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Page 0 (Title page) An American Haggadah for PassoverGreenbelt, Maryland 5758 (1998) Revised version 5763 (2003) Compiled by David P. Stern 31 Lakeside Drive Greenbelt, MD 20770, USA Permission is granted to make individual copies for copier's personal use. Contact D.P. Stern concerning more extensive or commercial uses. Page 1 Fill first cup of wine. Rise for the Kiddush On Friday night begin here
(Genesis, ch. 2) The Sixth Day. And the heavens and the Earth were finished, and all their hosts. And on the seventh day God finished the work which He had made. And He rested on the seventh day from all the work which He had made. And God blessed the seventh day, and sanctified it: because on it He rested from all His work, which God in His creation had made.
Blessed art Thou, LORD our God, ruler of the universe, creator of the fruit of the vine. Page 2 Blessed art Thou, Lord our God, ruler of the universe who has chosen us from among all nations, and exalted us among all tongues, and sanctified us with His commandments. With love hast Thou given us, O LORD our God, [Sabbaths for Rest] holidays for gladness, festivals and seasons for rejoicing, this [Sabbath day and this] day of the Festival of Matzoth, the season of our redemption, [with love], a holy convocation in remembrance of the departure from Egypt. For Thou hast chosen us, and sanctified us, from among all nations. And [Sabbath and] Your holy festivals [with love and favor], with gladness and joy, You made our heritage. Blessed art Thou, LORD, who sanctifies [the Sabbath,] Israel and the seasons. (Sabbath is mentioned ahead of any holiday; as important as Passover is, Sabbath takes precedence, it alone is mentioned in the ten commandments.) Wash hands without any blessing Dip parsley, celery or other green vegetable into salt water, then distribute to everybody and recite the blessing
Blessed art Thou, LORD our God, ruler of the universe who creates the fruit of the earth. The master of the house breaks the middle matzah in the plate, leaving half of it there, and puts aside the other half to serve as " afikoman" after the dinner. Page 3 Uncover the matzah and lift the plate for all to see. Open the door. The recital of the Haggadah begins with the following words:
This is the bread of affliction which our forefathers ate in the land of Egypt. All who are hungry--come and eat. All who are needy--come, share our Passover. Now we are here--next year, in the Land of Israel. Now we are slaves--next year, liberated Close the door (The " four questions" asked next in the Haggadah have evolved over the centuries. They used to be quite different. At first they only numbered three, and were asked later in the service, after the second cup--a more logical time, because only then would a child notice that " this night we dip two times," in salt water and in charoseth, rather than once in salt water, as vegetables used to be eaten. Here is how the Mishnah prescribed it (Pesachim): They then pour him the second cup. And here the son asks his father (and if the son is not understanding, his father instructs him): " Why is this night different from other nights? For on other nights we eat seasoned foods once, but on this night twice; on other nights we eat leavened and unleavened bread, but this night all is unleavened; on other nights we eat meat roasted, stewed or cooked, but this night all is roasted?" And according to the understanding of the son his father instructs him. It is necessary to make a change on this night so that the sons will notice it and will ask, as follows: " Why is this night different from all other nights?" ..... If he has no son, his wife asks him; if he has no wife, the guests ask one another " Wherefore is this night different from all other nights?" ... if he is alone, he asks himself, " Wherefore is this night different from all other nights?" This Haggadah provides two versions--traditional and new. Pick your choice. Page 4a (Traditional version)
Why is this night different from all other nights? On all other nights, we may eat bread and matzah, this night, only matzah. On all other nights, we eat different vegetables, this night, bitter herbs. On all other nights, do not dip (herbs) even once, this night, we dip twice. On all other nights, we may sit straight or recline, this night, we are all reclining. Page 4b (More modern version; the third question may be modified to fit circumstances)
Why is this night different from all other nights? On all other nights, we may eat bread and matzah, this night, only matzah. On all other nights, we eat different vegetables, this night, bitter herbs. On all other nights, we are far apart, this night, we are all together. On all other nights, we sit down and eat, this night, we sing and celebrate. Page5 Head of the household uncovers the matzoth and replies:
We were slaves to Pharaoh in Egypt and the LORD our God brough us out from there with a strong hand and an outstretched arm. Now if the Holy One, blessed be He, had not brought our forefathers out of Egypt, there would be no people of Israel and no land of Israel, and perhaps the world would still be divided into slaves and masters. Therefore, even if we are all wise, all learned, all old, and all familiar with the Torah, it is still our duty to recount the redemption from Egypt. And whoever tells more about the redemption from Egypt is to be praised.
Page 6 A story is told about Rabbi Eliezer, Rabbi Joshua, Rabbi El'azar son of Azaryah, Rabbi Akiva and Rabbi Tarfon, who sat all night in B'nei Brak telling the story of the departure from Egypt, until their students arrived and told them: Our masters, the time has come for the morning " Shma" prayer. Said Rabbi El'azar son of Azaryah: I am some seventy years old, and have never been privileged to tell about the departure from Egypt throughout the night. Until Ben Zoma explained the scripture: " That you may remember the day of your going out of Egypt all the days of your life. The days of your life, he explained, meant the days; all the days of your life, the nights as well. And the sages say: " The days of your life," this world; " all the days of your life, inluding the days of the Messiah."
Why is this book named " Haggadah" --" the telling" ? Because the Torah commanded us to tell our children on this day the story of the redemption from Egypt, as it is written: " And thou shalt tell thy son on that day, saying: because of that did the LORD do for me when I was redeemed from Egypt.
Blessed be God, blessed be He. Blessed be the One who gave Torah to his people Israel, blessed be He. Four times did the Torah command us to tell our children about the redemption from Egypt, each time in different words. Because the Torah spoke of four different children--one wise, one wicked, one simple and one who does not knows how to ask. Page 7 (This page is for reference only, giving the four related parts of the scriptures. Throughout the evening, parts of these quotations are cited and discussed, again and again.)
(1) (Deuteronomy 6, 20) When thy son asks thee in times to come, saying: " What mean the testimonies, and the laws, and the customs, which the LORD our God has commanded you?" Then thou shalt say unto thy son:" We were slaves to Pharaoh in Egypt, and the LORD brought us out of Egypt with a mighty hand. And the LORD showed signs and wonders, great and sore upon Egypt, upon Pharaoh, and upon all his house, before our eyes. And he brought us forth from there, to bring us in, to give us the land which He swore unto our fathers. And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good, always, that he might preserve our lives as it is this very day."
(2) (Exodus, 12, 26) And it shall come to pass, when your children will say unto you: " What mean ye by this service?" And you shall say: " 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 and saved our houses."
(3) (Exodus, 13, 14) And it shall be when thy son asks thee I time to come, saying, " What is this?" That thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of slavery.
(4) (Exodus, 13, 8) And thou shalt tell thy son on that day, saying: it is because of that which the LORD did for me when I came forth out of Egypt. Page 8
What says the wise child? " What mean the testimonies, and the laws, and the customs, which the LORD our God has commanded you?" You too tell him the customs of Passover: One may not say " After the meal, let's have entertainment." " Afikoman" comes from the Greek epikomios, meaning festival procession. Even the Talmud was not sure what the word meant, explaining it in different places as " dessert," " dinner music" and " a practice of going from one company to another." It probably refers to after-dinner revelry with which banquets in ancient times used to end.
What says the wicked child? " What is this service to you?" To you, and not to him. Since he excludes himself from the group, he denies a basic principle. Thou too, blunt his teeth, and say to him: " It is because of that did the LORD do for me, when I was redeemed from Egypt." For me, not for him: had he been there, he would not have been redeemed. The Jerusalem Talmud is said to have a version in which the wicked child says " What is all this trouble you make for us every year?"
Page 9 And the one who cannot ask. You shall speak for him. As it is written: " And thou shalt tell thy son on that day, saying: it is be-cause of that which the LORD did for me when I came forth out of Egypt."
You could have told him (your son) ahead of time, but the scripture says " on that day," and it continues " because of that" --meaning, when the matzah and bitter herbs are on the table in front of you.
Long, Long ago our forefather were worshippers of idols, but now God has brought us close to His service. As it was written: " And Joshua said to all the people: Thus said the LORD, God of Israel. In days of old, your forefathers dwelled beyond the river, Terah the father of Abraham and the father of Nahor, and they worshipped other gods. And I took Abraham, your father, from beyond the river, and I led him through the land of Cana'an. Then I increased his family, and gave him Isaac, and gave to Isaac Jacob and Esau. And I gave Esau Mount Se'ir as a possession, but Jacob and his sons went down to Egypt." [Esau is described as a " hairy " man (in Hebrew " sa'ir" ), which is why Jacob could fool his father out of the firstborn's blessing, covering his arm with an animal's fur. Maybe the bible named Esau's inheritance Mt. Se'ir after him .]
Page 10 Blessed be He who kept his promise to Israel, blessed be He. For God said to Abraham: " Go forth from thy country and from thy birthplace and the house of thy father, to the land I shall show thee. And I will make thee into a great nation, and I will bless thee, and make thy name great, and be thou a blessing. And I will bless them that bless thee, and him who curses thee I will curse. And in thee shall all the families of the earth be blessed. Raise the cup of wine and say:
This promise made to our forefathers holds true for us, too. For more than once have they risen against us to destroy us. In every generation they rise against us and seek our destruction. But the Holy One, blessed be He, saves us from their hands.
Not only were our forefathers redeemed from slavery in Egypt, but they became a nation. As it is written: "A wandering Aramean was my father, and he went down to Egypt and dwelled there, a handful, few in number. There he became a nation, great, mighty and numerous. (" Aramean" is a Syrian or Babylonian. The lines that follow--not translated--take apart the bold-faced phrases above and comment on each of their parts.)
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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! " Thus saith the LORD" bold Moses said, Let my people go! " Or else I smite your firstborn dead" Let my people go! Go down, Moses, way down, in Egypt land Tell ol' Pharaoh: Let my people go! As Israel stood by the water side, Let my people go! By God's command they did divide Let my people go! Go down, Moses, way down, in Egypt land Tell ol' Pharaoh: Let my people go!
And the LORD brought us out of Egypt with a strong hand and an outstretched arm, with great terror, signs and wonders. (Below, not translated, this verse is taken apart and each part ic commented on) Page 13
(Use finger to spill 3 drops of wine into a saucer--one for each word.)
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In different words: With a strong hand--two. With an upstretched arm--two With great terror--two With signs--two. And with wonders--two These were the ten plagues which the Holy One, blessed be He, brought upon the Egyptians in Egypt: (use finger to spill a drop of wine for each plague named) Frogs Blood čôíżę" í Lice ŽěÝě Beasts " čż Cattle disease ëëż Boils ě Hail Žčżč Locusts íżŽë Darkness ë Slaying of the íŽí Žôż Firstborn
Rabbi Judah made up their acronyms: Page 15
Have you come to the Red Sea place in your life Where, in spite of all you can do There is no way out, there is no way back, There is no other way but through? Then wait on the Lord, with a trust serene Till the night of your fear is gone He will send the winds, he will heap the floods When he says to your soul, " Go on!" And his hand shall lead you through, clear through Ere the watery walls roll down; No wave can touch you, no foe can smite No mightiest sea can drown. The tossing billows may rear their crests Their foam at your feet may break But over their bed you shall walk dry-shod In the path that your Lord may make. In the morning watch, 'neath the lifted cloud You shall see but the Lord alone When He leads you forth from the place of the sea To a land that you have not known. And your fears shall pass, as your foes have passed You shall no more be afraid You shall sing His praises in a better place In a place that His hand hath made. Annie Johnson Flint, 1866-1932 Page16
(Dayeynu = it would have been enough for us) Had He brought us out of Egypt Had He brought us out of Egypt Made us free of Egypt's bondage Dah--yey--nu Dai Dah-yey-noo Dai Dah-yey-noo Dai Dah-yey-noo Dah-yey-noo Dah-yey-noo! Had He given us the Sabbath Had He given us the Sabbath Given us a day to rest on Dah--yey--nu Dai Dah-yey-noo Dai Dah-yey-noo Dai Dah-yey-noo Dah-yey-noo Dah-yey-noo! Had He given us the Torah Had He given us the Torah Given us the laws to live by Dah--yey--nu Dai Dah-yey-noo Dai Dah-yey-noo Dai Dah-yey-noo Dah-yey-noo Dah-yey-noo! Page 17
Rabban Gamliel used to say: whoever did not say these three words on Passover has not fulfilled his duty, and they are (all say): (Bone from Passover plate is held up)
The Passover offering which our forefathers ate in the days of the Temple, what was the reason for it? Because God passed over the houses of our forefathers in Egypt, as it is written: " And you shall say, 'It is a Passover offering for the LORD, who passed over the houses of our forefathers in Egypt, when he smote the Egyptians and spared our houses.' And the people bowed down and worshipped."
(Hold up the Matzah) This Matzah which we eat, what is the reason for it? Because the dough of our forefathers did not have time to rise, before God revealed Himself to them and redeemed them. As it is written: " And the dough which they had brought out from Egypt they baked into round cakes of unleavened bread, for it had not leavened, because they were thrust out of Egypt, nor had they prepared for themselves any provisions. Page 18 [The above reason for the matzah seems a bit puzzling. Matzah is just the kind of food one would prepare in anticipation of a long journey in the wilderness! Unleavened crackers or " hardtack" have long been the staple of sailors, of lifeboat provisions and military rations; in the Israeli army they are called " matzeeyoth" or " little matzoth." In Alaska they are popular as " pilot bread," winter food capable of being stored almost indefinitely, short on taste but long on caloric value. If the exodus from Egypt indeed followed the biblical scenario, the Israelites might have expected it for a long time. As the miraculous plagues grew more intense, it should have become evident which way things were moving--even Pharaoh's resistance softened. It would then have made sense for the Israelites to prepare matzoth for their great journey--and in that case, matzah would still have been the symbol of the Exodus. But that is not the way the Bible tells it!] (Hold up the bitter herb)
This maror, the bitter herb which we eat, what is the reason for it? It is because the Egyptians embittered the lives of our forefathers in Egypt. As it is written: " They made their life bitter with hard labor: with bricks and mortar, with all kinds of work in the field, all the work which they made them do was rigorous."
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In every generation one should see oneself as having personally survived the Holocaust. On this seder night began the desperate uprising of the Warsaw ghetto. A month later only ruins were left of the ghetto, and only a handful of its inhabitants remained alive. Pesach Has Come to the Ghetto Again (Warsaw, April 19, 1943)-- by Binem Heller, 1906-1998 Pesach has come to the Ghetto again. The wine has no grape, the matzah no grain. But the people anew sing the wonders of old, The flight from the Pharaohs, so often retold. How ancient the story, how old the refrain. - - - - - - - - The windows are shuttered. The doors are concealed. The Seder goes on. And fiction and fact Are confused into one. Which is myth? Which is real? "Come all who are hungry!" invites the Haggadah. The helpless, the aged, lie starving in fear. "Come all who are hungry!" and children sleep, famished. "Come all who are hungry!" and tables are bare. Pesach has come to the Ghetto again, And shuffling shadows shift stealthily through, Like convert-marranos in rack-ridden Spain Seeking retreat--with the God of the Jews. But these are the shards, the shattered remains Of the "sixty ten-thousands" whom Moses led out Of their bondage...driven to ghettos again... Where dying's permitted but protest is not. From Holland, from Poland, from all Europe's soil, Becrippled and beaten the remnant has come. And there they sit weeping, plundered, despoiled, And each fifty families has dwindled to one. Page 20 Pesach has come to the Ghetto again. The lore-laden words of the Seder are said, And the cup of the Prophet Elijah awaits, But the Angel of Death has intruded, instead. As always--the German snarls his commands. As always--the words sharpened-up and precise. As always--the fate of more Jews in his hands: Who shall live, who shall die, this Passover night. But no more will Jews to the slaughter be led. The truculent jibes of the Nazis are past. And the lintels and doorposts tonight will be red With the blood of free Jews who will fight to the last. Pesach has come to the Ghetto again. And neighbor to neighbor the battle-pledge gives: The blood of the German will flow in the Ghetto So long as one Jew in the Ghetto still lives! In face of the Nazi--no fear, no subjection! In face of the Nazi--no weeping, no wincing! Only the hatred, the wild satisfaction Of standing against him and madly resisting. Listen! How Death walks abroad in the fury! Listen! How bullets lament in their flight! See how our History writes END to the story, With death heroic, this Passover night. Tonight we remember. Blind hate still exists in this world, driving people to kill and expel their neighbors, under the banners of " ethnic cleansing" and " racial purity." Wherever it exists, it is an evil. Our forefathers commanded " Love the stranger in thy midst, for thou wast a stranger in the land of Egypt." We, too, will teach tolerance.
Therefore it is our duty to thank, praise, laud, glorify, uplift, extol, bless, exalt and adore--Him, who did all these miracles for our fathers and for ourselves. He brought us forth from slavery to freedom, from sorrow to joy, from darkness to great light, and from enslavement to redemption. Let us therefore recite before Him a new song: praise the LORD, Halleluyah! Page 21 (Psalm 113) ((c)ôěě Ö" Halleluyah! Praise, servants of the LORD íôéčÁ íôé " íę ď Halleluyah! Praise the name of the LORD íôéčÁ íôé ęę ď Every living soul will praise the LORD Žč íÝô íč ôíę č Halleluyah, Halleluyah. íôéč íôéč Blessed be the name of the LORD ôě ęę ď ô żč From this time forth and forever ę" íč ô" í " č From the rising of the sun to its setting ěěžżí ëëë " í ô The LORD's name is to be praised ôč ę ď The LORD is high above all nations żč " í Žč ě ď His glory is above the heavens " í í ččíě Ž
Who is like the LORD our God Who sits so high, yet sees so far below, In the heavens and on Earth? He lifts up the poor from the dust And the needy from the filth. To have them sit with the princes of His people Who makes the barren woman to dwell in her house As joyful mother of the children. Halleluyah!
Page 22 (Psalm 114) When Israel came out of Egypt The house of Jacob from a stranger's folk Judah became his sanctuary Israel his dominion The sea saw it, and fled The Jordan turned backwards The mountains skipped like rams The hills like young sheep. What ails thee, oh sea, that thou fleest? Thou Jordan, that thou turnest backwards? Ye mountains, that you skip like rams Ye hills, like young sheep? Tremble, thou earth, before your master Before the God of Jacob Who turns the rock into a pool of water The flint into a fountain of waters. (Fill second cup of wine. Rise for the Kiddush)
(Drink second cup of wine) Wash hands and recite benediction:
Page 23 Blessed art Thou, LORD our God, ruler of the universe, who has sanctified us with His com- mandments and has ordered us to wash our hands. The master of the seder breaks pieces from the top and bottom matzah on the platter and distributes them, keeping half of the middle matzah for afikoman. After that the benediction is recited
Blessed art Thou, LORD our God, ruler of the universe who bringest forth bread from the earth. Blessed art Thou, LORD our God, ruler of the universe, who has sanctified us with His commandments and ordered us to eat matzah. (Eat of the Matzah)
Blessed art Thou, LORD our God, ruler of the universe, who has sanctified us with His commandments and ordered us to eat bitter herbs.
We do as Hillel did, in memory of the holy Temple. Thus would Hillel do when the Temple was standing: he would wrap matzah and maror together, to fulfil what is written, " they shall eat it (the Passover offering) on matzah and bitter herbs." Page 24 (Divide the afikoman among those present, as the last food of the meal
Shir Hama'alot--When God returned (Psalm 126) The exiles to Zion, we were like dreamers. Laughter filled our mouth, song was on our tongue. And the nations said: God had done greatly for these. God had done greatly for us, and we were joyful. Bring our return, God, like flash floods in the southland. Those who sow tearfully, with song will reap; Walking and weeping goes forth the bearer of the measure of seed In glad song he will come back, carrying his sheaves.
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[host] My masters, let us bless. [Diners] ------May God's name be blessed from now and evermore. [host repeats] May God's name be blessed from now and evermore. [host] By permission of this assembly and of our teachers, let us bless our God whose bounty we have eaten and by whose goodness we live. [Diners] ------Blessed be God, whose bounty we have eaten e and by whose goodness we live. [host repeats] Blessed be God, whose bounty we have eaten and by whose goodness we live. Blessed be He and blessed be His name.
(translation fits the traditional melody) Blessed art Thou, Oh LORD Our God and master of the world Who feeds the whole world by his ample kind love With grace, with favor and mercy. He provides daily bread to all of flesh Through His eternal grace And by His love, oh, so great We never suffered lack, nor may we ever lack Food from now and for ever more He is true to His own great name As a God who sustains and provides Who does favors to all, and sets out all ample food To all of His creatures which He has called to life So, blessed art Thou, oh LORD Who feedeth everyone. Page 26
And build Jerusalem the holy city, soon and in our days. Blessed art Thou God, who in his mercy builds Jerusalem--Amen. Page 27
May the Merciful One grant ample blessings to this house and to this table (some rap the table here) on which we have eaten.
May the Merciful One send us Elijah the prophet, of blessed memory, to bring us good tidings, salvations and consolations
(Modify lines below according to circumstances) May the Merciful One bless me, my wife, my children and their families, and all who are joined here, us and all that is ours. As our forefathers Abraham, Isaac and Jacob were blessed, with all, by all, in all. Thus may He bless us all together, with a perfect blessing and let us say Amen.
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(Fill 3rd cup and cup of Elijah) Page 29 [ A short digression on Elijah the prophet, Elijah's cup and the open door. Elijah appears on the biblical scene in the first Book of Kings, as an inspiring personality and miracle-worker active in the Northern Kingdom (Israel, not Judah). In his days it was ruled by King Ahab--a strong ruler who (together with his foreign wife Jezebel) supported the cult of the idol Ba'al. The scriptures tell how Elijah challenged to priests of the Ba'al (fire descended from the sky to ensure he won), how he chastised Ahab for murdering Naboth the Jezreelite in order to take over his land, how he miraculously broke a drought and how God appeared to him in the wilderness. And they tell Elijah never died, but was taken to heaven on a chariot of fire, in front of his disciple and successor Elisha. Elijah enters the Passover holiday some days before the Seder--on the Shabbat preceding Passover, known as " Shabbat of the great" (Shabbat Hagadol). The Haftarah on that day is the last chapter of Mal'achi, last in the books of the prophets. It ends by predicting the return of Elijah to Earth before the Day of Judgement (verse numbers included):
(23) Behold, I will send you Elijah the prophet, before the coming of the great and terrible day of the LORD. Actually, if you listen that day in the synagogue, you will hear verse 23 repeated at the end, so as not to end the reading on a note of utter destruction. And although the prophet clearly states that Elijah's second coming is meant to heal the breach between generations, Jewish tradition has spun legends around this verse--e.g. that Elijah will be the one who will bring the messiah. Our sages, may their memory be blessed, also suggested an additional purpose. Usually in Talmudical debates, the view of one side or the other prevailed and became halachah, accepted law--e.g., should Channukah be celebrated by 8 candles on the first day, 7 on the next, and so forth--or with numbers that increase? As we know, the second view prevailed, but some arguments ended in a draw, undecided. Although a practical choice was usually made, formally the issue was left open " until Elijah comes and resolves it." One such question concerned the (least) number of cups of wine drunk at the seder--four or five? As we know, four cups are now the norm, but just to indicate the question remains open, we place a fifth " cup of Elijah" on the table. It stands there to demonstrate the issue is not yet closed, in case he suddenly appears and decrees five cups, not four.
Now to the opening of the door, after reciting the Kiddush over the 3rd cup. Children are told we are welcoming Elijah, in case he wants to join our seder; his
May the Merciful One send us Elijah the prophet, of blessed memory, to bring us good tidings, salvations and consolations Sad to say, but the open door has less to do with Elijah than with the lines immediately following it in the traditional Haggadah:
Strong words, not taken kindly by Christian neighbors in Europe. The door was therefore opened for a practical reason--to make sure no adversary was eavesdropping, ready to pounce on the seder as soon as the offending words were spoken. Traditionally, every one rises for this part, and once it is over, the door is closed again. The world has changed and today--at least in the USA--these words can be spoken without fear of retribution. But still--is it appropriate to curse ceremonially all nations and anyone not Jewish, even using the words of Psalm 79? Sure, the words have been part of the seder for many centuries, an ancient tradition. But are they essential? " Aleinu," a prayer just as old, had derogatory words removed (at least among Ashkenazi Jews), after authorities threatened Jews with expulsion and worse. Are not these words contrary to the spirit of the seder? In this Haggadah, therefore, they were replaced by other words. But the door is still opened. In the traditional seder, the door is also opened at the beginning of the seder--when the leader invites " All who are hungry, come and eat." We open it at that time to demonstrate that our invitation is made in earnest.
Here this theme is picked up again. We who enjoy freedom and ample food, should always bear in mind the less fortunate who are not so privileged. It is for them that the door is opened--symbolically, at least.]
Blessed art Thou, LORD our God, ruler of the universe, creator of the fruit of the vine.
Our door stands open to receive any friend To strangers and neighbors, a hand we extend We open the heart to the ones still oppressed May they too, by right, be with liberty blessed To suffer no longer, our freedom to share To build a new life that is peaceful and fair.
Rabbi Huna would open his door and proclaim: May anyone who is needy come and eat. Thus may our doors be open, this day and throughout the year. --------------------------------------------------------- The redemption from Egypt teaches us, how memory of kind deeds to strangers outlasts that of misdeeds. For it is written:
for thou wast a stranger in his land" (Deut. 23, 8) The kindness of the Egyptians who provided food and refuge to Jacob and his family outweighed later enslavement and oppression. Page 32 In every generation one should see oneself as having been part of an exodus, as our forefathers were when they went out of Egypt, and as our ancestors were when they sought a new free life across the sea. They were greeted by the words of a Jewish poet, inscribed on the pedestal of the Statue of Liberty: Give me your tired, your poor, Your huddled masses yearning to breathe free, The wretched refuse of your teeming shore. Send these, the homeless, tempest-tost to me I lift my lamp beside the golden door!" Emma Lazarus, 1849-87 The Torah wrote: " Proclaim liberty throughout the land, unto all the inhabitants thereof"
A distant echo across the sea, this line is also inscribed on the Liberty Bell. " Proclaim liberty throughout the land, unto all the inhabitants thereof." This holiday of freedom reminds us that not only did our forefathers suffer slavery, but others did so too, even in this country, and not all that long ago. As our forefathers were persecuted in Egypt and later in other countries, so were other traditions and beliefs persecuted, and other races too. Tonight we celebrate safe and free, but around the world, people very much like us still live in fear and hunger. We should never forget, and where it lies within our power, we should strive to create a better world. About half a century ago, Jews once more returned to their homeland. Israel gave a home to the victims of the Holocaust and created a spiritual focus for Jews everywhere, a place where a new vibrant Hebrew culture rose again. If it only were possible to recapture the youthful exuberance and creativity of fifty years ago! One of the legacies of that era was the homespun Haggadah, often created by kibbutzim who strove to outdo each other in art and creativity. Tonight we try to maintain that creativity in our own small way. May the flame keep burning. Page 33
In every generation it is one's duty to keep our forefather's tradition alive and inspire it anew in the light of our times. As Rabbi Tarfon used to say: But neither are you free to abstain from it." ------------------------------------------------------------------ Besides strange rivers we sat down and wept We hung our harps upon the wilow-bough And when the men who took us captive asked For song, we could not sing. We wondered how. How could we sing God's songs in a strange land? If I forget thee, Zion, may my hand Forget its cunning! Oh, Jerusalem-- All my chief joys--I love thee more than them. How shall we sing Thy song in a strange land? How shall we not? For if my tongue should cleave To the roof of my mouth and no song ever came The dream must perish. Can I still believe That once, though long ago, I had a home If, seeing it never, if with lips still dumb I cannot sing of thee, Mount Olivet? And I shall die in shame, if I forget. Take down the harp and stroke its plaintive strings With unaccustomed fingers. Let its tone Cry to the world our griefs, two thousand years Of echoing sorrows in its ancient moan Then let it thrill with challenge, and defy All time, all violence to make us die And to our own hearts, though we darkly grope Sing our old pride, with some new, desperate hope. Julian Drachman, 1894-1983 Page 34 Pour fourth cup of wine. Rise for the Kiddush
Blessed art Thou, LORD our God, ruler of the universe, creator of the fruit of the vine. Drink fourth cup
Blessed art Thou, LORD our God and ruler of the universe, for the vine and the fruit of the vine, for the produce of the field, and for the handsome, good and wide land Thou have willfully given our forefathers, to eat of its fruit and be fed by its bounty. Have mercy LORD our God, on Israel Thy people, Jerusalem Thy city, Zion the dwelling place of Thy glory, and on Thy temple and Thy altar. And build Jerusalem Thy holy city soon in our days. And bring us there, rejoice us in its building, and may we eat of its fruits and be fed by its bounty, so we can bless Thee for it, in holiness and purity. (Sabbath: May it be Thy will to deliver us on this day of Sabbath) and grant us joy on this Festival of Matzoth, for Thou art the LORD, good and beneficient to all. And we will thank Thee for the land and for the fruit of the vine. Blessed art Thou, LORD, for the land and the fruit of the vine.
Page 35 Amos, 9, 13-15 Behold, the days come, saith the LORD That the plowman shall overtake the reaper And the treader of grapes him that soweth seed And the mountains shall drip sweet wine And all the hills shall melt. And I will turn the captivity of my people Israel And they shall build the waste cities and inhabit them And they shall plant vineyards and drink the wine thereof They shall also make gardens, and eat their fruit. And I will plant them upon their land And they shall no more be plucked up Out of the land which I have given them Saith the LORD thy God. --------------------------------------------------------------------------- Through the Year by Julian Stearns Cutler (1854-1930) God be with you in the Springtime When the violets unfold, And the buttercups and cowslips Fill the fields with yellow gold; In the time of apple blossoms, When the happy bluebirds sing, Filling all the world with gladness - God be with you in the Spring! God be with you in the Summer, When the sweet June roses blow, When the bobolinks are laughing And the brooks with music flow; When the fields are white with daisies And the days are glad and long - God be with you in the Summer, Filling all your world with song. God be with you in the Autumn, When the birds and flowers have fled, And along the woodland pathways Leaves are falling, gold and red; Page 36 BR> When the Summer lies behind you, In the evening of the year - BR> God be with you in the Autumn, Then to fill your heart with cheer. God be with you in the Winter, When the snow lies deep and white, When the sleeping fields are silent And the stars gleam cold and bright. When the hand and heart are tired With life's long and weary quest - God be with you in the Winter, Just to guide you into rest. (tune of " Hatikvah" ) ---------------------------------------------------------------------------------------------
Ended is our Seder this Passover night Each law and custom has been kept aright As we have this time gone through it with no stain God grant we do it properly again Pure one dwelling in his heights august Strengthen Thy people, countless like the dust Soon lead your plantings, people of Thy ward Liberated, full of song, streaming Zionward.
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Author and Curator: Dr. David P. Stern
Mail to Dr.Stern: david("at" symbol)phy6.org .
Last updated 11 February 2003