun-eating the afikomen.
Bayrech-the recitation of grace.
Hallel-the recitation of Hallel psalms of praise

Nirtzah-our prayer that G-d accepts our service.

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!

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.

Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.

We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.

We praise God, Ruler of Everything, who creates the fruits of the earth.

Turn to your neighbor and share: What has been bitter in your life or community this winter, and what are you looking forward to turning towards spring? 

Breaking the matzah

There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally "dessert." After dinner, the guests will have to hunt for the afikomen.

Reader 1: Ha lachma anya—this is the bread of affliction. At the seder we begin as slaves. We eat matzah, the bread of affliction, which leaves us hungry and longing for redemption. It reminds us of a time when we couldn’t control what food was available to us, but ate what we could out of necessity. The matzah enables us to taste slavery— to imagine what it means to be denied our right to live free and healthy lives.

But, while we will soon enjoy a large meal and end the seder night as free people, millions of people around the world can not leave the affliction of hunger behind. Let us awaken to their cries and declare:

Kol dichfin yeitei v’yeichol—let all who are hungry, come and eat. As we sit at our seder and contemplate our people’s transition from slavery to freedom, let us hope for a time when all who are hungry will eat as free people. Let us pray:

Let all people gain autonomy over their sources of sustenance.

Let local farms flourish and local economies strengthen.

Let exploitation of natural resources cease so that the land may nourish its inhabitants.

Let communities bolster themselves against the destruction wrought by flood and drought.

Let our world leaders recognize food as a basic human right and implement policies and programs that put an end to world hunger.

Hashata avdei—this year we are still slaves. Leshanah haba’ah b’nei chorin—next year we will be free people.

This year, hunger and malnutrition are still the greatest risks to good health around the world. Next year, may the bread of affliction be simply a symbol, and may all people enjoy the bread of plenty, the bread of freedom.

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.

Avadim Hayinu

ּעֲבָדִים הָיִינוּ הָיִינו. עַתָּה בְּנֵי חוֹרִין

Avadim hayinu hayinu. Ata b’nei chorin, b'nei chorin. Avadim hayinu, ata ata b'nei chorin, b'nei chorin

We were slaves. Now we are free.

The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.

מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות

Ma nishtana halaila hazeh mikol haleilot?

Why is this night different from all other nights?

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה  הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה  

Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.

On all other nights we eat both leavened bread and matzah.
Tonight we only eat matzah.

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר

Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.

On all other nights we eat all kinds of vegetables,
but tonight we eat bitter herbs.

שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת  הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים

Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.

On all other nights we aren’t expected to dip our vegetables one time.
Tonight we do it twice.

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין.  :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין

Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.

On all other nights we eat either sitting normally or reclining.
Tonight we recline.

1) Why are we in this current US political climate?

2) Why are American Jewish institutions scared to talk about the Occupation?

3) Why are millions of people still suffering from hunger?

4) Why are there still dictators who prevent the voices of their people from being heard?

As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:

What does the wise child say?

The wise child asks, What are the testimonies and laws which God commanded you?

You must teach this child the rules of observing the holiday of Passover.

What does the wicked child say?

The wicked child asks, What does this service mean to you?

To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him. Had that child been there, he would have been left behind.

What does the simple child say?

The simple child asks, What is this?

To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”

What about the child who doesn’t know how to ask a question?

Help this child ask.

Start telling the story:

“It is because of what God did for me in taking me out of Egypt.”

-

Do you see yourself in any of these children? At times we all approach different situations like each of these children. How do we relate to each of them?

The passage about the four children within the Haggadah is often understood to be referring to four distinct personality types which are found among our people. Another interpretation according to Rabbi Chasman, the '”Four Children” should not be understood as four distinct personalities, for the traits exemplified by them all struggle within each of us. One moment we are the wise child, the next moment the wicked child; one instant we are the simple child, the next instant we are unable to ask.

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?

Generations passed and our people remained in Egypt. In time, a new Pharaoh ascended to the throne. He found our difference threatening, and ordered our people enslaved. In fear of rebellion, Pharaoh decreed that all Hebrew baby boys be killed. Two midwives named Shifrah and Puah defied his orders.  Through their courage, a boy survived; midrash tells us he was radiant with light. Fearing for his safety, his family placed him in a basket and he floated down the Nile. He was found, and adopted, by Pharaoh’s daughter, who named him Moses because she drew him forth from the water.  Thanks to Moses' sister Miriam, Pharaoh's daughter hired their mother, Yocheved, as his wet-nurse. Thus he survived to adulthood, and was raised as Prince of Egypt.

Although a child of privilege, as he grew he became aware of the slaves who worked in the brickyards of his father. When he saw an overseer mistreat a slave, Moses struck the overseer and killed him. Fearing retribution, he set out across the Sinai alone. God spoke to him from a burning bush, which though it flamed was not consumed. The Voice called him to lead the Hebrew people to freedom. Moses argued with God, pleading inadequacy, but God disagreed. Sometimes our responsibilities choose us.

Moses returned to Egypt and went to Pharaoh to argue the injustice of slavery. He gave Pharaoh a mandate which resounds through history: Let my people go. Pharaoh refused, and Moses warned him that Mighty God would strike the Egyptian people. These threats were not idle; ten terrible plagues were unleashed upon the Egyptians. Only when his nation lay in ruins did Pharaoh agree to our liberation.

Fearful that Pharaoh would change his mind, our people fled, not waiting for their bread dough to rise.  Our people did not leave Egypt alone; a “mixed multitude” went with them. From this we learn that liberation is not for us alone, but for all the nations of the earth. Even Pharaoh’s daughter came with us.

Pharaoh’s army followed us to the Sea of Reeds. We plunged into the waters. Only when we had gone as far as we could did the waters part for us. We mourn, even now, that Pharaoh’s army drowned: our liberation is bittersweet because people died in our pursuit. To this day we relive our liberation, that we may not become complacent, that we may always rejoice in our freedom.

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? 

ALL SING:

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!

God-the lord said : go down, Moses
Way down in Egypt land
Tell all pharaoes to
Let my people go!

Tell all pharaoes
To let my people go

The plagues and our subsequent redemption from Egypt are but one example of the care God has shown for us in our history. Had God but done any one of these kindnesses, it would have been enough – dayeinu.

אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ

Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu

If God had only taken us out of Egypt, that would have been enough!

אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ

Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu

If God had only given us the Torah, that would have been enough.

 The complete lyrics to Dayeinu tell the entire story of the Exodus from Egypt as a series of miracles God performed for us. (See the Additional Readings if you want to read or sing them all.)

Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large. 

The Seder plate contains several pieces, used symbolically to represent different parts of our story:

Beitzah
The Roasted Egg is symbolic of the festival sacrifice made in biblical times. It is also a symbol of spring - the season in which Passover is always celebrated.

Zeroa
The Shankbone is symbolic of the Paschal lamb offered as the Passover sacrifice in biblical times. Some communities use a chicken neck as a substitute. Vegetarian households may use beets.

Charoset
Apple, nuts, and spices ground together and mixed with wine are symbolic of the mortar used by Hebrew slaves to build Egyptian structures. There are several variations in the recipe for charoset. The Mishna describes a mixture of fruits, nuts, and vinegar.

Maror
Bitter Herbs (usually horseradish) symbolize the bitterness of Egyptian slavery. The maror is often dipped in charoset to reduce its sharpness. Maror is used in the seder because of the commandment (in Numbers 9:11) to eat the paschal lamb "with unleavened bread and bitter herbs".

Chazeret
Lettuce is often used in addition to the maroras a bitter herb. The authorities are divided on the requirement of chazeret,so not all communities use it. Since the commandment (in Numbers 9:11) to eat the paschal lamb "with unleavened bread and bitter herbs" uses the plural ("bitter herbs") most seder plates have a place for chazeret.

The Orange

Even after one has encountered the collection of seemingly unconnected foods on the seder plate year after year, it’s fun to ask what it’s all about. Since each item is supposed to spur discussion, it makes sense that adding something new has been one way to introduce contemporary issues to a seder.

So how was it that the orange found its place on the seder plate as a Passover symbol of feminism and women’s rights?

The most familiar version of the story features Susannah Heschel, daughter of Abraham Joshua Heschel and scholar in her own right, giving a speech about the ordination of women clergy. From the audience, a man declared, “A woman belongs on the  bima  like an orange belongs on the seder plate!” However, Heschel herself tells a different story.

During a visit to Oberlin College in the early 1980s, she read a feminist Haggadah that called for placing a piece of bread on the seder plate as a symbol of the need to include gays and lesbians in Jewish life. Heschel liked the idea of putting something new on the seder plate to represent suppressed voices, but she was uncomfortable with using  chametz,  which she felt would invalidate the very ritual it was meant to enhance. She chose instead to add an orange and to interpret it as a symbol of all marginalized populations.

As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.

Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands. For washing before food, pour water three times on your right hand and then three times on your left hand.

After you have poured the water over your hands, recite this short blessing.

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ  עַל נְטִילַת יָדָֽיִם

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.

The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה

The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ

Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.

We praise God, Ruler of Everything, who brings bread from the land.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.

Distribute and eat the top and middle matzah for everyone to eat.

Dipping the bitter herb in sweet charoset | maror  |מָרוֹר   

  In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.

May the (life I live)

Speak for me

May the life I live

Speak for me

When I get to the end of the road

And I lay down my heavy load

May the life I live

Speak for me

(Learned at IfNotNow #JewishResistance action)

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.

Refill everyone’s wine glass.

We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:

We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.

As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise God for the earth and for its sustenance.

Renew our spiritual center in our time. We praise God, who centers us.

May the source of peace grant peace to us, to the Jewish people, and to the entire world. Amen.

The Third Glass of Wine

The blessing over the meal is immediately followed by another blessing over the wine:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise God, Ruler of Everything, who creates the fruit of the vine.

Drink the third glass of wine!

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 לַכּל וּמֵטִיב לַכּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.

Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo betuvo, bechein, bechesed uv-rachamim. Hu notein lechem lechol basar ki leolam chasdo. Uv-tuvo hagadol tamid lo chasar lanu, ve-al yechsar lanu mazon leolam va-ed, ba-avur shemo hagadol, ki hu Eil zan um-farneis lakol u-meitiv lakol u-meichin mazon lechol beriyotav asher bara. Baruch atah Adonai, hazan et hakol.

We praise God, Ruler of Everything, who, in goodness, provides sustenance for the entire world with grace, kindness and mercy. With everlasting kindness, God gives food to all flesh. Because of this great everlasting goodness, we do not lack anything now, nor will we lack any food forevermore. God’s name is great, for it is God who provides nourishment and sustenance for all, does good to all, and prepares food for all creation. Blessed is God, who provides food for all.

Hinei ma tov umanaim

Shevet achim gam yachad

Hinei ma tov umanaim

Shevet achim gam yachad

Behold how good and

How pleasant it is

For brothers to dwell together

Olam chesed yibaneh 

We will build this world with love

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.

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!

Chad Gadya

חַד גַּדְיָא, חַד גַּדְיָא

דְזַבִּין אַבָּא בִּתְרֵי זוּזֵי

חַד גַּדְיָא, חַד גַּדְיָא

Chad gadya, chad gadya

Dizabin abah bitrei zuzei

Chad gadya, chad gadya.

One little goat, one little goat:

Which my father brought for two zuzim.

One little goat, one little goat:

The cat came and ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The dog came and bit the cat

That ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The stick came and beat the dog

That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The fire came and burned the stick

That beat the dog that bit the cat

That ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The water came and extinguished the

Fire that burned the stick

That beat the dog that bit the cat

That ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The ox came and drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The butcher came and killed the ox,

That drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The angle of death came and slew

The butcher who killed the ox,

That drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The Holy One, Blessed Be He came and

Smote the angle of death who slew

The butcher who killed the ox,

That drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

Song: We Shall Overcome

    (Traditional African-American Spiritual)

We shall overcome, we shall overcome,

We shall overcome someday;

Oh, deep in my heart, I do believe, 

We shall overcome someday.

The Lord will see us through, The Lord will see us through,

The Lord will see us through someday;

Oh, deep in my heart, I do believe,

We shall overcome someday.

We'll walk hand in hand, we'll walk hand in hand,

We'll walk hand in hand someday;

Oh, deep in my heart, I do believe,

We'll walk hand in hand someday.

We are not afraid, we are not afraid,

We are not afraid today;

Oh, deep in my heart, I do believe,

We are not afraid today.

We shall live in peace, we shall live in peace,

We shall live in peace someday;

Oh, deep in my heart, I do believe,

We shall live in peace someday.

1. Who knows one? I know one!

One is Hashem, one is Hashem, one is Hashem!

In the Heavens and the Earth

2. Who knows two? I know two!

Two are the l uchot that Moshe brought,

and one is Hashem...

3. Who knows three? I know three!

Three are the fathers,

and two are the  luchot  that Moshe brought,

and one is Hashem...

4. Who knows four? I know four!

Four are the Mothers,

and three are the fathers,

and two are the  Luchot  that Moshe brought,

and one is Hashem.....

5. Who knows five? I know five!

Five are the books of the Torah,

Four are the mothers, and three are the fathers

and two are the  luchot  that Moshe brought,

and one is Hashem...

6. Who knows six? I know six!

Six are the books of the Mishnah,

and five are the books of the Torah,

and four are the mothers and three are the fathers

and two are the l uchot  that Moshe brought,

and one is Hashem...

7. Who knows seven? I know seven!

Seven are the days of the week,

Six are the books of the Mishnah,

and five are the books of the Torah,

and four are the mothers and three are the fathers

and two are the  luchot  that Moshe brought,

and one is Hashem...

8. Who knows eight? I know eight!

Eight are the days til the Bris

Seven are the days of the week,

Six are the books of the Mishnah,

and five are the books of the Torah,

and four are the mothers and three are the fathers

and two are the l uchot  that Moshe brought,

and one is Hashem...

9. Who knows nine? I know nine!

Nine are the months before the baby's born

Eight are the days til the bris

Seven are the days of the week,

Six are the books of the Mishnah,

and five are the books of the Torah,

and four are the mothers and three are the fathers

and two are the  l uchot  that Moshe brought,

and one is Hashem...

10. Who know ten? I know ten!

Ten are the Aseret HaDibrot

Nine are the months before the baby's born

Eight are the days til the bris

Seven are the days of the week,

Six are the books of the Mishnah,

and five are the books of the Torah,

and four are the mothers and three are the fathers

and two are the  luchot  that Moshe brought,

and one is Hashem...

11. Who knows eleven? I know eleven!

Eleven are the stars in Yosef''s dream

Ten are the  Aseret HaDibrot

Nine are the months before the baby's born

Eight are the days til the bris

Seven are the days of the week,

Six are the books of the Mishnah,

and five are the books of the Torah,

and four are the mothers and three are the fathers

and two are the  luchot  that Moshe brought,

and one is Hashem...

12. Who knows twelve? I know twelve!

Twelve are the tribes of Yisrael

Eleven are the stars in Yosef's dream

Ten are the  Aseret HaDibrot

Nine are the months before the baby's born

Eight are the days til the bris

Seven are the days of the week,

Six are the books of the Mishnah,

and five are the books of the Torah,

and four are the mothers and three are the fathers

and two are the  luchot  that Moshe brought,

and one is Hashem...

13. Who knows thirteen? I know thirteen!

Thirteen are the midot of Hashem

Twelve are the tribes of Yisrael

Eleven are the stars in Yosef's dream

Ten are the  Aseret HaDibrot

Nine are the months before the baby's born

Eight are the days til the bris

Seven are the days of the week,

Six are the books of the Mishnah,

and five are the books of the Torah,

and four are the mothers and three are the fathers

and two are the  luchot  that Moshe brought,

and one is Hashem...

?אֶחָד מִי יודֵעַ

אֶחָד אֲנִי יודֵעַ: אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ.

?ׁשְנַיִם מִי יודֵעַ

.שְנַיִם אֲנִי יודֵעַ: ׁשְנֵי לֻחות הַּבְרִית. אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

?ׁשְלׁשָה מִי יודֵעַ

ׁשְלׁשָה אֲנִי יודֵעַ: ׁשְלׁשָה אָבות, שְׁנֵי לֻחות הַּבְרִית, אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

?אַרְּבַע מִי יודֵעַ

אַרְּבַע אֲנִי יודֵעַ: אַרְּבַע אִמָהות, שְׁלׁשָה אָבות, ׁשְנֵי לֻחות הַּבְרִית, אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

?חֲּמִׁשָה מִי יודֵעַ

חֲּמִׁשָה אֲנִי יודֵעַ: חֲמִׁשָה חומְׁשֵי תורָה, אַרְּבַע אִמָהות, שְׁלׁשָה אָבות, ׁשְנֵי לֻחות הַּבְרִית, אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

?ׁשִשִָּׂה מִי יודֵעַ

ׁשִשִָּׂה אֲנִי יודֵעַ: ׁשִׁשָה סִדְרֵי מִׁשְנָה, חֲמִׁשָה חומְׁשֵי תורָה, אַרְּבַע אִמָהות, ׁשְׁלׁשָה אָבות, ׁשְנֵי לֻחות הַּבְרִית, אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

?ׁשִבְעָה מִי יודֵעַ

ׁשִבְעָה אֲנִי יודֵעַ: ׁשִבְעָה יְמֵי ׁשַּבָתָא, ׁשִׁשָה סִדְרֵי מִׁשְנָה, חֲמִׁשָה חומְׁשֵי תורָה, אַרְּבַע אִמָהות, ׁשְלׁשָה אָבות, ׁשְנֵי לֻחות הַּבְרִית, אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

?ׁשְמונָה מִי יודֵעַ

ׁשְמונָה אֲנִי יודֵעַ: ׁשְמונָה יְמֵי מִילָה, שְׁבְעָה יְמֵי ׁשַּבָתָא, שִׁשָה סִדְרֵי מִׁשְנָה, חֲמִׁשָה חומְׁשֵי תורָה, אַרְּבַע אִמָהות, שְׁלׁשָה אָבות, שְׁנֵי לֻחות הַּבְרִית, אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

?ּתִׁשְעָה מִי יודֵעַ

ּתִׁשְעָה אֲנִי יודֵעַ: ּתִׁשְעָה יַרְחֵי לֵדָה, ׁשְמונָה יְמֵי מִילָה, שִׁבְעָה יְמֵי ׁשַּבָתָא, ׁשִׁשָה סִדְרֵי מִׁשְנָה, חֲמִׁשָה חומְׁשֵי תורָה, אַרְּבַע אִמָהות, שִׁלׁשָה אָבות, ׁשְנֵי לֻחות הַּבְרִית, אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

?עֲשֶָרָה מִי יודֵעַ

עֲשֶָרָה אֲנִי יודֵעַ: עֲׂשָרָה דִּבְרַיָא, ּתִׁשְעָה יַרְחֵי לֵדָה, שְׁמונָה יְמֵי מִילָה, שִׁבְעָה יְמֵי ׁשַּבָתָא, שִׁשָה סִדְרֵי מִׁשְנָה, חֲמִׁשָה חומְׁשֵי תורָה, אַרְּבַע אִמָהות, שְׁלׁשָה אָבות, ׁשְנֵי לֻחות הַּבְרִית, אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

?אַחַד עָׂשָר מִי יודֵעַ

אַחַד עָׂשָר אֲנִי יודֵעַ: אַחַד עַָׂשָר ּכוכְבַּיָא, עֲׂשָרָה דִּבְרַיָא, ּתִׁשְעָה יַרְחֵי לֵדָה, ׁשְמונָה יְמֵי מִילָה, שִׁבְעָה יְמֵי ׁשַּבָתָא, שִׁשָה סִדְרֵי מִׁשְנָה, חֲמִׁשָה חומְׁשֵי תורָה, אַרְּבַע אִמָהות,שְׁלׁשָה אָבות,שְׁנֵי לֻחות הַּבְרִית, אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

?ׁשְנֵים עָׂשָר מִי יודע

שנים עָׂשָר אֲנִי יודֵעַ: שְׁנֵים עֶָׂשָר ׁשִבְטַיָא, אַחַד עַָׂשָר ּכוכְבַּיָא, עֲׂשָרָה דִּבְרַיָא, ּתִׁשְעָה יַרְחֵי לֵדָה, שְׁמונָה יְמֵי מִילָה, שִׁבְעָה יְמֵי ׁשַּבָתָא, שִׁשָה סִדְרֵי מִׁשְנָה, חֲמִׁשָה חומְׁשֵי תורָה, אַרְּבַע אִמָהות, ׁשְלׁשָה אָבות, שְׁנֵי לֻחות הַּבְרִית, אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

?ׁשְלׁשָה עֶָׂשָר מִי יודֵעַ

ׁשְלׁשָה עָׂשָר אֲנִי יודֵעַ: ׁשְלׁשָה עָׂשָר מִּדַיָא. שְׁנֵים עֶָׂשָר ׁשִבְטַיָא, אַחַד עַָׂשָר ּכוכְבַּיָא, עֲׂשָרָה דִּבְרַיָא, ּתִׁשְעָה יַרְחֵי לֵדָה, שְׁמונָה יְמֵי מִילָה, שִׁבְעָה יְמֵי ׁשַּבָתָא, ׁשִׁשָה סִדְרֵי מִׁשְנָה, חֲמִׁשָה חומְׁשֵי תורָה, אַרְּבַע אִמָהות, שְׁלׁשָה אָבות, שְׁנֵי לֻחות הַּבְרִית, אֶחָד אֱלֹהֵינו ׁשֶּבַׁשָמַים ובָאָרֶץ

Echad mi yode'a
Echad ani yode'a
Echad Elokeinu shebashamaim uva'aretz.

Shnaim mi yode'a
Shnaim ani yode'a
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.

Shlosha mi yode'a,
Shlosha ani yode'a.
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.

Arba mi yode'a
arba ani yode'a
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.

Chamisha, mi yode'a
Chamisha, ani yode'a
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.

Shisha, mi yode'a?
Shisha, ani yode'a
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.

Shiv'ah mi yode'a
shiv'ah ani yode'a.
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.

Shmonah mi yode'a
shmonah ani yode'a
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.

Tish'ah mi yode'a
tish'ah ani yode'a.
tish'ah chodshei leidah
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.

Asara mi yode'a
asara ani yode'a
asara dibraya
tish'ah chodshei leidah
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.

Achad asar mi yode'a
achad asar ani yode'a
achad asar kochvaya
asara dibraya
tish'ah chodshei leidah
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.

Shneim-asar mi yode'a
shneim-asar ani yode'a
shneim-asar shivtaya
achad asar kochvaya
asara dibraya
tish'ah chodshei leidah
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.

Shlosha-asar mi yode'a
Shlosha-asar ani yode'a
Shlosha-asar midaya
shneim-asar shivtaya
achad asar kochvaya
asara dibraya
tish'ah chodshei leidah
shmonah yemei milah
shiv'ah yemei shabatah
Shisha, sidre mishna
Chamisha chumshei torah
arba imahot
Shlosha avot,
shnei luchot habrit
echad elokeinu shebashamaim uva'aretz.