Haroset

Maror

Beitzah (Egg)

Zroah (Pascal Lamb/Shankbone)

Karpas (Greens)

Melah (Salt Water)

This is important because everysingle thing of food on this plate is symbolic to a sertain thing. This make me happy when I see this since I have loved every Seder I have had in my life.

The blessings below are for a weeknight. (On Shabbat we add the words in parentheses)

וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בֶָּרָא אֱלֹהִים לַעֲשׂוֹת

(Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz v’choltzva’am. Vay’chal Elohim bayom hashvi’i, m'lachto asher asah, vayishbot bayom hashvi-i, mikol-mlachto asher asah. Vay'vareich Elohim, et-yom hashvi’i, vay'kadeish oto, ki vo shavat mikol-mlachto, asher-bara Elohim la-asot.)

(“And there was evening and there was morning, the sixth day. Now the heavens and all their host were completed. And on the seventh day God finished His work of creation which He had made. And God blessed the seventh day and made it holy, for on that day God rested from His work and ceased creating.)

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 our God, Ruler of the universe, who has created the fruit of the vine.

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה (שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם (הַשַׁבָּת הַזֶה וְאֶת יוֹם) חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ (בְּאַהֲבָה), מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶךָ (בְּאַהֲבָה וּבְרָצוֹן,) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ (הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים.

Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am, v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom (hashabat hazeh v'et-yom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol ha’amim. (v'shabat) umo’adei kod’shecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish (h’shabbat v') Yisrael v'hazmanim.

Praised are you, Adonai, Lord our God, Ruler of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly [Shabbat for rest] festivals for joy, and special times for celebration, this [Shabbat and this] Passover, this [given in love] this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with [Shabbat and] festive revelations of Your holiness, happiness and joy You have granted us [lovingly] joyfully the holidays. Praised are you, Adonai, Who sanctifies [Shabbat], Israel and the festivals.

On Saturday night include the following section:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַבְדִיל בֵּין קֹדֶשׁ לְחֹל, ין אוֹר לְחשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ, וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּשְׁתָּ. הִבְדַּלְתָּ וְקִדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתֶךָ. ,בָּרוּךְ אַתָּה יי הַמַּבְדִיל בֵּין קֹדֶשׁ לְקֹדֶשׁ

( Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei ha-eish.

Baruch atah Adonai, Eloheinu melech ha’olam, hamavdil bein kodesh l'chol bein or l'choshech, bein Yisrael la-amim, bein yom hashvi-i l'sheishet y'mei hama-aseh. Bein k'dushat shabat likdushat yom tov hivdalta. V'et-yom hashvi-i misheishet y'mei hama-aseh kidashta. Hivdalta v'kidashta et-am'cha yisra-eil bikdushatecha. Baruch atah Adonai, hamavdil bein kodesh l'kodesh.)

(Praised are You Adonai our God Lord of the universe who created the lights of fire.

Praised are you, Adonai, Lord our God, Ruler of the universe, who makes a distinction between the holy and profane, light and darkness, Israel and the nations, Shabbat and the six workdays. You have made a distinction between the holiness of Shabbat and the holiness of the festival, and You have sanctified Shabbat above the six work-days. You have set apart and made holy Your people Israel with your holiness. Praised are you, Adonai, who distinguishes between degrees of sanctity.)

Say this Shehechiyanu blessing the first Seder night only:

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

Baruch atah Adonai, Eloheinu melech ha-olam,
she’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.

Praised are you, Adonai, Lord our God, Ruler of the universe,
who has sustained us, maintained us and enabled us to reach this moment in life.

It’s been a crazy week. The world with all its worries and bothers is still clamoring for your attention. The first step is to forget all that. Leave it behind. Enter into a timeless space, where you, your great-grandparents and Moses   all coincide.

The beginning of all journeys is separation. You’ve got to leave somewhere to go somewhere else. It is also the first step towards freedom: You ignore the voice of Pharaoh inside that mocks you, saying, “Who are you to begin such a journey?” You just get up and walk out.

This is the first meaning of the word, “Kadesh” -- to  transcend   the mundane world. Then comes the second meaning: Once you’ve set yourself free from your material worries, you can return and  sanctify   them. That is when true spiritual freedom begins, when you introduce a higher purpose into all those things you do. 

Kiddush (the blessing over wine) |  kadeish  | קַדֵּשׁ  

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!

• Sanctify or bless

• This is where you drink 1 of 4 cups of wine, to start being drunk during the rest of the seder. 

  The Fifteen Steps: The First Five - Jewish Holidays (ou.org)

• First, “Fill the cup with wine. That’s cup #1.” Then, “Everyone stands and says the kiddush together.” Lastly, “Drink. And get ready for some serious relaxing: Recline on a cushion to your left side.” https://www.chabad.org/holidays/passover/pesach_cdo/aid/116903/jewish/1-Kadesh-Sanctify.htm 

• We say or do Kiddush freedom of the Jewish people. https://www.chabad.org/holidays/passover/pesach_cdo/aid/116903/jewish/1-Kadesh-Sanctify.htm 

Ritually wash hands without reciting the blessing. The need for hand washing before eating vegetables is no longer a ritual requirement, however, it is included here in the traditional Seder.

This is to get ready for the next step, and for the child to ask questions since it is weird that you are about to dip a vegetable into something. This is what interests the children into asking questions. The purpose of this is for the “... reasons of ritual uncleanness” https://www.ou.org/holidays/the_fifteen_steps_the_first_five/

Take less than a kezayit (the volume of one olive) of the karpas, dip it into salt-water, and recite the following blessing:

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.

Blessed are You, Lord, our God, Ruler of the universe, who creates the fruit of the earth.

[Greens held up for all to see.]

KARPAS - Parsley and celery are symbols of all kinds of spring greenery. The second time, the salt water and the green can help us to remember the ocean and green plants and the Earth, from which we get the water and air and food that enable us to live.

Leader: N'-varekh `et pri ha-`Adamah.

Everyone:

Let us bless the fruit of the Earth.

[Please dip your parsley into salt water two times and eat it.] 

This is so where the salt reminds us of of the crying taste of tears from our ancestors. 

To get more people in on the act of hiding the afikoman, try an afikoman auction. Everyone will have a turn to bid on the afikoman, but you cannot bid money. You can bid a song you know, a poem, a joke, a story. Anything inside you is a good bid. The leader of the seder will select a winner and the winner will hide the afikoman, to be found after dinner.

I choose this because I think this is what is specfically means and is understandable in a low amount of words. This is important because this is one thing that can make the children stay awake to go find the afikomen later and then eat it up as a desert. Also I love this because now their is a costume to earn money. I love money.

Maggid – Beginning

מגיד

Raise the tray with the matzot and say:

הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.

Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei v'yeichol, kol deetzreech yeitei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra-el. Hashata avdei, l'shanah haba-ah b'nei choreen.

This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and share the Pesach meal. This year, we are here. Next year, in the land of Israel. This year, we are slaves. Next year, we will be free.

Refill the wine cups, but don’t drink yet.

I choose this one because no other one made meaning or anything with me. This is when we think about our poor ancestors of what they went through by filling up another cup of wine. We don't drink the wine yet but we will. I can connect to this no much in a way that I can say but lime any other person.

The Four Questions we ask at our Hunger Seder challenge us to consider what is different about this night. Only when we ask the right questions can we understand the causes of hunger and take action to end this unnecessary plight.

1. Why during this seder do we focus on hunger?
Hunger remains a painful physical reality for far too many of our friends, neighbors, and family members. Hunger is an oppressive force that holds individuals back from realizing their full potential in life and limits our society from making greater progress. The Passover seder celebrates liberation from bondage and the joy of freedom. But in communities across our country, millions of Americans struggle to put enough nutritious food on the table and are bound by the hardships of their circumstances. As long as Americans continue to struggle with food insecurity, we will continue to dedicate this Hunger Seder to the goal of ending hunger and its causes.

2. Why isn’t it better for local charities to feed people, instead of the government?
Charitable organizations — including MAZON’s nationwide partners on the front lines — are not set up to feed every hungry person in their communities. Food pantries and soup kitchens were created to provide support during temporary or emergency situations, not to solve systemic problems. Many are open only a few days a week and for a few hours of each day. They are largely volunteer run, often out of basements or closets at their local houses of worship, and they primarily distribute food that has been donated from within their communities. They simply could never have the capacity to feed the number of people who need help. Government nutrition programs, on the other hand, have the ability to help millions of people get the food they need to lead healthy lives.

3. What are the costs of hunger for our country?
Being hungry can be all-consuming and distracting, which in turn decreases productivity in working adults and negatively impacts the ability for unemployed individuals to find work. Seniors are particularly vulnerable when it comes to food insecurity and face serious health risks from nutritional deficiencies. Without sufficient food and proper nutrition, children are at a much greater risk for developmental problems, chronic health conditions, and poor academic performance, and face reduced prospects for economic and professional achievement later in life.  
The many personal costs of hunger are magnified at the national level. Hunger and food insecurity increases health expenditures, largely due to preventable diet-related chronic diseases. In both the short and long term, having a substantial population of people struggling with hunger impedes our country’s economic prosperity for everyone.  

4. How could so many individuals and families still suffer from hunger when we live in a society of tremendous wealth?
The best adjective to accurately describe the amount of food available in the United States is abundant. Yet food insecurity affects astounding numbers of people in America. Hunger persists in this country not because of a lack of food, but because of a lack of political will. Now is the time to act and ensure that all people have access to affordable, nutritious food. 

There is not much to this except for make the kids engage and things among those lines. I choose this because it also anwser the questions. These questions have person meaning to me since me as a Jew I hear them every single Seder. 

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?

This is important because it shows the aspect of the way people can be. I can't really apply to none because I sometimes vary. I chosse this one because it gives the questions and answers. Plus, it was the only that made sence to me.

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

I choose this because it is something I understand. Also, it has the correct info. Lastly, a is a brief and detailed story about the Jewish people in Egypt. I can apply to this since it would be really hard for me to freely put myself in the shoes of the Jewish people back in that time and circumstance.

I choose this because this is just a straight up things this is correct. This is so important because it is like the ten laws of what you should and should not do as a Jewish person. This has person meaning as these are rules that I must follow.

POUR ONE OUT

Reflect and discuss: Who isn’t here that you’re thinking about?

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.

Drink Cup #2.

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. 

The one for the cup I choose because it is just as simple as it being another cup of wine that you drink with wine to get closer to getting drunk since there is 4 cups of wine that you drink throughtout the whole seder. The cup part has personal meaning since all it is when during the Seder I think wine. Now, for Dayeinu I choose that one because it has the prayer and an explaination the made sence to me. I do really know how to express myself for Dayeinu.

I choose this because it has the prayer show on it. Also, because it is just as simple as the second washing of your hands but with a blessing this time. Lastly, also thanking G-d for allowing that to be a mitzva since it is so easy. This plays an important roll as you have finish the first story then you washs your hands before starting to eat matzah. I connect to this since, my family sometimes skips a step but I do all of them.

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.

I choose this because it taught me a little something. Also because it has the info that I need to know. This is important because it is once again like having the privilege that Jewish people are still alive, due to all the hatred which needs to end. Also I wait every year for this because I love the gluten-free matzah my parents buy.

[Maror held up for all to see.]

MAROR--Why do we eat maror?
Tradition says that this bitter herb is to remind us of the time of our slavery. We force ourselves to taste pain so that we may more readily value pleasure.

Scholars inform us that bitter herbs were eaten at spring festivals in ancient times. The sharpness of the taste awakened the senses and made the people feel at one with nature's revival. Thus, maror is the stimulus of life, reminding us that struggle is better than the complacent acceptance of injustice.

Leader:
As a blessing for the maror, let us all sing this song about striving to be fully human.
Then we will all take a taste of horseradish on a piece of matsah.  

LIH'YOT `ISH - TO BE FULLY HUMAN  (Mishnah, Pirqei `Avot 2.6)

Ba-maqomshe-`ein`anashim, hishtaddel lih'yot `ish.
Where people are less than human, strive to be fully human. 

I chosse the ones I chosse because I think it is the adequate information people should know about Maror. As in how like we think about all the harsh our ancestors went through, for us Jews to still be alive. This means a lots to me since I love every day of my life. This is important because with our ancestors we would not be here and a Seder would not be a thing.

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 is when we express the tough things Jews have went through. This is also when we stand up together and are happy that we, Jews have achieved through all these tough things. We stand and thank G-d for heling us go through these moments. I don't really know how to apply this to me.

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!

Short, simple and straight to the point of what we all like to do which is eating.

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.

I choose this because it is simple. Also, explain alll you need to know about it. I can apply because we in my family put a special chocalate to make the afikoman taste like a desrt. We in my family during this set take a moment of silence to appreciate that the Jewish people as a whole are still alive. This is important because there is not much left.

Leader: Pour the third cup of wine 

GRACE  (read responsively)

A full grace... a graceful toast... to us to where we each come from

to where we’re going and how we’re changing

to being where we are and who we are

to what we can share

to what we can’t share -- yet

to our joys and to our struggles which in full times we know are connected

which in harder times isolate us

to our efforts to our faith

to our determination

to our fears, tears, laughter, hugs and kisses

to wisdom, to study, alone and in groups to our books and tools, to toys, to materials, raw and fine, to work, to meetings, to sleep

to our eyes -- which fortunately also read Haggadot and see mountains and faces, flowers and bodies and occasionally sunshine

to the times we fall down

to the times we pick ourselves up

to the times friends help us up

to the shoulders we cry on

to the arms that hold us

to the strength in each of us

to our work

to our play

to our loving

to our growth

to LIFE...

L’chaim to the women who have passed this year

Leader : The Blessing after the Meal concludes by drinking the Third Cup of wine

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.

Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.

To fully be honest I choose this because I did not get the others one. Also, know know this one had what I needed to know. I really don't know how to like apply this, but this important because now you are closer to being fully "drunk".

How is this Hallel on seder night different from all other Hallels? What are we aiming to accomplish in this Hallel of seder night?

Unlike every other holiday Hallel, the Hallel of the seder (and in synagogue) is sung at night. Unlike other Hallels, it is sung without an introductory blessing, and it is recited sitting down. Unlike every other Hallel, this Hallel is divided into two parts by eating! 

Why is Hallel sung at night? Perhaps because the miracle of the Exodus began at night with the first Passover meal, and the killing of the firstborns in Egypt. And perhaps because on other holidays there is no immediate miracle involved, whereas on this night we are not only retelling but reliving the night where our nightmare ended and our glorious national future began.

On seder night we don’t need to be told, “Praise now!” And we don’t need to stand up. In this Hallel we are spontaneously cheering the miraculous moment when Pharaoh in pajamas shouts to Moshe that every last Israelite should leave his country. We are rooting for God Who made it happen back then, on this very date and time of night. We are rooting for God Who is making it happen in perhaps less overt ways, today.

The Jerusalem Talmud claims that this Hallel is not “recited”, rather it is belted out in the kind of song which suits a miraculous moment of reclaiming our lives after a national near-death experience. It is a current, relevant, real singing of salvation, said by Jews worldwide, every year.

The first part of the Hallel is sung joyously straight after recounting the painful and bitter experiences of affliction which morphed into freedom to leave our oppressive reality.

The second and longer part of the Hallel is sung an hour or more later − after we are stuffed with food and drowsy from three cups of wine! 

This makes our eating not an act of satisfying a growling stomach, rather a glorious meal of gratitude. Thanksgiving dinner, you might say. A sanctified expression of extolling God.

It is not for us, God! It is not for us, rather for Your honorable reputation!” begins the second part of the Hallel, the Great Hallel, which follows our festive meal.

Is anyone listening? Is anyone still awake at this late hour? Are most people at the seder chatting by now, or cleaning up the kitchen? One year at our seder when I saw people nodding off, and losing steam, I ran to the toy box and pulled out big colorful pom poms for all the children and a few adults to shake crazily while we sang the Hallel .

In preparation for Hallel, a few good Yoga stretches might be in order after the meal to jumpstart people for the grand finale, because singing the Great Hallel could be the climactic moment of the entire night! 

It is for me.

On this night I attempt to identify with the pain and tortures of the darkest nights of history. On this night, in contrast, I feel more a deep connection to my modern reality in which I am SO blessed to be living, no matter how great the daily challenges around us and within me.

What are we aiming to accomplish in the Hallel? Hallel literally means PRAISE. It weaves verses and psalms of thanking praise with praising praise. In parts of Hallel we are THANKING God with all our heart and soul for taking our families out of Egypt, and for redeeming us from our narrow straits and stuck places, our own personal egypts. Singing Hallel in this case becomes a resounding TOAST of gratitude to the living God who performed spectacular signs and wonders and miracles on behalf of our ancestors – so that we can be here today.

But in other parts of Hallel we are not thanking, rather PRAISING God. Which is greater - praising or thanking? When I thank someone, I am recognizing and acknowledging what they have done for ME. But when I praise someone, or when I commend them on an action, an attitude or a character trait unrelated to me, I am seeking out and seeing them more fully for who they are. Not just for what they have done for me.

Some say that praising God is the most exalted spiritual practice there is. Some say it is like a spiritual elevator, bringing us to Higher Realms.** Toasting God with our glasses raised high Hallel is a way of saying that what You, God, do for me and what You did for my ancestors before ,me is unforgettable, but it is only a part of what You fully are, and what You desire in this world which is infinitely infinite.

The Passover story is our story, but it is also part of a larger universal story − called in our tradition the “Springtime of the World”. It is a story which has an ethical monotheistic beginning and an ethical monotheistic aim. In our own small way we hunger to to be partners in this aim when we ask, “how I can use my God given gifts and talents to to contribute to God’s world and the people who share it?"

Perhaps this is the reason we can interrupt our Hallel chorus by eating a meal on seder night. Because our Passover feast is not just chicken soup and brisket, rather it is a meal of spiritual practice. Using matza and haroset, together with maror, we are celebrating on this night the greatness of God, and the belief in our ability to partner with God to bring about the ultimate triumph of good over evil.

We needed this belief in the past, we need it in the present and it looks as if we’re going to need it big time as we look to the future.

Make Hallel the highlight of your seder

Discuss how we have partnered with God since last Pesach to bring about a more ethical family, community, or beyond

Invite your guests to sing, and even get up and dance in praise of God

Make a spiritual practice of praising by seeking out the good qualities and genuinely commending people we meet at the seder

Invite people around the table to close their eyes, or to look around − and to first thank and then praise God in their own words

I choose this one out of all of them because it has more than enough info of the topic. Also, because my teacher, Mr. K told me this was a good one to choose. I don't really have a way to say my concetion with this .

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!

I choose this because not only does it have the info, but it also has some customs. This is important because it applies to Judiusm as in the way when we start something we end it. In a way that we have survived wars and all other things... I can apply because I never see someone and leave without saying bye or at least something.

Traditionally, the Seder is concluded with the prayer for "next year in Jerusalem." Let us conclude our Seder this year with the prayer that next year will bring us closer to liberation for all including:

Peace within ourselves and our comunity

Safe harbor for refugees and immigrants

Respect for the aspiration and humanity of women and girls

The promise of dignity and human rights for every human regardless of age, race, sexual orientation, physical or mental abilitity 

This is babasically saying how next year it should be in Jerusalem since there would be human rights, unlike in other place where there might not be. This is the reason I choose this. Also because it was clear and simple. Lastly, I can apply because I would love to see the Jewish customs for a seder in Jerusalem.

ECHAD MI YODEA

אֶחָד מִי יוֹדֵעַ? אֶחָד אֲנִי יוֹדֵעַ: אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ.

Echad mi yodea? Echad ani yodea
Echad EloheinuEloheinu, Eloheinu, Eloheinu, Eloheinu

Shebashamayim uva'aretz

שְׁנַיִם מִי יוֹדֵעַ? שְׁנַיִם אֲנִי יוֹדֵע: שְׁנֵי לֻחוֹת הַבְּרִית,

Shnayim mi yodea? Shnayim ani yodea Shnei luchot habrit

שְׁלֹשָה מִי יוֹדֵעַ? שְׁלֹשָה אֲנִי יוֹדֵעַ: שְׁלֹשָׁה אָבוֹת,

Shlosha mi yodea? Shlosha ani yodea Shlosha avot 

אַרְבַּע מִי יוֹדֵעַ? אַרְבַּע אֲנִי יוֹדֵעַ: אַרְבַּע אִמָּהוֹת,

                                    Arbah mi yodea?   Arbah ani yodea Arbah imahot

Chamisha mi yodea? Chamisha ani yodea Chamisha chumshei Torah חֲמִשָּׁה מִי יוֹדֵעַ? חֲמִשָּׁה אֲנִי יוֹדֵעַ: חֲמִשָּׁה חוּמְשֵׁי תוֹרָה,

                                     Shisha mi yodea? Shisha ani yodea Shisha sidrei mishnah שִׁשָּׁה מִי יוֹדֵעַ? שִׁשָּׁה אֲנִי יוֹדֵעַ: שִׁשָּׁה סִדְרֵי מִשְׁנָה,

Shivah mi yodea? Shivah ani yodea Shivah y'mei shabta שִׁבְעָה מִי יוֹדֵעַ? שִׁבְעָה אֲנִי יוֹדֵעַ: שִׁבְעָה יְמֵי שַׁבַּתָּא,

Shmonah mi yodea? Shmonah ani yodea Shmonah y'mei milah שְׁמוֹנָה מִי יוֹדֵעַ? שְׁמוֹנָה אֲנִי יוֹדֵע: שְׁמוֹנָה יְמֵי מִילָה,

Tishah mi yodea? Tishah ani yodea Tishah yarchei leidah תִּשְׁעָה מִי יוֹדֵעַ? תִּשְׁעָה אֲנִי יוֹדֵעַ: תִּשְׁעָה יַרְחֵי לֵדָה,

Asarah mi yodea? Asarah ani yodea Asarah dibrayah עֲשָׂרָה מִי יוֹדֵעַ? עֲשָׂרָה אֲנִי יוֹדֵעַ: עֲשָׂרָה דִבְּרַיָא,

Achad asar mi yodea? Achad asar ani yodea Achad asar kochvayah אַחַד עָשָׂר מִי יוֹדֵעַ? אַחַד עָשָׂר אֲנִי יוֹדֵעַ: אַחַד עָשָׂר כּוֹכְבַיָּא,

Shneim asar mi yodea? Shneim asar ani yodea Shneim asar shivtayah שְׁנֵים עָשָׂר מִי יוֹדֵעַ? שְׁנֵים עָשָׂר אֲנִי יוֹדֵעַ: שְׁנֵים עָשָׂר שִׁבְטַיָּא,

Shlosha asar mi yodea? Shloshah asar ani yodea Shlosha asar midayah שְׁלֹשָה עָשָׂר מִי יוֹדֵעַ? שְׁלֹשָׁה עָשָׂר אֲנִי יוֹדֵעַ: שְׁלֹשָׁה עָשָׂר מִדַּיָּא,

I choose this because it is one of my favorite songs. Also it is important since it means that G-d is one. Also, I interpret this in a way that can be all the Jewish people stand as one nation. This is because our religion in my opinion is the one which has the most connected community.