WHAT IS PASSOVER ALL ABOUT?...WHAT IS PASSOVER ALL ABOUT? Passover or Pesach (PAY-sahch, with a...

WHAT IS PASSOVER ALL ABOUT?

Passover or Pesach (PAY-sahch, with a “ch” as in the Scottish “loch”) begins on the 15th day of the Jewish month of Nissan. It is the first of the three major festivals with both historical and agricultural significance (the other two are Shavu’ot and Suk-kot). Agriculturally, it represents the beginning of the harvest season in Israel, but little attention is paid to this aspect of the holiday.

The primary observances of Pesach are related to the Exo-dus from Egypt after generations of slavery. The name Pesach comes from the Hebrew meaning to pass through, to pass over, to exempt or to spare. It refers to the fact that God “passed over” the houses of the Israelites when he was slaying the firstborn sons of the people of Egypt. In English, the holiday is known as Passover.

Probably the most significant observance related to Pesach in-volves the removal of chametz (leaven, yeast) from our homes. This commemorates the fact that the Jews leaving Egypt were in a hurry, and did not have time to let their bread rise. Chametz includes anything made from the five major grains (wheat, rye, barley, oats, and spelt). The grain product we eat during Pesach is called matzah. Matzah is unleavened bread, made simply from flour and water and cooked very quickly.

On the first night of Pesach (first two nights for traditional Jews outside Israel), we have a special family meal filled with ritu-al to remind us of the significance of the holiday. This meal is called a Seder (say-der). The word Seder means ordering that all the commandments and rituals of this evening are to be performed in a specific order.

At the Seder we use a special book or Haggadah (like the one you are reading right now).

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In every Haggadah we find the traditional sequence of various steps of the Seder.

1. Kadesh -the recitation of Kiddush. 2. Urchatz -washing of the hands. 3. Karpas -eating a vegetable dipped in salt-water. 4. Yachatz -breaking of the middle matzah. 5. Maggid -the recitation of the story of the Exodus. 6. Rachtzah -washing of the hands. 7. Motzi -the recitation of the blessing hamotzi. 8. Matzah -the recitation of the blessing al Achilat matzo eating the matzo. 9. Maror -eating the bitter herbs. 10. Korech -eating a sandwich of matzo and bitter herbs. 11. Shulchan Orech -eating the festive meal. 12. Tzafun -eating the afikomen. 13. Beyrach -the recitation of grace. 14. Hallel -the recitation of Hallel psalms of praise. 15. Nirtzah -our prayer that God accepts our service.

THE PASSOVER SEDER PLATEThe Seder Plate is a special plate containing symbolic foods used by Jews during the Passover Seder. Each of the six items arranged on the plate has special significance to the retelling of the story of the exodus from Egypt. The seventh symbolic item used during the meal - a stack of three matzos - is placed on its own plate on the Seder table.

THE SIX TRADITIONAL ITEMS ON THE SEDER PLATE ARE:Maror- Bitter herbs, symbolizing the bitterness and harshness of the slavery which the Jews endured in Egypt.

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Charoset- A sweet, brown, mixture of nuts, apples and wine representing the mortar used by the Jewish slaves to build the storehouses of Egypt.Karpas- A vegetable other than bitter herbs, which is represen-tative of life and new beginnings.Z’roa- A roasted lamb or goat shankbone, chicken wing, or chicken neck; serves as a visual reminder of the Pesach sacri-fice, which was a lamb that was offered in the Temple in Jeru-salem, then roasted and eaten as part of the meal on Seder night.Beitzah- A roasted egg, symbolizing the korban chagigah (fes-tival sacrifice) that was offered in the Temple in Jerusalem and roasted and eaten as part of the meal on Seder night.Chazeret- Some rabbinic scholars noticed that the phrase “bitter herbs” was plural and interpreted that to mean there should be two different bitter vegetables on the seder plate.

BEFORE WE START THE SEDERCANDLE LIGHTING

The evening shadows lengthen. We prepare ourselves to light the holiday candles. In this act we unite and identify ourselves in time and space with all Jews in other periods and places of our history.

As we foster the beauty and uniqueness of our own heritage, so we support those who further the beauty and uniqueness of their respective traditions.

We unite with other Jews and with all who act so that people around the world can live in peace and freedom and develop so they can reap the fruits of their lives as human beings.May these candles, lighted on the Festival of Freedom, bring light into our hearts and minds.

May they renew our courage to act for justice and freedom in our time and wherever we may be. May they illumine the path to truth, justice, and peace.

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Barukh atah Adonai, Elohaynu, melekh ha’olam asher kidisha-nu b’mitz’votav v’tzi vanu l’had’lik neir shel (Shabbat v’) yom tov. (Amen)

Blessed are you, The Eternal, our God, sovereign of the uni-verse who has sanctified us with commandments and com-manded us to light the Festival lights. (Amen)

THE SHEHECHEYANU

This blessing encourages Jews to offer thanks for significant experiences. It is typically recited at the beginning of holidays and to celebrate special occasions.

Barukh atah Adonai, Elohaynu, melekh ha’olam shehecheyanu v’kiyimanu v’higi’anu laz’man hazeh.

Blessed are you, The Eternal, our God, sovereign of the uni-verse who has kept us alive, sustained us, and enabled us to reach this season.

SONGHiney Ma Tov

Hiney ma tov uma nayim shevet achim gam yachad.How wonderful it is that we live together in harmony.

KADESH-THE FIRST CUP • The Cup of SanctificationThe Torah uses different words and phrases to express the di-vine promises of freedom for our people. These may represent different stages of redemption. We can also read these prom-ises as toasts to the generations of our people who committed themselves to the struggle for liberation in their own day. Like wine, we can appreciate freedom as a gift to use wisely with respect. 5

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Barukh atah Adonai, Elohaynu, melekh ha-o/am asher kidishanu b’mitz’votav v’tzi vanu l’had’lik neir shel (Shabbat v’) yom tov. (Amen) Blessed are you, The Eternal, our God, sovereign of the universe who has sanctified us with commandments and commanded us to light the Festival lights. (Amen)

THE SHEHECHEYANU This blessing encourages Jews to offer thanks for significant experiences. It is typically recited at the beginning of holidays and to celebrate special occasions. Barukh atah Adonai, Elohaynu, melekh ha’olam shehecheyanu v’kiyimanu v’higi’anu laz’man hazeh. Blessed are you, The Eternal, our God, sovereign of the universe who has kept us alive, sustained us, and enabled us to reach this season.

SONG Hiney Ma Tov

Hiney ma tov uma nayim shevet achim gam yachad. How wonderful it is that we live together in harmony.

KADESH-THE FIRST CUP • The Cup of Sanctification The Torah uses different words and phrases to express the divine promises of freedom for our people. These may represent different stages of redemption. We can also read these promises as toasts to the generations of our people who committed themselves to the struggle for liberation in

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SONG Hiney Ma Tov



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SONG Hiney Ma Tov



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Over the course of the Seder we will drink four cups of wine to recall each time freedom was promised. Many patterns of four appear in our telling tonight. This is the first of them.

The first promise states: I am God, and I will free you from the burdens of the Egyptians.

This first stage of redemption and this first cup of wine we dedicate to the people of the Exodus. We raise our Kiddush cups and proclaim the holiness of this Day of Freedom!

Barukh atah Adonai, Elohaynu, melekh ha-olam, borei p’riy ha-gafen.

Blessed are you, The Eternal, our God, sovereign of the uni-verse who created the fruit of the vine.

URCHATZ-WASHING OF THE HANDSAccording to an ancient practice, the hands are to be washed before the food is dipped into a liquid (the next Seder ritual).

KARPAS-EAT THE GREEN VEGETABLESEven before the Exodus from Egypt, our ancestors probably celebrated the mystery of life and the creation of the world each spring. Now again, we remind ourselves of the greens of the earth and the salt of the sea from which all life emerged, and on which all life depends. But we do not simply celebrate spring’s renewal or love’s warmth. Pesach celebrates our be-coming free. Through the wondrous rebirth of life we can feel the precarious beginnings of the struggle for freedom. The sea’s salt not only reminds us of life’s start, but also of the brine of tears shed by our people and by all people striving to be free.

Spring is the season of rebirth and renewal.

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their own day. Like wine, we can appreciate freedom as a gift to use wisely with respect. Over the course of the Seder we will drink four cups of wine to recall each time freedom was promised. Many patterns of four appear in our telling tonight. This is the first of them. The first promise states: I am God, and I will free you from the burdens of the Egyptians. This first stage of redemption and this first cup of wine we dedicate to the people of the Exodus. We raise our Kiddush cups and proclaim the holiness of this Day of Freedom! Barukh atah Adonai, Elohaynu, melekh ha-olam, borei p’riy ha-gafen Blessed are you, The Eternal, our God, sovereign of the universe who created the fruit of the vine.

KARPAS-EAT THE GREEN VEGETABLES Even before the Exodus from Egypt our ancestors probably celebrated the mystery of life and the creation of the world each spring. Now again, we remind ourselves of the greens of the earth and the salt of the sea from which all life emerged, and on which all life depends. But we do not simply celebrate spring’s renewal or love’s warmth. Pesach celebrates our becoming free. Through the wondrous rebirth of life we can feel the pre-carious beginnings of the struggle for freedom. The sea’s salt not only reminds us of life’s start, but also of the brine of tears shed by our people and by all people striving to be free. Spring is the season of rebirth and renewal.

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[Dip sprigs of parsley in salt water and distribute them to all present at the Seder table.]

Barukh atah Adonai, Elohaynu, melekh ha-olam, borei p’riy ha-adamah

Blessed are you, The Eternal, our God, sovereign of the uni-verse who created the fruit of the earth.

[Everyone eats the parsley.]

YACHATZ- BREAKING THE MIDDLE MATZAHThere are three Matzot on the Seder table. We now break the middle one into two pieces. We leave the smaller piece and wrap the larger in a napkin to be hidden at some time during the evening, before dessert is served. This piece of matzah is now called the afikoman. It must be found and reunited with the other Matzot (and eaten) right after dinner, or the Seder cannot proceed.

MAGGID - TELL THE STORY OF THE EXODUS[Uncover the Matzot, lift the plate and read together:]This is the bread of affliction, the bread of poverty our ances-tors ate in Egypt. Let all who are hungry come and eat. Let all who are slaves to their desires share the message of Passover. While we celebrate here, we join with our people everywhere. Tonight we celebrate here. Next year, in the Land of Israel. Now we all feel our bonds. Next year, may we all be free.

Let all who wish to explore the meaning of slavery and its con-sequences, and all who hunger to assert their spiritual free-dom, join us in our observance of the Festival of Matzah.

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[Dip sprigs of parsley in salt water and distribute them to all present at the Seder table.] Barukh atah Adonai, Elohaynu, melekh ha-olam, borei p’riy ha-adamah Blessed are you, The Eternal, our God, sovereign of the universe who created the fruit of the earth. [Everyone eats the parsley.]

YACHATZ- BREAKING THE MIDDLE MATZAH There are three Matzot on the Seder table. We now break the middle one into two pieces. We leave the smaller piece and wrap the larger in a napkin to be hidden at some time during the evening, before dessert is served. This piece of matzah is now called the afikoman. It must be found and reunited with the other Matzot (and eaten) right after dinner, or the Seder cannot proceed.

MAGGID - TELL THE STORY OF THE EXODUS [Uncover the Matzot, lift the plate and read together:] This is the bread of affliction, the bread of poverty our ancestors ate in Egypt. Let all who are hungry come and eat. Let all who are slaves to their desires share the message of Passover. While we celebrate here, we join

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Let all who are hungry enter and eat. As never before, we now know how many are hungry, here at home, in our own commu-nities, and around the world. The poor are not helped by our words, no matter how compelling, only by our action.

[Put the plate back on the table]

THE FOUR PERSONALITIES (THE FOUR CHILDREN)While most people are familiar with the Haggadah’s Four Ques-tions (Mah Nishtanah), a lesser known “four” in the Haggadah is the four children. Four times the Torah bids us to tell our children of the Exodus from Egypt. Four times the Torah re-peats: “And you shall tell your child on that day.” From this our tradition infers that there are four different kinds of people.

Each child asks a question regarding the meaning of the Pass-over seder. But how each child asks is unique to his/her indi-vidual personality and intellect - as are the answers (s)he must be given. These four personalities can ultimately serve as a model for how to educate children.

We see each of these around us, and, indeed, within us. To each we respond in a different manner, according to his or her question, situation and need.

The wise child asks, with genuine intellectual curiosity: “What is the meaning of the statutes and laws that God has com-manded?”

The active participant represents the best and wisest in us, understanding the urgency of commitment, love, wonder, and delving deeply into the experience. This person explores not only the words, symbols and foods, but uses the values of the Seder to shape daily life. Our hope for liberation depends on encouraging these qualities. When we actively seek justice, beauty and truth, we become free.

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The wicked child is intentionally vague when (s)he haughtily asks: “What is this service to you?”

The one who passively observes the Seder and scoffs at the efforts of others displays the worst in us. For this person, the Seder has no meaning. This passivity would have kept us in Egypt, enslaved by apathy and indifference.

One might ask: Why is the wicked child second in the list? Perhaps (s)he should have been relegated to last. But since the wicked child is still engaged and asking questions - albeit with a flippant attitude – (s)he is still connected on some level. With the right educational approach, a “wicked” child could easily be turned into a “wise” one.

The simple child asks plainly: “What is this?”

The shy and those enclosed in their own private worlds of sim-ple questions need us for support and encouragement. We can show how to ask learn and act. This simple ignorance threat-ens our peace, freedom and security.

Finally, the fourth child is the one who does not know how to ask.

Those who are too young to ask will sit puzzled by our efforts here tonight. Our enthusiasm can show them the importance of what we do here at the Seder.

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THE FOUR QUESTIONS - ON THE IMPORTANCE OF QUESTIONSNobel Prize winning physicist Isidor Isaac Rabi’s mother did not ask him: “What did you learn in school today?” each day. She asked him: “Did you ask a good question today?” Ques-tioning is a sign of freedom, and so we begin with questions.

To ritualize only one answer would be to deny that there can be many, often conflicting answers. To think that life is only black and white, or wine and Maror, bitter or sweet, or even that the cup is half empty or half full is to enslave ourselves to simplicity.

Each of us feels the challenge to search for our own answers. The ability to question is only the first stage of freedom. The search for answers is the next.

Can we fulfill the promise of the Exodus in our own lives if we do not search for our own answers? Does every question have an answer? Is the ability to function without having all the an-swers one more stage of liberation? Can we be enslaved to an obsessive search for the answer?

Our people have lived all over this earth. Wherever we go, we ask questions. These are some of our most famous questions, another in the pattern of tonight’s quartets.

MA NISHTANA HALAILAH HAZEH?

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Mah nishtanah haLailah hazehMi kol ha lai-lot? (2x)

Sheh b’chol halai-lot anu ochlinChametz u’matzah (2x)HaLailah hazeh HaLailah hazeh kulo matzah? (2x)

Sheh b’chol haLailot anu ochlinShe’ar yerakot (2x)HaLailah hazeh HaLailah hazeh Maror Maror? (2x)

Sheh b’chol haLailot ein anu matbilinAfilu pa ‘am echat (2x)HaLailah hazeh HaLailah hazeh Sh’tei f’amim? (2x)

Sheh b’chol haLailot anu ochlinBein yoshvin u’vein m’subin (2x)HaLailah hazeh HaLailah hazeh Kulanu m’subin? (2x)

WHY IS THIS NIGHT DIFFERENT FROM ALL OTHER NIGHTS?Why is this night different from all other nights?1. On all other nights we eat both leavened and unleavened bread; why on this night do we eat only unleavened bread?2. On all other nights we may eat all kinds of herbs; why on this night do we eat especially bitter herbs?3. On all other nights we do not usually dip our food in any-thing at all; why on this night do we dip food twice?4. On all other nights we eat either simply or in festivity; why on this night do we celebrate with such special festivity?

THE STORY:These are good questions. In order to answer them properly, we must first tell you the following story (maggid).

Four thousand years ago, our forefather, Jacob, was a wan-derer, owning flocks and many tents. In a time of famine, he went down to Egypt and settled there with his family. One of his sons, Joseph, was already the Prime Minister. Pharaoh, King of Egypt, loved Joseph and gave all his family the good land of Goshen to live in. And the children of Jacob (Israel) prospered there for many generations.

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But there arose a new king over Egypt who feared the Israelites because they were different. And he said to his people, “Look at how rich and how powerful are these children of Israel. If war comes, they may join themselves to our enemies and fight against us.” This unfortunate fear has reappeared many times throughout our long history.

Therefore, Pharaoh made slaves of our ancestors and set over them taskmasters to afflict them with their burdens. He tried to subdue them by making them gather straw to make bricks, so that they could build cities for him upon the plain. He tried to reduce their numbers by casting their male children into the river. And the lives of our ancestors became bitter with pain.

But one Jewish mother, trying to save her son, placed him in the river in a little boat of reeds, trusting the river’s current - rather than Pharoah’s cruelty - and the great story of Moses began. It goes on to tell of how Pharaoh’s daughter found and loved the child, and took him for her own, and that, without knowing, hired Moses’ own mother to be his nurse.

Moses grew up and became determined to free his people from bondage. Once, while alone in the desert, he had a strange and marvelous experience with a burning bush. This experience taught him that being (and becoming) is the very purpose of life. Liberation became his mission. The ancient story tells of how Moses went repeatedly to the Pharaoh, asking that the Egyptians let the Jews go - but Pharaoh would not; his heart hardened more each time that Moses asked him.

But Moses feared not; his compassion and pride made him persistent. And then, the legend says, came the plagues, one by one, descending upon Egypt. For each, we diminish the wine in our cups, to give expression to our sorrow for the pain and loss which each plague exacted of other humans, even our ancient oppressors.

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LET MY PEOPLE GOExodus 8:1

“And The Eternal spoke unto Moses, go unto Pharaoh, and say unto him, ‘The Eternal says, Let my people go, that they may serve me.’ ”

THE TEN PLAGUESPharaoh was unwilling to release his labor supply. Pharaoh thought himself a god. He believed he could do whatever he wanted to with individuals or entire peoples. He needed to learn the difficult lesson: there exists a Source of Power be-yond the self.

A series of signs appeared, transformations of the physical world the Egyptians had come to take for granted. Some of these signs altered the natural realm, others shifted social interactions. Our Biblical text and ancient rabbis expressed these signs as though they occurred on a plane beyond human involvement. Today, we understand that we need to take an active role in the world we encounter, and in our own transfor-mation.

In either case, whether affected by humans, divine or a combi-nation of both, our redemption could not take place without a struggle. Due to that struggle, and the resultant loss of life, we take drops from our full cups of wine - this, then, symbolizes the diminution of our joy.

We remember also those who have died in their struggle for freedom.Our joy is diminished because of their sacrifice.These are the ten Signs that the Holy One brought upon Egypt.[Remove a drop of wine from our cups as we weigh in our hearts and recite each action against the Egyptians.]

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DAYEINU: IT WOULD HAVE BEEN ENOUGH!

What does this mean, “Dayeinu it would have been enough?” Surely no one of these would indeed have been enough for us. Dayeinu means to celebrate each step toward freedom as if it were enough, then to start out on the next step. Dayeinu means that if we reject each step because it is not the whole liberation, we will never be able to achieve the whole liberation. Dayeinu means to sing each verse as if it were the whole song-and then sing the next verse. Ilu hotzi, hotzianu; hotzianu miMitzraim; hotzianu miMitzraim: Dahyeinu.

CHORUS

Dai, Dai, yeinu (X3) Dah-yeinu Dah-yeinu

Dam, BloodTzfardeyah, FrogsKinim, LiceArov, Wild BeastsDever, BlightSh’hin, BoilsBarad, HailArbeh, LocustsHosheh, DarknessMakat B’horot, Slaying of First Born

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CHORUS


DAYEINU: IT WOULD HAVE BEEN ENOUGH!What does this mean, “Dayeinu it would have been enough?” Surely no one of these would indeed have been enough for us. Dayeinu means to celebrate each step toward freedom as if it were enough, then to start out on the next step. Dayeinu means that if we reject each step because it is not the whole liberation, we will never be able to achieve the whole libera-tion. Dayeinu means to sing each verse as if it were the whole song-and then sing the next verse.

Ilu hotzi, hotzianu; hotzianu miMitzraim; hotzianu miMitzraim: Dayeinu.

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CHORUS


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Ilu natan, natan lanu; natan lanu et haShabbat; natan lanu et haShabbat: Dayeinu.

CHORUS

Ilu natan, natan lanu; natan lanu et haTorah; natan lanu et haTorah: Dayeinu.

CHORUS

Ilu Ilu hichnisanu; hichnisanu l’eretz yisrael, hichnisanu l’eretz yisrael: Dayeinu.

CHORUSIf only the Holy One had taken us out of Egypt... ; given us Shabbat...; given us Torah... ; brought us into the Land of Isra-el...; Dayeinu!

THE THREE SYMBOLS OF PASSOVERRabbi Gamliel used to say: Whoever has not explained the three symbols of Passover at the Seder has not fulfilled his or her obligations. And they are: the Pesach offering, the Matzah and the Maror.

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CHORUS Ilu natan, natan lanu; natan lanu et haTorah; natan lanu et haTorah: Dayeinu.

CHORUS


CHORUS If only the Holy One had taken us out of Egypt... ; given us Shabbat...; given us Torah... ; brought us into the Land of Israel...; Dayeinu!

THE THREE SYMBOLS OF PASSOVER

Rabbi Gamliel used to say: Whoever has not explained the three symbols of Passover at the Seder has not fulfilled his or her obligations. And they are: the Pesach offering, the Matzah and the Maror.

What is the meaning of the Pesach (Pascal Lamb)?

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CHORUS






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CHORUS






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What is the meaning of the Pesach (Pascal Lamb)?The shankbone represents the mighty arm of God that con-vinced the Egyptians to free the slaves. The pascal lamb was used as a special sacrifice in the days of the ancient Temple in Jerusalem. “Because the Omnipresent passed over our fathers’ houses in Egypt, as it is said: ‘You shall say, It is a Passover-of-fering to the The Eternal, because He passed over the houses of the children of Israel in Egypt when He struck the Egyp-tians with a plague, and He saved our houses. And the people bowed and prostrated themselves.”

What is the meaning of the Matzah?We eat matzah on Passover both because it is commanded in the Torah by God, “Seven days shall you eat unleavened bread... “ and also because it symbolizes the bread of our ancestors, which did not have time to become leavened be-fore they fled Egypt. “Thus it is said: ‘They baked Matzah-cakes from the dough that they had brought out of Egypt, because it was not leavened; for they had been driven out of Egypt and could not delay, and they had also not prepared any [other] provisions’.”

What is the meaning of the Maror?The Maror is a symbol of the bitter lives of our ancestors who were slaves in Egypt, who had to work very hard as builders and as field workers. “The Egyptians embittered our fathers’ lives in Egypt. As it is said: ‘They made their lives bitter with hard service, with mortar and with bricks, and with all manner of service in the field; all their service which they made them serve with rigor’.”

Our rabbis teach that each generation should experience the Exodus anew: B’chol dor v’dor

In each and every generation an individual should look upon him or herself as if (s)he had left Egypt.

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THE SECOND CUP • THE CUP OF REDEMPTIONWith the second cup of wine we recall the second promise, the second stage, of our liberation, the actual rescue from slavery:

But, before we drink...

Why us? Why the Jewish people? Our numbers amount to little more than a statistical error in the census of China. Why do we play such an active role in our world? Perhaps we can find an answer in the questions we ask and the stories we tell tonight.

Who are the people struggling for freedom in our time? We need to count ourselves among them.

What have I done this past year to increase freedom? In their honor, and in honor of all the people of the world who have joined in the struggle for peace, for freedom, and to make the world a better place in which to live, we drink the second cup of wine.

The second promise states: I will deliver you from their bond-age.

[Raise the second cup of wine and sing:]

Barukh atah Adonai, Elohaynu, melekh ha’olam, borei p’riy ha-gafen


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THE SECOND CUP • THE CUP OF REDEMPTION

With the second cup of wine we recall the second promise, the second stage, of our liberation, the actual rescue from slavery: But, before we drink... Why us? Why the Jewish people? Our numbers amount to little more than a statistical error in the census of China. Why do we play such an active role in our world...? Perhaps we can find an answer in the questions we ask and the stories we tell tonight. Who are the people struggling for freedom in our time? We need to count ourselves among them. What have I done this past year to increase freedom? In their honor, and in honor of all the people of the world who have joined in the struggle for peace, for freedom, and to make the world a better place in which to live, we drink the second cup of wine. The second promise states: I will deliver you from their bondage. [Raise the second cup of wine and sing:] Barukh atah Adonai, Elohaynu, melekh ha-o/am, borei p’riy ha-gafen Blessed are you, The Eternal, our God, sovereign of the universe who created the fruit of the vine.

RACHTZAH-WASH HANDS

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RACHTZAH-WASH HANDS[All wash their hands; the meal is about to start. After we wash our hands, the following blessing is recited.]

Barukh atah Adonai, Elohaynu, melekh ha’olam, asher kiddis-hanu b’mitzvotav v’tzi vanu al nitilat yadayim.Blessed are you, The Eternal, our God, sovereign of the uni-verse who has sanctified us with commandments and com-manded us concerning the laws of hand washing.

MOTZI/MATZAH- BLESSING AND EATING THE MATZAH[Break the first (top) Matzah and the remaining piece of the second (middle) Matzah and distribute a portion to each per-son at your table. We then recite the following blessings:]

Barukh atah Adonai, Elohaynu, melekh ha-olam, ha-motzi lechem min ha-aretzBlessed are you, The Eternal, our God, sovereign of the uni-verse who brings bread from the earth.

Barukh atah Adonai, Elohaynu, melekh ha-olam, asher kiddis-hanu b’mitzvotav v’tzi vanu al acheelat matzah.Blessed are you, The Eternal, our God, sovereign of the uni-verse who has sanctified us with commandments and com-manded us to eat unleavened bread.

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[All wash their hands; the meal is about to start. After we wash our hands, the following blessing is recited.] Barukh atah Adonai, Elohaynu, melekh ha-o/am, asher kiddishanu b’mitzvotav v’tzi vanu al nitilat yadayim. Blessed are you, The Eternal, our God, sovereign of the universe who has sanctified us with commandments and commanded us concerning the laws of hand washing.

MOTZI/MATZAH- BLESSING AND EATING THE MATZAH

[Break the first (top) Matzah and the remaining piece of the second (middle) Matzah and distribute a portion to each person at your table. We then recite the following blessings:] Barukh atah Adonai, Elohaynu, melekh ha-olam, ha-motzi lechem min ha-aretz Blessed are you, The Eternal, our God, sovereign of the universe who brings bread from the earth. Barukh atah Adonai, Elohaynu, melekh ha-olam, asher kiddishanu b’mitzvotav v’tzi vanu al acheelat matzah. Blessed are you, The Eternal, our God, sovereign of the universe who has sanctified us with commandments and commanded us to eat unleavened bread

MAROR-BITTER HERBS

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MAROR-BITTER HERBS

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MAROR-BITTER HERBS

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MAROR-BITTER HERBSMaror is a bitter herb (usually horseradish). Charoset is a smooth mixture of various chopped fruits, including apples and nuts, as well as wine and spices. The Maror reminds us of the bitter fate of the slaves in Egypt and the Charoset symbol-izes the mortar, or clay, out of which the Israelites made bricks for Pharoah. The pattern of our celebration is the mixture of the bitter and the sweet, sadness and joy, of tales of shame that end in praise. The combination of the bitter and sweet reminds us, once again, that out of all bad can come good.

[Place some Maror, and some Charoset on a small piece of Matzah.] This ritual is referred to in the four questions when we ask why on this night do we dip twice? (First with karpas and salt water and now with bitter and sweet.)

We recite together:

Barukh atah Adonai, Elohaynu, melekh ha-olam, asher kiddis-hanu b’mitzvotav v’tzi vanu al acheelat maror.

Blessed are you, The Eternal, our God, sovereign of the uni-verse who has sanctified us with commandments and com-manded us to eat bitter herbs.

And when we see the tragedies of our own time, we sweeten this bitter taste with the thought of the liberation that is yet to come.

KORECH-MAKE A SANDWICH OF MATZAH AND MARORIt is written in the Torah: “They shall eat it (pascal Lamb) with matzah and bitter herbs.” Since we no longer sacrifice a lamb at our Seder, we substitute charoset.

[Take some charoset and maror, place it between two small pieces of matzah, and you have a Hillel sandwich - which you should now eat.]

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Maror is a bitter herb (usually horseradish). Charoset is a smooth mixture of various chopped fruits, including apples and nuts, as well as wine and spices. The Maror reminds us of the bitter fate of the slaves in Egypt and the Charoset symbolizes the mortar, or clay, out of which the Israelites made bricks for Pharoah. The pattern of our celebration is the mixture of the bitter and the sweet, sadness and joy, of tales of shame that end in praise. The combination of the bitter and sweet reminds us, once again, that out of all bad can come good. [Place some Maror, and some Charoset on a small piece of Matzah. This ritual is referred to in the four questions when we ask why on this night do we dip twice? (First with karpas and salt water and now with bitter and sweet.) We recite together: Barukh atah Adonai, Elohaynu, melekh ha-olam, asher kiddishanu b’mitzvotav v’tzi - vanu al acheelat maror Blessed are you, The Eternal, our God, sovereign of the universe who has sanctified us with commandments and commanded us to eat bitter herbs. And when we see the tragedies of our own time, we sweeten this bitter taste with the thought of the liberation that is yet to come.

KORECH-MAKE A SANDWICH OF MATZAH AND MAROR It is written in the Torah: “They shall eat it (pascal Lamb) with matzah and bitter herbs.” Since we no longer sacrifice a lamb at our Seder, we substitute charoset.

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HISTORY OF SANDWICHESThe first recorded sandwich was by the famous rabbi, Hillel the Elder, who lived during the 1st century B.C.E. (well over fifteen hun-dred years before John Montagu, 4th Earl of Sandwich).

He started the Passover custom of sandwiching Charoset (a mix-ture of chopped nuts, apples, spices, and wine) between two mat-zot to eat with bitter herbs. The filling between the matzot served as a reminder of the suffering of the Jews before their deliverance from Egypt and represented the mortar used by the Jews in their forced labor of constructing Egyptian buildings. Because he was the first known person to do this, and because of his influence and stature in Palestinian Judaism, this practice was added to the Sed-er and the Hillel Sandwich was named after him. (Taken from the “What’s Cooking in America” website)

SHULCHAN ORECH - EAT THE PESACH DINNER

TZAFUN-FINDING THE HIDDENOur children, you possess the key to the future. What can we give you so that you will share it with the rest of us?

After the meal the children go in search of the…

AFIKOMEN... WHERE IS IT???I will give you a hint: it is somewhere in this room!

[After the afikomen is found and/or ransomed back to the leader, the Seder can continue. It is customary to eat nothing else during the rest of the Seder.]

[We distribute a small piece of the afikomen to all (and eat it).]

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BEYRACH - SAY THE BLESSING AFTER MEALSWe are ready to sing and give thanks for the food we have eat-en, through the goodness of which we live. Let there be food for all, abundant and healthful.

May we have the wisdom to choose only those foods that en-hance our precious energy and sustain us through our labors and our rest.

BIRKAT HAMAZONLeader:

Chaverai n’vareich. (Let us thank God.)

Group, then Leader Repeats:

Y’hi sheim Adonai m’vorach mei-atah v’ad olam. (Blessed is the name of the The Eternal from now and forever.)

Leader:

Birshut maranan v’rabotai n’vareich Eloheinu she-achalnu mishelo. (Blessed is the name of the The Eternal from now and forever. With your permission, let us thank our God whose food we have eaten.)

Group, then Leader Repeats:

Baruch Eloheinu she-achalnu mishel’o uvtuvo chayinu. (Bless-ed is our God whose food we have eaten and through whose goodness we live.)

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[After the afikomen is found and/or ransomed back to the leader, the Seder can continue. It is customary to eat nothing else during the rest of the Seder.] [We distribute a small piece of the afikomen to all (and eat it).]

BEYRACH - SAY THE BLESSING AFTER MEALS We are ready to sing and give thanks for the food we have eaten, through the goodness of which we live. Let there be food for all, abundant and healthful. May we have the wisdom to choose only those foods that enhance our precious energy and sustain us through our labors and our rest.

BIRKAT HAMAZON

Leader: Chaverai n’vareich. (Let us thank God.) Group, then Leader Repeats: Y’hi sheim Adonai m’vorach mei-atah v’ad olam. (Blessed is the name of the The Eternal from now and forever.) Leader:

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BIRKAT HAMAZON


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BIRKAT HAMAZON


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Birshut maranan v’rabotai n’vareich Eloheinu she-achalnu mishelo. (Blessed is the name of the The Eternal from now and forever. With your permission, let us thank our God whose food we have eaten.) Group, then Leader Repeats: Baruch Eloheinu she-acha/nu mishe/o uvtuvo chayinu. (Blessed is our God whose food we have eaten and through whose goodness we ive.) All: Baruch hu u-varuch sh’mo. Baruch atah Adonai Eloheinu melech ha-olam hazan et ha-olam kulo b’tuvo b’chein b’chesed uv-rachamim, hu notein lechem l’chol basar, ki l’olam chasdo. Uv-tovo hagadol tamid Jo chasar lanu v’al yechsar lanu mazon l’o/am va-ed. Ba-avur sh’mo hagadol ki hu zan um-farneis lakol u-meitiv lakol u-meichin mazon l’chol b’riyotav asher bara. Baruch atah Adonai, hazan et hakol. Blessed is God and blessed is God’s name. Blessed is the The Eternal our God, King of the Universe, who sustains the entire world with goodness, kindness and mercy. God gives food to all creatures, for God’s mercy is forever. Through God’s abundant goodness

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All:

Baruch hu u-varuch sh’mo.Baruch atah Adonai Eloheinu melech ha-olam hazan et ha-ol-am kulo b’tuvo b’chein b’chesed uv-rachamim, hu notein lechem l’chol basar, ki l’olam chasdo. Uv-tovo hagadol tamid lo chasar lanu v’al yelchsar lanu mazon l’olam va-ed. Ba-avur sh’mo hagadol ki hu zan um-farneis lakol u-meitiv lakol u-me-ichin mazon l’chol b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.

Blessed is God and blessed is God’s name.Blessed is the The Eternal our God, King of the Universe, who sustains the entire world with goodness, kindness and mer-cy. God gives food to all creatures, for God’s mercy is forever. Through God’s abundant goodness we have never been want-ing; may we never be in want of food for the sake of God’s great name. God sustains all, and provides food for all the creatures whom God has created. Blessed is the The Eternal, who provides food for all.

THE THIRD CUP - THE CUP OF BLESSINGTogether we take up our third cup of wine recalling the third promise of redemption.

The third promise states: I will redeem you with an out-stretched arm. Together we thank generations of our forebears who have brought us to this day.

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Birshut maranan v’rabotai n’vareich Eloheinu she-achalnu mishelo. (Blessed is the name of the The Eternal from now and forever. With your permission, let us thank our God whose food we have eaten.) Group, then Leader Repeats: Baruch Eloheinu she-acha/nu mishe/o uvtuvo chayinu. (Blessed is our God whose food we have eaten and through whose goodness we ive.) All: Baruch hu u-varuch sh’mo. Baruch atah Adonai Eloheinu melech ha-olam hazan et ha-olam kulo b’tuvo b’chein b’chesed uv-rachamim, hu notein lechem l’chol basar, ki l’olam chasdo. Uv-tovo hagadol tamid Jo chasar lanu v’al yechsar lanu mazon l’o/am va-ed. Ba-avur sh’mo hagadol ki hu zan um-farneis lakol u-meitiv lakol u-meichin mazon l’chol b’riyotav asher bara. Baruch atah Adonai, hazan et hakol. Blessed is God and blessed is God’s name. Blessed is the The Eternal our God, King of the Universe, who sustains the entire world with goodness, kindness and mercy. God gives food to all creatures, for God’s mercy is forever. Through God’s abundant goodness

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we have never been wanting; may we never be in want of food for the sake of God’s great name. God sustains all, and provides food for all the creatures whom God has created. Blessed is the The Eternal, who provides food for all.

THE THIRD CUP - THE CUP OF BLESSING Together we take up our third cup of wine recalling the third promise of redemption. The third promise states: I will redeem you with an outstretched arm. Together we thank generations of our forebears who have brought us to this day. Together we thank the brave women and men of all the peoples of the world who have struggled and sacrificed to make this world a better place in which to live. Together we dedicate this cup of wine to our ancestors who, from generation to generation escaped from slavery, struggled against oppression and tyranny, maintained a vision of hope and who have left us a legacy of liberty and freedom. Together, we thank all who serve and have served our country and those who have defended the State of Israel.

[Please rise for us to recognize you now].

Together we thank the brave women and men of all the peo-ples of the world who have struggled and sacrificed to make this world a better place in which to live.

Together we dedicate this cup of wine to our ancestors who, from generation to generation escaped from slavery, struggled against oppression and tyranny, maintained a vision of hope and who have left us a legacy of liberty and freedom.

Together, we thank all who serve and have served our country and those who have defended the State of Israel.

[Please rise for us to recognize you now.]

Barukh atah Adonai, Elohaynu, melekh ha-olam, borei p’riy ha-gafenBlessed are you, The Eternal, our God, sovereign of the uni-verse who created the fruit of the vine.

[All drink from the third cup of wine. Fill the fourth cup of wine.]

ELIJAH’S CUP[One of those present opens the door.]

Our Seder draws close to an end but redemption is not yet complete. Our activities here tonight recall us to our covenant with the Eternal One, to the tasks that still await us as a peo-ple called to service, to a great purpose for which the people of Israel lives: to bring to reality a world of wholeness, and, until that time, the preservation and affirmation of hope.

Listen to us, neighbors! Come see what we do. We have nothing here to hide. We have much to share.

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There are many who feel our universe will always be the same regardless of what we do. They think that we don’t need to do anything to preserve the wonderful world that God has given us. Since we know their actions can damage our Earth, let us, by our words and our actions say to them: “We live in harmony with our creation, recognizing that each fragment contains the wondrous image of our God.”

But we state by our words and our actions that we will live in harmony with our creation, recognizing within each fragment, the wondrous image of the Whole.

[Pass the cup of Elijah around the table so that everyone can pour some wine into it.]

We call this cup of wine Elijah’s cup-for the Prophet Elijah, the messenger of God, appointed to announce the era of the Mes-siah. Until now, this cup has stood empty.

We do not look for a Messiah who will magically remake the world. When we have accepted our responsibilities, pooled our efforts and remade the world we will usher in the Messianic Era.

This will be a time of abundance and peace, when our people, and all the peoples of our earth will live in security and plenty, and will be free to live in dignity with others. Just as we open the door for the messenger of the Messiah, so do we work for the day the messiah will come.

Eliyahu HaNavi:

Eliyahu HaNavi, Eliyahu HaTishbiEliyahu (3x) Hagiladee.Bimhayra V’yamaynu

Yavo eilaynuIm Mashiach ben David (2x).

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We do not look for a Messiah who will magically remake the world. When we have accepted our responsibilities, pooled our efforts and remade the world we will usher in the Messianic Era. This will be a time of abundance and peace, when our people, and all the peoples of our earth will live in security and plenty, and will be free to live in dignity with others. Just as we open the door for the messenger of the Messiah, so do we work for the day the messiah will come.

Eliyahu HaNavi:

Eliyahu HaNavi, Eliyahu HaTishbi Eliyahu (3x) Hagi/adee. Bimhayra V’yamaynu

Yavo eilaynu Im Mashiach ben David (2x).

HALLEL- PSALMS OF PRAISE

Hallel is a collection of hymns of praise. Each psalm is headed with the plural imperative verb: “Hallelujah, you shall praise.” Hallel is recited at the Jewish Festivals of: Passover, Shavuot, Sukkot, Chanukah, and Rosh Chodesh.

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HALLEL - PSALMS OF PRAISEHallel is a collection of hymns of praise. Each psalm is headed with the plural imperative verb: “Hallelujah, you shall praise.” Hallel is recited at the Jewish Festivals of: Passover, Shavuot, Sukkot, Chanukah, and Rosh Chodesh.

[We read responsively.]

As Israel left Egypt,The house of Israel from a foreign people.

Judah became the sanctuary of God,Israel, the dominion of Adonai.

The sea saw and fled,The Jordan flowed in reverse.

The mountains skipped like rams,Hills as the young of the flock.

What’s with you sea, that you flee?Jordan, why do you flow upstream?

Mountains, why do you skip like rams?Hills, why like the young of the flock?

Yes! Dance, earth before Adonai,In the presence of the God of Jacob,

Who transformed rock into a water pool,Flint into a flowing spring! -Psalm 114

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THE FOURTH CUP - THE CUP OF ACCEPTANCEThis, the completion of our final set of fours, is phrased differ-ently. We seem to have turned a corner. We’ve been “removed” from burdens, “delivered” from bondage, and “redeemed”. It may seem that we have been “set free” on the other side to do as we wish. The fourth promise states: “I will take you to be my people.”

[Raise the fourth cup of wine.]

Tonight we recline. Our reclining is not a sign of laziness, but of freedom, a respite as we await instructions on how to pro-ceed. No one forces us to eat on the run, at our desks, or out in the fields at our work. We can enjoy a meal that includes conversation and song, a meal that focuses our attention on the burgeoning year as it blossoms around us and encourages renewed growth within us.

We have the strength to act according to our own decisions. Yet we understand that not every decision we make is the cor-rect one, merely because it is ours. Though we can act out of strength, we have also learned that not by might, nor by pow-er, but by the awesome divine attributes of justice and mercy will we all achieve wholeness.

Barukh atah Adonai, Elohaynu, melekh ha-olam, borei p’riy ha-gafen.


[All drink the fourth cup of wine.]

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“set free” on the other side to do as we wish. The fourth promise states: “I will take you to be my people.” [Raise the fourth cup of wine.] Tonight we recline. Our reclining is not a sign of laziness, but of freedom, a respite as we await instructions on how to proceed. No one forces us to eat on the run, at our desks, or out in the fields at our work. We can enjoy a meal that includes conversation and song, a meal that focuses our attention on the burgeoning year as it blossoms around us and encourages renewed growth within us. We have the strength to act according to our own decisions. Yet we understand that not every decision we make is the correct one, merely because it is ours. Though we can act out of strength, we have also learned that not by might, nor by power, but by the awesome divine attributes of justice and mercy will we all achieve wholeness. Barukh atah Adonai, Elohaynu, melekh ha-olam, borei p’riy ha-gafen Blessed are you, The Eternal, our God, sovereign of the universe who created the fruit of the vine. [All drink the fourth cup of wine.]

DRINK FROM MIRIAM’S WELL [Empty whatever wine remains in the wine glasses into the empty bowls then pour some water into everyone’s wine glass.] 25

DRINK FROM MIRIAM’S WELL[Empty whatever wine remains in the wine glasses into the empty bowls then pour some water into everyone’s wine glass.]We have escaped bondage and crossed the sea. We enter the arid land before us made hesitant by generations of servitude mixed with our recent struggle and yet heady in our new freedom.Miriam, the midwife of our liberation has stood ready, waiting to sustain us in the time ahead as we come to grips with our tasks and responsibilities.Our Sages spoke of Miriam’s well, created in the twilight of cre-ation’s week. It now lies hidden in the Sea of Galilee for Elijah to restore to us. Ishmael received water from it as the well of living and seeing; Rebecca drew from it when she greeted Eliezer; the well first appeared to our people when Moses struck the rock on Miriam’s account at the bitter place in Sinai and it travelled with us throughout the desert years. Its waters, we are told, taste of old wine and new wine, of milk and of honey.This is the well of the Ancestors of the world: Abraham & Sar-ah, Isaac & Rebecca, Jacob & Leah and Rachel dug it;The leaders of olden times have searched for it;The heads of the people, the lawgivers of Israel, Moses, Aaron and Miriam made the water run with their rods.In the desert we received it as a gift and after its receipt it fol-lowed us on all our wanderings: to lofty mountains and deep valleys.Not until we came to the boundary of Moab did it disappear because we squandered our freedom by not fulfilling our re-sponsibilities.Now, as we begin a new season of renewal, may these cleansing, refreshing waters, reminiscent of Miriam’s well, recall for us a time of purity of purpose and help us focus on the tasks ahead.

[All drink the water from Miriam’s well.]

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NIRTZAH-CONCLUDENow we come to the close of our Seder Service. Once again we have recited the age-old epic of our liberation from slavery.

We have tasted the new growth of a world released from win-ter. We have celebrated advances our, and other peoples of the world, have made toward freedom from oppression.

We have focused our attention on how each one of us can become strengthened to feel, think and act so as to take an active role in our own lives.

Each year we repeat the same phrases and seem to return to the same place from where we began.

Yet, if, on reflection, we can state that we have - each of us, in our own individual way - made some progress to draw together the various strands of our lives, then, we can conclude, stating that we have conducted our Seder with the appropriate inten-tion.

Therefore, as we have celebrated this festival tonight, so may we celebrate it, all of us together, next year again - in joy and in peace.

L’Shanah Ha Bah B’ RushalayimNext year in Jerusalem – Next year may everyone be free!!

OSEH SHALOM

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NIRTZAH-CONCLUDE Now we come to the close of our Seder Service. Once again we have recited the age-old epic of our liberation from slavery. We have tasted the new growth of a world released from winter. We have celebrated advances our, and other peoples of the world have made toward freedom from oppression. We have focused our attention on how each one of us can become strengthened to feel, think and act so as to take an active role in our own lives. Each year we repeat the same phrases and seem to return to the same place from where we began. Yet, if, on reflection, we can state that we have - each of us, in our own individual way - made some progress to draw together the various strands of our lives, then, we can conclude, stating that we have conducted our Seder with the appropriate intention. Therefore, as we have celebrated this festival tonight, so may we celebrate it, all of us together, next year again - in joy and in peace.

L’Shanah Ha Bah Bee Roo Sheh Lah Yim Next year in Jerusalem – Next year may everyone be free!!

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NIRTZAH-CONCLUDE Now we come to the close of our Seder Service. Once again we have recited the age-old epic of our liberation from slavery. We have tasted the new growth of a world released from winter. We have celebrated advances our, and other peoples of the world have made toward freedom from oppression. We have focused our attention on how each one of us can become strengthened to feel, think and act so as to take an active role in our own lives. Each year we repeat the same phrases and seem to return to the same place from where we began. Yet, if, on reflection, we can state that we have - each of us, in our own individual way - made some progress to draw together the various strands of our lives, then, we can conclude, stating that we have conducted our Seder with the appropriate intention. Therefore, as we have celebrated this festival tonight, so may we celebrate it, all of us together, next year again - in joy and in peace.

L’Shanah Ha Bah Bee Roo Sheh Lah Yim Next year in Jerusalem – Next year may everyone be free!!

Oseh shalom bimromav,hu ya’aseh shalom aleinuv’al kol Yisrael, v’imru: Amen

May the One who causes peace to reign in the high heavens let peace descend on us on and on all Israel, and let us say: Amen

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CHAD GADYA (FOLK SONG)Chad gadya (2x) My father boughtfor two zuzimChad gadya (2x)

Then came the catAnd ate the kidMy father boughtfor two zuzimChad gadya (2x)

Then came the dogAnd bit the catThat ate the kidMy father boughtfor two zuzimChad gadya (2x)

Then came the stickAnd beat the dogThat bit the catThat ate the kidMy father boughtfor two zuzimChad gadya (2x)

Then came the fireThat burned the stickThat beat the dogThat bit the catThat ate the kidMy father boughtfor two zuzimChad gadya (2x)

Then came the waterThat quenched the fireThat burned the stickThat beat the dogThat bit the catThat ate the kidMy father boughtfor two zuzimChad gadya (2x)

Then came the oxThat drank the waterThat quenched the fireThat burned the stickThat beat the dogThat bit the catThat ate the kidMy father boughtfor two zuzimChad gadya (2x)

Then came the butcherThat slew the oxThat drank the waterThat quenched the fireThat burned the stickThat beat the dogThat bit the catThat ate the kidMy father boughtfor two zuzimChad gadya (2x)

Then came the Angel of DeathAnd killed the butcherThat slew the oxThat drank the waterThat quenched the fireThat burned the stickThat beat the dogThat bit the catThat ate the kidMy father boughtfor two zuzimChad gadya (2x)

Then came the Holy One- Blessed GodAnd destroyed the Angel of DeathThat killed the butcherThat slew the oxThat drank the waterThat quenched the fireThat burned the stickThat beat the dogThat bit the catThat ate the kidMy father boughtfor two zuzimChad gadya (2x)

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