1 2 0 2

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SEDER 1 8 7

5 COMPANION " PEOPLE AT THE SAME SEDER MIGHT BE USING " S M h "K DIFFERENT HAGGADOT. HERE'S A TABLE OF y "T da s b e a ck " h zin gg a H CONTENTS FOR THE HAGGADOT WE GAVE OUT! a a a S "M ad ag H bi n (PAGE NUMBERS LISTED WITH ACRONYMS gg M en ab ka r a t r R sh e H le Ko h i ed THROUGHOUT THIS BOOKLET.) b it M as Ta w H KADESH (FIRST CUP) 26 15 8 URCHATZ (HANDWASHING) 29 18 16 (VEGGIE) 30 20 20 YACHATZ (BREAK MIDDLE MATZAH) 30 20 26 MAGID 34 22 32 MAH NISHTANAH (4 QUESTIONS) 35 26 34 FOUR CHILDREN 40 34 42 TEN PLAGUES 52 68 90 58 76 92 SECOND CUP 70 96 116 ROCHTZAH (HANDWASHING #2) 71 99 124 MOTZI-MATZAH 72 99 128 72 100 136 KOREKH (HILLEL SANDWICH) 73 100 142 SHULCHAN ORECH (DINNER!) 74 100 146 TZAFUN (AFIKOMEN) 81 102 150 BAREKH (BLESSING AFTER MEAL) 82 102 154 THIRD CUP 91 118 168 ’S CUP 94 120 172 (SINGING) 96 122 180 FOURTH CUP 109 140 194 NIRTZAH 111 150 196

GETTING STARTED... BY RABBI SANGER-MILLER Hot take: Appetizers are the best part of any meal. They orient you to the experience by getting your appetite ready for what’s to come; they set the mood. It’s the same thing with our conversations around the Seder table, which guide the whole night. As hosts and participants tonight, it’s on you to get started in a way that feels welcoming, warm, and fun. Before you dive into the , here are some important things to say and ask each other as you start (and even throughout) your Seder:

Is this anyone’s first Seder? Welcome! Chag sameach! Zissen What questions are you bringing Pesach! Happy ! with you tonight? Whichever feels right to you, but say hi We may not know everyone in the and introduce yourselves! room; invite people to share in whatever way is comfortable for them.

Passover is a big holiday about What are some Seder traditions many different things - freedom, in your family that you’d like to justice, storytelling, community, share tonight? the start of , etc. What are This night is not like other nights; you celebrating tonight?

people might be feeling excited about a Think of this as an opportunity to to new experience while also missing share a blessing or a wish or an family - leave room for that. intention for the start of your Seder together.

THE ZEDER A VIRTUAL OPTION FOR MAKING YOUR SEDER YOUR OWN FROM ANYWHERE Haggadah page numbers קדש see table of context to) find out which haggadah KADESH • is which) TM:26•KS:15•MH:8

WHY IS THIS DECADE DIFFERENT

F FROM ALL OTHER DECADES? O

U FROM THE JEWISH CLIMATE NETWORK - R

C AUSTRALIA U P S

THIS YEAR, PUT THE ISSUE ON THE O

F (SEDER) TABLE.

W

A Climate change is happening. The S

T best science tells us that if we get to E :

2030 and haven’t fundamentally A

C changed the way our society and A

L civilization functions, it may be too L

F late to avoid the worst. Our world is O

R warming and our food, air and lives

C are at risk. I L L I A M N A A T

WHY ICE ON THE SEDER PLATE? S E A

J

N Brave questions are the crux of U D S

B and Pesach - the Festival of T E I R C Freedom. As the late Lord Rabbi G E Jonathan Sacks taught: ‘Liberty 6 MH:1 means freedom of the mind, not just of the body’. Slowing and reversing ור •KS:18 global warming needs us to free our חץ •29 TM: Z • CHAT SHING minds and ask the biggest questions UR D WA we ever have - not only about the way AN T we live, but about the actions H M:30 •KS: governments and corporations must K 20 take to fix this. ARPA •MH:2 Pesach is also about reflecting on 0 רפס • S what the Jewish People have כ DIPP ING experienced each generation - bechol H:26 dor va’dor - and our vision for the KS:20•M future. After all the Jewish People יחץ •TM:30 have sacrificed and preserved, we CHATZ • YA ING must now act boldly if we are to REAK enjoy future generations of seders B H MATZA together in peace and health. A TASTE OF JLF JEWISH LEARNING FELLOWSHIP start here: P A S S O V E R H A G G A D A H " I n e v e r y g e n e r a t i o n a p e r s o n m u s t s e e ( l i r ' o t ) o n e s e l f a s t h o u g h t h a t p e r s o n a l l y l e f t M i t z r a y i m P A S S O V E R H A G G A D A H O F ( E g y p t ) . F o r n o t j u s t o u r M A I M O N I D E S ( 1 1 3 8 - 1 2 0 4 ) " I n e v e r y g e n e r a t i o n a p e r s o n a n c e s t o r s d i d G - d m u s t m a k e o n e s e l f b e s e e n r e d e e m , b u t u s a s w e l l . " ( l ' h a r - o t ) a s t h o u g h t h a t p e r s o n p e r s o n a l l y l e f t M i t z r a y i m ( E g y p t ) . F o r n o t j u s t o u r a n c e s t o r s d i d G - d QUESTIONS FOR THE TABLE: r e d e e m , b u t u s a s w e l l . " What's the difference between these two readings? Why and how is each EXCERPT FROM “STORY” significant? ROBERT MCKNEE, ON BEING A STORYTELLER A story teller is a life poet, an artist who What might it mean to transforms day to day living, inner life and make yourself be seen as outer life, dream and actuality, into a poem though you personally whose rhyme scheme is events rather than left Egypt? words, a... metaphor that says: life is like this! Therefore, a story must abstract from What does it mean to life to discover its essences, but not become see oneself as though you an abstraction that loses all sense of life- personally left Egypt? as-lived. A story must be like life, but not so verbatim that it has no depth or meaning beyond what’s obvious to everyone on the street. TM:30 THE FOUR KS:20 QUESTIONS MH:20 מגיד • WHY IS THIS YEAR DIFFERENT? A REFLECTION FROM AVIVA WEINSTEIN

Growing up, I had mixed feelings about the Throughout the past year, without a doubt, . Even though they were fun and every Jewish holiday has felt different. From meaningful, it always felt the same each year. my first on campus, to reduced In school, we would learn about the same capacity in the Sukkahs, to quarantining at characters and stories that accompanied each home for , nothing is like it was Jewish holiday. Then, I would return home to before. my family where we would do virtually the same thing as in years past, saying the same We are approaching our first-ever Passover on prayers and eating similar foods. Even campus and I can say, with confidence, that began to feel so similar each week that I urged this Passover is going to be different than any for a change. other Passover I have celebrated in the past. Instead of sitting surrounded by family and A little while ago, I came to an important just asking “why is this night different from all realization: Maybe the holidays aren’t always other nights,” perhaps we might ask, “how is exactly the same. Each Rosh Hashanah I am a this Passover different from all other year older and more knowledgeable than the ?” How will we work to create a last. Each Passover, there is a new youngest meaningful experience for ourselves and our cousin to ask Mah Nishtanah. Each , we friends and family? Although it may feel invite different people over to our , and strange to be so far from our families, I am whether Sukkot fell “early” or “late” would excited for all the endless new possibilities determine the need to bundle up in extra that Passover this year will bring, and I hope layers in the rain/snow. you are too! Chag sameach!

Perhaps, each year, instead of it feeling as though we are moving in a static circle, ana returning annually to the same starting point, isht we can view time as a 3D upward spiral. Every N ? a ENT year is not the same. With the passing of the M FER DIF seasons and various Jewish occasions, we grow T IS WHA and change, and are able to celebrate the holidays from a whole new perspective. ALL ABOUT NUMBER 4! 4 מגיד • MAGGID 4

THE NUMBER FOUR RABBI EVAN SHEINHAIT Four Questions. Four Children. Four Cups of Wine. Forty Years in the Desert. The number four appears many times throughout our . We know when Judaism uses numbers, they are important (think 7, 13, 18). What’s so special about the number 4? Through cycles of 4, we undergo experiences that reflect culminations of human fulfillment. For the early rabbis, groups of four represent the fullness of human capacity. The seder relieves narrative from Torah, starting with the in and their subsequent journey to freedom. Through the repetition of fours, we participate in the cycle of the Israelites’ redemption. So what does that mean for us as 21st century ? We don’t need the seder to remind us that freedom is still a far-off dream for many around the world, even in our own communities. We now use this structure of groupings of four to reimagine our personal narrative as we move from a world full of injustices to one where the ideals of tikkun olam, the completion of the world, are finally achieved. Tonight on Passover, we strive for wholeness and completion on Passover as a reminder that the work of freedom is still ongoing. )

, 4 N R 2 E 9 O R 1 D

D , A L T Z I

S H N E C P A

A V R A D U T U S O B I F ( T M

THE “WICKED CHILD” from A Different Night: H A – AN UNFAIR DESCRIPTION? The Family Participation Haggadah E

G The “wicked” child expresses a sense of alienation from our Jewish heritage. In this age F G O

of liberalism and democracy, of pluralistic tolerance for many cultural expressions, U I D should a person who expresses such a feeling be condemned as ”wicked” or “evil”? R

C •

Hold a brief discussion on the topic. Would a different characterization be more H

appropriate to our contemporary sensibilities - such as "the rebellious one," "the I ד L D

י skeptic," "the arrogant – chutzpadik?" Is "setting his teeth on edge" the best R

ג ?strategy to deal with such a person E מ Role-Playing: try to "get inside" the personality of the so called "wicked" children N and their parents. Describe the feelings of each one in this tense confrontation TM:40 described in the Haggadah. KS:34 MH:42 PHOTOS FROM: ( a k a r e l i c s f r o m J e w i s h p r e s c h o o l a n d e n o u g h d i f f e r e n t h a g g a d o t t o f i t SEDER IN A BOX t h e “ t w o J e w s - t h r e e o p i n i o n s ” s t e r e o t y p e ) MADELEINE CAHN o r m a y b e . . . 4 ?

BABYLONIAN - 116A who should ask? ְּג ָמ׳ ָּתנוּ ַר ָּב ַנן: ָח ָכם — ְּבנ ֹו ׁש ֹו ֲאל ֹו. ְו ִאם ֵאינ ֹו ָח ָכם — ִא ׁ ְש ּת ֹו ׁש ֹו ַא ְל ּת ֹו, ְו ִאם ָלאו — הוּא ׁש ֹו ֵאל ְל ַע ְצמ ֹו, ַו ֲא ִפי ּלוּ ׁ ְש ֵני ַּת ְל ִמי ֵדי ֲח ָכ ִמים ׁ ֶשיּ ֹו ְד ִעין ְּב ִה ְלכ ֹות ַה ּ ֶפ ַסח — ׁש ֹו ֲא ִלין ֶזה ָל ֶזה GEMARA: The Sages taught: If one's child is wise and knows how to inquire, the child should ask their parent. And if the child is not wise, one should ask their partner. And if even their partner is not capable of asking or if they have no partner, one should ask themself. And even if two Torah scholars who know the halakhot [Jewish laws] of Passover are sitting together and there is no one else present to pose the questions, they ask each other. (language adjusted to be gender neutral) What is most important is that we ask questions; whether or not we know the answers, the act of asking questions brings us deeper into the text and deeper into relationship with the other people are our seder. I N E X O D U S 1 8 . 8 W E R E A D : SOME QUESTIONS M o s e s t h e n r e c o u n t e d t o h i s FOR THOUGHT f a t h e r - i n - l a w e v e r y t h i n g t h a t t h e L O R D h a d d o n e t o P h a r a o h a n d t o t h e E g y p t i a n s f o r ֲע ָב ִד י ם ָה ִי י נ וּ ַע ָּת ה I s r a e l ’ s s a k e , a l l t h e ְּב ֵנ י ח ֹו ִר י ן h a r d s h i p s t h a t h a d b e f a l l e n W E W E R E S L A V E S I N E G Y P T , t h e m o n t h e w a y , a n d h o w t h e N O W W E A R E F R E E L O R D h a d d e l i v e r e d t h e m . מ W h a t d o e s i t m e a n t o h a v e F r e e d o m F r o m ? T h e s t o r y o f P e s a c h i s n o t o n l y o n e o f f r e e d o m b u t o f ג W h a t d o e s i t m e a n t o h a v e F r e e d o m T o ? t h e h a r d s h i p s t h e I s r a e l i t e s f a c e d o n t h e i r י j o u r n e y . H o w d o w e i n c l u d e

t h i s y e a r ' s h a r d s h i p s i n t o ד C A R I N G F O R T H E S T R A N G E R I N o u r s e d e r ? O U R C O M M U N I T Y A N D O T H E R

C O M M A N D M E N T S A R E G I V E N R E M E M B E R I N G T H A T W E W E R E S L A V E S I N E G Y P T A N D K N O W • D A Y E N U ; I T W O U L D H A V E B E E N

W H A T I T ' S L I K E T O S U F F E R . E N O U G H TM:58•KS:76•MH:92 ְו ָז ַכ ְר ָּת ִּכ י ־ ֶע ֶב ד ָה ִי י ָת ְּב ֶא ֶר ץ ָ D L o o k a t t h e s o n g D a y e n u a n d ִמ ְצ ָר ִי ם ַע ל ־ ֵּכ ן ָא נֹ ִכ י ְמ ַצ ְוּך . . . c o n s i d e r ַל ֲע ׂש ֹו ת ֶא ת ־ ַה ָ ּד ָב ר ַה ֶזּה I A l w a y s r e m e m b e r t h a t y o u w e r e W e t h a n k G o d b o t h f o r a s l a v e i n t h e l a n d o f E g y p t ; G a c t s o f s a l v a t i o n a n d t h e r e f o r e d o I e n j o i n y o u t o g i f t s w e w e r e g i v e n b u t o b s e r v e t h i s c o m m a n d m e n t . G a l s o p o i n t o u t w a y s i n W h a t s h o u l d w e b e d o i n g i n w h i c h G o d d e s t r o y e d t h e r e m e m b r a n c e o f b e i n g s l a v e A e n e m i e s o f t h e I s r a e l i t e s . i n E g y p t ? S e t a n i n t e n t i o n W h a t h a s " b e e n e n o u g h " f o r y o u r s e l f a n d t h e r e s t f o r y o u ? W h a t c o u l d y o u o f t h e B r a n d e i s c o m m u n i t y . M h a v e d o n e w i t h o u t ? P E S A C H , P U R I M A N D & R E E N A S T O R Y O F R E D E M P T I O N Z U C K E R M A N

Pesach starts on the 15th of Nissan, just a month Similarly with the case of Moses' absence from the after the holiday of . As we are entering our Haggadah, the rabbis try to find him in the words second Pesach of the pandemic and just celebrated (though to a lesser extent than their quest to find our second Purim impacted by COVID-19, I thought it Hashem within the ). One way they did this was would be interesting looking at these two holidays, connecting Moses' name and numeral equivalent in two stories of redemption told just one month apart. gematria to one part of the Seder. Moshe = 345, the same numerical value as Nitrza, the last section of the The story of the redemption from Egypt spans Seder.

S hundreds of years and is told differently in U (Exodus) than in the Haggadah. The Haggadah starts The connection between Purim and Pesach is discussed D

O with "This is the bread of affliction" and the four in the Gemara, specifically connecting the two of them

X questions, and Shemot starts with the list of the as redemption stories. In Masechet Megillah, 6b, the E

descendants of Yaakov, and then both continue with rabbis discuss whether Purim should be celebrated in

E the enslavement of the Israelites.Most of the exodus Aleph or Adar Bet. Rabbi Tavi, explaining the H story in Torah focuses on Moses, his interactions reasonings of Rabban Shimon Ben Gamliel to have Purim T with Hashem and with Pharoah, and the of in Adar Bet, said: “juxtaposing the celebration of one redemption. However, the Haggadah mentions redemption, Purim, to the celebration of another ”.Moshe’s name only once.We recite from the redemption, Pesach, is preferable מ

Haggadah, “And the Lord, our God, took us out from ג there with a strong hand and an outstretched arm. One difference between these two stories is the state of י And if the Holy One, blessed be, had not taken our the Jewish people. The Pesach story happens before the ancestors out of Egypt, behold we and our children Israelites become Am Yisrael (the Nation of ) and is ד

and our children’s children would all be enslaved to the first redemption of our people. The Purim story Pharoah in Egypt.” The redemption story we tell at happens after the Jewish people have been exiled, not •

our Seders omits the main human actor, Moses, that once but twice, the Temple has been destroyed, and helped Hashem in the redemption. while we are saved from death, we are not any closer to D our final hope of redemption and return. I Meanwhile, the redemption story in the Book of

G omits Hashem! We just hear about humans Redemption is a part of the Jewish consciousness, and so taking it upon themselves to save the Jewish people, we end our seder with Nirtza and the statement, "Next G without miracles. The Talmud and several year in Rebuilt”, referring to that final

A commentators have used textual comparisons to read redemption. In many ways, Pesach is the story of our Hashem into the story such as in Masechet Chulin, first redemption and Purim the last redemption we

M 13b: “They also asked Rav Mattana: From where in encountered. In connecting Moses with Nirtza, we are the Torah can one find an allusion to Esther? He connecting all of our redemptions from Egypt and .Passover, to Purim, to the final redemption yet to come ואנוכי) replies to them them…And I will hide My face The verse cited from Devarim ”(הסתר אסתיר פני yet ”לשנה הבאה בירושלים הבנויה“ Deuteronomy) contains a word with the same root as While we will say) Esther’s name, which the commentators see as proof again this year at the end of our seders, I hope that we of Hashem's presence in the Purim story. will at least be able to fulfil the wish of next year in person, a toast to Pesach 2022! Haggadah page numbers TM:72 KS:99 MH:128 TM:71•KS:99•MH:124 • • מוציא MOTZI רחצה • RACHTZAH מצה •MATZAH

TM:72•KS:100•MH:136 TM:73•KS:100•MH:142 כורך • KORECH מרור • MAROR

TM:74 KS:100 MH:146 TM:81•KS:102•MH:150 שלחן• • צפון • SHULCHAN TZAFUN עורך • ORECH

TM:82•KS:102•MH:154 TM:96•KS:122•MH:180 הלל • HALLEL ברך • BARECH N

A M E D I T A T I O N D R A K E N G A R F I N K E L I

For generation after generation at each seder we have jubilantly R exclaimed “L'Shana Haba'ah B'Yerushalayim,” “next year in Jerusalem!” T What even? Next year in Jerusalem? It can’t just mean that “in the future, God willing, we’ll be better off?” No. How many of our ancestors Z have bitterly sung these words, all too aware that neither they nor their A parents, nor their children will ever see Jerusalem? How many more wept these words, shackles around their wrists, knowing that their H exodus under Roman yokes would be the last time they would ever see T

Jerusalem themselves? If you, right at this moment, dropped everything M • : 1 and everyone who mattered in your life and traveled to Jerusalem, would 1 1 things actually be better for you? Your family? • K ה S : 1

“Next year in Jerusalem” signifies not physical presence, rather a belief 5 0 צ that through great effort we can arrive at some time and place better • than this one; in a word, hope. Just as Jerusalem the city holds M H ר disparate and numerous attractions to each of us, the metaphorical : 1

“Jerusalem” of the soul is the world we all wish to create for ourselves 9 נ and inhabit, remembered by our ancestors as a return to this sacred 6 place, a world without the diaspora and waiting for moshiach. Not alone did our ancestors leave Egypt in freedom or Judaea in chains: Maybe, if we work together to bring the Jerusalem of our hearts to us, here and now, we will spend not only next year, but all the years after that, in לשנה הבאה! .Jerusalem WISHING YOU ALL A HAPPY AND HEALTHY PESACH!