Haggadah (Like the One You Are Reading Right Now)

WHAT IS PASSOVER ALL ABOUT?

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

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

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

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

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

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

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

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

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

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

BEFORE WE START THE SEDER CANDLE LIGHTING

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

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

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

May they renew our courage to act for justice and freedom in our time and wherever we may be. May they illumine the path to truth, justice, and peace. 3

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BarukhBarukh atahatah Adonai, Adonai, Elohaynu, Elohaynu, melekh melekh ha-o/am ha’olam asher kidishanuasher kidisha - ’ ’ ’ ’ ’ v’ Barukh nub atahmitz b’mitz’votavvotav Adonai, v tzi Elohaynu,vanu v’tzi l vanuhad lik melekh l’had’lik neir shel ha (Shabbatneir-o/am shel asher (Shabbat) yom kidishanu tov. (Amenv’) yom ) ’ ’ ’ ’ ’ v’ b mitzBarukhvotav atah v tzi Adonai, vanu lElohaynu,had lik neir melekh shel (Shabbat ha-o/am asher ) yom kidishanu tov. (Amen ) tov.Blessed (Amen) are you, The Eternal, our God, sovereign of the universe who has b’mitz’votav v’tzi vanu l’had’lik neir shel (Shabbat v’) yom tov. (Amen) BlessedBlessedsanctified are you, are us The withyou, Eternalcommandments The Eternal,, our God, ourand sovereign God,commanded sovereign of usthe to universeof light the the uni Festival who- has lights. (Amen) sanctifiedverse us who with has commandments sanctified us and with commanded commandments us to lightand thecom Festival- Blessed are you, The Eternal, our God, sovereign of the universe who has lights.sanctifiedmanded (Amen) us uswith to commandments light theT FestivalHE SHEHECHEYANU and lights. commanded (Amen) us to light the Festival lights. (Amen) This blessing encourageTHEsTHE Jews SHEHECHEYANU SHEHECHEYANU to offer thanks for significant experiences. It is typically recited at theTHE beginning SHEHECHEYANU of holidays and to celebrate special This blessing encourages Jews to offer thanks for significant This blessingoccasions. encourage s Jews to offer thanks for significant experiences. It isThis typicallyexperiences. blessing recited encourage It at is the typically sbeginning Jews torecited offer of holidays thanks at the for beginningand significant to celebrate of experiences. holidays special occasions.It isand typically to celebrate recited at special the beginning occasions. of holidays and to celebrate special Barukh atah Adonai, Elohaynu, melekh ha’olam shehecheyanu v’kiyimanu occasions. v’higi’anu laz’man hazeh.

’ ’ BarukhBarukhBlessed atah Adonai, atahare you, Adonai, Elohaynu, Elohaynu, melekh melekh ha ’olam ha’olam shehecheyanu shehecheyanu v’ kiyimanu ’ Barukh’ atah’ Adonai, Elohaynu, melekh ha olam shehecheyanu v kiyimanu v higiv’higianuv’kiyimanuThe’anu lazEternal lazman’man, v’higi’anu ourhazeh. hazeh. God, sovereign laz’man of hazeh. the universe who has kept us alive, sustained us, and enabled us to reach this season.

BlessedBlessed are you, are you, The Eternal, our God, sovereign of the uni- Blessed are you, SONG TheThe Eternalverse Eternal ,who our, our God,has God, kept sovereign sovereign us alive, of of thesustained the universe universe us, who and has enabled keptkept us us us alive, alive, to Hiney Ma Tov sustainedsustainedreach us, thisus, and and season. enabled enabled us us to to reach reach this this season.season.

SONGSONGSONG Hiney ma tov uma nayim shevetHineyHineyHiney achim Ma MaMa Tovgam TovTov yachad. How wonderful it is that we live together in harmony.

KADESH-THE FIRST CUP • The Cup of Sanctification HineyHiney ma matov umatov uma nayim nayim shevet shevet achim achim gam yachad. gam yachad. Hiney maThe tovTorah uma uses nayim different shevet words achim and phrases gam yachad. to express the divine promises HowHow wonderful wonderful it is that it is we that live we together live together in harmony. in harmony. How wonderfulof freedom it for is ourthat people. we live These together may representin harmony. different stages of

redemption.KADESH-THE We can also FIRST read CUP these • Thepromises Cup ofas Sanctificationtoasts to the generations KADESH-THE FIRST CUP • The Cup of Sanctification Theof ourKADESH Torah people uses who-THE different committed FIRST wordsCUP themselves • andThe phrasestoCup the ofstruggle Sanctificationto express for liberat theion di in- The Torah uses different words and phrases to express the divine promises The Torahvine promisesuses different of freedom words and for phrasesour people. to express These maythe divine represent promises of free dom for our people. These may represent5 different stages of of freedifferentdom for our stages people. of redemption. These may representWe can also different read thesestages prom of - redemption. We can also read these promises as toasts to the generations redemption.ises as We toasts can toalso the read generations these promises of our aspeople toasts who to the committed generations of ourthemselves people who to committedthe struggle themselves for liberation to the strugglein their forown liberat day.ion Like in of our people who committed themselves to the struggle for liberation in wine, we can appreciate freedom as a gift to use wisely with

respect. 5 54 their own day. Like wine, we can appreciate freedom as a gift to use wisely with respect. Over the course of the Seder we will drink four cups of wine to Over the course of the Seder we will drink four cups of wine to recall each recall each time freedom was promised. Many patterns of four time freedom was promised. Many patterns of four appear in our telling appear in our telling tonight. This is the first of them. tonight. This is the first of them.

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

ThisThis first first stage stage of redemption of redemption and this first and cup this of winefirst we cupdedicate of wine to the we peoplededicate of the toExodus. the people We raise of our the Kiddush Exodus. cups We and raise proclaim our theKiddush holinesscups and of this proclaim Day of Freedom! the holiness of this Day of Freedom!

BarukhBarukh atah atah Adonai, Adonai, Elohaynu, Elohaynu, melekh hamelekh-olam, boreiha-olam, p’riy ha borei-gafen p’riy ha- gafen. Blessed are you, The Eternal, our God, sovereign of the universe who createdBlessed the fruitare ofyou, the Thevine. Eternal, our God, sovereign of the universe who created the fruit of the vine. KARPAS-EAT THE GREEN VEGETABLES Even before the ExodusURCHATZ-WASHING from Egypt our ancestors OF THE probably HANDS celebrated the mysteryAccording of life toand an the ancient creation practice,of the world the each hands spring. are Now to again, be washed we remindbefore ourselves the food of the is greensdipped of intothe earth a liquid and the (the salt next of the Seder sea from ritual). which all life emerged, and on which all life depends. But we do not simply celebrate spring’s KARPAS-EATrenewal or love ’THEs warmth. GREEN Pesach VEGETABLES celebrates our becomingEven before free. Through the Exodus the wondrous from Egypt, rebirth ofour life ancestors we can feel probablythe pre- cariouscelebrated beginnings the of mystery the struggle of lifefor freedom. and the The creation sea’s salt of not the only world ’ remindseach spring.us of life Nows start, again, but also we of remindthe brine ourselvesof tears shed of by the our greens people of andthe by earth all people and striving the salt to be of free. the sea from which all life emerged, and on which all life depends. But we do not simply celebrate Spring is the season of rebirth and renewal. spring’s renewal or love’s warmth. Pesach celebrates our becoming free. Through the wondrous rebirth of life we can feel the precarious beginnings of 6the struggle for freedom. The sea’s salt not only reminds us of life’s start, but also of the brine of tears shed by our people and by all people striving to be free.

Spring is the season of rebirth and renewal.

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

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

BlessedBlessed are are you, you, The TheEternal Eternal,, our God, our sovereign God, sovereign of the universe of the who uni - createdverse thewho fruit created of the earth. the fruit of the earth.

[Everyone[Everyone eats eats the theparsley. parsley.]]

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

MAGGIDMAGGID - TELL- TELL THE THE STORY STORY OFOF THE EXODUS [Uncover the Matzot, lift the plate and read together:] [UncoverThis is the Matzot, bread liftof theaffliction, plate and theread breadtogether: of ] poverty our ancestors ate in Egypt. Let all who are hungry come and eat. Let all Thiswho is arethe breadslaves of toaffliction, their desiresthe bread share of poverty the messageour ancestors of Passover. ate in Egypt.While Let we all celebrate who are hungry here, come we join and witheat. Let our all people who are everywhere. slaves to their desiresTonight share we thecelebrate message here. of Passover. Next year, While in we the celebrate Land of here, Israel. we joinNow we all feel our bonds. Next year, may we all be free.

Let all who wish to explore the7 meaning of slavery and its con- sequences, and all who hunger to assert their spiritual freedom, join us in our observance of the Festival of Matzah.

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

[Put the plate back on the table]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

MA NISHTANA HALAILAH HAZEH?

9 Mah nishtanah haLailah hazeh Mi kol ha lai-lot? (2x) Sheh b’chol halai-lot anu ochlin Chametz u’matzah (2x) HaLailah hazeh HaLailah hazeh kulo matzah? (2x) Sheh b’chol haLailot anu ochlin She’ar yerakot (2x) HaLailah hazeh HaLailah hazeh Maror Maror? (2x) Sheh b’chol haLailot ein anu matbilin Afilu pa ‘am echat (2x) HaLailah hazeh HaLailah hazeh Sh’tei f’amim? (2x) Sheh b’chol haLailot anu ochlin Bein yoshvin u’vein m’subin (2x) HaLailah hazeh HaLailah hazeh Kulanu m’subin? (2x) WHY IS THIS NIGHT DIFFERENT FROM ALL OTHER NIGHTS? Why is this night different from all other nights? 1. On all other nights we eat both leavened and unleavened bread; why on this night do we eat only unleavened bread? 2. On all other nights we may eat all kinds of herbs; why on this night do we eat especially bitter herbs? 3. On all other nights we do not usually dip our food in anything at all; why on this night do we dip food twice? 4. On all other nights we eat either simply or in festivity; why on this night do we celebrate with such special festivity? THE STORY: These are good questions. In order to answer them properly, we must first tell you the following story (maggid). Four thousand years ago, our forefather, Jacob, was a wan- derer, owning flocks and many tents. In a time of famine, he went down to Egypt and settled there with his family. One of his sons, Joseph, was already the Prime Minister. Pharaoh, King of Egypt, loved Joseph and gave all his family the good land of Goshen to live in. And the children of Jacob (Israel) prospered there for many generations. 10 But there arose a new king over Egypt who feared the Israelites because they were different. And he said to his people, “Look at how rich and how powerful are these children of Israel. If war comes, they may join themselves to our enemies and fight against us.” This unfortunate fear has reappeared many times throughout our long history.

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

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

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

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

11 LET MY PEOPLE GO Exodus 8:1 “And The Eternal spoke unto Moses, go unto Pharaoh, and say unto him, ‘The Eternal says, Let my people go, that they may serve me.’ ”

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

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

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

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

Dam, Blood Tzfardeyah, Frogs

Kinim, Lice

Arov, Wild Beasts

Dever, Blight

Sh’hin, Boils Barad, Hail

Arbeh, Locusts

Hosheh, Darkness

Makat B’horot, Slaying of First Born

DAYEINU: DAYEINU:IT WOULD ITHAVE WOULD BEEN HAVE ENOUGH! BEEN ENOUGH! What doesDAYEINU: this mean, IT WOULD “Dayeinu HAVE it would BEEN haveENOUGH! been enough?” What does thisSurely mean, no “Dayeinu one of theseit would would have been indeed enough?” have beenSurely enoughno for “Dayeinu enough?” one of theseWhatus. would does Dayeinu indeedthisDAYEINU: mean, means have been ITto WOULD celebrate enough it would HAVE for have eachus. BEEN Dayeinu been step ENOUGH! toward means to freedomSurely no as celebrateone eachif of it thesestep were toward would enough, freedomindeed then have as to if been itstart were enough outenough, on for the thenus. nextDayeinu to start step. outmeans Dayeinu to on the nextcelebrateWhat meansstep. does Dayeinu each thatthis stepmean, ifmeans we toward “Dayeinu reject that freedom if eachwe it would reject asstep if have eachit becausewere been step enough, becausenough?” it is thennote it Surely istothe start whole no out not the wholeonone theliberation, of liberation, nextthese step. would we Dayeinu willindeedwill never never means have be bebeenable that able toifenough weachieve to reject achieve for the us.each whole Dayeinu the step whole becaus means liberae itto is - liberation.notcelebrate Dayeinu tion.the whole Dayeinu eachmeans liberation, step to means towardsing we each freedomtowill singverse never each asas be ifif ableit it versewere were to enough,achieve theas ifwhole it thethenwere song whole to the -start whole out and thenliberation. onsing song-andthe the next next Dayeinu step. verse.then Dayeinu means sing meanstheto sing next thateach verse. if versewe reject as ifeach it were step the becaus wholee songit is - andnot thethen whole sing theliberation, next verse. we will never be able to achieve the whole liberation. Dayeinu means to sing each verse as if it were the whole song- Ilu hotzi, andhotzianu; then singhotzianu the next miMitzraim; verse. hotzianu miMitzraim: Dahyeinu. Ilu hotzi,Ilu hotzi, hotzianu; hotzianu; hotzianu hotzianu miMitzraim; miMitzraim; hotzianu miMitzraim: hotzianu DamiMitzraim:hyeinu. CHORUS Dayeinu. CHORUS Ilu hotzi, hotzianu; hotzianu miMitzraim; hotzianu miMitzraim: Dahyeinu.

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

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

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

Dayeinu. IluIluIlu natan,natan, natan, natan natannatan lanu; lanu; lanu; natan natan natan lanu lanu etlanu haShabbat;et haShabbat; et haShabbat; natan natan lanu natan lanu et haShabbat: et lanu haShabbat: et

haShabbat:Dayeinu.Dayeinu. Dayeinu. CHORUS

CHORUSCHORUS

Ilu natan, natan lanu; natan lanu et haTorah; natan lanu et haTorah: Ilu natan, natan lanu; natan lanu et haTorah; natan lanu et Dayeinu. haTorah:IluIlu natan, natan, natanDayeinu. natan lanu; lanu; natan natan lanu lanu et haTorah;et haTorah; natan natan lanu lanu et haTorah: et haTorah: Dayeinu. CHORUS Dayeinu. CHORUS CHORUSCHORUS

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

Dayeinu.Ilu Ilu hichnisanu; hichnisanu l’eretz yisrael, hichnisanu l’eretz yisrael: Ilu Ilu hichnisanu; hichnisanu l’eretz yisrael, hichnisanu l’eretz yisrael: Dayeinu. CHORUS IluDayeinu. Ilu hichnisanu; hichnisanu l’eretz yisrael, hichnisanu l’eretz CHORUS yisrael: Dayeinu. CHORUS If only the Holy One had taken us out of Egypt... ; given us Shabbat...; givenIf only us Torah...the Holy ;One brought had takenus into us the out Land of Egypt... of Israel...; ; given Dayeinu! us Shabbat...; If only the Holy One had takenCHORUS us out of Egypt... ; given us Shabbat...; given us Torah... ; brought us into the Land of Israel...; Dayeinu! If givenonly theus Torah... Holy One ; brought had takenus into usthe outLand of of Egypt... Israel...; ;Dayeinu! given us THE THREE SYMBOLS OF PASSOVER Shabbat...; given us Torah... ; brought us into the Land of Isra- THE THREE SYMBOLS OF PASSOVER el...; Dayeinu! THE THREE SYMBOLS OF PASSOVER Rabbi Gamliel used to say: Whoever has not explained the three symbols Rabbi Gamliel used to say: Whoever has not explained the three symbols of Passover at the SederTHE THREE has not SYMBOLS fulfilled his OF or herPASSOVER obligations. And they ofRabbi Passover Gamliel at the used Seder to say:has notWhoever fulfilled has his notor her explained obligations. the threeAnd they symbols are:Rabbi the Pesach Gamliel offering, used theto say:Matzah Whoever and the hasMaror. not explained the are:of Passoverthe Pesach at offering, the Seder the has Matzah not fulfilled and the his Maror. or her obligations. And they three symbols of Passover at the Seder has not fulfilled his or are: the Pesach offering, the Matzah and the Maror. her obligations.What is the And meaning they are: of the the Pesach Pesach (Pascal offering, Lamb)? the Matzah What is the meaning of the Pesach (Pascal Lamb)? and the Maror. What is the meaning of the Pesach (Pascal Lamb)?

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

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

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

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

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

15 THE SECOND CUP • THE CUP OF REDEMPTION With the secondTHE SECOND cup of CUP wine • THE we CUPrecall OF the REDEMPTION second promise, the second stage, of our liberation, the actual rescue from slavery: With the second cup of wine we recall the second promise, the second stage,But, beforeof our liberation, we drink... the actual rescue from slavery:

But,Why before us? Whywe drink... the Jewish people? Our numbers amount to little more than a statistical error in the census of China. Why do we Whyplay us? such Why an the active Jewish role people? in our Our world? numbers Perhaps amount towe little can more find than an aanswer statistical in error the in questions the census we of China. ask and Why the do storieswe play suchwe tell an activetonight. role in our world...? Perhaps we can find an answer in the questions we ask andWho the are stories the we people tell tonight. struggling for freedom in our time? We need to count ourselves among them. Who are the people struggling for freedom in our time? We need to count ourselvesWhat have among I done them. this past year to increase freedom? In their honor, and in honor of all the people of the world who have Whatjoined have in I thedone struggle this past foryear peace, to increase for freedom,freedom? In and their to honor, make and the in honorworld of aall better the people place of thein whichworld who to live,have wejoined drink in the the struggle second for cup peace,of wine. for freedom, and to make the world a better place in which to live, we drink the second cup of wine. The second promise states: I will deliver you from their bond- Theage. second promise states: I will deliver you from their bondage.

[Raise[Raise the the second second cup cupof wine of andwine sing: and] sing:]

BarukhBarukh atah atah Adonai, Adonai, Elohaynu, Elohaynu, melekh melekh ha-o/am, ha’olam, borei p’riy borei ha-gafen p’riy ha- gafen Blessed are you, The Eternal, our God, sovereign of the universe who createdBlessed the are fruit you, of the The vine. Eternal, our God, sovereign of the universe who created the fruit of the vine. RACHTZAH-WASH HANDS

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

Barukh atah Adonai, Elohaynu, melekh ha-o/am, asher kiddishanu

Barukhb’ mitzvotav atah v ’Adonai,tzi vanu al Elohaynu, nitilat yadayim. melekh ha’olam, asher kiddis- Barukh atah Adonai, Elohaynu, melekh ha-o/am, asher kiddishanu hanuBlessedBarukh b’mitzvotav areatah you, Adonai, The v’tzi EternalElohaynu, vanu, oural melekh nitilatGod, sovereign hayadayim.-o/am, ofasher the universekiddishanu who has b’mitzvotav’ v’tzi vanu’ al nitilat yadayim. Blessedsanctifiedb mitzvotav are us you, withv tzi commandmentsvanuThe Eternal,al nitilat yadayim. our and God, commanded sovereign us concerningof the uni the- laws Blessed are you, The Eternal, our God, sovereign of the universe who has verseofBlessed hand who washing. are has you, sanctified The Eternal us, ourwith God, commandments sovereign of the universeand com -who has sanctified us with commandments and commanded us concerning the laws mandedsanctified us usconcerning with commandments the laws andof hand commanded washing. us concerning the laws of hand washing. of handMOTZI/MATZAH washing. - BLESSING AND EATING THE MATZAH

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

Barukh atah Adonai, Elohaynu, melekh ha-olam, ha-motzi lechem min ha-

aretz Barukh atah Adonai, Elohaynu, melekh ha-olam, ha-motzi lechem min ha- BarukhBlessedBarukh atah areatah you, Adonai, Adonai, The Eternal Elohaynu,Elohaynu,, our melekh God, melekh sovereign ha- ha-olam,olam, of ha the-motzi ha-motzi universe lechem who min ha- aretz lechembrinaretzgs breadmin ha-aretzfrom the earth. Blessed are you, The Eternal, our God, sovereign of the universe who Blessed Blessed are are you, you, The The Eternal,Eternal, our our God, God, sovereign sovereign of the of universe the uni -who brings bread from the earth. verse brin whogs bread brings from bread the earth. from the earth.

Barukh atah Adonai, Elohaynu, melekh ha-olam, asher kiddishanu

b’ mitzvotav v’tzi vanu al acheelat matzah. Barukh atah Adonai, Elohaynu, melekh ha-olam, asher kiddishanu BarukhBlessedBarukh atah areatah you,Adonai, Adonai, The Eternal Elohaynu,Elohaynu,, our melekh God, melekh sovereign ha- ha-olam,olam, ofasher the asher universekiddishanu kiddis who -has b’mitzvotav’ v’tzi vanu’ al acheelat matzah. hanusanctifiedb mitzvotav b’mitzvotav us withv tzi commandmentsvanu v’tzi alvanu acheelat al acheelat and matzah commanded. matzah. us to eat unleavened Blessed are you, The Eternal, our God, sovereign of the universe who has BlessedbreadBlessed are are you, you, The The Eternal,Eternal, our our God, God, sovereign sovereign of the of universe the uni -who has sanctified us with commandments and commanded us to eat unleavened verse sanctified who has us with sanctified commandments us with and commandments commanded us to and eat unleavenedcom- bread manded bread us to eat unleavened bread.

MAROR-BITTER HERBS

MARORMAROR-BITTER-BITTER HERBS HERBS 18

18 18 17 MAROR-BITTER HERBS MarorMaror is isa bittera bitter herbherb (usually(usually horseradish). horseradish). Charoset Charoset is a smooth is a mixture smoothof various mixture chopped of various fruits, including chopped apples fruits, and includingnuts, as well apples as wine and andspices. nuts, Theas well Maror as reminds wine and us of spices. the bitter The fate Maror of the remindsslaves in Egyptus of and thethe bitter Charoset fate ofsymbolizes the slaves the inmortar, Egypt or andclay, the out ofCharoset which the symbol Israelites- izesmade the mortar,bricks for or Pharoah. clay, out The of pattern which of the our Israelitescelebration madeis the mixture bricks of for thePharoah. bitter and The the pattern sweet, sadness of our celebrationand joy, of tales is ofthe shame mixture that endof in thepraise. bitter Theand combination the sweet, of sadness the bitter andand sweetjoy, of reminds tales of us, shame once again, thatthat end out in of praise. all bad canThe come combination good. of the bitter and sweet reminds us, once again, that out of all bad can come good. [Place some Maror, and some Charoset on a small piece of Matzah. This [Place some Maror, and some Charoset on a small piece of ritual is referred to in the four questions when we ask why on this night do Matzah.] This ritual is referred to in the four questions when we dip twice? (First with karpas and salt water and now with bitter and we ask why on this night do we dip twice? (First with karpas sweet.) and salt water and now with bitter and sweet.)

We Werecite recite together: together:

Barukh atah Adonai, Elohaynu, melekh ha-olam, asher kiddis- hanuBarukh b’mitzvotav atah Adonai, v’tzi Elohaynu, vanu al melekhacheelat ha -maror.olam, asher kiddishanu b’mitzvotav v’tzi - vanu al acheelat maror Blessed are you, The Eternal, our God, sovereign of the uni- verseBlessed who arehas you, sanctified The Eternal us, ourwith God, commandments sovereign of the anduniverse com- who has mandedsanctified us tous eatwith bittercommandments herbs. and commanded us to eat bitter herbs.

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

KORECH-MAKE A SANDWICH OF MATZAH AND MAROR KORECH-MAKE A SANDWICH OF MATZAH AND MAROR

It is written in the Torah: “They shall eat it (pascal Lamb) with It is written in the Torah: “They shall eat it (pascal Lamb) with matzah and matzah and bitter herbs.” Since we no longer sacrifice a lamb bitter herbs.” Since we no longer sacrifice a lamb at our Seder, we at our Seder, we substitute charoset. substitute charoset. [Take some charoset and maror, place it between two small pieces of matzah, and you have a Hillel19 sandwich - which you should now eat.] 18 HISTORY OF SANDWICHES The first recorded sandwich was by the famous rabbi, Hillel the Elder, who lived during the 1st century B.C.E. (well over fifteen hun- dred years before John Montagu, 4th Earl of Sandwich). He started the Passover custom of sandwiching Charoset (a mixture of chopped nuts, apples, spices, and wine) between two matzot to eat with bitter herbs. The filling between the matzot served as a reminder of the suffering of the Jews before their deliverance from Egypt and represented the mortar used by the Jews in their forced labor of constructing Egyptian buildings. Because he was the first known person to do this, and because of his influence and stature in Palestinian Judaism, this practice was added to the Sed- er and the Hillel Sandwich was named after him. (Taken from the “What’s Cooking in America” website)

SHULCHAN ORECH - EAT THE PESACH DINNER TZAFUN-FINDING THE HIDDEN Our children, you possess the key to the future. What can we give you so that you will share it with the rest of us? After the meal the children go in search of the…

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

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

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

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

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

[After the afikomen is found and/or ransomed back to the leader, the Seder [Aftercan con thetinue. afikomen It is customary is found and/or to eat ransomed nothing else back during to the the leader, rest of the the Seder canSeder. con]tinue. It is customary to eat nothing else during the rest of the Seder.] BEYRACH - SAY THE BLESSING AFTER MEALS [We distribute a small piece of the afikomen to all (and eat it).] We are ready[We todistribute sing and a small give piece thanks of the afikomen for the tofood all (and we eat have it).] eaten, through the goodness of which we live. Let there be food for all, abundant and healthful.

BEYRACHBEYRACH - -SAY SAY THE THE BLESSING BLESSING AFTER MEALSMEALS May we haveWeWe the are are readywisdom readyBEYRACH to singto to sing and choose- SAY andgive THE thanksgive only BLESSING thanks for those the forfood AFTERfoods the we foodhave MEAthat eaten,weLS enhance have through eat - our We are ready to sing and give thanks for the food we have eaten, through precious energytheen, goodness through and sustain of the which goodness uswe live.through Letof whichthere our be welabors food live. for Letall,and abundantthere our berest. and food thehealthful.for goodness all, abundant of which and we live.healthful. Let there be food for all, abundant and healthful. MayMay we we have have the the wisdom BIRKATwisdom to choose to HAMAZON choose only those only foods those that foods enhance that our en - May we have the wisdom to choose only those foods that enhance our precioushance ourenergy precious and sustain energy us through and sustain our labors us throughand our rest. our labors preciousand our energy rest. and sustain us through our labors and our rest. Leader: BIRKAT HAMAZON BIRKATBIRKAT HAMAZON HAMAZON

Leader:Leader: Leader: Chaverai n’ vareich. (Let us thank God.) ChaveraiChaverai n’ vareich.n’vareich. (Let (Letus thank us thank God.) God.) Chaverai n’vareich. (Let us thank God.) Group, then Leader Repeats: Group,Group, then then Leader Leader Repeats: Repeats: Group, then Leader Repeats:

Y’hi sheim Adonai m’vorach mei-atah v’ad olam. (Blessed is the name of Y’hi sheim Adonai’ m’vorach’ mei-atah v’ad’ olam. (Blessed is the name of YtheY’hihi sheimThe sheim Eternal Adonai Adonai from m vorach now m’vorach and mei forever.)-atah mei-atah v ad olam. v’ad (Blessed olam. is (Blessed the name is of the The Eternalthe the The namefrom Eternal nowof fromthe and Thenow forever.)andEternal forever.) from now and forever.) Leader: Leader: Leader: Leader:

Birshut maranan v’rabotai n’vareich21 Eloheinu she-achalnu mishelo.Birshut maranan (Blessed v’rabotai is the n ’namevareich21 of Eloheinu the The she Eternal-achalnu from mishelo. now and forever.(Blessed With is the your name permission, of the The Eternal let us from thank now our and God forever. whose With food your wepermission, have eaten.) let us thank our God21 whose food we have eaten.)

Group,Group, thenthen Leader Leader Repeats: Repeats:

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

All: 20

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

Blessed is God and blessed is God’s name. Blessed is the The Eternal our God, King of the Universe, who sustains the entire world with goodness, kindness and mercy. God gives food to all creatures, for God’s mercy is forever. Through God’s abundant goodness

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

Group, then Leader Repeats:

Baruch Eloheinu she-acha/nu mishe/o uvtuvo chayinu. (Blessed is our God whose food we have eaten and through whose goodness we ive.)

All: All:

Baruch hu u-varuch sh’mo. Baruch hu u-varuch sh’mo. Baruch atah Adonai Eloheinu melech ha-olam hazan et ha-ol- Baruch atah Adonai Eloheinu melech ha-olam hazan et ha-olam kulo b’tuvo amb kulo’chein b’tuvob’chesed b’chein uv-rachamim, b’chesed hu notein uv-rachamim, lechem l’chol basar, hu kinotein l’olam lechemchasdo. l’chol Uv-tovo basar, hagadol ki tamidl’olam Jo chasarchasdo. lanu Uv-tovo v’al yechsar hagadol lanu mazon tamid lo chasarl’o/am va -lanued. Ba v’al-avur yelchsar sh’mo hagadol lanu ki mazonhu zan um l’olam-farneis va-ed. lakol u-meitiv Ba-avur sh’molakol hagadolu-meichin mazonki hu l’zanchol bum-farneis’riyotav asher lakol bara. Baruchu-meitiv atah lakolAdonai, u-me - ichinhazan mazon et hakol. l’chol b’riyotav asher bara. Baruch atah Adonai, hazan et hakol. Blessed is God and blessed is God’s name. BlessedBlessed is is God the The and Eternal blessed our God, is God’sKing of name.the Universe, who sustains the entire world with goodness, kindness and mercy. God gives food to all Blessedcreatures, is thefor God The’s mercyEternal is forever. our God, Through King God of’s theabundant Universe, goodness who sustains the entire world with goodness, kindness and mercy. God gives food to all creatures, for God’s mercy is forever. 22 Through God’s abundant goodness we have never been wanting; may we never be in want of food for the sake of God’s great name. God sustains all, and provides food for all the creatures whom God has created. Blessed is the The Eternal, who provides food for all.

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

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

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

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

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

Together we thank the brave women and men of all the peoples of the worldTogether who have we struggled thank the and brave sacrificed women to make and this men world of a allbetter the place peo - in pleswhich of to thelive. world who have struggled and sacrificed to make this world a better place in which to live. Together we dedicate this cup of wine to our ancestors who, from generationTogether to wegeneration dedicate escaped this cupfrom ofslavery, wine struggledto our ancestors against who, oppressionfrom generation and tyranny, to maintained generation a visionescaped of hope from and slavery, who have struggled left us a legacyagainst of libertyoppression and freedom. and tyranny, maintained a vision of hope and who have left us a legacy of liberty and freedom. Together, we thank all who serve and have served our country and those whoTogether, have defended we thank the State all who of Israel serve. and have served our country and those who have defended the State of Israel. [Please rise for us to recognize you now]. [Please rise for us to recognize you now.]

Barukh atah Adonai, Elohaynu,23 melekh ha-olam, borei p’riy ha- gafen Blessed are you, The Eternal, our God, sovereign of the universe who created the fruit of the vine.

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

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

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

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

22 There are many who feel our universe will always be the same regardless of what we do. They think that we don’t need to do anything to preserve the wonderful world that God has given us. Since we know their actions can damage our Earth, let us, by our words and our actions say to them: “We live in harmony with our creation, recognizing that each fragment contains the wondrous image of our God.” But we state by our words and our actions that we will live in harmony with our creation, recognizing within each fragment, the wondrous image of the Whole. [Pass the cup of Elijah around the table so that everyone can pour some wine into it.]

We call this cup of wine Elijah’s cup-for the Prophet Elijah, the Wemessenger do not look of for God, a Messiah appointed who will to magicallyannounce remake the era the ofworld. the When Mes- wesiah. have Until accepted now, ourthis responsibilities, cup has stood pooled empty. our efforts and remade the worldWe do we not will lookusher for in thea Messiah Messianic who Era. will magically remake the world. When we have accepted our responsibilities, pooled our Thisefforts will beand a timeremade of abundance the world and we peace, will usher when inour the people, Messianic and all Era.the peoples of our earth will live in security and plenty, and will be free to live in dignityThis will with be oth aers. time Just of as abundance we open the and door peace, for the messengerwhen our ofpeople, the Messiah,and all theso do peoples we work of for our the earthday the will messiah live in will security come. and plenty, and will be free to live in dignity with others. Just as we open the door for the messenger of the Messiah, so do we work for the day the messiah will come.Eliyahu HaNavi: Eliyahu HaNavi:

EliyahuEliyahu HaNavi, HaNavi, EliyahuEliyahu HaTishbi HaTishbi EliyahuEliyahu (3x)(3x) Hagiladee.Hagi/adee. BimhayraBimhayra V’yamaynuV’yamaynu YavoYavo eilaynu eilaynu ImIm Mashiach Mashiach ben DavidDavid (2x). (2x). 23

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

25 HALLEL - PSALMS OF PRAISE Hallel is a collection of hymns of praise. Each psalm is headed with the plural imperative verb: “Hallelujah, you shall praise.” Hallel is recited at the Jewish Festivals of: Passover, Shavuot, Sukkot, Chanukah, and Rosh Chodesh. [We read responsively.] As Israel left Egypt, The house of Israel from a foreign people. Judah became the sanctuary of God, Israel, the dominion of Adonai. The sea saw and fled, The Jordan flowed in reverse.

The mountains skipped like rams, Hills as the young of the flock. What’s with you sea, that you flee? Jordan, why do you flow upstream?

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

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

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

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

Tonight we recline. Our reclining is not a sign of laziness, but [Raise the fourth cup of wine.] of freedom, a respite as we await instructions on how to pro-

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

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

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

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

verse who created the fruit of the vine. [All drink the fourth cup of wine.]

[All drink the fourth cup of wine.] DRINK FROM MIRIAM’S WELL

[Empty whatever wine remains in the wine glasses into the empty bowls then pour some water into everyone’s wine glass.]

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

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

[All drink the water from Miriam’s NIRTZAHwell.] -CONCLUDE Now we come to the close of our Seder Service. Once again we have NIRTZAH-CONCLUDE recited the age-old epic of our liberation from slavery. Now we come to the close of our Seder Service. Once again we have recited the age-old epic of our liberation from slavery. We have tasted the new growth of a world released from winter. We have Wecelebrated have tasted advances the new growth our, ofand aNIRTZAH-CONCLUDE world other released peoples from of winter the world. We have have made celebrated advancesNow we our, come and to other the close peoples of our of the Seder world Service. have made Once again we toward freedomhave recited from theoppression. age-old epic of our liberation from slavery. toward freedom from oppression. We have tasted the new growth of a world released from win- We have focused our attention on how each one of us can become We have focusedter. Weour have attention celebrated on how advances each one our,of us and can other become peoples of the strengthenedstrengthened world,to feel, to have thinkfeel, made andthink act toward and so as act freedomto sotake as an fromto active take oppression. role an inactive our own role in our own lives.lives. We have focused our attention on how each one of us can become strengthened to feel, think and act so as to take an EachEach year year weactive repeatwe repeat role the insame theour phrasesownsame lives. phrases and seem and to return seem to tothe return same to the same place from where we began. place fromEach where year we we repeatbegan. the same phrases and seem to return to the same place from where we began. Yet, if, on reflection, we can state that we have - each of us, in our own individualYet, if, wayonYet, ref- made lection,if, on some reflection, we progress can statewe to can draw that state together we that have thewe -havevarious each - each ofstrands us, of us,in ourin own our own individual way - made some progress to draw together of individualour lives, then, way we - madecan conclude, some progressstating that to we draw have togetherconducted the our various strands the various strands of our lives, then, we can conclude, stating Sederof our with lives, thethat appropriate then, we have we intention.conductedcan conclude, our Seder stating with that the weappropriate have conducted inten- our Therefore,Seder with as tion.we the have appropriate celebrated intention.this festival tonight, so may we celebrate it, all of us together, next year again - in joy and in peace. Therefore, as we have celebrated this festival tonight, so may we celebrate Therefore, as we have celebrated this festival tonight, so may we celebrate it, all of us together, next year again - in joy and it, all of us together, next year again - in joy and in peace. in peace.

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

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

Next year in Jerusalem – Next year may everyone be free!! OSEH SHALOM

Oseh shalom bimromav,

hu ya’aseh shalom aleinu

v’al kol Yisrael, v’imru: Amen 29 May the One who causes peace to reign in the high heavens let peace descend on us on and on all Israel, and let us say: Amen

29 27 CHAD GADYA (FOLK SONG) Chad gadya (2x) Then came the water Then came the Angel of My father bought That quenched the fire Death for two zuzim That burned the stick And killed the butcher Chad gadya (2x) That beat the dog That slew the ox That bit the cat That drank the water That ate the kid That quenched the fire Then came the cat My father bought That burned the stick And ate the kid for two zuzim That beat the dog My father bought Chad gadya (2x) That bit the cat for two zuzim That ate the kid Chad gadya (2x) My father bought Then came the ox for two zuzim That drank the water Chad gadya (2x) Then came the dog That quenched the fire And bit the cat That burned the stick That ate the kid That beat the dog Then came the Holy My father bought That bit the cat One- Blessed God for two zuzim That ate the kid And destroyed the Chad gadya (2x) My father bought Angel of Death for two zuzim That killed the butcher Chad gadya (2x) That slew the ox Then came the stick That drank the water And beat the dog That quenched the fire That bit the cat Then came the butcher That burned the stick That ate the kid That slew the ox That beat the dog My father bought That drank the water That bit the cat for two zuzim That quenched the fire That ate the kid Chad gadya (2x) That burned the stick My father bought That beat the dog for two zuzim That bit the cat Chad gadya (2x) Then came the fire That ate the kid That burned the stick My father bought That beat the dog for two zuzim That bit the cat Chad gadya (2x) That ate the kid My father bought for two zuzim Chad gadya (2x)

28 a project of the jcc

Barshop Jewish Community Center of San Antonio 12500 NW Military Hwy. at Wurzbach Pkwy. San Antonio, TX 78231 • www.jccsanantonio.org 210-302-6820