The Passover Haggadah
Worship
Lenten Resources For Worship Leaders
The Passover
"A program of fellowship for adults and/or youth in Christian congregations desiring a better understanding of the heritage and the meaning of the institution of the Sacrament of Holy Communion."
This work was inspired and initially written by Rev. Robert L. Linder while pastor of First English Lutheran Church in Toledo, Ohio. He was assisted by Jewish leaders of the community. It has since been revised by others, including Rabbi Sol Oster of Lima, Ohio.
BLESSING OF THE FESTIVAL CANDLES
Before sunset and prior to sitting down for the Seder, the mother and daughters light the candles and pray:
Our God and God of our fathers, may the rays of these festival candles cast their glow upon the earth and bring the radiance of Thy divine light to all who still dwell in darkness and in bondage. May this season marking the deliverance of our ancestors from Pharaoh arouse us against any despot who keeps man bowed in servitude. In gratitude for the freedom which is ours, may we strive to bring about the liberation of all humankind. Bless our home and our dear ones with the light of Thy spirit. Amen.
*****
THE HAGGADAH
THE MESSAGE OF PASSOVER
Leader
Welcome to our Seder! Tonight we observe a most ancient, colorful, and significant festival. The Seder takes us back to those events which occurred more than three thousand years ago. We recall the Egyptian bondage of the Children of Israel and their deliverance by God.
History tells us that many other peoples were also enslaved by tyrants. But the Israelites were the first to rebel against serfdom, and to institute a holiday dedicated to freedom. Most nations observe an Independence Day, but the observance of the birthday of Jewish freedom is unique because of its profoundly religious character. Every Jewish home becomes a sanctuary, every table and altar a place where gratitude is expressed to God, the Author of liberty. Through prayer and song, ritual and symbol, custom and ceremony, we look upon ourselves as though we were among those enslaved and then brought forth unto freedom.
This self-dedication with the past of our people helps us better to appreciate the freedom that is ours, and more fully to understand the plight of such of our brethren as still dwell under the shadow of tyrants. The Seder calls upon us to do all in our power to emancipate them from tyranny.
The Seder, which keeps alive in us the love of liberty, has a significance also for all humankind. Freedom, which is one of man's most precious gifts, must not be taken for granted. In every age it must be won anew. The Pharaoh of the Exodus is symbolic of the tyrants of our day as well as of the tyrants in every era of history.
If a people is anywhere exploited and oppressed, then nowhere is man really secure. Freedom is indivisible. The Seder expresses the need of man's eternal vigilance in the struggle to preserve and advance the cause of freedom and human dignity. May God grant that the freedom which prevails here in our beloved land shall become the blessed lot of all the children of men.
1. KADDESH -- Sanctify the Name of God
Fill the First Cup of Wine
Leader
We begin this service by sanctifying the name of God and proclaiming the holiness of this Festival. Wine in the East is as common a beverage as tea and coffee are for us. With a blessing over wine, the Jew ushers in the Sabbath and all Festivals. The Kiddush ceremonial, invoking God while partaking of wine, may be one of the reasons why the traditional Jew developed temperance and sobriety. With this cup of wine, symbol of joy, let us now usher in our inspiring Festival of Passover.
In Unison
Our God and God of our fathers, we thank Thee that Thou hast enabled us to gather in happy fellowship, again to observe the Festival of Freedom. Just as for many centuries the Seder has brought together families and friends to retell the events which led to our freedom, so may we this night be at one with Jews everywhere who perform this ancient ritual linking us with our historic past. As we relive each event in our people's ancient struggle, and celebrate their emergence from slavery to freedom, we pray that all of us may keep alive in our hearts the love of liberty. May we dedicate our lives to the abolition of all forms of tyranny and injustice.
As we partake of this cup of wine, symbol of joy, we acknowledge Thee our Creator, our Father, our Liberator. We praise Thy holy name in the traditional words of the Kiddush:
Praised be Thou, O Lord our God,
King of the Universe,
Creator of the fruit of the vine.
Praised be Thou, O Lord our God, King of the Universe, who didst choose us from among all people for Thy service, and exalted us by teaching us holiness through Thy commandments. Out of love hast Thou given us, O Lord our God, holidays for gladness, festivals and seasons for rejoicing, among them this day of the Feast of Unleavened Bread, the season of our freedom, a festival of holy assembly, commemorating our liberation from Egypt. From among all peoples hast Thou chosen us, and didst sanctify us by giving us Thy holy festivals as a joyous heritage. Praised be Thou, O Lord, who hallowest Israel and the festivals.
She-he-he-ya-nu
Praised be Thou, O Lord our God, King of the Universe, who hast kept us in life and sustained us, and enabled us to reach this season.
Drink the First Cup of Wine
Lean to the Left
2. u-r'HATZ -- Wash the Hands
It was an ancient custom in the East, especially among Jews, to wash their hands before eating. A pitcher of water with basin and towels may be passed around to the guests or, to save time, several containers of water and basins may be set at convenient places on the table.
Wash the Hands
3. KARPAS -- Eat a Green Vegetable
The green vegetable is a symbol of springtime and the miracle of nature's renewal. At this season when Mother Earth arrays herself in fresh verdure, the spirit of man rises, and he renews his faith in a world where freedom and justice will prevail.
The salt water, into which the Karpas is dipped to make it palatable, has been interpreted as salty tears, to remind us of the tears shed by the oppressed Israelites.
Before partaking of the Karpas, recite the following blessing:
Praised be Thou, O Lord our God,
King of the Universe,
Creator of the fruit of the Earth.
Eat the Vegetable
4. YAHATZ -- Break the Middle of the Three Matzot
For the daily meal, there is one loaf of bread; but on the Sabbath there are two loaves as a reminder of the double portion of manna which fell on Friday for the Children of Israel as they traveled in the wilderness (Exodus 16:22). In honor of Passover, a third matzah was added specifically for the Seder.
When the Temple was in existence, special food, considered sacred, was eaten by the Kohanim and the L'vi-yim. But the Passover indicates that all Jews are united in a covenant of equality. To demonstrate this pattern of democracy, everyone at the Seder will tonight partake of all three matzot.
The middle matzah is broken into two pieces. The smaller half is replaced on the Seder plate to be used later for the Ha-Motzi. The larger half is wrapped in a napkin, as a symbol of the unleavened dough, to be eaten as the Afikoman at the end of the meal. The Host, or Leader, asks the children to close their eyes as he hides the Afikoman. Anyone finding it may claim a reward because the meal cannot be ritually completed without the Afikoman.
Break Into 2 Pieces Middle Matzot
Hide Afikoman (Give to Adult Member)
5. MAGGID -- Tell the Story of the Exodus
Hospitality is a time-honored virtue among our people. The custom of inviting to the Seder all who are hungry originated in Babylonia. Therefore the invitation is expressed not in Hebrew but in Aramaic, the language then current. Our Seder would not be true to tradition unless we offer hospitality to any stranger in our midst, or make it possible for the needy to observe their own Seder.
As a sign of hospitality, the door is opened
Have a Young Man Open a Door in Fellowship Hall
The Leader uncovers the Matzah,
Lifts up the Ceremonial Plate and says:
Behold the Matzah, bread of poverty, which our ancestors ate in the land of Egypt.
Let all who are hungry come and eat; All who are needy, come and celebrate the Passover with us.
Now we are here: Next year may we observe the Passover in the land of Israel.
Now many are still enslaved: Next year may all men be free.
(The Haggadah, the dramatic portrayal of the exodus from Egyptian bondage, is for the entire family. Being child-centered, it encourages especially the children to ask questions concerning the ritual and meaning of the service. The Seder brings families together and strengthens the bonds of Jewish family solidarity.)
After the door has been closed, the wine cup is filled the second time, and the youngest child, or a guest, asks the Four Questions.
THE FOUR QUESTIONS
WHY IS THIS NIGHT DIFFERENT
FROM ALL OTHER NIGHTS?
(1) On all other nights we may eat either leavened or unleavened bread, but on this night we eat only the unleavened bread.
(2) On all other nights we eat all kinds of herbs, but on this night we eat especially bitter herbs.
(3) On all other nights, we need not even once dip our herbs in any condiment, but on this night we dip herbs twice: one herb in salt water, and the bitter herbs in Haroset.
(4) On all other nights we eat either sitting or reclining, but on this night we recline.
Leader
Before we read the Haggadah, which tells in detail the whole story, let me answer your questions one by one:
(1) We eat matzah because, when our ancestors were told by Pharaoh that they could leave Egypt, they had no time to bake bread with leaven, so they baked it without leaven.
(2) At the Seder, we eat bitter herbs to remind us of the bitterness our ancestors experienced when they were oppressed by the Egyptian taskmaster.
(3) At the Seder, we dip food twice; the parsley in salt water, as we have already explained, and the bitter herbs in Haroset, as we shall later explain.
(4) As a sign of freedom, we lean to the left when we partake of wine and symbolic food. In antiquity, slaves ate hurriedly, standing or squatting on the ground, while royalty, nobility, and the wealthy in Egypt, Persia, Rome, and other empires dined on couches. To indicate that the ancient Israelites were now free, they too reclined while eating. Since it is impractical for each person to have a dining couch, only the Leader is provided with pillows on which to lean, and the rest lean to the left when drinking the wine and eating the matzah.
Now let us return to the text of the Haggadah for the details as to why this night is different from all other nights.
We were once the slaves of Pharaoh in Egypt, but the Lord our God brought us forth from there with a mighty hand and an outstretched arm (Deuteronomy 6:21; 26:8). Had not the Holy One, praised be He, brought our fathers out of Egypt, then we and our children and our children's children might still be enslaved to a pharaoh in Egypt. Therefore, even if all of us were endowed with wisdom and understanding, and all of us thoroughly versed in the Torah, it would nevertheless be our duty to tell of the Exodus from Egypt. And to dwell at length on the story of the liberation is indeed praiseworthy.
We are told that Rabbi Eliezer, Rabbi Joshua, Rabbi Elazar, son of Azariah, Rabbi Akiba, and Rabbi Tarfon sat at the Seder table in B'nai B'rak and, the whole night through, discussed the liberation from Egypt until their disciples came in and said: "Rabbis! It is now time to recite the Shema of the morning prayers."
Rabbi Elazar, son of Azariah, said, "I am nearly seventy years old, yet I never could understand why the Exodus from Egypt should also be mentioned in the evening service, until Ben Zoma explained it by quoting the verse: 'That you may remember the day you went forth from Egypt all the days of your life' (Deuteronomy 16:3). The days of your life would imply the daytime only. All the days of your life includes the nights also." There is, however, another explanation given by the sages: "The days of your life refers to this world. All the days of your life includes also the messianic era."
Praised be God: Praised be He: Praised be He who gave the Torah to his people Israel: Praised be He.
THE FOUR SONS
The Torah speaks of four types of children: one who is wise, one who is rebellious, one who is simple, and one who does not know how to ask.
The wise son asks, "What is the meaning of the laws, regulations and ordinances which the Lord our God has commanded you?" (Deuteronomy 6:20). To him you shall explain all the laws of Passover even to the last detail, that nothing may be eaten and no entertainment or revelry is to take place after the Afikoman.
The rebellious son asks, "What does this service mean to you?" (Exodus 12:26). By using the expression "to you," it is evident that this service has no significance for him. He has thus excluded himself from his people and denied God; therefore, give him a caustic answer and say: "It is because of what the Lord did for me when I came out of Egypt" (Exodus 13:8). "For me," not for him, for had he been there in Egypt, he would not have deserved to be liberated.
The simple son asks: "What does this mean?" Tell him, "With a mighty hand, the Lord brought us out of Egypt, out of the house of bondage" (Exodus 13:14).
As for the one who does not know how to ask, begin by explaining, as we are told: "You shall tell your son on that day, 'I do this because of what the Lord did for me when I came out of Egypt' " (Exodus 13:8).
One might think that the Haggadah should be recited beginning with the first day of the month of Nisan. But the Bible says: "You shall tell your son on that day," (the fifteenth day of Nisan, the first day of Passover). One might infer "on that day" means in the daytime. But the verse continues: "I do this because of what the Lord did for me when I came out of Egypt," namely in the evening, when the Matzah and Bitter Herbs are actually placed before you.
In the beginning (before the days of Abraham), our forefathers were idol worshipers. God, however, called us to His service. For so we read in the Torah: "And Joshua said unto all the people, 'thus said the Lord, God of Israel: In the days of old, your fathers, even Terah, the father of Abraham and Nahor, lived beyond the River Euphrates, and they worshiped idols. But I took your father, Abraham, from beyond the River Euphrates and I led him through the entire land of Canaan. I multiplied his offspring and gave him Isaac. To Isaac I gave Jacob and Esau. To Esau I gave Mount Seir as an inheritance: but Jacob and his sons went down into Egypt' " (Joshua 24:2-4).
Praised be God who keeps His promise to Israel: Praised be He! For the Holy One, praised be He, determined the end of our bondage in order to fulfill His word, pledged in a solemn covenant to our father Abraham: "And God said to Abraham, 'Know this for certain: your descendants shall be strangers in a land not their own, where they shall be enslaved and oppressed for four hundred years. But I will also bring judgment on the nation that held them in slavery: and in the end they shall go free with great substance' " (Genesis 15:13-14).
Raise the Cup of Wine and Cover the Matzot
God's unfailing help has sustained our fathers and us. For not only one enemy has risen up to destroy us, but in every generation do men rise up against us seeking to destroy us: but the Holy One, praised be He, delivers us from their hands.
The Cup of Wine is Set Down on the Table and the
Matzot are Uncovered
We must be on guard against two kinds of enemies who would deprive us of our freedom: (1) the enemy without, easily recognized by his malicious words and evil deeds; and (2) the enemy within, posing as a friend and betraying us. Pharaoh was the enemy without and Laban, referred to in the passage which follows, symbolized the treacherous, false friend.
Let us analyze, for instance, what Laban, the Aramean (Syrian), intended to do to Jacob, our father. Whereas Pharaoh issued a decree against newborn males only. Laban sought to annihilate Jacob and his entire family, for the Biblical verse may be read: "The Aramean wanted to destroy my father."
With a Small Spoon, Spill from Your Cup
Some Wine for Each of the Three Miracles
as Each Miracle is Mentioned
"Blood, fire, and pillars of smoke." (Joel 3:3).
As we read in the Haggadah about plague after plague, with a small spoon we spill some wine into our plate.
With a Small Spoon, Spill into Your Plate
Some of the Wine as Each Plague is Mentioned
These were the Ten Plagues which the Holy One, praised be He, brought upon the Egyptians in Egypt:
(1) Blood, (2) Frogs, (3) Vermin, (4) Wild Beasts, (5) Cattle Disease, (6) Boils, (7) Hail, (8) Locusts, (9) Darkness, (10) Smiting of the First-born.
DAYYENU
At this point in the Seder a hymn is sung called Dayyenu, a rising crescendo of thanksgiving, beginning with gratitude for physical deliverance, and ending with gratitude for the spiritual blessings of the Sabbath and the Torah.
Sing the Doxology --
"Praise God From Whom All Blessings Flow"
One of the participants asks:
1st Male Adult
What is the meaning of the Paschal Lamb which our forefathers used to eat at the time when the Temple was still in existence?
The Leader points to the shank bone of the lamb
and answers:
The Paschal Lamb is to remind us that the Holy One, praised be He, passed over the houses of our forefathers in Egypt, as it is written in the Bible: "You shall say that it is the sacrifice of the Lord's Passover, for He passed over the houses of the children of Israel in Egypt when He smote the Egyptians, but spared our houses. The people bowed their heads and worshiped" (Exodus 12:27).
One of the participants asks:
2nd Male Adult
What is the meaning of the Matzah that we eat?
The Leader raises the Matzah and answers:
The Matzah is to remind us that before the dough which our forefathers prepared for bread had time to ferment, the supreme King of kings, the Holy One, praised be He, revealed himself to them and redeemed them. We read in the Bible, "They baked Matzah of the unleavened dough which they had brought out of Egypt, for it had not leavened because they were thrust out of Egypt and could not linger, nor had they prepared any food for the journey" (Exodus 12:30).
One of the participants asks:
3rd Male Adult
What is the meaning of the bitter herbs which we eat?
The Leader points to the Maror and answers:
The Maror is to remind us that the Egyptians embittered the lives of our forefathers in Egypt, as the Bible explains: "They made their lives bitter with hard labor, with mortar and brick, and with every kind of work in the field. All the labor which the Egyptians forced upon them was harsh" (Exodus 1:14).
In every generation each Jew should regard himself as though he personally went forth from Egypt. That is what the Bible means when it says: "And you shall tell your son on that day, saying, 'It is because of what the Lord did for me when I went forth from Egypt' " (Exodus 13:8). It was not only our forefathers whom the Holy One, praised be He, redeemed from slavery, but us also did He redeem together with them, as we read: "He brought us out from there so that He might bring us into the land, and give us this land which he promised to our forefathers" (Deuteronomy 6:23).
Therefore we should thank and praise, laud and glorify, exalt and honor, extol and adore God who performed all these miracles for our fathers and for us. He brought us from slavery to freedom, from sorrow to joy, from mourining to festivity, from darkness to great light, and from bondage to redemption. Let us, then, sing unto Him a new song: Halleluyah, praise the Lord!
HALLEL
The following psalm in the Hallel is the same one as the Levites chanted in the Temple when the Paschal sacrifices were offered.
When Israel Went Forth From Egypt
Responsive Reading
Psalm 114
When Israel went forth from Egypt,
The house of Jacob from a people
of strange language,
R: Judah became his sanctuary,
Israel his dominion.
The sea looked and fled,
Jordan turned back.
R: The mountains skipped like rams,
the hills like lambs.
What ails you, O sea, that you flee?
O Jordan, that you turn back?
R: O mountains, that you skip like rams?
O hills, like lambs?
Tremble, O earth, at the presence of the
Lord
at the presence of the God of Jacob,
R: who turns the rock into a pool of water,
the flint into a spring of water.
Participants raise their second cup of wine
Praised be Thou, O Lord our God, King of the Universe, who redeemed us, and redeemed our fathers from Egypt, and enabled us to reach this night on which we eat Matzah and Maror. Even so, O Lord our God and God of our fathers, do Thou enable us to reach in peace other holy days and festivals when we may rejoice in the restoration of Zion, Thy city, and find delight in serving Thee. There we shall partake of the Paschal meal and bring Thee the offerings which shall be acceptable unto Thee. And there we shall sing unto Thee a new song of praise for our freedom and redemption. Praised be Thou, O Lord, Redeemer of Israel.
Praised be Thou, O Lord our God,
King of the Universe,
Creator of the fruit of the vine.
After the blessing, drink this second cup
of wine while reclining to the left
6. RAHATZ -- Wash the Hands Before the Meal
7. MOTZI -- Say the HA-MOTZI
Praised be Thou, O Lord our God, King of the Universe, who bringest forth sustenance from the Earth.
8. MATZAH -- Recite the Blessing for the Matzah
Praised be Thou, O Lord our God, King of the Universe, who has sanctified us with Thy commandments and enjoined upon us the Mitzvah of eating unleavened bread.
9. MAROR -- Eat the Bitter Herbs
The bitter herbs of which we shall partake are a reminder of the bitterness the Israelites experienced in Egypt. The Haroset into which the bitter herbs are dipped symbolizes the mortar and bricks with which our forefathers were forced to construct cities and treasure-houses for Pharaoh.
Life is bittersweet. The sweet and pleasant taste of the Haroset impresses upon us that, no matter how bitter and dark the present appears, we should hopefully look forward to better days. "Sweet are the uses of adversity."
A portion of the bitter herbs is dipped into the Haroset and eaten by each one present after reciting the following blessing:
Praised be Thou, O Lord our God, King of the Universe, who hast sanctified us by Thy commandments and enjoined upon us the Mitzvah of eating the Bitter Herbs.
Eat Bitter Herbs
10. KOREKH -- Eat the Matzah and Maror Sandwich
The bottom matzah is broken into small pieces. Each person receives two pieces between which are placed some of the bitter herbs.
As a reminder of the Temple, we follow
the practice of Hillel
While the Temple was still in existence, Hillel would eat together in a sandwich some Matzah and Maror, to fulfill the biblical command: "They shall eat it (the Paschal Lamb) together with unleavened bread and bitter herbs" (Numbers 9:11).
All eat the Matzah and Maror Sandwich
11. SHULHAN OREKH -- Take time to Enjoy the Festival Meal
(the Carry-in Dinner)
(Symbol of the Festival Meal -- Walnuts and Apples
Ground Fine, add Cinnamon and enough Wine to Moisten)
Now that we have completed the first part of the Haggadah, we are ready for the Passover meal. When the Temple was in existence, roasted lamb was eaten at the Seder. Since the destruction of the Temple, lamb is not served, and nothing is included in the meal that has been roasted on an open flame.
Remove the ritual symbols from the table.
In many homes, it is customary to begin the meal with a hard-boiled egg, usually dipped in salt water. Three interesting explanations are given for this practice. First, unlike most foods which become softer, the more it is boiled, the harder the egg becomes. This indicates the stubborn resistance of the Jews to those who sought to crush them. Secondly, the egg is regarded as the symbol of new life; a chick must break its egg to emerge into life. Finally, since the roasted egg on the Seder plate is a reminder of the sacrifice that took place in the Temple of old, we eat the egg to remind us of the destruction of the Temple and of our obligation to aid in the rebuilding of Zion today.
12. TZAFUN
Since the meal cannot be ritually completed without eating the Afikoman, the Leader or Host now calls for the Afikoman (the portion of the middle matzah that was hidden). The child who finds it receives a reward. The Afikoman is our substitute for the Paschal Lamb, which in days of old was the final food of the Seder feast.
Take time to enjoy and eat the Afikoman
13. BAREKH -- Recite the Birkat Hamazon
(Blessing after the meal)
It is appropriate to introduce the Birkat Hamazon with the singing of Psalm 126, which describes the great joy of the exiles, twenty-five hundred years ago, when they returned from Babylonia to Zion. Throughout the ages, this same psalm brought hope to the Jews that Zion would be restored and provide a homeland for the homeless and oppressed of their people.
When the Lord restored the
fortunes of Zion,
we were like those who dream.
Then our mouth was filled with
laughter,
and our tongue with shouts of joy;
then they said among the nations,
"The Lord has done great things for them."
The Lord has done great things for us,
we are glad.
Restore our fortunes, O Lord,
like the water-courses in the Negeb!
May those who sow in tears
reap with shouts of joy!
He that goes forth weeping,
bearing the seed for sowing,
shall come home with shouts of joy,
bringing his sheaves with him.
Leader
Let us say the blessing for our food.
Participants, and then Leader
Praised be the name of the Lord
from this time forth and forever.
Leader
With the permission of those present, let us
praise Him (our God) of whose bounty we have partaken.
Participants, then Leader
Praised be He (our God) of whose bounty we have
partaken and through whose goodness we live.
Drink the third cup of wine while leaning to the left
Praised be Thou, O Lord our God,
King of the Universe,
Creator of the fruit of the vine.
The fourth cup of wine is filled
The chalice for Elijah is also filled with wine
Among the awaited guests is the prophet Elijah who, according to tradition, never died, but was carried up to heaven. The life of no other character in Jewish history is so surrounded with a halo of mystery and wonder as is that of Elijah. In Jewish legend, the ubiquitous Elijah is the champion of the oppressed; he brings hope, cheer and relief to the downtrodden; and he performs miracles of rescue and deliverance.
It is Elijah who can explain all difficult passages in the Bible and Talmud and will settle all future controversies. The prophet Malachi says of him: "He will turn the hearts of parents to their children, and the hearts of children to their parents." Elijah is the harbinger of good tidings of joy and peace. His name is especially associated with the coming of the Messiah, whose advent he is expected to announce.
Let us open the door and rise in the hope that Elijah will enter. With the salutation reserved for distinguished guests, let us say:
Boy opens door
Blessed be he who comes in the name of the Lord.
Elijah, the prophet, Elijah, the Tishbite:
Elijah, the Gileadite:
May he soon come and bring the Messiah.
The door is closed
Leader
Let us now pause to recall the bitter catastrophe which so recently has befallen our people in Europe.
Responsive Reading
When in the past our brothers were massacred in ruthless pogroms, the poet Bialik, in his "City of Slaughter," cried out against this bloody savagery.
R: Today we mourn, not for one "city of slaughter" but for many such cities where six million of our people have been brutally destroyed.
The cruelties of Pharaoh, Haban, Nebuchadnezzar, and Titus cannot be compared to the diabolical devices fashioned by modern tyrants in their design to exterminate a whole people.
R: No generation has known a catastrophe so vast and tragic!
The blood of the innocent, who perished in the gas-chambers of Auschwitz, Bergen-Belsen, Buchenwald, Dachau, Majdanek, Treblinka, and Theresienstadt, cries out to God and to man.
R: How can we ever forget the burning of synagogues and houses of study, the destruction of the holy books and scrolls of the Torah, the sadistic torment and murder of our scholars, sages, and teachers?
They tortured the flesh of our brothers, but they could not crush their spirit, their faith, nor their love of Torah.
R: The parchment of the Torah was burnt, but the letters were indestructible.
In the Warsaw Ghetto, Jews valiantly defied the overwhelming forces of the inhuman tyrant. Those martyrs lifted up their voices in a hymn reaffirming their faith in the coming of the Messiah, when justice and peace shall finally be established for all men.
R: "I believe with a perfect faith in the coming of the Messiah; and though he tarry, nonetheless do I believe he will come!"
Let us pray: O Lord, remember Thy martyred children; remember all who have given their lives for Kiddush Hashem, the sanctification of Thy name.
R: Grant their souls the peace reserved for all the righteous who are in Thy tender keeping.
And as we mourn Israel's tragic fate, we also recall with admiration and gratitude the compassionate men and women of other faiths and nationalities who, at the peril of their lives, protected and saved thousands of Jews.
R: They are among those whom our Rabbis had in mind when they taught: "The righteous of all nations have a share in the world to come."
We are grateful to all the Allied Nations who liberated our people, and people of other faiths, from Nazi imprisonment, torture, and death.
R: With thankful hearts we shall ever remember the care and encouragement they gave to all those who were tragically displaced.
Let us all pray and work together for that day when there shall be no more violence or desolation anywhere on this earth.
R: "Nation shall not lift sword against nation; neither shall they learn war anymore."
We who have witnessed the darkest chapter in modern Jewish history have also witnessed our people's greatest triumph: the rebirth of the Jewish State.
R: We thank Thee, O Lord, that Thou hast permitted us to behold our people's return to Zion.
Thou has opened the gates, and Thou didst "bring the remnant of Thy people from the east, and didst gather them from the west; Thou didst say to the north 'Give up!' and to the south 'Do not withhold them!' "
R: "Thou didst bring Thy sons from afar, and Thy daughters from the ends of the earth!"
May we who live in this land of freedom help our brothers to rebuild the State of Israel, that it may become secure and self-supporting, a stronghold of democracy, a bridge which unites the peoples of the East and of the West.
R: "For out of Zion shall go forth the Torah, and the word of God from Jerusalem."
14. HALLEL
Hallel (Psalms of Praise) precedes and follows the festive meal to indicate that the meal is part of the religious service. Eating is not the mere consumption of food. In Judaism, the family meal is sanctified with prayer and D'VAR TORAH.
Recite the Hallel (Psalm 117)
Praise the Lord, all nations!
Extol him, all peoples!
For great is his steadfast love toward us:
and the faithfulness of the Lord
endures forever.
Praise the Lord!
Prayer closing the Hallel
All Thy words shall praise Thee, O Lord our God, and Thy pious ones, the just who do Thy will, together with all Thy people, the house of Israel, shall praise Thee in joyous song. They shall thank, exalt, revere and sanctify Thee, and ascribe sovereignty to Thy name, O our King. For it is good to give thanks to Thee, and it is fitting to sing praises to Thy name, for Thou art God from everlasting to everlasting.
The Fourth Cup of Wine
There are several explanations why we drink four cups of wine at the Seder. The four cups correspond to the four letters of God's name: YOD HEH VAV HEH (Jehovah) -- to indicate that God, the Liberator, is the Author of our freedom.
They mark the four divisions of the Seder service: the Kiddush; the reading of the Haggadah; the Birkat Hamazon (blessing after the meal); and the concluding psalms and prayers.
The Bible uses four different expressions for the redemption of the Israelites from Egyptian bondage.
After reciting the following blessing,
drink the fourth cup of wine while reclining.
Praised be Thou, O Lord our God,
King of the Universe,
Creator of the fruit of the vine.
15. NIRTZAH -- Conclude the Seder
The following verses are from the conclusion of the PIYYUT that enumerated all the regulations of the Seder.
ALL:
Now is our Seder concluded,
Each custom and law fulfilled:
As we gathered to celebrate a Seder this night,
May we be worthy in freedom next year
Again to celebrate a Seder.
O Pure One, who dwellest on high,
Raise up Thy numberless flock,
Speedily lead Thou the shoots of Thy stock
Redeemed, to Zion with song.
Next year in Jerusalem!
The service could be concluded by offering the sacrament of Holy Communion with bread and chalice.
"A program of fellowship for adults and/or youth in Christian congregations desiring a better understanding of the heritage and the meaning of the institution of the Sacrament of Holy Communion."
This work was inspired and initially written by Rev. Robert L. Linder while pastor of First English Lutheran Church in Toledo, Ohio. He was assisted by Jewish leaders of the community. It has since been revised by others, including Rabbi Sol Oster of Lima, Ohio.
BLESSING OF THE FESTIVAL CANDLES
Before sunset and prior to sitting down for the Seder, the mother and daughters light the candles and pray:
Our God and God of our fathers, may the rays of these festival candles cast their glow upon the earth and bring the radiance of Thy divine light to all who still dwell in darkness and in bondage. May this season marking the deliverance of our ancestors from Pharaoh arouse us against any despot who keeps man bowed in servitude. In gratitude for the freedom which is ours, may we strive to bring about the liberation of all humankind. Bless our home and our dear ones with the light of Thy spirit. Amen.
*****
THE HAGGADAH
THE MESSAGE OF PASSOVER
Leader
Welcome to our Seder! Tonight we observe a most ancient, colorful, and significant festival. The Seder takes us back to those events which occurred more than three thousand years ago. We recall the Egyptian bondage of the Children of Israel and their deliverance by God.
History tells us that many other peoples were also enslaved by tyrants. But the Israelites were the first to rebel against serfdom, and to institute a holiday dedicated to freedom. Most nations observe an Independence Day, but the observance of the birthday of Jewish freedom is unique because of its profoundly religious character. Every Jewish home becomes a sanctuary, every table and altar a place where gratitude is expressed to God, the Author of liberty. Through prayer and song, ritual and symbol, custom and ceremony, we look upon ourselves as though we were among those enslaved and then brought forth unto freedom.
This self-dedication with the past of our people helps us better to appreciate the freedom that is ours, and more fully to understand the plight of such of our brethren as still dwell under the shadow of tyrants. The Seder calls upon us to do all in our power to emancipate them from tyranny.
The Seder, which keeps alive in us the love of liberty, has a significance also for all humankind. Freedom, which is one of man's most precious gifts, must not be taken for granted. In every age it must be won anew. The Pharaoh of the Exodus is symbolic of the tyrants of our day as well as of the tyrants in every era of history.
If a people is anywhere exploited and oppressed, then nowhere is man really secure. Freedom is indivisible. The Seder expresses the need of man's eternal vigilance in the struggle to preserve and advance the cause of freedom and human dignity. May God grant that the freedom which prevails here in our beloved land shall become the blessed lot of all the children of men.
1. KADDESH -- Sanctify the Name of God
Fill the First Cup of Wine
Leader
We begin this service by sanctifying the name of God and proclaiming the holiness of this Festival. Wine in the East is as common a beverage as tea and coffee are for us. With a blessing over wine, the Jew ushers in the Sabbath and all Festivals. The Kiddush ceremonial, invoking God while partaking of wine, may be one of the reasons why the traditional Jew developed temperance and sobriety. With this cup of wine, symbol of joy, let us now usher in our inspiring Festival of Passover.
In Unison
Our God and God of our fathers, we thank Thee that Thou hast enabled us to gather in happy fellowship, again to observe the Festival of Freedom. Just as for many centuries the Seder has brought together families and friends to retell the events which led to our freedom, so may we this night be at one with Jews everywhere who perform this ancient ritual linking us with our historic past. As we relive each event in our people's ancient struggle, and celebrate their emergence from slavery to freedom, we pray that all of us may keep alive in our hearts the love of liberty. May we dedicate our lives to the abolition of all forms of tyranny and injustice.
As we partake of this cup of wine, symbol of joy, we acknowledge Thee our Creator, our Father, our Liberator. We praise Thy holy name in the traditional words of the Kiddush:
Praised be Thou, O Lord our God,
King of the Universe,
Creator of the fruit of the vine.
Praised be Thou, O Lord our God, King of the Universe, who didst choose us from among all people for Thy service, and exalted us by teaching us holiness through Thy commandments. Out of love hast Thou given us, O Lord our God, holidays for gladness, festivals and seasons for rejoicing, among them this day of the Feast of Unleavened Bread, the season of our freedom, a festival of holy assembly, commemorating our liberation from Egypt. From among all peoples hast Thou chosen us, and didst sanctify us by giving us Thy holy festivals as a joyous heritage. Praised be Thou, O Lord, who hallowest Israel and the festivals.
She-he-he-ya-nu
Praised be Thou, O Lord our God, King of the Universe, who hast kept us in life and sustained us, and enabled us to reach this season.
Drink the First Cup of Wine
Lean to the Left
2. u-r'HATZ -- Wash the Hands
It was an ancient custom in the East, especially among Jews, to wash their hands before eating. A pitcher of water with basin and towels may be passed around to the guests or, to save time, several containers of water and basins may be set at convenient places on the table.
Wash the Hands
3. KARPAS -- Eat a Green Vegetable
The green vegetable is a symbol of springtime and the miracle of nature's renewal. At this season when Mother Earth arrays herself in fresh verdure, the spirit of man rises, and he renews his faith in a world where freedom and justice will prevail.
The salt water, into which the Karpas is dipped to make it palatable, has been interpreted as salty tears, to remind us of the tears shed by the oppressed Israelites.
Before partaking of the Karpas, recite the following blessing:
Praised be Thou, O Lord our God,
King of the Universe,
Creator of the fruit of the Earth.
Eat the Vegetable
4. YAHATZ -- Break the Middle of the Three Matzot
For the daily meal, there is one loaf of bread; but on the Sabbath there are two loaves as a reminder of the double portion of manna which fell on Friday for the Children of Israel as they traveled in the wilderness (Exodus 16:22). In honor of Passover, a third matzah was added specifically for the Seder.
When the Temple was in existence, special food, considered sacred, was eaten by the Kohanim and the L'vi-yim. But the Passover indicates that all Jews are united in a covenant of equality. To demonstrate this pattern of democracy, everyone at the Seder will tonight partake of all three matzot.
The middle matzah is broken into two pieces. The smaller half is replaced on the Seder plate to be used later for the Ha-Motzi. The larger half is wrapped in a napkin, as a symbol of the unleavened dough, to be eaten as the Afikoman at the end of the meal. The Host, or Leader, asks the children to close their eyes as he hides the Afikoman. Anyone finding it may claim a reward because the meal cannot be ritually completed without the Afikoman.
Break Into 2 Pieces Middle Matzot
Hide Afikoman (Give to Adult Member)
5. MAGGID -- Tell the Story of the Exodus
Hospitality is a time-honored virtue among our people. The custom of inviting to the Seder all who are hungry originated in Babylonia. Therefore the invitation is expressed not in Hebrew but in Aramaic, the language then current. Our Seder would not be true to tradition unless we offer hospitality to any stranger in our midst, or make it possible for the needy to observe their own Seder.
As a sign of hospitality, the door is opened
Have a Young Man Open a Door in Fellowship Hall
The Leader uncovers the Matzah,
Lifts up the Ceremonial Plate and says:
Behold the Matzah, bread of poverty, which our ancestors ate in the land of Egypt.
Let all who are hungry come and eat; All who are needy, come and celebrate the Passover with us.
Now we are here: Next year may we observe the Passover in the land of Israel.
Now many are still enslaved: Next year may all men be free.
(The Haggadah, the dramatic portrayal of the exodus from Egyptian bondage, is for the entire family. Being child-centered, it encourages especially the children to ask questions concerning the ritual and meaning of the service. The Seder brings families together and strengthens the bonds of Jewish family solidarity.)
After the door has been closed, the wine cup is filled the second time, and the youngest child, or a guest, asks the Four Questions.
THE FOUR QUESTIONS
WHY IS THIS NIGHT DIFFERENT
FROM ALL OTHER NIGHTS?
(1) On all other nights we may eat either leavened or unleavened bread, but on this night we eat only the unleavened bread.
(2) On all other nights we eat all kinds of herbs, but on this night we eat especially bitter herbs.
(3) On all other nights, we need not even once dip our herbs in any condiment, but on this night we dip herbs twice: one herb in salt water, and the bitter herbs in Haroset.
(4) On all other nights we eat either sitting or reclining, but on this night we recline.
Leader
Before we read the Haggadah, which tells in detail the whole story, let me answer your questions one by one:
(1) We eat matzah because, when our ancestors were told by Pharaoh that they could leave Egypt, they had no time to bake bread with leaven, so they baked it without leaven.
(2) At the Seder, we eat bitter herbs to remind us of the bitterness our ancestors experienced when they were oppressed by the Egyptian taskmaster.
(3) At the Seder, we dip food twice; the parsley in salt water, as we have already explained, and the bitter herbs in Haroset, as we shall later explain.
(4) As a sign of freedom, we lean to the left when we partake of wine and symbolic food. In antiquity, slaves ate hurriedly, standing or squatting on the ground, while royalty, nobility, and the wealthy in Egypt, Persia, Rome, and other empires dined on couches. To indicate that the ancient Israelites were now free, they too reclined while eating. Since it is impractical for each person to have a dining couch, only the Leader is provided with pillows on which to lean, and the rest lean to the left when drinking the wine and eating the matzah.
Now let us return to the text of the Haggadah for the details as to why this night is different from all other nights.
We were once the slaves of Pharaoh in Egypt, but the Lord our God brought us forth from there with a mighty hand and an outstretched arm (Deuteronomy 6:21; 26:8). Had not the Holy One, praised be He, brought our fathers out of Egypt, then we and our children and our children's children might still be enslaved to a pharaoh in Egypt. Therefore, even if all of us were endowed with wisdom and understanding, and all of us thoroughly versed in the Torah, it would nevertheless be our duty to tell of the Exodus from Egypt. And to dwell at length on the story of the liberation is indeed praiseworthy.
We are told that Rabbi Eliezer, Rabbi Joshua, Rabbi Elazar, son of Azariah, Rabbi Akiba, and Rabbi Tarfon sat at the Seder table in B'nai B'rak and, the whole night through, discussed the liberation from Egypt until their disciples came in and said: "Rabbis! It is now time to recite the Shema of the morning prayers."
Rabbi Elazar, son of Azariah, said, "I am nearly seventy years old, yet I never could understand why the Exodus from Egypt should also be mentioned in the evening service, until Ben Zoma explained it by quoting the verse: 'That you may remember the day you went forth from Egypt all the days of your life' (Deuteronomy 16:3). The days of your life would imply the daytime only. All the days of your life includes the nights also." There is, however, another explanation given by the sages: "The days of your life refers to this world. All the days of your life includes also the messianic era."
Praised be God: Praised be He: Praised be He who gave the Torah to his people Israel: Praised be He.
THE FOUR SONS
The Torah speaks of four types of children: one who is wise, one who is rebellious, one who is simple, and one who does not know how to ask.
The wise son asks, "What is the meaning of the laws, regulations and ordinances which the Lord our God has commanded you?" (Deuteronomy 6:20). To him you shall explain all the laws of Passover even to the last detail, that nothing may be eaten and no entertainment or revelry is to take place after the Afikoman.
The rebellious son asks, "What does this service mean to you?" (Exodus 12:26). By using the expression "to you," it is evident that this service has no significance for him. He has thus excluded himself from his people and denied God; therefore, give him a caustic answer and say: "It is because of what the Lord did for me when I came out of Egypt" (Exodus 13:8). "For me," not for him, for had he been there in Egypt, he would not have deserved to be liberated.
The simple son asks: "What does this mean?" Tell him, "With a mighty hand, the Lord brought us out of Egypt, out of the house of bondage" (Exodus 13:14).
As for the one who does not know how to ask, begin by explaining, as we are told: "You shall tell your son on that day, 'I do this because of what the Lord did for me when I came out of Egypt' " (Exodus 13:8).
One might think that the Haggadah should be recited beginning with the first day of the month of Nisan. But the Bible says: "You shall tell your son on that day," (the fifteenth day of Nisan, the first day of Passover). One might infer "on that day" means in the daytime. But the verse continues: "I do this because of what the Lord did for me when I came out of Egypt," namely in the evening, when the Matzah and Bitter Herbs are actually placed before you.
In the beginning (before the days of Abraham), our forefathers were idol worshipers. God, however, called us to His service. For so we read in the Torah: "And Joshua said unto all the people, 'thus said the Lord, God of Israel: In the days of old, your fathers, even Terah, the father of Abraham and Nahor, lived beyond the River Euphrates, and they worshiped idols. But I took your father, Abraham, from beyond the River Euphrates and I led him through the entire land of Canaan. I multiplied his offspring and gave him Isaac. To Isaac I gave Jacob and Esau. To Esau I gave Mount Seir as an inheritance: but Jacob and his sons went down into Egypt' " (Joshua 24:2-4).
Praised be God who keeps His promise to Israel: Praised be He! For the Holy One, praised be He, determined the end of our bondage in order to fulfill His word, pledged in a solemn covenant to our father Abraham: "And God said to Abraham, 'Know this for certain: your descendants shall be strangers in a land not their own, where they shall be enslaved and oppressed for four hundred years. But I will also bring judgment on the nation that held them in slavery: and in the end they shall go free with great substance' " (Genesis 15:13-14).
Raise the Cup of Wine and Cover the Matzot
God's unfailing help has sustained our fathers and us. For not only one enemy has risen up to destroy us, but in every generation do men rise up against us seeking to destroy us: but the Holy One, praised be He, delivers us from their hands.
The Cup of Wine is Set Down on the Table and the
Matzot are Uncovered
We must be on guard against two kinds of enemies who would deprive us of our freedom: (1) the enemy without, easily recognized by his malicious words and evil deeds; and (2) the enemy within, posing as a friend and betraying us. Pharaoh was the enemy without and Laban, referred to in the passage which follows, symbolized the treacherous, false friend.
Let us analyze, for instance, what Laban, the Aramean (Syrian), intended to do to Jacob, our father. Whereas Pharaoh issued a decree against newborn males only. Laban sought to annihilate Jacob and his entire family, for the Biblical verse may be read: "The Aramean wanted to destroy my father."
With a Small Spoon, Spill from Your Cup
Some Wine for Each of the Three Miracles
as Each Miracle is Mentioned
"Blood, fire, and pillars of smoke." (Joel 3:3).
As we read in the Haggadah about plague after plague, with a small spoon we spill some wine into our plate.
With a Small Spoon, Spill into Your Plate
Some of the Wine as Each Plague is Mentioned
These were the Ten Plagues which the Holy One, praised be He, brought upon the Egyptians in Egypt:
(1) Blood, (2) Frogs, (3) Vermin, (4) Wild Beasts, (5) Cattle Disease, (6) Boils, (7) Hail, (8) Locusts, (9) Darkness, (10) Smiting of the First-born.
DAYYENU
At this point in the Seder a hymn is sung called Dayyenu, a rising crescendo of thanksgiving, beginning with gratitude for physical deliverance, and ending with gratitude for the spiritual blessings of the Sabbath and the Torah.
Sing the Doxology --
"Praise God From Whom All Blessings Flow"
One of the participants asks:
1st Male Adult
What is the meaning of the Paschal Lamb which our forefathers used to eat at the time when the Temple was still in existence?
The Leader points to the shank bone of the lamb
and answers:
The Paschal Lamb is to remind us that the Holy One, praised be He, passed over the houses of our forefathers in Egypt, as it is written in the Bible: "You shall say that it is the sacrifice of the Lord's Passover, for He passed over the houses of the children of Israel in Egypt when He smote the Egyptians, but spared our houses. The people bowed their heads and worshiped" (Exodus 12:27).
One of the participants asks:
2nd Male Adult
What is the meaning of the Matzah that we eat?
The Leader raises the Matzah and answers:
The Matzah is to remind us that before the dough which our forefathers prepared for bread had time to ferment, the supreme King of kings, the Holy One, praised be He, revealed himself to them and redeemed them. We read in the Bible, "They baked Matzah of the unleavened dough which they had brought out of Egypt, for it had not leavened because they were thrust out of Egypt and could not linger, nor had they prepared any food for the journey" (Exodus 12:30).
One of the participants asks:
3rd Male Adult
What is the meaning of the bitter herbs which we eat?
The Leader points to the Maror and answers:
The Maror is to remind us that the Egyptians embittered the lives of our forefathers in Egypt, as the Bible explains: "They made their lives bitter with hard labor, with mortar and brick, and with every kind of work in the field. All the labor which the Egyptians forced upon them was harsh" (Exodus 1:14).
In every generation each Jew should regard himself as though he personally went forth from Egypt. That is what the Bible means when it says: "And you shall tell your son on that day, saying, 'It is because of what the Lord did for me when I went forth from Egypt' " (Exodus 13:8). It was not only our forefathers whom the Holy One, praised be He, redeemed from slavery, but us also did He redeem together with them, as we read: "He brought us out from there so that He might bring us into the land, and give us this land which he promised to our forefathers" (Deuteronomy 6:23).
Therefore we should thank and praise, laud and glorify, exalt and honor, extol and adore God who performed all these miracles for our fathers and for us. He brought us from slavery to freedom, from sorrow to joy, from mourining to festivity, from darkness to great light, and from bondage to redemption. Let us, then, sing unto Him a new song: Halleluyah, praise the Lord!
HALLEL
The following psalm in the Hallel is the same one as the Levites chanted in the Temple when the Paschal sacrifices were offered.
When Israel Went Forth From Egypt
Responsive Reading
Psalm 114
When Israel went forth from Egypt,
The house of Jacob from a people
of strange language,
R: Judah became his sanctuary,
Israel his dominion.
The sea looked and fled,
Jordan turned back.
R: The mountains skipped like rams,
the hills like lambs.
What ails you, O sea, that you flee?
O Jordan, that you turn back?
R: O mountains, that you skip like rams?
O hills, like lambs?
Tremble, O earth, at the presence of the
Lord
at the presence of the God of Jacob,
R: who turns the rock into a pool of water,
the flint into a spring of water.
Participants raise their second cup of wine
Praised be Thou, O Lord our God, King of the Universe, who redeemed us, and redeemed our fathers from Egypt, and enabled us to reach this night on which we eat Matzah and Maror. Even so, O Lord our God and God of our fathers, do Thou enable us to reach in peace other holy days and festivals when we may rejoice in the restoration of Zion, Thy city, and find delight in serving Thee. There we shall partake of the Paschal meal and bring Thee the offerings which shall be acceptable unto Thee. And there we shall sing unto Thee a new song of praise for our freedom and redemption. Praised be Thou, O Lord, Redeemer of Israel.
Praised be Thou, O Lord our God,
King of the Universe,
Creator of the fruit of the vine.
After the blessing, drink this second cup
of wine while reclining to the left
6. RAHATZ -- Wash the Hands Before the Meal
7. MOTZI -- Say the HA-MOTZI
Praised be Thou, O Lord our God, King of the Universe, who bringest forth sustenance from the Earth.
8. MATZAH -- Recite the Blessing for the Matzah
Praised be Thou, O Lord our God, King of the Universe, who has sanctified us with Thy commandments and enjoined upon us the Mitzvah of eating unleavened bread.
9. MAROR -- Eat the Bitter Herbs
The bitter herbs of which we shall partake are a reminder of the bitterness the Israelites experienced in Egypt. The Haroset into which the bitter herbs are dipped symbolizes the mortar and bricks with which our forefathers were forced to construct cities and treasure-houses for Pharaoh.
Life is bittersweet. The sweet and pleasant taste of the Haroset impresses upon us that, no matter how bitter and dark the present appears, we should hopefully look forward to better days. "Sweet are the uses of adversity."
A portion of the bitter herbs is dipped into the Haroset and eaten by each one present after reciting the following blessing:
Praised be Thou, O Lord our God, King of the Universe, who hast sanctified us by Thy commandments and enjoined upon us the Mitzvah of eating the Bitter Herbs.
Eat Bitter Herbs
10. KOREKH -- Eat the Matzah and Maror Sandwich
The bottom matzah is broken into small pieces. Each person receives two pieces between which are placed some of the bitter herbs.
As a reminder of the Temple, we follow
the practice of Hillel
While the Temple was still in existence, Hillel would eat together in a sandwich some Matzah and Maror, to fulfill the biblical command: "They shall eat it (the Paschal Lamb) together with unleavened bread and bitter herbs" (Numbers 9:11).
All eat the Matzah and Maror Sandwich
11. SHULHAN OREKH -- Take time to Enjoy the Festival Meal
(the Carry-in Dinner)
(Symbol of the Festival Meal -- Walnuts and Apples
Ground Fine, add Cinnamon and enough Wine to Moisten)
Now that we have completed the first part of the Haggadah, we are ready for the Passover meal. When the Temple was in existence, roasted lamb was eaten at the Seder. Since the destruction of the Temple, lamb is not served, and nothing is included in the meal that has been roasted on an open flame.
Remove the ritual symbols from the table.
In many homes, it is customary to begin the meal with a hard-boiled egg, usually dipped in salt water. Three interesting explanations are given for this practice. First, unlike most foods which become softer, the more it is boiled, the harder the egg becomes. This indicates the stubborn resistance of the Jews to those who sought to crush them. Secondly, the egg is regarded as the symbol of new life; a chick must break its egg to emerge into life. Finally, since the roasted egg on the Seder plate is a reminder of the sacrifice that took place in the Temple of old, we eat the egg to remind us of the destruction of the Temple and of our obligation to aid in the rebuilding of Zion today.
12. TZAFUN
Since the meal cannot be ritually completed without eating the Afikoman, the Leader or Host now calls for the Afikoman (the portion of the middle matzah that was hidden). The child who finds it receives a reward. The Afikoman is our substitute for the Paschal Lamb, which in days of old was the final food of the Seder feast.
Take time to enjoy and eat the Afikoman
13. BAREKH -- Recite the Birkat Hamazon
(Blessing after the meal)
It is appropriate to introduce the Birkat Hamazon with the singing of Psalm 126, which describes the great joy of the exiles, twenty-five hundred years ago, when they returned from Babylonia to Zion. Throughout the ages, this same psalm brought hope to the Jews that Zion would be restored and provide a homeland for the homeless and oppressed of their people.
When the Lord restored the
fortunes of Zion,
we were like those who dream.
Then our mouth was filled with
laughter,
and our tongue with shouts of joy;
then they said among the nations,
"The Lord has done great things for them."
The Lord has done great things for us,
we are glad.
Restore our fortunes, O Lord,
like the water-courses in the Negeb!
May those who sow in tears
reap with shouts of joy!
He that goes forth weeping,
bearing the seed for sowing,
shall come home with shouts of joy,
bringing his sheaves with him.
Leader
Let us say the blessing for our food.
Participants, and then Leader
Praised be the name of the Lord
from this time forth and forever.
Leader
With the permission of those present, let us
praise Him (our God) of whose bounty we have partaken.
Participants, then Leader
Praised be He (our God) of whose bounty we have
partaken and through whose goodness we live.
Drink the third cup of wine while leaning to the left
Praised be Thou, O Lord our God,
King of the Universe,
Creator of the fruit of the vine.
The fourth cup of wine is filled
The chalice for Elijah is also filled with wine
Among the awaited guests is the prophet Elijah who, according to tradition, never died, but was carried up to heaven. The life of no other character in Jewish history is so surrounded with a halo of mystery and wonder as is that of Elijah. In Jewish legend, the ubiquitous Elijah is the champion of the oppressed; he brings hope, cheer and relief to the downtrodden; and he performs miracles of rescue and deliverance.
It is Elijah who can explain all difficult passages in the Bible and Talmud and will settle all future controversies. The prophet Malachi says of him: "He will turn the hearts of parents to their children, and the hearts of children to their parents." Elijah is the harbinger of good tidings of joy and peace. His name is especially associated with the coming of the Messiah, whose advent he is expected to announce.
Let us open the door and rise in the hope that Elijah will enter. With the salutation reserved for distinguished guests, let us say:
Boy opens door
Blessed be he who comes in the name of the Lord.
Elijah, the prophet, Elijah, the Tishbite:
Elijah, the Gileadite:
May he soon come and bring the Messiah.
The door is closed
Leader
Let us now pause to recall the bitter catastrophe which so recently has befallen our people in Europe.
Responsive Reading
When in the past our brothers were massacred in ruthless pogroms, the poet Bialik, in his "City of Slaughter," cried out against this bloody savagery.
R: Today we mourn, not for one "city of slaughter" but for many such cities where six million of our people have been brutally destroyed.
The cruelties of Pharaoh, Haban, Nebuchadnezzar, and Titus cannot be compared to the diabolical devices fashioned by modern tyrants in their design to exterminate a whole people.
R: No generation has known a catastrophe so vast and tragic!
The blood of the innocent, who perished in the gas-chambers of Auschwitz, Bergen-Belsen, Buchenwald, Dachau, Majdanek, Treblinka, and Theresienstadt, cries out to God and to man.
R: How can we ever forget the burning of synagogues and houses of study, the destruction of the holy books and scrolls of the Torah, the sadistic torment and murder of our scholars, sages, and teachers?
They tortured the flesh of our brothers, but they could not crush their spirit, their faith, nor their love of Torah.
R: The parchment of the Torah was burnt, but the letters were indestructible.
In the Warsaw Ghetto, Jews valiantly defied the overwhelming forces of the inhuman tyrant. Those martyrs lifted up their voices in a hymn reaffirming their faith in the coming of the Messiah, when justice and peace shall finally be established for all men.
R: "I believe with a perfect faith in the coming of the Messiah; and though he tarry, nonetheless do I believe he will come!"
Let us pray: O Lord, remember Thy martyred children; remember all who have given their lives for Kiddush Hashem, the sanctification of Thy name.
R: Grant their souls the peace reserved for all the righteous who are in Thy tender keeping.
And as we mourn Israel's tragic fate, we also recall with admiration and gratitude the compassionate men and women of other faiths and nationalities who, at the peril of their lives, protected and saved thousands of Jews.
R: They are among those whom our Rabbis had in mind when they taught: "The righteous of all nations have a share in the world to come."
We are grateful to all the Allied Nations who liberated our people, and people of other faiths, from Nazi imprisonment, torture, and death.
R: With thankful hearts we shall ever remember the care and encouragement they gave to all those who were tragically displaced.
Let us all pray and work together for that day when there shall be no more violence or desolation anywhere on this earth.
R: "Nation shall not lift sword against nation; neither shall they learn war anymore."
We who have witnessed the darkest chapter in modern Jewish history have also witnessed our people's greatest triumph: the rebirth of the Jewish State.
R: We thank Thee, O Lord, that Thou hast permitted us to behold our people's return to Zion.
Thou has opened the gates, and Thou didst "bring the remnant of Thy people from the east, and didst gather them from the west; Thou didst say to the north 'Give up!' and to the south 'Do not withhold them!' "
R: "Thou didst bring Thy sons from afar, and Thy daughters from the ends of the earth!"
May we who live in this land of freedom help our brothers to rebuild the State of Israel, that it may become secure and self-supporting, a stronghold of democracy, a bridge which unites the peoples of the East and of the West.
R: "For out of Zion shall go forth the Torah, and the word of God from Jerusalem."
14. HALLEL
Hallel (Psalms of Praise) precedes and follows the festive meal to indicate that the meal is part of the religious service. Eating is not the mere consumption of food. In Judaism, the family meal is sanctified with prayer and D'VAR TORAH.
Recite the Hallel (Psalm 117)
Praise the Lord, all nations!
Extol him, all peoples!
For great is his steadfast love toward us:
and the faithfulness of the Lord
endures forever.
Praise the Lord!
Prayer closing the Hallel
All Thy words shall praise Thee, O Lord our God, and Thy pious ones, the just who do Thy will, together with all Thy people, the house of Israel, shall praise Thee in joyous song. They shall thank, exalt, revere and sanctify Thee, and ascribe sovereignty to Thy name, O our King. For it is good to give thanks to Thee, and it is fitting to sing praises to Thy name, for Thou art God from everlasting to everlasting.
The Fourth Cup of Wine
There are several explanations why we drink four cups of wine at the Seder. The four cups correspond to the four letters of God's name: YOD HEH VAV HEH (Jehovah) -- to indicate that God, the Liberator, is the Author of our freedom.
They mark the four divisions of the Seder service: the Kiddush; the reading of the Haggadah; the Birkat Hamazon (blessing after the meal); and the concluding psalms and prayers.
The Bible uses four different expressions for the redemption of the Israelites from Egyptian bondage.
After reciting the following blessing,
drink the fourth cup of wine while reclining.
Praised be Thou, O Lord our God,
King of the Universe,
Creator of the fruit of the vine.
15. NIRTZAH -- Conclude the Seder
The following verses are from the conclusion of the PIYYUT that enumerated all the regulations of the Seder.
ALL:
Now is our Seder concluded,
Each custom and law fulfilled:
As we gathered to celebrate a Seder this night,
May we be worthy in freedom next year
Again to celebrate a Seder.
O Pure One, who dwellest on high,
Raise up Thy numberless flock,
Speedily lead Thou the shoots of Thy stock
Redeemed, to Zion with song.
Next year in Jerusalem!
The service could be concluded by offering the sacrament of Holy Communion with bread and chalice.
