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TABLE OF CONTENTS
Grammy and Papa alternatively read:
We pray for those at risk, for mourners, for those who are ill.
We pray for those who have dedicated their lives to keep us healthy, doctors, nurses, health care workers, and service people who make our hospitals possible.
We pray for our first responders..police, firefighters, military personnel who have been summoned and who are often at risk.
We pray for our elected officials...may they be blessed with wisdom and with enlightenment when things are so dark.
As we fill our four cups of wine, we pray for a time when our cups will yet again be overflowing.
As we wash our hands, we affirm our role in protecting ourselves and others.
As we dip in salt water, we cry the tears of a planet besieged.
As we break the matzah,we long to be made whole.
As we ask four questions, we search for answers that elude us.
As we recite the ten plagues we contemplate our own.
As we recite the haggadah...the story of our redemption, we aspire to be free.
As we sing dayyenu, we pray that our efforts to combat this plague finally be enough.
As we eat the matzah, we contemplate..may our impoverished state end soon.
As we consume the bitter herbs, we empathize with the pain of so many others.
As we eat the haroset we look forward to the sweetness that hopefully awaits us.
As we eat the afikomen we pray for the day when our planet will be made whole.
As we welcome Elijah, we pray for our redemption...may it come soon.
As we sing the Hallel, songs of praise, may we remember even now, how many of God's blessings we still enjoy.
Dear God.."spread over us Your canopy of peace..shelter us in the shadow of Your wings..grant us life and peace..now and always. Amen
NOTE: SOURCES IN THIS HAGGADA ARE FROM JONATHAN SACKS HAGGADA, JEWISH BOSTON HAGGADA, CHABAD AND OTHER SOURCES. EVEN THOUGH IT SAYS MY NAME, THE INFO IS NOT ORIGINAL OR FROM ME. MUCH IS DIRECT QUOTES FROM SOURCES.
Grammy:
The seder officially begins with a physical act: lighting the candles. In Jewish tradition, lighting candles and saying a blessing over them marks a time of transition, from the day that is ending to the one that is beginning, from ordinary time to sacred time. Lighting the candles is an important part of our Passover celebration because their flickering light reminds us of the importance of keeping the fragile flame of freedom alive in the world.
Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav, v'tzivanu l'hadlik ner shel Yom Tov.
Blessed are You, Adonai our God, Ruler of the Universe, who has sanctified us with laws and commanded us to light the festival lights.
As we light the festival candles, we acknowledge that as they brighten our Passover table, good thoughts, good words, and good deeds brighten our days.
Ba-ruch A-tah A-do-noi E-loi-hei-nu Me-lech ha-o-lam she-he-chee-ya-nu v'ki-yi-ma-nu vi-hi-gi-ya-nu liz-man ha-zeh. Translation: Blessed are You, L-rd our G‑d, King of the Universe, who has granted us life, sustained us and enabled us to reach this occasion
David and Julie share:
The Seder Plate
We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story. Each item has its own significance.
Maror – The bitter herb. This symbolizes the harshness of lives of the Jews in Egypt.
Charoset – A delicious mix of sweet wine, apples, cinnamon and nuts that resembles the mortar used as bricks of the many buildings the Jewish slaves built in Egypt
Karpas – A green vegetable, usually parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater
Zeroah – A roasted lamb or shank bone symbolizing the sacrifice made at the great temple on Passover (The Paschal Lamb)
Beitzah – The egg symbolizes a different holiday offering that was brought to the temple. Since eggs are the first item offered to a mourner after a funeral, some say it also evokes a sense of mourning for the destruction of the temple.
Orange - The orange on the seder plate has come to symbolize full inclusion in modern day Judaism: not only for women, but also for people with disabilities, intermarried couples, and the LGBT Community.
Matzah - Matzah is the unleavened bread we eat to remember that when the jews fled Egypt, they didn’t even have time to let the dough rise on their bread. We commemorate this by removing all bread and bread products from our home during Passover.
Elijah’s Cup - Sam
The fifth ceremonial cup of wine poured during the Seder. It is left untouched in honor of Elijah, who, according to tradition, will arrive one day as an unknown guest to herald the advent of the Messiah. During the Seder dinner, biblical verses are read while the door is briefly opened to welcome Elijah. In this way the Seder dinner not only commemorates the historical redemption from Egyptian bondage of the Jewish people but also calls to mind their future redemption when Elijah and the Messiah shall appear.
Miriam’s Cup - Jesse
The cup is filled with water and placed next to Elijah’s cup. Miriam was the sister of Moses and a prophetess in her own right. After the exodus when the Israelites are wandering through the desert, just as Hashem gave them Manna to eat, legend says that a well of water followed Miriam and it was called ‘Miriam’s Well’. The tradition of Miriam’s cup is meant to honor Miriam’s role in the story of the Jewish people and the spirit of all women, who nurture their families just as Miriam helped sustain the Israelites.
Carolyn:
Rashi: The righteous women of that generation were confident that the Holy One, Blessed be He, would make miracles for them, so they prepared tambourines and dances."
If it wasn't for the righteousness of women of that generation we would not have been redeemed from Egypt. (Babylonian Talmud, Sotah 9B) There are many instances in Jewish history that show the strong faith of women.
While Moses led Israel out of Egypt because he was commanded to do so by G-d, six remarkable women acted heroically, not because they were commanded, but because of their strong moral sense.
Leah:
1. Yocheved, Moses' mother had the courage to bring a baby into the world after the decree had been issuesd by Pharoah to drown every Jewish boy in the Nile. This was a supreme act of hope in the midst of despair.
2. Miriam, Yocheved's daughter and Moses' sister, followed the basket containing Moses as it floated down the Nile. Seeing it taken out of the water by an Egyption princess (Pharoah's daughter), she approached her, offering to find a Hebrew woman to nurse the child, so that Moses was brought home to his family.
3. Pharoah's daughter Bitya rescued Moses from the Nile, knowing he was a Hebrew child. To raise an Israelite child in the palace of the ruler who had issued the decree of death took great moral determination. She is akin to and set the precedent for the righteous gentiles who saved Jews during the Nazi years. Bitya gave Moses his name which means child in Egpytian.
Jesse:
4. Tzippora, Moses' wife and a Midianite, accompanied Moses on his return to Egypt to lead the Jews out of Egypt, despite the hazards of the journey and the fact that the Israelites were not her people.
5 and 6. Shifra and Pua, the midwives whom Pharoah instructed to kill every Hebrew child, defied the King's orders in the name of humanity and morality. Their act of heroism is the first recorded instance of civil disobedience.
Girls Together Raise cup:
These are the living waters, God's gift to Miriam which gave new life to Israel as we struggled with ourselves in the wilderness. Blessed are You God, Who brings us from the narrows into the wilderness, sustains us with endless possibilities, and enables us to reach a new place.
There are 15 steps in the Seder which symbolize the 15 steps (and 15 levels of ascension) that went up the Beit Hamigdash (Temple)
SING:
1. Kadesh (Reciting Kiddush)
2. U’rchatz (Washing the hands)
3. Karpas( Eating a vegetable dipped in salt-water)
4. Yachatz (Breaking the middle matzah)
5. Maggid (Telling the Story)
6. Rachtzah (Washing the hands a second time)
7. Motzi (Reciting the blessing)
8. Matzah (eating the matzah)
9. Maror (Eating the bitter herbs)
10. Korech (Eating a sandwich of matzah and bitter herbs)
11. Shulchan Orech (Eating the festive meal)
12. Tzafun (Eating the afikoman)
13.Beirach (Reciting grace)
14. Hallel (Praising God)
15. Nirtzah (Conclusion)
Warren:
The Torah commands love of the neighbor in one place, but in no fewer than 36 places it urges love of the stranger. "Do not oppress a stranger, because you yourselves know how it feels to be a stranger; you were strangers in Egypt." (Ex 23:9)
The Mishnah (Pesahim 10:5) teaches us that:
In every generation a person is obligated to see themselves as if they left Egypt.
The seder presents us with the opportunity to do that.
ISRAEL AS THE STRANGER - David
Israel had to lose its freedom before it could cherish it. The Israelites had to suffer the experience of slavery and degradation before they could learn, know and feel intuitively the immorality of oppression. Nor could Israel, or any other pepole, carry this message in perpetuity without reliving it every year, tasting the harsh tang of the bread of opppression and the bitterness of slavery.
It was not only one man who rose up to destroy us: in eery generation people rise up to destory us - but the Holy One saves us from their hands. (Haggada) From the beginning of time the Jews have been persecuted because they were different. (The Eyptians, Moabs, Alexandrian and Roman empires, medieval Christianity and Islam, 19th century European Nationalism, Tzarist Russia and Soviet Union, Nazis and resurgence today).
ADL research shows that the recent increase in global antisemitism is due to the triple threat of extreme right nationalism, extreme left antisemitism, often in the guise of anti-Israel rhetoric, and violent Islamist radicalism. ADL’s groundbreaking 2014 poll, revealed that more than one billion people worldwide hold antisemitic views. Of those, 70 percent have actually never met a Jewish person.
For Jews, the question has always been: do we have the courage to be diffferent? For the nations of the world, it has been: do we make space for difference? The failure of the first leads to assimiliation; of the second, to anti-semitism.
Assimilation and Exile - Sam
To be in exile means that one has surrendered oneself to a set of values, relationships, and a way of life that is foreign.
Each time the persecuted Jewish people went into exile, they had to change their mode of living and the ways in which they sustained themselves. Once an agricultural people, they now turned to trade and commerce; once free and independent, they were now subject to various lords; once the masters of their own way of life, they now had to sway with every passing wind.
As long as they retained their independent spiritual character, their religious principles, their internal leadership, and their distinctive way of life, the Jewish people were never truly enslaved—at least not in the spiritual dimension of their existence.
The Jews' spiritual world was not merely a comfort. It was truly their home, and in this dimension of his life, the exile did not exist.
Paradoxically, it was assimilation that made the Jew's exile complete, for when the assimilated Jew parted with his/her own distinctive character, he/she gave up the last shred of independence, letting the external world determine his/her values, character and relationships, not only on a superficial level but in the depths of his/her heart.
Jewish Sense of Reponsibilty - Julie F
When one is oppressed, there are two questions one can ask: How can I put this right? or Who did this to me? Asking the first defines me as a moral agent, a responsible self. Asking the second identifies me as a vctim and a victim can only feel resentment and rage. The culture of victimhood never liberates, but only perpetuates the condition of the victim. The difference between hope and tragedy lies not in what happens but in how we interpret and respond to it. It is by how we frame our telling.
The Founders of America including Benjamin Franklin, Thomas Jefferson and John Adams as well as successive presidents have turned to the Hebrew Bible because there is no other text in Western literature that draws the themes of" exile and the stranger", the need to fight for freedom in every generation, and responsibliity for one another, together in a vision that is at once political and spiritual.
Julie B:
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. 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!
Mitchell:
Water is refreshing, cleansing, and clear, so it’s easy to understand why so many cultures and religions use water for symbolic purification. We will wash our hands twice during our seder: now, with no blessing, to get us ready for the rituals to come; and then again later, we’ll wash with a blessing, preparing us for the meal.
Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do.
Let's pause to consider what we hope to get out of our evening together tonight.
Pour water on each of your hands three times, alternating between your hands.
As we wash our hands we pray,
בָּרוּךְ אַתָּה הָ׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם Barukh atah adonai eloheinu melekh ha-olam asher kidshanu b'mitzvotav v'tzivanu al netilat yadayim
Blessed are you, our God, ruler of the universe, who sanctified us with God's commandments and instructed us on washing hands
Jesse:
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.
We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.
-
We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?
Sam and David share:
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.
We hide the bigger piece of matzah because it represents the part of reality that we cannot see or understand. The smaller piece of matzah represents that which we can see. It takes moving beyond our small selves (egos), elevating that which cannot be seen (our souls) and living to the end of our days to understand the big piece or picture of life, why we are here, our purpose, etc.
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.
Ha lachma anya d’achaloo avhatana b’ara d’meetzrayeem. Kol dichfeen yay-tay vi’yachool, kol deetzreech yay-tay viyeesfsach. Hashata hach. Li’shana ha-ba-aa bi’arah di’yeesrael. Hashata av’day, li’shana ha-ba a bi’nay choreen.
Written in Aramaic, this statement begins the narration of the Seder by inviting the hungry to our table. Aramaic, Jewish legend has it, is the one language which the angels do not understand. Why then is Ha Lachma spoken in Aramaic? To teach us that where there is hunger, no one should rely upon the angels, no one should pray to the heavens for help. We know the language of the poor, for we were poor in the land of Egypt. We know that we are called to feed the poor and to call them to join our celebration of freedom.
Papa:
The Seder Service is the oldest surviving ritual in the Western world, dating back some 3,300 years ago when the Israelites ate their last meal in Egypt preparing for their journey to freedom. The central imperative of the Seder is to tell the story. The world Haggadah means tell. 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.
After the Babyblonian exile, the sages began to reshape Israel from the people of the land to the people of the book. Dispersed across continents, speaking different languages and participating in different cultures, the Jews have been bound together by a narrative, the Pesach story, told in the same way on the same night.
In an address in 2000 at the Windsor Castle in the presesnce of Prince Phillip, Rabbi Jonathan Sacks said, "Jews will never own buildings like the Windsor Castle. But we own something that is, in its own way, no less majestic, and even more consecrated by time. The Jewish castle is built not of bricks or stone, but of words. It too has been preserved across centuries, handed on by one generation to the next. What we have is not a physical construction, but something else- a story. It was given to me by my parents when I was a child. I received it on the festival of Passover. It tells of how our ancestors were once slaves who through a succession of wondrous events, were given their freedom. They then began a journey across the desert for 40 years and later through a wildernesss of dispersion for 2,000 years, in search of a home, a promised land, a place of grace and justice and freedom and dignity. Though at times the destination seemed to lie beyond the furthest horizon of hope, they did not give up. They never ceased to travel. And I am part of that journey. I didi not choose to be, any more than the member of a royal family chooses to be born into royalty, but this is my legacy, my heritage. It defines who I am."
Grammy:
Moses taught the Jewish people that "you achieve immortality not by building pyramids or statues, but by engraving your values on the hearts of your children, and they on theirs, so that our ancestors live on in us, and we in our children, and so un until the end of time."
In fact, the world Zakhor (remember) occurs no fewer than 169 times in the Hebrew Bible. Every day Jews remember the Exodus in the daily, Shabbat and holiday prayers, particularly in the blessing before the Amidah and the third paragraph of the Shema.
The story of Passover celebrates a festival of faith, the faith of our ancestors who followed G-d's voice across the wilderness of space and time, in search of a freedom that brings the divine presence into human relationships and builds a society that honors the image of G-d in mankind. As we recount this journey from the bread of oppression to the wine of freedom, we make the journey our own.
Mitchell:
In Judasim, to be without questions is not a sign of faith, but a lack of depth. Judaism is a religion of questions! To ask is to grow.
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.
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.
Leah:
This night is different from all other nights because of our unique celebration of freedom.
We eat only matzah to highlight the tale of our hasty exodus from Egypt.
We eat bitter herbs so that we too may sample at least a taste of bitterness.
We dip our bitter herbs twice, once in salt water and once in sweet charoset, as we remember both the salty tears of our ancestors and the sweetness of their hope for freedom.
As a symbol of our comfort, we recline and eat as free men and women.
Julie B:
The Four Children reminds us of the Jewish obligation to teach the next generation about this powerful story, and, importantly, not to tell the story in the one way that might be easiest for us. Rather, we should invite our children to be a part of the conversation, strive to meet the children where they are individually, respect the way each one learns and interacts in the world, and respond accordingly and appropriately.
Warren:
- The wise child asks details about the specific meaning of the laws of Passover observance: “What are the testimonies, the statutes, and laws which Adonai our God has commanded you?” to which we respond with one of the very specific laws of the Passover seder.
- The wicked child asks, “Whatever does this mean to you?” The authors admonish this child as one who is not concerned about the laws personally, but only for others. This exchange reminds us of the importance of not separating ourselves from our community or from traditions that might seem uncomfortable or foreign to us, but rather to engage with them in ways that enable us to connect with our community.
- The simple child asks, “What does this mean?” to which a straightforward summary of the story is given, directly from the Torah: “It was with a mighty hand that God brought us out from Egypt, the house of bondage.” (Ex 13:14).
- In response to the child who does not know how to ask, we are instructed to “open it up” and explain, “It is because of what God did for me when I went free from Egypt” (Ex 13:8).
Julie F:
There are pieces of each of The Four Children in all of us. In specific situations, we might feel more wise, wicked, simple, or not know how to ask and in these scenarios, the dominant characteristic may influence how we think or behave. The Four Children remind us that all of these attributes are legitimate and valid, and it is our responsibility to respond in ways that are most appropriate at a given time – helping our children, our community, the next generation, and ourselves.
David:
As parents we must honor and make Judaism our own before we can pass it on. We must live it if we are to inspire those who will live on after us. The Torah says, "Love the Lord your G-d with all your heart, with all your soul and with all your might....Teach them repeatedly to your children." (Deut. 6:5) Rabbi Moses Alshekh explains, we can teach our children only what we ourselves love."
Carolyn:
OUR PERSONAL EXODUS
To each of us in our personal lives, the Exodus speaks loud and clear: free yourself from the obstacles and limitations that stand in your way, preventing you from being what you should be and acting as you truly should. Moreover, like our constant retelling of the Exodus story, its personal message is perpetual: The personal exodus you achieved yesterday was marvelous only by yesterday's standards, for you have subsequently grown from that experience, and it is therefore insufficient for the standards of today. Nor will the personal exodus you achieve today be sufficient for tomorrow. The soul feels enslaved when stationary: it is truly free when it experiences growth.
Jesse:
OUR COLLECTIVE EXODUS
Our story starts in ancient times, with Abraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as gods were just statues. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.
God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."
Warren:
THE START OF JEWISH SLAVERY IN EGYPT
Abraham's grandson Jacob had 12 sons, including Joseph. The brothers sold Joseph into slavery and he was taken to Egypt. Thus began the saga of Jewish slavery in Egypt.
Pharoah had two disturbing dreams and Joseph, known to interpret dreams was brought before Pharoah. Joseph's interpretation foretold of seven years of plenty followed by seven yeras of famine. He advised a nationwide food storage program. Pharoah was impressed and appointed Joseph viceroy of Egypt.
After 2 years of famine, Jacob and his family came to Egypt where Joseph provided for them.
When Joseph and his brothers passed away, Pharoah grappled with how to handle the growing Jewish population in Egypt. He decided to enslave them. Conditions for the slaves get worse and Pharoh decreed that all Jewish male newborns be drowned in the Nile.
Leah:
MOSES IS SAVED
A Jewish woman named Yocheved gave birth to a baby boy. Desperately trying to save his life, she hid him until he was three months old, then placed him in a basket and sent him floating down the Nile. His sister Miriam watched him, hiding amongst the reeds on the banks of the river. The floating basket was picked up by the Princess of Egypt – Bitya – Pharaoh’s own daughter! Discovering the beautiful infant inside, Bitya named him Moses and took him to the palace where he grew up in the lap of luxury.
Julie B:
FLEEING FOR HIS LIFE!
Despite the fact that he grew up in the palace, Moses could not bear to see the suffering of the Jewish people. One day, Moses chanced upon an Egyptian taskmaster, savagely whipping a Jewish slave to death. Furious, Moses cried out one of G‑d’s Holy Names, and the Egyptian immediately died. Certain that Pharaoh’s officers would be after him, Moses fled to Midian.
Sam:
THE BURNING BUSH
Moses lived in Midian for a number of years, and was a shepherd for his father-in-law, Yitro. One day, a lamb ran away from the rest of the flock. Moses chased after it and saw a strange sight: a bush covered in fire, yet the bush was not being burnt by the flames! Amazed Moses drew even nearer, and all of a sudden heard the voice of G‑d speaking to him. “Go down to Egypt and tell Pharaoh to let My people go!”
David:
THE TEN PLAGUES
Moses and his brother Aaron came before Pharaoh. “Let my people go!” they declared. But Pharaoh just laughed. They threatened Pharaoh with 10 terrible plagues if he did not listen to G‑d, but he did not believe them. Plague after plague soon struck the Egyptians, each one more shocking than the next. Blood, frogs, lice, wild animals, sick animals, boils, hail, locusts, darkness – and the worst plague of all – death of the firstborn. Finally, Pharaoh had enough. He ran frantically through the streets of Egypt searching for Moses. “Go!” He yelled, “And take all the Jews with you!” Moses sent word to all the Jews. “The time has come” he told them, “grab your bags and get ready to leave at once. Don’t wait for your bread to rise, just go!” The Jews left Egypt with sacks on their backs, and faith in their hearts.
Mitchell:
FREEDOM AT LAST!
The Jews walked until they reached the sea. And there they stopped. They were trapped! They could see the Egyptian army chasing after them, swords at the ready. Pharaoh had changed his mind. He was chasing after his slaves, trying to recapture them. G‑d told Moses to stretch his arm out over the waters, and all at once, the sea split! Miraculously, the Jews were able to walk through on dry land, but as soon as the Egyptians stepped foot in the sea, the walls of water came crashing down on them. The Jews were free!
Julie F:
IN THE DESERT
One month after the Exodus from Egypt, the matzah provisioins ran out and G-d began a miraculous daily ration of manna that continued for 40 years as they wandered in the desert, with a double portion on Shabbat.
Seven weeks after the Exodus, the Jews received the Ten Commandments at Mount Sinai.
FROM SLAVERY TO FREEDOM
Throwing off one’s fetters does not necessarily mean that one has entered into a state of freedom. Slavery is that condition in which a person is always subject to the will of another. Freedom, on the other hand, is the ability to act upon, and carry out, one’s own independent will.
Between ceasing to be a slave and acquiring freedom, the individual must thus pass through an intermediate stage in his progress, without which he cannot become truly free—he must develop inner qualities of his own.
The miracle of the Exodus was not completed with the people’s departure from the house of bondage; they needed to develop to become a truly free people and not merely runaway slaves.
Only after the entire generation that had lived in bondage had perished in the wilderness could their descendants enter the land of Israel and establish themselves there as a free people.
Bang, Bang, Bang...
Hold Your Hammer Low
Bang, Bang, Bang
Give a Heavy Blow
For its work, work, work
Every day and and every night
For its work, work, work
When its dark and when its light
Dig, dig, dig
Get your shovel deep
Dig, dig, dig
There's no time for sleep,
For its work, work, work
every day and every night
For its work, work, work
when its dark and when its light
Avadim hayinu, hayinu
Atah b’nai chorin, b’nai chorin
Avadim hayinu, atah, atah
b’nai chorin
We’ll walk hand in hand someday
We shall all be free someday
We are not afraid today
We are not alone
Deep in my heart I do believe
Freedom! Freedom! Liberty!
We shall overcome someday
No one is free ‘till everyone is free
Sam:
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
Papa:
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?
Grammy:
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. Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large.
Refrain
Dai, dayenu, dai dayenu,
Dai dayenu, dayenu, dayenu, dayenu (repeat)
1. Ilu hotzi hotzianu
Hotzianu mimitzrayim,
Hotzianu mimitzrayim,
Dayenu Refrain
2. Ilu natan natan lanu
Natan lanu et hatorah
Natan lanu et hatorah
Dayenu Refrain
3. Ilu natan natan lanu,
Natan lanu et hashabbat,
Natan lanu et hashabbat,
Dayenu Refrain
Translation
(These lyrics can also be sung to the tune. Just sing “Dayenu” on the last line.)
1. Had he brought us out of Egypt,
Only brought us out of Egypt,
Had he brought us out of Egypt,
It would have been enough.
2. Had he given us the Torah,
Only given us the Torah,
Had he given us the Torah,
It would have been enough.
3. Had he given us the Sabbath,
Only given us the Sabbath,
Had he given us the Sabbath,
It would have been enough.
David:
We have now told the story of Passover…but wait! We’re not quite done. There are still some symbols on our seder plate we haven’t talked about yet. Rabban Gamliel would say that whoever didn’t explain the shank bone, matzah, and marror (or bitter herbs) hasn’t done Passover justice.
The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.
The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.
The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.
Warren:
We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.
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 second glass of wine!
Warren:
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.
For washing, 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.
Grammy:
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.
Leah:
Matzah is the bread of faith. We left Mitzrayim in a hurry, carrying only simple bread, trusting that it is God who truly provides for us. We have no way of knowing what the journey will bring or how much time we will be wandering through our own personal wildernesses, but we are confident that if we do our part, God will be with us and do God's part.
As God sustained the Jewish people in the desert with manna from the heavens, the Jews could not help but humbly acknowledge that their food came directly from G‑d. The manna fostered humility and faith.
Carolyn:
Matzah represents a way of getting back to basics, getting rid of what is bloated and inflated. Made only of flour and water and baked within 18 minutes so it does not rise or become leavened, matzah is simple and humble. It is a model of how we should be: unpretentious, not puffed up with self-regard. Matzah douigh must also be continuously worked or it will ferment; so too must we continually work on ourselves and not become idle.
As we eat the matzah, there is a custom to eat the first bites in silence to let it nourish us with humility and faith. In a large seder of 30 people, someone shared that the experience of all the guests silently crunching the matzah evoked the sound of the Jews fleeing from Egypt:)
Jesse:
When we eat the Maror, we remind ourselves that challenges, pain and struggles are tools that God lovingly gives us to grow. We taste it, acknowledge and accept it, and then we use it to motivate ourselves and to transform our pain into a catalyst for real and lasting change. There are bitter and hurt places within most of us that we need to feel before they are released from us.
We eat matzah and maror - our faith and bitterness - together.
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.
Dipping the bitter herb in sweet charoset | maror |מָרוֹר
Mitchell:
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?
| shulchan oreich | שֻׁלְחָן עוֹרֵךְ Enjoy the meal! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!...
Finding and eating the Afikomen | tzafoon | צָפוּן
The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.
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!
Refill everyone’s wine glass.
We now say grace after the meal, thanking God for the food we’ve eaten.
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!
Singing songs that praise God | hallel | הַלֵּל
This is the time set aside for singing your favorite Passover songs.
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!
The Cup of Elijah
We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our seder.
In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions, such as a baby’s bris and the Passover seder.
אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּיאֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי
בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ
עִם מָשִֽׁיחַ בֶּן דָּוִד
עִם מָשִֽׁיחַ בֶּן דָּוִד
Eliyahu hanavi
Eliyahu hatishbi
Eliyahu, Eliyahu, Eliyahu hagiladi
Bimheirah b’yameinu, yavo eileinu
Im mashiach ben-David,
Im mashiach ben-David
Elijah the prophet, the returning, the man of Gilad:
return to us speedily,
in our days with the messiah,
son of David.
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. 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.
Who knows one? I know one. One is our God in Heaven and Earth.
Who knows two? I know two. Two are the tablets of the covenant. One is our God in Heaven and Earth.
Who knows three? I know three. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.
Who knows four? I know four. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.
Who knows five? I know five. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.
Who knows six? I know six. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.
Who knows seven? I know seven. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth
Who knows eight? I know eight. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.
Who knows nine? I know nine. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.
Who knows ten? I know ten. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.
Who knows eleven? I know eleven. Eleven are the stars [in Joseph's Dream]. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.
Who knows twelve? I know twelve. Twelve are the tribes. Eleven are the stars [in Joseph's Dream]. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.
Who knows thirteen? I know thirteen. Thirteen are the attributes of God. Twelve are the tribes. Eleven are the stars. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.
