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TABLE OF CONTENTS
Haroset
Maror
Beitzah (Egg)
Zroah (Pascal Lamb/Shankbone)
Karpas (Greens)
Melah (Salt Water)
this image directly represents what Jews do on the holiday of Passover. The holiday of Passover is one of the most crucial ones to the Jewish religion as we celebrate our freedom from slavery and the Egyptians. this image is helpful as it shows the different foods on the seder plate and how to say them in Hebrew. also, the picture is helpful in understanding what is each of the food items.
As Israel was about to be released from slavery, God instituted a new calendar: “This month shall (mark for you the beginning of months; the first of the months of the year for you.” (Exodus 12:2) Why is this the first mitzva (commandment) communicated to a free nation?
A slave’s time is not his own. He is at the beck and call of his master. Even when the slave has a pressing personal engagement, his taskmaster’s needs will take priority. In contrast, freedom is the control of our time. We determine what we do when we wake up in the morning; we prioritize our day. This is true for an individual, but also for a nation. God commands Israel to create a Jewish calendar because, as an independent nation, Israel should not march any more to an Egyptian rhythm, celebrating Egyptian months and holidays. Instead Israel must forge a Jewish calendar, with unique days of rest, celebration and memory. Controlling and crafting our time is the critical first act of freedom.
Kiddush says this out loud. We sanctify the day and define its meaning! We proclaim this day as significant, holy and meaningful. We fashion time, claim ownership of it, and fashion it as a potent .contact point with God, peoplehood and tradition. This is a quintessential act of Jewish freedom.
Today, we often feel short of time; that time controls us. Kadesh reminds us that true freedom and self-respect is to master and control time for ourselves, to shape our life in accordance with our values.
Rabbi Alex Israel teaches Bible and is the Director of the Pardes Community Education Program and the Pardes Summer Program
Kadesh a prayer sanctifying the wine is not only the opening act of the seder it is also said at the beginning of every Jewish month. this is because while the Israelites were enslaved by the Egyptians, we had little to no free time, therefore we celebrate and are thankful for our own calendar which in a way represents our freedom.
Together as we wash our hands, they move into the bowl of water, and back out of the water. Why do we do this? Are our hands really getting clean without soap? We won’t be eating for some time, why do we do this so early?
The washing of our hands suggests that we are open to question. One question that is always asked is about hope.
Rick Recht answers in his song:
This is the hope that holds us together, Hatikvah, the hope that will last forever, the hope is still real.
From the Diaspora, to the exodus, to the holocaust, to war, to independence, to more wars, to threats, bombing, and peace, Israelis never give up hope. We are strong people because we have hope. And the hope holds us together. That’s why the Israeli National Anthem is Hatikvah, because that means hope.
although this washing of our hands is not exactly in order to clean them, this process has much deeper meaning. the reason we rwash our hands this early in the seder is to open the table for questions. this passage answers commonly asked questions about the topic. additionally, to better understand the topic, it shows a song that directly answers each of the questions. this makes it simple and easy to remember.
[Greens held up for all to see.]
KARPAS - Parsley and celery are symbols of all kinds of spring greenery. The second time, the salt water and the green can help us to remember the ocean and green plants and the Earth, from which we get the water and air and food that enable us to live.
Leader: N'-varekh `et pri ha-`Adamah.
Everyone:
Let us bless the fruit of the Earth.
[Please dip your parsley into salt water two times and eat it.]
through dipping our food in salt water we thoroughly understand and feel the tears the Jews cried while enslaved. also, we do this to show gratitude to our planet that enables us to live. this passage explains how many times what each time means when we dip food in saltwater. Also, it explains why and how we are thankful for being free and also the things on earth that allow us to live.
There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the guests will have to hunt for the afikomen in order to wrap up the meal… and win a prize.
We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had faced many false starts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.
Uncover and hold up the three pieces of matzah and say:
This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.
These days, matzah is a special food and we look forward to eating it on Passover. Imagine eating only matzah, or being one of the countless people around the world who don’t have enough to eat.
What does the symbol of matzah say to us about oppression in the world, both people literally enslaved and the many ways in which each of us is held down by forces beyond our control? How does this resonate with events happening now?
we eat matzah during Passover to commemorate the fact that in the desert the Jews could only make unleavened bread, therefore they made matza instead of actual bread. this passage explains how to set the table regarding matzot. it gives clear instructions on how to break the Matza. additionally, it gives the point of view of the Israelites in Egypt while enslaved and how they had to only eat matza.
Fill the second cup of wine. Tell the story. When you get to the description of the plagues, remove a little bit of wine from the cup at the mention of each plague. When you get to the happy ending, pick up the wine cup and recite:
Baruch ata Adonai Eloheinu melech ha'olam asher g'alanu v'ga'al et avoteinu mimitzrayim, v'higiyanu halailah hazeh le'echol bo matzah umaror. Ken Adonai eloheinu velohei avoteinu, yagi'einu l'mo'adeinu v'lir'galim acherim haba'im likrateinu l'shalom, s'meichim b'vinyan irecha v'sasim bavodatecha, v'nochal sham min haz'vachim umin hap'sachim asher yagia damam al kir mzbachacha l'ratzon. V'nodeh l'cha shir chadash al g'ulateinu v'al p'dut nafsheinu. Baruch ata Adonai, ga'al Yisrael.
Baruch ata Adonai Eloheinu melech ha'olam borei p'ri hagafen.
Which means approximately:
We bless you, Lord our God, ruler of the world, who saved us and our anscestors from Egypt and brought us to this night to eat matzah and maror. In the same way, may the Lord our God and God of our ancestors bring us in peace to future holidays, and may we be gladdened by the rebuilding of Jerusalem and happy in serving you, and may we be able to eat the Passover offering there, according to your will. And may we have the chance to praise you with a new song for saving us and making us free. We bless you, Lord, who has saved Israel.
We bless you, Lord our God, ruler of the world, who creates the fruit of the vine.
And then you drink.
in hebrew, Maggid means narrating or telling a story of. during this part of the seder we tell the story of the Jews' exodus from Egypt and their journey out of slavery.
FOUR QUESTIONS
Traditionally, the youngest person present asks:
Why is this night different from all other nights?
1. On all other nights we eat either bread or matsah. Why, on this night, do we eat only matsah?
2. On all other nights we eat herbs of any kind. Why, on this night, do we eat only bitter herbs?
3. On all other nights, we do not dip our herbs even once. Why, on this night, do we dip them twice?
4. On all other nights, we eat either sitting or leaning. Why, on this night, do we eat while leaning?
A different guest readers each ANSWER:
1. MATZAH:
Matzah is the symbol of our affliction and our freedom. Legend has it that when Moses and his followers fled Egypt, they moved so quickly that the bread they baked did not have time to rise. However, scholars have noted that long before the Jews celebrated Passover, farmers of the Middle East celebrated Khag Ha-matsot, the festival of unleavened bread, at this time of year. This was a festival where unleavened bread was made from the new grain harvest that took place at this time of the year. The old fermented dough was thrown out so that last year's grain would not be mixed with this year's. Therefore, the new season began with the eating of unleavened bread--matsah. Later on, the Jewish people incorporated this agricultural festival into the celebration of freedom and renewal we now call Passover. Let us all eat a piece of matzah.
2. BITTER HERBS
Tradition says that this root is to remind us of the time of our slavery. We force ourselves to taste pain so that we may more readily value pleasure. Scholars inform us that bitter herbs were eaten at the Spring festival in ancient times. The sharpness of the taste awakened the senses and made the people feel at one with nature's revival. Thus, the horseradish is the stimulus of life, reminding us that struggle is better than the complacent acceptance of injustice. Let us all eat bitter herbs.
3. DIPPING
The first time, the salty taste reminds us of the tears we cried when we were slaves. The second time, the salt water and
the green help us to remember the ocean and green plants and the Earth, from which we get air and water and food that enable us to live. Let us all dip the parsley in salt water twice.
4. RECLINING
This question goes back to ancient times in Rome, when it was the custom for rich people to eat while lying on a couch leaning on one elbow as slaves and servants fed them. The Jewish people thought of this relaxed type of eating as a sign of freedom and prosperity, so they would lean to one side eating at the Seder on Passover, the festival of freedom. Today, we who are free eat while sitting up, even at Passover, but the question remains in the service as a reminder of how it was when our people longed for freedom.
MORE QUESTIONS:
Reader: We have answered the four traditional questions, but there are still more questions to be answered. There are other special foods on our Seder plate: a sweet condiment (kharoset), a roasted shank bone (z'ro-ah), and a roasted egg (baytsa). Why are they here?
A different guest reads each answer:
Charoset: Apples, nuts, cinnamon, and wine are combined to make this sweet condiment. It is the color of clay or mortar. It reminds us of the bricks and mortar that the Israelites are said to have made when they built the Pharaohs' palaces and cities. At the same time, the taste of kharoset is sweet, and it reminds us of the sweetness
of freedom. Let us now all eat kharoset on a piece of matsah.
Shank bone: The bone represents the lamb that was the special Paschal sacrifice on the eve of the exodus from Egypt, and annually, on the afternoon before Passover, in the Holy Temple.
Egg: The egg represents life. Each of us begins as an egg and grows to adulthood. The egg reminds us of our evolutionary past and the gifts of human inheritance. But the egg is fragile. It represents potential that can be destroyed. Left alone, it would perish. Growing life needs warmth and love and security, guidance, hope, and vision. To achieve their full potential, human beings need the support and encouragement of family and community. The egg symbolizes the fragility and interdependence of life.
These questions allow us to understand the difference between the night of the seder and any other night. certain traditions performed on Passover that is not performed any other night. for example, eating matza instead of bread and eating bitter herbs. this passage explains each of the four questions and gives a translation in English. it also gives a great explanation for why we ask these questions and what the answers are.
As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:
What does the wise child say?
The wise child asks, What are the testimonies and laws which God commanded you?
You must teach this child the rules of observing the holiday of Passover.
What does the wicked child say?
The wicked child asks, What does this service mean to you?
To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him. Had that child been there, he would have been left behind.
What does the simple child say?
The simple child asks, What is this?
To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”
What about the child who doesn’t know how to ask a question?
Help this child ask.
Start telling the story:
“It is because of what God did for me in taking me out of Egypt.”
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Do you see yourself in any of these children? At times we all approach different situations like each of these children. How do we relate to each of them?
this passage not only explains the story from various perspectives and points of view similar to the different ways of the four children, it also explains how we can apply the story to our day-to-day lives. each child has a different pers[ective and this passage explains how there are different ways we can interpret the story of the holiday of Passover. additionally, it also explains all the questions of the four children and how to answer them.
The Haggadah collection at the National Library of Israel is considered the most comprehensive in the world, and includes over 8,500 Haggadahs from all ages and throughout the world. This is an image of Exodus from the Hamburg Haggadah from Hamburg, Germany in 1728
This picture represents the Jew's escape from Pharaoh and the Egyptians. It also depicts how without Hashem the Jews likely would not have made it out of Egypt free. It is crucial to understand that the reason we are able to celebrate the Jew's departure from Egypt and the holiday of Passover is because of the things Hashem did to convince Pharoah to set us free.
The Haggadah collection at the National Library of Israel is considered the most comprehensive in the world, and includes over 8,500 Haggadahs from all ages and throughout the world. This is an image of the 10 Plagues from the Amsterdam Haggadah from the 1738.
I believe a crucial part of the holiday of Passover is Hashem's guidance of the Jews out of Egypt. Without Hashem the Jews it would have not been likely that the Jews escaped. a great example of this is the ten plagues, one of which convinced Pharoah to allow the Jews out of Egypt. Additionally, these plagues did not affect the Jews that showed commitment to Hashem, instead, they affected the egyptions. this image gives a perspective of what each plague looked like and how to state them in Hebrew. It is important to understand what God did for the Jews in Israel and the hardships they endured.
The first thing about “Dayenu”: It is a magnificent song. We have discussed the intimate connection of music and memory, and “Dayenu” demonstrates it. Its words and its lyrics are among the most recognized parts of any Seder. But it is the familiar things, those that we think we know, that often require the most investigation.
An initial look at the content of “Dayenu” should arouse curiosity. We sing that if God had split the sea but not led us through to dry land, it would have been enough for us. But we would have drowned. We sing that if he had led us through to dry land but not drowned our oppressors, it would have been enough for us. But the Egyptians would have enslaved and/or killed us. We sing that if God had provided for our needs in the desert for forty years but did not feed us manna, it would have been enough for us.
But we would have starved. How does that work? Why are we effectively expressing gratitude for something that would have ended in death?
Read or sung in a vacuum, that dispositive question leads to only one answer: We shouldn’t be! However, nothing about “Dayenu” occurs in a vacuum. Instead, it comes immediately after Rabbi Akiva shows us why it is better to count more miracles. Rabbi Akiva shows us why we should count many miracles, and “Dayenu” expresses how we should do so. The success of gratitude, the defining quality of the Jew, requires both the idea and the execution. So the authors of the Haggadah give us the section on miracles followed immediately by “Dayenu.”
Rabbi David Fohrman shows how “Dayenu” is the ancient Jewish expression of the modern scientific discovery of irreducible complexity. This term irreducible complexity was invented by Professor Michael Behe, who describes it as “a single system of several interacting parts, and where the removal of any one of the parts causes the system to cease functioning.”
How do we express our gratitude for gifts of irreducible complexity— to our parents for creating and sustaining us or to God for doing the same with that and everything else . . . among other things? In exactly the same way as “Dayenu” instructs. It is by showing appreciation for every component that we express gratitude for the system as a whole.
So does it make sense outside of this context to say that if he had split the sea for us but had not led us through to dry land, it would have been enough for us? No, we would have drowned. Inside the concept of irreducible complexity, the answer is different. The splitting of the sea was meaningless by itself. But it was not by itself. It was an indispensable part of the system working. We should be grateful for it as if our lives depended on it— because they did.
The song of Dayenu expresses how we are grateful for the small miracles and would have been satisfied if Hashem had only led us to the water and did not spill the sea. this teaches us to be grateful for the small things and never expect anything to come for granted. This passege explains why we say Dayenu and why it is important to be grateful. i believe it is important to be grateful for everything we have and everyday we are alive because not of it is gauranteed. also, this is important, especially considering why we celebrate Passover and everything the Jews lived through, being slaves in Egypt.
--Rabbi Menachem Creditor, Congregation Netivot Shalom, Berkeley, CA
Baruch Atah Adonai, Eloheinu Melech ha’olam, asher kidshanu bemitvotav vetzivanu al netilat yadayim.
בָּרוּךְ אַתָּה ה' אֱלֹֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִּם.
Blessed are You ETERNAL our God, Master of time and space, who has sanctified us with commandments and instructed us regarding lifting up our hands.
considering the fact that we have "Washed" our hands during the seder, this is a more thorough wash. this clip explains what and how we should think while reciting the prayer and washing our hands. this clip also gives the prayer in Hebrew and its translation.
https://i.vimeocdn.com/video/1088530178-db02a2e88d573747d6df0b781143e506c5db282c5b20777f69d087fdba18be21-d_640
This video explains why and how we say the prayer over the matza. I believe it is important to understand the prayer over the matza as it is a crucial part of the Jews' escape from Egypt. it is one of the only visible representations we have of the time the Jews encountered slavery.
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.
according to this clip, in the process of dipping the maror in Charoset (which is sweet) we are celebrating a departure from the time the Jews were enslaved to our freedom. I believe this is important as our freedom is never guaranteed and it is important to value it when we have it. the Jews during this time did not have the pleasure of being free and not living as a minority.
Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ
When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.
as the temple no longer exists and we can no longer sacrifice as a ritual of Passover we do the tradition of koreich instead. we creat a sandwich of matzah and maror in order to fulfill the commandment when we had the only temple. this teaches how to make the sandwich and how it should be made. also, it gives examples for what else you can include in the sandwich and what it would mean.
Just before the meal is served, the group reads:
The egg that we place on the Seder plate is meant to remind us of the natural cycle of life – that, even after enormous suffering, we can experience renewal and rebirth. Just as the Jewish people not only survived but also thrived following our exodus from Egypt and the many persecutions and expulsions we experienced thereafter, so, too, do today’s refugees rebuild their lives in extraordinary ways. Let us now read three of their stories.
Participants each read a story:
Evelyn Lauder (née Hausner), a native of Vienna, Austria, fled Nazi-occupied Europe with her family as a young child and came
to the United States with HIAS’ assistance. Shortly after starting her teaching career in Harlem, Evelyn met and married Leonard Lauder. After they were married, she joined the business founded by her mother-in-law: Estée Lauder Companies. She ultimately became Senior Corporate Vice President, created the Clinique brand, and developed its product line. Evelyn Lauder’s philanthropy and passion brought breast cancer and women’s health issues to the forefront of public awareness. She co-established The Breast Cancer Research Foundation, which formalized the pink ribbon as a worldwide symbol for breast cancer awareness and has raised over $350 million to support breast cancer research across the globe.
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Having fled civil war in his native Liberia in 1994, Wilmot Collins came to this country as a refugee. In the days before he and his wife left Monrovia, food was so scarce they once ate toothpaste. Once resettled in the United States, Wilmot became a U.S. citizen and worked for the Montana Department of Health and Human Services, specializing in child protection. He has also been a member of the United States Navy Reserve. Today, he is mayor of Helena, Montana, having defeated a four-term incumbent mayor to become the first black person to be elected the mayor of any city in the history of Montana.
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Sam (Yamin) Yingichay grew up in Myanmar (formerly known as Burma) as one of an estimated 168 million children between the
ages of 5 and 14 engaged in child labor around the world. Forced into constructing roads and living with an abusive stepfather, at 14, Yamin escaped and began to search for her birth father. Eventually, she met a man claiming to know her father and followed him to Thailand, where she was once again sold into hard labor. Holding onto hope that she would one day be free, Yamin survived and escaped to Malaysia where she was granted refugee status and accepted for resettlement to the United States. In 2008, Yamin arrived in Grand Haven, Michigan to live with a foster family. Today, Yamin is studying to become a nurse. She dreams of being able to support her family still living in Myanmar and to help other refugees in the United States.
It is important t understand why we eat a hardboiled egg at the end of a seder and know the meaning behind it. mourning the destruction of both temples is a crucial section of the seder and means a lot to most people. Most people do not understand the meaning behind most of the things in the seder and this passage explains it perfectly.
GREEK FOR DESSERT
Enjoy something sweet. Then, after you’ve eaten all you can eat, eat a small piece of the Afikoman (remember when we created it earlier?) – it’s traditionally the last thing we eat at a Seder, and a cash prize is given to the finder of the Afikoman.* This year, discuss among your FriendsederTM guests how much prize money you would give to the Afikoman- finder and choose a charity to donate the prize money to!
*A prize is a slick reframe for ‘ransom money.’ Because the seder can’t be completed until the Afikoman is returned to its partner-matzah, Afikoman-finders have the leverage to charge the Seder leader for a bigger allowance to get it back!**
**Though in family settings, seder-leaders usually have extra leverage to dictate bedtimes – so watch out you Afikoman- finders!
Tzafun means hidden, during Passover we hide a piece of matza. we do this instead of the Passover sacrifice that is meant to be eaten on a full stomach this is called the afikoman, or in greek "Dessert" this explains not only where the afikoman comes from but also how we use it. to continue, it explains how to "Win", what the winner gets and how he or she should act with the "Prize"
Lift the third cup of wine and read together.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.
Blessed are You, Ruler of the Universe, who creates the fruit of the vine.
Emboldened to welcome refugees into our communities, may we remember that true welcome is not completed upon a person’s safe arrival in our country but in all the ways we help people to rebuild their lives. As God provided for our needs on the long journey from slavery to the Promised Land, let us give the refugees in our communities the tools they need not just to survive but to thrive: safe homes to settle into, quality education for their children, English language tutoring, access to jobs, and all of the things we would want for ourselves and our families. Blessed are You, Adonai our God, who gives us the opportunity to be your partner in ongoing redemption.
Drink the third cup of wine.
Third Question
Discuss as a group: What do you think makes some people stay and continue to experience unimaginable trauma and others flee in search of refuge and asylum? Can you understand both ways of thinking?
with the third cup of wine, we thank Hashem for guiding us out of Egypt. By doing this we also show gratitude to Hashed for creating the grapevines used for creating wine. Additionally, this is important to understand because it explains thanking Hashem for our safety.
Hallel is a time to offer words of praise and song. Consider singing some of your favorite songs about justice or read the words below. You may also consider singing “Pitchu Li” before you begin the reading.
Pitchu li sha’arei tzedek avo vam odeh Yah.
Open for me the gate sof righteousness that I may enter them and praise God.
Group:
Open up the gates of freedom.
Open them to those in need of safety and protection.
Open up the gates of mercy.
Open them to those who forget that we were once strangers in the land of Egypt, the narrow place.
Open up the gates of justice.
Open them to those who remember that we know the soul of the stranger. Open up the gates of righteousness.
Open them to those who walk hand-in-hand and heart-to-heart with today’srefugees and asylum seekers.
Together, we will find the path to freedom.
Pour the fourth cup of wine.
In the times of the holy temple, Hallel would be sung during the sacrifice of the lamb. today, as we do not still possess the holy temple, it is customary to say Hallel while baking matza. this article explains the back story of why we recite this and where we came from.
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!
at the end of the seder, we ask Hashem for next year's Passover to be in Israel and thank him for our freedom. this script explains what we should have done before reciting the phrase. additionally, it explains how some might have a different interpretation than others and explains the different ways you can infer it. it also gives an translation and explanation for the phrase
Traditionally, the Seder is concluded with the prayer for "next year in Jerusalem." Let us conclude our Seder this year with the prayer that next year will bring us closer to liberation for all including:
Peace within ourselves and our comunity
Safe harbor for refugees and immigrants
Respect for the aspiration and humanity of women and girls
The promise of dignity and human rights for every human regardless of age, race, sexual orientation, physical or mental abilitity
At Passover, we receive a personal directive to create an inclusive and welcoming community. Even when we intend to be welcoming, many in our community still feel like strangers. The things that divide us — race, ethnicity, gender, class, religion, among others — also have the power to unite us. During the Seder, we are each meant to remember that we ourselves were once strangers in a strange land. If the Jewish community is to be a home for all, we must make room at the table and share our stories. We hope this supplement will inspire thought, conversation and action; each and every one of us can be the welcome that another needs.
This short supplement can be inserted after the Maggid or beginning of the Passover Story: "This is the bread of affliction that our fathers ate in the land of Egypt. Whoever is hungry, let him come and eat; whoever is in need, let him come and conduct the Seder of Passover. This year [we are] here; next year in the land of Israel. This year [we are] slaves; next year [we will be] free people."
Leader: At the start of the Seder, Jews around the world welcome all those who want to join us at our tables, in our homes, and in our community.
Leader: We welcome Jews of all ethnic backgrounds to join us at our table;
All: There are many ways to express and celebrate Jewish traditions.
Leader: We welcome Jews of all races to join us at our table;
All: We learn and grow from many points of view.
Leader: We welcome those who have chosen Judaism to join us at our table;
All: New enthusiasm and energy revitalizes the Jewish people.
Leader: We welcome all those exploring or connected to Judaism to join us at our table;
All: A variety of experiences and understandings strengthen the Jewish people.
Leader: We welcome those of other faiths or traditions to join us at our table;
All: We know that sharing our stories will help build a future of freedom.
All: We welcome all who have ever felt like strangers to our table. Tonight we go forth together for we are all strangers in Egypt.
Optional discussion question - Share a time when you felt like an outsider but were actively welcomed into a new community or space. How did that happen? How did it make you feel?
Download here:https://globaljews.org/resources/publications/welcoming-all-an-inclusive-passover-reading/
Chad gadya. Chad gadya.
That Father bought for two zuzim, Chad gadya. Chad gadya.
Then came a cat and ate the goat, That Father bought for two zuzim, Chad gadya. Chad gadya.
Then came a dog and bit the cat, that ate the goat, That Father bought for two zuzim, Chad gadya. Chad gadya.
Then came a stick and beat the dog, that bit the cat, that ate the goat, That Father bought for two zuzim, Chad gadya. Chad gadya.
Then came fire and burnt the stick, that beat the dog, that bit the cat, that ate the goat, That Father bought for two zuzim, Chad gadya. Chad gadya.
Then came water and quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the goat, That Father bought for two zuzim, Chad gadya. Chad gadya.
Then came the ox and drank the water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the goat, That Father bought for two zuzim, Chad gadya. Chad gadya.
Then came the butcher and slaughtered the ox, that drank the water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the goat, That Father bought for two zuzim, Chad gadya. Chad gadya.
Then came the Angel of Death and killed the butcher, that slaughtered the ox, that drank the water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the goat, That Father bought for two zuzim, Chad gadya. Chad gadya.
Then came the Holy One, Blessed be He and slew the the Angel of Death, that killed the butcher, that slaughtered the ox, that drank the water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the goat, That Father bought for two zuzim, Chad gadya. Chad gadya.
This song is important as it gives an introduction to the holiday of Passover and celebrates our freedom from slavery and the Egyptians. This song is important as it allows children to be involved and understand the holiday better.
