diy haggadah
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Haggadah1
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Welcome! This Haggadahwill be your guide for tonights Seder. Haggadahis Hebrew for the telling.
This evening is about telling the story of Passover a time when the Jews were slaves and then became
free. And Seder means order. There is a particular order in which we tell the story and weve been
telling it that way for two thousand years! There are also a lot of special customs that go along with it.
Let's get started by lighting the candles. This is the traditional way to celebrate the beginning of a Jewish
holiday, which always starts and ends at sunset.
Blessed are YBlessed are You, Adonai, Ruler of the Universe, who sanctifies us with commandments, and commands us toou, Adonai, Ruler of the Universe, who sanctifies us with commandments, and commands us to
light the festival candles.light the festival candles.
. .
Baruch Atah Adonai Eloheinu melech haolam asher kid'shanu bmitzvotav vtzivanu lhadlik ner shel Yom Tov.
As you look around, you will see a table filled with things you dont usually find at holiday meals. There
are Seder plates, with a bunch of unusual things on them, wine cups for everyone (even kids), a special
cup for Elijah, and a plate with three covered matzahs. All of these things are filled with lotsof symbols
just about everything is here to remind us of something else. Mostly how we were once slaves, and now
were free. But in the words of Emma Lazarus:Until all of us are free, none of us is free.
At this Seder, everyone gets their own Seder plate. That way we can munch as we goalongand not starve ourselves while waiting for the meal!
At some Seders, theres a leader who runs the show. At others, guests take turns readingthe different parts. Nows a good time to decide how your Seder will work.
Nerot
Candle
Lighting
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MIRIAM'S CUPMIRIAM'S CUP
At many modern Seders, Miriams Cup is added alongside that of Elijah, as a symbol of Miriams Well, the
source of water for the Israelites while they were in the desert, and to honor the important role of women
in the story of Passover. Miriams Cup is filled with water, instead of wine. Miriam, the biblical prophetess,
watched over her baby brother Moses as he was placed in the Nile, and convinced the Pharaohs
daughter to bring Yocheved, his birth mother (and hers) to serve as the babys wet nurse once he was
taken into the palace. At the crossing of the Red Sea, Miriam led the women in song and dance, helping
the Israelites to overcome their fear of the uncertainty that lay ahead, and propelling the people forward.
Legends tell of a magical well, a source of healing and sustaining waters that accompanied the Israelitesfor forty years, and was believed to have been a gift from to honor Miriams leadership and devotion to the
people.
In contrast to Elijah, who was a hermit, and is associated with our hope for universal peace in the future,
Miriam lived among the people, offering comfort and encouragement during the long journey through the
desert. Miriams Cup is a symbol of nurturance and renewal in our present life; her waters are here to
cleanse, heal and sustain us as we wait for Elijah. Sidebar: Fill the Cup from a pitcher, or have everyone
at the table add to it from their own glasses. As Miriams Cup is a new tradition, its place in the Seder is
not fixed. Some introduce it at the beginning, others, after we drink the second cup of wine, before Hand
Washing (Rochtzah), while still others fill it toward the end, along with Elijahs Cup. Unlike Elijahs Cup,
however, which is left untouched, everyone sips from Miriams Cup as it is passed around the table.
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Sit back and relax; both of these recommendations are actually part of the tradition, because tonight we
are meant to feel like royalty. We begin our celebration of freedom by raising the first of four cups of wine.
The number four will appear numerous times throughout the Seder; here, it is to remind us of the four
terms used in the Torah for Adonais promise of deliverance for the Israelite slaves. Raise your glass as
we say the Kiddush, the traditional blessing over wine. In the Seder, this part is called Kadesh.
Blessed are YBlessed are You, Adonai, Ruler of the Universe, who creates the fruit of the vine.ou, Adonai, Ruler of the Universe, who creates the fruit of the vine.
..
Baruch Atah Adonai Eloheinu melech ha'olam borei pri hagafen.
Recite the blessing together, and then drink your glass of wine. Grape juice is often used bythose who will not do well with four glasses of wine in their system. Throughout the Sederwe will be making blessings before we eat and drink.
Kadesh
Wine
Blessing
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Washing before a meal is a healthy habit.
Take a cup or pitcher of water in one hand and pour it over the other hand. You can do this
at a sink, or with a cup and basin at the table. If you prefer, you can have just one personsymbolically wash their hands for everyone.
Urchatz
Washing
Our Hands
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WHY NO BLESSING?WHY NO BLESSING?
Now that you all have clean hands, you may be asking why we take such an inconvenient approach to
the hand washing of such a large number of people. Living as you do in this age of Purell, you might think
the origin of this ritual has to do with cleanliness. (After all, cleanliness isnext to Godliness.) Thats not
completelytrue.
Normally we wash our hands while we make a blessing for spiritual cleansing before we or eat a meal
with bread, but for this first time in the Haggadah, we dont make a blessing as we wash. Its the first of
many different rules tonight. Why is there no blessing? This first hand washing is ceremonious andreminds us of the times of the Great Temple when the priest had to wash his hands and feet before
performing any of his duties.
According to the Book of Exodus, 12:3, on that fateful Egyptian spring night, the Israelites were told to
slaughter a lamb and use its blood to mark their posts. Thats how we escaped the final plague to
celebrate tonight, but you already knew that, didnt you? Since we have no Temple today, we do not
continue the marking posts with blood practice and instead, adopt this Greek-styled feast with many
symbolic foods and customs. Some people traditionally prepare lamb. We wash our hands to
commemorate the golden age of Jewish civilization, no blessing required.
As were about to dip our green vegetables, we wash our hands to symbolically prepare ourselves for thePassover story. We imagine ourselves embarking on our own Exodus tonight. This is a central theme of
the Passover Seder.
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The karpas, or green vegetable on the Seder plate, represents spring and our hope for the future. We dip
it into salt water to remember the bitter tears of all slaves: those of our ancestors, as well as the tears of
people who are still not free today. In ancient Greece and Rome, closer to the time of the first Haggadah,
this might have been served as an appetizer for the wealthy.
Blessed are YBlessed are You, Adonai, Ruler of the Universe, who creates the fruit of the earth.ou, Adonai, Ruler of the Universe, who creates the fruit of the earth.
..
Baruch Atah Adonai Eloheinu melech ha'olam borei pri ha'adamah.
Take some greens, e.g., celery, parsley, pepper or lettuce, from the Seder plate, or passaround a separate bowl of vegetables, followed by a bowl of salt water. As many of ourancestors lived in places where green vegetables were unavailable, potatoes can also beused, even though theyre not green. Recite the blessing and then eat the vegetable.
Karpas
Green
Vegetable
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WHAWHAT VEGETT VEGETABLE IS KARPABLE IS KARPAS SUPPOSED TAS SUPPOSED TO BE?O BE?
You may be wondering how the vegetables used to represent karpas were chosen. Since karpas
symbolizes springtime, a green vegetable should be used. Karpasliterally means parsley or celery in
Hebrew. However, some families have a tradition of using a potato because in the olden days in Europe,
no green vegetables were ripe yet at Passover time so people had to use what was available.
The origin of the dipping custom goes back to the days of the ancient Romans who lived at the same time
that the Seder service was set up by the rabbis. Wealthy Romans started their banquets with fresh
vegetables dipped in a sauce or dressing. Jews chose to start their ceremonial meal the same way toshow their freedom to eat like the fancy Romans. However, dipping the karpas in salt water is to remind
us of the tears shed during slavery and our journey to freedom.
That brings us back to our green veggies. Since a measly little sprig of parsley probably wont quiet most
grumbling stomachs, and being free from slavery also means not being distracted by hunger, weve
expanded the sampling of karpas to the more filling individual Seder plate of appetizers!
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The covered plate on your table conceals a stack of three matzahs. Some see them as symbolic of the
three divisions of the Jewish people: Priests, Levites, and Israelites. Others see them as a reminder of the
three Patriarchs: Abraham, Isaac, and Jacob. Take the middle matzah, and break it into two pieces. We
do this to remind ourselves that our redemption is not complete and that we all have a part in tikkun olam,
or repairing the world. The larger piece of matzah gets covered and becomes the Afikomen, which is the
Greek word for dessert. The Afikomen will be the very last food we eat at the end of the Seder. Put the
Afikomen under a cushion or somewhere you can keep your eye on it. Now, put the smaller half back in
the matzah stack and re-cover it. Raise the matzahs so that everyone can see them. We will now invite all
who are hungry or in need to join us.
Children often steal the Afikomen and then negotiate with the adults for a reward to give itback, as the Seder is not complete without sharing the Afikomen. At some Seders wherethere are no children present, adults still play a game of hide and seek with the Afikomen,
complete with an offer of ransom money to a charity of the finders choice.
Ha lachma anya di achalu avhatana bara dMitzrayim. Kol dichfin yeitei vyechol. Kol Ditzrich yeiteiHa lachma anya di achalu avhatana bara dMitzrayim. Kol dichfin yeitei vyechol. Kol Ditzrich yeitei
vyofsachLvyofsachLshana habaah bnei chorin.shana habaah bnei chorin.
This above section is written in Aramaic a language spoken by the Jews long ago. It says: This is the
bread of poverty, which our ancestors ate in the land of Egypt. We invite all who are hungry to come and
eat, and all who are needy to come and celebrate with us. Next year, may we all truly be free. It
reminds us that in any language, its always important to look out for those who are less fortunate.
If you have decided to include an orange on your Seder plate, this is a good time to point outthat it too is there to remind us of the importance of including everyone, especially thetraditionally disenfranchised members of the Jewish community (women, widows, gays andlesbians), whose role in the Passover story was not always included in traditionalHaggadahs. An oranges sweetness and standout color reminds us that every person has anactive place in Jewish life.
Yachatz
BreakingThe Middle
Matzah
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To tell the story of Passover, we ask four questions about the quirky traditions of the evening, but really,
were asking one big question: What is Passover all about? Remember that being able to question is itself
an act of freedom.
THE FOUR QUESTIONSTHE FOUR QUESTIONS
Mah nishtanah halailah hazeh mikol haleilot?
.. ,,
Sheb'chol haleilot anu ochlin chametz u'matzah. Halailah hazeh kulo matzah.
.. ,, Sheb'chol haleilot anu ochlin she'ar yirakot. Halailah hazeh maror.
.. ,,
Sheb'chol haleilot ein anu matbilin alu pa'am echat. Halailah hazeh sh'tei f'amim.
.. ,,
Sheb'chol haleilot anu ochlin bein yoshvin u'vein m'subin. Halailah hazeh kulanu
m'subin.
The Four Questions are traditionally sung by the youngest person at the table, but if thereare no children present, feel free to have everyone sing together, since many of us probablyhave the same questions. The Haggadah encourages people to ask questions to stimulatethoughtful conversation.
Maggid
Story OfThe
Exodus
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THE FOUR QUESTIONSTHE FOUR QUESTIONS
Why is this night different from all other nights?
On all other nights, we eat bread and matzah. Why, on this night, do we eat
only matzah?
We eat only matzah to remember the haste with which the Israelites fled Egypt.
On all other nights, we eat a variety of vegetables. Why, on this night, do
we eat only maror, a bitter vegetable?
We eat a bitter vegetable to remember how bitter the life of a slave is.
On all other nights, we dont dip our vegetables ieven once. Why, on this
night, do we dip them twice?
We dip in salt water tonight first to remember the tears and bitter lives of our ancestors, and second, their
unending hope for freedom.
On all other nights, we eat sitting or reclining. Why, on this night, do we
recline?
We make ourselves comfortable at the table because thats what free people can do. In the past, slaves
ate standing up while their masters reclined.
Most of the Seder is really about answering these four questions, which represent four types of children,
with different temperaments. They are usually referred to as wise, wicked, simple and one who does not
know how to ask a question. In truth, theres probably a little bit of each child in every one of us. We all
have our own way of analyzing things and learning from them. The Seder incorporates a wide variety of
symbols, songs and traditions to appeal to our different learning styles.
As you can see the number four, appears frequently throughout the Seder. Here, fourdifferent types of children have been identified to reflect the four times in the Torah that theIsraelites are instructed to tell their children the story of the Exodus. The writers of theHaggadah thought this might have been to insure that all children, despite their variedlearning styles, will be able to access the story. Asking (and answering) questions helpsreveal new insights into the story of Passover. To stimulate dialogue at your Seder, you canask different questions each year, or search for diverse new interpretations andcommentaries as you ask the same ones.
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Traditionally on Passover, we are commanded not only to tell our children the story of the exodus, but
also to experience the story, as if we ourselves have been freed from Egypt. Scholars long ago
recognized that personalizing the story is the best way for us to truly cherish our freedom. We revisit the
story each year to honor the struggles of our ancestors, and to remember that is incumbent on us never
to forget those who are not yet free.
The story starts thousands of years ago in what is now the Middle East. Jacob the Israelite moved his
family of seventy to Egypt to escape famine, because food was plentiful there. Once in Egypt, he was
reunited with his son, Joseph, who had become second in command to the Pharaoh. Consequently,
Jacobs family was treated well, and over the next generations, the Israelites prospered and multiplied.
Some years later, a new Pharaoh was threatened by the prominence and proliferation of the Israelites. To
stop their ascent, he enslaved them, forcing the men to perform the backbreaking work of building his
cities and palaces. In a paranoid attempt to ensure that no future Israelite would usurp his power, he also
decreed that all male babies must be killed. In defiance of this heinous order, after managing to keep her
son hidden for three months, one brave mother created a mini-ark (not unlike the one Noah built), and
placed her son, Moses, upon it, sending him floating into the Nile. The Pharaohs daughter miraculously
rescued the baby and raised him as her own in the Pharaohs palace.
Moses was deeply disturbed by the treatment of the slaves, and after intervening in a dispute and killing
an Egyptian slave master, he ran away from Egypt. The Israelites continued to suffer and prayed for a
better day. Moses couldnt forget the misery of the slaves, even from far away. When he saw a lost lamb
and a burning bush, he took these as signs from Adonai that he needed to go back and help free the
Israelites. Though reluctant, he felt compelled, so Moses returned to Egypt and boldly demanded that the
Pharaoh free the slaves.
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LET MY PEOPLE GOLET MY PEOPLE GO
When Israel was in Egypt Land,
Let my people go,
Oppressed so hard they could not stand,
Let my people go.
Go down Moses,
Way Down in Egypt land,
Tell ol Pharaoh,Let my people go!
As Israel stood by the waterside,
Let my people go,
At Gods command it did divide,
Let my people go.
Go down Moses,
Way Down in Egypt land,
Tell ol Pharaoh,
Let my people go!
God told Moses what to do,
Let my people go,
He led the people of Israel through,
Let my people go.
Go down Moses,
Way Down in Egypt land,
Tell ol Pharaoh,
Let my people go!
"Let My People Go" is actually a spiritual from the times when there was slavery in America.In the song "Israel" represents the African-American slaves while "Egypt" and "Pharaoh"represent the slavemaster.
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MYTH, TRUTH AND REALITY IN THE EXODUS NARRAMYTH, TRUTH AND REALITY IN THE EXODUS NARRATIVETIVE
Were the Jews really ever slaves in Egypt who outsmarted Pharaohs army after horrific plagues?
Sensational claims purporting to verify the Exodus story periodically make the news, like reports that a
volcanic eruption on the Greek island of Santorini in the fifteenth century B.C.E. could have caused an
ash cloud and tidal wave that darkened skies and parted waters, as in the Biblical account. But such
theories have failed to gain widespread scholarly support.
Today, a new generation of minimalist archaeologists claims that no physical evidence exists confirming
that the Israelites fled Egypt, wandered in the desert, then conquered the land of Israel (Canaan). Basedon excavations, these skeptical scholars assert that the Israelites were actually indigenous to Canaan,
evolving naturally from local hill settlements in the late thirteenth to early twelfth centuries B.C.E.
Recently, debates between minimalists and traditionalists over the Exodus narrative have erupted in bitter
name-calling in the Biblical Archaeology Review. Nevertheless, the rival positions are not necessarily
contradictory. Egyptian texts from the thirteenth century B.C.E., for example, mention nomads being
allowed to enter the fertile land of Goshen (Egypt) during famine. So did Joseph and his brothers in
Genesis 42-45. Other records refer to slaves escaping into the Sinai the same route as in Exodus. And
in the first mention of Israel outside the Bible, the Pharaoh Merenptah boasts of defeating a stateless
people with that name in his 1208 B.C.E campaign into Canaan.
Had the Israelites already settled Canaan by then? Or did they arrive from elsewhere? Obviously, both
could be true. And even if only a small band of Israelites left Egypt, a few is enough to be meaningful as a
symbol of origins, liberation and identity, like Americas founding story celebrated at Thanksgiving. Only
one hundred pilgrims sailed on the Mayflower, yet Americans of all ethnic backgrounds look to their flight
for religious freedom as a national myth (for good or ill). Likewise, celebrating the Exodus story holds new
meaning for each new generation seated at the Passover table, just as it does for the scholars who
debate it.
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- DomAll the water turned to blood, leaving people and
animals without clean water to drink, bathe in or
water their crops with.
- Tsifardeah
Frogswere everywhere inside and out. The
noise from the croaking was unbearable. No one
could sleep or move around in peace.
- KinimLiceattacked people and animals, biting, sucking
blood and spreading disease. No amount of
scratching could calm the overwhelming itch.
- Arov
Wild beastsstormed the land, snorting, growling,
biting and clawing. These savage animals
destroyed homes and farms and attacked anyone
in their way.
- Dever
Cattle diseasebrought sickness to rams, horses,
camels, cows, sheep and other animals. All
livestock died as there was no cure.
- Sh'khinBoils, a painful skin disease, caused peoples flesh
to burn and itch.
- Barad
Hail, a deadly combination of fire and ice, destroyed
everything in its path.
- ArbehSwarms oflocustsblackened the sky and
destroyed all crops.
- Choshech
Total darknesscreated chaos. Without the sun, the
cold was bone-chilling.
- Makat B'chorot
Every first-born Egyptian whether human or
animal suddenly died. The Israelites were
spared the angel of death, which passed over
their homes, as their doorposts had been marked
with the blood of a sacrificial lamb.
When the Pharaoh refused to free the Israelites, the Egyptians suffered ten horrible plagues. After the
last, most terrible one, the killing of all first-born Egyptians, the Pharaoh agreed to let the slaves go free.
We recite the names of the plagues together, spilling a drop of wine for each one. This is to show that
although we rejoice at being set free, we are also saddened by the suffering of others.
THE TEN PLAGUESTHE TEN PLAGUES
Dip your finger, or a spoon, into your wine glass (which should be full), and spill a drop ofwine onto your plate. We do this ten times, as we recite the names of each of the plagues.
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MYTH, TRUTH AND REALITY IN THE EXODUS NARRAMYTH, TRUTH AND REALITY IN THE EXODUS NARRATIVETIVE
Were the Jews really ever slaves in Egypt who outsmarted Pharaohs army after horrific plagues?
Sensational claims purporting to verify the Exodus story periodically make the news, like reports that a
volcanic eruption on the Greek island of Santorini in the fifteenth century B.C.E. could have caused an
ash cloud and tidal wave that darkened skies and parted waters, as in the Biblical account. But such
theories have failed to gain widespread scholarly support.
Today, a new generation of minimalist archaeologists claims that no physical evidence exists confirming
that the Israelites fled Egypt, wandered in the desert, then conquered the land of Israel (Canaan). Basedon excavations, these skeptical scholars assert that the Israelites were actually indigenous to Canaan,
evolving naturally from local hill settlements in the late thirteenth to early twelfth centuries B.C.E.
Recently, debates between minimalists and traditionalists over the Exodus narrative have erupted in bitter
name-calling in the Biblical Archaeology Review. Nevertheless, the rival positions are not necessarily
contradictory. Egyptian texts from the thirteenth century B.C.E., for example, mention nomads being
allowed to enter the fertile land of Goshen (Egypt) during famine. So did Joseph and his brothers in
Genesis 42-45. Other records refer to slaves escaping into the Sinai the same route as in Exodus. And
in the first mention of Israel outside the Bible, the Pharaoh Merenptah boasts of defeating a stateless
people with that name in his 1208 B.C.E campaign into Canaan.
Had the Israelites already settled Canaan by then? Or did they arrive from elsewhere? Obviously, both
could be true. And even if only a small band of Israelites left Egypt, a few is enough to be meaningful as a
symbol of origins, liberation and identity, like Americas founding story celebrated at Thanksgiving. Only
one hundred pilgrims sailed on the Mayflower, yet Americans of all ethnic backgrounds look to their flight
for religious freedom as a national myth (for good or ill). Likewise, celebrating the Exodus story holds new
meaning for each new generation seated at the Passover table, just as it does for the scholars who
debate it.
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With the last plague, and the death of his oldest son, the Pharaoh finally agreed to free the slaves. But
their escape was not without drama. The Pharaoh regretted his decision and ordered his army to bring
them back. With the army chasing after them, and the Red Sea up ahead, the Israelites were sure that
the end was near. But then a miracle happened. The waters of the sea parted just long enough for the
Israelites to pass through on dry land, but closed again to drown the Pharaohs army once they were on
the other side. The Israelites were finally free of their Egyptian slave masters. They wandered in the
desert for forty years before arriving in the Promised Land Israel! During that time, they received the
Ten Commandments and the Torah, which became their guide for how to live a life of freedom.
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Ilu hotzianu mimitzrayim.
Dayenu.
Ilu natan lanu et hashabbat.
Dayenu.
Ilu natan lanu et hatorah.
Dayenu.
Ilu hichnisanu leretz yisrael
Dayenu.
Had God only brought us out of Egypt.
Dayenu.
Had God only given us Shabbat.
Dayenu.
Had God only given us the Torah.
Dayenu.
Had God only brought us into the land of Israel.
Dayenu.
Although the Israelites escaped their Egyptian slave masters, there have been numerous other times
throughout history when our enemies have tried to destroy us. And yet, we survived! We sing Dayenu to
acknowledge the many times we have had reason to be grateful for our freedom. Dayenu means it would
have been enough! It is a joyous song about counting our blessings. There are actually fifteen verses of
Dayenu. Some say the number fifteen represents fifteen generations, from Abraham to Solomon. Others
believe it represents the fifteen steps leading up to the Temple in Jerusalem.
DADAYENUYENU
To celebrate our escape from Egypt and our freedom, we drink our second cup of wine.
Blessed are YBlessed are You, our God, Ruler of the universe, Creator of the fruit of the vine.ou, our God, Ruler of the universe, Creator of the fruit of the vine.
Baruch Atah Adonai Eloheinu melech haolam borei pri hagafen.
Modern Seders like ours often abbreviate the song and sing only a few verses thanking Godfor taking us out of Egypt, giving us the Torah and the Sabbath and for bringing us into the
land of Israel.
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We wash our hands to celebrate the crossing of the sea and to show that we are ready to eat
matzahour first official matzah of the Seder. (If youve already found yourself munching, thats OK.)
This time, we say a blessing.
Blessed are YBlessed are You, Adonai, Ruler of the Universe, who sanctifies us with commandments and commands us toou, Adonai, Ruler of the Universe, who sanctifies us with commandments and commands us to
wash our hands.wash our hands.
..
Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav v'tzivanu al n'tilat yadayim.
Its a tradition to make a blessing when washing ones hands before eating bread, so eventhough tonights bread is matzah, we still wash our hands followed by a blessing. You canchoose to have one person wash for everyone, like you did earlier, but then everyone should
join together to say the blessing.
Rochtzah
Washing
Our Hands
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The Israelites were forced to leave Egypt in such haste that they did not have time to bake bread for their
trip. Without yeast, and the time it takes to rise, their dough turned into the thin crackers that have
become the symbol of the Passover holiday matzah. We say two blessings one for the bread they
had intended to bake, and one for the matzah.
Blessed are You, Adonai, Ruler of the Universe, who brings forth bread from the earth.
..
Baruch Atah Adonai Eloheinu melech ha'olam hamotzi lechem min ha'aretz.
Blessed are You, Adonai, Ruler of the Universe, who sanctifies us with commandments and commands
us to eat unleavened bread.
.. , ,
Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah.
Take whats left of the middle matzah, break it into pieces, and pass them around foreveryone to eat after you say the blessings together.
Motzi Matzah
BlessingFor BreadandMatzah
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KITNIYOTKITNIYOT: THE REAL ST: THE REAL STORORYY
While there is agreement that leaven, called chametz, which is present in foods that are derived from the
five grains of wheat, spelt, barley, oats and rye, is not to be eaten on Passover, theres another category
of itty-bitty food that is a major source of contention for the different ethnic groups of Jews.
The story goes that once Ashkenazi Jews were forced into poor, desolate rural areas, their access to
education became limited. Sixteenth-century leaders, like Rabbi Joseph Karo, worried that Jews might
get confused and mix ground-up corn, rice, peas, lentils or beans with the five grains. In addition,
because the crops were often grown in the same fields or stored together, leaders worried about cross-contamination. Their solution was to start a movement against kitniyot, which literally means little things.
As a result, today many Ashkenazi Jews still consider legumes and other grain-like foods (e.g., rice,
chickpeas, chestnuts, sprouts, seeds, nuts and corn) taboo on Passover. Sephardic Jews, on the other
hand, didnt go along with the edict because this proximity of the crops wasnt a concern in their lands.
Since the time of the Talmuds codification in 70 C.E., Jews have been told to follow the rules of the land.
In Israel today, many notable Orthodox and Conservative figures from both sides have spoken out against
the kitniyot ban, saying that it no longer makes sense. A landmark 2007 ruling by the Israeli Orthodox
Rabbi David Bar-Hayim explained that there is no binding custom on kitniyot abstinence in Israel because
historically this was not the local practice. Ashkenazi traditionalists, however, say that a 500-year custom
should stand the test of time. Finding kitniyot-free food in Israel today is a growing problem and remindsus of just how much our traditions have evolved.
DIY Seder Tip: Quinoa
Some rabbis argue that because quinoa did not exist when the ban on kitniyot was created in the late
Middle Ages, it is excluded from this standing law. Others choose to uphold the similar-looking tradition
by refraining from serving it.
Because of their flavor and cooking similarities to grains, quinoa seeds are usually lumped in together
with other kitniyot crops. But actually, quinoa is not a true grain or cereal; it is a closer relative of
vegetables like beets and spinach. As such, both Ashkenazi and Sephardic Jews can eat quinoa leavesas well their seeds during Passover with a clear conscience.
According to Kashrut organizations, the one major problem with quinoa and more broadly, all kitniyot,
even today is not knowing whether the five banned grains may have mixed in with it during the
growing, manufacturing and packaging process. If you can be sure this hasnt occurred, the slightly nutty
flavor and fluffy texture of a quinoa pilaf with roasted garlic and spring vegetables could be the perfect
healthy addition to your meal.
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The maror, or bitter herbs as it is often referred to in English, reminds us of the bitter lives of slaves. We
dip the bitter herbs into the charoset, which reminds us of the mortar used by the slaves to build the cities
of Egypt. This is the second time we are dipping during the Seder meal.
Blessed are YBlessed are You, Adonai, Ruler of the Universe,ou, Adonai, Ruler of the Universe, who sanctifies us with commandments and commands us to eatwho sanctifies us with commandments and commands us to eat
the bitter herb.the bitter herb.
..
Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav v'tzivanu al achilat maror.
If you like spicy foods, or just want to bring real tears to your eyes, consider peeling andgrating your own fresh horseradish (with a bit of white vinegar so it sticks together) on theday of the Seder. If you keep it sealed until you use it, your guests will surely thank you forclearing their sinuses.
Maror
BlessingFor Bitter
Herbs
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MARORMAROR
Did you know that the horseradish root goes back in time as far as the matzah does? The horseradish
root also crossed the Red Sea with the fleeing Israelites. The Israelites were slaves at the time and only
had access to a few vegetables. The hard and woody horseradish was one of them and was a household
staple.
Nearly all the fleeing Israelites took horseradish with them. Moshe and Ethel, however, while gathering up
their scant belongings, found to their dismay that they had run out of horseradish. Ethel immediately sent
Moshe into the field to dig up a large horseradish root to take with them. However, because it was darkand everyone was running around in panic, Moshe dug up a ginger root by mistake.
After forty years in the desert, the Israelites finally entered the Promised Land all, that is, except
Moshe and Ethel. It took them forty-one years to arrive. When asked where they had been, Ethel, who
had grown old, shrugged her shoulders and replied, Moshe insisted on taking an alternative root.
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HORSERADISH AS BITTER HERBSHORSERADISH AS BITTER HERBS
While Ashkenazi Jews commonly use white or beet-colored varieties of horseradish as bitter herbs, this
was not always the case. In fact, religious authorities only accepted horseradish as a Passover norm
when more preferable bitter greens became geographically unavailable due to a change in northern
climates, around the fourteenth century. According to Gil Markss Encyclopedia of Jewish Food, Germans
ate horseradish in pieces and Eastern Europeans grated it. Generally, horseradish misses many of the
Talmuds specifications on being bitter or an herb. But because of its prominence in Eastern European
gardens, it has become the Passover Seders default condiment of choice.
Growing best in cool climates and marshy lands, horseradish falls in the same plant family as mustard,
wasabi, broccoli and cabbage. It also has significant medicinal qualities. Once grated, it must be
consumed immediately or stored in vinegar, or it will lose its pungent taste and become bitter within
minutes. Used all over Eastern and Central Europe, horseradish was first mass produced in jars by the
Heinz and Golds brands in the nineteenth and twentieth centuries, respectively.
Like wasabi, horseradish is a classic garnish for meats. It adds just the right zing, whether in a potato
kugel or a creamy cucumber dressing for veggies and fish. And for a punchy cocktail, try mixing
horseradish with vodka and soaking it overnight; then you can enjoy a true Passover miracle.
DIY Seder: Your Own Horseradish
For spice-loving, foodie families, take a five-minute Seder break just before you eat the maror. Peel the
horseradish as you would ginger. Chop the horseradish into large chunks and then grate it in a food
processor. Add a bit of white vinegar to the food processor mixture to hold in the intense flavor, and keep
the bits together by spooning it on a bite of matzah.
Very pungent and highly aromatic, freshly shredded horseradish has a flavor much edgier than the store-
bought type, so be sure everyones water glasses are full, say the blessing, and let the sinus-clearing fun
begin!
Red Horseradish: Whats the Deal?
Deriving its red color from beets, red horseradish is simply regular horseradish that has been grated and
preserved with beet juice. The fleshy root we know today was developed in the sixteenth century, and its
use became widespread over the next few hundred years. Growing easily in northeastern Europes wintry
climates, beets became a basic ingredient in borscht, salads, pickles and preserves. In the Encyclopedia
of Jewish Food, Gil Marks writes that beets, beet juice and fermented beet juice were sometimes added
to horseradish to dull its taste and create its red color. Add sugar, vinegar and raw cabbage to red
horseradish for a spicy and delicious sauce that can also be used in relish recipes.
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We follow the custom of a well-known rabbi named Hillel, who used to make a sandwich that combined all
of the ingredients that represent the bitterness of slavery by putting some maror and charoset between
two pieces of matzah.
Take the bottom matzah to make this unusual sandwich. Feel free to use additional pieces ofmatzah if you need them.
You may be wondering about the other non-edible items on the Seder plate: the shank bone and roasted
egg. They are both there to remind us of offerings that were made in the Temple in Jerusalem.
Even thousands of years ago, our rabbis must have had vegetarians in mind when they said
that a roasted beet could serve as a stand-in for the shank bone.
In many Seders, it is a tradition to start the meal by eating hard-boiled eggs, as a symbol of spring and
renewal. They are dipped in salt water to help us remember the tears of our ancestors. Hard-boiled eggs
are also a symbolic food eaten by people in mourning.
Some people cut up the eggs and place them in the salt water in advance to make a kind of
cold egg soup.
Koreich Sandwich
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CHAROSET HISTCHAROSET HISTORORY AND DIY TY AND DIY TASTING MENUASTING MENU
Charoset first appeared on the radar around 800 C.E. A clumpy mess, charoset sometimes even looks
like what it represents mortar, the mud and straw concoction that the slaves used to adhere bricks
together as they built the great Egyptian cities. Like cement, mortar is known for its endurance, much like
the faith and resolve of the Jewish slaves, which only strengthened as their oppression increased. With
every weighty decree and punishment, the Pharaoh tried to destroy the Israelites, but instead, he helped
unify a nation.
So as much as charoset may look unruly on the outside, its overwhelming sweetness reminds us of theperseverance of the hope for freedom, which was set with every brick. Interestingly, charoset remains the
only Passover staple to defy a strict definition and also originated within the rabbinate, not the Bible.
DIY Seder: A Charoset Tasting Menu
There are so many wonderful international influences that liven up both traditional and modern charoset
recipes. You may notice many of the ingredients have symbolic or biblical allusions. Charoset highlights
the essential evolving nature of Jewish cuisine, but because these recipes were passed down through
oral traditions, there are no rules here, so foodies, go wild!
Apples figure prominently in Ashkenazi and popular American and European varieties. Turkish and Greekrecipes mix orange, nuts and cloves; another Greek recipe calls for raisins mashed in vinegar, and a
sprinkling of pepper and some ground brick a very literal take on the symbolism! Venetian charoset
features chestnuts, pine nuts, brandy and honey. Hard-boiled egg yolks, orange and cooked nuts enliven
a Piedmontese version.
Yemenite communities toast nuts, add dates and sesame and pomegranate seeds, and mix in spices like
cardamom, ginger, cloves, cumin and pepper into a sesame seedladen treat. Similarly fragrant, the
kitchen sink charoset of the Persian variety is famous for having just about any fruit, including bananas,
mixed into its sweet wine and nutty pistachio base. Indians cook dates into a syrup and garnish it with
ground walnuts. Syrians cook dates into jam. Moroccan charoset balls, comprised of dates, nuts, raisins,
walnuts and wine (or sometimes vinegar), are rolled and refrigerated until firm. In Egypt, raisins and datesare cooked in sugar water until the water is absorbed.
Seven-fruit charoset from Surinam is heavy on coconut, dried fruits and cherry jam. In nearby Curaao,
Spanish-influenced garosa balls serve as charoset, which are served drizzled in a sauce made of candied
fruits, watermelon and tamarind juices that lend a truly unique pop to every bite. In Jamaica, dates and
raisins are soaked overnight with etrog rind, and eventually cooked with port wine and shaped into
cinnamon-dusted bricks to form small pyramids.
Chock-full of regional ingredients and made from recipes that have been passed down through
generations, charoset embodies the enduring optimism of freedoms endless possibilities.
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CURRENT EVENTS: SANDWICHCURRENT EVENTS: SANDWICH
We make a sandwich of matzah, maror and charoset, so that with each bite we can be reminded of both
the bitterness of slavery and the sweet taste of freedom. Although we sit together at this Seder as free
people, we are forever aware of our history of oppression, and the realities of anti-Semitisms virulent
power of destruction. The bitter and sweet are eternally joined together in our singular and collective
memories and identities.
Unfortunately, we do not have to reach back thousands of years to be reminded of hideous oppressors
who embittered our lives. Only a little over sixty years ago, Jews in the Bergen-Belsen concentrationcamp tried desperately to celebrate Passover, and, acknowledging their own servitude, created a prayer
for forgiveness while eating bread instead of matzah. We mourn the six million Jews lost in the Holocaust,
while at the same time we rejoice that many of us are sitting among survivors, and the children and
grandchildren of those brave survivors. And we also remember the thriving communities of Sephardic
Jews, in places like Iraq, Iran, Yemen and Syria, who were forced to escape their countries of origin,
fleeing as haunted refugees, to seek safety and religious freedom in the unfamiliar western world.
Many of us can recall the plight of the Soviet Jews, who, for decades, suffered under a harsh repressive
regime. And even more recently, the Ethiopian Jews who made a miraculous escape to Israel in two
clandestine operations, stunning the world. Today, approximately 32 percent of the Israeli Ethiopian
community are Israeli born.
In all cases, these wandering Jews have made significant contributions to the new societies they have
embraced. Today, while Jewish communities thrive in places as unlikely as Panama and Australia, these
bittersweet reminders of our history oblige us to recommit our energies to help those who lack the
essential freedoms we now have. We are encouraged by the growing pace and paths of change, as more
individuals and communities are willing to take bold risks. We must remain strong in supporting the
causes of social justice, everywhere.
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Lets eat! But dont forget that the Seder isnt over until we eat our final symbolic dessert, the Afikomen,
after the meal.
Kids, if you havent already taken and hidden the Afikomen, nows the time to do it. Worktogether so you are in the strongest position to get what you want. The grown-ups need tohave that Afikomen back in order to end the Seder. Grown-ups, feel free to make this into atreasure hunt, but be prepared to strike a deal at the end, so you can be sure you get theAfikomen back. If there are no children present, consider using this game of hide and seekas an opportunity to donate to your favorite charity.
Shulchan Oreich
The Meal Is
Served
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A TWIST ON GEFILA TWIST ON GEFILTE FISHTE FISH
Probably long before We remember the fish which did eat freely in Egypt... (Numbers 11:5) and
definitely since, fish has been a fixture of the Jewish diet. Jews have raised, traded and bred fish for more
than 2,000 years, according to Gil Markss Encyclopedia of Jewish Food. Fish represents luck and mystic
folklore. Kosher fish, fish with scales, requires no special preparation or ritual. Expensive meats and
poultry were thus saved for sacred festivals and Shabbat dinners.
Thats not to say fish wasnt also consumed during these observances; eating fish on Shabbat and
holidays is an old Talmudic tradition, symbolizing fertility and blessing. John Hoopers social history ofJewish food, Eat and Be Satisfied, traces the first medieval recipe for fish, which was non-Jewish, to
1350. Persecuted and disenfranchised Jews often migrated around Europe, mixing Gentile traditions with
their own.
Gefilte fish is a traditional Jewish dish of poached, stuffed fish, whole or in balls, served hot or cold. First
made with pike and later carp, fish hash may have had a close relationship to chopped herring, which
German Jews carried to Poland and Lithuania. It has not changed dramatically over the years. It is still
made from whitefish, mullet, pike or carp. Foods like Sephardic fish balls, fish turnovers and gefilte fish
are examples of religious practicality; they avoid the time-consuming task of the selecting/sorting of
desirable parts from undesirable parts, usually a necessary step in the preparation of fish. Sometimes
peppery and sometimes sweet, todays gefilte fish typifies distinctive Russian and Polish tastes.
DIY Seder: Sashimi Upgrade
Imagine your Seder in Tokyo. An easy update for the tables fish course would be a sushi and sashimi
plate made up of fatty, red tuna and bright yellowtail. Served raw, even strict traditionalists would
understand its appeal, while those who shun the restrictions of kitniyot might revel in quinoa-wrapped
rolls. Meanwhile, you would remember why they call wasabi Japanese horseradish. Try smoked salmon
with mango sushi drenched in a citrus-soya sauce for an easy DIY spin on the fish course. Alternately,
consider the Sephardic tradition of serving a lightly-fried cold fish, usually flounder. Some prefer a cold
salmon, drenched in a sweet-spicy glaze. The possibilities are numerous.
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THIRST JOKETHIRST JOKE
As Moses and the children of Israel were crossing the Red Sea, the children of Israel began to complain
to Moses of how thirsty they were after walking so far. Unfortunately, they were not able to drink from the
walls of water on either side of them, as they were made up of salt water.
Then, a fish from that wall of water told Moses that he and his family had heard the complaints of the
people, and that they, through their own gills, could remove the salt from the water and force it out of their
mouths like a fresh water fountain for the Israelites to drink from as they walked by.
Moses accepted the offer of this kindly fish. But before the fish and his family began to help, they told
Moses they had a demand. They and their descendants would always have to be present at the Seder
meal that would be established to commemorate the Exodus, since they had a part in the story. After
Moses agreed to this, he gave them their name, which remains what they are known as to this very day,
for he said to them, Go Filter Fish!
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According to tradition, the meal and Seder cant be finished without the Afikomen, which is shared, like
the Passover offering was in the days of the Temple. This is to show that we are all responsible for one
another.
Once it is found, break the Afikomen into many small pieces so that everyone at the Sedergets a taste.
Tzafun
Search ForThe
Afikomen
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With our bellies full, grateful for a good meal and all the gifts we have been given, we enjoy the third cup
of wine.
Blessed are YBlessed are You, Adonai, Ruler of the Universe, who creates the fruit of the vine. .ou, Adonai, Ruler of the Universe, who creates the fruit of the vine. .
..
Baruch Atah Adonai Eloheinu melech ha'olam borei pri hagafen.
You may have noticed the extra cup in the middle of the table. This is Elijahs Cup. According to tradition,
when the prophet Elijah, the eternal wanderer, comes, he will announce a time when all people in the
world will be free. Each of us must help make the prophets words come true. Pour some wine in Elijahs
Cup and open the door to let Elijah in. Think about people today who are still oppressed and need the
hope that Elijah brings.
Elijah the Prophet, Elijah the TElijah the Prophet, Elijah the Tishbite,ishbite,Elijah, Elijah, Elijah the Giladite,Elijah, Elijah, Elijah the Giladite,
May he soon come to us, with the messiah son of David.May he soon come to us, with the messiah son of David.
,, ,,
,, ,, ,,
..
Eliyahu hanavi, Eliyahu haTishbi,
Eliyahu, Eliyahu, Eliyahu haGiladi.
Bimhera v'yameinu, yavo eleinu im Mashiach ben David.
At some Seders, everyone pours a little wine or grape juice from their cups into Elijahs Cup.If there are very small children at the Seder, sometimes grown-ups lightly shake the table soit looks like Elijah is actually drinking.
Barekh
BlessingAfter The
Meal
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THE SYMBOLISM OF ELIJAHTHE SYMBOLISM OF ELIJAH
Now that our stomachs are full, and weve poured a fourth cup of wine and said a blessing, its time to set
aside a fifth cup for the prophet Elijah. And we do another strange thing for Elijah. We open the door of
the house and invite him in, even set a place for him at the table. Since we know he is not a real person,
who does he really represent and what exactly is this tradition supposed to mean?
In Judaism, a prophet is seen as s spokesman on earth, but Elijah had a special reputation, even among
prophets. Elijah is the only person in the Hebrew Bible who never died, but instead rode to heaven in a
flaming chariot. Because of this, Elijah has come to symbolize hope and a better world not only for Jewsaround the world, but for all people everywhere.
Elijah also symbolizes the major theme of Passover: freedom from oppression, whether it is physical or
political. The fifth cup of wine that we reserve for Elijah represents a time when both Jews and the rest of
the world will savor a life of peace and goodness. In our Seder today, we not only celebrate the freedom
of Jews from Egyptian tyranny, but we remember our duty to fight for human rights and freedom for all
societies in our present-day world for those suffering under dictatorships and brutal regimes, as well as
those beaten down by poverty and violence. It is also a reminder that true freedom is when people of all
religions, races and ethnicities can come together to respect our differences and celebrate our common
humanity.
Toward the end of the Seder, a song is sung called Eliyahu Hanavi, or Elijah the Prophet in Hebrew. It
is a song about hope and the belief that a better, brighter future is possible for all of us.
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WHO KNOWS ONE?WHO KNOWS ONE?
Who knows one? I know one.
One is our God, who is in heaven and on earth.
Two are the tablets of the law/covenant.
Three are the patriarchs/fathers: Abraham, Isaac and Jacob.
Four are the matriarchs/mothers: Sarah, Rebecca, Rachel and Leah.
Five are the books of the Torah.
Six are the orders of Jewish Law (the Mishnah).
Seven are the days of the week.
Eight are the days before circumcision (brit milah).
Nine are the months of childbirth.
Ten are the Ten Commandments.
Eleven are the stars in Josephs dream.
Twelve are the tribes of Israel.Thirteen are the qualities of God.
The thirteen qualities of God are mercy, kindness, leadership, sympathy, assistance/consolation, patience, abundance, truthfulness, remembrance, forgiveness, tolerance,punishing the guilty, and caring.
Hallel Praise
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CHAD GADYCHAD GADYA (ONE LITTLE GOAA (ONE LITTLE GOAT)T)
Chad gadya, Chad gadya.
My father bought for two zuzim. Chad gadya, Chad gadya.
Then came the cat, that ate the kid, my father bought for two zuzim. Chad gadya, Chad gadya.
Then came the dog, that bit the cat, that ate the kid, my father bought for two zuzim. Chad gadya, Chad
gadya.
Then came the stick, that beat the dog, that bit the cat, that ate the kid, my father bought for two zuzim.
Chad gadya, Chad gadya.
Then came fire that burnt the stick, that beat the dog, that bit the cat, that ate the kid, my father bought for
two zuzim. Chad gadya, Chad gadya.
Then came the water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that
ate the kid, my father bought for two zuzim. Chad gadya, Chad gadya.
Then came an ox who drank the water, that quenched the fire, that burnt the stick, that beat the dog, thatbit the cat, that ate the kid, my father bought for two zuzim. Chad gadya, Chad gadya.
Then came a butcher who slaughtered the ox, who drank the water, that quenched the fire, that burnt the
stick, that beat the dog, that bit the cat, that ate the kid, my father bought for two zuzim. Chad gadya,
Chad gadya.
Then came deaths angel who killed the butcher, who slaughtered the ox, who drank the water, that
quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the kid, my father bought
for two zuzim. Chad gadya, Chad gadya.
Then came the , , who smote deaths angel, who killed the butcher, who slaughtered the ox, who drankthe water, that quenched the fire, that burnt the stick, that beat the dog, that bit the cat, that ate the kid,
my father bought for two zuzim. Chad gadya, Chad gad-ya.
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Were almost at the end of our Seder. The last cup of wine is a cup of hope. We hope that next year we
will all be free. Well say the blessing over the wine one more time and drink our fourth and last cup.
Blessed are YBlessed are You, Adonai, Ruler of the Universe, who creates the fruit of the vine.ou, Adonai, Ruler of the Universe, who creates the fruit of the vine.
..
Baruch Atah Adonai Eloheinu melech ha'olam borei pri hagafen.
After numerous blessings, special customs, unique foods and lots of stories and songs, our Seder has
come to an end. Weve tried to experience two diametrically opposed feelings that of being enslaved
and the luxury of being free. But not all people are free. And there are clearly many people who are still
hungry. On this Seder night, we resolve to help all people who are hungry and in need.
It is a tradition to say Next Year in Jerusalem, with the hope that Jerusalem will become a city of peace
and a symbol of hope. Next year, may there be peace and freedom for everyone.
There are many different songs that you can sing here that symbolize hope. Some familiessing the traditional Lshana Habah Byerushalyim Next Year in Jerusalem. Some singthe Israeli national anthem, called Hatikvah, which means hope. Although everyones tired,its nice to finish your Seder with a song, so choose one that works for your family.
Nirtzah Conclusion
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