This may take up to thirty seconds.
TABLE OF CONTENTS
https://i.ytimg.com/vi/pzDDnP5yDM0/hqdefault.jpg
The Hebrew word “Kiddush” means sanctification. But it is not the wine we sanctify. Instead, the wine is a symbol of the sanctity, the preciousness, and the sweetness of this moment. Held together by sacred bonds of family, friendship, peoplehood, we share this table tonight with one another and with all the generations who have come before us. Let us rise, and sanctify this singular moment.
HOW? We will drink four cups of wine at the Seder in celebration of our freedom. (Grape juice is fine too.) We stand, recite the blessing, and enjoy the first cup. L'chaim!
The blessing praises God for creating the "fruit of the vine." We recite the blessing, not over the whole grape, but over wine — squeezed and fermented through human skill. So, too, the motzee blessing is recited not over sheaves of wheat but over bread, leavened or unleavened, ground and kneaded and prepared by human hands. The blessing is over the product cultivated through human and divine cooperation: We bless the gifts of sun, seed and soil transformed by wisdom and purpose to sustain the body and rejoice the soul.
Baruch ata Adonai, Elohaynoo melech ha-olam, boray pree ha-gafen. Baruch atah Adonai, Elohynoo melech ha- olam, asher bachar banoo meekol am, v’romemanoo meekol lashon, v’keedshanoo b’meetzvotav. Va’teetayn lanoo Adonai Elohaynoo b’bahava, mo’adeem lsimcha, chageem oo-z’maneem l’sason. Et yom chag ha-matzot ha-zeh,
z’man chayrootaynoo, meekra kodesh, zecher leetzeeyat Meetzrayeem. Kee vanoo vacharta, v’otanoo keed- ashta meekol ha- ameem. Oo’mo’adday kodsheh’cha b’seemcha oo-v’sason heen’chaltanoo. Barcuch ata Adonai m’kadesh Yisrael v’ha-z’maneem.
Praised are You, Lord our God, Whose presence fills the universe. Who creates the fruit of the vine. Praised are You, Lord our God, Whose presence fills the universe, Who has called us for service
from among the peoples of the world, sanctifying our lives with Your commandments. In love, You have given us festivals for rejoicing and seasons of celebration, this Festival of Matzot, the time of our freedom, a commemoration of the Exodus from Egypt. Praised are You, Lord, Who gave us this joyful heritage and Who sanctifies Israel and the festivals.
Baruch ata Adonai, Elohaynoo melech ha-olam, sheh’hech’eeyanoo v’’keeyemanoo, v’heegeeanoo la-z’man ha-zeh.
Praised are You, Lord, our God, Whose presence fills the universe, Who has given us the gifts of life and strength and enabled us to reach this moment of joy.
This clip explains Kadesh in an educational and informational way for all people. This may help people become more interactive with the sedar since it has all the blessings/instructions.
By Rabbi Gavriel Goldfeder alternadox.net
Later on we will do ' rachtzah '─the washing over the matzah . Now we are doing ' urchatz ', which amounts to washing before eating a vegetable. This is not something we do every day.
To explain, Rabbi Abraham Isaac Kook, first chief Rabbi of the State of Israel, writes of dividing life into two categories: the goal, and everything else. We set goals for ourselves and set out to reach them. Everything we do that helps us reach that goal is worthwhile. But how do we relate to all the other things we do? This is an important question that addresses how we feel about the aspects of our lives that our not essential. And this is one of the central points of the Seder.
What is the goal of the Seder? The peak spiritual moment of the Seder is when we fully absorb the spiritual impact of the matzah when we eat it. So why don't we cut to the chase? Let's get that matzah inside of us as quickly as possible! But the truth is, the Seder wants to help us experience every moment of our lives as an encounter with the Divine. It demands that we let go of our usual distinctions - important and unimportant, sacred and profane, good and bad, needs and wants.
Tonight, we are going to learn how to experience the Divine within all moments. Not only prayers and mitzvot, but also eating and conversation. Not only goals, but journeys. Finally free to let go of the reins for a moment, we can celebrate every moment equally. Not only will we recognize the holiness of the process, we will even sanctify ourselves toward this pursuit: urchatz.
R’ Kook deepens the concept for us: vegetables, in the Talmud, are thought to enhance hunger - 'appetizers'. If eating is an unfortunate concession we make to our animal nature, then vegetables are antithetical to the goal of living life more spiritually. But if eating is another opportunity for encounter with the Divine - if pleasure is an encounter with the Divine ─ then the vegetable we are about to eat is a holy sacrament, drawing us in to a moment of Encounter. So of course we should wash our hands to prepare ourselves.
Washing toward the matzah -goal and the vegetable-distractions represent two kinds of freedom: the first is freedom to live an intentional life. We celebrate our right and capacity to point ourselves in a specific direction and actually follow through. But there is another kind of freedom: freedom to let go, to know that wherever we go we will find Hashem and meaning and direction and connection. It is told that the Ba'al Shem Tov, the founder of Chassidut, when embarking on a journey, would have his coachman, Alexi, let go of the reins and sit backward, facing away from the horses. With the freedom to let go of the reins, we allow our desires to guide us as much we allow the Torah to guide us.
Rebbe Natan of Brelsov writes that ' urchatz ' is from the root-word in Aramaic that means 'trust'. At this moment in the Seder, pay closer attention to your capacity to trust and let go. The goal is to trust enough to sanctify aspects of yourself and the life you live that you never allowed yourself to see as holy. Can you trust the holiness of the night, the 'night of protection', to guard you from any negative impact of what's inside of you? Do you trust the people around this table, each of them looking at you tonight with holy Pesach-eyes, to be with you in your search for true freedom?
We have nothing to fear except holding back. We will never reach true freedom if we do not free our desires and appetites to be in service of the Divine.
As you wash, consider that you are preparing yourself for an encounter with something holy – your own desires! Use the washing as an opportunity to shift your perspective on those desires.
This clip is very detailed and explains what to do and how to do it. It helps people learn the reasoning behind Urchatz and why it is included in the sedar. It explains the reason as to why we have the sedar and where it come from.
[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.]
This clip is helpful to remind us why we dip the greens and the reason behind the saltwater. It shows how our ancestors were.
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?
This clip helps explain what to do and how to do it. It is helpful to those who may have either converted or have never done a sedar. It shows the reason why we break the middle matzah and what to do with it after the split of that piece.
Pour the second glass of wine for everyone.
The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all. Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries. Some say that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.
This clip helps show people how Moses is not in the spotlight of this section and the story of Exodus/Passover. It shows how god helps the Jews escape and how he brought them to the land of Israel. So while making Moses seem as if he had nothing to do with the story of Passover, maggid helps show how god is powerful and helpful with the leaving of Egypt.
Ma Neeshtana ha-laila ha-zeh meekol ha-laylot? Sheh-bichol ha-laylot anoo ochleem chametz oo-matzah. Halailah hazeh chametz oomatz. Sheh-bi'chol ha-laylot anoo ochleem sheh-ar yerakot. Ha-lailah hazeh maror.
Sheh-bi'chol ha-laylot ayn anoo mat-bee- leen afeeloo pa-am echad. Ha-laila hazeh sh'tay pi-ameem. Sheh- bi'chol ha-laylot anoo ochleem bayn yoshveen oo-bayn misoobeen. Ha-laila hazeh koolanoo misooveen.
Why is this night of Passover different from all other nights of the year? On all other nights, we eat either leavened or unleavened bread. Why on this night do we eat only matzah? On all other nights, we eat vegetables of all kinds. Why on this night must we eat bitter herbs? On all other nights, we do not dip vegetables even once. Why on this night do we dip twice greens into salt water and bitter herbs into sweet charoset? On all other nights, everyone sits up straight at the table. Why on this night do we recline and eat at leisure?
-
Asking questions is an important part of the Seder. Encourage everyone at the table to ask not just the questions listed in the book, but whatever question comes to mind during the Seder. The Seder is designed for distraction, digression, and discussion. So, if you don’t finish the whole thing tonight...there’s always tomorrow, or next year! What would be your four questions?
This clip helps people be more involved with the sedar and also helps little kids feel included since most households have the youngest child ask/sing the four questions. It also helps with the reasoning as to why the Passover sedar is different from all other nights and explains why we have this holiday.
(source: edited from The Wandering is Over Haggadah)
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 Beatle:
What does John, the wise Beatle, say?
The wise Beatle asks, What are the testimonies and laws which God commanded you?
You must teach this Beatle the rules of observing the holiday of Passover.
“Is there anybody ...to listen to my story…?” - John, “Girl”
What does Paul, the wicked Beatle, say?
The wicked Beatle 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 Beatle’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 Beatle been there, he would have been left behind.
“You got to give the other fella hell ... so live and let die” - Paul, “Live and Let Die”
What does Ringo, the simple Beatle, say?
The simple Beatle asks, What is this?
To this Beatle, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”
“Oh what joy for every girl and boy, knowing they're happy and they're safe” - Ringo, “Octopus’s Garden”
What about George, the Beatle who doesn’t know how to ask a question?
Help this Beatle ask.
Start telling the story:
“It is because of what God did for me in taking me out of Egypt.”
-
“I don't know, I don't know” - George, “Something”
Do you see yourself in any of these Beatles? At times we all approach different situations like each of these Beatles. How do we relate to each of them?
This clip helps explain who/what the four children are and why we speak about them. It shows how at times we can relate to at least one of them. Also with the four children being represented by The Beatles, it gives it a more "modern" feel to the sedar and could help grab the attention of people who may not enjoy the sedar that much.
(RAPPED TO THE FRESH PRINCE OF BEL-AIR THEME SONG)
Now this is a story all about how
Some plagues came and flipped my smile into a frown
Now I need to pop this boil (Plague 6) – hey watch out for that bear (Plague 4)!
I’ll tell you how our firstborns were murdered (Plague 10) ’cause of Moses’s dare
Just West of the Nile born and raised,
Racing chariots was how I spent most of my days,
Being groomed for leadership, women galore,
Drinking with Moses some crazy tall pours
When my dad got sick and like that I understood
Egypt was mine - for bad or for good
I looked around at all the Israelites and man I got scared
Don’t overrun my home – I really did care!
The Israelites begged and pleaded with me day after day
’Cause I enslaved and made ’em bundle a crap-ton of hay
Making bricks for my cities, getting whipped in every pit
Then one day Moses murdered an Egyptian he hit
After many years away Moses came back just like that
He said God wanted me to free them – wearing a little Jew hat
I said I don’t think so, you need a breath of fresh air
Then the Nile turned to blood (Plague 1) – man it really wasn’t fair
Well, other plagues followed – all my cattle got gout (Plague 5)
Locusts filled up the whole sky (Plague 8), I started to doubt
In the end it was a no brainer, the choice just really clear
I let them go, then changed my mind, who else would make my beer?
I whistled for my chariot and when it came near
Its wheels were covered in frogs (Plague 2) – and hail (Plague 7) had
shattered the mirror
’Twas for the best because of lice (Plague 3) I’d shaved all my hair
But I thought “Man at least it’s dark” (Plague 9) – no one will be aware
I pulled up to the sea not realizing my fate
And I yelled to my soldiers – “Those Israelites are haters”
They chased them onto dry land – no time to beware
Those waves crashed down, and my kingdom was bare
This clip explains the story of Exodus in a fun way for all people. This may help people become more interactive with the sedar. Also, it is Pharao's point of view that can be very conflicting because Pharao is the one who has kept the Jews in Egypt.
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?
This clip explains why we list each plague and how to correctly complete this part of the sedar.
One of most beloved songs in the Passover seder is "Dayenu". A few of us will read the stanzas one at a time, and the everyone else will respond, "Dayenu" – meaning, “it would have been enough”.
How many times do we forget to pause and notice that where we are is exactly where we ought to be? Dayenu is a reminder to never forget all the miracles in our lives. When we stand and wait impatiently for the next one to appear, we are missing the whole point of life. Instead, we can actively seek a new reason to be grateful, a reason to say “Dayenu.”
Fun fact: Persian and Afghani Jews hit each other over the heads and shoulders with scallions every time they say Dayenu! They especially use the scallions in the ninth stanza which mentions the manna that the Israelites ate everyday in the desert, because Torah tells us that the Israelites began to complain about the manna and longed for the onions, leeks and garlic. Feel free to be Persian/Afghani for the evening if you’d like.
| English translation | Hebrew | |
| Ilu hotzianu mimitzrayim, | אִלּוּ הוֹצִיאָנוּ מִמִּצְרָיִם | |
| and had not carried out judgments against them | v'lo asah bahem sh'fatim, | וְלֹא עָשָׂה בָּהֶם שְׁפָטִים |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had carried out judgments against them, | Ilu asah bahem sh'fatim | אִלּוּ עָשָׂה בָּהֶם שְׁפָטִים |
| and not against their idols | v'lo asah beloheihem, | וְלֹא עָשָׂה בֵּאלֹהֵיהֶם |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had destroyed their idols, | Ilu asah beloheihem, | אִלּוּ עָשָׂה בֵּאלֹהֵיהֶם |
| and had not smitten their first-born | v'lo harag et b'choreihem, | וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had smitten their first-born, | Ilu harag et b'choreihem, | אִלּוּ הָרַג אֶת בְּכוֹרֵיהֶם |
| and had not given us their wealth | v'lo natan lanu et mamonam, | וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had given us their wealth, | Ilu natan lanu et mamonam, | אִלּוּ נָתַן לָנוּ אֶת מָמוֹנָם |
| and had not split the sea for us | v'lo kara lanu et hayam, | ןלא קָרַע לָנוּ אֶת הַיָּם |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had split the sea for us, | Ilu kara lanu et hayam, | אִלּוּ קָרַע לָנוּ אֶת הַיָּם |
| and had not taken us through it on dry land | v'lo he'eviranu b'tocho becharavah, | וְלֹא הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had taken us through the sea on dry land, | Ilu he'eviranu b'tocho becharavah, | אִלּוּ הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה |
| and had not drowned our oppressors in it | v'lo shika tzareinu b'tocho, | וְלֹא שִׁקַע צָרֵינוּ בְּתוֹכוֹ |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had drowned our oppressors in it, | Ilu shika tzareinu b'tocho, | אִלּוּ שִׁקַע צָרֵינוּ בְּתוֹכוֹ |
| and had not supplied our needs in the desert for forty years | v'lo sipeik tzorkeinu bamidbar arba'im shana, | וְלֹא סִפֵּק צָרַכֵּנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had supplied our needs in the desert for forty years, | Ilu sipeik tzorkeinu bamidbar arba'im shana, | אִלּוּ סִפֵּק צָרַכֵּנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה |
| and had not fed us the manna | v'lo he'echilanu et haman, | וְלֹא הֶאֱכִילָנוּ אֶת הַמָּן |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had fed us the manna, | Ilu he'echilanu et haman, | אִלּוּ הֶאֱכִילָנוּ אֶת הַמָּן |
| and had not given us the Shabbat | v'lo natan lanu et hashabbat, | וְלֹא נָתַן לָנוּ אֶת הַשַּׁבָּת |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had given us the Shabbat, | Ilu natan lanu et hashabbat, | אִלּוּ נָתַן לָנוּ אֶת הַשַּׁבָּת |
| and had not brought us before Mount Sinai | v'lo keirvanu lifnei har sinai, | וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had brought us before Mount Sinai, | Ilu keirvanu lifnei har sinai, | אִלּוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי |
| and had not given us the Torah | v'lo natan lanu et hatorah, | וְלֹא נָתַן לָנוּ אֶת הַתּוֹרָה |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had given us the Torah, | Ilu natan lanu et hatorah, | אִלּוּ נָתַן לָנוּ אֶת הַתּוֹרָה |
| and had not brought us into the land of Israel | v'lo hichnisanu l'eretz yisra'eil, | וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
| If He had brought us into the land of Israel, | Ilu hichnisanu l'eretz yisra'eil, | אִלּוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל |
| and not built for us the Holy Temple | v'lo vanah lanu et beit hamikdash, | וְלֹא בָּנָה לָנוּ אֶת בֵּית הַמִּקְדָּשׁ |
| — Dayenu, it would have been enough! | dayeinu! | דַּיֵּנוּ |
This clip helps show that it is a break from the sedar and more of a reality check so that we can remember the miracles that have happened to us. This includes an explanation and the blessing in multiple ways so that all people can say it.
--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.
This clip explains why we have multiple hand washings and what this one means. It also includes the blessing in multiple variations so that any Hebrew or English speaker can use it.l
Hamotzi thanks God for bringing bread from the earth. This bread results from a partnership between God and humanity: God provides the raw materials and people harvest, grind, and bake. So too must we remember that combating human trafficking requires partnerships: among survivors, allies, lawyers, social workers, law enforcement, diplomats, people of faith…the circles of involvement are ever-expanding.
Baruch Atah Adonai, Eloheinu Melech ha’olam, hamotzi lechem min ha’aretz.
בָּרוּךְ אַתָּה ה' אֱלֹֹהֵינוּ מֶלֶך הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ.
Blessed are You ETERNAL our God, Master of time and space, who brings forth bread from the earth.
This clip shows why we do motzi matzah. It helps explain why we say it on the matzah even though the blessing is for bread. It includes the blessing with it in Hebrew, English, and a transliteration so that anyone can say it.
Our enslaved ancestors cried out. We too were slaves in Egypt! People today are still enslaved! We cry too.
Discussion topic: What does contemporary slavery look like? Where do we see its manifestations at home and abroad?
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר
Baruch Atah Adonai Eloheinu Melech Ha’olam Asher Kideshanu B’mitzvotav V’tzivanu Al Achilat Maror.
We acknowledge the Unity of All and express gratitude for the opportunity to connect by eating bitter herbs.
Activity:
When life tastes bitter, the next best ingredient to add is a friend. They can provide a (virtual) shoulder to cry on and experience the bitterness with you, or help you find the light in the dark. Pause, and take a moment to text a friend who you know is facing a bitter moment, and would appreciate your company. It can be as simple as: “Hey, thinking of you and checking in – how’s it going?”
This clip helps show why we have the maror and explains it. It also gives an activity to help make the younger/uninterested people feel included into the sedar.
Korech כּוֹרֵךְ
זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵים מַה שֶׁנֶּאֱמַר: עַל מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ.
Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-emar. “Al matzot um'rorim yochlu-hu.”
Eating matzah, maror and haroset this way reminds us of how, in the days of the Temple, Hillel would do so, making a sandwich of the Pashal lamb, matzah and maror, in order to observe the law “You shall eat it (the Pesach sacrifice) on matzah and maror.”
This clip explains the section in a simple and easy way so that everyone can understand why we have it as a part of our sedar.
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!
This clip says why we have this step and to have the third cup of wine and also to have the main meal of the sedar. It includes the blessing is many ways to make sure everyone can say it.
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!
This clip explains why after breaking the middle matzah the larger piece is hidden for the children to find. It helps the children be more active and included.
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?
This clip helps explain why the third cup is important. It also has the blessing of it in English which helps those who cant read in Hebrew.
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.
At the end of the sedar Hallel is said to praise God and this clip gives a reason why we praise god.
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!
This clip shows that this is the end of the sedar and how it is not the end but the beginning of a new path. It helps show why the sedar is so important.
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
