2017 Haggadah Rothschild Family

Welcome to our family Seder

Introduction We have come together this evening for many reasons.

We are here because Spring is all around us, the Earth is reborn, and it is a good time to celebrate with family and friends. We are here because we are Jews and friends of Jews. We are here to honor the Jewish nation’s deep historic roots and its old important memories.

We are here to remember the old story of the liberation of the ancient Hebrews from slavery in Egypt – a great struggle for freedom and dignity. We are here because the struggle for human freedom never stops. We are here to remember all people – Jews and non-Jews – who are still struggling for their freedom.

A Passover Haggadah for the Rothschild Family Celebration

Jews have a special relationship to books, and the Haggadah has been translated more widely, and reprinted more often, than any Jewish book, user’s manual, timeline or poem— and yet it is all of these things.

The Torah is the foundational text for the Jewish law, but the Haggadah is our book of living memory. We are not merely telling a story here. We are being called to a radical act of empathy. Here we are, embarking on a ancient, perennial attempt to give human life — our lives—dignity.

Here we are: Individuals remembering a shared past and in pursuit of a shared destiny.

The Seder is a protest despair. The universe might appear deaf to our fears—more than one hundred generations of Jews have been here as we are—and we will continue to wait for it.

And we will not wait idly. (together we sing) Hee-nay ma tov Hineh ma tov uma na’im Shevet achim gam yachad.

Hineh ma tov uma na’im Shevet achim gam yachad.

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Chorus Hineh ma tov Shevet achim gam yachad.

As we step into this historical experience, we cannot help but draw to mind the 65 million displaced people and refugees around the world today fleeing violence and persecution, searching for protection. Like our ancestors, today’s refugees experience displacement, uncertainty, lack of resources, and the complete disruption of their lives.

Over the past year, we have read almost daily about humanitarian crises, watched xenophobic hate crimes increase, and been overwhelmed by the sheer number of people being persecuted.

Tonight, as we embrace the experience of our ancestors, we also lift up the experiences of the world’s refugees who still wander in search of safety and freedom.

From amidst brokenness before yachatz (breaking the middle matzah) Take the middle matzah of the three on your Seder plate. Break it into two pieces. Wrap the larger piece, the Afikoman, in a napkin to be hidden later. As you hold up the remaining smaller piece, read these words together: We now hold up this broken matzah, which so clearly can never be repaired. We eat the smaller part while the larger half remains out of sight and out of reach for now. We begin by eating this bread of affliction and, then, only after we have relived the journey through slavery and the exodus from Egypt, do we eat the Afikoman, the bread of our liberation.

We see that liberation can come from imperfection and fragmentation.

Every day, refugees across the globe experience the consequences of having their lives ruptured, and, yet, they find ways to pick up the pieces and forge a new, if imperfect, path forward.

The Passover story describes three kinds of slavery:

First physical slavery, actual physical captivity and the suffering caused by oppressors.

Second is psychological slavery. The Israelites were made dependent upon the whims of others. They were reduced to a state of fear and desire.

A Passover Haggadah for the Rothschild Family Celebration

The third is spiritual slavery. Spiritual slavery is

ignorance of our status as human beings who were mde in the Divine image.

Spiritual slavery is self- forgetfulness and self-deception, unaware of the Divine image within. Thus we see ourselves as infinitely less than what we are truly are.

The Seder reawakens us to our spiritual selves.

Lighting The Candles.

We begin our Seder by lighting the candles.

By lighting the candles in our home we hope to illuminate our eyes, our minds, and our hearts to the potential of the future and the holiness these observances bring into our homes.

Baruch ata Adonai elohaynu melech haolam asher kidishanu b’mitzvotav v’tzivanu l’hadlik ner shel [Shabbat v’] Yom Tov. 4

Blessed are You, oh God, for bringing us to this special time and with whom we celebrate this [Sabbath and] special holiday.

The First Glass of Wine (Fill the first cup of wine) Spring is the season of new growth and new life. Every living thing must either grow, or die. Growth is a sign of life and a condition of life.

Like no other creature, the most significant growth for a human being takes place inwardly. We grow as we achieve new insights, new knowledge, new goals.

Let us raise our cups to signify our gratitude for life, and for the joy of knowing inner growth, which gives human life its meaning. And with raised cups, together let us say: (say together) Baruch ata Adonai elohaynu melech haolam shehecheyanu v’kimanu v’higianu lazman hazeh.

Blessed are You, oh God, who kept us alive and sustained us and brought us to this moment.

During our meal, we will say Kiddush, the blessing of the wine, four times. The four cups of wine remind us of the four stages of God’s promise to the Jewish people, of transformation from slavery to freedom. The first promise was to “Take you out of the toils of Egypt”.

(Hold your cup of wine and say the following together) Baruch ata Adonai elohaynu melech haolam boray p’riy hagofen.

Blessed are You, oh God, who created the fruit of the vine.

(Drink the first cup of wine leaning to the left)

Ordered Freedom in Fifteen Steps If there was ever a paradox it is this: that on Passover eve, the night that freedom was born, we experience freedom by following a sequence of 15 defined and ordered steps.

We call it the Seder or “Order.”

1.

Kadesh 2.

Ur’Chatz 3.

Karpas 4.

Yachatz

5.

Maggid 6.

Racjtzaj 7.

Motzi Matzah 8.

Maror 9.

Korech 10. Shulcan Orech 11-15 ….

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Sanctifying the wine Washing the hands Dipping a vegetable in salt water Breaking the middle matzah and hiding the larger half Telling the Passover story Washing (with a blessing) Eating Matzah Dipping the bitter herb Eating the Hillel sandwich Eating the meal

The Seder Plate

Orange The Seder Plate includes most of the ingredients that go into the making of the Seder.

It contains three matzahs and the seven other items:

1.

2.

3.

4.

5.

6.

7.

“Z’ROA” - a roasted chicken bone with most of the meat removed.

This will represent the Passover offering. It will not be eaten.

“BEITZAH” - a hard-boiled egg, representing the festival offering.

“MAROR” - grated horseradish and/or romaine lettuce, for use as the “bitter herbs” “CHAROSET” - a paste made of apples, pears, nuts and wine.

“KARPAS” - a bit of vegetable, such an onion or potato, or fresh herbs like parsley.

“CHAZERET” - more bitter herbs, for use in the matzah-maror sandwich.

ORANGE - The orange represents women. This is from the story of an old-fashioned rabbi who once remarked that a woman belongs on the bimah like an orange belongs on a Seder plate. So now we have both women on the bimah and oranges on the Seder plate.

Elijah’s Cup

According to tradition, the prophet Elijah will herald the coming of a messianic age. The subject of many folk legends and magical tales, he is said to wandering the earth in the disguise of a beggar, monitoring our treatment of the poor and disadvantaged.

We ask a guest at our home, someone who has never been with us before, to fill a glass with wine for Elijah.

Miriam’s Cup

Besides the traditional glass of wine for Elijah, we have begun adding a second symbolic glass to our Passover Seder. But instead of wine, this glass we fill with water in honor of Miriam, the sister of Moses and Aaron.

There are two Bible stores that associate Miriam with water.

The first is the story of Miriam hiding her baby brother, Moses, in the reeds along the Nile River. Miriam hid Moses there to save him because Pharaoh had declared that all Jewish baby boys should be destroyed at birth.

Later, when Pharaoh’s daughter discovered the baby hidden in the reeds, Miriam convinced her to hire Moses’ and her own mother to nurse the baby. So it’s thanks to Miriam that the baby Moses’ life was saved.

The second story associating Miriam with water takes place while the Jews were wandering in the desert after leaving Egypt.

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God had put a well of pure water on the earth on the second day of creation, but over the years people had lost access to the well and forgotten that it had even existed. Then, during the years the Jews were wandering in the desert, the well was again revealed, this time through Miriam. Why did God give this honor to Miriam?

There are a few reasons: One is that it was Miriam who symbolized the joy of leaving Egyptian slavery. She played her tambourine and led the Jews in singing and dancing as they left Egypt. Her brothers weren’t up to doing this. (Moses had a speech impediment and couldn’t speak clearly, let alone sing. And Aaron, their brother, couldn’t lead them in song because his voice was so loud that it frightened everybody.

And so, for modern Jews, the story of Miriam’s Well reminds us of how water nourishes our bodies just as our Jewish traditions nourish our spirit.

Thus, Miriam’s Cup can be seen as a symbol that all that sustains us through our journeys, while Elijah’s Cup can be seen as a symbol of future messianic time.

We’re now ready to start our 15-step Seder.

(Really only the 10 steps before the meal).

1. Kadesh Sanctifying the Wine

It’s been a crazy week. The world with all its worries and bothers is still clamoring for our attention.

The first step is to forget all that. Leave it behind. Enter into a timeless space, where you, your great-grandparents and Moses are all together.

Begin with a full cup of sweet red wine. A full cup filled with of hundreds of generations of rejoicing and tears and celebration and wisdom and… of doing just what we are going to do tonight.

(Fill the cup of the person to your right with wine. That’s the second cup. Together, we all stand and say the Kiddush) Tonight is different. The rest of the year, when the sanctity of Shabbat or a festival is pronounced upon a cup of wine during the Kiddush, only one person says Kiddush for everyone else. Tonight, each man, woman and child recites every word together.

Baruch ata Adonai elohaynu melech haolam boray p’riy hagofen.

Blessed are You, oh God, who created the fruit of the vine.

Drink. Recline on a cushion to your left side. Remember the ancient times. That’s what we’re dramatizing by reclining now.

We are not just free, we are all masters.

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2. Urchatz Washing the Hands

Before we get to work, especially on such an important night, our hands should be clean.

Wash them clean of the impurities of a life in a materialistic world. Go to the kitchen to wash your hands. Even though we’ve just sat down, getting up and leaving is a fairly normal migration pattern for Jews.

(In the kitchen, Leader says the following) Pour the water to cover your right hand. Repeat. Repeat again. Ditto for your left hand.

That’s how the kohanim (“priests”) did it when they entered the Holy Temple in Jerusalem.

(In the kitchen, pour water over your hands and says the following:) Baruch ata Adonai elohaynu melech haolam asher Blessed are You, oh God, who made each kidishanu b’mitzvotav v’tzivanu al n’tilat y’dayim commandment bring us holiness and laid on us the washing of hands before food.

3. Karpas Dipping a Vegetable in Salt Water Take a small piece of some edible vegetable. We’re doing everything we can to spark questions from children. If they say, “Hey mom and dad! The table is all set for a grand dinner.

Aren’t we supposed to eat real food now? Why just this little piece of vegetable?”.

What do you answer them? You say, “We’re doing this so you will ask questions.” And if they say, “So what’s the answer?”

Just repeat, “We’re doing this so you will ask questions.” That’s the best answer. Because you can’t learn if you don’t ask questions. And the first thing to learn is that not all questions have answers.

This is a distinctive mark of Jewish education. More than we teach our children how to answer questions, we teach them how to ask questions - and how to be patient in their search for answers.

Why do we dip our food in salt water two times on this night?

The first time, the salty taste reminds us of the tears we cried when we were slaves. The second time, the salt water and the green help us to remember the ocean and green plants and the Earth, from which we get air and water and food that enable us to live. (recite the following, then dip your parsley into salt water two times and eat it).

Baruch ata Adonai elohaynu melech haolam boray p’riy ha’adama.

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Blessed are You, oh God, who created the fruit of the soil.

4. Yachatz Breaking the Middle Matzah & Hiding the Larger Half Matzah is the bread of affliction that our ancestors ate in the land of Egypt.

Let all who are hungry come and eat. Let all who are in need come a nd celebrate Passover. This year we are here, next year in the land of Israel.

This year we are slaves; next year we will be free people.

We break the middle of the three matzahs on our Seder plate into two pieces.

The smaller half is left between the two remaining complete matzahs.

The piece that remains on the Seder Plate is the “poor man’s bread” over which the tale of our slavery is said. Poor people only eat a small part of their bread — they need to save the rest in case tomorrow there is none.

The larger half of the broken matzah is wrapped in a cloth.

This half is the Afikoman that will be hidden, found by the children and eaten at desert.

(Pieces of the top and middle matzahs are broken and distributed and all say the following two blessings together before eating – leaning to the left) Baruch ata Adonai elohaynu melech haolam hamotzi lechem min ha’aretz.

Baruch ata Adonai elohaynu melech haolam asher kidishanu b’mitzvotav v’tzivanu al achiylat matzah.

Blessed are You, oh God, who brings food out of the earth.

Blessed are You, oh God, who made each commandment bring us holiness and laid on us the eating of the matzah.

5. Maggid Telling– the Passover Story This is it, folks. This is why it’s called a “Haggadah” (“telling”).

Now we get to the central part of the Seder that your soul is longing for.

(Reader) Passover is the celebration of Life. The story of the Jewish people is truly a triumph of life. Against the odds of history, the Jewish people have done more than survive – the Jewish people have adapted creatively to each new time, each new place, from the birth of our ancient nation to the present day.

Even though death has pursued us relentlessly, time and time again, we have chosen to live.

During the many centuries of the Jewish experience, memories of destruction are tempered by the knowledge that the world can also be good. We have endured slavery and humiliation. We have also enjoyed freedom and power.

Darkness has been balanced by light.

Our forebears traveled the Earth in search of the safety and liberty they knew must exist.

(Group, together) We have learned to endure.

We have learned to progress.

We are proud survivors.

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The Four Questions Ma neesh-ta-nah ha-lie-lah ha-zeh mee-kohl ha-lay loht?

Why is this night different from all other nights?

1.

She-b’-khol ha-lay-loht a-noo o-kh’-leen kha-maytz oo-ma- tsa. Ha-lie-la ha-zeh koo-loh ma-tsa.

On all other nights we eat either bread or matzah.

Why, on this night do we eat only matzah?

2.

She-b’-khol ha-lay-loht a-noo o-kh’-leen sh’-ar yih’- rah- koht. Ha-lie-la ha-zeh ma-ror.

On all other nights we eat herbs of any kind. Why on this night do we eat only bitter herbs?

3.

She-b’khol ha-lay-loht ayn a-noo mat-bee-leen afee-loo pa-am eh-khat. Ha-lie-la ha-zeh sh’tay f ’-ahmeem.

On all other nights, we do not dip our herbs even once. Why, on this night, do we dip them twice?

4.

She-b’khol ha-lay-loht a-noo o-kh’-leen bayn yosh’-veen oo-vayn m’-soo-been. Ha-lie-la ha-zeh koola-noo m’-soo-been.

On all other nights, we eat either sitting or leaning. Why, on this night, do we eat while leaning?

The Maggid Story (Reader) These are important questions. But before we answer them, let us listen to a story of Jewish hope. The tale of the our people’s first quest for freedom from slavery in Egypt was written so long ago that no one knows how much of it is fact and how much is fiction. Like all good stories, however, the lessons it teaches are valid and important.

It is written that long ago, during a time of famine, the ancient Israelites traveled to Egypt. According to this legend, the Israelites at that time were all in a single family – Jacob and his children. One of Jacob’s sons was Joseph, whose wisdom caused the Pharaoh – the ruler of Egypt – to make him a leader over all the people of Egypt.

(Another Reader) But as time passed, another Pharaoh became the ruler of Egypt. He did not remember about Joseph and his wise leadership. This new Pharaoh turned the Israelites into slaves, and burdened them with heavy work and sorrow.

After the Israelites were in Egypt for over 400 years, a man arose among them. He demanded that Pharaoh let his people go! Many times he risked his life to insist on the freedom of his people, until he finally succeeded.

At our Passover Seder, we celebrate the story of Moses and the people he led out of slavery 3000 years ago. We celebrate the struggle of all people to be free. Throughout the centuries, the story of Moses and the exodus from Egypt has inspired Jews and non-Jews in time of persecution and hardship.

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(Group, together) Let us remember that the thirst for freedom exists in all people. Many centuries after the time of Moses, African people were brought to America as slaves. These slaves longed for freedom, and they were inspired by the story of Moses and the ancient Israelites.

The freedom we celebrate tonight is not only freedom from slavery. It is also the freedom to live in peace, with dignity and with hope for a bright future. This constant vision has inspired the Jewish people since the ancient times recorded in the Bible.

(Another Reader) For many centuries, most Jews lived in Europe, where they were often persecuted. They were driven from place to place, and their lives were often filled with terror and despair.

There came a time when many Jewish families heard of a place called America, where they could live without fear. This was the promise that America held out to them and to many other suffering people. By the thousands, and then by the millions, year after year they crossed a large ocean, enduring the dangers of that long voyage before reaching the shores of America.

Even then for a time they suffered from poverty and homelessness, but because of their perseverance, courage, and skills, we are here tonight celebrating this festival of freedom in a free land.

(Another Reader) This evening, as we celebrate our own freedom, our health and good fortune, let us remember and say a prayer for struggling people all through the world.

In Israel and Palestine In Syria In Afghanistan In France In Appalachia In Los Angeles In Somalia In the slums of Sao Paulo In Mt. Vernon and Newark and Port Chester.

In lonely corners of big houses in Armonk, Boston, and Philadelphia.

For all these people, and in remembrance of our forbearers deliverance from Egypt, we say the ten plagues together and spill a drop of wine for each.

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Dam

Blood

Tzefa

Frogs

Kinim

Lice

Arov

Wild beasts

Dever

Diseases

Sh’chiy

Boils

Barad

Hail

Arbeh

Locust

Ch’she

Darkness

Makat B’ch

Death of the first born male child

The Four Children There are four different places in the Bible that say parents should tell the Passover story to their children. Because of these four passages, the Rabbis who created the Seder described that children are all different. They understood that because there are different kinds of people, there must be different ways to tell the story of Exodus.

What does the wise child ask?

“What are all the laws God has given you about Passover?” Since the wise child wants to know everything, we tell this child all the laws and customs of Passover in great detail.

What does the wicked child ask?

“Why do you bother with this Seder?” The wicked child acts like an outsider who does not want to be a part of the celebration. We shock this child, hoping for a change. We say, “we celebrate because of what God did for us when we left Egypt.” If you had been a slave in Egypt, you would not have been freed with your brothers and sisters.

What does the simple child ask?

“What is this talking all about?” We explain to this clueless child: With a mighty hand, God took us out of Egypt, and out of slavery.

What about the child who does not even know how to ask a question?

We start the discussion for this child by saying that we celebrate Passover because of what God did for us when we left Egypt.

Some suggest there’s a little of each of the four children within each of us.

None of us are all wise, all wicked, all simple, or all unknowing

6. Rachtzah Wash Again Fill a cup with water Again? Yes, again. It’s been a long time since the last washing.

That’s the order of the Seder tonight: Kadesh/Urchatz, Transcend and Purify. Over and over. Never stop rising higher. Never stop applying.

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7. Motzei Eating Matzah Matzah is the most important item in the Seder, and eating it fulfills the central mitzvah of Passover.

Matzah is unleavened bread. It’s made only from water and flour - from one of the “five types of grain” — wheat, barley, oats, rye or spelt — absolutely nothing else.

The ingredients are swiftly combined, kneaded and baked before the dough has a chance to ferment and rise.

Matzah may be flat, but it has many faces: •

• •

•

It’s the “bread of affliction” and the “bread of poverty” which our forefather’s ate as slaves.

It’s the “bread of proclamation” over which we tell the story of the Exodus.

It’s the “bread of humility” that represents our self-abnegating commitment to God, It’s the bread of healing” with which we imbibe ourselves with spiritual wholeness and wellness.

We feel an affinity with the food we eat. We too are a miracle of the earth.

We and the bread share a common journey. The bread begins as a seed buried beneath the ground. And then, a miracle occurs. As it decomposes and loses its original form, it comes alive, begins to grow sprout and grow. As spring arrives, it pushes its way above the earth to find the sun, and then bears its fruits for the world.

A Passover Haggadah for the Rothschild Family Celebration

8. Maror Bitter Herbs Maror - Why do we eat maror?

(Reader, providing a Chasidic Perspective) Dip the bitter herb in the charoset. It’s a careful balance. You want bitter herbs, but you also want to sweeten the bitterness a little.

What’s so great about the bitterness? Why do we want to remember that? Actually, our bitterness in Egypt was the key to our redemption. We never got used to Egypt. We never felt that we belonged there. In Egypt, we felt that something was unjust and needed to change.

If it hadn’t been that way, we probably would never have left. In fact, tradition tells us that 80% of the Jews said, “This is our land. How can we leave it?” And they stayed in Egypt and died there. But, for the rest of us, when Moses came and told us we were going to leave, we believed him. It was our bitterness that had preserved our faith.

(Reader, providing a Humanistic Perspective) Tradition says that maror is intended to remind us of the time of our slavery. We force ourselves to taste pain so that we may more readily value pleasure. Scholars teach that bitter herbs were eaten at the Spring festival in ancient times.

The sharpness of the taste awakened the senses and made the people feel at one with nature’s revival. Thus, maror is the stimulus of life, reminding us that struggle is better than the complacent acceptance of injustice.ing bitter herbs.

(Group, together) Blessed be You, our Lord our God, who commanded us concerning eating bitter herbs.

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9. Korech Eating the Hillel Sandwich Dip the bitter herb in the charoset. Shake off any excess.

Say the words: “This is what Hillel did, at the time that the Temple stood. He wrapped up some Pesach lamb, some matzah and some bitter herbs and ate them together.”

Hillel read the words of the Torah about the Pesach lamb, “ on matzah and bitter herbs you shall eat it,” and he took it literally. And so the sandwich was invented. Or maybe we should be calling it a Hillel?

Lean to the left while you eat.

10. Shulchan Orech Eating the Meal Now we will enjoy our festive holiday meal. It’s customary to begin the meal with the hard-boiled egg that was on your Seder Plate (commemorating the festival offering), dipped in salt water.

A boiled egg is a sign of mourning. On every festive occasion, we remember to mourn for the destruction of the Temple and Jerusalem.

Who Knows One? Who knows one?

I know one: One is God of heaven and earth.

Who knows two?

I know two.

Two stone tablets of the Law; One is God of heaven and earth.

Who knows three?

I know three: Three believing Patriarchs; Two stone tablets of the Law; One is God of heaven and earth.

Who knows four?

I know four: Four fruitful Matriarchs; Three believing Patriarchs; Two stone tablets of the Law; One is God of heaven and earth.

Who knows five?

I know five: Five the Books of Moses; Four fruitful Matriarchs; Three believing Patriarchs; Two stone tablets of the Law; One is God of heaven and earth.

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Who knows six?

I know six: Six sections of Mishnah; Five the Books of Moses; Four fruitful Matriarchs; Three believing Patriarchs; Two stone tablets of the Law; One is God of heaven and earth.

Who knows seven?

I know seven: Seven days of the week; Six sections of Mishnah; Five the Books of Moses; Four fruitful Matriarchs; Three believing Patriarchs; Two stone tablets of the Law; One is God of heaven and earth.

Who knows eight?

I know eight: Eight days before the foreskin’s cut; Seven days of the week; Six sections of Mishnah; Five the Books of Moses; Four fruitful Matriarchs; Three believing Patriarchs; Two stone tablets of the Law; One is God of heaven and earth.

Who knows nine?

I know nine: Nine months to make a human child; Eight days before the foreskin’s cut; Seven days of the week; Six sections of Mishnah; Five the Books of Moses; Four fruitful Matriarchs; Three believing Patriarchs; Two stone tablets of the Law; One is God of heaven and earth.

Who knows ten?

I know ten: Ten, the Ten Commandments; Nine months to make a human child; Eight days before the foreskin’s cut; Seven days of the week; Six sections of Mishnah; Five the Books of Moses; Four fruitful Matriarchs; Three believing Patriarchs; Two stone tablets of the Law; One is God of heaven and earth.

Who knows eleven?

I know eleven: Eleven stars in Joseph’s dream; Ten, the Ten Commandments; Nine months to make a human child; Eight days before the foreskin’s cut; Seven days of the week; Six sections of Mishnah; Five the Books of Moses; Four fruitful Matriarchs; Three believing Patriarchs; Two stone tablets of the Law; One is God of heaven and earth.

Who knows twelve?

I know twelve: Twelve tribes of Israel; Eleven stars in Joseph’s dream; Ten, the Ten Commandments; Nine months to make a human child; Eight days before the foreskin’s cut; Seven days of the week; Six sections of Mishnah; Five the Books of Moses; Four fruitful Matriarchs; Three believing Patriarchs; Two stone tablets of the Law; One is God of heaven and earth.

Who knows thirteen?

I know thirteen: Thirteen attributes of God; Twelve tribes of Israel; Eleven stars in Joseph’s dream; Ten, the Ten Commandments; Nine months to make a human child; Eight days before the foreskin’s cut; Seven days of the week; Six sections of Mishnah; Five the Books of Moses; Four fruitful Matriarchs; Three believing Patriarchs; Two stone tablets of the Law; One is God of heaven and earth.

Da-ye-nu!

Enough!

Even songs in th Haggadah have a spiritual meaning. What do we mean when we sing “Dayenu, It would have been enough�?

We mean enough to open our eyes to the Divine working in the world and in our lives. Any oth the verses would have been enough; but tragically we seem to insist that there is never enough to convince us to do what really needs to be done - to makeus and the world free. Miracles surrounds us every day, butwe refuse to see. Dayenu means that if we really understood the Exodus, that would have been enough. We would not need Torah, food in the wilderness, and the rest. Unfortunatly, too many of us still are blind.

We learn that each of us must do our part. God cannot do it all.

Leaders are needed as examples and guides, but they also cannot do it alone. Ultimaely, we must all work together, as we must all share in freedom.

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

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

CHORUS Da-da-ye-nu, Da-da-ye-nu, Da-da-ye-nu, Da-ye-nu, Da-ye-nu,

(repeat)

(repeat)

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(CHORUS

Now that we have finished dining, it is time to share the Afikomen.

Go hunt for it! The child who finds it and returns it receives a reward.

I hold this matzh as the Afikomen. This matzah is a sign that what is broken off is not truly lost to our people so long as our children remember and search. Let our children find what is lost, bring together what is broken, and restore faith. I break the Afikomen and distribute pieces to allcelebrants.

Farewell until Next Year Before you conclude the Seder and say the words “next year in Jerusalem,” read this section and perform the closing ritual – the 5th cup. (If it is your tradition to conclude your Seder when the meal is served, read this after you bless and drink the second cup of wine and just before the meal is served.)

LEADER: At the beginning of the Passover Seder, we are commanded to consider ourselves as though we, too, had gone out from Egypt. At the end of the Seder (and once in the middle) – we say the words, “Next year in Jerusalem” to recognize that, just as redemption came for our ancestors, so, too, will redemption come for us in this generation.

For those of us fortunate enough to have a roof over our heads, we may understand these words to mean that the parts of us that feel adrift will find steady footing. However, for the world’s 65 million displaced people and refugees, these words can be a literal message of hope that they will be able to rebuild their lives in a safe place.

Š 2017 Cecile Rothschild Designed nd illustrated by Cecile Rothschild Text in collaboration with Adam and Liz Barnett 28