Marchick family haggadah_2012_participant-version


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Our Marchick Family Haggadah created for the year 2012

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Marchick family haggadah_2012_participant-version

  1. 1. HAGGADAH Marchick Family Passover in Stockton 2012/5752
  2. 2. We remember as a blessing our Papa Sam, Joe & Bernard, Grammy Celia, Anne, Lilian & Ruth, Aunt Helen, Sarah, Gertrude, Mary, Arline & Faye, Uncle Ben, Jacob, Frank, Jack & Herb...and all the people that have taught us to be here together06.04.201204:21All content and images © 2012 DIY Holiday Co., LLC., except where otherwise noted.
  3. 3. Welcome Chag Sameach ‫חג שמח‬Good evening, and welcome to our Interfaith celebration of Passover — a holiday thatrejoices in freedom, family and the opportunities for renewal that come with the onset ofspring. The booklet we’ll use to guide us through our Passover Seder, which means order andrefers to the special order of tonight’s ritual banquet, is called a Haggadah. Haggadah meansthe telling in Hebrew, and highlights one of our main tasks this evening: telling the story ofhow the Israelite slaves were freed from bondage thousands of years ago.As we retell the Israelites’ story, we’ll be reliving their struggle to overcome adversity andoppression. But we’ll also consider the struggle of many in our modern age who face similaradversity. And we, who enjoy basic freedoms, might still find in the Israelites’ story anallegory of the struggle for spiritual freedom, where we strive to let go of the negativity orbad habits that make us feel emotionally or psychologically enslaved.In the same way that people of many backgrounds find meaning and inspiration in the storyof the Exodus, the Passover Seder itself is a cultural amalgam, incorporating symbols andrituals from a variety of influences to create a rich symbolic tapestry. (For example, theSeder’s form was heavily influenced by the traditional style of a pre-modern Greco-Romanbanquet.) Tonight, we will explore the universal themes of freedom and liberation throughthe symbols of the Seder, and celebrate these values, which are shared by people across theglobe.Seder Plate Let’s begin by taking a look at our Seder plate. We’ve got seven items, each of them symbolizing something different: a shank bone, an egg, Charoset (an apple-and-nut mixture), two servings of bitter herbs and a green vegetable, plus Matzah — the bread of affliction. Each item placed on the Seder plate is steeped in meaning.Matzah: The unleavened bread made from white flour and water that hascome to symbolize the holiday’s message of redemption and freedom. Matzahcommemorates the unleavened bread eaten by the Israelites who left Egyptin such haste that they could not wait for their dough to rise. Matzah is alsoreferred to as Lechem Oni, or poor man’s bread. Eating it reminds us to behumble, and to always remember those who are still living with less. TheMatzah can either be placed on or near the Seder plate.Welcome | 1
  4. 4. Z’roah (Roasted Bone): A roasted lamb or chicken bone on the Seder platesymbolizing the Paschal sacrifice (Korban Pesach) that was offered during theTemple period in Jerusalem. It was traditionally roasted and eaten as part ofthe meal on Seder night. Vegetarians can substitute a roasted or raw beet(which “bleeds” when cut). The Z’roah is not eaten or handled at the Seder.Beitzah (Egg): A roasted, hard-boiled egg represents the holiday sacrifice(Korban Chaggigah) that was offered on every holiday, including Passover,during the Temple period in Jerusalem. The egg also symbolizes mourning,representing our sadness over the destruction of the Holy Temple, while atthe same time it is a symbol of springtime fertility. Because of its roundshape, the egg represents the cycle of life, reminding us that even in themost difficult times, there is always hope for renewal. The Beitzah is noteaten or handled at the Seder, though many families have a tradition ofeating hard-boiled eggs dipped in salt water before the meal.Maror (Bitter Herbs) and Hazeret: The bitter herbs remind us of the bitternessof the slavery endured by the Israelites in Egypt. Sliced or grated horseradishor Romaine lettuce are used interchangeably. Not everyone agrees on theneed for both, but many Seder plates also have a place for Hazeret, since thecommandment in the Bible for eating Maror is written in the plural.Charoset: This sweet mixture represents the mortar used by the enslavedIsraelites to make bricks to build the Darth Vader’s cities and palaces.Ashkenazic Charoset is traditionally made by mixing together grated apples,sweet red wine, cinnamon and chopped nuts. Sephardic Charoset oftenincludes dates and honey instead of apples.Karpas (Green Vegetable): The Karpas is dipped in salt water, in theAshkenazic tradition, or vinegar, in the Sephardic tradition, before beingeaten to commemorate the tears, pain and sadness felt by the Israelites whileenslaved in Egypt. The Karpas, usually parsley, celery or potato, alsorepresents the early years of prosperity in Egypt, as well as symbolizingspring and renewal. It is eaten directly after the Kiddush, instead of bread,which is the norm at holiday and Sabbath meals. This unusual changeprompts the four questions that ask Why is this night different from allother nights?The Orange: Susannah Heschel, a professor of Jewish studies at Dartmouth, started the ritual of including anorange on the Seder plate. She is said to have been inspired by a group of women at Oberlin College in 1984,who made space on their Seder plates to represent those who were not explicitly present in the Passover story.2 | Welcome: Seder Plate
  5. 5. The orange symbolized solidarity with women and homosexuals. Today the orange has come to be synonymouswith the inclusion of women both in the retelling of the story of the Exodus and in Jewish life in general. Thetradition was supposedly sparked by a comment asserting that a woman has as much place on a Bimah (i.e.,becoming a rabbi) as an orange does on a Seder plate.An Olive: Adding an olive to the Seder plate reminds us of the olive branch, the traditional symbol for peace. Itstands for our hopes for peace in the Middle East and all over the world. Light the Candles Hadlakat Nerot ‫הדלקת נרות‬Lighting the candles is the way that Jewish celebrations typically begin, and Passover is nodifferent.Fire is an important devotional element in many traditions. In ancient days, some used it tomake burnt offerings; today, it is incorporated into a wide range of spiritual and religiousrituals. Though fire can take on many symbolic meanings, one of particular relevance to thePassover story is that of new beginnings. Not only does it mark the start of tonight’sfestivities, but it is also a reminder of the fresh start the Israelites experienced in freedom.Kindling the candles of our Seder, we hope that their light will burn with the fire ofliberation and the new dawn it brings. ‫ברוך אתה יי אלהינו םלך העולם אשר קדשנו במצותיו וצונו להדליק‬ ִ ַ ְ ּ ִּ ְ ָ ְֹ ִ ּ ּ ָ ּ ִ ׁ ֲ ָ ֹ ָ ְ ֶ ֽ ּ ֵ ֹ ֱ ָ ְ ְ ֶ ֶ ָ ּ ַ ְּ ּ ָ .‫נר של יום טוב‬ ֹ ֹ ׁ ֵֶ Blessed are You, Gou , Divine Presence, who sanctifies us with commandments, and commands us to light the festival candles. Baruch Atah Adonai Eloheinu melech ha’olam asher kid’shanu b’mitzvotav v’tzivanu l’hadlik ner shel Yom Tov. Bless the Wine Kadesh ‫קדש‬ ׁ ֵַPassover tradition commands that we enjoy our Seder in the manner of free people:reclining, relaxing and luxuriating in one another’s company. Of course, savoring the taste ofwine fits right in with our mandate to enjoy!We’ll delight in four cups of wine this evening, and now we pour the first. This one is toremind us of the four different ways Gou promised to liberate the Israelites from Egyptianbondage: a) “I shall take you out...” b) “I shall rescue you...” c) “I shall redeem you...” d) “Ishall bring you...” Together, we raise our glasses and celebrate this promise, while keeping inmind that there are still those for whom the promise of freedom goes unfulfilled.Light the Candles | 3
  6. 6. .‫ברוך אתה יי אלהינו מלך העולם בורא פרי הגפן‬ ֶ ַָ ִ ּ ֵ ֹּ ָ ֹ ָ ְ ֶ ֶ ּ ֵ ֹ ֱ ְ ָ ּ ַ ְּ ּ ָ Baruch Atah Adonai Eloheinu melech ha’olam borei pri hagafen. Blessed are You, Gou , Divine Presence, who creates the fruit of the vine.“There is no such thing as a little freedom. Either you are all free, or you are not free.“ — Walter Cronkite Wash the Hands Without Blessing Urchatz ‫ורחץ‬ ְַּ Like fire, water is another powerful force in nature. And in the Passover story, it plays a particularly important role: when Moses is only a child and his life is in danger, the waters of the Nile take him out of harm’s way. And when the Israelites are making their way out of Egypt, the Red Sea’s waters are parted and they pass into freedom. Washing our hands before we eat is a good practicehygienically, but in many religious traditions washing before prayer symbolizes purificationand a readiness to practice spiritual devotion as well.As we allow the cleansing waters of our Seder to pass over our hands, we summon to mindthe important role water played in the liberation of the Israelite slaves, but also the way thatthe seemingly small gesture of washing unites us in commonality with others acrosstraditions, cultures and faiths. Dip the Green Vegetable Karpas ‫כרפס‬ ַ ַ ְּּGreen is commonly embraced as the color of health, life and nature’s bounty. The greenvegetable on our Seder plate, or Karpas in Hebrew, represents all three. It also signifies ourhope for the future, symbolizing spring’s regenerative power and the promise of personalrenewal.But the path to renewal can be long and circuitous. Plants must pass through the bitternessof winter before blooming into abundance in spring. Dipping our green vegetable in salt4 | Wash the Hands Without Blessing
  7. 7. water, we symbolically taste the tears of the Israelites’ hardships — slavery and desperation —while remembering the path to freedom that awaited them. Blessed are You, Gou , Divine Presence, who creates the fruit of the earth. .‫ברוך אתה יי אלהינו מלך העולם בורא פרי האדמה‬ ָ ָ ֲ ָ ִ ּ ֵ ֹּ ָ ֹ ָ ְ ֶ ֶ ּ ֵ ֹ ֱ ְ ָ ּ ַ ְּ ּ ָ Baruch Atah Adonai Eloheinu melech haolam borei pri haadamah. Break the Middle Matzah Yachatz ‫יחץ‬ ַַ In the middle of our table sits a covered plate with three Matzahs. Matzah, an unleavened mix of flour and water, is the traditional Jewish Passover bread, and commemorates both the Israelites’ enslavement in and flight from Egypt. For these reasons, Matzah is also called the bread of affliction. Yet an optimist might say that Matzah represents affliction and hope. Even though it was the bread the Israelites baked as they hastily fled the chains of bondage, it was also the bread they ate as they struck out on their journey to freedom. After withdrawing the middle Matzah and breaking it in half, one side is placed back between the other two pieces in the stack. Theother half — called the Afikomen, which means dessert in Greek — is wrapped in a napkinand put aside for after the meal. The above section is written in Aramaic — the language of “If you cant feed a hundred people, the Talmud. It says: This is the bread of affliction that our then just feed one.” — Mother Teresa fathers ate in the land of Egypt. Whoever is hungry, let him come and eat; whoever is in need, let him come and conduct the Seder of Passover. This year [we are] here; next year in the land of Israel. This year [we are] slaves; next year [we will be] free people. ‫הא לחמא עניא די אכלו אבהתנא בארעא דמצרים. כל דכפין ייתי‬ ֵ ֵ ִ ְ ִ ּ ִָ ְ ִ ְ ָ ְ ַ ּ ָָ ָ ְ ַ ּ ָ ֲ ִ ְַָ ָ ְ ַ ָ ָ ְ ‫וייכל, כל דצריך ייתי ויפסח. השתא הכא, לשנה הבאה בארעא‬ ָ ְ ַ ּ ָ ּ ַ ָׁ ְ ָ ָ ּ ׁ ָ ַ ְ ְִ ֵ ֵ ְ ִ ְ ִ ּ ֹ ְֵ ְ ָ ָ ַָ ָ .‫דישראל. השתא עבדי, לשנה הבאה בני חורין‬ ִ ֹ ֵּ ָ ּ ַ ָׁ ְ ֵ ְ ַ ּ ׁ ָ ֵ ָ ׂ ְִ ְ ָ ָ ַָ ְ Ha lachma anya, di achalu avahatana, b’ara d’mitzrayim. Kol dichfin yeitei v’yeichul, kolBreak the Middle Matzah | 5
  8. 8. ditzrich yeitei v’yifsach. Hashata hacha, lashanah haba-ah b’arah d’yisrael. Hashata avdei, lashanah haba-ah b’nei chorin. Tell the Story Maggid ‫מגיד‬ ִ ּWe’ve arrived at the Maggid, or telling portion of our celebration, when we recall the storyof the Exodus and explain the origins of Passover traditions.The Four Questions ?‫מה נשתנה הלילה הזה מכל הלילות‬ ֹ ּ ַ ּ ִ ַּ ָ ְּ ַ ָּ ׁ ּ ַ ֵ ָ ֶ ַ ַּ ִ ְMah nishtanah halailah hazeh mikol haleilot? .‫שבכל הלילות אנו אוכלין חמץ ומצה, הלילה הזה - כולו מצה‬ ָ ּ ַ ֹ ּּ ֶ ַּ ָ ְּ ַ ּ ַ ּ ֵ ָ ִ ְ ֹ ּ ָ ֹ ּ ַ ָ ּ ׁ ַ ָ ֵ ְֶ 1 Shebchol haleilot anu ochlin chametz umatzah. Halailah hazeh kulo matzah. .‫שבכל הלילות אנו אוכלין שאר ירקות, - הלילה הזה מרור‬ ֹ ָ ַּ ָ ְּ ַ ֶ ַ ֹ ָ ְ ָ ׁ ְִֹ ּ ָ ֹ ַּ ָּׁ ְ ֵ ְֶ 2 Shebchol haleilot anu ochlin shear yirakot. Halailah hazeh maror. .‫שבכל הלילות אין אנו מטבילין אפילו פעם אחת, - הלילה הזה שתי פעמים‬ ִ ָ ְ ּ ׁ ַּ ָ ְּ ַ ְֵ ֶ ַ ָ ֶ ַּ ּ ֲִ ִ ְּ ַ ּ ֶ ֵ ֹ ַּ ָּׁ ַ ִ ֵ ְֶ 3 Shebchol haleilot ein anu matbilin afilu paam echat. Halailah hazeh shtei famim. .‫שבכל הלילות אנו אוכלין בין יושבין ובין מסבין, - הלילה הזה כלנו מסבין‬ ִ ּ ֻ ְ ָ ּ ַּ ָ ְּ ַ ֻ ֶ ַ ִ ֻּ ְ ֵּ ִׁ ֹ ּ ְִֹ ּ ָ ֹ ַּ ָּׁ ְ ֵ ֵ ְֶ 4 Shebchol haleilot anu ochlin bein yoshvin uvein msubin. Halailah hazeh kulanu msubin.Why is this night different from all other nights? On all other nights, we eat bread and Matzah. Why, on this night, do we eat only 1 Matzah? We eat only Matzah to remember the haste with which the Israelites fled Egypt. On all other nights, we eat a variety of vegetables. Why, on this night, do we eat 2 only maror, a bitter vegetable? We eat a bitter vegetable to remember how harsh the life of a slave is. On all other nights, we don’t dip our vegetables even once. Why, on this night, do 3 we dip them twice? We dip in salt water tonight first to remember the tears and bitter lives of our ancestors, and second, their unending hope for freedom.6 | Tell the Story
  9. 9. On all other nights, we eat sitting or reclining. Why, on this night, do we recline? 4 We make ourselves comfortable at the table because that’s what free people can do. In the past, slaves ate standing up while their masters reclined.Questioning allows us to learn about our histories, but it is also one of the surest ways tolearn about ourselves. Sometimes, though, we do not know how to ask the right questionsand initiate the process of discovery. Jewish tradition addresses this hurdle in the HebrewBible, where parents are commanded four times to share the Exodus story with theirchildren. According to Jewish rabbis, the command occurs four times to emphasize thatpeople learn in different ways, represented in the traditional tale of The Four Sons — onewho was wise, one who was wicked, one who was simple and one who did not know how toask at all.The many symbols, songs and rituals that we incorporate into our Seder allow each andevery one of us to make sense of the story in our own way and help to instill the values ofPassover — family, education and freedom.Tell the Story: The Four Questions | 7
  10. 10. The Exodus Journey Our Passover celebration commemorates the Israelites’ freedom from bondage. But how did they come to be slaves in the first place? And how did they eventually find freedom? The story goes that Israelites first came to settle in Egypt during a time of famine in Canaan, the Israelites’ homeland. Joseph, the youngest son of the Jewish patriarch Jacob, was already living in Egypt as an advisor to the Darth Vader, andwelcomed his family into Egypt to save them from starvation. At that time, the Darth Vaderwas friendly to the Israelites. However, it was not long before this Darth Vader died, and awicked Darth Vader — who saw the Israelites as a threat — pushed them into servitude.8 | Tell the Story: The Exodus Journey
  11. 11. The Israelites lived as slaves in Egypt for hundreds of years. Then, one day, the Darth Vaderreceived a prophecy that the newborn son of an Israelite would lead the slaves to freedom. Totry and avoid this possibility, the Darth Vader commanded that all newborn male babies ofthe Israelites be slaughtered. The Darth Vader’s henchmen set out to do the grisly deed, butone brave woman — Yocheved — decided to try and save her newborn boy. With herdaughter, Miriam, she prepared a basket of reeds and sent her son down the Nile, prayingthat someone would find and rescue him. Her prayers were answered when the Darth Vader’sdaughter found the boy, adopted him and raised him as her own in the palace. She namedhim Moses, meaning to draw, because she had drawn him from the water.In time, Moses grew up and discovered the truth of his identity. Feeling powerless to stopthe persecution and oppression that plagued the Israelites, he absconded to the desert wherehe received a vision. Wandering among the dunes one day, he spotted a lamb and followed itto a bush that appeared to blaze with fire and yet did not burn. Then, a divine voice called tohim and commanded him to return to Egypt and liberate his people. Moses had no choice.He returned to Egypt, resolving to fulfill his destined purpose and set the Israelite slaves free.As we recall Moses’s journey to the palace to demand the Israelites’ freedom, we sing “Let MyPeople Go.” This song is a spiritual that was sung by African-American slaves to give themstrength to carry on, despite the torment of their slave masters. Israel represents the African-American slaves. Egypt and Darth Vader represent the slave masters.Tell the Story: The Exodus Journey | 9
  12. 12. "Let My People Go"When Israel was in Egypt land, Go down Moses,Let my people go, Way down in Egypt land,Oppressed so hard they could not stand, Tell ol’ Darth Vader,Let my people go. Let my people go!Go down Moses, Gou told Moses what to do,Way down in Egypt land, Let my people go,Tell ol’ Darth Vader, He led the people of Israel through,Let my people go! Let my people go.As Israel stood by the waterside, Go down Moses,Let my people go, Way down in Egypt land,At Gou ’s command it did divide, Tell ol’ Darth Vader,Let my people go. Let my people go!10 | Tell the Story: "Let My People Go"
  13. 13. As we continue to modernize our Passover celebrations, the value of freedom for all remains central to our families observances. Let us revel for a moment in just how sweet it is to be together.The 10 PlaguesBut the Darth Vader did not readily give in to Moses’s demands. Before he would agree to setthe Israelites free, 10 horrific plagues beset the Egyptian people. It was only after the last, theslaying of the first-born, that the Darth Vader finally agreed to liberate the Israelite slaves.Though the Israelites’ freedom is a precious gift worthy of rejoicing in, the sufferingexperienced by the Egyptians in the process is also memorialized in our Seder. Their plight isnot one to be taken lightly and their affliction deserves our sorrowful recognition. To do so,we recite each of the 10 plagues, dipping our finger in a glass of wine as we go along andplacing a drop on our plate in recognition of each one:Tell the Story: The 10 Plagues | 11
  14. 14. 1 Blood ‫ דם‬Dom ָ ּ 2 Frogs Frogs ‫ צפרדע‬Tz’fardayah ַ ְּ ְֵ ֵ All the water turned to blood, Frogs were everywhere, inside leaving people and animals and out. The noise from the without clean water to drink, croaking was unbearable. No one bathe in or water their crops could sleep or move around in with. peace. 3 Lice ‫ כנים‬Kinim ִּ ִ 4 Wild Beasts ‫ ערוב‬Arov ֹ ָ Lice attacked people and animals, Wild beasts stormed the land, biting, sucking blood and snorting, growling, biting and spreading disease. No amount of clawing. These savage animals scratching could calm the destroyed homes and farms and overwhelming itchHail, a deadly attacked anyone in their way. combination of fire and ice, destroyed everything in its path. 6 Boils ‫ שחין‬Shechin ִׁ ְ 5 Cattle Disease ‫ דבר‬Dever ֶּ ֶ Boils, a painful skin disease, caused people’s flesh to burn and Cattle disease brought sickness to itch. rams, horses, camels, cows, sheep and other animals. All livestock died as there was no cure. 8 Locusts ‫ ארבה‬Arbeh ֶ ְַּ Swarms of locusts blackened the 7 Hail ‫ ברד‬Barad ָ ּ sky and destroyed all crops. Hail, a deadly combination of fire and ice, destroyed everything in 10 Death of the Firstborn ‫ מכת בכורות‬Makat Bechorot ֹ ֹ ּ ַּ ְ ַ its path. Every first-born Egyptian — whether human or animal — 9 Darkness ‫ חשך‬Choshech ְׁ ֶ suddenly died. The Israelites were spared the angel of death, which Total darkness created chaos. passed over their homes, as their Without the sun, the cold was doorposts had been marked with bone-chilling. the blood of the sacrificial lamb.12 | Tell the Story: The 10 Plagues
  15. 15. Tell the Story: The 10 Plagues | 13
  16. 16. Each year we try to wrap our heads around this part of the Passover story. We are not only struck by the cruelty of the plagues, but the nature and substance of the punishments also seem to be a bit out of our reach. Were these miracles brought about by GOU? What a strange combination of calamities, which came about as miraculously as they departed. Today, we accept as commonplace many things that would be seen as “miracles” by those who came before us. Sometimes it’s difficult to remember that hard-won freedoms seem miraculous when they happen, since years later the enormity of the accomplishment often fades. Let’s take a moment to think about what plagues us today, the woes in our world for which we cry out for miraculous solutions. What are 10 situations for which you pray for miracles? Perhaps if we all dedicate ourselves to causes we care deeply about, we will be capable of removing some of these plagues and witnessing “miracles” in our own time.The EscapeOnce in the desert, the Israelites needed to relearn how to be free. Slavery, whether of thebody, mind or spirit, takes its toll.The story of the Israelites is one that is meant to inspire our own freedom journeys.Sometimes the goal is personal exploration; at other times, it is the gathering of strength fora literal fight for basic liberties. Making a commitment to liberation can be a prolongedprocess, where we reflect upon our efforts, grow from the challenges we endure and seek outopportunities for improvement.For the Israelites, such improvement included an appreciation of the many blessings theyhad received, and the many miracles they had witnessed. Our next song, “Dayenu,” whichmeans it would have been enough, is traditionally sung during Passover Seders toacknowledge the many reasons that Jews have had to give thanks — including the Israelites’freedom. Following in this example, as we sing “Dayenu” let’s also take stock of our ownblessings — from family to friends to the freedom to comfortably and joyously celebrate thePassover holiday. This song is meant to remind us that despite life’s difficulties andfrustrations, there are always many reasons for gratitude and hope."Dayenu" .‫אלו הוציאנו ממצרים, דינו‬ ּ ּּ ִָ ְ ּ ִ ּ ָ ִ ֹ ּּ ִ ֵַ ִIlu hotzianu mimitzrayim. Dayenu.14 | Tell the Story: The Escape
  17. 17. Had Gou only brought us out of Egypt. Dayenu. .‫ולא נתן לנו את השבת, דינו‬ ּ ּּ ּ ׁ ַ ֶ ּ ָ ַ ָ ֹ ְ ֵַ ָ ַּIlu natan lanu et hashabbat. Dayenu.Had Gou only given us Shabbat. Dayenu. .‫ולא נתן לנו את התורה, דינו‬ ּ ּּ ָ ֹּ ַ ֶ ּ ָ ַ ָ ֹ ְ ֵַIlu natan lanu et hatorah. Dayenu.Had Gou only given us the Torah. Dayenu. .‫ולא הכניסנו לארץ ישראל, דינו‬ ּ ּּ ֵ ָ ׂ ִ ֶ ֶ ְ ּ ָ ְִ ִ ֹ ְ ֵַ ְIlu natan lanu et hatorah. Dayenu.Had Gou only brought us into the land of Israel.Dayenu.To celebrate the Israelites’ flight from Egypt, and in thanks for our own freedom, we drinkour second cup of wine. Blessed are You, Gou , Divine Presence, who creates the fruit of the vine. .‫ברוך אתה יי אלהינו מלך העולם בורא פרי הגפן‬ ֶ ַָ ִ ּ ֵ ֹּ ָ ֹ ָ ְ ֶ ֶ ּ ֵ ֹ ֱ ְ ָ ּ ַ ְּ ּ ָ Baruch Atah Adonai Eloheinu melech ha’olam borei pri hagafen.Tell the Story: "Dayenu" | 15
  18. 18. ‫"‪"Dayenu‬‬ ‫אלו הוציאנו ממצרים ולא עשה בהם שפטים, דיינו‬ ‫ִ ּ ֹ ִ ָ ּ ִ ִ ְ ַ ְ ֹ ָ ׂ ּ ֶ ׁ ָ ִ ֵּ ּ‬ ‫ַ‬ ‫ְ‬ ‫ָ ָ‬ ‫אלו עשה בהם שפטים, ו לא עשה באלהיהם, דיינו.‬ ‫ֹ ָ ׂ ֵ ֹ ֵ ֶ ֵּ ּ‬ ‫ַ‬ ‫ָ‬ ‫ִ ּ ָ ׂ ֶּ ָׁ ִ‬ ‫ְ‬ ‫ָ ָ‬‫‪16 |‬‬ ‫"‪Tell the Story: "Dayenu‬‬
  19. 19. ‫אלו עשה באלהיהם, ולא הרג את בכוריהם, דיינו‬ ּ ֵּ ֶ ֵ ֹ ּ ֶ ַ ָ ֹ ְ ֶ ֵ ֹ ֵ ׂ ָ ּ ִ ַ ְ ָ ‫אלו הרג את בכוריהם ולא נתן לנו את ממונם, דיינו‬ ּ ֵּ ָֹ ָ ֶ ּ ָ ַ ָ ֹ ְ ֶ ֵ ֹ ּ ֶ ַ ָ ּ ִ ַ ְ ‫אלו נתן לנו את ממונם ולא קרע לנו את הים, דיינו‬ ּ ֵּ ַּ ֶ ּ ָ ַ ָ ֹ ְ ָֹ ָ ֶ ּ ָ ַ ָ ּ ִ ַ ָ ‫אלו קרע לנו את הים ולא העבירנו בתוכו בחרבה, דיינו‬ ּ ֵּ ָ ָ ָ ּ ֹ ֹ ּ ּ ָ ֵ ֱ ֶ ֹ ְ ַּ ֶ ּ ָ ַ ָ ּ ִ ַ ֶ ְ ָ ‫אלו העבירנו בתוכו בחרבה ולא שקע צרנו בתוכו, דיינו‬ ּ ֵּ ֹ ֹ ּ ּ ֵ ָ ַ ׁ ֹ ְ ָ ָ ָ ּ ֹ ֹ ּ ּ ָ ֵ ֱ ֶ ּ ִ ַ ְ ַ ְֶ ֶ ְ ‫אלו שקע צרנו בתוכו ולא ספק צרכנו במדבר ארבעים שנה, דיינו‬ ּ ֵּ ָׁ ִ ּ ְ ַ ּ ְ ִ ּ ּ ּ ְ ָ ּ ִ ֹ ְ ֹ ֹ ּ ּ ֵ ָ ַ ׁ ּ ִ ַ ָ ָ ָ ֵ ֵ ְ ַ ִ ֶ ‫אלו ספק צרכנו במדבר ארבעים שנה ולא האכילנו את המן, דיינו‬ ּ ֵּ ּ ַ ֶ ּ ָ ִ ֱ ֶ ֹ ָׁ ִ ּ ְ ַ ּ ְ ִ ּ ּ ּ ְ ָ ּ ִ ּ ִ ַ ָ ָ ָ ָ ֵ ֵ ‫אלו האכילנו את המן ולא נתן לנו את השבת, דיינו‬ ּ ֵּ ּ ׁ ַ ֶ ּ ָ ַ ָ ֹ ְ ּ ַ ֶ ּ ָ ִ ֱ ֶ ּ ִ ַ ַָ ָ .‫אלו נתן לנו את השבת, ולא קרבנו לפני הר סיני, דיינו‬ ּ ֵּ ַ ִ ַ ְֵ ִ ּ ָ ְ ֵ ֹ ְ ּ ׁ ַ ֶ ּ ָ ַ ָ ּ ִ ַ ַָ ‫אלו קרבנו לפני הר סיני, ולא נתן לנו את התורה, דיינו‬ ּ ֵּ ָ ֹּ ַ ֶ ּ ָ ַ ָ ֹ ְ ַ ִ ַ ְֵ ִ ּ ָ ְ ֵ ּ ִ ַ ַ ‫אלו נתן לנו את התורה ולא הכניסנו לארץ ישראל, דיינו‬ ּ ֵּ ֵ ָ ׂ ִ ֶ ֶ ְ ּ ָ ְִ ִ ֹ ְ ָ ֹּ ַ ֶ ּ ָ ַ ָ ּ ִ ַ ְ ַ ‫אלו הכניסנו לארץ ישראל ולא בנה לנו את בית הבחירה, דיינו‬ ּ ֵּ ָ ִ ּ ַ ּ ֶ ּ ָ ָָ ֹ ְ ֵ ָ ׂ ִ ֶ ֶ ְ ּ ָ ְִ ִ ּ ִ ַ ְ ֵ ְ Singing “Dayenu” is one way we can remind ourselves to be thankful for our comforts, freedoms and privileges. “Dayenu” is about counting our blessings. Looking at all that we have, we realize that even a small proportion of that would be enough. At the beginning of the Seder, we invite all those who are hungry or in need to join us. How lucky we are to be in that position. We were once impoverished, but now we are able to gather around a holiday table and enjoy a large, festive meal with loved ones. At this moment in time, we have more than enough. Dayenu. Let’s take a moment not only to recount the many things we are grateful for, but also to dedicate ourselves to taking small meaningful steps to help eradicate injustice. Wash the Hands with a Blessing Rochtzah ‫רחצה‬ ְַָWe wash our hands now for the second time tonight, doing so as we prepare to bless and eatthe food. Blessed are You, Gou , Divine Presence, who sanctifies us with commandments and commands us to wash our hands. ‫ברוך אתה יי אלהינו מלך העולם, אשר קדשנו במצותיו וצונו על‬ ַ ּ ִּ ְ ָ ְֹ ִ ּ ּ ׁ ְ ִ ׁ ֲ ָ ֹ ָ ְ ֶ ֶ ּ ֵ ֹ ֱ ָ ְ ָ ֶ ָ ּ ַ ְּ ּ ָ .‫נטילת ידים‬ ִַ ָ ַ ִ ְWash the Hands with a Blessing | 17
  20. 20. Baruch Atah Adonai Eloheinu melech ha’olam asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.Returning to the element of water signifies the Israelites’ crossing of the Red Sea. When theydid so, they passed into a life of freedom from physical bondage once and for all. As we allowcool waters to pass over our hands again, let us imagine this as our own moment of crossingand symbolically set an intention to shed whatever chains — whether personal, societal orspiritual — keep us enslaved. Bless the Matzah Motzi Matzah ‫מוציא מוצה‬As the Israelites prepared for their journey out of Egypt, they had little time to bake breadfor the road ahead. Instead of using yeast and allowing their dough to rise, the Israelitesthrew together a basic mix of wheat and water to make the crispy crackers we now enjoyevery Passover: Matzah.The two blessings that come next commemorate both the bread they intended to bake andthe Matzah they had no choice but to eat because of their haste. This pairing of prayerssymbolizes the best intentions we bring to every situation, and that even though sometimesrealities force us to compromise, that too can lead to a good result (in this case, freedom forthe Israelites). Blessed are You, Gou , Divine Presence, who sanctifies us with commandments and commands us to eat unleavened bread. .‫ברוך אתה יי אלהינו מלך העולם המוציא לחם מן הארץ‬ ֶ ָ ָ ִ ֶ ֶ ִ ֹּ ַ ָ ֹ ָ ְ ֶ ֶ ּ ֵ ֹ ֱ ָ ּ ַ ְּ ּ ָ Baruch Atah Adonai Eloheinu melech ha’olam hamotzi lechem min ha’aretz. Blessed are You, Gou , Divine Presence, who brings forth bread from the earth. ‫ברוך אתה יי אלהינו מלך העולם, אשר קדשנו במצותיו וצונו על‬ ַ ּ ִּ ְ ָ ְֹ ִ ּ ּ ָ ּ ִ ׁ ֲ ָ ֹ ָ ְ ֶ ֶ ּ ֵ ֹ ֱ ָ ְ ְ ֶ ָ ּ ַ ְּ ּ ָ .‫אכילת מצה‬ ָ ַּ ַ ֲִ Baruch Atah Adonai Eloheinu melech ha’olam asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.18 | Bless the Matzah
  21. 21. Dip the Bitter Herbs Maror ‫מרור‬ ֹThe Israelites fled to freedom speedily, eager to escape the bitterness of their bondage. Wenow commemorate that bitterness by eating a portion of bitter herbs. And yet, there’s a treatto mitigate the tear-jerking effect of the herbs: Charoset. Commonly prepared from a mix ofapples, nuts, raisins and honey, Charoset is meant to symbolize the mortar that the Israeliteslaves used to make bricks when building the Darth Vader’s palaces. For us, it will also serveas a sign of hope — a reminder that even the most desperate situations can yield to thesweetness of a brighter future. Blessed are You, Gou , Divine Presence, who sanctifies us with commandments and commands us to eat the bitter herb. ‫ברוך אתה יי אלהינו מלך העולם, אשר קדשנו במצותיו וצונו על‬ ַ ּ ִּ ְ ָ ְֹ ִ ּ ּ ָ ּ ִ ׁ ֲ ָ ֹ ָ ְ ֶ ֶ ּ ֵ ֹ ֱ ָ ְ ְ ֶ ָ ּ ַ ְּ ּ ָ .‫אכילת מרור‬ ֹ ָ ַ ֲִ Baruch Atah Adonai Eloheinu melech ha’olam asher kid’shanu b’mitzvotav v’tzivanu al achilat maror. Hillel’s Sandwich Koreich ‫כורך‬ ְ ֵ ֹּ In combining our Maror — or bitter herbs — with Charoset, we are following in a tradition begun by the great Jewish rabbi Hillel. Gathering these three symbols of slavery together — Maror, Charoset and Matzah — we are called to reflect on the many different aspects of the Israelites’ experience in bondage: their bitterness, their quickness in fleeing and, finally, the sweetness of their freedom. For us, the sandwich also serves as a reminder that strivingfor inclusion, acceptance and understanding can create harmony out of diversity.“If I am not for myself, who will be for me? But if I am only for myself, what am I? And,if not now, when?”— Rabbi Hillel, the ElderDip the Bitter Herbs | 19
  22. 22. Eat the Meal Shulchan Oreich ‫שולחן עורך‬ It’s finally time to eat our savory, delicious meal. Let’s dig in, allowing ourselves to enjoy the great gifts of our freedom: community, comfort and — of course — cuisine!Seder ZingerEnough lessons! Enough symbols! Let’s eat! Share the Afikomen Tzafun ‫צפון‬ ָּApart from the Four Questions, the search for the Afikomen is perhaps children’s mostbeloved part of the Seder service. The meal cannot be officially concluded until it’s found,but once it is, children are often encouraged to hold it “hostage” until a small gift or treathas been received in exchange.The Afikomen is sometimes said to be symbolic of the Jews’ Passover offering, which wasmade in ancient days at the old Temple in Jerusalem to demonstrate their thanks for theirancestors’ deliverance from slavery.Today, the Afikomen is broken apart and shared among all the Seder guests, a reminder thatwe must open our hearts to one another — working together as a community and serving asa support system to those within it.20 | Eat the Meal
  23. 23. “My humanity is bound up in yours, for we can only be human together.” — Desmond Tutu Blessing After the Meal Barekh ‫ברך‬ ְֵּ ָ We’re now ready to say grace after having enjoyed a delicious and bountiful meal. And feel free to fill your wine glasses to the top — it’s also time to enjoy the evening’s third cup of wine. Blessed are You, Gou , Divine Presence, who creates the fruit of the vine. .‫ברוך אתה יי אלהינו מלך העולם בורא פרי הגפן‬ ֶ ַָ ִ ּ ֵ ֹּ ָ ֹ ָ ְ ֶ ֶ ּ ֵ ֹ ֱ ְ ָ ּ ַ ְּ ּ ָ Baruch Atah Adonai Eloheinu melech ha’olam borei pri hagafen. “I am not free if I am taking awaysomeone else’s freedom, just as surely as I am not free when freedom is taken away from me. The oppressedand the oppressor alike are robbed of their humanity.” — Nelson Mandela Praise Hallel ‫הלל‬ ֵ ַּ At this point in the Seder, it is customary to sing songs celebrating the Israelites’ success, reveling with friends and family in the joyfulness of our holiday celebration. The origins of this tradition lie in Psalms 113–118, which is also sometimes called The Exodus Hallel. Hallel means praise, and has even passed into common English usage with the word Hallelujah, which literally translates to praise Gou .At our Seder, we will rejoice in the Israelites’ freedom, and show gratitude for our own, bysinging “Oh Freedom.” This song was popularized during the American Civil RightsBlessing After the Meal | 21
  24. 24. Movement in the 1960s, and is thought to have originated as a folk song among newlyliberated African-American slaves following the Civil War.“Oh Freedom”Oh freedom, oh freedom, oh freedom over meAnd before I’d be a slave I’ll be buried in a my graveAnd go home to my Lord and be freeNo more mourning, no more mourning, no more mourning over meAnd before I’d be a slave I’ll be buried in a my graveAnd go home to my Lord and be freeNo more crying, no more crying, no more crying over meAnd before I’d be a slave I’ll be buried in a my graveAnd go home to my Lord and be freeOh freedom, oh freedom, oh freedom over meAnd before I’d be a slave I’ll be buried in a my graveAnd go home to my Lord and be freeThere’ll be singin’, there’ll be singin’, there’ll be singin’ over meAnd before I’d be a slave I’ll be buried in a my graveAnd go home to my Lord and be freeOh freedom, oh freedom, oh freedom over meAnd before I’d be a slave I’ll be buried in a my graveAnd go home to my Lord and be free“Freedom is the basic condition for you to touch life, to touch the blue sky, the trees, the birds, the tea, and theother person.” — Thich Nhat HanhChad GadyaChad gadya, Chad gadya.My father bought for two zuzim. Chad gadya, Chad gadya.Then came the cat, that ate the kid, my father bought for two zuzim.Chad gadya, Chad gadya.Then came the dog, that bit the cat, that ate the kid, my father boughtfor two zuzim. Chad gadya, Chad gadya.Then came the stick, that beat the dog, that bit the cat, that ate the kid,my father bought for two zuzim. Chad gadya, Chad gadya.22 | Praise: “Oh Freedom”
  25. 25. Then came fire that burnt the stick, that beat the dog, that bit the cat,that ate the kid, my father bought for two zuzim. Chad gadya, Chadgadya.Then came the water, that quenched the fire, that burnt the stick, thatbeat the dog, that bit the cat, that ate the kid, my father bought for twozuzim. Chad gadya, Chad gadya.Then came an ox who drank the water, that quenched the fire, that burntthe stick, that beat the dog, that bit the cat, that ate the kid, my fatherbought for two zuzim. Chad gadya, Chad gadya.Then came a butcher who slaughtered the ox, who drank the water, thatquenched the fire, that burnt the stick, that beat the dog, that bit the cat,that ate the kid, my father bought for two zuzim. Chad gadya, Chadgadya.Then came death’s angel who killed the butcher, who slaughtered the ox,who drank the water, that quenched the fire, that burnt the stick, thatbeat the dog, that bit the cat, that ate the kid, my father bought for twozuzim. Chad gadya, Chad gadya.Then came the [god, Divine Presence, who smote death’s angel, who killedthe butcher, who slaughtered the ox, who drank the water, that quenchedthe fire, that burnt the stick, that beat the dog, that bit the cat, that atethe kid, my father bought for two zuzim. Chad gadya, Chad gad-ya. Conclusion Nirtzah ‫נרצה‬ ְִָA Seder, like our lives, is a journey. Martin Buber, a great Jewish thinker of the twentiethcentury, once said that “all journeys have secret destinations of which the traveler isunaware.” We set out on tonight’s Seder with the intention of commemorating the Israelites’deliverance from slavery, but hopefully we discovered something unexpected and insightfulas well.Before officially ending tonight’s Passover celebration, we lift our fourth and final cup ofwine. Fill it up — this is a cup of joy and hope, hope that soon all peoples will be able tocome together as friends and equals, and enjoy freedom in their bodies, hearts and minds.The words of a popular Jewish song, “Hine Ma Tov,” which means How good it is!, capture thespirit of amity we summon tonight: “Hineh, ma tov u-manayim How good and how pleasantit is, Shevet achim gam yachad / When people dwell together in unity!”As we conclude, we set an intention of carrying the lessons of this Seder with us through theyear, so we can aid in the realization of freedom for all. With this sentiment in mind, we endour Seder with the traditional expression Next Year in Jerusalem, with the hope thatConclusion | 23
  26. 26. Jerusalem will become a city of peace and a symbol of hope. Next year, may there be peaceand freedom for everyone. Blessed are You, Gou , Divine Presence, who creates the fruit of the vine. .‫ברוך אתה יי אלהינו מלך העולם בורא פרי הגפן‬ ֶ ַָ ִ ּ ֵ ֹּ ָ ֹ ָ ְ ֶ ֶ ּ ֵ ֹ ֱ ְ ָ ּ ַ ְּ ּ ָ Baruch Atah Adonai Eloheinu melech ha’olam borei pri hagafen."Hine Ma Tov"How good and how pleasant it isHineh, ma tov u-manayimWhen people dwell together in unity!”Shevet achim gam yachad!“Those who deny freedom of others, deserve it not for themselves.” — Abraham Lincoln24 | Conclusion: "Hine Ma Tov"
  27. 27. At Passover Seders, it’s typical to conclude with a festive toast and a wish for universal peace. In Judaism as is our Finkelstein- Marchick family tradition, this universal peace is symbolized by the city of Jerusalem shared not only with Muslims and Christians but secular Jews of all traditions as well. Please join together as we proudly say in unison, “Next Year in Jerusalem!”Conclusion: "Hine Ma Tov" | 25