JKG Singing Seder 2016 Haggadah

Transcription

1 JKG Singing Seder 2016 Haggadah

2 A note from JKG: Welcome to the 5 th Annual JKG Singing Seder! This year s Haggadah will include many of the elements you ve come to expect from JKG (The Frog Song!) as well as readings meant for you to enjoy at home. Passover is the holiday of liberation. It s the story of a few people acting alone, in pairs, collectively standing up to authority and calling out injustice. It s the story of a people taking a step into an unknown future, and doing so with an all-too-human mix of fear and faith. It s the path from slavery to freedom, from a narrow place to the promised land. It s the story of our redemption. Our Exodus from Egypt is at the heart of Jewish history and culture. Our task during Passover is to remember, but not just to remember for memory s sake. It s to make us think about our own lives, our communities, our country. How do we live when we remember that we too were slaves once? Does anything shift in our thinking when we remember that we were once the strangers, the hungry ones, the refugees? An expanded version of this Haggadah can be found on the JKG website ( Our expanded Haggadah provides more context, more explanation, and more poetry. The idea is to think about the Seder outside of the box: to help make the Seder compelling to our own families and to your own lives. We hope the extra elements will be enriching and thought provoking. We wish you a meaningful and happy Passover! 2

3 Our Passover Things (To the tune of "My favorite things" from The Sound of Music) Cleaning and cooking and so many dishes Out with the hametz, no pasta, no knishes Fish that's gefiltered, horseradish that stings These are a few of our Passover things. Matzah and karpas and chopped up haroset Shank bones and Kiddush and Yiddish neuroses Tante who kvetches and uncle who sings These are a few of our Passover things. Motzi and maror and trouble with Pharoahs Famines and locust and slaves with wheelbarrows Matzah balls floating and eggshell that clings These are a few of our Passover things. CHORUS When the plagues strike When the lice bite When we're feeling sad We simply remember our Passover things And then we don't feel so bad! 3

4 Seder Plate Symbols Charoset, a mixture of chopped walnuts, wine, cinnamon and apples represents the mortar the Jewish slaves used to assemble the Pharaoh's bricks. Karpas, or parsley, symbolizes springtime and rebirth, and it is dipped in salt water to remind us of the tears of the Jewish slaves. Beitzah, or egg, is another symbol of spring and of festival sacrifice. Zeroa, or shank bone, is symbolic of the sacrificial lamb offering. Maror, or bitter herbs, reflects the bitter affliction of slavery. Oranges, an innovation on the Seder plate since the 1990 s, is a symbol of the sweetness of freedom, equality and inclusiveness. Olives, another innovation, represent peace in Israel and the Middle East. Olive trees grow throughout the region, and olive branches remind us of God s promise to humanity after the Flood: Noah knew it was ok to disembark from the Ark when the dove returned with an olive branch. A History of Contemporary Symbolism on Passover Passover, which commemorates the Jewish people s liberation from slavery, has a political message at its heart. So it s not surprising that the Seder especially the Seder plate has been pressed into the service of all kinds of freedoms. The country s first Freedom Seder, held in a Washington church on the third night of Passover on April 4, 1969, marked the first anniversary of the assassination of the Rev. Martin Luther King Jr. Participants used a Haggadah focused on black-jewish solidarity that was rewritten by the Shalom Center, a Jewish peace group. The 800 guests included blacks and whites, Jews and Christians. Since then, Freedom Seders have focused attention on women s rights, the environment, antiwar protests, interfaith dialogue, Jewish-Muslim dialogue and labor issues, as well as black- Jewish relations. In the 1980s, some American Jews added a fourth matzah to the three traditionally placed on the Seder table to symbolize Soviet Jews who were not free to celebrate Jewish holidays. Similarly, some Haggadahs added a fifth child to the traditional Four Sons, representing a child who died in the Holocaust and was not able to be present at the Seder. 4

5 The Order of the Seder Seder is the Hebrew word for order. There are 15 steps in a Seder: Step 1: Kaddesh ק דּ שׁ Bless the candles and first cup of wine Step 2: Urchatz וּר ח ץ First hand washing (without a blessing) Step 3: Karpas כּר פּ ס First dipping: vegetable and salt water Step 4: Yachatz י ח ץ Dividing the middle matzah Step 5: Maggid מ גּ יד Storytelling Step 6: Rachtzah ר ח צ ה Second hand washing (with a blessing) Step 7: Motzi מוֹצ יא Blessing over the matzah Step 8: Matzah מ צ ה Blessing over the matzah Step 9: Maror מ רוֹר Taste the bitter herb and charoset Step 10: Korech כּוֹךר Hillel sandwich Step 11: Shulchan Orech שׁ ל ח ן עוֹר ך Communal meal Step 12: Tzafun צ פוּן Afikomen (dessert) Step 13: Barech בּ ר ך Birkat hamazon (blessing after meal) Step 14: Hallel ה לּ ל Songs of praise (Hallel Hallelujah) Step 15: Nirtzah נ ר צ ה Concluding prayer and songs 5

6 Step 1: Kaddesh / ק דּ שׁ / Sanctification It s time to separate this day from all other days and make it special. We do this by lighting candles and drinking the first cup of wine. Some people lean to the left while drinking their wine. Blessing over the candles: צו נוּ בּמ צוֹת יו ו מל ך ה עוֹל ם א שׁ ר ק ד שׁ נוּ בּ רוּ ך א תּ ה י י א לה ינוּ ל ה ד ל יק נ ר שׁ ל יוֹם טוֹב Baruch atta Adonai, Eloheinu melech ha-olam, asher kee-d sha-nu b meetz-vo-tav v tzee-va-nu l had-leek ner shel Yom Tov. Blessed are You, our God, Creator of the universe, who sanctifies us with the commandments, and commanded us to light the holiday candles. Then, the blessing over the first cup of wine. Raise your glass high! הגּ פ ן בּוֹר א פּ ר י, מל ך ה עוֹל ם בּ רוּ ך א תּ ה י י א לה ינוּ Baruch atta Adonai, Eloheinu melech ha-olam, borei pri ha-gafen. Blessed are You, Eternal our God, who creates the fruit of the vine. And now, the Shehechiyanu - this is the blessing where we give thanks for doing something for the first time this year. We have gratitude for reaching this moment in our lives. מל ך ה עוֹל ם בּ רוּ ך א תּ ה י י א לה ינוּ הג יע נוּ ל ז מ ן ה זה הח י נוּ ו ק י מ נוּ ו שׁ Baruch atta Adonai Eloheinu melech ha olam, shehecheyanu, v'kiyimanu, v'higiyanu laz'man hazeh. Blessed are You, our God, Creator of the universe, who has kept us alive, sustained us, and brought us to this moment. 6

7 The Seder calls for four cups of wine. Why four? Some say the cups represent our matriarchs Sarah, Rebecca, Rachel and Leah whose virtue caused God to liberate us from slavery. Another interpretation holds that the cups represent the Four Worlds physicality, emotions, thought and essence. A third interpretation understands the four cups as the four promises of liberation God makes in the Torah: I will bring you out, I will deliver you, I will redeem you, I will take you to be my people. (Exodus 6:6-7) The four promises, in turn, have been interpreted as four stages on the path to liberation which is the path we follow through the Seder: becoming aware of oppression, opposing oppression, imagining alternatives, and accepting responsibility to act. Step 2: Urchatz / וּר ח ץ / Washing the Hands Urchatz is the first of two hand washings. Ordinarily a blessing is said over the ritual washing of the hands, but not this time. This symbolic hand washing recalls Miriam s Well. The well followed Miriam, sister of Moses, through the desert. Filled with the waters of life, the well was a source of strength and renewal to all who drew from it. One drink from its waters was said to alert the heart, mind and soul, and to make the meaning of Torah more clear. When we wash our hands again later, we will say blessings to sanctify that act. This hand washing is purely symbolic, and therefore the blessing is unspoken. 7

8 Step 3: Karpas / כּר פּ ס / Green Vegetable We eat a green vegetable dipped in salt water. This isn t just another healthy vegetable the green parsley represents rebirth, renewal, and growth. The salt water represents the bitter taste of enslavement. When we dip we are reminded of Israelite slaves bitter tears mixed with the renewed hope of spring and freedom. We say a blessing and then we dip: בּ רוּ ך א תּ ה י י א לה ינוּ מ ל ך ה עוֹל ם, בּוֹר א פּ ר י ה א ד מ א Baruch atta adonai, eloheinu melech ha-olam, borei pri ha adamah. Blessed are You, our God, Ruler of the universe, who creates the fruit of the earth. Step 4: Yachatz / י ח ץ / Break the Middle Matzah There are three pieces of Matzah at the head of the Seder table. The larger piece is wrapped in a napkin and set aside as the "afikomen," or dessert. The children will search for the afikomen and share it with the adults after dinner. 8

9 Ha Lachma Anya - This is the bread of affliction, the simple bread that our ancestors ate in the land of Egypt. Let all who are hungry come and eat with us. Let all who are enslaved become free. Let all who are oppressed become liberated. This is the bread of affliction, the poor bread our ancestors ate as slaves in the land of Mitzrayim. Let all who are hungry come and eat. Let all who are needy share the hope of this Passover celebration. This year we are here. Next year may we be in the land of Israel. This year we are all still in bonds. Next year may we all be free. The words of Ha Lachma Anya join us with our own people and with all who are in need, with the wrongly imprisoned and the homeless. Our redemption is bound up with the deliverance from bondage of people everywhere. Why Three? Traditionally, Seders require three matzot. Why three? Three are our patriarchs, Abraham, Isaac, and Jacob. Three are the tenses hinted-at in God s unpronounceable name. The three matzot can also represent one point of view An opposing point of view And the compassionate understanding which bridges them both. 9

10 How Much We Have Yet to Understand We lift the middle matzah and break it in two. Hear the sound of glass broken at the end of every Jewish wedding. Hear the echo of stone tablets cast down and shattered at the foot of the mountain. Hear the crack of the whip on the backs of slaves. We carry our brokenness with us. We lift the middle matzah and break it in two. The larger piece is hidden. To remind us that more is concealed than revealed. To remind us how much we do not know. How much we do not see. How much we have yet to understand. The larger piece is hidden and wrapped in a napkin. This is the Afikomen. It will be up to the children to find it before the Seder can come to an end. In this game of hide and seek, We remind ourselves that we do not begin to know all that our children Will reveal to us We do not begin to understand the mysteries they will uncover, The broken pieces they will find The hidden fragments in need of repair. Behold I will send you Elijah the prophet before the coming of the great and awesome day of the Lord And he will turn the hearts of parents to children and the hearts of children to parents Lest I come and smite the land with utter destruction. On this night, may the hearts of parents and children turn toward each other. Together, may we make whole all that is broken. - Rabbi Sharon Anisfeld 10

11 Step 5: Maggid / מ גּ יד / Telling the Story This is the heart of the Seder, the most important thing we do telling the story. Maggid includes many of our iconic Seder moments, like the Plagues and the Exodus. Before we tell the Passover story, we ask Four Questions and talk about Four Children. The Four Questions Why is this night different from all other nights? מ ה תּ נּ שׁ נ ה ה לּ י ל ה ה זּ ה מ כּ ל ה לּ ילוֹת? Ma nishtanah ha-lai-la ha-zeh, mee-kol ha-lei-lot? 1. On all other nights we eat either leavened bread or matzah, but on this night we eat only matzah. שׁ בּ כ ל ה לּ ילוֹת א נוּ אוֹכ ל ין ח מ ץ וּמ צּ ה, ה לּ יל ה ה זּ ה כּ לוֹ מ צ ה She-b chol ha-lei-lot, anu och-leen, cha-metz u-matzah. Ha-lai-la ha-zeh, ku-lo matzah. 2. On all other nights we eat other kinds of vegetables, but on this night we eat maror. שׁ בּ כ ל ה לּ ילוֹת אָנוּ אוֹכ ל ין ש אָר י ר קוֹת, ה לּ י ל ה ה ז ה מ רוֹר She-b chol ha-lei-lot, anu och-leen sh ar y ra-kot. Ha-lai-la ha-zeh maror. 3. On all other nights, we do not dip our vegetables even once, but on this night, we dip twice. שׁ בּ כ ל ה לּ ילוֹת א ין אָנוּ מ ט בּ י ל ין א פ ילוּ פּ ע ם א ח ת, ה לּ י ל ה ה ז ה שׁ תּ י פ ע מ ים She-b chol ha-lei-lot, ein anu mat-bee-leen, afee-lu pa-am echat, ha-lai-la ha-zeh shteip ameem. 4. On all other nights, we eat either sitting upright or reclining, but on this night, we recline. שׁ בּ כ ל ה לּ ילוֹת אָנוּ אוֹכ ל ין בּ ין יוֹשׁ ב ין ב יןוּ מ ס בּ ין ה לּ י ל ה ה ז ה כּ לנוּ מ ס בּ ין She-b chol ha-lei-lot, anu och-leen, bein yo-shveen u-vin m su-been. Ha-lai-la ha-zeh, ku-la-nu m su-been. 11

12 Questions Year after year we are obligated to tell the story of the departure from Mitzrayim. We are obligated to tell the story of our slavery and our redemption from slavery. We are obligated to talk about being and doing and then trusting in unexplainable realities. We are obligated to tell it as often as we can, because each year, as we live our lives day-by-day, the internal reality from within which we view the world changes. And as our internal reality changes, we see the concept of "slavery" differently. By telling and retelling the story, we create a linked-chain back through the ages, all the way back to our ancestors who physically left the oppression of Egypt. Passover is a family holiday because of the importance it places on conveying the story and meaning of Passover to the next Generation. It is the children's role to ask the Four Questions; it is the role to impress upon them the significance of the answers, for we understand fully what our children may not: that the future of the Jewish People lies with them. For our people to continue our history, in every generation each of us and each of our children must feel as though we ourselves were slaves in Egypt and were redeemed. In this way, each new generation can take its place in the chain of Jewish people leading down from the Exodus to the present. Questioning is a sign of freedom, proof that we are free to investigate, to analyze, to satisfy our intellectual curiosity. Anyone can ask questions; the youngest, the oldest, even a scholar at the table of scholars. Because we encourage our children to question and to join in our observance, now let one of them ask the Four Questions, about the differences that mark this night as we celebrate our ancestors' going forth in triumph from slavery into freedom. Why do we eat matzah tonight? Our ancestors fled Egypt in great haste taking unleavened dough with them. As they carried it, the hot sun beat down on the dough, baking it into flat bread, which they called matzah. Why do we eat bitter herbs on Passover night? At the Seder, we eat bitter herbs to remind us of the bitterness our ancestors experienced when the Egyptian taskmasters oppressed them. Why do we dip the herbs twice tonight? The vegetable reminds us of the green that comes to life again in the springtime, while the salt water reminds us of the tears shed by the oppressed Israelites. We dip the maror, or bitter herbs, in the sweet charoset as a sign that although our lives were made bitter with hard labor, with mortar and brick, we had the sweet promise of redemption that gave our ancestors strength. Why do we recline at the table? In ancient times, slaves ate hurriedly, while standing or squatting on the ground, while the wealthy dined on couches. Since our people were freed on this night, we lean to the left as a sign of our freedom. - The Downtown Seder Haggadah 12

13 The Four Children The Haggadah tells of four types of children who wrestled with the Passover story. Traditionally the Four Children were understood only as Four Sons: One wise, one wicked, one simple, and one who does not know how to ask. What does the wise son say? All these testimonies, laws, and rulings given to [you] by God, what do they mean? And so you teach [him] all the laws of Passover, including the ruling that nothing should be eaten after the afikoman. What does the wicked son say? What does all this mean to you? And because he says to you and not to himself, he removes himself from the community, and in so doing he denies God. And therefore, in return you must make him feel uncomfortable and say, It is because of that which God did for me when I came out of Egypt. For me and not for him. Had the wicked son been there, he would not have been redeemed. What does the simple son say? That son says, What does all this mean? And you answer, With a mighty hand God freed the Jewish people from Egypt, from the house of bondage. And what about the son who does not even know how to ask the question? You begin by quoting from the Torah, And you shall tell your son on that day, We do all this because of that which God did for me when I came out of Egypt. Now we understand the Four Children in multiple ways: as four daughters, as four stages of life, as four traits within each of us. As always, we try to make meaning during the Seder, to expand our understanding of history and humanity with additional perspectives. The Four Children: Which Child Am I? As we celebrate this Holiday of Freedom, the ending of slavery, we ask, Who am I, when I hear of human rights abuses? Who will I choose to be when I know that others are suffering? Will I be one who does not ask? Will I close the newspaper or turn off the television, the computer or the mobile device so that I do not hear or see? Will I turn my head and heart away? Will I ask only simple questions? What is this? Will I ask what, but never why? Will I let the evil impulse ask? What has this to do with me? Will I let the problem belong only to the victims and the do-gooders? Will I distance myself from those in need? 13

14 Or will I strive to act in wisdom, to ask: What are the underlying causes of the problem and what needs to be done to stop the abuse and free the oppressed? What are the laws and what does God expect of me? May God open the eyes of those who do not see, the mouths of those who do not ask, and the hearts of those who do not care, and grant us the wisdom to open our hands to our fellow humans when they are in need the hand of generosity, the hand of support, the hand of peace and friendship. - Rabbis for Human Rights The Four Daughters 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 at our tables 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 at our tables 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 naive. We call her the one whose eyes are yet to be opened. We welcome the contented one to sit with us at our tables and appreciate what will 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 one who obeys and does not question. She is the one who has accepted other people s definitions of the world. She is the one who has not 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 at our tables and experience a community that welcomes the voices of women. - jewishboston.com 14

15 The Four Children At the time the Haggadah was created, it was safe for the rabbis to assume that most Jewish adults had the knowledge available to teach their children about the Exodus. At that time, perhaps, all adults did know about the Exodus from Egypt and the Jews' struggle against Pharaoh. However, in subsequent generations, not all adults are familiar with the story told in the Haggadah, with the people of Israel, with their history. It isn't only the children that need to be taught, but their parents as well. To complicate matters, each Jew is coming from a different orientation with regard to his or her Judaism. In today's world, Jews may identify themselves in a variety of ways. One may be ritually, culturally, or intellectually oriented or unconnected. And yet, however modified one's Judaism may be, there is still some level of concern about the Jewish people that causes Jews to at least ask the questions about the Exodus from Egypt. If they weren't interested, they wouldn't ask. We must answer them, and enable them to teach their children. The ritual Jew asks: "What are the laws that God commanded us? " This Jew defines herself by the rituals, the laws and guidelines of Pesach. We call on her to seek the meaning that underlies all of these acts, so that they have relevance for all of us today. The unconnected Jew asks: "What does this ritual mean to you?" This Jew feels alienated from the Jewish community and finds it difficult to identify with the rituals, perhaps because of his upbringing or experiences. Yet we recognize that he is still interested, if only because he asks these questions, and we call on him to see these rituals as a way of affirming the universal beliefs that gave rise to them. The cultural Jew asks: "What is this all about?" She shows little concern with the ritual or psychological ramifications of the Exodus, even while embracing this reenactment of our ancestors; flight from Egypt. We call on her to recognize that it was a deep sense of faith that enabled these rituals to transcend the generations. It was belief in a vision of future freedom that caused us to celebrate our first Exodus and hear the echo of the prophets' call: "Let all people go!" The intellectual Jew refrains from asking direct questions because he doesn't lean in any direction, preferring instead to let the text speak for itself. We call on him to understand that true freedom can only be obtained when we question authority and challenge power, even if that power be God Himself. It is our responsibility to question not only the text but the status quo too, and share this message of freedom with all people everywhere. - Jessica Steinberg, from the Downtown Seder Haggadah 15

16 Avadim Hayinu, Once We Were Slaves Once we were slaves, but now we are free. Though we no longer labor under Pharaoh, we may still be enslaved but now in subtler ways. Do we enslave ourselves to our jobs? To our expectations? To the expectations of others? To our fears? Tonight we celebrate our liberation from Egypt. In Hebrew the word Egypt is Mitzrayim literally, the narrow place. But narrow places exist in more ways than one. Let this holiday make us mindful of internal bondage, which despite outward freedom, keeps us enslaved. The Exodus Story Song: Avadim Hayinu (Once We Were Slaves) Avadim hayinu, hayinu Ata b nei chorin, b nai chorin Avadim hayinu Ata ata b nei chorin, b nei chorin Today, most Jewish people are free to live their lives as they wish. But more than three thousand years ago, our people, the Israelites, were slaves in Egypt. The slaves were forced to work long, hard days in the hot desert sun. They worked in the fields and built cites for Pharaoh, the king of Egypt. It was a terrible time for our people. There seemed to be no hope until God decided to help. Here s how it happened: One day, a shepherd named Moses was tending his sheep. He saw a bush burning in the wilderness. Instead of turning to ashes, the bush kept burning. Curious, Moses went toward the bush. There, he heard the voice of God. God told Moses to deliver a very important message to Pharaoh: Let my people go! Let My People Go When Israel was in Egypt land, Let my people go. Oppressed so hard they could not stand, Let my people go. Go down, Moses, way down to Egypt land. Tell old Pharaoh, Let my people go! Moses knew Pharaoh in fact, before he ran away to become a shepherd, he had grown up in Pharaoh s palace, under the protection of Pharaoh s daughter. 16

17 Moses didn t want to confront Pharaoh alone, so he enlisted help from his brother, Aaron. They told Pharaoh that God wanted the Israelites to be free. Pharaoh s heart was hard, and he wouldn t listen. He wouldn t free our people. To make Pharaoh free the slaves, God sent ten plagues. In the first plague, the Nile river turned to blood. The Egyptians couldn t drink water or wash. Then a second plague struck: frogs! The Frog Song One morning when Pharaoh awoke in his bed, There were frogs on his head and frogs in his bed, Frogs on his nose and frogs on his toes, Frogs here, frogs there, Frogs were jumping everywhere! One plague after another punished the Egyptian people, but Pharaoh would not free the slaves. Only after ten horrible plagues did Pharaoh finally give up and free the slaves. Once they were free, the Israelites had to leave Egypt in a hurry. They baked bread for their journey, but didn t have time to let the bread rise. The result of that quickly-baked bread is the flat bread we call matzah. As the Israelites traveled through the desert, they lived in huts, called sukkahs. When they ran out of food, God sent manna raining down from the sky to feed them. When they ran out of water, God gave Moses sister Miriam a well to share with all the people. After a few days of freedom, the Israelites arrived at the Sea of Reeds. Suddenly, they saw the Egyptian army speeding toward them. The Israelites were trapped against the sea, with nowhere to go! They needed a miracle, and they got one. God parted the sea into two walls of water, and the Israelites walked across safely on dry land! Now, finally, they were free! Led by Miriam, the Israelites danced and sang as they made their way to safety. On Passover we remember that journey from slavery to liberation, and we thank God for our freedom. 17

18 The Ten Plagues On Passover, we remember the ten plagues and acknowledge that they caused suffering for the Egyptian people. In recognition of their suffering, it is customary to remove a drop of wine from our glasses as we recall each plague. Dam, Blood Tzfardeah, Frogs Kinim, Lice Arov, Swarms Dever, Blight Sh'chin, Boils Barad, Hail Arbeh, Locusts Choshech, Darkness Makat B'chorot, Death of the Firstborn The Ten Plagues (From Uncle Eli s Passover Haggadah) When Pharaoh got nasty and mean and deceiving and wouldn t agree to the Israelites leaving, God sent him ten plagues so he might change his mind, and the Jews could leave terrible Egypt behind. There was blood in the gutters, and frogs in the butter, and lice on their heads, and beasts in their beds, disease in the cattle, and big boils in the saddle. Hail started showering and locusts devouring. It turned dark as a pit, then the firstborn were hit. God sent him ten plagues so he might change his mind, and the Jews could leave terrible Egypt behind. 18

19 Modern Day Plagues It is now thousands of years after the Egyptians experienced the ten plagues. As we remember those plagues, we keep in mind that many people still live under the weight of modern plagues under the weight of injustice and inequality. Giving voice to contemporary plagues helps us focus on contemporary responses. One example of this is below: Ten Environmental Plagues 1. Climate Change Burning fossil fuels releases greenhouse gasses into the atmosphere, raising our global temperature, increasing the risk of coastal flooding, and threatening nearly every part of our lives. 2. Deforestation Trees are our most important natural resource yet a forest area the size of 20 football fields is lost every minute to paper production. 3. Water Pollution The USA dumps billions of tons of chemicals into our water every single day, causing health problems for many Americans. Scientists predict that each year 7 million Americans become sick from contaminated tap water. 4. Lead Poisoning Lead enters our ecosystem through industrial air pollution, corroded piping, and faulty irrigation practices. Without intervention lead can cause kidney problems and developmental disorders in children and can lead to problems in pregnant women. 5. Habitat Destruction The leading threats to the diversity of species in the United States are habitat destruction and degradation. In fact, 80% of the coastline in the lower 48 states has been developed, thus increasing the rate of extinction to 1000 times the background rate. 6. Mountaintop Removal Mountaintop removal strip mining is the practice of blasting off the tops of mountains in order to mine coal deposits underneath. When it rains the residue from these mountains form sludge causing huge mudslides and polluting drinking water. 7. Radiation Poisoning Each year many Americans are exposed to high levels of radiation due to nuclear waste and improper x-ray technology. Even small levels of exposure can cause cancer and immune system malfunctions. 8. Factory Farms According to the EPA, waste from hogs, chicken, and cattle has polluted rivers in 22 states and contaminated water in 17 states. 9. Over-fishing Our current fishing practices have decimated fish populations, throwing off natural food chains and allowing invasive species to bloom. In fact, recent studies have shown that if current fishing practices continue all fish stocks could collapse in 50 years. 10. Acid Rain Acid rain is caused when human chemicals like sulfur dioxide and nitrogen oxides mix with water vapor in the earth s atmosphere and return as precipitation, thereby destroying forests, poisoning wildlife, and affecting human health. - The Religious Action Center 19

20 Maggid Poem With maggid we tell the story The exodus From degradation to dignity M g nut l shevach From slavery to freedom Each of us is to tell this story And we who do so at length Are surely to be praised But this collective story Of the journey from slavery to freedom Is not the entirety of the tale. Each of us bears our own Stories which relate to our journeys Our paths to freedom. If each of us must relate our people s story All the more so Should we be praised For continuing the story Adding individual strands Which make our identity, Which explains our journeys. To journey is To prepare To leave To travel To wander and wonder To journey is To arrive To accustom To question To change To remain as we were Yet touched by the journey. What are our journeys Fro slavery to liberation From alienation to community From afar to within From foreign to familiar From anxiety to comfort From narrow spaces to expanse? As we answer, We continue maggid. We tell our stories. -Lisa S. Green 20

21 10 Contemporary Plagues 1. A justice system that instills fear and divides communities is not just: it must be independent and fair to foster an equal society. Just as the first plague of blood recalls violence and turmoil, we must take action to reform our criminal justice system so that it meets the highest ideals of society and overcomes the brokenness the spilled blood that began this cycle in the first place. 2 Today, essential pathways to opportunity are blocked by a basic lack of shelter and affordable housing. Just as the plague of frogs transformed the Egyptians homes into unlivable conditions, the lack of affordable housing can transform lives into the most basic struggle. Until more affordable housing units are created, too many people in need will not be able to have a home of their own. 3 Today s health care system remains out of reach to so many, millions of Americans still do not have insurance. The plague of lice reminds us that affordable, quality healthcare is important to have when we are healthy, and especially when unforeseen circumstances arise. We must work to advocate for those who do not have access to health care to ensure that all Americans can receive the treatments that they need. 4 Sadly the plague of gun violence in America is all too familiar; guns kill 32,000 Americans each year. Gun violence runs rampant in our communities, as did the wild animals in the fourth plague, but we have the power to end this scourge ourselves. We are commanded to take necessary measures to ensure the sanctity of human life and safety of our communities. 5 Hungry kids are not a distant tragedy; they are in every community. Our tradition is explicit in commanding that we feed the hungry, and we must work to make that a reality. The plague of cattle disease reminds us how important it is to ensure that all people have the resources and support needed to live healthily. 6 Malaria spread through the single bite of a mosquito keeps countries poor, costing the African continent approximately $12 billion a year in lost productivity and using up to 40 percent of all public health care resources. Just as malaria plagues us today, did boils plague the Egyptians when this sudden health crisis impaired their lives and livelihood. 7. We must all take action to adapt to and to mitigate the effects of climate change, but we cannot lose sight of the fact that climate change most significantly impacts lowincome communities and people of color. The climate disruption of the plague of hail is a reminder that the onus is on each of us to take action to prevent climate disruption in communities where such events would have a devastating impact. 21

22 8 Our tradition speaks strongly to valuing workers essential dignity as well as maintaining healthy families. Just as the locust disrupted work and resources for the Egyptians, so does the lack of paid sick days disrupt the lives of families and workplaces across the United States. Without a national minimum standard, workers face agonizing choices between health and subsistence. 9 Education is the key to opportunity and prosperity; and the fewer the educational resources, the more challenging for those students to advance in society. The plague of darkness reminds us to pursue a bright future for all our children through public education. We cannot keep some members of our community on the margins by denying them educational opportunities. 10 There are many structural policy changes that we can make to ameliorate economic inequality. The drama and pain of the plague of the death of the firstborn does not remind of us of any one social justice issue, but it does remind us of the importance of taking action before crises become truly dire. Raising the minimum wage underscores the previous nine plagues by lifting millions of people out of poverty and taking them away from these plagues. On Passover, we commit to structural change so that these issues will no longer be plaguing millions at home and around the globe. As we celebrate our redemption from the land of Egypt, and of the plagues that played a role in that redemption, we cannot lose sight of the plagues that still exist today. If we can overcome these plagues, so many more people will be able to revel in the liberation and redemption that the Jewish people celebrates on Passover. - Religious Action Center 22

23 Ready "So the people took their dough before it was leavened, their kneading bowls wrapped in their cloaks upon their shoulders." Exodus 12:34 You'll need to travel light. Take what you can carry: a book, a poem a battered tin cup, your child strapped to your chest, clutching your necklace in one hot possessive fist. So the dough isn't ready. So your heart isn't ready. You haven't said good-bye to the places where you hid as a child, to the friends who aren't interested in the journey, to the graves you've tended. But if you wait until you feel fully ready you may never take the leap at all and infinity is calling you forth out of this birth canal and into the future's wide expanse. Learn to improvise flat cakes without yeast. Learn to read new alphabets. Wear God like a cloak and stride forth with confidence. You won't know where you're going But you have the words of our sages, the songs of our mothers, the inspiration wrapped in your kneading bowl. Trust that what you carry will sustain you and take the first step out the door. -- Rabbi Rachel Barenblatt 23

24 The Low Road What can they do to you? Whatever they want. They can set you up, they can bust you, they can break your fingers, they can burn your brain with electricity, blur you with drugs till you can't walk, can't remember, they can take your child, wall up your lover. They can do anything you can't stop them from doing. How can you stop them? Alone, you can fight, you can refuse, you can take what revenge you can but they roll over you. But two people fighting back to back can cut through a mob, a snake-dancing file can break a cordon, an army can meet an army. Two people can keep each other sane, can give support, conviction, love, massage, hope, sex. Three people are a delegation, a committee, a wedge. With four you can play bridge and start an organization. With six you can rent a whole house, eat pie for dinner with no seconds, and hold a fund raising party. A dozen make a demonstration. A hundred fill a hall. A thousand have solidarity and your own newsletter; ten thousand, power and your own paper; a hundred thousand, your own media; ten million, your own country. It goes on one at a time, it starts when you care to act, it starts when you do it again and they said no, it starts when you say We and know who you mean, and each day you mean one more. - Marge Piercy 24

25 Exodus Exodus, movement of Jah people, oh yeah Open your eyes and let me tell you this Men and people will fight ya down (Tell me why?) when ya see Jah light Let me tell you, if you're not wrong (Then why?) ev'rything is alright So we gonna walk, alright, through the roads of creation We're the generation (Tell me why) trod through great tribulation Exodus, movement of Jah people (repeat) Open your eyes and look within Are you satisfied with the life you're living? We know where we're going; we know where we're from We're leaving Babylon, we're going to our fatherland Exodus, movement of Jah people (Movement of Jah people) Send us another Brother Moses gonna cross the Red Sea (Movement of Jah people) Send us another Brother Moses gonna cross the Red Sea Exodus, movement of Jah people Exodus, Exodus, Exodus, Exodus (repeat) Move! Move! Move! Move! Move! Move! Open your eyes and look within Are you satisfied with the life you're living? We know where we're going; we know where we're from We're leaving Babylon, we're going to the fatherland Exodus, movement of Jah people Exodus, movement of Jah people Movement of Jah people (4 times) Move! Move! Move! Move! Move! Move! Jah come to break down 'pression, rule equality Wipe away transgression, set the captives free Exodus, movement of Jah people Exodus, movement of Jah people Movement of Jah people (5 times) Move! Move! Move! Move! Move! Move! Movement of Jah people (5 times) - Bob Marley 25

26 Miriam's Cup When it was time for the Exodus, Miriam, organizer of the women, sang and danced her people to victory. The Jews sang a freedom song to Miriam's tambourine and called upon each other to be courageous, to take the chance, to learn what they could be as free people. We take a sip from Miriam s Cup to honor her song. The cup of Elijah holds wine; the cup of Miriam holds water. Wine is more precious until you have no water. Water that flows in our veins, water that is the stuff of life for we are made of breath and water, vision and fact. Elijah is the extraordinary; Miriam brings the daily wonders: the joy of a fresh morning like a newly prepared table, a white linen cloth on which nothing has yet spilled. The descent into the heavy waters of sleep healing us. The scent of baking bread, roasting chicken, fresh herbs, the faces of friends across the table: what sustains us every morning, every evening, the common daily miracles like the taste of cool water. Dayenu - Marge Piercy Ilu hotzi, hotzianu, hotzianu mi-mitzrayim, Hotzianu mi-mitzrayim, Dayenu! Ilu natan, natan lanu, natan lanu et ha-shabbat Natan lanu et ha-shabbat, Dayenu! Ilu natan, natan lanu, natan lanu et ha-torah Natan lanu et ha-torah, Dayenu! Had God only taken us out of Egypt, it would have been enough! Had God only given us Shabbat, is would have been enough! Had God only given us the Torah, it would have been enough! 26

27 We conclude Maggid with the Second Cup of wine: בּ רוּ ך א תּ ה י י א לה ינוּ מ ל ך ה עוֹל ם, בּוֹר א פּ ר י ה גּ פ ן Baruch atta Adonai, Eloheinu melech ha-olam, borei pri ha-gafen. Blessed are You, Eternal our God, who creates the fruit of the vine. Step 6: Rachtzah / ר ח צ ה / Hand Washing It s time to wash your hands again, this time, with a blessing, since we ll be eating soon: בּ רוּ ך א תּ ה י י א לה ינוּ מ ל ך ה ע וֹ ל ם א שׁ ר ק ד שׁ נוּ בּ מ צוֹת יו וּ נ ו צ ו ע ל נ ט יל ת י ד ים Baruch atta Adonai, Eloheinu melech ha-olam, asher kee-d sha-nu b meetz-vo-tav v tzee-va-nu al n teelat ya-da-yeem. Blessed are you, our God, Ruler of the universe, who sanctifies us with commandments and commands us to wash our hands. 27

28 / מוֹצ יא מ צ ה / Matzah Step 7 + 8: Motzi Blessings over the Matzah בּ רוּ ך א תּ ה י י א לה ינוּ מ ל ך ה עוֹל ם ה מוֹצ יא ל ח ם מ ן ה אָר ץ Baruch atta Adonai, Eloheinu melech ha-olam, ha-motzee le-chem meen ha-aretz. Blessed are you, our God, Ruler of the universe, who brings forth bread from the earth. בּ רוּ ך א תּ ה י י א לה ינוּ מ ל ך ה עוֹל ם א שׁ ר ק ד שׁ נוּ בּ מ צוֹת יו ו צ ו נוּ ע ל א כ י ל ת מ צ ה Baruch atta Adonai, Eloheinu melech ha-olam, asher kee-d sha-nu b meetz-vo-tav v tzee-va-nu al achee-lat matzah. Blessed are you, our God, Ruler of the universe, who sanctifies us with commandments and commands us to eat matzah. 28

29 9. Maror / מ רוֹר / Bitter Herb The maror (bitter herbs) gives us a taste of what the Israelites suffered in slavery. The charoset reminds us of the mortar and mud Israelites used to make bricks for Pharaoh s cities. We recite the following blessing before we eat maror and charoset together: בּ רוּ ך א תּ ה י י א לה ינוּ מ ל ך ה עוֹל ם א שׁ ר ק ד שׁ נוּ בּ מ צוֹת יו ו צ ו נוּ ע ל א כ יל ת מ רוֹר Baruch atta Adonai, Eloheinu melech ha-olam, asher kee-d sha-nu b meetz-vo-tav v tzee-va-nu al achee-lat maror. Blessed are you, our God, Ruler of the universe, who sanctifies us with commandments and commands us to eat maror. 10. Korech / כּוֹר ך / Hillel Sandwich Rabbi Hillel, our great teacher, would put maror between two pieces of matzah during the time that the Temple stood. It is in Rabbi Hillel s honor, and in remembrance of the Temple, that we eat the Hillel Sandwich. 29

30 To make a Hillel sandwich, place a spoonful of maror between two pieces of matzah. Add charoset to make the sandwich a little sweeter. Together they shall be: the matzah of freedom, the maror of slavery. For in the time of freedom, there is knowledge of servitude. And in the time of bondage, there is hope of redemption. - Downtown Seder Haggadah 11. Shulchan Orech / שׁ ל ח ן עוֹר ך / Communal Meal The table is set. We re free. Let s eat! 12. Tzafun / צ פוּן / Afikomen and Dessert Did you save room for dessert? It s time to look for the Afikomen! Traditionally, the Seder cannot be completed until the Afikomen is found and shared. 30

31 13. Barech / בּ ר ך / Blessing After the Meal We thank God for our delicious meal by reciting the Birkat Hamazon, the Grace after the Meal. Then we recite the blessing over the Third Cup of wine: בּ רוּ ך א תּ ה י י א לה ינוּ מ ל ך ה עוֹל ם, בּוֹר א פּ ר י ה גּ פ ן Baruch atta Adonai, Eloheinu melech ha-olam, borei pri ha-gafen. Blessed are You, our God, Ruler of the universe, who creates the fruit of the vine. Elijah's Cup There is a Fifth Cup of wine at the Seder, but we don t drink from it. The Fifth Cup is Elijah s cup, held in waiting for the return of the Prophet Elijah. Elijah lived in the ninth century BCE. When he died, he declared that he would return once each generation in the guise of a poor or oppressed person, coming to people's doors to see how he would be treated. In honor of Elijah, we open our doors symbolically and welcome all who are hungry to eat. Unlike the Israelites in Egypt, who kept their doors shut tight on the night of the tenth plague, we see Passover not as a night of terror but as the dawn of hope. 31

32 14. Hallel / ה לּ ל / Songs of Praise Hallel is a collection of songs of praise and thanksgiving. We ve included examples of both traditional and modern songs in our expanded Haggadah online. We are grateful for our freedom and so much more! We say the Kiddush over the Fourth Cup together: בּ רוּ ך א תּ ה י י א לה ינוּ ךל מ ה עוֹל ם, בּוֹר א פּ ר י ה גּ פ ן Baruch atta Adonai, Eloheinu melech ha-olam, borei pri ha-gafen. Blessed are You, Eternal our God, who creates the fruit of the vine. 32

33 Hallelujah Now I've heard there was a secret chord That David played, and it pleased the Lord But you don't really care for music, do you? It goes like this The fourth, the fifth The minor fall, the major lift The baffled king composing Hallelujah Chorus Your faith was strong but you needed proof You saw her bathing on the roof Her beauty and the moonlight overthrew you She tied you to a kitchen chair She broke your throne, and she cut your hair And from your lips she drew the Hallelujah Chorus You say I took the name in vain I don't even know the name But if I did, well really, what's it to you? There's a blaze of light In every word It doesn't matter which you heard The holy or the broken Hallelujah Chorus I did my best, it wasn't much I couldn't feel, so I tried to touch I've told the truth, I didn't come to fool you And even though It all went wrong I'll stand before the Lord of Song With nothing on my tongue but Hallelujah Chorus - Leonard Cohen 33

34 Redemption Song Usage of azlyrics.com content by any third-party lyrics provider is prohibited by our licensing agreement. Sorry about that. Old pirates, yes, they rob I; Sold I to the merchant ships, Minutes after they took I From the bottomless pit. But my hand was made strong By the 'and of the Almighty. We forward in this generation Triumphantly. Won't you help to sing These songs of freedom? 'Cause all I ever have: Redemption songs; Redemption songs. Emancipate yourselves from mental slavery; None but ourselves can free our minds. Have no fear for atomic energy, 'Cause none of them can stop the time. How long shall they kill our prophets, While we stand aside and look? Ooh! Some say it's just a part of it: We've got to fulfill the book. Won't you help to sing These songs of freedom? 'Cause all I ever have: Redemption songs; Redemption songs; Redemption songs. Emancipate yourselves from mental slavery; None but ourselves can free our mind. Wo! Have no fear for atomic energy, 'Cause none of them-a can-a stop-a the time. How long shall they kill our prophets, While we stand aside and look? Yes, some say it's just a part of it: We've got to fulfill the book. Won't you help to sing These songs of freedom? 'Cause all I ever had: Redemption songs All I ever had: Redemption songs: These songs of freedom, Songs of freedom. - Bob Marley 34

35 Had Gadya One Little Goat Had gadya, had gadya. My father bought for two zuzim. Had gadya, had gadya. Then came the cat and ate the goat, My father bought for two zuzim. Had gadya, had gadya. Then came the dog and bit the cat, that ate the goat, My father bought for two zuzim. Had gadya, had gadya. Then came the stick and beat the dog, that bit the cat that ate the goat, My father bought for two zuzim. Had gadya, had gadya. Then came the fire and burned the stick, that beat the dog that bit the cat, that ate the goat, My father bought for two zuzim. Had gadya, had gadya. Then came the water and 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. Had gadya, had gadya. Then came the ox and 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. Had gadya, had gadya. Then came the butcher and slew 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. Had gadya, had gadya. Then came the angel of death, and killed the butcher that slew 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, 35

36 My father bought for two zuzim. Had gadya, had gadya. Then came the Holy One, blessed be He! And destroyed the Angel of death, that killed the butcher that slew 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. Had gadya, had gadya. Ehad Mi Yodea Who Knows One? Echad Mi Yodea is a cumulative song, meaning that each verse is built on top of the previous verses. There are thirteen verses. The first verse runs: Who knows one? I know one. One is our God, in heaven and on earth. The second verse: Who knows two? I know two. Two are the tablets of the covenant; One is our God, in heaven and on earth....and so forth. The last verse is: Who knows thirteen? I know thirteen. Thirteen are God's principles; Twelve are the tribes of Israel; Eleven are the stars of Joseph's dream; Ten are the Commandments; Nine are the months of childbirth; Eight are the days before circumcision; Seven are the days of the week; Six are the sections of the Mishnah; Five are the books of the Torah; Four are the Matriarchs; Three are the Patriarchs; Two are the tablets of the covenant; One is our God, in heaven and on earth. 36

37 15. Nirtzah / נ ר צ ה / Concluding Prayers It s time to end the Seder. Together we relaxed, drank, asked questions, told stories, ate, and sang. As our Seder draws to an end, we remember that Redemption is not yet here. The world is not yet complete; we are completing it. David Ben Gurion, first prime minister of the State of Israel, was an ardent secularist and Zionist. He described the importance of Passover in 1947: 300 years ago, there came to the New World a boat, and its name was the Mayflower. The Mayflower s landing on Plymouth Rock was one of the great historical events in the history of England and in the history of America. But I would like to ask any Englishman sitting here on the commission, what day did the Mayflower leave port? What date was it? I d like to ask the Americans: do they know what date the Mayflower left port in England? How many people were on the boat? Who were their leaders? What kind of food did they eat on the boat? More than 3300 years ago, long before the Mayflower, our people left Egypt, and every Jew in the world, wherever he is, knows what day they left. And he knows what food they ate. And we still eat that food every anniversary. And we know who our leader was. And we sit down and tell the story to our children and grandchildren in order to guarantee that it will never be forgotten. And we say our two slogans: Now we may be enslaved, but next year, we ll be a free people. Now we re scattered throughout the world, but next year, we ll be in Jerusalem. There ll come a day that we ll come home to Zion, to the Land of Israel. That is the nature of the Jewish people - David Ben Gurion, Testimony to the U.N. Commission on the Partition of Palestine,