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Haggadah Good Feeling About This Haggadah Shel Pesach Katz-Hanna Family 2 a Haggadah Is a Story in and a Note About Gendered of Itself

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Haggadah Good Feeling About This Haggadah Shel Pesach Katz-Hanna Family 2 a Haggadah Is a Story in and a Note About Gendered of Itself haggadah good feeling about this haggadah shel pesach katz-hanna family 2 A Haggadah is a story in and A Note about Gendered of itself. It is a snapshot, Language (oy) Hebrew, like frozen in time. It is the sum of many other languages, has its parts and its parts standing all alone. This Haggadah aims “male” and “female” words. In to capture who we are at this many Jewish communities, time: right now. It is meant to the prayers are rewritten to encapsulate our joys and our include feminine G-d language sorrows, our struggles and our instead of the traditional mas- triumphs. It speaks the lan- guage of today laced with the culine. Gendered language hope of tomorrow. The New is binary system that does American Haggadah says: not accurately represent the “Like all haggadahs before expanse of divinity. Language it, this haggadah hopes to be is imperfect and we often lack replaced.” It is permanent and fleeting. It is all we are and the exact words or phrases nothing at all. It is Mitzrayim to describe our unique hu- and the promised land. Read it man experience. Throughout all and consume every word or this haggadah you may see gloss over the parts that don’t instances of non-masculine call out to you yet. language. Feel free to use it if When we talk about the Torah, it feels good to you, or make Jews commonly say, “turn it, something of your own. turn it, everything is in it” and so, too, everything is in these pages. what are guests of honor? Throughout this haggadah you will see “guests of honor” named in various parts of the seder. By reading their stories, we invite them to sit with us at the table. This is evocative of the tradition of Ushpizin: in- viting guests into the Sukkah, a temporary dwelling, each Sukkot. 3 The Seder Plate The seder plate is central to the passover holiday. Everything on it symbolizes a part of the Exodus story: Zeroa- Usually the Zeroa is a shank bone, a representation of the paschal lamb and ritual sacrifice. Since this house is vegetarian, the Zeroa is a beet on our plate. Charoset- A mixture of apples, wine, and walnuts. The charoset symbolizes the mortar used to build structures in Egypt. Chazaret- A bitter herb for use in the hillel sandwich later in the seder. The sandwich is a combination of bitter and sweet, remind- ing us that there is good with the bad. Karpas- A green vegetable that symbolizes renewal and spring. Beitza- A hard boiled egg symbolizing life and death, spring, and beginning again. Maror- The bitter herb, usually horseradish, to remind us of the bitterness of slavery. Olive- A symbolic reminder of the olive trees in Palestine that are the livelihood for many Palestinians and continue to be systemat- ically destroyed. The olive branch was a symbol of peace given to us in the story of Noah, and the olive sits on the seder plate today as a symbol of the occupation, which is anything but peaceful. Orange- The orange on the seder plate has taken on many meanings but was originally used as a symbol for gays and lesbians. Among the items on the seder plate the orange stands out as distinctly differ- ent. May we see the orange as a symbol of solidarity with all of those who “don’t belong.” 4 Pictured: The Israeli Black Panther movment in 1971. Their sign reads, “Golda, teach me Yiddish.” (Golda Meir, the Israeli Prime Min- ister.) A group of Sephardi and Mizrahi Jews named after the US Black Panther movement organized combat the Israeli erasure of Sephardi and Mizrahi culture and practice. Ashkenazim, white Jews from Eastern Europe, who speak Yiddish and have certain customs, are in many places considered the norm of the Jewish experience (see: Yiddish, klezmer, countries of origin.) While Ari’s family is Ashkenazi and they joyfully observe Ashkenaz customs and their identity, we hold the multiplicity of Jewish experiences this Passover. We all stood at the foot of Sinai together reciev- ing Torah, and the brilliance of ways we celebrate that Torah must not be whitewashed. We’re drinking a lot of wine! Ari- ana’s family has a story about her father’s first seder with her mother’s “If we don’t mean the family. Harry Stiefel z”l, Linda’s words we are saying grandfather, continued to fill Alex’ when we pray, then cup to the top with each of the four cups--which was a lot of wine to what are we doing?” drink! So, let this be a lesson: you --Rachel Adler don’t have to drink four full cups! Or, party on dude. Or, let’s drink some grape juice and know that we all have different relationships to alcohol. 5 Questions are not only if we carry nothing welcome during the course else into Diaspora, we carry of the evening but are vital these stories, these scrolls to tonight’s journey. Our that unroll a history we revere and obligation at this seder parade thru aisles involves traveling from on the highest of holy days. slavery to freedom, prod- we kiss the corner of tallis ding ourselves from apathy to our lips, put cloth to text to action, encouraging the to praise words Moses brought off transformation of silence the mount, our ancestors lugged into speech, and providing thru the desert. stories told and told a space where all different again at a kitchen table some where, levels of belief and tradition the 5th and 15th time we heard can co-exist safely. Because them bored out our seder mind, but leaving Mitzrayim--the nar- the 50th and 502nd time something row places, the places that stuck so we wrote them down oppress us—is a personal in our most reverent hand style as well as a communal in the blackest of ink on bone passage, your participation parchment. we record the trials and and thoughts are welcome rivals and lineage and and encouraged. We re- heroes of our families cuz we love member that questioning books itself is a sign of freedom. mourn all the storied bodies The simplest question can burned by the those who hate books have many answers, some- with messy endings. we love books times complex or contradic- cuz books are bodies of stories tory ones, just as life itself and stories make history and we are is fraught with complexity a people who believe and contradictions. To see in the stories of people to tell histo- everything as good or bad, ry matzah or maror, Jewish or and mourn all the bodies and sto- Muslim, Jewish or “Gentile”, ries is to be enslaved to simplic- burned before they are recorded in ity. Sometimes, a question the Eternal book, authored has no answer. Certainly, we by the voiceless and Voweless. must listen to the question, before answering. excerpt, from Kevin Coval 6 May the light of the candles we kindle together tonight bring radiance to all who still live in darkness. May this season, marking the deliverance of our people from Pharaoh, rouse us against anyone who keeps others in servitude. In gratitude for the freedom we enjoy, may we strive to bring about our own liberation and the liberation of all people everywhere. Lighting these candles, we create the sacred space of the Festival of Freedom; we sanctify the coming-together of our community. Lighting these candles, we create the sacred space of the Festival of Freedom; we sanctify the coming-together of our community --R. Barenblatt, Velveteen Rabbi On the first night, we light the candles. Baruch atah, Adonai, eloheinu ruach ha’olam, asher kidshanu b’mitzvotav v’tzivanu l’hadlik ner shel Yom Tov. Blessed are you, Adonai our God, Breath of Life, who sancti- fies us with your commandment to kindle the holiday lights. Baruch atah, Adonai, eloheinu melech ha’olam, shehecheyanu v’kiy’manu v’higiyanu lazman hazeh. Blessed are you, Adonai, sovereign of all worlds, who has kept us alive, sustained us, and enabled us to reach this moment. 7 KADESH First cup: for simcha! Kol sasson v’kol simcha, joy and gladness! The following sentence is a kabbalistic "kavanah" or intention, aimed at encouraging us to sanctify and drink our wine with the holy intention of connecting transcendence and imma- nence, mystically bringing together the aspect of God which is limitless and beyond comprehension with the aspect of God which is manifest (some might say "exiled") in creation. Hin'hi muchan u-m'zuman l'kayem mitzvat kos rishonah m'arbah cosot l'shem yichud kudsha brich hu u-schinteh. I take upon myself the mitzvah (connective-commandment) of this first of four cups of wine, in the name of the unification of the Holy Blessed One with Shekhinah! Tonight we drink four cups of wine. Why four? Some say the cups represent our matriarchs—Sarah, Rebecca, Rachel, and Leah—whose virtue caused God to liberate us from slavery. Another interpretation is that the cups represent the Four Worlds of physicality, emotions, thought, and essence. Still a third interpretation is that the cups represent the four prom- ises of liberation God makes in the Torah: I will bring you out, I will deliver you, I will redeem you, I will take you to be my people (Exodus 6:6-7.) The four promises, in turn, have been interpreted as four stages on the path of liberation: becoming aware of oppression, opposing oppression, imagining alter- natives, and accepting responsibility to act.
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