Liberation Song - South African Progressive Haggadah

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“The Government might ponder the Biblical story which deals with the Pharaoh who did not want to restore freedom to the Jewish people held in bondage in Egypt. Greater and greater trials and tribulations were heaped on the Egyptian people, after each of which, the Pharaoh would renege on his promise to let the Jews go. But finally the distress of Pharaoh’s own people was so great that he had to relent and let the slaves go free.

Every act of repression will give birth to a greater surge for freedom, every move backwards toward the darkness will yield a greater outpouring of light, every man shackled by those who are afraid of being submerged in the coming age of brotherhood will produce twenty more men continue to work towards a more egalitarian society.

Seen in this greater perspective, the detainees now held by the authorities form - together - that fulcrum on which the coming into being of this greater, free South African Society will be based. “ “Our View”, published by the Detainees Parent Support Committee (DPSC) ,taken from “Four paces by two” (collaboration with the Company Theater, Circa 1982)

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What is Pesach? a short introduction to the festival The name Pesach is derived from the Hebrew word ​pasach,​ which means "passed over," which is also the source of the common English name for the holiday. It recalls the miraculous tenth plague when all the Egyptian firstborn were killed, but the Israelites were spared.

The story of Passover originates in the Bible as the telling of the Exodus from Egypt. The Torah recounts how the Children of Israel were enslaved in Egypt by a Pharaoh who feared them. After many generations of oppression, The Eternal speaks to an Israelite man named Moses and instructs him to go to Pharaoh and let God's people go free. Pharaoh refuses, and Moses, acting as God's messenger brings down a series of 10 plagues on Egypt.

The last plague was the Slaying of the Firstborn; The Eternal went through Egypt and killed each firstborn but passed over the houses of the Israelites leaving their children unharmed. This plague was so terrible that Pharaoh relented and let the Israelites leave.

Pharaoh then regretted his decision and chased the Children of Israel until they were trapped at the Sea of Reeds. But The Eternal instructed Moses to stretch his staff over the Sea of Reeds and the waters parted, allowing the Children of Israel to walk through on dry land. The waters then closed, drowning Pharaoh and his soldiers as they pursued the Israelites.

The Torah commands an observance of seven days of Passover. Many Jews in North America and all Jews in Israel follow this injunction. Some Jews outside of Israel celebrate Passover for eight days. The addition of a day dates back to 700-600 B.C.E. At that time, people were notified of a holiday’s beginning by means of an elaborate network of mountaintop bonfires. To guard against the possibility of error, an extra day was added to many of the holidays. Today, a dependable calendar exists, allowing Jews to know when holidays start and end. However, the process remains ingrained in Jewish law and practice for some Jews living outside of Israel today.

(Union of Reform Judaism)

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What’s on the table?

The Seder Plate We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story.

Each item has its own significance. ׂ ‫ –​ ָמ‬The bitter herb. This symbolizes the harshness of lives of the Jews in Egypt.

Maror​ ‫רור‬

Charoset​ ​– A delicious mix of sweet wine, apples, cinnamon and nuts that resembles the mortar used as bricks of the many buildings the Jewish slaves built in Egypt Karpas​ ​– A green vegetable, usually parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater Zeroah ​– A roasted lamb or shank bone symbolizing the sacrifice made at the great temple on Passover (The Paschal Lamb) Beitzah​ – The egg symbolizes a different holiday offering that was brought to the temple. Since eggs are the first item offered to a mourner after a funeral, some say it also evokes a sense of mourning for the destruction of the temple.

Matzah Matzah is the unleavened bread we eat to remember that when the jews fled Egypt, they didn’t even have time to let the dough rise on their bread. We commemorate this by removing all bread and bread products from our home during Passover.

Elijah’s Cup The fifth ceremonial cup of wine poured during the Seder. It is left untouched in honor of Elijah, who, according to tradition, will arrive one day as an unknown guest to herald the advent of the Messiah.

During the Seder dinner, biblical verses are read while the door is briefly opened to welcome Elijah. In this way the Seder dinner not only commemorates the historical redemption from Egyptian bondage of the Jewish people but also calls to mind their future redemption when Elijah and the Messiah shall appear.

Miriam’s Cup Another relatively new Passover tradition is that of Miriam’s cup. The cup is filled with water and placed next to Elijah’s cup. Miriam was the sister of Moses and a prophetess in her own right. After the exodus when the Israelites were wandering through the desert, just as Hashem gave them Manna to eat, legend says that a well of water followed Miriam and it was called ‘Miriam’s Well’. The tradition of Miriam’s cup is meant to honor Miriam’s role in the story of the Jewish people and the spirit of all women, who nurture their families just as Miriam helped sustain the Israelites.

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Passover offers a variety of opportunities to infuse our holiday celebrations with social justice themes, as evidenced by our Passover Social Justice Guide, created by the staff of the Religious Action Center of Reform Judaism. There are also a number of modern additions to consider adding to your table:

Further Modern Additions to the Seder Plate The point is the Seder plate with all its idiosyncratic foods, is meant to prompt the guests at the table into discussion and questions. The Pesach Seder plate is designed to prompt questions and discussion.

What will we put on our Seder plate this year to raise our consciousness about the current political and social situation? How do our contemporary conditions change our conversations on the Seder night? Our tradition invites us to add further modern additions to the Seder plate to raise our consciousness to current, matters, such as…

Orange ​Many families and congregations have begun adding an orange to the Seder plate as a way of acknowledging the role of people who feel marginalized within the Jewish community. Professor Susannah Heschel explains that in the 1980’s, feminists at Oberlin College placed a crust of bread on the Seder plate, saying, “There's as much room for a lesbian in Judaism as there is for a crust of bread on the Seder plate.” Heschel adapted this practice, placing an orange on her family's Seder plate and asking each attendee to take a segment of the orange, make the blessing over fruit, and eat it as a gesture of solidarity with LGBTQ Jews and others who are marginalized within the Jewish community.

They spit out the orange seeds, which were said to represent homophobia.

Boiled beetroot Vegetarians, who are uncomfortable with using a lamb bone on the Seder plate are using often broiled beet as a replacement token of remembrance of the paschal sacrifice. it is halakhically permitted and acceptable due to its blood-red color, which reminds us of the sacrifice.

Potato In 1991, Israel launched Operation Solomon, a covert plan to bring Ethiopian Jews to the Holy Land.

When these famished, downtrodden Jews arrived in Israel, many were so hungry and ill that they were unable to digest substantial food. Israeli doctors fed these new immigrants simple boiled potatoes and rice until their systems could take more food. To commemorate this at your Seder, eat small red potatoes alongside the ​Karpas​ (green spring vegetable). Announce to those present that this addition honors a wondrous exodus in our own time, from Ethiopia to Israel.

Fair Trade Chocolate or Cocoa Beans The fair-trade movement promotes economic partnerships based on equality, justice and sustainable environmental practices. We have a role in the process by making consumer choices that promote economic fairness for those who produce our products around the globe. Fair Trade certified chocolate and cocoa beans are grown under standards that prohibit the use of forced labor. They can be included on the Seder plate to remind us that although we escaped from slavery in Egypt, forced labor is still very much an issue today.

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Banana The world was awakened and shattered by the images of a little boy whose body lay lifeless amidst the gentle surf of a Turkish beach during the summer of 2015 - another nameless victim amongst thousands in the Syrian refugee crisis, the greatest refugee crisis since WWII. His name was Aylan Kurdi, 3, and he drowned with his brother, Galip, 5, and their mother, Rihan, on their exodus to freedom’s distant shore. Aylan and Galip’s father, Abdullah, survived the harrowing journey, and in teaching the world about his sons, he shared that they loved bananas, a luxury in their native, war-torn Syria. Every day after work, Abdullah brought home a banana for his sons to share, a sweet sign of his enduring love for them. Writes Rabbi Dan Moskovitz of Temple Sholom in Vancouver, British Columbia, "We place a banana on our Seder table and tell this story to remind us of Aylan, Galip and children everywhere who are caught up in this modern-day exodus. May they be guarded and protected along their journey to safety, shielded by the love of their parents, watched over by The Eternal, who is full of mercy and compassion."

Pinecone A congregational Passover insert explains why Temple Israel in Boston, MA, adds a pinecone to their Seder plate: "We 'pass over' pine cones every day. Inside each of these pinecones is among the most precious of all nuts - the pine nut. Most of us pass more pine nuts in a single day than one could count in a year. Yet they remain hidden, unseen. Moreover, they’re nearly impossible to extract with our own hands. The pinecone 'imprisons' its seeds, and only hard work on the part of nature compels it to open up." They add a pinecone to the Seder plate as a reminder of mass incarceration and the work it will take to repair this injustice, writing, "This Passover, we refuse to pass over our prisons because we know that inside is God’s most precious fruit of all: the human soul."

Olives Symbolizing our hopes for peace in the Middle East.

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Protocol of the Seder Night The word Seder means order, indicating that the unique rituals of this evening are to be performed in a specific order. The Haggadah provides us with a sequence of various steps of the Seder outlines, divided into a fifteen stages process. The names for each of these different stages are referred to as ​Simanim​, - signs. Together they compose the ritual protocol of the Seder night:

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‫ ַק ֵדּשׁ‬Kadesh:​ ​ The Kiddush blessing marking the holiness of this day and candles are lit, too, to mark the beginning of the holiday. When the Seder falls on a Friday night, this Kiddush is recited for Passover ​and S​ habbat. When the Seder falls on a Saturday night, we continue with a special version of ​Havdalah.​

●

‫ וּ ְר ַחץ‬Urchatz:​ A ritual washing of the hands.

●

‫ ַכּ ְר ַפּס‬Karpas​:​ Eating a vegetable (often parsley) dipped in saltwater; with this step we combine the hopefulness of Spring (represented by the vegetable) with the tears of slavery (the salt water).

●

‫ַחץ‬ ַ ‫ י‬Yachatz​: Breaking of the middle matzah; we remember the brokenness that slavery represents.

●

‫ מִגּיד‬Maggid​: T​ he telling of the story of the Exodus from Egypt. This story begins with the youngest person at the Seder asking the ​Four Questions​ (​Mah Nishtanah)​ , and don't worry; if you're the youngest and Hebrew isn't your area of expertise, you're off the hook! These questions provide the impetus for telling why this night is different from all other nights.

●

‫ ַר ְח ָצה‬Rachtzah:​ ​ Washing of the hands a second time, done with a blessing since you are going to eat more substantial food.

●

‫ מוֹ ִציא‬Motzi​: T​ he recitation of the blessing before eating (leavened or unleavened) bread

●

‫ ַמ ָצּה‬Matzah​: A special blessing said before eating matzah at the Seder

●

‫ ָמרוֹר‬Maror​:​ Eating the bitter herbs to taste the bitterness of slavery.

●

‫כּוֹר ְך‬ ֵ Korech:​ ​ Eating a sandwich of matzah and bitter herbs in fulfillment of Numbers 9:11. Then we eat a sandwich of matzah, Maror, and Charoset (a sweet chopped dish usually made with apple, nuts, cinnamon and grape juice)

●

‫עוֹר ְך‬ ֵ ‫ ֻשׁ ְל ָחן‬Shulchan Orech:​ Eating the dinner, which traditionally includes matzah ball soup, hard boiled eggs, gefilte fish, meat and vegetables, and macaroons.

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‫ ָצפוּן‬Tzafun:​ A piece of the matzah that had been broken earlier has been hidden. This piece, known by the Greek word ​afikoman​, is now found and eaten before the Seder can continue.

Often the kids are sent to look for it. This is one of several ways that the compilers of the Haggadah entertain the kids. Finding the afikoman symbolizes a move from brokenness toward healing. The afikoman (now the matzah of freedom) is supposed to be the last thing you eat this evening.

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‫ ָבּ ֵר ְך‬Barech:​ The recitation of the Birkat HaMazon, the grace after meals.

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‫ ַה ֵלּל‬Hallel​: The recitation or singing of Psalms of praise.

●

‫ ִנ ְר ָצה‬Nirtzah​:​ A prayer that The Eternal will accept our service; as our ancestors have for hundreds of years, we end our Seders with the words "​lashana haba'a b'irushalayim​!" - Next year may we be in Jerusalem! With these joyful words we hope to join with all Jews in a peaceful Jerusalem and we remember to keep working to make the world a better place.

Detail from the Darmstadt Haggadah, illustrated by Israel ben Meir of Heidelberg, circa 1430.

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Kadesh ‫ַקדֵּשׁ‬ Blessed are You, The Eternal One, Sovereign of the universe, who has created the fruit of the vine.

Blessed are You, The Eternal One, Sovereign of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly festivals for joy, and special times for celebration, this Passover, this this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with festive revelations of Your holiness, happiness and joy You have granted us joyfully the holidays. Blessed are You, The Eternal One, who sanctifies Israel and the festivals.

Blessed are You, The Eternal One, Sovereign of the universe, who has sustained us, maintained us and enabled us to reach this moment.

Drink the first glass of wine.

Lechayim!

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‫ ֱאלֵֹהינוּ ֶמ ֶל ְך‬,ָ‫אַתּה יְי‬ ָ ‫רוּך‬ ְ ‫ָבּ‬ .‫ָפן‬ ֶ ‫ בּוֹרֵא ְפּרִי ַהג‬,‫ָהעוֹלָם‬ ‫ ֱאלֵֹהינוּ ֶמ ֶל ְך‬,ָ‫אַתּה יְי‬ ָ ‫רוּך‬ ְ ‫ָבּ‬ ‫שׁר ָבּ ַחר ָבּנוּ ִמכָּל ָעם‬ ֶ ‫ ֲא‬,‫ָהעוֹלָם‬ ‫שׁנוּ‬ ָ ‫רוֹמ ָמנוּ ִמכָּל לָשׁוֹן וְ ִק ְדּ‬ ְ ְ‫ו‬ ‫ַתּ ֶתּן לָנוּ יְיָ ֱאלֵֹהינוּ‬ ִ ‫ ו‬.‫וֹתיו‬ ָ ‫ְבּ ִמ ְצ‬ ‫ ַחגִּים‬,‫שׂ ְמ ָחה‬ ִ ‫אַה ָבה מוֹ ֲעדִים ְל‬ ֲ ‫ְבּ‬ ‫ ֶאת יוֹם ַחג‬,‫שׂשׂוֹן‬ ָ ‫וּ ְז ַמנִּים ְל‬ ,‫רוּתנוּ‬ ֵ ‫ ְז ַמן ֵח‬,‫ַה ַמּצּוֹת ַה ֶזּה‬ ‫ ֵז ֶכר לִיצִיאַת‬,‫ִמ ְקרָא קֶֹדשׁ‬ ‫אוֹתנוּ‬ ָ ְ‫ כִּי ָבנוּ ָב ַח ְר ָתּ ו‬.‫ִמ ְצ ָריִם‬ ‫ וּמוֹ ֲעדֵי‬,‫ַשׁ ָתּ ִמכָּל ָה ַע ִמּים‬ ְ ‫ִקדּ‬ ‫שׂשׂוֹן‬ ָ ‫שׂ ְמ ָחה וּ ְב‬ ִ ‫ש ָך ְבּ‬ ֶ ‫ָק ְד‬ .‫ִהנְ ַח ְל ָתּנוּ‬ ‫ָאל‬ ֵ ‫ִשׂר‬ ָ ‫רוּך‬ ְ ‫ ְמ ַקדֵּשׁ י‬,ָ‫אַתּה יְי‬ ְ ‫ָבּ‬ .‫וְ ַה ְזּ ַמנִּים‬ ‫אַתּה יְיָ ֱאלֵֹהינוּ ֶמ ֶל ְך‬ ָ ‫רוּך‬ ְ ‫ָבּ‬ ‫ְמנוּ וְ ִהגִּי ָענוּ‬ ָ ‫שׁ ֶה ֱחיָנוּ וְ ִקיּ‬ ֶ ,‫ָהעוֹלָם‬ .‫ַל ְזּ ַמן ַהֶזה‬

U'Rechtz ‫וּ ְר ַחץ‬

Invite the participants to wash their hands, in this first time - without reciting a blessing.

Bronze Natla (ewer for ritual washing of hands), East Europe, circa 1880.

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Karpas ‫ַכּ ְרפַּס‬ Take ​karpas​ dip it in salt water and say the blessing before eating:

,ָ‫אַתּה יְי‬ ָ ‫רוּך‬ ְ ‫ָבּ‬ ‫ֱאלֵֹהינוּ ֶמ ֶל ְך‬ ‫ בּוֹרֵא‬,‫ָהעוֹלָם‬ .‫ָמה‬ ָ ‫ְפּרִי ָה ֲאד‬

Blessed are You, The Eternal One, Sovereign of the universe, who creates the fruit of the earth.

Detail from The Birds' Head Haggadah (Germany, circa 1300)

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ַ‫י‬ Yahatz ‫ַחץ‬ Take the middle matzah out and break it in half.

Return one half to the middle of the pile and ​discreetly​ hide the other half for the ​afikoman​.

(from: https://www.kveller.com)

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Magid ‫מגִּיד‬ Uncover the Matzah plate, hold it up in the air and recite: Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei v'yeichol, kol deetzreech yeitei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra-el. Hashata avdei, l'shanah haba-ah b'nei choreen.

‫ַח ָמא ַענְיָא דִי ֲאכָלוּ אַ ְב ָה ָתנָא‬ ְ ‫ָהא ל‬ ‫ֵיתי‬ ֵ ‫ כָּל ִד ְכפִין י‬.‫ְבּאַ ְר ָעא ְד ִמ ְצ ָריִם‬ .‫ֵיתי וְיִ ְפ ַסח‬ ֵ ‫ִיך י‬ ְ ‫ כָּל ִד ְצר‬,‫וְיֵיכֹל‬ ‫שׁנָה ַה ָבּאָה‬ ָ ‫ ְל‬,‫שׁ ָתּא ָהכָא‬ ַ ‫ָה‬ ,‫שׁ ָתּא ַע ְבדֵי‬ ַ ‫ ָה‬.‫ָאל‬ ֵ ‫ִשׂר‬ ְ ‫ְבּאַ ְר ָעא ְדי‬ .‫שׁנָה ַה ָבּאָה ְבּנֵי חוֹרִין‬ ָ ‫ְל‬

This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and share the Pesach meal. This year, we are here. Next year, in the land of Israel. This year, we are slaves. Next year, we will be free.

‘Magid’ literally means “tells” or “narrates”, referring to the strong element of oral tradition which is substantial to the festival of Pesach. In the African context, there is a strong tradition of performance storytelling, ‘Ntsomi’, such as this Xhosa storyteller, Nongenile Masithathu Zenani, in this picture taken by Harold Scheub in 2006.

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Ma Nishtana ‫תּנָה‬ ַ ‫ִשּׁ‬ ְ ‫מַה נּ‬ The youngest in age or spirit asks the leading questions of the Seder night

?​ ‫הלֵּילוֹת‬ ַ ‫מ ָכּל‬ ִ ‫ִשּׁ ַתָּנה ַה ַלּיְָלה ַה ֶזּה‬ ְ ‫ַמה נּ‬

Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?

She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah.

Ha-laylah hazeh kulo matzah.

‫שׁ ְבּ ָכל ַהלֵּילוֹת‬ ֶ Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. ,‫וּמ ָצּה‬ ַ ‫ אָנוּ אוֹ ְכלִין ָח ֵמץ‬Ha-lai-lah h-azeh maror. ?!‫ ֻכּלּוֹ ַמ ָצּה‬- ‫ה ַלּיְ ָלה ַה ֶזּה‬ַ

Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am

‫שׁ ְבּ ָכל ַהלֵּילוֹת‬ ֶ echat.Ha-lai-lah hazeh sh'tei p'ameem. ,‫שׁאָר יְ ָרקוֹת‬ ְ ‫אָנוּ אוֹ ְכלִין‬ ?!‫ ַה ַלּיְ ָלה ַה ֶזּה ָמרוֹר‬-

Sheb’khol ha-lei-lot anu och-leem bein yo-shveen ‫שׁ ְבּ ָכל ַהלֵּילוֹת‬ ֶ u-vein m’su-been, ha-lailah hazeh kulanu m’subeen.

,‫אֵין אָנוּ ַמ ְט ִבּילִין ֲא ִפילוּ ַפּ ַעם ֶא ָחת‬ ?!‫תּי ְפ ָע ִמים‬ ֵ‫שׁ‬ ְ ‫ ַה ַלּיְ ָלה ַה ֶזּה‬- Why is this night of Passover different from all other

nights of the year?

‫שׁ ְבּ ָכל ַהלֵּילוֹת‬ ֶ ,‫יוֹשׁ ִבין וּבֵין ְמ ֻס ִבּין‬ ְ ‫ אָנוּ אוֹ ְכלִין בֵּין‬On all other nights, we eat either leavened or ?!‫ס ִבּין‬ ֻ ‫ ַה ַלּיְ ָלה ַה ֶזּה ֻכּ ָלּנוּ ְמ‬- unleavened bread, why on this night do we eat only

matzah?

On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?

On all other nights, we do not dip vegetables even once, why on this night do we dip twice?

On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?

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“On the first night of Pesaḥ, one should introduce some change at the table, so that the children who will notice it may ask, saying: "Why is this night different from all other nights?" And he in turn will reply: "This is what happened." In what manner, for example, should he introduce a change? He may distribute parched grain or nuts to the children; remove the table from its usual place; snatch the unleavened bread from hand to hand, and so on. If he has no son, his wife should ask the questions; if he has no wife, they should ask one another: "Why is this night different?"—even if they are all scholars. If one is alone, he should ask himself: "Why is this night different?"

Rabbi Moses Maimonides, Mishneh Torah, Leavened and Unleavened Bread, 7:3.

Rothschild Haggadah, Northern Italy, Circa 1450​.

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Answering the questions: ,‫ֲע ָבדִים ָהיִינוּ ְל ַפ ְרעֹה ְבּ ִמ ְצ ָריִם‬ .‫וּבְזרוֹ ַע ְנטוּיָה‬ ִ ‫ָקה‬ ָ ‫ִיאנוּ יְיָ ֱאלֹ ֵהינוּ ִמ‬ ֵ ‫וַיּוֹצ‬ ָ ‫שּׁם ְבּיָד ֲחז‬ ֹ ,‫בוֹתינוּ ִמ ִמּ ְצ ָריִם‬ ֵ ‫רוּך הוּא ֶאת ֲא‬ ְ ‫וְ ִאלּוּ לא הוֹצִיא ַה ָקּדוֹשׁ ָבּ‬ .‫שׁ ְע ָבּדִים ָהיִינוּ ְל ַפ ְרעֹה ְבּ ִמ ְצ ָריִם‬ ָ ‫ֲה ֵרי אָנוּ‬ ֻ ‫וּבנֵי ָבנֵינוּ ְמ‬ ְ ‫וּבנֵינוּ‬ ,‫ ֻכּלָנוּ ְז ֵקנִים‬,‫ ֻכּלָּנוּ ְנבוֹנִים‬,‫ָמים‬ ִ ‫ַא ִפילוּ ֻכּלָּנוּ ֲחכ‬ ֲ‫ו‬ ,‫ֻכּלָנוּ יוֹ ְד ִעים ֶאת ַהתּוֹרָה‬ .‫ִמ ְצוָה ָעלֵינוּ ְל ַס ֵפּר ִבּיצִיאַת ִמ ְצ ַריִם‬ .‫שׁ ָבּח‬ ֻ ‫וְכָל ַה ַמּ ְר ֶבּה ְל ַס ֵפּר ִבּיצִיאַת ִמ ְצ ַריִם ֲה ֵרי ֶזה ְמ‬ ‫ִיעֶזר‬ ִ ‫ַמ ֲע ֶשׂה ְבּר‬ ֶ ‫ַבּי ֱאל‬ ‫ַבּי ַט ְרפוֹן‬ ִ ‫יבא וְר‬ ָ ‫ַבּי ֲע ִק‬ ִ ‫ְהוֹש ַע וְר‬ ִ ‫וְר‬ ְ ‫ַבּי ֶא ְל ָעזָר ֶבּן ֲעַז ְריָה וְר‬ ֻ ‫ַבּי י‬ ,‫ֶש ָהיוּ ְמ ֻס ִבּין ִבּ ְבנֵי ְברַק‬ ‫וְ ָהיוּ ְמ ַס ְפּרִים ִבּיצִיאַת ִמ ְצ ַריִם כָּל אוֹתוֹ ַה ַלּיְלָה‬ :‫ָהם‬ ֵ ‫ַעד ֶשׁ ָבּאוּ ַת ְל ִמ‬ ֶ ‫אָמרוּ ל‬ ְ ְ‫יהם ו‬ ֶ ‫יד‬ .‫שׁ ֲחרִית‬ ַ ‫שׁ ַמע ֶשׁל‬ ֵ ‫ר‬ ְ ‫ ִהגִּי ַע ְז ַמן ְקרִיאַת‬,‫ַבּוֹתינוּ‬ :‫ַבּי ֶא ְל ָעזָר ֶבּן ֲעַז ְריָה‬ ִ ‫אָמר ר‬ ַ ,‫שׁנָה‬ ָ ‫שׁ ְב ִעים‬ ִ ‫ֲה ֵרי ֲאנִי ְכ ֶבן‬ ‫אָמר יְצִיאַת ִמ ְצ ַריִם ַבּלֵּילוֹת‬ ֵ ‫ִיתי ֶשׁ ֵתּ‬ ִ ‫וְלֹא ָזכ‬ :‫זוֹמא‬ ָ ‫ָשׁהּ ֶבּן‬ ָ ‫ַעד ֶשׁ ְדּר‬ ,‫ֶשֶׁנּ ֱא ַמר‬ ,‫ְמי ַחיֶּי ָך‬ ֵ ‫את ָך ֵמ ֶא ֶרץ ִמ ְצ ַריִם כֹּל י‬ ְ ‫ְל ַמ ַען ִתְּזכֹּר ֶאת יוֹם ֵצ‬ .‫ ַהלֵּילוֹת‬- ‫ְמי ַחיֶּי ָך‬ ֵ ‫ כָּל י‬,‫ָמים‬ ִ ‫ ַהי‬- ‫ְמי ַחיֶּי ָך‬ ֵ‫י‬ ,‫ ָהעוֹלָם ַהֶזּה‬- ‫ְמי ַחיֶּי ָך‬ ֵ ‫ י‬:‫אוֹמרִים‬ ִ ‫ַחכ‬ ְ ‫ָמים‬ ֲ‫ו‬ .‫יח‬ ַ‫שׁ‬ ִ ‫ ְל ָה ִביא לִימוֹת ַה ָמ‬- ‫ְמי ַחיֶּי ָך‬ ֵ ‫כֹּל י‬

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We were slaves to Pharaoh in Egypt and The Eternal One brought us out from there with a mighty hand and outstretched arm.

If the Holy One, Blessed He, had not brought our ancestors out of Egypt, then we and our children and our children’s children would still be enslaved to Pharaoh in Egypt.

Therefore, if all of us are wise, all mature, all versed in the Torah, it is our duty to tell the story of the Liberation from Egypt. The more one dwells upon the details of the Exodus, the more it is praised.

It once happened that Rabbi Eliezer, Rabbi Joshua, Rabbi Elazar Ben Azariah, Rabbi Akiba and Rabbi Tarphon gathered together in Bnei Berak and they discussed the Exodus throughout the night until their disciples came and said to them: “Our teachers, it is time to recite the morning Shema.”

Rabbi Elazar Ben Azariah said, “I am like a man of seventy and yet I did not understand why the story of the departure from Egypt should be related to at night, until Ben Zoma explained the reason: It is said, “So that you may remember the day when you came out of the Land of Egypt all the days of your life” (Deut. 16:3). “The days of your life” refers only the days; “All the days of your life” includes the nights. The Sages interpret: “The days of your life” refers to this world; “All the days of your life” includes the days of the Messianic age.

Contemporary answers to the four questions: • Tonight, we eat matzah instead of bread to remember the oppression in the world and all forms of injustice.

• Tonight, we eat maror, the bitter herb to remind us never to look away in the face of these injustices but to commit ourselves to be part of the solution, not the problem.

• Tonight, we dip parsley in salt water to celebrate potential and growth and to remember those who have died in unjust wars all over the world. We remember those in our own country who died fighting Apartheid, those 34 mineworkers shot by the police in 2012 at Marikana as well as those who died during Xenophobic attacks on people from other parts of Africa. We remember too, those who have died quietly with no one to remember them.

• Tonight, we are able to rest and celebrate that we are all here together linking our own freedom story to those who today are not free.

(Jessica Sherman)

(taken from www.ReformJudaism.org)

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Avadim Hayinu (​ We Were Slaves) Avadim hayinu, hayinu Ata b’nei horin, b’nei horin Avadim hayinu--ata, ata b’nei horin Avadim hayinu Ata, ata, b’nei horin, b’nei horin

The Four children ‫ארבעת הבנים‬

​Blessed is the Omnipresent One, blessed be God!

Blessed is The Eternal one, who gave the Torah to the people Israel, blessed be God!

.‫רוּך הוּא‬ ְ ‫ ָבּ‬,‫רוּך ַה ָמּקוֹם‬ ְ ‫ָבּ‬ .‫רוּך הוּא‬ ַ ‫שָׁנּ‬ ְ ‫תן תּוֹ ָרה ְל ַעמּוֹ י‬ ֶ ‫רוּך‬ ְ ‫ ָבּ‬,‫ִשׂ ָר ֵאל‬ ְ ‫ָבּ‬ .‫ְכֶּנֶגד אַ ְר ָבּ ָעה ָבנִים ִדּ ְבּ ָרה תּוֹ ָרה‬ ,‫שׁע‬ ָ ‫ וְ ֶא ָחד ָר‬,‫ֶא ָחד ָח ָכם‬

The Torah speaks of four types of children: one is .‫ִשׁאוֹל‬ ְ ‫שׁ ֵאינוֹ יוֹ ֵד ַע ל‬ ֶ ‫ וְ ֶא ָחד‬,‫וְ ֶא ָחד ָתּם‬ wise, one is wicked, one is simple, and one does not know how to ask. ?‫אוֹמר‬ ֵ ‫ָח ָכם ָמה הוּא‬ The wise one asks: "What is the meaning of the laws and traditions The Eternal has commanded us?" (Deuteronomy 6:20) You should teach him all the traditions of Passover, even to the last detail.

The Wicked One asks: "What does this ritual mean to you?" (Exodus 12:26) By using the expression "to you" he excludes himself from his people and denies God. Shake his arrogance and say to him: "It is because of what The Eternal did for me when I came out of Egypt..." (Exodus 13:8) "For me" and not for him -- for had he been in Egypt, he would not have been freed.

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‫שׁ ָפּ ִטים‬ ְ ‫ַמה ָה ֵעדוֹת וְ ַה ֻח ִקּים וְ ַה ִמ‬ ?‫ת ֶכם‬ ְ ‫שׁר ִצוָּה יְיָ ֱאלֵֹהינוּ ֶא‬ ֶ ‫ֲא‬ :‫אַתּה ֱא ָמר לוֹ ְכּ ִה ְלכוֹת ַה ֶפּ ַסח‬ ָ ‫וְאַף‬ .‫ִיקוֹמן‬ ָ ‫אַחר ַה ֶפּ ַסח ֲאפ‬ ַ ‫ֵאין ַמ ְפ ִטירִין‬ ?‫אוֹמר‬ ֵ ‫שׁע ָמה הוּא‬ ָ ‫ָר‬ ?‫ָמה ָה ֲעבָֹדה ַהזֹּאת ָל ֶכם‬ .‫ וְלֹא לוֹ‬- ‫ָל ֶכם‬ .‫שׁהוֹצִיא ֶאת ַע ְצמוֹ ִמן ַה ְכּ ָלל ָכּ ַפר ְבּ ִע ָקּר‬ ֶ ‫וּ ְלפִי‬ :‫שָנּיו וֶ ֱאמֹר לוֹ‬ ִ ‫אַתּה ַה ְק ֵהה ֶאת‬ ָ ‫וְאַף‬ .‫ֵאתי ִמ ִמּ ְצ ָריִם‬ ִ ‫שׂה יְיָ לִי ְבּצ‬ ָ ‫ַבּ ֲעבוּר ֶזה ָע‬ .‫ לֹא ָהיָה נִ ְגאָל‬,‫שׁם‬ ָ ‫ אִילּוּ ָהיָה‬.‫ וְלֹא לוֹ‬- ‫לִי‬

The Simple One asks: "What is all this?" You should tell him: "It was with a mighty hand that The Eternal took us out of Egypt, out of the house of bondage."

?‫אוֹמר‬ ֵ ‫ָתּם ָמה הוּא‬ :‫אָמ ְר ָתּ ֵא ָליו‬ ַ ְ‫ַמה זֹּאת? ו‬ .‫ ִמ ֵבּית ֲע ָבדִים‬,‫ְבּחֶֹזק יָד הוֹצִיאָנוּ יְיָ ִמ ִמּ ְצ ָריִם‬ – ‫ִשׁאוֹל‬ ְ ‫שׁ ֵאינוֹ יוֹ ֵד ַע ל‬ ֶ ְ‫ו‬

As for the One Who Does Not Know How To Ask, :‫שֶׁנּ ֱא ַמר‬ ַ ‫אַתּ ְפּ‬ ֶ ,‫תח לוֹ‬ ְ you should open the discussion for him, as it is ,‫וְ ִה ַגּ ְד ָתּ ְל ִבנְ ָך ַבּיוֹם ַההוּא לֵאמֹר‬ written: "And you shall explain to your child on that .‫ֵאתי ִמ ִמּ ְצ ָריִם‬ ִ ‫שׂה יְיָ לִי ְבּצ‬ ָ ‫ַבּ ֲעבוּר ֶזה ָע‬ day, 'It is because of what The Eternal did for me.

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Four Daughters: Wise, Angry, Simple and Unable to Enquire (Rabbi Dalia Marx and Rabbi Tamar Duvdevani, translated by Orna Meir)

The Torah spoke of four daughters: One wise, one angry, one simple and one who knows not how to enquire.

The wise one, what says she? ​'What are the meanings of the testimonies, the statutes, and the ordinances, which our fathers and mothers passed down to you?’

Then you shall tell her: "Testimonies" – for our mothers, too, witnessed that same miracle.

"Statutes" – for statutes were given to us to walk in their shade and to meditate in them, as it is said: "and I will meditate in Your statutes" (Psalms 119). "Ordinances" – for words, poetry, regenerating interpretation, betterment and tikkun, to which we are committed.

The angry one, what says she?​ “What do you mean by this service?”

You spread your arms towards her and say: you, too, have part in this night of exodus, as it is said: "As the reward for righteous women … were the Israelites delivered from Egypt."

(Babylonian Talmud, Sotah 11 b), and therefore you deserve to have your voice sound rejoicing in the song of freedom, as it was said about Miriam the prophetess: "and all the women went out after her with timbrels and with dances" (Exodus 15, 20).

The simple one, what says she? ​What is this?

And you say to her: "In every generation man must regard himself as if he came out of Egypt”.

‘Man’ – each person, as it is said: “male and female created He them … and called their name Man” (Genesis 5, 2). “Himself,” why? As each and every one of us has an Egypt, which we are ordered to recognize, which we are ordered to exit, which we are ordered to expel from within us.

The one who does not know how to enquire - You open and tell her: “lift up your voice with strength; lift it up, be not afraid” (Isaiah 40, 9) “for sweet is your voice, and your countenance is comely” (Song of Songs 2, 14). Our power is diminished, and our conversation less worthwhile, without you.

“We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds we will go; for we must hold a feast unto the Lord” (Exodus 10, 9) as we are all party to the exodus.

May we, in the joy of our freedom, be attentive to the voices of all people of the world.

21

And in our African context…

WHAT DOES A JEW OF COLOR SAY? “What if I have other interests? Am I obligated to make racial justice my only priority?”

“The work of racial justice is not only for People of Color; it is something everyone must be engaged in. Most Jews of Color are happy to be engaged in racial justice, whether professionally, personally, or a mix of both.

However, we find too often the burden of the work falls on our shoulders. The work of racial justice cannot only fall to Jews of Color.

Instead, all Jews who are engaged in tikkun olam, repairing the world, should be engaged in the work of racial justice. Following the leadership of Jews of Color, white Jews must recognize their own personal interest in fighting to dismantle racist systems. When white Jews commit to racial justice work, it better allows Jews of Color to take time for self-care by stepping away from the work or focusing on a different issue. As Rabbi Tarfon writes in Pirke Avot 2:21, “It is not your responsibility to finish the work of perfecting the world, but you are not free to desist from it either.”

WHAT DOES AN AVOIDER SAY? “I am so scared of being called a racist, I don’t want to engage in any conversations about race.”

22

Engaging in conversations about difficult and personal subjects takes time and practice.

When Joseph first began having prophetic dreams as a young man, he insensitively told his brothers that despite his youth, they would eventually bow down to him. In Genesis 37:8, Joseph’s brothers respond by asking, ‘“Do you mean to rule over us?” And they hated him even more for his talk about his dreams.’

However, as he matured, his dreams became his method of survival. As Joseph learned how to share his dreams with people in power, he was able to reunite with his family and create a period of incredible prosperity in Egypt.

We will make mistakes when engaging in racial justice. It is part of the process. Engaging in racial justice conversations can be painful and uncomfortable; it is also absolutely essential.

We must raise up the dignity and complexity in others that we see in ourselves and our loved ones. Empathy for people of different backgrounds, cultures, religions, and races moves us to have these difficult conversations.

Compassion for ourselves allows us to keep engaging through any guilt or discomfort.

(Extracts taken from “Jewish Multiracial Network, 2009)

Continue the story telling. When would be a good time?

“​One might think that the Haggadah should be recited on the first day of the month of Nisan, but the Torah says: "On that day".

One might think that the story of the Exodus should be recited in the daytime; therefore, the Torah says: "Because of this."

The word “​this”​ refers to the time when this matzah and this marror are placed before you.

?‫יָכוֹל ֵמרֹאשׁ חֶֹדשׁ‬ ,‫לוֹמר בַּיוֹם ַההוּא‬ ַ ‫ַתּ ְלמוּד‬ ‫ יָכוֹל‬- ‫אִי בַּיוֹם ַההוּא‬ ‫לוֹמר‬ ַ ‫ִמ ְבּעוֹד יוֹם? ַתּ ְלמוּד‬ – ”‫“ ַבּ ֲעבוּר ֶזה‬ ‫תּי‬ ִ ‫אָמ ְר‬ ַ ‫ַבּ ֲעבוּר ֶזה לֹא‬ ‫שׁיֵּשׁ ַמצָּה‬ ָ ‫ֶאלָא ְבּ‬ ֶ ‫שׁ ָעה‬ .‫ָחים ְל ָפֶני ָך‬ ִ ‫וּמרוֹר ֻמנּ‬ ָ

The Story of the Oppression It is well for all of us whether young or old to consider how God's help has been our unfailing stay and support through ages of trial and persecution. Ever since He called our father Abraham from the bondage of idolatry to His service of truth, He has been our Guardian; for not in one country alone nor in one age have violent men risen up against us, but in every generation and in every land, tyrants have sought to destroy us; and the Holy One, blessed be He, has delivered us from their hands.

The Torah tells us that when Jacob our father was a homeless wanderer, he went down into Egypt, and sojourned there, few in number. All the souls of his household were threescore and ten. And Joseph was already in Egypt; he was the governor over the land. And Joseph placed his father and his brethren, and gave them a possession, as Pharaoh had commanded. And

23

Israel dwelt in the land of Goshen; and they got them possessions therein, and were fruitful, and multiplied exceedingly.

And Joseph died, and all his brethren, and all that generation. Now there arose a new king over Egypt, who knew not Joseph. And he said unto his people: 'Behold, the people of the children of Israel are too many and too mighty for us; come, let us deal wisely with them, lest they multiply, and it come to pass, that when there will be upon us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land'.

Therefore, they set over them taskmasters to afflict them with burdens. And they built for Pharaoh store-cities, Pithom and Raamses. But the more the Egyptians afflicted them, the more the Israelites multiplied and the more they spread abroad.

And the Egyptians dealt ill with us, and afflicted us, and laid upon us cruel bondage. And we cried unto the Lord, The Eternal of our fathers, and the Lord heard our voice and saw our affliction and our toil and our oppression. And the Lord brought us forth out of Egypt, with a mighty hand and with an outstretched arm and with great terror and with signs and with wonders. He sent before us Moses and Aaron and Miriam. And He brought forth His people with joy, His chosen ones with singing. And He guided them in the wilderness, as a shepherd his flock.

Therefore, He commanded us to observe the Passover in its season, from year to year, that His law shall be in our mouths, and that we shall declare His might unto our children, His salvation to all generations.

(We lift up our cup of wine and cover the matzah)

V'hi she-am'dah la-avoteinu v'lanu.

Shelo echad bilvad, amad aleinu l'chaloteinu. Ela sheb'chol dor vador, om'dim aleinu l'chaloteinu, v'hakadosh Baruch hu matzileinu mi-yadam.

This covenant that remained constant for our ancestors and for us has saved us against any who 24

‫שׁ ָע ְמדָה‬ ֶ ‫וְ ִהיא‬ ‫שׁלֹּא‬ ֵ ‫ַא‬ ֲ‫ל‬ ֶ !‫בוֹתינוּ וְלָנוּ‬ ‫ֶא ָחד ִבּ ְל ָבד ָע ַמד‬ ‫ ֶאלָּא‬,‫ַלּוֹתנוּ‬ ֵ ‫ָעלֵינוּ ְלכ‬ ‫שׁ ְבּ ָכל דּוֹר וָדוֹר‬ ֶ

arose to destroy us in every generation, and throughout history when any stood against us to annihilate us, the Holy One blessed be He kept saving us from them.

‫עוֹמדִים ָעלֵינוּ‬ ְ ‫ וְ ַה ָקּדוֹשׁ‬,‫ַלּוֹתנוּ‬ ֵ ‫ְלכ‬ ‫רוּך הוּא ַמצִּילֵנוּ‬ ְ ‫ָבּ‬ .‫ִמיָּדָם‬

(We lower our cup of wine and uncover the matzah)

The Midrash (Rabbinic Literature) elements These verses are the core of the Rabbinic interpretation of the Haggadah. During the Temple times, these verses were recited on Shavuot by farmers when they brought their first-fruit offerings to the priest.

It is the most compressed description of the Exodus story in the Torah. The following setting of the text and commentary presented here is based on the work of Rabbi David Seidenberg.

The original Biblical text (Deut. 26:5-10) is this:

“A Wandering Aramean was my father, and he went down Egyptward, and he sojourned there, few in numbers, and there, they became a nation, great, mighty and many. And they did evil to us, and they oppressed us, and they put on us heavy service. And we cried out unto The Eternal God of our ancestors, and he heard our voice and saw our oppression, and our laboring, and our being squeezed. And brought us unto this place, and gave to us this land, a land dripping milk and honey. And now, here, I have brought the first of the fruit of the earth that The Eternal One gave to me. “

25

Illustration of brining the first fruits to the Temple, Artist Unknown)

Now let us turn to the Rabbinic interpretation explaining these verses line by line: The Bold - Biblical Verse The Regular - Our Master Sages Brackets + Italic - our commentary

1st verse – Deut. 26:5: A Wandering Aramean was my father, and he went down Egyptward, and he sojourned as a stranger there, few in numbers, and there, they became a nation, great, mighty and many.

Go out and learn what Lavan the Aramean sought to do to Yaakov, our father. For Pharaoh did not decree except against the males, and Lavan sought to uproot all, as it is said: An Aramean destroying my father [The beginning is indeed obscure, for it deliberately ignores the contextual meaning of the verse. The Aramean who wandered is understood here to be Jacob, who wandered into Padan-Aram to get his wives, his children, and his wealth from Lavan, and then, after sojourning in Israel, wandered down into Egypt.] * and he went down to Egypt​ – forced according to the Word / by mouth of the Word.

[Forced by the prophecy given to Abraham in Genesis 15:13 - “Know for certain that for four hundred years your descendants will be strangers in a country not their own and that they will be enslaved and mistreated there. “] * and he sojourned and dwelled as a stranger - ​ there – teaching that Jacob didn’t go down to become drowned in Egypt, only to dwell-as-a-stranger there temporarily, as it’s said: And they said unto 26

Pharaoh, to dwell-as-a-stranger/to resident (“lagur” from “ger”, a stranger) in the land have we come, for there is no pasture for the sheep which belong to your servants, for the famine is heavy in the land of Canaan. And now may your servants settle please in the land of Goshen. (Gen. 47:4) [That is related to the strong emphasis in Judaism in inclusion. For example : “When a stranger/refugee sojourns with you in your land, you shall not mistreat him. The stranger who sojourns with you shall be for you like a native from among you, and you shall love her as yourself for you were strangers in the land of Egypt. I am The Eternal, your God.” (Lev. 19:33-34)] * Few in numbers – ​like what is said: With seventy souls your ancestors went down to Egypt, and now The Eternal has set you like stars of the sky for multitude. (Deut. 10:22) [As stated in Exodus 1:5 - “The descendants of Jacob numbered seventy in all”] * and there, they became a nation – ​teaching that Israel was distinguished there.

“Distinct” – teaches that they didn’t completely assimilate. * great, mighty – as it is said: And Israel’s children bore fruit and multiplied and grew mighty, very very so, and the land filled with them. (Exod. 1:7) * and many – ​like what is said: ”Swelling like the growth of the field, so did I make you, and you increased and grew great and came into such charms – your breasts grew firm and your hair grew, and you were naked and bare. And I passed over you and I saw you squatting in your bloods, and I said to you, in your bloods live! and I said to you, in your bloods live!”(Ezek. 16:7, 16:6) [“Your hair grew” means the beginning of puberty. “Squatting in your bloods” means the first menstruation. But midrash says that “bloods” means two: the blood of circumcision, and the blood of the lamb on the doorposts.

In Ezekiel 16, The Eternal is speaking to Israel. But these verses appear in reverse order in the original text, where “in your bloods live” refers to the blood on a newborn baby before it is cleaned. By changing the order of the verses, the meaning of “bloods” shifts from birth to puberty and menstruation. Some liberal Haggadot leave out the second part of this section or avoid translating it.]

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2nd verse - Deut. 26:6: And they eviled us / did evil to us / made us out to be evil and they oppressed/humiliated us, and they put on us heavy servitude.

And they eviled us​ – as it is said: Come, we will be wise with him lest he will increase, and it will be, when war meets, and he will be added on top of our haters, and he will go up from the land. (Exod.

1:10) Another option: ​“They eviled us”​ – they saw us as evil. * and impoverished /oppressed us​ – like what is said: and they put over Israel officers of the burdens, in order to oppress him with their burdens, and he built store cities for Pharaoh, Pitom and Ra’amses.

[As explained in Exod. 1:11] * and they put on us heavy servitude –​ as it is said: And Egypt made Israel serve with force. (Exod.

1:12) 3rd verse - Deut. 26:7 And we cried out unto The Eternal One, God of our ancestors, and T heard our voice and saw our oppression, and our laboring, and our being squeezed.

And we cried out unto The Eternal One, God of our ancestors​ – like what is said: And it was in those many days, and the king of Egypt died, and Israel’s children were tortured from the servitude, and they screamed, and their pleading rose up unto The Eternal because of the slavery. (Exod. 2:23) [Again - directly related to the basic Biblical ethos of “You shall not mistreat or oppress/squeeze a stranger/ refugee, for you were strangers in the land of Egypt… “(Exod. 22:21)] * and The Eternal One heard our voice – ​like what is said: And The Eternal heard their anguish, and The Eternal remembered God’s covenant with Abraham, with Yitshak, and with Yaakov. (Exod. 2:24) [God hears the cry of the oppressed, as it says about the poor day worker, that “If you afflict him, and when he does cry out to Me, I will surely hear his cry. (Exod. 22:23)] * and saw our oppression​ – this is separation of “the way of the land”, like what is said: And The Eternal saw Israel’s children, and The Eternal knew. (Exod. 2:25) * 28

and our hard labor –​ these are the sons (that the women were in labor to give birth to), like what is said: Any son born, you will throw him to the Nile, and any daughter you will keep living. (Exod. 1:22) * and our being squeezed–​ this is the pressure, like what is said: And also, I saw the pressure with which Egypt is oppressing them. (Exod. 3:9) ​[“Squeezed” – explain the comenteries: not being allowed to expand their dwellings when families grew.]

4th verse - Deut. 26:8 And the One brought us out from Egypt with a strong hand and with arm stretched-out, and with great fearsomeness and with signs and with wonders.

And the One brought us out from Egypt –​ not by the hand of a messenger angel and not by the hand of a burning angel, and not by the hand of a emissary, but the Holy One blessed be in glory, as it says: And I will pass over through the land of Egypt in this night, and I will strike down all first-born in the land of Egypt, from human to beast, and I will make judgments against all Egypt’s gods – I am The Eternal. (Exod. 12:12) And I will pass over through the land of Egypt in this night​ – I and not an angel. and I will strike down all first-born in the land of Egypt ​– I and not a burning angel. and I will make judgments against all the Egypt’s gods –​ I and not an emissary.

I am The Eternal –​ I am the One, and no other. * [The Master sages are moving now to describe the plagues of Egypt] (1st description of the plagues) with a strong hand –​ this is the pestilence, like what is said: Here, the hand of The Eternal is-coming-to-be upon your herd in the field, on the horses, on the donkeys, on the camels, on the cattle and on the flocks, a very heavy pestilence. (Exod. 9:3) (2nd description of the plagues) and with arm stretched-out –​ this is the sword, like what is said: And the sword drawn in God’s hand stretched out over Jerusalem. (1Chr. 21:16) ​[This verse describes the plague that strikes Israel followed the sins of King David ]

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and with great fearsomeness –​ this is the revelation of the Shekhinah, God’s presence, like what is said: Or did The Eternal strived, to come to take a nation from within a nation, with trials and with signs and with wonders, and with a strong hand and arm stretched-out, and with such great fearsome deeds, according to all that The Eternal your God did for you in Egypt, before your eyes? (Deut. 4:34) and with signs –​ this is the staff, as it is said: And this staff you will take in your hand, that you will do with it the signs. (Exod. 4:17) [This “You will take” refers to Moses, which is the only reference to him in the traditional text]. and with wonders – ​this is the blood, like what is said: And I will put my wonders in the skies and in the land, blood, and fire, and pillars of smoke. (Joel 3:3) (3rd description of the plagues) Another word: and with a strong hand – two, and with an arm stretched-out – two, and with great fearsome-ness – two, and with signs – two, and with wonders – two.

These are the ten plagues that the Holy One brought on the Egyptians in Egypt, and they were: Blood – Dam, Frog – Ts’fardeya, Lice – Kinim, Swarm – `Arov, Pestilence – Dever, Boils – Sh’chin, Hail – Barad, Locust – Arbeh, Darkness – Choshekh, Striking-down Firstborns – Makat B’khorot.

Dip your finger in your cup, removing a drop of wine for each plague and dropping it in the saucer, as a remembrance to the Egyptians who died that day on the sea.

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The Ipuwer Papyrus,now held in the Dutch National Museum of Antiquities in Leiden, Netherlands, describes calamities which took place at the late Twelfth Dynasty of Egypt (c.1991–1803 BCE), among them the prase - "the river is blood".

The Master Sages Multiplying the plagues: “Rabbi Yossi the Galilean says: From where would you interpret that the Egyptians in Egypt were struck with ten blows/strikes/plagues, and on the sea, they were struck with fifty blows? In Egypt what does it say? And the sorcerers said unto Pharaoh: It is the finger of God. And on the sea what does it say? And Israel saw the great hand which The Eternal acted against Egypt, and the people feared The Eternal, and they believed in The Eternal and in Moses his servant. (Exod. 14:11) How many strikes with a finger? Ten strikes. From now say: In Egypt they were struck with ten blows, and on the sea, they were struck with fifty blows.

Rabbi Eli`ezer says: From where would you say that for every blow which the Holy One brought on the Egyptians in Egypt there were four blows? For it is said: Against them were sent God’s burning anger, passion and fury and trouble, from the angels of evils. (Psalms 78:49) God’s burning anger – one, Passion – two, and fury – three, and trouble – four. From now say: In Egypt they were struck with forty blows, and on the sea, they were struck with two hundred blows.

Rabbi Akiva says: From where would you say that for every blow which the Holy One brought on the Egyptians in Egypt there were five blows? For it is said: And against them were sent God’s burning anger, and passion and fury and trouble, from the emissaries of evils. God’s burning anger – one, passion – two, and fury – three, and trouble – four, from the emissaries of evils – five. From now say: In Egypt they were struck with fifty blows, and on the sea, they were struck with two hundred and fifty blows.”

For discussion:

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1. Why do the rabbis do these mathematical tricks with the plagues? Are they trying to outdo each other? Convince themselves of God’s power?

2. According to the Talmud (Megillah 10b), after Israel crossed the sea and it was closed on the Egyptians and their horses, “the ministering angels sought to chant a song. Said the Holy One: The work of My hands – they are drowning in the sea! And you are chanting a song?”– meaning that The Eternal would not let the angels join to sing as a token of sadness on the Egyptians who died. Does this approach go along with the attempt to glorify the strikes on the Egyptians as done by the rabbis?

Dayenu…

The word "Dayenu" means approximately "it would have been enough", "it would have been sufficient", or "it would have sufficed" . This traditional up-beat Passover song is over one thousand years old. The earliest full text of the song occurs in the first medieval Haggadah, which is part of the ninth-century Seder Rav Amram.

The song is about being grateful to The Eternal for all the gifts he gave us, while counting them.

If He had brought us out from Egypt, Ilu hotzianu mimitzrayim, ‫ִאלּוּ הוֹצִיאָנוּ ִמ ִמּ ְצ ָריִם‬ and had not carried out judgments against them v'lo asah bahem sh'fatim, ‫שׁ ָפ ִטים‬ ְ ‫וְלֹא ָע ָשׂה ָבּ ֶהם‬ — Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬ If He had carried out judgments against them, Ilu asah bahem sh'fatim ‫שׁ ָפ ִטים‬ ְ ‫ִאלּוּ ָע ָשׂה ָבּ ֶהם‬ and not against their idols v'lo asah beloheihem, ‫יהם‬ ֶ ‫וְלֹא ָע ָשׂה ֵבּאלֵֹה‬ 32

— Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬ If He had destroyed their idols, Ilu asah beloheihem, ‫יהם‬ ֶ ‫ִאלּוּ ָע ָשׂה ֵבּאלֵֹה‬ and had not smitten their first-born v'lo harag et b'choreihem, ‫יהם‬ ֵ ‫וְלֹא ָהרַג ֶאת ְבּ‬ ֶ ‫כוֹר‬ — Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬ If He had smitten their first-born, Ilu harag et b'choreihem, ‫יהם‬ ֵ ‫ִאלּוּ ָהרַג ֶאת ְבּ‬ ֶ ‫כוֹר‬ and had not given us their wealth v'lo natan lanu et mamonam, ‫וְלֹא ָנ ַתן ָלנוּ ֶאת ָממוָֹנם‬ — Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬ If He had given us their wealth, Ilu natan lanu et mamonam, ‫ִאלּוּ ָנ ַתן ָלנוּ ֶאת ָממוָֹנם‬ and had not split the sea for us v'lo kara lanu et hayam, ‫ןלא ָקרַע ָלנוּ ֶאת ַהיָּם‬ — Dayenu, it would have been enough! dayeinu!

33

‫ַדּיֵּנוּ‬ If He had split the sea for us, Ilu kara lanu et hayam, ‫ִאלּוּ ָקרַע ָלנוּ ֶאת ַהיָּם‬ and had not taken us through it on dry land v'lo he'eviranu b'tocho becharavah, ‫ ַדּיֵּנוּ‬- ‫ִירנוּ ְבּתוֹכוֹ ֶבּ ָח ָר ָבה‬ ָ ‫וְלֹא ֶה ֱעב‬ — Dayenu, it would have been enough! dayeinu!

If He had taken us through the sea on dry land, Ilu he'eviranu b'tocho becharavah, ‫ִירנוּ ְבּתוֹכוֹ ֶבּ ָח ָר ָבה‬ ָ ‫ִאלּוּ ֶה ֱעב‬ and had not drowned our oppressors in it v'lo shika tzareinu b'tocho, ‫שׁ ַקע ָצ ֵרינוּ ְבּתוֹכוֹ‬ ִ ‫וְלֹא‬ — Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬ If He had drowned our oppressors in it, Ilu shika tzareinu b'tocho, ‫שׁ ַקע ָצ ֵרינוּ ְבּתוֹכוֹ‬ ִ ‫ִאלּוּ‬ and had not supplied our needs in the desert for forty years v'lo sipeik tzorkeinu bamidbar arba'im shana, ‫ַמּ ְד ָבּר אַ ְר ָבּ ִעים ָשָׁנה‬ ִ ‫וְלֹא ִס ֵפּק ָצ ַרכֵּנוּ בּ‬ — Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬ If He had supplied our needs in the desert for forty years, Ilu sipeik tzorkeinu bamidbar arba'im shana, 34

‫ַמּ ְד ָבּר אַ ְר ָבּ ִעים ָשָׁנה‬ ִ ‫ִאלּוּ ִס ֵפּק ָצ ַרכֵּנוּ בּ‬ and had not fed us the manna v'lo he'echilanu et haman, ‫וְלֹא ֶה ֱאכִי ָלנוּ ֶאת ַה ָמּן‬ — Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬

If He had fed us the manna, Ilu he'echilanu et haman, ‫ִאלּוּ ֶה ֱאכִי ָלנוּ ֶאת ַה ָמּן‬ and had not given us the Shabbat v'lo natan lanu et hashabbat, ‫שּׁ ָבּת‬ ַ ‫וְלֹא ָנ ַתן ָלנוּ ֶאת ַה‬ — Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬ If He had given us the Shabbat, Ilu natan lanu et hashabbat, ‫שּׁ ָבּת‬ ַ ‫ִאלּוּ ָנ ַתן ָלנוּ ֶאת ַה‬ and had not brought us before Mount Sinai v'lo keirvanu lifnei har sinai, ‫ִפנֵי ַהר ִסינַי‬ ְ ‫וְלֹא ֵק ְר ָבנוּ ל‬ — Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬ If He had brought us before Mount Sinai, Ilu keirvanu lifnei har sinai, ‫ִפנֵי ַהר ִסינַי‬ ְ ‫ִאלּוּ ֵק ְר ָבנוּ ל‬ 35

and had not given us the Torah v'lo natan lanu et hatorah, ‫תּוֹרה‬ ָ ‫וְלֹא ָנ ַתן ָלנוּ ֶאת ַה‬ — Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬ If He had given us the Torah, Ilu natan lanu et hatorah, ‫תּוֹרה‬ ָ ‫ִאלּוּ ָנ ַתן ָלנוּ ֶאת ַה‬ and had not brought us into the land of Israel v'lo hichnisanu l'eretz yisra'eil, ‫ִשׂ ָר ֵאל‬ ָ ‫וְלֹא ִה ְכנ‬ ְ ‫ִיסנוּ ְל ֶא ֶרץ י‬ — Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬ If He had brought us into the land of Israel, Ilu hichnisanu l'eretz yisra'eil, ‫ִשׂ ָר ֵאל‬ ָ ‫ִאלּוּ ִה ְכנ‬ ְ ‫ִיסנוּ ְל ֶא ֶרץ י‬ and not built for us the Holy Temple v'lo vanah lanu et beit hamikdash, ‫וְלֹא ָבָּנה ָלנוּ ֶאת ֵבּית ַה ִמּ ְק ָדּשׁ‬ — Dayenu, it would have been enough! dayeinu! ‫ַדּיֵּנוּ‬ (All read in unison)

How much more then are we to be grateful unto the Lord for the manifold favors which He has bestowed upon us! He brought us out of Egypt, divided the Red Sea for us, permitted us to cross on dry land, sustained us for forty years in the desert, fed us with manna, ordained the Sabbath, brought us to Mount Sinai, gave us the Torah, led us into 36

the Land of Israel, built for us the Temple, sent unto us prophets of truth, and made us a holy people to perfect the world under the kingdom of the Almighty, in truth and in righteousness. (from the “Union Haggadah”, Central Council of American Rabbis, 1923)

“Freedom from a slaveholder was only the first step to liberation. A revolution in the Jews’ consciousness was the second step. Our sages said, ‘Not only was it necessary to take the Jews out of Egypt; it was also necessary to take Egypt out of the Jews.’ The minds of the Jews remained enslaved through forty long years in the desert. Every time there was a crisis the Jews forgot the bitterness of slavery and remembered only the security. For this reason, it wasn’t until a new generation of Jews grew up, a generation born in freedom, that the people were allowed to enter the land of Israel. It would be comforting to end this story here. But in fact, there is no land of milk and honey until we live in a world where all people are free.”

(Taken from ‘The Three Haggadahs ‘compiled by New Jewish Agenda in 1984)

Pesach, Matza, Maror ‫אָמר‬ ַ ‫שׁלֹּא‬ ֵ ‫ִיאל ָהיָה‬ ֵ ‫ַמל‬ ֶ ‫ כָּל‬:‫אוֹמר‬ ְ ‫ַרבָּן גּ‬ ‫ לֹא יָצָא יְדֵי‬,‫ַפּסַח‬ ָ ‫שׁ‬ ֶ ‫לשׁה ְדּ ָברִים ֵאלּוּ בּ‬ ְ .‫וּמרוֹר‬ ָ ,‫ ַמצָה‬,‫ ֶפּסַח‬:‫ְאלּוּ ֵהן‬ ֵ ‫ ו‬,‫חוֹבָתוֹ‬

‫שׁ ֵבּית‬ ַ ‫ֲבוֹתינוּ אוֹ ְכלִים ִבּז‬ ֵ ‫שׁ ָהיוּ א‬ ֶ ‫ְמן‬ ֶ ‫ֶפּסַח‬ ‫ ַעל שׁוּם ָמה? ַעל שׁוּם‬,‫ַה ִמּ ְקדָּשׁ ָהיָה ַקיָּם‬ ‫ָתּי‬ ֵ ‫ָרוּך הוּא ַעל בּ‬ ֶ ְ ‫שׁ ָפּסַח ַה ָקּדוֹשׁ בּ‬ ‫ְתּם ֶזבַח‬ ַ ‫ וַא‬:‫ֱמר‬ ַ ‫שֶׁנּא‬ ִ ‫ֲבוֹתינוּ בּ‬ ֵ ‫א‬ ֶ ‫ֲמר‬ ֶ ,‫ְמ ְצ ַריִם‬ ‫ֶפּסַח‬ ‫ָאל‬ ֵ ‫ִשׂר‬ ֵ ‫ֲשׁר ָפּסַח ַעל בּ‬ ְ ‫ָתּי ְבנֵי י‬ ֶ ‫ א‬,‫הוּא לַיי‬ 37

Rabban Gamliel would teach that all those who had not spoken of three things on Passover had not fulfilled their obligation to tell the story, and these three things are: The ​Pesach​ which our ancestors ate when the Second Temple stood: what is the reason for it? They ate the Pesach because the holy one, Blessed be He “passed over” the houses of our ancestors in Egypt, as it is written in the Torah: “And You shall say, ‘It is the Passover offering for Adonai, who passed over the houses of the Israelites saving us in Mitzrayim but struck the houses of the Egyptians.

‫ָתּינוּ‬ ֵ ‫ְאת בּ‬ ִ‫בּ‬ ֶ ‫ ו‬,‫ְמ ְצ ַריִם ְבּנָגְפּוֹ ֶאת ִמ ְצ ַריִם‬ .‫תּ ֲחווּ‬ ַ ‫ִשּׁ‬ ְ ‫ וַיִּקֹּד ָה ָעם וַיּ‬,‫ִהצִּיל‬ ‫ ַעל שׁוּם ָמה? ַעל‬,‫שׁאָנוּ אוֹ ְכלִים‬ ֶ ‫מצָּה זוֹ‬ ַ ‫ֲבוֹתינוּ‬ ֵ ‫שׁל א‬ ֶ ‫שׁלֹא ִה ְספִּיק ְבּ ֵצ ָקם‬ ֶ ‫שׁוּם‬ ‫ֶך ַמ ְלכֵי‬ ַ‫ל‬ ֶ ‫שׁנִּ ְגלָה ֲעל‬ ֶ ‫ְה ֲח ִמיץ ַעד‬ ְ ‫ֵיהם ֶמל‬ ,‫ וּגְאָלָם‬,‫ָרוּך הוּא‬ ְ ‫ ַה ָקּדוֹשׁ בּ‬,‫ַה ְמּ ָלכִים‬ ‫ֲשׁר הוֹצִיאוּ‬ ַ ‫שֶׁנּא‬ ֶ ‫ וַיֹּאפוּ ֶאת ַה ָבּצֵק א‬:‫ֱמר‬ ֶ ‫ כִּי גֹרְשׁ‬,‫ כִּי לֹא ָח ֵמץ‬,‫ִמ ִמּ ְצ ַריִם ֻעגֹת ַמצּוֹת‬ ,‫ת ַמ ְה ֵמ ַהּ‬ ִ ‫ִמ ִמּ ְצ ַריִם וְלֹא יָכְלוּ ל‬ ְ ‫ְה‬ .‫ָהם‬ ֶ ‫וְגַּם ֵצדָה לֹא ָעשׂו ל‬

?‫ ַעל שׁוּם ָמה‬,‫שׁאָנוּ אוֹ ְכלִים‬ ֶ ‫מָרוֹר זֶה‬ ‫שׁ ֵמּרְרוּ ַה ִמּ ְצרִים ֶאת ַחיֵּי‬ ֶ ‫ַעל שׁוּם‬ ‫ְמרֲרוּ ֶאת‬ ָ ‫ וַי‬:‫ֱמר‬ ַ ‫שֶׁנּא‬ ִ ‫ֲבוֹתינוּ בּ‬ ֵ ‫א‬ ֶ ,‫ְמ ְצ ַריִם‬ ‫ְבנִים‬ ֵ ‫ֹמר וּ ִבל‬ ָ ‫ֵיהם ַבּ ֲעבֹדָה ָק‬ ֶ ‫ בְּח‬,‫שה‬ ֶ ‫ַחיּ‬ ‫ֲשׁר‬ ָ ‫ַשּׂדֶה ֶאת כָּל ֲעבֹד‬ ָ ‫וּ ְבכָל ֲעבֹדָה בּ‬ ֶ ‫ָתם א‬ .‫ֶך‬ ֶ ‫ָעבְדוּ ב‬ ְ ‫ָהם ְבּ ָפר‬

Matzah​ - what does it symbolize in the Seder?

There was insufficient time for the dough of our ancestors to rise when the holy one, Blessed be He was revealed to us and redeemed us, as it is written in the Torah: “And they baked the dough which they brought forth out of Egypt into matzah – cakes of unleavened bread – which had not risen, for having been driven out of Egypt they could not tarry, and they had made no provisions for themselves.”

Why do we eat ​Maror​? For the reason that the Egyptians embitter the lives of our ancestors in Mitzrayim, as the Torah states: “And they embittered their lives with servitude, with mortar and bricks without straw, with every form of slavery in the field and with great torment.”

In every generation it is a person’s duty to consider himself/herself as if he/she personally had come forth from Egypt, as it is said: “on that day you shall tell your son, saying, it is because of what The Eternal did from ​me​ when I came out of Egypt”.

For it was not our ancestors alone that The Eternal redeemed, but us as well, as it is said: “And he led us out of there to lead us to the land

38

‫ְבּכָל דּוֹר וָדוֹר ַחיָּב אָדָם ִל ְראוֹת‬ ‫ֶאת ַע ְצמוֹ ְכּאִלּוּ הוּא יָצָא‬ ‫ וְ ִה ַגּ ְד ָתּ ְל ִבנְ ָך‬:‫שֶׁנּ ֱא ַמר‬ ֶ ,‫ִמ ִמּ ְצ ַריִם‬ ‫ ַבּ ֲעבוּר ֶזה‬,‫ַבּיוֹם ַההוּא לֵאמֹר‬ ‫ לֹא‬.‫ֵאתי ִמ ִמּ ְצ ָריִם‬ ִ ‫שׂה יְיָ לִי ְבּצ‬ ָ ‫ָע‬ ‫בוֹתינוּ ִבּ ְל ָבד גָּאַל ַה ָקּדוֹשׁ‬ ֵ ‫ֶאת ֲא‬ ‫אוֹתנוּ גָּאַל‬ ָ ‫ ֶאלָּא אַף‬,‫רוּך הוּא‬ ְ ‫ָבּ‬ ‫אוֹתנוּ הוֹצִיא‬ ָ ְ‫ ו‬:‫שֶׁנּ ֱא ַמר‬ ֶ ,‫ִע ָמּ ֶהם‬ ‫ָתת‬ ָ ‫ ְל ַמ ַען ָהבִיא‬,‫שׁם‬ ָ ‫ִמ‬ ֶ ‫ ל‬,‫אֹתנוּ‬

and to give us the land which he swore to our fathers”.

(Cover the Matza and raise the cup of wine until it is drunk at the end of Maggid)

Therefore, it is our duty to thank and praise, pay tribute and glorify, exalt and honor, bless and acclaim the One who performed all these miracles for our fathers and for us.

He took us out of slavery into freedom, out of grief into joy, out of mourning into a festival, out of darkness into a great light, out of slavery into redemption. We will recite a new song before Him! Halleluyah!

.‫שׁם יי‬ ֵ ‫ַהלְלוּ יָהּ ַהלְלוּ ַע ְבדֵי יי ַהלְלוּ ֶאת‬ .‫תּה וְ ַעד עוֹלָם‬ ָ ‫ָך ֵמ ַע‬ ֵ ‫ְהי‬ ִ‫י‬ ְ ‫שׁם יי ְמבֹר‬ .‫שׁם יי‬ ֵ ‫שׁ ֶמשׁ ַעד ְמבוֹאוֹ ְמ ֻהלָּל‬ ֶ ‫ִמ ִמּ ְזרַח‬ .‫שּׁ ַמיִם כְּבוֹדוֹ‬ ָ ‫רָם ַעל כָּל גּוֹיִם יי ַעל ַה‬ .‫ָשׁ ֶבת‬ ָ ‫ִיהי ל‬ ִ ‫ִמי כַּיי אֱלֵֹהינוּ ַה ַמּ ְגבּ‬ .‫ַשּׁ ַמיִם וּבָאָרֶץ‬ ָ ‫שׁפִּילִי ִלרְאוֹת בּ‬ ְ ‫ַה ַמּ‬ .‫אַשׁפֹּת יָרִים ֶאבְיוֹן‬ ִ ‫ְמ ִק‬ ְ ‫ימי ֵמ ָעפָר דָּל ֵמ‬ .‫ִיבי ַעמּוֹ‬ ֵ ‫ְהוֹשׁיבִי ִעם נְדִיבִים ִעם נְד‬ ִ ‫ל‬ ‫שׂ ֵמ ָחה‬ ִ ְ ‫מוֹשׁיבִי ֲע ֶקרֶת ַה ַבּיִת ֵאם ַה ָבּנִים‬ .‫ַהלְלוּ יָהּ‬ 39

‫ִשׁ ַבּע‬ ְ ‫שׁר נ‬ ֶ ‫לָנוּ ֶאת ָהאָ ֶרץ ֲא‬ .‫בֹתנוּ‬ ֵ ‫ַל ֲא‬ ,‫ַחנוּ ַחיָּבִים ְלהוֹדוֹת‬ ְ ‫ָך ֲאנ‬ ְ ‫ְלפִיכ‬ ,‫רוֹמם‬ ֵ ‫ ְל‬,‫ ְל ָפ ֵאר‬,‫שׁ ֵבּ ַח‬ ַ ‫ ְל‬,‫ְל ַהלֵּל‬ ‫ ְל ַעלֵּה וּ ְל ַקלֵּס ְל ִמי‬,‫ֵך‬ ְ ‫ ְל ָבר‬,‫ְל ַהדֵּר‬ ‫בוֹתינוּ וְלָנוּ ֶאת כָּל‬ ֵ ‫שׂה ַל ֲא‬ ָ ‫שׁ ָע‬ ֶ ‫ הוֹצִיאָנוּ ֵמ ַע ְבדוּת‬:‫ַהנִסִּים ָה ֵאלוּ‬ ‫וּמ ֵא ֶבל‬ ֵ ,‫שׂ ְמ ָחה‬ ִ ‫ְל ֵחרוּת ִמיָּגוֹן ְל‬ ,‫וּמ ֲא ֵפלָה ְלאוֹר גָּדוֹל‬ ֵ ,‫ְליוֹם טוֹב‬ ‫נֹאמר ְל ָפנָיו‬ ַ ְ‫ ו‬.‫שּׁ ְעבּוּד ִל ְג ֻאלָּה‬ ִ ‫וּמ‬ ִ .‫ ַה ְללוּיָהּ‬:‫ָשׁה‬ ָ ‫שׁירָה ֲחד‬ ִ

Praise God! Praise, you servants of God, praise the name of God. Blessed be the name of The Eternal from this time forth and forever.

From the rising of the sun to its setting, God’s name is to be praised.

High above all nations is God; above the heavens is His glory.

Who can be compared to our God, who though enthroned on high, looks down upon heaven and earth?

He raises the poor man out of the dust and lifts the needy one out of the trash heap, to seat them with nobles, with the nobles of His people.

He turns the barren wife into a happy mother of children. Halleluyah!

‫ָאל ִמ ִמּ ְצ ָריִם‬ ֵ ‫ִשׂר‬ ְ ‫ְבּצֵאת י‬ .‫בֵּית יַ ֲעקֹב ֵמ ַעם לֵֹעז‬ ‫ְתה יְהוּדָה ְל ָק ְדשׁוֹ‬ ָ ‫ָהי‬ .‫לוֹתיו‬ ָ ‫שׁ‬ ֵ ‫ִשׂר‬ ְ ‫ָאל ַמ ְמ‬ ְ‫י‬ ‫ַהיָּם רָאָה וַיָּנֹס‬ .‫ַהיַּ ְרדֵּן יִסֹּב ְלאָחוֹר‬ ‫ָקדוּ ְכ ֵאילִים‬ ְ ‫ֶה ָהרִים ר‬ .‫ְגּ ָבעוֹת ִכּ ְבנֵי צֹאן‬

B'TZEIT YISRAEIL Traditional melody Lyrics from Psalm 114:1-4 Chorus (2x)]] B'tzeit Yis-ra-eil mi-Mitz-ra-yim Beit Ya-a-kov mei-am lo-eiz Ha-y'ta (2x) Y'hu-da l'kod-sho Yis-ra-eil mam-sh'lo-tav Ha-yam (2x) ra-a va-ya-nos Ha-Yar-dein yi-sov l'a-chor [Repeat Chorus] He-ha-rim rak'du ch'ei-lim g'va-ot kiv-nei tzon (2x) [[Repeat Chorus When Israel went out of Egypt, when the house of Jacob emerged from a babel of tongues, Judah became God's dwelling place, Israel, God's dominion. The sea looked and fled. Jordan turned back. The mountains .danced like lambs, the hills like young sheep

‫אַתּה יְיָ ֱאלֵֹהינוּ ֶמ ֶל ְך‬ ָ ‫רוּך‬ ְ ‫ָבּ‬ ‫שׁר ְגּאָלָנוּ וְגָאַל ֶאת‬ ֶ ‫ ֲא‬,‫ָהעוֹלָם‬ ,‫מוֹתינוּ ִמ ִמּ ְצ ַריִם‬ ֵ ‫בוֹתינו וְ ִא‬ ֵ ‫ֲא‬ ‫ִיענוּ ַל ַלּיְלָה ַה ֶזּה ֶל ֱאכָל בּוֹ‬ ָ ‫וְ ִהגּ‬ ‫ כֵּן יְיָ ֱאלֵֹהינוּ‬.‫וּמרוֹר‬ ָ ‫ַמצָּה‬ ‫מוֹתינוּ יַגִּי ֵענוּ‬ ֵ ‫בוֹתינוּ וְ ִא‬ ֵ ‫וֵאלֵֹהי ֲא‬ ‫ְלמוֹ ֲעדִים וְִל ְרָגלִים ֲא ֵחרִים‬ ,‫שׁלוֹם‬ ָ ‫ָאתנוּ ְל‬ ֵ ‫ִקר‬ ְ ‫ַה ָבּ ִאים ל‬ ‫שׂים‬ ִ‫שׂ‬ ָ ְ‫שׂ ֵמ ִחים ְבּ ִבְניַן ִעי ֶרך ו‬ ְ 40

Blessings

Be praised, Eternal our God, King of the universe, who redeemed us and our ancestors from Egypt, and enabled us to observe this night of the Passover, the Feast of Unleavened Bread. O Lord our The Eternal God of our generations, may we, with Thy help, live to celebrate other feasts and holy seasons. May we rejoice in Thy salvation and be gladdened by Thy righteousness. Grant deliverance to mankind through Israel, Thy people. May Thy will be done through Jacob, thy chosen servant, so that Thy name shall be sanctified in the midst of all the earth, and that all peoples be moved to worship Thee with one accord.

And we shall sing new songs of praise unto Thee, for

our redemption and for the deliverance of our souls.

Praised art Thou, O God, Redeemer of Israel. (from the “Union Haggadah”, Central Council of American Rabbis, 1923)

‫שׁיר ָחדָש‬ ִ ‫ָת ָך וְנוֹ ֶדה ְל ָך‬ ֶ ‫ַבּ ֲעבוֹד‬ .‫שׁנוּ‬ ֵ ‫ַפ‬ ֵ ‫ַעל ְגּ ֻאלּ‬ ְ ‫ָתנוּ וְ ַעל ְפּדוּת נ‬ .‫ָאל‬ ֵ ‫ִשׂר‬ ָ ‫ָבּרוּך‬ ְ ‫אַתּה יְיָ גָּאַל י‬

.‫ָפן‬ ָ ‫רוּך‬ ֶ ‫ בּוֹרֵא ְפּרִי ַהג‬,‫ ֱאלֵֹהינוּ ֶמ ֶל ְך ָהעוֹלָם‬,ָ‫אַתּה יְי‬ ְ ‫ָבּ‬ Blessed are You, The Eternal One, Sovereign of the universe, who has created the fruit of the vine.

(Drink the second glass of wine)

41

Elijah goblet inscribed with citations from the Haggadah (Germany, Mid-19th century, Israel Museum, Jerusalem.)

Rachtzah ‫חצָה‬ ְ ‫ַר‬ (Invite the participants to wash their hands and recite the blessing) .‫וֹתיו וְִצוָּנוּ ַעל נְטִילַת יָ ָדיִם‬ ָ ‫מ ְצ‬ ִ ‫שׁנוּ ְבּ‬ ָ ‫שׁר ִק ְדּ‬ ָ ‫ָרוּך‬ ֶ ‫ ֲא‬,‫אלֹ ֵהינוּ ֶמ ֶל ְך הָעוֹלָם‬ ֱ ָ‫אַתּה יְי‬ ְ ‫בּ‬ Blessed are You, Eternal One, Sovereign of the universe: You sanctify us with Your commandments, and enjoin us to wash our hands.

42

​(Silver art Natla, Jerusalem, 20​th​ century. )

Take the three matzot - the broken piece between the two whole ones – and hold them in your hand and recite the following blessing:

,‫ֶך ָהעוֹלָם‬ ָ ‫ָרוּך‬ Blessed are You, Eternal One, ְ ‫ אֱלֵֹהינוּ ֶמל‬,ָ‫אַתּה יְי‬ ְ ‫בּ‬ .‫ֶחם ִמן ָהאָרֶץ‬ Sovereign of the universe: You cause ֶ ‫ַהמּוֹצִיא ל‬ the earth to bring forth bread. ‫ֲשׁר‬ ָ ‫ָרוּך‬ ֶ ‫ א‬,‫ֶך ָהעוֹלָם‬ ְ ‫ אֱלֵֹהינוּ ֶמל‬,ָ‫אַתּה יְי‬ ְ ‫בּ‬ .‫ְוֹתיו וְִצוָּנוּ ַעל ֲאכִילַת ַמצָּה‬ ָ ‫ְמצ‬ ִ ‫ְשנוּ בּ‬ ָ ‫ִקדּ‬ Blessed are You, Eternal One, Sovereign of the universe: You sanctify us by Your commandments and enjoin us to eat matzah.

(All take a piece of Matzah and eat it while leaning to the left)

Now take a small piece of the Maror, dip it into the Charoset, and recite the following blessing and then eat the Maror

43

Blessed are You, Eternal One, Sovereign of the ‫אַתּה יְיָ ֱאלֵֹהינוּ‬ ָ ‫ָרוּך‬ ְ ‫בּ‬ universe: You sanctify us ‫שׁר‬ ֶ ‫ ֲא‬,‫ֶמ ֶל ְך ָהעוֹלָם‬

by Your commandments ‫וֹתיו וְִצוָּנוּ ַעל‬ ָ ‫שנוּ ְבּ ִמ ְצ‬ ָ ‫ִק ְדּ‬ and enjoin us to eat the .‫ֲאכִילַת ָמרוֹר‬ bitter herb.

Korech ‫ֵך‬ ְ ‫כּוֹר‬ The Hillel Sandwich (Make a sandwich of Matza and Maror dipped in Charoset and say the following before eating it)

Eating Matzah, Maror and Charoset this way reminds us of how, in the days of the Temple, Hillel would do so, making a sandwich of the Paschal lamb, matzah and Maror, in order to observe the law “You shall eat it (the Pesach sacrifice) on matzah and Maror.”

‫שׂה‬ ָ ‫ כֵּן ָע‬.‫ֵז ֶכר ְל ִמ ְקדָּשׁ ְכּ ִהלֵּל‬ ‫שׁבֵּית ַה ִמּ ְקדָּשׁ ָהיָה‬ ֶ ‫ִהלֵּל ִבּ ְז ַמן‬ ‫ֵך ֶפּ ַסח ַמצָּה‬ ְ ‫ ָהיָה כּוֹר‬:‫ַקיָּם‬ ‫ ְל ַקיֵּם ַמה‬,‫ַחד‬ ַ ‫וּמרוֹר וְאוֹכֵל ְבּי‬ ָ ‫וּמרֹרִים‬ ְ ‫ ַעל ַמצּוֹת‬:‫שֶׁנּ ֱא ַמר‬ ֶ

.‫יֹא ְכ ֻלהוּ‬

As we put this sandwich of sweetness and bitterness together we remember the saying by Rabbi Hillel “Do unto others as you would have others do unto you.”

The Jewish slaves were foreigners, the children of refugees from famine in the land of Canaan and they worked for Pharaoh without reward. Tonight, we remember those immigrants in our 44

midst who are underpaid because they are undocumented – the many teachers and other skilled professionals who are forced to work as car guards to survive.

Immigrants plant, pick and process our food, sew our clothes, take care of our children and clean our homes and offices. As descendants of slave laborers, such profit should not be taken for granted. In Bob Dylan’s song “There but for fortune” he reminds us that if it were not for our acceptance as Jews in South Africa, we might be suffering the same fate.

As we eat this sandwich we hold the contradictions of our own freedom and the denial of freedom to others, in our hands.

‫ֵך‬ ֻ Shulchan Orech ְ ‫שׁ ְל ָחן עוֹר‬ Meal time!

Yemenite family celebrates Passover, early 50’s (photo credit: ZOLTAN KLUGER/WIKIMEDIA COMMONS)

45

Tzafun, literally – “Which is hidden”, refers to the partake of the Aphikomon, which was hidden at the beginning of the evening. Now, at the conclusion of the meal, the children are given an opportunity to find the Aphikomon. The reader redeems it and distributes pieces of it to all present.

After partaking of the Aphikomon, it is customary to eat nothing else.

A Matza-Yamulka by Cathy Perlmutter (taken from ​http://gefiltequilt.blogspot.co.za/​)

46

Barech ‫ֵך‬ ְ ‫ָבּר‬ (Refill everyone’s wine glass) We now say grace after the meal, thanking The Eternal for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening: Leader: Chaverim vachaveirot n'vareich!

Le​ t us praise God!

Group:

Leader: Y'hi shem Adonai m'vorach mei-atah v'ad olam.

Birshut hachevrah, n'vareich Eloheinu she-achalnu mishelo.

Praised be the name of God, now and forever.

Praised be our God, of whose abundance we have eaten.

Group: Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.

Praised be our God, of whose abundance we have eaten, and by whose goodness live.

Leader: Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.

Baruch hu uvaruch sh'mo.

Praised be our God, of whose abundance we have eaten, and by whose goodness we live. Praised be him and praised be his name.

Baruch atah Adonai, Eloheinu Melech haolam, hazan et haolam kulo b'tuvo, b'chein b'chesed uv'rachamim.

Hu notein lechem l'chol basar ki l'olam chasdo.

Uv'tuvo hagadol tamid lo chasar lanu, v'al yechsar lanu, mazon l'olam va-ed, baavur sh'mo hagadol.

Ki hu El zan um'farneis lakol umeitiv lakol, 47

umeichin mazon'chol b'riyotav asher bara.

Baruch atah Adonai, hazan et hakol.

Sovereign God of the universe, we praise You: Your goodness sustains the world. You are the God of grace, love, and compassion, the Source of bread for all who live; for Your love is everlasting. In Your great goodness, we need never lack for food; You provide food enough for all. We praise You, O God, Source of food for all who live.

Kakatuv: v'achalta v'savata, uveirachta et Adonai Elohecha al haaretz hatovah asher natan lach.

Baruch atah Adonai, al haaretz v'al hamazon.

As it is written: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise You, O God, for the earth and for its sustenance.

Uv'neih Y'rushalayim ir hakodesh bimheirah v'yameinu.

Baruch atah Adonai, boneh v'rachamav Y'rushalayim. Amen.

Let Jerusalem, the holy city, be renewed in our time. We praise You, ​Adonai​, in compassion You rebuild Jerusalem. Amen.

HaRachaman, hu yimloch aleinu l'olam va-ed.

HaRachaman, hu yitbarach bashamayim uvaaretz.

HaRachaman, hu yishlach b'rachah m'rubah babayit hazeh, v'al shulchan zeh she-achalnu alav.

HaRachaman, hu yishlach lanu et Eliyahu HaNavi, zachur latov, vivaser lanu b'sorot tovot, y'shuot v'nechamot.

On Shabbat: HaRachaman, hu yanchileinu yom shekulo Shabbat um'nuchah l'chayei haolamim.

Merciful One, help us to see the coming of a time when all is Shabbat.

48

Oseh shalom bimromav, hu yaaseh shalom, aleinu v'al kol Yisrael, v'imru amen.

Adonai oz l'amo yitein, Adonai y'vareich et amo vashalom.

May the Source of peace grant peace to us, to all Israel, and to all the world. Amen. May The Eternal grant strength to our people. May The Eternal bless our people with peace.

The Third Glass of Wine (The blessing over the meal is immediately followed by another blessing over the wine) ‫ָפן‬ ֵ ,‫ ֱאלֹ ֵהינוּ ֶמ ֶל ְך ָהעוֹלָם‬,ָ‫אַתּה יְי‬ ָ ‫רוּך‬ ֶ ‫בּוֹרא ְפּרִי ַהגּ‬ ְ ‫ָבּ‬ Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise God, Ruler of Everything, who creates the fruit of the vine.

Lechayim! Drink the third glass of wine!

49

The Hallel psalms are recited over the 4th cup. Here we brought but a selection.

(The children open the door for Elijah)

‫ יֵֹסף‬.‫ֵך יִ ְר ֵאי יְהוָה ַה ְקּ ַטנִּים ִעם ַהְגּדֹלִים‬ ָ ‫ י‬.ֹ‫אַהרן‬ ָ ‫ִשׂ ָר ֵאל י‬ ָ ‫ֵך י‬ ָ ‫יְהוָה ְז ָכ ָרנוּ י‬ ֲ ‫ֵך ֶאת ֵבּית‬ ְ ‫ֵך ֶאת ֵבּית י‬ ְ ‫ְבר‬ ְ ‫ְבר‬ ְ ‫ְבר‬ ְ ‫ְבר‬ ‫ ַה ָשּׁ ַמיִם ָשׁ ַמיִם לַיהוָה וְ ָהאָ ֶרץ ָנ ַתן‬.‫אַתּם לַיהוָה עֵֹשׂה ָשׁ ַמיִם וָאָ ֶרץ‬ ֶ ‫ טו ְבּרוּ ִכים‬.‫יְהוָה ֲעלֵי ֶכם ֲעלֵי ֶכם וְ ַעל ְבּנֵי ֶכם‬ .‫ֵך יָהּ ֵמ ַע ָתּה וְ ַעד עוֹ ָלם ַה ְללוּ יָהּ‬ ַ ‫ יז לֹא ַה ֵמּ ִתים י‬.‫ִבנֵי אָ ָדם‬ ָ ‫ְה ְללוּ יָהּ וְלֹא ָכּל יְֹרדֵי‬ ְ ‫ַאנ‬ ֲ ‫ ו‬.‫דוּמה‬ ְ‫ל‬ ְ ‫ַחנוּ ְנ ָבר‬ Adonai z’kharanu y’vareikh, y’vareikh et beit Yisrael, y’vareikh et beit Aharon. Y’vareikh yir’ei Adonai, hak’tanim `im hag’dolim. Yoseif Adonai `aleikhem, `aleikhem v`al b’neikhem.

B’rukhim atem lAdonai, `oseh shamayim va’arets. Hashamayim shamayim lAdonai, v’ha’arets natan livnei adam. Lo hameitim y’hal’lu yah, v’lo kol yor’dei dumah. Va’anachnu n’vareikh yah, mei`atah v`ad `olam. Hal’luyah.

The Lord remembers us and will bless us: He will bless his people Israel, he will bless the house of Aaron, he will bless those who fear the Lord— small and great alike.

May the Lord cause you to flourish, both you and your children.

May you be blessed by the Lord,

The highest heavens belong to the Lord, but the earth he has given to mankind.

It is not the dead who praise the Lord, those who go down to the place of silence; it is we who extol the Lord, both now and forevermore.

Praise the Lord.

the Maker of heaven and earth.

‫ ִכּי‬.‫ַה ְללוּ ֶאת יְהוָה ָכּל גּוֹיִם ַשׁ ְבּחוּהוּ ָכּל ָה ֻא ִמּים‬ .‫ָג ַבר ָעלֵינוּ ַח ְסדּוֹ וֶ ֱא ֶמת יְהוָה ְלעוֹ ָלם ַה ְללוּ יָהּ‬ Hal’lu et Adonai, kol goyim, shab’chuhu, kol ha’umim. Ki gavar aleinu chasdo, ve’emet Adonai l`olam, halleluyah.

Praise the Lord, all nations; extol him, all peoples.

For great is his love toward us, and the faithfulness of the Lord endures forever.

Praise the Lord.

50

.‫אַהרןֹ ִכּי ְלעוֹ ָלם ַח ְסדּוֹ‬ ַ ֹ‫ י‬.‫הוֹדוּ לַיהוָה ִכּי טוֹב ִכּי ְלעוֹ ָלם ַח ְסדּוֹ‬ ֲ ‫אמרוּ ָנא ֵבית‬ ְ ֹ‫ י‬.‫ִשׂ ָר ֵאל ִכּי ְלעוֹ ָלם ַח ְסדּוֹ‬ ְ ‫אמר ָנא י‬ .‫אמרוּ ָנא יִ ְר ֵאי יְהוָה ִכּי ְלעוֹ ָלם ַח ְסדּוֹ‬ ְ ֹ‫י‬ Hodu lAdonai ki tov, ki l`olam chasdo. Yomar na Yisrael ki l`olam chasdo. Yomru na veit Aharon ki l`olam chasdo. Yomru na yir’ei Adonai, ki l`olam chasdo.

Give thanks to the Lord, for he is good; his love endures forever.

“His love endures forever.”

Let those who fear the Lord say:

Let Israel say:

“His love endures forever.”

“His love endures forever.”

Let the house of Aaron say:

‫ָאר‬ ָ ‫יעה ָנּא אָָנּא יְהוָה ַה ְצל‬ ִ ‫אָָנּא יְהוָה‬ ֶ ‫ ֵאל יְהוָה וַיּ‬.‫רוּך ַה ָבּא ְבּ ֵשׁם יְהוָה ֵבּ ַר ְכנוּ ֶכם ִמ ֵבּית יְהוָה‬ ָ ‫הוֹשׁ‬ ְ ‫ ָבּ‬.‫ִיחה ָנּא‬ ֹ ‫ הוֹדוּ לַיהוָה ִכּי טוֹב ִכּי ְלעוֹ ָלם‬.‫רוֹמ ֶמ ָךּ‬ ְ ‫אַתּה וְאוֹ ֶד ָךּ ֱאל ַהי ֲא‬ ָ ‫ ֵאלִי‬.‫ָלנוּ ִא ְסרוּ ַחג ַבּ ֲעבִֹתים ַעד ַק ְרנוֹת ַה ִמְּז ֵבּ ַח‬ .‫ַח ְסדּוֹ‬ Ana Adonai hoshi`ah na. Ana Adonai hats’lichah na.

Barukh haba b’sheim Adonai, beirakhnukhem mibeit Adonai.

El Adonai vaya’er lanu, isru chag ba`avotim ad karnot hamizbei’ach.

Eli atah v’odeka, Elohai arom’meka. Hodu lAdonai ki tov, ki l`olam chasdo.

“LO​ RD,​ save us!

L​ O​ RD,​ grant us success!

You are my God, and I will praise you; y​ ou are my God, and I will exalt you.

​ Blessed is he who comes in the name of the L​ O​ RD.​ F​ rom the house of the L​ O​ RD​ we bless you.​ ​ The L​ O​ RD​ is God, a ​ nd he has made his light shine on us.

With boughs in hand, join in the festal procession u ​ p to the horns of the altar. [b ​ ]​

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Give thanks to the ​LO​ RD,​ for he is good; h ​ is love endures forever.”

Northern France, c.1278-98. Below written in Hebrew: “This is David playing the harp”

The Fourth Glass of Wine (Drink the 4​th​ cup at the end of singing Hallel)

‫הגָּ ֶפן‬ ַ ‫ בּוֹרֵא ְפּרִי‬,‫אלֹ ֵהינוּ ֶמ ֶל ְך הָעוֹלָם‬ ָ ‫ָרוּך‬ ֱ ,ָ‫אַתּה יְי‬ ְ ‫בּ‬ Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise God, Ruler of Everything, who creates the fruit of the vine.

Lechayim! Drink the fourth glass of wine!

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‫ ִנ ְרצָה‬Nirtza The Final Benediction THE FESTIVE service is completed. With songs of praise, we have lifted up the cups symbolizing the divine promises of salvation and have called upon the name of The Eternal. As we offer the benediction over the fourth cup, let us again lift our souls to The Eternal in faith and in hope. May He who broke Pharaoh's yoke forever shatter all fetters of oppression, and hasten the day when swords shall, at last, be broken and wars ended. Soon may The Eternal cause the glad tidings of redemption to be heard in all lands, so that mankind—freed from violence and from wrong, and united in an everlasting covenant —may celebrate the universal Passover in the name of our God of freedom. (from the “Union Haggadah”, Central Council of American Rabbis, 1923) Nirtzah m ​ arks the conclusion of the Seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the Seder, we honor the tradition of declaring, “Next year in Jerusalem!”

For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with ​Klal Yisrael​, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.

Though it comes at the end of the Seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.

We also recognise that sometimes it is us that are not the oppressed but the oppressor and Pesach is our opportunity to eliminate all possibility of us being the Pharaohs of our time. That can be on a personal spiritual level, noting ways that we enslave ourselves to addictive and non-productive habits.

That can be on an interpersonal level, in the ways that we dominate, bully and ignore the needs of those nearest to us. Or it can be on a national level in the ways that the Jewish people or the State of Israel fails in its duties to be a light to the nations. May this Pesach see us do the work necessary to overcome all of these.

In “The Leader's Guide to the Family Participation Haggadah: A Different Night”, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”

What can ​we d ​ o to fulfill our reckless dreams? What will be our legacy for future generations?

53

Our Seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a Seder this year, we hope to once again have the opportunity in the years to come. We pray that The Eternal brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…

‫ִירוּשׁ ָֽליִם‬ ָ ‫הבָּאָה בּ‬ ַ ‫שׁנָה‬ ָ ‫ְל‬ L’shana haba-ah biy’rushalayim NEXT YEAR IN JERUSALEM! (From: “The Wandering is Over Haggadah”, www.JewishBoston.com)

54

Concluding Songs​: Echad mi Yode'a ? Who knows what is one? - A Madrigal of Numbers Echad mi yode'a Echad ani yode'a Echad Elokeinu shebashamaim uva'aretz.

1 - who knows 1?

1 - I know 1 !

1 is Our God who is in the heavens and on earth.

Shnaim mi yode'a Shnaim ani yode'a shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

2- who knows 2?

2 -I know 2 !

2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

Shlosha mi yode'a, Shlosha ani yode'a.

Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

3 - who knows 3?

3- I know 3!

3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

Arba mi yode'a arba ani yode'a arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

4 - who knows 4?

4- I know 4!

4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

Chamisha, mi yode'a Chamisha, ani yode'a Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

5 - who knows 5?

5- I know 5!

5 are the books of the Torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

Shisha, mi yode'a?

Shisha, ani yode'a Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

6 - who knows 6?

6- I know 6!

6 are the orders of the mishnah 5 are the books of the Torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

55

Shiv'ah mi yode'a shiv'ah ani yode'a. shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

7 - who knows 7?

7 -I know 7 !

7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

Shmonah mi yode'a shmonah ani yode'a shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

8 - who knows 8?

8- I know 8!

8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

Tish'ah mi yode'a tish'ah ani yode'a. tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

9 - who knows 9?

9- I know 9!

9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

Asara mi yode'a asara ani yode'a asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot

10 - who knows 10?

10 - I know 10!

10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs,

56

Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

Achad asar mi yode'a achad asar ani yode'a achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

11 - who knows 11?

11- I know 11!

11 are the stars in Joseph's dream 10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

Shneim-asar mi yode'a shneim-asar ani yode'a shneim-asar shivtaya achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

12 - who knows 12?

12 -I know 12!

12 are the Tribes of Israel 11 are the stars in Joseph's dream 10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat 6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

Shlosha-asar mi yode'a Shlosha-asar ani yode'a Shlosha-asar midaya shneim-asar shivtaya achad asar kochvaya asara dibraya tish'ah chodshei leidah shmonah yemei milah shiv'ah yemei shabatah

13- who knows 13?

13- I know 13!

13 are the attributes of God 12 are the Tribes of Israel 11 are the stars in Joseph's dream 10 are the commandments 9 are the months before birth, 8 are the days to the brit milah 7 are the days in a week till Shabbat

57

Shisha, sidre mishna Chamisha chumshei torah arba imahot Shlosha avot, shnei luchot habrit echad elokeinu shebashamaim uva'aretz.

6 are the orders of the mishnah 5 are the books of the torah, 4 are our matriarchs, 3 are our forefathers 2 are the tablets of the commandments 1 is Our God who is in the heavens and on earth.

The traditional Pesach tune “Echad Mi Yodea” was choreographed in the late 90’s by Ohad Naharin, the artistic director of Israel’s Batsheva Dance Company.

Chad Gadia - One Little goat (traditional folk-song related to Pesach) (English)

(Transliteration )

One little goat, one little goat Which my father bought for two Zuzim (old coins).

Chad gadya, chad gadya.

One little goat, one little goat

D’zabin aba bitrei zuzei, chad gadya, chad gadya.

‫( ַחד ַג ְדיָא‬Chad Gadya) ‫ ַחד ַגּ ְדיָא‬,‫ַחד ַגּ ְדיָא‬ ‫ ַחד ַגּ ְדיָא‬,‫ ַחד ַגּ ְדיָא‬,‫אַבּא ִבּ ְת ֵרי זוּזֵי‬ ָ ‫ַבּין‬ ִ ‫ְדּז‬

‫ וְאָ ְכלָה ְל ַגּ ְדיָא‬,‫אָתא שׁוְּנרָא‬ ָ ְ‫ו‬ The cat came, and ate the goat Which my father bought for two zuzim One little goat, one little goat The dog came, and bit the cat, that ate the goat, Which my father bought for two zuzim One little goat, one little goat The mother with stick came, and beat the dog that bit the cat, that ate the goat, Which my father bought for two zuzim 58

V’ata shunra v’achlah l’gadya, d’zabin aba bitrei zuzei, chad gadya, chad gadya.

V’ata chalba v’nashach l’shunrah, d’achlah l’gadya, d’zabin aba bitrei zuzei, chad gadya, chad gadya.

V’ata chutra v’hika l’chalba, d’nashach l’shunrah, d’achlah l’gadya, d’zabin aba bitrei zuzei,

‫ ַחד ַגּ ְדיָא‬,‫ ַחד ַגּ ְדיָא‬,‫אַבּא ִבּ ְת ֵרי זוּזֵי‬ ָ ‫ַבּין‬ ִ ‫ְדּז‬

‫ ְדּאָ ְכלָה ְל ַגּ ְדיָא‬,‫ָשׁ ְך ְלשׁוְּנרָא‬ ַ ‫וְנ‬, ‫אָתא ַכ ְל ָבּא‬ ָ ְ‫ו‬ ‫ ַחד ַגּ ְדיָא‬,‫ ַחד ַגּ ְדיָא‬,‫אַבּא ִבּ ְת ֵרי זוּזֵי‬ ָ ‫ַבּין‬ ִ ‫ְדּז‬

‫ וְ ִהכָּה ְל ַכ ְל ָבּא‬,‫חוּטרָא‬ ָ ְ‫ו‬ ְ ‫אָתא‬ ‫ ְדּאָ ְכלָה ְל ַגּ ְדיָא‬,‫ָשׁ ְך ְלשׁוְּנרָא‬ ַ ‫ְדּנ‬ ‫ ַחד ַגּ ְדיָא‬,‫ ַחד ַגּ ְדיָא‬,‫אַבּא ִבּ ְת ֵרי זוּזֵי‬ ָ ‫ַבּין‬ ִ ‫ְדּז‬

One little goat, one little goat The fire came, and burned the stick that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

One little goat, one little goat The water came, and extinguished the fire, that burned the stick, that beat the dog that bit the cat, that ate the goat Which my father bought for two zuzim One little goat, one little goat The ox came, and drank the water, that extinguished the fire, that burned the stick, that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

chad gadya, chad gadya.

V’ata nura v’saraf l’chutra, d’hikah l’chalba, d’nashach l’shunrah, d’achlah l’gadya, d’zabin aba bitrei zuzei, chad gadya, chad gadya.

V’ata maya v’chava l’nura, d’saraf l’chutra, d’hikah l’chalba, d’nashach l’shunrah, d’achlah l’gadya, d’zabin aba bitrei zuzei, chad gadya, chad gadya.

V’ata tora v’shatah l’maya, d’chava l’nura, d’saraf l’chutra, d’hikah l’chalba, d’nashach l’shunrah, d’achlah l’gadya, d’zabin aba bitrei zuzei, chad gadya, chad gadya.

V’ata hashocheit v’shachat l’tora, d’shata l’maya, d’chava The slaughterer (Shohet) came, and l’nura, killed the ox, that drank the water, d’saraf l’chutra, d’hikah that extinguished the fire that burned l’chalba, the stick, that beat the dog, that bit d’nashach l’shunrah, d’achlah the cat, that ate the goat, Which my l’gadya, father bought for two zuzim d’zabin aba bitrei zuzei, chad One little goat, one little goat gadya, chad gadya.

‫חוּטרָא‬ ָ ְ‫ ו‬,‫אָתא נוּרָא‬ ָ ְ‫ו‬ ְ ‫שׂרַף ְל‬ ‫ ְדּאָ ְכלָה‬,‫ָשׁ ְך ְלשׁוְּנרָא‬ ַ ‫ ְדּנ‬, ‫ְדּ ִהכָּה ְל ַכ ְל ָבּא‬ ‫ְל ַגּ ְדיָא‬ ‫ ַחד ַגּ ְדיָא‬,‫ ַחד ַגּ ְדיָא‬,‫אַבּא ִבּ ְת ֵרי זוּזֵי‬ ָ ‫ַבּין‬ ִ ‫ְדּז‬

‫ָבה ְלנוּרָא‬ ָ ‫ וְכ‬,‫אָתא ַמיָּא‬ ָ ְ‫ו‬ ‫ ְדּ ִהכָּה ְל ַכ ְל ָבּא‬, ‫חוּטרָא‬ ָ ‫ְדּ‬ ְ ‫שׂרַף ְל‬ ‫ ְדּאָ ְכלָה ְל ַגּ ְדיָא‬,‫ָשׁ ְך ְלשׁוְּנרָא‬ ַ ‫ְדּנ‬ ‫ ַחד ַגּ ְדיָא‬,‫ ַחד ַגּ ְדיָא‬,‫אַבּא ִבּ ְת ֵרי זוּזֵי‬ ָ ‫ַבּין‬ ִ ‫ְדּז‬ ‫שׁ ָתה ְל ַמיָּא‬ ָ ְ‫ ו‬,‫אָתא תוֹרָא‬ ָ ְ‫ו‬ ‫חוּטרָא‬ ָ ‫ ְדּ‬, ‫ָבה ְלנוּרָא‬ ָ ‫ְדּכ‬ ְ ‫שׂרַף ְל‬ ‫ ְדּאָ ְכלָה‬,‫ָשׁ ְך ְלשׁוְּנרָא‬ ַ ‫ ְדּנ‬,‫דהכָּה ְל ַכ ְל ָבּא‬ ִ ‫ְל ַגּ ְדיָא‬ ‫ ַחד ַגּ ְדיָא‬,‫ ַחד ַגּ ְדיָא‬,‫אַבּא ִבּ ְת ֵרי זוּזֵי‬ ָ ‫ַבּין‬ ִ ‫ְדּז‬

One little goat, one little goat

The angel of death came, and slew the slaughterer, who killed the ox, that drank the water that extinguished the fire, that burned the stick that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim One little goat, one little goat Then came the Holy One, Blessed be He and smote the angel of death, who slew the slaughterer who killed 59

V’ata malach hamavet v’shachat l’shocheit, d’shachat l’tora, d’shata l’maya, d’chava l’nura, d’saraf l’chutra, d’hikah l’chalba, d’nashach l’shunrah, d’achlah l’gadya, d’zabin aba bitrei zuzei, chad gadya, chad gadya.

V’ata Hakodesh Baruch Hu

‫שׁ ַחט ְלתוֹרָא‬ ָ ְ‫ ו‬,‫שּׁוֹחט‬ ֵ ‫אָתא ַה‬ ָ ְ‫ו‬ ‫ָבה ְלנוּרָא‬ ָ ‫ ְדּכ‬, ‫שׁ ָתה ְל ַמיָּא‬ ָ ‫ְדּ‬ ‫ ְדּ ִהכָּה ְל ַכ ְל ָבּא‬,‫חוּטרָא‬ ָ ‫ְדּ‬ ְ ‫שׂרַף ְל‬ ‫ ְדּאָ ְכלָה ְל ַגּ ְדיָא‬,‫ָשׁ ְך ְלשׁוְּנרָא‬ ַ ‫ְדּנ‬ ‫ ַחד ַגּ ְדיָא‬,‫ ַחד ַגּ ְדיָא‬,‫אַבּא ִבּ ְת ֵרי זוּזֵי‬ ָ ‫ַבּין‬ ִ ‫ְדּז‬

‫שׁוֹחט‬ ֵ ‫שׁ ַחט ְל‬ ָ ְ‫ ו‬,‫אַך ַה ָמּוֶת‬ ָ ְ‫ו‬ ְ ‫אָתא ַמ ְל‬ ‫שׁ ָתה ְל ַמיָּא‬ ָ ‫ ְדּ‬,‫שׁ ַחט ְלתוֹרָא‬ ָ ‫ְדּ‬ ‫חוּטרָא‬ ָ ‫ ְדּ‬,‫ָבה ְלנוּרָא‬ ָ ‫ְדּכ‬ ְ ‫שׂרַף ְל‬ ‫ ְדּאָ ְכלָה‬,‫ָשׁ ְך ְלשׁוְּנרָא‬ ַ ‫ ְדּנ‬,‫ְדּ ִהכָּה ְל ַכ ְל ָבּא‬ ‫ְל ַגּ ְדיָא‬ ‫ ַחד ַגּ ְדיָא‬,‫ ַחד ַגּ ְדיָא‬,‫אַבּא ִבּ ְת ֵרי זוּזֵי‬ ָ ‫ַבּין‬ ִ ‫ְדּז‬

the ox, that drank the water that extinguished the fire, that burned the stick that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim One little goat, one little goat.

v’shachat l’malach hamavet, d’shachat l’shocheit, d’shachat l’tora, d’shata l’maya, d’chava l’nura, d’saraf l’chutra, d’hikah l’chalba, d’nashach l’shunrah, d’achlah l’gadya, d’zabin aba bitrei zuzei, chad gadya, chad gadya.

‫רוּך הוּא‬ ָ ְ‫ו‬ ְ ‫אָתא ַה ָקּדוֹשׁ ָבּ‬ ‫שׁוֹחט‬ ֵ ‫שׁ ַחט ְל‬ ָ ‫ ְדּ‬, ‫אַך ַה ָמּוֶת‬ ָ ְ‫ו‬ ְ ‫שׁ ַחט ְל ַמ ְל‬ ‫שׁ ָתה ְל ַמיָּא‬ ָ ‫ ְדּ‬,‫שׁ ַחט ְלתוֹרָא‬ ָ ‫ְדּ‬ ‫חוּטרָא‬ ָ ‫ ְדּ‬,‫ָבה ְלנוּרָא‬ ָ ‫ְדּכ‬ ְ ‫שׂרַף ְל‬ ‫ ְדּאָ ְכלָה‬,‫ָשׁ ְך ְלשׁוְּנרָא‬ ַ ‫ ְדּנ‬, ‫ְדּ ִהכָּה ְל ַכ ְל ָבּא‬ ‫ְל ַגּ ְדיָא‬ .‫ ַחד ַגּ ְדיָא‬,‫ ַחד ַגּ ְדיָא‬,‫אַבּא ִבּ ְת ֵרי זוּזֵי‬ ָ ‫ַבּין‬ ִ ‫ְדּז‬

El Lissitzky, 1918:​ depicting the first stanza of the Had Gadya: "Father bought a kid for two zuzim." (Written above in Yoddish). This illustration is the first in the series and introduces the primary characters of the song: the father, son and kid who are firmly placed in the milieu of the East European shtetl. (Yale University LibraryJudaica Collection)

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South African Songs We opened this Haggadah with a citation from a publication of the ​Detainees Parent Support Committee (​ DPSC), which manifest the thematic link between the South African struggle and the Biblical story of liberation. This connection, and the inspiration the story of Exodus gave to those who were involved in the struggle, brings us to conclude this South African Haggada with a collection of South African songs. These are suitable not only as a piece of history, but also - we hope - as a reminder that we still share and partake in the long walk to freedom. ***

The Specials - Free Nelson Mandela

Free, Free, Free, Nelson Mandela Free Nelson Mandela Twenty-one years in captivity His shoes too small to fit his feet His body abused but his mind is still free Are you so blind that you cannot see I say Free Nelson Mandela I'm begging you Free Nelson Mandela… *** Eddy Grant - Gimme Hope Jo'Anna

Well Jo'anna she runs a country

She makes a few of her people happy oh

She runs in Durban and the Transvaal

She don't care about the rest at all

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She's got a system they call apartheid

Jo'anna give them the fancy money

It keeps a brother in subjection

Oh to tempt anyone who'd come

But maybe pressure can make Jo'anna see

She even knows how to swing opinion

How everybody could live as one

In every magazine and the journals

Gimme hope Jo'anna

For every bad move that this Jo'anna makes

Hope Jo'anna

They got a good explanation

Hope before the morning come….

Gimme hope Jo'anna I hear she make all the golden money

Hope Jo'anna

To buy new weapons any shape of guns

Gimme hope Jo'anna

While every mother in black Soweto fears

'Fore the morning come

The killing of another son

Gimme hope Jo'anna

Sneakin' across all the neighbours' borders

Hope Jo'anna

Now and again having little fun

Hope before the morning come….

She doesn't care if the fun and games she play Is dang'rous to ev'ryone

Even the preacher who works for Jesus The Archbishop who's a peaceful man

Gimme hope Jo'anna

Together say that the freedom fighters

Hope Jo'anna

Will overcome the very strong

Gimme hope Jo'anna

I wanna know if you're blind Jo'anna

'Fore the morning come...

If you wanna hear the sound of drums

Gimme hope Jo'anna

Can't you see that the tide is turning

Hope Jo'anna

Oh don't make me wait till the morning come…

Hope before the morning come…

She's got supporters in high up places Who turn their heads to the city sun 62

Gimme hope Jo'anna, Hope Jo'anna...

Shosholoza, shosholoza, Kulezontaba Stimela Sphuma South Africa Wenu Yabaleka Wenu Yabaleka, Kulezontaba Stimela Sphuma South Africa Shosholoza was sung by people during hard labour, sometimes far away from home. It has become one of South Africa's most popular songs, especially as an anthem at sporting events. Rough English translation: Move faster, You are meandering on those mountains, The train is from South Africa. You accelerate, on those mountains, The train is from South Africa. "Shosholoza" means "Go forward" or "Make way for the next man". The word also sounds like the noise of a steam train. ("Stimela" is the Zulu word for a steam train). *** Wathint abafazi wathint'imbokoto uzakufa mm! women's song sung in 1956 when the women marched to Pretoria to the offices of Minister Strydom to protest against the pass laws.It says you Strydom, you have struck the women, you have struck a rock, you are going to die. The 'uzakufa' for 'you will die' is normally used for the death of animals, not humans. The song is deliberately disrespectful.

Thina silulutsha, asinakubulawa, Asoze sabulawa ngalamagxagxa sisebatsha!

We, the youth, will never be killed! *** 63

Imithetho kaStrydom iyazicinezela

Get ready for the action day.

Mayibuy' iAfrika

A classic struggle song from the 50’s. It says that the laws of Strydom are oppressing us. Let Africa return! It then refers to a number of leaders of the day saying they need volunteers for the Defiance Campaign of 1952. Volunteers willingly defied the apartheid laws and went to jail for it creating awareness in the public realm.

Chief Luthuli, Doctor Dadoo, J B Marks, Bopape leKotane, Reba iseng parlementeng Ke bona ba emebi ba rona (Volo volo) Volunteers obey the orders Volunteers come together

Imbi lendawo ngakumbi lendaw' nathi Imbi lendawo.

Let oppression be removed Let injustice be removed Let inequality be removed Let Covid 19 be removed

A song from the 70’s, saying "this is a really bad place", and then what is to be removed. For this year Haggadah we’ve added Covid 19…

***

Nkosi Sikelel' iAfrika

(Raise high Her glory)

(God Bless Africa)

Yizwa imithandazo yethu,

Maluphakanyisw' uphondo lwayo,

(Hear our Prayers)

64

Nkosi sikelela, thina lusapho lwayo

Uit die blou van onse hemel,

(God bless us, we her children)

(Ringing out from our blue heavens) Uit die diepte van ons see, (From the depth of our seas)

Morena boloka setjhaba sa heso,

Oor ons ewige gebergtes,

(God protect our nation)

(Over our everlasting mountains)

O fedise dintwa le matshwenyeho,

Waar die kranse antwoord gee,

(End all wars and tribulations)

(Where the echoing crags resound)

O se boloke, O se boloke setjhaba sa heso, (Protect us, protect our nation) Setjhaba sa South Afrika - South Afrika.

(Our nation South Africa - South Africa)

Sounds the call to come together, And united we shall stand, Let us live and strive for freedom, In South Africa our land.

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SIYAYA NOBA KUBI: FORWARD TO A PEOPLE'S REPUBLIC, 1981.

66