our haggadah

Small Family 2013

introduction
This is the Haggadah for us, all of us, as we demand real justice for ourselves and all the world. It was made with the knowledge that so long as one of us is shackled, none of us are free. Passover approaches and a fearful angel descends upon the homes of the Children of Israel. But this is not the Angel of Death, sent to take the rst born son from every household of ancient Egypt. And this time, no daubing of blood on our doorposts will tell this angel to pass over our homes. For this is the Angel of Ignorance and Denial.This is the angel that blinds us to our own ills, that curses us to become the very Pharaoh we say we despise. Tonight, as we have for thousands of years, we will sit down together and tell the story of our freedom from slavery. We will relive (as if we ourselves were there) our founding mythology, our birth as a people liberated from oppression. It is a powerful and compelling tale that weaves its message through every part of our holy scriptures and prayerbook liturgies. We are told that a tyrant can be brought low, a people can be made free, the world can be changed.
- adapted from Micahs Paradigm Shift (micahsparadigmshift.blogspot.ca)

The Pharaoh lodged in our soul But do we revere the Exodus text while dishonouring its message? Each year we celebrate our freedom but fail to recognise the Pharaoh that shares our Seder night meal with us, lodged somewhere in our soul, distorting our view of ourselves and others. We are mistaken if we think our own suffering at the hands of countless Pharaohs throughout our history has somehow made us immune from the seductive powers of Pharaohism. We sit down to celebrate our survival as if survival were an end in itself. We forget that we were forged in the heat of the desert for a meaning and a purpose. Survival cannot be for survivals sake, just as freedom was not given for freedoms sake.
- adapted from Micahs Paradigm Shift (micahsparadigmshift.blogspot.ca)

the candle lighting

Celebration begins by honoring light. We light the candles and say...

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher key'dshanu bemeetz vo'tav vetseevanu le'hadleek nair shell yom tov.

order of the seder

Kaddesh ! ! Ur'chatz! ! Karpas Yachatz Maggid Rach'tzah Motzi Matzah Marror! ! Korech Tzafun Barech ! ! Hallel! ! ! Nirtzah ! ! blessing over wine

The road from slavery to liberation is laid out by the sages for us in gradual steps, represented by the following sections of the seder. They are:

washing hands before the vegetable eating a piece of vegetable breaking the middle matzah telling of the Exodus from Egypt washing hands before the matzah blessing over the matzah eating the bitter herbs eating a sandwich of matzah and bitter herbs eating the festive meal eating the akomen grace after meals psalms of praise conclusion
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Shulchan Orech

objects on the Seder plate

Matzah.!(Unleavened Bread) This is a symbol of the dough that was not given time to rise as the Jews ed Egypt in haste.
The matzah at, bland, and plain offers us a blank slate every year. Let us reclaim it as a symbol of transition, of the moment of change, of the opportunity to create a new vision. Let us invoke this blank screen to project a vision, a vision of empathy and justice.

Karpas. (Vegetable from the Earth) This is a symbol of spring's bounty.

This year, may all people benet from the earth's fertility.

Beitzah. (Boiled Egg) The egg symbolizes the continuity of life.

It can also represent the rebirth that comes after mourning. It reminds us that even amid devastation, we can overcome tragedy, turn our lives around, and start anew, stronger than before.

! Z'roa. (Lamb Shank) This is a symbol of sacrice.

On the night of the Exodus, our eeing ancestors held the rst Seder feast in honor of their freedom. In each home a roasted lamb was eaten as the meal of redemption. It serves as a reminder of the shepherd days when the Jews were free and happy. In succeeding years, they relived the Passover supper in all of the lands in which they found their homes, as we are doing tonight.

Maror. (Bitter herb) This is symbolic of the bitterness of oppression.

As we remember the bitterness of oppression we also remember the bitterness of privilege. We commit ourselves to shaking off the system that pits us against one another.

Haroseth. This mixture of chopped fruits and nuts represents the mortar of the bricks made in captivity.
The sweetness reminds us that even in despair, there is hope. That is why we dip the bitter herbs in the charoset. Where we see injustice, pain and suffering, we must also look for hope, for a remedy, for a solution.

Olives. These represent our commitment to pursue the kind of justice that the story of Exodus teaches us is part of our legacy.
The olive tree is a universal and ancient symbol of hope and peace. And sadly, the destruction of Palestinian olive trees by Israeli settlers and the Israeli army is just one example of the way that Israeli policies systematically deny Palestinians of even their most basic rights. An olive on our Seder plate reminds us to ask ourselves, as Rabbi Brant Rosen, co-chair of the Jewish Voice for Peace Rabbinical Council, writes: How will we, as Jews, bear witness to the unjust actions committed in our name? Will these olives inspire us to be bearers of peace and hope for Palestinians ! and for all who are oppressed?! ! - Rebecca Vilkomerson, Jewish Voice for Peace

Tappuz. (Orange) This is symbolic of womens and queers full participation in our communities and in Jewish ritual life.

Background on the inclusion of an orange In the early 1980s, while speaking at Oberlin College Hillel, Susannah Heschel, a well-known Jewish feminist scholar, was introduced to an early feminist Haggadah that suggested adding a crust of bread on the seder plate, as a sign of solidarity with Jewish lesbians (which was intended to convey the idea that there's as much room for a lesbian in Judaism as there is for a crust of bread on the seder plate). Heschel felt that to put bread on the seder plate would be to accept that Jewish lesbians and gay men violate Judaism like hametz [leavened food] violates Passover. So at her next seder, she chose an orange as a symbol of inclusion of gays and lesbians and others who are marginalized within the Jewish community. She offered the orange as a symbol of the fruitfulness for all Jews when lesbians and gay men are contributing and active members of Jewish life. While lecturing, Heschel often mentioned her custom as one of many feminist rituals that have been developed in the last 20 years. She writes, "Somehow, though, the typical patriarchal maneuver occurred: My idea of an orange and my intention of afrming lesbians and gay men were transformed. Now the story circulates that a man said to me that a woman belongs on the bimah [podium of a synagogue] as an orange on the seder plate. A woman's words are attributed to a man, and the afrmation of lesbians and gay men is erased. Isn't that precisely what's happened over the centuries to women's ideas?"
- Tamara Cohen
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What is a Miriam's Cup? A Miriam's Cup is a new ritual object that is placed on the Seder table beside the Cup of Elijah. Miriam's Cup is lled with water. It serves as a symbol of Miriam's Well, which was the source of water for the Israelites in the desert. Putting a Miriam's Cup on our table is a way of making our seder more inclusive. It lets people know that at our table, the words of people of all ages and genders are welcome. There are many legends about Miriam's Well. It is said to have been a magical source of water that followed the Israelites for forty years because of the merit of Miriam. The waters of this well were said to be healing and sustaining. Thus Miriam's Cup is a symbol of all that sustains us through our own journeys, while Elijah's Cup (set out at the end of the Seder) is a symbol of a future Messianic time.
- "Miriam's Cup blessing" by Matia Rania Angelou, Janet Berkeneld, & Stephanie Loo

kiddush
the blessing over wine
All raise glass of wine and say:

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei pree hagafen. We praise God, Ruler of Everything, who creates the fruit of the vine.

Baruch Atah Adonai, Eloheinu Melech ha-olam, she-hechiyanu vkeymanu vhigiyanu lazman hazeh. Blessed are You, O HaShem our eternal, guider/shaper of the universe, Who has kept us alive and sustained us and brought us to this festive season.

urchatz
Everyone can now wash their hands (pour water from a cup, twice on each hand). After washing, we say Ken Yehi Ratzon (Truly it shall be willed.) We call into our minds our commitment to end oppression and as we say Ken Yehi Ratzon, we recount the ways we must challenge our privilege in order to create a new world.
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karpas
The joy of Passover is the joy of love; the hope of Passover is the hope of love. Our ancestors suffered the coldness of hate and dreamed of the warmth of human kindness and universal love. And then after the long winter of their bondage, freedom burst forth upon them like spring. In the rich sweetness of this wine, we celebrate in kinship the love and faith that give life. Love, freedom, and faith in life these have kept our people together in the face of great odds for four millenia. May the struggle to attain these and to keep them succeed for all people in our time, and in the time to come. The karpas evokes the tension between the aliveness of spring and the bitter tears we wept in the land of Egypt. We are refreshed by the greenness of the karpas, yet our tastebuds wince at the salt water to dip them in, as we recall our own experience of being strangers. Our tongues push our thoughts towards those who are made strangers in our present time, in this country. We dip the karpas. The salt water is bitter tears running down the cheeks and seeping into the corners of the mouth; tears of all strangers everywhere. Taste them.
- adapted from text by Jews for Racial & Economic Justice

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Everyone takes the green vegetable and dips it into the salt water. Before eating it, we recite this blessing:

Boruch Ata Adonai Eloheynu Melekh Ha-Olam borei p'ri ha-adama. Blessed are you O HaShem our eternal, guider/shaper of the universe who makes the fruit of the earth.

yachatz
From the three Matzot the host takes the middle piece, breaks it in two, and wraps one of the halves in a napkin. This special Matzah is called the Akoman and will serve as the nal dessert of the supper. It is customary to hide the Akoman so that the children (of all ages) may search and nd it at the conclusion of the meal, and receive token gifts for its return. The host holds up the remaining Matzot and all sing: !"#$% &$ .'"()*% +,(+- +./0-+ 1&$+ "% +"., +*2& +0 0+-0 0.3& .+$0 +/30 .24#"1 "/"" 5"()% &$ .&$"1 "/"" !"(12 ".- 0+-0 0.3& ."%-, +/30 .&+(3"% +,(+Ha"lachma"anya"di"achalu"avhatana"b'ara"d'mitzrayim."Koldichn"yeitei"v'yeich ol,"kol"ditzrich"yeitei"v'yifsach."Hashata hacha,"l'shanah"haba-ah"b'ara"d'yisraeil."Hashata"avdei, l'shanah"haba-ah"b'nei"chorin.

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the four questions

The matzah is covered back up and the second cup of wine is lled. The youngest person present asks the four questions.

Ma nishtana halaila hazeh mikol haleilot? Shebichol haleilot anu ochlin chameitz u#matzah. Halaila hazeh kulo matzah. Shebichol haleilot anu ochlin shiar yirakot. Haleila hazeh maror. Shebichol haleilot ain anu matbilin alu pa#am echat. Halaila hazeh shtei amim. Shebichol haleilot anu ochlin bein yoshvin uvein msubin. Halaila hazeh kulanu msubin. Why is this night different from all other nights? On all other nights we eat either leavened bread or matzah. Why, on this night, do we eat only matzah? On all other nights we eat all kinds of herbs. Why, on this night, do we eat only bitter herbs? On all other nights we do not dip herbs. Why, on this night, do we dip them twice? On all other nights we eat sitting or reclining on pillows. Why, on this night, do we eat only reclining upon pillows?
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maggid
Your questions are good questions. In order to answer them properly we must rst tell you the following story, the Maggid. Four thousand years ago, our forefather, Jacob, was a wanderer, owning ocks and many tents. In a time of famine, he went down to Egypt and settled there with his family. One of his sons, Joseph, was already the Prime Minister. Pharaoh, King of Egypt, loved Joseph and gave all his family the good land of Goshen to live on. And the children of Jacob prospered there for many generations. But there arose a new King over Egypt who feared the Jews because they were different and he said to his people, Look at how rich and how powerful are these children of Israel. If war comes they may join themselves to our enemies and ght against us. Therefore, Pharaoh made slaves of our ancestors and set over them taskmasters to afict them with their burdens. He tried to subdue them by making them gather straw to make bricks so that they could build cities for him upon the plain. He tried to reduce their numbers by casting their male children into the river. And the lives of our ancestors became bitter with pain.

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But one Jewish mother, Jochebed, set out to save her son, Moses. She placed him in a basket of reeds in the Nile River while Moses sister Miriam watched from a distance to see who would come to nd him. The basket was found by the Pharaohs daughter, who decided to raise the infant as her own son. She unknowingly hired Jochebed as a nurse to care for him, and Jochebed secretly taught Moses his Israelite heritage. At age 40, on a visit to see his fellow Israelites, Moses saw an Egyptian taskmaster beating an Israelite slave and in his rage, killed the Egyptian. Fearing for his life, Moses ed Egypt. He became a shepherd for the next 40 years. When Moses was about 80 years of age, God spoke to him from a burning bush and said that he was selected by God to lead the Israelites out of Egypt to freedom. Moses went repeatedly to the Pharaoh asking that the Egyptians let the Jews go. Each time, Moses warned the Pharaoh that, if he refused to let the Israelites go, a plague would devastate his people. But Pharaoh would not relent; his heart hardened more each time that Moses asked.

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Here are the Ten Plagues; for each we diminish the wine in our cups to give expression to our sorrow for the pain and loss which each plague inicted on other humans.

dum tsfardaya keeneem arov devair secheen barod arbeh choshech, macot bechorot

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A New Ritual Naming of Plagues In the traditional story of the Exodus it took ten plagues to nally convince Pharaoh to "let our people go." As we retell the story of the Exodus at the Seder, we remember these plagues but do not whole-heartedly celebrate them. We must mourn the suffering of the Egyptians, by removing a drop of wine from our cups for each of the plagues. Although we were greatly privileged by the plagues, as they brought us our freedom, it was at the expense of others, particularly the innocent Egyptians who were subject to the consequences of the Pharaoh's decisions. Tonight, we look to the plagues suffered by ourselves and people near and far, and we complicate our outrage and empathy by recognizing how we benet, albeit involuntarily, from the suffering of others. Each drop of wine is our hope and prayer that we can cast out the plagues that threaten everyone, everywhere they are found, beginning in our own hearts:
(People at the table are given a chance to name one example of a societal"cruelty or injustice that diminishes joy, for which everyone dips a drop of wine on their plate.)

- adapted from text by the Religious Action Center of Reform Judaism

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The story continues... Finally, after the tenth plague, the Pharaoh said the Israelites could go. They left their homes so quickly there wasnt even time to bake their breads. So they packed the raw dough to take with them on their journey. As they ed through the desert they would quickly bake the dough in the hot sun into hard crackers called matzah. Today, to commemorate this event, Jews eat matzah in place of bread during Passover. Though the Israelites were now free, their liberation was incomplete. The Pharaohs army chased them through the desert towards the Red Sea. When the Israelites reached the sea they were trapped, since the sea blocked their escape. When the Israelites saw the Egyptian army fast approaching toward them, they called out in despair to Moses. Fortunately, God intervened and commanded Moses to strike his staff on the waters of the Red Sea, creating a rift of land between the waves, enabling the Israelites to cross through the Red Sea to safety on the other side. Once the Israelites were safely across, God then commanded Moses to strike the waters of the Red Sea with his staff again, just as the Egyptian army followed them through the parted Red Sea. The waters came together again, drowning the entire Egyptian army and the Israelites were saved.

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Dayenu! It would have been enough! We show our gratitude for each of the many ways God protected the Israelites as they journeyed from slavery to freedom. We acknowledge that each saving act would have been sufcient. Nevertheless, we are grateful for Gods manifold gifts and we sing Dayenu!

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Had God brought us out of Egypt and not divided the sea for us, Dayenu! Had God divided the sea and not permitted us to cross on dry land, Dayenu! Had God kept us for forty years in the desert and not fed us with manna, Dayenu! Had God fed us with manna and not given us the Sabbath, Dayenu! Had God given us the Sabbath and not led us to Mount Sinai, Dayenu! Had God led us to Mount Sinai and not given us the Torah, Dayenu! Had God given us the Torah and not let us into the land of Israel, Dayenu! Had God led us into the land of Israel and not built for us the temple, Dayenu! Had God built for us the temple and not sent us prophets of truth, Dayenu! Had God sent us prophets of truth and not made us a holy people, Dayenu!

Another perspective on Dayenu If we could only see how short and precious life is and take care of ourselves without having to be reminded through tragedy or ill health...Dayenu If we could realize that when we do harm to our neighbours, friends, employees, parents, children, animals, or environment we are doing spiritual, psychological, or physical harm to ourselves...Dayenu If we could learn to see each other as we really are, as opposed to projecting assumptions or judgements on each other...Dayenu If we could then listen to each other when we share; if we could regularly feel heard and understood...Dayenu if we could make it a practice to spend time being with ourselves, honest about the truths of our lives, getting clear about what we want to learn or work on...Dayenu If the children of the world could receive the good-enough parenting, schooling, and feeding that would allow them to grow into healthy and stable adults...Dayenu
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If the fears of ill health, loneliness, and poverty could be dispelled so that ageing would be seen as part of the process of living, as opposed to being something to be feared...Dayenu If we could go out into the world and share the joyous message of the Haggadah and the redemption and the way we feel tonight celebrating Passover together...Dayenu

the four adults

It is a tradition at the Seder to include a section entitled the Four Children. We have turned it upside down, to remind us that as adults we have a lot to learn from youth. From the U.S. to South Africa to Palestine, young people have been, and are, at the forefront of most of the social justice movements on this planet. If there is a mix of ages of people at your seder, perhaps some of the older people would like to practice asking questions, and the younger folks would like to respond: The Angry Adult: Violent and oppressive things are happening to me, the people I love and people I dont even know. Why cant we make the people in power hurt the way we are all hurting?

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An Answer: Hatred and violence can never overcome hatred and violence. Only love and compassion can transform our world. The Ashamed Adult: Im so ashamed of what my people are doing - how can I deal with it? An Answer: We must acknowledge our feelings of guilt, shame and disappointment, while ultimately using the re of injustice to fuel us in working for change. We must also remember the amazing people in all cultures, who are working to dismantle oppression together everyday. The Fearful Adult: Why should I care about those people when they dont care about me? If I share what I have, there wont be enough and I will end up suffering. An Answer: We must challenge the sense of scarcity that we have learned from capitalism and our histories of oppression. If we change the way food, housing, education, and resources are distributed, we could all have enough. The Compassionate Adult: How can I struggle for justice with an open heart? How can we live in a way that builds the world we want to live in, without losing hope? An Answer: This is the question that we answer with our lives.
from the Love and Justice Haggadah, compiled and created by Dara Silverman and Micah Bazant
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another take on the four children

Around our tables sit four daughters: The wise daughter understands that not everything is as it appears. She is the one who steps forward, assuming her opinion counts. She is the one who can take the tradition and ritual that is placed before her, turn it over and over, and nd personal meaning in it. She is the one who can nd the secrets in the empty spaces between the letters of the Torah. She is the one who claims a place even if the men forget her. Some call her wise and accepting. We call her creative and assertive. We welcome all assertiveness to sit with us at our tables and inspire us to act. The wicked daughter is the one who dares to challenge the simplistic answers she has been given. She is the one who asks too many questions. She is the one not content to remain in her prescribed place. She is the one who breaks the mold. She is the one who frightens the status quo. Some call her wicked and rebellious. We call her daring and revolutionary. We welcome rebellion to sit with us at our tables and make us uneasy. The simple daughter is the one who accepts what she is given without asking for more. She is the one who trusts easily and believes what she is told. She is the one who prefers waiting and watching over seeking and acting.
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She is the one who believes that the redemption from Egypt was the nal act of freedom. She is the one who follows in the wake of others. Some call her simple and naive. We call her the one whose eyes wait to be opened. We welcome the contented one to sit with us at our tables and appreciate what may yet be. Last is the daughter who does not know how to ask. She is one who obeys and does not question. She is the one who has accepted men's denitions of the world. She is the one who has not found her own voice. She is the one who is invisible. Some call her subservient or oppressed. We call her sister. We welcome the silent one to sit with us at our tables and begin by experiencing the community of women. Around our tables sit four daughters.

- From Lichvod Pesach: A Women's Community Seder Haggadah by Sylvia Schatz, Avi Z. Rosenzweig, Sherry Hahn, Rabbi Debra R. Hachen, Gloria Z. Greeneld, Temple Emunah, Lexington, MA, April 9, 2000.

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!"#$% &"'( !"#$ %&#"' ()*#+, -,."( %,/01.2'3' 4"56789:, -5"1.2( ;,<-=4>892'&' 4"56789:, =?.@A24 BCDBE, B<-E,0B F=G0524 (.HI:, J.KL.+,&B IHMN,+; B056 %.N,&B J5H1 ,OM2(.3P -=#2(.3Q %,34,"5.2P DRS6 %,/0BTB F=G0524 (.HI.U- J.KL.+,&B IDM.<- ,.3P %.N,&B V.24 B&' J5H1 ,OM2(.3P -=#2(.3Q %,34,"5.2P DRSL.U- %,/0BTB ()*#+, .&B$W5 ,OM2X.343' YZ05 ,34=G J=R05 ,OM2X.343' %:,&' DME,2#&'24 ?,3'.04&G %:,&' %&Q*5 FD[&B ,3P2XHB&B
Betzet Israel miMitzraim Beit Yaakov meam loez Hayta hayta Yehuda lekodsho Israel mamshelotav Hayam hayam raah vayanos HaYarden isov leachor When Israel went forth from Egypt, the house of Jacob from a people of strange tongue, Judah became his sanctuary, Israel his dominion. The sea beheld and ed, the Jordan turned back. The mountains skipped like rams, the hills like lambs. What ails thee, oh sea that thou didst ee, Jordan, that thou turnest back, you mountains, that you skip like rams, you hills, like lambs? Tremble, thou earth, at the presence of the eternal, at the presence of the God of Jacob, who turns the rock into a pool of water, the int into a fountain of water.

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motzi matzah
This Matzah, which did not have the time to rise and to become bread as we generally know it, this Matzah is a symbol of not feeling unready but of having to do something anyway. We may not feel ready for liberation, for our Mitzrayim of the soul, from our unique form of slavery. Sometimes though, we must eat it as it comes, accept it when it shows its face, do it even though we don't feel quite ready and then see what happens. Sometimes it is in the doing that the feeling comes we do something and the rst time it doesn't feel right at all; the second time it feels better, righter; the third time it is easier still. By the fourth time, it is a part of us. Whenever we eat Matzah, may we remember the doing in addition to the feeling. We take the uppermost Matzah and break it into pieces and distribute it to each participant at our Seder.

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All now recite the blessing over the Matzah.

Baruch Atah Adonai, Eloheynu Melech HaOlam HaMotzi Lechem Min HaAretz. Baruch Atah Adonai, Eloheynu Melech HaOlam Asher Kidshanu Bemitzvotav Ve-Tzivanu Al Achilat Matzah. Blessed are You, Lord our God, Ruler of the universe, Who brings forth sustenance from the Earth. Blessed are You, Lord our God, Ruler of the universe, who sancties us with commandments, and commands us to eat Matzah.

Everyone eats the Matzah.

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The Crumbs of Our Inner Pharaohs The symbolism in the matzah we eat tonight is not just about the historical events we remember together but also about the enslavers or Pharaohs that we carry with us each day in our lives. Some are imposed upon us. Others we create for ourselves. But all restrict our souls from reaching the Source. The re-enacting of the Exodus experience of our past tonight provides us with the opportunity to examine the many "narrow places" from which we can seek freedom today. (Break off a piece of the bottom matzah and pass it along until everyone is holding a piece) Take a moment to close your eyes and nd your inner Pharaoh. Invest your piece of matzah with the name of your personal place of tightness. It may take the form of anxiety, depression, loneliness, grudges or something else...anything that you feel is restricting or limiting for you. (We sit together in silence for a few moments) Now open your eyes. Invest your piece of ceremonial matzah with the name of your Pharaoh and crumble it into the bowl being passed around. In recognition of how poorly these restrictions have served us we will now open the door and throw our tyrants out to vanish in the wind.
- adapted from a ritual by Ilana Pengelly
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maror
This Maror is the symbol of the bitterness of servitude. It serves as a perpetual reminder from generation to generation that it is the duty of Jews as the descendants of slaves to do whatever can be done to lighten the load of those less fortunate. We must act in support of all people who are oppressed on the basis of where they live, their race, gender, sexuality, religion, spirituality, their body, health, economic status, or in other ways. Reb Zalman Schachter-Shalomi reminds us that Maror is also meant to reawaken for us the pain and the bitterness that are sometimes a part of our lives. We go through the pain and we forget it; sometimes we learn from it, sometimes we don't. Maror, with its harsh taste, brings us once again to the reality of the pain. We each take some Maror and recite:

Baruch Atah Adonai, Eloheynu Melech HaOlam Asher Kidshanu Bemitzvotav Ve-Tzivanu Al Achilat Maror. Blessed are You, Lord our God, Ruler of the universe who sancties us with commandments, and command us to eat Maror.

Eat maror.
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korech
We make a sandwich with both bitter maror and sweet charoset. Charoset represents the mud of the bricks the Israelites used to build with as slaves. The practice of combining the bitter and sweet suggests that part of the challenge of activism is to taste freedom even in the midst of oppression, and to be ever conscious of the oppression of others even when we feel that we are free.
- adapted from the Jewish Voice for Peace Haggadah

Make and eat Maror and Charoset sandwiches.

Heenay Matov OomaNayim Shevet Achim Gam Yachad How good and pleasant it is to gather here together.

dinnertime!
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akoman
Once the dinner has nished the Akoman search begins. On the akoman search! ! !

The search for the akoman is part of our lesson plan -- this small rebellion. Each year we teach a new generation to resist bondage, to envision someplace better, to savor freedom, and to take responsibility for the journeys of their lives.
- Ronnie M. Horn

cup of elijah
Many centuries ago, there lived a prophet named Elijah. He was a brave man who denounced the slavery of his day. Legend has it that he never died and that he will return some day to announce the coming of the new world in which war, human cruelty, and the enslavement of one person by another will nd no place. In his image, he embodies the vision of all wise people, his spirit brings a message of hope for the future, brings faith in the goodness of humanity, and brings the assurance that freedom will come to all.
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Let us open the door and invite Elijah to enter and join with us as we drink the wine of our freedom. All raise glasses of wine and say:

Eliyahu hanavi Eliyahu hatishbi Eliyahu, Eliyahu, Eliyahu hagiladi Elijah the prophet, the returning, the man of Gilad.

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