14th Annual National Rainbow Seder Haggadah

GLOE – THE KURLANDER PROGRAM FOR GLBTQ OUTREACH & ENGAGEMENT AT THE EDLAVITCH DCJCC PRESENTS

14 ANNUAL NATIONAL RAINBOW SEDER TH

APRIL 10, 2022

Co-Sponsored by the Human Rights Campaign, Embassy of Israel to the United States, Israeli House Washington, LGBTQ Congregation

Bet Mishpachah, Washington Hebrew Congregation, and Adas Israel Congregation.

LED BY RABBI ELIANA FISCHEL

Associate Rabbi at Washington Hebrew Congregation

KEYNOTE SPEAKER NED PRICE

Spokesperson for the United States Department of State

This Haggadah was prepared for this National Rainbow Seder by members of Washington, DC’s LGBTQ Jewish community under the leadership of GLOE— the Kurlander Program for GLBTQ Outreach & Engagement.

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elcome to Our Seder Welcome to Our Seder

‫ברוכים הבאים‬

Welcome Our Seder In every generation,to we must see ourselves as if we personally Welcome to Our Seder

on, we must seeliberated ourselves as from if we personally were Egypt.were liberated from Egypt.

We gather tonight to tell an ancient story of a people’s liberation from slavery. It is the story of the origin

ll an ancient story of a apeople's from slavery.inItthe is the story of of a people.

It is story of liberation courage and resilience face of persecution.

However, tonight we will It is a story of courage and resilience in the face of persecution. reflect not only on the story of liberation from Mitzrayim, but also of broader liberation from oppressive ill reflect not only on the story liberation from Mitzrayim, but also of bonds of intolerance andoffear.

The root of the Hebrew word Mitzrayim is tzar, meaning “restriction,” mvery oppressive bonds of intolerance and fear.

The root of the Hebrew word “cramped,” or “narrow place.”as Tonight we will reflect narrowness in our own modern world and our generation, we must see ourselves if we personally were upon liberated from Egypt. every generation, we must see ourselves we personally were liberated from Egypt. ing “restriction,” “cramped,” or “narrow place.”

Tonight as weifwill reflect continuingIn struggle to free ourselves. r own modern world and our continuing struggle to free ourselves.

From narrow place, our miraculously made theirItway intostory the wide-open space of the onight to tellthat an ancient story of a ancestors people's liberation from slavery. is the of We gather tonight to tell an for ancient story ofgrowth. a people's liberation from slavery.

Itwhat is the story of wilderness, ripe with possibility renewal and They discovered that, despite had come f a people. It is a story of courage and resilience in the face of persecution. the origin of a people.

It is a story of courage and resilience in the face of persecution. before, they had ability to story live to form withalso one of another, and with the Holy e,night our ancestors miraculously made theiranew, way into theholy wide-open space we will reflect notthe only on the of liberation fromrelationships Mitzrayim, but However, tonight weofwill reflect not only onHebrews the story of liberation from Mitzrayim, but alsofor of One. The ancient story the liberation of the from slavery in Egypt is an epic struggle eration from oppressive bonds intolerance fear. Thethat, root despite of the Hebrew word with possibility for renewal andofgrowth.

Theyand discovered broader liberation from oppressive bonds of intolerance and fear.

The root of the Hebrew word freedom and dignity.

We areto here because the place.” struggleTonight for human never stops. We are here to , tzar, they meaning had the ability to live anew, form relationships with one “restriction,” “cramped,” orholy “narrow we freedom will reflect Mitzrayimallispeople tzar, meaning or “narrow place.”

Tonight we will reflect remember who are “restriction,” still struggling“cramped,” for their freedom.

We gather tonight, as have generations wness in our own modern world and our continuing struggle to freeslavery ourselves.

Holy One. The ancient story of the liberation of the Hebrews from uponus, narrowness intimeless our owntale. modern world and our continuing struggle to free ourselves. before to retell this ggle for freedom and dignity. We are here because the struggle for stops. We here to remember all people who are still struggling for a uniquely queer experience, not Thisare Haggadah mixes traditional and progressive elements to create arrow place, our ancestors miraculously made their way into the wide-open space Passover, but also for the er tonight, as generations before us, to retell this timeless tale. only forhave lesbian, gay, place, bisexual, and queer (LGBTQ) From that narrow ourtransgender, ancestors miraculously madeJews theircelebrating way into the wide-open space rness, ripe withLGBTQIA+ possibilitycommunity. for renewalIt and growth.toThey discovered that, despite broader is intended be a basis for discussion, inspiration, and a starting of the wilderness, ripe with possibility for renewal and growth. They discovered that, despitepoint ome before, they had the go ability to live anew, to form holy with one for change.

Please forward with an open heart andrelationships mind.

Shalom what had come before, they-had the ability to live ” anew, to form holy relationships with one ‫טוב‬ ‫הנה מה‬ sd sing: MA TOV with the ”HINAY Holy One. The ancient story of the liberation of the Hebrews from slavery another, and with the Holy One. The ancient story of the liberation of the Hebrews from slavery an epic struggle for freedom and dignity. We are here because the struggle for in Egypt is an epic struggle for freedom and dignity. We are here because the struggle for dom never stops. We are here to remember all people who are still struggling for human freedom never stops. We are here to remember all people who are still struggling for m. We gather tonight, as have generations before us, to retell this timeless tale. their freedom.

We gather tonight, as have generations before us, to retell this timeless tale. y ma tov oo-ma na-yeem She-vet a-cheem gam ya-chad.

‫הנה מה טוב ומה נעים שבת אחים גם‬

How good it is to sit together with companions. ‫מה‬TOV ‫הנה‬- ”‫” הנה מה טוב‬ us sing: TOV - MA Let usLet sing: ”HINAY MAMA TOV - ‫טוב‬ Let”HINAY us sing: ”HINAY

d Sharing Our Whole Selves

‫אחים גם יחד‬ ‫שבת נעים‬ ‫טוב ומה‬ ‫הנה‬ ‫שבתיחד‬ ‫אחים גם‬ ‫מהנעים‬ ‫ומה‬ ‫הנה מה טוב‬

one present can in this Seder, tonight we encourage eachya-chad.

Hee-nay mafully tovparticipate oo-ma na-yeem She-vet a-cheem gam Hee-nay ma tov oo-ma na-yeem She-vet a-cheemgam gamya-chad. ya-chad. whole selvesHee-nay to the virtualma table—before each other, before our history, a-cheem tov oo-ma na-yeem She-vet How good is to sit together with companions. milies, and before God. Many of us here itwere taught couldn’t How we good it is do to this, sit together with companions.

How good it is to together with companions. race our mutlifaceted identities, that we were outsiders. Outsider assit Jews cing andthat Sharing Our Whole BTQ people; there was a part of who Selves we are that was unacceptable.

Introducing and Sharing Our Whole Selves

thattogether everyone fully participate in this Seder,Passover tonight we encourage each ght, in present unity, in can community, to tell this powerful story To ensure that everyone present can fully participate in this Seder, tonight we encourage each bring your whole selves to of thewho virtual each piece other,of before oud voices.

We are proud we table—before are, proud of each our our history, of you to bring your whole selves to the virtual table—before each other, before our history, families, and before God. And Many ofas usahere taught our we couldn’t do this, f chosen the journey that brought us here. so, waywere of focusing before our chosen families, and before God. Many of us here were taught we couldn’t do this, ouldn’t embrace our that mutlifaceted identities, that Outsider as Jews unity intent, we ask you reflect and share in we thewere chat outsiders. in what way that we couldn’t embrace our mutlifaceted identities, that we were outsiders. Outsider as Jews ders as in LGBTQ people; there was a part of who areway thatyou was unacceptable.

Queer, what way you that are proud of your identity, in we what shine and outsiders as LGBTQ people; that there was a part of who we are that was unacceptable. w. e here tonight, together in2 unity, in community, to tell this powerful Passover story But we are here tonight, together in unity, in community, to tell this powerful Passover story inct and proud voices. We are proud of who we are, proud of each piece of our in our distinct and proud voices. We are proud of who we are, proud of each piece of our nd proud of the journey that brought us here. And so, as a way of focusing our identity, and proud of the journey that brought us here. And so, as a way of focusing our and community intent, we ask that you reflect and share in 2 the chat in what way individual and community intent, we ask that you reflect and share in the chat in what way oud to be Queer, in what way you are proud of your identity, in what way you shine

Steps of the Seder 1. Kadesh ‫קדש‬

6. Rohtzah ‫רחצה‬

11.Shulchan Orech ‫עורך‬

3. Karpas ‫כרפס‬

8. Matzah ‫מצה‬

13.Bareich ‫ברך‬

2. Ur’chatz ‫ורחץ‬ 4. Yachatz ‫יחץ‬

5. Maggid ‫מגיד‬

7. Motzi ‫מוציא‬ 9. Maror ‫מרור‬

10.Koreich ‫כורך‬

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12.Tzafun ‫צפון‬ 14.Hallel ‫הלל‬

15.Nirtzah ‫נרצה‬

‫שלח ן‬

Candles — ‫נרות‬

As we bathe in the light of these candles, we remember all the candles we’ve lit as Jews and as LGBT”Q” people. Shabbat candles. Yahrtzeit candles. Candles at AIDS vigils. And at Take Back the Night Marches. As we share in the light of these candles, we rededicate the flame each of us carries within, that small reflection of the Creator’s light that is ours to use as a beacon in our work of tikkun olam. We rededicate this small spark that we can use as a match to give light to the hopes and dreams of all people...May God give you the blessings of the light of our ancestors, and may the Holy One help you find the courage to bring all the colors of your own light out into the world. [Stonewall Seder]

The Blessing for Lighting Candles on Passover

Baruch Atah Adonai Eloheinu melech ha-olam, asher kidshanu

b’mitzvotav, v’tzivanu l’hadlik ner shel (Shabbat v’) yom tov.

Praised are You, Hashem, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to kindle the lights of the festival.

Baruch atah Adonai, Eloheinu melech ha-olam, sheh’hech’iyanu v’kiy’manu, v’hig’iyanu la-z’man ha-zeh.

Praised are You, Hashem, our God, whose Presence fills the universe, who has given us life and strength and enabled us to reach this moment of joy.

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Kadesh

At every Jewish simcha, we bless and share a glass of wine. The sweetness in our cup allows our joy to overflow. Tonight, we do not bless one glass, but four. While much of our evening is dedicated to the themes of slavery, oppression, and persecution, both past and present, tonight we use our glasses of wine to celebrate. Each cup will give us an opportunity to share what we love most about our LGBTQ identity and community.

THE FIRST CUP: JOY What about being in, or an ally of, the LGBTQ community brings you deep and meaningful joy?

A few people can share at your tables. (blessing to follow)

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First Cup of Wine — ‫קדש‬

Even as we celebrate the joys of living, we remember that for many the world is grim, and at times dangerous. Many queer people, throughout the world fear death because of their gender identity or sexuality.

Pour the first glass of wine.

‫ברוך אתה יה אלהינו מלך העולם בורא פרי הגפן‬

Baruch atah Adonai, Eloheinu Melech ha’olam boreh p’ri ha-gafen.

Praised are You, Hashem, our God, whose Presence fills the universe, who creates the fruit of the vine.

Drink the wine.

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Cleansing Before Prayer— ‫ורחץ‬

We raise up our hands to each other to cleanse ourselves of our preconceptions and the negative baggage we carry. We wash away all of the ridicule, the shame, and selfhatred. Through this we are able to approach this space with an open heart, prepared to give of ourselves, to listen, and to share.

No ritual blessing is said on this washing.

Dipping of Greenery— ‫כרפס‬

We dip the vegetable in salt water. Let us dip the greenery, symbolizing the new growth of the earth. In this way the greenery symbolizes new possibilities and beginnings. Let us now change these tears of sorrow into tears of joy. Tonight the salt water also represent the tears that have been shed by those who have come before us—tears that our relationships had to stay hidden, tears that our families were not recognized, tears of pain and sorrow.

Baruch atah Adonai Eloheinu Melech ha’olam borei pri ha-adamah.

Take karpas, dip it in salt water, say the blessing, then eat it.

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Breaking the Matzah — ‫יחץ‬

We are free, but we remember when we were slaves. We are whole, but we bring to mind those who are broken. The middle matzah is broken, but it is the larger part which is hidden. The future will be greater than the past, and tomorrow’s Passover nobler than yesterday’s exodus. The prospects for the dreamed future are overwhelming to the point of making us mute. So it is in silence, without blessing, that we break and hide the matzah and long for its recovery and our redemption.

For us, as members of the LGBTQ and allied community, this matzah symbolizes our break with oppressive laws, traditions, and internal strife. We will now hide the Afikomen and ask the youngest among us to find it later. For our youth show us the new roads, the ways forward. They honor our struggle by continuing to carry the torch, never forgetting the fights we have fought in their names.

Middle matzah is broken by leader. One part is returned between the matzot. The other is used as the Afikomen.

The Story of Passover — ‫מגיד‬

All: This is the bread of affliction 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 our Passover. This year we are here. Next year in the Land of Israel. This year we are slaves. Next year, may we all be free.

We, too, sound this call. The bonds of narrowness are all too familiar in our world. We eat this bread of affliction in order to remember the hardships we still must overcome.

This is the essence of the Seder: a time to retell our story; a time to ask questions, both of the group and of ourselves.

As we tell our stories, we will recite some items in unison and others individually around the table.

We will discuss some matters as a community and others in small groups.

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The Four Questions -‫נשתנה‬ ‫מה‬ The Four Questions — ‫נשתנה‬ ‫מה‬ The Four Questions -‫נשתנה‬ The Four Questions -- ‫מה נשתנה‬ ‫מה‬ The Four Questions -- ‫נשתנה‬ ‫מה‬ ‫ הלילה‬,‫מה נשתנה‬ What hasthis changed, nishtanah, ha-laylah ha-zeh, What has changed, night, this night, Mah Mah nishtanah, ha-laylah ha-zeh, from all the other nights? mi-kol ha-leylot?

What has changed, this night, Mah nishtanah, ha-laylah ha-zeh, from all the other nights? mi-kol ha-leylot?

What has changed, this night, Mah nishtanah, from all the other nights? mi-kol ha-leylot?ha-laylah ha-zeh, from the other nights? ha-leylot?ha-laylah ha-zeh, Whatall has changed, this night, mi-kol Mah nishtanah, That in all other nights we eat She-b'khol ha-leylot 'anu 'okhlin from all the other nights? mi-kol ha-leylot? both chametz and matzah, chameytz u-matzah, That nights in all other nights we She-b’khol eat She-b'khol ha-leylot 'okhlin That in all other we eat ha-leylot ‘anu'anu ‘okhlin That in all other nights we eat She-b'khol ha-leylot 'anu 'okhlin on this night, we eat only ha-laylah ha-zeh, kulo matzah? both chametz and matzah, chameytz u-matzah, both chametz and matzah, on chameytz u-matzah, ha-laylah both chametz and matzah, chameytz u-matzah, matzah? on this wenights eat only ha-laylah ha-zeh, kulo matzah?

That in night, all other we eat She-b'khol ha-leylot 'anu 'okhlin this night, weon eat only matzah? kulo matzah?kulo matzah? this night, we only ha-zeh, ha-laylah matzah? both chametz andeat matzah, chameytzha-zeh, u-matzah, matzah? on this wenights eat only ha-zeh, kulo matzah?

That in night, all other we eat ha-laylah She-b'khol ha-leylot 'anu 'okhlin matzah? manyinvegetables, on this sh'ar y'raqot, That all other nights we eat She-b'khol ha-leylot 'anu 'okhlin That invegetables, all other nights we She-b’khol eat sh'ar She-b'khol ha-leylot 'anu 'okhlin night,nights maror? ha-laylah ha-zeh, maror?

That in all other we eat ha-leylot ‘anu ‘okhlin many on this y'raqot, many vegetables, on this sh'ar y'raqot, night,inmaror? ha-laylah maror?

That all this othernight, nights we sh’ar eat She-b'khol ha-leylot 'anu 'okhlin many vegetables, on y’raqot, ha-zeh, ha-laylah ha-zeh, night, maror? ha-laylah ha-zeh, maror? many vegetables, on this maror? sh'ar y'raqot, maror? night, ha-zeh, maror?

That inmaror? all other nights we do ha-laylah She-b'khol ha-leylot 'eyn 'anu not dip vegetables even once, matbilin 'afilu pa`am 'achat, That in all other nights we do She-b'khol ha-leylot 'eyn 'anu That in night, all other we do She-b'khol ha-leylot 'eyn 'anu on wenights dip twice? ha-laylah ha-zeh, shtey fe`amim? notthis dip vegetables even once, matbilin 'afilu pa`am 'achat, not dip vegetables even once, matbilin 'afilu pa`am 'achat, on this wedo dip twice? ha-laylah ha-zeh, shtey fe`amim?

That in night, all other nights we She-b’khol do She-b'khol ha-leylot 'eyn 'anu That in all other nights we not ha-leylot ‘eyn ‘anu on this night, we dip twice? ha-laylah ha-zeh, shtey fe`amim? not dip vegetables even once, matbilin 'afilu pa`am 'achat, dip vegetables even once, on this matbilin ‘afilu pa`am ‘achat, hathis night, we dip twice? ha-laylah shtey fe`amim? night, we dipontwice? laylah ha-zeh,ha-zeh, shtey fe`amim?

That in all other nights She-b'khol ha-leylot 'anu 'okhlin someineat and others beyn yoshvin u-veyn 'anu m'subin, That all sitting other nights She-b'khol ha-leylot 'okhlin That in all other nights She-b'khol ha-leylot 'anu 'okhlin reclining,on this night, we are ha-laylah ha-zeh, kulanu some eat sitting and others beyn yoshvin u-veyn m'subin, some eat sitting and others beyn yoshvin u-veyn m'subin, all reclining? m'subin? reclining,on this nights night, we are She-b'khol ha-laylah ha-zeh, kulanu That in all other ha-leylot 'anu 'okhlin reclining,on this night, we are ha-laylah ha-zeh, kulanu all reclining? m'subin? some eat sitting and beyn yoshvin u-veyn m'subin, That in all other nights some eatothers She-b’khol ha-leylot ‘anu ‘okhlin all reclining?this night, we are m'subin? reclining,on ha-zeh,m’subin, kulanu hasitting and others reclining,on this beynha-laylah yoshvin u-veyn reclining? m'subin? night, we areallall reclining? laylah ha-zeh, kulanu m’subin?

The Fifth Question

‫ הלילה‬,‫הזהנשתנה‬ ‫מה‬ ‫הלילותהלילה‬ ,‫מכלנשתנה‬ ‫מה‬ ‫הזה‬ ‫הזה‬ ‫הלילותהלילה‬ ,‫מכלנשתנה‬ ‫מה‬ ‫הלילות אנו‬ ‫שבכל‬ ‫מכל הלילות‬ ‫הזה‬ ‫אוכליןהלילות אנו‬ ‫שבכל‬ ‫הלילות‬ ‫מכל‬ ‫הלילות אנו‬ ‫שבכל‬ ‫אוכלין‬ ‫ומצה‬ ‫חמץ‬ ‫אוכלין‬ ‫אנו‬ ‫הלילות‬ ‫שבכל‬ ‫ומצה‬ ‫חמץ‬ ‫ כלו מצה‬,‫הזה‬ ‫הלילה‬ ‫ומצה‬ ‫חמץ‬ ‫אוכלין‬ ‫ כלו מצה‬,‫הלילה הזה‬ ‫שבכל‬ ‫אנומצה‬ ‫הלילותכלו‬ ,‫הזה‬ ‫הלילה‬ ‫ומצה‬ ‫חמץ‬ ‫אנו‬ ‫הלילות‬ ‫שבכל‬ ‫אוכלין‬ ‫אנומצה‬ ‫הלילותכלו‬ ,‫הלילה הזה‬ ‫שבכל‬ ‫אוכלין‬ ‫ירקות‬ ‫שאר‬ ‫אוכלין‬ ‫הלילות אנו‬ ‫שבכל‬ ‫ירקות‬ ‫שאר‬ ‫מרור‬ ,‫הזה‬ ‫הלילה‬ ‫ירקות‬ ‫שאר‬ ‫אוכלין‬ ,‫הלילה הזה‬ ‫מרור אנו‬ ‫הלילות אין‬ ‫שבכל‬ ‫מרור‬ ,‫הזה‬ ‫הלילה‬ ‫שאר ירקות‬ ‫אנו‬ ‫אפילואין‬ ‫הלילות‬ ‫שבכל‬ ‫פעם‬ ‫מטבילין‬ ‫מרור‬ ,‫הזה‬ ‫הלילה‬ ‫אנו‬ ‫אין‬ ‫הלילות‬ ‫שבכל‬ ‫מטבילין אפילו פעם‬ ‫אחת‬ ‫פעם‬ ‫אפילו‬ ‫מטבילין‬ ‫אנו‬ ‫אין‬ ‫הלילות‬ ‫שבכל‬ ‫אחת‬ ‫ שתי‬,‫הלילה הזה‬ ‫אחת‬ ‫פעם‬ ‫אפילו‬ ‫מטבילין‬ ‫ שתי‬,‫פעמים הזה‬ ‫הלילה‬ ‫ שתי‬,‫פעמים הזה‬ ‫הלילה‬ ‫אחת‬ ‫אנו‬ ‫שבכל‬ ‫הלילותשתי‬ ,‫פעמים הזה‬ ‫הלילה‬ ‫פעמיםהלילות אנו‬ ‫שבכל‬ ‫אוכלין‬ ‫אנו‬ ‫הלילות‬ ‫שבכל‬ ‫אוכלין‬ ‫יושבין ובין מסובין‬ ‫בין‬ ‫אוכלין‬ ‫אנו‬ ‫הלילות‬ ‫שבכל‬ ‫מסובין‬ ‫ובין‬ ‫יושבין‬ ‫בין‬ ‫ כולנו‬,‫הלילה הזה‬ ‫מסובין‬ ‫ובין‬ ‫יושבין‬ ‫בין‬ ‫אוכלין‬ ‫אנו‬ ‫הלילות‬ ‫שבכל‬ ‫ כולנו‬,‫מסובין הזה‬ ‫הלילה‬ ‫וביןכולנו‬ ,‫הזה‬ ‫הלילה‬ ‫מסובין‬ ‫יושבין‬ ‫בין‬ ‫אוכלין‬ ‫מסובין‬ ‫מסובין‬ ‫כולנו‬ ,‫הזה‬ ‫הלילה‬ ‫בין יושבין ובין מסובין‬ ‫ כולנו‬,‫מסובין הזה‬ ‫הלילה‬ ‫מסובין‬

The Fifth Question On all other Seder nights we do a traditional Seder. Why, on this night, do we have OnPride? all other Seder nights we do a traditional Seder. Why, on this night, do we have Pride?

9 9 9

‫ בלילה‬,‫ למה‬.‫כי בכל לילות הסדר האחרים אנו עושים סדר מסורתי‬ ?‫אנחנו גאים‬,‫הזה‬ 9

Ki bachol lailot haseder hachrim anu asim seder masorti. Lamah, b’lailah hazeh, anachnu gaim?

Ki bachol lailot haseder hachrim anu asim seder masorti. Lamah, b’lailah hazeh, anachnu gaim?

Speaker: We are proud to be gay, straight, lesbian, bisexual, transgender, queer, and everything else under the rainbow. All of us together here add meaning to an age old Jewish tradition, and for that we have Speaker: We arewe proud be far, gay,and straight, lesbian, transgender, pride.

As a community have to come while we are not bisexual, done with our struggle, wequeer, shouldand reflect everything else under the rainbow.

All of us together here add meaning to an age old proudly upon our accomplishments as we celebrate here tonight at our LGBTQ Passover Seder.

Jewish tradition, and for that we have pride. As a community we have come far, and while we are not done with our struggle, we should reflect proudly upon our accomplishments as 9 we celebrate here tonight at our LGBTQ Passover Seder.

The traditional Haggadah speaks of four sons, representing four

attitudes towards Judaism. Modern feminist haggadot have created

four daughters to symbolize the struggle for full female equality. Our

haggadah imagines four children who ask specifically about the LGBTQ community. How can we hear them? How can we answer them?

Four Children, Adapted from Rabbi Dalia Lithwick THE WISE CHILD

The wise child is thirsty for guidance. They might ask: “What has God commanded of us?” “How can I be a better ally and friend?” “How can I celebrate you and help ensure that our laws and policies and spaces are LGBTQ inclusive?”

We can teach this childabout LGBT milestones in the United States, including those milestones which moved us forward, like the Stonewall riots, and the expansion of LGBT civil rights through marriage equality, the repeal of Don’t Ask, Don’t Tell, and employment protections, and those milestones which moved us backwards, like the AIDS epidemic and the recent rise in anti-LGBT legislation. We can encourage them to lead in synagogues and communities to ensure that forms, policies, language, and ritual are inclusive of sexuality and gender diversity.

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THE CONTRARY CHILD

The contrary child does not see any need to ensure that LGBTQ people belong in our communities.

They might ask: “Why should I do this for you?”

Those of us who value inclusion may initially feel inclined to exclude the contrary child. Including them as one of the Four Children, though, suggests that they are not fundamentally bad—simply ignorant.

We can remind them of a fundamental teaching in Torah: “You shall not wrong nor oppress a stranger, for you were strangers in the land of Egypt (Exodus 22:20).”...

THE SIMPLE CHILD

The simple child wants to know where to begin. This individual might ask: “What is this about?”

To them, we can quote the following: “V’ahavta l’rei-acha kamocha.”

“Love your neighbor as yourself.” (Leviticus 19:18) These words of Torah are a reminder that all of us deserve to be loved – after all, there is no caveat in this law that says your neighbor is deserving of love only if they are a certain type of person…

THE CHILD WHO DOES NOT KNOW HOW TO ASK

There are those who don’t even know how to ask.

We can tell them that we are all created b’tzelem Elohim (in God’s image), that we are all deserving of respect and kindness and this diversity is part of God’s gift to us as humans.

THE FIFTH CHILD

Finally, we can imagine a fifth child—one who isn’t even at the seder table because they don’t think that they belong.

This fifth child may feel lost; they may not be able to see how to reconcile their LGBTQ identity with their Jewish upbringing. We must make every effort to reach the fifth child, to live the words in the Haggadah, “Let all who are hungry come and eat.” We must keep our hearts and our homes open so they can feel welcome and included at our Seder tables.

In the words of Rabbi Rick Jacobs, president of the Union for Reform Judaism: “Audacious hospitality isn’t just a temporary act of kindness so people don’t feel excluded. It’s an ongoing invitation to be part of community—and a way to transform ourselves spiritually in the process.”

And let us say: Amen.

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The Exodus From Egypt

1. We were not born free people; we were slaves in Egypt and God freed us from Egypt with a mighty hand. Had not the Holy One liberated our people from Egypt, then we, our children and our children’s children would still be enslaved.

2. We were not born free people; we were not born believers in one God. We came from an ancestry of slaves and idol worshippers. Tonight, we celebrate, not our genesis -- what we were or what our ancestors were -- but what we have become. We are a choosing people, and our choice has come out of tragic encounters with pagan superstition and political enslavement. We are a choosing people and we have discovered the meaning of our choice: to live as witnesses to one God who calls upon us to mend the world, to make whole the broken vessels of this incomplete world.

3. The Torah recounts the early history of the Jewish people. It describes how God commanded Abraham to leave his country and his father’s house and to go to the land of Canaan, where he would become the founder of “a great nation.” Abraham and Sarah obeyed God’s command and journeyed to Canaan. There God blessed them and their family. Their son was Isaac, who married Rebecca. Their grandson was Jacob; and it was Jacob who went down to Egypt.

4. Why did Jacob journey to Egypt? Because Joseph, his son by his beloved Rachel, had become prime minister to Pharaoh, king of Egypt. When a famine broke out in Canaan, Joseph asked his father and all his family to join him there. Then Joseph settled his family in the finest lands in Egypt, the land of Goshen, as Pharaoh had commanded. The children of Jacob, that is, the Children of Israel were fruitful and multiplied exceedingly.

5. Joseph died, and all his family, and all that generation. Now there arose a new Pharaoh 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 if there be a war, they join themselves unto our enemies and fight against us.” Therefore Pharaoh set over them taskmasters to afflict them with burdens. But the more the Egyptians afflicted them, the more the Israelites multiplied and the more they spread abroad.

6. The cruelest decree of all was the Pharaoh’s order that every baby boy born to an Israelite woman be drowned in the River Nile. One couple, Amram and Yocheved, would not kill their newborn son.

Instead, they hid him in their hut for three months. When his cries became too loud, Yocheved placed him in a basket on the river.

Their daughter Miriam watched to see what would happen.

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7. As the Pharaoh’s daughter came to bathe in the river, she discovered the basket. She felt pity for the helpless child and decided to keep him as her own. She named him Moshe (Moses), which means “drawn from the water.” Bravely, Miriam asked the princess if she needed a nurse to help her with the baby. The princess said yes, and so it happened that Yocheved was able to care for her own son and teach him about his heritage.

8. Moses would have lived at the Pharaoh’s palace forever, but he could not ignore the suffering of his people. Once when he saw an Egyptian beating an Israelite slave, he could not control his anger, and he killed the Egyptian. His Hebrew identity likely exposed by another Israelite, Moses fled to the land of Midian where he became a shepherd.

9. One day, while tending sheep on Mount Horeb, Moses saw a bush that seemed to be on fire, but was not burning up. From the bush, he heard God’s voice calling him. God said, “I am the God of your ancestors. I have seen the suffering of the Israelites and have heard their cries. I am ready to take them out of Egypt and bring them to a new land, a land flowing with milk and honey.”

10. God told Moses to return to Egypt to bring the message of freedom to the Israelites and to warn Pharaoh that God would bring plagues on the Egyptians if he did not let the slaves go free. Moses was such a humble person that he could not imagine being God’s messenger. “I will be with you,” God promised Moses. With this assurance and challenge, Moses set out for Egypt.

11. When Moses demanded that Pharaoh free the Israelites, Pharaoh refused. God then brought ten plagues on the Egyptians. Each one frightened Pharaoh, and each time he promised to free the slaves. But when each plague ended, Pharaoh did not keep his word. It was only after the last plague, the death of the firstborn of the Egyptians, that Pharaoh agreed to let the Israelites go. And so it was that God 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.

12. The experience of the Exodus was transforming; it made us a free people forever. From the time of the Exodus we remained free, even in midst of subsequent oppressions. No matter how oppressed we are, deep inside we remain free.

Go down Moses

He made all Pharaoes understand...

Let My People Go! ‘Go down, Moses Way down in Egypt land Tell old Pharaoh Let My People Go!’

When Israel was in Egypt land...

Let My People Go! Oppressed so hard they could not stand...

Let My People Go!

Thus spoke the Lord, bold Moses said: -Let My People Go! ‘If not I’ll smite, your firstborn’s dead’ -Let My People Go! ‘Go down, Moses Way down in Egypt land Tell old Pharaoh

‘Go down, Moses Way down in Egypt land Tell old Pharaoh Let My People Go!’ So Moses went to Egypt land...

Let My People Go!

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‫עשר‬ ThePlagues Ten Plagues of Egypt – ‫מכות‬ ‫עשר‬ e Ten of Egypt – ‫מכות‬

According to Midrash, when the Israelites passed safely across the Red Sea and the great waters closed over theMidrash, heads of the Egyptians, the angels above safely began to sing and God and turned togreat the angels and cried, ording to when the Israelites passed across thedance.

Red Sea the “How dare you weep, as my children lie dying.”

We symbolically remove drops of wine from our glasses as we rs closed over the heads of the Egyptians, the angels above began to sing and dance. recite the ten plagues in order to recall that often when one group rejoices, others feel pained.

turned to the angels and cried, "How dare you weep, as my children lie dying." We bolically remove drops of wine from our glasses as we recite the ten plagues in order to Eilu eser makot she-heivi hakadosh baruckh hu al ha-mitzrim b’mitzraim. V’eilu hen: l that often when one group rejoices, others feel pained.

ser makot she-heivi hakadosh baruckh hu mitzrim b’mitzraim. V’eilu hen:

‫אלו עשר מכות שהביא הקדוש ברוך‬ ‫הוא על המצרים במצרים ואלו הן‬

These are the ten plagues that the Holy One, blessed be Hashem, sent upon the e are the ten plagues that the Holy One, blessed be Egyptians in Egypt. And they are: em, sent upon the Egyptians in Egypt. And they are:

‫דמדמ‬

‫דם‬ ‫צפרדע‬ ‫כנים‬ ‫ערוב‬ ‫דבר‬ ‫שחין‬ ‫ברד‬ ‫ארבה‬ ‫חשך‬ ‫מכת בכורות‬

Dam; Blood ‫ דם‬Dam; Blood Tzefardea; Frogs ‫ צפרדע‬Tzefardea; Frogs Lice ‫ כינם‬Kinim; Kinim; Lice Arov; Flies, Beetles ‫ערוב‬ Arov; Flies, Beetles Dever; of Cattle Dever; Sickness of Cattle ‫ דבר‬Sickness Shechin;Boils Boils ‫שחןי‬Shechin; Hail Barad; Hail ‫ ברד‬Barad; Arbeh; Locusts Arbeh; Locusts ‫ארבה‬

Darkness ‫ חשך‬Choshekh; Choshekh; Darkness ‫בכורות‬ ‫ מכת‬Bechorot; Makat Bechorot; Death Makat Death of of the firstborn

the firstborn

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10 Queer Modern Plagues

Adapted from JQ International GLBT Haggadah & Rabbi Nikki Deblosi’s Yetziah: A Queer Passover Haggadah We recite another ten plagues, plagues against our queer community, which have diminished us for too long.

The blood shed in the Nazi death camps and in queer-bashings.

The laughter caused by our stereotyped representation in jokes and in the media.

The guilt we are told is inherent in our simple existence.

The shame we are made to feel when we share our lives and our bodies with someone of the same gender as ourselves.

The despair we feel when we are told that we are evil and monstrous, that AIDS is God’s judgment upon us.

The fear caused by a hostile society that might cast us out if it knew who we are.

The physical pain of being attacked by homophobes and transphobes, and the mental pain of being rejected by family, by synagogue, and by community.

The loneliness of thinking that we are the only one of our kind.

The darkness of our closets.

The hollow silence of when we do not speak out in our own defense, the silence from one generation to another.

Though we may not have individually suffered each plague, we acknowledge the suffering of our queer community, and we vow not to be complacent about the suffering of all those who are bound.

The turn from narrowness to freedom happens not in one momentous splitting of the sea, but in the long process of acknowledging and naming oppression, of speaking truth to power, of honoring our stories, and of walking bravely onto the dry land, with the water like a wall to our right and to our left.

We sing together words to express our gratitude for all the steps along the way to full inclusion and freedom for all.

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The song Dayenu enumerates the myriad blessings we have to be thankful for. The The song Dayenu enumerates the myriad have be thankful traditional text recalls God's miracles and blessings blessings we upon thetoIsraelites.

Yetfor. as aThe LGBTQ The song Dayenu enumerates the myriad blessings we have to be thankful for. The traditional text recalls God's miracles and blessings upon the Israelites.

Yet as a LGBTQ community, we too have much to rejoice in. traditional text recalls God's miracles and blessings upon the Israelites. Yet as a LGBTQ The song Dayenu enumerates themuch myriadtoblessings we have to be thankful for. The traditional text recalls community, we too have rejoice in. community, we too have to rejoice God’s miracles and blessings uponmuch the Israelites.

Yetin.as a LGBTQ community, we too have much to rejoice in.

Dayenu – ‫דניו‬

Verse 1: Verse 1: 1: had brought us out Ilu hotzianu mimitzrayim, Verse 1:IfVerse Hashem If Hashem had brought us out Ilu hotzianu mimitzrayim, from Egypt, If Hashem had brought us out Ilu hotzianu mimitzrayim, If Hashem from Egypt,had brought us out Ilu hotzianu mimitzrayim, from Egypt, and not carried out v'lo asah bahem sh'fatim, fromhad Egypt, and had notagainst carriedthem out v'lo asah bahem sh'fatim, judgments and had not carried out v’lo asah sh’fatim,sh'fatim, and had not carried out v'lobahem asah bahem judgments against them — Dayenu, it would have dayeinu! judgments against them judgments against them — Dayenu, it would have dayeinu! sufficed!

— Dayenu, it would have dayeinu! dayeinu!

— Dayenu, it would have sufficed! sufficed! sufficed!

Verse 2: Verse 2: Verse 2: 2: carried out IfVerse God had Ilu asah bahem sh'fatim If God had carried out Ilu asah bahem sh’fatim If God had against carried out Ilu asah bahem sh'fatim judgments them, judgments against If God hadthem, carried out Ilu asah bahem sh'fatim judgments against them, and not against their idols v'lo asah be'eloheihem, judgments against them, and notand against their idolstheir idols v’lo asah be’eloheihem, not against v'lo asah be'eloheihem, — Dayenu, it would have dayeinu! and not against their idols v'lo asah be'eloheihem, — Dayenu, it would have sufficed!

— Dayenu, it would have dayeinu! dayeinu! sufficed!

— Dayenu, it would have dayeinu! sufficed! sufficed!

Verse 3: Verse 3: Verse 3: Verse 3: destroyed If God had Ilube’eloheihem, asah be'eloheihem, If God had destroyed their idols, theirIlu asah If God had destroyed their Ilu asah be'eloheihem, idols, God had destroyed theirv’lo harag Ilu asah be'eloheihem, et b’choreihem, and hadIf not smitten their firstborn idols, and had not smitten their firstv'lo harag et b'choreihem, idols, andithad nothave smitten their firstv'lo harag et b'choreihem, born dayeinu!

— Dayenu, would sufficed! and bornhad not smitten their first- v'lo harag et b'choreihem, — Dayenu, it would have dayeinu! born — Dayenu, it would have dayeinu! sufficed!

— Dayenu, it would have dayeinu! sufficed! sufficed!

17 17 17

16

‫אִּלּו הֹוצִיאָנּו מִּמִצְָריִם‬ ‫אִּלּו הֹוצִיאָנּו מִּמִצְָריִם‬ ‫אִּלּו הֹוצִיאָנּו מִּמִצְָריִם‬ ‫וְֹלא עָשָׂה ּבָהֶם‬ ‫שָׂה ּבָהֶם‬ ‫עִָים‬ ‫ְֹלאט‬ ָ‫וושְׁפ‬ ‫שָׂה ּבָהֶם‬ ‫ע‬ ָ ‫ְֹלא‬ ‫שְׁיֵפָּנּוטִים‬ ּ‫ַד‬ ‫שְׁפָטִים‬ ‫ַדּיֵּנּו‬ ‫ַדּיֵּנּו‬ ‫אִּלּו עָשָׂה ּבָהֶם‬ ‫שָׂה ּבָהֶם‬ ‫א‬ ‫עִָים‬ ‫ִּלּוט‬ ָ‫שְׁפ‬ ‫שָׂה ּבָהֶם‬ ‫ע‬ ָ ‫ִּלּו‬ ‫א‬ ‫ְֹלאטעִָים‬ ָ‫שְׁפ‬ ‫שָׂה ּבֶאֱֹלהֵיהֶם‬ ‫ושְׁפָטִים‬ ‫ּנּו עָשָׂה ּבֶאֱֹלהֵיהֶם‬ ‫וְֹלא‬ ‫וַדּיְֵֹלא עָשָׂה ּבֶאֱֹלהֵיהֶם‬ ‫ַדּיֵּנּו‬ ‫ַדּיֵּנּו‬ ‫אִּלּו עָשָׂה ּבֶאֱֹלהֵיהֶם‬ ‫אִּלּו עָשָׂה ּבֶאֱֹלהֵיהֶם‬ ‫אִּלּו עָשָׂה ּבֶאֱֹלהֵיהֶם‬ ‫וְֹלא הַָרג אֶת ּבְכֹוֵריהֶם‬ ‫וְֹלא הַָרג אֶת ּבְכֹוֵריהֶם‬ ‫וְֹלא הַָרג אֶת ּבְכֹוֵריהֶם‬ ‫ַדּיֵּנּו‬ ‫ַדּיֵּנּו‬ ‫ַדּיֵּנּו‬

Queer Lo Dayenu

The traditional Dayenu song proclaims what would have been enough, recognizing the many blessings given to the Jewish people at each step of their struggle. Tonight let us commit ourselves to the work ahead by telling ourselves, Lo Dayenu! (It is not enough!).

If we were proud of ourselves, But were still afraid to come out at home to family and friends, and at school and at work Then it would not be enough for us.

— Lo Dayenu, it would not suffice!

If we were not afraid to come out, But did not have many spiritual homes that embraced us, and fully reflected our community, in both leadership and group roles, Then it would not be enough for us.

— Lo Dayenu, it would not suffice!

If we had many spiritual homes, But did not have full recognition and protections for our relationships and families—in whatever that family may look like— across all state and international borders, Then it would not be enough for us.

— Lo Dayenu, it would not suffice!

If we had full recognition of our families, But many LGBTQ people still feared persecution, hate, or violence; and other people suspected of being LGBTQ still feared the same.

Then it would not be enough for us.

— Lo Dayenu, it would not suffice — Lo Dayenu, it would not suffice

‫פּסח‬ 17

Deliverance Leader: At this time we pour, but do not yet partake of, the Second Cup (kos sheini). First, we recall that there are three essential elements to every Jewish seder: the pesach (paschal lamb), the matzah, and the maror.

Rabban Gamliel, the first century sage who compiled the Hagaddah, taught: “Those who have not explained these three things during the Seder have not fulfilled their obligation: PESACH, MATZAH, MARROR.” On Passover, we eat theology and drink ethics. On our plates, in our cups, with the posture of our bodies, in the gesture of our hands, in the way we eat and drink and sing, in the way we converse with one another are found the teaching of a people’s faith and ethics. As we read the traditional explanations below, we are challenged to consider additional meanings:

PESACH Point to pesach

When the great Temple of Jerusalem was still in existence, our ancestors ate a special sacrificial offering called the Pesach. The word “Pesach” means to “pass over.” The offering was eaten as a symbol that God passed over the houses of the Israelites, as the Torah teaches: “You shall say: This is the Pesach offering we offer to God, because God passed over the houses of the Israelites when God destroyed the Egyptians, but our homes God saved.” (Exodus 12:27)

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MATZAH Point to matzah.

Why do we eat Matzah? To remember that even before our ancestor’s dough had time to rise, God was revealed to them and saved them. As the Torah teaches: “And they baked the dough which they had brought from Egypt into Matzah; it did not rise since they hurried out of Egypt, and they could not delay, nor had they prepared other provisions for themselves.” (Exodus 12:39)

MARROR Point to marror.

Why do we eat bitter foods? To remember that the Egyptians, as the Torah teaches, “embittered the lives of our ancestors with hard labor in mortar and brick, and in every manner of drudgery in the field; and worked them ruthlessly in all their labor.” (Exodus 1:14) Today let us also remember the embittered lives of millions of LGBTQ people who came before us.

The bitter herbs may not be quickly swallowed. They must be chewed and tasted. It is not enough to talk abstractly “about” oppression, to analyze the causes which led to it, to read “about” the atrocity. To the best of our ability we are to experience the lives embittered by totalitarian punishment. To taste the bitter herbs is part of the process of feeling the affliction of body and spirit which a subjugated people suffers.Yet, when the marror is eaten, it is mixed with the cinnamoned charoset, perhaps to teach us that memory cannot be immersed only in darkness and despair. The sweet mixture is not the dominant taste as the marror is dipped in the charoset.

The charoset is not meant to eradicate the bitter, only to remind us that there is goodness in the world, however small, and hope in the future, however slight. Without the charoset, the only lasting memory would be that of torture and shame.

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And What About That Other Stuff on the Seder Plate?

THE ORANGE Point to orange.

In the early 1980s, Susannah Heschel attended a feminist seder at which bread was placed on the seder plate, as a reaction to a rabbi’s wife who had claimed lesbians had no more place in Judaism than bread crusts have on a seder plate. “Bread on the seder plate…renders everything chametz, and its symbolism suggests that being lesbian is transgressive, violating Judaism,” Heschel writes.

ist a no er

“I felt that an orange was suggestive of something else: the fruitfulness for all Jews when lesbians and gay men are contributing and active members of Jewish life. In addition, each orange segment had a few seeds that had to be spit out – a gesture of spitting out, repudiating the homophobia of Judaism.” To speak of slavery and long for liberation, she says, “demands that we acknowledge our own complicity in enslaving others.”

One additional item on our seder plate, therefore, is an orange, representing the radical feminist notion that there is—there must be—a place at the table for all of us, regardless of gender or sexual orientation. As Jews we constantly re-create ourselves; our symbol is a fruit that carries within the seeds of its own rebirth.

— The Velveteen Rabbi Haggadah

n is 20

Hallel — ‫הלל‬

Hallel -- ‫הלל‬

It is fitting that we rejoice the miracle of liberation and the ability to gather openly. Therefore, let us rejoice at the miracle of our liberation, and thank God who brought us to this point. Never forgetting the work have ahead, to end legalized discrimination and combat homophobia, let us nevertheless sing God new song,the miracle of liberation and the ability to gather openly. Therefore, let us rejoice at the Itbefore is fitting thatawe rejoice miracle of our liberation, and thank God who brought us to this point. Never forgetting the work have ahead, to Halleluyah! end legalized discrimination and combat homophobia, let us nevertheless sing before God a new song, Halleluyah!

Psalm 113

Psalm Praise113 God. Praise PraiseGod. God, you the servants; Praise God, you the praise the name ofservants; Hashem. praise the name of Hashem.

Let the name of God be praised, Let the name of God be praised, both now and forevermore. both now and forevermore.

From the rising of the sun to the place where it sets, From the rising of the sun the place where it sets, the name of God is to betopraised. the name of God is to be praised.

Hashem is exalted over all the nations, Hashem is exalted over all the nations, God’s glory above the heavens.

God’s glory theour heavens.

Who is like above Hashem God, Who is like Hashem our God, the One who sits enthroned on high, the One who down sits enthroned who stoops to look on high, who stoops down to on the heavens andlook the earth?

God theand poorthe from the dust on theraises heavens earth? andraises lifts the from the thedust ash heap; God theneedy poor from Godlifts seats and the them needywith fromprinces, the ash heap; withseats the princes of his people.

God them with princes, Godthe sett les the of childless woman in her home with princes his people. as asettles happythe mother of children.

God childless woman in her home Praise God. as a happy mother of children.

Praise God.

Psalm 114

When 114 Israel went out of Egypt, Jacob’s household from a people of strange speech, Judah became Psalm God’s sanctuary, Israel His kingdom. sea sawfrom it and fled; the backward.

The God's When Israel went out of Egypt, Jacob'sThe household a people ofJordan strangeturned speech, Judah became mountains skipped like rams, and the hills like lambs. Why is it, sea, that you flee? Why, O Jordan, sanctuary, Israel His kingdom. The sea saw it and fled; the Jordan turned backward. The mountains skipped like do you turn backward? You mountains, why do you skip like rams? You hills, why do you leap like lambs? rams, and the hills like lambs. Why is it, sea, that you flee? Why, O Jordan, do you turn backward? You O earth, tremble at God’s presence, mountains, why do you skip like rams? You hills, why do you leap like lambs? O earth, tremble at God’s presence, B’tzeit Yisrael mimitzrayim, B’tzeit Yisrael mimitzrayim, beit Ya’akov mei’am lo’eiz, beit Ya’akov mei’am lo’eiz, haytah yihudah likodsho, Yisrael haytah yihudah likodsho, Yisraelmamshilotav. mamshilotav.

Hayam ra’ah vayanos, hayardein yisov Hayam ra’ah vayanos, hayardein yisov l’achor. l’achor.

Heharim rakedu che’eilim, giva’ot m kivnei tzon.

Heharim rakedu che’eilim, giva’ot m kivnei tzon.

Mah Mah l’chal’cha hayam ki tanus, hayardein m tisov l’achor, hayam ki tanus, hayardein m tisov l’achor, heharim tirkedu che’eilim, givaot m kivnei tzon. heharim tirkedu che’eilim, givaot m kivnei tzon.

Milifnei adon chuli aretz, milifnei eloha Ya’akov.

Milifnei adon chuli aretz, milifnei eloha Ya’akov.

Hahofchi hatzur agam mayim, Hahofchi hatzur agam mayim, chalamish m lemayno mayim. chalamish m lemayno mayim.

2321

‫ בית יעקב מעם לועז‬,‫בצאת ישראל ממצרים‬ ‫ ישראל ממשלותיו‬,‫היתה יהודה לקדשו‬ ‫הים ראה וינוס‬ ‫ כבני צאן‬- ‫ גבעות‬,‫ההרים רקדו כאילים‬ ‫ תיסוב לאחור‬- ‫ הירדן‬,‫מה לך הים כי תנוס‬ ‫ כבני צאן‬- ‫ גבעות‬,‫ההרים תרקדו כאילים‬ ‫ מלפני אלוהי יעקב‬,‫מלפני אדון חולי ארץ‬ ‫ חלמיש למעינו מים‬,‫ההפכי הצור אגם מים‬

Second Cup of Wine Second Cup of Wine

The Second Cup: Liberation

We recite: Praised are You, Hashem, our God, whose Presence fills the universe, who has redeemed us and our ancestors from Egypt, who We brought recite: are You, Hashem, our matzah God, whose Presence fills the When Praised have feltnight liberated as we a LGBTQ individual or as an ally? has us toyou this when eat and marror.

Hashem, A few people share at your tables. universe, who hascan us and our ancestors from Egypt, who our God and God ofredeemed our ancestors, enable us to celebrate in peace has brought us to this night when wesing eat matzah and of marror.

Hashem, (blessing toand follow) other holy days festivals.

We will a new song thanksgiving ourour God and God of our enable us to celebrate in peace for redemption and forancestors, our spiritual liberation.

Praised are You, other holy days and festivals. We will sing a new song of thanksgiving the redeemer God. for our redemption and for our spiritual liberation. Praised are You, the redeemer God.

‫ברוך אתה יה אלהינו מלך העולם בורא פרי הגפן‬ ‫פרי הגפן‬ ‫ברוך אתה יה אלהינו מלך העולם בורא‬ Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri ha-gafen.

Baruch atah Adonai, Eloheinu melech ha-olam, borei p’ri ha-gafen.

Baruch atah Adonai, Eloheinu melech ha-olam, borei the p'ri ha-gafen.

Praised are You, are Hashem, our God, whose Presence fills whocreates creates of vine. the Praised You, Hashem, our God, whose Presence fillsthe theuniverse, universe, who the fruitfruit of the vine.

Drink the wine.

Praised are You, Hashem, our God, whose Presence fills the universe, who creates the fruit of the vine.

Drink the wine.

Washing the Hands Before Meal -- ‫רחצה‬ Washing thethe Hands Before Meal -- ‫רחצה‬ Washing Hands Before Meal — ‫רחצה‬ Wash hands with water and say the following blessing.

Drink the wine.

Wash hands with water and say the following blessing.

Wash hands with water and say the following blessing.

‫ברוך אתה יה אלוהינו מלך העולם‬ ‫נטילת‬ ‫מלך על‬ ‫אלוהינווצונו‬ ‫קדשנויהבמצותיו‬ ‫העולם‬ ‫אשר אתה‬ ‫ברוך‬ Baruch atah Adonai Eloheynu melech ha-olam‫ידים‬ asher ‫דיים‬ ‫נטילת‬ ‫על‬ ‫וצונו‬ ‫במצותיו‬ ‫קדשנו‬ ‫אשר‬ kid-shanu b'mitzvotav v'tzee'vanu al ne'teelat yadaim.

Baruch atah atah Adonai Eloheynu melech ha-olam asher kid-shanu Baruch Adonai Eloheynu melech ha-olam asher ‫ידים‬ b’mitzvotav v’tzee’vanu al ne’teelat yadaim.

kid-shanu b'mitzvotav al has ne'teelat yadaim.

Praised are You, Hashem, our God, whose Presence fills the v'tzee'vanu universe, who sanctified our Praised are You, Hashem, our God, whose Presence fills the universe, who lives through Your commandments and commanded us to perform this washing of the hands. has sanctified our lives through Your commandments and commanded us Praised are You, Hashem, our God, whose Presence fills the universe, has sanctified our to performwho this washing of the hands.

24 lives through Your commandments and commanded us to perform this washing of the hands.

24

22

Motzi Matzah — ‫מויצא מצה‬

‫ המוציא לחם מן הארץ‬,‫ברוך אתא יי אלהניו מלך העולם‬

Motzi Matzah -- ‫מוציא מצה‬

Baruch atah Adonai Eloheynu melech ha-olam ha-motzi lechem min ha-aretz.

Praised are You, Hashem, our God, whose Presence fills the universe, who brings forth bread from the earth.

‫ המוציא לחם מן הארץ‬,‫ברוך אתא יי אלהניו מלך העולם‬ Adonai Eloheynu melech ha-olam ha-motzi lechem ‫ קדשנו‬Baruch ‫אשר‬atah ,‫העולם‬ ‫אתה יי אלהינו מלך‬ ‫ברוך‬ min ha-aretz. ‫במצותיו וצונו על אכילת מצה‬:

Praised are You, Hashem, our God, whose Presence fills the universe, Baruch atta Adonai Eloheynu melech ha-olam asher kid-shanu b’mitzvotav v’tzee’vanu al achilat matzah. who brings forth bread from the earth.

Praised are You, Hashem, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to partake of matzah.

‫ אשר קדשנו‬,‫ברוך אתה יי אלהינו מלך העולם‬ Eat the matzah. ‫במצותיו וצונו על אכילת מצה‬:

Baruch atta Adonai Eloheynu melech ha-olam asher kid-shanu b'mitzvotav v'tzee'vanu al achilat matzah.

Praised are You, Hashem, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to partake of matzah.

Eat the matzah.

Marror — ‫מרור‬ Marror -- ‫מרור‬

‫ אשר קדשנו‬,‫ברוך אתא יי אלהניו מלך העולם‬ ‫במצותיו וצונו על אכילת מרור‬:

Baruch atah Adonai Eloheynu Melech ha-olam asher kid-shanub’mitzvotav v’tzee’vanu al achilat marror.

Praised are You, Hashem, our God, whose Presence fills theEloheynu universe, Melech who has ha-olam sanctifiedasher our lives through Baruch atah Adonai kid-shanu Your commandments and commanded us to al partake ofmarror. marror. b'mitzvotav v'tzee'vanu achilat Eat the marror.

Praised are You, Hashem, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to partake of marror.

Eat the marror.

25

23

The Hillel Sandwich -- ‫כורך‬ The Hillel Sandwich — ‫כורך‬

the sage Hillel, eating Matzah and Marror together To the sage Hillel, eating Matzah and Marror s not atogether trivial matter. him, slavery and freedom was not aTo trivial matt er. To him, slavery and freedom were merged into one historical re merged into one historical event.

The bread of event. The bread of poverty became the bread verty became the bread of freedom and should be of freedom and should be tasted together with ted together thesobitter marror, that the bitterwith marror, that one should so know the one bitterness of slavery andofthe joy of freedom. ould know the bitterness slavery and theToday, joy of we must not forget the bitterness of oppression; edom. we Today, we must not forget the bitterness of must keep alive the hope of equality.

All say: This we is a remembrance of Hillel in Temple times — pression; must keep alive the hope of equality.

This is what Hillel did when the Temple existed: He enwrapped the Paschal lamb, the matzo and the bitter to eat them as in in fulfillment say: This is herbs a remembrance ofone, Hillel Templeoftimes — the verse, “with matzot and marror they shall eat s is what Hillel did when the Temple existed: He it.”(Numbers 9:11)

wrapped the Paschal lamb, the matzo and the bitter Make a sandwich and of the verse, "with bs to eat them as one,ofinmatzah fulfillment marror and eat. tzot and marror they shall eat it."(Numbers 9:11)

ke a sandwich of matzah and marror and eat.

Festive Meal — ‫שלחן עורך‬

Festive Meal -- ‫שלחן עורך‬

The seder is not over. No celebration is complete without food, and our festive meal is an integral part of our seder. As we partake of this meal, please continue the conversations we’ve started on freedom and equality.

e sederEat isthe notmeal! over. No celebration is complete without food, and our festive meal is an egral part of our seder.

we partake of this meal, please continue the conversations we’ve started on freedom and uality. the meal!

26

24

Hidden — ‫צפון‬

At this time, we send out the youngest among us to retrieve the hidden Afikoman. In Kabbalah, Jewish mysticism, it is explained that there is something deeper than the soul. We are taught that as humans we have not only a body and spirit, but there is also an essence within each of us. It is the spirit concealed, hidden, within our hearts. This essence is called tzafun, literally meaning “hidden,” out of sight, secret. The word tzafun is also the Hebrew word for “north” and is the root of the name of the Israeli city, Tzfat, the birthplace of Kabbalah. The mystics teach that in our day to day lives we move around the this hidden place, it is out of sight, forgotten. Our lives are too cluttered for us to really feel our tzafun. At times, we attempt to touch that inner core, perhaps through meditation, yoga, art, music, or deep prayer.

However, on Passover night, we have the power to reach our tzafun. But only after all the steps leading up to this very moment: Destroying our personal chametz, and the eleven steps of the Seder until now. At this point we awaken, newly freed, and are able to connect every single cell, every piece, every facet of ourselves to God. That’s when the power comes to us. Whether we sense it or not, tasteless as it may seem, the matzah now reaches deep into our core and transforms our being. Those things you find inspiring and nice may take you a single step forward. But if you want to affect real change, you need to do something totally beyond your personal bounds. This is the heart of Passover.

So too as the LGBTQ community, we strive to transcend our bounds—those imposed from outside and from within—and to reach a core essence of being, or understanding, or relationships with one another, our loved ones, and our communities.

We send the youngest among us to find the Afikomen, but we also recognize that it is through the ensuing generations that our efforts will bear fruit. It is through the young that change\ truly becomes manifest.

Eat the Afikomen

25

Birkat Hamazon — ‫ברכת המזון‬ At this time we take the time to express thanks for our meal. This prayer also marks our remembrance of heritage and connects us with Jewish people through space and time. As we remember God’s goodness, let us also be mindful that not all people have enough food. Through this prayer, we bind this time we take the time to express thanks for our meal. This ourselves to bothAt expressing gratitude to Hashem At this time we take the time to thanks our meal. prayer also marks our remembrance of heritage and connects us with At this time we take the time to express express thanks for for our meal. This This and to the realityprayer ofthis tooalso many ofour our neighbors.

We marks remembrance of heritage and connects At time we take the time to express thanks for our meal.

This Jewish people through space and time.

As we remember God’s prayer also marks our remembrance of heritage and connects us us with with continue to express ouralso hope for the future of our prayer marks our remembrance of heritage and connects with Jewish people through space and time.

As we remember God’s goodness, let us also be mindful that not all people have enough Jewish people through space and time. As we remember God’sus food.

World and to our goodness, continuing duty to tikkun olam. let us also be mindful that not all people have enough food.

Through this prayer, we bind ourselves to both expressing gratitude to Jewish people through space and time.

As we remember God’s goodness, let us also be mindful that not all people have enough food.

Birkat Hamazon -‫המזון‬ ‫ברכת‬ Birkat Hamazon -‫המזון‬ Birkat Hamazon -- ‫ברכת המזון‬ ‫ברכת‬

Fill

Through this we ourselves to both expressing gratitude to goodness, letprayer, usthe also bebind mindful that not people have We enough food.

Hashem and to reality of too many of our neighbors. continue Through this prayer, we bind ourselves to all both expressing gratitude to Through this prayer, we bind ourselves to both expressing gratitude Hashem and to the reality of too many of our neighbors.

We continue to express our hope for the future of our World and to our continuing and to reality of do too not manydrink of our neighbors. We continueto theHashem third cup ofthe wine, but to express our hope for the future of our and continuing Hashem and to the reality of too many ofWorld our neighbors. continue duty to tikkun olam. to express hope forBirkat the future of our World and to to our ourWe continuing until our after the Hamazon. to express our hope for the future of our World and to our continuing duty to tikkun olam. duty to tikkun olam.

The seder continues after Birkat Hamazon, on page 35. duty to tikkun olam.

Fill the third cup of wine, but do not drink until after the Birkat Hamazon.

Fill drink until after the Birkat Thenot seder continues Birkat on page 35.

Fill the the third third cup cup of of wine, wine, but but do do not drink untilafter after theHamazon, Birkat Hamazon.

Hamazon.

Fill the third cup of wine, but do drink untilafter after theHamazon, Birkat Hamazon.

The seder continues Birkat on Thenot seder continues after Birkat Hamazon, on page page 35.

35.

SHABBAT AND FESTIVALS: ON SHABBAT AND ON FESTIVALS: ON SHABBAT AND FESTIVALS: ON SHABBAT AND FESTIVALS: Shir Hama-a-lot, b’shuv A-onai et shivat Shir Hama-a-lot, b’shuv A-onai et shivat ON SHABBAT AND FESTIVALS: Tzion hayinu k’cholmim.

Az y’malei s’chok Shir Hama-a-lot, b’shuv et Tzion hayinu k’cholmim.

Az y’malei s’chok Shir Hama-a-lot, b’shuv A-onai A-onai et shivat shivat Tzion hayinu k’cholmim.

Az y’malei pinu ul-shoneinu rina, Shir Hama-a-lot, b’shuv A-onai et shivat pinu ul-shoneinu rina, az yomru vagoyim: “Higdil Tzion hayinu k’cholmim. Az y’malei s’chok s’chok pinu ul-shoneinu rina, az yomru vagoyim: “Higdil la-asot Tzion hayinu k’cholmim.

AzA-onai y’malei s’chokim pinu ul-shoneinu rina, A-onai la-asot im eileh.” az yomru vagoyim: “Higdil A-onai la-asot eileh.” pinu ul-shoneinu rina, az yomru A-onai la-asot im im Higdil A-onai la-asot imanu,vagoyim: hayinu “Higdil s’meichim.

The seder continues after Birkat Hamazon, on page 35.

.‫שִׁיר הַּמַעֲלֹות ּבְׁשּוב יי אֶת שִׁיבַת צִּיֹון הָיִינּו ּכְחֹלְמִים‬ .‫ִים‬ ‫מ‬ ‫ִינּו‬ ָ‫ה‬ ִ‫ש‬ ‫ְׁשּוב‬ ‫ֲלֹות‬ ‫צאָז‬ ‫אְׁשֹו‬ ‫ִינּו ּו‬ ‫ּב ּפ‬ ְ‫עש‬ ‫א‬ .‫ִםִים‬ ‫לְימ‬ ְ‫חַֹּגֹול‬ ֹ‫ּכְבח‬ ְ‫ְרּו ּכ‬ ‫ֹאיימִינּו‬ ָ‫ִּיֹון יה‬ ‫ִּיֹון‬ ‫ַתּהצ‬ ‫בנַָת‬ ‫ֵנּוׁיׁיִרב‬ ִ‫ֶתנש‬ ‫ֶת‬ ‫יילא‬ ‫יי‬ ‫ְׁשּוב‬ ‫ׂחֹוקּב‬ ‫ֲלֹות‬ ‫ּמֵַאע‬ ַ‫הַלּמ‬ ַ‫ׁיריִּמָה‬ ‫שִָזׁיר‬ ִ‫ש‬ .‫ִםִים‬ ‫מ‬ ‫ל‬ ְ ‫ח‬ ֹ ‫ּכ‬ ְ ‫ִינּו‬ ‫י‬ ‫ה‬ ָ ‫ִּיֹון‬ ‫צ‬ ‫ַת‬ ‫ב‬ ‫ׁי‬ ‫ש‬ ִ ‫ֶת‬ ‫א‬ ‫יי‬ ‫ְׁשּוב‬ ‫ּב‬ ‫ֲלֹות‬ ‫ע‬ ‫ּמ‬ ַ ‫ה‬ ַ ‫ׁיר‬ ‫ש‬ ִ ‫י‬ ‫ַּגֹו‬ ‫ב‬ ‫ְרּו‬ ‫מ‬ ‫ֹא‬ ‫י‬ ‫ָז‬ ‫א‬ ‫ּה‬ ‫נ‬ ָ ‫ִר‬ ‫ֵנּו‬ ‫נ‬ ‫ְׁשֹו‬ ‫ל‬ ‫ּו‬ ‫ִינּו‬ ‫ּפ‬ ‫ׂחֹוק‬ ‫ש‬ ְ ‫ֵא‬ ‫ל‬ ‫ּמ‬ ָ ‫י‬ ִ ‫ָז‬ ‫ָנּו‬ ‫ּמ‬ ‫ע‬ ִ ‫ֲׂשֹות‬ ‫ע‬ ‫ל‬ ַ ‫יי‬ ‫ּיל‬ ‫ִד‬ ‫ג‬ ְ ‫ה‬ ִ .‫ֶה‬ ‫ּל‬ ‫א‬ ֵ ‫ִם‬ ‫ע‬ ‫ֲׂשֹות‬ ‫ע‬ ‫ל‬ ַ ‫יי‬ ‫ּיל‬ ‫ִד‬ ‫ג‬ ְ ‫ה‬ ִ ‫אָז יִּמָלֵא שְׂחֹוק ּפִינּו ּולְׁשֹונֵנּו ִרנָּה אָז יֹאמְרּו בַּגֹויִם‬ ‫א‬ ‫ָנּוִם‬ ‫עִַּגֹו‬ ‫ֹאמְרּו‬ ‫ּיל א‬ ‫ִדנָּה‬ ‫נֵנּו‬.‫ֶה‬ ‫ּלְׁשֹו‬ ‫עִינּו‬ ‫ׂחֹוק‬ ָ‫ִדּמ‬ ‫הִָז‬ ‫א‬. ‫ע‬ ‫יי‬ ‫עִים‬ ‫לַשְח‬ ְׂ‫ּיללש‬ ‫ִינּו‬ ‫ּמיָנּו‬ ‫ּמ‬ ִ‫ֲׂשֹות בע‬ ‫ֲׂשֹות‬ ‫לַיע‬ ַ‫ייָזל‬ ‫יי‬ ‫ּיל‬ ‫הִגְגְִרִד‬ ִ‫ה‬ .‫ֶה‬ ‫אֵלּל‬ ֵ‫ִם ּוא‬ ‫ִם‬ ‫ֲׂשֹותּפע‬ ‫ֲׂשֹות‬ ‫ע‬ ַ‫ֵאמֵל‬ ‫יי‬ ‫ּיל‬ ‫הָגְגְייִ​ִד‬ ִ‫ה‬ ‫ הִגְִדּיל יי לַעֲׂשֹות עִּמָנּו‬.‫ֲׂשֹות עִם אֵּלֶה‬ ‫ע‬ ‫ל‬ ַ ‫יי‬ ‫ּיל‬ ‫ִד‬ ‫ג‬ ְ ‫ה‬ ִ ‫ִים‬ ‫חִים‬ ‫מֵח‬ ֵ‫שְׂמ‬ ְׂ‫ִינּו ש‬ ‫הָייִינּו‬ ָ‫ה‬.. ‫הָיִינּו שְׂמֵחִים‬.

eileh.”

Higdil A-onai la-asot“Higdil imanu,A-onai hayinu az yomru vagoyim: la-asot im eileh.” ‫ הַּזְֹרעִים‬.‫ׁשּובָה יי אֶת שְׁבִיתֵנּו ּכַאֲפִיִקים ּבַנֶּגֶב‬ Higdil A-onai s’meichim. eileh.”

Higdil A-onai la-asot la-asot imanu, imanu, hayinu hayinu ‫ִים‬ ‫פ‬ ‫ֵנּו‬ ‫בִיִי‬ ‫ָה‬ ‫ב‬ ְׁ ‫ש‬ ֶ ֶ‫ע מ‬ ֹ‫ֹה נ‬.‫ֶב‬ ‫ָלֹוְ יֵל‬ ‫ְִקצ‬ ָ‫אְִרנ‬ ‫ּב‬ Shuva A-onai et sh’viteinu ka-afikim banegev. ‫ִים‬ ‫ְֹרׂאע‬ ‫הַּזּזשְֵֹר‬ ַ‫ה‬ .‫ּבַּונֶּנֶּבָגגכֶב‬ ַ‫ִיִקיםְֵּב‬ ‫ִיִקים‬ ‫אֲפ‬ ֲ‫ּכַהא‬ ַ‫ּכ‬.‫ֹרּו‬ ‫תֵנּו‬ ‫ת‬ ‫שְׁיב‬ ְׁ‫ֶתּהש‬ ‫ֶת‬ ‫יי ּבא‬ ‫עָהיי‬ ‫מְָה‬ ‫ׁשּוְִדב‬ ‫ׁשּו‬ s’meichim.

Higdil A-onai la-asot imanu, hayinu s’meichim. ‫ִים‬ ‫ע‬ ‫ְֹר‬ ‫ּז‬ ‫ה‬ ַ .‫ֶב‬ ‫ג‬ ‫נ‬ ֶ ּ ‫ּב‬ ַ ‫ִיִקים‬ ‫פ‬ ‫א‬ ֲ ‫ּכ‬ ַ ‫ֵנּו‬ ‫ת‬ ‫ִי‬ ‫ב‬ ‫ש‬ ְ ׁ ‫ֶת‬ ‫א‬ ‫יי‬ ‫ָה‬ ‫ב‬ ‫ׁשּו‬ ְׁ ‫ש‬ ֶ ‫מ‬ ֶ ‫ׂא‬ ‫ש‬ ֵ ‫נ‬ ֹ ‫ֹה‬ ‫כ‬ ‫ב‬ ָ ‫ּו‬ ְֵ ‫י‬ ֵ ְ‫ָלֹו‬ ‫ה‬ .‫ֹרּו‬ ‫צ‬ ‫ְִק‬ ‫י‬ ‫ּה‬ ‫נ‬ ָ ‫ְִר‬ ‫ּב‬ ‫ָה‬ ‫ע‬ ‫מ‬ ְ ‫ְִד‬ ‫ּב‬.

Shuva A-onai et sh’viteinu ka-afikim ‫ָיו‬ ‫ת‬ ‫ּמ‬ ֹ ‫ל‬ ֻ ‫א‬ ֲ ‫ׂא‬ ‫ש‬ ֵ ‫נ‬ ֹ ‫ּה‬ ‫נ‬ ָ ‫ְִר‬ ‫ב‬ ‫ָבֹוא‬ ‫י‬ ‫ֹא‬ ‫ּב‬ ‫ַָרע‬ ‫ּז‬ ‫ה‬ ַ s’meichim.

Hazor’im b’dima b’rina yik-tzoru. ְֶׁ‫ הָלֹוְ יֵ ְֵ ּובָכֹה נֹשֵׂא מֶש‬.‫ּבְִדמְעָה ּבְִרנָּה יְִקצֹרּו‬ Shuva A-onai et sh’viteinu ka-afikim banegev. ְׁ ‫ש‬ ֶ ‫מ‬ ֶ ‫ׂא‬ ‫ש‬ ֵ ‫נ‬ ֹ ‫ֹה‬ ‫כ‬ ‫ב‬ ָ ‫ּו‬ ְֵ ‫י‬ ֵ ְ‫ָלֹו‬ ‫ה‬ .‫ֹרּו‬ ‫צ‬ ‫ְִק‬ ‫י‬ ‫ּה‬ ‫נ‬ ָ ‫ְִר‬ ‫ּב‬ ‫ָה‬ ‫ע‬ ‫מ‬ ְ ‫ְִד‬ ‫ָיו‬ ‫ת‬ ‫ּמ‬ ֹ ‫ל‬ ֻ ‫א‬ ֲ ‫ׂא‬ ‫ש‬ ֵ ‫נ‬ ֹ ‫ּה‬ ‫נ‬ ָ ‫ְִר‬ ‫ב‬ ‫ָבֹוא‬ ‫י‬ ‫ֹא‬ ‫ּב‬ ‫ַָרע‬ ‫ּז‬ ‫ה‬ ַ Shuvanosei A-onaimeshech et sh’viteinu ka-afikim ‫ּבהַּזַָרע ּבֹא יָבֹוא בְִרנָּה נֹשֵׂא אֲלֻּמֹתָיו‬..

Haloch yeileich uvacho banegev.

Hazor’im b’dima b’rina yik-tzoru.

Shuva A-onai et sh’viteinu ka-afikim ‫הַּזַָרע ּבֹא יָבֹוא בְִרנָּה נֹשֵׂא אֲלֻּמֹתָיו‬. banegev. hazara. Bo yavo v’rina nosei alumotav Hazor’im b’dima b’rina Haloch yeileich nosei meshech banegev. ְ‫ נְבֵָר‬,‫!ַרּבֹותַי‬ Hazor’im b’dimauvacho b’rina yik-tzoru. yik-tzoru.

Haloch nosei meshech LEADER: Chaveirai n’vareich. hazara. yeileich Bo yavouvacho v’rina nosei Hazor’im b’dima b’rina yik-tzoru.

Haloch yeileich uvacho noseialumotav meshech ‫ֵָרְבָֹרְ מֵעַתָּה וְעַד עֹולָם‬ ְ‫ביָ מ‬ ‫יְהִי‬. ְ‫ֵָר‬ ‫ׁםנְנְיְב‬,‫ַי‬ ,‫תשֵַי‬ ‫!ַרּבֹות‬ ‫!ַרּבֹו‬ Chaveirai n’vareich. hazara.

Bo yavo v’rina nosei alumotav GROUP (then Leader): Y’hi A-onai m’vorach LEADER: ChaveiraiLEADER: n’vareich.

Haloch yeileich uvacho noseishem meshech ְ‫ֵָר‬ ‫ב‬ ‫נ‬ ְ ,‫ַי‬ ‫!ַרּבֹות‬ LEADER: Chaveirai n’vareich. hazara.

Bo yavo v’rina nosei alumotav ‫ָם‬ ‫ל‬ ‫עֹו‬ ‫ַד‬ ‫ע‬ ָ‫ת‬ ַ‫ע‬ ֵ‫ש‬ ‫הִיִי‬ ,‫ּהתוְוְַי‬ ‫ְַרּבֹו‬ ‫מֵו‬ ‫ָֹרְנָן‬ ָ‫בְַרּב‬ ‫מְ ו‬ ‫ׁםמיְיְיָיְָָרנָן‬ ‫ְִרׁשּות‬ ‫ָם‬ ‫ל‬ ‫עֹו‬ ‫ַד‬ ‫ע‬ ‫ּה‬ ‫ת‬ ָ ‫ע‬ ַ ‫מ‬ ֵ ְ‫ָֹר‬ ‫ב‬ ‫מ‬ ְ ‫ׁם‬ ‫ש‬ ֵ ‫ּביְיְה‬..

GROUP (then Leader): Y’hi shem A-onai me’ata v’ad olam LEADER: Chaveirai n’vareich. hazara.

Bo yavo v’rina nosei alumotav GROUP (then Leader): Y’hi shem A-onai m’vorach GROUP (then Leader): Y’hi shem A-onai m’vorach m’vorach ‫עשֶַּדׁלֹועֹולָם‬,‫ַי‬ ְ,‫תוַי‬ ‫ּה‬ ‫ת‬ ָ ‫ע‬ ַ ‫מ‬ ֵ ְ‫ָֹר‬ ‫ב‬ ‫מ‬ ְ ‫י‬ ָ ‫י‬ ְ ‫ׁם‬ ‫ש‬ ֵ ‫ִי‬ ‫ה‬ ‫ְַרּבֹו‬ ‫ו‬ ‫ָן‬ ‫נ‬ ‫ּב‬ ָ ‫ְַר‬ ‫ו‬ ‫ָן‬ ‫נ‬ ‫ְָר‬ ‫מ‬ ‫ְִרׁשּות‬ ‫מ‬ ִ ‫ְנּו‬ ‫ל‬ ‫כ‬ ַ ‫א‬ ָ ‫ש‬ ֶ ׁ )‫ֵינּו‬ ‫ה‬ ‫ֱֹל‬ ‫א‬ ( ְ‫ֵָר‬ ‫ּביְנְב‬ ‫ְִרׁשּות מְָרנָן וְַרּבָנָן וְַרּבֹות‬ ‫ּב‬.. olam LEADER: Birshut chaveirai (E-loheinu) sheGROUP (then Leader): Y’hi n’vareich shem A-onai m’vorach me’ata v’ad v’ad olam me’ata v’ad olam me’ata ,‫ַי‬ ‫ת‬ ‫ְַרּבֹו‬ ‫ו‬ ‫ָן‬ ‫נ‬ ‫ּב‬ ָ ‫ְַר‬ ‫ו‬ ‫ָן‬ ‫נ‬ ‫ְָר‬ ‫מ‬ ‫ְִרׁשּות‬ ‫ּב‬.. ‫ׁלֹו‬ ‫ש‬ ֶ ּ ‫מ‬ ִ ‫ְנּו‬ ‫ל‬ ‫כ‬ ַ ‫א‬ ָ ‫ש‬ ֶ ׁ )‫ֵינּו‬ ‫ה‬ ‫ֱֹל‬ ‫א‬ ( ְ‫ֵָר‬ ‫ב‬ ‫נ‬ ְ ‫ֵינּו)שֶׁשֶׁאָאָכַכַללְנּוְנּומִמִשֶּשֶּׁלֹוׁלֹוּובְטּובֹו‬ )‫ֵָרְ( (אאֱֹלֱֹלההֵינּו‬ ְ‫ָרּו‬ ‫ּבנְב‬ LEADER: Birshut n’vareich (E-loheinu) achalnu mishelo me’ata v’ad olam chaveirai LEADER: Birshut chaveirai n’vareich (E-loheinu) shesheLEADER: Birshut chaveirai n’vareich (E-loheinu) sheachalnu ‫ׁלֹו‬ ‫ש‬ ֶ ּ ‫מ‬ ִ ‫ְנּו‬ ‫ל‬ ‫כ‬ ַ ‫א‬ ָ ‫ש‬ ֶ ׁ )‫ֵינּו‬ ‫ה‬ ‫ֱֹל‬ ‫א‬ ( ְ‫ֵָר‬ ‫ב‬ ‫נ‬ ְ ‫ְטּובֹו‬ ְ‫ָרּו‬ achalnu GROUP (then Leader): Baruch E-loheinu she-achalnu ‫ּבחָי‬ LEADER: Birshut chaveirai n’vareich (E-loheinu) she‫בְטּובֹו‬ ‫ׁלֹו ּוּוב‬ ‫שֶּׁלֹו‬ ֶּ‫מִש‬ ִ‫ְנּו מ‬ ‫לְנּו‬ ‫כַל‬ ַ‫אָכ‬ ָ‫שֶׁא‬ ֶׁ‫ֵינּו) ש‬ )‫הֵינּו‬ ‫ֱֹלה‬ ‫אֱֹל‬ ‫ִינּו((א‬ ְ‫ָרּו‬ ‫ּב‬.. achalnu mishelo mishelo mishelo ‫ִינּו(אֱֹלהֵינּו) שֶׁאָכַלְנּו מִשֶּׁלֹו ּובְטּובֹו‬ ְ‫ָרּו‬ GROUP (then ‫חָיי‬ mishelo chayinuBaruch achalnu mishelo GROUP uv-tuvo (then Leader): Leader): Baruch E-loheinu E-loheinu she-achalnu she-achalnu ‫ִינּו‬ ָ‫ּבח‬.. mishelo uv-tuvo chayinu ALL: Baruch hu u-varuch sh’mo.

GROUP (then Leader): Baruch E-loheinu she-achalnu ‫ִינּו‬ ‫י‬ ָ‫ח‬.

GROUP (then Leader): Baruch E-loheinu she-achalnu mishelo uv-tuvo chayinu ALL: Baruch hu u-varuch sh’mo. mishelo uv-tuvo chayinu ALL: Baruch hu u-varuch sh’mo. mishelo uv-tuvo chayinu ALL: Baruch hu u-varuch sh’mo.

ALL: Baruch hu u-varuch sh’mo.

Ba-ruch a-tah A-do-nai, E-lo-hei-nu Me-lech Ha-oBa-ruch a-tah E-lo-hei-nu Me-lech lam, Ba-ruch a-tah A-do-nai, A-do-nai, E-lo-hei-nu Me-lech Ha-oHa-oBa-ruch a-tah A-do-nai, E-lo-hei-nu Me-lech Ha-olam, lam, Ha-zan et ha-o-lam ku-lo, b'tu-vo, b'chein Ba-ruch a-tah A-do-nai, E-lo-hei-nu Me-lechb'che-sed Ha-olam, Ha-zan et ha-o-lam ku-lo, et b’tu-vo, b’chein b’che-sed Ha-zan ha-o-lam ku-lo, b'tu-vo, b'chein b'che-sed uv-ra-cha-mim, hu no-tein le-chem l'chawl^ba-sar, ki lam, Ha-zan et ha-o-lam ku-lo, b'tu-vo, b'chein b'che-sed uv-ra-cha-mim, hu uv-ra-cha-mim, no-teinchas-do. l’chawl^ba-sar, kita-mid b'che-sed hu no-tein le-chem l'chawl^ba-sar, ki l'o-lam Uv-tu-vo lo cha-sar Ha-zan etle-chem ha-o-lam ku-lo,ha-ga-dol, b'tu-vo, b'chein uv-ra-cha-mim, hu no-tein le-chem l'chawl^ba-sar, ki l'o-lam chas-do.

Uv-tu-vo ha-ga-dol, ta-mid lo l’o-lam chas-do. Uv-tu-vo ha-ga-dol, ta-mid lo cha-sar la-nu, v'al yech-sar la-nu, ma-zon l'o-lam Bauv-ra-cha-mim, hu no-tein le-chem l'chawl^ba-sar, ki l'o-lam chas-do.

Uv-tu-vo ha-ga-dol, ta-midva-ed. lo cha-sar cha-sar yech-sar la-nu, ma-zon l'o-lam va-ed.

Baa-vur sh'mo ha-ga-dol, kiva-ed. hu EilBaazan um-far-neis lal'o-lam chas-do.

Uv-tu-vo ha-ga-dol, ta-mid lo cha-sar la-nu, v’al yech-sarla-nu, la-nu,v'al ma-zon l’o-lam la-nu, v'al yech-sar la-nu, ma-zon l'o-lam va-ed.

Baa-vur sh'mo ha-ga-dol, ki hu Eil zan um-far-neis lakol, u-mei-tiv la-kol, u-mei-chin ma-zon l'chawl^b'ri-yola-nu, v'al yech-sar la-nu, ma-zon l'o-lam va-ed.

Baa-vur sh'mo ha-ga-dol, ki hu Eil zan um-far-neis lavur sh’mo ha-ga-dol, ki hu Eil zan um-far-neis lakol, kol, u-mei-tiv la-kol, u-mei-chin ma-zon l'chawl^b'ri-yotav a-sher ba-ra.

Ba-ruch a-tah A-do-nai, ha-zan et a-vur sh'mo ha-ga-dol, ki hu Eilma-zon zan um-far-neis lakol, u-mei-tiv la-kol, u-mei-chin l'chawl^b'ri-you-mei-tiv la-kol, u-mei-chin ma-zon l’chawl^b’ri-yotav tav a-sher ba-ra.

Ba-ruch a-tah A-do-nai, ha-zan ha-kol. kol, u-mei-tiv la-kol, u-mei-chin ma-zon l'chawl^b'ri-yotav a-sher ba-ra. Ba-ruch a-tah A-do-nai, ha-zan et 28 et a-sher ba-ra. Ba-ruch a-tah A-do-nai, ha-zan et ha-kol. tav a-sher ba-ra.

Ba-ruch a-tah A-do-nai, ha-zan et ha-kol.

28 28 ha-kol. ha-kol.

28

26

‫ּבָרּוְ אַתָּה יי אֱֹלהֵינּו מֶלְֶ הָעֹולָם‬ ‫ָם‬ ְֶ ‫א‬ ַ‫א‬ ‫ּב‬ ‫הח‬ ְ‫ְטּובֹו ּב‬ ‫הַּזָן‬ ‫לָם‬ ‫ָעֹוֵןל‬ ‫ָעֹו‬ ‫ה‬ ְֶ‫ל‬ ‫מֶל‬ ֶ‫ֵינּוּבמ‬ ‫הֻּלֹוֵינּו‬ ‫ֱֹלּכה‬ ‫ָםֱֹל‬ ‫יילא‬ ‫ּהָעֹויי‬ ‫תָהּה‬ ָ‫ֶתת‬ ַ‫ָרּוְאא‬ ְ‫ָרּו‬ ‫ּב‬ ‫ָעֹוֵןֵןֶםלָם‬ ‫ה‬ ְֶ ‫ל‬ ‫מ‬ ֶ ‫ֵינּו‬ ‫ה‬ ‫ֱֹל‬ ‫א‬ ‫יי‬ ‫ּה‬ ‫ת‬ ָ ‫א‬ ַ ְ‫ָרּו‬ ‫ּב‬ ‫ח‬ ‫ּב‬ ְ ‫ְטּובֹו‬ ‫ּב‬ ‫ֻּלֹו‬ ‫ּכ‬ ‫ָם‬ ‫ל‬ ‫ָעֹו‬ ‫ה‬ ‫ֶת‬ ‫א‬ ‫ָן‬ ‫ּז‬ ‫ה‬ ַ ֶ‫ְטּובֹו ל‬ ‫הּואּב נֹותֵן‬ ֲ‫הַּזחֶָןסאֶדֶתּובהְַרח‬ ְ‫ּב‬ ‫ּבְח‬ ‫ִיםּכֻּלֹו‬ ‫מָם‬ ‫ָעֹול‬ ‫ֵן‬ ‫ח‬ ‫ּב‬ ְ ‫ְטּובֹו‬ ‫ּב‬ ‫ֻּלֹו‬ ‫ּכ‬ ‫ָם‬ ‫ל‬ ‫ָעֹו‬ ‫ה‬ ‫ֶת‬ ‫א‬ ‫ָן‬ ‫ּז‬ ‫ה‬ ַ ‫ֶם‬ ‫ל‬ ֶ ‫ֵן‬ ‫ת‬ ‫נֹו‬ ‫הּוא‬ ‫ִים‬ ‫מ‬ ‫ח‬ ֲ ‫ְַר‬ ‫ב‬ ‫ּו‬ ‫ֶד‬ ‫ס‬ ‫ח‬ ֶ ‫ּב‬ ְ ‫הּואחַס‬ ‫ְעֹולָם‬ ‫ּבְכ‬ ‫ל‬ ‫ְדֹוֵן לֶחֶם‬ ‫נֹות‬ ‫שָבׂרְַרּכחֲִימלִים‬ ‫ּבָ ּו‬ ‫חֶָלסֶד‬ ‫ת‬ ‫נֹו‬ ‫הּוא‬ ‫ִים‬ ‫מ‬ ‫ח‬ ֲ ‫ְַר‬ ‫ב‬ ‫ּו‬ ‫ֶד‬ ‫ס‬ ‫ח‬ ֶ ‫ּב‬ ְ ‫ְדֹו‬ ‫ס‬ ‫ח‬ ַ ‫ָם‬ ‫ל‬ ‫ְעֹו‬ ‫ל‬ ‫ִי‬ ‫ּכ‬ ‫ׂר‬ ‫ש‬ ָ ‫ּב‬ ָ ‫ָל‬ ‫כ‬ ‫ּול‬ ‫חֵָןסלֶַרחלֶםָנו‬ ‫ֹלא‬ ‫ִיד‬ ‫מ‬ ‫ת‬ ָ ּ ‫ָדֹול‬ ‫ּג‬ ‫ה‬ ַ ‫ְטּובֹו‬ ‫ב‬ ‫לְכָל ּבָשָׂר ּכִי לְעֹולָם חַסְדֹו‬ ‫ְדֹו‬ ‫ס‬ ‫ח‬ ַ ‫ָם‬ ‫ל‬ ‫ְעֹו‬ ‫ל‬ ‫ִי‬ ‫ּכ‬ ‫ׂר‬ ‫ש‬ ָ ‫ּב‬ ָ ‫ָל‬ ‫כ‬ ‫ָנו‬ ‫ל‬ ‫ַר‬ ‫ס‬ ‫ח‬ ָ ‫ֹלא‬ ‫ִיד‬ ‫מ‬ ‫ת‬ ָ ּ ‫ָדֹול‬ ‫ּג‬ ‫ה‬ ַ ‫ְטּובֹו‬ ‫ב‬ ָ‫ָם ו‬ ‫ָזֹוןִידלְעֹו‬ ‫חֱסהַ​ַרּג ל‬ ֶ‫אַל י‬ ‫עֶדלָנו‬ ‫סַר‬ ָ‫ֹלאלח‬ ‫ממ‬ ָּ‫ָנֹו ת‬ ‫ָדֹול‬ ‫ְטּובֹו‬ ‫ּווְּולְב‬ ‫ֶדלזָןָנו‬ ‫ַר‬ ‫ס‬ ‫ח‬ ָ ‫ֹלא‬ ‫ִיד‬ ‫מ‬ ‫ת‬ ָ ּ ‫ָדֹול‬ ‫ּג‬ ‫ה‬ ַ ‫ְטּובֹו‬ ‫ּווְוְּבָב‬ ‫עֵלֶד‬ ‫הּוא וָוָאע‬ ‫לָם‬ ‫ְעֹול‬ ‫לִיְעֹו‬ ‫ָזֹון ּכל‬ ‫ָזֹון‬ ‫הַּגמ‬ ‫לָנֹו‬ ‫ַרׁמֹול‬ ‫שְַר‬ ‫חֱס‬ ֱ‫ֲבּורח‬ ‫אעַל‬ ‫א‬ ‫ָדֹול‬ ‫ָם‬ ‫מ‬ ‫ָנֹו‬ ‫ס‬ ֶ‫ַל יֶי‬ ‫ְעֹוּכלֹלָם‬ ‫ׁמֹולֹלָנֹו‬ ‫שְַר‬ ‫ֲבּורחֱֵסס‬ ֶ‫עַלפ י‬ ‫ּבָא‬ ‫מֵעֵל‬ ‫הּואּווָא‬ ‫הּוא‬ ‫ָזֹון ּכ‬ ‫ָדֹול‬ ַ‫ה‬ ‫ׁמֹו‬ ְ‫ש‬ ‫ֲבּור‬ ‫מְע‬ ָ‫וְּוּב‬ ַ‫ִיבלִיִיל‬ ‫ט‬ ‫מֵי‬ ‫הַּוּגּגמ‬ ‫לַּכ‬ ‫ְַרנ‬ ‫ִיןָןָן‬ ‫ֵלכֶד זז‬ ‫א‬ ‫ּכ‬ ‫ָדֹול‬ ‫ִיןָן‬ ‫כז‬ ‫ַָראא‬ ‫ִי‬ ‫ּכ‬ ‫ָדֹול‬ ‫ּג‬ ‫ה‬ ַ ‫ׁמֹו‬ ‫ש‬ ְ ‫ֲבּור‬ ‫ע‬ ָ‫ּוּוּב‬ ‫ִין‬ ‫מֵ​ֵלכ‬ ֵ‫מ‬ ‫הּואּוּו‬ ‫ֹל‬ ‫ּכ‬ ‫ל‬ ַ ‫ִיב‬ ‫ט‬ ‫ֵי‬ ‫מ‬ ‫ּו‬ ‫ֹל‬ ‫ּכ‬ ‫ל‬ ַ ‫ֵס‬ ‫נ‬ ‫ְַר‬ ‫פ‬ ‫מ‬ ְ ‫ְִרּיֹוּות‬ ‫ָזֹוןְַרלְנכ‬ ‫מֵיָיוטאֲִיבשֶלַׁרּכּבֹל‬ ‫ֵסָללַּבּכֹל‬ ‫ממְפ‬ ‫ָלמֵכִין‬ ‫ּו‬ ‫ֹל‬ ‫ּכ‬ ‫ל‬ ַ ‫ִיב‬ ‫ט‬ ‫ֵי‬ ‫מ‬ ‫ּו‬ ‫ֹל‬ ‫ּכ‬ ‫ל‬ ַ ‫ֵס‬ ‫נ‬ ‫ְַר‬ ‫פ‬ ‫מ‬ ְ ‫ַָרא‬ ‫ׁר ּב‬ ‫שֵֶתׁר‬ ֶ‫אֲאש‬ ֲ‫ָיוּזָןא‬ ‫תהַָיו‬ ‫ת‬,‫יי‬ ‫ּהְִרּיֹו‬ ‫ָלתָ ּב‬ ‫אַָל‬ ‫לְכ‬ ְ‫ָרּוְל‬ ‫מּבָזֹון‬ ‫ּומ‬. ‫הַּכ‬ ‫ַָרא‬ ‫ּב‬ ‫ְִרּיֹו‬ ‫ּב‬ ‫כ‬ ‫ָזֹון‬ ‫ַָרא‬ ‫ֵתׁר ּב‬ ‫ּהְִרּיֹו‬ ‫תָ ּב‬ ‫ָרּוְלְכ‬ ‫ּבָזֹון‬ ‫ָל‬ ‫הַּכ‬ ַ‫ה‬ ‫אשֵֶת‬ ‫הַָיוּזּזָןָןאֲא‬ ַ‫תה‬,‫יי‬ ,‫יי‬ ‫ּה‬ ָ‫אַָלת‬ ַ‫א‬ ְ‫ָרּו‬ ‫מּב‬.. ‫ָל‬ ‫ּכ‬ ‫ הַּזָן אֵת הַּכָל‬,‫ּבָרּוְ אַתָּה יי‬.

Paragraphs omitted in this edition.

Paragraphs omitt ed inomitted this inedition.

Paragraphs this edition.

Harachaman hu yivarech et Medinat Harachaman hu yivarech et Medinat Yisrael, reishit tzmichatHarachaman ge’ulateinu. hu yivarech et Medinat Yisrael, reishit tzmichat ge’ulateinu.

Ha-ra-cha-man, hu y’za-kei-nu li-mot Yisrael, reishit ge’ulateinu.

Ha-ra-cha-man,tzmichat hu y'za-kei-nu li-mot Ha-ra-cha-man, hu y'za-kei-nu li-mot ha-ma-shi-ach ul-chai-yei ha-o-lam ha-ba. ha-ma-shi-ach ul-chai-yei ha-o-lam ha-ba. ul-chai-yei ha-o-lam ha-ba.

Mig-dol y’shu-ot mal-koha-ma-shi-ach v’o-seh che-sed Mig-dol y'shu-ot mal-ko v'o-seh che-sed Mig-dolad y'shu-ot mal-ko v'o-seh che-sed lim-shi-cho, l’Da-vid ul-zar-o o-lam. lim-shi-cho, l'Da-vid ul-zar-o ad o-lam.

‫הַָרחֲמָן הּוא יְבֵָרְ אֶת מדינת‬ ‫הַָרחֲמָן הּוא יְבֵָרְ אֶת מדינת‬ ‫ישראל ראשית צמיחת גאולתנו‬. ‫ישראל ראשית צמיחת גאולתנו‬. ַ‫הַָרחֲמָן הּוא יְזַּכֵנּו לִיְמֹות הַּמָשִׁיח‬ ַ‫הַָרחֲמָן הּוא יְזַּכֵנּו לִיְמֹות הַּמָשִׁיח‬ (‫ּולְחַיֵי הָעֹולָם הַּבָא מַגְִדּיל )מִגְּדֹול‬ (‫ּולְחַיֵי הָעֹולָם הַּבָא מַגְִדּיל )מִגְּדֹול‬ ‫יְׁשּועֹות מַלְּכֹו וְעֹשֶׂה חֶסֶד למְשִׁיחֹו‬ ‫יְׁשּועֹות מַלְּכֹו וְעֹשֶׂה חֶסֶד למְשִׁיחֹו‬ ‫לְָדוִד ּולְזְַרעֹו עַד עֹולָם‬ ‫לְָדוִד ּולְזְַרעֹו עַד עֹולָם‬

lim-shi-cho, l'Da-vid ul-zar-o ad o-lam.

O-seh sha-lom bim-ro-mav, hu ya-a-seh

O-sehhu sha-lom bim-ro-mav, hu ya-a-seh O-seh sha-lom bim-ro-mav, Sha-lom ya-a-seh a-lei-nu v'al kawl Yis-ra-eil, v'imSha-lom a-lei-nu v'al kawl Yis-ra-eil, v'imSha-lom a-lei-nu v’al kawl Yis-ra-eil, v’imru ru a-mein. ru a-mein. a-mein.

‫עֹשֶׂה שָׁלֹום ּבִמְרֹומָיו‬ ‫עֹשֶׂה שָׁלֹום ּבִמְרֹומָיו‬ ‫הּוא יַעֲשֶׂה שָׁלֹום עָלֵינּו‬ ‫הּוא יַעֲשֶׂה שָׁלֹום עָלֵינּו‬ ‫וְעַל ּכָל יִשְָׂראֵל וְאִמְרּו אָמֵן‬. ‫וְעַל ּכָל יִשְָׂראֵל וְאִמְרּו אָמֵן‬.

Y'ru et A-do-nai, k'do-shav, ki ein machY'ru et A-do-nai, k'do-shav, ki ein machsor li-rei-av.

K'fi-rim ra-shu v'ra-ei-vu, sor li-rei-av. K'fi-rim ra-shu v'ra-ei-vu, v'dor-shei lo yach-s'ru chawl Y’ru et A-do-nai, k’do-shav, ki einA-do-nai machsor v'dor-shei A-do-nai lo yach-s'ru chawl tov.

Ho-du La-do-nai ki tov, ki l'o-lam li-rei-av. K’fi-rim ra-shu v’ra-ei-vu, tov. Ho-du La-do-nai ki tov, ki l'o-lam chas-do. Po-tei-ach v’dor-shei A-do-nai lo yach-s’ru chawl et ya-de-cha, u-maschas-do. Po-tei-ach et ya-de-cha, u-masbi-a l'chawl^chai Ba-ruch ha-getov. Ho-du La-do-nai kibi-a tov, l'chawl^chai ki l’o-lam ra-tson. ra-tson.

Ba-ruch ha-gever a-sher yiv-tach ba-do-nai, v'ha-yah chas-do. Po-tei-ach et ya-de-cha, u-masbiver a-sher yiv-tach ba-do-nai, v'ha-yah A-do-nai miv-ta-cho. Na-ar ha-yi-ti gam a l’chawl^chai ra-tson. A-do-nai Ba-ruchmiv-ta-cho. ha-gever Na-ar ha-yi-ti gam za-kan-ti, v'lo ra-i-ti tsa-dik ne-e-zav, a-sher yiv-tach ba-do-nai, v’ha-yah za-kan-ti, v'lo ra-i-ti tsa-dik ne-e-zav, v'zar-o m'va-kesh^la-chem. A-do-nai oz A-do-nai miv-ta-cho. Na-ar gam v'zar-oha-yi-ti m'va-kesh^la-chem.

A-do-nai oz l'a-mo yi-tein, A-do-nai y'va-reich et a-mo za-kan-ti, v’lo ra-i-ti tsa-dik ne-e-zav, l'a-mo yi-tein, A-do-nai y'va-reich et a-mo va-sha-lom. v’zar-o m’va-kesh^la-chem.

A-do-nai oz va-sha-lom.

‫ ּכִי אֵין מַחסֹור‬,‫יְראּו אֶת יי ְקֹדשָׁיו‬ ‫ ּכִי אֵין מַחסֹור‬,‫יְראּו אֶת יי ְקֹדשָׁיו‬ ‫לִיֵריאָיו ּכְפִיִרים ָרׁשּו וְָרעֵבּו וְדֹוְרשֵׁי‬ ‫לִיֵריאָיו ּכְפִיִרים ָרׁשּו וְָרעֵבּו וְדֹוְרשֵׁי‬ ‫יי ֹלא יַחְסְרּו ּכָל טֹוב‬. ‫יי ֹלא יַחְסְרּו ּכָל טֹוב‬. ‫ ּכִי לְעֹולָם חַסְּדֹו‬,‫הֹודּו לַיי ּכִי טֹוב‬. ‫ ּכִי לְעֹולָם חַסְּדֹו‬,‫הֹודּו לַיי ּכִי טֹוב‬. ‫ּפֹותֵחַ אֶת יֶָדָ ּומַשְּׂבִיעַ לְכָל חַי‬ ‫ּפֹותֵחַ אֶת יֶָדָ ּומַשְּׂבִיעַ לְכָל חַי‬ ‫ ּבָרּוְ הַּגֶבֶר אֲשֶׁר יִבְטַח ּבַיי‬.‫ָרצֹון‬ ‫ ּבָרּוְ הַּגֶבֶר אֲשֶׁר יִבְטַח ּבַיי‬.‫ָרצֹון‬ ‫ נַעַר הָיִיתִי ּגַם‬.‫וְהַיָה יי מִבְטָחֹו‬ ‫ נַעַר הָיִיתִי ּגַם‬.‫וְהַיָה יי מִבְטָחֹו‬ ‫זַָקנְתִּי וְֹלא ָראִיתִי צִַדּיק נֶעֱזָב וְזְַרעֹו‬ ‫זַָקנְתִּי וְֹלא ָראִיתִי צִַדּיק נֶעֱזָב וְזְַרעֹו‬ ‫ יי עֹז לְעַּמֹו יִתֵּן‬.‫מְבֶַקּׁש לָחֶם‬, ‫ יי עֹז לְעַּמֹו יִתֵּן‬.‫מְבֶַקּׁש לָחֶם‬, ‫יי יְבֵָרְ אֵת עַמֹו בַשָּׁלֹום‬. ‫יי יְבֵָרְ אֵת עַמֹו בַשָּׁלֹום‬.

l’a-mo yi-tein, A-do-nai y’va-reich et a-mo va-sha-lom.

29 29

27

The Third Cup: Strength When have you felt the strength of the LGBTQ community?

A few people can share at your tables. (blessing to follow)

‫ברוך אתה יה אלהינו מלך העולם בורא פרי הגפן‬

Baruch atah Adonai, Eloheinu melech ha-olam, borei p’ri ha-gafen.

Praised are You, Hashem, our God, whose Presence fills the universe, who creates the fruit of the vine.

Drink the wine.

28

Elijah’s Cup — ‫כוס אליהו‬

The prophet Elijah symbolizes the dreams of the Jewish people. Elijah challenged the injustices of a king, and brought idol-worshiping Israelites back to the service of God. He healed the sick and protected the helpless.

At the end of his days, his disciple, Elisha, had a vision of Elijah carried off to heaven in fiery chariot. The prophet Malachi promised that Elijah would return one day to herald the time when all of the world would be redeemed. In rabbinic tradition, Elijah appears to worthy families disguised as a pauper, and in return for small acts of kindness bestows great miracles.

Legend relates that the prophet Elijah is present each day to carry forward the work of bringing justice and peace. Let us pour this cup to commit to carrying forward the work of bringing justice and peace.

Eliyahu ha-navi. Eliyahu Ha-Tishbi. Eliyahu Ha-Giladi Bimheira v’yameinu yavo aleinu im mashiach Ben david

Miriam’s Cup — ‫כוס מרים‬

Miriam’s Cup is a relatively new ritual for the Passover seder. Its purpose is to honor the role of Miriam the Prophet in the Exodus, who saved Moses, supplied fresh water to sustain the Israelites through the desert, and brought song and dance. Miriam represents courage, healing, and renewal, and she highlights the contributions of women to Jewish culture, past and present. The Passover Exodus story of oppression and liberation echoes feminist and queer struggles. Thus, Passover is the ideal holiday to highlight concerns about equality and inclusion for all, and to interpret and remake Jewish traditions and create rituals to more visibly value the contributions of those who have been historically ignored or excluded.

Hallel with Psalms 115-118 would normally occur at this point but have been omitted in this edition.

A song for Miriam’s Cup

Miriam the prophet, strength and song in her hand Miriam dance with us in order to increase the song of the world.

Miriam dance with us in order to repair the world.

Soon she will bring us to the waters of redemption.

Miriam ha-n’vi’ah oz v’zimrah b’yadah.

Miriam tirkod itanu l’hagdil zimrat olam.

Miriam tirkod itanu l’taken et ha-olam.

Bimheyrah v’yameynu hi t’vi’einu el mey ha-y’shuah.

29

The Fourth Cup: Pride th Cup

When do you feel immensely proud of your identity? A few people can share at your tables.

Fill the fourth cup of wine.

(blessing to follow)

Fill the fourth cup of wine.

‫ברוך אתה יה אלהינו מלך העולם בורא פרי‬ ‫הגפן‬

Baruch atah Adonai, melech boreiborei p'ri p’ri ha-gafen.

BaruchEloheinu atah Adonai, Eloheinuha-olam, melech ha-olam, ha-gafen.

Praised are You, Hashem, our God, whose Presence fills the universe, whocreates theuniverse, fruit of thewho vine.

Praised are You, Hashem, our God, whose Presence fills the

creates the fruit of the vine.

Drink the wine.

Drink the wine.

Nirtzah — ‫נרצה‬

For 3,300 years we have been leaving Egypt. For 3,300 years we have labored to transform the darkness of this world into light. At times, like Moses at the burning bush, we have felt God powerfully present among us. And now, we must continue in that spirit, pursuing freedom and equality for upon all of us and upon all Israel. Let us all say: Amen.

ah -- ‫נרצה‬

rs we have been leaving Egypt. For 3,300 years we have labored to transform the his world into light. At times, like Moses at the burning bush, we have felt God esent among us. And now, we must continue in that spirit, pursuing freedom and pon all of us and upon all Israel. Let us all say: Amen.

32 30

Next Year In Jerusalem Next Year In Jerusalem Next YearNext In Peace!

Year In Peace!

Let us sing:

Let us sing:

‫ ועל כל ישראל ואמרו אמן‬,‫ הוא יעשה שלום עלינו‬,‫עושה שלום במרומיו‬

Oseh Shalom

OsehShalom Shalom Oseh Bimromav Oseh Shalom Bimromav Hu Ya-aseh Shalom Aleinu

Hu Ya-aseh Shalom Aleinu

Ve’Al Kol Yisrael (v’al kol yoshvai tevel) Ve'Al Kol Yisrael Ve’Imru Amen

(v'al kol yoshvai tevel) Ve'Imru Amen

May the One who makes peace above make peace descend on all of us and all of Yisrael (and upon all existence…)

And let us say Amen May God who makes peace in the heavens make peace

May the One who makes peace above make peace descend on all of us and all of Yisrael (and upon all existence…)

And let us say Amen May God who makes peace in the heavens make peace

33 31

‫חד גדיא‬ According to modern Jewish commentators, what appears to be a lighthearted song may be symbolic. One interpretation is that Chad Gadya is about the different nations that have conquered the Land of Israel: The kid symbolizes the Jewish people, the cat, Assyria; the dog, Babylon; the stick, Persia; the fire, Macedonia; the water, Rome; the ox, the Saracens; the slaughterer, the Crusaders; the angel of death, the Turks.

At the end, God returns to send the Jews back to Israel. The recurring refrain of ‘two zuzim’ is a reference to the two stone tablets given to Moses on Mount Sinai.

‫ַחד ַגּ ְדי ָא‬

ONE LITTLE GOAT

Verse 1: One little goat, one little goat: Which my father bought for two zuzim.

Chad gadya, chad gadya, dizabin abah bitrei zuzei.

Verse 2: One little goat, one little goat: The cat came, and ate the goat, Which my father bought for two zuzim.

Chad gadya, chad gadya, ve-ata shunra ve-akhlah legadya dizabin abba bitrei zuzei.

‫ חַ ד ַגּדְ י ָ​ָא‬,‫חַ ד ַגּדְ י ָ​ָא‬ ‫רי זוּזֵי‬ ‫דְּ ַזבִּין אַ ָבָּא ִבּתְ ֵר‬

‫ חַ ד ַגּדְ י ָ​ָא‬,‫חַ ד ַגּדְ י ָ​ָא‬ ָ​ָ‫ו ְאָת‬ ‫ְלה ְל ְַגּגּדְ י ָ​ָא‬ ‫ ו ְאָ ְכ ָל‬,‫ְאָתא שׁוּנ ְָרְרא‬ ‫רי זוּזֵי‬ ‫דְּ ַזבִּין אַ ָבָּא ִבּתְ ֵר‬

Verse 3: One little goat, one little goat: The dog came, and bit the cat, that ate the goat, Which my father bought for two zuzim.

Chad gadya, chad gadya, ve-ata kalba ve-nashakh leshunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

Verse 4: One little goat, one little goat: The stick came, and beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

Chad gadya, chad gadya, ve-ata chutra, ve-hikkah lekhalba de-nashakh le-shunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד ַגּדְ י ָ​ָא‬,‫חַ ד ַגּדְ י ָ​ָא‬ ָ​ָ‫ו ְאָת‬ ‫ְבּא‬ ‫ ו ְהִ​ְִהכָּה ְל ְַככ ְל ָבּ‬,‫רא‬ ‫ְאָתא חוּטְ ָר‬ ‫ְלה ְל ְַגּגּדְ י ָ​ָא‬ ‫ דְ ּאָ ְכ ָל‬,‫דְּ נָנשַׁ ְך לְשׁוּנ ְָרְרא‬ ‫רי זוּזֵי‬ ‫דְּ ַזבִּין אַ ָבָּא ִבּתְ ֵר‬

Verse 5: 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.

Chad gadya, chad gadya, ve-ata nura, ve-saraf le-chutra de-hikkah le-khalba, de-nashakh le-shunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד ַגּדְ י ָ​ָא‬,‫חַ ד ַגּדְ י ָ​ָא‬ ַ ָ​ָ‫ ו ְשׂ‬,‫נוּרא‬ ָ ‫ְאָתא‬ ָ​ָ‫ו ְאָת‬ ‫רא‬ ‫ְשׂרף לְחוּטְ ָר‬ ,‫דְּ נָנשַׁ ְך לְשׁוּנ ְָרְרא‬, ‫ְבּא‬ ‫דְּ הִ​ִהכָּה ְל ְַככ ְל ָבּ‬ ‫ְלה ְל ְַגּגּדְ י ָ​ָא‬ ‫דְ ּאָ ְכ ָל‬ ‫רי זוּזֵי‬ ‫דְּ ַזבִּין אַ ָבָּא ִבּתְ ֵר‬

32

‫ חַ ד ַגּדְ י ָ​ָא‬,‫חַ ד ַגּדְ י ָ​ָא‬ ָ​ָ‫ו ְאָת‬ ‫ְלה‬ ‫ דְ ּאָ ְכ ָל‬,‫וְנְָנשַׁ ְך לְשׁוּנ ְָרְרא‬, ‫ְבּא‬ ‫ְאָתא ַכ ְל ָבּ‬ ‫ְל ְַגּגּדְ י ָ​ָא‬ ‫רי זוּזֵי‬ ‫דְּ ַזבִּין אַ ָבָּא ִבּתְ ֵר‬

Verse 6: 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.

Chad gadya, chad gadya, ve-ata maya, ve-khavah le-nura de-saraf le-chutra, de-hikkah lekhalba de-nashakh le-shunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד ַגּדְ י ָ​ָא‬,‫חַ ד ַגּדְ י ָ​ָא‬ ָ ‫ ו ְ ְָככבָה ל‬,‫ְאָתא מַ יָּא‬ ָ​ָ‫ו ְאָת‬ ‫ְנוּרא‬ ‫ְנוּר‬ ַ ָ​ָ‫דְּ שׂ‬ ‫ְבּא‬ ‫דְּ הִ​ִהכָּה ְל ְַככ ְל ָבּ‬, ‫רא‬ ‫שׂרף לְחוּטְ ָר‬ ‫ְלה ְל ְַגּגּדְ י ָ​ָא‬ ‫ דְ ּאָ ְכ ָל‬,‫דְּ נָנשַׁ ְך לְשׁוּנ ְָרְרא‬ ‫רי זוּזֵי‬ ‫דְּ ַזבִּין אַ ָבָּא ִבּתְ ֵר‬

Verse 7: 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, ve-ata tora, ve-shatah le-maya de-khavah le-nura, de-saraf le-chutra de-hikkah le-khalba, de-nashakh leshunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד ַגּדְ י ָ​ָא‬,‫חַ ד ַגּדְ י ָ​ָא‬ ַ​ַ‫ ו ְשָׁ​ְָשׁתָ ה לְמ‬,‫תוֹרא‬ ָ ‫ְאָתא‬ ָ​ָ‫ו ְאָת‬ ‫ְמיָּא‬ ַ ָ​ָ‫דְּ שׂ‬, ‫ְנוּרא‬ ָ ‫דְּ ָכבָה ל‬ ‫רא‬ ‫שׂרף לְחוּטְ ָר‬ ‫ְנוּר‬ ּ ‫ דְּ נָנשַׁ ְך‬,‫ְבּא‬ ‫דהִ כָּה ְל ְַככ ְל ָבּ‬ ‫ְלה ְל ְַגּגּדְ י ָ​ָא‬ ‫ דְ ּאָ ְכ ָל‬,‫לְשׁוּנ ְָרְרא‬ ‫רי זוּזֵי‬ ‫דְּ ַזבִּין אַ ָבָּא ִבּתְ ֵר‬

Verse 8: One little goat, one little goat: The slaughterer (Shoshet) came, and 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.

Chad gadya, chad gadya, ve-ata ha-shochet, ve-shachat le-tora de-shatah le-maya, dekhavah le-nura de-saraf le-chutra, de-hikkah le-khalba de-nashakh le-shunra, de-akhlah legadya dizabin abba bitrei zuzei.

‫ חַ ד ַגּדְ י ָ​ָא‬,‫חַ ד ַגּדְ י ָ​ָא‬ ַ‫ְשׁח‬ ָ ‫ ו ְשָׁ​ָ ט ל‬,‫ְאָתא הַ שּׁוֹחֵ ט‬ ָ​ָ‫ו ְאָת‬ ‫ְתוֹרא‬ ‫ְתוֹר‬ ַ​ַ‫שׁתָ ה לְמ‬ ָ ‫דְּ ָכבָה ל‬, ‫ְמיָּא‬ ָ​ָ‫דְּ שׁ‬ ‫ְנוּרא‬ ‫ְנוּר‬ ַ ָ​ָ‫דְּ שׂ‬ ‫ְבּא‬ ‫ דְּ הִ​ִהכָּה ְל ְַככ ְל ָבּ‬,‫רא‬ ‫שׂרף לְחוּטְ ָר‬ ‫ְלה ְל ְַגּגּדְ י ָ​ָא‬ ‫ דְ ּאָ ְכ ָל‬,‫דְּ נָנשַׁ ְך לְשׁוּנ ְָרְרא‬ ‫רי זוּזֵי‬ ‫דְּ ַזבִּין אַ ָבָּא ִבּתְ ֵר‬

Verse 9: 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.

Verse 10: One little goat, one little goat: Then came the Holy One, Blessed be Hashem, and smote the angel of death, who 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.

Verse 11: One little goat, one little goat.

Chad gadya, chad gadya, ‫ חַ ד ַגּדְ י ָ​ָא‬,‫חַ ד ַגּדְ י ָ​ָא‬ ve-ata mal’akh ha-mavet, veַ​ַ‫ְאָתא מַ לְא‬ ָ​ָ‫ו ְאָת‬ ‫ ו ְשָׁ​ְָשׁחַ ט‬,‫ְאְך הַ מָּ ו ֶת‬ shachat le-shochet de-shachat ֵ​ֵ‫לְשׁוֹח‬ ‫ְשׁוֹחט‬ le-torah, de-shatah le-maya le-maya ַ​ַ‫שׁתָ ה לְמ‬ ָ​ָ‫דְּ שׁ‬,‫ְתוֹרא‬ ָ ‫שׁחַ ט ל‬ ָ​ָ‫דְּ שׁ‬ ‫ְמיָּא‬ ‫ְתוֹר‬ de-shachat le-torah, de-shatah ַ ָ​ָ‫ דְּ שׂ‬,‫ְנוּרא‬ ָ ‫דְּ ָכבָה ל‬ ‫רא‬ ‫שׂרף לְחוּטְ ָר‬ ‫ְנוּר‬ de-khavah le-nura, de-saraf ,‫ דְּ נָנשַׁ ְך לְשׁוּנ ְָרְרא‬,‫ְבּא‬ ‫דְּ הִ​ִהכָּה ְל ְַככ ְל ָבּ‬ le-chutra de hikkah le-khalba, ָ ‫ָא‬ ‫י‬ ְ‫ְלה ְל ְַגּגּד‬ ‫דְ ּאָ ְכ ָל‬ de-nashakh leshunra, ‫רי זוּזֵי‬ ‫דְּ ַזבִּין אַ ָבָּא ִבּתְ ֵר‬ de-akhlah le-gadya dizabin abba bitrei zuzei.

Chad gadya, chad gadya, ve-ata ha-Kadosh Baruch Hu ve-shachat le-mal’akh ha-mavet, deshachat le-shochet de-shachat le-tora, de-shatah le-maya dekhavah le-nura, de-saraf le-chutra de-hikkah le-khalba, de-nashakh leshunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

Chad gadya, chad gadya, 33

‫ חַ ד ַגּדְ י ָ​ָא‬,‫חַ ד ַגּדְ י ָ​ָא‬ ָ​ָ‫ו ְאָת‬ ‫ְאָתא הַ ָקָּ דוֹשׁ בָּרוְּך הוּא‬ ַ​ַ‫ְמלְא‬ ַ​ַ‫ו ְשָׁ​ְָשׁחַ ט לְמ‬ ָ​ָ‫דְּ שׁ‬, ‫ְאְך הַ מָּ ו ֶת‬ ‫שׁחַ ט‬ ֵ​ֵ‫לְשׁוֹח‬ ‫ְשׁוֹחט‬ ַ​ַ‫שׁתָ ה לְמ‬ ָ​ָ‫ דְּ שׁ‬,‫ְתוֹרא‬ ָ ‫שׁחַ ט ל‬ ָ​ָ‫דְּ שׁ‬ ‫ְמיָּא‬ ‫ְתוֹר‬ ַ ָ​ָ‫ דְּ שׂ‬,‫ְנוּרא‬ ָ ‫דְּ ָכבָה ל‬ ‫רא‬ ‫שׂרף לְחוּטְ ָר‬ ‫ְנוּר‬ ,‫דְּ נָנשַׁ ְך לְשׁוּנ ְָרְרא‬, ‫ְבּא‬ ‫דְּ הִ​ִהכָּה ְל ְַככ ְל ָבּ‬ ‫ְלה ְל ְַגּגּדְ י ָ​ָא‬ ‫דְ ּאָ ְכ ָל‬ ‫רי זוּזֵי‬ ‫דְּ ַזבִּין אַ ָבָּא ִבּתְ ֵר‬

‫ חַ ד ַגּדְ י ָ​ָא‬,‫חַ ד ַגּדְ י ָ​ָא‬

Who Knows One?

?‫אחד מי יודע‬ Who Knows One? — ?‫אחד ימ יודע‬

First verse:

Who knows one?

First verse: IWho know one.one? knows I know One isone. our God, in heaven and on earth.

One is our God, in heaven and on earth.

Second verse: Second verse:

Who knowstwo? two?

Who knows know two.

II know two.

Two are the tablets of the covenant; Two are the tablets of the covenant; One is our God, in heaven and on earth.

One is our God, in heaven and on earth.

English

1 2

English

Hebrew

One is Hashem, is Hashem, one is Hashem!

1 One is Hashem, one isone Hashem, one is Hashem!

In the and the Earth In Heaven the Heaven and the Earth Two tablets Moshe brought; 2 Two areare thethe tablets that that Moshe brought;

Hebrew

‫אחד אלוהינו שבשמיים ובארץ‬

.‫א‬

‫שני לוחות הברית‬

.‫ב‬

3

Three Fathers 3 Three areare the the Fathers

‫שלושה אבות‬

.‫ג‬

4

Four Mothers 4 Four areare thethe Mothers

‫ארבע אימהות‬

.‫ד‬

‫חמישה חומשי תורה‬

.‫ה‬

‫שישה סידרי משנה‬

.‫ו‬

‫שיבעה ימי שבתא‬

.‫ז‬

‫שמונה ימי מילה‬

.‫ח‬

‫תישעה ירחי לידה‬

.‫ט‬

‫עשרה דיבריא‬

.‫י‬

‫אחד עשר כוכביא‬

.‫יא‬

12 12 Twelve Twelve tribes of Israel areare thethe tribes of Israel

‫שנים עשר שיבטיא‬

.‫יב‬

13 13 Thirteen Thirteen attributes of Hashem areare thethe attributes of Hashem

‫שלושה עשר מידיא‬

.‫יג‬

5 6 7 8 9

Five books the Torah 5 Five areare thethe books of theofTorah books the Mishnah 6 SixSix areare thethe books of theofMishnah

Seven the ooh-ah week ooh-ah 7 Seven are are the the daysdays of theofweek Eight theMilah Brit Milah 8 Eight areare thethe daysdays til thetilBrit

Nine months the baby's 9 Nine areare thethe months til thetilbaby’s born born

10 10 Ten Tenare arethe the Commandments tenten Commandments 11 11 Eleven Eleven in Joseph's areare the the starsstars in Joseph’s dream dream

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Thank You

Our Passover Haggadah has been created with much care, by GLOE—The Kurlander Program for GLBTQ Outreach & Engagement—at the Edlavitch DC Jewish Community Center. Its compilation is the result of

myriad inspirations, joining original created work with various outside sources (as cited), to tell stories of

freedom and equality. Our deepest appreciation goes to Shane Cusumano, this Haggadah’s primary creator, whose thoughtfulness, creativity, and careful attention shine through these pages in countless ways.

We are also grateful to those other individuals who have helped to create this work over the years,

through their contributed words and guidance: Rabbi Joel Alter, Rabbi David Dunn Bauer, Yoni Bock,

Halley Cohen, Marlene Cohen, Amy Cotton, Shira Frank, Alex Greenbaum, Nico Quintana, Rabbi Susan Talve, Rabbi Jason Kimelman-Block, and Rabbi Gil Steinlauf. Additionally, we are grateful for the

commitment of longtime GLOE leaders and supporters including founder Stuart Kurlander, Committee

Chairs Michael Singer and Jonathan Edelman, Edlavitch DCJCC CEO Dava Schub, the Edlavitch DCJCC Board of Directors, Rabbi Eliana Fischel, Cantor Robyn Helzner, Rainbow Seder Planning Committee, Members Eric Goldberg, Brian Parks, Allie Heiman, Rick Woler, Shoshana Goldberg, Bini Silver, Karin Hammou, Stacy Miller, and Vanina Waingortin.

Thank you to Edge Floral Event Designers for their donation of the beautiful flowers you see as our table centerpieces.

Other Sources We gratefully acknowledge material found in the following sources: Chabad.org; Gay Jewish Network of Michigan (cover image); A Humanist Modern Version Haggadah for Passover; Passover Haggadah, by

Valley Beth Shalom of Encino, California; Stonewall Seder Haggadah, by Judy Freespirit, Dan Kane, and

Laurel and Francey Liefert; Tel Shemesh; The JQ International GLBT Passover Haggadah, AJWS, and The Velveteen Rabbi’s Haggadah for Pesach, assembled by Rabbi Rachel Barenblat

We also acknowledge material for the Four Cups of Wine found in the following sources: LGBTQ Religious Archives Network; Jewish Women’s Archive; MAN-MADE column on them. website;

New Jersey Jewish Times; New York Times; Nice Jewish Girls interview with Evelyn Torton Beck by Jüdische Nachrichten for HaGalil; Outworld; Publishers Weekly; Through the Door of Life by Dr. Joy Ladin; Trans Poetics Manifesto by Dr. Joy Ladin. National Rainbow Seder: LGBTQ

Passover Haggadah by GLOE - GLBTQ Outreach & Engagement is licensed under a Creative Commons Attribution-ShareAlike 3.0 Unported License.

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2008-2021

The National Rainbow Seder, one of the nation’s largest and longest-running Passover seders for

The National Rainbow Seder, one of the nation’s largest and longest-running

the queer Jewish community and its allies, is a program of GLOE—The Kurlander Program for GLBTQ

Passover& seders for the JewishDCJCC. community and its allies, is a program of GLOE— Outreach Engagement at queer the Edlavitch The Kurlander Program for GLBTQ Outreach & Engagement at the Edlavitch DCJCC.

GLOE engages Washington’s GLBTQ Jewish community by sponsoring original programming and

GLOE, the first and only full-time GLBTQ program at any JCC in North America, engages

fostering a welcoming and inclusive environment at the EDCJCC.

Washington’s GLBTQ Jewish community by sponsoring original programming and

GLOE’s meaningful and unique programs are made possible by the support of individuals like you.

fostering a welcoming and inclusive environment at the EDCJCC.

Learn more and make a contribution today at edcjcc.org/GLOE.

GLOE’s meaningful and unique programs are made possible by the support of individuals like you.

Thank you to our sponsors and co-presenters.

Learn more and make a contribution today at edcjcc.org/GLOE. Thank you to our sponsors and co-presenters.

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