Diy Haggadah

8/7/2019 Diy Haggadah

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Haggadah1

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Welcome! This Haggadahwill be your guide for tonights Seder. Haggadahis Hebrew for the telling.

This evening is about telling the story of Passover a time when the Jews were slaves and then became

free. And Seder means order. There is a particular order in which we tell the story and weve been

telling it that way for two thousand years! There are also a lot of special customs that go along with it.

Let's get started by lighting the candles. This is the traditional way to celebrate the beginning of a Jewish

holiday, which always starts and ends at sunset.

Blessed are YBlessed are You, Adonai, Ruler of the Universe, who sanctifies us with commandments, and commands us toou, Adonai, Ruler of the Universe, who sanctifies us with commandments, and commands us to

light the festival candles.light the festival candles.

. .

Baruch Atah Adonai Eloheinu melech haolam asher kid'shanu bmitzvotav vtzivanu lhadlik ner shel Yom Tov.

As you look around, you will see a table filled with things you dont usually find at holiday meals. There

are Seder plates, with a bunch of unusual things on them, wine cups for everyone (even kids), a special

cup for Elijah, and a plate with three covered matzahs. All of these things are filled with lotsof symbols

just about everything is here to remind us of something else. Mostly how we were once slaves, and now

were free. But in the words of Emma Lazarus:Until all of us are free, none of us is free.

At this Seder, everyone gets their own Seder plate. That way we can munch as we goalongand not starve ourselves while waiting for the meal!

At some Seders, theres a leader who runs the show. At others, guests take turns readingthe different parts. Nows a good time to decide how your Seder will work.

Nerot

Candle

Lighting

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MIRIAM'S CUPMIRIAM'S CUP

At many modern Seders, Miriams Cup is added alongside that of Elijah, as a symbol of Miriams Well, the

source of water for the Israelites while they were in the desert, and to honor the important role of women

in the story of Passover. Miriams Cup is filled with water, instead of wine. Miriam, the biblical prophetess,

watched over her baby brother Moses as he was placed in the Nile, and convinced the Pharaohs

daughter to bring Yocheved, his birth mother (and hers) to serve as the babys wet nurse once he was

taken into the palace. At the crossing of the Red Sea, Miriam led the women in song and dance, helping

the Israelites to overcome their fear of the uncertainty that lay ahead, and propelling the people forward.

Legends tell of a magical well, a source of healing and sustaining waters that accompanied the Israelitesfor forty years, and was believed to have been a gift from to honor Miriams leadership and devotion to the

people.

In contrast to Elijah, who was a hermit, and is associated with our hope for universal peace in the future,

Miriam lived among the people, offering comfort and encouragement during the long journey through the

desert. Miriams Cup is a symbol of nurturance and renewal in our present life; her waters are here to

cleanse, heal and sustain us as we wait for Elijah. Sidebar: Fill the Cup from a pitcher, or have everyone

at the table add to it from their own glasses. As Miriams Cup is a new tradition, its place in the Seder is

not fixed. Some introduce it at the beginning, others, after we drink the second cup of wine, before Hand

Washing (Rochtzah), while still others fill it toward the end, along with Elijahs Cup. Unlike Elijahs Cup,

however, which is left untouched, everyone sips from Miriams Cup as it is passed around the table.

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Sit back and relax; both of these recommendations are actually part of the tradition, because tonight we

are meant to feel like royalty. We begin our celebration of freedom by raising the first of four cups of wine.

The number four will appear numerous times throughout the Seder; here, it is to remind us of the four

terms used in the Torah for Adonais promise of deliverance for the Israelite slaves. Raise your glass as

we say the Kiddush, the traditional blessing over wine. In the Seder, this part is called Kadesh.

Blessed are YBlessed are You, Adonai, Ruler of the Universe, who creates the fruit of the vine.ou, Adonai, Ruler of the Universe, who creates the fruit of the vine.

..

Baruch Atah Adonai Eloheinu melech ha'olam borei pri hagafen.

Recite the blessing together, and then drink your glass of wine. Grape juice is often used bythose who will not do well with four glasses of wine in their system. Throughout the Sederwe will be making blessings before we eat and drink.

Kadesh

Wine

Blessing

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Washing before a meal is a healthy habit.

Take a cup or pitcher of water in one hand and pour it over the other hand. You can do this

at a sink, or with a cup and basin at the table. If you prefer, you can have just one personsymbolically wash their hands for everyone.

Urchatz

Washing

Our Hands

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WHY NO BLESSING?WHY NO BLESSING?

Now that you all have clean hands, you may be asking why we take such an inconvenient approach to

the hand washing of such a large number of people. Living as you do in this age of Purell, you might think

the origin of this ritual has to do with cleanliness. (After all, cleanliness isnext to Godliness.) Thats not

completelytrue.

Normally we wash our hands while we make a blessing for spiritual cleansing before we or eat a meal

with bread, but for this first time in the Haggadah, we dont make a blessing as we wash. Its the first of

many different rules tonight. Why is there no blessing? This first hand washing is ceremonious andreminds us of the times of the Great Temple when the priest had to wash his hands and feet before

performing any of his duties.

According to the Book of Exodus, 12:3, on that fateful Egyptian spring night, the Israelites were told to

slaughter a lamb and use its blood to mark their posts. Thats how we escaped the final plague to

celebrate tonight, but you already knew that, didnt you? Since we have no Temple today, we do not

continue the marking posts with blood practice and instead, adopt this Greek-styled feast with many

symbolic foods and customs. Some people traditionally prepare lamb. We wash our hands to

commemorate the golden age of Jewish civilization, no blessing required.

As were about to dip our green vegetables, we wash our hands to symbolically prepare ourselves for thePassover story. We imagine ourselves embarking on our own Exodus tonight. This is a central theme of

the Passover Seder.

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The karpas, or green vegetable on the Seder plate, represents spring and our hope for the future. We dip

it into salt water to remember the bitter tears of all slaves: those of our ancestors, as well as the tears of

people who are still not free today. In ancient Greece and Rome, closer to the time of the first Haggadah,

this might have been served as an appetizer for the wealthy.

Blessed are YBlessed are You, Adonai, Ruler of the Universe, who creates the fruit of the earth.ou, Adonai, Ruler of the Universe, who creates the fruit of the earth.

..

Baruch Atah Adonai Eloheinu melech ha'olam borei pri ha'adamah.

Take some greens, e.g., celery, parsley, pepper or lettuce, from the Seder plate, or passaround a separate bowl of vegetables, followed by a bowl of salt water. As many of ourancestors lived in places where green vegetables were unavailable, potatoes can also beused, even though theyre not green. Recite the blessing and then eat the vegetable.

Karpas

Green

Vegetable

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WHAWHAT VEGETT VEGETABLE IS KARPABLE IS KARPAS SUPPOSED TAS SUPPOSED TO BE?O BE?

You may be wondering how the vegetables used to represent karpas were chosen. Since karpas

symbolizes springtime, a green vegetable should be used. Karpasliterally means parsley or celery in

Hebrew. However, some families have a tradition of using a potato because in the olden days in Europe,

no green vegetables were ripe yet at Passover time so people had to use what was available.

The origin of the dipping custom goes back to the days of the ancient Romans who lived at the same time

that the Seder service was set up by the rabbis. Wealthy Romans started their banquets with fresh

vegetables dipped in a sauce or dressing. Jews chose to start their ceremonial meal the same way toshow their freedom to eat like the fancy Romans. However, dipping the karpas in salt water is to remind

us of the tears shed during slavery and our journey to freedom.

That brings us back to our green veggies. Since a measly little sprig of parsley probably wont quiet most

grumbling stomachs, and being free from slavery also means not being distracted by hunger, weve

expanded the sampling of karpas to the more filling individual Seder plate of appetizers!

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The covered plate on your table conceals a stack of three matzahs. Some see them as symbolic of the

three divisions of the Jewish people: Priests, Levites, and Israelites. Others see them as a reminder of the

three Patriarchs: Abraham, Isaac, and Jacob. Take the middle matzah, and break it into two pieces. We

do this to remind ourselves that our redemption is not complete and that we all have a part in tikkun olam,

or repairing the world. The larger piece of matzah gets covered and becomes the Afikomen, which is the

Greek word for dessert. The Afikomen will be the very last food we eat at the end of the Seder. Put the

Afikomen under a cushion or somewhere you can keep your eye on it. Now, put the smaller half back in

the matzah stack and re-cover it. Raise the matzahs so that everyone can see them. We will now invite all

who are hungry or in need to join us.

Children often steal the Afikomen and then negotiate with the adults for a reward to give itback, as the Seder is not complete without sharing the Afikomen. At some Seders wherethere are no children present, adults still play a game of hide and seek with the Afikomen,

complete with an offer of ransom money to a charity of the finders choice.

Ha lachma anya di achalu avhatana bara dMitzrayim. Kol dichfin yeitei vyechol. Kol Ditzrich yeiteiHa lachma anya di achalu avhatana bara dMitzrayim. Kol dichfin yeitei vyechol. Kol Ditzrich yeitei

vyofsachLvyofsachLshana habaah bnei chorin.shana habaah bnei chorin.

This above section is written in Aramaic a language spoken by the Jews long ago. It says: This is the

bread of poverty, which our ancestors ate in the land of Egypt. We invite all who are hungry to come and

eat, and all who are needy to come and celebrate with us. Next year, may we all truly be free. It

reminds us that in any language, its always important to look out for those who are less fortunate.

If you have decided to include an orange on your Seder plate, this is a good time to point outthat it too is there to remind us of the importance of including everyone, especially thetraditionally disenfranchised members of the Jewish community (women, widows, gays andlesbians), whose role in the Passover story was not always included in traditionalHaggadahs. An oranges sweetness and standout color reminds us that every person has anactive place in Jewish life.

Yachatz

BreakingThe Middle

Matzah

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To tell the story of Passover, we ask four questions about the quirky traditions of the evening, but really,

were asking one big question: What is Passover all about? Remember that being able to question is itself

an act of freedom.

THE FOUR QUESTIONSTHE FOUR QUESTIONS

Mah nishtanah halailah hazeh mikol haleilot?

.. ,,

Sheb'chol haleilot anu ochlin chametz u'matzah. Halailah hazeh kulo matzah.

.. ,, Sheb'chol haleilot anu ochlin she'ar yirakot. Halailah hazeh maror.

.. ,,

Sheb'chol haleilot ein anu matbilin alu pa'am echat. Halailah hazeh sh'tei f'amim.

.. ,,

Sheb'chol haleilot anu ochlin bein yoshvin u'vein m'subin. Halailah hazeh kulanu

m'subin.

The Four Questions are traditionally sung by the youngest person at the table, but if thereare no children present, feel free to have everyone sing together, since many of us probablyhave the same questions. The Haggadah encourages people to ask questions to stimulatethoughtful conversation.

Maggid

Story OfThe

Exodus

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THE FOUR QUESTIONSTHE FOUR QUESTIONS

Why is this night different from all other nights?

On all other nights, we eat bread and matzah. Why, on this night, do we eat

only matzah?

We eat only matzah to remember the haste with which the Israelites fled Egypt.

On all other nights, we eat a variety of vegetables. Why, on this night, do

we eat only maror, a bitter vegetable?

We eat a bitter vegetable to remember how bitter the life of a slave is.

On all other nights, we dont dip our vegetables ieven once. Why, on this

night, do we dip them twice?

We dip in salt water tonight first to remember the tears and bitter lives of our ancestors, and second, their

unending hope for freedom.

On all other nights, we eat sitting or reclining. Why, on this night, do we

recline?

We make ourselves comfortable at the table because thats what free people can do. In the past, slaves

ate standing up while their masters reclined.

Most of the Seder is really about answering these four questions, which represent four types of children,

with different temperaments. They are usually referred to as wise, wicked, simple and one who does not

know how to ask a question. In truth, theres probably a little bit of each child in every one of us. We all

have our own way of analyzing things and learning from them. The Seder incorporates a wide variety of

symbols, songs and traditions to appeal to our different learning styles.

As you can see the number four, appears frequently throughout the Seder. Here, fourdifferent types of children have been identified to reflect the four times in the Torah that theIsraelites are instructed to tell their children the story of the Exodus. The writers of theHaggadah thought this might have been to insure that all children, despite their variedlearning styles, will be able to access the story. Asking (and answering) questions helpsreveal new insights into the story of Passover. To stimulate dialogue at your Seder, you canask different questions each year, or search for diverse new interpretations andcommentaries as you ask the same ones.

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Traditionally on Passover, we are commanded not only to tell our children the story of the exodus, but

also to experience the story, as if we ourselves have been freed from Egypt. Scholars long ago

recognized that personalizing the story is the best way for us to truly cherish our freedom. We revisit the

story each year to honor the struggles of our ancestors, and to remember that is incumbent on us never

to forget those who are not yet free.

The story starts thousands of years ago in what is now the Middle East. Jacob the Israelite moved his

family of seventy to Egypt to escape famine, because food was plentiful there. Once in Egypt, he was

reunited with his son, Joseph, who had become second in command to the Pharaoh. Consequently,

Jacobs family was treated well, and over the next generations, the Israelites prospered and multiplied.

Some years later, a new Pharaoh was threatened by the prominence and proliferation of the Israelites. To

stop their ascent, he enslaved them, forcing the men to perform the backbreaking work of building his

cities and palaces. In a paranoid attempt to ensure that no future Israelite would usurp his power, he also

decreed that all male babies must be killed. In defiance of this heinous order, after managing to keep her

son hidden for three months, one brave mother created a mini-ark (not unlike the one Noah built), and

placed her son, Moses, upon it, sending him floating into the Nile. The Pharaohs daughter miraculously

rescued the baby and raised him as her own in the Pharaohs palace.

Moses was deeply disturbed by the treatment of the slaves, and after intervening in a dispute and killing

an Egyptian slave master, he ran away from Egypt. The Israelites continued to suffer and prayed for a

better day. Moses couldnt forget the misery of the slaves, even from far away. When he saw a lost lamb

and a burning bush, he took these as signs from Adonai that he needed to go back and help free the

Israelites. Though reluctant, he felt compelled, so Moses returned to Egypt and boldly demanded that the

Pharaoh free the slaves.

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LET MY PEOPLE GOLET 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 in Egypt land,

Tell ol Pharaoh,Let my people go!

As Israel stood by the waterside,

Let my people go,

At Gods command it did divide,

Let my people go.

Go down Moses,


Tell ol Pharaoh,

Let my people go!

God told Moses what to do,

Let my people go,

He led the people of Israel through,

Let my people go.

Go down Moses,


Tell ol Pharaoh,

Let my people go!

"Let My People Go" is actually a spiritual from the times when there was slavery in America.In the song "Israel" represents the African-American slaves while "Egypt" and "Pharaoh"represent the slavemaster.

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MYTH, TRUTH AND REALITY IN THE EXODUS NARRAMYTH, TRUTH AND REALITY IN THE EXODUS NARRATIVETIVE

Were the Jews really ever slaves in Egypt who outsmarted Pharaohs army after horrific plagues?

Sensational claims purporting to verify the Exodus story periodically make the news, like reports that a

volcanic eruption on the Greek island of Santorini in the fifteenth century B.C.E. could have caused an

ash cloud and tidal wave that darkened skies and parted waters, as in the Biblical account. But such

theories have failed to gain widespread scholarly support.

Today, a new generation of minimalist archaeologists claims that no physical evidence exists confirming

that the Israelites fled Egypt, wandered in the desert, then conquered the land of Israel (Canaan). Basedon excavations, these skeptical scholars assert that the Israelites were actually indigenous to Canaan,

evolving naturally from local hill settlements in the late thirteenth to early twelfth centuries B.C.E.

Recently, debates between minimalists and traditionalists over the Exodus narrative have erupted in bitter

name-calling in the Biblical Archaeology Review. Nevertheless, the rival positions are not necessarily

contradictory. Egyptian texts from the thirteenth century B.C.E., for example, mention nomads being

allowed to enter the fertile land of Goshen (Egypt) during famine. So did Joseph and his brothers in

Genesis 42-45. Other records refer to slaves escaping into the Sinai the same route as in Exodus. And

in the first mention of Israel outside the Bible, the Pharaoh Merenptah boasts of defeating a stateless

people with that name in his 1208 B.C.E campaign into Canaan.

Had the Israelites already settled Canaan by then? Or did they arrive from elsewhere? Obviously, both

could be true. And even if only a small band of Israelites left Egypt, a few is enough to be meaningful as a

symbol of origins, liberation and identity, like Americas founding story celebrated at Thanksgiving. Only

one hundred pilgrims sailed on the Mayflower, yet Americans of all ethnic backgrounds look to their flight

for religious freedom as a national myth (for good or ill). Likewise, celebrating the Exodus story holds new

meaning for each new generation seated at the Passover table, just as it does for the scholars who

debate it.

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- DomAll the water turned to blood, leaving people and

animals without clean water to drink, bathe in or

water their crops with.

- Tsifardeah

Frogswere everywhere inside and out. The

noise from the croaking was unbearable. No one

could sleep or move around in peace.

- KinimLiceattacked people and animals, biting, sucking

blood and spreading disease. No amount of

scratching could calm the overwhelming itch.

- Arov

Wild beastsstormed the land, snorting, growling,

biting and clawing. These savage animals

destroyed homes and farms and attacked anyone

in their way.

- Dever

Cattle diseasebrought sickness to rams, horses,

camels, cows, sheep and other animals. All

livestock died as there was no cure.

- Sh'khinBoils, a painful skin disease, caused peoples flesh

to burn and itch.

- Barad

Hail, a deadly combination of fire and ice, destroyed

everything in its path.

- ArbehSwarms oflocustsblackened the sky and

destroyed all crops.

- Choshech

Total darknesscreated chaos. Without the sun, the

cold was bone-chilling.

- Makat B'chorot

Every first-born Egyptian whether human or

animal suddenly died. The Israelites were

spared the angel of death, which passed over

their homes, as their doorposts had been marked

with the blood of a sacrificial lamb.

When the Pharaoh refused to free the Israelites, the Egyptians suffered ten horrible plagues. After the

last, most terrible one, the killing of all first-born Egyptians, the Pharaoh agreed to let the slaves go free.

We recite the names of the plagues together, spilling a drop of wine for each one. This is to show that

although we rejoice at being set free, we are also saddened by the suffering of others.

THE TEN PLAGUESTHE TEN PLAGUES

Dip your finger, or a spoon, into your wine glass (which should be full), and spill a drop ofwine onto your plate. We do this ten times, as we recite the names of each of the plagues.

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MYTH, TRUTH AND REALITY IN THE EXODUS NARRAMYTH, TRUTH AND REALITY IN THE EXODUS NARRATIVETIVE

Were the Jews really ever slaves in Egypt who outsmarted Pharaohs army after horrific plagues?

Sensational claims purporting to verify the Exodus story periodically make the news, like reports that a

volcanic eruption on the Greek island of Santorini in the fifteenth century B.C.E. could have caused an

ash cloud and tidal wave that darkened skies and parted waters, as in the Biblical account. But such

theories have failed to gain widespread scholarly support.

Today, a new generation of minimalist archaeologists claims that no physical evidence exists confirming

that the Israelites fled Egypt, wandered in the desert, then conquered the land of Israel (Canaan). Basedon excavations, these skeptical scholars assert that the Israelites were actually indigenous to Canaan,

evolving naturally from local hill settlements in the late thirteenth to early twelfth centuries B.C.E.

Recently, debates between minimalists and traditionalists over the Exodus narrative have erupted in bitter

name-calling in the Biblical Archaeology Review. Nevertheless, the rival positions are not necessarily

contradictory. Egyptian texts from the thirteenth century B.C.E., for example, mention nomads being

allowed to enter the fertile land of Goshen (Egypt) during famine. So did Joseph and his brothers in

Genesis 42-45. Other records refer to slaves escaping into the Sinai the same route as in Exodus. And

in the first mention of Israel outside the Bible, the Pharaoh Merenptah boasts of defeating a stateless

people with that name in his 1208 B.C.E campaign into Canaan.

Had the Israelites already settled Canaan by then? Or did they arrive from elsewhere? Obviously, both

could be true. And even if only a small band of Israelites left Egypt, a few is enough to be meaningful as a

symbol of origins, liberation and identity, like Americas founding story celebrated at Thanksgiving. Only

one hundred pilgrims sailed on the Mayflower, yet Americans of all ethnic backgrounds look to their flight

for religious freedom as a national myth (for good or ill). Likewise, celebrating the Exodus story holds new

meaning for each new generation seated at the Passover table, just as it does for the scholars who

debate it.

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With the last plague, and the death of his oldest son, the Pharaoh finally agreed to free the slaves. But

their escape was not without drama. The Pharaoh regretted his decision and ordered his army to bring

them back. With the army chasing after them, and the Red Sea up ahead, the Israelites were sure that

the end was near. But then a miracle happened. The waters of the sea parted just long enough for the

Israelites to pass through on dry land, but closed again to drown the Pharaohs army once they were on

the other side. The Israelites were finally free of their Egyptian slave masters. They wandered in the

desert for forty years before arriving in the Promised Land Israel! During that time, they received the

Ten Commandments and the Torah, which became their guide for how to live a life of freedom.

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Ilu hotzianu mimitzrayim.

Dayenu.

Ilu natan lanu et hashabbat.

Dayenu.

Ilu natan lanu et hatorah.

Dayenu.

Ilu hichnisanu leretz yisrael

Dayenu.

Had God only brought us out of Egypt.

Dayenu.

Had God only given us Shabbat.

Dayenu.

Had God only given us the Torah.

Dayenu.

Had God only brought us into the land of Israel.

Dayenu.

Although the Israelites escaped their Egyptian slave masters, there have been numerous other times

throughout history when our enemies have tried to destroy us. And yet, we survived! We sing Dayenu to

acknowledge the many times we have had reason to be grateful for our freedom. Dayenu means it would

have been enough! It is a joyous song about counting our blessings. There are actually fifteen verses of

Dayenu. Some say the number fifteen represents fifteen generations, from Abraham to Solomon. Others

believe it represents the fifteen steps leading up to the Temple in Jerusalem.

DADAYENUYENU

To celebrate our escape from Egypt and our freedom, we drink our second cup of wine.

Blessed are YBlessed are You, our God, Ruler of the universe, Creator of the fruit of the vine.ou, our God, Ruler of the universe, Creator of the fruit of the vine.

Baruch Atah Adonai Eloheinu melech haolam borei pri hagafen.

Modern Seders like ours often abbreviate the song and sing only a few verses thanking Godfor taking us out of Egypt, giving us the Torah and the Sabbath and for bringing us into the

land of Israel.

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We wash our hands to celebrate the crossing of the sea and to show that we are ready to eat

matzahour first official matzah of the Seder. (If youve already found yourself munching, thats OK.)

This time, we say a blessing.

Blessed are YBlessed are You, Adonai, Ruler of the Universe, who sanctifies us with commandments and commands us toou, Adonai, Ruler of the Universe, who sanctifies us with commandments and commands us to

wash our hands.wash our hands.

..

Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav v'tzivanu al n'tilat yadayim.

Its a tradition to make a blessing when washing ones hands before eating bread, so eventhough tonights bread is matzah, we still wash our hands followed by a blessing. You canchoose to have one person wash for everyone, like you did earlier, but then everyone should

join together to say the blessing.

Rochtzah

Washing

Our Hands

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The Israelites were forced to leave Egypt in such haste that they did not have time to bake bread for their

trip. Without yeast, and the time it takes to rise, their dough turned into the thin crackers that have

become the symbol of the Passover holiday matzah. We say two blessings one for the bread they

had intended to bake, and one for the matzah.

Blessed are You, Adonai, Ruler of the Universe, who brings forth bread from the earth.

..

Baruch Atah Adonai Eloheinu melech ha'olam hamotzi lechem min ha'aretz.

Blessed are You, Adonai, Ruler of the Universe, who sanctifies us with commandments and commands

us to eat unleavened bread.

.. , ,

Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah.

Take whats left of the middle matzah, break it into pieces, and pass them around foreveryone to eat after you say the blessings together.

Motzi Matzah

BlessingFor BreadandMatzah

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KITNIYOTKITNIYOT: THE REAL ST: THE REAL STORORYY

While there is agreement that leaven, called chametz, which is present in foods that are derived from the

five grains of wheat, spelt, barley, oats and rye, is not to be eaten on Passover, theres another category

of itty-bitty food that is a major source of contention for the different ethnic groups of Jews.

The story goes that once Ashkenazi Jews were forced into poor, desolate rural areas, their access to

education became limited. Sixteenth-century leaders, like Rabbi Joseph Karo, worried that Jews might

get confused and mix ground-up corn, rice, peas, lentils or beans with the five grains. In addition,

because the crops were often grown in the same fields or stored together, leaders worried about cross-contamination. Their solution was to start a movement against kitniyot, which literally means little things.

As a result, today many Ashkenazi Jews still consider legumes and other grain-like foods (e.g., rice,

chickpeas, chestnuts, sprouts, seeds, nuts and corn) taboo on Passover. Sephardic Jews, on the other

hand, didnt go along with the edict because this proximity of the crops wasnt a concern in their lands.

Since the time of the Talmuds codification in 70 C.E., Jews have been told to follow the rules of the land.

In Israel today, many notable Orthodox and Conservative figures from both sides have spoken out against

the kitniyot ban, saying that it no longer makes sense. A landmark 2007 ruling by the Israeli Orthodox

Rabbi David Bar-Hayim explained that there is no binding custom on kitniyot abstinence in Israel because

historically this was not the local practice. Ashkenazi traditionalists, however, say that a 500-year custom

should stand the test of time. Finding kitniyot-free food in Israel today is a growing problem and remindsus of just how much our traditions have evolved.

DIY Seder Tip: Quinoa

Some rabbis argue that because quinoa did not exist when the ban on kitniyot was created in the late

Middle Ages, it is excluded from this standing law. Others choose to uphold the similar-looking tradition

by refraining from serving it.

Because of their flavor and cooking similarities to grains, quinoa seeds are usually lumped in together

with other kitniyot crops. But actually, quinoa is not a true grain or cereal; it is a closer relative of

vegetables like beets and spinach. As such, both Ashkenazi and Sephardic Jews can eat quinoa leavesas well their seeds during Passover with a clear conscience.

According to Kashrut organizations, the one major problem with quinoa and more broadly, all kitniyot,

even today is not knowing whether the five banned grains may have mixed in with it during the

growing, manufacturing and packaging process. If you can be sure this hasnt occurred, the slightly nutty

flavor and fluffy texture of a quinoa pilaf with roasted garlic and spring vegetables could be the perfect

healthy addition to your meal.

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The maror, or bitter herbs as it is often referred to in English, reminds us of the bitter lives of slaves. We

dip the bitter herbs into the charoset, which reminds us of the mortar used by the slaves to build the cities

of Egypt. This is the second time we are dipping during the Seder meal.

Blessed are YBlessed are You, Adonai, Ruler of the Universe,ou, Adonai, Ruler of the Universe, who sanctifies us with commandments and commands us to eatwho sanctifies us with commandments and commands us to eat

the bitter herb.the bitter herb.

..

Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav v'tzivanu al achilat maror.

If you like spicy foods, or just want to bring real tears to your eyes, consider peeling andgrating your own fresh horseradish (with a bit of white vinegar so it sticks together) on theday of the Seder. If you keep it sealed until you use it, your guests will surely thank you forclearing their sinuses.

Maror

BlessingFor Bitter

Herbs

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MARORMAROR

Did you know that the horseradish root goes back in time as far as the matzah does? The horseradish

root also crossed the Red Sea with the fleeing Israelites. The Israelites were slaves at the time and only

had access to a few vegetables. The hard and woody horseradish was one of them and was a household

staple.

Nearly all the fleeing Israelites took horseradish with them. Moshe and Ethel, however, while gathering up

their scant belongings, found to their dismay that they had run out of horseradish. Ethel immediately sent

Moshe into the field to dig up a large horseradish root to take with them. However, because it was darkand everyone was running around in panic, Moshe dug up a ginger root by mistake.

After forty years in the desert, the Israelites finally entered the Promised Land all, that is, except

Moshe and Ethel. It took them forty-one years to arrive. When asked where they had been, Ethel, who

had grown old, shrugged her shoulders and replied, Moshe insisted on taking an alternative root.

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HORSERADISH AS BITTER HERBSHORSERADISH AS BITTER HERBS

While Ashkenazi Jews commonly use white or beet-colored varieties of horseradish as bitter herbs, this

was not always the case. In fact, religious authorities only accepted horseradish as a Passover norm

when more preferable bitter greens became geographically unavailable due to a change in northern

climates, around the fourteenth century. According to Gil Markss Encyclopedia of Jewish Food, Germans

ate horseradish in pieces and Eastern Europeans grated it. Generally, horseradish misses many of the

Talmuds specifications on being bitter or an herb. But because of its prominence in Eastern European

gardens, it has become the Passover Seders default condiment of choice.

Growing best in cool climates and marshy lands, horseradish falls in the same plant family as mustard,

wasabi, broccoli and cabbage. It also has significant medicinal qualities. Once grated, it must be

consumed immediately or stored in vinegar, or it will lose its pungent taste and become bitter within

minutes. Used all over Eastern and Central Europe, horseradish was first mass produced in jars by the

Heinz and Golds brands in the nineteenth and twentieth centuries, respectively.

Like wasabi, horseradish is a classic garnish for meats. It adds just the right zing, whether in a potato

kugel or a creamy cucumber dressing for veggies and fish. And for a punchy cocktail, try mixing

horseradish with vodka and soaking it overnight; then you can enjoy a true Passover miracle.

DIY Seder: Your Own Horseradish

For spice-loving, foodie families, take a five-minute Seder break just before you eat the maror. Peel the

horseradish as you would ginger. Chop the horseradish into large chunks and then grate it in a food

processor. Add a bit of white vinegar to the food processor mixture to hold in the intense flavor, and keep

the bits together by spooning it on a bite of matzah.

Very pungent and highly aromatic, freshly shredded horseradish has a flavor much edgier than the store-

bought type, so be sure everyones water glasses are full, say the blessing, and let the sinus-clearing fun

begin!

Red Horseradish: Whats the Deal?

Deriving its red color from beets, red horseradish is simply regular horseradish that has been grated and

preserved with beet juice. The fleshy root we know today was developed in the sixteenth century, and its

use became widespread over the next few hundred years. Growing easily in northeastern Europes wintry

climates, beets became a basic ingredient in borscht, salads, pickles and preserves. In the Encyclopedia

of Jewish Food, Gil Marks writes that beets, beet juice and fermented beet juice were sometimes added

to horseradish to dull its taste and create its red color. Add sugar, vinegar and raw cabbage to red

horseradish for a spicy and delicious sauce that can also be used in relish recipes.

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We follow the custom of a well-known rabbi named Hillel, who used to make a sandwich that combined all

of the ingredients that represent the bitterness of slavery by putting some maror and charoset between

two pieces of matzah.

Take the bottom matzah to make this unusual sandwich. Feel free to use additional pieces ofmatzah if you need them.

You may be wondering about the other non-edible items on the Seder plate: the shank bone and roasted

egg. They are both there to remind us of offerings that were made in the Temple in Jerusalem.

Even thousands of years ago, our rabbis must have had vegetarians in mind when they said

that a roasted beet could serve as a stand-in for the shank bone.

In many Seders, it is a tradition to start the meal by eating hard-boiled eggs, as a symbol of spring and

renewal. They are dipped in salt water to help us remember the tears of our ancestors. Hard-boiled eggs

are also a symbolic food eaten by people in mourning.

Some people cut up the eggs and place them in the salt water in advance to make a kind of

cold egg soup.

Koreich Sandwich

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CHAROSET HISTCHAROSET HISTORORY AND DIY TY AND DIY TASTING MENUASTING MENU

Charoset first appeared on the radar around 800 C.E. A clumpy mess, charoset sometimes even looks

like what it represents mortar, the mud and straw concoction that the slaves used to adhere bricks

together as they built the great Egyptian cities. Like cement, mortar is known for its endurance, much like

the faith and resolve of the Jewish slaves, which only strengthened as their oppression increased. With

every weighty decree and punishment, the Pharaoh tried to destroy the Israelites, but instead, he helped

unify a nation.

So as much as charoset may look unruly on the outside, its overwhelming sweetness reminds us of theperseverance of the hope for freedom, which was set with every brick. Interestingly, charoset remains the

only Passover staple to defy a strict definition and also originated within the rabbinate, not the Bible.

DIY Seder: A Charoset Tasting Menu

There are so many wonderful international influences that liven up both traditional and modern charoset

recipes. You may notice many of the ingredients have symbolic or biblical allusions. Charoset highlights

the essential evolving nature of Jewish cuisine, but because these recipes were passed down through

oral traditions, there are no rules here, so foodies, go wild!

Apples figure prominently in Ashkenazi and popular American and European varieties. Turkish and Greekrecipes mix orange, nuts and cloves; another Greek recipe calls for raisins mashed in vinegar, and a

sprinkling of pepper and some ground brick a very literal take on the symbolism! Venetian charoset

features chestnuts, pine nuts, brandy and honey. Hard-boiled egg yolks, orange and cooked nuts enliven

a Piedmontese version.

Yemenite communities toast nuts, add dates and sesame and pomegranate seeds, and mix in spices like

cardamom, ginger, cloves, cumin and pepper into a sesame seedladen treat. Similarly fragrant, the

kitchen sink charoset of the Persian variety is famous for having just about any fruit, including bananas,

mixed into its sweet wine and nutty pistachio base. Indians cook dates into a syrup and garnish it with

ground walnuts. Syrians cook dates into jam. Moroccan charoset balls, comprised of dates, nuts, raisins,

walnuts and wine (or sometimes vinegar), are rolled and refrigerated until firm. In Egypt, raisins and datesare cooked in sugar water until the water is absorbed.

Seven-fruit charoset from Surinam is heavy on coconut, dried fruits and cherry jam. In nearby Curaao,

Spanish-influenced garosa balls serve as charoset, which are served drizzled in a sauce made of candied

fruits, watermelon and tamarind juices that lend a truly unique pop to every bite. In Jamaica, dates and

raisins are soaked overnight with etrog rind, and eventually cooked with port wine and shaped into

cinnamon-dusted bricks to form small pyramids.

Chock-full of regional ingredients and made from recipes that have been passed down through

generations, charoset embodies the enduring optimism of freedoms endless possibilities.

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CURRENT EVENTS: SANDWICHCURRENT EVENTS: SANDWICH

We make a sandwich of matzah, maror and charoset, so that with each bite we can be reminded of both

the bitterness of slavery and the sweet taste of freedom. Although we sit together at this Seder as free

people, we are forever aware of our history of oppression, and the realities of anti-Semitisms virulent

power of destruction. The bitter and sweet are eternally joined together in our singular and collective

memories and identities.

Unfortunately, we do not have to reach back thousands of years to be reminded of hideous oppressors

who embittered our lives. Only a little over sixty years ago, Jews in the Bergen-Belsen concentrationcamp tried desperately to celebrate Passover, and, acknowledging their own servitude, created a prayer

for forgiveness while eating bread instead of matzah. We mourn the six million Jews lost in the Holocaust,

while at the same time we rejoice that many of us are sitting among survivors, and the children and

grandchildren of those brave survivors. And we also remember the thriving communities of Sephardic

Jews, in places like Iraq, Iran, Yemen and Syria, who were forced to escape their countries of origin,

fleeing as haunted refugees, to seek safety and religious freedom in the unfamiliar western world.

Many of us can recall the plight of the Soviet Jews, who, for decades, suffered under a harsh repressive

regime. And even more recently, the Ethiopian Jews who made a miraculous escape to Israel in two

clandestine operations, stunning the world. Today, approximately 32 percent of the Israeli Ethiopian

community are Israeli born.

In all cases, these wandering Jews have made significant contributions to the new societies they have

embraced. Today, while Jewish communities thrive in places as unlikely as Panama and Australia, these

bittersweet reminders of our history oblige us to recommit our energies to help those who lack the

essential freedoms we now have. We are encouraged by the growing pace and paths of change, as more

individuals and communities are willing to take bold risks. We must remain strong in supporting the

causes of social justice, everywhere.

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Lets eat! But dont forget that the Seder isnt over until we eat our final symbolic dessert, the Afikomen,

after the meal.

Kids, if you havent already taken and hidden the Afikomen, nows the time to do it. Worktogether so you are in the strongest position to get what you want. The grown-ups need tohave that Afikomen back in order to end the Seder. Grown-ups, feel free to make this into atreasure hunt, but be prepared to strike a deal at the end, so you can be sure you get theAfikomen back. If there are no children present, consider using this game of hide and seekas an opportunity to donate to your favorite charity.

Shulchan Oreich

The Meal Is

Served

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A TWIST ON GEFILA TWIST ON GEFILTE FISHTE FISH

Probably long before We remember the fish which did eat freely in Egypt... (Numbers 11:5) and

definitely since, fish has been a fixture of the Jewish diet. Jews have raised, traded and bred fish for more

than 2,000 years, according to Gil Markss Encyclopedia of Jewish Food. Fish represents luck and mystic

folklore. Kosher fish, fish with scales, requires no special preparation or ritual. Expensive meats and

poultry were thus saved for sacred festivals and Shabbat dinners.

Thats not to say fish wasnt also consumed during these observances; eating fish on Shabbat and

holidays is an old Talmudic tradition, symbolizing fertility and blessing. John Hoopers social history ofJewish food, Eat and Be Satisfied, traces the first medieval recipe for fish, which was non-Jewish, to

1350. Persecuted and disenfranchised Jews often migrated around Europe, mixing Gentile traditions with

their own.

Gefilte fish is a traditional Jewish dish of poached, stuffed fish, whole or in balls, served hot or cold. First

made with pike and later carp, fish hash may have had a close relationship to chopped herring, which

German Jews carried to Poland and Lithuania. It has not changed dramatically over the years. It is still

made from whitefish, mullet, pike or carp. Foods like Sephardic fish balls, fish turnovers and gefilte fish

are examples of religious practicality; they avoid the time-consuming task of the selecting/sorting of

desirable parts from undesirable parts, usually a necessary step in the preparation of fish. Sometimes

peppery and sometimes sweet, todays gefilte fish typifies distinctive Russian and Polish tastes.

DIY Seder: Sashimi Upgrade

Imagine your Seder in Tokyo. An easy update for the tables fish course would be a sushi and sashimi

plate made up of fatty, red tuna and bright yellowtail. Served raw, even strict traditionalists would

understand its appeal, while those who shun the restrictions of kitniyot might revel in quinoa-wrapped

rolls. Meanwhile, you would remember why they call wasabi Japanese horseradish. Try smoked salmon

with mango sushi drenched in a citrus-soya sauce for an easy DIY spin on the fish course. Alternately,

consider the Sephardic tradition of serving a lightly-fried cold fish, usually flounder. Some prefer a cold

salmon, drenched in a sweet-spicy glaze. The possibilities are numerous.

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THIRST JOKETHIRST JOKE

As Moses and the children of Israel were crossing the Red Sea, the children of Israel began to complain

to Moses of how thirsty they were after walking so far. Unfortunately, they were not able to drink from the

walls of water on either side of them, as they were made up of salt water.

Then, a fish from that wall of water told Moses that he and his family had heard the complaints of the

people, and that they, through their own gills, could remove the salt from the water and force it out of their

mouths like a fresh water fountain for the Israelites to drink from as they walked by.

Moses accepted the offer of this kindly fish. But before the fish and his family began to help, they told

Moses they had a demand. They and their descendants would always have to be present at the Seder

meal that would be established to commemorate the Exodus, since they had a part in the story. After

Moses agreed to this, he gave them their name, which remains what they are known as to this very day,

for he said to them, Go Filter Fish!

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According to tradition, the meal and Seder cant be finished without the Afikomen, which is shared, like

the Passover offering was in the days of the Temple. This is to show that we are all responsible for one

another.

Once it is found, break the Afikomen into many small pieces so that everyone at the Sedergets a taste.

Tzafun

Search ForThe

Afikomen

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With our bellies full, grateful for a good meal and all the gifts we have been given, we enjoy the third cup

of wine.

Blessed are YBlessed are You, Adonai, Ruler of the Universe, who creates the fruit of the vine. .ou, Adonai, Ruler of the Universe, who creates the fruit of the vine. .

..


You may have noticed the extra cup in the middle of the table. This is Elijahs Cup. According to tradition,

when the prophet Elijah, the eternal wanderer, comes, he will announce a time when all people in the

world will be free. Each of us must help make the prophets words come true. Pour some wine in Elijahs

Cup and open the door to let Elijah in. Think about people today who are still oppressed and need the

hope that Elijah brings.

Elijah the Prophet, Elijah the TElijah the Prophet, Elijah the Tishbite,ishbite,Elijah, Elijah, Elijah the Giladite,Elijah, Elijah, Elijah the Giladite,

May he soon come to us, with the messiah son of David.May he soon come to us, with the messiah son of David.

,, ,,

,, ,, ,,

..

Eliyahu hanavi, Eliyahu haTishbi,

Eliyahu, Eliyahu, Eliyahu haGiladi.

Bimhera v'yameinu, yavo eleinu im Mashiach ben David.

At some Seders, everyone pours a little wine or grape juice from their cups into Elijahs Cup.If there are very small children at the Seder, sometimes grown-ups lightly shake the table soit looks like Elijah is actually drinking.

Barekh

BlessingAfter The

Meal

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THE SYMBOLISM OF ELIJAHTHE SYMBOLISM OF ELIJAH

Now that our stomachs are full, and weve poured a fourth cup of wine and said a blessing, its time to set

aside a fifth cup for the prophet Elijah. And we do another strange thing for Elijah. We open the door of

the house and invite him in, even set a place for him at the table. Since we know he is not a real person,

who does he really represent and what exactly is this tradition supposed to mean?

In Judaism, a prophet is seen as s spokesman on earth, but Elijah had a special reputation, even among

prophets. Elijah is the only person in the Hebrew Bible who never died, but instead rode to heaven in a

flaming chariot. Because of this, Elijah has come to symbolize hope and a better world not only for Jewsaround the world, but for all people everywhere.

Elijah also symbolizes the major theme of Passover: freedom from oppression, whether it is physical or

political. The fifth cup of wine that we reserve for Elijah represents a time when both Jews and the rest of

the world will savor a life of peace and goodness. In our Seder today, we not only celebrate the freedom

of Jews from Egyptian tyranny, but we remember our duty to fight for human rights and freedom for all

societies in our present-day world for those suffering under dictatorships and brutal regimes, as well as

those beaten down by poverty and violence. It is also a reminder that true freedom is when people of all

religions, races and ethnicities can come together to respect our differences and celebrate our common

humanity.

Toward the end of the Seder, a song is sung called Eliyahu Hanavi, or Elijah the Prophet in Hebrew. It

is a song about hope and the belief that a better, brighter future is possible for all of us.

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WHO KNOWS ONE?WHO KNOWS ONE?

Who knows one? I know one.

One is our God, who is in heaven and on earth.

Two are the tablets of the law/covenant.

Three are the patriarchs/fathers: Abraham, Isaac and Jacob.

Four are the matriarchs/mothers: Sarah, Rebecca, Rachel and Leah.

Five are the books of the Torah.

Six are the orders of Jewish Law (the Mishnah).

Seven are the days of the week.

Eight are the days before circumcision (brit milah).

Nine are the months of childbirth.

Ten are the Ten Commandments.

Eleven are the stars in Josephs dream.

Twelve are the tribes of Israel.Thirteen are the qualities of God.

The thirteen qualities of God are mercy, kindness, leadership, sympathy, assistance/consolation, patience, abundance, truthfulness, remembrance, forgiveness, tolerance,punishing the guilty, and caring.

Hallel Praise

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CHAD GADYCHAD GADYA (ONE LITTLE GOAA (ONE LITTLE GOAT)T)

Chad gadya, Chad gadya.

My father bought for two zuzim. Chad gadya, Chad gadya.

Then came the cat, that ate the kid, my father bought for two zuzim. Chad gadya, Chad gadya.

Then came the dog, that bit the cat, that ate the kid, my father bought for two zuzim. Chad gadya, Chad

gadya.

Then came the stick, that beat the dog, that bit the cat, that ate the kid, my father bought for two zuzim.

Chad gadya, Chad gadya.

Then came fire that burnt the stick, that beat the dog, that bit the cat, that ate the kid, my father bought for

two zuzim. Chad gadya, Chad gadya.

Then came the water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that

ate the kid, my father bought for two zuzim. Chad gadya, Chad gadya.

Then came an ox who drank the water, that quenched the fire, that burnt the stick, that beat the dog, thatbit the cat, that ate the kid, my father bought for two zuzim. Chad gadya, Chad gadya.

Then came a butcher who slaughtered the ox, who drank the water, that quenched the fire, that burnt the

stick, that beat the dog, that bit the cat, that ate the kid, my father bought for two zuzim. Chad gadya,

Chad gadya.

Then came deaths angel who killed the butcher, who slaughtered the ox, who drank the water, that

quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the kid, my father bought

for two zuzim. Chad gadya, Chad gadya.

Then came the , , who smote deaths angel, who killed the butcher, who slaughtered the ox, who drankthe water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the kid,

my father bought for two zuzim. Chad gadya, Chad gad-ya.

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Were almost at the end of our Seder. The last cup of wine is a cup of hope. We hope that next year we

will all be free. Well say the blessing over the wine one more time and drink our fourth and last cup.

Blessed are YBlessed are You, Adonai, Ruler of the Universe, who creates the fruit of the vine.ou, Adonai, Ruler of the Universe, who creates the fruit of the vine.

..


After numerous blessings, special customs, unique foods and lots of stories and songs, our Seder has

come to an end. Weve tried to experience two diametrically opposed feelings that of being enslaved

and the luxury of being free. But not all people are free. And there are clearly many people who are still

hungry. On this Seder night, we resolve to help all people who are hungry and in need.

It is a tradition to say Next Year in Jerusalem, with the hope that Jerusalem will become a city of peace

and a symbol of hope. Next year, may there be peace and freedom for everyone.

There are many different songs that you can sing here that symbolize hope. Some familiessing the traditional Lshana Habah Byerushalyim Next Year in Jerusalem. Some singthe Israeli national anthem, called Hatikvah, which means hope. Although everyones tired,its nice to finish your Seder with a song, so choose one that works for your family.

Nirtzah Conclusion

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