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בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדלִיק נֵר שֶׁל יוֹם טוֹב.
Baruch Atah Adonai, Eloheynu Melech Ha’Olam Asher Kidishanu B’Mitzvotav V’Tzivanu L’Hadlik Ner Shel Yom Tov.
Blessed are you, Lord our God, Rule of the universe, who sanctifies us with commandments and commands us to light the festival lights
The seder plate is full of familiar foods (at least to those who have attended a Passover seder before!), each one chosen for its symbolism as it relates to the story of the Exodus out of Egypt. What wasn't counted on when choosing these foods was the growing movement of Jews who choose vegan or vegetarian diets. Luckily, there are some perfectly great substitutes that convey similar flavors and meanings. So, what's on this vegan Passover plate?
Maror: bitter herbs to represent the pain of slavery. Obviously vegan already! This plate has horseradish, but cilantro is also a Rabbinically-approved maror herb.
Z'roa: the shank bone replaced by a roasted beet, representing the traditional sacrifice. While we wouldn't be eating the bone itself, it's still not going on this plate, and a beet looks nice and bloody and has Halachic precedent.
Charoset: a mixture of fruit made to resemble the mortar that slaves bound bricks together with in Egypt. Vegan enough, although it's often made with honey, so that will not be used here.
Chazeret: another green, supposed to be less bitter than the maror but still bitter, to represent the strain of slavery and the Jewish time in Egypt getting more difficult. On this plate, it is romaine lettuce.
Karpas: another green! This time parsley, representing springtime. Can also be a potato, but we're keeping the ceremonial items light.
Beitzah: usually an egg, but this time avocado. Can't be vegan without some, eh? This item has a lot of significance attached to it, some of it conflicting. It symbolizes fertility and new life, so a seed as as appropriate as an egg.
There is also an orange, to represent LGBTQIA+ Jews and other marginalized Jews, whose inclusion brings fruitfulness to the Jewish community and the world. (More on this following!)
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 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, here, parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater.
Zeroah – Usually a roasted lamb or shank bone symbolizing the sacrifice made at the great temple on Passover, but here, grapes, olives, and barley. The olives and grapes commemorate the commandment to leave the second shaking of olive trees and grapevines to the poor, meaning that we should always give what we can. And the barley commemorates the commandment not to muzzle to ox when it goes into the corn fields. This reminds us that we should not interfere with the lives of animals when we do not need to, and that they, too, have rights and dignity.
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 symbolizes full inclusion in modern day Judaism: not only for women, but also for people with disabilities, inter-religious 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
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
Another relatively new Passover tradition is that of Miriam’s cup. 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.
The seder plate is the center of attention at Passover; it’s a physical link to the roots of Judaism and an opportunity for modern innovations. Seder plates often include symbols of feminism, respond to the sensibilities of vegetarians and vegans, and are customized in a great number of ways. The traditional symbols include both powerful meanings and irksome details (blood on doorposts, for example).
Old and new, all of the seder plate items represent aspects of freedom, equality and springtime renewal.
- The roasted egg symbolizes rebirth and springtime. Just as we grew into a free nation through our exodus from Egypt, the egg symbolizes growth and new life. Plant seeds are a similar symbol; consider an avocado pit or a large nut, which has more heft than a small vegetable seed.
- Parsley represents the spring season of the Passover holiday.
- Bitter herbs (usually horseradish) are a symbol of the bitterness of slavery.
- Lettuce, romaine or another bitter green takes on the symbolism of both the bitter herbs and the parsley, of slavery and renewal.
- Charoset is a mixture of chopped apples and nuts, much like the mortar of bricks, which we laid as slaves in Egypt. It is also sweet, like freedom.
- The shank bone is a symbol of the Passover lamb; our forefathers used its blood to mark their doorposts, and the angel of death passed over their homes in the Passover story. Steamed or roasted beets have a deep red color and serve as a vegetarian alternative.
New spins on these ancient symbols include many popular practices, and some that are unique to families and individuals.
- An orange, which has come to symbolize GLBT and gender equality.
- Fair-Trade Chocolate which can represent economic freedom, because most of the world’s chocolate production relies on underpaid or slave laborers, often children.
- An Artichoke heart, symbolizing the inclusion of interfaith families.
- A tomato, representing solidarity with those suffering from slavery, underpaid labor and oppressive working conditions in American agriculture.
What symbolizes freedom and renewal in your life? Think about adding your own symbol, or ask the people you’re celebrating with what symbols might resonate with them.
Now as we pass Elijah's cup around the table, think of one hope you have for the future. It could be a personal hope, a hope for the community, a hope for the world, or whatever type of hope that comes to you. As you either say your hope aloud or in your heart, please pour some of your wine into the cup.
There is a special cup on the table, called Miriam’s Cup, which is for water. Water has sustained us all for generations, in the most difficult environments. It is a symbol of purity and sustenance in many faiths around the world. Miriam’s cup is also a symbol of compassion. Miriam, Moses’ birth sister, watched out for Moses when he was in the water as a baby. She provided water to the Jews when they were in the hot desert. Miriam’s cup reminds us we are to be kind and thoughtful to the people around us. It also reminds us of the way life tends to work out in miraculous ways when we are doing what we think is right. It is by helping each other that we do great things. Let us drink from a glass of water to honor Miriam’s compassion, and doing what we know is right. (Take a drink of water.)
We are about to take the middle matzah and divide it in half. This matzah which we break and set aside is a symbol of our unity with Jews throughout the world. We will not conclude our Seder until the missing piece (the Afikomen) is found and spiritually reunited. This is a reminder of the indestructible link which infuses us as a world family.
In unison we say…
We cannot forget those who remain behind in any land of persecution, fearful of a growing public anti-Semitism or bigotry. To those still seeking liberty of life, to those striving courageously to build a better Jewish life in the country of their choice and to those of all humankind that strive to live a free and equal existence with all people of the world regardless of gender, race, ethnicity, sexual orientation and gender identity and religion, we pledge our continued vigilance, support, and solidarity.
Later, we will search for the hidden piece of matzah. In much the same way, we seek to reconnect with our neighbors throughout the world. Once having found the missing half, we will be able to continue our Seder. So, too, will the continued bonding of Diaspora Jewry with our homeland allow Israel to grow and blossom as the eternal core of our collective Jewish identity.
In unison, we say…
We pray that they may live in peace, in a land at peace, with a world knowing war no more. We pray that the characteristics that make each human unique will be celebrated everywhere, with a world embracing diversity and knowing prejudice no more.
For the daily meal, there is one loaf of bread; but on the Sabbath there are two loaves as a reminder of the double portion of manna which fell on Friday for the Children of Israel as they traveled in the wilderness. (Exodus 16:22) In honor of Passover, a third matzah was added specifically for the Passover Seder experience.
אֲפִיקוֹמָן
We break the middle matzah in half and place the larger piece of matzah, the Afikomen, in a napkin and hide it.
The door is opened as a sign of hospitality.
The matzot are uncovered and held up.
Behold the matzah, bread of infliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat; all who are needy, come and celebrate the Passover with us.
At the Seder, we begin as slaves. We eat matzah, the bread of affliction, which leaves us hungry and longing for redemption. The matzah enables us to imagine what it was like to have only poor bread to eat, to be denied our right to live free and healthy lives. But, while we will soon enjoy a large meal and end the Seder night as free people, 795 million people around the world live with the daily reality of hunger. Let us awaken to their cries and declare:
Kol dichfin yeitei v’yeichol—let all who are hungry, come and eat. כָ ל דִ כְ פִ ין יֵיתֵ י וְ יֵיכֹל
Let us work toward a time when all who are hungry will eat as free people. Let all people have access to sustenance. Let local farms flourish and local economies strengthen. Let exploitation of natural resources cease so that the land may nourish its inhabitants. Let our world leaders recognize food as a basic human right and put an end to hunger. Let us support the communities of the world on their paths to sustenance. This year, hunger and malnutrition are among the greatest risks to health around the world. Next year, may the bread of affliction be simply a symbol, and may all people enjoy the bread of plenty, the bread of freedom.
Questioning is a healthy sign of freedom. Asking questions is so fundamen- tal that, according to the rabbis, even if one finds oneself alone on Passover, the Four Questions should be asked aloud.
Traditionally, the youngest child is called upon to ask these four questions about the differences that mark this night. We encourage children to question and all who are present may ask the Four Questions.
Ma nish-ta-na ha-lyla ha-zeh meekol ha-lailot?
She-be-chol ha-lay-lot anu ochlin chamaytz u-matzo, ha-laila ha-zeh kulo matzo
She-be-chol ha-lay-lot anu ochlin sh’or y’rokot, ha-laila ha-zeh maror
She-be-chol ha-lay-lot ayn anu mat-beeleen afeelu pa-am e-chat ha-laila ha-zeh shetay f’amim
She-be-chol ha-lay-lot anu ochlin bayn yoshvin u-vayn m’subin ha-laila ha-zeh kulanu m’subin
Why is this night different from all other nights?
On all other nights, we eat either leavened bread or matzoh; why, on this night, do we eat only matzoh?
On all other nights, we eat all kinds of herbs; why, on this night, do we especially eat bitter herbs?
On all other nights, we do not dip herbs at all; why, on this night, do we dip twice?
On all other nights, we eat in an ordinary manner; why, tonight, do we recline and dine with a special ceremony?
On all other nights, we eat either leavened bread or matzoh; why, on this night, do we eat only matzoh?
On all other nights, we eat all kinds of herbs; why, on this night, do we especially eat bitter herbs?
On all other nights, we do not dip herbs at all; why, on this night, do we dip twice?
On all other nights, we eat in an ordinary manner; why, tonight, do we recline and dine with a special ceremo
מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה,
-הַלַּיְלָה הַזֶּה כּוּלוֹ מַצָּה.
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת,
- הַלַּיְלָה הַזֶּה מָרוֹר.
שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת,
- הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים.
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין,
- הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻבִּין
While the Jews endured harsh slavery in Egypt, God chose Moses to lead them out to freedom. Moses encountered God at the burning bush and then returned to Egypt to lead the people out of Egypt. He demanded that Pharaoh let the Jewish people go. That part of our Passover story is best described in the familiar song “Go Down Moses.”
When Israel was in Egypt's land, Let my people go; Oppressed so hard they could not stand, Let my people go.
Chorus
Go down, Moses, Way down in Egypt's land; Tell old Pharaoh To let my people go!
"Thus saith the Lord," bold Moses said, Let my people go; "If not, I'll smite your first-born dead," Let my people go.
Chorus
No more shall they in bondage toil, Let my people go; Let them come out with Egypt's spoil, Let my people go.
But Pharaoh hardened his heart and refused to let the Jewish people go. That is why God sent the Ten Plagues. It is a tradition to remove ten drops of wine from our cups as we recite the ten plagues as a remembrance that while the Jews were redeemed through these plagues, people did suffer. Remove a drop of wine for each plague as you recite its name.
1. Blood Dam
2. Frogs Tze-phar-day-ah
3. Vermin Kee-nim
4. Beasts Arov
5. Cattle Disease De-ver
6. Boils She-heen
7. Hail Ba-rad
8. Locusts Ar-beh
9. Darkness Cho-shech
10. Slaying of the first born Ma-kat Bechorot
Following the slaying of the first born, Pharaoh allowed the Jewish people to leave. The Jews left Egypt in such haste that their dough did not rise, so they ate matzah. When Pharaoh changed his mind and chased after the Israelites, God miraculously caused the Red Sea to split, allowing the Israelites to cross safely. When the Egyptians entered the Sea, it returned to its natural state and the mighty Egyptian army drowned.
Hebrew Version:
Ilu ho-tsi,
ho-tsi-a-nu,
Ho-tsi-anu mi-Mitz-ra-yim
Ho-tsi-anu mi-Mitz-ra-yim
Da-ye-nu
Chorus
Da-da-ye-nu,
Da-da-ye-nu,
Da-da-ye-nu,
Da-da-ye-nu,
Da-ye-nu Da-ye-nu
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!
The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה
The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ
Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.
We praise God, Ruler of Everything, who brings bread from the land.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.
Distribute and eat the top and middle matzah for everyone to eat.
To the sage Hillel, eating Matzah and Maror together was not a trivial matter. To him, slavery and freedom were merged into one historical event. The bread of poverty became the bread of freedom and should be tasted together with the bitter maror, so that one should know the bitterness of slavery and the joy of freedom. In time of freedom, we must not forget the bitterness of slavery; in times of oppression, we must keep alive the hope of freedom.
We will celebrate again, next year, in the promised land!
On this Seder night when review the history of our people, we pause to recall with deep pain the darkest chapter which was written in our century. Six million innocent Jews -- men, women and children -- were brutally put to death by the Nazis, far more cruel than any Pharaoh had ever been. If we do not remember the Six Million, then they die a second time. When we member them, they live again in us and through us.
Next Year in Jerusalem!
