THE 20 / 20 haggadah Light &Vision in Uncertain Times
“I am a Jew. Hath not a Jew eyes?” (WILLIAM SHAKESPEARE, Merchant of Venice)
THE 20/20 HAGGADAH: LIGHT & VISION IN UNCERTAIN TIMES has been created & assembled by Bob Wolfe Sources are listed at p. 28; text and images may be subject to copyright the 20/20 haggadah: Light &Vision in Uncertain Times
n means EVERYONE. , H, k, s, D, E,,, standing alone, means a different READER. The English translations (in this font) may be read silently. You may preassign or alternate the readers if you are using a video chat app at a virtual seder PART ONE: BEFORE THE MEAL This year’s haggadah is inspired by the year of the same name. The term “20/20” is used to measure how clearly we can see things.
H And clarity of vision is precisely what we need in a rapidly shrinking world of “cancel everything,” of empty shelves, empty classrooms, empty public spaces and extreme social distancing. k Can we still experience the exhilarating sense of being free when we are asked to self-isolate from family and friends? s Even in the worst of times, Jews did the seder. Because the seder doesn’t represent where we are, but where we want to be. (RABBI CHAIM STEINMETZ) D Let us re-envision the seder through a new lens —perhaps a Zoom lens? God, Rabbi Schulweis taught, is in our response to a crisis. Even when feeling alone and fearful, let us cling to the core values of the Exodus: humanity, and treating others with dignity and compassion. (ABBY LIEBMAN; JEWS UNITED FOR DEMOCRACY & JUSTICE) E We rely on our eyes more than any other sense. But Judaism tells us to follow the commands of an invisible God, and to engage with a God we cannot see.
, As King Solomon declared, God resides in the cloud. (1 KINGS 8:12.) Virtual presence can become holy as well. Tonight, we journey from sight to perception to insight. Tonight, we move from seeing one another with our eyes to experiencing each other with our hearts. (adapted from MICHAL SHEKEL, RABBI HAIM OVADIA and RABBI RACHEL BARENBLAT) We say B’CHOL DOR / rwd lkb B’chol dor va-dor cha-yav A-dam lir-ot toar+l!
SEEING WITH EYES WIDE SHUT
H Rabbi Yochanan taught that every eye has an area of white and black. We might think that the human being sees out of the white part. k But no; we see out of the black part, which means that when we’re in the dark we’re capable of seeing what is in the light, but when we’re in the light we cannot see what is in the dark. s Let us close our eyes and take four breaths. There is breath and there is light even in our darkest moments. D In Egypt, wherever a Jew went, light also went because the light was in them. That is what it means to be a Jew. To live the light, to be a light to others. (adapted from RABBI JOHN ROSOVE) E Redemption comes in our ability to heal —our ability still to be connected, to stand up and breathe. May our breaths continue. And may our health and the health of all be preserved. (adapted from RABBI JEFFREY SIRKMAN and TRISHA ARLIN ) We take four breaths and say n Let us structure this time to breathe, to recalibrate, to move from constriction to liberation, to exhale more fully so we can inhale more deeply. Our breaths remind us that plagues, too, can come and go. (DEVORAH BROUS) SHEHECHEYANU / wnyjhv Ba-ruch a-ta A-do-nai e-lo-hei-nu me-lech
HADLAKAT HANEIROT / twrynh tqldh / Candlelighting , In this time we must struggle to find gratitude. That is why praise is important tonight. The seder says: We are alive. We are free. We give praise tonight to the force that allows us to see the beauty in the world and in one another. (adapted from RABBI JONATHAN SACKS) In this, our first Passover during a pandemic, our tradition forces us to look much closer at the things we thought we took for granted. (ABIGAIL POGREBIN )
3 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times
H The world is full of light, say the Jewish mystics, if we only know how to open our eyes. k Rashi explains that God is not in need of any light. The candles that we light pale in comparison to the stars, moon, and sun. God “uses” our light because God is “playing” guest, creating an opportunity to be close to us. s The greatest gift we can receive from God is the exchange of glances, the making of eye contact, the sense that we matter to God, that we are in the unmediated affection of God’s loving gaze.
D We light the candles tonight to show we are willing to engage. Let us imagine that God is looking at us, waiting for us to make eye contact with God. (adapted from DEENA WEISS) E Just as we receive the love from an unseen God, we must bask in the love from our family and friends, even when we cannot see them. (RABBI ANNE BRENER) Light candles (on Friday night, add portions in brackets) Ba-ruch a-ta A-do-nai e-lo-hei-nu Wnyh@l)a$ ,y`y+ hT*a^ EWrB* me-lech ha-o-lam a-sher kid-sha-nu Wnv*d+q! rv#a& 4 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times rdsh rds Order of the Seder (May be sung to the theme to “It’s a Small World”) OPTIONAL: Use hand signs for each of the steps of the traditional seder. 1 Kadesh vdq SANCTIFYING WFirst cup of wine. Hand gesture: Right hand holding imaginary Kiddush cup 2 Urchatz Jjrw PREPARING c First washing. Hand gesture: Pretend washing of the hands 3 Karpas sprk SALTING CDipping a green vegetable. Hand gesture: Form left hand into a cuplike position and pretend to dip something using the right hand 4 Yachatz Jjy BREAKING Breaking the middle matzah. Hand gesture: Two hands pretending to break matzah into two pieces 5 Maggid dygm TELLING C The story of the Exodus. Hand gesture: Make talking gestures with your hands 6 Rachtzah hxjr BLESSING E Second washing w/blessing. Hand gesture: Pretend washing of the hands 7 Motzi Matzah hxm ayxwm PARTNERING 3 Breaking bread. Hand gesture: Fingers to mouth as if feeding yourself 8 Maror rwrm EMPATHIZING The bitter herbs (ugh!) Hand gesture: Same as in Step 7, except make a bitter face 9Korech :rwk SWEETENING The HILLEL Sandwich Hand gesture: Make sandwich 10 Shulchan Orech :rwu /jlv EATING!! 5 Hand gesture: Pretend you are holding a fork and quickly feeding yourself 11 Tzafun /wpx SEARCHING is found and shared Hand gesture: Hand held above the eyes as if you are searching for something 12 Barech :rb THANKING The Grace after meals Hand gesture: Hands held out in front together, palms down in a gesture of blessing 13 Hallel llh PRAISING Hand gesture: Hands raised above the head in Halleluyah motion 14 Chad Gadya aydg dj SINGING 7 Hand gesture: Hold hands out, mouth open, as if singing opera aria 15 Nirtzah hxrn COMMITTING S The Seder ends Hand gesture: Arms folded over chest in gesture of complete satisfaction 5 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times rdsh rds Order of the Seder 1. Kadesh / vdq / First Cup We cover the matzah as we pour the first cup of wine , As we drink four cups of wine at the seder, we recline on our sides, symbolic of freedom. This year, as we lean, we remind ourselves that only by leaning on each other will we make it through. (RABBI AVI WEISS) We drink the first cup of wine to marvel at the wonder of Creation, and our responsibility, as God’s partners, to preserve and protect it. The real mystery and miracle of religion is not our faith in God —it is God’s faith in us. (adapted from RABBI JONATHAN SACKS) We say Ba-ruch a-ta A-do-nai e-lo-hei-nu me-lech El#m# Wnyh@l)a$ ,yy hT*a^ EWrB* ha-o-lam, bo-rei p’ri ha-ga-fen. >/p#G`h^ yr]P= ar}oB H Biblical and rabbinic tradition recognizes the purifying power of clean, clear flowing water before entering the presence of the holy. k Instead of collectively wringing our hands, we stress the importance of washing them. Teach us, God, to turn our panic into patience and our fear into acts of kindness and support. (adapted from LIAT COLLINS and RABBI NAOMI LEVY) s This year, we make do with connecting pieces other than our hands. Every hand that we don’t shake must become a phone call that we place. Every embrace that we avoid must be a verbal expression of warmth and concern. (RABBI YOSEF KANEFSKY) D We commit ourselves to use our hands to do good for the world, to write words that can make a difference, and to help others in physical need. We say n In the worlds of the Psalmist, we “lift our hands in holiness.” (adapted from RABBI AVI WEISS) We wash our hands or use hand sanitizer for 20 seconds. There is no blessing. 6 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times rdsh rds Order of the Seder 3. Karpas / sprk / The Green Vegetable The karpas is raised from the seder plate E The karpas, from a Greek word meaning fresh raw vegetable, is the seder’s reminder of the spring’s rebirth and renewal, bringing us new potential for growth and change. (CANTOR NANCY ABRAMSON) , We dip and bless the karpas before eating it as a protection against taking the earth, and one another, for granted. The blessing over the karpas asks us to be blessed with eyes of wonder, to see the holiness in everything — even a wilted piece of parsley. H Spring reminds us that we are again given a chance to be uplifted, challenged and enriched, to become more the people we aspire to be. (adapted from RABBI RACHEL BARENBLAT) k During Passover, this story is framed in the poetry of the Bible’s SONG OF SONGS, which teaches us to listen for the songs of our own lives, and not to wait for things that don’t always arrive. (RABBI YAKOV NAGEN) We say n Despite our distance, we are together. (RABBI CHARLIE SAVENOR ) 7 DODI LI* / yl ydwd Do-di li va-a-ni lo, ha-ro’eh ba-sho-sha-nim (2x) 7 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times Take vegetables (parsley, celery, carrots, etc.) and dip them into charoset or salt water. s Many Sephardic and Mizrachi Jews dip the karpas into the charoset, whose recipe is taken from the SONG OF SONGS: “Feed me with apples and with raisin- cakes;” “Your kisses are sweeter than wine;” “Your cheeks are a bed of spices.” D Another tradition is to dip the karpas into salt water, symbolizing the tears we shed in captivity. Often we build a wall around our hearts, adding bricks each and every day, afraid of the pain and layers of fear. Tonight, in this season of renewal, let them lose their power over us. (adapted from KAYLA ROSEN) We say Ba-ruch a-ta A-do-nai e-lo-hei-nu me-lech El#m# Wnyh@l)a$ ,y`y+ hT*a^ EWrB* ha-o-lam, bo-rei p’ri ha-a-da-ma. >hm*d`a&h* yr]P= ar}oB rdsh rds Order of the Seder 4. Yachatz / Jjy / Breaking Bread E We break the middle matzah to create the afikoman, a Greek word meaning “that which comes after.” This year, it has been suggested that we keep the broken half in our homes until the very end of the holiday, as a reminder of the need to repair what has been shattered. (RABBI DR. ROBERT HARRIS) , As we break, let us remember what has not been broken: • Conversations have not been broken • Relationships have not been broken • Love has not been broken • Reading has not been broken • Hope has not been broken May we lean into the good stuff that remains. (adapted from JAMIE TWORKOWSKI ) We still can find the strength and courage to see ourselves in each other. Break the middle matzah into two uneven pieces and set aside the larger piece for the afikomen H The first law of Passover is not a ritual law. It’s caring for those in need. If there is any lesson during this time, it’s worrying about the “we”, not the “I.” (adapted from RABBI ELAZAR MUSKIN) k We hold up this broken matzah, as we recite, in the original Aramaic, ha lachma anya ay`n+u^ am*j=l^ ah*, a passage some 2,000 years old. 8 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times HA LACHMA ANYA / aynu amjl ah Hold up the middle matzah on the seder plate for all to see, as we say Ha lach-ma anya di a-cha-lu Wlk*a& yD] ay`n+u^ am*j=l^ ah* a-va-ta-na b’ar-a d’mitz-ra-yim. > THE VALUE OF QUESTIONING s Religious faith has often been seen as naïve, blind, accepting. That is not the Jewish way. Judaism is not the suspension of critical intelligence. D Asking a question is a profound expression of faith in the intelligibility of the universe and the meaningfulness of human life. To ask is to believe that somewhere there is an answer. E But there are other questions for which the response must be more than a passive explanation. These are the prophetic questions: Why is there injustice in the world? Why do good people suffer? How do we cope with cruel and life-altering forces that seem to be so beyond our ability to control? , We ask such questions not to seek answers but to be energized to action: to love, heal, comfort, protect. So let us ask and ask. (adapted from RABBI JONATHAN SACKS, RABBI HAROLD SCHULWEIS, and ROBIN KRAMER) MA NISHTANAH? / ? hntvn hm WHY is this night different from all other nights? 1. On all other nights we don’t dip our food, WHY on this night do we dip twice? 2. On all other nights we eat all kinds of bread, WHY on this night do eat only matzah? 3. On all other nights we eat different vegetables, WHY on this night do we eat bitter herbs? 4. On other nights, we eat sitting up, WHY on this night do we recline? 9 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times Ma nish-ta-na ha lai-la ha-ze mi-kol ha-lei-lot? ?tolyL@h^ lK*m! hz\h^ hl*y+L^h^ hN`T^v=N] hm^ She-b’chol ha-lei-lot a-nu och-lin /yl!k=oa Wna* tolyL@h^ lk*B=v# cha-metz u-ma-tza ha-lai-la ha-ze ku-lo ma-tza >Hx*m^ olK% hz\h^ hl*y+L^h^ ,hX*m^W Jm@j* She-b’chol ha-lei-lot a-nu och-lin /yl!k=oa Wna* tolyL@h^ lk*B=v# sh’ar ye-ra-kot. Ha lai-la ha-ze, maror. >rorm* hz\h^ hl*y+L^h^ ,toqr`y+ ra*v= She-b’chol ha-lei-lot ein a-nu Wna* /ya@ tolyL@h^ lk*B=v# mat-bi-lin a-fi-lu pa’am e-chat. Ha lai-la hl*y+L^h^ ,tj*a# Said the parents to their children: “At the seder you will dine, You will eat your fill of matzah, You will drink four cups of wine.” Now their children were quite different. Each one had a separate bent. One was SMART and one was WICKED One was SIMPLE, one SILENT. Said the WISE CHILD to her parents: “Would you please elucidate, the antecedents of this ritual, that ethnic Jews do celebrate.” Came the answer, “It’s not a custom that some people blindly read, We engage in the commotion of ourselves being freed.” Then did scoff the WICKED CHILD: “What does all this mean to you?” But the parents took up the challenge, to explain their world-view: “Let’s give meaning to our actions, it’s okay to raise some doubt We can all here learn together, that’s what freedom’s all about.” 10 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times Then the SIMPLE CHILD said simply, “What is this?” and quietly, the good parents simply told him: “God leaned down and made us free.” But the youngest child was SILENT. She could not but raise a hand. But her eyes contained the questions, and she grew to understand. And from this we learn a lesson, a truth not so profound: when one feels, one reveals, that true freedom can be found. (adapted and revised from BEN ARONIN) rdsh rds Order of the Seder 5 Maggid / dygm / We Te l l the Story Passover invokes the power of memory and storytelling to open our eyes to the extraordinary and to move ahead without fear. H Here’s a reminder: We come from a long line of survivors. By retelling how our people escaped Pharaoh, our collective DNA builds the cellular memory of how to move through a plague. (adapted from DEVORAH BROUS) k By evoking the past, we can create a more meaningful present and a more hopeful future of reunion and liberation. s Doors of possibility open before us in response to our "seeing." If we believe that we are powerless, if we believe that the Land of Milk and Honey is beyond our reach, then we will not see those doors of possibility. We will be stuck forever at the threshold. D We often think of freedom as a fact, but it is also —and perhaps primarily, an aspiration. E The freedom to choose depends on our courage, faith and sturdy optimism. What keeps the Jewish or human journey moving towards justice? Towards freedom? Towards making choices for blessing? (adapted from RABBI SHEFA GOLD, RABBI SHAI HELD and ROBIN KRAMER) , The story of Passover, the story of the haggadah, is a story of resilience. It’s our responsibility to pass on our stories that each of us continues to write. (NOAM WEISSMAN) 11 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times A TURNING POINT A midrash gives one reason why Moses was tasked with leading the Israelites out of bondage in Egypt. While leading a flock of sheep at the base of Mt. Horeb, Moses saw a bush that was on fire, but that did not burn up. H Rabbi Yochanan said that Moses took three steps closer to the bush. Rabbi Simeon ben Lakish said that Moses took no steps, but simply turned his neck to observe it. k For God, this was enough. “When the Lord saw that he had troubled to look, God called out to him from the bush: ‘Moses! Moses!’ And Moses answered, ‘I am here.’” (EXODUS 3:4.) s The message of the midrash is clear: sometimes a slight pivot is enough, if only we ourselves will make the shift. D The critical thing is that Moses turned. Without that turn, there would be no Moses as we know him. Without that turn, there could be no redemption. E There is something reassuring about this fragile answer. Because it means that we can all be Moses. We only have to turn our heads. The challenge here is to remember that even in isolation we can access freedom of the spirit. (adapted from ARIELLA ROSEN and RABBI DANIEL NEVINS) SEEING OURSELVES IN THE STRANGER , We begin the story with one critical detail: We were slaves. And then we were redeemed. If the Passover story could only be told in two sentences, it would be these. We were strangers in the Land of Egypt, the “other,” —a powerless minority of immigrants, persecuted to the point of enslavement—and we were freed with God’s help. H This year, we feel too as if our freedom has been constrained — maybe not like slaves, but certainly forced to stay in one place, to shelter in place, not to go where we want to go. If nothing else, this year should teach us to identify with victims, because there’s no difference between one who suffers and one who doesn’t. (adapted from RABBI JEFFREY SIRKMAN and RABBI DR. ERIN LEIB SMOKLER) 12 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times k This is what we are commanded to remember — thirty-six times in the Torah — more than any other: “You shall not oppress a stranger, for you know the feelings of the stranger, for you were strangers in the land of Egypt.” s Yet, the Torah’s command is more audacious, holding us to an even higher standard: “The strangers who reside with you shall be to you like your citizens; you shall love them as yourselves, for you were strangers in the land of Egypt …” (RABBI LAVEY DERBY, citing EXODUS 23:9 and LEVITICUS 19:34) D Passover teaches us that all people are entitled to the emancipation our people experienced in the Passover story, that we are obligated to offer refuge, security and justice to the vulnerable among us. (AMANDA BERMAN) 7 AVADIM HAYINU* / wnyyh A-va-dim ha-yi-nu, ha-yi-nu. A-ta b’nei cho-rin /yr]oj yn}B= at*a* Wny]yh* ,Wny]yh* The Ten Plagues / twkm rcu E The plagues speak the language of the Egyptians, selected to defeat and humiliate the things and symbols they worshipped as gods. The second plague, frogs, spoke to Heket, the Egyptian goddess of childbirth and fertility, who was depicted as a frog, or a woman with the head of a frog. THE FROG SONG* One morning when Pharoah woke up in his bed There were frogs in his bed, and frogs on his head. Frogs on his nose, and frogs on his toes Frogs here, Frogs there Frogs jump jumping everywhere! (even in his underwear) * For a link to the Frog Song, see https://www.youtube.com/watch?v=OrhhVSVYV5E 13 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times , The plagues progressively degraded the Egyptians’ water and food supplies, limited their modes of transportation, compromised their health, and in sum made them more susceptible to the afflictions that eventually killed their first-born in the tenth plague. The ninth Passover plague, the plague of darkness, was not an ordinary darkness, like we see at night. It was a darkness of the heart and soul, where, as Rabbi Isaac Meir Alter teaches, one person could not see another, and refused to look upon their misery and help them. (RABBI JOHN ROSOVE) H As we deal with the ever-evolving consequences of Covid-19, global climate change and what appears to be plagues straight out of the Bible, we too ask whether it will become too dark for us to see a way out, and whether we, unlike Pharaoh, have the capacity to make the changes that will lead to redemption. The only sane path forward is more compassion, more justice and more humility about the degree to which we need each other. (adapted from RABBI LINDSEY HEALEY-POLLACK and RABBI SHMULY YANKLOWITZ) We say n We read the Ten Plagues and reduce the wine in our cups by one drop for each plague. The suffering of others diminishes us all. DAM KINIM AROV br)u* Wild beasts galloped, slithered, snorted, growled, roared, and clawed all over Egypt. DEVER rb#D\ There were diseases that sickened and killed their horses, donkeys, camels, cattle and sheep. SH’CHIN /yj!v= Boils burst from their skin. They could not even get dressed without screaming from the pain. 14 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times BARAD dr`B* Hail rained down as dangerous balls of ice. It broke everything they owned. ARBEH hB#r+a^ Locusts swarmed over the trees and devoured their food. Only dust remained on the ground. CHOSHECH Ev#j Darkness blotted out the sun. They were always cold. Every day was pitch black. MAKAT BECHOROT The first-born son in every Egyptian family died. torokB= tK^m^ (RABBI HOWARD BOGOT; RABBI ROBERT ORKAND) 7LET MY PEOPLE GO: A SPIRITUAL I When Israel was in Egypt’s Land: LET MY PEOPLE GO! Oppressed so hard they could not stand: LET MY PEOPLE GO! REFRAIN Go down Moses, way down in Egypt’s land. Tell old Pharaoh: LET MY PEOPLE GO! II Ma-her Mo-she tza-va Par’o: hu)r+P^ hW~x^ hv#m) rh@m^ SH’LACH NA ET A-MI! yM!u^ ta# an` jl^v= Mitz-vat ha-el e-mor na-lo: ol an` rm)a$ la@h* tw~x=m! SH’LACH NA ET A-MI! yM!u^ ta# an` jl^v= REFRAIN Ku-ma, leich na, el k’vad ha-lev ha-ra ,ur~h* bL@h^ db^K= la# ,an` El@) ,hm*Wq Tzav lo bish-mi: SH’LACH NA ET A-MI yM!u^ ta# an` jl^v= ,ym!v=B! ol ox^ Kos Sheni / ynv swk / Second Cup Cover the matzah, fill glasses and raise cups kAs we drink this second cup, we remember that once the plagues had ended and the Israelites were freed, a long desert journey still lay ahead. This Passover, let us ask ourselves how we can best use our resources to mitigate the suffering of our neighbors, and to build a better world together (CARIN MROTZ) Ba-ruch a-ta A-do-nai e-lo-hei-nu me-lech El#m# Wnyh@l)a$ ,y`y+ hT*a^ EWrB* ha-o-lam, bo-rei p’ri ha-ga-fen. /p#G`h^ yr]P= ar}oB rdsh rds Order of the Seder 6. Rachtzah / hxjr / We Wash Again s Before eating, we wash our hands, this time with a blessing. As we learn again the lessons of interdependence, we ask that wisdom be bestowed upon medical scientists around the world, so that their work yields knowledge and understanding, vaccines and treatments. We must become God’s hands. We say n In a world so focused on “us vs. them,” the coronavirus reminds us that in a profound sense, there is only us. (adapted from RABBI SHMULY YANKLOWITZ) D Breath of Life, guard those who bring healing in lab and clinic, in hospital and pharmacy. Guide in peace those who deliver basic needs by road, track, and air. Send love to those who connect us through wire, wave, and cable. E Provide companionship to those who work in solitude, ease to those who work in anguish, and safety to those who step into harm’s way. (adapted from RABBI MICHAEL ROTHBAUM) Pass around a water bowl and thoroughly wash your hands, as together we say: Ba-ruch a-ta A-do-nai e-lo-hei-nu me-lech El#m# Wnyh@l)a$ ,y`y+ hT*a^ EWrB* ha-o-lam, a-sher kid-sha-nu b’mitz-vo-tav wyt*ox=m!B= Wnv*d+q! rv#a& Uncover and raise the three matzahs. Don’t eat the matzah until we bless it. , During the original Passover, we were told to hunker down in our homes to survive the plague raging outside, and to prepare and share only the food that was needed so that there was no extra, no waste. (SHOSHANA KEATS-JASKOLL) The Book of Exodus states, “You shall watch over the matzah.” According to tradition, the “ideal” Passover matzah is sh’mura matzah — matzah that is “watched” from the moment that water meets flour, all within 18 minutes, guaranteeing no fermentation. 16 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times H The double-edged symbolism of the matzah is especially important this year. We too are in a time of “watching”: watch what you touch; watch where you touch; watch where you go; watch how far you stand from others. k But matzah, as the bread of both freedom and slavery, tells us that freedom is in the psyche, not in the bread. How we view the matzah decides whether it is the bread of liberty or of servitude. The matzah remains equally hard in both cases. (adapted from RABBI IRVING GREENBERG) s So too with this time of watching. We seek a watching that is sustainable, where we can find ways to stay connected, even as we stand on guard against chametz. Toward this end, we eat the matzah of freedom. Distribute and break the matzah, and say Ba-ruch a-ta A-do-nai e-lo-hei-nu me-lech El#m# Wnyh@l)a$ ,y`y+ hT*a^ EWrB* ha-o-lam ha-mo-tzi le-chem min ha-aretz. >Jr\a*h* /m! rdsh rds Order of the Seder 8. Maror / rwrm / Bitter Herbs 9. Korech / erwk / Hillel Sandwich Place bitter herbs on a piece of matzah with the charoset and distribute. Don’t eat the “Hillel sandwich” until we bless it. D Maror represents the pain of our slavery in Egypt. It also represents bitterness that lies among and within us. E Yet we mix the maror with the sweet charoset. Rabbi Elazar said the most important trait to possess is ayin tovah, a good eye, which Rabbi Jonah of Girona defined as a proper perspective. , As we eat the “Hillel sandwich,” let us open ourselves, as free people, to a vision of what we can become. We are not stuck. We can navigate life’s tumultuous circumstances. Spread abundant love, warmth and optimism. 17 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times This Passover, we can see our real self in all its flaws, but also envision the ideal self to which we aspire. Love is contagious too. May the sweet prevail over the bitter. (adapted from RABBIS ED FEINSTEIN, SHMULY YANKLOWITZ and SHMUEL SILBER) Ba-ruch a-ta A-do-nai e-lo-hei-nu me-lech El#m# Wnyh@l)a$ ,y`y+ hT*a^ EWrB* ha-o-lam a-sher kid-sha-nu b’mitz-vo-tav wyt*ox=m!B= Wnv*d+q! rv#a& AN ATTITUDE OF GRATITUDE H When retelling our Passover story, we tend to skip over this part where liberation is sometimes hard, and freedom is short-lived. We do not mention the return of routine, the ordinary that follows the extraordinary. We do not talk about the disappointment, depression or tragedy that can strike so soon after joy. k Life ebbs and flows. Our ancestors were liberated from Egypt but trapped at the sea. They were redeemed from the water but ensnared by the desert. They escaped the Egyptians but were attacked by Amalek. No one moment finished the story. s So with us. The day after redemption, we become aware of all the ways we still need to be redeemed. D Perhaps there can be some comfort in naming this truth: We were liberated from narrow spaces, but not promised a journey free from complications. We say n Let us give thanks for our moments of liberation, fleeting as they are. If we can celebrate them, we should. Loudly, and with timbrels, and with songs that we sing on the far side of the sea. (adapted from RABBI DARA FRIMMER and ARI HOFFMAN) 7DAYENU* / wnyd I I-lu ho-tzi ho-tzi ya-nu, ho-tzi a-nu mi Wna*yx!oh Wna*yx!oh ayx!oh Wla! Mitz-ra-yim, ho-tzi a-nu mi Mitz-ra-yim. WnY}D~ . 18 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times III I-lu na-tan, na-tan la-nu, na-tan la-nu et ta# Wnl* /t^n` Wnl* /t^n` /t^n` Wla! ha Shabbat, na-tan la-nu et ha-Shabbat WnY}D~ .tB*v^h^ ta# Wnl* /t^n` ,tB*^v^h^ If God had brought us from Egypt, but not given us the Torah, or the Sabbath, or brought us into Israel: It would be enough! *For a link to Dayenu by the Maccabeats, see https://www.youtube.com/watch?v=CZgDNPGZ9Sg rdsh rds Order of the Seder 10. Shulchan Orech / erwu /jlv / The Meal! Hold up the roasted egg E For our second dipping, we dip a hard-boiled egg into salt water. Salt reminds us that Sodom and Gomorrah were turned into salt lands because the people there behaved badly towards strangers. , The round (or oblong) egg has no beginning and no ending. The same can be said for us, and our story, which is really about the future, not the past. We are fully redeemed and we are still waiting to be redeemed. (adapted from MICHAEL FEUER and SARAH CHANDLER) There is a Hebrew expression that is worthy of being remembered, as we focus on what really matters: A-var-nu et Par-o, na-a-vor gam et zeh. .hz\ ta# WE EAT (!) 19 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times PART TWO: AFTER THE MEAL rdsh rds Order of the Seder 11. Afikoman / /wpx / Dessert (?) The afikoman is ransomed; make sure the middle pieces match H The afikoman, the last food we are supposed to eat this evening, represents brokenness in the world. But it carries a message of hope. k Stop worrying where you’re going: Move on. If you know where you’re going: You’ve gone. Just keep moving on. Give us more to see. (STEPHEN SONDHEIM, Sunday in the Park With George) AFIKOMAN (to the tune of “Oklahoma”) Afikoman — near the last tradition of our meal From the middle slice of the matzah thrice. There’s a hidden slice we won’t reveal. Afikoman — on this night we have a little fun When we all have dined, someone must find Afikoman, and let it be me! On Pesach, it’s our little treat, When you find it, our seder is complete And when we say, “Oy!” We really mean, “Oy, veh!” (Oy!) We’re only saying, “You’re such a deal, Afikoman,” Afikoman, Okay! A-F-I-K-O-M-A-N, Okay! AFIKOMAN ROUND THE MOUNTAIN (to the tune of “Comin’ Round the Mountain”) 1. Afikoman round the mountain when they come. (2x) Afikoman round the mountain, all those plagues we’ll be a-countin’. Afikoman round the mountain when they come. 2. We’ll be reading our haggadahs when they come. (2x) We’ll be reading our haggadahs, with our muddas and our faddas. We’ll be reading our haggadahs when they come. 20 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times 3. We’ll be eating lotsa matzah when they come. (2x) We’ll be eating lotsa matzah, maybe even one whole boxa. We’ll be eating lotsa matzah when they come. 4. After dinner, we will hold a matzah search. (2x) Through the house we’ll go a-roamin’, til we find that afikoman. Since without it, we’d be left out in the lurch. 5. After dinner there’s a fifth cup that we pour. (2x) For the prophet who’ll restore us, Elijah will come for us. And some day he might be just behind that door! rdsh rds Order of the Seder 12. Barech / erb / Grace After Meals We say n Every one of us enjoys many gifts in our lives — therefore, we all have gifts to share. When we leave this seder table, we will do our best to repay the gift of freedom. We bless You, God, who feeds all. (adapted from CHANCELLOR ARNOLD EISEN) U-mei-tiv la-kol u-mei-chin ma-zon /ozm* /yk!m@W lK)l^ byf!m@W l’chol b’ri-yo-tav a-sher ba-ra> .ar`B* rv#a^ wyt*oYr]B= lk)l= Ba-ruch a-ta A-do-nai ha-zan et ha-kol> .lK)h^ ta# /Z`h^ y`y+ hT*a^ EWrB* Kos Shelishi / yvylv swk / Third Cup Fill glasses and raise cups as we say Ba-ruch a-ta A-do-nai e-lo-hei-nu me-lech El#m# Wnyh@l)a$ ,yy hT*a^ EWrB* ha-o-lam, bo-rei p’ri ha-ga-fen. >/p#G`h^ yr]P= ar}oB 2. We shall all be free. We shall all be free. We shall all be free one day. Oh, deep in my heart, I do believe. We shall all be free one day. Ni-yeh chof-shi-yim (2x). Ni-yeh chof-shi-yim Kos Revi’i / yuybr swk / Fourth Cup We say n A cup of blessing to the world again to come when we can feel each other’s warmth — and hold each other once more. (adapted from RICK LUPERT) Ba-ruch a-ta A-do-nai e-lo-hei-nu me-lech El#m# Wnyh@l)a$ ,yy hT*a^ EWrB* ha-o-lam, bo-rei p’ri ha-ga-fen. >/p#G`h^ yr]P= ar}oB rdsh rds Order of the Seder 13. Hallel / llh / Praise & Redemption We say n The more we celebrate the good, the more good we discover that is worthy of celebration. (RABBI JONATHAN SACKS) 7ADIR HU* / awh ryda The Adir Hu was composed as early as the 15th century. An alphabetical acrostic, it shows that God should be praised with every letter of the alphabet, from beginning to end. Awesome One, Awesome One, soon may You redeem us. A-dir hu, a-dir hu, yiv-ne bei-to b’ka-rov borq*B= otyb@ hn\b=y] ,aWh ryD]a^ ,aWh ryD]a^ REFRAIN Bim-hei-ra, bim-hei-ra b’ya-mei-nu b’ka-rov borQ*B= Wnym@y`B= hr`h@m=B! ,hr`h@m=B! El b’nei, el b’nei, be-nei veit-cha b’ka-rov. borq*B= ;t=yb@ hn}B= ,hn}B= la@ ,hn}B= la@ Speedily, speedily. Soon within our lifetime. Save, O God, Save O God, Save Your people speedily. Blessed One, Caring One, Devoted One, soon may You redeem us. REFRAIN Ba-chur hu, ga-dol hu, da-gul hu, yiv-ne hn\b=y] ,aWh lWgD` ,aWh lodG` ,aWh rWjB*^ vei-to b’ka-rov REFRAIN >borq*B= otyb@ Endless One, Faithful One, Gracious One, Holy One, soon may You redeem us. REFRAIN Ha-dur hu, va-tik hu, za-kai hu, cha-sid dys!j* ,aWh yaK^*z~ ,aWh qyt!w` ,aWh rWdh*^ hu, yiv-ne vei-to-b’ka-rov. REFRAIN >borq*B= otyb@ hn\b=y] ,aWh Infinite One, Joying One, Knowing One, Loving One, Mighty One, soon may You redeem us. REFRAIN Ta-hor hu, ya-chid hu, ka-bid hu, la-mud dWml* , hWh dyB!K^ ,aWh dyj!y` ,aWh rohf* hu, me-lech hu, yiv-ne vei-to b’ka-rov. REFRAIN >borq*B= otyb@ hn\b=y] ,aWh :l#m# ,aWh 23 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times Noble One, Only One, Perfect One, Questing One, Righteous One, Saving One, Teaching One, Unique One, Valiant One, Wisest One, soon may You redeem us. REFRAIN No-ra hu, sa-giv hu, i-zuz hu, po-de hd\oP ,aWh zWZu! ,aWh byG]s^ ,aWh ar`on hu, tza-dik hu, ka-dosh hu, ra-chum hu ,aWh * For a link to Adir Hu, see https://www.youtube.com/watch?v=AP1vfkZ3d8o rdsh rds Order of the Seder 14. CHAD GADYA / hydg dj / The Song About the Goat Passover is the best version of a Jewish story — from bad news to good news or, as the Haggadah states, “from degradation to praise.” And remember, at the end of the story in Chad Gadya, God kills the angel of death. This virus eventually will be contained. (RABBI LAURA GELLER) 1. CHAD GADYA / aydg dj/ The Goat 1. Chad gad-ya, chad gad-ya. D’za-bin a-ba aB*a^ /B!z~D+ >ay`d+G~ dj^ ay`d+G~ dj^ bit-rei zu-zei. Chad Gadya! Chad Gadya! .ay`d+G~ dj^ ay`d+G~ dj^ >yz}Wz yr@t=B! Chad gadya, chad gadya. My father bought for two zuzim. Chad gadya, chad gadya. 2. SHUNRA / arnwv/ The Cat V’a-ta shun-ra. V’ach-la l’gad-ya. D’za-bin /B!z~D+ >ay`d+g~l= hl*k=a&w+ >ar`n+Wv at*a^w+ a-ba bit-rei zu-zei. Chad Gadya! Chad Gadya! .ay`d+G~ dj^ ay`d+G~ dj^ >yz}Wz yr}t=B! aB*a^ Then came The Cat and ate the kid. My father bought for two zuzim — chad gadya, chad gadya. 24 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times 3. CHALBA / ablk/ The Dog V’a-ta chal-ba. V’na-shach l’shun-ra. D’ach-la hl*k=a*D+ >ar`n+Wvl= Ev^n`w+ >aB*l=k^ at*a^w+ l’gad-ya. D’za-bin a-ba bit-rei zu-zei. >yz}Wz yr}t=B! aB*a^ /B!z~D+ >ay`d+g~l= Chad Gadya! Chad Gadya! .ay`d+G~ dj^ ay`d+G~ dj^ Then came The Dog and bit the cat that ate the kid. My father bought for two zuzim — chad gadya, chad gadya. 4. CHUTRA / arfwj/ The Stick V’a-ta chut-ra. V’hi-ka le-chal-ba. D’na-shach Ev^n`D+ >aB*l=k^l= hK*h!w+ .ar`f=Wj at*a^w+ l’shun-ra. D’ach-la l’gad-ya. D’za-bin a-ba aB*a^ /B!z~D+ >ay`d+g~l= hl*k=a*D+ >ar`n+Wvl= bit-rei zu-zei. Chad Gadya! Chad Gadya! .ay`d+G~ dj^ ay`d+G~ dj^ >yz}Wz yr}t=B! Then came The Stick and beat the dog that bit the cat that ate the kid. My father bought for two zuzim — chad gadya, chad gadya. 5. NURA / arwn / The Fire V’a-ta nu-ra. V’sa-raf l’chut-ra. D’hi-ka hK*h!D+ .ar`f=Wjl= [r~c*w+ >ar`Wn at*a^w+ l’chal-ba. D’na-shach l’shun-ra. D’ach-la hl*k=a*D+ >ar`n+Wvl= Ev^n*D+ >aB*l=k^l= l’gad-ya. D’za-bin a-ba bit-rei zu-zei. >yz}Wz yr}t=B! aB*a^ /B!z~D+ >ay`d+g~l= Chad Gadya! Chad Gadya! .ay`d+G~ dj^ ay`d+G~ dj^ Then came The Fire and burned the stick that beat the dog that bit the cat that ate the kid. My father bought for two zuzim — chad gadya, chad gadya. 6. MAYA / aym/ The Water V’a-ta ma-ya. V’cha-ba l’nu-ra. D’sa-raf [r~c*D+ >ar`Wnl= hb*k*w+ >aY`m^ at*a^w+ l’chut-ra. D’hi-ka l’chal-ba. D’na-shach Ev^n*D+ >aB*l=k^l= hK*h!D+ .ar`f=Wjl= l’shun-ra. D’ach-la l’gad-ya. D’za-bin /B!z~D+ >ay`d=g~l= hl*k=a*D+ >ar`n+Wvl= a-ba bit-rei zu-zei. Chad Gadya! .ay`d+G~ dj^ ay`d+G~ dj^ >yz}Wz yr}t=B! aB*a^ Chad Gadya! Then came The Water and 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 — chad gadya, chad gadya. 25 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times 7. TORA / arwt / The Ox V’a-ta to-ra. D’sha-ta l’ma-ya. hb*k*D+ >aY`m^l= at*v*w+ >ar`ot^ at*a^w+ D’cha-ba l’nu-ra. D’sa-raf l’chut-ra. D’hi-ka hK*h!D+ .ar`f=Wjl= [r~c*D+ >ar`Wnl= l’chal-ba. D’na-shach l’shun-ra. D’ach-la hl*k=a*D+ >ar`n+Wvl= Ev^n*D+ >aB*l=k^l= l’gad-ya. D’za-bin a-ba bit-rei zu-zei. >yz}Wz yr}t=B! aB*a^ /B!z~D+ >ay`d+g~l= Chad Gadya! Chad Gadya! .ay`d+G~ dj^ ay`d+G~ dj^ Then came The Ox 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 — chad gadya, chad gadya. 8. HA-SHOCHET / tjwvh / The Butcher V’a-ta ha-sho-cheit. V’sha-chat l’to-ra. D’sha-ta at*v*D= >ar`otl= fj^v*w+ >tj@ovh^^ at*a^w+ l’ma-ya. D’cha-ba l’nu-ra. D’sa-raf l’chut-ra. .ar`f=Wjl= [r~c*D+ >ar`Wnl= hb*k*D+ >aY`m^l= D’hi-ka l’chal-ba. D’na-shach l’shun-ra. >ar`n+Wvl= Ev^n`D+ >ab*l=k^l= hK*h!D+ D’ach-la l’gad-ya. D’za-bin a-ba bit-rei yr}t=B! aB*a^ /B!z~D+ >ay`d+g~l= hl*k=a*D+ zu-zei. Chad Gadya! Chad Gadya! .ay`d+G~ dj^ ay`d+G~ dj^ >yz}Wz 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 for two zuzim — chad gadya, chad gadya. 9. MALACH HA-MAVET / twwmh ealm / Angel of Death V’a-ta ha-mal-ach ha-ma-vet. D’sha-ta >tj@ovl= fj^v*D+ >tww#M*h^ Ea^l=m^ at*a^w+ l’sho-cheit. D’sha-chat l’to-ra. D’sha-ta l’ma-ya. hb*k*D+ >aY`m^l= at*v*D+ >ar*otl= fj^v*D+ D’cha-ba l’nu-ra. D’sa-raf l’chut-ra. D’hi-ka hK*h!D+ .ar`f=Wjl= [r~c*D= >ar`Wnl= l’chal-ba. D’na-shach l’shun-ra. D’ach-la hl*k=a*D+ >ar`n+Wvl= Ev^n`D+ >aB*l=k^l= l’gad-ya. D’za-bin a-ba bit-rei zu-zei. dj^ >yz}Wz yr}t=B! aB*a^ /B!z~D+ >ay`d=g~l= Chad Gadya! Chad Gadya! .ay`d+G~ dj^ ay`d+G~ Then came the Angel of Death and slew the butcher that 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 for two zuzim — chad gadya, chad gadya. 26 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times 10. HA KADOSH BARUCH HU / awh ewrb vwdqh / The Holy Blessed One V’a-ta ha-ka-dosh ba-ruch hu. V’sha-chat fj^v*w+ >aWh EWrB* vodQ*h^ at*a^w+ l’mal-ach ha-ma-vet. D’sha-chat l’sho-cheit. fj^v*D+ >tj@ovl= fj^v*D+ >tw\M*h^ Ea^l=m^l= D’sha-chat l’to-ra. D’sha-ta l’ma-ya. D’cha-ba l’nu-ra. >ar`Wnl= hb*k*D+ >Ay`m^l= at*v#D+ >ar`otl= D’sa-raf l’chut-ra. D’hi-ka l’chal-ba. >aB*l=k^l= hK*h!D+ .ar`f=Wjl= [r~c*D+ D’na-shach l’shun-ra. D’ach-la l’gad-ya. /B!z~D+ >ay`d+g~l= hl*k=a*D+ >ar`n+Wvl= Ev^n`D+ D’za-bin a-ba bit-rei zu-zei. Chad Gadya! Chad Gadya! ay`d+G~ dj^ ay`d+G^ dj^ >yz}Wz yr}t=B! aB*a^ Then came The Holy Blessed One and destroyed the Angel of Death — that slew the butcher that 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 for two zuzim — chad gadya, chad gadya. * For a link to Chad Gadya, see https://www.youtube.com/watch?v=kKwOOpJCgFU rdsh rds Order of the Seder 15. NIRTZAH / hxrn / Acceptance , We are where our thoughts are. Let us make sure that our thoughts are where we want to be. (RABBI NACHMAN OF BRATSLAV) Our lifelong task is to find the match between our gifts and the world’s needs, and to help others do the same. (RABBI JOHN ROSOVE) H All things break. And all things can be mended. The broken world waits in darkness for the light that is you. (adapted from L.R. KNOST) k Next year may we be together. Next year may we be healthy. Next year, God willing, back to normal. (RUTH MARCUS) Next year in a JERUSALEM at peace, justice and social closeness. 27 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times 7 OSEH SHALOM* / O-se sha-lom bim-rom-mav, hu ya-a-se hc#u&y~ aWh ,wym*orm=B! Sources his haggadah originated in the 1970s, and has been dramatically revised and expanded (and also T shortened) since them. The intellectual content has been assembled by Bob Wolfe from a variety of sources and publications. Few things here are original, except perhaps the juxtaposition of the readings and the artwork. hy the yearly revise? Perhaps Marge Piercy said Wit best: “If we don’t shake things up a bit, we become stuck in our habits, enslaved by rituals we no longer experience as more than routine. It is vitally important to alter a few passages or activities each year to fulfill the commandment to feel as if each one of us personally was a slave in Egypt and then liberated.” he 20/20 HAGGADAH: LIGHT & VISION IN UNCERTAIN T TIMES draws upon Torah commentaries on parashat Va’era, parashat Bo and parashat Re’eh, as well as a wealth of online rabbinical and other postings during the coronavirus crisis. Thanks to Robin Kramer, Rabbi Anne Brener, Dan Wolf, Rachael Petru, Rabbi Alex Kress and Pam Kaizer for their insightful edits. jolo Mirón (“Ojolo”), the nom de plume for Mexico City artist and cultural promoter Abel García OJiménez, is responsible for the cover image and much of the artwork in this Haggadah. See specifically the image of the globe (p. 3), the candles (p. 4), the eye (p. 6), flowers (p. 7), pyramid (p. 8), “We Can See It” and sphinx (p. 11), strangers (p. 12), Statue of Liberty (p. 13), Pharaoh (p. 14), eye in hand (p. 16), chef in kitchen (p. 19), angel and man in door (p. 22), universal religions (p. 27), “Oh Lord! (p. 28) and Hojorus (p. 29). 28 v2.11 2020.04.07 the 20/20 haggadah: Light &Vision in Uncertain Times ina Paley drew the images for the burning bush (p. 12), frogs (p. 13), slaves (p. 14), and dollar bill N (p. 24). Ben Shahn created the drawing “Thou Shalt Not Stand Idly By” (p. 15). The four wine cups (pp. 6, 15, 21, 23) are from the JEWBELONG HAGGADAH. The “Peacemakers” image (p. 28) is from the Traubman family’s Palestinian-Jewish Family Peacemakers Camp logo (2006). he following sources have been used for commentaries, T translations and other inspirations: (1) Abigail Pogrobin, “Passover Therapy: 6 Rabbis Reflect on a Very Different Year,” FORWARD (Mar. 30, 2020) and MY JEWISH YEAR: 18 HOLIDAYS, ONE WONDERING JEW (2017); (2) Forward Staff, “The 11th Plague: 20 Thinkers Take on Passover During Coronavirus,” FORWARD (Mar. 31, 2020); (3) Rabbi Avis Weiss, “A Seder Supplement in the Age of Coronavirus,” TIMES OF ISRAEL (Apr. 1, 2020); (4) “Prayers for a Pandemic,” FORWARD (Apr. 5, 2020); (5) Jewish Theological Seminary, JTS SEDER SUPPLEMENT 2020; (6) Rachel Barenblat, VELVETEEN RABBI’S HAGGADAH FOR PESACH, 2016; (7) Aryeh Ben David, THE AYEKA HAGGADAH: HEARING YOUR OWN VOICE, 2017; (8) Rabbi Ellen Bernstein, THE PROMISE OF THE LAND: A PASSOVER HAGGADAH (Behrman House, 2020); (9) Howard Bogot et al., A CHILDREN’S HAGGADAH (CCAR Press, 1994); (10) Erica Brown, SEDER TALK: THE CONVERSATIONAL HAGGADAH (Maggid Books, 2015); (11) Rabbi Sue Elwell, ed., THE OPEN DOOR: KOL DICHFIN, (CCAR, 2002); (12) Jonathan Safran Foer & Nathan Englander, THE NEW AMERICAN HAGGADAH (Little Brown, 2012); (13) Rabbi Aaron Goldscheider, THE NIGHT THAT UNITES: PASSOVER HAGGADAH (Urim Publications, 2015); (14) Archie Gottesman etc., eds., JEWBELONG PASSOVER HAGGADAH (www.jewbelong.com, 2020); (15) Rabbi Dan Horwitz, THE #FRIENDSEDER HAGGADAH (2019) meetyouatthewell.org; (16) Rabbi Nathan Laufer, LEADING THE PASSOVER JOURNEY (Jewish Lights Publishing, 2005); (17) Joel Lazar, ed., THE NEW AUSTRALIAN HAGGADAH (2015); (18) Levitt & Strassfeld, eds., A NIGHT OF QUESTIONS: A PASSOVER HAGGADAH (Reconstructionist Press, 2000); (19) David Levy, ed., THE WANDERING IS OVER HAGGADAH: A SEDER FOR EVERYONE (JewishBoston.com, 2011); (20) Rick Lupert, ed. A POET’S HAGGADAH (Ain’t God No Press, 2008); (21) David Moss, THE MOSS HAGGADAH (1990); (22) Rabbi Lev Meirowitz Nelson, ed., THE OTHER SIDE OF THE RIVER, THE OTHER SIDE OF THE SEA, expanded edition (T’ruah, 2020); (23) Rabbi Kerry Olitzsky, WELCOME TO THE SEDER: A PASSOVER HAGGADAH FOR EVERYONE (Behrman House, 2018); (24) Tomer Persico, ed., THE JUBILEE HAGGADAH (Siso.org.il, 2017); (25) Rabbi John Rosove, WHY JUDAISM MATTERS (2017); (26) RABBI JONATHAN SACKS’ HAGGADAH (Continuum Publishing, 2007); (27) Rabbi David Silber, A PASSOVER HAGGADAH: GO FORTH & LEARN (JPS, 2011); (28) Ilan Stavans, THE NEW WORLD HAGGADAH (Gaon Books, 2016); (29) Elissa Strauss & Gabrielle Birkner, THE KVELLER HAGGADAH (70 Faces Media, 2019); (30) Jeremy Tabick, ed., THE STORIES WE TELL: REFLECTIONS ON THE EXODUS (Hadar Institute, 2019); (31) Dov Varai, ed., PESACH HAGGADA (HaKibbutz Haartzi Hashomer Hatzair); (32) VOICES & VISIONS (Harold Greenspoon Foundation 2017); (33) Rabbi Arthur Waskow, ed., FREEDOM SEDER FOR THE EARTH (2009), https://theshalomcenter.org; (34) Rabbi Arthur Waskow & Rabbi Phyllis Berman, FREEDOM JOURNEYS (Jewish Lights Publishing, 2011); (35) Elie Wiesel, A PASSOVER HAGGADAH (Simon & Schuster, 1993); and (36) Zion & Dishon, A DIFFERENT NIGHT (Shalom Hartman Institute, 1997). he 20/20 HAGGADAH: Light & Vision in Uncertain Times is written in the CG Omega, Futura, T Maiandra GD, Bradley Hand IT, Times New Roman, Sf Diego Sans, and rage italic fonts. The n symbols use the IdentAKitEyes and LaStéphanieBlueEyes fonts. Images. text amd fomts may be subject to copyright. Any such copyright violations are unintentional and designed to serve a Higher Purpose. Please don’t make commercial use of this haggadah. 29 v2.11 2020.04.07