Issuu

This Haggadah is dedicated to women who have made, attended, and enjoyed a Passover Seder. Our Womenâ€™s Intergenerational Seder is one of the most special events of every year. Friend of a Friend wanted to make it even more meaningful, so, in true Temple Sinai fashion, we sat down to put together our own Haggadah. You were all at the heart of this process. Every word, image, thought, and feeling was created with you in mind, exactly as you are now. It has been our privilege to create the Friend of a Friend Haggadah, written by and for the Women of Temple Sinai. With our love,

Cantor-Educator Elena Schwartz

Robyn Corbin

Ginny Jordan

Kathy Diamond

Loryn Solomon

Jacqueline Covey President, Friend of a Friend/Chaverot

Jill Goldberg

Debbie Sussman

HINEI MA TOV

‫ִה ֵ ּנה ַמה ּט ֹוב ּו ַמה נָ ִעים ֶש ֶבת ַא ִחים גַ ם יָ ַחד‬ Hinei ma tov umanaim Shevet achim gam yachad Hinei ma tov umanaim Shevet achim gam yachad Behold how good and How pleasant it is For brothers to dwell together

Introduction Welcome to the Womenâ€™s Seder. We welcome all women, from the most traditional to the first-time Seder participant. Our Haggadah includes many familiar elements of the Seder, along with poems, readings, and stories that celebrate the wide range of backgrounds of Seder participants today, and inspire us with the universal message of freedom. The word Haggadah means the telling. During many other festivals, we are commanded to listen. We must hear the Megillah on Purim, we must hear the Shofar on Rosh Hashana. But on Pesach, we are commanded to speak.

WE MUST SPEAK OF OUR PAST, WE MUST TELL OUR OWN STORIES, WE MUST SEEK OUT OUR VOICES. This Seder Nashim/Womenâ€™s Seder is about giving voice to our experiences. Tonight, we provide a safe, supportive space for one another and create new rituals as we embrace our rich heritage as Jewish Women.

The Seder Plate The objects on the Seder plate are symbols that help us remember the Passover story. • Bitter herbs (maror) – usually horseradish, a reminder of the bitterness of slavery; some Seder plates include a second bitter herb, called chazeret, which is often romaine lettuce • Charoset – a fruit-and-nut mixture representing the mortar used by slaves in ancient Egypt • Leafy greens (karpas) – often parsley or celery, a symbol of springtime renewal; some use a potato • Shank bone (z’roa) – a roasted lamb bone, reminiscent of the animal sacrifices our ancestors made • Roasted egg (beitzah) – a roasted hard-boiled egg, a symbol of life

An Orange on the Seder Plate?

Many Passover tables now include an orange on the Seder plate. The orange symbolizes the fruitfulness for all when those who have been marginalized are welcomed by the Jewish community. It originated as an affirmation of the roles of women and members of the LGBTQ community.

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Welcome to the Intergenerational Women's Seder

Opening Meditation We come together from our separate lives, each of us bringing our concerns, our preoccupations, our hopes, and our dreams. We are not yet fully present: the traffic, the last minute preparations, the final details still cling to us. Our bodies hold the rush of the past few hours. It is now time to let go of these pressures and really arrive at this Seder. We do this by meditating together. Make yourself comfortable, you can close your eyes if you wish. Now take a few deep breaths. As you slowly exhale, let go of the tensions in your body and begin to quiet within. When you’re ready, repeat silently to yourself: Hineni, or “Here I am.” Hineni is used in the Torah to signify being present in body, mind, and spirit. It means settling into where we are and simply being “here.” If you prefer, you can visualize the word. Let the word fill your body and mind. Feel the word fill with your breath so that you experience being fully present. Everything drops away, and you’re left in the unbounded state of here-ness. When a thought arises, just notice it and return to Hineni again and again. Let yourself be held in the state of Hineni. Meditate in this way for several minutes, long enough to become more present. Slowly open your eyes and look around the room at the people in your circle as we begin our journey together.

Lighting Candles Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that. – Dr. Martin Luther King Jr.

‫ש ַה ֵּמ ִאיר עוֹ ָלם‬ ׂ ּ ‫ ּטֹב ּו ְס ָד ֵרינ ּו ְּבנוֹ ת יִ ְש ָׂר ֵאל ְּכאוֹ ר ָח ָד‬-‫ַמה‬ Ma tovu sedareinu b’not yisra’el, k’or chadash ha’me’ir olam Women of Israel, the wonder of our Seders brings new light to the world. The Seder traditionally begins with a physical act: lighting the candles. In Jewish tradition, lighting candles and saying a blessing over them marks a time of transition, from the day that is ending to the one that is beginning, from ordinary time to sacred time. Lighting the candles is an important part of our Passover celebration because the flickering light reminds us of the importance of keeping the fragile flame of freedom alive in the world. As we light the festival candles, we acknowledge that as they brighten our Passover table, good thoughts, good words, and good deeds brighten our days.

Light the candles, then recite these words of blessing:

‫ וְ ִצוָ ּ ֽנ ּו לְ ַה ְדלִ יק נֵ ר ֶׁשל יוֹ ם טוֹ ב‬,‫ ֲא ֶׁשר ִק ְ ּד ׁ ָ ֽשנ ּו ְּב ִמ ְצוֹ ָתיו‬,‫ָּבר ּו ְך ַא ָּתה יְ יָ ֱאל ֵ ֹֽהינ ּו ֶ ֽמ ֶל ְך ָהעוֹ ָלם‬ Baruch Atah Adonai, Eloheinu Melech ha’olam asher kid’shanu b’mitzvotav, v’tzivanu I’hadlik ner shel Yom Tov. Blessed are You, Adonai our God, Ruler of the Universe, who has sanctified us with laws and commanded us to light the festival lights. We express our gratitude for this occasion that brings us all together with the words of the Shehecheyanu prayer.

‫יענ ּו ַל ְ ּז ַמן ַהזֶ ה‬ ָ ‫ ֱאל ֵֹהינ ּו ֶמ ֶל ְך ָהעוֹ ָלם ׁ ֶש ֶה ֱחיָ נ ּו וְ ִק ְ ּי ָמנ ּו וְ ִה ִ ּג‬,ָ‫ָּבר ּו ְך ַא ָּתה יְ י‬

Baruch Atah Adonai, Eloheinu Melech ha’olam, shehecheyanu, v’kiy’manu, v’higi’anu laz’man hazeh.

Blessed are You, Adonai our God, Sovereign of the Universe, who has kept us alive, raised us up, and brought us to this happy moment. Talk about it Taking turns around the table, share one thing that you are thankful for today.

Order of the Seder The word Seder means “order,” and we begin with a list of Seder rituals called “the order of the Seder.” It’s like a set of landmarks for the evening that helps us find our place in the Haggadah and follow the progress of the Seder. Kadesh Ur’chatz Karpas Yachatz Maggid Rachtza Motzi Matzah Maror Korech Shulchan Orech Tzafun Barech Hallel Nirtzah

Making Holy Washing The Renewal of Springtime Separation Telling the Passover Story Ritual Cleansing Eating Matzah The Bitterness of Slavery Sandwiching the Bitter The Meal is Served The Afikoman Expressing Gratitude Giving Praise Seeking Acceptance

Making Holy:

Kadesh

The holidays are only holy if we make them so. – Marianne Williamson Time can become holy. We elevate holidays by separating them from other times, such as the routine of daily living. We mark the Seder as holy time by beginning with a blessing. Our blessings and rituals remind us to focus on this time we have together, to keep it separate from what has come before and what will come after. By joining together around this table in celebration of hope and freedom, we make this time – and this place – sacred. Wine gladdens the heart. We will drink wine four times during the course of this Seder while reclining; twice before the meal and twice after the meal. Why four? The Seder is a celebration of freedom, and so with each cup we remember one of four promises of freedom made by God to the ancient Israelites, as recorded in the Torah. Tradition says the cups represent the Matriarchs. We remember Sarah, Rebecca, Rachel and Leah for their strength, vision, and influence as mothers. Tonight we also dedicate our Seder and each cup of wine to the brave women who are so important, yet barely mentioned in our story: the midwives Shifra and Puah, Moses’ mother Yocheved, Pharaoh’s daughter and Moses’ adoptive mother, Batyah, and Miriam, a prophet and Moses’ sister. They were women of action, prepared to defy authority to make their vision a reality. Without their quick thinking, intelligence, bravery and actions, the Exodus would have been impossible and there would be no Passover.

Fill the first cup of wine The first cup of wine is dedicated to Shifra and Puah, the midwives who defied the Egyptian Pharaoh’s orders to slay all Jewish firstborn sons. Their courage allowed Moses to live. Please stand and read in unison: I’m standing on the shoulders of the ones who came before me Recalling generations past, imagining those yet to be. We weave our lives into our traditions. We save what we value – what it takes to survive. We pass on the faith that lives in our deepest heart. We weave our rituals with the threads of our lives. What is our Sacred Role? Because we come from all other peoples, we are bridge-builders and connectors; we are ambassadors and weavers between worlds. Because we live our lives in many different ways, between genders and sexes and varied ways of loving, we stand at the doorway of Possibility, and it is from this that we derive our sacred role as holy people dedicated to truth and integrity, even in the face of death. - Adapted from The Stonewall Seder

‫ ֱאל ֵֹהינ ּו ֶמ ֶל ְך ָהעוֹ ָלם ּבוֹ ֵרא ּ ְפ ִרי ַהגָ ֶפן‬, ‫ָּבר ּו ְך ַא ָּתה ְ''ָיי‬ Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen. Blessed are You, Adonai our God, Sovereign of the Universe, who creates the fruit of the vine. Drink the first cup of wine!

WASHING:

Ur'chatz

Water is the beginning of all things. â€“ Thales of Miletus (CA. 624-546 BCE) Water cleanses. Water purifies. Thus, we begin the Seder by washing our hands symbolically, removing the impurities of the material world. So that we can begin the Seder intentionally, this is a moment to cleanse and refresh. As you wash your hands, imagine washing away any distractions, leaving your mind clear to fully engage in tonightâ€™s ritual.

RENEWAL OF SPRINGTIME:

Karpas

The spring wakes us, nurtures us and revitalizes us. – Gary Zukav Wherever we live, the seasons change. For some, cold winter snows give way to the greening of spring. For others, winter rains are replaced by gentle breezes and long pleasant evenings.The forces of nature are quite powerful, even when they seem mild. Judaism names God the author of these laws of nature. There are many names for God: Adonai • Eloheinu • Higher Power • Almighty • Savior Ruler • Lord • Creator • Rock • Shelter • Sh’chinah Each reflects one of the many ways we experience the Divine in our lives. At this point in the Seder, it is traditional to eat a green. The green vegetable represents rebirth, renewal and growth. As you sit around the Seder table, you can taste the sweetness of spring and of freedom.

The salt water represents the tears of enslavement. We are mindful of the tears of other people who are not free. May we never be so comfortable that we become complacent and forget the pain of others. May we always be able to feel the connection between our own struggle for freedom so long ago and today’s struggles against oppression, wherever they occur. Take a sprig of parsley or other greens from your Seder plate. Dip the greens in salt water. Recite these words of blessing.

‫פ ִרי ָה ֲא ָד ָמה‬.ְ ‫ ּבוֹ ֵרא‬,‫ ֱאל ֵֹהינ ּו ֶמ ֶל ְך ָהעוֹ ָלם‬, ‫יי‬ ָ''ְ ‫בר ּו ְך ַא ָתה‬.ָ Baruch Atah Adonai, Eloheinu Melech ha’olam, borei p’ri ha’adamah. Praised are You, Holy One, Sovereign of the Universe, who creates the fruit of the earth. Now you may eat the greens.

SEPARATION:

Yachatz

We only reach wholeness and joy by integrating the stories of brokenness into our stories of liberation. â€“ Rabbi Mychal Copeland Afikoman: the Middle Matzah uncover the matzah, break the middle matzah into two pieces and place the larger piece of matzah, the Afikomen, in a napkin to hide it. Breaking the middle matzah is a reminder that our world is not whole as long as there is suffering and injustice. We will not conclude our Seder until the missing piece (the Afikoman) is found and spiritually reunited. This represents the indestructible link which unites us as a world family. In unison we sayâ€Ś We cannot forget those who remain behind in any land of persecution, fearful of growing public anti-Semitism or bigotry. To those of all humankind that strive to live a free and equal existence with all people of the world regardless of gender, race, ethnicity, sexual orientation and gender identity and religion, we pledge our continued vigilance, support, and solidarity. WHAT DOES THE MATZAH REPRESENT?

Some say the three pieces of matzah represent the variety of people in the Jewish community. (Although to really represent the diversity, we would need many more pieces!) The bringing together of the three pieces suggests to us that we are all on this journey together.

TELLING THE STORY:

Maggid

Days are scrolls. Write on them what you want to be remembered. – Bachya Ibn Pakuda Called Maggid in Hebrew, the story section forms the core of the Haggadah. This is the story of the Exodus from Egypt, and how the ancient Israelites got there in the first place. Matzah is an important part of that story. Raise the plate of matzah and say: This is the bread of affliction that our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need come and celebrate with us. Now we are here; next year may we be in the Land of Israel. This year we are still slaves; next year may we be truly free.

‫ב ַא ְר ָעא ְד ִמ ְצ ָריִ ם‬.ְ ‫ָהא ַל ְח ָמא ַענְ יָ א ִדי ֲא ָכל ּו ַא ְב ָה ָתנָ א‬

Ha lachma anya di achalu avhatana b’ar’a d’Mitzraim.

TALK ABOUT IT

What can you do tomorrow, after our Women’s Seder, to reach out to those who do not have what they need?

The Four Questions The Four Questions prompt us to retell the Passover story that follows. Whether we know the story well from years past, or it’s entirely unfamiliar to us, we can learn something new each time we hear it. The telling of the story of Passover is framed as a discussion with questions and answers. The tradition that the youngest person asks the questions reflects the idea of involving everyone at the Seder.

‫ ַה ַליְ ָלה ַהזֶ ה ֻּכלּ וֹ ַמ ָצה‬,‫ ַמה נִ ְש ַתנָ ה ַה ַליְ ָלה ַהזֶ ה ִמ ָכל ַה ֵלילוֹ ת? ֶש ְב ָכל ַה ֵלילוֹ ת ָאנ ּו אוֹ ְכלִ ין ָח ֵמץ ּו ַמ ָצה‬1. ‫)כלּ וֹ ( ָמרוֹ ר‬ ֻּ ‫ ֶש ְב ָכל ַה ֵלילוֹ ת ָאנ ּו אוֹ ְכלִ ין ְש ָאר יְ ָרקוֹ ת ַה ַליְ ָלה ַהזֶ ה‬2. ‫ ֶש ְב ָכל ַה ֵלילוֹ ת ֵאין ָאנ ּו ַמ ְט ִבילִ ין ֲא ִפיל ּו ַפ ַעם ֶא ָחת ַה ַליְ ָלה ַהזֶ ה ְש ֵתי ְפ ָע ִמים‬3. ‫ ֶש ְב ָכל ַה ֵלילוֹ ת ָאנ ּו אוֹ ְכלִ ין ֵבין יוֹ ְש ִבין ּו ֵבין ְמ ֻס ִבין ַה ַליְ ָלה ַהזֶ ה ֻכ ָלנ ּו ְמ ֻס ִבין‬4. Ma nishtanah halailah hazeh mikol haleilot! 1.

Sheb’chol haleilot anu och’lin chameitz umatzah. Halailah hazeh kulo matzah.

2. Sheb’chol haleilot anu och’lin sh’ar y’rakot. Halailah hazeh maror. 3. Sheb’chol haleilot ein anu matbilin afilu pa’am echat. Halailah hazeh sh’tei f’amim. 4. Sheb’chol haleilot anu och’lin bein yoshvin uvein m’subin. Halailah hazeh kulanu m’subin. TALK ABOUT IT Taking turns around the table, ask questions that you have always wondered about Passover. Figure out the answers together, if you can.

Why is this night different from all other nights? 1) Why is it that on all other nights during the year we eat either bread or matzah, but on this night we eat only matzah? Tonight we eat the bread of affliction to remind us that we can never truly be free until all people everywhere can share in our freedom. 2) Why is it that on all other nights we eat all kinds of herbs, but on this night we eat only bitter herbs? We eat these herbs to remember the stories of the bitterness of persecution. 3) Why is it that on all other nights we do not dip our herbs even once, but on this night we dip them twice? We dip first in salt water, because on this night, we recognize that there are people whose tears still drench their food. Then we dip again in the charoset to represent not only the mortar that our enslaved ancestors were forced to use, but also the mortar that we must all use to build a better community and a sweeter world. 4) Why is it that on all other nights we eat either sitting or reclining, but on this night we eat in a reclining position? At a traditional Seder, a posture of reclining at the table is adapted into the celebration of freedom because it is a behavior historically allowed only for free people. Tonight, we celebrate our freedom with a call to action, challenging ourselves to understand that we cannot simply recline. There is still much work to do to impact the lives of others!

The Four Daughters As we answer the Four Questions, we are guided by the many ways each of us learns. Our tradition teaches that there are four different kinds of children, and we should teach them according to their needs. Today, we recognize that every child is unique, with an unlimited variety of characteristics. There is a bit of these four children in each and every one of us. Wherever our personal journeys may take us, we are always welcomed home. Wise Daughter The wise daughter understands that not everything is as it appears. She is the one who speaks up, confident that her opinion counts. She is the one who can take the tradition and ritual that is placed before her, turn it over and over, and find personal meaning in it. She is the one who can find the secrets in the empty spaces between the letters of the Torah. She is the one who claims a place for herself, even if the men do not make room for her. Some call her wise and accepting. We call her creative and assertive. We welcome creativity and assertiveness to sit with us and inspire us to act. Wicked Daughter The wicked daughter is the one who dares to challenge the simplistic answers she has been given. She is the one who asks too many questions. She is the one not content to remain in her prescribed place. She is the one who breaks the mold. She is the one who challenges the status quo. Some call her wicked and rebellious. We call her daring and courageous. We welcome rebellion to sit with us and make us uneasy.

Simple Daughter The simple daughter is the one who accepts what she is given without asking for more. She is the one who trusts easily and believes what she is told. She is the one who prefers waiting and watching over seeking and acting. She is the one who believes that the redemption from Egypt was the final act of freedom. She is the one who follows in the footsteps of others. Some call her simple and naĂŻve. We call her the one whose eyes are yet to be opened. We welcome the contented one to sit with us and appreciate what is still to come. Daughter Who Does Not Know How to Ask Last is the daughter who does not know how to ask. She is the one who obeys and does not question. She is the one who has accepted menâ€™s definitions of the world. She is the one who has not yet found her own voice. She is the one who is content to be invisible. Some call her subservient and oppressed. We call her our sister. We welcome the silent one to sit with us and experience a community that welcomes the voices of women.

We Were Slaves As we tell the Passover story, we remind ourselves with the words of Avadim Hayinu that we were once slaves: We were slaves to Pharaoh in Egypt, but God brought us out with a strong hand and an outstretched arm. Had God not brought us out of Egypt, then we and our children and our children’s children would still be slaves.

‫ ְּבנֵ י־חוֹ ִרין‬,‫ע ָּתה ְּבנֵ י־חוֹ ִרין‬,ַ ‫ ָהיִ ינ ּו‬,‫ֲע ָב ִדים ָהיִ ינ ּו‬ Avadim hayinu, hayinu. Atah b’nei chorin, b’nei chorin.

TALK ABOUT IT

Who in your community is marginalized? What can you do to include them, during and after the holiday?

Promises The ancient Israelites believed in a future when they would be free, even though the world seemed dark and dismal. That is their gift to us and the lesson of the Seder: optimism even in difficult circumstances. Such belief can help us maintain our faith in ourselves and in the women who surround us. Such belief can empower and motivate us to action. Raise your cup of wine. Read these words: The promise of freedom has been a source of strength to our ancestors, the women that came before us and to us.

‫וְ ִהיא ֶׁש ָע ְמ ָדה ַל ֲאבוֹ ֵתינ ּו וְ ָלנ ּו‬ V’hi she’amdah la’avoteinu v’lanu. Return your cup to its place.

TALK ABOUT IT

How can a promise be a source of strength to a person and a community? What promises sustain you now?

The Story of Exodus We begin our story in the Land of Israel, formerly called Canaan. Jacob, grandson of Abraham and Sarah, had twelve sons. His son Joseph had the ability to interpret dreams and thus became Pharaohâ€™s advisor. Foreseeing a great famine, he instructed Pharaoh to build storehouses filled with grain. During the famine, Jacob brought his entire family to live in Egypt where food was plentiful. They lived peacefully for many years and became known as the Israelites. Years later, a new Pharaoh, who knew nothing of Joseph, arose over Egypt. This new ruler found the Israeliteâ€™s differences threatening and feared their growing numbers. He forced them into slavery and tried to break their spirit. The Egyptians set harsh taskmasters over the Israelites. The enslaved Israelites were forced to make bricks, build cities and work the fields. They knew neither peace nor rest, only misery and pain. But they kept their faith and grew in number. Pharaoh remained determined to destroy them and ordered the midwives to kill all Israelite boys upon birth. Puah and Shifra, the midwives, courageously refused to obey.

The Israelites were determined to protect their children in any way possible. Midrash tells of the bravery of Yocheved, who saved her newborn son. She placed him in a basket and sent her daughter Miriam to watch over him as he floated down the Nile. The Pharaoh’s daughter, while bathing in the river, saw the baby, felt pity, defied her father, and took him in as her own. She named him Moses, meaning “drawn from the water.” Miriam cleverly asked the princess if she needed a baby nurse and thus Yocheved was re-united with her son. Through his mother, Moses learned of his heritage. Moses grew up in the royal palace. However, he was unable to bear the suffering of his people and killed an Egyptian who was beating a slave. Forced to flee, he became a shepherd. One day, Moses saw a bush on fire, but the the branches did not burn up. God called Moses from the midst of the flames, and Moses said, “Here I am.” God told Moses “I am the God of your ancestors. I have seen the suffering of the Israelites and have heard their cries.” He instructed Moses and his brother Aaron to go back to Egypt, to free the Israelites. Moses and Aaron, went to Pharaoh and demanded that he let the Israelites go free. But, when Pharoah refused to allow the people of Israel to leave Egypt, God sent plague after plague on Pharoah and the Egyptians. Nine plagues were inflicted on the Egyptians but still, Pharoah remained stubbon until God sent the tenth plague: the killing of the firstborn. Before the final plague was inflicted, God instructed Moses to tell the Israelites to slay a lamb and smear its blood on the doorposts as a sign for God to pass over their homes.

Only after this last and devastating plague did Pharoah let the people of Israel go. The ancient Israelites left Egypt in a hurry. Fearing Pharaoh would not keep his word, the Israelites took their dough before it could rise and quickly fled. Soon Pharaoh regretted his decision and sent his army after them. The Israelites were trapped between the Red Sea and the approaching soldiers. God told Moses to raise his staff, and the waters parted. The Israelites safely crossed to freedom. Moses raised his staff again and the waters closed-in drowning the Egyptian army. There is a time to think, a time to talk, and a time to just dance. Free and safe, Mosesâ€™ sister Miriam led the Israelites in a joyous celebration of song and dance.

May the strength and bravery of the women in the story of Exodus always inspire us.

The Ten Plagues As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned and came at the cost of the Egyptians’ suffering. We should not rejoice fully when an enemy falls, because they too are human beings made in the image of God. Let us therefore lessen our own joy by dipping a finger in the wine and removing a drop for each plague. This year, as these drops spread across our plates, let us turn our hearts toward the millions of people around the world suffering today’s plagues of hatred, prejudice, baseless violence and war.

Dam-Blood: We comfort and mourn those whose blood has been spilled. Tzfardeiya-Frogs: We protest the proliferation of violence. Kinim-Lice: We stop infestations of hatred and fear. Arov-Wild Animals: We appeal to all people to act with humanity. Dever-Pestilence: We overcome the sickness of racism and bigotry. Shechin-Boils: We tend to those who suffer from disease. Barad-Hail: We respond to storms and disasters that claim lives. Arbeh-Locusts: We fill the air with voices for change. Choshech-Darkness: We bring light to those who live in the shadows. Makat B’chorot-Death of the Firstborn: We inspire the next generation to carry on the struggle for a better world.

Miriam's Cup The prophet Miriam watched over her baby brother Moses in the Nile. She inspired the Israelites with song and dance after crossing the Red Sea. According to tradition, a miraculous well accompanied the Israelites in the desert, providing them with fresh water and renewing their spirit until Miriam died. You abound in blessings, God, creator of the Universe, Who sustains us with living water. May we, like the children of Israel leaving Egypt, be guarded and nurtured and kept alive in the wilderness, and may You give us wisdom to understand that the journey itself holds the promise of redemption. AMEN. – Rabbi Susan Schnur, from A Miriam Seder, Lilith magazine Miriam’s Cup, filled with water, reminds us of her strength and bravery, without which the ancient Israelites may not have survived. It is the women who make the Exodus possible. Shifrah and Puah, the midwives who disobey Pharaoh’s order to kill all newborn boys; Yocheved and Miriam, the mother and sister of Moses; and Pharaoh’s daughter Batyah, who rescued Moses from the Nile. Their daring actions began it all. It is because of them we are here tonight; it is because of them we are able to thank God for our freedom, just as Miriam led us in song to God after we crossed through the parted waters. With the ritual of Miriam’s Cup of water, we honor all Jewish women! Pass Miriam’s Cup around the table and pour a little water into your own water cup. Say the blessing below and then drink.

IT WOULD HAVE BEEN ENOUGH:

Dayeinu

The Seder song Dayeinu reflects our gratitude for all that God did for the Israelites during the Exodus and throughout their desert journey. Dayeinu also provides a powerful contemporary hashkafah (outlook on life), a call to mindfulness about the way we currently lead our lives. From singing Dayeinu we learn to celebrate each landmark on our people’s journey. Yet we must never confuse these way stations with the goal. Because it is not yet Dayeinu. There is still so much to do in our work of tikkun olam, repairing the world. When children grow up in freedom, without hunger, and with the love and support they need to realize their full potential. Dayeinu. When the air, water, fellow creatures and beautiful world are protected for the benefit and enjoyment of all. Dayeinu. When people of all ages, sexes, races, religions, sexual orientations, cultures and nations respect and appreciate one another. Dayeinu. When each person can say, “This year, I worked as hard as I could toward improving the world so that all people can experience the joy and freedom I feel sitting here tonight at the Seder table,” Dayeinu v’lo Dayeinu - It will and it will not be enough. SCALLION WHIPS It is a custom for Jews from countries such as Afghanistan, Iran, and Iraq to whip each other gently with scallions – to simulate the beating of slaves – during the recitation of Dayeinu.

We sing the following verses from Dayeinu together:

‫דיֵ ּנ ּו‬, ָ ‫ִאלּ ּו הוֹ ִצ‬ ּ ַ ‫יאנ ּו ִמ ִמ ְצ ַריִ ם‬ ‫דיֵ ּנ ּ ּו‬,‫ת‬ ַ ‫ִאלּ ּו נָ ַתן ָלנ ּו ֶא‬ ּ ַ ‫ת־ה ַׁש ָּב‬ ‫דיֵ ּנ ּו‬,‫ה‬ ַ ‫ִאלּ ּו נַ ַתן ָלנ ּו ֶא‬ ּ ַ ‫ת־ה ּתוֹ ָר‬

Ilu hotzi, hotzi’anu, hotzi’anu miMitzrayim, hotzi’anu miMitzrayim, dayeinu. Refrain Da-da-yeinu, da-da-yeinu, da-da-yeinu, dayeinu dayeinu. Ilu natan, natan lanu, natan lanu et haShabbat, natan lanu et haShabbat, dayeinu. (Refrain) Ilu natan, natan lanu, natan lanu et haTorah, natan lanu et haTorah, dayeinu (Refrain)

DAYEINU It would have been enough does not give us an excuse to be complacent. It does not give us an excuse to stop learning, to stop improving. It does not mean that we should be satisfied with the current state of affairs. Instead dayeinu means that we should take a moment to celebrate and appreciate each step of our personal and collective journey as if it were enough, but then continue on. Dayeinu is not about being satisfied with what we have, it’s about feeling the fullness of the incomplete and knowing we must push on. - Sara Greenberg

TALK ABOUT IT Discuss each of the following verses from Dayeinu. Together, answer the question: Would it really have been enough? Had God brought us out of Egypt and not divided the sea for us, dayeinu, it would have been enough! Had God divided the sea for us and not lead us through on dry land, dayeinu! Had God led us through on dry land and not nurtured us in the desert for forty years, dayeinu! Had God nurtured us in the desert for forty years and not fed us manna, dayeinu! Had God fed us manna and not given us Shabbat, dayeinu! Had God given us Shabbat and not brought us to Mount Sinai, dayeinu! Had God brought us to Mount Sinai and not given us the Torah, dayeinu! Had God given us the Torah and not brought us to the land of Israel, dayeinu! Had God brought us to the land of Israel and not built the Temple for us, dayeinu! For each of these things and for all of them together, we say dayeinu.

In Every Generation In every generation, each of us should look upon ourselves as if we were personally freed from ancient Egypt.

‫ת־ע ְצמוֹ ְּכ ִאלּ ּו ה ּוא יָ ָצא ִמ ִּמ ְצ ַריִ ם‬ ַ ‫ל־דוֹ ר וָ דוֹ ר ַחיָ ּב ָא ָדם לִ ְראוֹ ת ֶא‬ ּ ‫ְּב ָכ‬ B’chol dor vador chayav adam lirot et atzmo k’ilu hu yatza miMitzrayim. This is the signature statement of the Seder. It is the invisible thread that runs through the entire Seder, weaving all of its individual sections together. At the same time, it is a difficult idea for those of us who live freely to understand. How can we consider ourselves slaves when we have never known any form of enslavement? People can be enslaved in more ways than one – by poverty and inequality; by intolerance and bigotry; by ignorance and fear and hate. When we have the courage to do what is right for ourselves and for others, we are free. In every generation there is also a thread connecting one generation to the next, transmitting Jewish identity in whatever form it takes and no matter the shape of the family. Had God brought us to the land of Israel and not built the Temple for us, dayeinu! For each of these things and for all of them together, we say dayeinu. TALK ABOUT IT What is your personal enslavement?

Psalms Focus on Feeling The book of Psalms, which is sometimes considered Judaism’s earliest book of prayers, provides us with words that can help us focus on feelings of gratitude or wonder with kavanah (Hebrew for experiencing prayer with intention and feeling). Find a quiet space in your mind. Then pick one line from the psalms on this page to use as your own sacred mantra. Softly repeat the line over and over again, in English or Hebrew, until you can claim the verse as your own. Praise God from the rising of the sun to its setting. Mimizrach shemesh ad m’vo’o m’hulal sheim Adonai. You raise the poor from the dust and lift the needy from the ashes. M’kimi mei’afar dal, mei’ashpot yarim evyon. I suffered distress and sorrow. Then I called on Adonai. Deliver my soul! Tzarah v’yagon emtza. Uv’sheim Adonai ekra. Anah Adonai maltha nafshi! (from Psalms 113-116)

The Second Cup We raise the second cup of wine, which reminds us of God’s second promise to free the Israelites from slavery. The second cup of wine is dedicated to Moses’ mother, Yocheved. She gave birth to Moses, placed him in a basket in the Nile and became his wet nurse in Pharaoh’s palace, thus saving and sustaining his life. Fill your cup, then raise it while reciting the second promise: I will deliver you from slavery. (Exodus 6:6) Praised are You, Holy One, Sovereign of the Universe, who creates the fruit of the vine.

‫ ֱאל ֵֹהינ ּו ֶמ ֶל ְך ָהעוֹ ָלם ּבוֹ ֵרא ּ ְפ ִרי ַהגָ ֶפן‬, ‫ָּבר ּו ְך ַא ָּתה ְ''ָיי‬

Baruch Atah Adonai, Eloheinu Melech ha’olam, borei p’ri hagafen. Now you can drink and enjoy the wine or juice. TALK ABOUT IT

What makes you happy? Share with each other something that recently filled you with joy.

Jewish teaching is more about getting beyond yourself than satisfying your personal desires. It’s about connecting, joining, and feeling that much deeper sense of fulfillment and completeness that isn’t possible for the solitary individual. - Dr. Alan Morinis

RITUAL CLEANSING:

Rochtzah

We raise our hands in holiness, remembering once again that our liberation is bound up in everyone else’s. Each step we take together with others towards liberation is a blessing. - Rabbi Menachem Creditor We didn’t say a blessing when we washed our hands at the beginning of our Seder. However, we now say a blessing before washing our hands to acknowledge that the food we are about to eat and the rituals we are about to perform will be raised to a sacred level. In this way, we can become like a nation of priests, those who were responsible for the well-being of our community in ancient times. And our Seder table thus becomes like an altar. Repeat the process of washing your hands as you did at the beginning of the Seder. Then raise your hands slightly, as if toward Heaven (in the blessing, the phrase n’tilat yadayim literally means to raise up one’s hands), and recite the words below: Praised are You, Holy One, Sovereign of the Universe, who makes us holy with commandments and instructs us to ritually wash our hands.

‫ילת יָ ַדיִ ם‬ ַ ‫ ֲא ֶׁשר ִק ְ ּד ָׁשנ ּו ְּב ִמ ְצוֹ ָתיו וְ ִצוָ ּ נ ּו ַעל נְ ִט‬,‫ ֱאל ֵֹהינ ּו ֶמ ֶל ְך ָהעוֹ ָלם‬, ‫ָּבר ּו ְך ַא ָּתה ְ''ָיי‬ Baruch Atah Adonai, Eloheinu Melech ha’olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.

Water flows over these hands. May I use them skillfully as I construct and shape this day.

- Rabbi Michael Strassfeld (based on a prayer by Thich Nhat Hanh)

EATING MATZAH:

Motzi Matzah

Bread is a staple food for many of us, but during Passover we eat matzah instead. This matzah reminds us how the Israelites left Egypt in such a hurry that they didn’t have time to let their dough rise. Instead, the dough baked into matzah in the hot sun. Since matzah is a simple food, just flour and water, it also reminds us to appreciate the simple things in our lives. Recite these two blessings. The first one is for bread, which represents all the food that we eat. The second blessing is recited for matzah. Praised are You, Holy One, Sovereign of the Universe, who brings forth bread from the earth.

‫ ֱאל ֵֹהינ ּו ֶמ ֶל ְך ָהעוֹ ָלם ַה ּמוֹ ִציא ֶל ֶחם ִמן ָה ָא ֶרץ‬, ‫יי‬ ָ''ְ ‫ָּבר ּו ְך ַא ָּתה‬

Baruch Atah Adonai, Eloheinu Melech ha’olam, homotzi lechem min ha’aretz.

Praised are You, Holy One, Sovereign of the Universe, who makes us holy with commandments and instructs us to eat matzah.

‫ילת ַמ ָ ּצה‬ ַ ‫ ֲא ֶׁשר ִק ְ ּד ָׁשנ ּו ְּב ִמ ְצוֹ ָתיו וְ ִצוָ ּ נ ּו ַעל ֲא ִכ‬,‫ ֱאל ֵֹהינ ּו ֶמ ֶל ְך ָהעוֹ ָלם‬, ‫ָּבר ּו ְך ַא ָּתה ְ''ָיי‬

Baruch Atah Adonai, Eloheinu Melech ha’olam asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah. Now take your first taste of matzah. Eat it slowly. Take note of how it tastes. Don’t worry about the crumbs!

THE BITTERNESS OF SLAVERY:

Maror

We eat bitter herbs, often horseradish or romaine lettuce, to remember the bitterness of slavery. It’s all too easy to feel our own bitterness at times. As we complete this ritual of maror, we embrace all that we have received – the good with the bad. The choice is ours: we can be bitter with our lot or we can focus with gratitude on what is good in our lives. Take a piece of horseradish or other bitter herb. Some people dip it in charoset to sweeten the taste. Then read the following words:

Praised are You, Holy One, Sovereign of the Universe, who makes us holy with commandments and instructs us to eat bitter herbs.

‫ילת ָמרוֹ ר‬ ַ ‫ ֲא ֶׁשר ִק ְ ּד ָשנ ּו ְּב ִמ ְצוֹ ָתיו וְ ִצוָ ּ נ ּו ַעל ֲא ִכ‬,‫ ֱאל ֵֹהינ ּו ֶמ ֶל ְך ָהעוֹ ָלם‬, ‫ָּבר ּו ְך ַא ָּתה ְ''ָיי‬

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.

After you have said the words of blessing, notice the taste of the bitter herb. Let the flavors and the bitterness roll over your tongue.

SANDWICHING THE BITTER:

Koreich

Bitterness and sweetness come side by side in life. In ancient times, the great teacher Rabbi Hillel combined maror with charoset, sandwiching the bitter with the sweet. The practice of eating the Hillel Sandwich with the sweet charoset reminds us of the duality of life. We continue this custom now by eating a Hillel Sandwich. Distribute pieces of the bottom matzah. Invite participants to place a piece of maror and some charoset between two pieces of matzah. Enjoy!

HOLIDAY MEAL:

Shulchan Oreich

So long as you have food in your mouth, you have solved all questions for the time being. - Franz Kafka Many families begin their Passover meal with an egg. There are many explanations for this tradition. The egg is the same symbol of life that appears in other Jewish rituals and traditions. At Passover, the egg is also a connection to spring. Some people dip their egg in salt water – a symbol of tears – connecting it to the rituals of dipping earlier in the Seder. It’s time to enjoy a festive meal!

THE Afikoman:

Tzafun

There is no hiding â€˜in the dark,â€™ either from God or from ourselves. - Rabbi Amy R. Scheinerman Instructions: The Afikoman is the name given to the middle matzah that we broke and hid earlier in the Seder. We invite everyone, especially the children, to find the afikoman. When it is found, break off pieces to share with everyone at the table. This is the last taste of the Seder meal and it provides us with a lasting taste of the Seder experience.

EXPRESSING GRATITUDE:

Bareich

Human beings must act in order to bring about a more perfect world. - Rabbi Amiel Hirsch Gratitude goes beyond an appreciation for this evening that we have spent together. It is a lens through which we can view our daily lives – even the most routine activities. When we express our thanks for the things with which we have been blessed, it enhances our awareness of those blessings. When we express our appreciation for the meal we have eaten and for the friendship and family we have enjoyed, this brings us closer to our own selves and to one another. POUR THE WINE BUT DON’T DRINK IT YET. We now say grace after the meal, thanking God for the food we HAve eaten. On Passover, this becomes something like an extended toast, culminating with drinking our third cup of wine for the evening.

‫ֹאמר ּו‬ ְ ‫ ָאז י‬,‫ ָאז יִ ָּמ ֵלא ְשׂחוֹ ק ּ ִ ֽפינ ּו ּולְ ׁשוֹ ֵנֽנ ּו ִר ָ ּנה‬.‫ ָהיִ ֽינ ּו ְּכחֹלְ ִמים‬,‫יבת ִצ ּיוֹ ן‬ ַ ‫ ְּב ׁש ּוב יְ יָ ֶאת ִׁש‬,‫ִׁשיר ַה ַּמ ֲעלוֹ ת‬ ‫יקים‬ ִ ‫ ַּכ ֲא ִפ‬,‫יתנ ּו‬ ֽ ֵ ‫ ׁש ּו ָבה יְ יָ ֶאת ׁ ְש ִב‬.‫ש ֵמ ִחים‬ ׂ ְ ‫ ָהיִ ֽינ ּו‬,‫ ִהגְ ִ ּדיל יְ יָ ַל ֲעשׂוֹ ת ִע ָּ ֽמנ ּו‬.‫ ִהגְ ִ ּדיל יְ יָ ַל ֲעשׂוֹ ת ִעם ֵ ֽא ֶ ּלה‬,‫ַבגּ וֹ יִ ם‬ ‫שא ֲא ֻל ּמ ָֹתיו‬ ׂ ֵ ‫ ּבֹא יָ בֹא ְב ִר ָ ּנה ֹנ‬,‫שא ֶ ֽמ ׁ ֶש ְך ַה ָ ּז ַֽרע‬ ׂ ֵ ‫ ָהלוֹ ְך יֵ ֵל ְך ּו ָבכֹה ֹנ‬.‫ ְּב ִר ָ ּנה יִ ְק ֽצֹר ּו‬,‫ ַה ּז ְֹר ִעים ְּב ִד ְמ ָעה‬.‫ַּב ֶ ּנֽגֶ ב‬ Shir hamaalot, b ‘shuv Adonai et shivat Tziyon hayinu k ‘chol’mim. Az yimalei s’chok pinu, ul’shoneinu rinah. Az yom‘ru vagoyim: Higdil Adonai laasot im eileh. Higdil Adonai laasot imanu, hayinu s’meichim. Shuvah Adonai et sh’viteinu kaafikim baNegev, Hazor’im b’dimah b’rinah yiktzoru. Haloch yeileich uvachoh, nosei meshech hazara, bo yavo v’rinah, nosei alumotav.

A pilgrim song. When God restored the exiles to Zion it seemed like a dream. Our mouths were filled with laughter, our tongues with joyful song. Then they said among the nations: “God has done great things for them.” Yes, God is doing great things for us, and we are joyful. Restore our fortunes, O God, as streams revive the desert. Then those who have sown in tears shall reap in joy. Those who go forth weeping, carrying bags of seeds, shall come home with shouts of joy, bearing their sheaves.

Group

Leader

‫יְ ִהי ֵׁשם יְ יָ ְמב ָֹר ְך ֵמ ַע ָּתה וְ ַעד עוֹ ָלם‬

ְ ! ‫ֲח ֵב ַרי נְ ָב ֵר ּך‬ Chaveirai n’vareich! Let us praise God!

Y’hi shem Adonai m’vorach mei-atah v’ad olam. Praised be the name of God, now and forever.

Leader

ֹ‫ נְ ָב ֵר ְך ֱאל ֵ ֹֽהינ ּו ֶׁש ָא ַכֽלְ נ ּו ִמ ׁ ּ ֶשלּ ו‬, ‫ ִּב ְר ׁש ּות ֲח ֵב ַרי‬.‫יְ ִהי ֵׁשם יְ יָ ְמב ָֹר ְך ֵמ ַע ָּתה וְ ַעד עוֹ ָלם‬ Y’hi shem Adonai m‘vorach mei-atah v‘ad olam. Birshut hachevrah, n‘vareich Eloheinu she-achalnu mishelo. Praised be the name of God, now and forever. Praised be our God, of whose abundance we have eaten.

Group

‫ָּבר ּו ְך ֱאל ֵ ֹֽהינ ּו ֶׁש ָא ַכֽלְ נ ּו ִמ ׁ ּ ֶשלּ וֹ ּו ְבטוּבוֹ ָחיִ ֽינ ֹ ּו‬ Baruch Eloheinu she-achalnu mishelo uv‘tuvo chayinu. Praised be our God, of whose abundance we have eaten, and by whose goodness we live.

Leader

ֹ ּ‫ָּבר ּו ְך ֱאל ֵ ֹֽהינ ּו ֶׁש ָא ַכֽלְ נ ּו ִמ ׁ ּ ֶשלּ וֹ ּו ְבטוּבוֹ ָחיִ ֽינ‬ ֹ‫ָּבר ּו ְך ה ּוא ּו ָבר ּו ְך ׁ ְשמו‬ Baruch Eloheinu she-achalnu mishelo uv‘tuvo chayinu. Baruch hu uvaruch sh‘mo. Praised be our God, of whose abundance we have eaten, and by whose goodness we live. Praised be the Eternal God.

All

‫ ה ּוא נוֹ ֵתן ֶל ֶֽחם לְ ָכל‬,‫ ַהזָ ּן ֶאת ָהעוֹ ָלם ֻּכלּ וֹ ְּבטוּבוֹ ְּב ֵחן ְּב ֶ ֽח ֶסד ּו ְב ַר ֲח ִמים‬,‫ ֱאל ֵ ֹֽהינ ּו ֶ ֽמ ֶל ְך ָהעוֹ ָלם‬,ָ‫ָּבר ּו ְך ַא ָּתה יְ י‬ ֹ‫ ַּב ֲעב ּור ְׁשמו‬.‫ וְ ַאל יֶ ְח ַסר לָ ֽנ ּו ָמזוֹ ן לְ עוֹ ָלם וָ ֶעד‬,‫ ּו ְבטוּבוֹ ַה ָ ּגדוֹ ל ָּת ִמיד ל ֹא ָ ֽח ַסר לָ ֽנ ּו‬.ֹ‫ָּב ָשׂר ִּכי לְ עוֹ ָלם ַח ְס ּדו‬ ‫ ַה ָ ּז ן‬,ָ‫ ָּבר ּו ְך ַא ָּתה יְ י‬.‫ ּו ֵמ ִכין ָמזוֹ ן לְ ָכל ְּב ִר ּיוֹ ָתיו ֲא ׁ ֶשר ָּב ָרא‬,‫ ִּכי ה ּוא ֵאל זָ ן ּו ְמ ַפ ְרנֵ ס ַל ּכֹל ּו ֵמ ִטיב ַל ּכֹל‬,‫ַה ָ ּגדוֹ ל‬ ‫ֶאת ַה ּכֹל‬ Baruch atah Adonai, Eloheinu Melech haolam, hazan et haolam kulo b’tuvo, b’chein b’chesed uv’rachamim. Hu notein lechem l’chol basar ki l’olam chasdo. Uv’tuvo hagadol tamid lo cha.sar lanu, v’al yechsar lanu, mazon l’olam va-ed, baavur sh‘mo hagadol Ki, hu El zan um‘farneis lakol umeitiv lakol umeichin mazon l’chol b‘riyotav asher bara. Baruch atah Adonai, hazan et hakol

Sovereign God of the universe, we praise You: Your goodness sustains the world. You are the God of grace, love, and compassion, the Source of bread for all who live; for Your love is everlasting. In Your great goodness we need never lack for food; You provide food enough for all. We praise You, O God, Source of food for all who live.

ָ ‫ ּו ֵב ַר ְכ ָּת ֶאת יְ יָ ֱאל ֶ ֹֽה‬, ‫ וְ ָא ַכלְ ָּת וְ ָש ָׂב ְֽע ָּת‬,‫ַּכ ָּכת ּוב‬ ‫ ַעל ָה ָ ֽא ֶרץ‬,ָ‫ ָּבר ּו ְך ַא ָּתה יְ י‬.‫יך ַעל ָה ָ ֽא ֶרץ ַה ּטֹ ָבה ֲא ֶׁשר ָנ ַֽתן ָל ְך‬ ֹ‫וְ ַעל ַה ָּמזוֹ ן‬ ‫ ָא ֵמן‬.‫ ּבוֹ נֵ ה ְב ַר ֲח ָמיו יְ ר ּו ָׁשלָ ֽיִ ם‬,ָ‫ ָּבר ּו ְך ַא ָּתה יְ י‬.‫ּו ְבנֵ ה יְ ר ּו ָׁשלַ ֽיִ ם ִעיר ַה ּֽקֹ ֶד ׁש ִּב ְמ ֵה ָרה ְביָ ֵ ֽמינ ּו‬ Uv’neih Yerushalayim ir hakodesh bimheirah v’yameinu. Baruch atah Adonai boneh v’rachamav Yerushalayim. Amen. Let Jerusalem, the holy city, be renewed in our time. We praise You, Adonai, in compassion You rebuild Jerusalem. Amen.

‫ ה ּוא יִ ְמלוֹ ְך ָע ֵלֽינ ּו לְ עוֹ ָלם וָ ֶעד‬,‫ָה ַר ֲח ָמן‬ ‫ ה ּוא יִ ְת ָּב ַר ְך ַּב ׁ ָש ַ ֽמיִ ם ּו ָב ָ ֽא ֶרץ‬,‫ָה ַר ֲח ָמן‬ ‫ וְ ַעל ׁ ֻשלְ ָחן זֶ ה ׁ ֶש ָא ַכֽלְ נ ּו ָע ָליו‬,‫ ה ּוא יִ ׁ ְש ַלח לָ ֽנ ּו ְּב ָר ָכה ְמ ֻר ָּבה ַּב ַּבֽיִ ת ַה ֶ ּז ה‬,‫ָה ַר ֲח ָמן‬ ‫שר לָ ֽנ ּו ְּבשׂוֹ רוֹ ת טוֹ בוֹ ת יְ ׁשוּעוֹ ת וְ נֶ ָחמוֹ ת‬ ַ ִ‫ ו‬,‫ ה ּוא יִ ׁ ְש ַלח לָ ֽנ ּו ֶאת ֵאלִ ָ ּיֽה ּו ַה ָ ּנ ִביא זָ כ ּור ַל ּטוֹ ב‬,‫ָה ַר ֲח ָמן‬ ׂ ֶ ּ ‫יב‬ ‫ילֽנ ּו יוֹ ם ׁ ֶש ֻּכלּ וֹ טוֹ ב‬ ֵ ‫ ה ּוא יַ נְ ִח‬,‫ָה ַר ֲח ָמן‬ HaRachaman, hu yimloch l’olam va-ed. ְ ֹ‫מלו‬aleinu ‫א וֵָמ ֶןעד‬ ‫א ְמעוֹר ָ ּול ָם‬ ְ‫ ִל‬hu ‫ֽינוְ ּו‬,‫לל‬yitbarach ֵ ‫ש ָךר ָ ֵעא‬ ‫עולא‬ ֲ ָ‫ם ַר‬ ‫ה‬ ָ ֹ‫שה ׁ ָשלו‬ ּ‫ה‬ HaRachaman, uvaaretz. ַ ְ‫ו ו‬,‫חל ָמֽינ ּן‬ ֵ‫ע‬ ׂ ְ ִ‫יִָּכ ְל י‬bashamayim ׂ ֶ ‫ ה ּוא יַ ֲע‬,‫שה ׁ ָשלוֹ ם ִּב ְמרוֹ ָמיו‬ ׂ ֶ ֹ‫ע‬ HaRachaman, hu yishlach lanu b’rachah m’rubah babayit hazeh, v‘al shulchan zeh she-achalnu alav. ְ ‫םץ‬ ‫לוֹא ֶר‬ ֽ ָ ‫שב‬ ָ ‫םב ׁ ּ ָּו‬ ‫ ַ ּ ֽמ‬hu ‫תב ׁ ָ ַש‬ ַּ yishlach ‫יִ ָ ְב ֵתר ָּ ְב ַךר ֶך‬lanu ‫מוָֹמ‬ ‫ֹז ָלְה ַ ַרע ֲ ּח‬HaNavi, ַ ֹ‫מיִו‬ ‫ע‬ ‫א‬ ְ‫ ּויְ יָא י‬,‫הן‬et ‫ֵּת‬,‫יִן‬Eliyahu ‫יְ יָ ע‬ HaRachaman, zachur latov, vivaser lanu b’sorot tovot, y’shuot v’nechamot.

‫ וְ ַעל ׁ ֻשלְ ָחן זֶ ה ׁ ֶש ָא ַכֽלְ נ ּו ָע ָליו‬,‫ ה ּוא יִ ׁ ְש ַלח לָ ֽנ ּו ְּב ָר ָכה ְמ ֻר ָּבה ַּב ַּבֽיִ ת ַה ֶ ּז ה‬,‫ָה ַר ֲח ָמן‬ Merciful be ‫ ָחמוֹ ת‬One, ֶ‫ּעוֹ ת וְ נ‬ ‫שו‬our ‫שׂוֹ רוֹ ת‬Merciful ‫שר לָ ֽנ ּו ְּב‬ ֶ ּ ‫יב‬ ַ ִ‫ ו‬heaven ,‫ר ַל ּטוֹ ב‬and ‫זָ כ ּו‬earth ‫ ָ ּנ ִביא‬alike ‫ֽה ּו ַה‬are ‫אלִ ָ ּי‬blessed ֵ ‫ ֽנ ּו ֶאת‬by ָ‫ח ל‬Your ‫ יִ ׁ ְש ַל‬presence. ‫ ה ּוא‬,‫ָה ַר ֲח ָמן‬ ׁ ְ‫ת י‬God ֹ‫טוֹ בו‬forever. ׂ One, Merciful One, bless this house, this table at which we have eaten. Merciful One, send us tidings of ‫ טוֹ ב‬glimpses ‫יל‬ ֵ ‫נְ ִח‬toַ‫א י‬come, ‫ ה ּו‬,‫מן‬redemption ָ ‫ָה ַר ֲח‬ ֹ‫יוֹ ם ׁ ֶש ֻּכלּ ו‬of‫ֽנ ּו‬good Elijah, and consolation.

‫ וְ ִא ְמר ּו ָא ֵמן‬,‫ש ָר ֵאל‬ ׂ ְ ִ‫שה ׁ ָשלוֹ ם ָע ֵלֽינ ּו וְ ַעל ָּכל י‬ ׂ ֶ ‫ ה ּוא יַ ֲע‬,‫שה ׁ ָשלוֹ ם ִּב ְמרוֹ ָמיו‬ ׂ ֶ ֹ‫ע‬ ‫ יְ יָ יְ ָב ֵר ְך ֶאת ַע ּמוֹ ַב ׁ ּ ָשלוֹ ם‬,‫יְ יָ עֹז לְ ַע ּמוֹ יִ ֵּתן‬ Oseh shalom bimromav, hu yaaseh shalom, aleinu v’al kol Yisrael v’imru amen. Adonai oz l’amo yitein, Adonai y’vareich et amo vashalom. May the Source of peace grant peace to us, to all Israel, and to all the world. Amen. May the Eternal grant strength to our people. May the Eternal bless our people with peace.

We have eaten our Passover meal as free people. May we have love and compassion, the source of bread for all. May we never lack for food. We have eaten and are satisfied, and we give thanks. May the source of peace grant peace to us, to the Jewish people, and to the entire world.

The Third Cup

The third cup of wine that we drink corresponds to God’s third promise to free the Israelites from slavery. The third cup of wine is dedicated to Batya, Pharaoh’s daughter. She defied her father’s decree and rescued Moses from the Nile. Although she knew he was a Jewish baby, she adopted him and raised him as her own. Raise the third cup while reciting the third promise:

I will redeem you with an outstretched arm. (Exodus 6:6) Get comfortable, then say the blessing:

‫ ֱאל ֵֹהינ ּו ֶמ ֶל ְך ָהעוֹ ָלם ּבוֹ ֵרא ּ ְפ ִרי ַהגָ ֶפן‬, ‫ָּבר ּו ְך ַא ָּתה ְ''ָיי‬ Praised are You, Holy One, Sovereign of the Universe, who creates the fruit of the vine. Baruch Atah Adonai Eloheinu, Melech ha’olam, borei p’ri hagafen. Now you may drink the wine.

Elijah the Prophet Hope is like peace. It is not a gift from God. It is a gift only we can give one another. - Elie Wiesel Open the door of the house. Then point to Elijah’s Cup. This is Elijah’s Cup. We set aside this cup and open the door to our home to welcome Elijah the Prophet, who, according to Jewish tradition, will announce the coming of the Messiah. The messianic time is said to be a more perfect world, free from judgment and persecution and war. We can work toward that vision now by creating spaces where anybody who wants to participate in the Jewish community is celebrated and welcomed. This Seder is one of those spaces.

‫יח ֶּבן ָ ּדוִ ד‬ ַ ‫ ִּב ְמ ֵה ָרה יָ בֹא ֵא ֵלינ ּו ִעם ָמ ִׁש‬.‫ ֵאלִ יָ ּה ּו ַה ִגּלְ ָע ִדי‬.‫ ֵאלִ יָ ּה ּו ַה ִּת ְׁש ִּבי‬.‫ֵאלִ יָ ּה ּו ַה ָ ּנ ִביא‬

We fill Elijah’s Cup together to acknowledge that Elijah will not come until we work together to bring about more justice in the world. Ask each participant to pour a little wine from his or her own cup into Elijah’s Cup. Then close the door.

GIVING PRAISE:

Hallel

To sing the songs of Hallel in the desert is, perhaps, to have half a smile. It is to look around the wilderness, the imperfect world, our imperfect lives – and still say: Halleluyah. - Rabbi Sari Laufer There are numerous occasions for wonder and awe in the world, but we aren’t always conscious of them as we go about our daily routines. Reciting the Hallel psalms can help us to recognize these occasions. Alternatively, you may form your own expression of thanksgiving. God is with me, so I am not afraid; what can humans do to me? … A joyful shout of triumph rings in the tents of the righteous… Open the gates of righteousness for me so that I may enter through them… The stone that the builders rejected has become the foundation stone. (from Psalm 118)

Halleluyah Mantra Sometimes the simplest words are the most profound. Try repeating the word halleluyah. Say it loudly or softly, quickly and repetitively, or slowly and repetitively, elongating each syllable. Alternatively, sit in silence and repeat the word halleluyah over and over in your mind until nothing distracts you from focusing on your relationship with all that is holy and sacred in your life.

The Fourth Cup The fourth cup of wine that we drink tonight corresponds to God’s fourth promise to free the Israelites from their slavery. The fourth cup of wine is also for Miriam, a prophet and Moses’ sister. We have several reasons to celebrate her. She arranged for Yocheved, Moses’ mother, to become his wet nurse in the palace, and therefore allowed him to live with his true mother and learn his destiny. In addition, Miriam has been credited with providing the well of living water that accompanied and sustained the people on their journey. We dedicate the fourth cup of wine to all the women here tonight. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations. We each make a promise to take action to create a world that is free. Fill your cup, then raise it while reciting the fourth promise: I will take you to be My people, and I will be your God. (Exodus 6:7) Stretch out. Get comfortable. Say the blessing:

‫ ֱאל ֵֹהינ ּו ֶמ ֶל ְך ָהעוֹ ָלם ּבוֹ ֵרא ּ ְפ ִרי ַהגָ ֶפן‬, ‫ָּבר ּו ְך ַא ָּתה ְ''ָיי‬ Baruch Atah Adonai, Eloheinu Melech ha’olam, borei p’ri hagafen. Praised are You, Holy One, Sovereign of the Universe, who creates the fruit of the vine. Now drink the wine. Our Seder is nearly complete. We have turned an evening meal into a celebration of memory and community, and our challenge now is to take this moment and carry it with us after we leave, so that we can continue to see the sacred in the routine of daily life.

SEEKING ACCEPTANCE:

Nirtzah

Our gathering around this table brings us closer to the final promise of the Seder – redemption. The world will be redeemed through acts of goodness, beginning with embracing all those who join us tonight. Through our coming together, may we all be redeemed! We say together the following words, which represent an expression of solidarity with the Jewish people and a longing for spiritual redemption: In every generation, we all should feel as though we ourselves had gone forth from Egypt, as it is written: And you shall explain to your child on that day, it is because of what God did for me when, I, myself, went forth from Egypt. (Exodus 13:8) We end our Passover Seder by saying in unison: We are, each of us, working to meet challenges in our lives, but we are grateful to be here together for tonight’s Seder. Wherever the next year takes us, we look forward to celebrating Pesach again, together with the friends and family – new and long beloved. May slavery give way to freedom. May hate give way to love. May ignorance give way to wisdom. May despair give way to hope. Next year, at this time, may everyone, everywhere, be free! Next year in Jerusalem!

‫לְ ׁ ָשנָ ה ַה ָּב ָאה ִּביר ּו ָש ָליִ ם‬ L’Shanah HaBa’ah B’Yerushalayim!

Seder Songs Adir Hu: God is Mighty The words used to praise God in this song form an alphabetical acrostic in Hebrew, starting with all the letters of the Hebrew alphabet. God is Mighty, God is Mighty. (Refrain:) May God build the Temple soon, Speedily in our time, soon. Build it, Eternal One! Build it, Eternal One! (Repeat refrain after each line below. God is supreme, great outstanding… God is glorious, faithful, worthy… God is kind, pure, unique… God is mighty, wise, majestic… God is awesome, strong, powerful… God is redeeming, righteous, holy… God is compassionate, almighty, resolute… Adir hu, adir hu (Refrain:) Yivney veito b’karov bimherah, bimherah b’yameinu b’karov El b’neih, El b’neih b’neih vei’cha b’karov. (Repeat refrain after each line below.) Bachur hu, gadol hu, dagul hu… Hadur hu, vatik hu, zakai hu… Chasid hu, tahor hu, yachid hu… Kabir hu, lamud hu, melech hu.. Nora hu, sagiv hu, izuz hu… Podeh hu, tzadik hu, kadosh hu… Rachum hu, Shadai hu, takif hu…

Orah Li: She is Light - A Feminist Alternative to Adir Hu Orah hi, orah hi, (Refrain:) Tivnei veitah b’karov, bimherah, bimherah, b’yameinu b’karov, elah b’ni, elah b’ni, b’ni veiteich b’karov. (Repeat refrain after each line below.) Binah hi, gilah hi, dimah hi… Hadar hi, vered hi, zerem hi… Chiddush hi, tibur hi, yichud hi… Keseh hi, leidah hi, ma’yan hi… Nechamah hi, selicha hi, otzmah hi… Pidyon hi, tzedek hi, kodesh hi… Ra’ya hi, shonal hi, tamah hi… She is light, she is light. (Refrain:) May She build her house speedily and in our days. God, build Your house soon – close to us in time and space. (Repeat refrain after each line below.) She is wisdom, She is joy, She is tears… She is splendor, She is a rose, She is a flowing stream… She is renewal, She is the center, She is oneness… She is the full moon, She is birth, She is the fountain-source… She is comfort, She is forgiveness, She is strength… She is redemption, She is righteousness, She is holiness… She is a beloved companion, She is always changing, She is complete and perfect… - Rabbi Jill Hammer

ACKNOWLEDGEMENTS The Haggadah Committee would like to recognize the following sources and artists: Haggadot.com, Welcome to the Seder: A Passover Haggadah for Everyone by Rabbi Kerry M. Olitzky, Chabad.org, and Sarah Beth Baca.

Echad Mi Yodei’a: Who Knows One? Who knows one? I know one. One is our God in heaven and on earth. Who knows two? I know two. Two are the tablets of the Covenant. One is our God in heaven and on earth. Who knows three? I know three. Three are the patriarchs. Two are the tablets of the Covenant. One is our God in heaven and on earth. (continue as above) Four are the matriarchs. Five are the books of the Torah. Six are the sections of the Mishnah. Seven are the days of the week. Eight are the days to circumcision. Nine are the months to childbirth. Ten are the Commandments. Eleven are the stars in Joseph’s dream. Twelve are the tribes of Israel. Thirteen are the attributes of God. Echad mi yodei’a? Echad ani yodei’a: Echad Eloheinu shebashamayim uva’aretz. Sh’nayim mi yodei’a? Sh’nayim ani yodei’a: Sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz. Sh’loshah mi yodei’a? Sh’losha ani yodei’a: Sh’loshah avot, sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz. Arba mi yodei’a? Arba ani yodei’a: Arba imahot, sh’loshah avot, sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz. Chamisha mi yodei’a? Chamishah ani yodei’a: Chamishah chumshei Torah, arba imahot, sh’losha avot, sh’nei luchot habrit, echad Eloheinue shebashamayim uva’aretz. Kochvaya, asarah dibraya, tish’ah yarchei leidah, sh’monah y’mei milah, shiv’ah y’mei Shabta, shishah sidrei Mishnah, chamishah chumshei Torah, arbi imahot, sh’loshah avot, sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz. Shishah mi yodei’a? Shishah ani yodei’a: Shishah sidrei Mishnah, chamishah chumshei Torah, arba imahot, sh’losha avot, sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz. Shiv’ah mi yodei’a? Shiv’ah ani yodei’a: Shiv’ah y’mei Shabta, shishah sidrei Mishnah, chamishah chumshei Torah, arba imahot, sh’loshah avot, sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz. Sh’monah mi yodei’a? Sh’monah ani yodei’a: Sh’monah y’mei milah, shiv’ah y’mei Shabta, shishah sidrei Mishnah, chamishah chumshei Torah, arba imahot, sh’loshah avot, sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz. Tish’ah mi yodei’a? Tish’ah ani yodei’a: Tish’ah yarchei leidah, sh’monah y’mei milah, shiv’ah y’mei Shabta, shishah sidrei Mishnah, chamishah chumshei Torah, arba imahot, sh’loshah avot, sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz. Asarah mi yodei’a? Asarah ani yodei’a: Asarah dibraya, tish’ah yarchei leidah, sh’monah y’mei milah, shiv’ah y’mei Shabta, shishah sidrei Mishnah, chamishah chumshei Torah, arba imahot, sh’loshah avot, sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz. Achad asar mi yodei’a? Achad asar ani yodei’a: Achad asar kochvaya, asarah dibraya, tish’ah yarchei leidah, sh’monah y’mei milah, shiv’ah y’mei Shabta, shishah sidrei Mishnah, chamishah chumshei Torah, arbi imahot, sh’loshah avot, sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz. Sh’neim asar mi yodei’a? Sh’neim asar ani yodei’a: Sh’neim asar shivtaya, achad asar kochvaya, asarah dibraya, tish’ah yarchei leidah, sh’monah y’mei milah, shiv’ah y’mei Shabta, shishah sidrei Mishnah, chamishah chumshei Torah, arbi imahot, sh’loshah avot, sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz. Sh’loshah asar mi yodei’a? Sh’loshah asar ani yodei’a: Sh’loshar asar midaya, sh’neim asar shivtaya, achad asar kochvaya, asarah dibraya, tish’ah yarchei leidah, sh’monah y’mei milah, shiv’ah y’mei Shabta, shishah sidrei Mishnah, chamishah chumshei Torah, arbi imahot, sh’loshah avot, sh’nei luchot habrit, echad Eloheinu shebashamayim uva’aretz.

Chad Gadya: One Little Goat One little goat, one little goat, my father bought for two zuzim, chad gadya, chad gadya. Then came the cat that ate the goat my father bought for two zuzim, chad gadya, chad gadya. Then came the dog that bit the cat that ate the goat my father bought for two zuzim, chad gadya, chad gadya. (continue as above) Then came the stick that beat the dog… Then came the fire that burned the stick… Then came the water that quenched the fire… Then came the ox that drank the water… Then came the butcher that killed the ox… Then came the angel of death that slew the butcher… (final verse) Then came the Holy One that destroyed the angel of death, that slew the butcher, that killed the ox, that drank the water, that quenched the fire, that burned the stick, that beat the dog, that bit the cat, that ate the goat my father bought for two zuzim, chad gadya, chad gadya.

Chad gadya, chad gadya, dizvan aba bitrei zuzei, chad gadya, chad gadya. V’ata shun’ra v’ach’lah l’gadya, dizvan aba bitrei zuzei, chad gadya, chad gadya. V’ata chalba, v’nashach l’shun’ra d’ach’lah l’gadya, dizvan aba bitrei zuzei, chad gadya, chad gadya. V’ata chut’ra, v’hikah l’chalba, d’nashach l’shun’ra, d’ach’lah l’gadya, dizvan aba bitrei zuzei, chad gadya, chad gadya. V’ata nura, v’saraf l’chut’ra, d’hikah l’chalba, d’nashach l’shun’ra, d’ach’lah l’gadya, dizvan aba bitrei zuzei, chad gadya, chad gadya. V’ata maya, v’chavah l’nura, d’saraf l’chut’ra, d’hikah l’chalba, d’nashach l’shun’ra, d’ach’lah l’gadya, dizvan aba bitrei zuzei, chad gadya, chad gadya. V’ata tora, v’shata l’maya, d’chavah l’nura, d’saraf l’chut’ra, d’hikah l’chalba, d’nashach l’shun’ra, d’ach’lah l’gadya, dizvan aba bitrei zuzei, chad gadya, chad gadya. V’ata hashocheit, v’shachat l’tora, d’shata l’maya, d’chavah l’nura, d’saraf l’chut’ra, d’hikah l’chalba, d’nashach l’shun’ra, d’ach’lah l’gadya, dizvan aba bitrei zuzei, chad gadya, chad gadya. V’ata malach hamavet, v’shachat l’shocheit, d’shachat l’tora, d’shata l’maya, d’chavah l’nura, d’saraf l’chut’ra, d’hikah l’chalba, d’nashach l’shun’ra, d’ach’lah l’gadya, dizvan aba bitrei zuzei, chad gadya, chad gadya. V’ata haKadosh Baruch Hu, v’shachat l’malach hamavet, d’shachat l’shocheit, d’shachat l’tora, d’shata l’maya, d’chavah l’nura, d’saraf l’chut’ra, d’hikah l’chalba, d’nashach l’shun’ra, d’ach’lah l’gadya, dizvan aba bitrei zuzei, chad gadya, chad gadya.

Let My People Go (Traditional Spiritual, Additional Lyrics by Shira Kline) (Refrain:) Go down Moses, way down to Egypt land Tell old Pharaoh, “Let my people go!” When Israel was in Egypt Land Let my people go! They worked so hard they could not stand Let my people go! (Refrain) Then God told Moses what to do Let my people go! To lead the children of Israel through Let my people go! (Refrain)

Israelites were scared, didn’t know what to do Let my people go! But slavery hurt and this they knew Let my people go! (Refrain) They traveled through the desert for forty years Let my people go! With God on their side they had nothing to fear Let my people go! (Refrain) The Israelites learned what it meant to be free Let my people go! The world’s big enough for you and me Let my people go!