Introduction and Welcome
Welcome to the fourth annual Campus-wide, Multicultural Seder. The Seder is the traditional Jewish
custom that retells the Passover story of the exodus from Egypt and celebrates the liberation of the
Jewish people. At this multicultural Seder, we will celebrate a broad spectrum of faiths and cultures. We
will follow the traditional steps of the Seder celebration, explaining the various parts as we go. We have
augmented some of the traditional words with readings from other cultures and faiths that discuss the
same themes of freedom and redemption. As we celebrate our individual and collective freedoms, we are
unified as a community.
The word seder means “order”. This booklet is our Haggadah, which guides us through this order.
Haggadah means “the telling.” Tonight we not only celebrate the liberation of the Jewish people from
Egypt, but also the liberation and hopes for liberation of all people.
There are four different names that describe Passover. Each name represents a different aspect of the
holiday. We will explore each name with one of the traditional four cups of wine we drink at the Seder.
These names are: Chag Ha’aviv, the holiday of spring, Chag HaCheirut, the holiday of redemption, Chag
HaMatzot, the holiday of Matzah, and Chag HaPesach, the holiday of the Passover sacrifice.
A Seder has fifteen steps that are completed during the course of the evening.
The Steps are (read responsively):
Kadesh
–
The Blessing over the first cup of Wine
Urchatz
–
First hand washing without a blessing
Karpas
–
Dipping of parsley in salt water
Yachatz
–
Breaking the middle Matzah
Maggid
–
Telling of the Passover Story
Rachtza
–
Second hand washing with a blessing
Motzi
–
First blessing over the Matzah
Matzah
–
Second blessing over the Matzah
Maror
–
Eating the bitter herbs
Korech
–
Eating the Hillel sandwich
Shulchan Orech –
Eating the festive meal
Tzafun
–
Finding and eating the Afikomen (the hidden piece of Matzah)
Barech
–
Birkat HaMazon, the blessings after the meal
Hallel
–
Songs of Praise
Nirtza
–
Concluding prayer and songs
On your table, you should see several objects; some arranged on the Seder plate, others separate.
These items are ritual objects, which we will explain and use during the course of the Seder. Please
refrain from eating them until we have said the appropriate blessings for each.
“We have continued to celebrate Passover because we have always been in the desert and we have always
awaited our liberation.” – Albert Memmi
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The Passover Seder Plate
Chazeret
Baytzah
Zeroa
Karpas
Charoset
Maror
Maror – a bitter herb, usually horseradish, to remind us of the bitterness of slavery
Baytzah – a roasted egg, symbolizing the festival sacrifice and rebirth
Karpas – a green vegetable, usually parsley, symbolizing spring; dipped in salt water to remind us of
the tears of the slaves
Chazeret – a bitter vegetable in addition to maror found on some Seder plates
Charoset – sweet mixture of chopped apples, nuts, wine, and spices to represent the mortar the slaves
used for the bricks
Zeroa – a roasted shank bone symbolizing the sacrificial lamb offering, the Passover sacrifice
“We seek peace, knowing that peace is the climate of freedom.“ – Dwight D. Eisenhower
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Opening Prayer
Leader:
Long ago, at this season, a people – our people – set out on a journey.
On such a night as this, Israel went forth from degradation to joy.
We give thanks for the liberations of days gone by, and we pray for all who are still bound, still denied
their human rights.
Eternal G-d, may all who hunger come to rejoice in a new Passover.
Let all the human family sit at your table, drink from the cup of deliverance, and eat the bread of freedom:
Leader:
Freedom from bondage
Freedom from hunger
Freedom from hatred
Freedom to think
Freedom to teach
Freedom to love
Freedom to hope
Soon, in our days,
All:
and freedom from oppression,
and freedom from want,
and freedom from fear,
and freedom to speak,
and freedom to learn,
and freedom to share,
and freedom to rejoice,
amen.
KADESH (Blessing the first cup of wine)
The first cup: Chag Ha’aviv – The cup of Welcoming Spring
In this Seder we will drink four cups of wine, with each cup symbolizing a different aspect of Passover.
The first cup symbolizes springtime. Passover always falls in spring and we celebrate the rebirth of
nature as well as the rebirth of the Jewish Nation as a free people.
Pear Tree
By Rachel Bluwstein
Conspiracy of spring –
to awake and through the window see
a pear tree blossoming,
and instantly the mountain weighing on your heart
dissolves and disappears.
For each step of the Seder we say a prayer in celebration of that step. At this part, we say two blessings
starting with the blessing over the first cup of wine:
Blessed are You, Holy One, Source of the Universe, Who creates the fruit of the vine.
Ba-ruch A-tah Ado-nai, Elo-hei-nu Me-lech ha-olam, bo-rei p’ri ha-gafen.
.‫בָּ רּוְך אַ תָּ ה ה' ֱאֹלקינּו מֶ לְֶך הָּ עֹולָּם בֹורא פְּ ִרי הַ גָּפֶן‬

“Freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed.”
– Martin Luther King, Jr.
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The Shehecheyanu blessing is sung in gratitude for this opportunity to come together:
We praise you, O G-d, Sovereign of Existence, Who has kept us in life, sustained us, and brought us
to this time.
Ba-ruch A-tah Ado-nai Elo-hei-nu Me-lech ha-olam, sheh-hech-che-yanu v’ki-y’manu v’higi-yanu
laz-man ha-zeh.
.‫ שֶ הֶ ֱחיָּנּו וְּ קִ יְּ מָּ נּו וְּ ִהגִ יעָּנּו לַזְּ מַ ן הַ זֶה‬,‫בָּ רּוְך אַ תָּ ה ה' ֱאֹלקינו מֶ לְֶך הָּ עֹולָּם‬
(Drink the first cup of wine)
Spring
By Ilia Chavchavadze
The wood is decked in light green leaf.
The swallow twitters in delight
The lonely vine sheds joyous tears
Of interwoven dew and light.
Spring weaves a gown of green to clad
The mountain height and widespread field.
O when wilt thou, my native land,
In all thy glory stand revealed?
URCHATZ (Washing)
Slaves eat quickly, stopping neither to wash nor to reflect. Tonight, we are free. We wash and we
express our reverence for the blessings that are ours.
(A representative will wash his or her hands. We say no blessing.)
KARPAS (Parsley)
Karpas is a green vegetable, usually parsley, that symbolizes spring and rebirth.
(Take some parsley)
The word “Karpas” derives from the Greek Karpos meaning fruit of the soil. Though the historical origins
of dipping Karpas at the Seder simply reflect the accepted cuisine of the Greco-Roman symposium, the
rabbis added their own symbolic interpretations in order to connect the dipping to the Passover story.
These greens, which appear in early spring, are a symbol of the hope that winter, with its darkness and
cold, will soon end. The salt water represents the tears of a people struggling under the burden of
slavery.
“The love of liberty is the love of others; the love of power is the love of ourselves.” –William Hazlitt
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Why do we dip our hope into our suffering? Because we must delve into our oppression – and recognize
it as oppression – before we can grow into freedom.
We say the blessing over the karpas:
Blessed are You, Holy One, Source of the Universe, Who brings forth fruits from the earth.
Ba-ruch A-tah Ado-nai, Elo-hei-nu Me-lech ha-olam, bo-rei p’ri ha-ada-mah.
.‫ בֹורא פְּ ִרי הָּ אֲ דָּ מָּ ה‬,‫בָּ רּוְך אַ תָּ ה ה' ֱאֹלקינו מֶ לְֶך הָּ עֹולָּם‬
(Dip the parsley into the salt water and eat it.)
YACHATZ (Breaking the middle matzah)
Now we perform the yachatz ritual. We break a piece of the middle matzah in half, and then place one
half back between two whole pieces, hiding the other half (to be searched for later as afikomen, or
dessert). Why this act of breaking? Perhaps it is to recall the brokenness of our own history as slaves to
Pharaoh. Or perhaps it is to acknowledge the brokenness of a world that feels frightening and unsafe,
where there are so many who are hungry and in need, whom we invite at this moment of yachatz to our
own table, saying “Let all who are hungry come and eat!”
--Rabbi Toba Spitzer, 2002
The afikomen has already been hidden. Later in the Seder you will hear more about searching for it.
MAGGID (Storytelling)
At this part of the Seder it is traditional to retell the story of how the Jewish people were able to leave Egypt. We
have substituted the words of the actual story. If you are interested, however, a version of the story is found at
the end of the Haggadah.
HaLachma (This is the bread)
(Have one person raise the plate of matzah at your table)
This is the Bread of Affliction, which our ancestors ate in the Land of Mitzrayim
Let all who are hungry come and eat.
Let all who are in need come and partake in our Passover offering!
This year we are here,
Next year may we be in the Land of Israel!
This year we are slaves,
Next year may we be free!
“Better a thin freedom than a fat slavery.” – Folk proverb
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When Israel Was in Egypt’s Land (Traditional Spiritual)
When Israel was in Egypt’s land,
Let my people go;
Oppressed so hard they could not stand,
Let my people go.
Refrain:
Go down, Moses,
Way down in Egypt’s land;
Tell old Pharaoh
To let my people go.
The Lord told Moses what to do,
Let my people go;
To lead the children of Israel through
Let my people go.
Refrain
They journeyed on at his command,
Let my people go;
And came at length to Canaan’s land,
Let my people go.
Refrain
The Four Questions
Questioning is a sign of freedom, proof that we are free to investigate, to analyze, to satisfy our curiosity.
The Talmud states that anyone can ask a question: the youngest, the oldest, even a scholar at the table
of scholars. Because we encourage everyone to question and to join in our observance, let us all ask the
Four Questions, about the differences that mark this night.
(Read in unison)
Why is this night different from all other nights?
1. On all other nights we eat either leavened bread or matzah. Why on this night do we eat only
matzah?
2. On all other nights we eat herbs of any kind. Why on this night do we eat only bitter herbs?
3. On all other nights we do not even dip our herbs once. Why on this night do we dip them twice?
4. On all other nights we eat while sitting or leaning. Why on this night do we recline?
?‫מַ ה נִ ְּשתַ נָּה הַ לַיְּ לָּה הַ זֶה ִמכָּל הַ לילֹות‬
Ma nish-tana ha-lai-lah ha-zeh mi-kol ha-lei-lot?
.‫ כּולֹו מַ צָּ ה‬- ‫ הַ לַיְּ לָּה הַ זֶה‬,‫שֶ בְּ כָּל הַ לילֹות אָּ נּו אֹוכְּ לִ ין חָּ מץ ּומַ צָּ ה‬
She-b’chol ha-lei-lot anu och-lin cha-metz oo-matzah, ha-lai-lah ha-zeh kulo matzah.
“Unless you call out, who will answer the door.” – Ethiopian proverb
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ENGLISH: WHY IS THIS NIGHT DIFFERENT FROM ALL OTHER NIGHTS?
SPANISH
Por qué esta noche es
diferente de todas las otras
noches?
CHINESE
Wei Shenmer Zher gar
Yewan yu: chi: ta yewan
bu: tong?
YIDDISH
Vee azoi iz di nacht fun
Pesach anders fun alle necht
fun a gantz yor?
AFRIKAANS
Hoe verskil dié nag van alle
ander nagte?
TURKISH
Bu gece neden obur
gecelerden bu kadar farkli?
ARABIC
maza yameez hazihi
al-lailah min aye lailah akhree?
CAMBODIAN
Heet avei yup nih camlaak
pii yup krup tean awh?
RUSSIAN
Chem otleechayetsa ehta noch ot
vsyechh ostalneechhh nochey?
Чєм отяичаєтся ета ночь от всєх
остальных ночй?
URDU
yeh raat baaqi raaton
se mukhtalif kyun hai?
JAPANESE
Kon yá wa hokano toru
to ciou chigaimasuka?
LADINO
Kuanto fue demud’ad’a
la noçe la esta, mas ke
tod’as las noçes.
PORTUGUESE
Porque esta noite e differente
de todas as outras noites?
FRENCH
Pourquoi cette nuit
se distingue-t-elle de
toutes les autres nuits?
ITALIAN
Che differenza c’è fra
questa e tutte le altre
notti?
TIBETIAN
Gongomo di shendhang
mi dawa gang la yin?
GERMAN
Was macht diese Nacht
anders als alle anderen
Nächte?
KOREAN
oh neul bahm eun da reun
bahm deul gwa da reum ni da?
HINDI
Ye shaam dusre shaamo se
kyon aalag hai?
DUTCH
Wat is het vershchil tussen
deze avond en alle andere
avonden?
The Four Students
There are many ways to tell the story of Passover. Today we would like to use a skit for the next part of
the Seder.
The "wise" student actively attends and participates in a diversity of programs, integrating herself
in the community. She maintains a positive attitude, asking questions when she does not understand,
and respecting others' beliefs, practices, and customs.
The second child is called "wicked" because he distances himself from the community. In reality
he is nothing more than stubborn in his feeling that there is nothing for him to learn from others. He may
occasionally participate in events but his attitude is poor, not really caring what others believe. He too
may ask questions, but is far more interested in what he has to say.
The third student might be called "simple" but is likely the most open-minded of them all. He
happily goes to many events, but does not actively engage in learning by asking questions. He accepts
what is told to him and is happy to simply be accepted.
The final student "does not even know how to ask," or may not care to ask about things she does
not understand. She does not bother to participate in campus life and does not try to make sense of her
confusion. She is the one to whom we must reach out. We can show her the diversity that abounds on the
campus so that she too will one day seek answers to the questions she did not know how to ask.
- RPS group
“You can’t separate peace from freedom because no one can be at peace unless he has his freedom.” – Malcolm X
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What is Passover?
In every generation, Pharaoh. In every generation, Freedom.
About three thousand years ago, ancient Israelites fused a shepherd’s spring celebration of the birthing of
lambs and a farmer’s spring celebration of the sprouting of barley into a spring celebration of their
liberation from slavery and the downfall of a tyrant.
About two thousand years ago, the Jewish people reshaped that celebration into a Seder centered on the
retelling of Passover and a festive meal.
And the Passover story and celebration entered the blood stream of Christianity as well. It entered
through the Palm Sunday demonstrations of a group of Jews who came to ancient Jerusalem at Passover
time as part of the general Jewish ferment against the Roman Empire. This specific group was led by
Jesus, waving palm branches as a symbol of resistance. And it entered Christianity more deeply still
through the teachings of Jesus in the Last Supper, which seems to have been a Passover Seder.
Still later, Islam welcomed Moses as a prophet:
In the name of Allah, most benevolent, ever merciful. These are the verses of the illuminating Book. We
narrate to you from the history of Moses and Pharaoh in all verity, for those who believe. The Pharaoh
became high and mighty in the land, and divided the people into different classes. He impoverished one
class, slaying its males and sparing its women, for he was indeed a tyrant. We wished him to favor those
who were weak in the land and make them leaders and heirs and establish them in the country.
In modern times, the experience of slavery for African-Americans and their hope of liberation were
crystallized into dozens of songs, thousands of sermons, about the Exodus of ancient Israelites from
slavery.
(Al-Qurn, 28: 1-6; Ahmed Ali translation)
In 1968, Dr. Martin Luther King was planning to take part in a Passover Seder with the family of Rabbi
Abraham Joshua Heschel, who marched and prayed and struggled alongside him against racism and
militarism in America. But ten days before the Seder, Dr. King was murdered, called across a different
river to a different Land of Promise.
- Rabbi Arthur Waskow (edited)
Activity: “Stand up if…”
Song: O Freedom
O freedom, O freedom,
O freedom after a while,
And before I'd be a slave, I'd be buried in my grave,
And go home to my Lord and be free.
There'll be no more moaning, no more moaning,
No more moaning after a while ...
No more weeping, no more crying,
No more weeping after a while ...
There'll be no more kneeling, no more bowing,
No more kneeling after a while ...
There'll be shouting, there'll be shouting,
There'll be shouting after a while ...
“Freedom is the freedom to say that two plus two make four. If that is granted, all else follows.” – George Orwell
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The Ten Plagues
The Seder is a festive meal that comes at a festive time of year. However, there was much suffering
leading up to the Exodus of the Israelites from Egypt. Some of the suffering was experienced by the
Egyptians as G-d attempted to convince Pharaoh to let the Israelites go. We symbolically diminish our
pleasure as we recognize the suffering of the Egyptians.
We dip our finger into our cup, removing a drop for each plague, and dabbing it on our plate as we
read the ten plagues together in Hebrew and English (read across).
Dam / Blood
Tz-far-day-ah / Frogs
Kee-neem / Vermin
Ah-rov / Beasts
De-vehr / Lice
Sh-cheen / Boils
Ba-rad / Hail
Ar-beh / Locusts
Cho-Shech / Darkness
Ma-kat Be-cho-rote / Slaying of the First born
Frog Song
“Only free men can negotiate; prisoners cannot enter into contracts. Your freedom and mine cannot be separated.”
– Nelson Mandela
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Dayenu
(“It Would Have Been Enough”)
Chorus: Dai, da-ye-nu, dai, da-ye-nu, dai, da-ye-nu, da-ye-nu, da-ye-nu, da-ye-nu.
Dai, da-ye-nu, dai, da-ye-nu, dai, da-ye-nu, da-ye-nu, da-ye-nu!
1. Ilu ho-tzi, ho-tzi-a-nu, ho-tzi-a-nu mi-Mitz-ra-yim, ho-tzi-a-nu mi-Mitz-ra-yim, Da-ye-nu!
If you had brought us out of Egypt, it would have been enough!
2. Ilu na-tan, na-tan la-nu, na-tan la-nu et-ha-Shabbat, na-tan la-nu et-ha-Shabbat, Da-ye-nu!
If you had given us the Sabbath, it would have been enough!
3. Ilu na-tan, na-tan la-nu, na-tan la-nu et-ha-Torah, na-tan la-nu et-ha-Torah, Da-ye-nu!
If you had given us the Torah, it would have been enough.
What does this mean, "It would have been enough"? Surely no one of these alone would indeed have
been enough for us. It means to celebrate each step toward freedom as if it were enough, then to start
out on the next step. It means that if we reject each step because it is not the whole liberation, we will
never be able to achieve the whole liberation. It means to sing each verse as if it were the whole song
and then sing the next verse! We must also realize that our efforts to facilitate freedom still continue to
this day. We must continue to push the status quo until all people live in freedom.
How many and how hard are the tasks the Redeemer has set before us!
If we were to free the peoples of the world,
but not to beat the swords of every nation into plowshares,
all read together: it would not be enough for us.
If we were to beat the swords of every nation into plowshares,
but not to free our earth and air of poison,
all: it would not be enough for us.
If we were to free our earth and air of poison,
but not to share our food and end all hunger,
all: it would not be enough for us.
If we were to share our food and end all hunger,
but not to free the millions from their prisons,
all: it would not be enough for us.
If we were to free the millions from their prisons,
but not to free our children and our cities from gunfire,
all: it would not be enough for us.
If we were to free our children and our cities from gunfire,
But not to free all people into joyful personhood,
all: it would not be enough for us.
“If you want to be free, there is but one way; it is to guarantee an equally full measure of liberty to all your neighbors.”
There is no other.” – Carl Schurz
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In Every Generation
In every generation, we are asked to see ourselves as if we, personally, came out of Mitzrayim, came out
of the land of Egypt. For it was not our ancestors alone whom the Holy One redeemed: G-d redeemed
us, too.
B-chol dor va-dor cha-yav ah-dam li-rote et atz-mo k-ilu hu ya-tza mi-Mitz-ra-yim.
‫בְּ כָּל ּדֹור וָּדֹור חַ יָּב אָּ דָּ ם לִ ְּראֹות אֶ ת עַצְּ מֹו כְּ ִאלּו הּוא יָּצָּ א ִמ ִמצְּ ַר ִים‬
The second cup: Chag HaCheirut – The cup of Deliverance and Liberation
The second cup symbolizes the Israelite exodus from Egypt towards freedom and redemption.
With the second cup of wine we recall the second promise of liberation. As it is written: I will deliver you
from bondage. (Exodus 6:6)
We say now the blessing over the second cup of wine:
Blessed are You, Holy One, Source of the Universe, Who creates the fruit of the vine.
Ba-ruch A-tah Ado-nai, Elo-hei-nu Me-lech ha-olam, bo-rei p’ri ha-gafen.
.‫בָּ רּוְך אַ תָּ ה ה' ֱאֹלקינו מֶ לְֶך הָּ עֹולָּם בֹורא פְּ ִרי הַ גָּפֶן‬
(Drink the second cup of wine)
RACHTZA (Hand washing)
In preparation for eating, we wash our hands again, this time helping each other. One person will hold
the bowl, while the other sprinkles water over each hand three times. Once we have said the blessing,
please remain in silence until the Motzi, the blessing over the Matzah, has been said.
Blessed are You, Holy One, Source of the Universe, Who makes us holy through your
commandments and who has commanded us regarding the washing of the hands.
Ba-ruch A-tah Ado-nai, Elo-hei-nu Me-lech ha-olam, ah-sher kid-shanu b’mitz-vo-tav v’tzi-vanu,
al n’ti-lat ya-dayim.
.‫ אֲשֶ ר קִ ְּדשָּ נּו ְּב ִמצְּ ֹותָּ יו וְּ צִ ּוָּנּו עַל נְּ ִטילַת יָּדַ יִ ם‬,‫בָּ רּוְך אַ תָּ ה ה' ֱאֹלקינו מֶ לְֶך הָּ עֹולָּם‬
“My definition of a free society is a society where it is safe to be unpopular.” – Adlai E. Stevenson, Jr.
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MOTZI MATZAH (Blessing over the matzah)
We are now coming to the Seder meal. As we ordinarily begin meals with the breaking of the bread,
tonight we begin with the breaking of matzah.
We recite two blessings: first the regular blessing for bread, then a special blessing for matzah.
Blessed are You, Holy One, Source of the Universe, Who brings forth bread from the earth.
Ba-ruch A-tah Ado-nai, Elo-hei-nu Me-lech ha-olam, ha-motzi le-chem min ha-aretz.
.‫בָּ רּוְך אַ תָּ ה ה' ֱאֹלקינו מֶ לְֶך הָּ עֹולָּם הַ מֹוצִ יא לֶחֶ ם ִמן הָּ אָּ ֶרץ‬
Blessed are You, Holy One, Source of the Universe, Who makes us holy through your
commandments and who has commanded us regarding the eating of matzah.
Ba-ruch A-tah Ado-nai, Elo-hei-nu Me-lech ha-olam, asher kid-shanu b’mitz-vo-tav v’tzi-vanu,
al ach-ee-lat matzah.
.‫ אֲשֶ ר קִ ְּּדשָּ נּו ְּב ִמצְּ ֹותָּ יו וְּ צִ ּוָּנּו עַל אֲכִ ילַת מַ צָּ ה‬,‫בָּ רּוְך אַ תָּ ה ה' ֱאֹלקינו מֶ לְֶך הָּ עֹולָּם‬
(Eat a piece of matzah)
MAROR (Bitter herbs)
The maror is a bitter herb, usually horseradish, symbolizing the bitterness of slavery.
Some Seder plates also have chazeret, a bitter vegetable (usually a bitter lettuce).
As we now taste the bitter herbs, we share in the bitterness and disappointment of the lives of our
ancestors. We recognize the bitter consequences of exploitation and repression – the loss of lives and
the waste of human potential.
Blessed are You, Holy One, Source of the Universe, Who makes us holy through your
commandments and who has commanded us regarding the eating of maror.
Bar-uch A-tah Ado-nai, Elo-hei-nu Me-lech ha-olam, asher kid-shanu b’mitz-vo-tav v’tzi-vanu,
al ach-ee-lat ma-ror.
.‫ אֲשֶ ר קִ ְּּדשָּ נּו ְּב ִמצְּ ֹותָּ יו וְּ צִ ּוָּנּו עַל אֲכִ ילַת מָּ רֹור‬,‫בָּ רּוְך אַ תָּ ה ה' ֱאֹלקינו מֶ לְֶך הָּ עֹולָּם‬
KORECH (Symbolic sandwich)
The charoset symbolizes the mortar the slaves used for bricks. It is a sweet mixture of chopped apples, NUTS,
wine/grape juice, and spices. These are the usual ingredients, but there are as many charoset recipes as there are
Jewish cooks….
We each take a piece of matzah, some bitter herb, and some charoset, and combine them into a
sandwich. We taste the bitterness and toil of slavery in the maror and the sweetness of liberation and
freedom in the charoset.
“Those who deny freedom to others deserve it not for themselves, and under a just G-d, cannot long retain it.”
– Abraham Lincoln
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The Hillel sandwich is named after Rabbi Hillel, who first started eating the maror with the matzah. Mixing
them prevents any one taste from dominating another – either the maror’s taste of the bitter memories of
slavery, or matzah’s taste of the promise of redemption. The Hillel sandwich suggests that part of the
challenge of living is to taste freedom even in the midst of oppression, and to be ever conscious of the
oppression of others even when we feel that we are free.
As we eat the matzah, dipping into both the bitterness of the maror and the sweetness of the charoset,
we taste in our mouths the possibility of redemption. The Seder challenges us to acknowledge our own
places of brokenness, and from that place of awareness to move forward – not alone, but in the context of
family and community – to a place of wholeness and freedom. This Passover, may all of us experience
that sweet taste of liberation!
(Eat the sandwich)
SHULCHAN ORECH (The festive meal)
Sample the traditional foods of Passover and enjoy the conversation of your tablemates.
TZAFUN (Dessert)
Traditionally, we cannot continue the Seder until the afikomen has been found.
We have hidden 10 symbolic matzah pictures in this room so let the search begin!
BARECH (The Blessing after the meal)
We have just shared a meal that is symbolic of many of the meals eaten during Passover Seders. For
some of us here today, these tastes are those we have grown up with and have enjoyed at many Seders
before this one. For others, it may have been our first time tasting these flavors and hearing these words,
prayers, and songs. We invite everyone now to take a few moments to reflect on the meal and the
experiences that we are sharing together tonight.
The third cup: Chag HaMatzot – The cup for the matzah
The third cup of wine refers to the unleavened bread the Israelites ate as they fled Egypt.
It is also the bread we eat today during Passover
Show me the suffering of the most miserable;
So I will know my people's plight.
Free me to pray for others;
For you are present in every person.
Help me take responsibility for my own life;
So that I can be free at last.
Grant me courage to serve others;
For in service there is true life.
“It is never too late to give up our prejudices.” – Henry David Thoreau
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Give me honesty and patience;
So that the Spirit will be alive among us.
Let the Spirit flourish and grow;
So that we will never tire of the struggle.
Let us remember those who have died for justice;
For they have given us life.
Help us love even those who hate us;
So we can change the world
Amen
--Caesar Chavez: Prayer of the Farm Workers' Struggle
We say now the blessing over the third cup of wine:
Blessed are You, Holy One, Source of the Universe, Who creates the fruit of the vine.
Ba-ruch A-tah Ado-nai, Elo-hei-nu Me-lech ha-olam, bo-rei p’ri ha-gafen.
.‫בָּ רּוְך אַ תָּ ה ה' ֱאֹלקינו מֶ לְֶך הָּ עֹולָּם בֹורא פְּ ִרי הַ גָּפֶן‬
(Drink the third cup of wine)
The Cup of Elijah
Now we focus on the hope for future redemption symbolized by Elijah the prophet, bearer of good news,
who will come to Earth to foretell the coming of the Messiah and the time of peace. On the table there is
a cup of wine for Elijah.
Elijah (to the tune of “Maria”)
Written by Rabbi Daniel H. Liben
Elijah! I just saw the prophet Elijah
And suddenly that name,
Will never sound the same to me.
Elijah!
He came to our Seder, Elijah!
He had his cup of wine,
But could not stay to dine.
This year – Elijah!
For your message we all are waiting:
That the time’s come for peace,
And not hating – Elijah –
Next year we’ll be waiting. Elijah!
“Examine what is said, not him who speaks.” – Arab Proverb
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Open the door and sing:
Eliyahu Hanavi (Elijah the prophet)
Eli-ya-hu ha-navi, Eliyahu ha-Tish-bee
Eliyahu, Eliyahu, Eliyahu Ha-Giladee
Bim-hei-ra b’ya-mei-nu, ya-vo, ei-lei-nu
Im-ma-shee-ach ben David
Im-ma-shee-ach ben David.
Elijah the prophet, Elijah the Tishibite, Elijah the Gileadite, speedily and in our days, come to us with the
Messiah, son of David.
The Cup of Miriam
(Lift the cup of water)
Sweet water sustained us through years of desert wandering. The Midrash – ancient Jewish lore –
describes a miraculous well that arose in each place the Jews camped: Be’er Miriam, Miriam’s well. This
cup recalls the water that sprang up in barren places through the merit of Miriam, prophet and midwife.
Wine we produce by our own labor, just as the journey out of slavery requires our own preparation and
effort. But true liberation – like water, like birth – is beyond our devising. It comes from G-d. Once we
have made ready, our only task is to receive our liberation with joy, as it is written: “Draw water in
gladness from the wells of salvation.”
(Isaiah 12:3)
(Replace the cup)
The fourth cup: Chag HaPesach – The cup of the Passover Sacrifice
The fourth cup is in reference to when the Angel of Death passed over the Jewish homes in Egypt.
We say now the blessing over the fourth cup of wine:
Blessed are You, Holy One, Source of the Universe, Who creates the fruit of the vine.
Ba-ruch A-tah Ado-nai, Elo-hei-nu Me-lech ha-olam, bo-rei p’ri ha-gafen.
.‫בָּ רּוְך אַ תָּ ה ה' ֱאֹלקינו מֶ לְֶך הָּ עֹולָּם בֹורא פְּ ִרי הַ גָּפֶן‬
(Drink the fourth cup of wine)
HALLEL (songs of praise)
Halleluya, praise to G-d. All souls will praise you.
Hallelu, hallelu, hallelu, X2
Hallelu, hallelu, hallelu. X2
Kol ha-n’sh’ma t’hallelya
Hallel, halleluya.
Kol ha’n’sh’ma t’hallelya
Hallel, halleluya.
Hallelu, hallelu, hallelu, X2
Hallelu, hallelu, hallelu. X2
“Freedom is always and exclusively freedom for the one who thinks differently.” – Rosa Luxemburg
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NIRTZA (Conclusion)
I Still Believe
By Anne Frank
That’s the difficulty in these times: ideals, dreams, and cherished hopes rise within us, only to meet the
horrible truth and be shattered.
It’s really a wonder that I haven’t dropped all my ideals, because they seem so absurd and impossible to
carry out. Yet I keep them, because in spite of everything I still believe that people are really good at
heart. I simply can’t build up my hopes on a foundation consisting of confusion, misery, and death.
I see the world gradually being turned into a wilderness. I hear the ever-approaching thunder, which will
destroy us, too. I can feel the suffering of millions – and yet, if I look up into the heavens, I think it will
come out all right, that this cruelty too will end, and that peace and tranquility will return again.
In the meantime, I must uphold my ideals, for perhaps the time will come when I shall be able to carry
them out.
The Seder Today
The story of the Exodus of the Egypt took places thousands of years ago, but stories of slavery and
liberation continue to unfold everyday. Today, throughout the world slavery still exists and human rights
leaders and other continue to cry, “Let my People Go.” Today as we celebrate freedom and liberation, it
is also important to keep in mind those people who are still fighting the bitter war for freedom. We must
spread their stories and actively work in whatever we can to end slavery as it exists around the world. We
must remember young women serving as sex slaves, victims of human trafficking and child labor, and
people struggling under repressive governments who lack economic, political, religious, or cultural
freedoms. There are many people throughout the world who do not have the opportunity to practice their
religion or culture or share it with others as we are doing now. It is our hope that one day all people will
be free to join together in harmony as we do today.
Please join us in a circle as we sing together:
Hi-nei ma tov u’ma-na-im she-vet ach-im gam ya-chad!
How wonderful it is and how pleasant for brothers and sisters to be here together in unity!
NEXT YEAR IN A WORLD OF PEACE AND FREEDOM FOR ALL!
“Let freedom ring.” – Martin Luther King, Jr.
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The Passover Story
[An addendum for your reading pleasure.]
Found in the book of Exodus in the Bible, the story of Passover begins with the family of Jacob who,
attempting to flee famine, begins the Israelites’ journey into Egypt. After several generations, the
Israelites were enslaved by the Egyptians. To keep the Israelites from becoming too numerous and
overcoming his kingdom, Pharaoh decreed that all infant boys should be killed. When Moses was born,
he was hidden by his mother in a basket of reeds on the river Nile, where he was discovered by
Pharaoh’s daughter who raised him in the palace.
When Moses grew to manhood, he was called by G-d to deliver the Israelites from slavery. He asked
Pharaoh to release the Israelites, but Pharaoh refused. G-d sent nine plagues to persuade Pharaoh to
change his mind; blood, frogs, lice, wild beasts, cattle disease, boils, hail, locusts and darkness. Finally
Moses warned Pharaoh of the coming of the tenth and final plague: the killing of Egyptian firstborn sons.
Each Israelite family was instructed to sacrifice a lamb and paint the doorposts of their homes with the
blood. When G-d saw the blood, he would “pass over” that house. In the morning, the oldest son in all
Egyptian homes was dead, including the king’s oldest son.
Pharaoh agreed to let the Israelites go. In the rush to quickly leave Egypt and slavery behind, the
Israelites were unable to allow for their bread to rise (thus the prohibition against eating anything with
leavening on Passover). As the huge company of the Israelites departed, Pharaoh changed his mind and
pursued them to the edge of the Red Sea. Trapped by the army behind and the sea in front, Moses called
upon G-d who parted the waters. After the Israelites walked through on dry ground, the Egyptians
pursuing them, were swallowed by the sea as G-d commanded the waters to return. After 40 years of
wandering in the desert, the Israelites entered the Promised Land.
G-d commanded the Israelites to remember Passover every year, by commemorating it for eight days.
The holiday begins with the “Seder” the Passover dinner. A festive meal full of symbolic foods and many
readings, reminds us of this historic and central event in Jewish history and people hood. Passover
symbolizes the triumph of freedom over slavery and bondage.
“Human diversity makes tolerance more than a virtue; it makes it a requirement for survival.”
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The Fourth Annual Multicultural Community Seder has been brought to you by:
The RPS (Religious Pluralism and Spirituality) Group:
Naomi Baumgarten ‘06
Winter Berry ‘04
Dara Klein ‘06
Leora Koller-Fox ‘05
Marci McPhee – International Center for Ethics, Justice, and Public Life
Stacey Shiovitz ‘04
Along with the dedicated planning committee members:
Alwina Bennett – Office of Student Life
Nora Crowley ‘06
Lisa Fleischman – Annual Fund
Shira Goldstein ‘06
Anny Jones ‘06
Michael LaFarr – Residence Life
Allan Lehmann – Brandeis Chaplaincy
Daniel Linver – Jewish Campus Service Corps
Laura Lyndon – Academic Affairs
Matt Shuman ‘06
Luigi Solla – Residence Life
Amanda Winer ‘06
Elaine Wong – Office of the Dean of Arts and Sciences
And the wonderful support of the Hewlett Pluralism Alliance, Office of the Dean of Arts and Sciences,
Office of Student Life, Coordinator of Diversity Services, Student Union Senate and Allocations,
Residence Life, Student Union Diversity Committee, and Social Justice Committee
Along with the NEJS department, Women’s Resource Center, CSO, and Brandeis Hillel
“I used to think anyone doing anything weird was weird. Now I know that it is the people that call others weird
that are weird.” – Paul McCartney
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