ED ITED A N D PU BL IS HED
B Y
THE CENT RAL CO N F EREN CE O E AM ER I CA N RA BBIé CO PY R IGHT 1 923 C ONTENTS
- A ore or The Seder F w d .
The Uni on Hagga da h . Rites an d Symb ols of the Se der Directi ons for Setting the Tab l e O rder of the Service
T'HE SEDER SERVICE e ore the ea A . B f M l Lighting of the Festival Lights Kiddush text an d musi c The es ve C u mu c F ti p , si
The S r n - e of the Y ea mus c p i g tid r, i The Four Q uesti ons
The Four Son s . The Story of the Oppressi on D ayenu . The Passover Symb ols The Watchnight of the Eterna l Psa lms C XI I I and C XIV text an d m usi c Blessi ngs
A er the ea B . ft M l T o ee ove mus c Th Ab , i Gra ce a fter the M ea l — Psa lms C XVI I and C XVI I I : 1 4 text an d musi c — Psa lms C XVI I I : 5 29 text and musi c The Fi na l B enedi ction God of m us c Might , i Addir E u mus c , i . Our Sou s We Ra se mus c l i , i Ki Lo oeh m s N u c . , i A M a driga l of Numb ers text an d musi c Ha d Ga dyo text a n d musi c ’ ’ Vay hi B a hatzi Halay loh
En Kelohenu mus c , i mer ca mus c A i , i
HE SSOVER IN HISTO Y LI RA UR AND ART T PA R , TE T E Histor y of the Pa ssover The es va of the S e er s A . F ti l h ph d ’ The a m er s S r n e va B . F r p i g F sti l ’ C The eas of I srae s r . F t l Bi th D The Na on al C e e ra ion . ti l b t 1 The a s over ur n the Secon T em le . P s d i g d p 2 The a sover Sa cr ce . P s ifi E The eas of ree om . F t F d Th E ca n can ce of th e a sso er e thi l Sig ifi P v . M oses Prepa rati on for the Passover T m e of the ea s A . i F t a o— a n B . M tz B ki g
Rem ov n the Leaven . C . i g K as e n the ens s D . h ri g Ut il Survi va ls of the An ci ent Pa ssover Th r ss r A . e Sama itan Pa ove
The a o er a s s r e the a a a . B . P ss v ob e v d by F l sh s Passover an d C h r isten dom a s o n E r A . P s ver a d aste asso er an d r u ce B . P v P ejdi oo c sa C . Bl d A cu ti on r s D . Ch i ti anPr otests .
Reform J u daism an d Passover . ’ I srae l s J ourney Free dom T he Sea s on of J oy l T e Secre of the eas h t F t . The Hagga da h Gro of its L ra re A . wth ite tu e o a s n he Ha a a B . R f rm J ud i m a d t gg d h um na Ha s C . I ll i ted gga da h
ILLUSTRATIONS
OOK L TE F ONTI S IECE O DE S AND INITI LS B P A , R P , B R R A SEDER DISH SEDER EVE HE E D S T X O U . RELIGIOUS LIBERTY MOSES AND THE T LES OF THE LAW AB . QED» é cher jut emnrh Among the ceremonials which nurtured the Jewish
O f idealism generations , a place of peculiar charm is S D held by the E E R , celebrated on the Passover Eve , and repeated on the following night by those who O b
s . L serve the econd days of festivals iterally , the name
means THE ORD E R of the service . The ritual pro v ided H D H for the service is known as the AGGA A ,
A RRA I V . Th that is , TH E N T E of the Passover e cere mony grows out O f the several inj unctions in the Pentateuch for the Israelite TO RELATE to his child s E t a n d ren the story of the Exodus from gyp , to explain to them the meaning of the rites and symbols connected f with the celebration O the Passover .
I n the Seder are blended , in happy combination , the influences which have contributed so much toward in spiring our people , though scattered throughout the f O . world , with a genuine feeling kinship Year after year , the Seder has thrilled them with an appreciation
O f the glories of their past , imbued them with an heroic power O f endurance under the severest trials and per sec u tio n s , and quickened within them the enthusiasm
O f f high ideals O freedom . I t has helped to forge not easily dissoluble links between the individual and the Jewish people . I n his
O f tribute to the poetic beauty the Seder , Heinrich
Heine expressed a sentiment , evidently founded on his “ personal experience : I t thrills the heart as though one h eard the lilt O f some sweet lullaby . Even those Jews who have fallen away from the faith O f their fathers in the m ad pursuit O f other joys and other glo
- ries are moved to the very depths of their being when by chance they hear again the O ld Passover melodies
s o once dear to them . l Z ‘l ‘ H a t : 1 3 11 ! B E N T U R 13 m C E N T U R Y
mine flanion flaaggahab
HE M O RAL and spiritual worth O f th e
O f hallowed institution the Seder , which has become a vital part O f the
Jewish consciousness , is priceless . We
should suffer an irretrievable loss , were
it allowed to pass into neglect . To
a nx avert such a danger, has been the ious thought to which the Union Haggadah owes its origin I n carrying on the chain of piety which links the ” generations to each other , it is necessary fran kly to
face and honestly to meet the needs O f our own day . O ld The Haggadah , while full of poetic charm , contains passages and sentiments wholly out of harmony with
the spirit O f the present time . Hence the proper edit ing O f the O ld material demanded much care and a t
tention on the part O f the editors . O f the first edition
of the Union Haggadah . Benefiting by their labors , those entrusted with the task of its revision are abl e to present a work at once modern in spirit and rich in
those traditional elements that lend color to the service .
The Seder service was never purely devotional . I ts intensely spiritual tone mingled with bursts of good b humor , its serious o servations on Jewish li fe and des i t e in li hter vein o tiny wi h comm nts a g , and its lofty p etry with playful ditties for the entertainment of the
viii ‘ dra ma re children . I t assumes the form of an historical p sen ted at the festal table , with the father and children as leading actors . The children question and the father
O f answers . He explains the nature the service , preach es , entertains , and prays . I n the course of the evening , a complete philosophy of Jewish history is revealed , ’ r e dealing with Israel s eventful past , with his delive anc from physical and from spiritual bondage , and with his
- great future world mission . I n its variety , the Hag gadah reflects the moods of the Jewish spirit . Rab
in ica l b homily follows dignified narrative , soulful pray ers and Psalms mingle with the Ha d Gadyo and the E 1i1 i ‘ O f od Yode a . madrigal numbers , b
The assignment to the child O f a prominent part in the Seder service is in consonance with the biblical “ ” ordinance : And thou shalt tell thy son in that day
‘ : (Ex . XI I I The visible symbols , the living word
O f instruction , and the ceremonial acts , are sure to stimulate religious feeling . Parent and child are thus brought into a union of warm religious sympathy , which is all the more indissoluble because strengthened by the ties of na tural affection . Their souls are fired with the love of liberty , and their hearts are roused to ’ greater loyalty to Israel and to Isra el s God of Freedom . SED E R D ISH Rites anti g i mbals of tip» fi sher
THE SE DE R service is marked with special concern n for the children . A striki g contrast is O ffered between the ceremonies of this service O f the Passover Eve and l i the conduct of the usua meal , so that the child s
r su e to ask for an explanation , and thus to give
’ the coveted opportunity to tell the story O f Israel s
e O f deliverance , and to impress the l sson faith in God , f the Defender O f right and the Deliverer O the oppressed . These symbols aim to put us in sympathy with o ur forefathers O f the generation of the Exodus ; to feel the trials O f their embittered life o f bondage and the jo y of their subsequent triumph of freedom .
W I E O f re i . o c in N As in all Jewish ceremonials . j g , a such as the welcoming of the Sabb th and the festivals , the O f solemnizing marriages , and the naming of a e child , so at the S der , wine is used as a token of fes
i i - t v t . y Mead , apple cider , any fruit j uice , or especially unfermented raisin wine , is commonly used at the Se der service . T E F C S H O UR UP . Each participant in the service is expected to drink four cups O f wine . Even the poorest O f the poor who subsist on charity were e n ~ j oined to provide themselves with wine for the four
C ups . This number is determined by the four divine promises of redemption made to Israel in Exodus VI : ’ ’ ’ ’ - l oka /t ti 6 7 V Izo t.zes i V hitzalti V oalti V , , g and j , that
b b e is , ringing out of ondage , deliverance from s rvitude ,
e redemption from all dep ndence in Egypt , and selec “ ” tion as the people O f theLord . The first cup serves for Kiddush as on other holy days and on Sabbath ; the second is taken at the conclusion of the first part of the Seder ; the third follows the grace after the meal , and the last comes at the end O f the second part O f the Seder . xi . THE CU P O F EL H The fi IJ A . fth promise of Go d ’ V hevesi C ( ) to bring Israel into anaan , which follows O f h the four promises redemption , gave rise to t e question of the need of a fifth cup of wine i n the Seder . Popular belief left the decision of all mooted questions of law and ritual to the prophet Elij ah , the central hero of Jewish legend . The popular mind believed this great champion O f righteousness and of pure worship of God to be immortal , and viewed him as the coming forerunner of the Messiah , whose task it — — will b e among other things to announce the good f tidings of peace and salvation , to e fect a union of hearts between parents and their children , to comfort
1 the sorrowing , to ra se the dead , and to establish the divine kingdom of righteousness on earth .
O f The fifth cup , the need which was left to his
C u O f decision , came to be known as the p Elij ah ; and gave rise to the custom of opening the door during the
Seder service , that the long expected messenger of the final redemption O f mankind from all oppression might enter the home as a most welcome guest . Our fathers were thus helped , in times of darkness and persecution , to keep in mind the Messianic era of freedom , j ustice ,
- and good will . Stripped of its legendary form , it is still the hope for the realization of which Israel ever
a n yearns ti strives .
ZO MAT . The unleavened bread or the bread of affliction reminds us of the hardships that our fathers
O f endured in Egypt , and the haste with which they departed thence . Having no time to bake their bread , they had to rely for food upon sun - baked dough which they carried with them .
WA TE RC RE ss LE Y or PARS . Either of these greens is suggestive of the customary oriental relish
x ii and is used as a token of gratitude to God for the pro ducts of the earth . The purpose of dipping it in salt water or vinegar is to make it palatable .
O O - a ho rse ra d M R R . The bitter herb piece of ish - represents the embittered li fe of the Israelites in Egypt .
HA RO E S a l S . This mixture o f apples , blanched e monds , and raisins , finely chopped and flavor d with
C innamon and wine , was probably originally a con
i n a a ra nc e it re d m . e e t Owing to its pp , came to be garded as representing the clay with which the Israel ites made bricks , or the mortar used in the great structures erected by the bondmen of Egypt .
T HE ROA ST ED SHAN K - B O NE is an emblem of the
Paschal lamb .
THE E GG (roasted) is the symbol of the free - will
- O f burnt fering brought on every day of the feast , dur ing the existence of the Temple in Jerusalem .
A PH I KO M O N A hikomon . p is derived from the
E - E L D T Greek , meaning AFT R M A or ESSER . The origin of this custom must be traced to the Paschal lamb which was eaten on Passover night . I t was customary to reserve a small portion of the lamb to be eaten at the close O f the meal . When sacrifices had ceased , a piece of the matzo was eaten instead . A hikomon The p , hidden early in the Seder , is left to the end of the meal , in order that the children may be kept alert during the entire service . I n connection
O f with this , a sort of game paying forfeits originated .
The head of the family good - naturedly takes no note
‘ O f a hikomon the spiriting away of the p by the children , who do not surrender it until the master O f the house t is forced to redeem i t by some gif , in order that the meal may be concluded .
x ii i Zairettinns for é rtting the marble
O f n. N the table , in front the perso
S who conducts the ervice , place
A . large platter containing Seder symbOlS :
a . Three matzos each of which is covered S eparately in the folds O f a
napkin or special cover . Two of them ” represent the Lehem M ishneh double portion
of the Sabbath and the holy days , and the third “ ‘ — the Lehem Oni bread O f affliction These are also taken to represent the three religious di “ “ " O f : C visions Israel the ohen (priest) , Levi
- (associate priest) and Y isro e l (lay Israelite) .
- b . The roasted shank bone (of a lamb) .
c . A roasted egg .
O f O f a roses Also a piece horseradish , a bit h , and f a spray O parsley .
Besides these , there are placed on the table for the company : 1 . A plate of bitter herbs (horseradish) , cut into
small pieces . 2 . a r A dish of h oses . P l 3 . a r s ev or watercress .
4 . O f A dish salt wa ter . O f 5 . A cup wine is placed at each plate , and a large brimming goblet in the center O f the table for the
prophet Elij ah . The meal served during the Seder follows the form of a banquet of olden times . Hence the reference , in
t e the Hebrew texts of h Four Q uestions , to the custom — of reclining on the left side a position assumed by free men . Preserving this custom , many households still provide a large cushioned armchair for the person conducting the Seder .
The table is usually spread with the best O f the ’ family s china and silverware , and adorned with flow ers , in keeping with the festive spirit .
“ x v QBrher of the é erhite
Sa nc tific a tio n 1 . Recite the Kiddush ( f O the festival) .
2 O f 09 7 3 . Partake parsley dipped in salt
water .
3 . Break the middle M atzo , and hide one part to be eaten at the end
f A hik o m n O the meal as the p o . ’ 4 O f . Tell the story Israel s deliver
ance from Egyptian bondage .
S . 3 Recite the blessing before the meal , $ l including the special blessing
over Matzo . C 1 1 9 : 6 . 1 ombine Matzo , Moror and Haro .w
ses and eat them together .
7 . f Partake O the festival meal . my
C s ; 8 . onclude the meal by eating the m
A hik m n p o o .
9 . Say grace after the meal .
'
1 0. Recite the remainder O f the Hallel
1 1 . End with a prayer for the accept
ance of the service .
S ED E R E VE wa ) 1 . r
fi ghting the e atihal l ights
T O symbo lize t he joy whi c h the fe st i v a l br i n gs i n to t he J e w
o m e the m tr e nd e the t a n d re c t e t he o o n ish h , is ss ki l s ligh s i s f ll wi g bl essi n g :
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O RUCH ATTO ADO N O I E LO HE N U M E ‘ ’ ’ LECH HO O LO M A SHER KIDD SHO N U B
’ ’ M I TZVO SO V v Ts O N U L HA DLI K N E R
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’ B ORU C H A TT O A DO N O I E LO H E N U M ELEC H H O O LO M ’ ’ ’ S H E H E H E Y O N U v K I Y M O N U v H I GI O N U LA ZM A N
H A ZZE H .
e O O f the un i Prais d art Thou , Lord our God , King v b T h erse , who hast sanctified us y y commandments , and hast commanded us to kindle the ( on Sa bba th add : t Sabba h and) festival lights .
Praised art Thou , O Lord our God , King of the un i verse , who hast kept us alive and sustained us and
brought us to this season .
M ay our home be consecrated , O God , by the ligh t of Thy countenance , shining upon us in blessing , and bringing us peace !
Compa ny Amen .
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T he Kidd ush ma y b e c ha n te d t o the m u si c giv en o n the o o n a f ll wi g p ges . hast made us S harers in the blessings o f Thy holy
. wh festivals Blessed art Thou , O Lord , o sa n c tifi est
the v Israel and festi e seasons .
All r e a d in u n iso n :
‘ BORUCH A TTO A DO N O I E LO HE N U MELECH HO O LO M ’ P I H A GGO FE N B ORE R .
O UF ‘ G O d f Praised art Thou , O Lord , Ruler O the
world , who hast created the fruit of the vine .
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1 3 T h e F e s t iv e C l i p
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‘ BO RUC H ATTO ADO N O I E LO HE N U MELECH HO O LO M ’ ’ B P RI H AD M ORE O O O .
O f Praised art Thou , O Lord our God , King the uni C f O . verse , reator the fruit of the earth
T h e l e ad er br ea ks t he m iddl e M a tzo l ea vi n g o n e ha lf o n the Se er - a nd n the o t er a a s the A hik o mo n o d dish , hidi g h h lf p t be ea ten a t the e n o f h d t e m ea l .
1 6 Th e S pr i n g - ti de of th e Ye a r Tra di tiona l
3 F r a s t th e o u e o f n da e nt . o fr om o u h s b o g e w Th e o t f I r a e i n t e r m d s t t e or e h s o s l , h i i h y b ' Th e e r t a e o f l a w a n d f r e e dom b l e n t h i g , I n o u n fo mo h ly i ty r e ve r r e .
An s u n 4 . d s t i l l fr o m r i s i n g un t o s e tt i n g S h a l l t hi s our h e r i t a g e a nd wa t ch wo r d b e Th e o o d i O n e L r d our Go d , th e Lo r d o ar G s ; ” Hi s l a w a l on e i t i s th a t ma ke s us f r e e ! 1 7 " 73 4 . P3
T he l ea der lifts up the M a tzo s a n d sa ys
LO ! This is the bread O f affliction W t h our fathers ate in the land of Egypt . Let all who are hungry w come and eat . Let all who are in ant come and ’ celebrate the Passover with us . May it be God s will to redeem us from all trouble and from all servitude . O f Next year at this season , may the whole house Israel be free ' o n h ta e T he l ea der r epl a c e s the dish up t e bl .
QEhe J f out QEueBtions
T h e y o u n g e s t p e r s o n a t th e ta bl e a sk s
HY IS this night d ifferent from all ? other nights On all other nights , we eat either leavened or unlea v
ened bread . Why , on this nigh t, do we eat only unleavened bread ? 2 . On all other nights , we eat all kinds
. of herbs . Why , on this night , do we eat especially bitter herbs ?
3 . On all other nights , we do not dip herbs in any
condiment . Why , on this night , do we dip them in salt water and ha roses ?
we ’ ea t festiv 4 . On all other nights , without spe cial o r ities . Why , on this night; do we h ld this Sede service ? I 4 . 1 Ip
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b ut 7 are: e o ;131 0 W 1 ? ” The simple son indifferently asks : What is this ? “ To hi m thou shalt say : By strength O f hand the
‘ o L rd brought us out of Egypt , out of the house of bondage "
I i And for the son who is unable to nqu re , thou shalt explain the whole story of the Passover ; as it is said : “ ’I And thou shalt tell thy son in that day , saying t is because O f that which the Lord did for me when I came forth out of Egypt
22
(Ehe S tory of the QBppt essinn
T IS well for all of us whether young ’ or O ld to consider how God s help has been our unfailing stay and support
through ages of trial and persecutio n . Ever since He call ed our fath er Abra
' ham from the bondage o f id o la try to
His service of truth , He has been our Guardian ; for not in one country alone nor in one age have violent men risen up against us , but in every nt generation and in every land , tyra s have sought to destroy us ; and the Holy One , blessed be He , has delivered us from their hands . The Torah tells us that when Jacob our father was a homeless wanderer , he went down into Egypt , and soj ourned there , few in number . All the souls of his household were threescore and ten . And Joseph was already in Egypt ; he was the governor over the land . f And Joseph placed his ather and his brethren , and gave them a possession , as Pharaoh had commanded . And Israel dwelt in the land of Goshen ; and they got
r them possessions therein , and were f uitful , and mul i li t p ed exceedingly .
And Joseph died , and all his brethren , and all that N generation . ow there arose a new king over Egypt , who knew not Joseph . And he said unto his people ‘
Behold , the people of the children of Israel are too
‘ a ri m d m ny a d too ighty for us ; come , let us eal wisely 24
to with them , lest they multiply , and it come pass , that
o when there befalleth us any war , they als j o in them
O u r a n selves unto enemies , and fight against us , d get ’ O f them up out the land . Therefore they set over f them taskmasters to a flict them with burdens . And
fo r o - they built Phara h store cities , Pithom and
. m o f Raamses But the re the Egyptians a flicted them , the mo re the Israelites multiplied and the m o re they spread abroad .
And the Egyptians dealt ill with us , and afflicted
us , and laid upon us cruel bondage . And we cried
O f unto the Lord , the God our fathers , and the Lord heard our voice and saw our affliction and our toil and our o ppression . An d the Lord brought us fo rth out o f Egypt , with a mighty hand and with an outstretched arm and with great terror and with signs and with wonders . He sent before us Moses and Aaron and
M iriam And He brought forth His people with joy ,
His chosen ones with singing . And He guided them l in the wilderness , as a shepherd his f ock . Therefore He commanded us to observe the Passover in its season , from year to year , that H is law shall be in our mouths , and that we shall declare H is might
- o u r unto children , His salvation to all generations .
All re a d i n un iso n :
Who is like unto Thee , O Lord , a mong the mighty ?
Who is like unto Thee , glorious in holiness ,
Fearful in praises , doing wonders ?
The Lord shall reign for ever and ever .
26 ’ I ' 1 IJ NJ III 5II 1111 31 1. I: 11 5I: 3 311 311 3
’ ' I I I I 1 1II 1 II 1I: 11I 1 1 1 111 1 3 1 53 1 13 11 511 5 1 7 11113 3 1: I 1 II 11 71 131153 133 111 13 13 3 5 13 I 3 I:
111 11 11III 1 1 1 1 1 b oI II 1 1 R1 3 11 3 1 1 11 11 1 1 3 53 : _ 1 3 5 II 1 3 I 1 3 1 13
I I 1. 3 I 1I II 1111 1 11113 1 3 1 3 3 1 111 11 1 1 1 1 _I 5 1 3 31
' 1 113; II 513 1131 111 113 135 11 511 I I 5N mm
- ' - 1 1315 11111 IJ 5Q Q DN] 111 5 11 175 R1 I 1 11513
W’IL’J J 37 13 1 TI ”? W1 3 5 ?) ll bt’ X l ’ - I “ " l 3 P1 1 r I 11 13 111 3 5 n5tzII 1 11 111 113 1 51 1
W : I: II 1: I I : 1 1 11 1. .1 1 1 m . 1 1 a I1 1 _ m :
1 II 3 1 3 1 3 1 133 1 11 I I . 1 1 1 111 1 1 r1:
‘ 111 3 15 11 11 3 1 1 1 15 11 1IIIII5 1113 31
1 1 1 3 3 51 1II 111 111 11 1 11 I II 1 33 1 , _ I: 5
1 11 1 1 5 1 11 1 . 1 1 35 1 1 1 13 1
' All r ea d I n u n iso n 1 NI 1 3 I 3 I I: I I 1 . : T I T 1 II 13 5 5I: I I 3 13 . I 531 1 I 1 15 11 31 115a N11I
2 7
3 153 1113 11: 3 15313 3
3 I 1 3 I3I: 1111 3 15 . 11
3 1 1 1 . I1. m: 1 5 31 3 x5
3 1 . I1. 3 11 11531 3 15
3 31 113 13 13 3 111333 3 1151
1 1. 31 13 13 1113 1I1 I3 II1. 15
3 3 131 11 1 31 3 3 113 1 3 33 3 1151
1. 1111
1 1. 111 3 3 131 3 1 3 1 3 3 113 1 3 p3 3 15
131 11 11 1153 33 1151
29 n AD H E fed us with manna , and ot or
th e Da e n u dained Sabbath , y i
AD H E ordained the Sabbath , and not
Da en u ! brought us to Mount Sinai , y
o AD H E br ught us to Mount Sinai , and not
Da e n u ! given us the Torah , y
T AD H E given us the orah , and not led us
1 Da e n u ! nto the Land of Israel , y
AD H E led us into the Land of Israel , and
fo r Da e n u ! not built us the Temple , y
u AD H E b ilt for us the Temple , and not
o f Da e n u ! sent us prophets truth , y
AD H E sent us prophets of truth , and not
Da e n u ! made us a holy people , y
3 0
All r e a d in u n iso n :
How much more then are we to be grateful unto the Lord for the manifold favors which He has bestowed ! upon us He brought us out of Egypt , divided the
dr Red Sea for us , permitted us to cross on y land ,
sustained us for forty years in the desert , fed us with t manna , ordained the Sabbath , brought us to Moun o f Sinai , gave us the Torah , led us into the Land
Israel , built for us the Temple , sent unto us prophets
t the of truth , and made us a holy people to perfec world under the kingdom of the Almighty, in truth a n d in righteousness . All r ea d in u n iso n
11 53 3 131 11513 3 1. 313 111331 1. 133 111111 53
1 1 1 3 3 3 1 1 3 11 11 1115 1 55 1 31 3 1 1 11 13 . 1 53 113 1 3 33 31 1 3 1 113 13 111 3 111 1 3 3 31 3 33 I133 1 1 11 1151 3 111 1 3 1 3 31 11 1 31 113
1 1 1 1 11 1111 1 1 3 13 5 11 1 1 11 3 111 11 1 11 5 1 3 3 T 1 5
1 1 1 11 1. 13 1 511 111 1 115 11 133 1 1 111 31 1 11 5 T IT 1 1 3 1 1 1 1 3 113 1 111 3 1 111 511 11 511 1 3 1 3 1 11 11 11 13113 1 1 111 11 13 53 3 3 5111 11111 3 3 115 1113131
3 3 . 3 31 1
33 111111 1911 55 0 111 1? 9 1111111015
S hould enemies again assail us , the remembrance of the exodus of our fathers from Egypt will never fail to inspire us with new courage , and the symbols of this festival will help to strengthen our faith in God , who redeems the oppressed .
Therefore , Rabban Gamaliel , a noted sage , declared Whoever does not well consider the meaning of these
: a three symbols Pesah, M tzo and Moror , has not ” truly celebrated this Festival .
PE SAH
O ne o f the co mpa n y a sks : WHAT is the meaning of Pesah?
T h e l ea d e r lifts up t h e ro a ste d sh a n k - bo n e a nd a n swer s :
SC H L LAM B » Pesah means the PA A , and is sym
o liz ed - b by this shank bone . I t was eaten by our fathers while the Temple was in existence , as a me ’ “ : th morial of God s favors , as it is said I t is e ’ S S O E fo r PA S S sacrifice of the Lord s PA V R , that He E D O VE R the houses of the children of Israel in d Egypt , when He smote the Egyptians and delivere ” “ - our houses . As God in the ancient Watch Night passed over and spared the houses of Israel , so did He s ave us in all kinds of distress , and so may He always f shield the a flicted , and for ever remove every trace of bondage from among the children of man . 34 “ 1 11 5 - 1 11 11 111 11 1 11511 1 11 11 11 53 . 1 1. 33 5 5 1
1 1 1 511 13 1 1 15111 . 1 13111 1 1131 115 11 1333 1 31 1 11 111 1 1 133
O n e o f t he c o m pa n y a sks
11 1 3 11 111 13 11 53 11 111 11 13 11 11 3 3
- 3 111 511 11 1 3 1l 11 3T
The l ead er lifts up the r o a st ed sh a n k - bo n e a nd a n swers
11 1 3 11 111 13 11 53 11 111 11 13 11 11 311 11 133 11111 31 11 3 3 11} 3111 - 511 11 13 1113 1111 311 3
1 1 3 1 3 11 3 11 3 1 11 511 11 3 111133 . 1 1 31 11 3 1 1 113 - 511 11133 1 11 11 11 33 11 3 1 3 11 1 11 111
11 11 11 51 111 3 1113 1 3 1 3 1 3 5111 11 1 1 13 1 3 33 1 . 1 1
11 3 13 3 131 1 3 11 11 11 1 3 11' 11 11 ~111n 1 53 11;1 . 11 11 1 11
1 1 1 1 1 1 1 111 1 11 11 - 53 3 3 51 1 1 1113 3 5 331 11 1 . 1 3
35
O n e o f t he c o m pa n y a sks :
3 11 1 11 1 53 11 111111 1 3 . 3 3 5 1 1 33
T h e l ea d e r lifts up t he M a tzo a n d a n swe rs :
31 3 33 11511 3 111 511 11 53 11 1111111 11
° 3 3 1 511 3 5113 1 11 41 1 3 335 111 1113 11 53 3 3153
3 1 1 1113 11 11111 3 1 3 3 1 3 3 . 51 1 1 3 33 5 3 5 3 1 3 3 3 3 1111 313 1 11111 33 33 1 1 111 3 113 1 3 111111 1151 3 1 3 3 3 3 11111 1 1 3 11 3 3 115 1 3 11 13 3 3 111 3 3 5 1111111 15 3 33 1 3 11 3 3 3 3 11 3 5 153
O ne o f t he c o m pa n y a sks :
3 3 3 135 11 1 3 11 1111111 3 1 1 11 3 . 1 5
T he l ea d er lift s u p the M oro r a n d a n swe rs
3 1 1 3 3 3 11 1 3 111 3 111- 511 11 53 11 1111111 3 1 1 11 3
3 1 3 1 1 1 3 11111 3 1 1 3 3 111 3 13 11 ” 1 11 11 15 1 3 . 3 0 3 1 311 53 3 1 3 1 13 53 1 3 1 3113 3 3 1 1 3 1 1 3 3 3 3 11 3 11 1 31 3 3 1 3 111 53 11 11 3 1 1113 3 1 If ? ! T
37 (EBB 1111 11 1 1 111 11 of tbs !Eternal
N EVERY generation , each Jew should regard himself as though he too were
brought out of Egypt . N o t our fath ers
alone , but us al so , did the H oly One redeem ; for not alone in Egypt
b ut in many other lands , have we groaned under the burden of affliction
n f fa a d su fered as victims of malice , ignorance and W i is m . e n a t c This very night which , a happy gener ation , celebrate so calmly and safely and j oyfully in our habitations was often turned into a night of anxiety C and of suffering for our people in former times . ruel mobs were ready to rush upon them and to destroy their homes and the fruit of their labors . But u n da un tedly they clung to their fai th in the ultimate C triumph of right and of freedom . hampions of God , t hey marched from one Egypt into another — driven in haste , their property a prey to the rapacious foe , wi th their bundles on their shoulders , and God in their hearts .
Because God , the Guardian of Israel , who sleepeth ” not nor slumbereth revealed Himself on that WAT CH N I GHT I N E GY PT and in all dark periods of our
O f past , as the Redeemer the enslaved , we keep this
W C H - N I H FO R A LL THE I D O F I S E L as a AT G T CH L REN RA , dedicated to God our redeemer . 3 8 “ 3 11 3 1111 5 3 1 11 3 33 1 11 1 1 11 1 53
3 1 3 3 3 5 3 3 1111 . 1 113; 1113 1 11 1 1 11 1 011 3 1 1 13 1 . 1 3 113 3 1 5 31 3 311 3 1 1 13113 1 3 115 311 33 5111 1 353 115 3 333 3
1 3 11 3 3 1 511 11 111 1 11 1 . 1113 11 3 11 11 . 3 1 1 3 31 51 1 115 3 3 5 113 111 111 3 3 1113 5 3 1113 111 3 13 1131111 3 11 3 13 1 13 31 1 11111 35 3 If ?
All re a d in u n iso n
1 1135331115553 5 3 11 13 5 3 1 333 1131111 31 3 5 11 11 3 113 113111 111 133111 1 11 111 3 13 111 1 3 5 3 3 11 51
1 . 3 13 3 1 5 53 113 1 3 3 11 1 3 3 11 3 5 3 1 5 1 13 .
1 3 1111 3 111113 3 3 3 51115 1 1 1 . 511 1 1 1115 3 5 11 1 ° 3 3553 13 3 5
39 la n d While enjoying the liberty of this , let us strive u s s u m a to make sec re al o our pirit al freedo , that , s the
o delivered , we may become the deliverer , carrying ut ’ Israel s historic task of being the messenger of religion unto all mankind .
All read in uniso n
S . o it is our duty to thank , praise and glorify
God f , who brought us and our orefathers from slavery
o unto freedom , from sorrow unto jy, from mourning
v u . unto festi e gladness , from darkness nto light Let us therefore p roclaim His praise .
40 THE EX ODUS PS A LM C X I I I Leader
AL LELUJ AH .
P 0 v the raise , ye ser ants of Lord ,
Praise the name of the Lord . Company : Blessed be the name of the Lord F rom this time forth and for ev er . Leader : From the rising of the s un unto the going down there of ’ The Lord s name is to be praised . Company :
The Lord is high above all nations , v His glory is above the hea ens . L eader : h G o d W o is like unto the Lord our ,
That is enthroned on high , Company That looketh down low D Upon heaven and upon e a rth Leader Who the raiseth up poor out of the dust , And lifteth up the n e edy out of the dunghill ; Company
That He may set him with princes ,
Even with the princes of His people . Leader : Who maketh the barren woman to dwell in her house
As a joyful mother of children . Company :
Hallelujah . PSALM CX I I I ‘
3 2155 131 3 13- 3 11 1553 11 1 1 3 3 1553
3 1 1 1 1 171 3 3 113 1 u C W 55 O p I 3 553 3 11113 3 1 1 11 11 3 13- 3 1 13 3
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- 3 33 13 3 1 133 3 151 3 1 33 3 1 3131 31 12213
P C I I salms X I a n d C X IV m a y b e s ung to the m usi c o o on the f ll wing page s .
P s a l m CX II I T rad itio n a l Ch a nt
l a I n a v de
z - h sh p - me 3 . Mimmi ra sh ad 5 M i k a n o i . do ’ k i - o 7 . M mi me
o s i v i k e - h a b 9 . M h a re s
’ h a l a l n e s S h em ado n oi 2 . Y h i sh em a do ‘
' ’ om m h u l l ol S he m ado n o i 4 . R a ] k ol g o
- h m a b i h i h - v e s G Ha mm a sh - i am g lo s o . p ’ m e - a s h o s e v on L h o - h i v i p yo rim y 8 . s
’ ‘ h a b - b o n i m s m e - h h 1 0 Ha o . l a
’ n o i m vo - ro c h a t t o d o ’ jim a do - n o i a l h a sh s h o - m a yim k v o do .
l i r v o - l i o s b a s h s h o m a yi m u o r e t z . ’ ’ - - im n di v i m n di v e a m mo . n h 111 h l yo l a yo . P s a l m C X I V
’ B - t z e s Yi s - r o - e l mim
Ha - y yom . n o s ’ l ch o h ayyom ’ Mi l - l i f me 0 don
’ ’ ho - y - so h Y h u ’ h e - ho - rim r ok ’ h e - ho - rim t i r k ’ ha - ho - f chi h at z
’ ’ h 1 k o d h amsh do s o m l o s o v . ’ ’ da c h - e vo k iv - n o lim g t z o n . ’ d a c h - e lim ’ - - - ’ t z ur a a m h al mi sh l - - u o - i g mo yim lo ma y mo y m .
4 1 18 1355 11135
T ho u RAISED art , O Lord our God ,
re King of the universe , who hast deemed us and our ancestors from o h Egypt , and hast enabled us to
serve this night of the Passover , 0 the Feast of Unleavened Bread .
Lord our God and God of our fathers ,
may we , with Thy help , live to celebrate other feasts
and holy seasons . M ay we rejoice in Thy salvation and be gladdened by Thy righteousness . Grant de liverance to mankind through Israel , Thy people .
M ay Thy will be done through Jacob , Thy chosen T h servant , so that y name shall be sanctified in the h midst of all the eart , and that all peoples be moved to worship Thee with one accord . And we shall sing new songs of praise unto Thee , for our redemption and for the deliverance of our souls . Praised art
. Thou , O God , Redeemer of Israel
T he c ups a r e fill ed fo r the s eco nd ti m e .
1 All r e a d in unison :
‘ BORUCH ATTO ADO NO I ELO HENU MELECH HO O LO M
’ I A O FE N B O RE P R H GG .
Praised art Thou , O Lord our God , King of the
V . universe , who hast created the fruit of the ine
n o f ne D r i n k t he sec o d c up wi .
48 3 1 1 3 111 511 1 . 5 1 3 1 5 3 1 3 311 1 11 11 1111 1 1 1 11 3 3 3 51 53 11111 131 3 1 1 3 3 3 1 3 1 11 3 1 1 1 . 13 53115 3 1 511 51 3 1 1 1113 5 11111 11 111 3 13 11 1 35111
3 1 3 3 13 3 51 5 11 11 1 1 . 1 3 3 1 35 3 1133 3 1 3 11
11 11 1 5 1 . 1 113 1 1111117 3 511 111 11 151 1 1 4 . 13
111 1 1 1 1 1 21 1 . 1 1 3; 1 3 1 511 1 111 1 11 1 1 21 3 311 1 11 3 3 1133 1 3 11 3 5111 1135111 517 131 3 1 1 13 : 5N1 w1 531
T he c u a r e e for S o n ps fill d the ec d t i m e .
All r e a d in u n iso n 1 1 3 111 13 3 51113 1 53 111 3511 11 3 311 1 11 3
r n ec o n c u o f n D i k the s d p wi e .
49 1 5 . 1 3 11 1 3 111
The u er a t o ro en a nd tr u e t n pp M z is b k dis ib t d . All h e re a d in uniso n
‘ BORU CH ATTO ADO N O I E LO HE N U MELECH Ho o m M ’ M I N HAM O TZI LEHEM HO O RETZ.
Praised art Thou , O Lord our God , King of the
universe , who bringest forth bread from the earth .
‘ BOR UCH ATTO ADO N O I E LO HE NU MELECH HO O LO M ’ ’ ’ ASHE R K IDD SHO N U B M ITZVO SOV V TZIVO N U A L ACHILA S
MATZO .
Praised art Thou , O Lord our God , King of the universe , who hast sanctified us through Thy com m a ndm e n ts un l a v , and ordained that we should eat e ened bread . h E a t t e M a tz o . 3 6. 3 1 1
‘ E a c er o n r ec e v e o m e tt er er a n d a roses c h p s i s s bi h bs h , whi h
n o o Th a r h e pl a ce s betwee tw pi ece s f m a tzo . e l e d e t hen rea ds :
This was the practice of Hillel , at the time the
Temple was still in existence . He combined the um leavened bread and the bitter herbs and ate them to gether , to carry out the inj unction concerning the “ Passover sacrifice : With unleavened bread a n d with bitter herbs , they shall eat it .
All r ea d in u n iso n : ‘ B ORUCH ATTO ADO N O I E LO HE N U MELECH Ho O LO M ’ ’ ’ A SHER K I DD SHO N U B M I TZVO S O V V TzI VO N U AL AC HILAS
M O RO R . h Praised art Thou , O Lord our God , King of t
t omma ndm e n universe , who hast sanc ified us by Thy c ts , and ordained that we should eat bitter herbs .
a t the o ro r E M .
5 0 1 1 3 111 5 . 3 1 11
t e n rea T he u ppe r M atzo is b ro ke n a nd dist ribute d . All h d in un iso n ' 111 3 111 3 1 511 111 3 511 11 3 311 1 11 ; 1 1 1501 11 D3 5
1 1 1 1 11111 1 511 11 3511 . 1 3 31
3 1 51 11 3 1 11 13 11 3 111111 1 5 1 11 1 1 3 1,
E a t the M a tzo .
1 1 1 1 11 6. 1 1 3 1
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Ea t o ro r the M .
5 1
' To Th e e Ab o ve
1 . To
Th e e a d idst r e - de em th e t i ve ba nd Wh o
God Th c l dr e n o - n e W t , y hi g iz i h
’ v r a i s e W s e Th e e wh om e a r th a n d hea n do p , h o ’ w e re fen - sl aved by ty r ant s hand . Th e i r
5 4 c v e r wa tc h - ful pr ov i de nc e Pr ove s da i - lyThi ne om ’ ' c e e re he ard the ir r oan er e still d l he ir ea mi n ho e a t r i s w , g s w j y g p s
f e s t ive time Pro - c l a im a - l ond Thy
mi o - t ence To e e o ur t an in p , Th h ks
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2 ou . Th
- mor e
55 é rare after the M eal
2 9. 1 1 1
Lea der
ET US say grace .
Compa ny Le t us bless Him of whose boun ty we have' partaken and through whose
goodness we live .
Leader
.
Praised art . Thou , O Lord our
susta in es t God , King of the universe , who the world with goodness , with grace , and with infinite mercy .
Thou givest food unto every creature , for Thy mercy endureth for ever . Compa ny
Through Thy great goodness , food has not failed us .
M ay it never fail us at any time , for the sake of Thy great name .
Lea der :
Thou s us ta ines t and dealest graciously with all T hy creatures . Compa ny
u . Praised art Tho , O Lord , who givest food unto all
All rea d in un iso n
o ur O God , Father , sustain and protect us and grant 0 us strength to bear our burdens . Let us not , God ,
s a r d nd become dependent upon men , but let u r the epe 56 Lea der : 151111 11331111 111 3 5115 1 1 3 1 1 3 13
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3 1 3 1 1 3 3 3 11 3 53 3 1 1113 . 113 1 33 13 1 1 1 3153
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All r e a d in un iso n 153 53 1 1 1 1 1 1 1 1 3 . 1 3 1 1 11 1 11 3911 3 11 1 11 . 31 “ 7 3 11 3 1 311 111 3 515 11 113 1 131 11 31 115 111 3511 11 113 1 1 3 1311 511 1111 1 11 3 11 3
5 7 u Th ha nd pon y , which is ever open and gracious , so that we may never be put to shame .
Lea der
Our God and God of our fathers , be Thou ever mindful of us , as Thou hast been of our fathers , so that
ra c e we may find enlargement , g , mercy , life and peace on this Feast of Unleavened Bread .
Compa ny: AMEN
r i n Remembe us this day kindness .
Compa ny: AMEN
Visit us this day with blessing .
Compa ny: AM EN
Preserve us this day for life .
Compa ny: AMEN
With Thy saving and gracious word have mercy upon us and save us , for unto Thee , the compassionate
fo r and merciful One , our eyes are ever turned , Thou art a gracious and merciful King .
The All - merciful ! May He reign over us for ever !
Compa ny: AMEN
The All - merciful ! May He sustain us in honor !
Compa ny: AMEN
The All - merciful ! May He bless this household and all assembled here . May we all find favor in the eyes ' of God a nd men Compa ny: AMEN
58 1 1 57 DB ’ 3 N51 D1 1 11 11111
- 313 1 1153 11311 13 113111 3 3 3 15511 11 : 1 111 3 51515 3 53 1- 1151
Leader
1 331 11311 1 11 313 11 1 35111 511131 1 1 11 3 111 3 11 1 11 313 11 111 3 1] 11111 3 1 1 3 11 1
9 1 11111 11 1 1 171 1 932-557 1111411 3 111 3 11 3 3 1511351 3 1 1 11 51 3 1 113351 11111 13 111 3511 31 1133 1 11911 1 191 3 5 1: 131 33 1
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3 1 1 511 5 1 3 111 11 11 1 1 3 13 1 11 111 1 11 11 1 11 . 1 5311 1 213 1
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5 9
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Compa ny: 3 111 1 53 11 3 1111 115 11 1 1121 1 1 13 111 1 11111 3 1 1 1 3 3
Leader : 11 3 11 3 51515 1 3 3 111 1 1 3
Compa ny 113 1 1 111 535 111 311111 1 1 11 ;1111 3313
Lea der :
1 1 111 113 11 3 1. 331 113 3 1 11 11 1 11 3
Compa ny: 3 15133 111 1 - 11 11 1 1 3 1 11 111 1 111 115 11:
h T e c ups a r e fill e d fo r the t hi r d t i m e .
Al l rea d in uniso n
1 1 1 1 1 3 111 13 3 51113 1511 1 1. 1111 11 3
“ I?
D r i n k the thi r d c up o f wi ne .
6 1 THE DO O R 1 s O P ENE D FO R E LIJ AH PSALM C X V II
Lea der : PR IS E A the Lord , all ye nations ; C o mpa n y : 1
“
Laud Him , all ye peoples . L ea der : For His mercy is great toward us ; C ompa n y : And the truth of the Lord endureth ! for ever . Halleluj ah
THE DO O R I s C LO S E D .
— PSALM c x vm : 1 4 L ea der 0 give thanks unto the Lord , for He is good , C ompa ny :
For His mercy endureth for ever . Lea der :
S O let Israel now say , C o mpa n y
fo r For His mercy endureth ever . Lea der :
So let the house of Aaron now say , C o mpa ny :
r For His mercy endureth fo ever . Lea der :
S O let them now that fear the Lord say , C ompa ny :
For His mercy endureth for ever .
62 1 0.
I E E D FO R E LI T HE DO O R S O P N JAH .
13 133111 3 1 111 53 11 1 11 11 155 11 11111 11 3 11 111 53 1 3 1 1 3 : 3 1 11113 3 1 15 1 3 11553 . 55 1
T HE DO O I S L R C O SE D .
— PSALM CX VIII : 1 4 3 13 - 1 3 11 1m 11 1 3 11 3 51315 1 3
' 5s ww1 s r wnx ‘ 11 3 11 3 51315 1 3 1 1311111 1 1 : 111 11 11 11 " 1 " 11 1 3 11 3 51115 1 3 31 1 111 1 111 11 11 111 3 1 3 11 3 51515 1 3
Psa l m CXVI I a n d C XVI I I m a y b e sun g to the m usic on the o o n f ll wi g p a g e s . P s a lm CX VII
Fi r s t Tu we
Ha l a l n e s a do - no i k ol
S h a b hu hu k o l ho m im .
CHORU S
’ - - a d o n o i l om , Il a 1 P s a l m CX V I I Se c o nd Tu n e T ra d i t i on a l
’ s h a h b hu h u k ol ho um
Ki go va r
65
SOLO
CHOR .
o 10m h a s Ho du l a - do n o i
‘ k i l o - l o m h a s
69 PS ALM c x-vm : 5 - 29
Lea der . UT OF distress I called upon the Lord ; He answered me with great enlarge
ment . Compa ny: The Lord is ‘ for me ; I will not fea W hat can man do u n to me ?
Lea der : I t is better to take refuge in the Lord
trust in man . Compa ny: I t is better to take refuge in the Lord than to trust in princes .
Lea der :
The Lord is my strength and song ; and He is be
come my salvation . Compa ny: The voice of rejoicing and salvation is in the tents
of the righteous .
70 — PSALM C X V III : 5 2 9 1 1 3 1 1131 1. 1 11 111 3 1 11 1 ” I 3 1211 19; 111 1 11 115 1 5 11 1 3735 1 11131 11111 11 1 1111 1 1 1111 1 5 1 1 3 1 111 11111 1 11 1 1 3 11 13 115 3 111 3 3 1 1 121 11111112 3 110 3 51 1111 1 1 11 3 1111 1 111 1 3 3 1 11- 51 3 51 1 1 1 3 1 3 1121 1 1 1 1 3 3 1 1 111 3 1 1 . 1 11 3 1113 3 1 3 13 111113 11 111 3 1 1 31 1 1 111 3
: 3 51 11 11
1 1 1 11 1 1 11 131 1 5 15 111 1 1 1. 11 1 " 1 IT ! 7 Leader
T he r ight h a nd of the Lord doe th va lia n tly ; the right h a nd of the Lord i s exalted .
Co mpa n y:
s a die live a n d de a re the I h ll not but , cl works of the Lord .
Lea der :
T he Lord h a th ch a ste ned m e sore ; but He h a th no t give n m e ove r unto de a th .
Compa ny : Ope n to m e the ga te s of r ighte ous ness ; I wil l e n te r
n i n to the m ; I will gi ve th a nk s u to the Lord .
Lea der :
This is the ga te of the Lord ;the righte ous sh a ll en te into it .
Compa ny .
ve t a n k s n e fo r a t a ns ered I will gi h u to Th e , Thou h s w
m e a nd a r t e e sa va n . , b com my l tio
Lea der
T he sto ne which the builde rs reje cted is become the
n - n chi e f cor e r sto e .
Compa ny : ’
This is the Lord s doi n g ; i t is ma rve lous in o ur e yes .
Leader :
This is the da y which th e Lord . ha th m ade ; we will rejoice a n d b e gl a d in it .
Compa ny :
We e ee ee L d sa ve ! We esee b s ch Th , O or , now b ch
ee L r a k e e ! Th , O o d , m us now to prosp r
Lea der
Blessed be he tha t com eth in the n a m e of the Lord ;
72 1 1 1 1 1 1 1 1 11111 5 5 11 1 .11 111 11 11 111
' 1 1 1 11 1 3 1 1 1; 1 3 w1 1 1 11 1 51 11 1. m 1111 5111
51 11
51 11 1 1 11 11 1 1 11 11 11 1 1 11 11 1
1 1 1 - 1 : r11 11 1111 1 3 3 111 1. 11 11 1 11 111 111 5 11111 115 11 1 11 51 3 1 1 11 111 1 31
1 - 1 1 11 1 111 3 1 113 11 11 1 3 1 11112 51 11 113
1 1 1 1 13 11111 3 11 1 11 15 1 111 11 1 1 11 111 1 1 5 1 51 1 1 111 1 111 1 111 1 1 1 11 111
1 1 1. 3 11 111 5 1. 11 11 13 113 11 11 1 11 11 11 1 IT S IT 1 1
111 11 113 11 11 3 1 11 11 1 11 11 1 1 11 1111 5 1 IT 3 T T I “ : 13 111 1 11 11 1 1 11 1 1 1311 3 11 1 1 5 ’ T T 1 I
NJ NJ N T IT
’ ' ' lSJ fl y lfi lul NJ N T IT
11 1 11 1 1 1 1 11111 1 5 1 T IT
11 1 11 1 1 11 1 1 11111 1 5 T IT
1 11 1 1 111 113 1 3 1 1 3 11 3 1 11 1 ' 1 1 - 1 1 1 1 1
T hese ve r ses m a y b e s u n g t o t he m u s ic o n t he fo llo wing Compa ny
the h We bl ess you out of house of t e Lord .
Lea der :
' a rt God a n d I ve a nk s n ee Thou my , will gi th u to Th ; Compa ny
a r t Go d ex a ee . Thou my , I will lt Th
Lea der
0 v e a nk the L d fo r He s d gi th s unto or , i goo ,
Compa ny .
F r is o H me rcy en du re th fo r ever .
74
1 1 . 1. n
" (libs jf inal E enehictinn
f r T he c ups a r e fill e d o the fo urtht im e . The l ea der lifts t he c up o f wi n e a n d re a ds
H E FESTIVE service is completed .
With songs of praise , we have lifted up the cups symbolizing the divine
promises of salvation , and have called
u pon the name of God . As we offer
the benediction over the fourth cup , let us again lift our souls to God in ’ faith and in hope . May He who broke Pharaoh s yoke for ever shatter all fetters of oppression , and hasten the day when swords shall , at last , be broken and wars ended . Soon may He cause the glad tidings of re
to demption be heard in all lands , so that mankind freed from violence and from wrong , and united in an eternal covenant of brotherhood may celebrate the universa l Pa ssover in the name of our God of freedom .
All r ea d in un iso n May God bless the whole house of Israel with free dom , and keep us safe from danger everywhere . Amen .
78 May God cause the light of H is cou ntenance to shine o upon all men , and dispel the darkness of ign rance and of prej udice . May He be gracious unto us .
Amen .
May God lift up His countenance upon our countr y a nd render it a true home of liberty and a bulwark of j ustice . And may He grant peace unto us and unto , all mankind . Amen . ‘ l l 19 m " 1 5> m in nviy pa » m s n l? g q z w ;y a a ;
‘ B O RUCH ATTO ADO N O I ELOHENU M E LE CH HO O LO M ’ O E P RI H A GGO F E N B R .
Praised art Thou , O Lord our God , King of the
c rea te s t universe , who the fruit of the vine .
r n the o u t C u o f n D i k f r h p wi e .
79 G o d o f M l h- t g ” Tr a d i ti ona l Add i x: n u. a es tos o CHORUS . M
' ’ - 2 . Now a s e r st when Thou f irst Mad st the roc l a ma ti on , p ,
w w o i t s s a r e d v e n 3 . B e i th a l l ho i n th ra l l T the r a k r i ;
’ ’ Wa r n n l oud e v - r r ou d Ev - r t - r a nt na t on i g y p , y y i ,
8 0 A d di r Hu
Tr adi ti o n a l CHORUS Ma e s tos o
' ’ “ ’ ‘ - l . Addir hu a ddi r hu ivneh ve so b k o t oy , , y , ' t 2 . B ohur h u odol hu o id h me f a n) , g , y h m f
3 a dd h u k odosh hu . Tz ik , ,
l 0 O u r S ou l s We Ra i s e I n Fe r v e n t P r a i s e .
w e - s ouls e r a is e i n f r v e n t pr a i s e .
l o - r on th e r e i n Th l aw a nd l ove sus - ta in Ea r th g i s is g y ,
‘ t-a b l i sh ed Th th r on e Th ou r u l - e st one a one Th e is y , , , l , ’ ’ n e o er Our Roc and shel t r in tow r Th b ou d l ss i s Thy p w , k g l y
8 2 e f e r ve n t pr a is .
8 3
g mammal of fi umbers
h o n T he o e c o m a n r e The l ea de r a sks t e q ue st i s . wh l p y s o nds e a c r ea n a s a a s o s e in the e ffo r t to n p , h di g f st p sibl , fi ish
r r t the a n swe fi s . Who knows One ?
I know One : One is the God of the World . Who knows Two ?
C I know Two : Two Tables of the ovenant . One
God of the World . Who knows Three ?
I know Three : Three Patriarchs ; Two Tables of the C ovenant ; One God of the World . Who knows Four ?
I know Four : Four Mothers of Israel ; Three Pa triarchs ; Two Tables of the C ovenant ; One God of the
World .
86
Hanukkah ; Seven Days of the Week ; Six Days of C re ation ; Five Books of Moses ; Four Mothers of Israel ; Three Patriarchs ; Two Tables of the Covenant ; One
God of the World . Who knows Ten ?
I know Ten : Ten Commandments ; Nine Festivals ; Eight Lights of Hanukkah ; Seven Days of the Week ; Six Days of Creation ; Five Books of Moses ; Four Mothers of Israel ; Three Patriarchs ; Two Tables of the C ovenant ; One God of the World . Who knows Eleven ? I know Eleven Eleven Stars in Joseph ’ s Dream ; Ten C ommandments ; Nine Festivals ; Eight Lights of Hanukkah ; Seven Days of the Week ; Six Days of C reation ; Five Books of Moses ; Four Mothers of Israel ; Three Patriarchs ; Two Tables of the C oy
' “ n n e n a t ; O e God of the World .
Who knows Twelve ?
I know Twelve : Twelve Tribes ; Eleven Stars ; Ten C ommandments ; Nine Festivals ; Eight Lights of Ha n uk k a h Seven Days of the Week ;Six Days of C reation ; Five Books of Moses ; Four Mothers of Israel ; Three Patriarchs ; Two Tables of the Covenant ; One God of the World . Who knows Thirteen ? * I know Thirteen : Thirteen Attributes of God ; Twelve Tribes ; Eleven Stars ; Ten Commandments ; Nine Festivals ; Eight Lights of Hanukkah ; Seven D ays of the Week ; Six Days of C reation ; Five
’ Books of Moses ; Four Mothers of Israel ; Three Patri archs ; Two Tables of the C ovenant ; One God o f the
World .
E o — x d us XXXIV : 6 7 . 90
Eb o d M i Y o de a
m i yo ‘ de
' h a - u i o - a (0 m 2 t e od y de , ’ ’ n a - i a ni o de 3 h 11 9 In h ha b r i s e y m y , s os ,
- z hod e l o he nu sh e b a sh sh o ma y im u v0 0 r et . 391121 ©11 t
o c e ve e e n o u t he a d Ga d o All eg ri al m anings ha b s ght in H y , on the suppo siti o n that it ill ustrat e s the wo rk ing o f Di vine
h o o f k d . I n e e fo r ju sti c e in t e hist ry man in r ality, it is a rhym d e e to the e n d o f the Se d c h e to k e e p he s e . As il r n , t ir int r t r in
d b e so h o n e o e o e b ec o e c d the pre c e ing n u m r in t is , gr wn p pl m hil “ he c o e d u o (n o t c Who ren . T mpany r a s in nis n ra ing as in
” e u t o t he b e o f u c Kn o ws O n e b ut ) with r g lar rhythm , as at m si ; h o u c e or sings it to o ne o f t e foll wing m si al s ttings .
An only kid '
An only kid , M y father bought * z Fo r two z u im . An only kid ! An only kid '
2 . Then came the cat And ate the kid M y father bought
Fo r two z u z im . An only kid '
3 . Then came the dog And bit the cat That ate the kid M y father bought
Fo r two z u z im . An only kid '
Pi ece s 94
7 m o x . Then ca e the And drank the water That quenched the fire That burned the stick That beat the dog That bit the cat That ate the kid My father bought
For two zuzim .
An only kid ! An only kid !
8 . Then came the butcher And killed the ox That drank the water That quenched the fire That burned the stick That beat the dog That bit the cat That ate the kid My father bought F o r two zuzim .
An only kid ! - A n only k id !
. Then came the angel of death And slew the butcher That killed the ox
" J 98
Ha d G a dyo
’ ’ z - va n ab - b o b is
“ a d a d O a d a d 1 o . H g y . h g y ’ va - s o s h un r o v o- c a l l l a d o , h g y ,
’ 0 z - v a n ah - b o b i s r e z u
’ ’ s o a - - va. k l v no sh a c h 1 sh u n
103
’ ’ d n o - sh a c h l sh u n
’ ’ o c h a l l - g a d z v a n a h - b o
B Sl / h ’ z u b i s z e .
1 05 A n O n l y K i d
X’ M od e r a to F i n e
‘ o n l k i d a n o n l k i d y , y .
- 2 . e n c a me th e c a t a n d a t e th e k i d m f a t er ou t f o r Th , y h b gh
1 06
u r n e th e st c k th at e a t the do t at b it th e ca t t a t b d i , b g , h , h
a te th e k id m f a th er b ou ht for tw o z u , y g
1 1 0 b it the c a t th a t a te th e k id m a t e r ou t f or , , y f h b gh
1 1 1 b i t the c at t a t a te th e k id m a t u , h , y f h er b o ght f or
two z u zim . 10 en c a m e th e Ho On e b l e st b e He !a nd de .Th ly ,
1 1 3
’ ’ a bi {Babatsi E allag lob
T P D H AND IT C A ME O A SS AT M I NI G T .
A11 r e a d t he t hi rd li ne o f e a c h sta n za m u n iso n Unto God let praise be brought For the wonders He hath wrough t
At the solemn h o ur of midnight .
All the earth was sunk in night “ When God said Let there be l ight ! Thus the day was formed from midnight
So was primal man redeemed When the light of reason gleamed
Through the darkness of the midnight .
To the Patriarch , God revealed
The true faith , so long concealed
By the darkness of the midnight .
But this truth was long obscured By the slavery endured
n I the black Egyptian midnight .
Till the messengers o f light
he Sent by God , dispelled t night ,
And it came to pass at midnight .
1 1 5
0 , Thou Guardian of the Right , Lead us onward to the light
From the darknes s of the midnight .
the Father , let day appear When all men Thy name revere
And Thy light dispels the midnight .
When no longer shall the foe ’ From th oppressed wring cries of woe
I n the darkness of the midnight .
But Thy love all hearts shall sway ;
And Thy light drive gloom away ,
And to midday change the midnight .
1 1 7 E n K e l oh e n u
En k e l o
d e l e l o
’ - e nu 2 . M i c h e l o k mo shi .
- nu . 4 o r uc e . B h l o
ch a do
B o r u c h a do
1 1 8 Mi c hl m a l k e _
B o r u c h m a l k e B o - r uch mo sh i 6
to hu m a l t o hu 3 . do n é At
k e t o h u m o s h i n u .
1 19
RELIG I O US LI B E RT Y
THE PASSIN G GE N E RAT IO N S
ibiztcrg of the iBassnber S TH E rocks of granite yield to the trained eye of the scientist the secret of
their formation , so human institutions ,
properly examined , present records of
growth . Such a story of development ,
in response to changing social conditions ,
is displayed by the feast of the Passover .
THE E S I L O F T HE SHE HE D S . A . F T VA P R
I ts name HA G HA PPE SA H harks back to the misty dawn of history . Long before the Exodus , the pas toral tribes of Israel celebrated this festival of the shepherds . As among other pastoral tribes , so among our forefathers , the j oyous springtime , with its rich manifestation of fertility through the offspring of the flocks and herds , called forth special festivities . Moses “ pleaded with Pharaoh in behalf of the Is raelites : Let us go , we pray thee , three days j ourney in the wilder
G o d ness , and sacrifice unto the Lord our ; lest He fall
” upon us with pestilence , or with the sword .
When they were refused , the Israelite famil ies offered
the Pesah sacrifices in their homes in Egypt . The exact meaning of the name given to this festi val and the nature of its ceremonies are matters of
n . o y conjecture I ts celebrati in the earl spring , was as
E xo u V : 3 d s . 1 2 5 soc ia ted with the sacrifice of the firstlings of the flocks and herds . The modified ordinance regarding its
a : observance in Egypt , as given in Exodus XI I , re ds “ I n the tenth day of this month they shall take to ’ them every man a lamb , according to their fathers houses , a lamb for a household ; and if the household be too little for a lamb , then shall he and his neighbor next unto his house take one according to the num ’ ber of the souls ; according to every man s eating ye shall make your count for the lamb . Your lamb shall be without blemish , a male of the first year ; ye shall take it from the sheep , or from the goats ; and ye shall keep it until the fourteenth day of the same month ; and the whole assembly of the congre ga tio n of Israel shall kill it at dusk? And they shall take of the blood , and put it on the two side
the ‘ ho use posts and on the lintel , upon wherein they
- shall eat it . And they shall eat the flesh in that night , roast with fire , and unleavened bread ;with bitter herbs they shall eat it . Eat not of it raw , nor sodden at all with water , but roast with fire ; its head with its legs and with the inwards thereof . And ye shall let n othing of it remai n until the morning ;but that which remaineth of it until the morning ye shall burn with
: fire . And thus shall ye eat it with your loins girded ,
‘ o u r fe e t your s hoes on y , and your staff in your hand — i ’ and ve shall eat it in haste t is the Lord s passover . Only Israelites and initiated strangers could par t ic ipa te in the Passover . Through the partaking of the sacrificial meat , they sought to strengthen their union with one another and with God , and by means of consecrating their dwellings with the blood of the sacrifice , they hoped to ward off every harm and danger .
The departure of the Israelites from Egypt during 3— Exo d u s XI I : 1 1 . 1 2 6 the spring festival vested the ancient rite with new historical significance . The name Pesah assumed “ the meaning of passing over , of sparing and deliver ing , and its observance came to be interpreted as a ’ ’ memorial of God s appearance as the avenger of Israel s o o wrongs . The bl od up n the doorposts and lintels was construed to have been a sign upon the homes of the Israelites to distinguish them from those of the e Egyptians . Tradition describ d it as the sacrifice ’ s of the Lord passover , for that He passed over the houses of the children of Israel in Egypt , when He ” smote the Egyptians , and delivered our houses
'
B T HE E S P I E S I L . . FARM R S R NG F T VA
C s With their entrance into anaan , the shepherd tribe of Israel began to follow agricultural pursuits . Among the older settlers of the land they found the custom of offering to the deity , at the spring of the year , the first fruit of their early harvest . They not only adopted this idea that an offering of their first grain was due to God , but extended it also to the firstlings of their flocks and herds . Thus the Passover sacrifice , while retaining its ancient ceremonials , received the new meaning of being a tribute due to God from the fold . I t was also combined with the feast of Matzos a or Unleavened Bread , the spring festiv l of the agri C cultural anaanite community , observed in the month
of Abib , before the beginning of the harvest season . The important feature of this celebration was the eat ing of matzos or cakes prepared of unleavened dough .
As sacrificial food , it was to be free from ”
. a I t is very probable , writes Dr Juli n Morgenstern , that among the ancient Canaa nites a nd the early
E o x d us XI I : 2 7 . Leviti cu s I I : 1 1 ; VI : 1 0
Israelites from Egypt . Exodus XI I : 39 states : And they ba ked u nleavened cakes of the dough which they
f r wa s brought forth out of Egypt , o it not leavened ; . because they were thrust out of Egypt , and coul d not n tarry , neither had they prepared for themselves a y ” victual .
’
T HE T o r I S E L S I . c . F EA S RA B RTH I t was the tradition of the Exodus that vitalized the old Pesah and M atzos festivals , and welded them into a distinctly Jewish institution , rich in ethical and religious possibilities . The national consciousness lovingly dwelt upon the fact that “ When Israel came forth out of Egypt ,
The house of Jacob from a people of strange
language ,
J udah became His sanctuary , Israel His
The hour which marked the birth of Israel as a holy nation , eloquently demonstrated to the religious mind the love of God for Israel . Prophetic idealism trans formed this belief into a powerful lever of spiritual E progress . Ye have seen what I did unto the gyp ” “ how I tians , resounded the voice of God , and bore you ’ on eagles wings , and brought you unto Myself .
Now therefore , if ye will hearken unto My voice indeed and keep My covenant , then ye shall be M ine own treasure from among all peoples ; for all the earth is
M ine ; and ye shall be unto M e a kingdom of priests , and a holy The belief in God ’ s choice ’ of Israel , determined Israel s mission in the world .
The high privilege imposed great responsibility.
— : 1 2 Psa l m C XIV .
o 4—5 Ex d us XIX : . 1 29 As the people chosen by God , in accordance with H is plan of the universal salvation of mankind , Israel “ must keep faith with God and be a covenant of the ” people and a light of the nations :
To open the blind eyes ,
To bring out the prisoners from the dungeon , And them that sit in darkness out of the ’ prison- house The conviction that Israel was delivered from its low estate to become the deliverer of the nations from
moral and spiritual slavery , led to the comforting Divine assurance “ When thou passest through the waters , I will be
with thee ,
And through the rivers , they shall not overflow thee ; h When thou walkest through the fire , thou s alt
n o t be burned ,
Neither shall the flame kindle upon thee . the For I am Lord thy God ,
The Holy One of Israel , thy Savior ;
I have given Egypt as thy ransom ,
Ethiopia and Seba for thee .
Since thou art precious in My sight , and honor
able ,
‘ And I have lo ved the e ;
Therefore will I give men for thee ,
And peoples for thy life .
Fear not , for I am with
THE I O L C ELE I O . D . NAT NA B RAT N
( 1) The P a ssover D uri ng the S econd Temple . ’ As the feast of Israel s independence , the Passover
* —7 Isa ia h XLI I : 6 . “ a L : - 5 Is ia h X I I I 2 . 1 30 steadily grew in the hearts of the people . I t gained
r new power , when subsequent to the Deuteronomic e 62 1 formation , under King Josiah ( the Passover f sacrifices , like all other o ferings , had to be brought to n the national sanctuary at Jerusalem . During the e tire period o f the Second Temple the Passover celebration served as a strong influence in the unification of Israel . J osephus refers to the great alacrity with which the
Jewish people celebrated the Passover , and states that “ on it they are required to slay more sacrifices in ” number that at any other festival . He also points “ out that an innumerable multitude ca me thither out of the country , nay , from beyond its limits also , in order to worship God He estimates that one year , shortly before the fall of the Temple , the number of sacrifices reached which , upon the allowance
s r of ten to each acrifice , togethe with the considerable number of foreigners and of Jews who were prevented from partaking of the Passover on account of bodily * r uncleanliness , made the vast crowd that th onged the holy city upward of
2 e P sso e i ( ) Th a v r Sa cr fi ce .
For many days before the Passover , the people would come from every village and hamlet to celebrate the feast of unleavened bread in Jerusalem . By the four tee n th s of Ni an the houses were crowded with guests , the open spaces were dotted with tents and the streets l fil ed with the j oyous pilgrims . Beneath the merry making , ran an undercurrent of earnest haste , for the great feast was close at hand . The houses were being
* T h o se t ha t we re preve n t e d fro m pe r for m i n g t h e i r d uty o n the 14th o f Nisa n were a ll o we d t o o ff e r t he Pa ssover sa c r ifice on the 14 o f — a r . Se e N m r : 9 14 th I y u be s IX . > ” o n sa Acc rdi g to the Mishna h Pe him .
1 3 1
a ra tio n s p for the great Seder service , which was to take place in every home that evening .
E . THE FE AST O F FRE E DO M .
During the centuries of Roman oppression , when the Jewish people groaned under the crushing burden of the Caesars , even as did their forefathers in Egypt , the ancient Feast of Freedom was charged with new vitality . Its annual recurrence came like a summons to new life and to liberty , making each Israelite feel as if he personally had shared in the Exodus . This sentiment was fostered by the new ritual for the home which replaced the Passover sacrifice after the Temple and the altar had been destroyed . While the Seder service was commemorative of the sacrificial rites at the Temple (the roast bone representing the paschal lamb , and the egg the additional festive offerings , the
Hagigah) , it was essentially propagandist in nature . The recital of the story of the Exodus was calculated to awaken the national consciousness . I t became a duty to tell the young and to rehearse to one another the tale of the deliverance from Egyptian bondage .
To dwell at length on it was considered praiseworthy .
Ha dria n ic During the persecution , we find Rabbi ’ C chb a Akiba , the moving spirit in Bar o s heroic struggle to regain the independence of the Jewish ’ B n a i people , together with other leaders in Israel , at ’ B rak , absorbed in the story of the Exodus all night , looking to the fulfillment of the prophetic promise to I srael : As in the days of thy coming forth out of the land of Egypt ”< Will I show unto him marvelous t hings i
'1 1 Mi c a h VI I , 5 . 1 33 Commemorating the del i verance from Egyptian bond “ age ( Pesah M itz rayim the Passover held out the promise of the future redemption from Roman bondage
Pesah Another belief , too , became current that God ’ s anointed (the Messiah) would appear on ’ the anniversary of Israel s liberation , to reestablish
- the fallen tabernacle of David . Several self deluded men , under the spell of this belief , proclaimed them selves as the long expected Messiahs . Thus in all ages , the Passover proved to be a perennial source C of hope . elebrating it , the Jewish people defied C their ever new Pharaohs and aesars , declaring prayer “ fully : This year we are slaves ; next year may we be ” Z’ free men . To souls crushed with anguish the man — ” Heruse n u the season of our liberation held out the promise of the coming day when all fetters of o ppres sion would be broken , when the clouds of religious big otry and racial prej udice and hatred would be dispell ’ ed by the dawning light of God s truth , and when Israel ’ s dormant powers would awaken to new life and blossom forth in renewed glory .
L I I O E O E THE E THIC A S I GN F C ANCE F TH PAS S V R . Israel ’ s experience was unique from the first when it departed from Egypt . Again and again races have been subj ugated , reduced to slavery or villenage ; but does history know of another horde of slaves that re covered itself , regained freedom , reestablished its own ? civilization , its own government I t is eminently proper , therefore , that in the prophetic as well as the Rabbinic cycle of ideas the Exodus from Egypt should occupy a prominent place . I ts importance had been recognized still earlier , in the code , the Torah . The most exalted moral statutes concerning the treat a nd ment of strangers are connected with the Exodus , 1 34 V are , from a psychologic point of iew , impressively “ inculcated by means of the reminder : Ye know the heart of the I t is remarkable how even the r law of the Sabbath est , at first sight unconnected with ’ a the story of Israel s sl very and redemption , is brought
into relation with and illuminated by it . The fourth commandment in the second version of the Ten C o m m a n m n ts d e , in Deuteronomy , disregards the dogmatic “ reason attached to the first ( for in six days the L o rd ” e made etc) I t emphasizes the thical motive , that the manservant and ho uld be granted a ry of the Egyptian
to urge consideration for subordinates . f the Bible and still more establishing a connection between the
n t , moral laws and the history of Israel the same time illustrates how nations
dra w . should g f instruction from their fortunes and Psalmists employ the great to give reality chiefly to the religious ’
God s providence and grace . The Rabbis ,
fi all d the g y, educe from it two fundamental elements ’ of man s ethical educ a to n : the notion of liberty and ’
the notion of man s ethical task .
Political and even civil freedom was lost . The
Roman Pharaohs , if they did not exact labor , the
nd more despotically exacted property and blood , a — aimed at the annihilation of ideal possessions the Law ,
its study , and its execution . Yet the notion of liberty ,
inner moral and spiritual liberty , cherished as a pure ,
exalted ideal , possible only under and through the Law , was associa ted with the memory of the redemption
9 Exo d us XXI I I : .
: 1 1 Exo d us XX . 13 5
atl ases How small Sinai appears when Moses stands upon it ! This mountain is only the pedestal for the feet of the man whose head reaches up to the ”
heavens , where he speaks with God .
The artistic spirit was directed by Moses , as
in by his Egyptian compatriots , to colossal and
u . destructible ndertakings He built human, pyramids , carved human obelisks ;he took a poor shepherd family — it a and created a nation from great eternal , holy people ; a people of God , destined to outlive the
a n d centuries , to serve as pattern to all other na w tions , even as a prototype to the hole of mankind . ” le ha t n He created Israel , a peop t has fought a d suffered on every battlefield of human thought . He i n r i c h He i n e
To lead into freedom a people long crushed by tyranny ; to discipline and order such a mighty host ; to harden them into fighting men , before whom warlike tribes quailed and walled cities went down ;to repress discontent and j ealousy and mutiny ; to combat re t ac ions and reversions ;to turn the quick , fierce flame of m enthusias to the service of a steadypurpose , require some towering character a character blending in i highest expression the qualities of politic an , patriot , philosopher , and statesman the union of the wisdom of the Egyptians with the unselfish devotion of the meekest of men . The striking differences between Egyptian and Hebrew
polity are not of form but of essence . The tendency of the one is to subordination and oppression ; of the other , to ! individual freedom . Strangest of recorded birth From 1 3 7 the strongest and most splendid despotism of antiquity
comes the freest republic . From between the paws of
- the rock hewn Sphinx rises the genius of human liberty . and the trumpets of the Exodus throb with the defiant proclamation of the rights of man I n the character
is ics t of the Mosaic institutions , as in the fragments
C m a of a olossus , we y read the greatness of the mind whose impress they bear of a mind in advance of its
‘ its a e of surroundings , in advance of g ; one of those star souls that dwindle not with distance , but , glowing with
in the radiance of essential truth , hold their light while stitutio ns and languages and creeds change and pass .
Leader and servant of men ! Law - giver and bene factor ! Toiler towards the Promised Land seen only by the eye of faith ! Type of the high souls who in every age have given to earth its heroes and its martyrs , s whose deeds are the precious po session of the race , whose memories a re its sacred heritage ! With whom among the founders of Empire shall we compare him ?
To dispute about the inspiration of such a man were to dispute about words . From the depths of the Un seen such characters must draw their strength ; from
fountains that flow only for the pure in heart must .
m r r l come their wisdom . Of something o e ea than matter , of something higher than the stars , of a light that will endure when suns are dead and dark , of a purpose of which the physical universe is but a passing phase , such lives tell .
Hen G eo r e Lec u e o n o es 1 884 ry g , t r M s ,
133 iat rparatinns f or (I t) : fi assoher
I E O THE S . A . T M F FE A T Though the Bible calls for the observance of Passover for seven days , the changing conditions of Jewish life before the fall of Jerusalem ( 70 C E . ) produced an eighth day of the Feast . As the calendar was not s yet established , the Sanhedrin , exercising its religiou “ o authority , proclaimed each New Moon ( Rosh H desh and thereby regulated the dates of the festivals .
However , its decisions were not always conveyed to the distant Jewish settlements in time to celebrate the f holy days at the right season . To obviate this di ficulty , the Jewish communities , outside of Palestine , added an extra day to each festival . When a permanen t
E . 360 C . calendar was finally framed by Hillel I I , in ,
in and the dates of the holy days were no longer doubt , the Rabbis of Babyloni a wished to drop the second day of festivals , but they were advised by the Palestinian authorities not to break an established custom . Reform J udaism , recognizing that this custom
i n causes needless hardship to Jewish people , com m erc ia l and industrial centers , abolished the second day of festivals . Accordingly reform Jews , follow b ing the biblical law , keep Passover seven days , e ginning o n the eve of the 1 5th and ending on the l t of Nisan . The first and last days are holy days
on which divine services are held in the synagogues . ” o l Ha m r The intervening days , known as H o ed a e
- half holy days . 1 39 machine has an automatic perforator that makes lines at intervals of a half
V c . RE M O I NG T HE LE AVE N .
While the law regarding unleavened bread is simple , h o f the t e prohibitions use of leaven , or hometz , during the Pesah week , grew exceedingly complex . Rabbinical law forbids not only the eating of leavened bread but also the derivation of any benefit from it .
Every trace . o f leaven has to be removed be fore the feast sets in . Hence there arose the quaint ’ — ” b dik a s ceremony of hometz searching for leaven , still observed by orthodox Jews . On the eve of
14 i . e . the th of Nisan , on the night before Passover eve , after the evening service , the head of the house de posits crumbs of bread in conspicuous places , on window
O sills or pen shelves , and , taking a wooden spoon in one hand and a few feathers in the other , begins the “ ” naive search for leaven . The children enj oy the privilege of following him with a lighted taper . Bless
Go d ing for the command of removing the leaven , he proceeds , in strict silence , to sweep the crumbs into the wooden spoon with the feathers . When the task is : done , he makes this solemn declaration , in Aramaic “ All manner of leaven that is in my possession , which
I have not seen or removed , shall be as naught , and accounted as the dust of the earth He then ties the spoon , feathers and leaven in one bundle and de posits it in a safe place . The following morning , after
burn . breakfast , he proceeds to the bundle of hometz This “ ‘ — cere m o n k nown y, as bi ur hometz destruction of the ” leaven , is preceded by a declaration , similar to that
* E n n r Enc lo . e e a t . a in h e c J . D is st i M a zz t e J wish y 9 — l . . 3 9 e a vo 3 3 6 . p di , VI I I , pp
1 4 1 r made on the nigh t before , disclaiming esponsibility for m any lea ven that ay still be found on the premises . The Jewish mystics read a higher meaning into this as into all other ceremonies . Regarding hometz as the symbol of sordidness and corruption , they beheld in the ceremony of its removal a summons to man to destroy the evil of his heart .
H I T HE E D . KAS E R NG UT N S ILS .
I t is also customary among o rthodox Jews to put a way , for the period of the feast , all dishes and kitchen utensils that are used for the hometz , and to replace them with h ew ones or with such as are especially kept for Pesah. Some vessels are retained for the “ ” holiday after undergoing the process of kashering , i Pa ssove r use : - . e . of being made fit for glass ware and porcelain are dipped into boiling water , and iron vessels are passed through fire and made hot . Reform J udaism does not consider these practices essential to the proper observance of the Passover .
1 4 2 é urbihalz of QED» g nrient iBassober
THE S M I S SO E . A . A AR TAN PA V R
The observance of th e Passover by the Sama rita n s ect , native to Samaria , the central region of Palestine , c asts much light upon this institution in biblical times .
James A . Montgomery gives this interesting outline of the function :
The solemnity is a veritable Haj , or pilgrim feast . The whole community proceeds to the place of sacrifice on Mount Gerizim , allowing abundance of time for the preparations . The tents are . pitched , and all eagerly await the appointed hour , which occurs at — sunset , for so the Samaritans interpret the phrase ‘between the A number of lambs have been carefully selected from those born in the preceding
Tishri , and of these so many as will suffice for the wor a shippers are destined for the sacrifice , gener lly from to five seven , although others are at hand in case anyon e of themis ritually unfit . Some hours before the sacrifice two fires are st arted in the trenches ; in one of them a caldron is heated for boiling the water necessary to fleece the lambs , in the other a mass of fuel is kindled A to make the oven for roasting the lambs . ll these preparations are in the hands of young
a r who sometimes e clad in blue robes . Coinciden t rv with the starting of the fire , the se ic e begins and
* Exo d us X I I : 6 . ** E o u : 5 . C f . x d s XXIV 1 43
I n cl o se co n n ection with the Passover is the feast of Unleaven , or Massot , which is reckoned as the second sacred feast , being distinguished from the Passover , although coincident with it , according to the language 1 3 of the Law . On the th of the month a careful search is made for all leaven , which is scrupulously
14th 2 1 s t removed , and from the day till the no leaven l t may be eaten . The is the great day of this feast , and on it they make pilgrimage to Gerizim , reading through the book of Deuteronomy on the way
M a k k a da and at the village , where they finally halt .
T he S a n 3 — 8 40. m a ta . ri s , pp
E A SE E D B Y T H L T HE S SO S O E SH S . B . PA V R B RV FA A A
The Jews of Abyssinia , known among their neighbors
F i l i c h . a t o v t as Falashas , according to Dr Jacques , who has visited them . and has pleaded their cause
e th . before the Jews of Europe and America , celebrate
Passover for seven days , and during this time they eat only unleavened bread and do not drink any fer
m en ted . drinks Several days before the feast , the homes are carefully cleaned , all articles of clothing are properly washed , and all vessels and utensils thoroughly scoured and cleaned like new . Three days before Passover , they stop eating leavened bread and take nothing but dried peas and beans , and on the eve of Passover they abstain from all food until after the sacrifice of the paschal lamb . On this day , a little before the setting of the sun , all assemble in the court of the synagogue , and in the name of the entire community , the sacrificer offers the paschal lamb upon the altar . The ceremony is observed with great pomp ; the ritual prescribed in the Bible for this sacrifice is followed punctiliously , and after the sacri
e fice is slaughtered and roast d , the meat is eaten with
1 4 5 unleavened bread by the priestly assistants . I t is in this manner that the festival is inaugurated . On the following days they assemble in the Mesgid ( ‘ the ’ place of prayer ) at fixed hours , observi ng a special ritual and reciting various prayers and biblical texts having reference to the Exodus of the I sraelites from ”
Egypt . mer ca n e Y ea r Bo o 8 56 1 . . 89 A i J wish k , p .
I “ iBassohet aah Qlibristmhom
A . PASSO VE R AND E ASTE R .
the The Jewish Passover , in modified form , became leading festival of the Christian C hurch . The Eng “ Eos tre lish name Easter is derived from or Ostara , the
- a n Anglo Saxon goddess of Spring , to whom the month sw in Eo s r - er g to our April and called t e monath , was ded i c a . ted This month , Bede says , was the same as the ’ ‘ menszs pa scha li s when the old festival was observed with the gladness of a new solemnity ’ I n other Eu ropea n langua ges the name of the festival is derived through the medium of Latin and Greek from the He
esa brew p h. The early Christians continued to observe the Jewish festivals , but invested them with new mean ings . Thus the Passover , with the new conception add ed to it of Christ as the true Paschal La mb and the first t o be fruits from the dead , con inued to be bserved , and *
C . c came the hristian Easter However , it is incorre t to s speak of Pesah as the Jewish Easter , for while Pe ah
a s celebr te the deliverance of Israel from slavery ,
' Easter commemorates the dea th and the legendary resurrection of the Christ .
h s The Seder , too , a exerted great influence upon
Christi a nity . I n his book on Jewish Contributions to “ Th Civilization , p . 91 , Joseph Jacobs writes : e c entral
See the a r c e on Ea te in the Enc c o d a ta nn ca ti l s r y l pe i Bri i , I h o n o — 9 t e v II I . 828 82 . X t l . V di i , , pp 1 4 7
s modern culture , so often are found the ideas and belief of the M iddle Ages , the peasant and the laborer have no doubt that the Jews require the blood taken from
C hristian veins in order to celebrate their Passover . r He does not know , this Magya peasant or Russian mouj ik , that , according to the testimony of Tertullian
M inuc ius and of Felix , the same absurd and odious charge was brought against the early Christians by the who in in pagans , , their malicious thirst for damaging formation , no doubt mistook for a real sacrifice the mys tical immolation of the Lamb of the Eucharist . No d a sooner has a Christian chil disappeared , no sooner h ve the police discovered the corpse of a young boy o r girl
- c in the river or in the town moat , than the public voi e ‘ ’ sc ha ec hte r accuses the knife of the , the Jewish no t butcher , even though the body may bear a single mark of violence . This is so well known that murderers have been seen dragging the bodies of their victims a t through the a lleys of the Jewish qu rters , confiden , "
r d . thereby , to divert the suspicion and fury of the c ow
- 7 ra e a mo n the Na o n . 36 Is l g ti s , pp ' ro H L S ra c a rt c e on See a lso P f . . . t k s i l Blo od Acc usa ti on in the J ewish Ency 2 0 if c10 edia vol . . 6 . p , I I , pp
D H I S I O E S S . . C R T AN PR T T
t Though we live in the bright sunlight of liber y , many of our brethren still dwell in lands of darkness and are still made victims of malice and hatred . The blood libel has been frequently employed against them by thei r enemies as a means of inciting the ignora nt mobs to riots and pogroms . D uring the notorious B ili 191 2 e s trial , in , the leading British authors ,
s editors , scientists , statesmen and heads of all the Chri tian denominations issued the following statement :
1 40 We desire to associate ourselves with the protests signed in Russia , France , and Germany by leading
Christian Theologians , Men of Letters , Scientists ,
Politicians , and others against the attempt made in the C ity of Kieff to revive the hideous charge of Ritual ‘ ’ M urder known as the Blood accusation aga inst
J udaism and the Jewish people .
The question is one of humanity , civilization , and ‘ ’ truth . The blood accusation is a relic of the days ‘ ’ of witchcraft and black magic , a cruel and utterly baseless libel on J udaism , an insult to the Western C u culture , and a dishonor to the h rches in whose name
i it has been falsely formulated by gnorant fanatics . t Religious minorities o her than the Jews , such as the C early hristians , the Q uakers , and Christian Missionaries
C . in hina , have been victimized by it I t has been
. denounced by the best men of all ages and creeds . he The Popes , the founders of t Reformation , the
Kha liff of Islam , statesmen of every country , together with all the great seats of learning in Europe , have ” publicly repudiated it . Reform Slubaism an!) fi assober
: One thing to me is clear namely , the urgent present duty of all Liberal Jews to observe the Passover . And ” when I say to observe it , I mean to observe it proper
‘ ly with its ancient symbolism and its ancient forms . This means that Liberal Jews must (a) observe th e first “ and seventh day of Passover as days of rest ” and wor ship ; (b) observe the old ceremonial whereby fo r seven days unleavened bread is eaten at meals . I t is also emi n e n tly desirable to retain in some modified form the domestic service upon the first night of the festival The Passover celebrates the beginning of the self consciousness of Israel ; the setting forth of Israel upon
. I its mission . t is the festival which commemorates the giving of a charge , the founding of a mission , the institution of a brotherhood , which were intended to spread the knowledge of God throughout the world .
Again , the Passover is the festival of liberty liberty in political life , liberty in moral life , liberty in religious life . How immense the range !
? But what is Liberty I t is freedom through la w .
Passover leads on to Pentecost , the festival which cele bra tes the giving of the Law
f 254 - 6 m . C a u e M o nt efio r e O ut ne o L e a u a . l d , li s ib r l J d is , p
1 5 1
THE SE ASO N O F J O Y .
However burdensome the Passover minutiae , espe i ll r c a y in egard to the prohibition of leaven , beca me
ho usho ld to the Jewish , the predominant feature was always an exuberance of joy . I n the darkest days of medievalism the synagogue and home resounded with song and thanksgiving , and the young imbibed the j oy and comfort of their elders through the beautiful symbols of the feast and the richly adorned tale of the deliverance (the Haggadah) . The Passover feast with “ its night of divine watching endowed the Jew ever anew with endurance during the dark night of medieval “ tyranny , and with faith in the Keeper of Israel who slumbereth not nor sleepeth Moreover , as the spring tide of nature fills each creature with joy and hope , so Israel ’ s feast of redemption promises the great day of liberty to those who still chafe under the yoke of o ppre s
r a w k sion . The modern Jew is beginning to see in the e a e n in g of his religious and social life in western lands the token of the future liberation of all mankind . The Pass over feast brings him the clear and hopeful message of freedom for humanity from all bondage of body and of spirit . 4 K u Ko T o o . 2 a m a n e e e 6 . f hl r , J wish h l gy , p
THE S E F TH E C R T O E FE A ST .
The great redemption holds us with its fascination , but only to bid our hearts go out to all the history of our “ race . This people saved of the Lord with an everla s t ing salvation ” — this people that gave the world Moses and the Prophets and the Saints , that has lived and ’ — died for God s truth this people , we say , is ours .
We are the sharers of its glories and its humiliations , the heirs to its divine promise and its sublime ideals .
T we his people , say moreover , began its life with a 15 3 protest against wrong . I t has lived its life protesting a gainst wrong . And it has done so by moral force alone . a has a I nherently we k , it been m de mighty by its cause , ” so that no weapon formed a ga inst it has prospered — neither persecution nor calumny, neither the sword ’ nor the stake , neither the world s enticements nor the persuasive arts of an alien priesthood . Powerful n a tions have tried to destroy it ;but they have perished ,
- while their would b e victim has lived on . We who “ ” seemed appointed to die are the living history of the dead nations ; for their annals are written with pen of ‘
a . i ron upon the s cred soul of our race This we cry , “ ” is the finger of God . A people is not thus won ’ dro usly preserved to live aimlessly . Still is God s "
mighty arm o utstretched . As in the days of our coming forth out of the land of Egypt God will show us ma rvel ” ous things .
—
m . 101 2 o o e The e a e o f u a . M rris J s ph , M ss g J d is , pp
15 4 $2 7 “C E N T U R Y B E N T ” 1 3 TH C E N T U R ?
mbe Eaggabah
THE GRO WTH O F I T S LI TE RATURE .
H E Haggadah , li ke the feast which it
s low celebrates , is the growth of cen
’ turie s re - - , echoing battle cries of Israel s
heroic struggle for life and for freedom . I ts oldest stratum consists of the Hallel *
wherein triumphal songs , celebrating
the deliverance from Egypt , mingle ’ - with supplications for Israel s future well being . These b were intoned , at the Temple of Jerusalem , y the
Levitical choirs , during the preparation of the paschal sacrifices and were subsequently sung at the table after
the festive family meal . Of high antiquity , too , are
the blessings over the wine , the Kiddush , the four ques
tions and their answers , based on Deuteronomy XXVI
- 5 9 . During the century that followed the destruction 70 C E of the Temple (in the year ) , important addi i t ons were made to the Haggadah , including the homily
of Rabban Gamaliel , the composite prayer of Rabbi T a rfo n and Rabbi Akiba asking for the reestablish
s ment of the sacrificial ervice , the complete grace after the meal and the Birkas
a — n Ps lm C XI I I C XVI I I a d C XXXVI . * * a n h ma Se e P T ke t o b e t he Y e ha leluc ho o r t e Nish s . e a m s hi X . 155 the service retained its elasticity for several more gener ’ a tio ns (as evidenced from Saadia Gaon s and Mai ’ * mo nides Haggadahs ) the text as drawn up by Rav
E . w Amram (about 850 C . ) as adopted by Spanish
Jewry and became the standard for all Israel . The subsequent additions to the Haggadah consist of its poetic numbers . When the Haggadah began to 1 3 circulate in separate book form (in the th century) , ’ “ it was enriched by Joseph Tov Elem s poem Hasal Siddur Pesah” (The Order of the Pesah Service is ’ ’ ’ ” C a n n a i s Va hi B a - Ha lla lo omplete) , J y hatzi y C (And it ame to Pass at M idnight) , and Eliezer Ha ’ “ ‘ Ka lir s Va - Am a rtem Zeva h Pesah (And Ye Shall
: s Say This is the Passover Sacrifice) , composition orig in a lly written for other purposes . I n the fifteenth century the two anonymous ditties Addir Hu and “ ” Ki Lo N o e h were added . About the same time the “ ” ” folk - songs Ebod M i Y o dea a n d Had G a dyo b e
in came part of the service , largely under German
fluence . The Sephardim have refused to admit them f into their ritual . The cumulative e fect of the varied “ literature of the Haggadah , of the curious medley of ” v legends and songs and prayers , capti ated the hearts of many generations of our people and filled them with a sense of special privilege of being part of Israel , th e champion of God and of liberty .
O D I S A ND T HE H H . B . RE F RM J U A M AGGADA
I t was but natural for reform J udaism , which found itself at variance with a number of passages in the
Haggadah , to construct a ritual for Pesah eve in keeping
a with its religious principles . Among the German t ’ in tempts , this direction , are Leopold Stein s ritual ’ “ David Einhorn s (in his Gebetbuch Olas To ” M um 1 858 . a b a mid , ) and S y An English Hag
’ Fr um k in s S ur a m ra m 2 1 3 a n d S ee . L. R v . A idd A , p ff , ’ h nim en o Hil hos o m e u - at o M ishn T ora Z ma t c t . e h , , App dix H z M z 1 5 7 Bi E r Eve ear d M . d h H. ga a by en , misnamed aste , app e 1 1 892 in 886 . The first edition of the Union Prayerbook( ) L contained a ritual for the Seder , based on eopold ’
Stein s German work . After its elimination from the su bsequent editions of the Union Prayerbook , it was pub
h . . . lis ed by its author , I S Moses , in separate book form 1 08 C I n 9 , the entral Conference of American Rabbis issued the Union Haggadah . The work was executed in “ a modern spirit , no longer regarding rites and symbols with the awe that vested them with mystic meaning , or ” b ut r o supernatural sanction , treating them rathe as p tent obj ect - lessons of great events and of sublime prin c iple s hallowed and i ntensified inmeaning by ages of ” devout usage . Among the poetic additions to the ’ “ ” H aggadah were Leopold Stein s The Festive C up and ’ ’ ’ ” J annai s poem Va y hi B a - hatzi Ha llay lo both trans
an d . lated by Rabbi Henry Berkowitz , Rabbi G Gott
’ ” heil s hymn God of M ight . The volume also contain ed the familiar Passover music , as edited by the Society “ f C o American antors , and the setting for The Festive ”
C u m . . p , co posed by the Rev William Lowenberg The aim of the prese nt edition of the Union Hag gadah is stated in the introduction . The Commit tee o n Revision reedited both the Hebrew and the English texts of the Union Haggadah and added the “ following musical numbers : The Springtide of the ” Year by Alice Lucas with the traditional music , as “ ” published in the Union Hymnal ; To Thee Above
uthei by James K . G m , with music specially written “ ” for it by Hugo Brandt ; the traditional Kiddush melody with an accompa niment supplied by Rabbi Jacob Singer ; traditional settings for Psalms C XI I I
. h C . Se and XIV , arranged by D M Davis , and the p ’ “ ardic Hallel (Psalm C XVI I) from F . L . Cohen s Voice “ ” of Prayer and Praise a variation of the Addir Hu ’ o C : 1—4 mel dy for Psalm XVI I I ; F . Halevy s set “ tings fo r the responses Ze h Ha yyo m and Hodu ” ’ “ ” La do no i ; and S . Na u mb o urg s Ono Ado no i ;a lso ’ “ Alois Kaiser s music for An Only Kid fro m Rabbi ’ “ “ William Rosenau s Seder Haggadah and America I n addition the committee prepared a new Ap pe ndix . With the original C ommittee the presen t C ommittee on Revision may lay claim to hav “ ing been guided by reverent devotion to the sancti fying force of tradition and a due recognition of its ” —o f supreme value as a bond union , in its endeavor to
- present for men and women of to day a Haggadah , modern in spirit and social outlook .
N C . I LLUM I ATE D HAGGADAH S .
As the principal ritual work for the home , the Hag . gadah has enj oyed great popularity . Hundreds of learned scholars delighted to comment on its content , and innumerable scribes to copy and illuminate its h . t text Since the introduction of printing , e Haggadah has appeared in more than a thousand editions . Of the twenty - five known illuminated manuscript Hag
a da hs g , the Saraj evo manuscript deserves special * * * “ mention . Israel Abrahams write s that the Saraj evo book must remain supreme as an introduction to Jewish art , so long as it continues to be the only completely reproduced Hebrew illuminated man usc ript of the M iddle Ages The still unpublished C rawford Haggadah (now in the Rylands Library , M an chester) rivals the Sarajevo manuscript in point of age “ C and of artistic excellence . The beauty of the raw ford Haggadah consists j ust in the text , in the beautiful
‘ It wa s u e ue e r a nd Vo n S c hlo ssa r 1 898 a n d p blish d by M ll , , S a o f a nd n r 1 90 t ss G ue zbe 5 . by g , — B - o o a n 9 1 9 a in H a c . 6 . y P ths ebr i B kl d , pp 15 9 te restin g , moreover , to observe the skillful master of this unparalleled decoration , when he paints the huma n ” formand to see how helpless he becomes then .
* The second Haggadah is quite different in concep tion and in the execution of the paintings . We recog n 1z e there t , an honest a tempt at faithfully representing nature and of graphic interpretation of scenes from
Bible history . The paintings are in keeping with the text of Exodus . Moses at the burning bush , his o miracles , the plagues of Egypt , the Ex dus from Egypt — — by the Israelites all the sta ges of the story are mi m utely depicted . One of the Haggadahs in the Germanic museum at
Nuremberg is especially . noteworthy for illustrations of “ domestic scenes relating to the Seder service . The fifteenth century Haggadah in the Bibliotheque Nation ale has initials and domestic and historic scenes ; while an elaborate manuscript in the possession of Baron Edmond de Rothschild has highly o r1g1na l domestic and biblical scenes executed in quatrocento
Since the introduction of printing , about two hundred illustrated editions of the Haggadah have made their appearance . Their styles are for the most part de te rm in ed 1 5 26 by the Prague edition of , of the Mantua 1 0 1 56 599 . edition of , and of the Venice edition of Though they display a distinct tendency toward ” monotony , some of them are not without charm . The first edition of the Union Haggadah sought an artistic expression for the Passover sentiment which shall reflect the present era To this end it reproduced ’ ”
. r Moritz D Oppenheim s Seder Eve , the pictu e
r . 1 04 r M a r . O . n m 4 B i t us . , exhibiti g muc h si il ity with ’ Lor C ra o r m a n u c r d wf d s s i pt . " ‘ 1 44 o E n o l VI . . a c e c c o e ia V . J bs , J wish y l p d , Tp 1 6 1 ’ of Moses Ezekiel s sta tue Religious Liberty a nd “ ” ’ “ the Seder Dish from Rose n a u s Jewish C er emo n ia l Institutions I t was also provided with pen and - ink deco ra tions and with pictures of two reliefs
C . by M iss Katherine M . ohen The present edition — has retained the three first mentioned pictures , and ’ “ ” é has added G . Dor s The Exodus and the masterly
o f relief of Moses and the Table the Law , from an I ta li 1 67 1 an Synagogue , dated , reproduced in the Jewish 3 . . 66 . Encyclopedia , vol XI , p The book has been fur ther enriched by the decorative frontispiece , borders and lettering specially prepared for it by Mr . Isadore
Lipton . He has utilized authentic material from the s i Egyptian monument and from anc ent Jewish life , for the purpose of making rea l to our generation the ever fresh story of our deliverance . I n his way , he sought to accomplish for the twentieth century what the un v C known illustrators of the Saraj e o , the rawford , the Prague and the Mantua Haggadahs accomplished for their times .
1 62