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TABLE OF CONTENTS
On seder night, there are two moments where we metaphorically open our doors and invite others in. One is at the opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.” There is a beautiful message here: we were once slaves; poor and hungry, and we remember our redemption by sharing what we have with others.
The other, comes towards the end of the seder, when we have the custom of pouring a fifth cup of wine, which we claim is for Elijah the Prophet. This is a statement of faith, a statement that says that although we are a free people, our redemption is not yet complete, and we believe that it will come.
From the most downtrodden to the most celebrated, the message is clear: everyone is welcome and everyone is necessary. Why is it that we go out of our way to include all at our seder table? Perhaps it is because when we make room for others, we have the opportunity to make room for ourselves as well. In fact, the Mishnah (Pesahim 10:5) teaches us that:
בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים In every generation a person is obligated to see themselves as if they left Egypt
The seder presents us with the obligation of identifying with the generation that left Egypt and internalizing that experience. And through that internalization, we come to feel the redemption as if it was our own as well to - לראות את עצמו. Further, the reliving of the story of the Exodus affords us the opportunity see one’s true self. It is only when we are able to see ourselves clearly, that we are able to be redeemed. But perhaps the only way we are able to see ourselves, is when we are truly able to see those around us. This message of inclusion is Pardes’s message too, and our hope is that this Haggadah Companion which offers something for everyone, will add new meaning to your seder and help bring the Jewish people a little closer together.
Now in the presence of loved ones and friends, we gather to celebrate and learn from the story of the Israelites journey from slavery to freedom. The story reminds us of the transformative power that exists when we confront oppression.
Our Passover celebration begins with the lighting of the candles. As we light these candles may we rededicate ourselves to each other.
(The candles are lit as these blessings are said by everyone):
Nvarech et ruach ha’olam asher kidashatnu bemitzvoteha vetzivatnu lehadlik ner shel yom tov.
Let us bless the source of life, that brings us to this year’s spring and to this year’s seder.
May the festival lights we now kindle
Inspire us to use our powers
To help and not to harm, cause joy and not sorrow, create and not destroy and help all to be free.
Kadesh -the recitation of Kiddush.
Urchatz -washing the hands.
Karpas -eating a vegetable dipped in salt-water.
Yachatz -breaking of the middle matzo.
Maggid -the recitation of the Hagadah.
Rachtzah -washing of the hands a second time.
Motze -the recitation of the blessing hamotzi.
Matzah -the recitation of the blessing al Achilas matzo, eating the matzo.
Morror -eating the bitter herbs.
Korech -eating a sandwich of matzo and bitter herbs.
Shulchan Oruch -eating the festive meal.
Tzafun -eating the afikomen.
Bayrech -the recitation of grace.
Hallel -the recitation of Hallel psalms of praise.
Nirtzah -our prayer that G-d accepts our service.
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
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.
On most nights we would wash our hands then recite a blessing for the meal. Tonight first we are learning our story, then we eat. Typically we would be washing eachothers hands at the same table. It is a ritual based in caring for eachother. However this Passover is not like other Passovers. So instead we will go into short break out groups and say one kind thing to each person in our group.
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. And you have given us joyful holidays. 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!
The Shehecheyanu is a prayer that Jews have been saying for over 2000 years to mark special occasions. Tonight, all of us here together is special occasion. Whether Jewish or not, we have come here under a shared belief that everyone is entitled to be free. We all believe that everyone is entitled to certain inalienable rights. We all believe that we must treat our brothers and sisters with common decency. That is special and meaningful.
To mark this special and meaningful occasion, we all join together in the words of the Shehecheyanu:
בָרוּךְ אַתָה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶהֶחֱיָנוּ וְקִיְמָנוּ
וְהִגִּיעָנוּ לַזְמַן הַזֶה
Baruch atah, Adonai, eloheinu melech ha’olam,
shehecheyanu v’kiy’manu v’higiyanu lazman hazeh.
Blessed are you, Adonai, sovereign of all worlds, who has kept us alive, sustained us, and enabled us to reach this moment.
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.
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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?
A WAY IN Jewish Mindfulness Program
Haggadah Supplement
MATZAH
Bread of Affliction, Bread of Hope and Possibility
Ha lachma anya— This is the bread of affliction our ancestors ate in the land of Egypt.
As we go through the seder, the matzah will be transformed. It will cease to be the bread of affliction and it will become the bread of hope, courage, faith and possibility.
And it begins with a breaking.
YACHATZ: Breaking the Matzah
Reader:
Each person is invited to hold a piece of matzah, to mindfully feel its weight, notice its color, its shape and texture.
Resting the matzah on our open palms, we remember that the Passover story teaches that oppression and suffering result from fear and the unwillingness to open one’s heart to the pain and the experiences of others.
It was fear that brought about the enslavement of the Israelites and it was the hardening of the heart that kept the Israelites, the Egyptians and the Pharaoh in bondage. From fear and a hardened heart came violence, anguish and grief.
One person lifts the plate of three matzot. We all take a moment of silence and then call out the beginning of the prayer:
Ha lachma anya – This is the bread of affliction our ancestors ate in the land of Egypt.
We return to silence and each raise up a piece of matzah.
We maintain silence while all, at the same time, break our matzot in half.
We listen to the sound of the bread of affliction cracking open.
As we hold the two pieces in our hands we set an intention to break open and soften our hearts:
All:
May our eyes be open to each other’s pain.
May our ears be open to each other’s cries.
May we live with greater awareness.
May we practice greater forgiveness.
And may we go forward as free people—able to respond to ourselves and each other with compassion, wonderment, appreciation and love.
We place the matzah back on the plate and continue the prayer:
Let all who are hungry come and eat.
Let all who are in need join us in this Festival of Liberation.
May each of us, may all of us, find our homes.
May each of us, may all of us, be free.
II. Later in the seder, after we have told the story, we say the blessing over the matzah and prepare to eat it for the first time. We take a moment and acknowledge our capacity for healing and love:
Reader:
Every time we make a decision not to harden our hearts to our own pain or to the pain of others, we step toward freedom.
Every time we are able to act with compassion rather than anger, we stop the flow of violence.
And each moment we find the strength and courage to see ourselves in each other, we open possibilities for healing and peace.
This is the bread that we bless and share.
All:
May all who are hungry come and eat.
May all who are in need join together in this Festival of Freedom.
A WAY IN Jewish Mindfulness Program weaves together Jewish tradition and Mindfulness practice. A 501c(3) charitable organization, A Way In is guided by Rabbi Yael Levy, whose approach to mindfulness grows out of her deep personal commitment to spiritual practice and a passionate believe in its potential to change not only individuals but the world.
For more information on A Way In: www.mishkan.org/a-way-in; www.Facebook.com/jmindfulness. Follow us on Twitter: @awayinms
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.
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.
A blessing on your head...Mazel tov! Mazel tov! Our spin on the Moroccan Jewish tradition is to pass the remaining pieces of matzah around for everyone to both make and receive a blessing. Hold the matzah up over the person's head to your left and whisper a private blessing or wish for them. We will continue with our Seder while you each partake in this private moment. Wishes and blessings around themes of freedom are especially appropriate tonight but feel free to get creative.
The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. 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. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.
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.
"As Jews, we remember and we cannot let injustice happen again in this country. This is our moment to bend the moral arc and to move racial justice work forward through advocacy, activism, and engagement." -- Tiffany Harris
"Our relative safety in American has allowed many of us to consider the fight for racial justice as struggle we can opt in and out of. But then are we fully honoring our traditional teaching of 'If I am only for myself, what am I?' Now is the moment for us to stand against injustice not only for ourselves, but for the most vulnerable among us." -- Chava Shervington
"Because those in the grips of Pharoah's institutional oppression have been given a platform to see their greatness and be seen as great. Because the Passover seder tells us to remember and protect them, as it says: 'The night of (worthy) protection for all future generations... (Exodus, 12:42)'" -- Isaiah Rothstein
"Maybe it isn't different and you're just treating it that way. Or maybe it is. But you're insisting that it doesn't need to be treated differently." -- MaNishtana
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Download the PDF Pyramid Cut Out for your seder table at http://rpr.world/passover-pyramid
The Four Queer/Trans Jews Adapted from “the Four Daughters” by Tamara Cohen, Rabbi Sue Levi Elwell and Ronnie Horn. Adapted and used with loving gratitude.
The queer/trans Jew is in search of a meaningful, holy past through our texts, traditions, and people. Ma heh omereh? What do they say?
“Why didn’t the Torah count, or acknowledge women and trans people among the ‘600,000 men on foot, aside from children,’ who came out of Egypt? And why did Moses say at Sinai, ‘Go not near a woman,’ addressing only men, as if preparation for Revelation was not meant for us, as well?”
Because we know that Jewish memory is essential to our identity, we teach them that history is made up by those who tell the tale. If the original Torah did not name and count us as women, trans people and those whose gender we do not know the words for now, it is up to us to fill the empty spaces left in our holy texts. We have the power to tell our own story, take our own census and create our own values. Jewish history is meant for us as well.
And the queer/trans Jew who wants to erase our differences and assimilate? Ma heh omereh? What do they say?
“Why do we keep pushing these questions into every text? Why make us so noticable? So visible? Why are these issues so important to you? Don’t you want to blend in?”
They say: “To you,” instead of “not to me”. They forget the struggles of our ancestors, both Jewish and non-Jewish. Perhaps we’ve been here at some point or another too, what did we need to find the beauty in our divergence? Invite them to our seder tables. Let them see the pleasure and joy at living outside of cis-heteronormativity, the wonder of appreciating queer and trans bodies for all of our diversity and divergence. The blessings of our resistance.
And the queer/trans Jew who does not know that we have a place at the table? Ma heh omereh? What do they say?
“What is this?”
Because they don’t yet know that their question is, in itself, a part of the seder tradition, show them that the Haggadah is a conversation about liberation, and their insights and questions belong here, in our texts and seder plates. Their wonder and curiosity, their frustration and confusion, in equal parts belong right here, nestled between maror and charoset.
And the queer/trans Jew who asks no questions? Who is scared to exist? Isolated from themselves and others?
We must say to them, “Your questions, when they come and in whatever form, will liberate you from Egypt. This is how it is and how it has always been with your queer and Jewish ancestors. For every moment we choose to survive, to look towards unanswered truths, we move a half-step closer to liberation. Even with no questions, you have a seat at our table, you deserve to know the fullness of your ancestors, of Shifra and Puah, of Joseph, of Ruth and Naomi and Judith, of Marsha, Sylvia, Leslie, and so many more who lived both named and unnamed in their truth and power. Come to the seder table with us, you will always have a seat.”
*The hebrew used in this text is in the style of Lior Gross and Eyal Rivlin of the Nonbinary Hebrew Project*
Avadim hayinu l’pharoh b’mitzrayim. Vayotzieinu Adonai Eloheinu misham, b’yad chazakah uvizroa netuyah We were slaves to Pharaoh in Egypt, and Adonai, our God, brought us out from there with a strong hand and an outstretched arm.
Jews are a people of memory and action. On Passover, we use stories and rituals to remember and retell the narrative of our collective liberation. We share the ancient Exodus story, year after year, so that it resonates through the generations as a narrative of deliverance from slavery to freedom. In Hebrew, Egypt is called Mitzrayim, which means “a narrow place.” Every year, the Haggadah asks us not only to share the story of the Exodus, but challenges us to actively engage in the process of combating oppression. We are encouraged to connect the biblical story of Exodus to communal and individual struggles for liberation, and are reminded that the fight for freedom is ongoing.
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Let’s discuss the process of Exodus, moving from “a narrow place” to a place of freedom. Every day, people fight for freedom on interpersonal, systemic, global and local levels. What are modern struggles for liberation? Discuss the following questions either in pairs or as a group to inspire thought, conversation and action:
Why do you think the text starts with “We were slaves” instead of “Our ancestors were slaves?” How are we free today? How are we still struggling? Share something that you are doing or can commit to doing to help move yourself or others from “a narrow place” to a place of shared freedom.
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?
בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם
B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.
In every generation, everyone is obligated to see themselves as though they personally left Egypt.
The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”
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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 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.
אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ
Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu
If God had only taken us out of Egypt, that would have been enough!
אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ
Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu
If God had only given us the Torah, that would have been enough.
The complete lyrics to Dayeinu tell the entire story of the Exodus from Egypt as a series of miracles God performed for us. (See the Additional Readings if you want to read or sing them all.)
Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large.
Tonight we are holding the memory and bravery of Miriam and Tziporrah. What about their actions inspire you? Why are they important to remember? What do you wish was aknowledged more in regards to our Matriarchs? What do you was aknowledged in regards to the treatment women in our community?
As we wash our hands
We pray,
Blessed is the Soul of the Universe,
Breathing us in and breathing us out.
May our breaths continue
And our health and the health of all
Be preserved
In this time of sickness and fear of sickness.
Holy Wholeness,
We take as much responsibility for this as we can
By observing the obligation to wash our hands
Thoroughly:
For as long as it takes to say this prayer.
Amen
בָּרוּךְ אַתָּה הָ׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם
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.
Dipping the bitter herb in sweet charoset | maror |מָרוֹר
In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.
Lightning Round
What is one bitter thing that you enjoy? Say in 2 sentences or less.
Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ
When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.
This laden history has often contributed to some of our families' inability to accept the idea of intermarriage. We acknowledge that Jewish people have struggled and been enslaved in the past and we stretch to transform this defeated posture. We also know that sometimes our own enslavement or emotional bondage prevents us from being open to hearing each other in our marriage. Loyalties to families of origin need to be honored, unless they prevent us from creating true intimacy. Bitter places are stuck places, and we commit ourselves tonight to moving beyond our own positions to find new points of intersection and connection.
Tonight we dip our bitterness in the sweetness of charoset. Charoset, the sweet mixture of fruits and nuts, symbolizes the mortar of the bricks of the Israelites. It is also the mortar of commitment and interdependence that enabled the Jewish community to survive through those centuries of oppression. It is the building blocks of hope and tradition, which are sweet. We take our maror of fear, and by dipping it into the sweetness we create a new model that honors the fear and suffering yet holds out hope for the future.
By blending our maror and charoset, we acknowledge the blending of faiths and traditions that sit around this table here tonight. We know it is not always sweet and it is not always bitter, but that life is a mixture of both. Just as our taste buds are designed for sweet, salty, sour and bitter, so we taste the range of textures of our relationships. By our dipping tonight we bring together the bitter and the sweet for something new to emerge.
Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ
Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!
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!
Barech
בָּרֵךְ
Pour the third cup of wine and recite Birkat Hamazon (Blessing after the Meal).
כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם, הִגְדִּיל יְיָ לַעֲשׂוֹת עִם אֵלֶּה. הִגְדִּיליְיָ לַעֲשׂוֹת עִמָּנוּ, הָיִינוּ שְׂמֵחִים. שׁוּבָה יְיָ אֶת שְׁבִיתֵנוּ, כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו.
תְּהִלַּת יְיָ יְדַבֶּר פִּי, וִיבָרֵךְ כָּל בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד. וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם הַלְלוּיָהּ. הוֹדוּ לַייָ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ. מִי יְמַלֵּל גְּבוּרוֹת יְיָ יַשְׁמִיעַ כָּל תְּהִלָּתוֹ
Shir Hama’alot, b’shuv Adonai et shee-vat Tzion, ha-yeenu k’chol meem. Az y’ma-lei s’chok pee-nu u’l-sho-nei-nu reena, az yo-m’ru va-goyim, heeg-deel Adonai la-asot eem eleh. Heeg-deel Adonai la-asot eemanu, ha-yee-nu s’mei-cheem. Shuva Adonai et sh’vee-tei-nu, ka-afee-keem ba-negev. Ha-zor-eem b’deem-ah b’reena yeek-tzo-ru. Ha-loch yei-lech u-va-cho no-sei me-shech hazara, bo yavo v’reena, no-sei alu-mo-tav.
T’hilat Adonai y’daber pi, vivareich kol basar shem kod’sho l’olam va’ed. Va-anachnu n’varech ya, mei-ata v’ad olam, hal’luya. Hodu la-Adonai ki tov, ki l’olam chasdo. Mi y’maleil g’vurot Adonai, yashmi’a kol t’hilato.
When the Lord returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: “The Lord has done great things for them.” The Lord did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.
Include parentheses when there is a minayn present.
Leader:
רַבּוֹתַי נְבָרֵךְ.
Rabotai n’vareich.
Friends, let us say grace.
Participants:
יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם.
Y’hee sheim Adonai m’vo-rach mei-atah v’ad olam.
Praised be the name of the Lord now and forever.
Leader:
יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ.
Y’hee sheim Adonai m’vorach mei-atah v’ad olam. Beer-shut maranan v’rabanan v’rabotai, n’vareich (Eloheinu) she’achalnu mee-shelo.
Praised be the name of the Lord now and forever. With your permission, let us now bless (our God) whose food we have eaten.
Participants:
בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.
Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.
Blessed be (our God) whose food we have eaten.
Leader:
בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.
Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.
Blessed be (our God) whose food we have eaten.
All together:
בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ.
Baruch hu u-varuch sh’mo.
Blessed be He and blessed be His name.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.
Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo, b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo, uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.
Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.
Favor us and strengthen us, Lord our God, with your commandments – with the commandment concerning the seventh day, this great and holy Sabbath. This day is great and holy before you to abstain from work and rest on it in love according to your will. In your will, Lord our God, grant us rest so that there be nor sorrow and grief on our day of rest. Let us, Lord our God, live to see Zion your city comforted, Jerusalem your holy city rebuilt, for you art Master of all salvation and consolation.)
הָרַחֲמָן הוּא יְבָרֵךְ אֶת
Harachaman hu y’vareich et
May the Merciful One bless
בַּעַל הַבַּיִת הַזֶּה וְאֶת בַּעֲלַת הַבַּיִת הַזֶּה, אוֹתָם וְאֶת בֵּיתָם וְאֶת זַרְעָם וְאֶת כָּל אֲשֶׁר לָהֶם,
ba’al ha-bayit ha-zeh, v’et ba-alat ha-bayit ha-zeh, otam v’et beitam, v’et zar’am, v’et kol asher lahem,
our host and our hostess, them, and their household, and their children, and everything that is theirs,
וְאֶת כָּל הַמְסֻבִּין כַּאן,
v’et kol ham’subim kan,
and all who are seated here,
אוֹתָנוּ וְאֶת כָּל אֲשֶׁר לָנוּ, כְּמוֹ שֶׁנִּתְבָּרְכוּ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב בַּכֹּל מִכֹּל כֹּל, כֵּן יְבָרֵךְ אוֹתָנוּ כֻּלָּנוּ יַחַד בִּבְרָכָה שְׁלֵמָה, וְנֹאמַר אָמֵן.
otanu v’et kol asher lanu, k’mo she’nitbarchu avoteinu Avraham Yitzchak v’Ya’akov bakol mikol kol, kein y’vareich otanu kulanu yachad bivracha sh’leima, v’nomar, Amein.
us all together and all our possessions just as He blessed our forefathers Abraham, Isaac, and Jacob, with every blessing. May He bless us all together with a perfect blessing, and let us say, Amen.
The Blessing after the Meal concludes by drinking the Third Cup of wine, while reclining to the left.
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.
Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.
Praised are you, Adonai, Lord of the universe, who has created the fruit of the vine.
Singing songs that praise God | hallel | הַלֵּל
This is the time set aside for singing. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya & Who Knows One, which you can find in the appendix. To celebrate the theme of freedom, we might sing songs from the civil rights movement. Or perhaps your crazy Uncle Frank has some parody lyrics about Passover to the tunes from a musical. We’re at least three glasses of wine into the night, so just roll with it.
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!
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| Echad mi yode'a Echad ani yode'a Echad Elokeinu shebashamaim uva'aretz. Shnaim mi yode'a Shnaim ani yode'a shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shlosha mi yode'a, Shlosha ani yode'a. Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Arba mi yode'a arba ani yode'a arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Chamisha, mi yode'a Chamisha, ani yode'a Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shisha, mi yode'a? Shisha, ani yode'a Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shiv'ah mi yode'a shiv'ah ani yode'a. shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shmonah mi yode'a shmonah ani yode'a shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Tish'ah mi yode'a tish'ah ani yode'a. tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Asara mi yode'a asara ani yode'a asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Achad asar mi yode'a achad asar ani yode'a achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shneim-asar mi yode'a shneim-asar ani yode'a shneim-asar shivtaya achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. Shlosha-asar mi yode'a Shlosha-asar ani yode'a Shlosha-asar midaya shneim-asar shivtaya achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz. |
Chorus--{And the women dancing with their timbrels
Followed Miriam as she sang her song
Sing a song to the One whom we've exalted
Miriam and the women danced and danced the whole night long}
And Miriam was a weaver of unique variety
The tapestry she wove was one which sang our history
With every strand and every thread she crafted her delight!
A woman touched with spirit, she dances toward the light
Chorus
When Miriam stood upon the shores and gazed across the sea
The wonder of this miracle she soon came to believe
Whoever thought the sea would part with an outstretched hand
And we would pass to freedom and march to the promised land!
Chorus
And Miriam the prophet took her timbrel in her hand
And all the women followed her just as she had planned
And Miriam raised her voice in song-
She sang with praise and might
We've just lived through a miracle (yelled):We're going to dance tonight!!
Chorus
This year we cannot open the door for Elijah together. So I thought we'd do something a little different. If you have a pet(s) them welcome to our seder. Everyone who has a pet gets 30 seconds to introduce them. And you can offer them some water.
When we rise up from our Seder tables, let us commit ourselves to stamping out xenophobia and hatred in every place that it persists. Echoing God’s words when God said, “I take you to be my people,” let us say to those who seek safety in our midst, “we take you to be our people.” May we see past difference and dividing lines and remember, instead, that we were all created b’tzelem Elohim, in the image of God. May we see welcoming the stranger at our doorstep not as a danger but as an opportunity – to provide safe harbor to those seeking refuge from oppression and tyranny, to enrich the fabric of our country and to live out our Jewish values in action. Blessed are You, Adonai Our God, who has created us all in Your image.
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.
It’s traditional to conclude the seder by saying next year in Jerusalem. This is a phrase that in the literal sense carries a heaviness that is difficult to swallow. It's impossible to say it without considering the current reality of Isreal and Palestine. What does Next Year In Jerusalem make you think of? How do you think it can be reframed? As we leave this seder what is one thing you hope we bring with us?
