The seder officially begins with a physical act: lighting the candles.  In Jewish tradition, lighting candles and saying a blessing over them marks a time of transition, from the day that is ending to the one that is beginning, from ordinary time to sacred time.  Lighting the candles is an important part of our Passover celebration because their flickering light reminds us of the importance of keeping the fragile flame of freedom alive in the world.

Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav, v'tzivanu l'hadlik ner shel Yom Tov.

Blessed are You, Adonai our God, Ruler of the Universe, who has sanctified us with laws and commanded us to light the festival lights.

As we light the festival candles, we acknowledge that as they brighten our Passover table, good thoughts, good words, and good deeds brighten our days.

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.

Pesach is a time of inclusion.

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.

THE REAL STORY OF THE ORANGE ON THE SEDER PLATE

As a kid, my mother taught us to put an orange on the seder plate as an act of feminism. Around that same time, she gave me a hot pink T-shirt with rainbow sparkle letters that read, “Anything boys can do, girls can do better.” It was the ’80s and my passions for girl power, rainbows and Jewish rituals were ignited.

My mom, and many other feminists, passed on the famous origin story of the orange, that Dr. Susannah Heschel was lecturing in Miami, and, while she was speaking of feminism, an Orthodox man supposedly shouted that “a woman belongs on the bimah [pulpit] as much as an orange belongs on the seder plate.” And so, as feminists, we all added the orange as an act of resistance; a symbol of women’s rights.

But, alas, that story that I had heard and retold for decades was a myth.

And while I was studying at the Reconstructionist Rabbinical College, I was quite surprised as the story was debunked by my rabbi and I learned what REALLY happened.

It was the 1980s, and Heschel was speaking at the Hillel Jewish student group at Oberlin College. While there, she came across a Haggadah written by a student that included a story of a young girl who asks her rabbi if there is room in Judaism for a lesbian. The rabbi in the story replies in anger, “There’s as much room for a lesbian in Judaism as there is for a crust of bread on the seder plate!”—implying that lesbians are impure and are a violation of Judaism.

The next year, Heschel put an orange on her seder plate and shared that she chose the orange “because it suggests the fruitfulness for all Jews when lesbians and gay men are contributing and active members of Jewish life.”

The seeds of the orange, like other items on the seder plate, symbolize rebirth and renewal. And some folks have taken on the tradition of spitting the seeds to remind us to spit out the hatred experienced by all marginalized members of our communities.

Since the addition of the orange, other symbols have been added to the traditional seder plate. Some vegetarians and vegans have added a “paschal yam,” in place of the shank bone, which traditionally represents the paschal lamb. Others have included olives for peace in the Middle East. And some have placed potato peels on their plates to commemorate Jews who starved during the Holocaust.

Most recently I learned that members of Rabbis For Human Rights, who work to support the under-paid and over-worked tomato pickers in Florida, have included a tomato as a symbol of contemporary slavery.

“We who believe in FREEDOM, cannot rest until it comes.” This year, as I prepare to lead the Passover seder for my family and friends, I am emboldened to add these various symbols to our plate as reminders of who is not free. What segments of my community are still enslaved? What human rights issues must be addressed?

I am empowered to take action and commit to do the social justice work to bring equality and dignity to everyone. In the words of Rev. Dr. Martin Luther King Jr., “No one is free until we are all free.”

What Goes on the Seder Plate

Just as the symbols on the Seder plate keep us engaged with the story of Passover, each of us has self-care tools that keep us engaged with our mental health. Self-care refers to ways we attend to our mental, emotional, physical and spiritual well-being. The more of these tools we have, the better prepared we are for days when we are at our most vulnerable.

We can use Passover as a time to stop and reflect not only on the Exodus story but on our own mental health. On those difficult days when we feel stuck in a metaphorical Egypt, this mental health Seder plate can offer us inner peace.

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 seder opens with kiddush (the sanctification over wine). This is certainly unremarkable after all, kiddush is the opening act of every shabbat and holiday meal. But kiddush – a ritual .sanctification of time – has an intimate and unique connection to Pesach’s central theme: freedom. How so?

As Israel was about to be released from slavery, God instituted a new calendar: “This month shall (mark for you the beginning of months; the first of the months of the year for you.” (Exodus 12:2) Why is this the first mitzva (commandment) communicated to a free nation?

A slave’s time is not his own. He is at the beck and call of his master. Even when the slave has a pressing personal engagement, his taskmaster’s needs will take priority. In contrast, freedom is the control of our time. We determine what we do when we wake up in the morning; we prioritize our day. This is true for an individual, but also for a nation. God commands Israel to create a Jewish calendar because, as an independent nation, Israel should not march any more to an Egyptian rhythm, celebrating Egyptian months and holidays. Instead Israel must forge a Jewish calendar, with unique days of rest, celebration and memory. Controlling and crafting our time is the critical first act of freedom.

Kiddush says this out loud. We sanctify the day and define its meaning! We proclaim this day as significant, holy and meaningful. We fashion time, claim ownership of it, and fashion it as a potent .contact point with God, peoplehood and tradition. This is a quintessential act of Jewish freedom.

Today, we often feel short of time; that time controls us. Kadesh reminds us that true freedom and self-respect is to master and control time for ourselves, to shape our life in accordance with our values.

Rabbi Alex Israel teaches Bible and is the Director of the Pardes Community Education Program and the Pardes Summer Program

LET’S MAKE THIS MOMENT SPECIAL!

Optional activity:

Take a selfie or a screenshot on Zoom. Post it to Facebook or Instagram with #Friendseder and tag us (@meetyouatthewell on Facebook or @friendseder on Instagram)! 

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן

Baruch Atah Adonai Eloheinu Melech Ha’olam Borei Pri HaGafen.

We acknowledge the Unity of All, and express gratitude for the fruit of the vine.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה

Baruch Atah Adonai Eloheinu Melech Ha’olam Shehechiyanu V’kiyemanu V’higiyanu La’zman Ha’zeh.

We acknowledge the Unity of All, and express gratitude for being alive,

for having what we need, and for reaching this moment in time.

Drink Cup #1 of wine/juice.

Discussion Questions:

What elevates / differentiates moments for you? A particular food? Drink? Music? Scent? Clothing choice?

Haggadah Supplement 2020

Passover Prayer in the Age of Coronavirus Why is this night different from all other nights? Why is this Passover different from all other Passovers? On this Passover, when a pandemic threatens our collective health on an unimaginable scale, we are called to respond with the power of our humanity, with the Divine spirit implanted within us, with our legacy of hope and determination to prevail. We pray for the at risk, the isolated, the stricken, the mourners. We pray for those who have dedicated their lives to keeping us healthy—doctors, nurses, health-care workers—and all who sustain our hospitals and health-care institutions— existing and makeshift—operating under trying circumstances. We pray for the first responders—police officers, fire fighters, military personnel who have been marshalled to the cause—all who are responsible for the safety of our communities. We pray for our elected officials, who can save lives with wise leadership. May God bless all of our public servants and watch over them. On this Passover, when so many are separated from one another at a traditional time of being together, we reach out to one another with renewed love and compassion. When someone is missing from our Seder table, we tell their story as if they are with us. When there is personal sadness, we respond with communal solidarity, empathy, and fortitude. On this Passover, not “all who are hungry can come and eat” and not “all who are in need can come and celebrate Passover.” In response, we commit all the days of our year to a heightened awareness of Passover’s values—to freeing the enslaved, to feeding the hungry, to sheltering the homeless, to supporting the poor. We rededicate ourselves to rekindling and cherishing our Passover traditions for all the years of our future, when light will overcome darkness, when health will overcome infirmity. Dear God, “Spread over us Your canopy of peace . . . Shelter us in the shadow of Your wings . . .Guard us and deliver us. . . Guard our coming and our going, grant us life and peace, now and always.” “This year we are slaves, next year we will be free.”

Passover 5780/2020 • Rabbi Noam E. Marans • AJC Director of Interreligious and Intergroup Relations

A Seder Responsive Reading in the Age of Coronavirus

As we fill our four cups of wine, we pray for a time when our cups will yet again be overflowing.

As we wash our hands, we affirm our role in protecting ourselves and others.

As we dip in salt water, we cry the tears of a planet besieged.

As we break the matzah, we long to be made whole.

As we ask the four questions, we search for the answers that elude us.

As we remember the ten plagues, we contemplate our own.

As we imagine our own redemption from Egypt, we aspire to be free.

As we sing Dayenu, we beseech, may our efforts to combat this pandemic be enough.

As we eat the matzah, we contemplate our impoverished state.

As we consume the bitter herbs, we empathize with another’s pain.

As we enjoy the haroset, we remember the sweetness which awaits us.

As we search for the afikomen, we pray to be connected to our missing pieces.

As we welcome Elijah, we pray for redemption.

As we sing songs of praise, we remain grateful for all of God’s gifts.

Stay Involved with AJC

AJC’s #BeAMensch campaign encourages and highlights acts of kindness and decency, which lift us all up and illuminate the darkness of the current period with countless points of light. Please visit AJC.org/beamensch to learn more and to share stories of kindness and decency.

Water is refreshing, cleansing, and clear, so it’s easy to understand why so many cultures and religions use water for symbolic purification. We will wash our hands twice during our seder: now, with no blessing, to get us ready for the rituals to come; and then again later, we’ll wash again with a blessing, preparing us for the meal, which Judaism thinks of as a ritual in itself. (The Jewish obsession with food is older than you thought!)

To wash your hands, you don’t need soap, but you do need a cup to pour water over your hands. Pour water on each of your hands three times, alternating between your hands. If the people around your table don’t want to get up to walk all the way over to the sink, you could pass a pitcher and a bowl around so everyone can wash at their seats… just be careful not to spill!

Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do.

Let's pause to consider what we hope to get out of our evening together tonight. Go around the table and share one hope or expectation you have for tonight's seder.

Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.

We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

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

We praise God, Ruler of Everything, who creates the fruits of the earth.

We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.

-

We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?

The Talmud explains that the three “gifts” the Jews had in the desert—the well of water, the pillar of clouds and the manna—were in the merit of Miriam, Aaron and Moses, respectively.

What is the connection between Miriam and water?

The Zohar explains that Miriam stood by the waters of the Nile River and watched over her baby brother Moses to ensure he would be safe. The Midrash connects the well to Miriam’s exuberant praise after the Splitting of the Sea. Since she was so grateful for a miracle that occurred through water, G‑d rewarded her with water—for which the Jewish people sang even more praise.

Although the well produced the water in Miriam’s merit, the Mishnah lists it among the ten unique things created at twilight on the eve of the first Shabbat after creation.

According to the Midrash, the “well” was actually a rock shaped like a sieve. It would roll with them throughout their travels, and when they stopped, the rock would dig deep into the sand. The leaders of the tribes would come and stand by it, saying: “Rise up, O well,” and it would rise.  Some commentators explain that the rock itself didn’t actually roll with them; rather, the stream of water that originated from the rock would spring up in their new location.

It was from this rock that Moses first brought forth water when the Jewish people complained about their lack of water (in Exodus), and it is the same rock that, after Miriam died, Moses hit in order to draw forth water once again (in Numbers).

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?

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.

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.

What is freedom to you?

What makes you feel free?

What questions do you have about Passover?

Who is your freedom hero?

As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:

What does the wise child say?

The wise child asks, What are the testimonies and laws which God commanded you?

You must teach this child the rules of observing the holiday of Passover.

What does the wicked child say?

The wicked child asks, What does this service mean to you?

To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him: “It is because of what God did for me in taking me out of Egypt.” Me, not him. Had that child been there, he would have been left behind.

What does the simple child say?

The simple child asks, What is this?

To this child, answer plainly: “With a strong hand God took us out of Egypt, where we were slaves.”

What about the child who doesn’t know how to ask a question?

Help this child ask.

Start telling the story:

“It is because of what God did for me in taking me out of Egypt.”

-

Do you see yourself in any of these children? At times we all approach different situations like each of these children. How do we relate to each of them?

Our story starts in ancient times, with Abraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as gods were just statues. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.

God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."

Raise the glass of wine and say:

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵֽינוּ וְלָֽנוּ

V’hi she-amda l’avoteinu v’lanu.

This promise has sustained our ancestors and us.

For not only one enemy has risen against us to annihilate us, but in every generation there are those who rise against us. But God saves us from those who seek to harm us.

The glass of wine is put down.

In the years our ancestors lived in Egypt, our numbers grew, and soon the family of Jacob became the People of Israel. Pharaoh and the leaders of Egypt grew alarmed by this great nation growing within their borders, so they enslaved us. We were forced to perform hard labor, perhaps even building pyramids. The Egyptians feared that even as slaves, the Israelites might grow strong and rebel. So Pharaoh decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them.

But God heard the cries of the Israelites. And God brought us out of Egypt with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. God brought us out not by angel or messenger, but through God’s own intervention. 

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? 

Pharaoh and Moses Go To A Conflict Counselor

by Dave Cowen

Conflict Counselor
So what brings you two in today?

Pharaoh
Honestly, things have been pretty rough.

Conflict Counselor
Moses, would you say that’s true?

Moses
I’d say it’s been rough but it doesn’t have to be anymore.

Pharaoh
I just don’t understand, you really don’t want to be my slaves anymore?

Moses
No, we don’t.

Conflict Counselor
Pharaoh, what does it feel like to hear Moses say he and his people don’t want to be your slaves anymore?

Pharaoh
You know, it really hurts. I feel like we’ve done some beautiful things together. I mean, we couldn’t have built these pyramids if you weren’t our slaves. And those pyramids wouldn’t be a wonder of the world for years to come if it wasn’t for what we built together.

Moses
But now it’s time for us to go.

Pharaoh
But I think there’s so much more we could still be and do together. We could keep building wonders of the world. We could build a Great Wall or a Hanging Gardens. We could build a Great Library. There’s a site in Alexandria that I think would be perfect for a Great Library.

Moses
But me and my people don’t want to do those things. We want to go to our homeland of Israel

Pharaoh
Ugh. This homeland. Always with this homeland. You think life’s going to be so much better in this magical homeland? Well, I doubt it.

Moses
It’s got to be better than this.

Conflict Counselor
Moses, what happens for you when Pharaoh disregards your wish to go to Israel?

Moses
It’s more what happens to him. G-d’s going to keep plaguing him and his people.

Pharaoh
It’s the worst. First the water turned to blood. Then there were frogs and locusts. And so many other things. So many things.

Moses
And yet you keep resisting what He’s telling you, which is that our relationship is over.

Conflict Counselor
Why do you keep resisting, Pharaoh?

Pharaoh
My heart, it just feels hardened.

Conflict Counselor
Why do you think that is?

Pharaoh
Well, I think I saw Moses’s relatives Jacob and Joseph getting along so well with my Dad, the previous Pharaoh, all those years, and honestly, I feel jealous. Like, why can’t I have that with the Jews, too?

Conflict Counselor
And yet, you have the exact opposite.

Pharaoh
It’s true.

Conflict Counselor
Sometimes the best way to love someone is to let them go, Pharaoh.

Moses
This is your last chance. You saw what G-d just did to the first born.

Conflict Counselor
So what will you do, Pharaoh, will you let Moses and his people go?

Pharaoh
OK, Fine, fine, whatever, fine, OK, sure.

Conflict Counselor
That didn’t sound very sure.

Pharaoh
I’m sure. I am. I’m sure. Just go. Just go.

Conflict Counselor

And you won’t change your mind?

Pharaoh
As of this moment. As of this moment, I can promise I won’t change my mind.

Conflict Counselor
Moses, what would happen if Pharaoh changes his mind again?

Moses
I don’t know. But I don’t think he wants to find out.

Pharaoh
So this concludes our counseling?

Conflict Counselor
I guess it does. If you think this is a real sea change for you, Pharaoh. Do you agree, Pharaoh, that this a real sea change for you?

Pharaoh
I believe it is.

Conflict Counselor
Do you agree, Moses?

Moses
We’ll see what happens to the sea.

As all good term papers do, we start with the main idea:

ּעֲבָדִים הָיִינוּ הָיִינו. עַתָּה בְּנֵי חוֹרִין  

Avadim hayinu hayinu. Ata b’nei chorin.

We were slaves to Pharaoh in Egypt. Now we are free.

We were slaves to Pharaoh in Egypt, and God took us from there with a strong hand and outstretched arm. Had God not brought our ancestors out of Egypt, then even today we and our children and our grandchildren would still be slaves. Even if we were all wise, knowledgeable scholars and Torah experts, we would still be obligated to tell the story of the exodus from Egypt.

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.

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. 

We have now told the story of Passover…but wait! We’re not quite done. There are still some symbols on our seder plate we haven’t talked about yet. Rabban Gamliel would say that whoever didn’t explain the shank bone, matzah, and marror (or bitter herbs) hasn’t done Passover justice.

The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.

The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.

The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.

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.”

---

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!

As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.

Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands. For washing before food, pour water three times on your right hand and then three times on your left hand.

After you have poured the water over your hands, recite this short blessing.

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ  עַל נְטִילַת יָדָֽיִם

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.

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.

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.

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!

Finding and eating the Afikomen | tzafoon | צָפוּן

The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.

Refill everyone’s wine glass.

We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:

We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.

As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise God for the earth and for its sustenance.

Renew our spiritual center in our time. We praise God, who centers us.

May the source of peace grant peace to us, to the Jewish people, and to the entire world. Amen.

The Third Glass of Wine

The blessing over the meal is immediately followed by another blessing over the wine:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

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

We praise God, Ruler of Everything, who creates the fruit of the vine.

Drink the third glass of wine!

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! 

The Cup of Elijah

We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our seder.

In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions, such as a baby’s bris and the Passover seder.

אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּיאֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי

בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ

עִם מָשִֽׁיחַ בֶּן דָּוִד

עִם מָשִֽׁיחַ בֶּן דָּוִד

Eliyahu hanavi
Eliyahu hatishbi
Eliyahu, Eliyahu, Eliyahu hagiladi
Bimheirah b’yameinu, yavo eileinu
Im mashiach ben-David,
Im mashiach ben-David

Elijah the prophet, the returning, the man of Gilad:
return to us speedily,
in our days with the messiah,
son of David.

Nirtzah  marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”

For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with  Klal Yisrael, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.

Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.

In  The Leader's Guide to the Family Participation Haggadah: A Different Night, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”

What can  we  do to fulfill our reckless dreams? What will be our legacy for future generations?

Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם

L’shana haba-ah biy’rushalayim

NEXT YEAR IN JERUSALEM!

We pledge to rise up in Revolutionary Love.

We declare our love for all who are in harm’s way, including refugees, immigrants, Muslims, Sikhs, Jews, LGBTQIA people, Black people, Latinx, the indigenous, the disabled, and the poor. We stand with millions of people around the globe rising up to end violence against women and girls (cis, transgender and gender non-conforming) who are often the most vulnerable within marginalized communities. We vow to see one another as brothers and sisters and fight for a world where every person can flourish.

We declare love even for our opponents. We vow to oppose all executive orders and policies that threaten the rights and dignity of any person. We call upon our elected officials to join us, and we are prepared to engage in moral resistance throughout this administration. We will fight not with violence or vitriol, but by challenging the cultures and institutions that promote hate. In so doing, we will challenge our opponents through the ethic of love.

We declare love for ourselves. We will practice the dignity and care in our homes that we want for all of us. We will protect our capacity for joy. We will nurture our bodies and spirits; we will rise and dance. We will honor our mothers and ancestors whose bodies, breath, and blood call us to a life of courage. In their name, we choose to see this darkness not as the darkness of the tomb - but of the womb. We will breathe and push through the pain of this era to birth a new future.

1. What do you consider your “promised land,” or heaven on earth?

2. In Hebrew, the word for Egypt is “Mitzraim,” which literally means “narrow place.” What is one way that you wish for our society to be more open?

3. Moses is considered one of the greatest leaders in our history — he is described as being smart, courageous, selfless and kind. Which of today’s leaders inspires you in a similar way?

4. Miriam was a prophetess and the sister of Moses who, after crossing the Red Sea, led the women in song and dance with tambourines. She is described as being courageous, confident, insightful and nurturing. Which musician or artist today inspires you in a similar way?

5. More recent and ongoing struggles for freedom include civil rights, GLBTQ equality, and women’s rights. Who is someone involved in this work that you admire?

6. Is there someone — or multiple people — in your family’s history who made their own journey to freedom?

7. Freedom is a central theme of Passover. When in your life have you felt most free?

8. If you could write an 11th commandment, what would it be?

9. What’s the longest journey you have ever taken?

10. How many non-food uses for matzah can you think of? Discuss!

11. Let’s say you are an Israelite packing for 40 years in the desert. What three modern items would you want to bring?

12. The Haggadah says that in every generation of Jewish history enemies have tried to eliminate us. What are the biggest threats you see to Judaism today?

13. The Passover seder format encourages us to ask as many questions as we can. What questions has Judaism encouraged you to ask?

14. Israel is central to the Passover seder. Do you think modern Israel is central to Jewish life? Why or why not?

15. The manna in the desert had a taste that matched the desire of each individual who ate it. For you, what would that taste be? Why?

16. Let’s say you had to swim across the Red Sea, and it could be made of anything except water. What would you want it to be?

17. If the prophet Elijah walked through the door and sat down at your table, what’s the first thing you would ask him?

18. Afikoman means “dessert” in Greek. If you could only eat one dessert for the rest of your life, what would it be?

19. What is something you wish to cleanse yourself of this year? A bad habit? An obsession or addiction?

20. The word “seder” means “order.” How do you maintain order in your life?

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Download the PDF here: https://www.jewishboston.com/20-table-topics-for-your-passover-seder/

Who Knows One? 
At some seders, people go around the table reading the question and all 13 answers in one breath. Thirteen is hard!

Who knows one?

I know one.

One is our God in Heaven and Earth

Who knows two?

I know two.

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows two?

I know two.

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows four?

I know four.

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows five?

I know five.

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows six?

I know six.

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows seven?

I know seven.

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows eight?

I know eight.

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows nine?

I know nine.

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows ten?

I know ten.

Ten are the Words from Sinai

Nine are the months of childbirth

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows eleven?

I know eleven.

Eleven are the stars

Ten are the Words from Sinai

Nine are the months of childbirth

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows twelve?

I know twelve.

Twelve are the tribes

Eleven are the stars

Ten are the Words from Sinai

Nine are the months of childbirth

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Who knows thirteen?

I know thirteen

Thirteen are the attributes of God

Twelve are the tribes

Eleven are the stars

Ten are the Words from Sinai

Nine are the months of childbirth

Eight are the days for circumcision

Seven are the days of the week

Six are the orders of the Mishnah

Five are the books of the Torah

Four are the matriarchs

Three are the patriarchs

Two are the tablets of the covenant

One is our God in Heaven and Earth

Had G-d upheld us throughout 2,000 years of Dispersion,

But not preserved our hope for return...

Had G-d preserved our hope for return,

But not sent us leaders to make the dream a reality...

Had G-d sent us leaders to make the dream a reality, 

But not given us success in the UN vote  in 1947...

Had G-d given us success in the UN vote  in 1947,

But not defeated our attackers in 1948...

Had G-d defeated our attackers in 1948,

But not unified Jerusalem...

Had G-d unified Jerusalem,

But not led us toward peace with Egypt and Jordan

Had G-d returned us to the land of our ancestors,

But not filled our land with our children...

Had G-d filled our land with our children,

But not caused the desert to bloom...

Had G-d caused the desert to bloom,

But not built for us cities and towns...

Had G-d rescued our remnants from the Holocaust,

But not brought our brothers from Arab lands...

Had G-d brought our brothers from Arab lands,

But not opened the gate for Russia's Jews...

Had G-d  opened the gate for Russia's Jews,

But not redeemed our people from Ethiopia...

Had G-d redeemed our people from Ethiopia,

But not strengthened the State of Israel...

Had G-d  strengthened the State of Israel,

But not planted in our hearts a covenant of one people...

Had G-d planted in our hearts a covenant of one people,

But not sustained in our souls a vision of a perfected world...

Peace, Dayeinu

Games: Repeats from previous years but let's stay sharp!

Would you Rather?

• Eat only maror the rest of your life OR drink only saltwater?
• Be covered from head to toe in boils OR covered from head to toe in lice?
• Recline whenever you eat OR dip everything you eat?
• Die from extreme Marror Heart Burn or from Matzah Choking?
• Hit the Dog OR Bite the Cat?
• Still be in Eygpt OR still be in school 100 hours a week?
• Drink 4 cups of maror juice OR 10 drops of blood?
• Eat kosher for Passover all year round OR eat exclusively bread on Pesach?
• Eat only matzah brei all year OR eat only cholent?
• Have freed the Jews but brought them to Uganda OR Enslaved the Jews but enslaved them in Israel?
• Live always in darkness but be rich OR live always in light but be poor?
• Have a 1 hour seder with gourmet food at end OR a 9 hour seder with just OK food?
• Have the 4 sons as your children OR have an only child that is wise?

LIGHTNING ROUND!!!!

How many of these can you answer in a minute…!!!

• Why do we eat Matzah on Passover? To remind us of the dough that didn’t have time to rise as our forefathers were rushed out of Egypt.
• Name the Four Sons? The wise, the wicked, the simple, and the one who doesn’t know how to ask.
• How many cups of wine do we drink at the Seder? Four.
• What things connected with Seder night are associated with the number four? Four sons, four cups of wine, four questions.
• Why four cups of wine? To celebrate our freedom.
• What is the fourth plague? Whild beasts/ ערוב
• Why do we dip in the Charoset? The Charoset represents the cement that the Jews used to cement the bricks together in their slavery. Today we dip as a sign of freedom.
• What does the shank bone remind us of? The Passover lamb which our forefathers sacrificed to God when they came out of Egypt.
• Can you say all ten plagues in order? Blood, frogs, lice, wild beasts, pestilence, boils, hail, locusts, darkness, plague of the firstborn.
• Can you say the ten plagues backwards? Plague of the firsborn, darkness, locusts, hail, boils, pestilence, wild beasts, lice, frogs, blood.
• Who am I? I am the last thing you eat before you bensch, say the blessing after the meal. There are often lots of fights over who hides me and who finds me. Who am I? The Afikoman.
• Who am I? I am one of the key figures in the story of the going out of Egypt. I lost my whole army and half my country in my stubbornness. Who am I? Pharoah.
• Who am I? I am one of the plagues. I made the Egyptians itch like crazy all over. Who am I? Lice.
• Who am I? My name does not appear once in the Haggadah, but I went several times to Pharoah with my brother to try and persuade him to let the Jewish people go. Who am I? Moses.
• Who do we fill a cup for on the Seder table and hope he comes and joins our Seder? Elijah.