Greatest Hits Haggadah. By Haggadot

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2 4 4 5 6 6 8 9 12 14 14 15 16 17 18 18 19 20 21 22 22 24 25 26 27 27 28 28 30 32 32 34 36 37 39 40 43 43 44 46 47 50 51 53 56 56 58 59 60 61 61 62 63 64 66 69 70 71 71 Table of Contents Table of Contents Introduction OurJewishCommunity.org Introduction Seder Plate Kadesh Wine

Four Cups of Wine Traditional - Kadesh Kadesh Urchatz Handwashing - Urchatz Urchatz Hand Washing Urchatz Karpas Karpas Karpas Karpas Kavannah Dip Parsley in Saltwater

Yachatz

Breaking the matzah - hunger The Middle Matzah Horcrux Entering the Broken World Yachatz - Break the Middle Matzah

Maggid - Beginning

Maggid

-- Four Questions

Traditional - Four Questions

Why is this year different from all other years: A reading for the 4 questions

-- Four Children

Four Daughters Four Children Four Children the four children Four Children The Four Adults

-- Exodus Story

Natalia Kadish Exodus Story Geulah

The Memory of Pesach: A Tale of Two Stories Min Hametzar - Calling Out from the Narrow Place The 21 Jump Street

Letter to My Old Master

-- Ten Plagues

Ten ancient and modern plagues Circle of Plagues

The Journey Towards Liberation - The Hard Parts Ten Plagues - Frog

-- Cup #2 & Dayenu

dayeinu graph

Maggid Closing - Dayenu DAYENU: An Exercise in Gratitude Pesach Matzah Maror

The Passover Symbols, The Orange & Miriam's Cup The Second Cup

The Cup of Deliverance- Second Cup of Wine

Rachtzah

Rachtzah

awesome. Those who surround Him say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Humble in sovereignty, rightly saving. His righteous ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Holy in sovereignty, rightly merciful. His multitudes say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Strong in sovereignty, rightly supportive. His perfect ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!”

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72 72 73 74 76 77 78 79 79 80 81 82 83 85 87 89 89 90 92 93 94 95 95 97 98 99 99 10 0 10 1 10 2 10 2 10 3 10 5 10 8 10 9 11 0 11 1 11 1 11 2 11 4 11 4 11 5 11 6 11 7 11 9 12 1 12 1 12 2 12 2 12 2 12 8 13 7 13 9 14 1 14 2 Mo tzi -M atz ah ah atz -M tzi Mo DIY M atz oh B ak in g Ma tza h Wh at is th e m ea nin g o f m atz ah ? Ea tin g t he M atz a Wh y F la tb re ad ? Ma ro r rse Ho ra dis h Th e J ou rn ey T ow ard s L ib era tio n T he co mp lic ate d p art s Ma rro r- Da nie la H ojd a ma ro r Ma ro r lo ve Ma ro r C ock ta il Ko re ichel Hill Sa nd wic h Mix in g t he B itt er an d t he S we et Th e F utu re , t he P ast , a nd th e P re se nt wh o i nv en te d t he sa nd wh ich Hill el's S an dw ich Sh ulc ha n O re

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Th e M ea l Sh ulc ha n O re ch Tza fu n ne Din r i s S erv ed Afi ko me n b re ad o f s ub je cti vit y Th e A fik om an Ba re ich en Op in g t he D oo r f or Elij ah Op en in g t he d oo r f or Elij ah Aft er Su ch A Fi ne S to ry : B le ssi ng A fte r E ati ng th e S ed er Me al Ble ssi ng fo r t he th ird cu p o f w in e Sh ari ng R esp on sib ilit y Mir ia m's C up Ha lle l S To ay N oth in g B ut Th an k Y ou Pra ise th e C on tra ry a nd It s D efe nd ers Nir tza h XT NE Y EA R I N.. . : A N ote to m y F utu re S elf wo n't y ou ce le bra te w ith m e, by Lu cill e C lif to n Nir tza h Nir tza h Ne ert za h Co mm en ta ry / Re ad in gs r me O he g t tin un Co So ng s o K Wh no ws On e? Wh o K no ws On e? On e L itt le G oa t -ג ַ ּ ד ְ י ָ א חַד Mir ia ms So ng Ad ir Hu Ha tik va Ki Lo N ae h Son gs Ki L o N aeh o N Ki L aeh ute trib Con d b

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Hag gad ot gad Hag ot Sou rce : rce Sou : htt p:/ /w ww .ze miro tda tab ase .or g/v iew _so ng. php ?id =12 6 ל ו ֹ י ֹ א מ ְ ר ו ּ ג ְ ּ ד ו ּ ד ָ י ו , כ ַּ ה ֲ ל ָ כ ָ ה ב ָּ ח ו ּ ר , ב ִּ מ ְ ל ו ּ כ ָ ה א ַ ד ִ י ר י ָ א ֶ ה לוֹ כִּי , נ ָ א ֵֶ ה לוֹ כִּי , ה ַ מ ַּ מ ְ ל ָ כ ָ ה יי ל ְ ך ָ , ל ְ ך ָ א ַ ף לְךָ , ל ְ ך ָ כִּי לְךָ , ו ּ ל ְ ך ָ לְךָ . ל ו ֹ י ֹ א מ ְ ר ו ּ ו ָ ת ִ י ק ָ י ו , כ ַּ ה ֲ ל ָ כ ָ ה ה ָ ד ו ּ ר , ב ִּ מ ְ ל ו ּ כ ָ ה ד ָ ּ ג ו ּ ל : י ָ א ֶ ה לוֹ כִּי , נ ָ א ֵֶ ה לוֹ כִּי , ה ַ מ ַּ מ ְ ל ָ כ ָ ה יי ל ְ ך ָ , ל ְ ך ָ א ַ ף לְךָ , ל ְ ך ָ כִּי לְךָ , ו ּ ל ְ ך ָ לְךָ . ל ו ֹ י ֹ א מ ְ ר ו ּ ט ַ פ ְ ס ְ ר ָ י ו כ ַּ ה ֲ ל ָ כ ָ ה ח ָ ס ִ י ן , ב ִּ מ ְ ל ו ּ כ ָ ה ז ַ כ ַּ א י : י ָ א ֶ ה לוֹ כִּי , נ ָ א ֵֶ ה לוֹ כִּי , ה ַ מ ַּ מ ְ ל ָ כ ָ ה יי ל ְ ך ָ , ל ְ ך ָ א ַ ף לְךָ , ל ְ ך ָ כִּי לְךָ , ו ּ ל ְ ך ָ לְךָ . ל ו ֹ י ֹ א מ ְ ר ו ּ ל ִ מ ו ּ ד ָ י ו כ ַּ ה ֲ ל ָ כ ָ ה כ ַּ ב ִּ י ר , ב ִּ מ ְ ל ו ּ כ ָ ה י ָ ח ִ י ד : י ָ א ֶ ה לוֹ כִּי , נ ָ א ֵֶ ה לוֹ כִּי , ה ַ מ ַּ מ ְ ל ָ כ ָ ה יי ל ְ ך ָ , ל ְ ך ָ א ַ ף לְךָ , ל ְ ך ָ כִּי לְךָ , ו ּ ל ְ ך ָ לְךָ . ל ו ֹ י ֹ א מ ְ ר ו ּ ס ְ ב ִ י ב ָ י ו כ ַּ ה ֲ ל ָ כ ָ ה נ ו ֹ ר ָ א , ב ִּ מ ְ ל ו ּ כ ָ ה מ ו ֹ ש ֵׁ ל : י ָ א ֶ ה לוֹ כִּי , נ ָ א ֵֶ ה לוֹ כִּי , ה ַ מ ַּ מ ְ ל ָ כ ָ ה יי ל ְ ך ָ , ל ְ ך ָ א ַ ף לְךָ , ל ְ ך ָ כִּי לְךָ , ו ּ ל ְ ך ָ לְךָ . ל ו ֹ י ֹ א מ ְ ר ו ּ צ ַ ד ִ ּי ק ָ י ו , כ ַּ ה ֲ ל ָ כ ָ ה פ ּ ו ֹ ד ֶ ה , ב ִּ מ ְ ל ו ּ כ ָ ה ﬠ ָ נ ָי ו : י ָ א ֶ ה לוֹ כִּי , נ ָ א ֵֶ ה לוֹ כִּי , ה ַ מ ַּ מ ְ ל ָ כ ָ ה יי ל ְ ך ָ , ל ְ ך ָ א ַ ף לְךָ , ל ְ ך ָ כִּי לְךָ , ו ּ ל ְ ך ָ לְךָ . ל ו ֹ י ֹ א מ ְ ר ו ּ ש ִׁ נ ְ א ַ נ ָי ו כ ַּ ה ֲ ל ָ כ ָ ה ר ַ ח ו ּ ם , ב ִּ מ ְ ל ו ּ כ ָ ה ק ָּ ד ו ֹ ש ׁ : י ָ א ֶ ה לוֹ כִּי , נ ָ א ֵֶ ה לוֹ כִּי , ה ַ מ ַּ מ ְ ל ָ כ ָ ה יי ל ְ ך ָ , ל ְ ך ָ א ַ ף לְךָ , ל ְ ך ָ כִּי לְךָ , ו ּ ל ְ ך ָ לְךָ . ל ו ֹ י ֹ א מ ְ ר ו ּ ת ְּ מ ִ י מ ָ י ו כ ַּ ה ֲ ל ָ כ ָ ה ת ּ ו ֹ מ ֵ ך ְ , ב ִּ מ ְ ל ו ּ כ ָ ה ת ַּ ק ִ י ף : י ָ א ֶ ה לוֹ כִּי , נ ָ א ֵֶ ה לוֹ כִּי , ה ַ מ ַּ מ ְ ל ָ כ ָ ה יי ל ְ ך ָ , ל ְ ך ָ א ַ ף לְךָ , ל ְ ך ָ כִּי לְךָ , ו ּ ל ְ ך ָ לְךָ . Tra nsl atio n: B eca use it is pro per fo r H im , b eca use it bef its H im . M igh ty in sov ere ign ty, rig htly se lec t. H is min ion s s ay to Him : “Y our s a nd You rs, Yo urs bec aus e it is Yo urs , Y our s a nd onl y Y our s— Yo urs , A don ai, is sov ere ign ty! ” Exa lte d in so ver eig nty , ri ght ly glo rio us. H is fai thf ul o nes sa y to H im : “Y our s and Yo urs , Y our s b eca use it is You rs, Yo urs an d o nly Yo urs — Y our s, A don ai, is sov ere ign ty! ” B lam ele ss in sov ere ign ty, rig htly po wer ful . H is gen era ls say to Him : “Y our s a nd You rs, Yo urs be cau se it i s Y our s, Y our s a nd onl y Y our s— You rs, Ad ona i, i s s ove rei gnt y!” Sin gul ar i n s ove rei gnt y, r igh tly st ron g. H is lea rne d o nes sa y to H im : “Y our s a nd You rs, Yo urs be cau se it i s Y our s, Y our s and on ly You rs— Yo urs , A don ai, is sov ere ign ty! ” E xal ted in so ver eig nty , ri ght ly

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Introduction

Introduction

OurJewishCommunity.org Introduction OurJewishCommunity.org Introduction Contributed by

Contributed by OurJewishCommunity .org OurJewishCommunity .org

Source:

Source: OurJewishCommunity.org

INTRODUCTION

The long history of our people is one of contrasts — freedom and slavery, joy and pain, power and helplessness. Passover reflects these contrasts. Tonight as we celebrate our freedom, we remember the slavery of our ancestors and realize that many people are not yet free.

Each generation changes — our ideas, our needs, our dreams, even our celebrations. So has Passover changed over many centuries into our present holiday. Our nomadic ancestors gathered for a spring celebration when the sheep gave birth to their lambs. Theirs was a celebration of the continuity of life. Later, when our ancestors became farmers, they celebrated the arrival of spring in their own fashion. Eventually these ancient spring festivals merged with the story of the Exodus from Egypt and became a new celebration of life and freedom.

As each generation gathered around the table to retell the old stories, the symbols took on new meanings. New stories of slavery and liberation, oppression and triumph were added, taking their place next to the old. Tonight we add our own special chapter as we recall our people’s past and we dream of the future.

For Jews, our enslavement by the Egyptians is now remote, a symbol of communal remembrance. As we sit here in the comfort of our modern world, we think of the millions who still suffer the brutality of the existence that we escaped thousands of years ago.

Songs Hatikva Hatikva Contributed by

Contributed by Jeremy Moskowitz Jeremy Moskowitz

Source:

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Int rod uct ion Sed er P lat

e e d b lat ute er P trib Sed Con

y d b ute trib Con

y Ann ie Mat an an Mat ie Ann Sou rce : rce Sou : Orig ina l H aro set Mar or Bei tza h (E gg) Zro ah (Pa sca l L am b/S han kbo ne) Kar pas (G ree ns) Mel ah (Sa lt W ate r) El b neh , e l b neh , b neh be ito be kar ov. Bac hur hu , g ado l h u, d agu l h u y ivn eh bei to bek aro v. Bim her ah, bi mhe rah , b eya mei nu bek aro v. El b neh , e l b neh , b neh be ito be kar ov. Had ur h u, v atik hu , z aka i h u y ivn eh bei to bek aro v. Bim her ah, bi mhe rah , b eya mei nu bek aro v. El b neh , e l b neh , b neh be ito be kar ov. Cha ssi d h u, t aho r h u, y ach id hu yiv neh be ito be kar ov. Bim her ah, bi mhe rah , b eya mei nu bek aro v. El b neh , e l b neh , b neh be ito be kar ov. Kab ir h u, l am ud hu, m ele ch hu yiv neh be ito be kar ov. Bim her ah, bi mhe rah , b eya mei nu bek aro v. El b neh , e l b neh , b neh be ito be kar ov. Nor ah hu, sa giv hu , iz uz hu yiv neh be ito be kar ov. Bim her ah, bi mhe rah , b eya mei nu bek aro v. El b neh , e l b neh , b neh be ito be kar ov. Pod eh hu, tz add ik hu, ka dos h h u y ivn eh bei to bek aro v. Bim her ah, bi mhe rah , b eya mei nu bek aro v. El b neh , e l b neh , b neh be ito be kar ov. Rac hum hu , s had ai h u, t aki f h u y ivn eh bei to bek aro v. Bim her ah, bi mhe rah , b eya mei nu bek aro v. El b neh , e l b neh , b neh be ito be kar ov. Tra nsl atio n: ( By Eve Le vav i) H e is m igh ty. M ay He reb uild H is tem ple soo n! S pee dily , s pee dily , in ou r d ays , s oon ! G od, bu ild ! G od, bu ild ! R ebu ild You r te mpl e s oon ! H e is se lec t. H e is gr eat . H e is lo fty . H e is gl orio us. H e is jus t. H e is bl am ele ss. H e is rig hte ous . H e is pu re. H e is si ngu lar . H e is pow erf ul. He is lea rne d. H e is So ver eig n. H e is ra dia nt. He is str ong . H e is val oro us. H e is sa lvi fic . H e is ju st. He is hol y. H e is m erc ifu l. H e is G od. H e is com man din g.

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Kadesh

Kadesh

Wine Wine

Contributed by

Contributed by Alexis Madrigal Alexis Madrigal

Source:

Source: Mix

It’s been a crazy week. The world with all its worries and bothers is still clamoring for your attention. The first step is to forget all that. Leave it behind. Enter into a timeless space, where you, your great-grandparents

and Moses all coincide.

The beginning of all journeys is separation. You’ve got to leave somewhere to go somewhere else. It is also the first step towards freedom: You ignore the voice of Pharaoh inside that mocks you, saying, “Who are you to begin such a journey?” You just get up and walk out.

This is the first meaning of the word, “Kadesh” -- to transcend the mundane

world. Then comes the second meaning: Once you’ve set yourself free from

your material worries, you can return and sanctify them. That is when true

spiritual freedom begins, when you introduce a higher purpose into all those things you do.

Kiddush (the blessing over wine) | kadeish | קשׁ ּ ַדֵ

All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy – not to mention a practical way to increase that joy. The seder starts with wine and then gives us three more opportunities to refill our cup and drink.

ה

ַגָ

ּפ

ֶן פְִּיר אֵרּוֹב, םָלוֹעהָ מְֶ ֶךל וּנהֵי לֹאֱ , יְיָ אַהָּת ְךוּ בָּר

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen. We praise God, Ruler of Everything, who creates the fruit of the vine. We praise God, Ruler of Everything, who chose us from all peoples and languages, and sanctified us with commandments, and lovingly gave to us special times for happiness, holidays and this time of celebrating the Holiday of Matzah, the time of liberation, reading our sacred stories, and

remembering the Exodus from Egypt. For you chose us and sanctified us

Songs Adir Hu Adir Hu Contributed by

Contributed by Haggadot Haggadot

Source: Source: http://www.zemirotdatabase.org/view_song.php?id=117 ב ְּ ק ָ ר וֹ ב בֵוֹתּי ה ְנֶביִ האוּ אַרּידִ . ב ְּ ק ָ ר וֹ ב וּנמֵי ְּיָב, הָ הֵר מְ ִּב,הָ הֵר מְ בִּ . ב ְּ ק ָ ר וֹ ב ָ ְךתֵּיב בְהּנֵ , בְהּנֵ אֵל , בְהּנֵ אֵל . ב ְּ ק ָ ר וֹ ב בֵוֹתּי ה ְנֶביִ האוּ דָּלוּג , האוּ לוֹּדגָ, האוּ רוּחבָּ . ב ְּ ק ָ ר וֹ ב וּנמֵי ְּיָב, הָ הֵר מְ ִּב,הָ הֵר מְ בִּ . ב ְּ ק ָ ר וֹ ב ָ ְךתֵּיב בְהּנֵ , בְהּנֵ אֵל , בְהּנֵ אֵל . ב ְּ ק ָ ר וֹ ב בֵוֹתּי ה ְנֶביִ האוּ י ּאכַזַ, האוּ קתִי וָ, האוּ רוּ הָד . ב ְּ ק ָ ר וֹ ב וּנמֵי ְּיָב, הָ הֵר מְ ִּב,הָ הֵר מְ בִּ . ב ְּ ק ָ ר וֹ ב ָ ְךתֵּיב בְהּנֵ , בְהּנֵ אֵל , בְהּנֵ אֵל . ב ְּ ק ָ ר וֹ ב בֵוֹתּי ה ְנֶביִ האוּ דחִי יָ, האוּ רוֹהטָ , האוּ דיסִחָ . ב ְּ ק ָ ר וֹ ב וּנמֵי ְּיָב, הָ הֵר מְ ִּב,הָ הֵר מְ בִּ . ב ְּ ק ָ ר וֹ ב ָ ְךתֵּיב בְהּנֵ , בְהּנֵ אֵל , בְהּנֵ אֵל . ב ְּ ק ָ ר וֹ ב בֵוֹתּי ה ְנֶביִ האוּ מְֶ ֶךל , האוּ דוּמָל, האוּ רִּי ּבכַ. ב ְּ ק ָ ר וֹ ב וּנמֵי ְּיָב, הָ הֵר מְ ִּב,הָ הֵר מְ בִּ . ב ְּ ק ָ ר וֹ ב ָ ְךתֵּיב בְהּנֵ , בְהּנֵ אֵל , בְהּנֵ אֵל . ב ְּ ק ָ ר וֹ ב בֵוֹתּי ה ְנֶביִ האוּ ﬠִזּוּז , האוּ סַבּיגִ , האוּ אָרוֹנ. ב ְּ ק ָ ר וֹ ב וּנמֵי ְּיָב, הָ הֵר מְ ִּב,הָ הֵר מְ בִּ . ב ְּ ק ָ ר וֹ ב ָ ְךתֵּיב בְהּנֵ , בְהּנֵ אֵל , בְהּנֵ אֵל . ב ְּ ק ָ ר וֹ ב בֵוֹתּי ה ְנֶביִ האוּ שׁ וֹ קָּד , האוּ קי ַדִצ, האוּ הדֶוֹפּ. ב ְּ ק ָ ר וֹ ב וּנמֵי ְּיָב, הָ הֵר מְ ִּב,הָ הֵר מְ בִּ . ב ְּ ק ָ ר וֹ ב ָ ְךתֵּיב בְהּנֵ , בְהּנֵ אֵל , בְהּנֵ אֵל . ב ְּ ק ָ ר וֹ ב בֵוֹתּי ה ְנֶביִ האוּ ףקִּי ַּת, האוּ שַּי ׁדַ , האוּ םוּחַר. ב ְּ ק ָ ר וֹ ב וּנמֵי ְּיָב, הָ הֵר מְ ִּב,הָ הֵר מְ בִּ . ב ְּ ק ָ ר וֹ ב ָ ְךתֵּיב בְהּנֵ , בְהּנֵ אֵל , בְהּנֵ אֵל . Adir hu yivneh beito bekarov.

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am ong al l p eop les . A nd you ha ve giv en us joy ful ho lid ays . W e p rai se God , who sa nct ifie s th e p eop le of I sra el a nd the ho lid ays . ה ַ ז ֶ ּ ה ל ַ ז ְ ּ מ ַ ן ו ְ ה ִ ג ִ ּי ﬠ ָ נ ו ּ ו ְ ק ִ י ְּ מ ָ נ ו ּ ש ֶׁ ה ֶ ח ֱ י ָ נ ו ּ , ה ָ ע ו ֹ ל ָ ם מ ֶ ל ֶ ך ְ א ֱ ל ֹ ה ֵ י נ ו ּ , יְיָ א ַ ת ָּ ה ב ָּ ר ו ּ ך ְ Bar uch At ah Ado nai , E loh ein u M ele ch ha-ola m, s he-hec hiy anu v’ key ’m anu v’h igi yan u la zm an haz eh. We pra ise G od, Ru ler of Ev ery thi ng, w ho has ke pt u s a liv e, r ais ed us up, an d bro ugh t u s to th is hap py mom ent . Drin k th e fi rst gl ass of w ine ! Ver se Tw o Whe n M iria m s too d u pon th e s hor es and ga zed ac ros s th e s ea The w ond er o f th is mira cle sh e s oon ca me to bel iev e. Who eve r th oug ht t he sea w oul d p art w ith an ou tst ret che d h and And w e w oul d p ass to fr eed om an d m arc h to th e p rom ise d la nd! Cho rus Cho rus And th e w om en dan cin g w ith th eir tim bre

ls, bre tim eir th ith g w cin dan en om e w th And

ls, Fol low ed Miri am as sh e s ang he r s ong

, ong r s he ang e s sh as am Miri ed low Fol

, Sin g a so ng to the O ne who m w e'v e e xal ted

, ted xal e e e'v m w who ne O the to ng so g a Sin

, Miri am an d th e w om en dan ced an d d anc ed the w hol e n igh t lo

ng ng t lo igh e n hol w the ed anc d d an ced dan en om e w d th an am Miri

Ver se Thr ee And M iria m th e p rop het to ok her tim bre l in he r h and , And al l th e w om en fol low ed her ju st a s s he had pl ann ed, And M iria m ra ise d h er v oic e in so ng-She sa ng with pr ais e a nd mig ht We' ve jus t li ved th rou gh a m ira cle YEL L: W e're go ing to da nce to nig

ht!! nig to nce da to ing go e're L: W YEL ht!!

(8)

Kadesh

Four Cups of Wine Four Cups of Wine Contributed by

Contributed by Haggadot Haggadot

Source:

Source: Original Illustration from Haggadot.com

Songs

Miriams Song Miriams Song Contributed by

Contributed by Stephanie Friedman Stephanie Friedman

Source:

Source: Debbie Friedman

Chorus Chorus And the women dancing with their timbrels, And the women dancing with their timbrels, Followed Miriam as she sang her song, Followed Miriam as she sang her song, Sing a song to the One whom we've exalted, Sing a song to the One whom we've exalted,

Miriam and the women danced and danced the whole night long Miriam and the women danced and danced the whole night long

Verse One And Miriam was a weaver of unique variety

The tapestry she wove was one which sang our history. With every strand and every thread she crafted her delight! A woman touched with spirit, she dances toward the light

Chorus Chorus

And the women dancing with their timbrels, And the women dancing with their timbrels, Followed Miriam as she sang her song, Followed Miriam as she sang her song, Sing a song to the One whom we've exalted, Sing a song to the One whom we've exalted,

Miriam and the women danced and danced the whole night long Miriam and the women danced and danced the whole night long

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Kad esh Tra diti ona l - Kad

esh Kad l - ona diti Tra

esh Hag y y d b d b ute ute tribtrib Con Con

gad ot gad Hag ot Sou rce : rce Sou : Tra diti ona l H agg ada h T ext The bl ess ing s b elo w a re for a wee kni ght . (O n S hab bat w e a dd the w ord s in par ent hes es) ב ַ ּ י ו ֹ ם א ֱ ל ֹ ק ִ י ם ו ַי ְ כ ַ ל צ ְ ב ָ א ַָ ם . ו ְ כ ָ ל ו ְ ה ָ א ָ ר ֶ ץ ה ַ ש ָׁ מ ַ יִ ם ו ַי ְ כ ֻ ל ּ ו ּ ה ַ ש ִּׁ ש ִּׁ י . י ו ֹ ם ב ֹ ק ֶ ר ו ַי ְ ה ִ י ﬠ ֶ ר ֶ ב ו ַי ְ ה ִ י ו ַי ְ ב ָ ר ֶ ך ְ ﬠ ָ ש ָׂ ה . א ֲ ש ֶׁ ר מ ְ ל ַ א כ ְ ת ּ ו ֹ מ ִ כ ָּ ל ה ַ ש ְּׁ ב ִ י ﬠ ִ י ב ַ ּ י ו ֹ ם ו ַיִ ּ ש ְׁ ב ֹ ּ ת ﬠ ָ ש ָׂ ה א ֲ ש ֶׁ ר מ ְ ל ַ א כ ְ ת ּ ו ֹ ה ַ ש ְּׁ ב ִ י ﬠ ִ י א ֱ ל ֹ ה ִ י ם ב ֶָ ּ ר ָ א א ֲ ש ֶׁ ר מ ְ ל ַ א כ ְ ת ּ ו ֹ מ ִ כ ָּ ל ש ָׁ ב ַ ת בוֹ כִּי א ו ֹ ת ו ֹ ו ַי ְ ק ַ ד ֵ ּ ש ׁ ה ַ ש ְּׁ ב ִ י ﬠ ִ י י ו ֹ ם א ֶ ת א ֱ ל ֹ ה ִ י ם ל ַ ﬠ ֲ ש ׂ ו ֹ ת (Va y'h i e rev va y'h i v oke r y om ha shi -sh i. V ay'c hul u h ash am ayi m v 'ha -ar etz v’c hol tzv a’a m. V ay’ cha l E loh im ba yom ha shv i’i, m'la cht o a she r a sah , vay ish bot ba yom ha shv i-i, m iko l-m lac hto as her as ah. Va y'va rei ch Elo him , e t-yom ha shv i’i, vay 'ka dei sh oto , k i v o s hav at m iko l-m lac hto , a she r-b ara El ohi m la-aso t.) (“A nd the re was ev eni ng and th ere w as mor nin g, t he six th day . N ow th e hea ven s a nd all the ir h ost w ere co mpl ete d. A nd on the se ven th day G od fin ish ed His w ork of cr eat ion w hic h H e h ad mad e. A nd God bl ess ed the sev ent h d ay and m ade it hol y, f or o n th at d ay God re ste d fr om H is wor k a nd cea sed cr eat ing .) ה ַ ג ָ פ ֶ ן פ ְּ ר ִ י ב ּ ו ֹ ר ֵ א ה ָ ע ו ֹ ל ָ ם מ ֶ ל ֶ ך ְ א ֱ ל ֹ ה ֵ י נ ו ּ יי א ַ ת ָּ ה ב ָ ּ ר ו ּ ך ְ Bar uch at ah Ado nai , E loh ein u m ele ch ha’ ola m, b ore i p 'ri hag afe n. Pra ise d a re you , A don ai, Lor d o ur G od, Ru ler of th e u niv ers e, w ho has cr eat ed the fr uit of t he vin e. ל ָ ש ׁ ו ֹ ן מ ִ כ ָּ ל ו ְ ר ו ֹ מ ְ מ ָ נ ו ּ ﬠ ָ ם מ ִ כ ָּ ל ב ָ ּ נ ו ּ ב ָ ּ ח ַ ר א ֲ ש ֶׁ ר , , ה ָ ע ו ֹ ל ָ ם מ ֶ ל ֶ ך ְ א ֱ ל ֹ ה ֵ י נ ו ּ יי א ַ ת ָּ ה ב ָ ּ ר ו ּ ך ְ מ ו ֹ ﬠ ֲ ד ִ י ם ( ( וּ ל ִ מ ְ נ ו ּ ח ָ ה ש ַׁ ב ָ ּ ת ו ֹ ת ) ) ב ְ ּ א ַ ה ֲ ב ָ ה א ֱ ל ֹ ה ֵ י נ ו ּ יי ל ָ נ ו ּ ו ַ ת ִּ ת ֶּ ן ב ְ ּ מ ִ צ ְ ו ֹ ת ָ י ו . ו ְ ק ִ ד ְ ּ ש ָׁ נ ו ּ ז ְ מ ַ ן , , ה ַ ז ֶ ה ה ַ מ ַ צ ו ֹ ת חַג ( ( י ו ֹ ם ו ְ א ֶ ת ה ַ ז ֶ ה ה ַ ש ַׁ ב ָ ּ ת ) ) י ו ֹ ם א ֶ ת , , ל ְ ש ָׂ ש ׂ ו ֹ ן ו ּז ְ מ ַ נ ִ ּי ם ח ַ ג ִּי ם , , ל ְ ש ִׂ מ ְ ח ָ ה ק ִ ד ַ ּ ש ְׁ ת ָּ ו ְ א ו ֹ ת ָ נ ו ּ ב ָ ח ַ ר ְ ת ָּ ב ָ נ ו ּ כִּי מ ִ צ ְ ר ָ יִ ם . ל ִ י צ ִ י א ַ ת ז ֵ כ ֶ ר , , ק ֹ ד ֶ ש ׁ מ ִ ק ְ ר ָ א ( , (, ב ְ ּ א ַ ה ֲ ב ָ ה ) ) ח ֵ ר ו ּ ת ֵ נ ו ּ ה ִ נ ְ ח ַ ל ְ ת ָּ נ ו ּ. ו ּ ב ְ ש ָׂ ש ׂ ו ֹ ן ב ְ ּ ש ִׂ מ ְ ח ָ ה , ( ,( ו ּ ב ְ ר ָ צ ו ֹ ן ב ְ ּ א ַ ה ֲ ב ָ ה ) ) ק ָ ד ְ ש ֶ ך ָ ו ּ מ ו ֹ ﬠ ֲ ד ֵ י ( ( ו ְ ש ַׁ ב ָ ּ ת , ), ) ה ָ ﬠ ַ מ ִּ י ם מ ִ כ ָּ ל ו ְ ה ַ ז ְ ּ מ ַ נ ִ ּי ם יִ ש ְׂ ר ָ א ֵ ל ( ( וְ ה ַ ש ַׁ ב ָ ּ ת ) ) מ ְ ק ַ ד ֵ ּ ש ׁ , , יי א ַ ת ָּ ה ב ָ ּ ר ו ּ ך ְ . . ג ַ ּ ד ְ י ָ א חַד , ג ַ ּ ד ְ י ָ א חַד

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Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am, v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom (hashabat hazeh v'et-yom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol ha’amim. (v'shabat) umo’adei kod’shecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish (h’shabbat v') Yisrael v'hazmanim. Praised are you, Adonai, Lord our God, Ruler of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly [Shabbat for rest] festivals for joy, and special times for celebration, this [Shabbat and this] Passover, this [given in love] this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with [Shabbat and] festive revelations of Your holiness, happiness and joy You have granted us [lovingly] joyfully the holidays. Praised are you, Adonai, Who sanctifies [Shabbat], Israel and the festivals. On Saturday night include the following section: מֶ ל ֶך ְ ּ ונהֵי לֹ אֱ יי התָּ אַ ְ ּךו ָּרב ׁ.שאֵ הָ ירֵוֹאמְ ארֵּוֹב, , םָלוֹעָה מְ ֶךלֶ ּ ונֵיהֹלאֱ יי התָּ אַ ְ ּךו בָּר ה ַ ש ְּׁ ב ִי ִי יוֹם בֵןּי , , םמִּי ַ ָﬠל לאֵ רָשְׂ יִ בֵןּי , , ְךשֶׁ חְל ארוֹ ין , , ללחֹ ְ שׁ דֶֹק בֵןּי לי בְדִ מַ הַ םָלוֹעהָ ה ַ ש ְּׁ ב ִי ִי יוֹם תאֶ וְ, , תָּ ְ ּל בְדַ הִ טבוֹ יוֹם תשַּׁ דֻקְ ִל שתָּבַׁ תשַּׁ דְֻק בֵןּי .הֶׂשﬠֲ מַּ ַה יְמֵי תשֶׁ שֵׁ ְל ב ָּר ו ּך ְ , ,ָ.ךתֶ שָּׁ דֻקְ ִּב לאֵ רָשְׂ יִ ﬠַָךמְּ אתֶ תָּ ְׁ ּשדַקִ וְ תָּ ְ ּל ְדַבהִ תָּ. ְׁ ּשדִַק השֶׂ ﬠֲ מַּ הַ יְמֵי תשֶׁ שֵּׁ מִ ל ְ ק ֹ דֶ ש ׁ שׁ דֶקֹ בֵןּי לי בְדִ מַּ הַ יי התָּ אַ

( Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei ha-eish.

Baruch atah Adonai, Eloheinu melech ha’olam, hamavdil bein kodesh l'chol bein or l'choshech, bein Yisrael la-amim, bein yom hashvi-i l'sheishet y'mei hama-aseh. Bein k'dushat shabat likdushat yom tov hivdalta. V'et-yom hashvi-i misheishet y'mei hama-aseh kidashta. Hivdalta v'kidashta et-am'cha yisra-eil bikdushatecha. Baruch atah Adonai, hamavdil bein kodesh l'kodesh.) (Praised are You Adonai our God Lord of the universe who created the lights of fire. Praised are you, Adonai, Lord our God, Ruler of the universe, who makes a

ל ְ ש ׁוֹ ח ֵ ט טחַ שָׁ וְ, תמָּוֶ הַ ְ אַך ְלמַ אתָ אָ וְ ל ְ מַיָ ּא התָ שָׁ ּדְ,אָרוֹ ְתלטחַ שָׁ ּדְ ל ְח וּ טְ ר ָ א ַףרשָׂ ּדְ, אָרוְּנלהבָ ּכָדְ ל ְגַ ּדְ יָ א ָה ְל ָכ ּאדְ, אָרנְשׁוּ ְלְךשַׁ ּנָדְ, אָּ ְבל ְכַלהָּ ִכ ּהדְ ז וּ זֵי ֵי תְר בִּ אַאבָּ ִּיןבּזַדְ גַ ּדְ יָ א חַד , איָּדְגַ חַד ה וּ א ְךוּ ָּרבׁשוֹ קָּד ַהאתָ אָ וְ ל ְ ש ׁוֹ ח ֵ ט טחַ שָׁ ּדְ ,תמָּוֶ ַהְ אַך ְלמַ ְלטחַ שָׁ וְ ל ְ מַיָ ּא התָ שָׁ ּדְ, אָרוֹ ְתלטחַ שָׁ ּדְ ל ְח וּ טְ ר ָ א ַףרשָׂ ּדְ, אָרוְּנלהבָ ּכָדְ ל ְגַ ּדְ יָ א ָה ְל ָכ ּאדְ, אָרנְשׁוּ ְלְךשַׁ ּנָדְ ,אָּ ְבל ְכַלהָּ ִכ ּהדְ ז וּ זֵי ֵי תְר בִּ אַאבָּ ִּיןבּזַדְ

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dis tin ctio n b etw een th e h oly an d p rof ane , li ght an d d ark nes s, I sra el a nd the nat ion s, S hab bat an d th e s ix wor kda ys. Yo u h ave m ade a dis tin ctio n bet wee n th e h olin ess of Sh abb at a nd the ho lin ess of th e fe stiv al, and Yo u hav e s anc tifi ed Sha bba t a bov e th e s ix wor k-d ays . Y ou hav e s et a par t a nd mad e h oly Yo ur p eop le Isr ael w ith yo ur h olin ess . P rai sed ar e y ou, Ad ona i, who di stin gui she s b etw een de gre es of s anc tity .) Say th is She hec hiy anu bl ess ing th e fi rst Se der ni ght on ly: ה ַ ז ֶ ה ל ַ ז ְ ּ מ ַ ן ו ְ ה ִ ג ִּי ﬠ ָ נ ו ּ ו ְ ק ִ י ְ ּ מ ָ נ ו ּ ש ֶׁ ה ֶ ח ֱ י ָ נ ו ּ , , ה ָ ע ו ֹ ל ָ ם מ ֶ ל ֶ ך ְ א ֱ ל ֹ ה ֵ י נ ו ּ יי א ַ ת ָּ ה ב ָ ּ ר ו ּ ך ְ Bar uch at ah Ado nai , E loh ein u m ele ch ha-ola m, she ’he che yan u v 'ki 'm anu v'h igi -an u la z'm an haz eh. Pra ise d a re you , A don ai, Lor d o ur G od, Ru ler of th e u niv ers e, who ha s s ust ain ed us, m ain tai ned us an d e nab led us to re ach th is mom ent in life . ג ַ ּ ד ְ י ָ א חַד , ג ַ ּ ד ְ י ָ א חַד ל ְ מ ַ י ָּ א ו ְ ש ָׁ ת ָ ה , ת ו ֹ ר ָ א ו ְ א ָ ת ָ א ל ְ ח ו ּ ט ְ ר ָ א ד ְ ּ ש ָׂ ר ַ ף , ל ְ נ ו ּ ר ָ א ד ְ ּ כ ָ ב ָ ה ּ ל ְ ג ַ ּ ד ְ י ָ א ד ְ ּ א ָ כ ְ ל ָ ה , ל ְ ש ׁ ו ּנ ְ ר ָ א ד ְ ּ נ ָ ש ַׁ ך ְ , ל ְ כ ַ ל ְ ב ָּ א ד ה ִ כ ָּ ה ז ו ּז ֵי ב ִּ ת ְ ר ֵ י א ַ ב ָּ א ד ְ ּ ז ַ ב ִּ י ן ג ַ ּ ד ְ י ָ א חַד , ג ַ ּ ד ְ י ָ א חַד ל ְ ת ו ֹ ר ָ א ו ְ ש ָׁ ח ַ ט , ה ַ ש ּׁ ו ֹ ח ֵ ט ו ְ א ָ ת ָ א ל ְ נ ו ּ ר ָ א ד ְ ּ כ ָ ב ָ ה , ל ְ מ ַ י ָּ א ד ְ ּ ש ָׁ ת ָ ה ל ְ כ ַ ל ְ ב ָּ א ד ְ ּ ה ִ כ ָּ ה , ל ְ ח ו ּ ט ְ ר ָ א ד ְ ּ ש ָׂ ר ַ ף ל ְ ג ַ ּ ד ְ י ָ א ד ְ ּ א ָ כ ְ ל ָ ה , ל ְ ש ׁ ו ּנ ְ ר ָ א ד ְ ּ נ ָ ש ַׁ ך ְ ז ו ּז ֵי ב ִּ ת ְ ר ֵ י א ַ ב ָּ א ד ְ ּ ז ַ ב ִּ י ן ג ַ ּ ד ְ י ָ א חַד , ג ַ ּ ד ְ י ָ א חַד

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Kadesh Kadesh Kadesh Contributed by

Contributed by Maia Zway Maia Zway

Source:

Source: The Ma'yan Passover Haggadah and ritualwell.org

The four cups of wine are traditionally linked to the four promises God made to the children of Israel:

As it is written: "I will bring you out from under the burdens of Egypt. I will deliver you from bondage. I will redeem you with an outstretched arm and great judgements. I will take you to be my people and I will be your God" (Exodus 6: 6-7).

Tonight we dedicate the four cups of wine to important or inspirational women in our lives- individually or as a community- who have worked towards redemption and freedom in their own ways. Please take a minute to think about who you would like to dedicate the first cup to.

Traditional Masculine Blessing Traditional Masculine Blessing

Baruch Atah Adonai Eloheinu Melech ha'olam borei p'ri hagafen. Traditional Feminine Blessing

Traditional Feminine Blessing

B'rucha At Yah Eloheinu Ruach ha'olam boreit p'ri hagafen.

You are blessed, Our God, Spirit of the World, who creates the fruit of the vine.

Non-gendered Blessing Non-gendered Blessing

The following alternative kiddush was written by Marcia Falk, a prominent Jewish feminist liturgist. Her blessings avoid the problem of God’s gender because they do not reference God as a person-like being. In addition, they locate the power of blessing with the people ("Let us bless" rather than with God’s inherent blessedness ("Blessed are you")

N’vareykh et Eyn Hahayim matzmihat p’ri hagefen.

Let us bless the Source of Life that ripens the fruit on the vine.

ל ְכַ ל ְב ָּ א הָּ הִכ וְ, אָרְטוּחאָתאָ וְ ל ְגַ ּדְ יָ א ָה ְל ָכ ּאדְ, אָרנְׁוּשְלְךשַׁ ּנָדְ ז וּ זֵי ֵי תְר בִּ אַאבָּ ִּיןבּזַדְ גַ ּדְ יָ א חַד , איָּדְגַ חַד ל ְח וּ ט ְ ר ָ א ַףרשָׂ וְ, אָרוּנאתָ אָ וְ ל ְגַ ּדְ יָ א ָה ְל ָכ ּאדְ, אָרנְשׁוּ ְלְךשַׁ ּנָדְ ,אָּ ְבל ְכַלהָּ ִכ ּהדְ ז וּ זֵי ֵי תְר בִּ אַאבָּ ִּיןבּזַדְ גַ ּדְ יָ א חַד , איָּדְגַ חַד ל ְנ וּ ר ָ א הבָ כָוְ, מַאיָּ אתָ אָ וְ ל ְכַ ל ְב ָּ א הָּ ִכ ּהדְ ,אָרטְ וּ ְחל ַףרשָׂ ּדְ ל ְגַ ּדְ יָ א ָה ְל ָכ ּאדְ, אָרנְׁוּשְלְךשַׁ ּנָדְ ז וּ זֵי ֵי תְר בִּ אַאבָּ ִּיןבּזַדְ

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Som e o f th is clip or igi nal ly app ear ed on Ritu alw ell. org

. c c mai mai Ara Ara

ג ַּ ד ְ י ָ א חַד ג ַ ּ ד ְ י ָ א חַד , ג ַ ּ ד ְ י ָ א חַד ז ו ּז ֵי ב ִּ ת ְ ר ֵ י א ַ ב ָּ א ד ְ ּ ז ַ ב ִּ י ן ג ַ ּ ד ְ י ָ א חַד , ג ַ ּ ד ְ י ָ א חַד ל ְ ג ַ ּ ד ְ י ָ א ו ְ א ָ כ ְ ל ָ ה , ש ׁ ו ּנ ְ ר ָ א ו ְ א ָ ת ָ א ז ו ּז ֵי ב ִּ ת ְ ר ֵ י א ַ ב ָּ א ד ְ ּ ז ַ ב ִּ י ן ג ַ ּ ד ְ י ָ א חַד , ג ַ ּ ד ְ י ָ א חַד ל ְ ג ַ ּ ד ְ י ָ א ד ְ ּ א ָ כ ְ ל ָ ה , ל ְ ש ׁ ו ּנ ְ ר ָ א ו ְ נ ָ ש ַׁ ך ְ , כ ַ ל ְ ב ָּ א ו ְ א ָ ת ָ א ז ו ּז ֵי ב ִּ ת ְ ר ֵ י א ַ ב ָּ א ד ְ ּ ז ַ ב ִּ י ן ג ַ ּ ד ְ י ָ א חַד , ג ַ ּ ד ְ י ָ א חַד

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Urchatz

Urchatz

Handwashing - Urchatz Handwashing - Urchatz Contributed by

Contributed by Kate Groob Kate Groob

Source:

Source: K Cohen

Ritual hand-washing in preparation for the seder | urchatz | חַץ ְרוּ

This is a moment to cleanse and refresh, so that we can begin the seder intentionally.

As you wash your hands, imagine washing away any distractions, leaving your mind clear to engage fully in tonight's ritual.

One little goat, one little goat:

Then came the angle of death, and slew the slaughterer, who killed the ox, that drank the water,

that extinguished the fire, that burned the stick, that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

Chad gadya, chad gadya, One little goat, one little goat:

Then came the Holy One, Blessed be He,

and smote the angel of death, who slew the slaughterer, who killed the ox, that drank the water,

that extinguished the fire, that burned the stick, that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

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Urc hat z Urc hat z hat Urc

z ute trib Con d b

y d b ute trib Con

y Hea the r r the Hea Sou rce : rce Sou : Unk now n Eac h p ers on tak es the w ate r ju g a nd was hes th e h and s o f th e p ers on nex t to the m. Lea der : A s w e w ash , le t u s re mem ber to be se rva nts of on e a not her , y et k now tha t w e a re wor thy to ha ve our ha nds w ash ed by oth ers . Cha d g ady a, c had ga dya , One lit tle go at, one lit tle go at: The n c am e th e o x, a nd dra nk the w ate r, tha t e xtin gui she d th e fi re, th at b urn ed the st ick , tha t b eat th e d og, th at b it t he cat , th at a te the go at, Whi ch my fat her bo ugh t fo r tw o z uzi m. Cha d g ady a, c had ga dya , One lit tle go at, one lit tle go at: The n c am e th e s lau ght ere r, a nd kill ed the ox , tha t d ran k th e w ate r, t hat ex tin gui she d th e fi re, tha t b urn ed the st ick , th at b eat th e d og, tha t b it t he cat , th at a te the go at, Whi ch my fat her bo ugh t fo r tw o z uzi m. Cha d g ady a, c had ga dya ,

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Urchatz

Hand Washing Hand Washing Contributed by

Contributed by Haggadot Haggadot

Source:

Source: Original Illustration from Haggadot.com

One little goat, one little goat:

Then came the stick, and beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim. Chad gadya, chad gadya,

One little goat, one little goat:

Then came the fire, and burned the stick,

that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

Chad gadya, chad gadya, One little goat, one little goat:

Then came the water, and extinguished the fire, that burned the stick, that beat the dog,

that bit the cat, that ate the goat, Which my father bought for two zuzim.

(17)

Urc hat z Urc hat z hat Urc

z ute trib Con d b

y d b ute trib Con

y

Arie lle An gel An lle Arie gel Sou rce : rce Sou : Orig ina l Son gs One Li ttle G oat

- oat G ttle Li One

-

ג ַּ ד ְ י ָ א

חַד e e Alli Alli y y d b d b ute ute tribtrib Con Con Sou rce : rce Sou : Unk now n Eng lis h lis Eng h ON E L ITT LE GO AT AT GO LE ITT E L ON One lit tle go at, one lit tle go at: Whi ch my fat her bo ugh t fo r tw o z uzi m. Cha d g ady a, c had ga dya , One lit tle go at, one lit tle go at: The n c am e th e c at, and at e th e g oat , Whi ch my fat her bo ugh t fo r tw o z uzi m. Cha d g ady a, c had ga dya , One lit tle go at, one lit tle go at: The n c am e th e d og, an d b it t he cat , th at a te the go at, Whi ch my fat her bo ugh t fo r tw o z uzi m. Cha d g ady a, c had ga dya ,

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Karpas

Karpas

Karpas Karpas Contributed by

Contributed by Lisa Marquardt Lisa Marquardt

Source:

Source: Jews for Racial & Economic Justice

Revolutionary Karpas

Jews for Racial & Economic Justice

The karpas gives us the tension between the aliveness of Spring and the bitter tears we wept in the land of Egypt. We are refreshed by the greenness of the karpas, yet our tastebuds wince at the salt water to dip them in, as we recall our own experience of being strangers. Our tongues push our thoughts towards those who are made strangers in our present time, in this country. We dip the karpas. The salt water is bitter tears running down the cheeks and seeping into the corners of the mouth; tears of all strangers everywhere. Taste them.

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Kar pas Kar pas Kar pas Con trib ute d b

y d b ute trib Con

y Dan iel le & M ish a S lut

sky sky lut a S ish & M le iel Dan

Sou rce : rce Sou : Ada pte d fr om Je wis hbo sto n.c om Pas sov er c om bin es the ce leb rat ion of an ev ent fr om Je wis h m em ory w ith a rec ogn itio n o f th e c ycl es of n atu re. As w e re mem ber th e li ber atio n fr om Egy pt, we als o re cog niz e th e s tirr ing s o f s prin g a nd reb irt h h app eni ng in the wor ld aro und us . T he sym bol s o n o ur t abl e b rin g to get her el em ent s o f b oth kin ds of c ele bra tio n. We now ta ke a v ege tab le, in th is cas e p ars ely , to re pre sen t o ur j oy at t he daw nin g o f s prin g a fte r o ur l ong , c old w int er. Wha tev er s ym bol of sp rin g a nd sus ten anc e w e’re us ing , w e n ow di p it in to sal t w ate r, a sy mbo l o f th e te ars our an ces tor s s hed as sl ave s. B efo re we eat it, w e re cite a sho rt b les sin g: ה ָ א ֲ ד ָ מ ָ ה פ ְּ ר ִ י ב ּ ו ֹ ר ֵ א , ה ָ ע ו ֹ ל ָ ם מ ֶ ל ֶ ך ְ א ֱ ל ֹ ה ֵ י נ ו ּ , יְיָ א ַ ת ָּ ה ב ָּ ר ו ּ ך ְ Ba ruc h A tah Ad ona i, E loh ein u Mel ech ha -ol am , b ore i p ’re e h a-a dam a. W e p rai se God , R ule r o f E ver yth ing , who cr eat es the fr uits of th e e art h. We loo k fo rw ard to sp rin g a nd the re aw ake nin g o f fl ow ers an d g ree ner y. T hey hav en’ t b een lo st, jus t b urie d b ene ath th e s now , g ett ing re ady fo r rea ppe ara nce ju st w hen w e m ost ne ede d th em . We all hav e a spe cts of ou rse lve s th at s om etim es get bu rie d u nde r th e str ess es of o ur b usy liv es. W hat ha s th is win ter ta ugh t u s? Wha t e lem ent s o f our ow n li ves do w e h ope to re viv e th is spr ing ? Eig ht a re the da ys til the Br it M ila h Sev en are th e d ays of th e w eek *c lap , c lap *, Six ar e th e b ook s o f th e * cla p* Mis hna h, and fiv e a re the bo oks of th e * cla p* Tor ah, and fo ur a re the m oth ers an d th ree ar e th e fa the rs and tw o a re the ta ble ts tha t M ose s b rou ght , and on e is H ash em ... כ ו כ ב י א ע ש ר א ח ד .יא 12. W ho kno ws tw elv e? I k now tw elv e! Tw elv e a re the tr ibe s o f Is rae l Ele ven ar e th e s tar s in Jo sep h's dr eam Ten ar e th e T en Com man dm ent s Nin e a re the m ont hs til the ba by' s b orn Eig ht a re the da ys til the Br it M ila h Sev en are th e d ays of th e w eek *c lap , c lap *, Six ar e th e b ook s o f th e * cla p* Mis hna h, and fiv e a re the bo oks of th e * cla p* Tor ah, and fo ur a re the m oth ers an d th ree ar e th e fa the rs and tw o a re the ta ble ts tha t M ose s b rou ght , and on e is H ash em ... ש י ב ט י א ע ש ר ש נ י ם

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Karpas

Karpas Kavannah Karpas Kavannah Contributed by

Contributed by 18Doors 18Doors

Source:

Source: Rabbi Geela Rayzel Raphael, Five Interfaith Passover Readings You Can Add to Your Haggadah

Karpas (parsley that is dipped in salt water during the seder) kavannah (spiritual focus)--time for spring awakening, new directions--renewal and bursting forth of new ideas.

We take this time to honor others who travel with us from other faiths and cultural traditions. We acknowledge the fact that they bring a new

perspective to our lives and a legacy of their own that enriches ours. We are grateful for the growth that we have experienced because they are in our lives.

As a plant bursts forth with new energy to bloom, so too we recognize that at this time of Jewish history we are blossoming in different ways. As the garden needs tending, so, too, do our relationships with spouses, in-laws and families of other traditions. Weeding out all that is not necessary and loving, we make room for fresh insight and respect. Welcome those who sit around this table for the first time or the twentieth, bringing new understanding to our discussion.

and five are the books of the *clap* Torah,

and four are the mothers and three are the fathers and two are the tablets that Moses brought, and one is Hashem...

ל י ד

ה יחריהעשית

.ט 10. Who know ten? I know ten!

Ten are the Ten Commandments Nine are the months til the baby's born Eight are the days til the Brit Milah

Seven are the days of the week *clap, clap*, Six are the books of the *clap* Mishnah, and five are the books of the *clap* Torah,

and four are the mothers and three are the fathers and two are the tablets that Moses brought, and one is Hashem...

ד י ב ר י א הרשע .י 11. Who knows eleven? I know eleven!

Eleven are the stars in Joseph's dream Ten are the Ten Commandments Nine are the months til the baby's born

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Kar pas Dip Pa rsl ey in Sal tw ate

rr ate ot ot tw gad gad Sal Hag Hag in y y d b ey d b rsl ute ute tribtrib Pa Dip Con Con Sou rce : rce Sou : Orig ina l Il lus tra tio n fr om H agg ado t.c om Six ar e th e b ook s o f th e * cla p* Mis hna h, and fiv e a re the bo oks of th e * cla p* Tor ah, and fo ur a re the m oth ers an d th ree ar e th e fa the rs and tw o a re the ta ble ts tha t M ose s b rou ght , and on e is H ash em ... ש ב ת א י מ י ש י ב ע ה .ז 8. Who kn ow s e igh t? I k now ei ght ! Eig ht a re the da ys til the Br it M ila h Sev en are th e d ays of th e w eek *c lap , c lap *, Six ar e th e b ook s o f th e * cla p* Mis hna h, and fiv e a re the bo oks of th e * cla p* Tor ah, and fo ur a re the m oth ers an d th ree ar e th e fa the rs and tw o a re the ta ble ts tha t M ose s b rou ght , and on e is H ash em ... מ י ל ה י מ י ש מ ו נ ה .ח 9. Who kn ow s n ine ? I kn ow ni ne! Nin e a re the m ont hs til the ba by' s b orn Eig ht a re the da ys til the Br it M ila h Sev en are th e d ays of th e w eek *c lap , c lap *, Six ar e th e b ook s o f th e * cla p* Mis hna h,

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Yachatz

Yachatz

Breaking the matzah - hunger Breaking the matzah - hunger Contributed by

Contributed by Alida Liberman Alida Liberman

Source:

Source: http://ajws.org/what_we_do/education/publications/holiday_resources/passover_seder_reading_2009.pdf

Breaking the matzah Breaking the matzah

There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally "dessert." After dinner, the guests will have to hunt for the afikomen.

Reader 1: Ha lachma anya—this is the bread of affliction.

Reader 1: Ha lachma anya—this is the bread of affliction. At the seder we begin as slaves. We eat matzah, the bread of affliction, which leaves us hungry and longing for redemption. It reminds us of a time when we couldn’t control what food was available to us, but ate what we could out of

necessity. The matzah enables us to taste slavery— to imagine what it means to be denied our right to live free and healthy lives.

But, while we will soon enjoy a large meal and end the seder night as free people, millions of people around the world can not leave the affliction of hunger behind. Let us awaken to their cries and declare:

Kol dichfin yeitei v’yeichol—let all who are hungry, come and eat.

Kol dichfin yeitei v’yeichol—let all who are hungry, come and eat. As we sit at our seder and contemplate our people’s transition from slavery to freedom, let us hope for a time when all who are hungry will eat as free people. Let us pray:

Let all people gain autonomy over their sources of sustenance. Let local farms flourish and local economies strengthen.

Let exploitation of natural resources cease so that the land may nourish its inhabitants.

Let communities bolster themselves against the destruction wrought by flood and drought.

and three are the fathers,

and two are the tablets that Moses brought, and one is Hashem...

א י מ ה ו ת עברא .ד 5. Who knows five? I know five!

Five are the books of the *clap* Torah,

Four are the mothers, and three are the fathers and two are the tablets that Moses brought, and one is Hashem...

ת ו ר

ה ישמוחהשימח

.ה 6. Who knows six? I know six!

Six are the books of the *clap* Mishnah, and five are the books of the *clap* Torah,

and four are the mothers and three are the fathers and two are the tablets that Moses brought, and one is Hashem...

מ ש נ

ה ירדיסהשיש

.ו 7. Who knows seven? I know seven!

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Let ou r w orld le ade rs rec ogn ize fo od as a b asi c h um an rig ht a nd im ple men t pol ici es and pr ogr am s th at p ut a n e nd to wor ld hun ger . Has hat a a vde i— thi s y ear w e a re stil l s lav es. Le sha nah ha ba’ ah b’n ei c hor

in—in— hor ei c b’n ah ba’ ha nah sha Le es. lav l s stil re e a w ear s y thi i— vde a a hat Has nex t y ear w e w ill be fre e p eop

le. eop e p fre be ill e w w ear t y nex le. Thi s y ear , h ung er a nd mal nut riti on are st ill the gr eat est ris ks to goo d h eal th aro und th e w orld . N ext ye ar, may th e b rea d o f a ffli ctio n b e s im ply a sym bol , and m ay all peo ple en joy th e b rea d o f p len ty, th e b rea d o f fr eed om .

Son

gs

Son

gs

Kn Who ow s O

ne? ne? Jen y y s O d b d b ow ute ute Kn tribtrib Con Who Con

ny ny Jen :: rcerce Sou Sou

Sch loc k R ock Who Kn ow s O

ne? ne? s O ow Kn Who

1. Who kn ow s o ne? I kno w o ne! One is H ash em , o ne is Has hem , o ne is Has hem ! In the H eav en and th e E art h ו ב א ר ץ ש ב ש מ י י ם א ל ו ה י נ ו א ח ד .א 2. Who kn ow s tw o? I k now tw o! Tw o a re the ta ble ts tha t M ose s b rou ght , and on e is H ash em , e tc. .. ה ב ר י ת ל ו ח ו ת שני .ב 3. Who kn ow s th ree ? I kn ow th ree ! Thr ee are th e fa the rs, and tw o a re the ta ble ts tha t M ose s b rou ght , and on e is H ash em , e tc. א ב ו ת ש ל ו ש ה .ג 4. Who kn ow s fo ur? I kno w fo ur! Fou r a re the M oth ers ,

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Yachatz

The Middle Matzah Horcrux The Middle Matzah Horcrux Contributed by

Contributed by Cantor fbg Cantor fbg

Source:

Source: Original

We break the middle matzah spiriting away a part of the tribes of Israel to be lost until found at the end of proceedings. What does this feel like, to rip at a part of our Jewish souls to leave them in hiding?

Commentary / Readings

Commentary / Readings

Counting the Omer Counting the Omer Contributed by

Contributed by Susan Walker Susan Walker

Source:

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Yac hat z Ent erin g th e B rok en Wor

ld Wor en rok e B g th erin Ent

ld ionion l Zl Z hae hae Mis Mis y y d b d b ute ute tribtrib Con Con Sou rce : rce Sou : A N igh t to Re mem ber : T he Hag gad ah of C ont em por ary Vo ice s b y M ish ael Zi on and N oam Zi on htt p:/ /ha gga dah sru s.c om /N TR. htm l The Pe sac h s tor y b egi ns in a b rok en wor ld, am ids t s lav ery an d o ppr ess ion . The so und of th e b rea kin g o f th e m atz a s end s u s in to tha t fr act ure d exi ste nce , o nly to be com e w hol e a gai n w hen w e fi nd the br oke n h alf, th e afik om an, at th e e nd of t he Sed er. Thi s b rok enn ess is no t ju st a ph ysi cal or po liti cal si tua tio n: I t re min ds us of all tho se har d, d am age d p lac es with in our sel ves . A ll t hos e n arr ow pl ace s fro m w hic h w e w ant to br eak to fr ee. In H ebr ew , E gyp t is ca lle d Mitz ray im , rem ind ing us of th e w ord tza r , n arr ow . T hus , in H ass idi c th oug ht, Mitz ray im sym bol ize s th e in ner st rai ts tha t tr ap our so uls . Y et e ven he re we can fin d a uni que va lue , a s th e H ass idi c s ayi ng tea che s u s: " The re is not hin g m ore who le – th an a b rok en hea rt." SH ARE : ARE SH : P ass ou t a w hol e m atz a to ev ery Se der pa rtic ipa nt, inv itin g th em to tak e a m om ent to po nde r th is ent ran ce int o a br oke n w orld , b efo re the y e ach bre ak the m atz a th em sel ves . ton igh t, s o m ay we cel ebr ate it, al l o f u s to get her , n ext ye ar a gai n— in joy , in a wor ld whi ch we hav e h elp ed to brin g c los er t o th e M ess ian ic era . W e b egi n by cel ebr atin g o ur c urr ent fr eed om w ith so ng!

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Yachatz

Yachatz - Break the Middle Matzah Yachatz - Break the Middle Matzah Contributed by

Contributed by Haggadot Haggadot

Source:

Source: Original Illustration from Haggadot.com

Nirtzah Neertzah Neertzah Contributed by

Contributed by Mark Hurvitz Mark Hurvitz

Source:

Source: A Growing Haggdah

The tasks ahead?

Once again we have recited the age-old epic of our liberation from slavery. We have tasted the new growth of a world released from winter

We have celebrated advances our, and other peoples of the world, have made toward freedom from oppression.

We have focused our attention on how each one of us can become strengthened to feel,

think and act so as to take an active role in our own lives.

Each year we repeat the same phrase and seem to return to the same place from where we began.

We began our Seder by asking

Who are you? Where are you coming from? Where are you going? To which we answered:

I am Israel. I am one who struggles with God. I am coming from Mitzra’yim, from a narrow tightness to openness.

I am going to Jerusalem. There are at least two “Jerusalems.” For thousands of years we have imagined both a Jerusalem of stone and one of the spirit. If, on reflection, we can state that we have—each of us, in our own individual way—made some progress to draw together the various strands of our lives, then, perhaps “Israel,” “Egypt,” and “Jerusalem” represent something different to us now. There may be a glimmer of a change in our lives as we transition from one metaphorical Egypt to, perhaps, a different metaphorical Jerusalem. If so, we can conclude, stating that we have conducted our Seder with the appropriate intention. Therefore, as we have celebrated this festival

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Mag

gid

- B

egi

nni

ng

ng

nni

egi

- B

gid

gid gid

Mag

Mag Mag

Con trib ute d b

y d b ute trib Con

y

Arie lle An gel An lle Arie

gel :: rcerce Sou Sou

Orig ina l ב ִ ּ י ר ו ּ ש ָׁ ל ָֽ יִ ם ה ַ ב ָ ּ א ָ ה ל ְ ש ָׁ נ ָ ה L’s han a h aba -ah bi y’ru sha lay im NEX T Y EAR IN JE RU SAL EM !

(28)

-- Four Questions

-- Four Questions

Traditional - Four Questions Traditional - Four Questions Contributed by

Contributed by Haggadot Haggadot

Source:

Source: Traditional

Maggid – Four Questions מַ ה נ ִּ שְּׁ ת ַּנָ ה ?תוֹלֵּילַה מִָּלכ הַּ ֶהז ָהלַּיְלהַ ה תַּנָ שְִּּׁנ מַה Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?

Why is this night of Passover different from all other nights of the year? מַ

צ ּ ָ

ה כּוֹלוּ -ּ ֶההַז ָהלַּיְלהַ , הּ ָצמַ וּ חָץמֵ ִיןלכְוֹא אָוּנ תוֹלֵּילהַ ל ְּכָ שֶׁב

She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah.

On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?

מָ ר וֹ

ר הַּ ֶהז ָהלַּיְלהַ - , תוֹקָריְ שרָאְׁ ִיןלכְוֹא אָוּנ תוֹלֵּילהַ ל ְּכָ שֶׁב

Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror. On all other nights, we eat vegetables of all kinds, why on this night must we

eat bitter herbs? פ ְ ﬠ ָ מִי ם שתֵּי ְׁ הַּ ֶהז ָהלַּיְלַה- , תָחאֶ פַּםﬠַ וּלפִי אֲ ִיןלִּיבטְ מַ אֶוּנ אֵין תוֹלֵּילהַ ל ְּכָ שֶׁב Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat.Ha-lai-lah hazeh

sh'tei p'ameem.

On all other nights, we do not dip vegetables even once,

why on this night do we dip greens into salt water and bitter herbs into sweet haroset? מְ סֻ כֻּוָנל הַּ ֶהז ָהלַּיְלַה- , ִּיןבסֻמְ וֵּיןב ִין שְׁב יוֹ בֵּין ִיןלכְוֹא אָוּנ תוֹלֵּילהַ ל ְּכָ שֶׁב Nirtzah Nirtzah Nirtzah Contributed by

Contributed by JewishBoston JewishBoston

Source:

Source: The Wandering is Over Haggadah, JewishBoston.com

Nirtzah marks the conclusion of the seder. Our bellies are full, we have had

several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”

For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others,

it is an affirmation of hope and of connectedness with Klal Yisrael, the whole

of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.

Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.

In The Leader's Guide to the Family Participation Haggadah: A Different

Night, Rabbi David Hartman writes: “Passover is the night for reckless

dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”

What can we do to fulfill our reckless dreams? What will be our legacy for

future generations?

Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…

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She b’k hol ha -le i-lo t a nu och -le em be in yo-shv een u-vei n m ’su -be en, ha -la ila h haz eh kul anu m ’su bee n. On all oth er n igh ts, ev ery one si ts up str aig ht a t th e ta ble , w hy on thi s n igh t d o we rec lin e a nd eat at le isu re? Nirt zah Nirt zah Nirt zah trib Con ute d b

y y d b ute trib Con

Arie lle An gel An lle Arie gel Sou rce : rce Sou : Orig ina l

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-- Four Questions

Why is this year different from all other years: A reading for the 4 Why is this year different from all other years: A reading for the 4 questions

questions Contributed by

Contributed by American Jewish World Service American Jewish World Service

Source:

Source: ajws.org

We encourage you to incorporate this reading into the Four Questions section of your seder.

Mah nishtanah ha-lailah ha-zeh mi-kol ha-lailot? Mah nishtanah ha-lailah ha-zeh mi-kol ha-lailot? Why is this night different from all other nights? Why is this night different from all other nights?

We know the traditional answers to this question: On this night, we eat matzah and bitter herbs, we dip and we recline. But this is not all, or even most, of what Passover is about.

On most other nights, we allow the news of tragedy in distant places to pass us by.

We succumb to compassion fatigue – aware that we cannot possibly respond to every injustice that arises around the world.

On this night, we are reminded that our legacy as the descendants of slaves creates in us a different kind of responsibility – we are to protect the stranger because we were strangers in the land of Egypt.

Let us add a fifth question to this year’s seder. Let us ask ourselves, Aych nishaneh et ha-shanah ha-zot mi-kol ha-shanim?

Aych nishaneh et ha-shanah ha-zot mi-kol ha-shanim? How can we make this year different from all other years? How can we make this year different from all other years?

This year, this Passover, let us recommit to that sacred responsibility to protect the stranger, particularly those vulnerable strangers in faraway places whose suffering is so often ignored.

Let us infuse the rituals of the seder with action:

When tasting the matzah, the bread of poverty, let us find ways to help the

Nirtzah

won't you celebrate with me, by Lucille Clifton won't you celebrate with me, by Lucille Clifton Contributed by

Contributed by Hila Hila

Source:

Source: http://www.poets.org/viewmedia.php/prmMID/23323#sthash.yAi4L9Ly.dpuf

won't you celebrate with me what i have shaped into a kind of life? i had no model.

born in babylon both nonwhite and woman what did i see to be except myself? i made it up

here on this bridge between

starshine and clay, my one hand holding tight my other hand; come celebrate

with me that everyday something has tried to kill me and has failed.

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poo r a nd the hu ngr y. Whe n e atin g th e m aro r, l et u s c om mit to hel p th ose w hos e li ves ar e em bitt ere d b y d ise ase . Whe n d ipp ing to co mm em ora te the bl ood th at p rot ect ed our an ces tor s aga ins t th e A nge l o f D eat h, l et u s p urs ue pro tec tio n fo r th ose w hos e li ves ar e thr eat ene d b y v iol enc e a nd con flic t. Whe n re clin ing in ce leb rat ion of ou r fr eed om , le t u s s eek op por tun itie s to hel p th ose w ho are op pre sse d. At t his se aso n o f li ber atio n, j oin us in w ork ing fo r th e li ber atio n o f a ll p eop le. Hel p u s re spo nd to the se der ’s que stio ns with ac tio n a nd jus tic e.

Nirt

zah

zah

T Y

Nirt

NEX

EAR IN ... : A N ote to m y F utu re Sel

f Sel re utu y F m to ote N : A ... IN EAR T Y NEX

f l l rnarna Jou Jou ma ma Sh' Sh' y y d b d b ute ute tribtrib Con Con

Sou rce : rce Sou : Fra nny Si lve rm an, fo r th e S h'm a H agg ada h s upp lem ent At t he end of th e s ede r, i t is tr adi tio nal to sa y o r s ing " Nex t Y ear in Jer usa lem " . W e s om etim es thi nk of t his as a lite ral w ish , th oug h fa r fe wer of us hav e a ctu ally fo und ou rse lve s in Je rus ale m fo r s ede r th e fo llo win g y ear --con gra tul atio ns if y ou hav e! But Je rus ale m is m ore th an a p lac e, i t is a fee lin g, i t is a hop e. At t his po int in the se der , 1 /2 or 1 /4 she ets of pa per sh oul d b e p ass ed aro und to ea ch par tic ipa nt, alo ng with an en vel ope an d w riti ng ute nsi l. Fol ks are in vite d to writ e a br ief no te to the ir f utu re sel ves in spi red by "n ext ye ar i n J eru sal em ." As met aph or: wha t is ou r o wn per son al J eru sal em w her e w e h ope to se e our sel ves a yea r fr om no w? Eve ryo ne sea ls and ad dre sse s th eir env elo pe to the mse lve s, a nd the se der lea der , o r w hoe ver is le adi ng thi s e xer cis e ta kes re spo nsi bili ty for ke epi ng the not es all yea r a nd mai lin g th em th e fo llo win g P esa ch sea son . Thi s e xer cis e c an be don e fo rm ally w hen ev ery one si ts dow n to de sse rt o r it can be in tro duc ed whe n th e b rea k fo r th e m eal ha ppe ns and pe opl e c an ele ct to writ e th e n ote s a t th eir lei sur e. I o fte n h ave a bas ket ou t fo r p eop le to dro p th eir not es in.

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-- Four Children

-- Four Children

Four Daughters Four Daughters Contributed by

Contributed by Andrea Steinberger Andrea Steinberger

Source:

Source: By Rabbi Einat Ramon, Ph.D. | Ritual Component

The Torah speaks of four Daughters: one possessing wisdom of the heart, The Torah speaks of four Daughters: one possessing wisdom of the heart, one rebellious, one simple and pure, and one who cannot ask questions. one rebellious, one simple and pure, and one who cannot ask questions. The daughter possessing wisdom of the heart

The daughter possessing wisdom of the heart what does she say? "Father,what does she say? "Father, your decree is harsher than Pharoah's. The decree of the wicked Pharoah your decree is harsher than Pharoah's. The decree of the wicked Pharoah may or may not have been fulfilled, but you who are righteous, your decree may or may not have been fulfilled, but you who are righteous, your decree surely is realized." The father heeded his daughter (Miriam). So we too follow surely is realized." The father heeded his daughter (Miriam). So we too follow in her steps with drums and dancing, spreading her prophecy amongst the in her steps with drums and dancing, spreading her prophecy amongst the nations

nations

The rebellious daughter

The rebellious daughter, what does she say? "Recognize" the ways of, what does she say? "Recognize" the ways of enslavement and the tyranny of man's rule over man. Although she rebels enslavement and the tyranny of man's rule over man. Although she rebels against authority it is said: She was more righteous than he, and we enjoy no against authority it is said: She was more righteous than he, and we enjoy no freedom until we have left our unjust ways.

freedom until we have left our unjust ways. The simple and pure daughter

The simple and pure daughter, what does she say? "Wherever you go, so shall, what does she say? "Wherever you go, so shall I go, and where you rest your head so there will I rest mine. Your people are I go, and where you rest your head so there will I rest mine. Your people are mine, and your God my God" (Ruth,1:16). We shall indeed fortify her in her mine, and your God my God" (Ruth,1:16). We shall indeed fortify her in her loyalty to those she loved, and it was said to her: "May God make the woman loyalty to those she loved, and it was said to her: "May God make the woman who is coming into your house like Rachel and Leah, both of whom built up who is coming into your house like Rachel and Leah, both of whom built up the House of Israel."

the House of Israel."

And the daughter who cannot ask

And the daughter who cannot ask– only her silent weeping is heard, as it is written, "and she wept for her father and mother." We will be her mouthpiece and she will be for us a judge. We will return her to her mother's house and to her who conceived her, and we will proclaim "liberty in the land for all its inhabitants."

Each of the Four Daughters expresses a unique path from bondage to freedom in a national and human sense. They learn from examining their parents' lives and from the struggle of their nation, while their parents themselves are exposed to new spiritual layers as a result of their daughter's education.

wild intelligence. Praise ACT UP and Vagina Monologues. Praise getting satisfaction. Praise Gertrude Stein. Praise cross-dressing. Praise untouchables, partisans and riffraff. Praise slackers. Praise those who talk back. Praise sympathy for the devil.

Praise the oldest profession. Praise mothers of the disappeared. Praise mothers of the found. Praise mothers not yet mothers. Praise not looking away. Praise realists and Cubists.

Praise prohibitionists & remorse. Praise hitting your head against the wall. Praise giving peace a chance.

Praise Zionist conspiracies. Praise free elections. Praise Selma, Alabama and early voting. Praise mutiny. Praise backyard whiskey and those who cook with fire. Praise Priscilla the Monkey Girl. Praise her admirers. Praise Freud and Marx and Sinatra. Praise Earhardt. Praise those who remember what they are told to forget. Praise agnostics. Praise what we are not supposed to praise. Praise the electrical storm and the still small voice.

Praise all the proverbs of hell. Praise those who see it coming. Praise those who do it anyway. Praise whatever happens next.

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