Our Passover meal is called a seder, which means “order” in Hebrew, because we go through specific steps as we retell the story of our ancestors’ liberation from slavery. Some people like to begin their seder by reciting or singing the names of the 14 steps—this will help you keep track of how far away the meal is!

Now, we're going to take the wine/juice that we've poured and each add to Elijah's cup.

Now let's do the same from our water glasses to fill Miriam's cup.

Combining our actions together is what will help Elijah come to ourworld.

 We set an extra place for Elijah and we'll open the door and invite him in later. Miriam was Moses's sister and we honor her for how she helped Moses wich made our story possible today.

We will drink the first of four cups of wine

And give up control

To the wine, to the story, to God.

We are in Mitzrayim, the narrow place, And God says to us:

I Shall Take You Out,

I Shall Rescue You,

I Shall Redeem You,

I Shall Take You to Me.

Sanctify the day with the First Cup.

I Shall Take You Out, sez God,

From the burdens of Egypt.

That's nice.  But what about 

The burdens of now?

War, sex slavery, exploitation, inequality,

Not much changes.

We better get out from under,

Resist the oppressor

And make our own places free.

So drink from the Cup of Sanctification.The fruit of our hopes and prayers.

Tell the Story of a People's Creation with the Second Cup.

I Shall Rescue You, sez God,

From someone else's definition 

Of you are, of what you can be.

Inspired by God, we free ourselves.

Moses or Abraham Lincoln or Betty Friedan

Freedom is not something we can be given

Freedom is something we must create.

So drink from the Cup of Deliverance

The fruit of our arduous journey.

Thank the chain of work that created the Seder meal with the Third Cup.

I Shall Redeem You, sez God

With an outstretched arm

Scattering the seeds

To the earth to the vineyard to the farmworker  to the winemaker to the bottle to the grocer,

All for this glass of wine.

Redemption is hard work,

Forgivenss requires self awareness,

Teshuvah ain't for babies.

So drink from the Cup of Redemption

The fruit of our many labors.

Praise God's Awesome Glory with the Fourth Cup.

I Shall Take You to Me, sez God

For a people

And be your GodIn eternal covenant.

Gosh, can I get a job description first?

Commitment to obligation

Requires freedom to choose

And freedom to disobey.

So drink from the Cup of Restoration

The fruit of our Holy Connection

God says to us:

I Shall Take You Out.

I Shall Rescue You.

I Shall Redeem You.

I Shall Take You to Me.Drink.

Amen

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.

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.

Drink the first glass of wine!

Pass a bowl of water, a small cup and a towel around the table. Everyone pours three cupfuls over their fingers. There is no blessing over this washing.

Some parsley, lettuce or watercress is distributed to all present who dip it in salt water or in vinegar, and before partaking of it say in unison:

BORUCH ATTO ADONOI ELOHENU MELECH HO‘OLOM BORE P’RI HO’ADOMO.

Praised art Thou, O Lord our God, King of the universe, Creator of the fruit of the earth.

When we break the Matzah in half, we are symbolizing the split of the red sea. When we break the Matzah, we symbolize the hope that we can eat. When the red sea split, it symbolized the permission; yes you may pass, after hearing the word NO NO NO. During the Seder we get bored and we ask “When can we eat” and until this breaking of the Matzah, we get told NO NO NO. It is hope that there is food, and that we have permission to eat it. 

Passover is the celebration of life. The story of the Jewish people is truly a triumph of life. Against the odds of history, the Jewish people have done more than survive - we have adapted creatively to each new time, each new place, from the birth of our people to the present day.

Even though death has pursued us relentlessly, time and time again, we have chosen to live. During the many centuries of the Jewish experience, memories of destruction are tempered by the knowledge that the world can also be good.

We have endured slavery and humiliation. We have also enjoyed freedom and power. Darkness has been balanced by light.

Our forebears traveled the Earth in search of the safety and liberty they knew must exist. We have learned to endure. We have learned to progress.

We are proud survivors. We celebrate our good fortune and seek the advancement of all.

Leader:

One of the customs of the seder is the asking of questions - questions about what the ritual actions of the seder mean. The Passover tradition involves the youngest children asking - actually singing - about these matters in a song we call "The Four Questions." 

.Ma Nishtana (Hebrew: מה נשתנה‎), "Why is tonight different from all other nights?" The phrase appears at the beginning of each line of The Four Questions, traditionally asked via song by the youngest capable child attending Passover Seder.  

English

Transliteration

Hebrew

Why is this night different from all the other nights;

Mah nishtanah, ha-laylah ha-zeh, mi-kol ha-leylo

tמַה נִּשְׁתַּנָּה, הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת

That on all other nights we eat both chametz and matzah,on this night, we eat only matzah

She-b'khol ha-leylot 'anu 'okhlin chameytz u-matzah, ha-laylah ha-zeh, kulo matzah

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה הַלַּיְלָה הַזֶּה, כֻּלּוֹ מַצָּה

That on all other nights we eat many vegetables, on this night, maror

She-b'khol ha-leylot 'anu 'okhlinsh'ar y'rakot, ha-laylah ha-zeh, marorשֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין
שְׁאָר יְרָקוֹת הַלַּיְלָה הַזֶּה, מָרוֹר

That in all other nights we do not dip vegetables even once, on this night, we dip twice

She-b'khol ha-leylot 'eyn 'anu matbilin 'afilu pa`am 'achat, ha-laylah ha-zeh, shtey f`amim

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

That in all other nights some eat sitting and others reclining, on this night, we are all reclining

She-b'khol ha-leylot 'anu 'okhlin beyn yoshvin u-veyn m'subin, ha-laylah ha-zeh, kulanu m'subin

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין הַלַּיְלָה הַזֶּה, כֻּלָּנוּ מְסֻבִּ

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?

Long ago, Pharaoh ruled the land of Egypt. He enslaved the Jewish people and made them work very hard building his cities.   song: Bang bang bang Phaoraoh was especially cruel to Jewish children. One mother hid her baby, Moses, in a basket in the river. Pharoah's daughter found him and took him home to live in the palace. Moses grew up. He saw the slaves working so hard. He had a fight about it and ran away to be a shepherd. While he was looking after the sheep, he saw a bush on fire that did not burn up and heard God's voice telling him to go back to Egypt, to tell Pharoah to let the Jewish people go.  Song: when Israel was in Egypt land When Moses went to Pharoah, he said "Let my people go". Pharaoh said "No". So, God sent the 1st plague -Blood. Moses went to Pharoah. He said, "Let my people go". Pharaoh said "No". So, God sent the 2nd plague - Frogs. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". Song: One morning when Pharoah woke in his bed The 3rd plague was Lice. Moses went to Pharoah. He said, "Let my people go". Pharaoh said, "No". The 4th plague was Wild Beasts. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The 5th plague was Cattle Disease. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The 6th plague was Boils. Moses went to Pharoah. He said "Let my people go". Pharaoh said," No". The 7th plague was Hail stones. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The 8th plague was Locusts. Moses went to Pharoah. He said, "Let my people go". Pharaoh said, "No". The 9th plague was Darkness. Moses went to Pharoah. He said, "Let my people go". Pharoah said, "No". The last plague was Death. Pharoah said "Yes"   song: 1 2 3 4 5 6 7 8 9 10  plagues in Egypt's land The people got ready to leave very quickly, so quickly that their bread didn't have time to rise; it baked into matzah. They walked through the desert to the sea. Pharoah's soldiers chased after them. When they got to the sea, Moses held up his his staff and the sea divided. The Jewish people walked through the sea to freedom and a new future.

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? 

Dayenu means “it would have been enough.” The idea is to practice gratitude, in spite of all the crappy shit Jews are always dealing with. So thinking back over the trashfire of the past year, let's name some of the stuff we've felt grateful for and sing Dayenu!

We stayed healthy. Dayenu!

We had a safe home to live in. Dayenu!

etc.

At the seder we say/sing that:

If we had been brought out of Egypt, Dayenu

If we had received Torah, Dayenu

If we had received Manna, Dayenu

Etc.

Dayenu means “it would have been enough.” The idea is to be grateful for what one has; to count our blessings. Think of dayenu as a template for gratitude. 

But think, too, about how actually it is to enough to be satisfied when there is still suffering and oppression. Some say “lo dayenu,” meaning, “it is not enough.” 

When we are free and others are not, lo dayenu

We work to find the balance between being grateful for what is right with our lives and with the world, and also striving for more that fulfills us and more that increases justice in the world. 

From Marti Keller:

DAH YAY NU “ It would have been enough.”

Everyone Join in Song ( we will just sing the Chorus)

EE-LOO HO-TSI AH-NOO

HO-TSI AH-NOO MEE-MITS-RAY-YEEM

HO-TSI AH-NOO MEE MITS-RA-YEEM

DAH YAY-NOO.

DAH-DAH YAY-NOO, DAH DAH YAY-NOO

DAH DAH YAY-NOO, DAH=YAY NOO DAH YAY NOO

Dayenu- the recognition of and giving of blessings of life, no matter what trials. No matter what we have been given to work with.

It is after the telling of the parting of the Sea of Reeds and the Egyptian army has been turned back, after Miriam, Moses' sister, dances as she crosses over the shallow river bed that the Dayenu is sung. We are told that the Dayenu is a blessing is for all that led to the deliverance of the Jewish people. The traditional Dayenu has 15 verses, shaped and modified over the centuries:15 different thanks and praises.

Dayenu. Dayenu. Dayenu.

One rabbi has said that it is a Zen Koan in the midst of a bible story. Even before we are freed, we are given enough, we are given what we need. In the story of the Exodus, even before we are given the tablets of laws, we are given enough, we are given what we need. Even before we cross into the Promised Land, even if we never reach it, we are given what we need.

The story of the Exodus, the Passover myth, the Dayenu blessings, remind us of the difference between freedom—being released from captivity or slavery from being physically bound or imprisoned—and true liberation from all the emotional and social oppressions that keep us captive. The kind of liberation that finally frees us from just surviving, the most superficial safety, and allows for the kind of salvation and redemption that in freeing us, frees the whole world…

As one Passover Hagadaah urges us- we can sing Dah Yay Nu to celebrate each step we take toward liberation as if it were enough and then start on the next step. We can say today, though, these gifts are not enough unless we apply these lessons to our daily lives. The freedom struggle continues and there are many wrongs we must right before we are fully satisfied. *

Full liberation for all.

Passover Haggadah Congregation Kol Chaim 1999

Sam Solomon 3-12-15

The symbols of Passover

The Symbols of Passover The bone that represents the sacrifice.  It is weird to me that we sacrifice a lamb.  How can we sacrifice such a sweet and innocent animal?

A hard boiled egg? A hard boiled egg? how can something so small have so much meaning?

We eat bitter herbs to remind us of our ancestors work as slaves.  But why do we eat food that many love? I love the bitter herbs, the horseradish, hmm!

The haroset! the haroset represents the mortar and brick made by the Jews during the Jewish exodus from Egypt, I don’t completely understand how this symbolizes mortar and brick, I think it is an excuse to drink wine, and eat good snacks!

In Talmud Pesachim, Rava teaches, "A person who swallows matzah without chewing fills the mitzvah, the commandment, to eat matzah. However, a person who swallows maror without chewing doesn't fulfill the mitzvah to eat maror."

Matzah is Biblical fast food. Matzah is flat because the Hebrews were in such a hurry to get out of Egypt, they didn't wait for their bread to rise. They rushed out, eating crackers, because they had to eat something. Matzah is optimistic, portable, light and undemanding.

Rashbam says that the mitzvah of eating matzah isn't connected to taste. It's connected to story. The Seder ends with a literal countdown, numbering the days until Shavuot, the holiday when the Hebrews get the Torah. Matzah is the food of the future. We eat matzah on Passover to remind us that we're on our way.

Charoset and Maror are the tastes of the past. Charoset is a sweet memory. Maror is a bitter encounter made fresh. Charoset is the sweetness of family, Maror the bitterness of Holocaust. These are our roots as individual people and as a People. Maror wants attention, and loves to get a reaction. Charoset is sweet, and also thick and heavy. Charoset is said to be the material the Hebrews used to make bricks. Sweetness between people and bricks are made of the same material. The presence of both forms a foundation.

The Hillel sandwich is the three of these together. Matzah, Maror and Charoset. Together, they are the present.

It's almost time to eat! Before we chow down, let's fill that third glass of wine and give thanks for the meal we're about to consume.

On Passover, this becomes something like an extended toast to the forces that brought us together:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

Group says: We praise force of the world, that created the fruit of the vine, that sustains the world.

[Everyone: Drink the third glass of wine.]

Now, LET'S EAT!

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!

After we’ve eaten, we bless God for the good land that God has given us. We bless You, Adonai, for the land and for the food it yields. It is our responsibility to make sure that it is distributed so that every person gets the nutrition he or she needs to thrive.

CUP OF REDEMPTION

At a traditional seder we fill a cup of wine for the prophet Elijah who is a symbol of redemption.

At this seder we are raising a cup of water as a symbol of the redemption that women have brought through the generations.

All: Water is the symbol of life.

Reader: The biblical prophet Miriam saved her brother from the waters of the Nile, she led the song of victory aber the waters of the red sea parted and God gave abundant water to the people.

Reader: We remember Miriam the prophet, who danced at the Sea of Reeds to celebrate the  Exodus, a well of fresh water was said to follow her in the desert so that the Israelites always had water to drink. We remember Prophet Miriam

Reader: Instead of being enslaved, Harriet Tubman, known as a conductor of the Underground Railroad, set out with her two brothers, and followed the North Star in the sky to guide her north to freedom always walking near the water’s edge.

Reader: We remember, Harriet Tubman, conductor on the Underground Railroad, who led 300 captured Africans from slavery to freedom, as she sang Wade in the Water, a warning to those who followed that the water would protect them from trouble and offer redemption.

All: We acknowledge that water itself is necessary to sustain life. Water is the symbol of redemption.

The Racial Justice & Inclusivity Haggadah

Download here: https://globaljews.org/resources/holidays/passover/racial-justice-and-inclusivity-haggadah/

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

All in all the service is practically done, sorry it took so long!  This seder is needed, whether or not we like it.  Please all rise for a prayer, a prayer for next year ,the L'Shana Haba'ah B'Yerushalayim.

לשנה הבאה בירושלים

עממי 
מילים ולחן: עממי
לשנה הבאה בירושלים 
לשנה הבאה בירושלים הבנויה

Lashanah haba'ah biy'rushalaim
Lashanah haba'ah biy'rushalaim hab'nuyah

You may sit down