Pesach Haggadah. Pesach Haggadah

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1 5 10 Pesach Haggadah הגדה של פסח Shabbat Nisan 15-22, 5772, March 7-14, 2012 MATSATI.COM / Rightly Dividing The Word of God matsati@matsati.com Pesach Haggadah / This Week s Reading השבועות הזה קוראים 12:21-51; 33:12-34:26 Exodus :תורה Joshua 3:5-7, 5:2-6:1, 6:27; Ezekiel :הפטרה 37:1-14 :הברית - :החדשה Triennial cycle: Vaykira / Leviticus 7:11-38 Introduction 15 Introduction comments should be given for those who are new to the Pesach Seder. It might be a good idea to hand out this information as a part of the Seder service and meal The Story of Pesach (Pesach) Pesach is the oldest and most important of religious festivals in the Torah, commemorating God s deliverance of Yisrael from slavery in Mitzrayim (Egypt) and the creation of the nation of Yisrael (the Israelite people). According to the ספר שמות פרק יב א ( year Scriptures, Pesach marks the beginning of the religious ו יּ אמ ר י הוֹ ה א ל-מ שׁ ה ו א ל-אַה ר ן בּ א ר ץ מ צ ר י ם ל אמ ר: ב ה ח ד שׁ ה זּ ה ל כ ם ר אשׁ ח ד שׁ ים Shemot / Exodus 12:1 Now the Lord said to Moses and ר אשׁוֹן הוּא ל כ ם ל ח ד שׁ י ה שּׁ נ ה : Aaron in the land of Egypt, 12:2 This month shall be the beginning of months for you; it is to be the first month of the year to you. (NASB) note that as a result of changes in calendars, later Judaism observed the beginning of the year in the Fall with Yom Kippur and Rosh Hashana). Pesach is based on the rituals of ancient Yisrael preserved in the pages of Scripture found in Shemot / Exodus where Yisrael celebrated their deliverance by God from slavery in Mitzrayim. The term Pesach (פסח) refers to the tenth and final plague God brought upon Mitzrayim to that caused Pharaoh to let the people go (the death of all the firstborn of Egypt). In obedience to God s instructions, those who believed in the Lord placed the blood of a lamb on the door posts (Mezuzot) of their homes, so that God would "pass over" those homes. The festival celebrates the entire sequence of events that led to the Yisrael s being freed from slavery and actually driven from the face of the people of Mitzrayim. The celebration of Pesach encompasses much more than simply the celebration of deliverance from Mitzrayim. Pesach becomes a way to celebrate the very nature of God and His gracious work in the world and in our lives. It is in this larger dimension that Yeshua the Messiah adopted the Pesach service as a remembrance of God s new work of deliverance in Mashiach 1

2 (Christ), and allows all believers to celebrate this ancient festival giving glory to God and the greatness of His love for us. Purpose The actual Pesach meal is known as the Seder, meaning "order," since the meal and service are done in a prescribed sequence. This sequence is presented in the Haggadah meaning "telling" which outlines the steps of the meal as well as the readings and songs for the participants. There may be a certain amount of variety in how the service is conducted (i.e. the service is not rigidly structured) the basic elements the Pesach Seder (its order) have remained unchanged for centuries and which we believe even from the time of Yeshua in the first century celebrated Pesach in this way. The tradition of Pesach follows the purpose of the celebration which is to tell the story of God s actions in history in a way that brings the reality of what God has done in the past and makes it a present day reality for each and every one of us in the community, young and old, as if we have personally had a part of the story Instructions During the Pesach Seder actions required of the leader and the participants; these actions are carefully composed containing symbolic meanings, therefore during the Seder, the instructions should be followed carefully, and the Leader should be familiar enough with the service that he can give instructions clearly. The Leader should give instructions for the actions even though they may be printed in the Haggadah. To the Leader, prepare adequately before hand and to the participants, don t do anything without directions from the Leader. Preparing for Pesach According to the Scriptures, the command to eat matzah (unleavened bread) is given for all of Pesach known as the festival of unleavened bread. The principle of removing all Chametz (leaven) during this festival time has lead to cleaning our homes during the weeks and days preceding the Pesach festival. Leaven (yeast) is a necessary element in baking and wine making. However, it was viewed ambiguously since it also has the power to decay and destroy. Yeshua used it as both a positive and negative metaphor in the Ketuvei Shelachim (Apostolic Writings). In Jewish tradition it came to have more of a negative connotation as a religious symbol, signifying the potential for corruption and sin. The Talmudic Sages ordained that a search for Chametz (leaven) is to be made in every home and business on one night of the year. The search begins at night during the fourteenth day of Nissan the evening before Pesach. The purpose of the command is to remove all Chametz symbolizing the removal of sin from our lives and from our homes. In the years that Pesach falls on the Shabbat, the search of Chametz is made on Thursday night so as to prevent desecration of the Shabbat. The custom for the search requires the distribution of 10 pieces of Chametz to be distributed though the house before the search so that something may be found during the search. The Chametz that is found will be cast out 2

3 (away) the first morning before Pesach. The search for Chametz is initiated with the reciting of the following blessing: Blessed are You, Lord our God, King of the universe, Who has sanctified us with His commandments, and commanded us concerning the removal of Chametz Upon completion of the Chametz search, the Chametz is wrapped and set aside to be cast away the next morning. Then the following prayer is said: Any Chametz which is in my possession which I did not see, and remove, nor know about shall become nullified and become ownerless like the dust of the earth This prayer is repeated following the casting away of the Chametz in the morning. The removal of leaven carries with it a deep significance in festival of Pesach, deeper than simply having a connection found in Shemot / Exodus. Its removal, and the symbolic removal at the beginning of the Pesach Seder, signifies the attitude of repentance, the willingness to remove any corrupting influence in our lives and to submit to God in obedience. As Yisrael prepared for the exodus by obeying the mitzvot (commands) of God it is in the removing of the Chametz that symbolizes our willingness to obey God in preparation for celebrating the deliverance he has already brought to His people. Beginning the Pesach Seder Welcome everyone to our Pesach Seder. As we begin, let s ready our hearts to celebrate and tell the story of the deliverance, freedom, and redemption that God has provided. Tradition teaches us that we must all consider ourselves as slaves in Egypt, that we must all consider ourselves to have walked in darkness, so that we might celebrate the deliverance in the Exodus as our own deliverance. It is in that spirit of community that we enter this Pesach celebration. Mother/Woman As Yisrael prepared for the exodus by obeying the mitzvot (commands) of God, so in removing the leaven, we symbolize our willingness to obey God in preparation to celebrate the deliverance the Lord has already brought to His people. Let us find and put away the leaven from this place, from our hearts, and from our house to prepare for the experience of deliverance. And as we do, let us search for the hidden sins in our hearts that might prevent us from celebrating with joy this festival before God. Note that though there is a call for people to reflection on their hearts this 3

4 should not be a solemn occasion. The children should be allowed to have fun searching, and the remainder of the service should be marked by joy and celebration and informality; this is a family meal. (The younger children may now search for and collect all the hidden pieces of leavened bread in the house in order to remove the Chametz and prepare the room for the celebration of the Pesach.) Blessed are You, Lord our God, King of the universe, Who has sanctified us with His commandments, and commanded us concerning the removal of Chametz Any Chametz which is in my possession which I did not see, and remove, nor know about shall become nullified and become ownerless like the dust of the earth. 150 Lighting the Pesach Candles Many styles of candles are available but these are the typical candles used for the Seder table. The Pesach Seder begins with the lighting of the Pesach candles. Traditionally, the mother of the home lights the candles. The candles symbolize the presence of God and mark this as sacred time. Mother/Woman Now in the presence of loved ones and friends and before us the symbols of our rejoicing, we gather for our sacred celebration. With the household of Israel, our elders and young ones, linking and bonding the past and the future, we once again hear and obey the divine call to service. Living our story that is told for all peoples, whose conclusion is yet to unfold, we gather to observe this Pesach, as it is written: You shall keep the feast of Unleavened Bread, for on this day I brought your companies out of the land of Egypt. You shall observe this day throughout the generations as a practice for all יז וּשׁ מ ר תּ ם א ת -ה מּ צּוֹת כּ י בּ ע צ ם ה יּוֹם ה זּ ה,12:17 times. (Shemot / Exodus (הוֹצ את י א ת-צ ב אוֹת יכ ם מ א ר ץ מ צ ר י ם וּשׁ מ ר תּ ם א ת-ה יּוֹם ה זּ ה ל ד ר ת יכ ם ח קּ ת עוֹל ם : Mother/Woman We assemble in fulfillment of the commandment: 4

5 Remember this day in which you came out of Mitzrayim (Egypt), out of the house of slavery, for by the strength of His hand the Lord brought you ג ו יּ אמ ר מ שׁ ה א ל-ה ע ם ז כוֹר 13:3, out from this place. (Shemot / Exodus א ת-ה יּוֹם ה זּ ה א שׁ ר י צ את ם מ מּ צ ר י ם מ בּ ית ע ב ד ים כּ י בּ ח ז ק י ד הוֹצ יא י הוֹ ה א ת כ ם מ זּ ה ) ו ל א י אָכ ל ח מ ץ : Mother/Woman We praise you, O Lord our God, Ruler of the universe, who has preserved our lives so that we may again celebrate this festival. As we kindle the festival lights, we pray for the light of God in our midst that we might see anew the meaning and significance of this celebration. (The Mother/Woman Leader lights the Pesach candles at this time.) The traditional Hebrew blessing for the lighting of the candles: 195 Blessed are you O Lord our God, ruler of the universe, Who hallows our lives with the commandments, And bids us to kindle the festival lights People & Mother/Woman May the lights we now kindle inspire us to use our strength which you so freely give us to help and not to hinder, to love and not to hate, to bless and not to curse, to serve and worship you, Oh God of freedom! Traditionally, the Seder concludes with singing in celebration of the story of deliverance that has been told, although there are often songs scattered throughout the service. If this is a public service, a song at this point will encourage people to enter into the service and become participants. If a song is used here, the construction of this Seder suggests that it be a hymn and not a Gospel or "Yeshua" song yet. The First Cup: the Cup of Sanctification and Freedom There are usually four separate glasses for the leader for each of the four cups to be used during the service. Everyone else will have a single glass that is refilled. Pesach is about memory and fulfilled promises; Pesach is also about hope, the hope that comes from the God of fulfilled promises. We celebrate redemption as memory and as hope. The God of the Exodus is still God, and so we know that what has been is also a promise of what will be (of what is to come). The story tells us in various ways that God gave promises of freedom to His people. With four cups from the fruit of the vine we celebrate and we recall God s promises to Israel and to us. 5

6 I am the Lord; I will bring you out from under the yoke of the Egyptians, I will deliver you from slavery, I will redeem you with an outstretched arm, I will take you as my people ו 6:6-7, and be your God. (Shemot / Exodus ל כ ן א מ ר ל ב נ י-י ש ר א ל א נ י י הוֹ ה ו הוֹצ את י א ת כ ם מ תּ ח ת ס ב ל ת מ צ ר י ם ו ה צּ ל תּ י א ת כ ם מ ע ב ד ת ם ו ג אַל תּ י א ת כ ם בּ ז רוֹע נ טוּי ה וּב שׁ פ ט ים גּ ד ל ים: ז ו ל ק ח תּ י א ת כ ם ל י ל ע ם ו ה י ית י ל כ ם ל אל ה ים ו יד ע תּ ם כּ י א נ י י הוֹ ה א ל ה יכ ם ה מּוֹצ יא א ת כ ם מ תּ ח ת ס ב לוֹת ) מ צ ר י ם : In the four cups that we drink tonight we celebrate these four "I will" promises of God: Freedom, Deliverance, Redemption, and Thanksgiving for fulfilling His promises that allows us to be His people. (At this point the Leader fills his first glass and each person fills their own glass. After each person s glass has been filled, the Leader holds the cup in his right hand so the people can see it.) We take the first cup and proclaim the holiness of this day of freedom. Blessed is God who fulfills his promises, who is ever faithful to his servants who trust in Him. In every age oppressors rise against us to crush our spirits and bring us low. From the hands of all these tyrants and conquerors, from the power of anything that hinders us from being His people, the Lord rescues and restores us. We praise you, Oh Lord, who makes holy your people. I am the Lord, and I will free you from the yoke of the Egyptians. (Shemot ו ל כ ן א מ ר ל ב נ י -י ש ר א ל א נ י י הוֹ ה ו הוֹצ את י א ת כ ם מ תּ ח ת ס ב ל ת,6:6 / Exodus ) מ צ ר י ם ו ה צּ ל תּ י א ת כ ם מ ע ב ד ת ם ו ג אַל תּ י א ת כ ם בּ ז רוֹע נ טוּי ה וּב שׁ פ ט ים גּ ד ל ים : Let us drink the first cup. The Washing of Hands In preparation for the meal, there is a ceremonial washing of hands. This is not done for sanitary purposes but is symbolic of the "clean hands" with which one comes before God (Tehilim / Psalm 24:3-4). According to John 13:2-14, this 6

7 was the time in which Yeshua washed the disciples feet as a sign of humility and being clean before God. We now prepare for the meal by washing our hands, symbolizing the sacredness of this occasion, and the purity of both the heart and hands that we are called to exhibit as God s people. (Take the pitcher or cup and pour a small amount of water over each hand into an empty basin, then dry hands.) Karpas - The Green Vegetables (Parsley) The Scripture reading for this section of the Seder is taken from the Song of Songs. The Song of Solomon is a love song between a man and a woman, the significance of this reading is found in the husband and wife of the love of God for His people and God s willingness to enter into a covenant with each of us. During the Pesach Seder there are two elements representing a mixture of positive and negative experiences (emotions) that are incorporated into the service. The first is here where we eat vegetables or herbs with salt water and later when we will eat the sweet charoset with bitter motor. These contrasting elements serve to remind us life is often a confusing mixture of joy and sorrow, both bitter and sweet. The purpose is to realize and rejoice in the fact that God works in all the circumstances of life, just as he heard the cries of slaves and brought deliverance to Yisrael. Pesach is a spring festival, the season of rebirth, renewal, and newness of life. These days are filled with more light than darkness. The earth is becoming green and full of new life. (Hold the fresh Parsley up for the people to see.) This vegetable, called Karpas, represents life, created and sustained by the Lord our God. We are filled with joy at the goodness of God in loving us and caring for us, and bringing into our lives all good things. Men: 7 Arise my love and come away; for now the winter is past, the rain is over and gone, the flowers appear on the earth, the time of singing has come, and the voice of the turtledove is heard in the land. Arise my love, my fair י ע נ ה דוֹד י ו אָמ ר ל י קוּמ י ל ך 2:10-13, one, and come away. (Song of Solomon ר ע י ת י י פ ת י וּל כ י-ל ך : יא כּ י-ה נּ ה ה סּ ת ו (ה סּ ת יו) ע ב ר ה גּ שׁ ם ח ל ף ה ל ך לוֹ: יב ה נּ צּ נ ים נ ר אוּ ב אָר ץ ע ת ה זּ מ יר ה גּ יע ו קוֹל ה תּוֹר נ שׁ מ ע בּ אַר צ נוּ: יג ה תּ א נ ה ח נ ט ה פ גּ יה ו ה גּ פ נ ים ) ס מ ד ר נ ת נוּ ר יח קוּמ י ל כ י (ל ך ) ר ע י ת י י פ ת י וּל כ י-ל ך : Women: My beloved is mine and I am his. As an apple tree among the trees of the wood, so is my beloved among men. Under its shade I delighted to sit, and

8 his fruit was sweet to my taste. He brought me to the banquet house, and ג כּ ת פּוּח 16, his intention toward me was love. (Song of Solomon 2:3-4, בּ ע צ י ה יּ ע ר כּ ן דּוֹד י בּ ין ה בּ נ ים בּ צ לּוֹ ח מּ ד תּ י ו י שׁ ב תּ י וּפ ר יוֹ מ תוֹק ל ח כּ י: ד ה ב יאַנ י א ל- טז דּוֹד י ל י ו א נ י לוֹ ה ר ע ה בּ שּׁוֹשׁ נּ ים: יז ע ד שׁ יּ פוּח ה יּוֹם בּ ית ה יּ י ן ו ד ג לוֹ ע ל י אַה ב ה : ) ו נ סוּ ה צּ ל ל ים ס ב דּ מ ה-ל ך דוֹד י ל צ ב י אוֹ ל ע פ ר ה אַיּ ל ים ע ל-ה ר י ב ת ר : Set me as a seal upon your heart, as a seal upon your arm; for love is strong as death. Many waters cannot quench love, neither can floods drown it. If one offered all the wealth of his house for love, it would be ו ש ימ נ י כ חוֹת ם ע ל-ל בּ ך כּ חוֹת ם ע ל-,8:6-7 utterly scorned. (Song of Solomon ז רוֹע ך כּ י-ע זּ ה כ מּ ו ת אַה ב ה ק שׁ ה כ שׁ אוֹל ק נ אָה ר שׁ פ יה ר שׁ פּ י א שׁ שׁ לה ב ת י ה: ז מ י ם ר בּ ים ל א יוּכ לוּ ל כ בּוֹת א ת-ה אַה ב ה וּנ ה רוֹת ל א י שׁ ט פוּה א ם-י תּ ן א ישׁ א ת-כּ ל-הוֹן בּ יתוֹ ) בּ אַה ב ה בּוֹז י בוּזוּ לוֹ : And yet as good as God intended life to be, it is often mixed with tears. (Lift up the bowl of salt water so all can see.) Tonight, we are not simply celebrating spring or love, we are celebrating the freedom and the wonderful deliverance that God brought to us as slaves in Egypt. But we do not forget that life in Egypt was hard and filled with pain and suffering and tears. Let us never forget that the struggle for freedom begins in suffering, and that life is sometimes immersed in tears. Blessed are you O Lord our God, Ruler of the universe, who creates the fruit of the earth. (Everyone dips a spring of parsley the salt water and eats it.) The Breaking of Bread: The Matzah As Yisrael waited for deliverance and redemption in Mitzrayim (Egypt) there is a central element of the story that unfolds. Our hope is in God who is the only One who is able to bring deliverance in our lives. This causes us to celebrate what God has done in the past, and what He is doing currently in our lives today. There is also an anticipation of what God is continuing to do to bring deliverance to a world that still groans under its slavery to sin, and awaits its final redemption. The traditional saying "next year in Jerusalem" is an expression not only of the faithfulness of God in the past, but of faith and hope in the future as God s continues to work His redemption in the lives of the people of this World. Jerusalem is really a symbol of the restoration of all things for which both Jews and Gentile in Messiah Yeshua eagerly await. According to Yeshua, matzah has become a symbol of his body being the Pascal lamb, providing a deeper symbolic 8

9 meaning on the breaking of the bread. The Pesach Seder is a celebration of deliverance already accomplished, we recognize throughout the Pesach Seder there is a portion that is yet to be fulfilled in the promises of God that all of creation will be restored and all oppression, sin, and evil will be destroyed. This dimension is not negative, awesomely positive, the expression of a faith and hope in God s future based on who God is as revealed in the Scriptures. We can trust that promise of future deliverance because He has delivered us! The three matzot on the plate covered are with a napkin. At this time the Leader uncovers the three matzot and takes the middle matzah, and holds it before him. Now I will break the middle Matzah in two. Later we will share it together as the Pesach offering itself was shared in this service in Jerusalem. Among people everywhere, the sharing of bread forms a bond of fellowship and community. (Breaking the middle matzah in half, hold the two halves of the broken matzah in each half, the Leader returns one half of the broken matzah to the plate with the other two and leaves them uncovered. The other half hold in front of you.) For the sake of our deliverance, we will say together the ancient words that join us with our own people and the beggar in the street. For our redemption is bound up with the deliverance from bondage of all people everywhere. It is only by the grace of our Lord God that sets us free! This is the bread of affliction which our ancestors ate in the land of Egypt. All who are hungry come and eat. All who are needy come and celebrate Pesach with us. Now we celebrate it here. Next year, may we celebrate Pesach in Jerusalem. Now we are slaves. Next year may we be truly free. (Return the matzot to its plate. The Afikomen is set aside and is hidden by the Leader sometime later during the meal. The Leader asks all the children to close their eyes while he hides the Afikomen. They will later make a game of finding it, and the one who finds it will receive a small prize.) We now hide a portion of the matzah which we will use as the Afikomen, the dessert of our meal. It is a symbol of the redemption for which we all long and which we know will come, but yet which we do not yet see. (The Afikomen is hidden) (At this point a little wine is added to the second cup.) The Story of Pesach The Pesach Story is the central part of the Pesach Seder and was traditionally recounted as a parent telling the exodus story to his children, following the biblical command, "When your children ask in time to come... then you shall tell them" (Shemot / Exodus 14:14, Devarim / Deuteronomy 6:20-9

10 ). Four questions, actually five with the first general question introducing the four more detailed ones, are usually asked by the youngest child present that can read well, with the answers given by the father or grandfather, although the answers can be alternated between a "father" and a "mother." In the full-meal there are a great variety of other elements and activities that can be added as part of the telling of the story. These are usually built around telling the Pesach story four times: 1) The Four Questions, 2) the Four Children, 3) the exodus story concluding with the reading Dayeinu meaning "It would have been enough," 4) the explanation of the Pesach symbols on the Seder plate. The fourth question traditionally has been, "Why on all other nights do we eat either standing or reclining, but tonight we eat only reclining?" In the days of the Roman Empire, to be able to eat reclining rather than standing was the mark of a free person. Emphasizing this was a way to symbolize the freedom which the exodus brought to slaves. Traditionally, pillows are used in the chairs, and the third cup is often taken while leaning to one side or leaning back on the pillow to symbolize reclining. Since we do not normally eat this way, however, this traditional question has been changed to emphasize the teaching and confessional dimension of the ceremonial meal The Torah tells us that our children will ask questions about why we celebrate this night and why are they chosen to be God s people? The Lord instructs us that we are to tell them the story of the Exodus so that they might know the Lord. It is both a duty and a privilege to answer these four questions of on why the Pesach and to recount the gracious acts of the Lord God Almighty. Child: 10 (i) Why is this night different than all other nights? (ii) Why on all other nights do we eat bread with leaven, but on this night we eat only unleavened bread? (iii) Why on all other nights do we eat of all kinds of herbs, but on this night we eat bitter herbs? Why on all other nights do we not dip herbs at all, but on this night we dip them twice? (iv) Why on all other nights do we eat in the normal way, but on this night we eat with special ceremony? We will now answer the four questions concerning Pesach that you have asked. Once we were slaves to Pharaoh in Mitzrayim (Egypt), but the Lord in His goodness and mercy has brought us out of that land with a mighty hand and an outstretched arm.

11 Had God not rescued us from the hand of the destroying angel, we would surely have died. Most assuredly we and our children would still be enslaved, deprived of freedom and human dignity. At one time we worshipped idols and were enslaved by our sins, but God in His goodness and mercy forgave our transgressions and called us to be His people. Therefore, tonight is different than any other night because we have gathered to remember who we are, what God has done for us, and to tell to our children the story of God s grace and deliverance. Praise be to the Lord God Almighty who is everywhere And Praise be to God who has brought us freedom and has delivered us from all that enslaves us! Mother/Woman God promised Abraham and Sarah that they would become a great nation, a promise he renewed in each generation, to Isaac and to Jacob. As time passed Jacob s children came to live in the land of Mitzrayim (Egypt) where his son Joseph was advisor to Pharaoh. But years passed and another Pharaoh came to power who did not remember Joseph and did not know his God, so he enslaved the children of Yisrael. He forced them to work making bricks of clay and straw with for to build his cities. As the people increased in numbers, he feared that they might rebel against him, so he ordered every newborn boy drowned. They knew only toil, suffering, and tears. They cried out from their cruel oppression, hoping that God would remember the promises He had made to their fathers. And God heard their cry and remembered the covenant He had made with Abraham, Yitzchak (Isaac), and Yaakov (Jacob). Through a wise mother and sister, God saved the life of the boy Moses from the ruthless hands of Pharaoh. After he had grown up, God sent Moses to deliver the children of Yisrael from the slavery of Mitzrayim (Egypt), and promised Moses that He would be with him. Mother: And yet when Moses asked Pharaoh to free the Israelites, he refused and increased their labor. So God sent ten plagues on Pharaoh on the land of Mitzrayim (Egypt) so they might know that the Lord is God, and let the people go. (The Leader takes the second cup of wine and holds it.) 11

12 In a moment we will drink the second cup, this is the cup of deliverance, and we will celebrate in joy God s deliverance from slavery. A full cup is a symbol of joy. Yet our joy is diminished because the Egyptians, who are also God s children, suffered from Pharaoh s evil ways. Lives were sacrificed to bring about the release of God s people from the slavery of Egypt, and we do not rejoice at the death of any of God's children. As we recount the plagues, we will spill a drop of wine from our cups for each plague to recall the cost of sin, and the consequences of evil in our world. (Everyone is to take the second cup and holds it At this time. DO NOT drink from the second cup until the Leader instructs. As each plague is recited, a single drop of wine is removed from the cup, either with a finger or spoon, and placed on a plate. Traditionally, a finger is used to symbolize the finger of God s judgment on sin.) The plagues God brought upon Mitzrayim (Egypt) were the plague of Blood, Frogs, Lice, Swarms, Cattle Disease, Boils, Hail, Locusts, Darkness, and the Death of the First Born. As innocent people suffered and died long ago because of the oppression of evil men, so people today still suffer from the evil in this world. Our newspapers are filled with accounts of ethnic cleansing and bombings. We cannot celebrate God s deliverance for ourselves without longing that all God s children experience freedom from their bondage. So, we will spill another drop from our cups to recall the cost of evil in our world today. (At this time everyone removes a single drop of wine from the cup and places it on their plate. Then everyone replaces the second cup on the table WITHOUT drinking.) Mother: Pharaoh continued to harden his heart and refused to let the people go until the last plague, the death of the firstborn of all of Mitzrayim (Egypt), convinced him to release the people. By following God s instructions and putting the blood of a lamb on the door posts of the houses, the children of Yisrael were spared this last plague as death "Passed Over" their homes. (The Seder plate at the Leader's table should contain the lamb bone and the egg. The Leader removes the symbolic lamb bone from the Seder plate and holds it up for all to see.) This is the symbol of the Pesach lamb that was killed so that we might live. It reminds us not only of God s wonderful grace in providing for us life and not death; it also reminds us that we are called to obedience in response to God s gift of life. The sacrifices at the Temple in Jerusalem 12

13 were a reminder of that grace and that gift of life that God has given us. (The Leader replaces the bone and then removes the roasted egg from the Seder plate and holds it up for all to see.) The egg is a symbol of mourning, and is to remind us that the Temple in Jerusalem, the place of sacrifices, is no longer standing, and so sacrifices are no longer offered. The egg is also a symbol of new life and hope, and reminds us that God s mercy and grace is not confined to sacrifices in a temple. (The Leader replaces the egg.) Mother: Even as the children of Yisrael were leaving, Pharaoh changed his mind and sent his army after them. Trapped between Pharaoh s army and the Sea of Reeds, the Israelites had nowhere to go. Therefore, God told Moses to lift his staff over the sea, and God parted the waters on the right and on the left. They were able to pass through the midst of the sea on dry ground. As the Egyptian army tried to follow, the waters closed back over them and they died. When the Children of Yisrael saw that they were free, Moses sister Miriam led them in rejoicing and praising God People with the Mother leading: We Praise you, O Lord our God, Ruler of the Universe, who hears the cries of the oppressed, who brings freedom to the captive, and who creates for yourself a people. (Now sing a Song of Deliverance (i.e. He Brought Me Out), The Leader then takes the remaining half of the Matzah and holds it up for all to see.) Tonight we eat Unleavened Bread because our ancestors in Mitzrayim (Egypt) had to leave in such haste that they could not wait for their bread to rise, and so they baked it while it was still flat. You shall eat unleavened bread, the bread of affliction, because you came out of the land of Mitzrayim (Egypt) with great haste, so that all the days of your life you may remember the day of your departure from Egypt ג ל א-ת אכ ל ע ל יו ח מ ץ שׁ ב ע ת י מ ים תּ אכ ל-,16:3 (Devarim / Deuteronomy ע ל יו מ צּוֹת ל ח ם ע נ י כּ י ב ח פּ זוֹן י צ את מ א ר ץ מ צ ר י ם ל מ ע ן תּ ז כּ ר א ת-יוֹם צ את ך מ א ר ץ.( מ צ ר י ם כּ ל י מ י ח יּ יך : 13 (At the Leader s table, there is a small clear bowl containing the Maror. The Leader replaces the Matzah and takes the Maror (horseradish) and holds it up for all to see.)

14 Tonight we eat bitter herbs to remind us of how bitter our lives were as slaves in Mitzrayim (Egypt). As sweet as our lives are now, we must never forget the bitterness of our bondage. The Egyptians came to dread the children of Yisrael and worked them ruthlessly. They made their lives bitter with hard labor in brick and mortar יב 1:12-14, and with all kinds of work in the fields. (Shemot / Exodus ו כ א שׁ ר י ע נּוּ א תוֹ כּ ן י ר בּ ה ו כ ן י פ ר ץ ו יּ ק צוּ מ פּ נ י בּ נ י י ש ר א ל: יג ו יּ ע ב דוּ מ צ ר י ם א ת- בּ נ י י ש ר א ל בּ פ ר ך : יד ו י מ ר רוּ א ת-ח יּ יה ם בּ ע ב ד ה ק שׁ ה בּ ח מ ר וּב ל ב נ ים וּב כ ל-ע ב ד ה ) בּ שּׂ ד ה א ת כּ ל-ע ב ד ת ם א שׁ ר-ע ב דוּ ב ה ם בּ פ ר ך : (At the Leader s table, there should be a small bowl containing the Charoset. The Leader replaces the Maror (horseradish) and takes a spring of Karpas (Parsley) and the bowl of Charoset and holds them up for all to see.) Tonight we dip twice. We have already dipped the Karpas. We will also dip the Charoset to remind us of the sweetness that God can bring into the most bitter of our circumstances. I am sorely afflicted; give me life, O LORD, according to your word! How sweet are your words to my taste, sweeter than honey to my mouth! (Tehilim / Psalm 119:107, 103) (The Leader then replaces the Karpas (Parsley) and Charoset.) Tonight we eat with special ceremony because in each generation, every person should feel as if he or she has actually been redeemed from Mitzrayim (Egypt). We tell the story because we are the redeemed of the Lord, and we can sing a new song of praise because of His grace. Yet this is not a new song, because it has been sung by countless people throughout the centuries as generation after generation have experienced the deliverance and redemption brought by our God. Once we were slaves but now we are free! (A Song of Testimony of our salvation, sing i.e. Amazing Grace or the song dayeinu meaning It would have been enough. The dayeinu is a traditional response that follows the telling of the story of the exodus.) God has shown us so many acts of kindness and grace. For each one, we say dayeinu. If only the Lord God had taken us out of Egypt. 14

15 Dayeinu! Optional, If only the Lord God had taken us out of Egypt and not passed judgment on the Egyptians. Dayeinu! If only the Lord God had passed judgment on the Egyptians and not parted the sea for us. Dayeinu! If only the Lord God had parted the sea for us and not taken care of us and fed us manna in the desert for 40 years. Dayeinu! If only the Lord God had taken care of us and fed us manna in the desert for 40 years and not given us the Sabbath rest. Dayeinu! If only the Lord God had given us the Sabbath rest and not brought us to Mount Sinai and given us the Torah. Dayeinu! If only the Lord God had brought us to Mount Sinai and given us the Torah and not brought us into the land of Israel. Dayeinu! 15 For all these, alone and together, we say. Dayeinu!

16 The Second Cup: the Cup of Deliverance With the second cup we celebrate the deliverance that Lord God Almighty has brought to us. We are privileged to thank God, to praise Him, to reverence Him, and to rejoice in His mercy and grace. He has brought us forth from bondage to freedom, from sorrow to joy, from darkness to light, and from slavery to redemption. ו ל כ ן 6:6, I am the Lord; I will deliver you from slavery (Shemot / Exodus א מ ר ל ב נ י-י ש ר א ל א נ י י הוֹ ה ו הוֹצ את י א ת כ ם מ תּ ח ת ס ב ל ת מ צ ר י ם ו ה צּ ל תּ י א ת כ ם.( We praise you O Lord מ ע ב ד ת ם ו ג אַל תּ י א ת כ ם בּ ז רוֹע נ טוּי ה וּב שׁ פ ט ים גּ ד ל ים : our God, who has freed your people. We praise you O Lord our God, Ruler of the Universe, who creates the fruit of the earth. Let us drink the Second Cup. (At this time everyone drinks from the second cup.) The Pesach Meal At this time the actual meal begins. It is traditionally preceded first by another ceremonial hand washing and the symbolic eating of herbs. At this time the Leader removes all three remaining pieces of Matzah and holds them in front of him as he recites the blessing. We Praise you, O Lord our God, Ruler of the Universe, who brings forth bread from the earth. (The Leader takes the top and middle Matzot (the half from which the afikomen was broken) and breaks pieces to distribute to the group. Using only the top and middle Matzot, and distribute pieces to everyone; or each person may have the Matzah and break their own. Note that the bottom Matzah will be used later.) Let us all offer a blessing for the bread. We Praise you, O Lord our God, Ruler of the universe, who has made us holy with your word, and has commanded to eat unleavened bread. (Everyone eats a piece of Matzah.) The Maror or bitter herb is traditionally horseradish root. To be effective as a symbol,, it needs to have a little "edge" to it, even to the point of bringing tears (i.e. very hot/spicy). Although most prepared horseradish is relatively mild, it would be wise to check it ahead of time and perhaps warn people that this herb 16

17 is very "hot." Sometimes a second bitter herb is used to make the Hillel sandwich, usually made from romaine lettuce. For simplicity, the horseradish is used here for both. In anticipation of someone getting too much Maror, include a small glass of water at each place setting, or a few extra glasses and a pitcher of water, since it will be a few minutes before another cup is taken. At this time the Maror is passed to each person and distributed. With bitter herbs, let us remember how bitter our slavery was in the land of Mitzrayim (Egypt). As we eat, allow the bitter taste to bring tears of compassion for the pain that our fathers and mothers felt long ago. But let us also weep for those who are still enslaved and have not yet experienced the deliverance that our gracious God brings. We Praise you, O Lord our God, Ruler of the universe, who has made us holy with your word, and has commanded to eat bitter herbs. (At this time eat the bitter herb.) As we are reminded of the bitterness of our slavery, so too are we reminded of the hope that we have in our Lord and savior. We will now begin to make the Hillel sandwich by placing a small amount of Maror on a piece of Matzah. (The Leader takes the bottom or the third Matzot and breaks it in two pieces. On one half he puts another small piece of Maror and places in on a plate. The Leader then takes the bowl of Charoset and holds it in front of him.) The Choroset is a sweet mixture of apples, honey, and nuts. It symbolizes the mixture of clay and straw that the Israelites used to make bricks for the cities of Pharaoh. But the apples of the mixture also remind us of something else. By the Apple trees, tradition tells us that in slavery in Mitzrayim (Egypt), the women of Yisrael gave birth to children under the trees of the orchard to try to avoid the decree of Pharaoh, with no assurance of their safety and future. That hope in a future from God sweetened the misery of their slavery. Often, life is a mixture of the bitter and the sweet, of sadness and joy. Let us now add the sweetness of the Charoset to the bitterness of the Maror. (The Leader takes the Matzah and Maror and dips it into the Charoset. Note, the remaining piece of Matzah is used to make a "sandwich" of the Maror and Charoset.) In the days of the Jerusalem temple, Rabbi Hillel ate a sandwich of the Pesach, the Pesach lamb, with bitter herbs and Matzah. Since the temple is no longer standing and the Pesach lamb no longer offered, we cannot eat the lamb with our sandwich. So instead, we use the Charoset to take the place of the Pascal lamb to remind us of the hope we have in God, of the 17

18 sweetness that He can bring into the most bitter of our circumstances. (Everyone eats the Hillel sandwich.) We have broken bread together and have told the story of our deliverance. Let us now eat together in celebration of our freedom. (The Pesach Seder plate is removed from the table, and the meal is served. After the meal is finished the dishes are removed from the table, and the Seder plate is returned to the table.) The Third Cup: the Cup of Redemption Traditionally, a place at the Seder table was left empty along with an untouched cup of wine to symbolize the expectation of the coming of Elijah the prophet as forerunner of the Messiah (from Malachi 4:50). The concluding order is: the Afikomen is found and eaten, the third cup is taken, the hope of Messiah is expressed by noting Elijah s cup, and the fourth cup concludes the Seder. Historians suggest that it was the third cup with the Afikomen that Yeshua used during His Pesach supper just prior to his being crucified. Preserving this tradition, we will combine Elijah s cup with the third cup in celebration of Yeshua s exposition on these things no longer looking for Elijah to come but realizing that Yeshua is the Messiah spoken of in the Torah. Note, there should be a full place setting at the head table, or a separate small table in a prominent place, with a full place setting for Elijah the Prophet. We will now offer a blessing for the food. We praise you O Lord our God, Ruler of the universe, who in kindness, goodness, and grace gives food to the world. Your love for us endures forever. We praise you, O Lord, who provides food for all life. May the Holy One, who makes peace in the heavens, make peace for us and for all people. Amen. (At this point the Leader fills his third cup of wine and replaces it on the table. NO ONE ELSE fills their cup yet. If using pre-filled cups, no action by participants is required here.) This cup is for Elijah the Prophet. Elijah did not see death but was taken to heaven in a chariot of fire. It has been the hope of God s people that Elijah would come at Pesach, to announce the coming of the Messiah, the son of David. As the prophet Malachi said: "See, I will send you Elijah the prophet before that great and dreadful day of the Lord comes." (Malachi 4:5). This cup has traditionally been left untouched, waiting for the time when Elijah would appear to share the Pesach. (The Leader places an 18

19 empty chair at a table setting, usually to his right, to symbolize the hope of Elijah, and then places the filled third cup at Elijah s place.) We will now open the door to welcome Elijah to the Pesach. (Someone opens a door.) It is now time to reveal that which has been hidden. We find the Afikomen so that we may conclude our meal. The Afikomen has traditionally symbolized hope for the future, a symbol of redemption, as God again acts in history to proclaim good news to the poor, release to the captives, recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord s favor (Isaiah 61:1-2 is quoted in Luke 4:18-19) I am the Lord; I will redeem you with an outstretched arm (Shemot / ו ל כ ן א מ ר ל ב נ י -י ש ר א ל א נ י י הוֹ ה ו הוֹצ את י א ת כ ם מ תּ ח ת ס ב ל ת,6:6 Exodus (If.( מ צ ר י ם ו ה צּ ל תּ י א ת כ ם מ ע ב ד ת ם ו ג אַל תּ י א ת כ ם בּ ז רוֹע נ טוּי ה וּב שׁ פ ט ים גּ ד ל ים : the Leader has hidden the Afikomen, the children now search and find it and return it to the leader for a reward. If the children have hidden it, the leader gives them a gift for its return. If time is short, or if very small children are participating, the Leader or others, even the older children, can give clues to the younger children where to find the Afikomen; especially if more than one piece has been hidden. This serves in its own way to symbolize the role of parents and the community in leading children to an understanding of the hope and future that they will find in being God s people. After the children have received their prizes, the Leader holds a piece of the Afikomen in front of him in his left hand.) As we have found the Afikomen that has been hidden, we celebrate the fact that our long hoped for Messiah has come, and brought us a new freedom from a very old slavery. "Yeshua said, "If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will make you free. Truly, truly, I say to you, everyone who commits sin is a slave to sin. The slave does not have a permanent place in the household; the son has a place there forever. So if the Son makes you free, you will be free indeed." (John 8:31-34) To him who loves us and has freed us from our sins by his grace and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. (Hitgalut / Revelation 1:5-6) 19

20 We will now fill the third cup. (The people refill their cups and place it before them on the table. If using pre-filled cups, participants should take the third cup and place it on the table immediately in front of them. DO NOT DRINK this cup yet.) Yeshua stood in the synagogue of his hometown of Nazareth and read from the Isaiah scroll that promised a new work of God in the world. When he had finished reading, he said, "Today this scripture has been fulfilled in your hearing" (Luke 4:21). We still live in the "today" of that fulfillment, and so we celebrate the coming of Yeshua the Messiah, and the faithfulness of God in working throughout history to bring deliverance and freedom to his people Mother/Woman leader: Yeshua has brought to us a new freedom from the chains of oppression and sin that enslave us. Yeshua celebrated Pesach with his disciples on the night before he was betrayed and delivered up to be crucified. He commanded that his disciples partake of the bread and the wine as symbols of his broken body and his shed blood. We partake of these things to participate in the new life, in the new birth that God in Yeshua the Messiah (Christ) has provided for us. (The Leader goes to Elijah's place and takes Elijah s cup in his right hand, while still holding the Afikomen in his left hand, and returns to the head table.) I have taken Elijah s cup because we no longer wait for Elijah. We celebrate in joy today not only because Elijah has come, but because the Messiah has also come! (Lift the cup for all to see.) Blessed is He who has come in the name of the Lord! Mother/Woman leader: We praise you O Lord our God, Ruler of the Universe, and Father of our Lord Yeshua the Messiah (Christ). We thank you, O God, for giving to us your only Son, who suffered and died and rose again, that we might be reconciled to you. How great a love you have bestowed upon us! As we now eat this bread and drink this cup, may you forgive us of any sin that we secretly harbor in our hearts, may you give us the freedom that comes as you transform us into the image of your Son, and may you fill us with your presence through the Holy Spirit that we may truly become your people. (Note that no one is excluded from the eating of the bread and drinking the wine. Everyone present is to be included including children.) 20

21 Let us all take a piece of the unleavened bread. (Everyone takes a piece of the broken Matzah. The Leader holds up the bread for all to see.) This broken bread of redemption reminds us of the broken body of our Lord Yeshua Christ that was broken for us. Take and eat this, remembering that Yeshua died for us, and in so doing accept the grace of God that brings freedom from bondage to sin. (Everyone eats the bread. When finished, the people all hold the third cup in their hand. The Leader holds up the third cup for all to see.) This cup reminds us of the blood of our Lord Yeshua the Messiah that was spilled because of us and on our behalf. Drink this, remembering that God was in the Messiah reconciling the world to Himself, and in so doing accept the mercy and grace that transforms us and brings us from darkness into His marvelous light, and allows us to be people of God. (Everyone drinks from their cups. This may be followed by a song of praise for God s mercy and grace.) The Fourth Cup: the Cup of Thanksgiving and Hope Our Seder is now complete, just as our redemption is complete. We rejoice with thanksgiving, and yet are humbled by God s love! I am the Lord; I will take you as my people and I will be your God ז ו ל ק ח תּ י א ת כ ם ל י ל ע ם ו ה י ית י ל כ ם ל אל ה ים ו יד ע תּם כּ י,6:7 (Shemot / Exodus.( א נ י י הוֹ ה א ל ה יכ ם ה מּוֹצ יא א ת כ ם מ תּ ח ת ס ב לוֹת מ צ ר י ם : Yet the story of God s redemption is not ended. We celebrate what God has done in our history, and what he has done for us, but at the same time we still await a new future. All creation still groans and longs for its final redemption. As Yeshua left, he promised he would come again and restore all things. We have faith enough to believe that God will not leave the world the way it is, so we await the day in which He will again come and bring His Kingdom in fullness. (The Leader fills the fourth cup and signals the participants to refill their cups DO NOT Drink yet. The leader raises his glass in front of the people, and all the people also raise their cups.) 21

22 We raise our glasses a fourth time in Thanksgiving for God s enduring grace and love to us. Blessed are you, O Lord our God, Ruler of the Universe, who has adopted us as your children, and allowed us to call you Father. (Lower the glasses for the prayer.) Our Father, who is in heaven, Holy is your name! Your Kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us. Lead us not into trials, but deliver us from evil. For yours is the Kingdom, the power, and the glory forever. Amen. We drink the Fourth Cup and give thanks! (Everyone raises their glasses again and then drink the cup.) The traditional conclusion of the Seder is a hope for the future expressed by Jews throughout history saying: "Next year in Jerusalem." We will conclude our Seder with the same expression of hope and faith in God, as we await the coming of a new Jerusalem Next year in the New Jerusalem! (The Pesach candles are extinguished at each table.) 22 Be Blessed in Yeshua, Christ our Messiah! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * הללויה לאדוננו מורנו ורבינו ישוע מלך המשיח לעולם ועד : Hallelujah for our Lord, our Teacher, our Rabbi, Yeshua King Messiah forever and ever