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Haggadah for Jews & Buddhists

Edited by: Elizabeth Pearce-GlassheimPublished by: Modern Haggadah Distribution Co. P.O. Box 432 Mill Valley CA 94942

ISBN 0-9773221-5-7

Copyright © 2006, 2007 by MHD Co. Some Rights Reserved. Th e publisher grants permission to make photocopies of this Haggadah for non-commercial use.

Excerpts from Zen Judaism: For You, A Little Enlightenment by David M. Bader © 2002, published by Harmony Books, used with permission.

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Th is e-book does not include three essays that are included in the original published version. Th ey are available at: www.ModernHaggadah.com

Preparing for a Non-Traditional Passover Our Suggestions for hosting a successful Seder.Hashem - Names for “Th e One” An essay on the use of language in this Haggadah.Why Ritual? An explanation for why we have put so much eff ort into making this and other personalized Passover Rituals easily accessible to the public.

Th e creation of this haggadah and the evolution of its contentshas been inspired by Th e Santa Cruz Haggadah

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www.ModernHaggadah.com © 2006, 2007 MHD Co.

Th e Host begins: Th ank you for joining us this year to celebrate Pesach, a festival of liberation—a time for remembering the Jews’ enslavement in Ancient Egypt. Th e

enslavement and journey to freedom are symbols of humanity’s journey towards consciousness,

and our own striving for release from attachment and towards spiritual growth. Th is season is a

time of renewal, the earth’s as well as our spirits.

In every generation it is our duty to look upon ourselves as if we

had gone forth from Egypt.

Haggadah means the Telling, the story of the slavery, the awakening, and the liberation,

which has evolved over many centuries. Th e Telling continues to change to refl ect the times. For

more than two millennia, Jews have used the Seder ritual as a call to begin working on healing and

transforming the world.

We come together this evening as Jews, as Buddhists and as family and friends to share our

lives and the ritual of Telling the story of the Exodus.

This day shall be a remembrance for you. You shall celebrate it asa festival to the Lord; throughout your generations you shall observe

it as … the festival of unleavened bread, for on this very day I brought you out of the land of Egypt.

Exodus 12:14-17



Some Jews see Eastern philosophies as more spiritual than Western religions. It may be

that familiarity blinds us to the essential message. Th is Haggadah focuses on the shared message of

Judaism and Buddhism.

Lest the Buddhists be off ended by the traditional Pesach format and prayers, it is worth

remembering that wherever Buddhism has taken root in a new land, it has always blended with

the local culture. Th is fl exibility created the variations in diff erent branches of Buddhism. Th is

Haggadah is merely another step in the process.

Buddha taught diff erently according to the place, the occasion, and the situation of those

listening to him. Th e most important thing is putting the essence of Dharma teaching into practice

in the fabric of our current lives.

Passover is a powerful symbol. It reminds us of an historic people’s journey from slavery

to freedom, from despair to hope, from lack of insight into praise for the Divine. It is a symbolic

journey that mirrors the path of our own personal psychological and spiritual growth.

☯

In this Telling, Adonai, Holy Spirit and other words for Th e Divine are interchangeable.1

Adonai, the traditional Hebrew word for the Eternal, Absolute, Unchanging Principal, is the part

of ourselves that is and understands the Truth beyond the everyday reality.

Tonight, this Telling is a public affi rmation of the Divine in our lives. We have come

together for a Seder to share our experience with the Indwelling Presence and Transformative Force we call Adonai.

1 If any of these words make you uncomfortable, substitute another:

Indwelling Presence Transformative Force Th at Which Allows Being to Be Shadai (Almighty) Hashem (Th e Name) Beingness Eheyeh asher eheyeh (I am that I am) Oneness Source Divine Consciousness Creative Force of the Universe Light Harachaman (All Merciful) Ribono Shel Olam (Master of the World) God-WithinShekhina (Feminine aspect of the One) Ayn Sof (Without End – Th ere is nothing but God, it all fl ows from God)



Passover embodies our desire to connect with all facets of our lives, to remember that we

are spiritual beings having a human experience, and to help us to remember all the ways that we

enslave ourselves when we are not deciding with our right mind and when we lapse into automatic,

familiar thought patterns.

We enslave ourselves when we remain in Mitzrayim (the narrow place) of confusion and

disconnection with our own and others’ essential nature. As human beings, we all want to be happy

and to avoid suff ering. To achieve this, we cultivate a positive state through meditation and prayer.

Although meditation is normally thought of as sitting in a particular posture and quieting

our minds, the Dalai Lama reminds us that any activity that familiarizes us with positive thoughts

is a form of meditation.

We are fortunate there is no longer an easily identifi able external evil playing the role of

Pharaoh in our lives. Instead, we have come to see that the real Pharaoh is our own attachment to

outcomes and to the things of the world.

Th e Seder Plate contains the symbols of Passover.

MAROR is the bitter herb that reminds us of the time of slavery. We force ourselves to

taste the bitterness of horseradish so that we may more readily value pleasure.

KARPAS is the bitter greens. Greens are eaten at spring festivals in many traditions. Th e

sharpness of the taste awakens the senses and makes us feel at one with nature’s revival. Th us, both

maror and karpas remind us to come out of our complacency.

CHAROSET is traditionally made from a family recipe

with fruits, nuts, juice or wine, and spices. Th is mixture represents

the mixture of clay and straw used by the Israelites to make bricks

and mortar in Egypt. At the same time, the taste of charoset is

sweet, and reminds us of the sweetness of freedom.



Z’ROA means shank bone or thighbone. Th is lamb’s bone takes us back, once again, to

ancient times to the shepherd’s festival of Pesach. It was celebrated at the time of the full moon in

the month, Nissan, when the lambs and goats were born. At that time, each family would slaughter

a young lamb or goat for a spring feast. [Most vegetarian households use a roasted root vegetable

in place of the bone.]

BEYTZAH is the egg of life. Each of us begins as an egg and grows to adulthood. Th e egg

reminds us of our evolutionary past and the gifts of human inheritance. But the egg is fragile. It

represents potential that can be destroyed. Left alone, its life would perish.

Growing life needs warmth and love and security, guidance, hope, and vision. To achieve

their full potential, human beings need the support and encouragement of family and community.

Beytzah symbolizes the fragility and interdependence of life.

THE ORANGE Many non-traditional Sedars also include an orange on the Seder plate.

Th e orange comes from a feminist tradition started in the early 1980’s. Th e

orange has come to symbolize all Modern Passover rituals designed to refl ect the

reality and diversity of our community today.

Leader: As we pass the Seder plate, each person in turn speaks about

whatever item on the plate has meaning for him/her at this moment.

[Th e Seder Plate is passed around the table.]

[In the Sephardic tradition, the Leader carries the plate around the table, passing it over all the participant’s heads.]

KAVANAHOUR INTENTION THIS EVENING

Leader: Before we light the candles, let us take a few moments to quiet our minds and to

refl ect on our personal understanding of Th at Which Allows Being to Be.



Look inward with self-honesty. Where do you still chose to cling to Fear, Pride, Self-will and the Ego?

[A minute or two of silence.]

KADESHTHE SANCTIFICATION

Like Buddhists, Jewish mystics meditate and chant their desire to empty themselves of

Self-Will and participate in Oneness (Ayn Sof). A chant from these mystics has become part of

the traditional Passover Seder. We say the Kadesh, a list of the order of activities at the Seder, as a

way of shifting from the Secular to the Sacred.

Together we say the traditional chant of readiness and the Kadesh:

הנני מוכן ומזומן לקײם מצות פסח.

Hinayni mukhan U’mzumahn l’kahyem mitsvaht peshakh.

I am ready to fulfi ll the mitzvot of Pesach.How good and pleasant it is to gather together.

Baruch Atah Adonai Eloheinu melech ha’olam shehcheyanu v’kiy’manu v’higianu lazman hazeh.

The Passover ritual can get long, but

remember that it should also be joyful.



Continue by reading the Hebrew names for the order of the Passover Seder:

• Kadesh (Th e Sanctifi cation, reading the order of the Pesach)• U’rechatz (Wash the hands)• Karpas (Eat a green vegetable)• Yachatz (Break the middle Matzah, and hide half for the Afi koman)• Maggid (Recite the Passover story)• Rachtza (Handwashing before eating)• Motzi Matzah (Blessing of the food & a special blessing for the Matzah)• Maror (Eating the bitter herbs)• Korech (Hillel Sandwich)• Shulchan Orech (We fi nally eat dinner!)• Tzafun (Finding and eating the Afi ikoman)• Barech & Hallel (Prayer of Th anks and Praise after the meal)• Nirtzah (Conclude the Seder. Traditionally, this is a prayer requesting acceptance of our prayers.)

BLESSING FOR THE LIGHTING OF THE CANDLES

Our grievances are hiding the Light of the world, leaving everyone standing

in darkness along with us. As we light the candles, let us make an attempt to reach

the Light within ourselves. Let us take comfort in the knowledge that being willing

to drop grievances is the fi rst step towards forgiveness and seeing Light.

Together:

ב רוכה את שכינהאלהינו מלכת העולם

וצותנו להדליק אשר קדשתנו במצותיה נר של יום טוב



Barucha at Shekhina, eloheynu mahlkat ha’olam, asher kid’shatnu b’mitsvoteyah, v’tsivatnu l’hadlik

neyr shel Yom Tov.♀

Blessed are you Shekhina, Creator, for making us holy through your teachings,

and for teaching us to mark holy times by lighting candles.

[Leader lights the candles. A minute or two of silent refl ection.]

ב רוכה את שכינהאלהינו מלכת העולםדגענו ו ימנו וק ינו שהח

לזמן הזה

Barucha at Shekhina, Beloheynu mahlkat ha’olam, shehekhiyatnu,

v’kiy’matnu, v’higiyatnu, la’zman hazeh. ♀

FIRST CUP OF THE VINE (Pour wine or grape juice for each other,

with no one fi lling his or her own cup.)

Leader: Th e time set aside to drink the four cups of wine is time set aside

for toasts, for sharing memories of other Seders, for talking about your feelings,

and for remembering others who are oppressed or unable to be with us.

Tonight we drink four cups of the fruit of the vine. Th e number Four

shows up many times: In addition to the four cups of wine, we have four



questions, and four traditional blessings of

the meal. Th e Buddhists among us will

also remember the Four Noble Truths.

Th is fi rst cup is dedicated to all of

our forebears, those whose names survived

for our recall, and those whose names are

lost to us. We affi rm our continuity with

the generations of Jews who kept alive the

vision of freedom with this ritual.

As we drink from the fi rst cup, think about Abraham and Isaac, Sarah and

Rebecca, and our own parents and grandparents who formed us and nurtured us as

best they were able. Our sense of self, our identity as people of God came from them,

as a gift and a legacy.

Let us also remember Siddhartha Gautama,

as well as Jewish prophets, bodhisattvas and

enlightened people who have given us insight or

helped us fi nd our path.

Leader: Each person in turn names herself and those ancestors she wishes to

honor (for example, “I am Joan, daughter of Edith and Raymond, granddaughter of

Ruth and Abraham. I dedicate this cup to Aunt Toby, and Carol, who cannot be here.”)

After everyone names the ancestors they wish to honor, the Leader continues:

Let us raise our cups to signify our gratitude for life and for the joy of

knowing inner growth, which gives human life its meaning. And with raised cups,

together let us say:

Four Noble Truths

☯ Life is suff ering ☯ Suff ering is due to attachment ☯ Attachment can be overcome ☯ Th ere is a path for accomplishing this

Four Cups of wine ... Four Questions for Four Children ... Four Matzahs ...Four Blessings for the Meal ...

Symbols for the Four-fold liberation promised by Adonai

I will free you from burdens I will deliver you from slavery I will redeem you with an outstretched arm I will take you as my people

Exodus 6:6-7



We are thankful for the awareness of Oneness.Th is is the cup of our ancestors, our origins, our families.

Together, they contributed to our knowledge that there is a diff erent, gentler and

more peaceful way to be in the world.

Each of our families, in their own way, encouraged us to look honestly at our lives

and to seek a better way.

Th rough this First Cup of the Vine, all the stories of our ancestors connect with

all future possibilities in the Now.

Every experience, painful or positive, historic or personal,

is a building block in our present reality.

We seek the vision to understand our role in our interpretation of Life.

Barucha at Shekhina, Eloheynu melkat ha’olam,

boreyt pree hagafen.♀

Blessed are you Shekhina,for creating the fruit of the vine.



U’RECHATZWASHING OF THE HANDS

As Rachel welcomed strangers at the well with water, so do we

welcome each other to this Seder by washing the hands of those at our table.

Tonight, as we ritually wash each other’s hands, let us cleanse ourselves not of dirt, but of

lies and attachments.

Each person in turn pours a little water over the hands of the person to the left, into the

bowl. As the water is poured, think of a personal challenge in your life. Imagine the water carrying

it away.

As you say what you visualize fl owing out with the water, everyone else says:

“Let It Go”

Having created a sacred place, and cleansed ourselves of our lies and challenges, let us share

the inspiration of Eight Verses for Training the Mind, by Genshe Langri Th angpa (1054-1123).

Either read together or have each participant read a stanza:

Regarding all sentient beingsAs excelling even the wish-granting gem

For accomplishing the highest aim, May I always hold them most dear.

When in the company of othersI shall always consider myself the lowest of all,

And from the depth of my heartHold them dear and supreme.



Vigilant, the moment a delusion appears, Which endangers myself and others,

I shall confront and avert it Without delay.

When I see beings of wicked natureOverwhelmed by violent negative actions

and suff erings,I shall hold such rare ones dear,

As if I have found a precious treasure.

When others, out of envy, treat me with abuse, Insult me or the like, I shall accept defeat,

And off er victory to others.

When someone I have benefi tedAnd in whom I have great hopes

Gives me terrible harm,I shall regard him as my holy spiritual friend.

In short, both directly and indirectly, do I off er Every benefi t and happiness to all

sentient beings, my mothers;May I secretly take upon myself

All their harmful actions and suff ering.

May they not be defi led by the conceptsOf the eight profane concerns

And aware that all things are illusory,May they, ungrasping, be freed from bondage.



KARPAS—DIPPING GREENS IN SALT WATER

In dipping the karpas, we celebrate the thawing,

the return of warmth, and the new awakening of the Earth

and her produce.

Th e greens remind us of our commitment to

appreciate and protect nature. We must move beyond the

narrow place in our thinking and seek creative solutions to

the planet’s needs in order to survive and fl ourish.

Th e world becomes not a resource to be exploited,

but a source of awe and renewal.

Th e salt water traditionally symbolizes the tears

we shed when we were slaves in Egypt. It also symbolizes

the tears we shed today for hunger, disease and confl ict.

Water, generally, is a symbol of the possibility of growth and renewal, even in the midst of

grief. In the spirit of growing together, in tears and anger, with strength and great joy, we dip the

greens in salt water and eat them. Let us momentarily experience our dark places and transform

them through our compassion for ourselves and others.

Everyone takes a portion of the greens and dips it in salt water twice. Together say the

following prayer:

ברו אתה ײ, אלהנו מל העולםבורא פרי האד מה

Baruch ata Adonai Eloheinu melech ha’olam,

bore pree ha’adama.

What appears to be a grove of separate Aspen trees is

actually one plant. An Aspen propagates through its root

system and all the [perceived] individual trees are part of

one plant. This is a wonderful symbol of the Oneness. We all come from the same Source

and remain, always, in Adonai.



Blessed are You, Source of the Universe,who creates the fruit of the earth.

Eat the greens.

At this point, everyone should take a segment of the orange, bless it with the following

prayer.

ב רוכה את שכינההינו מלכת העולם אלרי ההדר. בוראת פ

Barucha at Shekhina,

Eloheynu mahlkat ha’olam, boret pree hehahdahr♀.

Blessed are You, Creator of the Universe,who creates the fruit of the earth.

We eat this in solidarity with people who are marginalized within the Jewish community.

Th e spitting out of the seeds is a gesture of repudiation of the harshness of some fundamentalist

views, including racism, misogyny and homophobia.

[Vegetarian hors d’oveuvres can be served now.

If the dinner includes a second wine,

rinse or exchange wine glasses now.]

Abandon false dichotomies. There is no distinction between

“self” and “non-self”, “interior” and “exterior.”

The universe is one. You are all that there is.

Ask your mother.

David M. Bader, Zen Judaism: For You A Little Enlightenment (Harmony Books, 2002)



YACHATSBREAKING THE

MIDDLE MATZAH

Th e four Matzah represent all humanity, the power of change, the hope for freedom for all

people, and our ability to move toward spiritual growth, regardless of the external circumstances of

our lives.

Leader: It is the custom to divide the Matzah of freedom in two. One part we keep here.

Th e other half I will wrap in a napkin and hide until the end of the meal. Th is piece is called the

Afi koman.

After the meal, you will hunt for the Afi koman, and the fi nder will be rewarded. When

the hidden part is found, we will put the two halves together again, and this will be a sign that

what was broken off is not really separate, as long as we remember the true nature of reality.

[Th e Leader hides the Afi koman.]

Leader, while holding up a piece of Matzah:

Th is is the bread of affl iction, which our ancestors ate in the land of Egypt.

Let all those who are hungry come and eat, all who are in need come

and join the Passover meal.

Th is year we are oppressed by our suff ering, next year may we be free from those

false constraints.



Th is is Matzah, the bread of the fi rst successful slave rebellion in history. Th is

story is radical and revolutionary: our world is not unchangeable, we can transform how

we understand the world and liberate ourselves. We eat this bread to remind ourselves

that, like our forebears, we can and will overcome our bondage.

Th is is Matzah, a symbol of the sustenance for the journey. Th e true

nourishment is studying spiritual texts, including the Torah, and the writings of

enlightened masters. Th e journey is applying these lessons and psychological insights

to our daily lives. As we eat this bread, we renew our obligation to repair the world

through inner growth and outer actions.

MA NISHTANATHE FOUR QUESTIONS

For more than 2,000 years, the tradition has been to start the Telling with

spontaneous questions. Th is is to remind us not just to tell the story, but to be an active

and participatory audience. Th e Four Questions also reinforce the Jewish tradition of

questioning and dialogue.

Perhaps most importantly, an essential characteristic of free people is that

they look for meaningful patterns – in the world and in their own behavior. A slave

mentality never questions, and a slave never takes responsibility. All tasks are equally

meaningless.

It is customary for a person who is the youngest child, or someone young in

spirit to ask the questions. Th e traditional questions build on the central question:

The Torah says, “Love thy neighbor as thy self.”

The Buddha says there is no “self.”

So maybe you are off the hook.

David M. Bader, Zen Judaism: For You A Little Enlightenment



How is this night diff erent from all other nights?

Why on this night do we eat only matzah?

In Egypt, our forefathers in their fl ight from bondage did not have time to let the dough

rise, so they carried the dough as they went. Th e hot sun baked it into fl at bread. In recognition of

the times when only immediate action will do, we eat only matzah.

Why on this night do we eat bitter herbs?

We eat bitter herbs to remind us of the bitter experience of enslavement, of our ancestors

enslaved in Egypt, of oppressed peoples all over the world. We could become bitter. Instead, by

transforming our anger, we can reclaim our experience and reshape the world.

Why do we dip the greens twice tonight?

Th e fi rst time we dipped our greens in salt water to taste the tears of

enslavement. Th e second time we dip our greens in salt water is to remember the

sea and the earth, which give us life, sustenance, and a vision of what our

lives can be.

Why do we recline when we eat?

Our ancestors ate the Pesach meal while reclining because to recline at mealtimes was the

custom of free Greeks and Romans. Even though lack of space keeps us from reclining tonight, we

can still be relaxed, at ease, and free in one another’s company.

We recline in the recognition of shared work and responsibility. No one person slaved in

the kitchen to prepare our meal. We prepared this Seder for each other, to share our culture, our

worldview and ourselves.



THE FOUR QUESTIONS ANOTHER SET OF ANSWERS

Traditionally the Torah speaks of the four types of sons to describe the four types of Jews.

Tonight we will speak of four diff erent people using this ritual to share their spirituality: (1) the

Traditionalist, who is active, knowledgeable and involved in his or her Judaism, (2) the Humanist

or Secular Jew, who has a sense of the Jewish community that drives his or her social activism, (3)

the Buddhist, whose heritage is at least partly Jewish, but who seeks enlightenment through other

paths, (4) the Friend, a non-Jewish person interested enough to join us this evening.

Each of these represents attitudes and questions concerning the nature of this ritual and

the nature of being a Jew in today’s world.

Traditionalist: Why do we fi nd a need for this non-traditional Seder?

We need a Seder that articulates the Divine in Creation, in Nature, in Love and in both

traditional Judiasm and Eastern Philosophies.

Although our theologies may diff er, we are all sharing a universal experience that leads to an

increased awareness of Ayn Sof in our lives.

One of the messages of Jewish history is that we are a chosen people when we choose

Hashem. What has been unsaid, is that we are special because everyone is a special child of God.

Th is non-traditional Seder seeks to include everyone in the Telling of the liberation from Egypt.

Many nations shall join themselves to the Lord, and shall be my people;

and I will dwell within your midst.

Zechariah 2:11



Humanist: Why are we having a Seder at all?

Jewish tradition speaks of working for tikkun olam, the healing of the world. Jews have

often been at the forefront of social change movements.

It is time we recognize that our Jewish heritage can motivate us toward inner work that

may result in increased social justice. As Jews, we can be leaders in recognizing and sharing the process of healing the pain of the world.

Th e Passover story is the story of our ongoing struggle for liberation and this ritual is a

celebration of past liberation struggles of Jews and of all people.

Th e ritual is a renewal of our commitment to being part of the ongoing process of

liberation from the many internal and external Pharaohs who would oppress us.

Buddhist: What does the Seder mean to you?

To be fully who we are, we must claim all parts of ourselves. Only when we quiet our

minds, and recognize and acknowledge our internal oppression can we truly work to end it.

Th e Dalai Lama says that the fi rst step in changing the world is trying to improve ourselves,

which “brings change within yourself. Th at will help change your family. From there it just gets

bigger and bigger. Everything we do has some eff ect, some impact.”

We live in a world of ideas, and when ideas are shared they spread. When others

incorporate peaceful and compassionate ideas into their own lives and belief systems, those ideas

become much stronger.

Th is Seder is about sharing and reinforcing the essential truths that comes from all

spiritual paths. Every human being desires freedom from suff ering. Having learned that it is

possible to escape from suff ering, we are called to participate in the healing and transformation of

all humanity.



Th is message is essential to humanity’s growth and development. Diff ering cultures and

backgrounds necessitate many paths to guide people to enlightenment.

Friend: Where do I fi t into this festival?

Th e story of Passover is the story of an ongoing struggle of liberation. In various ways, we

are all committed to moving towards freedom and enlightenment.

As non-Jewish people joining in the celebration of a Jewish holiday of freedom, we look at

our own heritage and our struggle for freedom. We see our shared oppression as women, as men,

as people of color, as pagans, as __________,2 or as members of any other oppressed group. We

hear the call to work for freedom for everyone.

2 Asians, Midwesterners, Hispanics, Taxpayers, Teenagers, etc.

On Passover eve, the spirit of liberation and redemption once again stirs in people’s hearts. Our task is to make ourselves worthy of it by breaking the spiritual and physical shackles we allow to enslave us

and, once again, to give thanks.

We are duty bound to acknowledge the splendor. We are duty-bound to praise, to glorify, to exalt and to hold high, that Beingness that

performed these miracles for our ancestors and for us; for bringing us from bondage to freedom, from sorrow to joy, the days of mourning

into the Light, and from slavery to redemption.

Masseh Nissim



MAGGIDTHE STORY OF THE EXODUS

As we perform the ritual of our ancestors, handed down from generation to generation, let

us also remember the love that was similarly handed down between the generations.

Th ere is an obligation to tell the story of the departure from Egypt, I’dor va-dor, from

generation to generation. Th e story requires remembering that we were strangers in Egypt, freed

from captivity not by our own eff orts but by the hand of the Almighty.

After we share how our ancestors understood the Divine, there is an expectation that we

talk, as people of the Twenty-First Century, about our own experiences.

For some, this is experienced as the calm grace that moves through us in meditation. For

others it is expressed as an active Tikkun olam, taking action to heal the world. Rabbi Menachem

Schneerson said Pesakh “enables us to undergo a personal exodus from Egypt to transcend our

individual limits.”

As we grow spiritually, Passover becomes an annual opportunity to share new insights into

how our understanding of Slavery has changed and evolved, and our personal progress towards

Freedom.

Th rough this, we are fully in the Present, yet aligned with the Past and infl uencing the

Future.

Although the Egyptians had other slaves, the Hebrew’s story begins with Joseph.

Joseph was the eleventh son of Jacob. He was bright, strong-willed

and regularly irritated his brothers. One day, Joseph’s brothers sold him into

Egyptian slavery. Through intelligence and intuition, over time Joseph became an advisor to Pharaoh and, in this role, developed a storehouse for food reserves.



When the time of famine came, Jacob’s descendents came to Egypt, where they learned

that the setting aside of the food reserves was the work of their relative, Joseph, who had gained a

prominent position in Egyptian society.

Seeing his brothers and their families, Joseph forgave and helped them. Joseph, who had

been sold into slavery, understood the importance of forgiveness.

His extended family lived for generations and multiplied. Joseph died and a Pharaoh came

to power that did not know all that Joseph had done for the people.

Th e Jewish people were convinced that they were secure in Egypt. Th ey trusted that the

power structure would remain favorably disposed to them forever.

But the Hebrews were a strong and visible minority, and they became feared by the

Pharaoh. So he enslaved them and had the desire to wipe them out, to rid his nation of this enemy

from within. He decreed that all male children should be killed at birth and only female children

be allowed to live.

Th e Jews felt a righteous anger about their lives as slaves: Th is anger has

fed the ego for generations.

We can use our own anger, righteous or otherwise, as a tool for discovering our own nature.

Speaking on anger, the Dalai Lama has said, “I think one should try to take out some time, with quiet and relaxation, to think more inwardly and to investigate the inner world. That may help. When one is very much

involved in hatred or attachment, if there is time or the possibility during that very moment, look inward and ask,

“What is attachment? What is the nature of anger?”



THE PLAGUES[Refi ll someone else’s glass of wine.]

Th e triumph of Passover is diminished by our awareness of the pain of the Egyptian

people when the plagues arrived. In the ancient story, the plagues that befell the Egyptians were

the result of the decisions of a tyrant.

Leader: Let us reduce the wine in our cups, by putting drops of wine on our plate, as

we recall each of the ten plagues that befell the Egyptian people. By reducing the wine, we

remember the suff ering of the Egyptians and reduce our own pleasure, symbolized by the

wine.

Dahm, Blood, Ts’far-day-a, Frogs, Kee-neem, Gnats, Ah-rov, Flies, Deh-vehr, Cattle Disease, Sh’kheen, Boils, Bah-rahd, Hail, Ar-beh, Locusts,

Kho-shech, Darkness,Ma-kat bkho-rot, Death of the Firstborn.

As the pain of others diminishes our joys, let us once more diminish the wine of our

festival as we repeat the names of these modern plagues:

Anger, Guilt, Suspicion, Hunger,

War, Tyranny, Injustice, Violence,

Poverty, Ignorance, Pollution of the Earth,

Indiff erence to Human Suff ering.

Call out other plagues and sources of sorrow in the world.



THE EXODUS

Pharaoh would not bring an end to the plagues by releasing the Jews from slavery. He

would not admit defeat. Th e Jews realized that it was not enough to present reasonable demands,

or even to create massive disturbances. Th e oppressor had to be brought to his knees. When

Pharaoh’s fi rst-born son died, he broke down and told the Jews to go.

When it was time for the exodus, Miriam, a prophet and an organizer among the women,

sang and danced her people to victory. Th e Jews sang a freedom song to Miriam’s tambourine.

Women gathered around her, arguing with those who cried “we would rather be slaves than die in

the wilderness.” Th e women called upon each other to be courageous, to take the chance, to learn

what they could as free people.

Th e Jews gathered quickly and left the cities they had built for the Egyptian Pharaohs. Th is

Pharaoh, however, had a change of heart and mobilized his army and chariots to recapture the Jews.

Th e Jews had gotten to the shore of the Red Sea when they turned and saw the army approaching.

Some became fearful and reproached Moses and Miriam for bringing them to certain death.

Others chose to walk into the sea, choosing death over being enslaved again.

☯

Th e waters of the Red Sea did not divide until the fi rst person took the chance and walked

into the sea. In taking this fi rst risk for freedom, the Jews began to become a free people.

Th e wandering in the desert continued for forty years. When

choosing freedom, we must fi rst rid ouselves of internalized oppression.

Th ere is no clear path to follow in the journey from oppression to

freedom; we must blaze our own trail. So we celebrate our wandering

tonight, our journey out of enslavement toward freedom.

☯



Th e Creative Force of the Universe knows the true desires of your heart, but you must be

ready to do what is necessary while, simultaneously, being ready to let go and trust.

One step along our path is to be thankful for what we have and to be mindful of how our

daily decisions impact others. For example, we live in an increasingly unifi ed world politically and

economically, which brings well-being to some even as it increases the misery of others.

Mindfulness also requires that we notice how we choose to use

our time. Cellular phones, laptop computers and email have left many of

us further enslaved to the idea of making it.

We have enough time, if we are mindful of how we use it,

keeping balance between work, play, community, family and self. Often

it feels like we are juggling balls as we struggle to stay engaged in all fi ve

areas.

Th e needs of these balls change over time and sometimes we make mistakes. We need to

remember to be gentle and forgiving with ourselves.

DAYENU

Traditionally, in the Dayenu section of the Haggadah, we express gratitude for all that was

done for us.

If God had only brought us out of Egypt, Dayenu

If Adonai had only given the Torah of Truth, Dayenu

Th at we have been given this life, to learn, love and enjoy. Dayenu. Th at we have had the good fortune to be born in this time and live in this country with great abundance. Dayenu.



Th at we can learn to understand karma: that giving and receiving are, in truth, the same. Dayenu. Th at as we become skilled at seeing the negative side of karma we can learn that harming others does psychological harm to ourselves. Dayenu. Th at we live in a time and place where our internally set limitations and undeserved self-criticisms, block us more than external authorities. Dayenu. Th at in our circle of friends and family, honesty, listening, being heard and doing personal work is valued. Dayenu. Th at we have a social circle that includes everyone here, and a wider circle where we can share intimacy, support, and nurture growth as we meet the challenges and opportunities of life. Dayenu. Th at a variety of paths and tools have been given, so that each of us, individually, can reach the universal experience of Adonai. Dayenu. Th at as we retrain our minds and incorporate responsibility for our reactions to the world, it is possible for us to discover that the Universe is benign and everything is as it should be. Dayenu.

Th is traditional Passover song is over a thousand years old. Th e Hebrew lyrics mean that if

Eheyeh (I am that I am) had only brought us out of Egypt it would have been enough. Th e second

verse adds that if Eheyeh had only given the Torah, it would have been enough.

Ilu ho-tsi, ho-tsi-o-nu, Ho-tsi-onu mi-Mitz-ra-yim Ho-tsi-onu mi-Mitz-ra-yim Da-ye-nu



Da-da-ye-nu, Da-da-ye-nu, Da-da-ye-nu, Da-ye-nu, Da-ye-nu, (repeat)

Ilu na-tan, na-tan-la-nu, Na-tan-la-nu To-rat e-met, To-rat e-met na-tan-la-nu, Da-ye-nu

Da-da-ye-nu, Da-da-ye-nu, Da-da-ye-nu, Da-ye-nu, Da-ye-nu, (repeat)

Th is song has many more verses which can be found in the appendix.

SECOND CUP OF WINEDedicated to Willingness

It took great willpower to move forward from slavery that had become familiar into the

unknown future. Our grandparents made a similar leap into the unknown to arrive here. We

are called upon to make the eff ort and to use the same willpower to create forward motion in all

aspects of our own lives.

When we see clearly, we behave impeccably.

Sylvia Boorstein



Regarding willpower, Buddha taught, “Once you control your

thoughts, which will wander all over the place if given a chance, you will

escape the clutches of temptation.”

His message was both active (focus on how we act, how we speak,

how we work, how we manage relationships) and passive (pay attention,

develop patience, trust, compassion, wisdom and equanimity).

Together:

Blessed are you, Hashem, Source of the Universe,

for having given us the fruit of the vine, this second cup of Passover wine,

the cup devoted to our willingness to request help.

We acknowledge our past decisions in favor of the ego,

see the repercussions of those negative thoughts and decisions and, now, seek to choose diff erently.

With this cup of wine we ask the Divine part of ourselves for help with our growth.

We have been through the desert, the place of lonely wandering.

ב רוכה את שכינהאלהינו מלכת העולםרי הגפן. בוראת פ

Barucha at Shekhina, Eloheynu mahlkat ha’olam,

boret pree hagafen♀.




Now let us all drink our second cup of wine.

RACHTZAWASHING OF THE HANDS

Th e fi rst hand washing was symbolic and an opportunity to support each other in washing away fear, guilt and other illusions.

Rachtza is the required washing before eating.

ברו אתה ײ אהינו מל העולם, אשר קדשנו במצותיו, וצונו על נטילת ידים.

Baruch ata Adonai,Eloheinu melech ha’olam,

asher keed’shanu b’meetzvotav v’tzeevanu al n’teelat yadayeem.



Blessed are you, Adonai, who sanctifi ed us with Divine mitzvot

and commanded us on the washing of the hands.

Have someone walk around the table with a pitcher and a bowl, washing each participant’s

hands. Once again, as the water is poured, think of something you wish to let go of and imagine the

water carrying it away. You may do this silently or mention aloud what is being washed away.

☯

Rabbi Gamliel said, “All who have not explained the signifi cance of the Pesach lamb, the

matzah and the maror have not fullfi lled their duty at Passover.”

Th e Leader points at, but does not hold, the roasted shank bone, and asks:

Why do we have a symbol of the Passover lamb that our families ate in the Temple?

Th is is the Passover off ering to the Lord, because he passed over the homes

of the Israelites in Egypt, and saved our houses.

MOTZI MATZAH BLESSING OF THE FOOD

Everyone should break off a small portion of the matzah:



ברו אתה ײ אהינו מל העולם, המוציא לחם מן הארץ.

Baruch ata Adonai Eloheinu melech ha’olam

hamotzee lechem meen ha’aretz.

We celebrate the bread of health and goodness. We celebrate the products of the earth.

[Everyone eats a piece of matzah.]

MAROR EATING THE BITTER HERB

Th e bitter herb reminds us to value pleasure and to awaken from our normal state of

complacency with the dream. We eat the horseradish in memory of the bitterness of life in Egypt.

It cannot be digested.

It cannot be spit out.

The hot iron ball of Zen.

The impenetrable Matzoh ball of Judaism.

David M. Bader, Zen Judaism: For You A Little Enlightenment

The Egyptians became ruthless in imposing tasks on the Israelites, and made their lives bitter with hard service in

mortar and brick and in every kind of fi eld labor.

Exodus 1:13-14



CHAROSET

Th e charoset represents the mixture of clay bricks and mortar

the Israelites used to build the Egyptians’ palaces and cities. At the

same time, the taste of charoset is sweet, and it reminds us of the

sweetness of freedom.

[Eat charoset on a piece of matzah.]

KOREKH HILLEL SANDWICH

In the days when the Grand Temple still stood in Jerusalem, a well-known rabbi developed

the custom of eating two pieces of matzah with bitter herbs spread between them. Today we make

sure to sweeten our Hillel sandwiches with lots of charoset.

Hillel said:

If I do not stand up for myself, who will do it for me? If I am for myself only, what am I? If not now, when?

[Make and eat a Hillel Sandwich.]



THE THIRD CUP DEDICATED TO

COMPASSION FOR OTHERS

Th e fi rst cup of wine was dedicated to our ancestors, and in a larger sense everything and everyone that brought us to this place. Th e second cup of wine was dedicated to our willingness to request help and our desire to fi nd a diff erent way to live.

Th is third cup of wine is dedicated to all those who need our help,

those who society would marginalize, and those who fi ght to make the world

a better place.

During this Jewish festival of Life, we remember the millions who

died as victims of the Holocaust and the earlier pogroms. We remember

the Inquisition and expulsion from Spain, and the destruction of the Temple during the time

of King Nebuchadnezzar. Th ese attacks remain in our collective memory, even in our times

of celebration. We accept the responsibility of working to prevent such suff ering from ever

occurring again.

In mid-Twentieth Century, the Germans attempted to extinguish Jewish culture.

Twenty years later, the Chinese began a similar eff ort to destroy the Tibetans culture. Over the

next forty years, more than 1.2 million Tibetans died in the Chinese invasion and nearly 6,000

monasteries were destroyed by the People’s Liberation Army. By most estimates, 10% of the

ethnic Tibetans have been held in prison or in a forced labor camp for more than 10 years.

Th is is why, in 1989, the Dalai Lama turned to the Jewish community for help. “Tell me

your secret. Th e secret of Jewish spiritual survival in exile.”

Some Jewish Buddhists see a similarity between the changes the Tibetans are being

required to make today to keep their culture alive, and the changes that Judaism underwent

during the period of the Babylonian captivity. Interestingly, this was in 586 B.C.E., about the

same time Buddha was alive.



King Nebuchadnezzar sacked Jerusalem and destroyed the Temple. Jewish teachings, which

had been tied to the Temple until that point, were kept alive because they were reinterpreted and

adapted to contemporary circumstances.

Th e Temple was reconceived as the Torah. Th e covenant with God became understood as

two sided: requiring initiative on the human side. While the Adonai had created the universe and life,

humanity was called to become a partner with the Divine in making the world better.

Read together:

We were slaves in Egypt and we are slaves to our desires.

We have much history to remember.

We drink the third cup of wine for those who were taken from us

and those who still suffer.

Th is cup is dedicated to those whom society would marginalize, but who stand up and say,

“I will fully participate in this world and fi ght to make it a diff erent and better place.”



boreyt pree hagafen♀.




SHULCHAN ORECHEATING THE MEAL

Most days, the spiritual bread is neglected because we are focused on our material

bread. But the spiritual bread enriches our life at least as much. Th e fi rst step is to desire spiritual

nourishment.

Th e second step is to seek that nourishment and insight through prayer, meditation and

study. Th e material we study will impact our lives to the degree we allow it.

Now it is time for our leisurely Pesach meal.

Drawing by Ella Calderon, from Love and Knishes (1956)

[Th is is a good time for the Leader to ask everyone to share

personal Pharaohs which have been vanquished this year.

Alternatively, the Host can ask how each person is working to

make the world a diff erent and better place.]



TZAFUN FINDING THE AFIKOMAN

Leader: To fi nish the Seder meal, you need to fi nd the Afi koman, which was hidden

in the __________ room.

Th e Afi koman is found and matched with the other piece of the matzah from the

plate.

Together:

What was broken shall be made whole. What is shattered shall be restored.

This is a symbol of Oneness: Oneness with our heritage and with humanity.

When we see this we are compelled to answer the call to help with the healing of the world.

Leader:

Th ank you all for being here and participating in this Seder. Let us pause for a

moment to refl ect on the pleasure of being together, learning and sharing.

Let each, in turn, mention something new learned this year.

When we put ourselves at the opposite pole of the ego,

we are in the place where God is.

Rabbi Abraham Joshua Heschel



BLESSING AFTER THE MEAL

Let us say this blessing together:

We thank you, Adonai, for bringing us out of the land of oppression,

and into a time and place where we can grow into an inner freedom.

We thank you for giving us life-sustaining concepts,

for the life, grace, and mercy you have given us, for the enjoyment of food which

sustains us every day.

Have compassion on us and on all people.Help us fi nd the strength and power

to sustain ourselves.

ל. ברו אתה ײ, הזן את הכ

Baruch ata Adonai, hahzahn et hahkol.

Blessed are You, Lord, who feeds everyone and everything.

THE FOURTH CUP OF WINE THE CUP OF HOPE

[Th e Leader picks up Elijah’s cup for all to see.]

Th is is the cup of Elijah. According to Jewish tradition, the Prophet Elijah was a brave

man who denounced the slavery of his day. Legend teaches that he will return one day to lead

everyone to peace and freedom.



We are also told that Miriam, the prophetess, visits every house where a feminist Seder

is being held. We also open the door to welcome her. As we think of Miriam, we admire her

unusual strength and courage, and we give honor to a great leader.

[Open the door. ]

As we open the door on this Seder evening to both Miriam and

Elijah, we are mindful that these are symbols of hospitality and friendliness; a

sign that no one is shut off from other human beings; and as a symbol for all

people to go forth with dignity and pride into the making of their own future.

[Close the door.]

Th e Buddha taught, It is no good reciting the scriptures if you do not live your life by them. It is better to know a few texts well, to overcome desire and live your life properly. He would have

understood what Elijah and Miriam represent.

Our task will not be complete until the world is at peace, justice is universal and each

person is free. Together, we drink the fourth cup and say:

I have been to Mitsra’im. I have been to the desert.

I have learned of our struggle and story.



boreyt pree hagafen.♀




Th is is what we have been called to do: Cleanse ourselves of the ego, so we can truly

give, and thus become strong.

Strong in our giving, strong in our receiving, strong in our authority, and strong in

our awareness of our full value. And only as we allow the God-Within to express through

us, and listen to this ever-on-going voice, will we know our true strength without any vanity

whatsoever.

Our ears need to become attuned to Adonai, the Indwelling Presence that resonates in

each one of us. As we listen to this message from our Divine Consciousness, we learn to discern

the voice of the ego (so that we identify it, not identify with it.) We hear the ego voice from

within and from without.

Th e Quiet Voice within us says:

I am Ayn Sof, the ever-loving God. Th e Indwelling Presence.

Living within you, moving through you, expressing as you, as well as in a myriad of forms,

including plants, animals and the ocean. I dwell within you, as love, peace and calmness.

I cannot act without you, without you acting as a lamp, to conduct my “electricity,”

light, love, energy and life.

If you listen to me, I will guide you.

Whenever you are in darkness, you are away from me.

If you remember this, you will make the eff ort to return to me.



I am not far away. I am right here in every particle of

your own being.

Tonight we have attempted to make room within ourselves for the Divine Consciousness. Very calmly turn inward for a moment, allowing it to manifest in you.

[A minute or two of silence.]

Th e Fourth Cup, is dedicated to Hope. Trust Ayn Sof, Th at Which is Without End, to free you of your shackles, of the negatives

that you hold on to because you think they are your real self. Th ere is

nothing but God, and everything fl ows from Adonai. Allow your true

identity to manifest itself through you and into your awareness.

You will then recognize that it is all one, yours and everyone else’s. Out of that

wonderful fl ow of love, unity will spread and become more securely anchored in you.

NIRTZATHE CLOSING

It is traditional to end with a prayer, asking that our prayers be accepted.

Together:

May this Passover be acceptable to You, Adonai,

And may we be granted the blessingOf celebrating Pesach for many years to come.

Guide us and help us throughout the coming year, And lead us to Zion in joyful song.



Th e task of liberation is long, but it is work that we ourselves must do. As the

Talmud tells us, although we may not live to complete the task, neither may we refrain

from beginning.

It is customary to end the Seder by saying:

L’shana ha’ba’a biy’rushalayim! Next year in Jerusalem!



Appendix

DAYENU (It Would Have Been Enough)

In Dayenu section of the Haggadah (page 26), we express gratitude for all that

was done for us.

Ilu hotsi, hotsionu, Hotsionu mimitzrayimHotsionu mimitzrayim, Dayenu!

(Chorus) Dadayenu, Dadayenu, Dadayenu, Dayenu, Dayenu,Dadayenu, Dadayenu, Dadayenu, Dayenu, Dayenu,

Ilu natan, natanlanu, Natanlanu Torat emet, Torat emet natanlanu, Dayenu!

(Chorus)

Had He judged them and not done so to their idols, it would have been enough for us.

Ilu asah bahem s’fateem, v’lo asah beyloheyhem, v’lo asah beyloheyhem

Dayenu! (Chorus)

Ilu hotsi, hotsianu, hotsianu mimitsrayim,

hotsianu mimitsrayim, Dayenu! (Chorus)

Ilu natan, natan lanu, natan lanu et hatorah,

natan lanu et hatorah, Dayenu! (Chorus)



Appendix

Ilu natan, natan lanu, natan lanu et hashabbat,natan lanu et hashabbat,

Dayenu! (Chorus)

Had God brought us out of Egyptand not supported us in the wilderness

It would have been enough!(Chorus)

Had God given us the Sabbath

and not the TorahIt would have been enough!

(Chorus)

Had God given us the Torah and not brought us to the land of Israel

It would have been enough! (Chorus)

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